{"augustine-sermones/1.1":{"o":"Qui meminit debiti sui, sententiæque apostolicae, qua dictum est, Nemini quidquam debeatis, nisi ut invicem diligatis, se ipsum debet ad reddendum ipse compellere. Et revera quantolibet fremitu debitoribus exactorum terror incumbat; multo vehementius exigit charitas, quæ aufert ab exactione pondus timoris, et verecundiae majus imponit. Memini me fuisse pollicitum Charitati vestrae, adversus Manichæorum stultas perniciosasque calumnias, quibus Veteri Testamento insidiantur, responsionem per nos non defuturam, quantum Dominus donare dignatur. Advertite igitur, et videte laqueos serpentinos, atque inde subtracta jugo Christi colla supponite. Audent quippe illi hujuscemodi dolos prætendere incautis, ut dicant adversari sibi Scripturas Novi et Veteris Testamenti, ita ut una fide retineri utrumque non possit: et ipsa principia libri Geneseos et Evangelii ϰατά Joannem sibimet inimica persuadere molientes, quasi ex adversa fronte committunt.","t":"Whoever remembers his debt, and the apostle's saying, \"Owe no one anything, except to love one another,\" ought to compel himself to pay it. And indeed, however loudly the terror of the collectors may press upon debtors, love demands far more strongly: it takes the weight of fear out of the demand and lays a greater weight on one's sense of shame. I remember that I promised your Charity that, so far as the Lord deigns to grant, a reply from us to the foolish and pernicious slanders of the Manichees, with which they lie in wait for the Old Testament, would not be lacking. Pay attention, then, and see the serpent's snares, and so put your necks, drawn out of them, under the yoke of Christ. For they dare to hold out snares of this sort to the unwary, saying that the Scriptures of the New and the Old Testament are at odds with each other, so that one cannot keep both with a single faith; and, trying to persuade people that the very beginnings of the book of Genesis and of the Gospel according to John are hostile to each other, they set them against one another as though face to face in battle.","f":"Augustine, <i>Serm.</i> 1.1 (PL 38:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/1-1)."},"augustine-sermones/1.2":{"o":"Moyses enim dicit, inquiunt, In principio fecit Deus cælum et terram, nec nominat Filium, per quem facta sunt omnia: cum Joannes dicat, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Hoccine contrarium est, an potius sibimetipsi contrarii sunt, qui ea quæ non intelligunt, cæcitate reprehendere, quam pietate quærere maluerunt? Quid enim dicturi sunt, cum ipsum principium Filium Dei esse respondero, in quo Deum fecisse coelum et terram, Genesis loquitur? An forte hoc probare non potero, cum de ipso Novo Testamento, cui velint nolint, fracta superbiae cervice subduntur, testes mihi præsto esse cognoscam? Ait enim Dominus incredulis Judæis: Si crederetis Moysi, crederetis et mihi: ille enim de me scripsit. Cur ergo non ipsum Dominum intelligam, in quo principio fecit Deus Pater coelum et terram? Nam, In principio fecit Deus cælum et terram, Moyses utique scripsit, quem de Domino scripsisse, ipsius Domini voce firmatur. An forte non est etiam ipse principium? Neque hinc dubitare oportebit, loquente Evangelio, ubi Judæi cum a Domino quaesissent quis esset, ipse respondit, Principium, quia et loquor vobis. Ecce in quo principio fecit Deus caelum et terram. Coelum ergo et terram fecit Deus in Filio, per quem facta sunt omnia, et sine quo factum est nihil: ut etiam Evangelio concordante cum Genesi, secundum Testamenti utriusque consensum teneamus hæreditatem, litigiosasque calumnias exhæredatis hæreticis relinquamus.","t":"\"Moses,\" they say, \"says, 'In the beginning God made heaven and earth,' and does not name the Son, through whom all things were made; whereas John says, 'In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.'\" Is this a contradiction, or are they rather in contradiction with themselves, who have preferred to find fault blindly with what they do not understand rather than to seek it with reverence? For what will they say when I answer that the Beginning itself, in which Genesis says that God made heaven and earth, is the Son of God? Or perhaps I shall not be able to prove this, when I know that I have witnesses ready to hand from the New Testament itself, to which, like it or not, they bow, their proud neck broken? For the Lord says to the unbelieving Jews, \"If you believed Moses, you would believe me also; for he wrote of me.\" Why then should I not understand the Lord himself to be the Beginning in which God the Father made heaven and earth? For Moses certainly wrote, \"In the beginning God made heaven and earth,\" and that he wrote of the Lord is confirmed by the voice of the Lord himself. Or is he perhaps not also himself the Beginning? We need not doubt this either, for the Gospel says that when the Jews asked the Lord who he was, he answered, \"The Beginning, who also speak to you.\" See the Beginning in which God made heaven and earth. God therefore made heaven and earth in the Son, through whom all things were made and without whom nothing was made; so that, with the Gospel agreeing with Genesis, we may hold the inheritance in accordance with the agreement of both Testaments, and leave the quarrelsome slanders to the disinherited heretics.","f":"Augustine, <i>Serm.</i> 1.2 (PL 38:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/1-2)."},"augustine-sermones/1.3":{"o":"Nullo modo autem vestram prudentiam movere debet, quod cum Joannes evangelista non dixerit, Omnia in ipso facta sunt, sed, Omnia per ipsum facta sunt; non legamus in Genesi, Per principium fecit Deus cælum et terram, sed, In principio fecit Deus coelum et terram. Dicit enim Apostolus, Ut ostenderet nobis mysterium voluntatis suæ secundum bonam voluntatem suam, quam proposuit in illo in dispositione plenitudinis temporum, instaurare omnia in Christo, quæ in cælis sunt, et quæ in terris, in ipso. Quemadmodum itaque hic sic audis quod ait, in ipso, ut intelligas et, per ipsum; sic in eo quod dicit Joannes, Omnia per ipsum, etiam in ipso intelligere cogeris. Et quemadmodum hic non mihi aufertur intellectus, quo intelligo in ipso facta esse omnia, cum per ipsum legam; sic in Genesi cum legam in ipso factum esse coelum et terram, quis me intelligere prohibet et per ipsum? Nisi forte e duobus Testamentis Manichæi transferunt litem, et eam inter beatissimos testes Novi Testamenti, hoc est, inter Paulum Joannemque constituunt: quia ille ait, in ipso; ille, Et per ipsum. Sed nos, sicut Paulum et Joannem contrarios sibi esse non credimus; ita de Moysi et Pauli concordia etiam ipsos cogimus confiteri.","t":"But it ought in no way to disturb your good sense that, whereas John the evangelist did not say, \"All things were made in him,\" but \"All things were made through him,\" we do not read in Genesis, \"Through the beginning God made heaven and earth,\" but \"In the beginning God made heaven and earth.\" For the Apostle says, \"That he might make known to us the mystery of his will, according to his good pleasure, which he purposed in him, in the dispensation of the fullness of times, to restore all things in Christ, the things in heaven and the things on earth, in him.\" Just as here, then, you hear him say \"in him\" in such a way that you also understand \"through him,\" so in John's words, \"All things through him,\" you are obliged to understand \"in him\" as well. And just as here I am not robbed of the understanding by which I take all things to have been made in him, when I read \"through him,\" so in Genesis, when I read that heaven and earth were made in him, who forbids me to understand \"through him\" too? Unless perhaps the Manichees shift the quarrel away from the two Testaments and set it up between the most blessed witnesses of the New Testament, that is, between Paul and John, because the one says \"in him\" and the other \"through him.\" But just as we do not believe that Paul and John contradict each other, so we compel them to confess the agreement of Moses and Paul as well.","f":"Augustine, <i>Serm.</i> 1.3 (PL 38:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/1-3)."},"augustine-sermones/1.4":{"o":"Et quoniam sicut isti duo sibi, sic etiam Joannes consentit ambobus; quia ita dixit, per ipsum, ut in ipso intelligi non prohibeat. Omnia divina scripta inter se pacata consistunt. Sed quemadmodum solet accidere, ut quando transeuntes nubes per obscura noctis intuemur, earum caligine sic acies nostra turbetur, ut in contrarium nobis sidera currere videantur; sic isti hæretici, quia in sui erroris nubilo pacem non inveniunt, videtur eis potius divina Scriptura rixari.","t":"And since, just as these two agree with each other, so John also agrees with both (for he said \"through him\" in such a way as not to forbid our understanding \"in him\"), all the divine writings stand at peace among themselves. But just as it commonly happens that when we watch clouds passing through the darkness of the night our sight is so confused by their gloom that the stars seem to us to run the opposite way, so these heretics, because they find no peace in the cloud of their own error, think that the divine Scripture is quarrelling.","f":"Augustine, <i>Serm.</i> 1.4 (PL 38:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/1-4)."},"augustine-sermones/1.5":{"o":"Fortassis dicant, non de Verbo Dei dictum esse, In, principio fecit Deus coelum et terram. Fac esse, non in principio, quod est unicus; sed in principio temporis dictum intelligatur quod scriptum est, In principio fecit Deus cælum et terram: non quia jam erat tempus, antequam esset ulla creatura (non enim vel tempus esse coæternum quisquam dixerit Deo, qui est conditor temporum), sed ut cum caelo et terra esse caeperit tempus. Si ergo quisque sic intelligat, cognoscens duntaxat creaturæ Creatorisque distantiam, ne coæternum Deo qui fecit, dicat esse quod fecit; certe vel in illo verbo elucebit numerus personarum, ubi dictum est, Faciamus hominem ad imaginem et similitudinem, nostram; et, Fecit Deus hominem ad imaginem Dei. Quanquam etiamsi non appareret, et sub unitatis appellatione Trinitas intelligentibus insinuaretur; non ideo contrarium principio Geneseos, Evangelii principium videri debuit prudentibus: non enim videri nisi imprudentibus potuit. Habemus enim talium in Scripturis locutionum innumera exempla. Ipse Dominus loquens ait. Ego autem dico vobis, non jurare omnino, neque per cælum, quia sedes Dei est; neque per terram, quia scabellum est pedum ejus. Numquid propterea quia ibi se non nominat, fortasse negaturi sunt quod sedeat Christus in coelo? Item dicit Apostolus, O altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ipsius! Quis enim cognovit sensum Domini? aut quis consiliarius illi fuit? aut quis prior dedit ei, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula sæculorum. Etiam hic Filii mentio nominatim non facta est. Unum dicit esse Apostolus Deum et Dominum, ex quo omnia, per quem omnia, in quo omnia. Cur ergo isti Moysen sibi elegerunt, quem Joanni evangelistae opponerent, Paulum autem apostolum ei opponere noluerunt? Quia scilicet imperitis hominibus duo Testamenta persuadere voluerunt esse contraria; ut uno teste utantur, alterum respuant. Hoc enim profitetur error ipsorum. Nam si esset alius, cujus item dementissimus furor ipsum Novum Testamentum sibi contrarium apud imperitos conaretur ostendere, quid aliud ageret, nisi quemadmodum isti Moysen et Joannem, ita ille Paulum et Joannem, tanquam inimicos rixantesque proponeret? Sicut autem sincerissima et verissima fides commendat Pauli Joannisque concordiam; et in eo quod beatus Paulus ait, Ex ipso, et per ipsum, et in ipso sunt omnia, non solum Patrem, sed et Filium et Spiritum sanctum docet intelligi: sic Moysi et Joannis pacem intuens, in eo quod Moyses dixit, In principio fecit Deus cælum et terram, si principium accipit temporis, nihil aliud in eo quod dictum est, Deus, nisi Trinitatis unitatem agnoscit; aut principium in quo fecit Deus cœlum et terram, ipsum Filium incunctanter amplectitur. Multa sunt alia quæ secundum has regulas locutionis divinarum Scripturarum commemorare possimus: sed ne oneremus memoriam Sanctitatis vestræ, ista commemorasse suffecerit. Cætera vos ipsos quærere, vel cum Scripturae leguntur, advertere, atque inter vos considerare concorditer et pertractare adhortamur. Conversi, etc.","t":"Perhaps they will say that \"In the beginning God made heaven and earth\" was not said of the Word of God. Suppose it so: suppose it is not \"in the beginning\" which is the only-begotten, but that what is written, \"In the beginning God made heaven and earth,\" is to be understood as said of the beginning of time; not because time already existed before there was any creature (for no one would say that time is coeternal with God, who is the maker of times), but because time began to exist with heaven and earth. If anyone understands it this way, provided he recognizes the distance between the creature and the Creator and does not say that what God made is coeternal with the God who made it, then at least in that saying the number of the persons will shine out, where it is said, \"Let us make man in our image and likeness,\" and \"God made man in the image of God.\" Yet even if it did not appear, and the Trinity were conveyed to those who understand under the name of unity, the beginning of the Gospel ought not on that account to have seemed contrary to the beginning of Genesis to the wise; indeed it could seem so only to the unwise. For we have countless examples of such expressions in the Scriptures. The Lord himself says, \"But I say to you, do not swear at all, neither by heaven, for it is the throne of God, nor by the earth, for it is the footstool of his feet.\" Will they perhaps deny, because he does not name himself there, that Christ sits in heaven? Again, the Apostle says, \"O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and how inscrutable his ways! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be repaid him? For from him and through him and in him are all things: to him be glory for ever and ever.\" Here too no mention of the Son is made by name. The Apostle says that there is one God and Lord, from whom are all things, through whom are all things, in whom are all things. Why, then, did these people choose Moses to set against John the evangelist, and were unwilling to set the apostle Paul against him? Plainly because they wanted to persuade the unlearned that the two Testaments are contrary to each other, so that they might use one witness and reject the other. For that is what their error professes. For if there were someone else whose utterly demented frenzy tried to show the unlearned that the New Testament itself contradicts itself, what else would he do but set Paul and John before them as enemies and quarrellers, just as these men do with Moses and John? But just as the most sincere and true faith commends the agreement of Paul and John, and in the blessed Paul's words, \"From him and through him and in him are all things,\" teaches us to understand not only the Father but also the Son and the Holy Spirit, so the faith that looks at the peace between Moses and John, in Moses' words, \"In the beginning God made heaven and earth,\" either recognizes, if it takes \"beginning\" as the beginning of time, nothing else in the word \"God\" than the unity of the Trinity, or without hesitation embraces the Son himself as the Beginning in which God made heaven and earth. There are many other things that we could mention according to these rules of expression of the divine Scriptures; but so as not to burden the memory of your Holiness, let it suffice to have mentioned these. We urge you to look for the rest yourselves, or to notice them when the Scriptures are read, and to consider and discuss them among yourselves in harmony. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 1.5 (PL 38:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/1-5)."},"augustine-sermones/10.1":{"o":"Inter duas mulieres certantes de parvulo filio mirabile judicium Salomonis prædicat Scriptura Regnorum. Scriptum est enim: Tunc apparuerunt duæ mulieres meretrices regi Salomoni, et steterunt in conspectu ejus, et dixit mulier una: Animadverte, domine, ego et mulier hæc habitabamus in domo una, et peperi in domo, et contigit die tertio postquam peperi, peperit etiam hæc mulier filium; et eramus in uno, et non erat quisquam nobiscum præter ambas nos in domo: et mortuus est filius mulieris hujus per noctem, quia dormivit super eum; et surrexit media nocte, et tulit filium meum ab ascellis meis, et collocavit in sinu suo, et filium suum mortuum in sinu meo, et surrexi mane dare lac filio meo, et ille erat mortuus: consideravi eum mane, et ecce non erat filius meus quem peperi. Et dixit mulier illa alia: Non, sed filius meus est qui vivit, filius autem tuus qui mortuus est. Et ipsa dixit: Non, filius tuus est ille mortuus, et meus filius est qui vivit. Et locutæ sunt in conspectu Regis. Et dixit eis Rex: Tu dicis, Hic est filius meus qui vivit, et filius ejus mortuus est; et tu dicis, Non, sed filius meus vivit, et filius ejus mortuus est. Et ait Rex; Afferte mihi machæram. Et obtulerunt ei machæram in conspectu Regis. Et dixit Rex: Dividite puerum qui vivit, in duas partes, et date dimidium ejus huic, et dimidium ejus huic. Et respondit mulier cujus erat filius qui vivebat, et dixit ad Regem, quoniam conturbata est vulva ejus super filio suo; et dixit: Animadverte, domine, date ei puerum, et nolite eum morte afficere. Et hæc dixit: Neque mihi, neque huic sit, sed dividite illum. Et respondit Rex, et dixit ei mulieri quæ dixit, Date eum illi, et morte nolite eum afficere; Quia hæc est mater ejus. Prudentia quidem Regis divino munere concessa in hoc judicio mirabilis eminet. Non enim decuit, aut oportuit aliam judicare esse matrem pueri, nisi eam quae illum iterum quodam modo concepit, cum cognovit ablatum; et iterum parturivit, dum a falsa matre defendit; et iterum peperit, dum non permisit occidi. Verumtamen sicut solent divini veteres Libri, non solum rei gestæ fidem, sed etiam futuræ insinuare mysterium; consideranda est ista Scriptura, utrum nobis in duabus istis mulieribus significatum aliquid figuratumque demonstret.","t":"The Scripture of the Kingdoms proclaims Solomon's wonderful judgment between two women contending over a little son. For it is written: \"Then two women who were harlots came to King Solomon and stood before him, and one woman said: Hear, my lord: this woman and I lived in one house, and I gave birth in the house; and it happened on the third day after I gave birth that this woman also bore a son; and we were together, and there was no one with us except the two of us in the house: and this woman's son died in the night, because she lay on him; and she got up in the middle of the night and took my son from my arms and laid him in her bosom, and laid her dead son in my bosom; and I got up in the morning to give my son milk, and he was dead: I looked at him in the morning, and behold, it was not my son whom I had borne. And the other woman said: No, the living one is my son, and the dead one is your son. And she said: No, the dead one is your son, and the living one is my son. And they spoke before the king. And the king said to them: You say, This is my son who lives, and her son is dead; and you say, No, but my son lives, and her son is dead. And the king said, Bring me a sword. And they brought a sword before the king. And the king said: Divide the living child in two, and give half of him to this one, and half of him to that one. And the woman whose son was the living one answered and said to the king, for her womb was troubled over her son, and she said: Hear, my lord, give her the child, and do not put him to death. And the other said: Let him be neither mine nor hers, but divide him. And the king answered and said to the woman who said, Give him to her, and do not put him to death: Because this is his mother.\" The king's wisdom, granted by God's gift, stands out wonderfully in this judgment. For it was not fitting nor right to judge any other woman to be the child's mother than the one who in a way conceived him again when she learned he had been taken away, and gave birth again while she defended him from the false mother, and bore him again when she did not allow him to be killed. Yet as the ancient divine books are accustomed to convey not only the truth of what happened but also a mystery of what was to come, this Scripture must be considered, whether in these two women it shows us something signified and figured.","f":"Augustine, <i>Serm.</i> 10.1 (PL 38:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-1)."},"augustine-sermones/10.2":{"o":"Et duæ quidem feminae Synagoga et Ecclesia in prima facie considerationis occurrunt: Synagoga enim filium suum Christum ex Judæis secundum carnem natum occidisse convincitur dormiens, id est præsentis vitæ sequendo lucem, manifestationemque veritatis in verbis Domini non intelligens: verum etiam scriptum est, Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus. Quod vero et duae et solæ in una domo inhabitabant, non absurde illud significat, quod præter circumcisionem et præputium, nullum in hoc mundo religionis genus inventum est: ut in persona unius mulieris unum genus circumcisorum hominum constituas sub unius Dei et cultu et lege comprehensum; in alterius vero mulieris persona universam præputiorum Gentilitatem idolorum cultui deditam intelligas. Meretrices autem ambæ fuerunt: dicit enim Apostolus Judæos et Graecos omnes sub peccato esse. Omnis enim anima quæ deserta æternitate veritatis, terrenis sordibus delectatur, fornicatur a Domino. Et de gentili quidem fornicatione veniens Ecclesia manifestum est quod non occiderit Christum: sed quomodo mater Christi etiam ipsa sit, cogitandum est. Attende Evangelium, et audi Dominum dicentem, Qui fecerit voluntatem Patris mei, hic mater mea, et frater, et soror est. Ubi ergo dormivit hæc, non ut somno præfocaret, sed tamen ut posset ei mortuus supponi, et vivus auferri? An forte hoc est, quod ipsum sacramentum circumcisionis, quod apud Judæos jam mortuum remanserat, quia totum de illo carnaliter sentiebant: hoc ergo sacramentum circumcisionis, quod apud Judæos non vivebat, qui occiderant Christum, qui omnium sacramentorum vita est; quoniam in illo vitaliter intelligitur, quod apud Judaeos visibiliter celebratur: hoc itaque sacramentum circumcisionis tanquam exanime corpus quidam Judæi volebant persuadere Gentilibus, qui Christo crediderant, sicut in Actibus Apostolorum scriptum est, dicentes non posse eos esse salvos, nisi fierent circumcisi? Persuadebant autem hoc ignorantibus Legem, tanquam in tenebris noctis filium mortuum supponentes. Nec tamen potuit aliquid valere illa persuasio, nisi cum Ecclesiæ Gentium ex aliqua parte stultitiæ somnus obrepsit. Quam videtur quasi dormientem Apostolus excitare, clamans, O stulti Galatæ, quis vos fascinavit? et paulo post, Sic stulti estis, inquit, ut cum spiritu coeperitis, nunc carne consummemini. Tanquam si diceret: Sic stulti estis, ut cum prius habueritis spirituale opus vivum, hoc amisso postea mortuum accipiatis alienum. Ipse quippe Apostolus alibi dicit, Spiritus vita est propter justitiam; et alibi, Sapere autem secundum carnem, mors est. His autem atque hujusmodi vocibus illa mater evigilat; et fit ei mane, cum verbo Dei, hoc est, cum Christo, qui oriebatur, hoc est, loquebatur in Paulo, Legis illuminatur obscuritas. Hanc enim illuminavit, cum ait, Dicite mihi sub Lege volentes esse, Legem non audistis? Scriptum est enim quia Abraham duos filios habuit; unum de ancilla, et unum de libera: sed is qui de ancilla, secundum carnem natus est; qui autem de libera, per repromissionem; quæ sunt in allegoria. Hæc enim sunt duo Testamenta; unum quidem a monte Sina, in servitutem generans, quod est Agar. Sina enim mons est in Arabia, quæ conjuncta est huic, quæ nunc est Jerusalem: servit enim cum filiis suis. Quae autem sursum est Jerusalem, libera est. Non ergo mirum, si propter mortua opera, ad eam quæ deorsum est, mortuus; et propter spiritualia, vivus pertinet ad eam quæ sursum est Jerusalem. Quia et inferi deorsum sunt, quo pertinent mortui: superi autem sursum, quo pertinent vivi. Hac illuminatione, tanquam mane facto, intelligit Ecclesia gratiam spiritualem; repellens a se carnale opus Legis, tanquam mortuum alienum; et sibi vindicans vivam fidem, quoniam justus ex fide vivit: quam in Patris et Filii et Spiritus sancti nomine consecuta est; et ideo tanquam triduanum filium certa cognoscit, nec eum sibi eripi patitur.","t":"And the two women first present themselves, at first glance, as the Synagogue and the Church. For the Synagogue is shown to have killed, while sleeping, its son Christ, born of the Jews according to the flesh; that is, following the light of the present life, and not understanding the manifestation of the truth in the Lord's words: indeed it is also written, \"Arise, you who sleep, and rise from the dead, and Christ will give you light.\" That the two lived alone in one house signifies, not absurdly, that apart from circumcision and uncircumcision no kind of religion has been found in this world: so that in the person of one woman you may set the one race of the circumcised, comprised under the worship and law of the one God; and in the person of the other woman you may understand the whole Gentile world of the uncircumcised, given over to the worship of idols. Both were harlots: for the Apostle says that Jews and Greeks are all under sin. For every soul that has deserted the eternity of truth and delights in earthly filth commits fornication away from the Lord. And that the Church, coming from the fornication of the Gentiles, did not kill Christ is plain; but how she too is Christ's mother must be considered. Attend to the Gospel, and hear the Lord saying, \"Whoever does the will of my Father, he is my mother and brother and sister.\" Where, then, did this woman sleep, not so as to smother the child in her sleep, but so that the dead one could be put in her bosom and the living one taken away? Perhaps it is this: that the very sacrament of circumcision, which had remained dead among the Jews, because they understood it wholly carnally (this sacrament of circumcision, then, which did not live among the Jews, who had killed Christ, who is the life of all sacraments, since in him is understood in a living way what is celebrated visibly among the Jews), this sacrament of circumcision, then, like a lifeless body, certain Jews wanted to press upon the Gentiles who had believed in Christ, as is written in the Acts of the Apostles, saying that they could not be saved unless they were circumcised? And they pressed this on people ignorant of the Law, as if putting the dead son in her place in the darkness of night. Yet that persuasion could have no force except when the sleep of folly crept over the Church of the Gentiles in some part. The Apostle seems to wake her, as if sleeping, crying out, \"O foolish Galatians, who has bewitched you?\" and a little later, \"Are you so foolish,\" he says, \"that having begun in the Spirit, you are now being completed in the flesh?\" As if he said: Are you so foolish that, though you first had a living spiritual work, having lost it you now accept a dead one that is not yours? For the Apostle himself says elsewhere, \"The Spirit is life because of righteousness\"; and elsewhere, \"To be carnally minded is death.\" At these and similar cries that mother wakes up; and it becomes morning for her when, through the word of God, that is, through Christ, who was rising, that is, speaking in Paul, the darkness of the Law is lit up. For he lit it up when he said, \"Tell me, you who want to be under the Law, have you not heard the Law? For it is written that Abraham had two sons, one by a slave woman and one by a free woman; but the son of the slave woman was born according to the flesh, the son of the free woman through promise; which things are an allegory. For these are the two covenants: one from Mount Sinai, bearing children for slavery, which is Hagar. For Sinai is a mountain in Arabia, which corresponds to the present Jerusalem: for she is in slavery with her children. But the Jerusalem above is free.\" It is no wonder, then, if on account of dead works the dead child belongs to the one who is below, and on account of spiritual works the living child belongs to the Jerusalem which is above. For the underworld is below, to which the dead belong; the realms above are above, to which the living belong. By this illumination, as when morning has come, the Church understands spiritual grace, rejecting from herself the carnal work of the Law as a dead child not her own, and claiming for herself living faith, since \"the righteous lives by faith\": which she obtained in the name of the Father and the Son and the Holy Spirit; and so she recognizes with certainty her three-day-old son and does not let him be snatched from her.","f":"Augustine, <i>Serm.</i> 10.2 (PL 38:91–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-2)."},"augustine-sermones/10.3":{"o":"Nunc clamet illa suum esse Evangelium, tanquam sibi debitum, et per se generatum. Nam hoc dicebant Gentibus in ipsa contentione, qui ex Judæis carnaliter sentientes Christianos se dicere audebant. Tanquam debitum enim justitiæ suae dicebant venisse Evangelium. Sed non erat eorum, quod spiritualiter non noverant. Quod ergo Christiani vocabantur, alieno nomine gloriantes, tanquam illa de filio quem non ipsa pepererat, etiam contendere audebant; cum ipsi ex operibus Legis excluso intellectu spirituali tanquam de corpore operis sui animam ejecerant, et exstinguentes prophetiæ spiritum vivum, ad carnalia opera sine vita, hoc est, sine intellectu spirituali remanserant; quae Gentibus etiam supponere cupiebant, et ab eis tanquam vivum filium, nomen auferre Christianum. Quos ita refellit Apostolus, ut tanto minus ad eos pertinere dicat gratiam christianam, quanto magis eam sibi tanquam debitam vindicant, et quasi jure operum suam esse gloriantur. Ei enim qui operatur, inquit, merces non imputatur secundum gratiam, sed secundum debitum. Ei vero qui non operatur, credenti autem in eum qui justificat impium, deputatur fides ad justitiam. Et ideo illos etiam ab eorum numero excludit, qui ex Judæis recte crediderant, et vivam spiritualemque gratiam retinebant. Quas reliquias dicit populi Judæorum salvas factas, cum multitudo isset in perditionem? Sic ergo et in hoc tempore, inquit, reliquiæ per electionem gratiæ salvæ factæ sunt. Si autem gratia, jam non ex operibus: alioquin gratia jam non est gratia. Ut illi excludantur a gratia, qui tanquam suum proprium, id est, operibus suis debitum et datum Evangelii præmium vindicant: quasi clamante Synagoga, Meus est Filius. Sed mentiebatur; acceperat enim eum et ipsa: sed super eum dormiens, id est, superbe sapiens necaverat. Vigilabat autem jam ista mater, et intelligebat, non meritis suis, quia meretrix erat, sed gratia Dei sibi filium esse concessum, opus videlicet evangelicæ fidei, quod in sinu cordis nutrire cupiebat. Itaque illa gloriam hominum quaerebat in alieno filio: hæc affectum dilectionis servabat in suo.","t":"Now let that other woman cry out that the Gospel is hers, as owed to her and born of her. For this is what was said to the Gentiles in that very dispute by those from among the Jews who, thinking carnally, dared to call themselves Christians. For they said that the Gospel had come as something owed to their righteousness. But what they did not know spiritually was not theirs. So, in that they were called Christians, boasting in a name not their own, they even dared, like that woman over the son she had not borne, to contend; whereas they themselves, having shut out spiritual understanding from the works of the Law, had as it were cast the soul out of the body of their own work, and, extinguishing the living spirit of prophecy, had remained with carnal works without life, that is, without spiritual understanding; and these works they wanted to substitute among the Gentiles too, and to take from them the Christian name as a living son. The Apostle refutes them by saying that Christian grace belongs to them the less, the more they claim it for themselves as owed, and boast that it is theirs as of right by works. \"For to him who works,\" he says, \"the reward is not reckoned as grace but as debt. But to him who does not work, but believes in him who justifies the ungodly, his faith is reckoned as righteousness.\" And so he excludes them even from the number of those from among the Jews who had rightly believed and held on to living and spiritual grace. These he calls the remnant of the Jewish people that has been saved, while the multitude went to perdition. \"So too at this present time,\" he says, \"a remnant has been saved by the election of grace. But if by grace, then no longer by works: otherwise grace is no longer grace.\" So that those are excluded from grace who claim the reward of the Gospel as their own, that is, as owed and given to their works; as if the Synagogue were crying out, \"The son is mine.\" But she was lying; for she too had received him; but sleeping on him, that is, being proud-minded, she had killed him. But this mother was now awake, and understood that it was not by her merits, since she was a harlot, but by the grace of God that a son had been granted her, namely the work of evangelical faith, which she wished to nourish in the bosom of her heart. And so the one sought human glory in another's son; the other kept the affection of love for her own.","f":"Augustine, <i>Serm.</i> 10.3 (PL 38:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-3)."},"augustine-sermones/10.4":{"o":"Illud autem inter ambas regale judicium nihil aliud nos admonet, nisi ut pro veritate certemus, et expellamus hypocrisim tanquam falsam matrem, a spirituali Ecclesiae dono tanquam ab alieno vivo filio; nec patiamur eam dominari concessæ aliis gratiæ, quae suam custodire non potuit. Sed hoc faciamus defendentes atque certantes non usque ad periculum divisionis. Illa enim sententia judicis, cum jussit parvulum dividi, non est unitatis praecisio, sed probatio charitatis. Salomonis enim nomen, sicut Latini interpretantur, Pacificum est. Rex vero pacificus non dilacerat membra, quae unitate atque concordia vitalem spiritum continent: sed minando invenit matrem veram, et judicando separat falsam. Si ergo ad hujusmodi tentationem ventum fuerit, ne unitas christianæ gratiae dividatur, docemur dicere, Date illi puerum, tantum vivat. Non enim honorem matris, sed salutem filii, quæ mater vera est quaerit. Ubicumque ille fuerit, plus eum possidebit sincera dilectio matris, quam falsae usurpatio.","t":"And that royal judgment between the two warns us of nothing else than that we should contend for the truth, and drive out hypocrisy, like the false mother, from the spiritual gift of the Church, as from a living son not hers; and not allow her who could not keep her own to lord it over the grace granted to others. But let us do this, defending and contending, not to the point of the danger of division. For that sentence of the judge, when he ordered the little one to be divided, is not the cutting off of unity but the proving of love. For the name Solomon, as the Latins interpret it, means \"Peaceful.\" And a peaceful king does not tear apart members which, by unity and concord, hold the spirit of life: but by threatening he finds the true mother, and by judging he separates the false one. If, then, it comes to a trial of this kind, we are taught to say, so that the unity of Christian grace may not be divided, \"Give her the child; only let him live.\" For she who is the true mother seeks not a mother's honor but her son's safety. Wherever he is, the sincere love of the mother will possess him more than the usurpation of the false one.","f":"Augustine, <i>Serm.</i> 10.4 (PL 38:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-4)."},"augustine-sermones/10.5":{"o":"Item video significare istas duas mulieres in una domo, duo genera hominum in una Ecclesia: unum eorum in quibus vera charitas regnat, alterum eorum in quibus simulatio dominatur. Ut ista duo omnino tanquam duas mulieres intueamur, dilectionem et simulationem. Dilectionem quippe simulatio fallaciter imitatur. Et ideo istam cavet Apostolus, cum dicit: Dilectio sine simulatione. Quamvis enim habitent in una domo quamdiu reticulum illud evangelicum in mari est, simulque bonos et malos pisces, donec ad littus perducatur, includit; tamen sua opera singulæ faciunt. Meretrices autem fuerunt ambæ; quia omnes ex cupiditate sæculi convertuntur ad gratiam Dei, nec de prioribus justitiæ meritis vere potest quisquam gloriari. Meretrix autem quod fornicatur, ipsius est: quod habet filium, Dei est. Omnes enim homines ab uno Deo creatore formantur. Nec mirandum est, quod etiam in peccatis hominum Deus bene operatur. Nam etiam de scelere Judæ traditoris Dominus noster salutem humani generis operatus est. Sed hoc interest, quod de cujusque peccato cum aliquid boni Deus fecerit, plerumque id nollet ille peccator: non solum quia cum peccat, non eo peccat animo, qua providentia Deus de peccato ejus operatur justitiam ( non enim hoc animo Judas tradidit Christum, quo animo Christus se tradi passus est); sed etiam quia peccati sui eventum, cum in aliquid melius, quod ipse nollet, pervenire cognoverit, dolet potius quam lætatur. Tanquam si venenum aliquis inimico ægrotanti dare cupiens fallatur in specie medicamenti, et aliud pro alio salutare aliquid offerat; fiat et æger sanus Dei beneficio, qui facinus inimici ejus convertere voluit in salutem: quod tamen cum malus ille cognoverit, de sanitate hominis, quae per manus ejus gesta est, cruciatur. Si autem meretrix conceptum filium libenter habeat, nec libidine, nec avaritia turpis mercedis impulsa abortionis poculo de visceribus ejiciat quod conceperat, ne peccanti fecunditas contradicat; cupiditas illa, quae defluebat in plurimos, ad unum Dei donum conversa, non jam cupiditas, sed dilectio nominabitur. Meretricis ergo filius recte intelligitur gratia peccatricis. Ex vetere autem turpitudine novus homo natus indulgentia peccatorum est.","t":"Again, I see that these two women in one house signify two kinds of people in one Church: one of those in whom true love reigns, the other of those in whom pretence rules. So that we may regard these two altogether as two women: love and pretence. For pretence deceitfully imitates love. And that is why the Apostle guards against it when he says, \"Love without pretence.\" For although they live in one house as long as that net of the Gospel is in the sea and encloses good and bad fish together until it is drawn to the shore, yet each does her own works. And both were harlots, because all are converted to the grace of God from worldly desire, and no one can truly boast of previous merits of righteousness. And that a harlot commits fornication is her own doing; that she has a son is God's. For all human beings are formed by the one God the Creator. Nor is it to be wondered at that God works well even in people's sins. For even from the crime of Judas the betrayer our Lord worked the salvation of the human race. But there is this difference: that when God has made something good out of someone's sin, the sinner generally did not want it: not only because, when he sins, he does not sin with the intention with which God by his providence works righteousness from his sin (for Judas did not betray Christ with the intention with which Christ allowed himself to be betrayed), but also because, when he learns that the outcome of his sin has turned to something better, which he did not want, he grieves rather than rejoices. As if someone wanting to give poison to a sick enemy were deceived by the look of a medicine and offered something healthful instead; and the sick man is made well by the kindness of God, who willed to turn his enemy's crime into healing: and yet when that wicked man learns of it, he is tormented by the man's recovery, which was brought about by his own hands. But if a harlot willingly keeps the son she has conceived, and is not driven by lust or by greed for a shameful wage to cast out of her womb by a drink for abortion what she had conceived, lest fruitfulness stand in the way of her sinning; then that desire which flowed out to many, turned to the one gift of God, will no longer be called desire but love. The harlot's son, then, is rightly understood as the grace given to a sinful woman. And from the old shame the new man has been born by the forgiveness of sins.","f":"Augustine, <i>Serm.</i> 10.5 (PL 38:93–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-5)."},"augustine-sermones/10.6":{"o":"Dominus ergo et in ipso numero discipulorum, quamvis ex peccatoribus omnes elegerit, priores tamen elegit perseveraturos in dilectione, quam Judam simulatorem. Non est quidem scriptum quo ordine electus sit; sed tamen notum est ante illum electos bonos; et non frustra ultimus numeratur. Et post Domini ascensionem omnibus qui erant uno in loco Spiritus sanctus, secundum pollicitationem Domini desuper missus, infusus est: a quibus coepit Ecclesia, boni erant, et sine simulatione diligebant. Postea ergo simulatio cœpit operari in Ecclesia: et ideo dilectio prior peperit. Triduo autem major est fructus dilectionis, ut jam possit agnosci continentia, et justitia, et exspectatio futurorum. Simulatio vero etsi pepererit, id est, etiamsi ad exiguum tempus peccatorum remissione lætata fuerit, tanquam somno sæcularis cupiditatis oppressa, cum de spe coelestium dejecta præmiorum in terrenam requiem gravato corde reliditur, quasi dormiens effocat indulgentiam, quam credendo meruerat. Tales autem homines malunt justitiæ nomine, quam veritate gaudere; bonumque opus alienum per obscuras fallacias, quasi per noctem vivum filium, mentiendo ad se transferre conantur. Nec solum aliorum bona opera sibi usurpant, sed aliis etiam objiciunt scelera sua, quasi mortuum filium supponentes.","t":"So the Lord, in the very number of his disciples, though he chose them all from sinners, still chose first those who would persevere in love, rather than Judas the pretender. It is not written in what order he was chosen; but it is known that good men were chosen before him; and not without reason is he numbered last. And after the Lord's ascension the Holy Spirit, sent from above according to the Lord's promise, was poured out on all who were together in one place: those from whom the Church began were good and loved without pretence. Afterwards, then, pretence began to work in the Church: and that is why love gave birth first. And the fruit of love is three days older, so that self-control, and righteousness, and the expectation of things to come can now be recognized. But pretence, even if it has given birth, that is, even if it has rejoiced for a short time in the forgiveness of sins, as if overcome by the sleep of worldly desire, when, cast down from the hope of heavenly rewards, it sinks with a heavy heart into earthly rest, as if sleeping it smothers the forgiveness which it had earned by believing. Such people prefer to rejoice in the name of righteousness rather than in its truth; and by obscure deceptions, as if by night, they try by lying to transfer to themselves another's good work, like a living son. And not only do they usurp the good works of others, but they also charge others with their own crimes, as if putting the dead son in their place.","f":"Augustine, <i>Serm.</i> 10.6 (PL 38:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-6)."},"augustine-sermones/10.7":{"o":"Quando autem simulationi tantum licebit, ut falso justitiæ nomine, nullo prohibente, glorietur, et spirituale vivum opus, quod ipsa non genuit, et quod in se aliquando genuerat, pondere crudelissimi soporis exstinxit, ad fallacem jactantiam materni nominis applicet sibi, et scelera sua bonis atque innocentibus objiciendo supponat? Quando ergo simulatio ita regnabit, nisi cum abundabit iniquitas, id est, tenebræ peccatorum quasi cæca nocte praevalebunt; et refrigescet charitas multorum, id est, operis spiritualis tanquam vivi pueri interitum obdormiet? Tamen quia ita refrigescet charitas, ut negligentius ferveat; non enim dictum est, Penitus exstinguatur, ut omnino non sit: sic dormivit hæc mater, ut non occideret filium; sed tamen fraudibus simulationis dederit locum. Sed expergefacta, cum impietatem, quam ipsa non fecit, ab eis qui faciunt sibi objici viderit, et spirituali opere gratiæ, quam custodivit, cernit simulationem audere gloriari, se iniquitatis operatricem, simulationem vero matrem boni operis nominari, pacifici Judicis implorat auxilium. Nam Salomon Pacificus interpretatur. Quem videmus duas protulisse sententias: primam tanquam ignorantis; ultimam vero cum manifesta cognitione judicantis. Certamen pietatis prima proponit; dat præmium secunda victori: in prima probatur mater, in ultima lætatur: in prima flens mittit semen suum, in secunda cum exsultatione reportat manipulos suos. Quod pertinet ad duo tempora Ecclesiæ, quae Dominus Christus judex pacificus moderatur; unum quod nunc est, alterum quod futurum est: in isto probamur, in illo coronamur.","t":"But when will pretence be allowed so much that it boasts of a false name of righteousness with no one forbidding it, and claims for itself, in deceitful pretension to the name of mother, the living spiritual work which it did not beget, and which it had once begotten in itself and smothered by the weight of a most cruel sleep, and substitutes its own crimes by charging them on the good and innocent? When will pretence reign like this, if not when iniquity abounds, that is, when the darkness of sins prevails as in a blind night; and the love of many grows cold, that is, falls asleep over the spiritual work as over the living child? Yet because love will grow cold in such a way that it burns more negligently (for it was not said that it will be utterly extinguished so as not to exist at all), so this mother slept without killing her son; but still she gave room to the frauds of pretence. But when she wakes, and sees herself charged by those who commit it with an impiety she did not commit, and sees pretence daring to boast of the spiritual work of grace which she has kept, herself being called the worker of iniquity and pretence the mother of the good work, she implores the help of the peaceful Judge. For Solomon means Peaceful. We see that he delivered two sentences: the first as though not knowing, the last as judging with clear knowledge. The first sets the contest of devotion; the second gives the prize to the victor: in the first the mother is tested, in the last she rejoices; in the first, weeping, she sows her seed; in the second, with exultation, she brings back her sheaves. This belongs to the two times of the Church, which the Lord Christ, the peaceful judge, governs: one which is now, the other which is to come; in this one we are tested, in that one we are crowned.","f":"Augustine, <i>Serm.</i> 10.7 (PL 38:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-7)."},"augustine-sermones/10.8":{"o":"Sed nulla major est in Christi Ecclesia probatio charitatis, quam cum etiam honor ipse, qui apud homines videtur esse, contemnitur, ne membra parvuli dividantur, et unitatis discidio christiana dilanietur infirmitas. Dicit enim Apostolus tanquam matrem se exhibuisse parvulis, in quibus bonum opus evangelicum fecerat; non ipse, sed gratia Dei cum illo. Nam illa meretrix sua non poterat dicere nisi peccata: donum autem fecunditatis ex Deo. Tanto autem amplius diligitur gratia donantis, quanto supplicium debebatur. Et bene de meretrice Dominus ait: Cui plurimum dimittitur, plurimum diligit. Dicit ergo apostolus Paulus: Factus sum parvulus in medio vestrum, tanquam si nutrix foveat filios suos (I Thess. II, 7). Sed cum ad periculum ventum fuerit, quo parvulus dividatur, cum sibi honorem falsum simulatio vindicat, et scindere parata est unitatem; contemnat mater honorem suum, dum filium videat integrum, vivumque servet; ne forte cum debitum visceribus suis honorem pertinacius vindicat, det locum simulationi per machæram schismatis infirma membra dividere. Dicat ergo charitas mater, Date illi puerum. Sive occasione, sive veritate Christus annuntietur (Philipp. I, 18). In Moyse charitas clamat, Domine, aut ignosce illis, aut dele me de libro tuo (Exod. x I XII, 51, 32). In Pharisæis autem simulatio loquitur, Si dimiserimus eum, veniunt Romani, et tollunt nobis gentem et locum. Non enim veritatem, sed nomen volebant habere justitiæ, et honorem debitum justis per fallaciam tenere cupiebant. Tamen regnans in eis simulatio cathedram Moysi sedere permissa est, ut dici posset a Domino, Quæ dicunt, facite; sed quæ faciunt, facere nolite. Ut honorem falsum habentes, veritate tamen Scripturarum parvulos infirmosque nutrirent. Simulatio enim suum habet scelus, quo novum hominem, quem per gratiam donantis acceperat, pondere suæ dormitionis exstinxit: sed lac fidei quod habet, non est ejus. Quia etiam necato parvulo, qui renascentem vitam significat, jam in malis moribus simulatio constituta, retinet tamen in memoria, tanquam in uberibus, verba fidei doctrinamque christianam, quæ omnibus ad Ecclesiam venientibus traditur. Ex isto lacte poterat etiam falsa mater veræ tamen fidei succum sugenti parvulo infundere. Inde secura est vera mater, cum etiam a simulatoribus in Ecclesia parvulus ejus divinarum Scripturarum catholicæ fidei lacte nutritur, cum prohibita divisione unitas salva est, et sententia judicis ultima, qua ultimum Christi judicium figuratur, probata charitas, quæ propter salutem parvuli et unitatis firmamentum etiam simulationi honorem cessit, ut amorem tenens complexumque vitalis gratiæ, sempiterno piæ matris præmio perfruatur.","t":"But there is no greater proof of love in Christ's Church than when even the honor that seems to exist among men is despised, so that the little one's limbs may not be divided and Christian weakness torn apart by the rending of unity. For the Apostle says that he showed himself like a mother to the little ones in whom he had produced the good work of the Gospel; not he, but the grace of God with him. For that harlot could call nothing her own but her sins: the gift of fruitfulness was from God. And the grace of the giver is loved the more, the more punishment was due. And the Lord well said of the sinful woman, \"He to whom more is forgiven loves more.\" So the apostle Paul says: \"I became a little one among you, like a nurse cherishing her children.\" But when it comes to the danger that the little one may be divided, when pretence claims a false honor for itself and is ready to split unity, let the mother despise her own honor, so long as she sees her son whole and keeps him alive; lest, by claiming too stubbornly the honor due to her womb, she give pretence room to divide the weak limbs with the sword of schism. So let mother love say, \"Give her the child.\" \"Whether in pretence or in truth, let Christ be proclaimed.\" In Moses love cries out, \"Lord, either forgive them, or blot me out of your book.\" But in the Pharisees pretence speaks: \"If we let him go, the Romans will come and take away our nation and place.\" For they wanted to have not the truth but the name of righteousness, and desired to hold by deceit the honor due to the righteous. Yet the pretence reigning in them was permitted to sit in the chair of Moses, so that the Lord could say, \"What they say, do; but what they do, do not do.\" So that, though holding a false honor, they still nourished the little ones and the weak with the truth of the Scriptures. For pretence has its own crime, by which it smothered with the weight of its sleep the new man it had received by the grace of the giver; but the milk of faith which it has is not its own. For even when the little one, who signifies the life that is reborn, has been killed, pretence, now settled in bad ways, still keeps in its memory, as in its breasts, the words of faith and Christian teaching which are handed on to all who come to the Church. From this milk even the false mother could give the sucking infant the nourishment of the true faith. Hence the true mother is secure when, even through pretenders in the Church, her little one is nourished with the milk of the divine Scriptures and of the Catholic faith, when division has been prevented and unity is safe; and by the judge's last sentence, by which the last judgment of Christ is figured, love that has been proved, which for the little one's safety and the strength of unity yielded honor even to pretence, holding love and the embrace of living grace, enjoys the everlasting reward of a devoted mother.","f":"Augustine, <i>Serm.</i> 10.8 (PL 38:95–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/10-8)."},"augustine-sermones/100.1":{"o":"De capitulo Evangelii, quod Dominus donavit, audite. Lectum est enim, Dominum Jesum differenter egisse, cum obtulit se unus, ut eum sequeretur, et reprobatus est; alius non audebat, et excitatus est; tertius differebat, et culpatus est. Quod enim dixit, Domine, sequar te quocumque ieris; quid tam promptum, quid tam impigrum, quid tam paratum, et quid ad tantum bonum aptissimum, sequi bominum quocumque ierit? Miraris hoc, dicens': Quid est hoc, quod magistro bono Domino Jesu Christo invitanti discipulos, quibus daret regnum cœlorum, displicuit tam paratus? Sed quia talis magister erat, qui futura prævideret, intelligimus, fratres, istum hominem, si sequeretur Christum, sua quaesiturum fuisse, non quæ Jesu Christi. Ipse enim dixit: Non omnis, qui dicit mihi, Domine, Domine, intrabit in regnum cælorum. Et iste de ipsis fuit, nec sic se ipse noverat, quomodo medicus inspictebat. Nam si jam se fictum esse spectabat, si jam dolosum et insidiosum se noverat, cui loqueretur non noverat. Ipse est enim de quo ait evangelista: Non opus habebat ut quisquam ei testimonium perhiberet de homine: ipse enim sciebat quid esset in homine. Quid ergo respondit? Vulpes foveas habent, et volatilia cæli nidos: Filius autem homine non habet ubi caput suum reclinet. Sed ubi non habet? In fide tua. Vulpes enim habent foveas in corde tuo, dolosus es: volatilia cœli habent nidos in corde tuo, clatus es. Dolosus et elatus, non me sequeris. Quomodo sequilur dolosus simplicitatem?","t":"Hear about the passage of the Gospel, as the Lord has granted. For it was read that the Lord Jesus dealt differently with three: one offered himself to follow him and was rejected; another did not dare and was roused; a third put it off and was blamed. For when he said, “Lord, I will follow you wherever you go,” what is so prompt, what so eager, what so ready, and what so fitting for so great a good, as to follow the Lord wherever he goes? You wonder at this, saying: “What is this, that the good Master, the Lord Jesus Christ, inviting disciples to give them the kingdom of heaven, was displeased with one so ready?” But because he was the kind of master who foresaw the future, we understand, brothers, that this man, if he followed Christ, would have sought his own interests, not those of Jesus Christ. For he himself said: “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven.” And this man was one of them; and he did not know himself as the physician was examining him. For if he already saw himself as false, if he already knew himself as deceitful and treacherous, he did not know to whom he was speaking. For he is the one of whom the evangelist says: “He had no need that anyone should bear witness about man; for he himself knew what was in man.” What, then, did he answer? “Foxes have holes, and the birds of the sky nests; but the Son of Man has nowhere to lay his head.” But where does he have nowhere? In your faith. For foxes have holes in your heart: you are deceitful. The birds of the sky have nests in your heart: you are lifted up. Deceitful and lifted up, you will not follow me. How does the deceitful follow simplicity?","f":"Augustine, <i>Serm.</i> 100.1 (PL 38:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/100-1)."},"augustine-sermones/100.2":{"o":"Et ad alterum continuo tacentem, et nihil dicentem, nihil promittentem dicit, Sequere me. Quantum mali in illo, tantum boni videbat in isto. Sequere me, dicis nolenti. Ecce habes hominem paratum. Sequar te quocumque ieris: et tu dicis nolenti, Sequere me? Istum, inquit, declino; quia video ibi foveas, video nidos. Quid ergo molestus est huic, quem provocas et excusat? Ecce etiam compellis, et non venit; hortaris, et non sequitur. Quid enim dicit? Ibo prius sepelire patrem meum. Fides cordis ejus Domino se ostendebat: sed pietas differebat. Dominus autem Christus quando parat homines Evangelio, nullam cxcusalionem vult interponi carnalis hujus temporalisque pietatis. Hæc quidem et lex Dei habet, et ipse Dominus arguit Judacos, quia destruebant ipsum mandatum Dei. Et Paulus apostolus in Epistola sua posuit, et dixit: Hoc est mandatum primum in repromissione. Quod? Honora patrem tuum, et matrem tuum. Deus utique dixit. Volebat ergo iste juvenis obtemperare Deo, et sepelire patrem suum: sed est locus, et est tempus, et est res, quæ huic rei, huic tempori, huic loco serviat. llonorandus est pater, sed obediendum est Deo. Amandus est generator, sed præponendus est Creator. Ego, inquit, ad Evangelium te voco, ad aliud opus milii necessarius es: majus est hoc, quam quod vis facere. Sine mortuos sepelire mortuos suos. Pater tuus mortuus est: sunt alii mortui qui sepeliant mortuos. Mortui sepelientes mortuos qui sunt? Potestne mortuus a mortuis sepeliri? Quomodo involvunt, si mortui sunt? quomodo portant, si mortui sunt? quomodo plangunt, si mortui sunt? Et involvunt, et portant, et plangunt, et mortui sunt: quia infideles sunt. Docuit nos quod scriptum est in Cantico canticorum, dicente Ecclesia, Ordinate in me charitatem. Quid est, Ordinate in me charitatem? Facite gradus, et cuique quod debetur, restituite. Nolite anteriora posterioribus subdere. Amate parentes, sed praeponite Deum parentibus. Attendite matrem Machabæorum: Filii, inquit, nescio quomodo apparuistis in ventre. Concipere vos potui, parere vos potui; formare non potui: illum ergo audite, illum mihi præponite; nolite attendere, ne sine vobis remaneam. Præcepit, et secuti sunt (II Machab. VII). Quod docuit mater filios, hoc docebat Dominus Jesus Christus istum cui dicebat, Sequere me.","t":"And to another, who was silent at once and saying nothing, promising nothing, he says, “Follow me.” As much evil as he saw in the one, so much good he saw in this one. “Follow me,” you say to one who is unwilling. See, you have a man who is ready: “I will follow you wherever you go”; and you say to the unwilling, “Follow me”? “That one,” he says, “I turn away, because I see holes there, I see nests.” Why, then, do you trouble this one, whom you call and who excuses himself? See, you even press him, and he does not come; you urge him, and he does not follow. For what does he say? “I will go first to bury my father.” The faith of his heart showed itself to the Lord; but filial devotion delayed him. But Christ the Lord, when he prepares men for the Gospel, wants no excuse of this fleshly and temporal devotion to be put in the way. God’s law, indeed, contains this, and the Lord himself rebuked the Jews because they were destroying God’s very commandment. And the apostle Paul put it in his letter and said: “This is the first commandment with a promise.” Which? “Honor your father and your mother.” God certainly said it. So this young man wanted to obey God and bury his father; but there is a place, and a time, and a task, which must give way to this task, this time, this place. A father is to be honored, but God is to be obeyed. The begetter is to be loved, but the Creator is to be preferred. “I am calling you,” he says, “to the Gospel; I need you for another work: this is greater than what you want to do. Let the dead bury their dead. Your father is dead: there are other dead to bury the dead.” Who are the dead burying the dead? Can a dead man be buried by the dead? How do they wrap him if they are dead? How do they carry him if they are dead? How do they mourn him if they are dead? They both wrap and carry and mourn, and they are dead: because they are unbelievers. He taught us what is written in the Song of Songs, where the church says, “Set love in order in me.” What does “set love in order in me” mean? Make degrees, and give each what is due. Do not put the first under the later. Love your parents, but put God before your parents. Look at the mother of the Maccabees: “Sons,” she says, “I do not know how you appeared in my womb. I could conceive you, I could bear you; I could not form you: so listen to him, put him before me; do not consider that I shall be left without you.” She commanded, and they followed. What the mother taught her sons, this the Lord Jesus Christ was teaching the man to whom he said, “Follow me.”","f":"Augustine, <i>Serm.</i> 100.2 (PL 38:378; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/100-2)."},"augustine-sermones/100.3":{"o":"Quia nunc alius discipulus misit sc in medio, cui nemo aliquid dixit: Prosequar te, Domine, ait; sed vado primum renuntiare his qui in domo sunt. Credo hic sensus est: Nuntiem meis, ne forte quomodo fieri solet, quærant me. Et Dominus: Nemo ponens manum super aratrum, et respiciens retro, aptus est regno cœlorum. Vocat te Oriens, et tu attendis Occidentem. In hoc capitulo hoc discimus, quoniam quos voluit Dominus, hos elegit. Elegit autem, sicut dicit Apuslolus, et secundum suam gratiam, ct secundum illorum justitiam. Talia enim sunt verba Apostoli: Attendito, inquit, quid dicit Elius: Doniine, Prophetas tuos occiderunt, altaria tua everterunt, et ego relictus sum solus, et quærunt animam meam. Sed quid illi dicit responsum divinum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. Solum te putas esse servum bene laborantem: sunt et alii me timentes, et non pauci. Nam septem millia ili habeo. Et ad. junxit: Sic ergo et in hoc tempore. Crediderunt enim aliqui Judæi, et multi fuerunt reprobati: sicut et ille qui vulpium foveas gestabat in animo. Sic ergo, inquit, et in hoc tempore, reliquiæ per electionem gratice salvæ factæ sunt: id est, idem Christus est qui tunc, et modo, qui ct illi tunc Eliæ dixit, Reliqui mihi. Quid cst, Reliqui mihi? Ego illos elegi, quia vidi mentes illorum de me præsurmentes, non de se, nec de Baal. Non sunt mutati, sic sunt ut a me facti sunt. Et tu qui loqueris, nisi de me præsumeres, ubi csses? Nisi gratia mea plenus esses, nonne ante Baal etiam ipse genu flecteres? Gratia autem mea plenus es; quia nihil de tua virtute, sed totum de mea gratia præsumpsisti. Noli ergo in hoc gloriari, ut putes te in servitio tuo non habere conservos: sunt quos elegi, sicut et te, de me scilicet præsumentes: sicut ait Apostolus, Et nunc reliquiæ per electionem gratiæ salvæ factae sunt.","t":"Now another disciple put himself forward, to whom no one had said anything: “I will follow you, Lord,” he says; “but I am going first to say farewell to those at home.” I believe this is the sense: “Let me tell my people, lest perhaps, as usually happens, they look for me.” And the Lord: “No one who puts his hand to the plough and looks back is fit for the kingdom of heaven.” The East calls you, and you look to the West. In this passage we learn that the Lord chose whom he wished. And he chose, as the apostle says, according to his grace, and according to their righteousness. For such are the apostle’s words: “Note,” he says, “what Elijah says: Lord, they have killed your prophets, they have overthrown your altars, and I alone am left, and they seek my life.” But what does the divine answer say to him? “I have kept for myself seven thousand men, who have not bowed the knee before Baal.” You think you alone are a servant laboring well: there are others who fear me, and not a few. For I have seven thousand there. And he added: “So, then, at this present time too.” For some Jews believed, and many were rejected, like the one who carried the foxes’ holes in his mind. “So, then,” he says, “at this present time too a remnant has been saved by the election of grace”: that is, it is the same Christ then and now, who said then to Elijah, “I have kept for myself.” What does “I have kept for myself” mean? “I chose them, because I saw their minds trusting in me, not in themselves, nor in Baal. They were not changed; they are as they were made by me. And you who speak, if you did not trust in me, where would you be? If you were not full of my grace, would you not yourself bend the knee before Baal? But you are full of my grace, because you have trusted nothing of your own strength, but everything of my grace. So do not boast of this, thinking that in your service you have no fellow servants: there are those whom I chose, as I chose you, trusting, of course, in me.” As the apostle says: “And now a remnant has been saved by the election of grace.”","f":"Augustine, <i>Serm.</i> 100.3 (PL 38:378; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/100-3)."},"augustine-sermones/100.4":{"o":"Cave, o christiane, cave superbiam. Licet enim imitator sanctorum sis, totum semper gratiæ reputa: quia ut esset aliquid reliquum, gratia in te Dei, non tuum meritum fecit. Dc ipsis denique reliquiis dixerat propheta Isaias commemorans, Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Comorrha similes fuissemus. Sic ergo, inquit, et in hoc tempore reliquiæ per electionem gratia' salvæ factæ sunt. Si autem, grotia, inquit, jam non ex operibus; id est, jam non de tuo merito extollaris: alioquin gratia jam non est gratia ( Ron:. XI, 2-6). Si enim de tuo opere praesumis; ergo merces tibi redditur, non gratia condonatur. Si autem gratia est, gratis datur. Interrogo nunc: Credis, o peccator, Christo! Dicis: Credo. Quid credis? Gratis universa peccata per ipsum libi posse remitti? Habes quod credidisti. 0 gratia gratis data! Quid tu, juste, credis te sine Deo non posse servare justitiam? Ipsius ergo totum reputa, quod justus es, pietati: quod autem peccator es, tuae iniquilati adscribe. Eslo accusator tuus, et ille erit indultor tuus. Omne euim crimen facinus, vel peccatum, nostræ est negligentiæ: et omnis virtus et sanctitas, Dei est indulgentias. Conversi ad Dominum.","t":"Beware, Christian, beware of pride. For though you are an imitator of the saints, always ascribe everything to grace: for that there should be any remnant, God’s grace in you, not your merit, brought about. Indeed of this very remnant the prophet Isaiah had spoken, recalling: “Unless the Lord of hosts had left us seed, we would have become like Sodom, and been made like Gomorrah.” “So, then,” he says, “at this present time too a remnant has been saved by the election of grace. But if by grace,” he says, “then no longer by works”: that is, do not now be puffed up about your merit; “otherwise grace is no longer grace.” For if you trust in your own work, then a wage is paid you, not grace granted. But if it is grace, it is given freely. Now I ask: Do you believe in Christ, sinner? You say, “I believe.” What do you believe? That all your sins can be forgiven you freely through him? You have what you believed. O grace freely given! And you, righteous man, what do you believe? That without God you cannot keep righteousness? Then ascribe entirely to his goodness that you are righteous; but that you are a sinner, put down to your own iniquity. Be your own accuser, and he will be your pardoner. For every crime, misdeed, or sin is of our negligence; and every virtue and holiness is of God’s indulgence. Turning to the Lord…","f":"Augustine, <i>Serm.</i> 100.4 (PL 38:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/100-4)."},"augustine-sermones/101.1":{"o":"In lectione Evangelii quæ modo recitata est, admonemur quoerere quae sit messis de qua Dominus ait: Messis quidem multa, operarii autem pauci. Rogate Dominum messis, ut mittat operarios in messem suam. Tunc adjecit duodecim discipulis suis, quos et Apostolos nominavit, alios septuaginta duos, et misit illos omnes, sicut ex verbis cjus apparet, ad paratam messem. Quæ ergo crat illa messis? Non enim illa messis in his Gentibus erat, ubi nihil fuerat seminatum. Restat ergo, ut intelligamus istam messem fuisse in populo Judaeorum. Ad illam messem venit Domimis messis, ad iilam messem misit messores: ad Gentes autem non messores, sed seminatores. Intelligamus ergo messem factam in populo Judaeorum, sementem in populrs Gentium. Ex illa enim messe Apostoli electi sunt, ubi jum cum meteretur, maturum erat; quia ibi Prophetae seminaverunt. Delectat inspicere agriculturam Dei, et oblectari donis ejus, et operariis in agro ejus. In hac enim agricultura operabatur qui dicebat: Plus omnibus illis. laboravi. Sed vires ei dabantur ad operandum a Domino messis: ideo subjecit, Non ego sum, sed gratia Dei mecum (I Cor. xv, 10). Nam se in agricuhura versari satis ostendit, ubi ait: Ego plantavi, Apollo rigavit. Hic autem Apostolus de Saulo Paulus, hoc est de superbo minimus: Saulus enim a Saūle denominator: paulum autem modicum est: inde nomen suum quodam modo interpretatus, ait, Ego sum minimus Apostolorum: ipse ergo Paulis, id est, modicus et minimus missus ad Gentes, praecipue ad Gentes se missum dicit. Ipse scribit, nos legimus, credimus, praedicamus. Ipse ergo dicit in Epistola sua quæ est ad Galatas, vocatum se jam a Domino Jesu venisse Jcrosolymam, et Evangelium cum Apostolis contulisse, dexteras sibi datas fuisse, et signum concordiæ, signum consonantiæ, quod ab se ipsi didicerant, eis in nihilo discrepabat. Deinde placuisse dicit inter se et ipsos, ut ipse ad Gentes, illi autem in circumcisionem irent; ille seminator, illi messores. Merito eliam Athenienses, quamvis nescientes, nomen suum ci dixerunt. Audientes enim ab eo verbum: Quis est, inquiunL, hic seminator verborum (Aci. XVII, i8).","t":"In the reading of the Gospel which has just been recited, we are prompted to ask what the harvest is of which the Lord says: “The harvest is great, but the laborers are few. Ask the Lord of the harvest to send laborers into his harvest.” Then to his twelve disciples, whom he also named apostles, he added another seventy-two, and sent them all, as appears from his words, to a harvest that was ready. What, then, was that harvest? For that harvest was not among these Gentiles, where nothing had been sown. It remains, then, that we understand this harvest to have been among the Jewish people. To that harvest the Lord of the harvest came; to that harvest he sent reapers; but to the Gentiles not reapers but sowers. Let us understand, then, that the harvest took place among the Jewish people, the sowing among the Gentile peoples. For from that harvest the apostles were chosen, where, when it was reaped, it was already ripe, because the prophets had sown there. It is a delight to look at God’s husbandry, and to take pleasure in his gifts and in the laborers in his field. For in this husbandry he worked who said, “I labored more than all of them.” But strength to work was given him by the Lord of the harvest: so he added, “Not I, but the grace of God with me.” For he shows clearly enough that he was engaged in husbandry where he says, “I planted, Apollos watered.” This apostle, then, from Saul became Paul, that is, from proud became least: for Saul is named from Saul, while paulum means “little”: so, as it were interpreting his own name, he says, “I am the least of the apostles.” So he himself, Paul, that is, little and least, sent to the Gentiles, says that he was sent especially to the Gentiles. He writes, we read, believe, and preach. He says, then, in his letter to the Galatians, that having been called by the Lord Jesus he came to Jerusalem and compared the Gospel with the apostles, that right hands were given him, the sign of concord, the sign of agreement, because what they had learned for themselves did not differ from him in anything. Then he says that it was agreed between himself and them that he should go to the Gentiles and they to the circumcision: he the sower, they the reapers. Rightly too the Athenians, though without knowing it, gave him his name. For hearing the word from him, they say: “Who is this sower of words?”","f":"Augustine, <i>Serm.</i> 101.1 (PL 38:379; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-1)."},"augustine-sermones/101.10":{"o":"Nam et tales admisit Apostolus: non tamen ut tales essent, præcepit. Et ipsi agunt aliquid, et perficitur ex ipsis: aliud quærunt, ct verbum annuntiant. Quid quærat annuntiator, ne cures: quod annuntiat, tenere velis; quod vero attendit, non ad te pertineat. Salutem audi ab orc ipsius, salutem tene ab ore ipsius. Noli judex esse cordis ipsius. Si vides eum alia requirentem, quid ad te? Audi salutem: Quce dicunt, facite. Securum te fecit, qui dixit, Quæ dicunt, facite. Mala faciunt: Quæ faciunt, facere nolite. Bona faciunt, non in via salutant. non per occasionem Evangelium annuntiant: imitatores eorum estote, sicut et ipsi Christi. Bonus tibi prædicat; carpe uvam de vite. Malus libi prædicat; carpe uvam pendentem in sepe. Botrus implicite in palmitc inter spinas crevit, ct de spinis non germinavit. Plane quando tale aliquid vides et esuris, sollicite carpe, ne cum ad uvam manum mittis, lacereris a spinis. Hoc est quod dico: Sic audi quod bonum est, ne malos mores imiteris. Prædicet ex occasione, salutet in via: illi nocebit quod non audivit præceptum Christi, Neminem in via salutaveritis; tibi non nocebit, qui sive a transeunte, sive a veniente salutem audis, salutem tenes. Apostolum audi, sicut præmiseram, admonentem ista. Quid enim? Dum omni modo, sive occasione, sive veritate Christus annuntietur, et in hoc gaudeo, sed et gaudebo. Scio enim ipsum mihi proficere in salutem per vestram obsecrationem.","t":"For the apostle admitted such people too; yet he did not command them to be such. They too do something, and something is accomplished through them: they seek something else, and they announce the word. Do not care what the announcer seeks: be willing to hold what he announces; what he is aiming at, let that not concern you. Hear salvation from his mouth; hold salvation from his mouth. Do not be the judge of his heart. If you see him seeking other things, what is that to you? Hear salvation: “Do what they say.” He who said, “Do what they say,” has made you secure. They do evil: “What they do, do not do.” They do good, they do not greet on the way, they do not announce the Gospel incidentally: “Be imitators of them, as they also are of Christ.” A good man preaches to you: pick the grape from the vine. A bad man preaches to you: pick the grape hanging on the hedge. The cluster grew entwined on the branch among the thorns, and did not spring from the thorns. Plainly, when you see something of this kind and are hungry, pick it carefully, lest when you put your hand to the grape you be torn by the thorns. This is what I say: so hear what is good that you do not imitate bad conduct. Let him preach incidentally, let him greet on the way: it will harm him that he has not heard Christ’s command, “Greet no one on the way”; it will not harm you, who, whether you hear salvation from one passing by or from one coming to you, hold salvation. Hear the apostle, as I said before, giving this advice. For what? “Provided that in every way, whether in pretense or in truth, Christ is announced, in this I rejoice, and I shall rejoice. For I know that this will turn out for my salvation through your prayer.”","f":"Augustine, <i>Serm.</i> 101.10 (PL 38:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-10)."},"augustine-sermones/101.11":{"o":"Tales igitur Apostoli Christi prædicatores Evangelii, non salutantes in via, hoc est, non aliud querentes vel agentes, sed germana charitate Evangelium annuntiantes, vcniant ad domum et dicant, Pax huic domui. Non ore solum dicunt: quo pleni sunt, fundunt; prædicant pacem, et habent pacem. Non siut tales de quibus dictum est, Pax, pax, et non est pax (Jerem. van, 11). Quid est, Pax, pax, et non est pax? Praedicantes, uon habent; laudant, et non amant; dicunt, et non faciunt. Sed tamen tu accipe pacem; sive occasione, sive veritate Christus annuntietur. Qui ergo plenus est pace, et salutat, Pax huic domui; si eat illic filius pacis, requiescet super eum pax illius: si quo minus, forte enim non est illic filius pacis, nihil perdidit qui salutavit; ad vos, inquit, revertetur. Revertetur ad te, quæ non discessit a te. Hoc enim dicere voluit: Tibi prodest quod annuntiasti, nihil ei profuit qui non suscepit: non quia ille inanis remansit, ideo tu perdidisti mercedem; redditur tibi pro voluntate tua, reddilur libi pro charitate quam irnpendisti, reddet tibi qui te securum fecit voce angelica, Pax in terra hominibus bonæ voluntatis.","t":"Such, then, the apostles of Christ, preachers of the Gospel, not greeting on the way, that is, not seeking or doing anything else, but announcing the Gospel with genuine love, let them come to the house and say, “Peace to this house.” They do not say it with the mouth only: they pour out what they are full of; they preach peace and have peace. Let them not be such as those of whom it was said, “Peace, peace, and there is no peace.” What does “Peace, peace, and there is no peace” mean? They preach it and do not have it; they praise it and do not love it; they say and do not do. But still, you receive peace, “whether in pretense or in truth Christ is announced.” So whoever is full of peace and greets, “Peace to this house”: “if a son of peace is there, his peace will rest on him; if not” (for perhaps there is no son of peace there), the one who greeted has lost nothing: “it will return to you,” he says. It will return to you, for it did not depart from you. For this is what he meant: what you announced profits you; it profited nothing the one who did not receive it. It is not because he remained empty that you have lost your reward; it is given back to you for your good will, given back to you for the love you spent; he will give it back to you who made you secure by the angels’ voice: “Peace on earth to men of good will.”","f":"Augustine, <i>Serm.</i> 101.11 (PL 38:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-11)."},"augustine-sermones/101.2":{"o":"Attendite ergo, et delectet vos mecum inspicere agriculturam Dci, et in ea messes duas, unam transactam, aliam futuram: transactam in populo Judxorum, futuram in populis Gentium. Probemus hoc: et unde nisi de Scriptura Dei Domini mcssis? Ecce habemus ibi præsenti capitulo dictum esse, Messis multa, operarii autem pauci. Rogate Dominum messis, ut mittat operarios in messem suam. Sed quia in illa messe futuri crant contradictores et persecutores Judæi: Ecce, inquit, millo vos sicut agnos in medio luporum. Evidentius de hac messe aliquid ostendamus in Evangeho secundum Joannem: ad puteum ubi fatigatus Dominus sedit, magna quidem acta sunt sacramenta, sed angustum tempus est, ut omnia pertractentur. Quod autem ad præsentem rem pertinet, audite. Suscepimus enim messem ostendere in populis, in quilms Prophetæ pradicaverunt: idco euim illi seminatores, ut Apostoli possent esse messores. Samaritana mulicr loquitur cum Domino Jcsu, et inter cætera cum dixisset ei Dominus, quomodo debeat adorari Deus; ait illa, Scimus quia veniet Messias, qui dicitur Christus, et omnia noa docebit. Et Dominus ad illam: Ego sum qui loquor tecum. Crede quod audis: quid quæris quod vides? Ego sum qui loquor tecum. Quod autem illa dixerat, Scimus quia Messias veniet, quem annuntiaverunt Moyses et Prophetae, qui dicitur Christus. Jam enim spica messis erat. Gignenda acceperat Prophetas seminatores, Apostolos exspectabat matura messores. Mox ut hoc audivit credidit, et hydriam dimisit, et festinanter cucurrit, annuntiare Dominum coepit. Discipuli tunc icrant ad cmendos panes: qui redeuntes invenerunt Dominum loquentem cum muliere, et mirati sunt. Non sunt tamen ausi dicere ei: Quid vel quare cum illa loqueris? Admirationem apud se habuerunt, audaciam corde presserunt. Huic ergo Samaritanae non erat novum nomen Christi, jam exspectabat venientem, jam crediderat esse venturum. Unde crediderat, si non Moyses seminaverat? Sed hoc expressius audite. Dominus tunc ad discipulos suos ait: Dicitis quia adhuc longe eat æstas, levate oculos vestros, et videte alba regiones ad messem. Et adjungit: Alii laboraverunt, et vos in labores eorum intrastis. Laboravit Abraham, Isaac, Jacob, Moyses, Prophetæ; laboraverunt seminando; in adventii Domini matura messis inventa est. Missi messores cum falce Evangelii, portaverunt manipulos ad arcam dominicam, ubi Stephanus trituraretur.","t":"Attend, then, and let it delight you to look with me at God’s husbandry, and in it at two harvests, one past, the other to come: the past one among the Jewish people, the one to come among the Gentile peoples. Let us prove this: and from where, if not from the Scripture of God, the Lord of the harvest? See, we have it there in the present passage: “The harvest is great, but the laborers are few. Ask the Lord of the harvest to send laborers into his harvest.” But because in that harvest the Jews would be opponents and persecutors: “See,” he says, “I send you as lambs in the midst of wolves.” Let us show something about this harvest more plainly in the Gospel according to John. At the well where the Lord sat down tired, great mysteries indeed were enacted, but the time is short for us to treat them all. But hear what concerns the present matter. For we have undertaken to show the harvest among the peoples among whom the prophets preached: for they were sowers so that the apostles could be reapers. The Samaritan woman speaks with the Lord Jesus, and among other things, when the Lord had told her how God ought to be worshipped, she said, “We know that the Messiah is coming, who is called Christ, and he will teach us all things.” And the Lord to her: “I who speak to you am he.” Believe what you hear: why look for what you see? “I who speak to you am he.” As for what she had said, “We know that the Messiah is coming,” whom Moses and the prophets announced, “who is called Christ”: the harvest was already in the ear. It had received the prophets as sowers to bring it forth; ripe, it awaited the apostles as reapers. As soon as she heard this she believed, left her water jar, ran in haste, began to announce the Lord. The disciples had then gone to buy bread; returning, they found the Lord speaking with the woman, and were amazed. Yet they did not dare say to him, “What, or why, are you speaking with her?” They kept their amazement to themselves; they suppressed their boldness in their hearts. So to this Samaritan woman the name of Christ was not new: she was already expecting him to come, she already believed he would come. From where had she come to believe, if Moses had not sown? But hear this more plainly. The Lord then said to his disciples: “You say that summer is still far off; lift up your eyes, and see the fields white for harvest.” And he adds: “Others have labored, and you have entered into their labors.” Abraham, Isaac, Jacob, Moses, the prophets labored; they labored by sowing; at the Lord’s coming the harvest was found ripe. Reapers were sent with the sickle of the Gospel; they carried the sheaves to the Lord’s threshing floor, where Stephen was to be threshed.","f":"Augustine, <i>Serm.</i> 101.2 (PL 38:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-2)."},"augustine-sermones/101.3":{"o":"Hic autem accedit Paulus ille, et ad Gentes mittitur. Et non tacet hoc in commendando gratiam, quam præcipue proprieque suscepit. Ait enim in Scripturis suis, missum se esse prædicare Evangelium, ubi Christus non erat nominatus. Sed jam quia facta est illa messis, et omnes Judaei qui remanserunt, messem attendamus quod nos sumus. Seminatum est enim ab Apostolis et Prophetis. Ipse Dominus seminavit. Ipse enim in Apostolis fuit, quia ct ipse messuit Christus. Non enim illi aliquid sine illo: ille perfectus est sine illis. Ipse enim illis ait: Quia sine me nihil potestis facere ( Id. xv, 5). Seminans ergo Christus jam in Gentibus quid dicit? Exiit seminans seminare. Ibi mittuntur messores metere, hic exiit seminans seminare impiger. Quid enim pertimuit, quod aliud cecidit in viam, aliud in petrosaloca, aliud inter spinas? Si istas difficiles terras limeret, ad terram bonam non perveniret. Quid ad nos, quid nobis est jam de Judæis disputare, et loqui de palea? Hoc solum ad nos, nc via simus, ne saxum, ne spinæ, sed terra bona. Paratum cor nostrum, unde tricenum, unde sexagenum, unde millenum et centenum: illud minus est, et illud plus est; sed totum triticum est. Via non sit, ubi conculcatum semen a transeuntibus velut avis auferat inimicus. Saxum non sit, ubi modica terra statim facit germinare, quod non possit solem portare. Spinae non sint, cupiditates sacculi, sollicitudines vitae vitiosæ. Quid enim pejus sollicitudine vitæ, quoe pervenire non permittit ad vitam? Quid miserius, quam curando vitam, amittere vitam? Quid infelicius, quam timendo mortem, cadere in mortem? Exstirpentur spinae, parctur ager. suscipiantur semina, perveniatur ad messem, horreum desideretur, non ignis timeatur.","t":"Here, however, that Paul comes in and is sent to the Gentiles. And he does not keep silent about this when he commends the grace he received especially and as his own. For he says in his writings that he was sent to preach the Gospel where Christ had not been named. But now, since that harvest has been gathered, and all the Jews who remained [are chaff], let us attend to the harvest that we are. For it was sown by the apostles and prophets. The Lord himself sowed. For he was in the apostles, because Christ also reaped. For they do nothing without him; he is perfect without them. For he himself says to them: “For without me you can do nothing.” What, then, does Christ say, sowing now among the Gentiles? “The sower went out to sow.” There, reapers are sent to reap; here, the sower went out to sow, untiring. For what did he fear, that some fell on the road, some on rocky places, some among thorns? If he feared these difficult soils, he would not reach the good soil. What is it to us, what is it to us now to argue about the Jews and talk about chaff? This alone concerns us: that we be not the road, not the rock, not thorns, but good soil. Let our heart be ready, to yield thirty, sixty, a hundred and a thousandfold: that is less, this more; but it is all wheat. Let it not be the road, where the seed is trampled by passers-by and the enemy carries it off like a bird. Let it not be rock, where shallow soil makes it sprout at once, so that it cannot bear the sun. Let it not be thorns, the desires of the world, the cares of a vicious life. For what is worse than the care for life that does not let one reach life? What more wretched than by caring for life to lose life? What more unhappy than by fearing death to fall into death? Let the thorns be rooted out, the field prepared, the seeds received; let the harvest be reached, the barn desired, the fire not feared.","f":"Augustine, <i>Serm.</i> 101.3 (PL 38:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-3)."},"augustine-sermones/101.4":{"o":"Ad nos itaque pertinet, quos qualescumque Dominus in agro suo constituit operarios, dicere ista vobis, seminare, plantare, rigare, aliquibus etiam arboribus circumfodere, et cophinum stercoris adhibere; pertinet ad nos haec fideliter agere: ad vos, fideliter capere: ad Dominum, nos adjuvare operantes, vos credentes, omnes laborantes, sed mundum in illo vincentes. Quid ergo ad vos pertinet, dixi: quid ad nos pertineat, volo dicere. Sed forte alicui ex vobis videtur quia dixi superfluum aliquid me velle dicere, et apud se ipsum loquens in cogitatione dicit: 0 si jam dimittat nos! Jam dixit quid pertineat ad nos; quod ad ipsum pertinet, quid ad nos? Puto melius esse in alterna et mutua charitate pertineamus ad vos. De una modo quidem vos familia estis, nos ex eadem quidem familia dispensatores sumus omnes, ad unum Dominum pertinemus omnes. Nec quod do, de meo do; sed de illius a quo accipio et ego. Nam si de meo dedero, mendacium dabo. Qui enim loquitur mendacium, de suo loquitur. Debetis ergo audire quid pertincat ad dispensatorem, sive ut in vobis ipsis, si tales inveneritis, congratulemini, sive eliam in hoc ipso instruamini. Quam multi cnim in hoc populo futuri sunt dispensatores? Et nos ibi fuimus ubi estis: et nos qui videmur modo de superiore loco conservis metiri cibaria, ante paucos annos in inferiore loco cum conservis accipiebamus cibaria. Episcopus laicis loquor: sed inde scio quam multis futuris episcopis loquor.","t":"It belongs to us, then, whom the Lord has set, such as we are, as laborers in his field, to say these things to you: to sow, to plant, to water, also to dig around some trees and apply a basket of dung. It belongs to us to do these things faithfully; to you, to receive them faithfully; to the Lord, to help us as we work, you as you believe, all of us as we labor, but as we overcome the world in him. What belongs to you, then, I have said: what belongs to us, I want to say. But perhaps it seems to one of you that I have said I want to say something superfluous, and speaking to himself in thought he says: “Oh, if only he would let us go now! He has already said what belongs to us; what belongs to him, what is that to us?” I think it better that in mutual and reciprocal love we should belong to you. You are indeed of one household; we of that same household are all stewards; we all belong to one Lord. Nor do I give from my own what I give, but from his from whom I too receive. For if I give from my own, I shall give a lie. “For whoever speaks a lie speaks from his own.” So you ought to hear what belongs to a steward, either so that you may rejoice with yourselves if you find such in yourselves, or so that you may be instructed in this very thing. For how many in this people will be stewards? We too were where you are; and we who now seem from a higher place to measure out rations to our fellow servants, a few years ago in a lower place were receiving rations with our fellow servants. As a bishop I speak to laypeople; but I know how many future bishops I am speaking to.","f":"Augustine, <i>Serm.</i> 101.4 (PL 38:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-4)."},"augustine-sermones/101.5":{"o":"Ergo videamus quomodo nos intelligamus, quod præcepit Dominus cis quos mittebat Evangelium prædicure, et mente paratam messem videamus. Nolite, inquit, ferre sacculum aut peram, aut calceamenta; et neminem per viam salutaveritis. Et in quamcumque domum intraveritis, dicitc: Pax huic domui. Si eat illic filius pacis, requiescet super illum pax vestra: si quo minus, ad vos revertetur. Si requievit, perdidil? Absit hoc a mente sanctorum. Ergo nec illud accipiendum est carnaliter: ac pcr hoc forte nec saccus, nec calceamenta, nec pera; maximeque illud ubi nobis, si simpliciter sine discussione accipiamus, superbia videtur imposita, nequemquam in via salutcmus.","t":"So let us see how we are to understand what the Lord commanded those whom he was sending to preach the Gospel, and let us see in the mind the harvest made ready. “Do not carry,” he says, “a purse or a bag or sandals, and greet no one on the way. And into whatever house you enter, say, Peace to this house. If a son of peace is there, your peace will rest on him; if not, it will return to you.” If it has rested, has he lost it? Far be this from the minds of the saints. So that too is not to be taken in a fleshly way; and for this reason perhaps neither the bag nor the sandals nor the purse; and most of all that command which, if we take it simply without examination, seems to impose pride on us: that we should greet no one on the way.","f":"Augustine, <i>Serm.</i> 101.5 (PL 38:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-5)."},"augustine-sermones/101.6":{"o":"Attendamus Dominum nostrum exemplum verum et adjutorium. Probemus quia adjutorium: Sine me nihil potestis facere. Probemus quia exemplum: Christus pro nobis passus est, Petrus dicit, nobis relinquens exemplum, ut sequamur vestigia ejus. Ipse Dominus noster loculos habuit in via, et ipsos loculos Judas commendaverat. Patiebatur quidem furem: sed ego a Domino meo discere cupiens dico, Domine, patiebaris furem, unde habebas unde tolleret? Me hominem miserum ct infirmum monuisti nec sacculum portare: tu portasti loculos, et erat ubi furem patereris. Si non portares, nec ille inveniret quod auferret. Quid restat, nisi quod hic dicat milii, Intellige quod audis, Nolite portare sacculum. Quid est sacculus? Pecunia clausa, id est, occulta sapientia. Quid est, Nolite portare sacculum? Nolite fieri sapientes penes vosmetipsos. Accipite Spiritum sanctum. Fons in te debet esse, non sacculus; unde erogatur, non ubi includatur. Hoc est pera, quod est sacculus.","t":"Let us look to our Lord, the true example and help. Let us prove that he is a help: “Without me you can do nothing.” Let us prove that he is an example: “Christ suffered for us,” Peter says, “leaving us an example, that we should follow in his steps.” Our Lord himself had a money bag on the road, and he had entrusted that bag to Judas. He put up with a thief, indeed; but I, wanting to learn from my Lord, say: “Lord, you put up with a thief; from where did you have what he could take? You warned me, a wretched and weak man, not even to carry a purse: you carried a money bag, and so there was something with which to put up with a thief. If you had not carried it, he would not have found anything to take.” What remains, except that he says to me here: “Understand what you hear: Do not carry a purse.” What is a purse? Money shut up, that is, hidden wisdom. What does “Do not carry a purse” mean? Do not be wise in your own eyes. Receive the Holy Spirit. There ought to be a spring in you, not a purse; something from which to pay out, not in which to shut up. The bag is the same as the purse.","f":"Augustine, <i>Serm.</i> 101.6 (PL 38:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-6)."},"augustine-sermones/101.7":{"o":"Calceamenta quid sunt? Calceamenta quibus utimur, coria mortuorum sunt, nobis tegmina pedum. Per hoc ergo jubemur renuntiare mortuis operibus. Hoc in figura Moyses admonebatur, quando Dominus loquens ait, Solve calceamenta de pedibus tuis: locus. enim in quo stas terra sancta est. Quid tam terra sancta, quam Dei Ecclesia? In illa ergo stemus, calceamenta solvamus, id est, mortuis operibus renuntiemus. Nam de his calceamentis, quibus calceati ambulamus, consolatur me idem ipse Dominus meus. Si enim ipse calceatus non esset, non de illo Joannes diceret: Non sum dignus solvere corrigiam calcamentorum ejus. Sit ergo obedientia, non subrepat superba duritia. Ego, inquit, Evangelium impleo, quia nudo pede ambulo. Tu potes, ego non possum. Quod simul accipimus, custodiamus. Quomodo? Charitate flagremus, invicem diligamus: ac sic fit ut ego amem fortitudinem tuam, et tu portes infirmitatem meam.","t":"What are sandals? The sandals we use are the skins of dead animals, coverings for our feet. By this, then, we are commanded to renounce dead works. Moses was warned of this in a figure when the Lord, speaking, said, “Loose the sandals from your feet; for the place where you stand is holy ground.” What is so holy a ground as God’s church? Let us stand in it, then, and loose our sandals, that is, renounce dead works. For as to those sandals in which we walk shod, my Lord himself consoles me. For if he had not been shod, John would not have said of him, “I am not worthy to untie the strap of his sandals.” So let there be obedience; let proud harshness not creep in. “I,” someone says, “fulfill the Gospel, because I walk barefoot.” You can; I cannot. Let us keep what we receive together. How? Let us burn with love, let us love one another; and so it comes about that I love your strength, and you bear my weakness.","f":"Augustine, <i>Serm.</i> 101.7 (PL 38:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-7)."},"augustine-sermones/101.8":{"o":"Quid autem tibi videtur, qui non vis intelligere quemadmodum ista dicta sint, et cogeris praviter ipsi Domino calumniari de loculis et calceamentis? quid libi videtur? Itane placet ut iter agentes occurramus charis nostris, et eos non salutemus majores, non resalutemus minores? Jamne Evangelium imples, quia salutaris et taces? Si vero non viatori iter agenti, sed milliario similis eris iter ostendenti. Ergo stoliditatem deponamus, et verba Domini intelligamus, et in via neminem salutemus. Non cnim sine causa hoc jnbemur, aut nollet nos facere quod juberet. Quid ergo est, Neminem salutaveritis in via? Potest quidem et simpliciter sic accipi, qui jussit nos festinanter agere injuncta: et boc ita dixit, Neminem per viam salutaveritis, tanquam diceret, Omnia prætermittatis, dum quod injunctum est peragatis; ea locutione qua solent dicta exaggerari consuetudine. sermocinandi. Nec longe pergamus: in codem sermone paulo post dicit, Et tu Capharnaum, quos usque ad cœlum exaltata es, usque in infernum deprimeris. Quid est, usque ad coelum exallata es? Numquid civitatis illius moenia nubes tetigerunt, aut ad sidcra pervenerunt? Sed quid est, in coelum exaltata ea? Nimium tibi felix videris, nimium potens, nimium superba es. Sicut ergo hoc exaggerandi gratia dictum cst, in coelum exaltaris, ei civitati, quæ non usque in cœlum exaltabatur, aut ascendebat: sic pro festinatione exaggerationis diclum est, Ita currite, sic agite quod injunxi, ut ne minimum quidem vos retardent agentes; sed omnia contemnentes, ad finem propositum festinate.","t":"But what do you think, you who do not want to understand how these things were said, and are driven perversely to slander the Lord himself about the money bag and sandals? What do you think? Is it right that when traveling we meet our dear ones and do not greet our elders, do not return the greetings of our juniors? Do you fulfill the Gospel now because you are greeted and keep silent? Then you will be like, not a traveler on the road, but a milestone showing the road. So let us put away foolishness, and understand the Lord’s words, and greet no one on the way. For we are not commanded this without reason, or else he would not want us to do what he commands. What, then, does “Greet no one on the way” mean? It can indeed be taken simply thus: he commanded us to carry out quickly what we were charged with, and said, “Greet no one on the way,” as if saying, “Pass everything by while you accomplish what you have been charged with,” by that figure of speech with which, in the usage of conversation, sayings are commonly exaggerated. Let us not go far: in the same discourse a little later he says, “And you, Capernaum, who are exalted to heaven, will be brought down to hell.” What does “exalted to heaven” mean? Did that city’s walls touch the clouds, or reach the stars? But what does “you are exalted to heaven” mean? “You think yourself too happy, too powerful; you are too proud.” So just as this was said for exaggeration, “you are exalted to heaven,” to a city that was not exalted to heaven or rising to it: so for haste, by exaggeration, it was said: “Run so, do what I have charged you so, that not even the least things that people do may delay you; but despising everything, hasten to the end set before you.”","f":"Augustine, <i>Serm.</i> 101.8 (PL 38:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-8)."},"augustine-sermones/101.9":{"o":"Sed est aliud quod hic magis recogitem non dissimilc intelligere, quod plus pertinet ad me et ad omnes dispensatores, sed et ad vos auditores. Qui salutat, salutem dicit. Nam et antiqui in epistolis suis sic scribebant: Ille illi salutem. Salutatio a salute nomen accepit. Quid ergo est, Neminem in via salutaveritis? Qui salutant in via, per occasionem salutant. Video vos cito intellexisse, nec tamen debeo jam finire. Non enim omnes cito intellexistis. Vidi in voce intelligentes, plures video silentio requirentes. Sed quia de via loquimur, tanquam in via ambulemus: veloces tardos exspectate, et pariter ambulate. Quid ergo dixi, Qui in via salutat, per occasionem salutat? Non ad eum ibat quem salutat. Aliud agebat, aliud occurrit: aliud petebat, aliud de transverso quod ageret invenit. Quid est ergo per occasionem salutare? Per occasionem salutem annuntiare. Quid est autem aliud, salutem annuntiare, quam Evangelium prædicare? Si ergo prædicas, hoc age per dilectionem, non per occasionem. Sunt ergo homines qui sua quærentes, non aliud, prædicant Evangelium: de quibus Apostolus gemens dicit, Omnes enim sua quærunt, non quæ Jesu Chrtsti. Et hi salutabant, hoc est, salutem annuntiabant. Evangelium prædicabant: sed aliud quærebant; et idco per occasionem salutabant. Et quid est hoc? Si talis fueris, quisquis es facis: imo non talis quisquis facis, sed forte aliquis talis qui facis. Si talis fueris, non facis, sed fit de te.","t":"But there is another thing which I may consider here with greater attention, an understanding not unlike it, which concerns me and all stewards more, but you hearers as well. Whoever greets, says “salvation.” For the ancients too wrote thus in their letters: “So-and-so to so-and-so, salvation.” Greeting (salutatio) took its name from salvation (salus). What, then, does “Greet no one on the way” mean? Those who greet on the way greet incidentally. I see that you have understood quickly; yet I ought not to finish yet. For not all of you have understood quickly. I have seen some understanding by their voices; I see more seeking in silence. But since we are speaking of the way, let us walk as on the way: you who are quick, wait for the slow, and walk together. What, then, did I say, “Whoever greets on the way greets incidentally”? He was not going to the one he greets. He was doing something else; something else came up: he was making for something else, and found by the way something else to do. What, then, is it to greet incidentally? To announce salvation incidentally. And what else is it to announce salvation but to preach the Gospel? So if you preach, do it out of love, not incidentally. There are, then, people who, seeking their own interests, not something else, preach the Gospel; of whom the apostle says with a groan, “For all seek their own interests, not those of Jesus Christ.” And these were greeting, that is, announcing salvation; they were preaching the Gospel, but seeking something else; and so they were greeting incidentally. And what is this? If you are such, whoever you are, you do it; rather, not whoever does it, but perhaps someone of that kind who does it. If you are such, you do not do it; rather, it is done through you.","f":"Augustine, <i>Serm.</i> 101.9 (PL 38:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/101-9)."},"augustine-sermones/102.1":{"o":"Dominus noster Jesus Christus quod discipulis suis loquebatur illo tempore scribcbatur, et nobis ad audiendum parabatur. Audivimus ergo verba ejus. Quid enim nobis prodesset, si videretur, et nou audiretur? Nec modo aliquid obest, quia non videtur, et tamen auditur. Dicit ergo: Qui vos spernit, me spernit. Si solis Apostolis dixit, Qui vos spernit, me spernit; spernite nos. Si autem sermo ejus pervenit ad nos, et vocavit nos, et in eorum loco constituit nos; videte ne spernatis nos, ne ad illum perveniat injuria quam nobis feceritis. Si enim nos non timctis; illum timete qui dixit, Qui vos spernit, me spernit. Quid autem nos loquimur vobis, qui sperni nolumus a vobis, nisi ut de vestris bonis moribus gaudeamus? Periculorum nostrorum sint solatia, vestra bona opera. Vivite bene, ne moriamini male.","t":"What our Lord Jesus Christ said to his disciples at that time was being written down, and was being prepared for us to hear. So we have heard his words. For what would it profit us if he were seen and not heard? Nor is it any loss now that he is not seen and yet is heard. He says, then: “He who rejects you rejects me.” If he said only to the apostles, “He who rejects you rejects me,” reject us. But if his word has come to us, and has called us, and has set us in their place, see that you do not reject us, lest the injury you do to us reach him. For if you do not fear us, fear him who said, “He who rejects you rejects me.” And what do we, who do not want to be rejected by you, say to you, except that we may rejoice in your good conduct? Let your good works be the consolations of our dangers. Live well, so that you may not die badly.","f":"Augustine, <i>Serm.</i> 102.1 (PL 38:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/102-1)."},"augustine-sermones/102.2":{"o":"Nec in his verbis quæ dixi, Vivite bene, ne moriamini male, attendatis eos qui forte male vixerunt, ct in lectulis suis mortui sunt; et acta est pompa funeris corum, et positi sunt in pretiosis sarcophagis, in sepulcris pulcherrime et operosissime fabricatis: et quia forte dicit sibi unusquisque vestrum, Vellem sic mori, putetis me rem vanam dicere voluissc; quoniam dixi velle me ut bene vivatis, ne male moriamini. Contra forte occurrit aliquis, qui et bene vixit, et secundum opinioncm hominum male cst mortuus: forte a ruina cst mortuus, a naufragio mortuus est, a bestiis mortuus est; et dicit unusquisque carnalis in corde suo, Quid est bene vivere? Ecce ille sic vixit, ct sic est mortuus. Redite ergo ad cor: et si fideles estis, invenietis ibi Chrislum; ipse vobis loquitur ibi. Ego enim clamo: ille vero in silentio plus docet. Ego loquor per sonum sermonis: ille intus loquitur per timorem cogitationis. Ergo ipse inserat in corde vestro verbum meum: quoniam dicere ausus sum, Bene vivite, ne male moriamini. Ecce quoniam fides est in cordibus vestris, et ibi est Christus, et ipse habet docere quod ego cupio personare.","t":"And in these words I have said, “Live well, so that you may not die badly,” do not look at those who perhaps lived badly and died in their beds, and the pomp of their funeral was carried out, and they were laid in costly sarcophagi, in tombs most beautifully and elaborately built; and because each of you perhaps says to himself, “I should like to die like that,” do not think that I meant to say something empty when I said I wanted you to live well so that you may not die badly. On the other hand, perhaps someone comes to mind who both lived well and, in men’s opinion, died badly: perhaps he died in a collapse, died in a shipwreck, died by wild beasts; and every fleshly person says in his heart, “What is the good of living well? See, that man lived so, and died so.” Return, then, to the heart; and if you are faithful, you will find Christ there; he himself speaks to you there. For I shout; but he teaches more in silence. I speak by the sound of words; he speaks within by the fear of thought. So let him plant my word in your heart, since I have dared to say, “Live well, so that you may not die badly.” See, since faith is in your hearts and Christ is there, he can teach what I want to make heard.","f":"Augustine, <i>Serm.</i> 102.2 (PL 38:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/102-2)."},"augustine-sermones/102.3":{"o":"Recordamini in Evangelio divitem illum, et pauperem illum: divitem indutum purpura et bysse, et quotidianis epulis saginatum: pauperem vero illum jacentem ante januam divitis, esurientem, et de mensa ejus micas requirentem, ulceribus plenuin, a canibus linctum. Recordamini ergo: unde recordamini, nisi quia ibi est Christus in cordibus vestris? Dicite mihi quid ipsum intus interrogaveritis, et responderit vobis. Sequitur enim, et dicit: Contigit mori inopem illum, et auferri ab Angelis in sinum Abrahæ. Mortuus cat autem et dives, et sepultus eat in infernum. Cum autem in tormentis esset, levavit oculos suos, et vidit Lasarum requiescentem in sinu Abrahæ. Tunc clamavit, dicens: Pater Abraham, miserere mei, el mitte Lazarum, ut intingat digitum suum in aquam, et stillet in linguam meam, quia crucior in hac flamma. Superbus temporis, mendicus inferni. Pauper enim ille perveniebat ad micam: ille vero non perveniebat ad guttam. De duobus ergo istis, dicite mihi, quis est bene mortuus, et quis est male mortuus? Nolite oculos interrogare, ad cor rcdite. Si eni:n oculos interrogaveritis, falsa vobis respondent. Multum enim splendida sunt, et sæculariter fucata, quæ illi diviti morienti cxhiberi potuerunt. Quæ potuerunt agmina plangentium esse servorum et ancillarum? quæ pompa clientium? qui splendor funcris? quod pretium sepulturæ? Credo eum aromatibus obrutum. Quid ergo dicturi sumus, fratres, bene istum mortuum, an male mortuum? Si oculos interrogatis, optirnc mortuus est: si magistrum vestrum interiorem requiritis, pessime mortuus est.","t":"Remember in the Gospel that rich man and that poor man: the rich man clothed in purple and fine linen and fattened with daily feasts; that poor man lying before the rich man’s gate, hungry, seeking crumbs from his table, full of sores, licked by dogs. Remember, then: and how do you remember, except because Christ is there in your hearts? Tell me what you asked him within, and he answered you. For the Gospel goes on and says: “It happened that the poor man died and was carried by the angels into Abraham’s bosom. And the rich man also died and was buried in hell. And being in torment, he lifted up his eyes and saw Lazarus resting in Abraham’s bosom. Then he cried out, saying, Father Abraham, have mercy on me, and send Lazarus to dip his finger in water and drip it on my tongue, for I am tormented in this flame.” Proud in time, a beggar in hell. For the poor man was reaching for a crumb; but he could not reach a drop. Of these two, then, tell me, which died well, and which died badly? Do not ask your eyes; return to the heart. For if you ask your eyes, they give you false answers. For very splendid and worldly painted were the things that could be displayed for that rich man when he died. What troops of mourning slaves, men and women, could there have been? What a procession of clients? What splendor of funeral? What a costly burial? I believe he was smothered in spices. What, then, shall we say, brothers: did he die well or badly? If you ask your eyes, he died very well; if you consult your inner teacher, he died very badly.","f":"Augustine, <i>Serm.</i> 102.3 (PL 38:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/102-3)."},"augustine-sermones/102.4":{"o":"Si ergo sic moriuntur superbi rerum suarum conservatores, et nihil inde pauperibus largientes: quomodo moriuntur qui rapiunt res alienas? Vcrum ergo dixi, Vivite bene, ne male moriamini, ne quomodo dives ille moriamini. Non probat malam mortem, nisi tempus post mortem. E contra attendite illum pauperem: nolite oculis, nam errabitis; fides attendat, cor videat. Constituite illum ante oculos vestros jacentem in terra ulcerosum, venientes canes lingentes ulcera ejus. Sed cum talem illum revocatis ante oculos vestros, continuo exspuitis, faciein avertitis, nares obturatis. Cordis oculis videte. Mortuus est, et ablatus est ab Angelis in sinum Abrahæ. Familia divitis videbatur plangens: Angeli non videbantur gaudentes. Quid ergo respondit diviti Abraham? Memento, fili, quia percepisti bona in vita tua. Nihil bonum putasti, nisi quod in ista vita habuisti. Accepisti: sed transierunt dies: et totum perdidisti, et torquendus in inferis remansisti.","t":"If, then, proud hoarders of their own goods, who give nothing of them to the poor, die like this, how do those die who seize what belongs to others? So I spoke the truth: “Live well, so that you may not die badly,” so that you do not die like that rich man. Nothing proves a death bad except the time after death. On the other hand, look at that poor man: not with the eyes, for you will go wrong; let faith look, let the heart see. Set him before your eyes, lying on the ground covered with sores, the dogs coming and licking his sores. But when you call such a man back before your eyes, you at once spit, turn away your face, block your nose. See with the eyes of the heart. He died, and was carried away by the angels into Abraham’s bosom. The rich man’s household was seen mourning; the angels were not seen rejoicing. What, then, did Abraham answer the rich man? “Remember, son, that you received good things in your life.” You thought nothing good except what you had in this life. You received it; but the days passed, and you lost it all, and remained to be tormented in hell.","f":"Augustine, <i>Serm.</i> 102.4 (PL 38:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/102-4)."},"augustine-sermones/102.5":{"o":"Opportunum ergo est, fratres, ut haec vobis dicantur. Attendite pauperes, sive jacentes, sive ambulantes: attendite pauperes, facite opera bona. Qui soletis, facite, et qui non soletis, facite. Crescat numerus bene operantium: quoniam crescit et fidelium numerus. Quod facitis, quantum bonum sit nondum videtis: quia et rusticanus quando seminat, segetem non videt, sed terræ credit. Tu Dco quare non credis? Vcnict messis nostra. Puta quia modo laborantes agimus, laborantes operamur recepturi, sicut scriptum est: Euntes ibant et flebant, jactantes semina sua; venientes autem venient tum exsultatione, portantes manipulos suos.","t":"It is timely, then, brothers, that these things should be said to you. Pay attention to the poor, whether lying down or walking about; pay attention to the poor, do good works. You who are used to doing it, do it; and you who are not, do it. Let the number of those who do good grow, since the number of the faithful is growing too. How great a good what you do is, you do not yet see; for the countryman too, when he sows, does not see the crop, but trusts the earth. Why do you not trust God? Our harvest will come. Consider that now we act laboring, we work laboring, about to receive, as it is written: “Going they went and wept, casting their seeds; but coming they will come with exultation, carrying their sheaves.”","f":"Augustine, <i>Serm.</i> 102.5 (PL 38:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/102-5)."},"augustine-sermones/103.1":{"o":"Verba Domini nostri Jesu Christi, quæ modo ex Evangelio recitata sunt, admonent nos, esse unum aliquid quo tendamus, quando in hujus sæculi multitudine laboramus. Tendimus autem adhuc perogrinantes, nondum manentes; adhuc in via, nondum in patria; adhuc desiderando, nondum frucndo. Tamen tcndamus, et sine pigritia et sine intermissione tendamus, ut aliquando pervenire valeamus.","t":"The words of our Lord Jesus Christ which have just been recited from the Gospel remind us that there is some one thing toward which we strive while we labor amid the multiplicity of this world. But we strive as those still on pilgrimage, not yet abiding; still on the way, not yet in the homeland; still desiring, not yet enjoying. Yet let us strive, and strive without sloth and without letup, so that one day we may be able to arrive.","f":"Augustine, <i>Serm.</i> 103.1 (PL 38:383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/103-1)."},"augustine-sermones/103.2":{"o":"Martha ct Maria duæ sorores erant, ambæ non solum carne, sed etiam religione germanas; ambæ Domino cohæ serunt, ambæ Domino in carne præsenti concorditer servieruut. Suscepit eum Martha, sicut solent suscipi peregrini. Sed tamen suscepit famula Dominum, ægra Salvatorem, creatura Creatorem. Suscepit autem Spiritu pascenda, in carne pascendum. Voluit enim Dominus formam servi accipere, et accepta forma servi in illa pasci a servis, dignatione, non conditione. Nam et ista dignatio fuit, se praebere pascendum. Habebat carnem, in qua esuriret quidem, et sitiret: sed nescitis qnia in eremo esurienti Angeli minisirabant? Ergo quod pasci voluit, pascenti præstitit. Quid autem mirum, si et de sancto Elia præstitit viduæ, quem prius corvo ministrante pascebat (III Reg. xvn, 6)? Numquid pascendo defecerat, quando ad viduam mittebat? Nequaquam. Non pascendo defecerat, quando ad viduam mittebat: sed religiosam viduam, per obsequium exhibitum servo suo, benedicere disponebat. Sic ergo susceptus est Dominus, tanquam hospes, qui in sua propria venit, et sui cum non receperunt: sed quotquot receperunt eum, dedit eis potestatem filios Dei fieri; adoptans servos, et fratres faciens; redimens captivos, et faciens cohæredes. Ne quis tamen vestrum forsitan dicat: 0 beati qui Christum suscipere in domum propriam meruerunt! Noli dolere, noH murmurare quia temporibus natus es, quando jam Dominum non vides in carnc: non tibi abstulit istam dignationem. Cum uni, inquit, ex minimis meis fecistis, mihi fecistis. Hæc de Domino pascendo in carne, sed pascente in spiritu, pauca pro tempore dixerimus: veniamus ad causam, quam de unitate proposui. Martha Dominum pascere disponens et præparans, circa multum ministerium occupabalur: Maria soror ejus pasci a Domino magis elegit. Deseruit quodam modo sororem suam circa multum ministerium laborantem, ct sedit ipsa ad pedes Domim. et vacans audiebat verbum ejus. Auris fidelissima audierat: V acate, et videle, quoniam ego sum Dominus (Psal. xt.v, 11). Illa turbabatur, ista epulabatur: illa multa disponcbat, ista unum aspiciebat. Utrumque officium bonum: sed tamcn quod sit melius, quitl nos dicamus? Habemus quem interrogemus, patienter audiamus. Quid sit melius, jam cum legeretur audivimus, et me commemorante iterum audiamus. Interpellat Martha hospitem, ad judicem deponit postulationem piarum querelarum, quod cam soror deseruerit, et sic laborantem in ministerio adjuvare neglexerit. Non respondente illa, sed tamen præsente, judicat Dominus. Maria causam suam tanquam otiosa judici maluit committero, nec in respondendo voluit laborare. Si enim pararct respondenti sermonem, remitteret audiendi intentionem. Respondit ergo Dominus, qui in verbo non laborabat, quia Verbum crat. Quid ergo dixit? Martha, Martha, Repetitio nominis indicium est dilectionis, aut forit movendae intentionis: ut audiret attentius, bis vocata est, Martha, Martha, audi: Tu circa multa cs occupata, unum autem opus est: id est, unum necessarium est. Non unum opus quasi singulare opus: sed opus est. expedit, necessarium est; quod unum hoc elegerat Maria.","t":"Martha and Mary were two sisters, sisters not only in the flesh but also in religion; both clung to the Lord, both served the Lord in harmony when he was present in the flesh. Martha received him as strangers are usually received. But still, the handmaid received the Lord, the sick woman the Savior, the creature the Creator. She received him, she who was to be fed in the Spirit, to feed him in the flesh. For the Lord willed to take the form of a servant, and having taken the form of a servant, to be fed in it by servants, by his condescension, not by his condition. For this too was condescension, to offer himself to be fed. He had flesh in which he could indeed hunger and thirst; but do you not know that when he was hungry in the desert the angels ministered to him? So in his willing to be fed, he did a kindness to the one who fed him. What wonder, then, if he did a kindness to the widow through holy Elijah, whom he had earlier fed by the ministry of a raven? Had he run short of food when he sent him to the widow? Not at all. He had not run short of food when he sent him to the widow; but he was arranging to bless a godly widow through the service shown to his servant. So the Lord was received like a guest, he who “came to his own, and his own did not receive him; but as many as received him, he gave them power to become children of God,” adopting servants and making them brothers, redeeming captives and making them joint heirs. Yet let none of you perhaps say: “O blessed are those who were found worthy to receive Christ into their own house!” Do not grieve, do not grumble because you were born in times when you no longer see the Lord in the flesh: he has not taken this privilege away from you. “When you did it to one of the least of mine,” he says, “you did it to me.” Let these few words suffice for the time about the Lord being fed in the flesh but feeding in the spirit; let us come to the matter I proposed, about unity. Martha, arranging and preparing to feed the Lord, was busy with much serving; Mary her sister chose rather to be fed by the Lord. In a way she abandoned her sister, laboring over much serving, and sat herself at the Lord’s feet and at leisure listened to his word. Her most faithful ear had heard, “Be still, and see that I am the Lord.” The one was troubled, the other was feasting; the one was arranging many things, the other was gazing on one. Both offices are good; but which is better, what shall we say? We have someone to ask; let us listen patiently. Which is better we heard already when it was read; let us hear it again as I recall it. Martha appeals to her guest, lays before the judge a petition of godly complaint, that her sister has abandoned her and neglected to help her laboring so in serving. Mary does not answer, yet is present, and the Lord judges. Mary preferred, as one at leisure, to commit her cause to the judge, and would not labor at answering. For if she were preparing words to answer, she would relax her attention to listening. So the Lord answered, who did not labor in speaking, because he was the Word. What did he say, then? “Martha, Martha.” The repetition of the name is a sign of love, or perhaps of stirring attention: she was called twice so that she might listen more attentively. “Martha, Martha, listen: you are busy about many things, but one thing is needful”: that is, one thing is necessary. Not “one work” as if a single work, but “there is need,” it is expedient, it is necessary: this one thing Mary had chosen.","f":"Augustine, <i>Serm.</i> 103.2 (PL 38:383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/103-2)."},"augustine-sermones/103.4":{"o":"Unum cogitate, fratres mei, et videte in ipsa multitudine si delectat, nisi unum. Ecce Dco propitio quam multi estis: quis vos ferret, nisi unum saperetis? Unde in multis quies ista? Da unum, et populus esl: tolle unum, et turba est. Quid est enim turba, nisi multitudo turbata? Sed audite Apostoluin: Obsecro autem vos, fratres. Mullitudini dicebat: sed omnes unum facere volebat. Obsecro autem vos, fratres, ut idipsum dicatis omnes, et non sint in vobis schismata; sitis autem perfecti in eodem sensu, ct in eadem scientia ( I Cor. i, 10). Et alio loco: Unanimes, unum sentientes, nihil per contentionem, neque pcr inanem gloriam. Et Dominus ad Patreni de suis: Ut sint unum, sicut et nos unum sumus. Et in Actibus Apostolorum: Multitudinis autem credentium erat anima una et cor unum ( Act. IV, 32). Ergo magnificate Dominum mecum, et exaltemus nomen ejus in unum (Psal. xxxij, 4). Quia unum est necessarium, unum illud supernum, unum ubi Pater et Filius ct Spiritus sanctus sunt unum. Videte nobis commendari unitatcm. Certe Trinitas est Deus noster. Pater non est Filius, Filius non est Pater, Spiritus sanctus nec Pater est, nec Filius, sed amborum Spiritus: et tamen ista tria non tres dii, non tres omnipotentes, sed unus Deus omnipotens, ipsa Trinitas unus Deus: quia unum necessarium est. Ad hoc unum non nos perducit, nisi mulli habeamus cor unum.","t":"Think about the one thing, my brothers, and see whether, even in a multitude itself, anything delights except the one. See, by God’s favor, how many you are: who could bear you, unless you were of one mind? Where does this quiet among many come from? Grant the one, and it is a people; take away the one, and it is a crowd. For what is a crowd but a disturbed multitude? But hear the apostle: “But I beseech you, brothers.” He was speaking to a multitude; but he wanted to make all of them one. “But I beseech you, brothers, that you all say the same thing, and that there be no schisms among you; but that you be perfect in the same mind and in the same knowledge.” And in another place: “Of one soul, thinking the one thing, doing nothing out of rivalry or empty glory.” And the Lord to the Father of his own: “That they may be one, as we also are one.” And in the Acts of the Apostles: “The multitude of believers had one soul and one heart.” So “magnify the Lord with me, and let us exalt his name together.” For one thing is necessary, that one thing on high, the one where the Father and the Son and the Holy Spirit are one. See how unity is commended to us. Certainly our God is a Trinity. The Father is not the Son, the Son is not the Father, the Holy Spirit is neither Father nor Son, but the Spirit of both; and yet these three are not three gods, not three almighties, but one God almighty, the Trinity itself one God: because one thing is necessary. To this one thing nothing brings us except that, being many, we have one heart.","f":"Augustine, <i>Serm.</i> 103.4 (PL 38:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/103-4)."},"augustine-sermones/103.5":{"o":"Bona sunt ministeria circa pauperes, et maxime circa sanctos Dei servilia debita, obsequia religiosa. Redduntur enim, non dantur, dicente Apostolo, Si noa vobis spiritualia seminavimus, magnum eat si carnalia vestra metamus ( I Cor. IX, 10)? Bona sunt, exhortamur ad hæc, et in verbo Domini aedificamus vos, nolite pigri esse ad suscipiendos sanctos. Aliquando nescientes, suscipiendo quos nesciebant, Angelos susceperunt (Hebr. xm, 2). Bona sunt hæc: melius cst tamen quod elegit Maria. Illud enim habet ex necessitate occupationem: istud autem ex charitate suavitatem. Vult homo occurrere quando ministrat; et aliquando non potest: quaeritur quod dcest, paratur quod adest; distenditur animus. Nam si Martha ad illa sufficeret, adjutorium sororis non posceret. Multa sunt, diversa sunt, quia carnalia sunt, quia temporalia sunt: etsi bona sunt, transitoria suut. Marthæ autem quid ait Dominus? Maria meliorem partem elegit. Non tu malam, sed illa mcliorem. Audi unde meliorem: Quæ non auferetur ab ea. A te auferetur aliquando onus necessitatis: aeterna est dulcedo veritatis. Non auferetur ab ca quod elegit. Non aufertur, sed tamen augctur. In hac autem vita augelur, in alia vita perficietur, nunquam auferetur.","t":"Good are services to the poor, and above all the due services and godly attentions to God’s holy servants. For they are paid back, not given, as the apostle says: “If we have sown spiritual things among you, is it a great thing if we reap your material things?” They are good; we urge you to them, and in the Lord’s word we build you up: do not be slow to receive the saints. Sometimes people, not knowing it, by receiving those they did not know, have received angels. These things are good: yet what Mary chose is better. For the one involves busyness out of necessity; the other, sweetness out of love. A man wants to be ready when he serves, and sometimes he cannot: what is lacking is sought, what is at hand is prepared; the mind is stretched in many directions. For if Martha had been equal to those things, she would not have asked her sister’s help. They are many, they are varied, because they are fleshly, because they are temporal: though they are good, they are passing. But what does the Lord say to Martha? “Mary has chosen the better part.” Not you a bad one, but she a better. Hear why better: “which will not be taken from her.” From you the burden of necessity will be taken some day: the sweetness of truth is eternal. What she chose will not be taken from her. It is not taken away; rather it is increased. In this life it is increased, in the other life it will be perfected, it will never be taken away.","f":"Augustine, <i>Serm.</i> 103.5 (PL 38:384; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/103-5)."},"augustine-sermones/103.6":{"o":"Cæterum tu Martha, pace tua dixerim, in bono ministerio benedicta, pro isto labore tuo mercedem quaeris, quietem. Modo occupata es circa multum ministerium, pascere vis mortalia corpora, licet sanctorum: numquid cum veneris ad illam patriam, invenies peregrinum, quem suscipias hospitio? invenies esurientem, cui panem frangas? sitientem, cui potum porrigas? aegrum, quem visites? litigantem, quem concordes? mortuum, quem sepelias? Omnia ista ibi non erunt: sed quid ibi erit? Quod Maria elegit: ibi pascemur, non pascemus. Idco hoc ibi crit plenum atque perfectum, quod hic elegit Maria: de illa mensa opulenta, de verbo Domini micas colligebat. Nam vultis nossc quid ibi erit? Dominus ipse dicit de servis suis: Amen dico vobis, quia faciet eos recumbere, et transibit, et minisirabit illis. Recumbere quid est, nisi vacare? Recumbere quid est, nisi requiescere? Quid est, Transibit, et ministrabit illis? Prius transit, et sic ministrat. Sed ubi? In illo convivio superno, de quo dicit: Amen dico vobis, multi ab oriente et occidente venient, et recumbent cum Abraham, et Isaac, et Jacob in regno cælorum (Matth. vm, 11). Ibi Dominus pascit, sed prius hinc transit.Nam ut noveritis, Pascha Transitus interpretatur. Venit Dominus, fecit divina, passus est humana. Numquid adhuc conspuitur? numquid adhuc expalmatur? numquid adhuc spinis coronatur? numquid adhuc flagellatur? numquid adhuc crucifigitur? numquid adhuc lancea vulneratur? Transivit. Denique et Evangelium sic loquitur, quando Pascha fecit cum discipulis suis. Quid dicit Evangelium?Cum autem venisset hora, ut Jesus transiret de hoc mundo ad Pairem ( Joan. XIII, 1). Ergo ille transivit, ut pascat: nos sequamur, ut pascamur.","t":"But you, Martha, if I may say so with your leave, blessed in your good service, you seek rest as the reward for this labor of yours. Now you are busy with much serving; you want to feed mortal bodies, even if of saints. When you come to that homeland, will you find a stranger to take in as a guest? Will you find someone hungry to break bread for? Someone thirsty to offer drink to? Someone sick to visit? Someone quarreling to reconcile? Someone dead to bury? None of these will be there. But what will be there? What Mary chose: there we shall be fed, not feed others. So what Mary chose here will be full and perfect there: from that rich table, from the word of the Lord, she was gathering crumbs. For do you want to know what will be there? The Lord himself says of his servants: “Amen I say to you, he will make them recline, and will pass by and serve them.” What is it to recline, but to be at leisure? What is it to recline, but to rest? What does “he will pass by and serve them” mean? First he passes, and so serves. But where? In that banquet on high, of which he says: “Amen I say to you, many will come from the east and the west, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven.” There the Lord feeds, but first he passes over from here. For, so that you may know, Pascha is interpreted “passing over.” The Lord came, did divine things, suffered human things. Is he still spat upon? Is he still struck? Is he still crowned with thorns? Is he still scourged? Is he still crucified? Is he still wounded by the lance? He has passed over. Indeed the Gospel too speaks so when he kept the Passover with his disciples. What does the Gospel say? “When the hour had come for Jesus to pass from this world to the Father.” So he passed over, so as to feed us: let us follow, so as to be fed.","f":"Augustine, <i>Serm.</i> 103.6 (PL 38:384; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/103-6)."},"augustine-sermones/104.1":{"o":"Sanctum Evangelium cum legeretur, audivimus a femina religiosa susceptum esse Dominum hospitio, eaque Martha vocabatur. Et cum esset ipsa occupata in cura ministrandi, soror cjus Maria sedebat ad pedes Domini, et audiebat verbum ejus. Laborabat illa, vacabat ista: illa erogabat. hæc implebatur. Verumtamen Martha laborans multum in illa occupatione et negotio ministrandi, interpellavit Dominum, et de sorore sua conquesta est, quod eam laborantem non adjuvaret. Dominus autem pro Maria respondit Marthæ; et ipse ejus factus est advocatus, qui judex fuerat interpellatus. Martha, inquit, circa multa es occupata, quando unum eat necessarium. Maria meliorem partem elegit, quæ non auferetur ab ea. Audivimus enim et interpellationem interpellantis, et sententiam judicis. Quæ sententia interpellanti respondit, susceptam defendit. Erat enim Maria intenta dulcedini verbi Domini. Intenta crat Martha quomodo pasceret Dominum: intenta Maria quomodo pasceretur a Domino. A Martha convivium Domino parabatur, in cujus convivio Maria jam jucundabatur. Cnm ergo Maria suaviter audiret verbum dulcissimum, et corde intentissimo pasceretur, interpellato Domino a sorore sua, quomodo putamus eam timuisse, ne diccret ei Dominus, Surge, et adjuva sororem tuam? Mira enim suavitate tenebatur: quae profecto major est mentis quam ventris. Excusata est, scdit securior. Quomodo autem excusata? Attendamus, inspiciamus, perscrutemur quod possumus; ut pascamur et nos.","t":"When the holy Gospel was read, we heard that the Lord was received as a guest by a godly woman, and she was called Martha. And while she was busy with the care of serving, her sister Mary was sitting at the Lord’s feet and listening to his word. The one labored, the other was at leisure; the one gave out, the other was being filled. Yet Martha, laboring much in that busyness and business of serving, appealed to the Lord and complained of her sister, that she was not helping her in her labor. But the Lord answered Martha for Mary; and he himself became her advocate who had been appealed to as judge. “Martha,” he says, “you are busy about many things, when one thing is necessary. Mary has chosen the better part, which will not be taken from her.” For we have heard both the appeal of the one appealing and the verdict of the judge; a verdict which answered the one appealing and defended the one taken in. For Mary was intent on the sweetness of the Lord’s word. Martha was intent on how to feed the Lord; Mary intent on how to be fed by the Lord. Martha was preparing a banquet for the Lord, at whose banquet Mary was already delighting. When, then, Mary was listening with delight to the sweetest word and was being fed with the most intent heart, and the Lord was appealed to by her sister, how do we think she feared that the Lord might say to her, “Get up and help your sister”? For she was held by a wonderful sweetness, which is certainly greater for the mind than for the belly. She was excused; she sat on more securely. But how was she excused? Let us attend, look closely, search out what we can, so that we too may be fed.","f":"Augustine, <i>Serm.</i> 104.1 (PL 38:384; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/104-1)."},"augustine-sermones/104.2":{"o":"Quid enim? putamus reprehensum esse ministerium Marthæ, quam cura hospitalitatis occupaverat, quae ipsum Dominum hospitio recepcrat? Quomodo recte reprehendebatur, quæ tanto hospite lætabatur? Hoc si verum est, dimittant homines quod ministrant egentibus; eligant sibi partem meliorem, quænon auferctur ab cis; vacent verbo, inhient doctrinne dulcedini; occupentur circa scicntiam salutarem; nihil cis curae sit, quis peregrinus in vico sit, quis egeat pane, quis indumento, quis visitandus, quis redimendus, quis sepeliendus: vacent opera misericordiae, uni instetur scientiæ. Si melior pars est, cur non omnes hoc faciunt, quando ipsum Dominum in hac causa patronum habemus? Non cnim timemus in hac re, ne offendamus ejus justitiam, cum patronam teneamus ejus sententiam.","t":"What then? Do we think Martha’s service was found fault with, whom the care of hospitality had occupied, who had received the Lord himself as a guest? How could she rightly be found fault with, who was rejoicing in so great a guest? If this is true, let people give up what they provide for the needy; let them choose for themselves the better part, which will not be taken from them; let them be at leisure for the word, gape for the sweetness of doctrine, be busy about saving knowledge; let them not care who is a stranger in the street, who lacks bread, who clothing, who needs visiting, who ransoming, who burying: let works of mercy cease; let all press on with knowledge alone. If it is the better part, why do not all do this, since we have the Lord himself as our patron in this cause? For we are not afraid in this matter of offending his justice, since we hold his verdict as our patron.","f":"Augustine, <i>Serm.</i> 104.2 (PL 38:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/104-2)."},"augustine-sermones/104.3":{"o":"Et tamen ita non est: sed sicut dixit Dominus, ita est. Quomodo intelligis, non est: est autem quomodo intelligere debes. Ecce adverte: Circa multa ea occupata, quando unum est necessarium. Maria meliorem partem elegit. Non tu malam: sed illa meliorem. Sed unde metiorem? Quia tu circa multa, illa circa unum. Præponitur unum multis. Non euim a multis unum, sed multa ab uno. Multa suut quæ facta sunt, unus est qui fecit. Cœlum, terra, mare, et omnia quæ in eis sunt, quam multa sunt! Quis ista enumeret? quis horum multitudinem cogitet? Quis hæc fecit? Deus omnia. Ecce bona valde. Boua valde quæ fecit: quanto melior ille qui fecit? Attendamus igitur occupationes nostras circa multa. Necessarium esL ministerium corpora refecturis. Quare hoc? Quia esuritur, quia sititur. Misericordia miseris necessaria est. Frangis panem esurienti; quia invenisti esurientem: tolle famem; cui frangis panem? Tolle peregrinationem; cui exbibes hospitalitatem? Tolle nuditatem; cui praeparas vestem? Non sit aegriludo; quem visitas? Non sit captivitas; quem redimis? Non sit rixa; quem concordas? Nun sit mors; quem sepclis? In illo sæculo futuro non erunt isia mala: ergo nec ista ministeria. Bene ergo Martha circa corporalem Domini, quid dicam, lIecessitatem an voluntatem? ministrabat carni mortali. Sed quis erat in carne mortali? In principio erat VerbuM, et Verbum erat apud Deum, et Deus erat Verbum: ecce quod Maria audiebat. Verbum caro factum est, et habitavit iti nobis. Ecce Martha cui ministrabat. Ergo, Maria meliorem partem elegit, quæ non auferetur lib ea. Hoc enim elegit, quod semper manehit; nou auferetur ab ea. Circa unum se voluit occupari. Jam tenebat: Mihi autem adhcerere Deo, bonum eat. Sedebat ad pedes capitis nostri. Quanto humilius sedebat, tanto amplius capiebat. Confluit enim aqua ad humilitatem convallis, denotat de tumoribus collis. Non ergo Dominus opus reprehendit, sed munus distinxit. Circa multu es occupata: porro unum est necessarium. Jam hoc sibi Maria elegit. Transit labor multitudinis, et remanet charitas unitatis. Ergo quod elegit, non auferetur ab ea. A -te autem quod elegisti: utique hoc sequitur, utique hoc subintelligitur: a te quod elegisti auferetur. Sed bono tuo auferetur, ut quod mclius est detur. Auferetur enim a te labor, ut requies detur. Tu navigas, illa jam in portu cst.","t":"And yet it is not so; but as the Lord said, so it is. As you understand it, it is not so; but it is so as you ought to understand it. See, take note: “You are busy about many things, when one thing is necessary. Mary has chosen the better part.” Not you a bad one, but she a better. But why better? Because you are about many things, she about one. One is set before many. For the one does not come from the many, but the many from the one. Many are the things that were made; one is he who made them. Heaven, earth, sea, and all that is in them, how many they are! Who could count them? Who could think of their multitude? Who made them? God made all things. See, very good. Very good are the things he made: how much better is he who made them? Let us consider, then, our busyness about many things. Service is necessary for those who will refresh bodies. Why this? Because people hunger, because they thirst. Mercy is necessary for the wretched. You break bread for the hungry, because you have found someone hungry: take away hunger, and for whom do you break bread? Take away exile, and to whom do you show hospitality? Take away nakedness, and for whom do you prepare clothing? Let there be no sickness: whom do you visit? Let there be no captivity: whom do you ransom? Let there be no quarrel: whom do you reconcile? Let there be no death: whom do you bury? In that world to come these evils will not exist; so neither will these services. Well, then, Martha, with regard to the Lord’s bodily (what shall I say?) need or will, was serving mortal flesh. But who was in the mortal flesh? “In the beginning was the Word, and the Word was with God, and the Word was God”: see what Mary was listening to. “The Word became flesh and dwelt among us”: see whom Martha was serving. So “Mary has chosen the better part, which will not be taken from her.” For she chose what will always remain; it will not be taken from her. She wanted to be busy about one thing. She already held: “But for me it is good to cling to God.” She was sitting at the feet of our head. The more humbly she sat, the more she received. For water flows together into the lowliness of the valley; it runs off the swellings of the hill. So the Lord did not find fault with the work, but distinguished the office. “You are busy about many things: but one thing is necessary.” Mary has already chosen this for herself. The labor of multiplicity passes away, and the love of unity remains. So what she chose will not be taken from her. But from you what you chose: certainly this follows, certainly this is understood: from you what you chose will be taken. But it will be taken for your good, so that what is better may be given. For labor will be taken from you, so that rest may be given. You are sailing; she is already in port.","f":"Augustine, <i>Serm.</i> 104.3 (PL 38:385; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/104-3)."},"augustine-sermones/104.4":{"o":"Videtis ergo, charissimi, et quantum arbitror, jam iutelligitis, in his duabus mulieribus, quæ ambæ fuerant Domino gratæ, ambæ amabiles, ambæ discipulae: videtis ergo, et magnum aliquid intelligitis, quicumque intelligitis, quod audire et scire debetis, etiam qui non intelligitis; in his duabus mulieribus, duas vitas esse figuratas, praesentem et futuram, laboriosam et quietam, aerumnosam et beatam, temporalem et æternam, Duæ sunt vitæ: de illis vos copiosius cogitate. Quid habeat hæc vita, non dico mala, non iniqua, non nefaria, non luxuriosa, non impia; sed laboriosa et aerumnis plena, limoribuscastigata, tentationibus sollicita: hanc ipsam innocentem vitam dico, qualem decebat habere Martham: hanc ergo, quantum potestis, inspicite; et de hac, ut dixi, copiosius quam loquimur cogitale. Vita vero iniqua aberat ab illa domo, nec cum Martha crat, nec cum Maria: et si aliquando fuit, Domino intrantc fugit. Remanserunt ergo in illa domo, quae susceperat Dominum, in duabus fcminis duæ vitæ, ambæ innocentes, ambæ laudabiles: una laboriosa, altera otiosa; nulla facinorosn, nulla desidiosa. Ambae innocentes, ambæ, inquam, laudabiles. sed una laboriosa, altera otiosa: nulla facinorosa,quam cavere debet laboriosa; nulla desidiosa, quam cavere debet otiosa. Erant ergo in illa domo istæ duæ vitæ, et ipse fons vitæ. In Martha erat imago pracseutium, in Maria futurorum. Quod agebat Martha, ibi sumus: quod agebat Maria, hoc speramus. Hoc agamus bene, ut illud habeamus plene. Nam quid inde habemus? In quantum habemus? Quamdiu hic sumus, quantum est quod inde habemus? Nam et modo inde aliquid agimus, remoti a negotiis, sepositis familiaribus curis, convenistis, statis, auditis. In quantum hoc agitis, Mariæ similes estis. Et facilius vos I quod agit Maria, quam ego qui prærogo. Si quid tamen dico, Christi est: ideo vos pascit, quia Christi. Quia panis communis est, unde et ego vobiscum vivo. Nunc autem vivimus, si vos, fratres, statis in Domino ( I Thess. III, 8). Nolo in nobis, sed in Domino. Quia ncquc qui plantat est aliquid, nequc qui rigat; sed qui incrementum dal Deus ( I Cor. III, 7).","t":"You see, then, dearly beloved, and, as far as I judge, you already understand, in these two women, who were both pleasing to the Lord, both lovable, both disciples: you see, then, and you understand something great (those of you who understand; and you who do not understand ought to hear and know it): that in these two women two lives are figured, the present and the future, the laborious and the restful, the troubled and the blessed, the temporal and the eternal. There are two lives: think about them more fully yourselves. What this life holds (I do not say evil, not wicked, not criminal, not dissolute, not ungodly; but laborious and full of troubles, chastened by fears, anxious with temptations), this innocent life I mean, such as befitted Martha to have: look at this, then, as much as you can; and think about it, as I said, more fully than we speak. But the wicked life was absent from that house; it was neither with Martha nor with Mary; and if it was ever there, it fled when the Lord entered. So there remained in that house which had received the Lord, in two women, two lives, both innocent, both praiseworthy: one laborious, the other at leisure; neither criminal, neither idle. Both innocent, both, I say, praiseworthy; but one laborious, the other at leisure: neither criminal, which the laborious must beware of; neither idle, which the leisured must beware of. So those two lives were in that house, and the very fount of life. In Martha was the image of things present, in Mary of things to come. What Martha was doing, there we are; what Mary was doing, that we hope for. Let us do the one well, so as to have the other fully. For what do we have of it now? How much do we have? While we are here, how much is it that we have of it? For even now we do something of it: removed from business, with household cares put aside, you have come together, you stand, you listen. Insofar as you do this, you are like Mary. And you do more easily what Mary does than I who must give out. Yet if I say anything, it is Christ’s: that is why it feeds you, because it is Christ’s. For the bread is common, from which I too live with you. “But now we live, if you, brothers, stand firm in the Lord.” Not in us, but in the Lord. “For neither he who plants is anything, nor he who waters, but God who gives the growth.”","f":"Augustine, <i>Serm.</i> 104.4 (PL 38:385; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/104-4)."},"augustine-sermones/105.1":{"o":"Audivimus nos exhortantem Dominum nostrum, cœlestem magistrum, et fidelissimum consiliarium, cumdem hortatorem, ut petamus, et datorem cum petimus. Audivimus cum in Evangelio hortantem nos eum petere instanter, et pulsare usque ad similitudinem improbitatis. Proposuit enim nobis, exempli gratia: Si quis vestrum haberet amicum, a quo nocte peteret tres panes, cum illi amicus de via vcnisset, et quod ei apponeret non haberet: si autem ille respondeat jam sc requicscerc. et servos suos secum, nec debere illius precibus inquietari, ille autem pulsando instet et perseveret, nec pudore territus abscedat, sed necessitate coactus immineat: surrecturum illum, etsi non propter amicitiam, certe propter illius improbitatem, et daturum ci quantos voluerit. Quantos autem voluit? Nihil plus ille voluit quam tres. In hac ergo similitudine adjunxit hortationem Dominus, et omnino stimulavit nos petere, quærere, pulsare, donec accipiamus quod petimus, quod quærimus, quod pulsamus, usus exemplo a contrario: sicut de illo judice qui nec Deum timebat, nec homines reverebatur, et tamen cum quædam vidua interpellaret quotidie, tædio victus dedit quod beneficio non potuit invitus. Dominus autem noster Jesus Christus inter nos petitor, cum Patre dator, non utique nos tantum hortaretur ut pctercmus, nisi dare vellet. Erubescat humana pigritia: plus vult ille darc, quam nos accipere: plus vult ille misereri, quam nos a miseria liberari: et utique si non liberati fuerimus, nos miseri remanebimus. Nam ille quod nos hortatur, propter nos hortatur.","t":"We have heard our Lord, the heavenly teacher and most faithful counselor, urging us: the same one who urges us to ask and who gives when we ask. We heard him in the Gospel urging us to ask insistently, and to knock even to the point of seeming shameless. For he put before us, by way of example: If one of you had a friend from whom he asked three loaves at night, when a friend of his had come from a journey and he had nothing to set before him; and if that man answered that he was already resting, and his servants with him, and that he ought not to be disturbed by his requests; but the other pressed on knocking and persevered, and did not go away deterred by shame but, forced by need, kept on at him: he would get up, if not because of friendship, certainly because of the other’s shamelessness, and give him as many as he wanted. And how many did he want? He wanted no more than three. In this likeness, then, the Lord added an exhortation, and quite spurred us to ask, seek, knock, until we receive what we ask, what we seek, what we knock for, using an example from the opposite: as with that judge who neither feared God nor respected men, yet, when a certain widow pestered him daily, overcome by weariness he gave unwillingly what he could not give out of kindness. But our Lord Jesus Christ, who asks among us and gives with the Father, would certainly not urge us so much to ask unless he wished to give. Let human sloth blush: he wants to give more than we want to receive; he wants to have mercy more than we want to be freed from misery: and certainly if we are not freed, we shall remain miserable. For what he urges us to, he urges for our sake.","f":"Augustine, <i>Serm.</i> 105.1 (PL 38:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-1)."},"augustine-sermones/105.10":{"o":"Qui hoc terrenis regnis promiserunt, non veritate ducti sunt, sed adulatione mentiti sunt. Poeta illorum quidam induxit Jovem loquentem, et ait de Romanis, His ego nec metas rerum, nec tempora pono: Imperium sine fine dedi. (Virqil. lib. i, Æneid. vers. 278, 279.) Non plane ita respondet veritas. Regnum hoc, quod sine fine dedisti, o qui nihil dedisti, in terra cst, an in caelo? Utique in terra. Et si esset in coelo, Cœlum et terra transient. Transient quæ fecit ipse Deus; quanto citius quod condidit Romulus? Forte si vellemus hinc exagitare Virgilium, et insultare, quare boc dixerit; in parte tolleret nos, et diceret nubis: Et ego scio; sed quid facerem qui Romauns verba vendebam, nisi bac adulatione aliquid promitterem quod falsum erat? Et tamen et in boc cautus fui, quando dixi, «Imperium sine fine dedi,» Jovem ipsorum induxi, qui hoc diceret. Non ex persona mea dixi rem falsam, sed Jovi imposui falsitatis personam: sicut Deus falsus erat, ita mendax vates crat. Nam vultis nosse quia ista noveram? Alio loco, quando non Jovem lapidem induxi loquentem, sed ex persona mea locutus sum, dixi: Non res Romanæ perituraque regna. (Virgil. Georg. lib. 2, vers. 498.) Videte quia dixi peritura regna. Dixi peritura regna, non tacui. Peritura, veritate non tacuit: semper mansura, adulatione promisit.","t":"Those who promised this to earthly kingdoms were not led by truth but lied out of flattery. A poet of theirs brought in Jupiter speaking, and says of the Romans: “For these I set no bounds of things, no times: I have given empire without end.” Truth certainly does not answer so. This kingdom which you have given without end, you who have given nothing, is it on earth or in heaven? On earth, of course. And even if it were in heaven, “heaven and earth will pass away.” The things God himself made will pass away; how much sooner what Romulus founded? Perhaps, if we wanted to harass Virgil on this point and mock him for saying it, he would take us aside and say to us: “I know it too; but what was I to do, I who sold words to the Romans, unless by this flattery I promised something that was false? And yet even in this I was careful: when I said, ‘I have given empire without end,’ I brought in their Jupiter to say it. I did not say a false thing in my own person, but put the mask of falsehood on Jupiter: as the god was false, so the poet was a liar. For do you want to know that I knew these things? In another place, when I did not bring in a stone Jupiter speaking but spoke in my own person, I said: ‘not the affairs of Rome and kingdoms doomed to perish.’ See that I said ‘kingdoms doomed to perish.’ I said kingdoms doomed to perish; I did not keep silent.” Doomed to perish: by truth he did not keep silent; always to remain: by flattery he promised.","f":"Augustine, <i>Serm.</i> 105.10 (PL 38:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-10)."},"augustine-sermones/105.11":{"o":"Non ergo deficiamus, fratres: finis erit terrenis omnibus regnis, Nunc si finis est, Deus videt. Forte enim nondum est, et infirmmitate quadam, vel misericofdia, vel miseria hoc optamus, ut nondum sit: numquid tamen ideo: non erit? Figite spem in Deum, æterna concupiscite, æterna exspectate. Christiani estis, fratres, christiani sumus. Non ad delicias Christus in carnem descendit: toleremus potius præsentia quam diligamus: adversorum est manifesta pernicies, prosperorum falsa blandities. Time mare et quando malacia est. Omnino non frustra audiamus, sursum cor. Quid ponimus cor in terra, cum videamus quia evertitur terra? Nos non possumus nisi exhortari vos, ut habeatis quod dicatis, et quod pro spe vestra respondealis insultatoribus et blasphematoribus nominis christiani. Nemo vos murmurando avertat ab exspectatione futurorum. Omnes qui propter istas adversitates blasphemant Cbristum nostrum, cauda scorpionis sunt. Nos ovum nostrum sub alis illius gallinae ponamus evangelicae, quae clamat: Jerusalem, Jerusalem, illi falsæ et perditæ, quolies volui colligere filios tuos, tanquam gallina pullos suos, et noluisti? Non nobis dicatur, Quoties volui, et notuisti? Illa enim gallina divina Sapientia est: sed assumpsit carnem, ui pullis congrueret. Vidcte gallinam hispidam plumis, dimissis alis, voce fracta, et quassa, et lassa, ct languida congruere parvulis suis. Ovum ergo nostrum, id est, apem nostram subalis illius gallinæ ponanlus.","t":"So let us not lose heart, brothers: there will be an end to all earthly kingdoms. Whether the end is now, God sees. For perhaps it is not yet; and out of some weakness, or mercy, or misery, we wish that it may not yet be: but will it therefore not be? Fix your hope on God, desire eternal things, wait for eternal things. You are Christians, brothers; we are Christians. Christ did not come down into the flesh for pleasures: let us rather endure the present than love it. The harm of adversity is plain; the flattery of prosperity is false. Fear the sea even when it is calm. Let us by no means hear in vain, “Lift up your hearts.” Why do we set our heart on earth, when we see that the earth is being overturned? We can only exhort you, so that you may have something to say, and something to answer, for your hope, to the mockers and blasphemers of the Christian name. Let no one turn you by grumbling from waiting for the things to come. All who blaspheme our Christ because of these adversities are the scorpion’s tail. Let us put our egg under the wings of that hen of the Gospel, who cries out: “Jerusalem, Jerusalem” (that false and lost one), “how often have I wanted to gather your children, as a hen her chicks, and you would not!” Let it not be said to us, “How often have I wanted, and you would not!” For that hen is the divine Wisdom; but she took on flesh to suit her chicks. See the hen, bristling with feathers, wings drooping, voice broken, hoarse, weary, and languid, adapting herself to her little ones. So let us put our egg, that is, our hope, under the wings of that hen.","f":"Augustine, <i>Serm.</i> 105.11 (PL 38:388; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-11)."},"augustine-sermones/105.12":{"o":"Animadvertistis forte, quomodo gallina concidat scorpioncm. Utinam ergo et istes blasphemantes, in terra reptantes, de cavernis prodeuntes, et male pungentes, illa gallina concidat et devoret, in corpus suum trajiciat, et in ovum vertat. Non irascantur: commoti videmur; sed maledicta maledictis non reddimus. Maledicimur et benedicimus, blasphemati deprecamur. Sed non dicat de Roma, dictum est dc me: O si taceat de Roma: quasi ego insultator sim, et non potius Domini deprecator, et vester qualiscumque exhortator. Absit a me, ut insultem. Avertat Deus a corde ineo, et a dolore conscientiæ meæ. Ibi multos fratres non habuimus? non adhuc babcmus? Portio peregrinantis Jerusalem civitatis non ibi magna degit? non ibi temporalia pertulit? sed æterna non perdidit. Quid ergo dico, cum de illa non tacco, nisi quia falsum est quod dicunt de Christo nostro, quod ipse Romam perdidcrit, quod dii lapidei Romam tuebantur et lignei? Adde pretium, ærci. Adde plus, argentei et aurei: Idola gentium argentum et aurum. Non dixit, Lapis; non dixit, Liguum; non dixit, Testa: sed quod pro magno habent, argentum et aurum. Tamen ipsum argentum et aurum oculos habent, et non rident (Psal. cxm, 4, 5). Dii aurei et dii ligneiad pretium dispares sunt: ad habere oculos et non videre, pares sunt.Ecce qualibus Roman docti hommes eustodibus commiserunt, habentibus oculos, ct non videntibus. Aut si Romam servare potuerunt, quare ipsi ante perierunt? Inquiunt: Tunc periit Roma. Tamen perierunt. Non, inquiunt, ipsi perierunt, scd simulacra eorum. Quomodo ergo custodirent tecta vestra, qui non potuerunt eustodire simulacra sua? Alexandria olim tales deos perdidit. Constantinopolis ex quo eendita est in magnam civitatem, quoniam a christiano imperatore condita est, olim deos ipsos falsos perdidit: et tamen at crevit, et crescit, et manet. Quamdiu vult Uous, manet. Non enim et illi civitati, quia hoc dicimus, æternitatem promittimus. Carthago in nomine Christi manet, et olim eversa est Cœlestis, quia non fuit coelestis, sed terrestris.","t":"You have noticed, perhaps, how a hen tears up a scorpion. Would that that hen might tear up and devour these blasphemers too, crawling on the ground, coming out of their holes, and stinging wickedly; might pass them into her body and turn them into an egg. Let them not be angry: we seem stirred up; but we do not return curses for curses. We are cursed and we bless; blasphemed, we entreat. But it is said of me: “Let him not speak about Rome! Oh, if only he would be silent about Rome!” as if I were a mocker, and not rather one who prays to the Lord and, such as I am, exhorts you. Far be it from me to mock. May God turn it away from my heart and from the pain of my conscience. Did we not have many brothers there? Do we not still have them? Does not a great part of the pilgrim city of Jerusalem live there? Did it not suffer temporal things there? But it did not lose the eternal. What, then, do I say, when I do not keep silent about it, except that what they say about our Christ is false, that he destroyed Rome, that stone and wooden gods protected Rome? Add to the price: bronze. Add more: silver and gold. “The idols of the nations are silver and gold.” He did not say stone; he did not say wood; he did not say earthenware: but what they hold great, silver and gold. Yet that very silver and gold “have eyes and do not see.” Gods of gold and gods of wood are unequal in price; in having eyes and not seeing they are equal. See to what guardians learned men entrusted Rome: to ones having eyes and not seeing. Or if they could preserve Rome, why did they themselves perish first? They say: “Rome perished at the same time.” Yet they perished. “No,” they say, “they themselves did not perish, but their images.” How, then, would they guard your roofs, who could not guard their own images? Alexandria lost such gods long ago. Constantinople, since it was built into a great city, because it was founded by a Christian emperor, long ago lost those false gods themselves; and yet it has grown, and grows, and remains. As long as God wills, it remains. For we do not promise eternity to that city either because we say this. Carthage remains in the name of Christ, and Caelestis was overthrown long ago, because she was not heavenly but earthly.","f":"Augustine, <i>Serm.</i> 105.12 (PL 38:388; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-12)."},"augustine-sermones/105.13":{"o":"Et illud quod dicunt non cst verum, quia continuo diis perditis Roina capta est, afflicta est. Prorsus non est verum: ante simulacra ipsa eversa sunt; et sic victi sunt Gothi eum Rhadagaysa. Mementote, fratres, mementote: non est longum, pauci anni sunt, recordamini. Eversis in urbe Roma omnibus simulacris, Rhadagaysus rex Gothorum cum ingenti exercitu, multo numerosiore quam Alarici fuit, venit. Paganus homo erat Rhadagnysus: Jovi sacrificabat quotidie. Nuntiabatur ubique. quod a sacrificiis non desisteret Rhadagaysus. Tunc omnes isti: Ecce nos non sacrificamus, ille sacrificat, vinci habemus a sacrificante, quibus non licet sacrificare. Deus ostendens quia non in istis sacrificiis est illa temporalis salus, ipsaregna terrena, victus est Rhadagaysus, adjuvante Domino, miro tnodo. Postca venerunt Gothi non sacrificantes, etsi fide christiana non Catholici, tamen idolis inirnici; venerunt idolis adver - santes, et ipsi ceperunt: vicerunt dc idolis præsumentes, ct perdita idola adhuc quærentes, et perditis adhuc sacrifiçare cupicntes. Scd ibi crant ct nostri, et afflicti sunt: sed noverant dicere, Benedicam Domiuum in omni tempore. Afflicti sunt in regno terreno: sed regnum cælorum non perdiderunt: imo ad illud capssendum exercitatione tribulationum meliores effecti suut. Et si in tribulationibus non blasphemaverunt, tanquam integra vasa de fornace exierunt, et dominica benedictione repleti sunt. Isti autem blasphematores, terrena sectantes, terrena desiderantes, hi terrenis spem ponentes, cum ista velint noliut perdiderint, quid tenebunt? ubi remanebunt? Foris nihil, intus nihil: inanis arca, inanior conscienlia. Ubi requics? ubi salus?. ubi spes? Veniant ergo, desinant blasphemare, discant adorarc: scorpii pungentes a galliua comedantur, in corpus trajicientis convertantur; in terra exerceantur, in cœlo coronentur.","t":"And what they say is not true either, that as soon as the gods were lost Rome was taken and afflicted. It is not true at all: the images themselves had been overthrown before, and yet the Goths were conquered with Radagaisus. Remember, brothers, remember: it is not long ago, it is a few years; recall it. When all the images in the city of Rome had been overthrown, Radagaisus king of the Goths came with a huge army, much more numerous than Alaric’s was. Radagaisus was a pagan: he sacrificed to Jupiter daily. It was reported everywhere that Radagaisus did not cease from sacrifices. Then all these people said: “See, we do not sacrifice; he sacrifices; we shall be conquered by one who sacrifices, we who are not allowed to sacrifice.” God, showing that this temporal safety, the earthly kingdoms themselves, does not lie in such sacrifices, Radagaisus was conquered, with the Lord’s help, in a wonderful way. Afterward came the Goths who did not sacrifice, who, though not Catholics in their Christian faith, were enemies of idols; they came opposing idols, and they took the city: they conquered those who trusted in idols and were still seeking the lost idols and still wanting to sacrifice to the lost ones. But ours were there too, and they were afflicted; but they knew how to say, “I will bless the Lord at all times.” They were afflicted in the earthly kingdom; but they did not lose the kingdom of heaven; rather, by the exercise of tribulations they were made better for taking it. And if they did not blaspheme in tribulations, they came out of the furnace like whole vessels, and were filled with the Lord’s blessing. But these blasphemers, pursuing earthly things, desiring earthly things, placing their hope in earthly things: when, willing or not, they have lost them, what will they hold? Where will they remain? Nothing outside, nothing inside: an empty chest, an emptier conscience. Where is rest? Where is safety? Where is hope? So let them come, let them stop blaspheming, let them learn to worship: let the stinging scorpions be eaten by the hen, turned into the body of the one who takes them in; let them be trained on earth, crowned in heaven.","f":"Augustine, <i>Serm.</i> 105.13 (PL 38:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-13)."},"augustine-sermones/105.2":{"o":"Evigilemus, ct hortanti credamus, promittenti obsequamur, ct ad dantem gaudeamus. Fortassis enim et nubis aliquando venit amicus de via, et non invenimus quod ei apponercmus; et necessitatem passi sumus, et accepimus et nobis et illi. Fieri enim non potest, nisi ut aliquis passus fuerit amicum aliquid interrogantem, quod respondere non possit: et tunc se invenit non habere, quando coactus est dare. Venit tibi amicus de via, id est, de vita hujus sacculi, in qua omnes velut peregrini transeunt, nec ullus quasi possessor manet; sed omni homini dicitur: Refectus ea, transi; age iter, do venturo locum(Eccli. x II x, 35). Aut forte de via mala, hoc est, de vita mala,.fatigatus nescio quis amicus tuus, non inveniens veritatem, qua audita et percepta beatus fiat, sed lassatus in omni cupiditate et egestate sæculi, venit ad te, tanquam ad christianum, et dicit: Rcdde mihi rationem, fac me Christianum. Et interrogat quod forte tu per simplicitatem fidei nesciebas: et non est unde reficias esurientem, et te admonitus invenis indigentem; et cum vis docere, cogeris discere: et dum erubescis eum qui interrogavit, quod.currebat non in te inveniens, compelleris quærere, ut merearis invenire.","t":"Let us wake up, and believe him who urges, obey him who promises, and rejoice in him who gives. For perhaps a friend has sometimes come to us too from a journey, and we did not find anything to set before him; and we suffered need, and received both for ourselves and for him. For it cannot but happen that someone has had a friend asking him something he could not answer; and then he finds he does not have it, when he is forced to give. A friend comes to you from a journey, that is, from the life of this world, in which all pass through as strangers, and no one remains as an owner; but it is said to every man: “You have been refreshed; pass on; go on your way; give place to the one who comes.” Or perhaps from a bad road, that is, from a bad life, some friend of yours, tired out, not finding the truth by hearing and grasping which he might become happy, but worn out in every desire and want of the world, comes to you as to a Christian and says: “Give me an account; make me a Christian.” And he asks what perhaps you, in the simplicity of your faith, did not know; and you have nothing with which to refresh the hungry man, and, prompted, you find yourself in need; and when you want to teach, you are forced to learn; and while you are ashamed before the one who asked, not finding in yourself what he was running for, you are driven to seek, so that you may deserve to find.","f":"Augustine, <i>Serm.</i> 105.2 (PL 38:386; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-2)."},"augustine-sermones/105.3":{"o":"Et ubi quæras? Ubi, nisi in dominicis Libris? Fortassis quod ille interrogavit, in libro posilum est, sed obscurum est. Forte dixit hoc Apostolus in Epistola sua. Sic dixit, ut lcgere possis, intelligere non possis: transire non permitteris. Urget euim interrogator; ipsum Paulum, aut Petrum, aut aliqucm prophetam interrogare non sineris. Jam enim requiescit familia ista cum Domino suo, et sæculi hujus ignorantia valida cst, hoc esl, nox media, et urget amicus esuriens. Tibi forte sufficiebat simplex fides, illi non sufficit. Numquid descrendus est? numquid de domo projiciendus est? Ergo ad ipsum Dominum, ad ipsum cum quo familia requiescit, pulsa orando, pete, insta. Non quomodo amicus ille in similitudine positus, tædio victus surget et dabit. Dare vult: tu pulsans nondum accepisti; pulsa, dare vult. Et quod dare vult, differt, ut amplius desideres dilatum, ne vilescat cito datum. Cum autem perveneris ad tres panes, hoc cst, ad cibum cl intelligentiam Trinitatis, habes ct unde vivas, ct unde pascas. Nec peregrinum venientem de via reformides, sed excipiendo civcm domesticum facias: ncc timcas nc finias. Non panis illc finietur, sed indigentiam tuam finiet. Panis est, et panis est, ct panis cet: Deus Pater, Deus Filius, Deus Spiritus sanctus. Æternus Pater, coæternus Filius, coæternus Spiritus sanctus. Incommutabilis Pater, incommutabilis Filius, incommutabilis Spiritus sanctus. Crcator et Pater, et Filius, et Spiritus sanctus. Pastor ct vitæ dator, et I'ater, et Filios, et Spiritus sanctus. Cibus et panis alternus, et Pate.., et Filius, et Spiritus sanctus. Disce, et doce; vive, et pasce. Deus qui tibi dat, nihil melius quam se tibi dat. Avarc, quid aliud quærebas? Aut si aliud petas, quid tibi sufficit, cui Deus non sufficit?","t":"And where should you seek? Where, if not in the Lord’s books? Perhaps what he asked is set down in a book, but it is obscure. Perhaps the apostle said this in his letter. He said it so that you can read it, but cannot understand it: you are not allowed to pass it by. For the questioner presses; you are not allowed to ask Paul himself, or Peter, or some prophet. For that household is already resting with its Lord, and the ignorance of this world is strong, that is, it is midnight, and the hungry friend presses. Perhaps simple faith was enough for you; it is not enough for him. Must he be deserted? Must he be thrown out of the house? So to the Lord himself, to him with whom the household rests, knock by praying, ask, insist. Not as that friend set in the likeness, overcome by weariness, will he get up and give. He wants to give: you are knocking and have not yet received; knock, he wants to give. And what he wants to give he delays, so that you may desire it more when it is delayed, lest it grow cheap if given quickly. But when you have come to the three loaves, that is, to the food and understanding of the Trinity, you have both something to live on and something to feed others with. Do not dread the stranger coming from the journey, but by receiving him make him a fellow citizen of the household; and do not fear that you will run out. That bread will not come to an end, but it will end your need. It is bread, and it is bread, and it is bread: God the Father, God the Son, God the Holy Spirit. Eternal the Father, coeternal the Son, coeternal the Holy Spirit. Unchangeable the Father, unchangeable the Son, unchangeable the Holy Spirit. Creator both the Father and the Son and the Holy Spirit. Shepherd and giver of life both the Father and the Son and the Holy Spirit. Food and eternal bread both the Father and the Son and the Holy Spirit. Learn, and teach; live, and feed. God who gives to you gives you nothing better than himself. Greedy man, what else were you seeking? Or if you ask for something else, what is enough for you, for whom God is not enough?","f":"Augustine, <i>Serm.</i> 105.3 (PL 38:386; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-3)."},"augustine-sermones/105.5":{"o":"Sed opus est ut habeas charitatem, habeas fidem, habeas spem: ut possit tibi dulce esse quod datur. Et hæc ipsa tria sunt, fides, spes, charitas. Et hæc ipsa dona Dei sunt. Nain fidem ab ipso accepimus: Sicut Deus, inquit, unicuique partitus est mensuram fidei. Et spem ab ipso accepimus, cui dicitur: In quo spem dedisti mitii ( l'sal. CXVIII, 4d). Et charitatem ab ipso accepimus, de quo dicitur: Charitus Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus eat nobis. Sed hæc itidem tria aliquantulum suut diversa; sed omnia Dei dona. Manent enim tria hæc fides, spes, charitas: major autem horum charitas (I Cor. xm, 13). In illis panibus non est dictus aliquis panis major aliis: sed simpliciter petiti, et dati tres panes.","t":"But you need to have love, to have faith, to have hope, so that what is given may be sweet to you. And these too are three: faith, hope, love. And these very things are gifts of God. For we have received faith from him: “As God,” he says, “has apportioned to each the measure of faith.” And we have received hope from him, to whom it is said: “In which you have given me hope.” And we have received love from him, of whom it is said: “The love of God has been poured out in our hearts through the Holy Spirit, who has been given to us.” But these three, likewise, are somewhat different; yet all are God’s gifts. “Now these three remain, faith, hope, love; but the greatest of these is love.” Among those loaves no one loaf was said to be greater than the others; but three loaves were simply asked for and given.","f":"Augustine, <i>Serm.</i> 105.5 (PL 38:386; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-5)."},"augustine-sermones/105.6":{"o":"Eccc alia tria: Quis est vestrum, a quo petit filius suus panem, numquid lapidem porriget ei f Aut quis est vestrum, a quo petit piscem, numquid serpentem porriget ei? Aut a quo petii ovum, numquid porriget ei scorpionem? Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris; quanto magis Pater vester qui in cœlis est, dabit bona petentibus se? Tria ergo rursus ista Consideremus, ne forte ibi sint illa tria, Rides, spes, charitas; major autem horum charitas. Pone ergo tria, panem, piscem, ovum: major horum panis. Ideo bene panem intelligimus in his tribus charitatem. Propterea pani lapidem opposuit, quia duritia contraria est charitati. Piscem fidem intelligimus. Dixit quidam sanctus, et nos dicere deleclat: Piscis bonus, piu est fides. Vivit inter fluctus, nec frangitur aut solvitur fluctibus. Vivit inter tenlaliones tempestatesque hujus sæculi, pia fides: sævit mundus, et integra est. Tantum contrarium fidei serpentem illum observa. In fide enim desponsata est illa, cui dicitur in Canticis canticorum: Veni de LibanO, sponsa mea, veniens et pertransiens ab initio fidei. Ideo et desponsata, quia desponsationis initium fides est. Promittitur enim ab sponso aliquid, et promissa fide detinetur. Opposuit autem Dominus serpentem pisci. diabolum fidei. Propicrea desponsatæ huic dicit Apostolus, Desponsavi vos uni viro, virginem custam exhibere Christo: et, Timeo nesicut serpens Evam seduxit astutia sua, sic et vestri sensus corrumpantur a castitate quæ est in Christo; id est, quæ est in lide Christi. Habilare enim, inquit, Christum per fidem in cordibus vestris ( Ephes. III, 17). Diabolus ergo non corrumpat fidem, non devoret piscem.","t":"See three more: “Which of you, if his son asks him for bread, will hand him a stone? Or which of you, if he asks for a fish, will hand him a serpent? Or if he asks for an egg, will he hand him a scorpion? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?” Let us consider these three again, whether perhaps those three are there: faith, hope, love; but the greatest of these is love. Set down the three, then: bread, fish, egg: the greatest of these is bread. So in these three we rightly understand bread as love. That is why he set a stone against bread, because hardness is the opposite of love. By the fish we understand faith. A certain holy man said, and we are glad to say it: the good fish is godly faith. It lives among the waves and is not broken or dissolved by the waves. Godly faith lives among the temptations and storms of this world: the world rages, and it is unharmed. Only watch out for that serpent, the opposite of faith. For she to whom it is said in the Song of Songs was betrothed in faith: “Come from Lebanon, my bride, coming and passing over from the beginning of faith.” She is called betrothed, then, because faith is the beginning of betrothal. For something is promised by the bridegroom, and it is held by faith in the promise. But the Lord set the serpent against the fish, the devil against faith. That is why the apostle says to this betrothed: “I have betrothed you to one husband, to present you as a chaste virgin to Christ”; and, “I fear lest, as the serpent deceived Eve by his cunning, so your minds too may be corrupted from the chastity that is in Christ,” that is, which is in faith in Christ. “That Christ may dwell,” he says, “through faith in your hearts.” So let the devil not corrupt faith; let him not devour the fish.","f":"Augustine, <i>Serm.</i> 105.6 (PL 38:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-6)."},"augustine-sermones/105.7":{"o":"Restat spes, quæ, quantum mihi videtur, ovo comparatur. Spes enim nondum pervenit ad rem: ct ovum est aliquid, sed nondum cst pullus. Quadrupedes ergo filios pariunt, aves autem spem filiorum. Spes ergo ad hoc nos hortatur, ut præsentia contemnamus, futura exspectemus; ea quæ retro sunt obliviscentes, cum Apostolo in anteriora extendamur. Sic enim dicit: Unum autem, quœ retro oblitus, in ea quas ante sunt extentus, secundum intentionem sequor ad palmam supernœ vocationis Dei in Christo Jesu. Nihil ergo tam inimicum est spei, quam retro respicere, id cst, in eis rebus, quæ præterlabuntur et transcuut, spem ponere: sed in his quæ nondum date sunt, sed dandæ quandoque nunquam transibunt. Quando autem scatet tentationibus mundus, velut pluvia Sodomæ sulfurea, metuendum est exemplum uxoris Loth. Retro euim respexit; ct ubi respexit, ibi remansit. In salem conversa est, ut prudentes condiret exemplo. Apostolus Paulus de hac spe ita loquitur: Spe enim salvi facti sumus. Spes autem quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus (Rom. vin, 24,25). Quod enim videt quis, quid sperat? ovum est. Est ovum, et pullus nondum est. Et testudine tectum est: non videtur, quia operitur: cum patientia exspectetur; fervescat, ut viviscat. Intende, extendere in anteriora, obliviscere praitcrita. Quæ enim videntur, temporalia sunt. Non respicientes, inquit, quæ videntur, sed quæ MOM videntur. Quæ enim videntur, temporatia sunt; quæ autem non videntur, æterna ( II Cur. iv, i8). In illa ergo quæ nun videntur, extende spem: exspecita, sustine. Noli retro respicere. Ovo tuo scorpium time. Vide quia de cauda percutit, quam retro habet. Non ergo scorpius perimat ovum tuum, mundus iste spem Luant, ut ita dicam, veneno eo coutrario, quo retraho. Quanta tibi loquitur mundus, quanta post dorsum strepit, ut retro respicias: id est, ut in rebus præsentibus (nec præsentibus; nou eniin dicenda sunt praesentia nunquam sLantia) spem tuam ponas; et ab eo quod promisit Christus et nondum dodit, sed quia fidelis cst dabit, avertas animuni tuum, et velis requiescere in mundo pereunte.","t":"There remains hope, which, as far as it seems to me, is compared to an egg. For hope has not yet come to the reality; and the egg is something, but it is not yet a chick. Four-footed animals bear offspring, then, but birds the hope of offspring. Hope, then, urges us to despise the present and wait for the future, forgetting what lies behind, stretching out with the apostle toward what lies ahead. For so he says: “But one thing, forgetting what lies behind, stretched out toward what lies ahead, I press on in purpose toward the prize of God’s upward call in Christ Jesus.” So nothing is so hostile to hope as looking back, that is, placing hope in the things that slip by and pass away; but rather in those not yet given, but to be given one day, which will never pass. But when the world teems with temptations, like the sulfurous rain on Sodom, the example of Lot’s wife is to be feared. For she looked back; and where she looked back, there she stayed. She was turned into salt, to season the prudent by her example. The apostle Paul speaks thus of this hope: “For in hope we have been saved. But hope that is seen is not hope: for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” “For who hopes for what he sees?” It is an egg. It is an egg, and not yet a chick. And it is covered with a shell: it is not seen, because it is covered; let it be waited for with patience; let it be kept warm, so that it may come alive. Strain forward, stretch out to what lies ahead, forget what is past. “For the things that are seen are temporal.” “Not looking,” he says, “at the things that are seen, but at those that are not seen. For the things that are seen are temporal; but those that are not seen are eternal.” Stretch out your hope, then, toward the things that are not seen; wait, hold on. Do not look back. Fear the scorpion for your egg. See that it strikes with its tail, which it has behind it. So let not the scorpion kill your egg, let not this world kill your hope, so to speak, with that venom which is behind and opposite. How many things the world says to you, how much noise it makes behind your back, so that you may look back: that is, so that you may set your hope in present things (not even present: for things that never stand still are not to be called present), and turn your mind away from what Christ promised and has not yet given, but, because he is faithful, will give; and want to rest in a perishing world.","f":"Augustine, <i>Serm.</i> 105.7 (PL 38:387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-7)."},"augustine-sermones/105.8":{"o":"Ideo enim Deus felicitatibus tcrrenis amaritudines miscet, ut alia quæratur felicitas, cujus dulcedo non est fallax: et de ipsis amaritudinibus conatur mundus avertere ab co quod intendis ip anteriora, et retro convertere. De ipsis amaritudinibus, de ipsis tribulationibus murmuras, et dicis: Ecce pereunt omnia christianis temporibus. Quid strepis? Non hoc promisit mihi Deus, quod ista non peribunt: non hoc mihi promisit Christus. Æterna promisit æternus: si credidero, ex mortali fiam æternus. Quid strepis, o munde immunde? quid strepis? Quid avertere conaris? Tenere vis periens: quid faceres, si maneres? Quem non deciperes dulcis, si amarus alimenta mentiris? Ego si habeo spem, si teneo spem, ovum meum non cst ab scorpione percussum. Benedicam Dominum in omni tempore; semper laus ejus in ore meo. Felix sit mundus, evertatur mundus: Benedicam Dominum, qui fecit mundum. Benedicam prorsus. Secundum carnem bene sit, secundum carnem male sit: Benedicam Dominunu in omni tempore; semper laus ejus in ore meo. Nam si benedico quando bene est, et blasphemo quando male est; suscepi scorpionis aculeum, compunctus retro respexi; quod absit a nobis. Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum eit: sit nomen Domini benedictum ( Job. I, 21).","t":"For God mixes bitterness with earthly happiness so that another happiness may be sought, whose sweetness is not deceptive; and by these very bitternesses the world tries to turn you away from what you are straining toward ahead, and to turn you back. Over these very bitternesses, these very tribulations, you grumble and say: “See, everything is perishing in Christian times.” Why do you make a noise? God did not promise me that these things would not perish; Christ did not promise me this. The Eternal promised eternal things: if I believe, from mortal I shall become eternal. Why do you make a noise, unclean world? Why do you make a noise? Why do you try to turn me away? You want to hold me while you are perishing: what would you do if you lasted? Whom would you not deceive when sweet, if when bitter you falsify your provisions? If I have hope, if I hold on to hope, my egg has not been struck by the scorpion. “I will bless the Lord at all times; his praise shall always be in my mouth.” Let the world be happy, let the world be overturned: I will bless the Lord who made the world. I will bless him without fail. Whether it goes well according to the flesh, or badly according to the flesh: “I will bless the Lord at all times; his praise shall always be in my mouth.” For if I bless when it goes well, and blaspheme when it goes badly, I have taken the scorpion’s sting; pricked, I have looked back; which God forbid for us. “The Lord gave, the Lord has taken away; as it pleased the Lord, so it was done: blessed be the name of the Lord.”","f":"Augustine, <i>Serm.</i> 105.8 (PL 38:387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-8)."},"augustine-sermones/105.9":{"o":"Manet civitas quæ nos carnaliter genuit. Deo gratias. Utinam et spiritualiter generetur, et nobiscum transeat ad æternitatem. Si non manet civitas quæ nos carnaliter genuit, manet quae nos spiritualiter genuit. Ædificans Jerusalem Dominus. Numquid dormitando aedificium suum perdidit, aut non custodiendo hostes admisit? Nisi Dominus custodierit civitatem, in vanum vigilat qui custodit eam (Psal. exIvi, 1). Et quam civitalem? Non dormit, neque dormitabit, qui custodit Israel. Quid est Israel, nisi semen Abrahæ? Quid e t semen Abrahæ? nisi Christus? Et semini tuo, inquit, quod est Christus. Et nobis quid i Vos autem Christi: ergo semen Abrahæ estis, secundum promissionem hæredes. In semine tuo, inquit, benedicentur omnes gentes (Gen. xxn, 18). Civitas sancta, civitas lidelis, civilas in terra peregrina, in cœlo fundata est. 0 fidelis, noli corrumpere spem, noli amittere charitatem, accinge lumbos tuos, ascende, praetende lucernas Luas, exspecta Dominum, quando veniat a nuptiis. Quid expavescis, quia pereunt regna terrena? Ideo tibi cœleste promissum est, ne cum terrenis perires. Nam ista peritura prædicta sunt, prædicta omnino. Non enim negare possumus quod praodictum est. Dominus tuus quem exspectas, dixit tibi: Exsurget gens super gentem, et regnum super regnum. Habent mutationes terrena regna: veniet ille de quo dictum cst, Et regni ejus non erit finis (Luc. t, 35).","t":"The city that begot us according to the flesh remains. Thanks be to God. Would that it might also be begotten spiritually, and pass over with us to eternity. If the city that begot us according to the flesh does not remain, the one that begot us spiritually remains. “The Lord builds up Jerusalem.” Did he lose his building by dozing, or let enemies in by not guarding it? “Unless the Lord guards the city, he who guards it keeps watch in vain.” And which city? “He who guards Israel will not sleep or slumber.” What is Israel, but the seed of Abraham? What is the seed of Abraham, but Christ? “And to your seed,” he says, “which is Christ.” And what about us? “But you are Christ’s: so you are Abraham’s seed, heirs according to the promise.” “In your seed,” he says, “all the nations will be blessed.” The holy city, the faithful city, the city on pilgrimage on earth, is founded in heaven. O faithful one, do not corrupt hope, do not lose love; gird your loins, climb up, hold out your lamps, wait for the Lord, when he comes from the wedding. Why do you panic because earthly kingdoms are perishing? A heavenly one was promised you so that you might not perish with the earthly ones. For these were foretold to perish, foretold altogether. For we cannot deny what was foretold. Your Lord whom you await said to you: “Nation will rise against nation, and kingdom against kingdom.” Earthly kingdoms have their changes: he will come of whom it was said, “And of his kingdom there will be no end.”","f":"Augustine, <i>Serm.</i> 105.9 (PL 38:387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/105-9)."},"augustine-sermones/106.1":{"o":"Audistis sanctum Evangelium, quomodo Dominus Jesus, in co quod Pharisæis dicebat, suos utique discipulos commonebat, ne in corporis mundatione putarent esse justitiam. Omni enim die Pharisæi, antequam pranderent, abluebant se aqua: quasi quotidiana lavatio possit cordis esse mundatio. Denique quales essent, ostendit. Ille dicebat qui videbat: non euim tantum facies eorum, sed etiam interiora cernebat. Denique ut boc sciatis, ille Pharisæus cui respondit Christus, apud se ipsum cogitavit, voce non sonuit, ct ille tamen audivit. Apud se enim reprehendit Dominum Christum, quia sic venit ad convivium ejus non lotus. Ille cogitabat, hic audiebat, ideo respondebat. Quid crgo respondit? Nunc vos, Pharisæi, quod foris est paropsidis lavatis: intus autem pleni estis dolo et rapina. O venire ad prandium! quomodo non pepercit homini a quo fuerat invitatus? Magis objurgando pepercit, ut correcto in judicio parceret. Dciude quid ostendit nobis? Quia et Baptismum, quod semel adhibetur, per fidem mundat. Fides autem intus est, non foris. Unde dicitur et legitur in Actibus Apostulorum, Fide mundans corda eorum. Et apostolus Petrus in Epistola sua ita loquitur: Sic, inquit, etvobis dedit similitudinem de arca Noe, quomodo octo animæ salvæ factæ suut per aquam. Et adjunxit: Sic et vos simili forma Baptisma salvos faciet; non carnis depositio sordium, sed conscientiæ bonæ interrogatio. Hanc conscientiæ bonæ interrogationem Pharisæi contemnebant, et quod erat foris lavabant: intus inquinatissimi permanebant.","t":"You have heard the holy Gospel, how the Lord Jesus, in what he was saying to the Pharisees, was certainly warning his own disciples not to think that righteousness lies in cleansing the body. For every day the Pharisees, before they ate, washed themselves with water, as if a daily washing could be the cleansing of the heart. Then he showed what kind of people they were. He spoke who saw: for he discerned not only their faces but also their insides. And so that you may know this, that Pharisee to whom Christ replied thought within himself; he made no sound with his voice; and yet Christ heard. For he found fault with the Lord Christ within himself because he had come to his banquet unwashed in this way. He was thinking; Christ was hearing, and so he replied. What, then, did he reply? “Now you Pharisees wash the outside of the dish; but inside you are full of deceit and robbery.” What a way to come to lunch! How did he not spare the man by whom he had been invited? Rather by rebuking him he spared him, so as to spare him at the judgment once he was corrected. Then what does he show us? That baptism too, which is applied once, cleanses through faith. And faith is within, not without. Hence it is said and read in the Acts of the Apostles: “Cleansing their hearts by faith.” And the apostle Peter speaks thus in his letter: “So,” he says, “he gave you too a likeness in Noah’s ark, how eight souls were saved through water.” And he added: “So baptism will save you too in a similar form: not the removal of the dirt of the flesh, but the questioning of a good conscience.” This questioning of a good conscience the Pharisees despised, and they washed what was outside; inside they remained utterly filthy.","f":"Augustine, <i>Serm.</i> 106.1 (PL 38:389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/106-1)."},"augustine-sermones/106.2":{"o":"Et quid eis ait postea? Verumtamen date eleemosynam, et ecce omnia munda sunt vobis. Laudata est eleemosyna, facite et probatc. Set! paulisper attendite: Pharisæis dictum est. Pharisæi isti Judæi erant, quasi egregii Jud:eorum. Nobiliores euim atque doctiores tunc Pharisæi vocabantur. Baptismo Christi abluti nou crant: in Christum Filium Dei unigenitum, qui inter illos ambulabat, et ab cis non agnoscebatur, nondum crediderant. Quomodo ergo eis dicit, Date eleemosynam, et ecce omnia munda sunt vobis? Si audirent illum Pharisaei, et darent eleemosynas, jam secundum verbum ejus munda illis essent omnia; quid opus crat ut crederent iti eum? Si autem mundari non possent, nisi credentes in eum qui fide mundat cor; quid cst, Date eleemosynam, et ecce omnia munda sunt vobis? Attendamus, et forte ipse exponit?","t":"And what did he say to them afterward? “But give alms, and see, all things are clean for you.” Almsgiving has been praised: do it and prove it. But attend a little: it was said to Pharisees. Those Pharisees were Jews, the most distinguished of the Jews, as it were. For the more noble and learned were then called Pharisees. They had not been washed with Christ’s baptism; they had not yet believed in Christ, the only-begotten Son of God, who was walking among them and was not recognized by them. How, then, does he say to them, “Give alms, and see, all things are clean for you”? If the Pharisees listened to him and gave alms, then according to his word all things would be clean for them; what need was there for them to believe in him? But if they could not be cleansed except by believing in him who cleanses the heart by faith, what does “Give alms, and see, all things are clean for you” mean? Let us attend, and perhaps he himself explains.","f":"Augustine, <i>Serm.</i> 106.2 (PL 38:389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/106-2)."},"augustine-sermones/106.3":{"o":"Cum hæc dixisset, sinc dubio cogitaverunt illi quia dabant eleemosynas. Et quomodo dabant? Omnia sua decimabant, de omnibus suis fructibus decimam partem detrahebant, et ipsam dabant. Non facile hoc aliquis facit Christianus. Ecce quod faciebant Judæi. Non triticum solum, sed et vinum ct olcum: neque hoc solum, sed etiam et res contemptibiles propter præceptum Dei, cuminum, rutam, mentam et anethum totum decimabant: id est, decimam partem detrahebant, et elemosynas dabant. Credo ergo quia revocaverunt ad se, et putaverunt Dominum Christum. inaniter loqui, quasi cis qui non facerent eleemosynas: cum ipsi scirent opera sua, quod et minutissima et contemptibilia frucluum suorum decimabant, et eleemosynas dabant. Irriscrunt illum apud se talia dicentem, quasi hominibus qui eleemosynas non facerent. Hoc Dominus sciens, continuo subjunxit: Verumtamen væ vobis, Scribæ et Pharisæi, qui decimatis mentam, cuminum et rutam, et omne olus. Lt sciatis, novi eleemosynas vestras. Certe istæ sunt eleemosynæ vestre, Istæ sunt decimæ: etiam minuto quæque et contemptibilia fructuum vestrorum dccimatis: Et relinquitis graviora Legis, judicium et charitatem. Attendite. Reliquistis judicium et charitatem, et decimatis olera. Non est hoc facere eleemosynam. Et hæc, inquit, oportet facere, et illa non omittere. Quæ facere? Judicium et charitatem, justitiam et misericordiam; et illa non omittere. Facite illa: sed ista præponite.","t":"When he had said this, they no doubt thought that they did give alms. And how did they give? They tithed all they had; from all their crops they took a tenth part and gave it. Not easily does any Christian do this. See what the Jews did. Not wheat only, but wine and oil too; and not only this, but even trifling things, because of God’s commandment: cumin, rue, mint, and dill, they tithed everything; that is, they took off a tenth part and gave alms. I believe, then, that they turned it over in their minds and thought the Lord Christ was talking idly, as if to people who did not give alms, since they knew their own works, that they tithed even the smallest and most trifling of their crops and gave alms. They laughed at him within themselves for saying such things, as if to people who did not give alms. Knowing this, the Lord at once added: “But woe to you, scribes and Pharisees, who tithe mint, cumin, and rue, and every herb.” That you may know: I know your alms. Certainly these are your alms; these are your tithes: you tithe even all the tiny and trifling things of your crops: “And you leave aside the weightier things of the law, judgment and love.” Attend. You have left aside judgment and love, and you tithe herbs. This is not giving alms. “These,” he says, “you ought to do, and not neglect those.” Do what? Judgment and love, justice and mercy; and not neglect those. Do those: but put these first.","f":"Augustine, <i>Serm.</i> 106.3 (PL 38:389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/106-3)."},"augustine-sermones/106.4":{"o":"Si hæc ita sunt, quid illis dixit, Facite eleemosynam, et ecce omnia munda sunt vobis? Quid est, Facite eleemosynam? Facite misericordiam. Quid cst, Facite misericordiam?'Si intelligis, a te incipe. Quomodo enim es misericors alteri, si crudelis sis tibi? Date eleemosynam, et omnia munda sunt vobis. Facite vcram eleemosynam. Quid cst eleemosyna? Misericordia. Audi Scripturam: Miserere animæ tuæ placens Deo. fac eleemosynam, miserere animæ tuæ placens Deo. Mendicat ante te anima tua, redi ad conscientiam tuam. Quicumque male vivis, quicumque infideliter vivis, redi ad conscientiam toam: et ibi invenis mendicantem animam luam, invenis egentem, invenis pauperem, invenis aerumnosam, invenis forte nee egentem, sed egestate obmutescentem. Nam si mendicat, esurit justitiam. Quando invencris talem animam tuam (intus in corde tuo sunt illa), fac prius eleemosynam, da illi panem. Quem panem? Si Phar!saeus interrogaret, diceret ilti Dominus: Fac eleemosynam cum anima tua. Hoc enim illi dixit: sod ille non intellexit, quando enarravit illis eleemosynas quas faciebant, et putabant latere Christum; ct ait illis: Novi quia facitis; decimatis mentam et anethum, cuminum et rutam: sed ego alias eleemosynas loquor: contemnitis judicium et charitatem. In judicio et charitate fac eleemosynam cum anima tua. Quid est in judicio? Respice, et inveni; displicc tibi, pronuntia in te. Et quid est charitas? Dilige Dominum Deum in to'o corde tuo, et tota anima tua, et tota mente tua; dilige proximum tuum tanquam te ipsum: et fecisti misericordiam prius cum anima tua, in conscientia tua. Hanc autem eleemosynam si prætermittis, da quod vis, dona quantum vis; retrahe de fructibus tuis, non decimas, sed dimidias; novem partes da, et unam tibi dimitte: nihil facis, quando tecum non facis, et tecum pauper es. Anima tua vescatur, ne fame pereat. Da illi panem. Quem panem, inquit? Ipse tecum loquitur. Tu si audires, et intelligeres, et crederes Domino, ipse tibi diceret: Ego sum panis vivus, qui descendi de cælo. Nonne istum panem primum dares animæ tuæ, et faceres cum illa eleemosynam? Si ergo credis, debes facere, ut prius pascas animam tuam. Crede in Chrislum; et mundabuntur quæ intus sunt, et quæ foris sunt munda erunt. Conversi ad Dominum, etc.","t":"If this is so, why did he say to them, “Give alms, and see, all things are clean for you”? What does “Give alms” mean? Show mercy. What does “Show mercy” mean? If you understand, begin with yourself. For how are you merciful to another if you are cruel to yourself? “Give alms, and all things are clean for you.” Give true alms. What is alms? Mercy. Hear Scripture: “Have mercy on your soul, pleasing God.” Give alms: have mercy on your soul, pleasing God. Your soul is begging before you; return to your conscience. Whoever of you lives badly, whoever lives faithlessly, return to your conscience; and there you find your soul begging, you find it needy, you find it poor, you find it in distress, you find it perhaps not even begging, but struck dumb by need. For if it begs, it hungers for righteousness. When you find your soul like this (these things are within, in your heart), first give alms; give it bread. What bread? If the Pharisee had asked, the Lord would have said to him: “Give alms to your own soul.” For this is what he said to him; but he did not understand, when he recounted to them the alms they were giving, and thought Christ did not know; and he said to them: “I know that you do it; you tithe mint and dill, cumin and rue; but I am speaking of other alms: you despise judgment and love.” In judgment and love give alms to your soul. What is “in judgment”? Look back, and find yourself; be displeased with yourself; pronounce sentence on yourself. And what is love? “Love the Lord your God with all your heart, and all your soul, and all your mind; love your neighbor as yourself”: and you have first shown mercy to your soul, in your conscience. But if you pass over this alms, give what you like, bestow as much as you like; take from your crops not tenths but halves; give nine parts and leave one for yourself: you do nothing when you do nothing with yourself, and are poor within yourself. Let your soul be fed, lest it perish of hunger. Give it bread. “What bread?” he says. He himself is speaking with you. If you listened and understood and believed the Lord, he himself would say to you: “I am the living bread, who came down from heaven.” Would you not give this bread first to your soul, and give alms to it? So if you believe, you ought to see that you feed your soul first. Believe in Christ; and the things within will be cleansed, and the things outside will be clean. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 106.4 (PL 38:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/106-4)."},"augustine-sermones/107.1":{"o":"Qui Deum timetis, non dubito quin verbum ejus cum timore audiatis, et cum bilaritate faciatis; ut qnod promisit, modo speretis, post accipiatis. Dominum modo audivimus præcipientem nubis, Christum Jesum filium Dei. Præcepit nobis Veritas, quae nec fallit, nec fallitur: audiamus, timeamus, caveamus. Quid ergo præcepit? Dico, inquit, vobis, abstinete ab omni avaritia. Quid est. ab omni avaritia? Quid est, ab omni? Quare addidit, ab omni? Posset enim sic dicere, Cavete ab avaritia. Pertinuit ad eum, ut adderet, ab omni; et diceret, Cavete ab omni avaritia.","t":"You who fear God, I do not doubt that you hear his word with fear and do it with cheerfulness, so that what he has promised you may hope for now and receive later. We have just heard the Lord, Christ Jesus the Son of God, giving us a command. The Truth has commanded us, which neither deceives nor is deceived: let us hear, let us fear, let us take care. What, then, did he command? “I say to you,” he says, “keep yourselves from all greed.” What does “from all greed” mean? What does “all” mean? Why did he add “all”? For he could have said, “Beware of greed.” It mattered to him to add “all,” and to say, “Beware of all greed.”","f":"Augustine, <i>Serm.</i> 107.1 (PL 38:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-1)."},"augustine-sermones/107.10":{"o":"Ecce turbaris, ecce fluctuas: cor luum quasi navis tempestatibus quatitur. Dormit Christus: excita dormientem, et non patieris tempestatem sævientem. Ipsum excita, qui nihil hic habere voluit, et totum habes, qui usque ad crucem pro te pervenit, cujus nudi atque pendentis ossa ab insultantibus numerata sum: et cave ab omni avaritia. Parum est avaritia pecuniæ: cave avaritiam vitæ. Horrenda avaritia, metuenda avaritia. Aliquando homo contemnit quod babet, et dicit: Non dico falsum testimonium. Non dico, dicis mihi? Tollo quod habes. Tolle quod habeo: non tollis quod intus habeo. Non enim pauper remanserat qui dicebat: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est; ergo sit nomen Domini benedictum. Nudus exii de utero matris meæ, nudus revertar in terram. Nudus foris, intus vestitus. Nudus foris a pannis, et putribilibus pannis; intus vestitus. Unde? Sacerdotes tui induantur justitia. Sed quid si dicat, cum contempseris ea quæ possides, quid si dicat: Occido te? Responde ilii, si Christum audisti: Occides me? Melius tu occides'carnem meam, quam ego per linguam falsam animam meam. Quid facturus es milii? Occisurus es carnem: exit anima libera, in fine sæculi et ipsam quam contempsit carnem receptura. Quid ergo mihi facturus es? Si autem falsum testimonium dixero pro te, de lingua mea occido me; et non in carne occido me: Os enim quod mentitur, occidit animaM. Forte hoc non dicis. Unde non dicis? Vivere vis: plus vis vivere, quam Deus constituit? Certe caves ab omni avaritia? Huc usque Deus voluit ut vivas, quo usque iste ad te accessit. Forte te occisurus est, ut martyrem faciat. Noli habere cupiditatem vivendi; et non habes æternitatem moriendi? Videtis quia ubique avaritia illa, cum plus volumus quam opus est, facit nos peccare? Caveamus ab omni avaritia, si vo!umus frui æterna sapientia.","t":"See, you are troubled, see, you are tossed about: your heart is shaken like a ship by storms. Christ is asleep: wake the sleeper, and you will not suffer the raging storm. Wake him who willed to have nothing here, and you have everything; who went as far as the cross for you, whose bones, as he hung naked, were counted by those who mocked him: and beware of all greed. Greed for money is a small thing: beware of greed for life. A dreadful greed, a greed to be feared. Sometimes a man despises what he has and says: “I will not give false testimony.” “You will not, you tell me? I take what you have.” “Take what I have: you do not take what I have within.” For he did not remain poor who said: “The Lord gave, the Lord has taken away; as it pleased the Lord, so it was done; blessed be the name of the Lord. Naked I came out of my mother’s womb, naked I shall return to the earth.” Naked outwardly, clothed within. Naked outwardly of rags, and rotting rags; clothed within. With what? “Let your priests be clothed with righteousness.” But what if, when you have despised what you possess, he says, “I will kill you”? Answer him, if you have heard Christ: “You will kill me? Better that you kill my flesh than that I kill my soul by a false tongue. What will you do to me? You will kill the flesh: the soul goes out free, to receive at the end of the age the very flesh it despised. What, then, will you do to me? But if I give false testimony for you, I kill myself with my tongue; and I do not kill myself in the flesh: for the mouth that lies kills the soul.” Perhaps you do not say this. Why do you not say it? You want to live: do you want to live longer than God has determined? Do you really beware of all greed? God willed that you should live up to the point at which this man came to you. Perhaps he will kill you so as to make you a martyr. Do not have a greedy desire to live, and you will not have an eternity of dying. Do you see that everywhere that greed, when we want more than is needed, makes us sin? Let us beware of all greed, if we want to enjoy eternal wisdom.","f":"Augustine, <i>Serm.</i> 107.10 (PL 38:392; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-10)."},"augustine-sermones/107.2":{"o":"Quare hoc dixerit, velut occasio ipsa unde natus est sermo, apparet nobis in sancto Evangelio. Interpellavit enim cum quidam contra fratrem suum, qui totum patrimonium abstulerat, et fratri suo partem suam non reddebat. Quam bonam ergo causam habuerit iste interpellator, advertitis. Non enim rapere quærebat alicna, sed sua a parentibus sibi relicta quærebat: ipsa Domino interpellato et judicante poscebat. Habebat iniquum fratrem: sed justum judicem invenerat contra iniquum fratrem. Deberet ergo perdere in tam bona causa istam occasionem? Aut quis diceret fratri ejus, Redde partem suam fratri tuo, si Christus non diceret? Ille judex hoc dicturus erat, quem forte frater ditior et raptor premio corrumpebat? Miser ergo et paternis opibus destitutUs tali ac tanto judice invento accedit, interpellat, rogat, causam suam brevissime exponit. Utquid enim opus erat causam perorare, quando ei liquebatur, qui cor poterat et videre? Domine, inquit, dic fratri meo, ut dividat mecum hæreditatem. Non ei dixit Dominus, Veniat frater tuus. Sed nec misit, ut adesset, aut cum adfuisset, interpellatori dixit, Proba quod dicebas. Petebat dimidiam haereditatem, petebant in terra dimidiam: in cœlo Dominus offerebat totam. Plus Dominus dabat, quam ille postulabat.","t":"Why he said this appears to us in the holy Gospel from the very occasion out of which the saying arose. For a certain man appealed to him against his brother, who had taken the whole inheritance and was not handing over to his brother his share. You see, then, what a good case this petitioner had. For he was not seeking to seize what belonged to others; he was seeking his own, left him by his parents: he was asking for it from the Lord, appealed to as judge. He had an unjust brother, but he had found a just judge against his unjust brother. Should he, then, lose this opportunity in so good a case? Or who would say to his brother, “Give your brother his share,” if Christ did not? Was that other judge going to say it, whom perhaps the richer and grasping brother was bribing? So the wretched man, stripped of his father’s wealth, having found such and so great a judge, approaches, appeals, begs, sets out his case very briefly. For what need was there to plead his case at length, when it was plain to one who could see the heart? “Lord,” he says, “tell my brother to divide the inheritance with me.” The Lord did not say to him, “Let your brother come.” Nor did he send for him to be present, or, when he was present, say to the petitioner, “Prove what you were saying.” He was asking for half the inheritance; he was asking for half on earth: in heaven the Lord was offering the whole. The Lord was giving more than he was asking.","f":"Augustine, <i>Serm.</i> 107.2 (PL 38:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-2)."},"augustine-sermones/107.3":{"o":"Dic fratri meo, ut dividat mecum hæreditatem. Causa justa, causa brevis. Sed audiamus et judicantem et docentem. Homo, ait. Homo: qui enim pro magno habes istam hæreditatem, quid es nisi homo? Volebat illum facere aliquid plus quam est homo. Quid plus illum volebat facere, cui volebat avaritiam tollere? Quid eum plus volebat facere? Dico vobis: Ego dixi, dii estis, et filii Altissimi omnes (Psal. LXXXI). Ecce quod eum volebat facere, inter deos numerare qui avaritiam non habet. Homo, quis me constituit divisorem inter vos? Et Paulus apostolus servus ipsius, quando dicebat, Obsecro vos, fratres, ut idipsum dicatis omnes, et non sint in vobis schismata, nolebat esse divisor. Denique monuit eos qui ad ipsius nomen currebant, et Christum dividebant: Unusquisque vestrum dicit, Ego sum Pauli, ego Apollo, ego Cephæ. ego Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis ( I Cor. i, 10-13)? Videte ergo, quam mali sint homines, qui volunt esse divisum, qui noluit esse divisor. Quis me, inquit, constituit divisorem inter vos?","t":"“Tell my brother to divide the inheritance with me.” A just case, a brief case. But let us hear him both judging and teaching. “Man,” he says. Man: for you who hold this inheritance to be a great thing, what are you but a man? He wanted to make him something more than a man. What more did he want to make him, from whom he wanted to take away greed? What more did he want to make him? I tell you: “I have said, You are gods, and all of you sons of the Most High.” See what he wanted to make him: to number among the gods the one who does not have greed. “Man, who appointed me a divider among you?” And the apostle Paul, his servant, when he said, “I beseech you, brothers, that you all say the same thing, and that there be no schisms among you,” did not want to be a divider. Then he warned those who were running to his name and dividing Christ: “Each of you says, I am of Paul, I of Apollos, I of Cephas, I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” See, then, how bad those people are who want him to be divided who would not be a divider. “Who,” he says, “appointed me a divider among you?”","f":"Augustine, <i>Serm.</i> 107.3 (PL 38:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-3)."},"augustine-sermones/107.4":{"o":"Petisti beneficium: audi consilium. Ego dico vobis, cavete ab omni cupiditate. Forte, inquit, tu avarum et cupidum diceres, si quæreret aliena: ego autem dico, cupide et avare non appetas nec tua. Hoc est, ab omni. Cavete, inquit, ab omni avaritia. Magnum pondus. Si forte hoc pondus infirmis imponitur; rogetur ut qui imponit, vires dare dignetur. Non enim leviter habendum est, fratres mei. quando Dominus noster, Redemptor noster, Salvator noster, qui mortuus est pro nobis, qui sanguinem suum pretium dedit, ut redimeret nos, advocatus et judex noster; non est leve, quando dicit, Cavete. Novit ille quantum mali sit: nos non novimus; illi credamus. Cavete, inquit. Quid? undc? Ab omni avaritia. Meum servo, nun alienum tollo. Cavete ab omni avaritia. Non solum avarus est qui rapit aliena; sed et ille avarus est qui cupide servat sua. Sed si sic culpatur qui cupidc servat sua; quomodo damnatur qui rapit aliena? Cavete, inquit, ab omni cupiditate: quia non in abundantia hominis est vita ejus ex his quæ ibi habet. Multa qui rccondit, quantum inde tollit ut vivat? Cum tulerit inde, et quodam modo cogitatione separaverit quod sufficiat unde vivat, videat caetera cui remaneant: ne forte cum servas unde vivas, colligas unde moriaris. Ecce Christus, ecce veritas, ecce severitas. Cavete, dicit veritas: Cavete, dicit severitas. Si non amas veritalem, time severitatem. Non in abundantia hominis esc vita ejus ex his quæ habet. Crede illi, non te fallit. Contra tu dicis? Imo in abundantia homiuis est vita ejus ex his quæ habet. Ille te non fallit: tu te fallis. Ex hac ergo occasione, quia interpellator ille partem suam quærebat, non alienam invadere cupiebat, nata est ista sententia Domini, ut non diceret, Cavete ab avarilia, sed adderet, ab omni avaritia. Parum fuit: dat alterum exemplum de quodam divite, cui successerat regio. Erat, inquit, homo dives, cui successerat regio. Quid est, successerat? Magnos fructus attulerat regio quam possidebat. Qnain magnos fructus? Ut non inveniret ubi poneret: factus est subito per abundantiam angustus, avarus antiquus. Quot enim anni jam transierant, et tamen horrea illa suffecerant? Tantum ergo natum est, ut loca non sufficerent quæ solebant. Et quaerebat consilium miser, nou quomodo erogaret quod plus natum crat, sed quomodo reservaret: et cogilando invenit consilium. Quasi sapiens sibi visus est, inveniendo consilium. Prudenter cogitavit, sapienter vidit. Quid vidit sapientcr? Destruam, inquit, horrea vetera, et faciam nova ampliora, et implebo ea: et dico animæ meæ. Quid dicis animae tuae? Anima, habes multa bona in annos plurimos reposita, requiesce, manduca, bibe, epulare. Hoc dixit sapiens inventor consilii animæ suae.","t":"You asked for a favor: hear advice. “I say to you, beware of all desire.” Perhaps, he says, you would call someone greedy and covetous if he sought what belongs to others; but I say: do not covet greedily and avariciously even what is yours. That is “all.” “Beware,” he says, “of all greed.” A great weight. If perhaps this weight is laid on the weak, let him who lays it on be asked to deign to give strength. For it is not to be taken lightly, my brothers, when our Lord, our Redeemer, our Savior, who died for us, who gave his blood as the price to redeem us, our advocate and our judge: it is not a light thing when he says, “Beware.” He knows how much evil it is; we do not know: let us believe him. “Beware,” he says. Of what? From what? “Of all greed.” “I keep what is mine; I do not take what belongs to another.” “Beware of all greed.” Not only is he greedy who seizes what belongs to others; he too is greedy who keeps his own greedily. But if one who keeps his own greedily is blamed so, how is one condemned who seizes what belongs to others? “Beware,” he says, “of all desire; for a man’s life does not consist in the abundance of the things he has.” He who stores up much, how much does he take from it to live on? When he has taken from it, and in a way set apart in thought what is enough to live on, let him see for whom the rest remains: lest perhaps, while you keep what you live on, you gather what you die of. See, Christ; see, truth; see, severity. “Beware,” says truth; “beware,” says severity. If you do not love truth, fear severity. “A man’s life does not consist in the abundance of the things he has.” Believe him; he does not deceive you. Do you say the contrary? “On the contrary, a man’s life does consist in the abundance of the things he has.” He does not deceive you: you deceive yourself. From this occasion, then, because that petitioner was seeking his own share and did not desire to seize another’s, arose this saying of the Lord, so that he did not say, “Beware of greed,” but added, “of all greed.” It was too little: he gives another example, about a certain rich man whose land had prospered. “There was,” he says, “a rich man whose land had prospered.” What does “had prospered” mean? The land he owned had brought great crops. How great? So that he could not find where to put them: suddenly, through abundance, he was cramped, the old miser. For how many years had passed already, and yet those barns had sufficed? So much, then, was produced that the usual places were not enough. And the wretch was seeking advice, not how to pay out what had been produced in excess, but how to store it; and by thinking he found advice. He seemed to himself wise in finding advice. He thought prudently, he saw wisely. What did he see wisely? “I will pull down,” he says, “the old barns and make new, bigger ones, and fill them; and I will say to my soul.” What do you say to your soul? “Soul, you have many goods laid up for many years: rest, eat, drink, feast.” This is what the wise finder of advice said to his soul.","f":"Augustine, <i>Serm.</i> 107.4 (PL 38:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-4)."},"augustine-sermones/107.6":{"o":"Et Deus ad illum: qui nec cum stultis loqui dedignatur. Aliquis vestrum forte dicat: Et quomodo Deus cum stulto locutas est? 0 fratres mei, cum quantis stultis hic loquitur, quando Evangelium rccitatur? Quando lectum est, qui audiunt et non faciunt, stulti non sunt? Quid ergo ait Dominus? Quia ille sibi iterum in inveniendo consilio sapiens videbatur: Stulte, inquit; Stulte, qui tibi sapiens videris: Stulte, qui dixisti animae tuæ, Habes multa bona reposita in annos plurimos: hodie repetitur a te anima tua. Cui dixisti, Habes multa bona; hodie repetitur, et nullum habet bonum. Contemnat hæc bona, et sit ipsa bona; ut quando repetitur, exeat secura. Quid enim cst iniquius homine, qui multa bona habere vult, et bonus ipse esse non vult? Indignus es qui habeas, qui non vis esse quod vis habere. Numquid enim vis habere villam malam? Non utiquc, sed bonam. Numquid uxorem malam? Non, sod bonam. Numquid denique casulam malam? Numquid vel catigam malam? Quare animam solam malam? Non hic dixit stulto huic vana cogitanti, horrca ædificanti, ct ventres pauperum non videnti; non illi ait, Hodie anima tua rapictur ad gehennum: nihil horum dixit; sed, repetitur a te. Non tibi dico anima tua quo sit itura: hinc tamen ubi illi tanta servas, velis nolis, est migratura. Ecce, stulte, cogitasti implere horrea nova majora, quasi non sit quid inde fiat.","t":"And God said to him, God who does not disdain to speak even with fools. Perhaps one of you says: “And how did God speak with a fool?” O my brothers, with how many fools does he speak here, when the Gospel is read? When it is read, are those not fools who hear and do not do? What, then, did the Lord say? Because that man again seemed to himself wise in finding advice: “Fool,” he says; fool, who seem wise to yourself; fool, who said to your soul, “You have many goods laid up for many years”: “today your soul is required of you.” The soul to which you said, “You have many goods,” is required today, and has no good. Let it despise these goods, and be good itself, so that when it is required it may depart secure. For what is more unjust than a man who wants to have many good things and does not want to be good himself? You are unworthy to have, who do not want to be what you want to have. Do you want to have a bad farm? Certainly not, but a good one. A bad wife? No, but a good one. Indeed, a bad cloak? Even a bad boot? Why only a bad soul? Here he did not say to this fool, thinking vain things, building barns, and not seeing the bellies of the poor; he did not say to him, “Today your soul will be snatched away to Gehenna”: he said none of this; but “it is required of you.” “I do not tell you where your soul will go; but from here, where you keep so much for it, willing or not, it is going to move.” See, fool, you thought to fill new, bigger barns, as if there were nothing to be done with it.","f":"Augustine, <i>Serm.</i> 107.6 (PL 38:391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-6)."},"augustine-sermones/107.7":{"o":"Sed fortasse ille nondum fuit christianus. Nos audiamus, fratres, quihus credentibus Evangelium recitatur, a quibus qui illa dixit adoratur, cujus signum a nobis in fronte portatur, cl in corde habctur. Interest enim plurimum ubi habeat homo signum Christi, utrum in fronte, an et in fronte et in corde. Audistis quid hodie Ezechiel sanctus propheta loquebatur, quemadmodum antequam mitteret Deus exterminatorem populi iniqui, misit primitus signatorcm, et ait illi: Vade, ct da signum in frontibus eorum qui gemunt ct mœrent de peccatis populi mei, quæ fiunt in medio corum. Nou dixit, quæ fiunt extra ipsos; sed, in medio eorum. Gemunt tamen et mœrent: ct ideo signati sunt in fronte; in fronte interioris hominis, non exterioris. Est cnim frons in facie, est frons in conscientiae Denique aliquando quando interior frons pulsatur, exterior obrubescii: aut pudore obrubescit, aut timoro pallescit. Est ergo frons hominis interioris. Ibi signati sunt illi, ne vastarentur: quia etsi peccata quæ ficbant in medio corum, non corrigebant; tamen dolebant, et ipso se dolore separabant; et separati Deo, oculis hominum mixti erant. Signantur occulte, non læduntur aperte. Mittitur postea vastator, ct dicitur ci: Vade, vasta, non parcas minoribus, majoribus, masculis, feminis: sed ad eoa qui habent in fronte signum, non appropinques (Ezech. te, 4-6). Quanta sccuritas vobis data est, fratres mei, qui estis in hoc populo gementes, et mœrentes iniquitates quæ fiunt in medio vestrum, et non facientes?","t":"But perhaps that man was not yet a Christian. Let us hear, brothers, we to whom, as believers, the Gospel is read, by whom he who said these things is worshipped, whose sign is carried by us on the forehead and held in the heart. For it matters very much where a man has Christ’s sign: whether on the forehead, or both on the forehead and in the heart. You heard what the holy prophet Ezekiel was saying today: how, before God sent the destroyer of a wicked people, he first sent one to mark, and said to him: “Go, and put a sign on the foreheads of those who groan and grieve over the sins of my people, which are done in their midst.” He did not say, “which are done outside them,” but “in their midst.” Yet they groan and grieve; and so they were marked on the forehead: on the forehead of the inner man, not the outer. For there is a forehead on the face, there is a forehead in the conscience. Indeed, sometimes when the inner forehead is struck, the outer one blushes: it either reddens with shame or pales with fear. So there is a forehead of the inner man. There they were marked, so as not to be destroyed: because, even if they were not correcting the sins done in their midst, yet they grieved, and by their very grief separated themselves; and, separated in God’s sight, they were mingled in men’s eyes. They are marked secretly; they are not harmed openly. Afterward the destroyer is sent, and it is said to him: “Go, destroy; do not spare small or great, male or female; but do not come near those who have the sign on their foreheads.” What great security has been given you, my brothers, who are in this people groaning and grieving over the iniquities done in your midst, and not doing them!","f":"Augustine, <i>Serm.</i> 107.7 (PL 38:391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-7)."},"augustine-sermones/107.8":{"o":"Ut autcm iniquitates non faciatis, Cavete ab omni avaritia. Dico vobis latius, quid cst ab omni avaritia. In libidine avarus est, cui uxor non sufficit sua. Et ipsa idololatria dicta est avaritia: quia et in ipsa divinitate avarus est, cui non sufficit Deus unus et verus. Quæ sibi facit multos deos, nisi avara anima? Quæ sibi facit martyres falsos, nisi avara anima. Cavete ab omni avaritia. Ecce amas tua, et jactas te, quia non quæris aliena: vide quid mali facias non audiendo Christum dicentem, Cavete ab omni avaritia. Ecce amas tua, non tollis alicna: de labore habes, de justitia habes: haeres relictus es, donavit tibi quem promeruisti: navigasti, periclitatus es, fraudem non fecisti, mendacium non jurasti, quod Deus voluit acquisisti: et servas cupide tanquam in bona conscientia, quia non habes de malo, ct non quæris aliena. Si non audieris illum qui dixit, Cavete ab omni avaritia, audi quanta mala facturus es propter tua. Ecce contigit, verbi gratia, ut fieres judex. Non corrumperis, quia non quxris alicna: nemo tibi dat praemium, ct dicit, Judica contra adversarium meim. Absit; homo qui non qurrris aliena, quando tibi hoc persuaderi potest? Vide quid mali facturus sis propter tua. Ille qui vult ut male judices, et pro ipso feras sententiam contra adversarium ipsius, forte potens bomo est, et potest tibi calumniam facere, ut perdas tua. Attendis potentiam ipsius, cogitas illam, cogitas tua quae servas, quæ amas: non quæ possedisti, sed quibus male inhæsisti. Attendis viscum tuum, propter quod liberas virtutis non habes pennas: et dicis apud te ipsum, Offendo hominem istum, multum potest ad tempus; suggeret de me mala, et proscribor, et perdo quod habeo, Judicaturus es male, non cum quæris aliena, sed cum servas tua.","t":"But so that you may not do iniquities: “Beware of all greed.” I will tell you more broadly what “all greed” is. He is greedy in lust for whom his own wife is not enough. And idolatry itself has been called greed: because he too is greedy in respect of divinity, for whom one true God is not enough. What makes many gods for itself, but a greedy soul? What makes false martyrs for itself, but a greedy soul? “Beware of all greed.” See, you love what is yours, and you boast because you do not seek what belongs to others: see what evil you do by not listening to Christ saying, “Beware of all greed.” See, you love what is yours, you do not take what belongs to others: you have it from labor, you have it from justice; you were left an heir, someone whose favor you earned gave it to you; you sailed, you ran risks, you committed no fraud, you swore no lie, you acquired what God willed; and you keep it greedily, as if with a good conscience, because you do not have it from evil and you do not seek what belongs to others. If you do not listen to him who said, “Beware of all greed,” hear how many evils you will do because of what is yours. See, it happens, for example, that you become a judge. You are not corrupted, because you do not seek what belongs to others: no one gives you a bribe and says, “Judge against my opponent.” God forbid: you, a man who does not seek what belongs to others, when could you be persuaded to that? See what evil you will do because of what is yours. The one who wants you to judge badly and give sentence for him against his opponent is perhaps a powerful man, and can bring a false charge against you, so that you lose what is yours. You consider his power, you think of it, you think of what is yours, which you keep, which you love: not what you have possessed, but what you have clung to wrongly. You consider your birdlime, because of which you do not have the free wings of virtue; and you say to yourself: “If I offend this man, he has great power for the present; he will suggest evil things about me, and I shall be proscribed and lose what I have.” You will judge badly, not because you seek what belongs to others, but because you keep what is yours.","f":"Augustine, <i>Serm.</i> 107.8 (PL 38:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-8)."},"augustine-sermones/107.9":{"o":"Da mihi hominem qui audivit Christum, da mihi hominem qui cum timore audivit, Cavete ab omni cupiditate: et non mihi dicat, Ego homo pauper sum, plebeius, mediocris, gregalis; quando spero me judicem futurum? Non timeo istam tentationem, cujus periculum ante oculos posuisti. Ecce dico et pauperi quid timere debeat. Vocat te dives et potens, ut pro illo dicas falsum testimonium. Quid facturus es modo? Dic mihi. Habes bonum peculium: laborasti, acquisisti, servasti. Exigit ilte: Dic pro me falsum testimonium, et tantum et tantum dono tibi. Tu qui non quaeris aliena: Absit a me, inquis: non quæro quod mihi noluit Deus dare, non accipio; recede a me. Non vis accipere quod do? quod habes tollo. Ecce modo te proba, modo te interroga. Quid me attendis? Intus te attende, intus te vidc, intus te examina; sede ad te, et constitue te ante te, et in equuleum præcepti Dci extende te, et timore torque te, et noli te palpare; responde tibi. Ecce si hoc quisquam minctur, quid facies? Tollo tibi quod cum tanto labore acquisisti, nisi pro me falsum testimonium dixeris. Da illum: Cavete ab omni avaritia. O serve meus, dicet tibi, quem redemi et liberum feci, quem de servo fratrem adoptavi, quem in corpore meo membrum posui, audi me: Tollat quod acquisisti, me tibi non tollet. Ne pereas, servas tua? Nonne tibi dixi, Cavete ab omni cupiditate?","t":"Give me a man who has heard Christ, give me a man who has heard with fear, “Beware of all desire”; and let him not say to me: “I am a poor man, a commoner, of middling means, one of the crowd; when do I expect to be a judge? I do not fear that temptation whose danger you have put before my eyes.” See, I tell the poor man too what he ought to fear. A rich and powerful man calls on you to give false testimony for him. What will you do now? Tell me. You have a nice little savings: you labored, you acquired, you saved. He demands: “Give false testimony for me, and I will give you so much and so much.” You, who do not seek what belongs to others: “God forbid,” you say; “I do not seek what God has not willed to give me; I do not accept; go away from me.” “You do not want to accept what I give? I take away what you have.” See, now prove yourself, now question yourself. Why look at me? Look within yourself, see within yourself, examine yourself within; sit down before yourself, and set yourself before yourself, and stretch yourself on the rack of God’s commandment, and torture yourself with fear, and do not flatter yourself; answer yourself. See, if anyone threatens this, what will you do? “I will take from you what you acquired with such labor unless you give false testimony for me.” Give it to him: “Beware of all greed.” “O my servant,” he will say to you, “whom I redeemed and made free, whom from a slave I adopted as a brother, whom I placed as a member in my body, listen to me: let him take what you acquired; he will not take me from you. Do you keep what is yours, so as to perish? Did I not tell you, Beware of all desire?”","f":"Augustine, <i>Serm.</i> 107.9 (PL 38:392; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/107-9)."},"augustine-sermones/108.1":{"o":"Dominus noster Jesus Christus et venit ad homines, et abscessit ab hominibus, et venturus est ad homines. Et tamen hic erat quando venit, nec recessit quando abscessit, et ad eos venturus est quibus dixit, Ecce ego vobiscum sum usque ad consummationem sœculi (Matth. XXVIII, iO). Secundum formam ergo servi, quam suscepit pro nobis, quodam tempore natus est, et occisus est, et resurrexit, et non jam moritur, nec mors ei ultra dominabit: secundum divinitatem autem, qua æqualis est Patri, in hoc mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. De hoc audistis modo Evangelium, quid monuerit noet, cautos nos faciens, et vulens esse expeditos et paratos ad exspectanda novissima: ut post novissima, quæ sunt in hoc sæculo metuenda, succedat requies, quæ non habet finem. Beali qni participes facti fuerint. Erunt autem tunc securi, qui modo non sint securi: et iterum tunc timebunt, qui modo timere nolunt. Ad hanc exspectationem ct propter hanc spem cbrisliani facti sumus. Nonne spes nostra est de hoc sæculo? Non amemus saeculum. Ab amoro sæculi hujus vocati sumus, ut aliud sreculnm speremus et diligamus. In hoc abstinere nos debemus ab omnihus ilHcitis concupiscentiis, hoc est, lumbos accinctos habere debemus: et fervere et lucere in opcrilus bonis, hoc est, lucernas ardentes habere. Dixit enim ipse Dominus discipulis suis alio loco Evangelii: Nemo accendit lucernam, et ponit cam stib modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. Et ut ostenderet unde dicebat, subjecit et ait: Sic luceat lumen vestrum coram hominibus, ut videant bona facta vealra, et glorificent Patrem vestrum qui in cælis est.","t":"Our Lord Jesus Christ both came to men, and went away from men, and is going to come to men. And yet he was here when he came, and he did not withdraw when he went away, and he will come to those to whom he said, “See, I am with you to the end of the age.” According to the form of a servant, then, which he took for us, at a certain time he was born, and was killed, and rose again, and now dies no more, and death will no longer have dominion over him: but according to the divinity in which he is equal to the Father, he was in this world, and the world was made through him, and the world did not know him. About this you have just heard in the Gospel what he warned us of, making us careful, and wanting us to be unencumbered and ready to wait for the last things: so that after the last things, which are to be feared in this world, there may follow a rest which has no end. Blessed are those who will have been made sharers in it. But then those will be secure who are not secure now; and again those will fear then who will not fear now. For this expectation and because of this hope we were made Christians. Is our hope of this world? Let us not love the world. We have been called from the love of this world, so as to hope for and love another world. In this world we ought to abstain from all unlawful desires, that is, we ought to have our loins girded; and to glow and shine in good works, that is, to have lamps burning. For the Lord himself said to his disciples in another place in the Gospel: “No one lights a lamp and puts it under a bushel, but on a lampstand, so that it may give light to all who are in the house.” And to show what he meant, he added and said: “So let your light shine before men, that they may see your good deeds and glorify your Father who is in heaven.”","f":"Augustine, <i>Serm.</i> 108.1 (PL 38:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-1)."},"augustine-sermones/108.2":{"o":"Ideo lumbos nostros accinctos esse voluit, et lucernas ardentes. Quid est, lumbos accinctos? Declina a malo. Quid est lucere? quid est lucernas ardentes hahere? Hoc est, Et fac bonum. Quid est quod adjunxit et ait, Et vos similes estote hominibus exspectantibus dominum suum quando reniat a nuptiis: nisi quod in illo psalmo sequitur, Inquire pacem, et sequere eam? Hæc tria, hoc est, abstinentia a malo, et operatio boni, et spes præmii æterni, commemorata sunt in Actibus Apostolorum, ubi scriptum est, Quia docebat eos Paulus de continentia, de justitia, et spe vitce æteræ (Act. x XlV, 25). Ad continentiam pertinet, Sint lumbi vestri accincti. Ad justitiam pertinet, Et lucernæ ardentes. Ad exspectationem Domini pertinet, quæ est spes vitæ æternæ. Ergo, Declina a malo, hæc est continentia, hi sunt lumbi accincti: Et fac bonum, hæc est justitia, hæ sunt lucernæ ardentes: Quære pacem et sequere eam, hæc est exspectatio futuri sapculi: ergo, Similes estote hominibus expectantibus dominum suum quando veniat a nuptiis.","t":"So he wanted our loins girded and our lamps burning. What does “loins girded” mean? “Turn away from evil.” What is it to shine? What is it to have lamps burning? It is this: “And do good.” What does he mean by what he added, saying, “And be like men waiting for their master, when he comes from the wedding,” except what follows in that psalm: “Seek peace, and pursue it”? These three, that is, abstaining from evil, doing good, and the hope of eternal reward, are mentioned in the Acts of the Apostles, where it is written that Paul taught them “about self-control, righteousness, and the hope of eternal life.” To self-control belongs, “Let your loins be girded.” To righteousness belongs, “And your lamps burning.” To waiting for the Lord belongs what is the hope of eternal life. So, “Turn away from evil”: this is self-control; these are the girded loins. “And do good”: this is righteousness; these are the burning lamps. “Seek peace and pursue it”: this is the expectation of the world to come; so, “Be like men waiting for their master, when he comes from the wedding.”","f":"Augustine, <i>Serm.</i> 108.2 (PL 38:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-2)."},"augustine-sermones/108.3":{"o":"Habentes autem ista præcepta ct promissa, quid quærimus in terra dies bonos, ubi cos invenire non possumus? Scio enim quia eos quæritis, quando aut ægrotatis, aut in tribulationihus estis, quæ abundant in isto sæculo. Quoniam quando ætas vergit ad finem, et sencx plenus est querelis, et nullis gaudiis. Inter omnes tribulationes, quibus conteritur genus humanum, non quærunt homines nisi dies bonos, et vitam volunt longam, quam hic habere non possunt. Quia et longa hominis vita tanta brevitate constringitur ad universi sæculi illius latitudinem, quasi una gutta ad universum mare comparetur. Quid ergo est vita hominis, etiam illa quæ longa dicitur? Longam vitam dicunt, quæ in sæculo isto brevis est: et, sicut dixi, abundant gemitus usque ad decrepitam senectutem. Hoc totum modicum et breve est: et tamen quomodo quæritur ab hominibus? Quanta diligentia, quanto labore, quanta cura, quanta vigilantia, quanto opere quærunt homines ut din hic vivant et senescant? Ipsum autem diu vivere quid cst, nisi ad finem currere? Habuisti hesternum diem, habere vis et crastinum diem. Sed cum iste transierit et crastinus, tintus illum habes. Ideo optas ut lucescat dies, ut propinquet tibi quo tu uon vis pervenire. Exhibes aliquam solemitatem amicis tuis, audis ibi a benc optantibus dici tibi, Multos annos vivas: vis ut veniat quod illi dixerunt. Quid? Ut veniant anni ct anni, et non vis veniat finis annorum? Studia tua contraria sunt: ambulare vis, ct pervenire non vis.","t":"Having these commandments and promises, why do we seek good days on earth, where we cannot find them? For I know that you seek them when you are sick or in tribulations, which abound in this world. For when age draws to its end, the old man is full of complaints and has no joys. Amid all the tribulations by which the human race is worn down, people seek nothing but good days, and they want a long life, which they cannot have here. For even man’s long life is confined to such brevity, compared with the breadth of that whole other age, as if one drop were compared with the whole sea. What, then, is man’s life, even that which is called long? They call a life long which in this world is short; and, as I said, groans abound right up to decrepit old age. All this is small and short; and yet how it is sought by people! With what diligence, what labor, what care, what vigilance, what effort people seek to live long here and grow old! But what is living long itself, but running to the end? You had yesterday; you want to have tomorrow too. But when this day and tomorrow have passed, you no longer have them. So you wish the day to dawn, so that what you do not want to reach may come closer to you. You give some celebration for your friends; you hear there people who wish you well saying to you, “May you live many years”: you want what they said to come true. What? You want years and years to come, and you do not want the end of the years to come? Your wishes contradict each other: you want to walk, and you do not want to arrive.","f":"Augustine, <i>Serm.</i> 108.3 (PL 38:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-3)."},"augustine-sermones/108.4":{"o":"Verumtamen, ut dixi, si tanta cura inest hominibus, ut quotidianis, magnis perpetuisque laboribus cupiant, ut tardius moriantur; quanta cura agendum cst, ut nunquam moriantur? Inde nemo vult cogilare. Quotidie quæruntur in isto sæculo dies boni, ubi non inveniuntur: ct nemo vult sic vivere, ut illuc perveniat ubi inveniuntur. Idco admonet cadem Scriptura, et dicit: Quis est homo qui vult vitam, et diligit videre dies bonos? Sic interrogavit Scriptura, ut sciret quid illi responderetur: sciens quod omnes hominIs vitam quærerent, et dies bonos. Pro desiderio ipsorum interrogavit, tanquam sibi de omnium corde responderetur, Ego volo: sic dixit, Quis est homo qui vult vitam, el diliyit videre dies bonos? Quemadmodum etiam ista hora, qua vobis loquor cum audistis me dixisse, Quis est homo qui vult vitam, ct diligit videre dies bonos?omnes respondistis in corde vestro, Ego. Nam et ego qui vobiscum loquor, vitam volo et dios bonos: quod quæritis vos, hoc quæro et ego.","t":"Yet, as I said, if there is such care in men that by daily, great, and constant labors they desire to die later, how much care must be taken that they may never die? About that no one wants to think. Every day good days are sought in this world, where they are not found; and no one wants to live so as to reach the place where they are found. So the same Scripture admonishes us and says: “Who is the man who wants life, and loves to see good days?” Scripture asked in such a way that it knew what would be answered: knowing that all men seek life and good days. It asked in accordance with their desire, as if the answer were given from the heart of all, “I want it”: so it said, “Who is the man who wants life and loves to see good days?” Just as at this hour, when I am speaking to you, when you heard me say, “Who is the man who wants life and loves to see good days?”, all of you answered in your hearts, “I.” For I too who am speaking with you want life and good days: what you seek, I seek too.","f":"Augustine, <i>Serm.</i> 108.4 (PL 38:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-4)."},"augustine-sermones/108.5":{"o":"Quomodo si aurum nobis omnibus esset necessarium, et ego ad aurum una vobiscum pervenire volens, et esset alicubi in agro vestro, in loco vestræ potestati subdito, et viderem vos quærentes aurum, et dicerem vobis, Quid quæritis? responderetis mihi, Aurum. Et ego vobis dicerem, Aurum quæritis, et ego aurum quæro: quod quæritis, et, ego qurrro; sed non ibi quæritis ubi possimus invenire. Ergo audite me, ubi possimus invenire: vobis non tollo, locum vobis ostendo: imo sequamur omnes cum qui novit ubi sit quod quærimus. Sic ct nunc, quia desideratis vitam et dies bonos, non possumus vobis dicere, Nolite desiderare vitam et dies bonos: sed illud dicimus, Nolite hic quærere in hoc sæculo vitam et dies bonos, ubi boni esse non possunt. Nonne vita ipsa morti similis est? Dies autem ipsi properantes transeunt; quia hodiernus dies hesternum exclusit: crastinus idco nascitur, ut excludat hodiernum. Ipsi dies non stant: tu quare cum illis vis stare? Dcsiderium ergo vestrum, quo vultis vitam et dies bonos, non solum non reprimo, sed etiam vehementius accendo. Prorsus quæritc vitam, quærite dies bonos: sed ubi possunt inveniri, ibi quærantur.","t":"Just as if gold were necessary to all of us, and I, wanting to reach gold together with you, and it were somewhere in your field, in a place under your control, and I saw you seeking gold and said to you, “What are you looking for?”, you would answer me, “Gold.” And I would say to you, “You are seeking gold, and I am seeking gold: what you seek, I seek too; but you are not seeking where we could find it. So listen to me, where we could find it: I am not taking it from you, I am showing you the place: rather, let us all follow him who knows where what we seek is.” So now too, since you desire life and good days, we cannot say to you, “Do not desire life and good days”; but we say this: “Do not seek life and good days here in this world, where they cannot be good.” Is not this very life like death? For the days themselves pass hurrying by: because today has shut out yesterday; tomorrow is born for this, to shut out today. The days themselves do not stand still: why do you want to stand still with them? So your desire, by which you want life and good days, I not only do not restrain, but kindle more strongly. Seek life by all means, seek good days; but let them be sought where they can be found.","f":"Augustine, <i>Serm.</i> 108.5 (PL 38:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-5)."},"augustine-sermones/108.6":{"o":"Vultis enim audire mecum consilium ejus, qui novit ubi sint dies boni, et ubi sit vita? Audite non a me, sed mecum simul. Ait enim nobis quidam: Venite, filii, audite me. Et concurramus, et stemus, et aures arrigamus, et corde intelligamus Patrem qui dixit, Venite, filii, audile me; timorem, inquit, Domini docebo vos. Et quam rem vult docere, et cui rei utilis cst timor Domini, sequitur: Quis est homo qui vult vitam, el diligit videre dies bonos? Respondemus omnes, Nos volumus. Quod sequitur audiamus. Cohibe linguam tuam a malo, et labia tua ne loquantur dolum. Modo dic, Ego. Jamdudum quando diccbam, Quis eat homo qui vult vitam, et diligit videre dies bonos? omnes respondebamus, Ego. Eia respondeat mihi aliquis, Ego. Ergo, Cohibe linguam tuam a malo, et labia tua ne loquautur dolum. Dic modo, Ego. Ergo dies bonos ct vitam vis, cohibere linguam tuam a malo non vis, ct labia tua ne loquantur dolum? Ad mercedem alacer, ad opus piger. Et cui non operanti redditur merces? Utinam in domo tua vel operario mercedem reddas. Nam scio quia non operanti non reddis. Quarc? Quia nihil operanti nihil debes. Et Deus proposuit mercedem. Quam mercedem? Vitam et dies bonos, quam omnes desideramus, et ad quos dies omnes venire conamur. Promissam mercedem daturus est. Quam mercedem? Vitam et dies bonos. Et qui suut dies boni? Vita sinc fine, requies sine labore.","t":"For do you want to hear with me the advice of him who knows where good days are, and where life is? Hear, not from me, but together with me. For someone says to us: “Come, children, listen to me.” Let us run together, and stand, and prick up our ears, and understand with the heart the Father who said, “Come, children, listen to me: I will teach you,” he says, “the fear of the Lord.” And what he wants to teach, and what the fear of the Lord is useful for, follows: “Who is the man who wants life, and loves to see good days?” We all answer, “We want it.” Let us hear what follows: “Keep your tongue from evil, and your lips from speaking deceit.” Now say, “I.” A while ago, when I said, “Who is the man who wants life and loves to see good days?”, we all answered, “I.” Come, let someone answer me, “I.” So: “Keep your tongue from evil, and your lips from speaking deceit.” Say now, “I.” So you want good days and life, and you do not want to keep your tongue from evil and your lips from speaking deceit? Eager for the wage, lazy for the work. And to whom who does not work is a wage paid? Would that in your house you would pay even your workman his wage. For I know you do not pay one who does not work. Why? Because you owe nothing to one who has done nothing. And God has set a wage. What wage? Life and good days, which we all desire, and which days we all strive to reach. He will give the promised wage. What wage? Life and good days. And what are good days? Life without end, rest without labor.","f":"Augustine, <i>Serm.</i> 108.6 (PL 38:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-6)."},"augustine-sermones/108.7":{"o":"Magnam mercedem proposuit: in tanta proposita mercede, videamus quid jussit. Jam enim mercede tantæ pollicitationis et amore mercedis accensi, paremus jussioni ejus vires nostras, latera, lacertos. Quasi jussurus est onera grandia nos portare, forte aliquid fodere, forte aliquam machinam erigere? Non tibi jussit rem laboriosam, sed membrum quod inter omnia membra cito movcs, ipsum tihi præcepit cohibere: Cohibe linguam tuam a malo. Non est labor erigere fabricam; et labor est tenere linguam? Cohibe linguam tuam a malo. Noli loqui mendacium, noli loqui crimintiones, noli loqui calumnias, noli loqui falsa testimonia, noli loqui blasphemias: Cohibe linguam tuam a malo. Vide quomodo irasceris, si quis de te male loquatur. Quomodo irasceris alteri, quando de te male loquitur: sic irascere tibi, quan lo de altero male loqucris. Labia tun ne loquantur dolum. Quod est intus in corde tuo, hoc dicatur foris. Nou aliud pectus tegat, et aliud lingula proferat. Declina a malo, ct fac bonum. Nam quomodo dicturus sum ci, Vesti nudum. qui adhuc vult spoliare vestitum? Nam qni premit civem suum, quomodo habct suscipere peregrinum? Ergo per ordinem, prius declina a malo, et fac bonum: prius accinge lumbos tuos, et tunc accende lucernam. Et cum hoc feceris, securus exspecta vitam et dies bonos. Quære pacem, et sequere eam: et tunc bona fronte dices Domino, Feci quod jussisti, redde quod promisisti.","t":"He has set out a great wage: with so great a wage set out, let us see what he has commanded. For now, fired by the wage of so great a promise and by love of the wage, let us prepare for his command our strength, our sides, our arms. As if he were going to order us to carry great loads, perhaps to dig something, perhaps to erect some machine? He has not commanded you a laborious thing; but the member which among all members you move quickly, that he has commanded you to restrain: “Keep your tongue from evil.” It is no labor to put up a building, and is it labor to hold the tongue? “Keep your tongue from evil.” Do not speak lies, do not speak accusations, do not speak slanders, do not speak false testimony, do not speak blasphemies: “Keep your tongue from evil.” See how you are angry if anyone speaks evil of you. As you are angry with another when he speaks evil of you, so be angry with yourself when you speak evil of another. “Let your lips not speak deceit.” What is inside in your heart, let that be said outside. Let not the breast hide one thing and the tongue bring out another. “Turn away from evil, and do good.” For how shall I say to him, “Clothe the naked,” who still wants to strip the clothed? For he who oppresses his fellow citizen, how can he take in a stranger? So in order: first turn away from evil, and do good; first gird your loins, and then light your lamp. And when you have done this, wait securely for life and good days. “Seek peace, and pursue it”: and then with a good face you will say to the Lord, “I have done what you commanded; give what you promised.”","f":"Augustine, <i>Serm.</i> 108.7 (PL 38:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/108-7)."},"augustine-sermones/109.1":{"o":"Evangelium audivimus, et in co Dominum eos arguentem, qui faciem coeli norunt probare, et tempus fidei regni coelorum appropinquantis nesciunt invenire. Judæis autem hoc dicebat: sed etiam ad nos sermo pervenit. Dominus autem ipse Jesus Christus Evangelii sui prædicationem ita cœpit: Agite poenitentiam; appropinquavit enim regnum cæelorum. Similiter et Joannes Baptista et præcursor ipsius ita cæpit: Agite pænitentiam; appropinquavit enim reguum cælorum. Et modo corripit cos Dominus, qui nolunt agere pænitentiam, appropinquante regno cælorum. Regnum cælorum, sicut ipse ait, non veniet cum observatione. Et iterum ipse ait: Regnum cælorum intra vos eat. Prudente ergo accipiat unusquisque monita præceptoris. ut non perdat tempus misericordiæ Salvatoris, quæ modo impenditur, quamdiu generi humano parcitur. Ad hoc enim parcitur homini, ut convertatur, et non sit qui damnetur. Viderit Deus quando veniat finis sæculi: est tamcn modo tempus fidei. Finis saeculi utrum hic aliquem nostrum inveniat, nescio: et fortasse non inveniet. Tempus cuique nostrum, proximum est, quia mortales sumus. Inter casus ambiilamus. Si vitrei essemus, minus casus timeremus. Quid fragilius vase vilrco? Et tamen servatur, et durat per sæcula. Etsi enim casus vitreo vasi timentur, senectus ei et febris non timetur. Nos ergo fragilieres et infirmiores sumus: quia et casus omnes qui nou cessant in rebus humanis, fragilitate utique nostra quotidie formidamus; ct si ipsi casus non accedant, tempus ambulat: vitat homo ictum, numquid vitat exitum? vitat quæextrinsecus eveniunt, numquid quod intus nascitur pellitur? Denique nunc lumbricos gignunt interiora, nunc morbus quilibet subito occupat:postremo quantumvis homini parcatur, novissimc senectus cum venerit, non est quo differatur.","t":"We have heard the Gospel, and in it the Lord reproving those who know how to test the face of the sky and do not know how to discern the time of faith, as the kingdom of heaven draws near. He was saying this to the Jews; but the word has reached us too. The Lord Jesus Christ himself began the preaching of his Gospel thus: “Repent; for the kingdom of heaven has drawn near.” Likewise John the Baptist, his forerunner, began thus: “Repent; for the kingdom of heaven has drawn near.” And now the Lord rebukes those who will not repent, as the kingdom of heaven draws near. “The kingdom of heaven,” as he himself says, “will not come with observation.” And again he himself says: “The kingdom of heaven is within you.” Let each one, then, wisely receive the warnings of the teacher, so as not to waste the time of the Savior’s mercy, which is now being spent, as long as the human race is spared. For man is spared for this, that he may be converted, and that there be none to be condemned. God will see when the end of the world comes: but now is the time of faith. Whether the end of the world will find any of us here, I do not know: and perhaps it will not. The time of each of us is near, because we are mortal. We walk among accidents. If we were made of glass, we would fear accidents less. What is more fragile than a glass vessel? And yet it is kept, and lasts for ages. For although accidents are feared for a glass vessel, old age and fever are not feared for it. We, then, are more fragile and weaker: because we fear daily, in our fragility, all the accidents that never cease in human affairs; and even if those accidents do not come, time moves on: a man avoids a blow; does he avoid his end? He avoids what happens from outside; is what is born within driven out? Now the insides breed worms, now some disease suddenly seizes us; finally, however much a man is spared, when at last old age comes, there is no putting it off.","f":"Augustine, <i>Serm.</i> 109.1 (PL 38:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/109-1)."},"augustine-sermones/109.2":{"o":"Proinde audiamus Dominum, in nobis ipsis agamus quod præcepit. Vidcamus quis est ille adversarius, de quo nos terruit, dicens: Si vadis cum adversario tuo ad principem, da operam in via Iiberari ab illo; ne forte tradat te principi, et princeps ministro, et mittaris in carcerem, unde non exies, donce solvas novissimum quadrantem. Quis cst iste adversarius? Si diabolus; jam liberati sumus ab illo. Quale pretium pro nobis datum est, ut ab illo redimeremur? De quo dicit Apostolus, loquens de ipsa redemptionne nostra: Qui eruit nos de potestate tenebrarum, et transtulit in regnum Filii charitatis suæ (Coloss. I, 13). Redempti sumus, diabolo renuntiavimus: quomodo dabimus operam liberari ab illo, ne nos iterum captivos faciat peccatores? Sed non est ipse adversarius de quo nos Dominus commonet. A lio enim loco alius evangelista sic illud posuit, ut si utraque verba jungamus, el utraque verba sibi Evangeliornm duorum comparemus, adversarium istum cito intelligamus. Ecce cnim hic quid dixit? Cum vadis ad principem cum adversario tuo, da operam in via liberari ab eo. Alius autem evangelista hoc ipsum sic posuit: Esto consentiens adversario tuo cito cum es cum illo in via. Coetera similia sunt: Re forte adversarius tradat te judici, judex ministro, minister in carcerem. Ambo evangelistæ similiter hoc explicaverunt. Unus dixit, Da operam in via liberari ab illo: alter dixit, Consenti illi. Non enim poteris liberari ab illo, nisi ei consenseris. Vis liberari ab illo? Consenti illi. Numquid diabolusest, cui debeat consentire christianus?","t":"Let us therefore listen to the Lord and do in ourselves what he commanded. Let us see who that adversary is with whom he alarmed us, saying: “If you are going with your adversary to the ruler, make an effort on the way to be freed from him; lest he hand you over to the ruler, and the ruler to the officer, and you be put in prison, from which you will not come out until you pay the last farthing.” Who is this adversary? If the devil, we have already been freed from him. What a price was paid for us, that we might be redeemed from him! Of which the apostle says, speaking of our redemption itself: “Who rescued us from the power of darkness, and transferred us into the kingdom of the Son of his love.” We have been redeemed, we have renounced the devil: how shall we make an effort to be freed from him, lest he make us sinners captive again? But he is not the adversary of whom the Lord warns us. For in another place another evangelist put it in such a way that, if we join both sayings and compare both sayings of the two Gospels with each other, we shall quickly understand this adversary. For see what he said here: “When you go to the ruler with your adversary, make an effort on the way to be freed from him.” But another evangelist put the same thing thus: “Agree with your adversary quickly while you are with him on the way.” The rest is similar: “Lest perhaps the adversary hand you over to the judge, the judge to the officer, the officer to prison.” Both evangelists set it out similarly. One said, “Make an effort on the way to be freed from him”; the other said, “Agree with him.” For you cannot be freed from him unless you agree with him. Do you want to be freed from him? Agree with him. Is it the devil with whom a Christian ought to agree?","f":"Augustine, <i>Serm.</i> 109.2 (PL 38:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/109-2)."},"augustine-sermones/109.3":{"o":"Quæramus ergo istum adversarium, cui debemus consentire, ne tradat nos judici, et judex ministro: quæramus illum, et consentiamus illi. Si peccas, adversarius tuus sermo Dei est. Verbi causa, forsitan delectat te inebriari: dicit tibi, Noli. Delectat te spectare et nugari: ille dicit tibi, Noli. Delectat le adulterari: dicit tibi sermo Dei, Noli. In quibuscumque peccatis volucris facere voluntatem tuam, dicit tibi, Noli. Adversarius est voluntatis tuæ, donec fiat auctor salutis tuæ. O quam bonus adversarius, quam utilis adversarius! Non quærit nostram voluntatem, sed utilitatem. Adversarius est nobis, quamdin sumus ct ipsi nobis. Quamdiu tu libi inimicus es, inimicum hales sermonem Dei: esto tibi amicus, et concordas cnm ipso. Non homicidium feceris: audi, et concordasti. Non furtum facias, audi, et concordasti. Non mæchaberis: audi, et concordasti. Non falsum testimonium dicas: audi, et concordasti. Non concupiscas uxorem proximi tui: audi, et concordasti. Non concupiscas rem proximi tui ( Exod. xx, 13, etc.): andi, et concordasti. In his omnibus cum tuo isto adversario concordasti: et tibi quid perdidisti? Non solum nihil perdidisti: sed et te ipsum, qui perieras invenisti. Via, vita ista est: si concordaverimus cum illo, si consenserimus illi; finita via, non timebimus judicem, ministrum, carcerem.","t":"Let us look, then, for this adversary with whom we ought to agree, lest he hand us over to the judge and the judge to the officer: let us look for him, and let us agree with him. If you sin, your adversary is the word of God. For example, perhaps you enjoy getting drunk: it says to you, “Do not.” You enjoy watching shows and fooling about: it says to you, “Do not.” You enjoy committing adultery: the word of God says to you, “Do not.” In whatever sins you want to do your own will, it says to you, “Do not.” It is the adversary of your will, until it becomes the author of your salvation. O what a good adversary, what a useful adversary! It does not seek our will, but our good. It is an adversary to us as long as we too are adversaries to ourselves. As long as you are an enemy to yourself, you have the word of God as an enemy: be a friend to yourself, and you agree with it. “You shall not commit murder”: listen, and you have agreed. “You shall not steal”: listen, and you have agreed. “You shall not commit adultery”: listen, and you have agreed. “You shall not bear false witness”: listen, and you have agreed. “You shall not covet your neighbor’s wife”: listen, and you have agreed. “You shall not covet your neighbor’s property”: listen, and you have agreed. In all these things you have agreed with this adversary of yours: and what have you lost? Not only have you lost nothing; you have even found yourself, who were lost. The way is this life: if we agree with him, if we consent to him, when the way is ended we shall not fear judge, officer, prison.","f":"Augustine, <i>Serm.</i> 109.3 (PL 38:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/109-3)."},"augustine-sermones/109.4":{"o":"Quando finitur via? Non omnibus una hora finitur. Unusquisque habet horam, quando finiat viam. Via, vita ista dicta est: finisti islam vitam, finisti viam. Ambulamus; et ipsum vivere, accedere est. Nisi forte putatis quia tempus accedit, et nos stamus? Non potest fieri. Quomodo accedit tempus, accedimus et nos: et non anni nobis accedunt, sed magis decedunt. Valde errant homines, quando dicunt: Pucr istc adhuc minus sapit, accedunt illi anni, et prudens erit. Attende quid dicas. Accedunt, dixisti: ego ostendo quia decedunt, cum tu dicis, Accedunt. Et audi quam facile id probo. Putemus nos scisse annos ipsius ex quo natus est: verbi gratia, ut bene illi optemus, octoginta annos victurus est, perventurus est ad senectutem. Scribe octoginta annos. Vixit unum annum: quot habes in summa? quot tenebas? Octo. ginta. Deduc unum. Vixit decem: septuaginta restiterunt. Vixit viginti: sexaginta restiterunt. Certe accedchant: quid est hoc? Veniunt, ut abeant anni nostri: veniunt, inquam, ut cant. Non enim veniunt, ut stent nobiscum: sed cum transeunt per nos, terunt nos, et minus minusque valere nos faciunt. Talis est via, in qua venimus. Quid facturi sumus cum adversario illo, id est, cunt sermone Dci? Concorda cum illo. Nescis enim quando via finiatur. Cum via linita fuerit, judex restat, et minister, et carcer. At si scrvaveris adversario tuo bonam voluntatem, et cum eo consenseris; pro judice invenies patrem, pro ministro saevo angelum tollentem in sinum Abrahæ, pro carcere paradisum. Quam cito in via cuncta mutasti, quia tuo adversario consensisti!","t":"When does the way end? It does not end at one hour for all. Each one has his hour when he ends his way. The way is what this life is called: you have ended this life, you have ended the way. We walk; and living itself is drawing near. Unless perhaps you think that time advances and we stand still? It cannot be. As time advances, so do we; and years are not added to us, but rather taken away. People are very wrong when they say: “This boy is not very wise yet; years will be added to him, and he will be prudent.” Consider what you are saying. “They are added,” you said: I show that they are taken away, when you say “they are added.” And hear how easily I prove it. Suppose we knew his years from the time he was born: for example, to wish him well, he will live eighty years, he will reach old age. Write down eighty years. He has lived one year: how many do you have in the total? How many did you hold? Eighty. Subtract one. He has lived ten: seventy are left. He has lived twenty: sixty are left. Surely they were being added: what is this? Our years come so as to go away: they come, I say, so as to go. For they do not come to stay with us; but as they pass through us they wear us down, and make us less and less strong. Such is the way by which we have come. What shall we do with that adversary, that is, with the word of God? Agree with him. For you do not know when the way will end. When the way has ended, there remain the judge, and the officer, and the prison. But if you have kept good will toward your adversary and agreed with him, instead of a judge you will find a father, instead of a cruel officer an angel carrying you into Abraham’s bosom, instead of a prison paradise. How quickly on the way you have changed everything, because you agreed with your adversary!","f":"Augustine, <i>Serm.</i> 109.4 (PL 38:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/109-4)."},"augustine-sermones/11.1":{"o":"Dominus Deus noster nolens aliquem nostrum perire, excolens Ecclesiam suam velut agrum suum, quærens fructum de arboribus suis, antequam tempus securis adveniat, cum necesse erit infructuosas arbores amputare, non cessat admonere, ut cum tempus est, et cum Dei adjutorio in nostra potestate consistit, bona opera faciamus. Cum enim transierit tempus bene operandi, non restat nisi recipiendi. Nemo tibi dicturus est post resurrectionem mortuorum in regno Dei, Frange esurienti panem tuum; quia non invenies esurientem. Nemo dicturus est, Vesti nudum, ubi omnium tunica immortalitas erit. Nemo dicturus est, Suscipe peregrinum, ubi omnes in patria sua vivent. Nam modo sumus inde peregrini. Nemo dicet, Visita aegrum, ubi est sanitas sempiterna. Nemo dicet, Sepeli mortuum, ubi mors moritur. Ista omnia pietatis officia in vita æterna necessaria non erunt, ubi sola pax erit et laetitia sempiterna. In isto autem tempore, ut noverimus quantum nobis commendat Deus opera misericordiae, etiam ipsos sanctos suos egere fecit; ut cum fiunt hic amici de mammona iniquitatis, recipiant et ipsi amicos suos in æterna tabernacula: id est, ut cum servis Dei, qui dum jugiter Deo vacant, aliquoties indigent, illi qui habent mundi divitias, eleemosynam largiuntur, quomodo eos participes faciunt in terrena substantia, sic cum illis partem habere mereantur in vita æterna.","t":"The Lord our God, not wanting any of us to perish, tending his Church like his field, seeking fruit from his trees before the time of the axe comes, when it will be necessary to cut down the fruitless trees, does not stop warning us to do good works while there is time and while, with God's help, it lies in our power. For when the time for doing good has passed, nothing remains but the time for receiving. No one will say to you after the resurrection of the dead, in the kingdom of God, \"Break your bread to the hungry,\" because you will not find anyone hungry. No one will say, \"Clothe the naked,\" where everyone's tunic will be immortality. No one will say, \"Take in the stranger,\" where all will live in their own homeland. For now we are strangers from there. No one will say, \"Visit the sick,\" where there is everlasting health. No one will say, \"Bury the dead,\" where death dies. All these duties of devotion will not be necessary in eternal life, where there will be only peace and everlasting joy. But in this time, so that we may know how much God commends works of mercy to us, he has made even his saints to be in need; so that when friends are made here by means of the mammon of iniquity, they too may receive their friends into the eternal tabernacles: that is, so that when those who have the riches of the world give alms to the servants of God, who, while they are constantly free for God, are sometimes in need, then, as they make them sharers in earthly goods, so they may be found worthy to have a share with them in eternal life.","f":"Augustine, <i>Serm.</i> 11.1 (PL 38:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/11-1)."},"augustine-sermones/11.2":{"o":"Hoc dixi propter lectionem Regnorum, quam primo audivimus. Numquid Deus defecerat pascere servum suum Eliam? Nonne illi, quia deerant homines, alites ministrabant? Nonne illi panem afferebat corvus mane, et ad vesperam carnes? Ostendit ergo Deus quia unde voluerit, et quomodo voluerit, potest pascere servos suos: et tamen ut posset cum religiosa vidua pascere, fecit eum egere. Egestas animæ sanctæ in abundantiam versa est animæ religiosae. Non poterat Elias de misericordia Dei dare sibi, quod lagunculæ dedit? Videtis nempe, et manifestum est, quod aliquando servi Dei ideo non habent, ut probentur qui habent. Et tamen illa vidua nihil habebat: quod illi reliquum erat, finitum fuerat, et cum suis filiis moritura erat. Processit ergo, ut faceret sibi panem, colligere duo ligna: et tunc eam vidit Elias. Tunc eam homo Dei videbat, quando illa duo ligna quærebat. Mulier illa typum gerebat Ecclesiæ: et quia duo ligna crucem faciunt, quærebat moritura, unde semper esset victura. Adumbrato ergo mysterio, Elias loquitur ad eam quod audivit: narrat illa dispositionem suam, morituram se dicit, cum consummaverit quod remansit. Ubi est ergo quod Dominus dixerat Eliæ, Vade in Sarepta Sidoniæ; ibi enim mandavi viduæ, ut pascat te? Videtis quemadmodum mandat Deus, non in aure, sed in corde. Numquid legimus quia missus est aliquis propheta ad illam mulierem, et dictum est ei, Hæc dicit Dominus, Venturus est ad te esuriens servus meus, ex eo quod habes ministra illi: inopiam noli timere; ego supplebo quod dederis? Hoc ei dictum non legimus. Nec hoc legimus, quod in somnis ad eam missus fuerit angelus, et prænuntiaverit Eliam esurientem esse venturum, et de illo pascendo aliquis mulierem illam admonuerit. Sed mandat Deus miris modis, qui in cogitationibus loquitur. Dicimus mandasse Deum loquendo in corde, suggerendo quod opus erat, persuadendo quod utile erat rationali animae viduæ mulieris. Sic etiam in Prophetis legimus, quod Dominus mandaverit vermi, ut roderet radicem cucurbitae (Jonæ IV, 7). Quid est, Mandavit, nisi, Cor præparavit? Inspiratione itaque Domini, vidua illa mulier cor præparatum habebat ad obediendum. Talis venerat, talis cum Elia loquebatur. Qui erat in Elia ut praeciperet, ipse erat in vidua ut obediret. Vade, inquit, mihi prius fac de egestate tua; non deficient divitiae tuae. Patrimonium enim viduæ, modicum erat farinae et modicum olei: hoc modicum non defecit. Quis habet talem villam? Libenter vidua servum Dei esurientem pascebat, quia patrimonium ejus in clavo pendebat. Quid felicius hac paupertate? Si hic talia recipit, qualia in fine sperabit?","t":"I said this because of the reading from the Kingdoms which we heard first. Had God failed to feed his servant Elijah? Did not birds serve him, since men were lacking? Did not a raven bring him bread in the morning and meat in the evening? So God showed that he can feed his servants from wherever he wills and however he wills: and yet, so that he might feed him with a devout widow, he made him be in need. The want of a holy soul was turned into abundance for a devout soul. Could Elijah not have given himself, from the mercy of God, what he gave to the little jar? You surely see, and it is plain, that sometimes the servants of God do not have, precisely so that those who have may be tested. And yet that widow had nothing: what she had left had run out, and she was about to die with her children. So she went out to gather two sticks to make herself bread: and then Elijah saw her. The man of God saw her just when she was looking for those two sticks. That woman bore the type of the Church: and because two pieces of wood make a cross, she, about to die, was looking for that by which she would live for ever. So, with the mystery foreshadowed, Elijah speaks to her what he heard: she tells her situation, says she will die when she has used up what remains. Where, then, is what the Lord had said to Elijah, \"Go to Zarephath of Sidon; for I have commanded a widow there to feed you\"? You see how God commands: not in the ear, but in the heart. Do we read that some prophet was sent to that woman and it was said to her, \"Thus says the Lord: My servant will come to you hungry; serve him from what you have: do not fear want; I will make up what you give\"? We do not read that this was said to her. Nor do we read that an angel was sent to her in her sleep and announced that Elijah would come hungry, and that someone admonished that woman about feeding him. But God, who speaks in thoughts, commands in wonderful ways. We say that God commanded by speaking in the heart, suggesting what was needed, persuading the rational soul of the widow woman of what was useful. So too we read in the Prophets that the Lord commanded a worm to gnaw the root of the gourd. What does \"commanded\" mean, if not \"prepared its heart\"? So by the Lord's inspiration that widow woman had a heart prepared to obey. Such she had come, such she spoke with Elijah. He who was in Elijah to command was himself in the widow to obey. \"Go,\" he says, \"first make something for me from your want; your riches will not fail.\" For the widow's patrimony was a little flour and a little oil: this little did not fail. Who has such an estate? The widow gladly fed the hungry servant of God, because her patrimony hung on a nail. What is happier than this poverty? If she receives such things here, what will she hope for at the end?","f":"Augustine, <i>Serm.</i> 11.2 (PL 38:97–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/11-2)."},"augustine-sermones/11.3":{"o":"Ideo hoc dixi, ut seminationis nostrae mercedem, non isto tempore quo seminamus speremus. Hic enim bonorum operum messem cum labore serimus, sed in futuro fructus illius cum gaudio colligemus; secundum illud quod scriptum est, Euntes ibant et flebant, mittentes semina sua; venientes autem venient cum exsultatione, portantes manipulos suos. Illud enim pro signo factum est, non pro dono. Nam si vidua illa quod pavit hominem Dei, hic recepit, non est magnum quod seminavit; quia non magnam segetem messuit. Temporale est quod accepit, non deficientem farinam, nec diminutum oleum, quousque daret Deus pluviam super terram (III Reg. XVII). Ac sic tunc magis cœpit egere, quando dignatus est Deus pluere: tunc enim laboratura erat, exspectatura agri fructus et collectura. Quando autem non pluebat, victus ejus de facili veniebat. Signum hoc ipsum quod Deus illi ad paucos dies præstiterat, signum erat futuri vitae, ubi merces nostra deficere nescit. Farina nostra Deus erit. Quomodo illa per illos dies non defecerunt, sic ille non deficiet in aeternum. Talem mercedem speremus, quando bona facimus: ne forte aliquis vestrum tentetur tali cogitatione, ut dicat, Pascam aliquem servum Dei esurientem, ut lagena mea non deficiat, et in cupa mea semper vinum inveniam. Noli hoc hic quærere. Semina securus, messis tua serius veniet, tardius veniet: sed cum venerit, finem non habebit.","t":"I said this so that we may not hope for the reward of our sowing in this time in which we sow. For here we sow the harvest of good works with toil, but in the future we shall gather its fruit with joy; as it is written, \"Going, they went and wept, scattering their seeds; but coming, they will come with exultation, carrying their sheaves.\" For that was done as a sign, not as a payment. For if that widow received here for feeding the man of God, what she sowed is not great, because she did not reap a great crop. What she received is temporal: flour that did not run out and oil that did not diminish, until God gave rain upon the earth. And so she began to be in greater need just when God deigned to send rain: for then she was going to toil, to wait for the fruits of the field and gather them. But when it was not raining, her food came easily. That very sign which God granted her for a few days was a sign of the future life, where our reward knows no failing. God will be our flour. As those did not fail during those days, so he will not fail for ever. Let us hope for such a reward when we do good; lest perhaps one of you be tempted by a thought like this, saying, \"I will feed some hungry servant of God, so that my jug may not run out and I may always find wine in my vat.\" Do not look for this here. Sow without anxiety; your harvest will come later, it will come more slowly: but when it comes, it will have no end.","f":"Augustine, <i>Serm.</i> 11.3 (PL 38:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/11-3)."},"augustine-sermones/110.1":{"o":"De arbore ficulnea quae triennium habebat et fructum non afferebat, et de muliere quae decem et octo annos habebat in infirmitate, quod Dominus donaverit audite. Arbor ficulnea, genus humanum est. Triennium autem, tria sunt tempora: unum ante Legem, alterum sub Lege, tertium sub gratia. Non est autem importunum, ut arbor ficulnea intelligatur genus humanum. Primus enim homo quando peccavit, foliis ficulneis pudenda velavit: hæc velavit, unde nati sumus membra. Quas enim ante peccatum fuerant glorianda, post peccatum pudenda sunt facta. Denique antea nudi erant, et non confundebantur. Non enim erat unde crubescerent, quando peccatum non præcesserat: nec poterant de sui Creatoris operibus erubescere quia operibus Creatoris sui bonis nullum adhuc malum opus suum miscuerant. Nondum enim manducaverant de ligno scientiæ boni et mali, unde manducare probibiti erant. Postea ergo qnam manducaverunt et peccaverunt, natum est de illis genus humanum: id est, homo de homine, obnoxius de debitore,.mortalis de mortali, peccator de peccatore. Ilos ergo appellat in hac arbore, qui per omne tempus fructum dare noluerunt: et propter hoc imminebat securis radicibus arboris infructuosæ. Intercedit colonus, differtur supplicium, ut adhibeatur auxilium. Qui autem intercedit colonus, est omnis sanctus, qui intra Ecclesiain orat pro eis qui sunt extra Ecclesiam. Et quid orat? Domine, dimitte illam et hoc anno: id est, tempore isto sub gratia, parce peccatoribus, parce infidelibus, parce sterilibus, parce infructuosis. Circumfodio ei, et adhibeo cophinum stercoris: si fecerit fructum, bene; sin autem minus, venies et amputabis cam. Venies: quando? In judicio vcnies, quando venturus es judicare vivos et mortuos. Interim modo parcitur. Quid est autem fossa? quid est circumfodere, nisi humilitatem et pœnitentiam docere? Fossa enim humilis terra eat. Cophinum stercoris, in bono intellige. Sordes suut, sed fructum dant. Sordes cultoris, dolores sunt peccatoris. Qui agunt pœnitentiam, in sordibus agunt: si tamen intelligant, et veraciter agant. Huic ergo arbori dicitur: Agite pœnitentiam; appropinquavit enim regnum collorum.","t":"Hear what the Lord has granted about the fig tree which had three years and bore no fruit, and about the woman who had been in infirmity eighteen years. The fig tree is the human race. The three years are three times: one before the law, another under the law, the third under grace. It is not unfitting that the fig tree be understood as the human race. For the first man, when he sinned, covered his private parts with fig leaves: he covered those members from which we were born. For what before sin would have been matter for glory became after sin matter for shame. Indeed, before, they were naked and were not ashamed. For there was nothing to blush at, when no sin had gone before: nor could they blush at the works of their Creator, because they had not yet mingled any evil work of their own with the good works of their Creator. For they had not yet eaten of the tree of the knowledge of good and evil, from which they had been forbidden to eat. But after they ate and sinned, the human race was born of them: that is, man from man, one liable from a debtor, a mortal from a mortal, a sinner from a sinner. These, then, he calls by this tree, who through all time would not give fruit: and for this the axe was threatening the roots of the unfruitful tree. The vinedresser intercedes; the punishment is put off, so that help may be applied. The vinedresser who intercedes is every saint who within the church prays for those who are outside the church. And what does he pray? “Lord, let it alone this year too”: that is, in this time under grace, spare sinners, spare unbelievers, spare the barren, spare the unfruitful. “I will dig around it and put on a basket of dung: if it bears fruit, well; but if not, you will come and cut it down.” You will come: when? You will come at the judgment, when you are to come to judge the living and the dead. Meanwhile it is spared now. What is the trench? What is digging around, but teaching humility and repentance? For a trench is low ground. The basket of dung: understand it in a good sense. It is filth, but it yields fruit. The filth of the cultivator is the sinner’s sorrows. Those who repent repent in filth: provided they understand it and do it truly. So to this tree it is said: “Repent; for the kingdom of heaven has drawn near.”","f":"Augustine, <i>Serm.</i> 110.1 (PL 38:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/110-1)."},"augustine-sermones/110.2":{"o":"Quid illa mulier decem et octo annos habens in infirmitate? Sex diebus Deus perfecit opera sua. Ter seni, decem et octo faciunt. Quod ergo significavit triennium in arbore, hoc decem et octo anni in illa muliere. Curva erat, sursum aspicere non poterat: quia Sursum cor, sine causa audiebat. Sed crexit eam Dominus. Est ergo spes, sed filiis, quousque veniat dies judicii. Multum sibi dat homo. Et quid est homo? Justus homo magnum aliquid cst homo. Sed tamen justus homo, gratia Dei est justus homo. Nam, Quid est homo, nisi quod memor es ejus? Vis videre quid est homo? Omnis homo mendax (Psal. CXV, it). Cantavimus, Exsurge, Domine, non prævaleat homo. Quid est, non prævaleat homo? Nonne Aposto!! homines crant? Nonne martyres homines crant? Ipse Dominus Jesus Deus esse non desistens, homo esse dignatus est. Quid est ergo, Exsurge, Domine, non prævaleat homo? Si omnis homo mendax: exsurge, veritas, non praevaleat falsitas. Homo ergo, si vult esse aliquid boni, non sit de suo proprio. Si enim de suo esse voluerit, mendax erit. Si verax esse voluerit de Dei, non de suo erit.","t":"What of that woman who had been in infirmity eighteen years? In six days God completed his works. Three times six make eighteen. What the three years signified in the tree, then, the eighteen years signified in that woman. She was bent over and could not look up: because she heard “Lift up your heart” in vain. But the Lord raised her up. So there is hope, but for the children, until the day of judgment comes. Man gives himself much credit. And what is man? A righteous man is a great thing. But still a righteous man is a righteous man by God’s grace. For “what is man, unless you are mindful of him?” Do you want to see what man is? “Every man is a liar.” We sang: “Arise, Lord, let not man prevail.” What does “let not man prevail” mean? Were not the apostles men? Were not the martyrs men? The Lord Jesus himself, not ceasing to be God, deigned to be man. What, then, does “Arise, Lord, let not man prevail” mean? If every man is a liar: arise, Truth; let not falsehood prevail. So if man wants to be something good, let it not be from his own. For if he wants to be so from his own, he will be a liar. If he wants to be truthful, it will be from God’s, not from his own.","f":"Augustine, <i>Serm.</i> 110.2 (PL 38:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/110-2)."},"augustine-sermones/110.3":{"o":"Ergo, Exsurge, Domine, non prævaleat homo. Tantum valuit mendacium ante diluvium, ut post diluvium octo bomines remansissent. Per ipsos terra rursus impleta est hominibus mendacibus, et electus est populus Dei. Facta sunt miracula multa, prærogala divina beneficia. Ad terram promissionis perductus est, ab Ægyptiorum servitute liberatus: Prophetæ in illo excitati sunt, templum accepit, saccrdotium accepit, unctionem accepit, legem accepit. Sed de ipso postea dictum est, Filii alieni mentiti sunt mihi (Psal. x VII, 40). Ad extremum missus est ille per Prophetas ante promissus. Non prævaleat homo, vel quia Deus factus cst homo. Sed etiam ipse faciens divina contemptus est, prestans tam multa beneficia prehensus est, flagellatus est, suspensus cst. Hucusque prævaluit homo, Dei Filium prehendere, Dci Filium flagellare, Dci Filium spinis coronare, Dci E'ilium ligno suspendere. Tantum prævaluit homo: setl quousque, nisi quousque depositus de ligno, pusitus est in sepulero?Si ibi remansisset, vcre homo prævaluisset. Scd prophetia ista etiam ipsum Dominum Jesum alloquitur dicens: Exsurge, Domine, non prævaleat homo. Domine, in carne venire dignatus es, Verbum caro factus, Verbum super nos, caro inter nos, Verbum caro inter Deum et hominem: virginem unde nascereris secundum carnem elegisti, virginem concipiendus invenisti, natus virginem reliquisti. Sed non agnoscebaris: apparebas, et latcbas. Apparebat infirmitas, latebat potestas. Hoc totum factum est, ut sanguinem funderes, quod est pretium nostrum. Fecisti lauta miracula, valetudinibus ægrotorum sanitatem tribuisti, beneficia inulta praestitisti, et resepisti mala pro bonis. Insultatum est tibi, in ligno pependisti: agitatum est ante te caput ab impiis, ct dictum est, Si Filius Dei ea, descende de cruce. Itane tu perdideras potentiam, an potius demonstrabas patientiam? Et tamen illi insultaverunt, ettamen illi irriserunt, tamen illi te occiso quasi victores discesserunt. Ecce in sepulero jaces: Exsurge, Domine, non prævaleat homo. Non prævaleat impius inimicus, non praevaleat cæcus Judæus. Cum enim crucifigereris, prævaluisse sibi visus cst Judæus ca:cus. Exsurge, Domine, non praevaleat homo. Factum cst, omnino facium est. Et quid restat, nisi ut judicentur gentes in conspectu tuo? Resurrexit enim, sicut nostis, ascendit in cœlum: inde venturus est judicare vivos ct mortuos.","t":"So: “Arise, Lord, let not man prevail.” Falsehood was so strong before the flood that after the flood eight people remained. Through them the earth was again filled with lying men, and the people of God was chosen. Many miracles were done, divine benefits bestowed. It was led to the land of promise, freed from slavery to the Egyptians: prophets were raised up in it; it received the temple, received the priesthood, received the anointing, received the law. But of it it was said afterward: “Foreign sons have lied to me.” Finally he was sent who had been promised beforehand through the prophets. “Let not man prevail,” at least because God became man. But even he, doing divine things, was despised; bestowing so many benefits, he was seized, scourged, hung up. So far did man prevail: to seize the Son of God, to scourge the Son of God, to crown the Son of God with thorns, to hang the Son of God on the tree. So far man prevailed: but until when, except until, taken down from the tree, he was laid in the tomb? If he had remained there, man would truly have prevailed. But this prophecy also addresses the Lord Jesus himself, saying: “Arise, Lord, let not man prevail.” Lord, you deigned to come in the flesh, the Word made flesh: the Word above us, the flesh among us, the Word-flesh between God and man. You chose a virgin from whom to be born according to the flesh; you found her a virgin to conceive you; once born, you left her a virgin. But you were not recognized: you were visible, and you were hidden. Weakness was visible, power was hidden. All this was done so that you might shed blood, which is our price. You did such great miracles, gave health to the sicknesses of the sick, bestowed many benefits, and received evil for good. You were mocked, you hung on the tree: the ungodly wagged their heads before you, and it was said, “If you are the Son of God, come down from the cross.” Had you lost your power, or were you rather showing your patience? And yet they mocked, and yet they jeered, yet, when you had been killed, they went away as if victors. See, you lie in the tomb: “Arise, Lord, let not man prevail.” Let not the ungodly enemy prevail; let not the blind Jew prevail. For when you were being crucified, the blind Jew seemed to himself to have prevailed. “Arise, Lord, let not man prevail.” It has been done, it has been fully done. And what remains, but that “the nations be judged in your sight”? For he rose, as you know, ascended into heaven: from there he will come to judge the living and the dead.","f":"Augustine, <i>Serm.</i> 110.3 (PL 38:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/110-3)."},"augustine-sermones/110.4":{"o":"Eia arbor infructuosa, non derideas, quia parcitur tibi: dilata est securis, noli esse secura; veniet, et amputaberis. Crede quia venturus est. Ista omnia quæ vides, non eraut. Christianus populus toto orbe terrarum aliquando non erat. In prophetia legebatur, in terra non videbatur: modo autem et legitur, et videtur. Ipsa Ecclesia sic est completa. Non ei dictum est, Vide filia, et audi; sed, Audi et vide. Audi prædicta, vide completa. Quomodo ergo, fratres charissimi, non crat natus Christus de virgine, promissus est, et natus est: non fecerat mirabilia, promissa sunt, ct fecit: nondum erat passus, promissum est, et factum est: non resurrexerat, prædictum est, et impletum est: nomen ejus per totum mundum non erat, prædictumest, et impletumest: idola deleta et fracta noncrant, prædictumest, ct impletum cst: hæretici impugnantes Ecclesiam non crant, prædictumest, et impletumest. Sic ct dics judicii nondum cst; sed quia prædictuscsl, implebitur. An fieri potest ut qui in tantis verax apparuit, dc dic judicii mendax sit? Promissorum suorum nobis chirographum fecit. Non debendo enim; sed promittendo debitorem se Deus fecit: id est, non mutuo accipiendo. Non possumus rrgo ci dicere, Redde quodaccepisti. Quoniam quis prior dedit illi, et retribuetur ci? Non possumus dicere ei, Redde quod accepisti; sed plane dicimus, Redde quod promisisti.","t":"Come, unfruitful tree, do not laugh because you are spared: the axe has been put off; do not be secure; it will come, and you will be cut down. Believe that he will come. All these things which you see did not exist. The Christian people throughout the whole world once did not exist. It was read in prophecy; it was not seen on earth: but now it is both read and seen. So the church itself has been fulfilled. It was not said to her, “See, daughter, and hear,” but, “Hear and see.” Hear what was foretold, see it fulfilled. So, dearest brothers: Christ had not been born of a virgin; it was promised, and he was born. He had not done wonders; they were promised, and he did them. He had not yet suffered; it was promised, and it was done. He had not risen; it was foretold, and it was fulfilled. His name was not throughout the whole world; it was foretold, and it was fulfilled. Idols had not been destroyed and broken; it was foretold, and it was fulfilled. Heretics attacking the church did not exist; it was foretold, and it was fulfilled. So also the day of judgment is not yet; but because it has been foretold, it will be fulfilled. Can it be that he who has proved truthful in so many things should be a liar about the day of judgment? He has made us a written bond of his promises. For God made himself a debtor not by owing but by promising: that is, not by receiving a loan. So we cannot say to him, “Give back what you received.” For “who has first given to him, and it will be repaid him?” We cannot say to him, “Give back what you received”; but plainly we say, “Give what you promised.”","f":"Augustine, <i>Serm.</i> 110.4 (PL 38:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/110-4)."},"augustine-sermones/110.5":{"o":"Inde namque est, quod audcmus quotidie dicere, Adveniat regnum tuum (Matth. V!, 10): ut adveniente regno ejus, et nos cum illo regnemus. Quod nobis his verbis promissum est: Tunc dicam illis, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Sed plane si fecerimus quod ibi sequitur, Esurivi enim, et dedistis mihi manducare, etc.. Promisit patribus nostris; sed cautionem fecit, quam legcremus et nos. Si faciat nobiscum rationem, qui dignatus est facere cautionem, ct dicat, Legite debita mea, hoc est, debita promissionum mearum, ut computate quæ reddidi, computate etiam quæ debco: ecce quam multa reddidi; modicum est quod debeo: pro modico quod restat, infidelem me promissorem esse putabitis? quid respondebimus contra manifestissimam veritatem? Ergo qui sterilis est, agat pænitentiam, et faciat fructum dignum pœnitentiæ. Qui curvus est, terram intuetur, terrena felicitate lætatur, istam solam putat esse vitam beatam, ubi bcatus esse possit, aliam non credit: qnicumquc tam curvus cst, crigatur: si per se ipsum non potest, invocet Deum. Numquid enim et mulier illa per se ipsam erecta est? Væ illi esset, si manum ille non porrexisset.","t":"For this is why we dare to say daily, “Your kingdom come”: so that when his kingdom comes, we too may reign with him. This was promised us in these words: “Then I will say to them, Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world.” But plainly, if we do what follows there: “For I was hungry, and you gave me food,” and so on. He promised our fathers; but he made a written guarantee which we too might read. If he who deigned to give a guarantee should settle accounts with us and say, “Read my debts, that is, the debts of my promises; reckon what I have paid back, reckon also what I still owe: see how much I have paid back; what I owe is little: will you think me an unfaithful promiser for the little that remains?” What shall we answer against the most evident truth? So whoever is barren, let him repent, and bear fruit worthy of repentance. Whoever is bent over looks at the earth, rejoices in earthly happiness, thinks this alone is the happy life, where he could be happy, and does not believe in another: whoever is so bent over, let him be raised up; if he cannot by himself, let him call on God. For was that woman raised up by herself? Woe to her, if he had not stretched out his hand.","f":"Augustine, <i>Serm.</i> 110.5 (PL 38:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/110-5)."},"augustine-sermones/111.1":{"o":"Tria sata farinae, de quibus Dominus loquebatur, genus humanum cst. Recolitc diluvium: unde cæteri repararentur, tres remanserunt. Tres filios habebat Noc, de ipsis reparatum est genus humanum. Mulier illa sancta quæ abscondit fermentum, sapientia est. Ecce clamat orbis totus in Ecclesia Dei: Ego cognovi quia magnus est Dominus ( Psal. CXXXIV, 5). Certe pauci sunt qui salvantur. Recolitis quæstionem ex Evangelio nobis modo propositam: Domine, dictum est, si pauci sunt qui salvantur? Dominus ad hoc quid? Non ait, Non pauci, sed multi sunt qui salvantur. Non hoc dixit. Sed quid dixit, cum audisset, Si pauci sunt qui salvantur? Contendite intrare per angustam portam. Quando audis ergo, Pauci sunt qui salvantur, confirmavit Dominus quod audivit. Pcr angustam portam pauci intrant. Alio loco ipse ait: Arcla via est et angusta quœducit ad vitam,et pauci sunt qui ingrediuntur per illam: lata autem et spatiosa eat via quæ ducit ad interitum, et multi sunt qui ambulant per illam. Quid gaudemus ad multitudines? Audite me, pauci. Scio quia multi auditis, et pauci obauditis. Aream video, grana quæro. Et vix, videntur grana, quando acra trituratur: sed futurum cst ut ventiletur. Pauci ergo qui salvantur in comparatione multorumperiturorum. Nam ipsi pauci magnam massam facturi sunt. Cum venerit ventilator ferens ventilabrum in manusua, mundabit aream suam: frumenta recondet in horreum; paleas autem comburet igni inexstinguibili. Non subsannet palea granum: hoc verum loquitur, ne;minem fallit. Estote ergo inter multos inulti, sed in comparatione quorumdam multorum pauci. Tanta massa processura est de hac arca, ut impleat horreum cœli. Non enim contrarius sibi esset Dominus Chrisius, qui dixit, PaUci sunt qui intrant per augustam portam, mulli per latam viam percunt: contrarius sibi esset, qui alio loco dixit, Multi ab oriente et occidente venient (Matth. VIII, Ii). Multi certe pauci: et pauci, et multi. Alii ergo pauci, alii multi? Non. Sed ipsi pauci qui multi: pauci in comparatione per.. ditorum, multi in societate Angelorum. Audite, charissimi. Apocalypsis hoc habet scriptum: Post hæc vidi ex omni lingua et gente et tribu venientes cum stolis albis et palmis, multitudinem quam nemo dinumerare potest. Ilac est massa sanctorum, Quanto clariore vocc dictura est area ventilata, a turba impiorum et malorum falsorumque christianorum segregata, ad ignes æternos separatis his qui premunt, non tangunt: mulier cnim quædam tim - briam tangebat, turba Christum premebat: segregatis ergo omnibus danmandis, massa purgata stans ad dexteram, nullum sibi timens misceri malorum, nullum timens perdere bonorum, regnatura cum Christo, quanta fiducia dictura est, Ego cognovi quiu magnus est Dominus?","t":"The three measures of meal of which the Lord spoke are the human race. Recall the flood: three remained from whom the rest might be restored. Noah had three sons; from them the human race was restored. That holy woman who hid the leaven is wisdom. See, the whole world cries out in God’s church: “I have known that the Lord is great.” Certainly those who are saved are few. You recall the question put to us just now from the Gospel: “Lord,” it was said, “are those who are saved few?” What did the Lord say to this? He did not say, “Not few, but many are saved.” He did not say this. But what did he say, when he heard, “Are those who are saved few?” “Strive to enter by the narrow gate.” So when you hear, “Are those who are saved few?”, the Lord confirmed what he heard. Few enter by the narrow gate. In another place he himself says: “Narrow and strait is the way that leads to life, and few are those who enter by it; but wide and spacious is the way that leads to destruction, and many are those who walk by it.” Why do we rejoice at crowds? Hear me, you few. I know that many of you hear, and few obey. I see the threshing floor; I look for the grains. And grains are scarcely seen while the floor is being threshed; but it will be winnowed. So those who are saved are few in comparison with the many who will perish. For those same few will make a great heap. “When the winnower comes with his winnowing fork in his hand, he will cleanse his threshing floor: he will store the wheat in the barn; but the chaff he will burn with unquenchable fire.” Let the chaff not mock the grain: he speaks the truth; he deceives no one. So be many among many, but few in comparison with certain many. So great a heap will come from this threshing floor that it will fill the barn of heaven. For the Lord Christ would not contradict himself, who said, “Few are those who enter by the narrow gate; many perish by the wide way”: he would be contradicting himself, who said in another place, “Many will come from the east and the west.” Many, then, certainly few; and few, and many. Are some few, then, and others many? No. But the same few who are many: few in comparison with the lost, many in the company of the angels. Hear, dearly beloved. The Apocalypse has this written: “After this I saw, from every tongue and nation and tribe, coming with white robes and palms, a multitude which no one could number.” This is the heap of the saints. With how much clearer voice will the winnowed threshing floor say, separated from the crowd of the ungodly and the wicked and false Christians, once those who press on him and do not touch him have been set apart for the eternal fires (for a certain woman was touching the fringe, the crowd was pressing on Christ); with all those to be condemned set apart, the purified heap standing at the right hand, fearing no mixture of the wicked, fearing to lose none of the good, about to reign with Christ: with what confidence will it say, “I have known that the Lord is great”!","f":"Augustine, <i>Serm.</i> 111.1 (PL 38:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/111-1)."},"augustine-sermones/111.2":{"o":"Si ergo, fratres mei, granis loquor, si agnoscunt quod dico, prædestinati in vitam æternam, operibus loquantur, non vocibus. Cogimur loqui vobis quod nou debuimus. Invenire cniin in vobis debuimus quod laudaremus, non quaerere quod admoneremus. Ecce tamen breviter dico, non immoror. Agnoscite hospitalitatem, pcr hanc perventum est ad Deum. Suscipis hospitem, cujus tu es comes in via: quia omnes peregrini sumus. Ipse est christianus, qui et in domo sua et in patria sua peregrinum se esse cognoscit. Patria cnim nostra sursum cst; ibi hospites non erimus. Nam unusquisque hic, et in domo sua hospes est. Si non est hospes, non inde transeat. Si transiturus est, hospes est. Non se fallat, hospes est: velit nolit, hospes est. Sed dimittit illam domum filiis suis, hospes hospitibus. Quare? Et in stabulo si esses, non alio veniente discederes? Hoc facis et in domo tua. Cessit tibi locum pater tuus, cessurus es locum filiis tuis. Nec mansurus manes, nec mansuris relinques. Si omnes transimus, aliquid quod transire non potest operemur: ut. cum transicrimus, et illu venerimus unde non transeamus, opera nostra bona ibi inveniamus. Custos est Christus, quid times ne perdas quod erogas? Conversi ad Dominum, etc. Quod novit Charitas vestra, suggerimus. Dies anniversarius ordinationis domni senis Aurelii crastinus illucescit; rogat et admonet per humilitatem meam Charitatem vestram, ut ad basilicam Fausti devotissime convenire dignemini. Deo gratias.","t":"So if, my brothers, I am speaking to grains, if they recognize what I say, those predestined to eternal life, let them speak by works, not by words. We are compelled to say to you what we should not have had to. For we ought to have found in you something to praise, not to look for something to admonish. Yet see, I say it briefly; I do not dwell on it. Acknowledge hospitality: by it some have come to God. You receive a guest, whose companion you are on the way: for we are all strangers. He is a Christian who recognizes that even in his own house and in his own country he is a stranger. For our homeland is above; there we shall not be guests. For each one here, even in his own house, is a guest. If he is not a guest, let him not pass on from there. If he is going to pass on, he is a guest. Let him not deceive himself: he is a guest; willing or not, he is a guest. But he leaves that house to his children: a guest to guests. Why? If you were in an inn, would you not leave when another came? You do this in your own house too. Your father gave place to you; you will give place to your children. You do not stay as one who will remain, nor will you leave it to those who will remain. If we all pass on, let us do something that cannot pass, so that when we have passed on, and come to the place from which we do not pass on, we may find our good works there. Christ is the keeper: why do you fear to lose what you pay out? Turning to the Lord, and so on. We remind your Charity of what you know. Tomorrow dawns the anniversary of the ordination of the lord Aurelius, the elder; he asks and admonishes your Charity through my humble self that you deign to gather most devoutly at the basilica of Faustus. Thanks be to God.","f":"Augustine, <i>Serm.</i> 111.2 (PL 38:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/111-2)."},"augustine-sermones/112.1":{"o":"Lectiones sanctæ propositae sunt, et quas audiamus, et de quibus aliquid sermonis, adjuvante Domino, proferamus. In lectione apostolica gratiæ aguntur Domino de fide Gentium, utique ideo, quia ipse fecit. In Psalmo diximus: Deus virtutum, converte nos, et ostende faciem tuam, et salvi erimus. In Evangelio, ad coenam vocati sumus: imo alii vocati, nos non vocati, sed ducti; non solum ducti, sed etiam coacti. Sic enim audivimus, quia Homo quidam fecit coenam magnam. Quis est istc homo, nisi mediator Dei et hominum homo Christus Jesus? Misit ut venirent invitati, quia hora jam venerat, ut venirent. Qui sunt invitati, nisi per præmissos vocati Prophetas? Quando? Olim ex quo mittuntur Prophetoe, invitant ad cœnam Christi. Mittuntur ergo ad populum Israel. Sæpe missi sunt, sæpe vocaverunt, ut ad horam caenæ venirent. Illi autem invitantes acceperunt, coenam repudiaverunt. Quid est, invitantes acceperunt, cœnam repudiaverunt? Prophetas legerunt, et Christum occiderunt. Sed quando occiderunt, tunc nobis coenam nescientes praeparaverunt. Parata jam coena, immolato Christo, post resurrectionem Christi commendata quam sciunt fideles, coena Domini, ejusque manibus et ore firmata, missi sunt Apostoli, ad quos missi fuerant ante Prophetæ. Venite ad cœnam.","t":"The holy readings have been set before us, both for us to hear and for us, with the Lord’s help, to bring forth some word about them. In the apostolic reading thanks are given to the Lord for the faith of the Gentiles, surely because he himself brought it about. In the Psalm we said: “God of hosts, turn us, and show your face, and we shall be saved.” In the Gospel we were called to a supper: or rather, others were called; we were not called but led; not only led, but even compelled. For so we heard: “A certain man made a great supper.” Who is this man, if not “the mediator between God and men, the man Christ Jesus”? He sent so that those invited might come, because the hour had now come for them to come. Who are the invited, if not those called through the prophets sent beforehand? When? Long ago, ever since prophets were sent, they invite to Christ’s supper. So they were sent to the people of Israel. Often they were sent, often they called them to come at the hour of the supper. But they received those who invited them, and refused the supper. What does it mean, they received those who invited and refused the supper? They read the prophets, and killed Christ. But when they killed him, they unknowingly prepared a supper for us. When the supper was ready, Christ sacrificed, after Christ’s resurrection, the supper of the Lord which the faithful know having been commended and established by his hands and mouth, the apostles were sent to those to whom the prophets had been sent before: “Come to the supper.”","f":"Augustine, <i>Serm.</i> 112.1 (PL 38:398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-1)."},"augustine-sermones/112.2":{"o":"Excusaverunt qui venire noluerunt. Et excusaverunt, quomodo? Tres fuerunt excusationes: Unus dixit, Villam emi, eo videre illam: habe me excusatum. Alius dixit, Juga boum emi quinque, et eo probare illa: rogo te habe me excusatum. Tertius dixit, Uxorem duxi, habe me excusatum: venire non possum. Putamus non istæ sunt excusationes, quae impediunt omnes homines, qui ad istam coenam venire detrectant? Quæramus eas, discutiamus, inveniamus: sed ut caveamus. In villa empta, dominatio notatur: ergo superbia castigatur. Habere cnim villam, tenere, possidere, homines sibi in illa subdere, dominari delectat. Vitium malum, vitium primum. Primus enim homo dominari voluit, qui dominum habere noluit. Quid est dominari, nisi propria potestate gaudere? Est major potestas, illi subdamur, ut tuti esse valeamus. Villam emi, habe me excusatum. Inventa superbia, venire noluit.","t":"Those who would not come made excuses. And how did they excuse themselves? There were three excuses. One said, “I have bought a farm; I am going to see it: have me excused.” Another said, “I have bought five yoke of oxen, and I am going to test them: I beg you, have me excused.” The third said, “I have married a wife; have me excused: I cannot come.” Do we not think these are the excuses that hinder all people who decline to come to this supper? Let us look for them, examine them, find them: but so as to beware of them. In the farm bought, lordship is marked: so pride is rebuked. For to have a farm, to hold it, to possess it, to subject people to oneself in it, to be lord, is delightful. An evil vice, the first vice. For the first man wanted to be lord, who did not want to have a lord. What is it to be lord, but to rejoice in one’s own power? There is a greater power: let us be subject to it, so that we may be safe. “I have bought a farm; have me excused.” Pride found, he would not come.","f":"Augustine, <i>Serm.</i> 112.2 (PL 38:398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-2)."},"augustine-sermones/112.3":{"o":"Alius dixit, Quinque juga boum emi. Nonne sufficeret, Boves emi? Aliquid procul dubio est, quod nos ad quærendum et intelligendum obscuritate sui provocat: et quia clausum est, ut pulsemus, hortatur. Quinque juga boum, sensus carnis bujus. Quinque numerantur sensus carnis hujus, quod omnibus notum est; ct qui forte non advertunt, commoniti sine dubio recognoscunt. Sensus ergo carnis bujus quinque inveniuntur. In oculis visus cst, auditus in auribus, odoratus in naribus, gustatus in faucibus, tactus in omnibus membris. Alba et nigra et quoquo modo colorata, lucida et obscura videndo sentimus. Rauca ct canora, audicndo sentimus. Suave olentia ct grave olentia, odorando sentimus. Dulcia et amara, gustando sentimus. Dura et mollia, lenia et aspera, calida ct frigida, gravia et lcvia, tangendo sentimus. Quinque sunt, et juga sunt. Sed quia juga sunt, in tribus prioribus sensibus facilius apparet. Duo sunt oculi, duæ aures, geminae nares: ecce tria juga. In faucibus, id cst, sensu gustandi, geminatio quædam invenitur, quia nihil gustando sapit, nisi lingua cl palato tangatur. Voluptas carnis quæ ad tactum per.. tinct, occultius geminatur. Est enim et forinsecus et intrinsecus. Ergo ct ipsa gemina est. Quare boum dicuntur juga? Quia per sensus istos carnis terrena requiruntur. Boves euim terram versant. Sunt autem homines remoti a fide, terrenis dcditi, carnalibus occupati: nolunt credere aliquid, nisi ad quod sui corporis sensu quinquepartito perveniunt. In eis quinque sensibus totius voluntatis sibi regulas ponunt. Non, inquit, credo ego, nisi quod video. Ecce quod novi. ecce quod scio. Albuin cst, nigrum est, rotundum est, quadratum est, sic vel sic coloratum est: novi, sentio, teneo; natura ipsa me docet. Non cogor crcdere quod mihi non potes ostendere. Vox est: sentio, quia vox est; bene cantat, male canlat, suavis est, rauca est: novi, scio,pervenitad me. Bene olet, male olet: scio, seutio. Hoc dulce est, hoc amarum; boc salsum, hoc fatuum. Quid mihi plus dicas nescio. Tangendo novi quid durum est, quid molle sit; quid lene sit, quid asperum sit; quid calcat, quid frigeat. Quid mihi plus demonstraturus es? Tali impedimento tenebatur apostolus noster Thomas, qui de Dommo Christo, id est, de Christi resurrectione nec solis oculis credere voluit. Nisi misero, inquit, digitos meos in clavorum et vulnerum loca, et nisi manum meam in latus ejus misero, non credam. Et Dominus qui posset sine ullo vestigio vulneris resurgere, servavit cicatrices, quæ a dubitante tangerentur, et cordis vulnera sanarentur. Et tamen vocaturus ad coenam contra excusationem quinque jugorum boum: Beati, inquit, qui non vident, et credunt. Nos, fratres mei, ad cœnam vocati, ab istis quinque jugis non sumus impediti. Nun enim faciem carnis Domini vidcre in hoc tempore concupivimus, aut vocem ex ore carnis i!llus procedentem auribus admittere desideravimus: nullum in illo temporalem odorem quæsivimus. Pcrfudit cum quædam mulier pretiosissimo unguento, domus ilia odore impleta est (ld. XII, 3): sed nos ibi non fuimus; ecce non olfecimus, et credimus. Cœnam manibus suis consecratam discipulis dedit: sed nos in illu convivio non discubuimus; et tamen ipsam cœnam fide quotidie manducamus. Nec magnum putetis in illa caena, quam suis manibus dedit, sine fide interfuisse: melior exstitit fides postea, quam tunc perfidia. Non ibi fuit Paulus qui credidit: ibi fuit Judas qui tradidit. Quam multi et modo in ipsa coena, quamvis illam tunc mensam non viderint, nec pancm quem Dominus gestavit iD manibus, oculis suis aspexerint, vel faucibus gustaverint; tamen quia ipsa est quæ nunc praeparatur, quam multi eliam nunc in ipsa coena judicium sibi manducant et bibunt?","t":"Another said, “I have bought five yoke of oxen.” Would it not be enough to say, “I have bought oxen”? Beyond doubt there is something that by its obscurity calls us to seek and understand; and because it is closed, it urges us to knock. The five yoke of oxen are the senses of this flesh. The senses of this flesh are counted as five, as everyone knows; and those who perhaps have not noticed recognize it without doubt when reminded. So the senses of this flesh are found to be five. Sight is in the eyes, hearing in the ears, smell in the nostrils, taste in the throat, touch in all the members. White and black and colored in any way, bright and dark, we perceive by seeing. Harsh and melodious we perceive by hearing. Sweet-smelling and foul-smelling we perceive by smelling. Sweet and bitter we perceive by tasting. Hard and soft, smooth and rough, hot and cold, heavy and light, we perceive by touching. They are five, and they are yokes. But that they are yokes appears more easily in the first three senses. There are two eyes, two ears, twin nostrils: see three yokes. In the throat, that is, in the sense of taste, a certain doubling is found, because nothing is tasted unless it touches the tongue and the palate. The pleasure of the flesh which belongs to touch is doubled more hiddenly. For it is both outside and inside. So it too is double. Why are they called yokes of oxen? Because through these senses of the flesh earthly things are sought. For oxen turn the earth. But there are people far from faith, given over to earthly things, occupied with fleshly things: they will believe nothing except what they reach by the fivefold sense of their body. In these five senses they set themselves the rules of their whole will. “I do not believe,” he says, “except what I see. See what I know, see what I am sure of. It is white, it is black, it is round, it is square, it is colored this way or that: I know it, I perceive it, I hold it; nature itself teaches me. I am not compelled to believe what you cannot show me. It is a voice: I perceive that it is a voice; it sings well, it sings badly, it is sweet, it is harsh: I know it, I am sure, it reaches me. It smells good, it smells bad: I know it, I perceive it. This is sweet, this is bitter; this is salty, this is tasteless. What more you may tell me, I do not know. By touch I know what is hard, what is soft; what is smooth, what is rough; what is hot, what is cold. What more are you going to show me?” Our apostle Thomas was held by such a hindrance, who about the Lord Christ, that is, about Christ’s resurrection, would not believe even his eyes alone. “Unless I put my fingers,” he says, “into the places of the nails and wounds, and unless I put my hand into his side, I will not believe.” And the Lord, who could have risen without any trace of a wound, kept the scars, to be touched by the doubter, and so that the wounds of the heart might be healed. And yet, about to call to the supper against the excuse of the five yoke of oxen, he says: “Blessed are those who do not see, and believe.” We, my brothers, called to the supper, are not hindered by these five yokes. For we have not longed in this time to see the face of the Lord’s flesh, nor desired to take into our ears the voice coming from the mouth of that flesh: we have sought no temporal odor in him. A certain woman poured most precious ointment on him, and the house was filled with the fragrance; but we were not there; see, we did not smell it, and we believe. He gave his disciples the supper consecrated by his hands; but we did not recline at that banquet; and yet we eat that very supper by faith every day. And do not think it a great thing to have been present without faith at that supper which he gave with his own hands: faith afterward proved better than faithlessness then. Paul, who believed, was not there; Judas, who betrayed, was there. How many even now at that same supper (although they did not see that table then, nor see with their eyes or taste with their throats the bread which the Lord carried in his hands; yet, because it is the same supper that is now prepared), how many even now eat and drink judgment to themselves at that same supper?","f":"Augustine, <i>Serm.</i> 112.3 (PL 38:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-3)."},"augustine-sermones/112.5":{"o":"Unde autem tanquam occasio nata est Domino, ut de ista cœna loqueretur? Dixerat unus de discumbentibus (in convivio enim erat, quo fuerat invitatus): Beati qui manducant panem in regno Dei. Quasi in longinqua iste suspirabat, et ipse panis ante illum discumbebat. Quis est panis de regno Dci, nisi qui dicit, Ego sum panis vivus, qui de coelo descendi? Noli parare fauces, scd cor. Inde commendata est ista coena. Ecce credimus in Christum, cum fide accipimus. In accipiendo novimus quid cogitemus. Modicum accipimus, et in corde saginamur. Non ergo quod videtur, sed quod creditur, pascit. Non ergo etiam sensum illum externum quæsivimus; nec diximus, Crediderint qui Dominum ipsum resurgentem, si verum est quod dicitur, viderunt oculis, manibus palpaverunt: nos non tangimus, quare credimus? Si talia cogitaremus, quinque illis jugis boum a caena impediremur. Ut noveritis, fratres, istorum quinque sensuum, non delectationem, quæ permulcet et ingerit voluptatem, sed curiositatem quamdam notatam fuisse, non ait, Quinque juga boum emi, eo pascere illa; sed, eo probare illa. Qui vult probare, per juga boum non vult dubitare, quomodo sanctus Thomas per juga noluit dubitare. Videam, tangam, digitos mittam. Ecce, inquit, digitos tuos mitte per latus meum, et noli esse incredulus. Occisus sum propter te: per locum quem vis tangere, sanguinem fudi, ut redimerem te; et adhuc dubitas de me, nisi tetigeris me? Ecce et hoc præsto, ecce ct hoc exhibeo: tange et crede; inveni locum vulneris, sana vulnus dubitationis.","t":"But from where, so to speak, did the occasion arise for the Lord to speak of this supper? One of those reclining (for he was at a banquet to which he had been invited) had said: “Blessed are those who eat bread in the kingdom of God.” He was sighing as if for something far off, and the bread itself was reclining before him. What is the bread of the kingdom of God, but he who says, “I am the living bread who came down from heaven”? Do not prepare your throat, but your heart. That is how this supper was commended. See, we believe in Christ when we receive with faith. In receiving we know what we are to think. We receive a little, and are fattened in the heart. So it is not what is seen, but what is believed, that feeds. So neither have we sought that outward sense; nor have we said, “Let those believe who saw with their eyes and handled with their hands the Lord himself rising, if what is said is true: we do not touch him; why should we believe?” If we thought such things, we would be kept from the supper by those five yoke of oxen. So that you may know, brothers, that what was marked in these five senses was not the delight which charms and brings pleasure, but a certain curiosity, he did not say, “I have bought five yoke of oxen and am going to feed them,” but, “and am going to test them.” Whoever wants to test does not want to doubt through the yokes of oxen, as holy Thomas did not want to doubt through the yokes. “Let me see, let me touch, let me put in my fingers.” “See,” he says, “put your fingers into my side, and do not be unbelieving. I was killed for you: through the place you want to touch I shed blood to redeem you; and do you still doubt me unless you touch me? See, I offer this too; see, I show this too: touch, and believe; find the place of the wound, heal the wound of doubt.”","f":"Augustine, <i>Serm.</i> 112.5 (PL 38:399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-5)."},"augustine-sermones/112.6":{"o":"Tertius dixit, Uxorem duxi. Ista voluptas est carnis, quæ multos impedit: utinam foris, et non intus. Sunt homines qui dicunt: Non est homini bene, nisi cui adsuut carnis deliciæ. Ipsi sunt quos notat Apostolus, dicentes: Manducemus et bibamus; cras enim moriemur. Quis huc inde surrexit? Quis nobis, quod ibi agitur, dixit? Hoc nobiscum tollimus, quod in hoc tempore bene est nobis. Qui hoc dicit, uxorem duxit, carnem amplexatur, carnis voluptatibus jucundatur, a cœna excusatur: observet ne fame interiore moriatur. Attendite Joannem, sanctum apostolum et evangelistam: Nolite diligere mundum, nec ea quæ in mundo sunt. 0 qui ad cœnam Domini venitis, nolite diligere mundum, nec ea quæ in mundo sunt. Non dixit, Nolite habere; sed, Nolite diligere. Habuisti, possedisti, dilexisti. Amor rerum terrenarum, viscum est spiritualium pennarum. Eccc concupisti, hæsisti. Quis dabit tibi pennas sicut columbæ? Quando volabis, ubi vere requiescas? quando hic, ubi male hæsisti, perverse requiescere voluisti. Nolite diligere mundum, tuba divina est. Continuo hujus tubæ verbis orbi terrarum et universo dicitur mundo, Nolite diligere mundum, nec ea quæ in mundo sunt. Quisquis dilexerit mundum, non est charitas Patris in illo. Quoniam omnia quæ in mundo sunt, concupiscentia carnis sunt, et concupiscentia oculorum, et ambitio saeculi. Ab imo cœpit, quo Evangelium terminavit. Inde ille cœpit, ubi Evangelium terminum posuit. Concupiscentia carnis, Uxorem duxi. Concupiscentia oculorum, Quinque juga boum emi. Ambitio sæculi, Villam emi.","t":"The third said, “I have married a wife.” This is the pleasure of the flesh, which hinders many: would that it were outside, and not inside! There are people who say: “It is not well with a man unless he has the delights of the flesh.” They are the ones whom the apostle notes, saying: “Let us eat and drink; for tomorrow we die.” “Who has risen from there? Who has told us what goes on there? This we take with us: what is good for us in this time.” Whoever says this has married a wife, embraces the flesh, delights in the pleasures of the flesh, is excused from the supper: let him take care that he does not die of inner hunger. Attend to John, the holy apostle and evangelist: “Do not love the world, or the things in the world.” O you who come to the Lord’s supper, “do not love the world, or the things in the world.” He did not say, “Do not have”; but, “Do not love.” You have had, you have possessed, you have loved. The love of earthly things is birdlime on spiritual wings. See, you have desired; you have stuck fast. “Who will give you wings like a dove’s?” When will you fly where you may truly rest? When here, where you have wrongly stuck fast, you wished perversely to rest. “Do not love the world”: it is the divine trumpet. At once, in the words of this trumpet, it is said to the whole earth and the whole world, “Do not love the world, or the things in the world. Whoever loves the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of the age.” He began from the bottom, where the Gospel ended. He began there where the Gospel put the end. The lust of the flesh: “I have married a wife.” The lust of the eyes: “I have bought five yoke of oxen.” The ambition of the age: “I have bought a farm.”","f":"Augustine, <i>Serm.</i> 112.6 (PL 38:399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-6)."},"augustine-sermones/112.7":{"o":"Ideo autcm a parte totum per solos oculos commemorati sunt isti sensus, quia oculorum est in quinque sensibus principatus. Propterca cum proprie ad oculos pertineat visus, ipsum videre per omnes quinque sensus solemus appellare. Quomodo? Primo quod ad ipsos oculos pertinet, dicis, Vide quam candidum cst, intende et vide quam candidum est: hoc ad oculos pertinet. Audi et vide quam canorum est. Numquid conversim potes dicere: Audi et vide quam candidum est? Hoc quod dicitur, Vide, per omnes sensus currit: cæterorum autem sensuum proprietas non per se recurrit. Intende et vide quam canorum est: odora et vide quam suave est: gusta et vide quam dulce cst: tange et vide quam molle est. Utique quoniam sensus sunt, sic potius diceremus: Audi et senti quam canorum cst: odora ct senti quam suave est: gusta et senti quam dulce cst: tange ct senti quam calidum est: palpa et senti quam lene est: palpa et senti quam molle est. Nihil horum. Nam et ipse Dominus post resurrectionem cum apparuit discipulis suis, cumque cernentes adhuc titubarent in fide, putantes se spiritum videre: Quid, inquit, dubitatis? et quare cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos. Et parum est, Videte: Tangite, inquit, et palpate et videte. Intendite et videte, palpate ct videte: in solis oculis videtc, in omnibus sensibus videte. Quia interiorem fidei sensum quærebat, exterioribus corporis sensibus adjacebat. Nos nihil ab istis exterioribus sensibus in Domino carpsimus, auditu audivimus, corde credidimus: et ipsum auditum non ab illius ore, sed ab ore predicatorum ejus, ab orc illorum qui jain coenabant, ct nos ructuando invitabant.","t":"And these senses are mentioned, the whole by a part, through the eyes alone, because among the five senses the eyes have the primacy. That is why, although sight belongs properly to the eyes, we are accustomed to speak of “seeing” through all five senses. How? First, what belongs to the eyes themselves: you say, “See how white it is; I look and see how white it is”: this belongs to the eyes. “Listen and see how melodious it is.” Can you say conversely, “Listen and hear how white it is”? This word “see” runs through all the senses; but the property of the other senses does not run back through it. “Attend and see how melodious it is; smell and see how sweet it is; taste and see how sweet it is; touch and see how soft it is.” Surely, since they are senses, we should rather say: “Listen and sense how melodious it is; smell and sense how sweet it is; taste and sense how sweet it is; touch and sense how hot it is; feel and sense how smooth it is; feel and sense how soft it is.” We say none of these. For the Lord himself, when after the resurrection he appeared to his disciples, and when, seeing him, they still wavered in faith, thinking they saw a spirit, said: “Why are you troubled? And why do thoughts arise in your heart? See my hands and my feet.” And “see” is not enough: “Touch,” he says, “and handle, and see.” Look and see, handle and see: see in the eyes alone, see in all the senses. Because he was seeking the inner sense of faith, he lent himself to the outer senses of the body. We have taken nothing from these outer senses in the Lord: we have heard with our hearing, believed with our heart; and that hearing itself not from his mouth, but from the mouth of his preachers, from the mouth of those who were already at supper and, belching from it, were inviting us.","f":"Augustine, <i>Serm.</i> 112.7 (PL 38:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-7)."},"augustine-sermones/112.8":{"o":"Tollamus ergo de medio excusationes vanas et malas, et veniamus ad coenam, qua intrinsecus saginemur. Non nos impediat extollentia superbiæ, non nos extollat, vel non nos terreat curiositas illicita, et avertat a Deo: non nos impediat voluptas carnis a voluplate cordis. Veniamus, et saginemur. Et qui venerunt, nisi mendici, debiles, claudi, cæci? Illic autem non venerunt divites, sani, quasi bene ambulantes, et acute cernentes; multum de se præsumentes, et ideo desperatiores, quanto superbiores. Veniant mendici, quia ille invitat qui propter nos pauper factus est, cum dives esset, ut illius paupertate mendici ditaremur. Veniant debilcs: quia non est opus sanis medicus, sed male habenlibus. Vcniant claudi qui ci dicant: Compone gressus meos in semitis tuis. Veniant cæci qui dicant: Illumina oculos meos, ne unquam obdormiam in morte (Psal. xn, 4). Tales venerunt ad horam; illis prius invitatis, sua excusatione reprobatis: venerunt ad horam, intraverunt de plateis et vicis civitatis. Et respondit servus, qui missus erat, Domine, factum est ut jussisti, et adhuc locus est. Exi, inquit, in vias et sepes, et quos inveneris coge intrare. Quos inveneris, ut dignentur, noli exspectare; coge intrare. Magnam coenam, magnam domum paravi, non ibi patior locum vacare. Venerunt de plateis et vicis Gentes: veniant de sepibus hæretici, hic inveniunt pacem. Nam qui construunt sepes, divisiones quaerunt. Trahantur a sepibus, evellantur a spinis. In sepibus haeserunt, cogi nolunt. Voluntate, inquiunt, nostra intremus. Non hoc Dominus imperavit: Coge, inquit, intrare. Foris inveniatur necessitas, nascitur intus voluntas.","t":"So let us put away vain and evil excuses, and come to the supper, by which we may be fattened within. Let not the arrogance of pride hinder us, let it not lift us up; or let unlawful curiosity not frighten us and turn us away from God; let not the pleasure of the flesh hinder us from the pleasure of the heart. Let us come and be fattened. And who came, but beggars, the weak, the lame, the blind? But there did not come the rich, the healthy, those who as it were walk well and see sharply, who presume much on themselves, and so are the more hopeless the prouder they are. Let the beggars come, because he invites who for our sakes became poor, though he was rich, so that by his poverty we beggars might be made rich. Let the weak come: because “it is not the healthy who need a physician, but those who are sick.” Let the lame come, who say to him: “Order my steps in your paths.” Let the blind come, who say: “Enlighten my eyes, lest I ever sleep in death.” Such people came at the hour, those first invited having been rejected by their own excuse: they came at the hour, they came in from the streets and lanes of the city. And the servant who had been sent answered: “Lord, it is done as you commanded, and there is still room.” “Go out,” he says, “into the roads and hedges, and whomever you find, compel them to come in.” Whomever you find, do not wait for them to be willing: compel them to come in. “I have prepared a great supper, a great house; I do not allow a place to be empty there.” The Gentiles came from the streets and lanes: let the heretics come from the hedges; here they will find peace. For those who build hedges seek divisions. Let them be drawn from the hedges, plucked out from the thorns. They have stuck in the hedges; they do not want to be compelled. “Let us come in,” they say, “by our own will.” This is not what the Lord commanded: “Compel them,” he says, “to come in.” Let necessity be found outside; will is born within.","f":"Augustine, <i>Serm.</i> 112.8 (PL 38:400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/112-8)."},"augustine-sermones/113.1":{"o":"Quod admonemur, admonere debemus. Recens evangelica lectio admonuit facere amicos de mammona iniquitatis, ut eos qui faciunt, recipiant et ipsi in tabernacula aeterna. Qui sunt qui habebunt tabernacula aeterna, nisi sancti Dei? Et qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna, nisi qui eorum indigentiæ serviunt, et quod eis opus est, hilariter subministrant? Recordemur ergo, in novissimo judicio Dominum esse dicturum eis qui stabunt ad dexteram ejus, Esurivi, et dedistis mihi manducare: et cætera quæ nostis. Et cum illi quærerent quando ei obsequia ista præbuissent, respondit: Quando uni ex minimis meis fecistis, mihi fecistis. Isti minimi sunt qui recipiunt in tabernacula aeterna. Hoc dixit dextris, quia fecerunt: hoc dixit sinistris, quia facere noluerunt. Sed dextri qui fecerunt, quid acceperunt, vel potius quid accepturi sunt? Venite, inquit, benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi. Esurivi enim, et dedistis mihi manducare. Quando uni ex minimis meis fecistis, mihi fecistis. Minimi ergo qui sunt Christi? Illi sunt qui omnia sua dimiserunt, et secuti sunt eum, et quidquid habuerunt, paupcribus distribuerunt; ut Deo sine sæculari compede expediti servirent, et ab oneribus mundi liberatos, velut pennatos sursum humeros tollerent. ili sunt minimi. Quare minimi? Quia humiles, quia non elati, non superbi. Appendc minimos istos, et grave pondus invenies. Sed quid est, quod ait eos esse amicos de mammona iniquitatis? Quid est mammona iniquitatis? Primum quid est mammona? Verbum est enim quod latinum non cst. Hebræum verbum est, cognatum linguæ Punicæ Istæ enim linguæ sibi significationis quadam vicinitate sociantur. Quod Punici dicunt mammon, latine lucrum vocatur. Quod Hebræi dicunt mammona, latine divitiae vocantur. Ut ergo latine totum dicamus, hoc ait Dominus noster Jesus Christus, Facite vobis amicos de divitiis iniquitatis. Hoc quidam male intelligendo rapiunt res alienas, et aliquid inde pauperibus largiuntur, et putant se facere quod præceptum est. Dicunt enim: Rapere res alienas, mammona est iniquitatis; erogare inde aliquid, maxime egentibus sanctis, hoc eat facere amicos de mammona iniquitatis. Intellectas iste corrigendus est, imo de tabulis cordis vestri omnino delendus est. Nolo sic intelligatis. De justis laboribus facite eleemosynas: ex eo quod recte habetis date. Non enim corrupturi estis judicem Christum, ut non vos audiat cum pauperibus,. quibus tollitis. Si enim deprædareris aliquem invalidum, tu validior et potentior, et veniret tecum ad judicem bominem quemlibet in hac terra, habentem judicandi aliquam potestatem, velletque tecum causam dicere, si tu de praeda ct spoliatione illa inopis dares aliquid judici, ut pro te judicaret, judex ille vel tibi placeret? Nempe pro te judicavit, et tamen tanta vis est justitiae, ut et tibi displiceat. Noli tibi talem pingere Deum, noli collocare in templo cordis tui tale idolum. Non est talis Deus tuus, qualis non debes esse nec tu. Si tu non sic judices, sed juste judices; etiam sic melior est te Deus tuus: non est inferior; justior est, fons justitiæ est. Quidquid boni fecisti, inde sumpsisti; et quidqnid boni eructuasti, inde bibisti. Laudas vas, quia habet inde aliquid, et vituperas fontem? Nolite velle eleemosynas facere de fenore et usuris. Fidelibus dico, eis quibus Christi Corpus erogamus dico. Timete, corrigite vos: ne dicam postea, Tu facis et tu facis. Et puto, quia si fecero, non mihi debetis irasci, sed vobis, ut corrigamini. Ad hoc enim valet quod dictum est in Psalmo: Irascimini et nolite peccare. Volo.vos irasci, sed ut nou peccelis. Ut autem non peccetis, quibus habetis irasci, nisi vobis? Quid est enim homo poenitens, nisi homo irascens sibi? Ut accipiat veniam, de se ipso exigit pænam; et recte dicit Deo, Averte oculos tuos a peccatis meis, quoniam peccatum meum ego agnosco (Psal. i. ii. 5). Si tu agnoscis, et ille ignoscit. Qui faciebatis, nolite facere: non licet.","t":"What we are reminded of, we ought to remind you of. The recent Gospel reading reminded us to make friends by means of the mammon of iniquity, so that they too may receive those who do so into eternal dwellings. Who are those who will have eternal dwellings, if not the saints of God? And who are those to be received by them into eternal dwellings, if not those who serve their need and cheerfully supply what they require? Let us remember, then, that at the last judgment the Lord will say to those who stand at his right hand: “I was hungry, and you gave me food,” and the rest that you know. And when they asked when they had done him these services, he answered: “When you did it to one of the least of mine, you did it to me.” These least ones are those who receive into eternal dwellings. He said this to those on the right because they did it; he said it to those on the left because they would not do it. But those on the right who did it, what did they receive, or rather, what will they receive? “Come,” he says, “blessed of my Father, possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me food. When you did it to one of the least of mine, you did it to me.” Who, then, are Christ’s least ones? They are those who have left all they had and followed him, and distributed whatever they had to the poor, so as to serve God unencumbered, without worldly fetters, and, freed from the burdens of the world, lift up their shoulders as if winged. These are the least. Why least? Because humble, because not lifted up, not proud. Weigh these least ones, and you will find a heavy weight. But what does it mean that he says they are friends made by means of the mammon of iniquity? What is the mammon of iniquity? First, what is mammon? It is a word that is not Latin. It is a Hebrew word, related to the Punic language. For these languages are associated by a certain nearness of meaning. What the Punic speakers call mammon is called in Latin lucrum, “gain.” What the Hebrews call mammona is called in Latin divitiae, “riches.” To say it all in Latin, then, our Lord Jesus Christ said this: “Make friends for yourselves by means of the riches of iniquity.” Some, understanding this wrongly, seize what belongs to others and give some of it to the poor, and think they are doing what was commanded. For they say: “To seize what belongs to others is the mammon of iniquity; to pay out something from it, especially to needy saints, is to make friends by means of the mammon of iniquity.” This understanding must be corrected; rather, it must be wholly wiped from the tablets of your heart. I do not want you to understand it so. Give alms from honest labor: give from what you have rightly. For you are not going to bribe Christ the judge, so that he does not hear you together with the poor from whom you take. For if you robbed some weak person, you being stronger and more powerful, and he came with you before some judge on this earth who had some power of judging, and wanted to plead his case against you; if you gave the judge something from that plunder and robbery of the needy man so that he would judge in your favor, would that judge please even you? Of course he judged for you, and yet so great is the force of justice that he displeases even you. Do not paint yourself such a God; do not set up such an idol in the temple of your heart. Your God is not such as you yourself ought not to be. If you do not judge so but judge justly, even so your God is better than you: he is not inferior; he is more just; he is the fountain of justice. Whatever good you have done, you drew from there; and whatever good you have belched out, you drank from there. Do you praise the vessel because it has something from there, and find fault with the fountain? Do not want to give alms from interest and usury. I say this to the faithful, to those to whom we dispense the body of Christ. Fear; correct yourselves: lest I say later, “You do it, and you do it.” And I think that if I do, you ought not to be angry with me, but with yourselves, so as to be corrected. For this is the use of what is said in the Psalm: “Be angry, and do not sin.” I want you to be angry, but so as not to sin. And so as not to sin, with whom should you be angry but yourselves? For what is a penitent man but a man angry with himself? To receive pardon, he exacts punishment from himself; and he rightly says to God: “Turn away your eyes from my sins, for I acknowledge my sin.” If you acknowledge, he pardons. You who were doing it, do not do it: it is not allowed.","f":"Augustine, <i>Serm.</i> 113.1 (PL 38:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/113-1)."},"augustine-sermones/113.3":{"o":"Sed jam si fecistis, et pecunias tales habetis, et inde saccellos implestis, inde thesaurizabatis: de malo est quod habeas, jam nolite malum addere, et facite vobis amicos de mammona iniquitatis. Numquid Zacchæus de bono habebat? Legite et videte. Major erat publicanorum, id est, cui vectigalia publica conferebantur: inde habebat divitias. Multos presserat, multis abstulerat, multa congesserat. Intravit domum ejus Christus, et venit salus super domum ejus: sic enim ait ipse Dominus, Hodie salus domui huic facta eat. Sed ipsam salutem videte. Primo desiderabat Dominum videre, quia statura parvus erat: sed turba impediente ascendil in arborem sycomori, et vidit transeuntem. Ille autem aspexit cum, et ait: Zacchæe, descende; apud te oportet me manere. Tu pendes, sed non te suspendo, hoc est, non te differo. Volebas videre transeuntem, hodie me apud te invenies habitantem. Ingressus est ad eum Dominus: repletus ille gaudio ait, Dimidium rerum mearum do pauperibus. Ecce quomodo currit, qui currit facere amicos de mammona iniquitatis. Et ne reus aliunde teneretur: Si cui aliquid tuli, ait, quadruplum reddam. Inflixit sibi condemnationem, ne incurreret damnationem. Ergo qui habetis de malo, facite inde bonum. Qui non habetis de malo, nolite acquirere de malo. Esto bonus tu qui bonum facis de malo: et cum coeperis aliquid boni facere de malo, noli remanere tu malus. Nummi tui convertuntur in bonum, et tu remanes malus?","t":"But if you have already done it, and you have such money, and have filled your purses with it, and were storing up treasure from it: what you have is from evil; do not now add evil to it, and make friends for yourselves by means of the mammon of iniquity. Did Zacchaeus have his wealth from good? Read and see. He was chief of the tax collectors, that is, the one to whom the public taxes were brought: from this he had his riches. He had oppressed many, taken from many, amassed much. Christ entered his house, and salvation came upon his house: for so the Lord himself says, “Today salvation has come to this house.” But see that salvation. First he wanted to see the Lord, because he was short in stature; but as the crowd was in the way, he climbed a sycamore tree and saw him passing. And the Lord looked at him and said: “Zacchaeus, come down; I must stay at your house.” You are hanging, but I do not keep you hanging, that is, I do not put you off. You wanted to see me passing by; today you will find me staying with you. The Lord went in to him; filled with joy, he said, “Half of my goods I give to the poor.” See how he runs who runs to make friends by means of the mammon of iniquity. And lest he be held guilty on some other count: “If I have taken anything from anyone,” he said, “I will restore it fourfold.” He inflicted a sentence on himself, so as not to incur condemnation. So you who have it from evil, make good from it. You who do not have it from evil, do not acquire it from evil. Be good, you who make good from evil: and when you begin to make some good from evil, do not remain evil yourself. Are your coins turned to good, and do you remain evil?","f":"Augustine, <i>Serm.</i> 113.3 (PL 38:401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/113-3)."},"augustine-sermones/113.4":{"o":"Est quidem et alius intellectus; nec ipsum tacebo. Mammona iniquitatis, divitiæ sunt saeculi omnes, undecumque sint. Undecumque enim congregentur, mammona iniquitatis est, id est, divitiæ sunt iniquitatis. Quid est, divitiae sunt iniquitatis? Pecunia est, quam nomine divitiarum appellat iniquitas. Si enim veras divitias quæris, aliæ sunt. Talibus Job nudus abundabat, quando in Deum cor plenum habebat, et laudes Deo perditis omnibus rebus tanquam gemmas pretiosissimas proferebat ( Job I, 21). De quo thesauro, si nihil habebat? Ipsae sunt verae divitiæ. Istæ autem ab iniquitate appellantur divitiæ. Habes illas, non reprehendo: hæreditas venit, pater tuus dives fuit, et dimisit tibi. Honeste acquisisti: de justis laboribus plenam domum habes, non reprehendo. Tamen etiam sic noli illas dicere divitias. Nam si dicis illas divitias, amabis illas: et si amaveris illas, peribis cum illis. Perde, ne pereas: dona, ut acquiras: semina, ut metas. Has divitias noli appellare; quia veræ non sunt. Paupertate plenae sunt, et semper obnoxiae casibus. Quales divitiæ sunt, propter quas latronem times, propter quas times servum tuum, ne te occiso auferat, et fugiat? Si verae divitiae essent, securitatem tibi darent.","t":"There is indeed another understanding too; I will not keep silent about it either. The mammon of iniquity is all the riches of the world, wherever they come from. For wherever they are gathered from, they are the mammon of iniquity, that is, the riches of iniquity. What does “the riches of iniquity” mean? It is money, which iniquity calls by the name of riches. For if you seek true riches, they are other. Job, naked, abounded in such riches when he had a heart full toward God, and, having lost everything, brought forth praises to God like the most precious jewels. From what treasure, if he had nothing? These are the true riches. But those riches are named by iniquity. You have them; I do not find fault: an inheritance came, your father was rich and left them to you. You acquired them honestly: you have a house full from honest labor; I do not find fault. Yet even so, do not call them riches. For if you call them riches, you will love them; and if you love them, you will perish with them. Lose, so that you may not perish: give, so that you may gain: sow, so that you may reap. Do not call these riches, because they are not true ones. They are full of poverty, and always exposed to accidents. What kind of riches are these, because of which you fear a robber, because of which you fear your slave, lest he kill you, take them, and flee? If they were true riches, they would give you security.","f":"Augustine, <i>Serm.</i> 113.4 (PL 38:401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/113-4)."},"augustine-sermones/113.5":{"o":"Ergo illae sunt veræ divitiæ, quas cum habuerimus, perdere non possumus. Et ne forte propter illas furem timeas, ibi erunt ubi nullus auferat. Audi Dominum tuum: Thesaurizate vobis thesauros in cælo, quo fur non accedat. Tunc erunt divitiæ, quando ad eas migraveris. Quamdiu in terra sunt, divitiæ non sunt. Sed divitias vocat illas mundus, iniquitas vocat. Deus ideo mammona iniquitatis, quia divitias illas vocat iniquitas. Audi Psalmum: Domine, libera me de manu filiorum alienorum, quorum os locutum est vanitatem; et dextera eorum dextera iniquitatis. Quorum filii sicut novellae constabilitæa juventute sua. Filia eorum compositæ, circumornatæ sicut similitudo templi. Cellaria eorum plena, eructuantia ex hoc in illud. Boves eorum crassi, oves eorum fecundæ, multiplicatæ in itineribus suis. Non est ruina maceriæ, neque transitus, neque clamor in plateis eorum. Vidisti Psalmum, qualem felicitatem descripsit: sed audi qui sint, quos proposuit filios iniquitatis. Quorum os locutum eat vanitatem. et dextera eorum dextera inquitatis. Ipsos proposuit, et dixit felicitatem eorum tantum super terram. Et quid adjunxit? Beatum dixerunt populum cui haec sunt. Sed qui dixerunt? Filii alieni, alienigenae, et non pertinentes ad semen Abrahæ: ipsi dixerunt populum beatum cui hcec sunt. Qui dixerunt? Quorum os locutum eat vanitatem. Ergo vanum est, dicere beatos esse eos quibus haec sunt. Et tamen dicitur ab eis quorum os locutum est vanitatem. Ab ipsis dicuntur istae divitiæ, quae vocantur mammona iniquitatis. Tu autem quid dicis? Quia illi filii alieni, quia illi quorum os locutumest vanitatem, dixerunt beatum esse populum cui hæc sunt; tu quid dicis? Falsæ sunt istæ divitiæ, da milii veras. Reprehendis ista, ostende quod laudas. Vis ut contemnam hoc, ostende quod præferam. Dicat ipse Psalmus. Qui enim dixit, Beatum dixerunt populum cui hæc sunt; tale nobis dat responsum, quasi diceremus illi, id est, ipsi Psalmo, Ecce hoc nobis tulisti, et nihil nobis dedisti: ecce ista, ecce ista contemnimus, unde vivimus? unde beati erimus? Quia qui locuti sunt, ipsi de se ipsis recipient. Homines enim divitias habentes beatos esse dixerunt. Tu quid dicis? Respondet quasi sic interrogatus, et dicit, Illi dicunt divites beatos: ego dico, Beatus populus cujus eat Dominus Deus ipsius (Psal. CXLIII, i 1-15). Audisti veras divitias, fac amicos de mammona iniquitatis, et cris beatus populus, cujus est Dominus Deus ipsius. Aliquando transimus viam, et videmus amænissimos et. uberes fundos, et dicimus: Cujus est ille fundus? Asseritur illius: et nos dicimus, Beatus homo: vanitatem loquimur. Beatus cujus est illa domus, beatus cujus est ille fundus, beatus cujus est illud pecus, beatus cujus est ille servus, beatus cujus est illa familia. Tolle vanitatem, si vis audire veritatcm. Beatus est, cujus est Dominus Deus ipsius. Non enim cnjus est fundus iste, beatus est: sed cujus est ille Deus. Sed ut apertissime beatitudinem rerum annunties, dicis quod beatam te fecit fundus tuus. Quare? Quia inde vivis. Nam quando laudas pro magno fundum tuum, hoc dicis: Ipse me pascit, inde vivo. Attende unde vivas. Ille est unde vivis, cui dicis: Apud te eat fons vitce. Beatus populus cujus eat Dominus Deus ipsius. 0 Domine Deus meus, o Domine Deus noster, ut veniamus ad te, fac nos beatos de te. Nolumus de auro, neque de argento, nec de fundis: nolumus de terrenis istis, et vanissimis, et caducæ vitæ transitoriis. Non loquatur os nostrum vanitatem. Fac nos beatos de te, quia non perdemus te. Cum tenuerimus te, nec te perdemus, nec nos peribimus. Fac nos beatos de'te, quia Beatus populus, cujus eat Dommus Deus ipsius. Nec irascitur si dixerimus de Deo, Fundus noster. Legimus enim quoniam Dominus pars hæreditatis meæ. Magna res, fratres, et hæreditas ipsius sumus, et hæreditas nostra est: quia et colimus eum, et colit nos. Nulla est injuria illi quia colit nos. Quia si nos colimus illum ut Deum nostrum, ille colit nos ut agrum suum. Et ut sciatis quia colit nos, audite eum quein misit nobis: Ego sum, inquit, vitis, vos estis palmites, Pater meus agricola est (Joan. iv, i, 5). Ergo colit nos. Sed si fructum reddamus, parat horreum. Si autem sub tanto cultore steriles esse voluerimus, et pro frumento spinas protulerimus: nolo dicere quod sequitur, ad gaudium finiamus. Conversi ad Dominum, etc.","t":"So those are true riches which, when we have them, we cannot lose. And lest perhaps you fear a thief because of them, they will be where no one takes them away. Hear your Lord: “Lay up for yourselves treasures in heaven, where no thief comes near.” Then they will be riches, when you have moved to them. As long as they are on earth, they are not riches. But the world calls them riches; iniquity calls them so. God calls it the mammon of iniquity for this reason, because iniquity calls those things riches. Hear the Psalm: “Lord, deliver me from the hand of foreign sons, whose mouth has spoken vanity, and their right hand is a right hand of iniquity; whose sons are like young plants, established in their youth; their daughters adorned, decked out round like the likeness of a temple; their storerooms full, overflowing from one into another; their oxen fat, their sheep fruitful, multiplying in their paths; no breach in the wall, no going out, no outcry in their streets.” You have seen the Psalm, what happiness it described: but hear who they are whom it set forth, the sons of iniquity: “whose mouth has spoken vanity, and their right hand is a right hand of iniquity.” It set them forth, and described their happiness only on earth. And what did it add? “They have called the people happy who have these things.” But who said it? Foreign sons, aliens, not belonging to the seed of Abraham: they called the people happy who have these things. Who said it? Those “whose mouth has spoken vanity.” So it is vanity to call those happy who have these things. And yet it is said by those whose mouth has spoken vanity. By them these riches are named, which are called the mammon of iniquity. But what do you say? Since those foreign sons, since those whose mouth has spoken vanity, called the people happy who have these things, what do you say? “These riches are false; give me true ones. You find fault with these; show what you praise. You want me to despise this; show me what I am to prefer.” Let the Psalm itself say. For he who said, “They have called the people happy who have these things,” gives us such an answer, as if we said to him, that is, to the Psalm itself: “See, you have taken this from us and given us nothing: see, these things, see, these things we despise; what shall we live on? From what shall we be happy?” For those who spoke will receive from themselves. For men called those happy who have riches. What do you say? He answers as if so questioned, and says: “They call the rich happy: I say, Happy the people whose God is the Lord.” You have heard of true riches: make friends by means of the mammon of iniquity, and you will be the happy people whose God is the Lord. Sometimes we pass along a road and see most pleasant and fertile estates, and we say: “Whose is that estate?” We are told it is so-and-so’s; and we say, “Happy man”: we speak vanity. Happy whose is that house, happy whose is that estate, happy whose is that flock, happy whose is that slave, happy whose is that household. Take away vanity, if you want to hear truth. “Happy is he whose God is the Lord.” For not he whose that estate is is happy, but he whose God he is. But to proclaim most openly the happiness of things, you say that your estate has made you happy. Why? Because you live from it. For when you praise your estate as something great, you say this: “It feeds me; I live from it.” Consider what you live from. He is the one you live from, to whom you say: “With you is the fountain of life.” “Happy the people whose God is the Lord.” O Lord my God, O Lord our God, so that we may come to you, make us happy from you. We do not want to be happy from gold, nor from silver, nor from estates: we do not want it from these earthly, most vain, passing things of a fleeting life. Let our mouth not speak vanity. Make us happy from you, because we shall not lose you. When we have held you, we shall neither lose you nor perish ourselves. Make us happy from you, because “happy the people whose God is the Lord.” Nor is he angry if we say of God, “Our estate.” For we read, “The Lord is the portion of my inheritance.” A great thing, brothers: we are both his inheritance and he is our inheritance: because we both worship him and he cultivates us. It is no insult to him that he cultivates us. For if we worship him as our God, he cultivates us as his field. And so that you may know that he cultivates us, hear him whom he sent to us: “I am the vine,” he says, “you are the branches; my Father is the farmer.” So he cultivates us. But if we yield fruit, he prepares a barn. But if under so great a cultivator we choose to be barren, and bring forth thorns instead of wheat, I do not want to say what follows; let us end on joy. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 113.5 (PL 38:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/113-5)."},"augustine-sermones/114.1":{"o":"Sanctum Evangelium, quod modo cum recitaretur audivimus, de remissione nos admonuit peccatorum. Hinc admonendi estis ex sermone nostro. Ministri enim sumus verbi, non nostri, sed utique Dei et Domini nostri, cui nemo sine gloria servit, quem nemo sine poena contemnit. Ipse ergo Dominus Deus noster, qui manens apud Patrem fecit nos, et factus pro nobis refecit nos; ipse Dominus Deus noster Jesus Christus ait nobis quod modo audivimus in Evangelio: Si peccaverit in te, inquit, frater tuus, corripe illum; et si pænitentiam egerit, dimitte iili: et si septies in die peccaverit in te, et veniens dixerit, Pænitet me, dimitte illi. Septies in die, noluit intelligi, nisi quotiescumque; ne forte peccet octies, et nolis ignoscere. Quid est ergo septies? Semper, quotiescumque peccaverit eumque poenituerit. Hoc enim est, Septies in die laudabo te; quod est in alio Psalmo, Semper laus ejus in ore meo. Et quare septies pro eo quod est semper ponatur, certissima ratio est, septem quippe diebus venientibus et redeuntibus totum volvitur tempus.","t":"The holy Gospel which we heard just now when it was recited reminded us of the forgiveness of sins. You are to be reminded of this by our sermon. For we are ministers of the word, not ours but surely of God and our Lord, whom no one serves without glory, whom no one despises without punishment. He, then, our Lord God, who abiding with the Father made us, and being made for us remade us, our Lord God Jesus Christ himself, says to us what we have just heard in the Gospel: “If your brother sins against you,” he says, “rebuke him; and if he repents, forgive him: and if he sins against you seven times in a day, and comes saying, I repent, forgive him.” By “seven times in a day” he wanted nothing understood but “as often as”; lest perhaps he sin eight times and you refuse to forgive. What, then, is “seven times”? Always, as often as he sins and repents. For this is “Seven times a day I will praise you,” which is in another Psalm, “His praise is always in my mouth.” And the most certain reason why seven is put for always is that all time revolves in seven days coming and returning.","f":"Augustine, <i>Serm.</i> 114.1 (PL 38:402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/114-1)."},"augustine-sermones/114.2":{"o":"Quisquis ergo Christum cogitas, et cupis accipere quod promisit, noli esse piger facere quod præcepit. Quid enim promisit? Vitam aeternam. Et quid præcepit? Dari fratri tuo veniam. Tanquam diceret tibi: Tu homo, da homini veniam, ut ego Deus ad te veniam. Sed ut omittam, vel potius intermittam altiora illa divina promissa, in quibus nos Creator noster facturus est aequales Angelis suis, ut cum illo et in illo et de illo sine fine vivamus: ut hoc interim non dicam, hoc ipsum quod juberis fratri tuo dare, a Deo tuo non vis accipere? Hoc ipsum, inquam, quod juberis fratri tuo dare, a Domino tuo non vis accipere? Dic mihi si non vis, et noli dare. Quid est hoc, nisi ut poscenti ignoscas, si tibi poscis ignosci? Aut si non habes quod tibi ignoscatur, audeo dicere, Noli ignoscere. Quanquam nec hoc dicere debui. Etsi non habes quod tibi ignoscatur, ignosce.","t":"Whoever, then, you are who think of Christ and long to receive what he promised, do not be slow to do what he commanded. For what did he promise? Eternal life. And what did he command? That pardon be given to your brother. As if he were saying to you: “You, a man, give pardon to a man, so that I, God, may come to you.” But to omit, or rather to set aside for a while, those higher divine promises, in which our Creator is going to make us equal to his angels, so that we may live without end with him and in him and from him; not to speak of this for the moment: this very thing which you are commanded to give your brother, do you not want to receive from your God? This very thing, I say, which you are commanded to give your brother, do you not want to receive from your Lord? Tell me if you do not want it, and do not give it. What is this, except that you forgive one who asks, if you ask to be forgiven? Or if you have nothing to be forgiven, I dare to say: do not forgive. And yet I ought not to have said even this. Even if you have nothing to be forgiven, forgive.","f":"Augustine, <i>Serm.</i> 114.2 (PL 38:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/114-2)."},"augustine-sermones/114.3":{"o":"Dicturus es mihi modo: Sed ego non sum Deus, homo sum peccator. Deo gratias, quod confiteris esse peccata tua. Ergo ignosce, ut dimittantur tibi. Hortatur nos tamen ipse Dominus Deus noster ut imitemur eum. Primo ipse Deus Christus, de quo apostolus Petrus dixit; Christus pro nobis passus eat, relinquens vobis exemplum, ut sequamini vestigia ejus; qui peccatum non fecit, nec inventus est dolus in ore ejus. Et utique ipse non habebat peccatum, et mortuus est pro peccatis nostris, et sanguinem suum fudit in remissionem peccatorum. Suscepit pro nobis quod non debebat, ut nos a debito liberaret. Non debebat mori, nec nos vivere. Quare? Quia peccatores eramus. Nec mors debebatur illi, nec vita nobis: quod ei non debebatur accepit, quod nobis non debebatur dedit. Sed quoniam de remissione agitur peccatorum, ne multum ad vos putetis imitari Christum, Apostolum audite dicentem, Donantes vobismetipsis, sicut et Deus in Christo donavit vobis. Estote ergo imitatores Dei. Apostoli verba sunt, non mea: Estote ergo imitatores Dei. Certe superbum est imitari Deum? Audi Apostolum: Estote imitatores Dei, sicut filii charissimi. Filius diceris: si respuis imitationem, quare quaeris hæeditatem?","t":"You will say to me now: “But I am not God; I am a sinful man.” Thanks be to God that you confess that you have sins. So forgive, so that they may be forgiven you. Yet our Lord God himself urges us to imitate him. First, God Christ himself, of whom the apostle Peter said: “Christ suffered for us, leaving you an example, that you should follow in his steps; who committed no sin, nor was deceit found in his mouth.” And certainly he had no sin, and he died for our sins, and shed his blood for the forgiveness of sins. He took on for us what he did not owe, so as to free us from debt. He did not owe death, nor did we owe life. Why? Because we were sinners. Neither was death owed to him, nor life to us: he received what was not owed to him; he gave what was not owed to us. But since we are dealing with the forgiveness of sins, lest you think it too much for you to imitate Christ, hear the apostle saying: “Forgiving one another, as God in Christ has forgiven you. Be, then, imitators of God.” These are the apostle’s words, not mine: “Be, then, imitators of God.” Surely it is proud to imitate God? Hear the apostle: “Be imitators of God, as dearest children.” You are called a son: if you reject imitation, why do you seek the inheritance?","f":"Augustine, <i>Serm.</i> 114.3 (PL 38:403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/114-3)."},"augustine-sermones/114.4":{"o":"Hoc dicerem si nihil peccati haberes, quod tibi relaxari desiderares. Modo autem quisquis es, homo es: justus sis licet, homo es; laicus sis, homo es; monachus sis, homo es; clericus sis, homo es; episcopus sis, homo es; apostolus sis, homo es. Vocem apostoli audi: Si dixerimus quia peccatum non habemus, nos ipsos seducimus. Ille, ille, ille Joannes et evangelista, quem Dominus Christus præ cæteris diligebat, qui supra pectus ejus discumbebat, ipse ait, Si dixerimus: non dixit, Si dixeritis quia peccatum non habetis; sed, Si dixerimus quia peccatum non habemus, noa ipsos seducimus, et veritas in nobis non est. Junxit se in culpa, ut jungeretur et in venia. Si dixerimus: videte quis dicat: Si dixerimus quia peccatum non habemus, noa ipsos seducimus, et veritas in nobis non est. Si autem confessi fuerimus peccata nostra, fidelis eat et justus, qui dimittat nobis peccata, et mundet noa ab omni iniquitate. Quomodo mundat? Ignoscendo, non quasi inveniens quod puniat, sed inveniens quod dimittat. Ergo si habemus peccata, fratres, ignoscamus petentibus. Non inimicitias in corde nostro contra alterum retineamus. Plus enim inimicitiæ retentæ vitiant ipsum cor nostrum.","t":"I would say this if you had no sin that you wanted remitted to you. But now, whoever you are, you are a man: though you are righteous, you are a man; though you are a layman, you are a man; though you are a monk, you are a man; though you are a cleric, you are a man; though you are a bishop, you are a man; though you are an apostle, you are a man. Hear the voice of an apostle: “If we say that we have no sin, we deceive ourselves.” He, he, he, John, the evangelist too, whom the Lord Christ loved above the rest, who reclined on his breast, he says, “If we say”: he did not say, “If you say that you have no sin,” but, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” He joined himself in the fault, so as to be joined in the pardon too. “If we say”: see who says it: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” How does he cleanse? By forgiving: not as finding something to punish, but as finding something to remit. So if we have sins, brothers, let us forgive those who ask. Let us not keep enmities in our heart against another. For enmities kept do more to corrupt our own heart.","f":"Augustine, <i>Serm.</i> 114.4 (PL 38:403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/114-4)."},"augustine-sermones/114.5":{"o":"Volo ergo te ignoscentem, quia teneo veniam postulantem. Rogaris, ignosce: rogaris, et rogabis; rogaris, ignosce; tu rogabis ut ignoscatur tibi. Ecce veniet tempus orandi: in verbis quæ dicturus es, teneo te. Dicturus es, Pater noster, qui es in cælis. Non enim eris in numero filiorum, si non dicturus es, Pater noster. Ergo dicturus es, Pater noster, qui es in coelis. Sequere: Sanctificetur nomen tuum. Dic adhuc: Adveniat regnum tuum. Adhuc sequere: Fiat voluntas tua, sicut in cælo, et in terra.Vide quid adjungas: Panem nostrum quotidianum da nobis hodie. Ubi suut divitiæ tuae? Ecce mendicas. Interim tamen unde agitur, dic adhuc post: Panem nostrum quotidianum da nobis hodie. Dic adhuc quod sequitur: Dimitte nobis debita nostra. Venisti ad verba mea: Dimitte, inquit, nobis debita nostra. Quo jure? quo pacto? quo placito? quo chirographo recitato? Sicut et nos dimittimus debitoribus nostris.. Parum est quod non dimittis: adhuc et Deo mentiris. Conditio posita est, fixa est lex: Dimitte, sicut dimitto. Ergo non dimittit, nisi dimittas. Dimitte, sicut dimitto. Petenti vis ut dimittatur tibi, petenti dimitte. Preces istas Jurisperitus caeli dictavit: non te fallit; secundum coelestem ejus vocem posce: dic, Dimitte nobis, sicut et nos dimittimus; et fac quod dicis. Qui mentitur in Precibus, beneficio caret: qui mentitur in Precibus, et perdit causam et invenit poenam. Et si aliquis mentitur imperatori, cum venerit, convincitur quia mentitur: quando autem tu orando mentiris in ipsa oratione convinceris. Non enim Deus ut te convincat testes ad te quaerit. Qui tibi dictavit Preces, advocatus est tuus: si menliris, testis est; si non te corrigis, judex erit tuus: Ergo et dic, et fac. Quia si non dicis, contra jus petendo non impetras: si autem dicis et non facis, etiam mendacii reus eris. Non est qua versus iste transeatur, nisi quod dicimus impleatur. Numquid delere istum versum poterimus de oratione nostra? An vultis ut illud ibi sit, Dimitte nobis debita nostra: et deleamus quod sequitur, Sicut et nos dimittimus debitoribus nostris? Non delebis, ne ante delearis. In oratione ergo dicis, Da; dicis Dimitte: ut accipias quod non habes, et relaxetur tibi quod deliquisti. Ergo vis accipere, da: vis ut dimittatur tibi, dimitte. Brevis complexio est. Ipsum Christum audi alio loco: Dimittite, et dimittetur vobis; date, et dabitur vobis. Dimittite, et dimittetur vobis. Quid dimittetis? Quod in vobis alii peccaverunt. Quid et vobis dimittetur? Quod peccastis, Dimittite. Date, et dabitur vobis quod desideratis, vitam æternam. Fulcite pauperis vitam temporalem, sustentate; pauperis vitam præsentalem, et pro isto tam parvo terrenoque semine accipietis messem vitam æternam. Amen.","t":"So I want you forgiving, because I hold you asking for pardon. You are asked: forgive. You are asked, and you will ask; you are asked: forgive; you will ask to be forgiven. See, the time for praying will come: in the words you are going to say, I hold you. You are going to say, “Our Father, who are in heaven.” For you will not be in the number of the sons if you are not going to say, “Our Father.” So you are going to say, “Our Father, who are in heaven.” Go on: “Hallowed be your name.” Say further: “Your kingdom come.” Go on further: “Your will be done, as in heaven, so on earth.” See what you add: “Give us this day our daily bread.” Where are your riches? See, you are begging. Meanwhile, though, since that is the matter in hand, say next: “Give us this day our daily bread.” Say further what follows: “Forgive us our debts.” You have come to my words: “Forgive us,” he says, “our debts.” By what right? On what terms? By what agreement? On reading out what bond? “As we also forgive our debtors.” It is little that you do not forgive: you also lie to God. The condition is set, the law is fixed: “Forgive, as I forgive.” So he does not forgive unless you forgive. “Forgive, as I forgive.” You want to be forgiven when you ask; forgive the one who asks. The heavenly lawyer dictated these prayers: he does not deceive you; ask according to his heavenly voice: say, “Forgive us, as we also forgive”; and do what you say. Whoever lies in his prayers loses the benefit; whoever lies in his prayers both loses his case and finds punishment. And if someone lies to the emperor, when the emperor comes he is convicted of lying: but when you lie in praying, you are convicted in the prayer itself. For God does not look for witnesses against you to convict you. He who dictated the prayers to you is your advocate: if you lie, he is a witness; if you do not correct yourself, he will be your judge. So both say it and do it. For if you do not say it, you do not obtain, since you ask against the law; but if you say it and do not do it, you will also be guilty of lying. There is no way to get past this verse except to fulfill what we say. Shall we be able to delete this verse from our prayer? Or do you want “Forgive us our debts” to be there, and delete what follows, “as we also forgive our debtors”? You will not delete it, lest you be deleted first. In prayer, then, you say, “Give”; you say, “Forgive”: so that you may receive what you do not have, and what you have done wrong may be remitted. So you want to receive: give. You want to be forgiven: forgive. It is a short summary. Hear Christ himself in another place: “Forgive, and you will be forgiven; give, and it will be given to you.” “Forgive, and you will be forgiven.” What will you forgive? What others have sinned against you. And what will be forgiven you? What you have sinned. “Forgive.” “Give, and it will be given to you”: what you desire, eternal life. Support the temporal life of the poor; sustain the present life of the poor; and for so small and earthly a seed you will receive the harvest of eternal life. Amen.","f":"Augustine, <i>Serm.</i> 114.5 (PL 38:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/114-5)."},"augustine-sermones/115.1":{"o":"Lectio sancti Evangelii aedificat nos ad orandum ct credendum, et non de nobis, sed de Domino præsumendum. Quae ad orandum major hortatio, quam ut nobis de judice iniquo proponeretur similitudo? Judex enim iniquus, nec Deum timens, nec hominem reverens, audivit tamen viduam interpellantem se, victus tædio, non pietate inclinatus. Si ergo exaudivit qui oderat quod rogabatur, quomodo exaudit qui ut rogemus hortatur? Cum ergo nobis ista e contrario comparatione Dominus suaderet, Quia oportet semper orare, et non deficere; adjecit et ait, Verumtamen cum venerit Filius hominis, putas inveniet fidem in terra? Si fides deficit, oratio perit. Quis enim orat quod non credit? Unde et Apostolus beatus, cum ad orandum exhortaretur, ait: Omnis quicumque invocaverit nomen Domini, salvus erit. Et ut ostenderet fidem fontem esse orationis, nec posse ire rivum, ubi caput aquæ siccatur, adjunxit atque ait: Quomodo autem invocabunt in quem non crediderunt? Ergo ut oremus, credamus; et ut ipsa non deficiat fides qua oramus, oremus. Fides fundit orationem, fusa oratio fidei impetrat firmitatem. Fides, inquam, fundit orationem, fusa oratio etiam ipsi fidei impetrat firmitatem. Etenim ne in tentationibus deficeret fides, propterea Dominus ait: Vigilate et orate, ne intretis in tentationem. Vigilate, inquit, et orate, ne intretis in tentationem. Quid est, in tentationem intrare, nisi a fide exire? In tantum enim tentatio proficit,. in qunntum fides deficit; et in tantum tentatio deficit, in quantum fides proficit. Nam ut apertius noverit Charitas vestra, de fide ne deficeret et periret, dixisse Dominum, Vigilate et orate, ne intretis in tentationem: eo loco Evangelii ait, Hac nocte postulavit satanas vexare vos sicut triticum; et ego rogavi pro te, Petre, ne deficiat fides tua ( Luc. XXII, 46, 31, 32), Rogat qui tuetur, et non rogat qui periclitatur? Quod autem ait Dominus, Cum venerit Filius hormnis, putas inveniet fidem in terra? de fide dixit, quae perfecta est. Ipsa enim vix invenitur in terra. Ecce plena est Dei Ecclesia: quis huc accederet, si nulla esset fides? Quis non montes transferret, si plena esset fides? Attendite ipsos Apostolos: dimissis omnibus suis, calcata spe sæculi, Dominum non sequerentur, nisi magnam haberent fidem; et tamen si plenam fidem baberent, non dicerent Domino, Auge nobis fidem. Vide etiam illum utrumque de se confitentem (vide fidem, et non plenam fidem), qui cum obtulisset Domino filium suum a malo daemonio sanandum, et esset interrogatus utrum crederet, respondit et ait: Credo, Domine, adjuva incredulitatem meam. Credo, inquit, Credo, Domine: ergo est fides. Sed adjuva incredulitatem meam: ergo non plena est fides.","t":"The reading of the holy Gospel builds us up to pray and to believe, and to trust not in ourselves but in the Lord. What greater encouragement to pray than that the likeness of the unjust judge was set before us? For the unjust judge, neither fearing God nor respecting man, yet heard the widow who pestered him, overcome by weariness, not moved by goodness. If, then, he heard who hated what he was asked, how does he hear who urges us to ask? So when the Lord had persuaded us of this by a comparison from the opposite, “that one ought always to pray and not lose heart,” he added and said, “But when the Son of Man comes, do you think he will find faith on earth?” If faith fails, prayer perishes. For who prays for what he does not believe? Hence the blessed apostle too, when he was urging us to pray, said: “Everyone who calls on the name of the Lord will be saved.” And to show that faith is the fountain of prayer, and that the stream cannot flow where the source of the water dries up, he added and said: “But how will they call on him in whom they have not believed?” So let us believe so that we may pray; and let us pray so that the faith by which we pray may not fail. Faith pours out prayer; prayer poured out obtains firmness for faith. Faith, I say, pours out prayer; prayer poured out obtains firmness even for faith itself. For it was so that faith might not fail in temptations that the Lord said: “Watch and pray, that you may not enter into temptation.” “Watch,” he says, “and pray, that you may not enter into temptation.” What is it to enter into temptation, but to go out from faith? For temptation advances as far as faith fails, and temptation fails as far as faith advances. For so that your Charity may know more plainly that the Lord said, “Watch and pray, that you may not enter into temptation,” about faith, lest it fail and perish, in that place of the Gospel he says: “This night Satan has asked to sift you like wheat; and I have prayed for you, Peter, that your faith may not fail.” Does he who protects pray, and he who is in danger not pray? But when the Lord said, “When the Son of Man comes, do you think he will find faith on earth?”, he spoke of faith that is perfect. For that is scarcely found on earth. See, God’s church is full: who would come here if there were no faith? Who would not move mountains if faith were full? Look at the apostles themselves: having left all they had, trampling on the hope of the world, they would not have followed the Lord unless they had great faith; and yet, if they had full faith, they would not say to the Lord, “Increase our faith.” See also that man confessing both of himself (see faith, and not full faith), who, when he had brought his son to the Lord to be healed of an evil demon and was asked whether he believed, answered and said: “I believe, Lord; help my unbelief.” “I believe,” he says, “I believe, Lord”: so there is faith. “But help my unbelief”: so faith is not full.","f":"Augustine, <i>Serm.</i> 115.1 (PL 38:404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/115-1)."},"augustine-sermones/115.2":{"o":"Sed quia fides non est superborum, sed humilium, Dixit ad quosdam qui sibi justi videbantur, et spernebant cæeteros, similitudinem hanc: Duo homines ascenderunt in templum orare, unus pharisæus, et alter publicanus. Pharisæus dicebat: Gratias tibi, Deus, quia non sum sicut cæteri homines. Diceret saltem, Sicut multi homines. Quid est, sicut cceteri homines, nisi omnes præter ipsum? Ego inquit, justus sum, cæteri peccatores. Non sum sicut caeteri homines, injusti, raptores, adulteri. Et ecce tibi ex vicino publicano majoris tumoris occasio. Sicut, inquit, publicanus iste. Ego, inquit, solus sum, iste de cæteris cst. Non sum, inquit, talis qualis iste, per justitias meas, quibus iniquus non sum. Jejuno bis in sabbato, decimas do omnium qucecumque possideo. Quid rogaverit Deum, quære in verbis ejus, nihil invenies. Ascendit orare: noluit Deum rogare, sed se laudare. Parum est, non Deum rogare, sed se laudare; insuper et roganti insultare. Publicanus autem de longinquo stabat; et Deo tamen ipse propiuquabat. Cordis conscientia removebat, pietas applicabat. Publicanus autem de longinquo stabat: sed Dominus eum de propinquo attendebat. Excelsus enim Dominus, et humilia respicit. Excelsos autem, qualis erat ille pharisaeus, a longe cognoscit. Excelsa quidem a longe cognoscit, sed non ignoscit. Adhuc audi humilitatem Publicani. Parum est, quia de longinquo stabat: nec oculos suos ad coelum levabat? Ut aspiceretur, non aspiciebat. Respicere sursum non audebat: premebat conscientia, spes sublevabat. Adhuc audi: Percutiebat pectus suum. Poenas de se ipso exigebat: propterea Dominus confitenti parcebat, Percutiebat pectus suum, dicens: Domine, propitius esto milii peccatori. Ecce qui rogat. Quid miraris, si Deus ignoscit, quando ipse se agnoscit? De Pharisæo et Publicano accepisti controversiam; audi sententiam: audisti superbum accusatorem, audisti reum humiiem; audi nunc judicem. Amen dico vobis. Veritas dicit, Deus dicit, judex dicit: Amen dico vobis, descendit justificatus de templo publicanus ille, magis quam ille pharisæus. Dic, Domine, causam. Ecce video Publicanum justificatum magis de templo descendere quam Pharisæum. Quaero quare. Quaeris quare? Audi quare. Quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur. Audisti sententiam, cave causam malam: aliud dico, Audisti sententiam, cave superbiam.","t":"But because faith belongs not to the proud but to the humble, “he told this parable to some who thought themselves righteous and despised others: Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee said: I thank you, God, that I am not like the rest of men.” He might at least have said, “like many men.” What does “like the rest of men” mean, but all except himself? “I,” he says, “am righteous; the rest are sinners. I am not like the rest of men, unjust, robbers, adulterers.” And see, from the tax collector nearby, an occasion for greater swelling. “Like this tax collector,” he says. “I,” he says, “am alone; he is one of the rest. I am not,” he says, “such as he is, through my righteous deeds, by which I am not unjust. I fast twice in the sabbath, I give tithes of all that I possess.” Look in his words for what he asked of God: you will find nothing. He went up to pray: he did not want to ask God, but to praise himself. It is little not to ask God but to praise himself; besides, he insulted the one who was asking. “But the tax collector stood far off”; and yet he drew near to God. The awareness of his heart kept him away; his devotion brought him near. “But the tax collector stood far off”: but the Lord looked at him from near. “For the Lord is high, and looks on the lowly.” But the lofty, such as that Pharisee was, “he knows from afar.” The lofty he knows from afar, but he does not pardon. Hear further the tax collector’s humility. It is little that he stood far off: “nor did he lift his eyes to heaven.” So as to be looked upon, he did not look. He did not dare to look up: his conscience pressed him down, hope lifted him up. Hear further: “He beat his breast.” He exacted punishment from himself: that is why the Lord spared him when he confessed. “He beat his breast, saying: Lord, be merciful to me a sinner.” See one who asks. Why wonder if God pardons, when he himself acknowledges? You have heard the dispute of the Pharisee and the tax collector; hear the verdict. You have heard the proud accuser, you have heard the humble defendant; hear now the judge. “Amen I say to you.” The Truth says it, God says it, the judge says it: “Amen I say to you, that tax collector went down from the temple justified rather than that Pharisee.” Tell us, Lord, the reason. See, I see the tax collector going down from the temple justified rather than the Pharisee. I ask why. You ask why? Hear why: “Because everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.” You have heard the verdict; beware of a bad cause. I say it another way: you have heard the verdict; beware of pride.","f":"Augustine, <i>Serm.</i> 115.2 (PL 38:404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/115-2)."},"augustine-sermones/115.3":{"o":"Videant nunc, audiant ista nescio qui impie garrientes, et de suis viribus præsumentes audiant qui dicunt, Deus me hominem fecit, justum ipse me facio. O pejor et detestabilior Pharisæo! Pharisaeus ille superbe quidem justum se dicebat, sed tamen inde ille Deo gratias agebat. Justum se dicebat; sed tamen Deo gratias agebat. Gratias tibi, Deus, quia non sum sicut cæteri homines. Gratias tibi Deus: gratias Deo agit, quia non cst sicut cæteri homines: et tamen tanquam superbus et inflatus reprehenditur; non quia Deo gratias agebat, sed quia velut nihil sibi addi cupiebat. Gratias tibi, quia non sum sicut cceteri homines, injustu Ergo tu justus; ergo nihil rogas; ergo jam plenus es; ergo non est tentatio vita humana super terram; ergo jam plenus es; ergo jam abundas; ergo jam non est quare dicas, Dimitte nobis debita nostra. Quid est ergo qui impie oppugnat gratiam, si reprehenditur qui superbe agit gratias?","t":"Let certain people now see, let them hear these things, who babble impiously and presume on their own strength; let those hear who say, “God made me a man; I make myself righteous.” O worse and more detestable than the Pharisee! That Pharisee proudly called himself righteous, but still he gave thanks to God for it. He called himself righteous; but still he gave thanks to God. “I thank you, God, that I am not like the rest of men.” “I thank you, God”: he gives thanks to God that he is not like the rest of men: and yet he is rebuked as proud and puffed up; not because he gave thanks to God, but because he wanted nothing more added to him, as it were. “I thank you that I am not like the rest of men, unjust.” So you are righteous; so you ask for nothing; so you are already full; so human life on earth is not a temptation; so you are already full; so you already abound; so there is now no reason for you to say, “Forgive us our debts.” What, then, of the one who impiously attacks grace, if the one who proudly gives thanks is rebuked?","f":"Augustine, <i>Serm.</i> 115.3 (PL 38:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/115-3)."},"augustine-sermones/115.4":{"o":"Et ecce post dictam controversiam prolatamque sententiam procedunt et parvuli, imo apportantur et offeruntur tangendi. Cui tangendi, nisi medico? Certe sani I: cui offeruntur infantes tangendi? Cui? Salvatori. Si Salvatori, utique salvandi. Cui, nisi illi qui venit quærere et salvare quod perierat. Ubi isti perierant? Quantum ad ipsos proprie attinet, innocentes video, reatum quæro. Unde? Apostolum audio: Per unum hominem intravit peccatum in orbem terrarum. Per unum, inquit, hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransivit, in quo omnes peccaverunt. Veniant ergo parvuli, veniant: audiatur Dominus, Sinite parvulos venire ad me. Veniant parvuli, languidi ad medicum, veniant perditi ad redemptorem: veniant, nemo prohibeat. In ramo adhuc nihil commiserunt: sed in radice perierunt. Benedicat Dominus pusillos cum magnis: tangat medicus et pusillos et magnos. Causam parvulorum commendamus majoribus. Loquimini pro tacentibus, orate pro flentibus. Si non frustra estis majores, estote tutores: tuemini eos qui adhuc causam suam agere non possunt. Communis fuit perditio, sit communis inventio: simul perieramus, simul inveniamur in Christo. Dispar est meritum, sed communis est gratia. Nihil habent mali, nisi quod de fonte traxerunt: nihil habent mali, nisi quod de origine traxerunt. Non eos impediant a salute, qui ad id quod traxerunt multa addiderunt. Qui major est ætate, major est et iniquitate. Sed gratia Dei delet quod traxisti, delet et quod addidisti. Ubi enim abundavit peccatum, superabundavit gratia ( Rom. v, 20 ).","t":"And see, after the dispute was stated and the verdict pronounced, the little children too come forward; rather, they are carried and offered to be touched. To be touched by whom, but the physician? The healthy, surely? To whom are infants offered to be touched? To whom? To the Savior. If to the Savior, then certainly to be saved. To whom, but him who came to seek and to save what was lost? Where had these been lost? As far as concerns them properly, I see they are innocent; I look for their guilt. From where? I hear the apostle: “Through one man sin entered into the world. Through one man,” he says, “sin entered the world, and death through sin; and so it passed to all men, in whom all sinned.” So let the little ones come; let them come: let the Lord be heard, “Let the little ones come to me.” Let the little ones come, the sick to the physician; let the lost come to the Redeemer: let them come; let no one forbid them. In the branch they have committed nothing yet: but in the root they perished. Let the Lord bless the small with the great: let the physician touch both small and great. We commend the cause of the little ones to the grown. Speak for those who are silent; pray for those who cry. If you are not grown for nothing, be their guardians: protect those who cannot yet plead their own cause. The ruin was common; let the finding be common: together we had perished; together let us be found in Christ. The merit is unequal, but the grace is common. They have no evil except what they drew from the source: they have no evil except what they drew from their origin. Let those not keep them from salvation who to what they drew have added much. Whoever is greater in age is greater also in iniquity. But the grace of God wipes out what you drew, and wipes out what you added. “For where sin abounded, grace abounded the more.”","f":"Augustine, <i>Serm.</i> 115.4 (PL 38:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/115-4)."},"augustine-sermones/116.1":{"o":"Apparuit Dominus post resurrectionem discipulis suis, sicut audistis, et salutavit eos, dicens, Pax vobis. Haec est pax, et salutatio salutis: nam et ipsa salutatio a salute nomen accepit. Sed quid melius, quam ut ipsa salutet hominem? Salus enim nostra Christus est. Ipse est enim salus nostra, qui vulneratus est pro nobis, et confixus est clavis in ligno; et depositus de ligno, positus in sepulcro. De sepulcro autem surrexit, sanatis vulneribus, servatis cicatricibus. Hoc enim discipulis suis expedire judicavit, ut cicatrices ejus servarentur, unde cordis vulnera sanarentur. Quæ vulnera? Vulnera infidelitatis. Apparuit enim oculis eorum vcram exhibens carnem: et putaverunt se spiritum videre. Non leve vulnus hoc cordis est. Denique hæresim malignam fecerunt, qui in isto vulnere remanserunt. Sed non putamus vulneratos fuisse discipulos, quia cito sanati sunt? Cogitet Charitas vestra, si in isto vulnere rcmansissent, ut putarent corpus sepultum non resurrexisse, sed spiritum imagine corporis humanos oculos illusisse: si in ista fide, imo in ista perfidia remansissent, non eorum vulnera, sed mors plangi deberet.","t":"The Lord appeared after the resurrection to his disciples, as you have heard, and greeted them, saying, “Peace be with you.” This is peace, and the greeting of salvation: for greeting (salutatio) itself took its name from salvation (salus). And what better than that Salvation himself should greet a man? For our salvation is Christ. He is our salvation, who was wounded for us and fastened with nails to the tree; and taken down from the tree, laid in the tomb. But from the tomb he rose, his wounds healed, his scars kept. For he judged it expedient for his disciples that his scars be kept, so that the wounds of the heart might be healed by them. What wounds? The wounds of unbelief. For he appeared to their eyes showing true flesh: and they thought they were seeing a spirit. This is no light wound of the heart. Indeed, those who remained in this wound made a malignant heresy. But do we not think the disciples were wounded, because they were quickly healed? Let your Charity consider: if they had remained in that wound, so as to think that the body buried had not risen, but that a spirit had deceived human eyes by the image of a body; if they had remained in that faith, or rather in that unbelief, not their wounds but their death would have had to be mourned.","f":"Augustine, <i>Serm.</i> 116.1 (PL 38:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-1)."},"augustine-sermones/116.2":{"o":"Sed quid ait Dominus Jesus? Quid turbati estis, et cogitationes ascendunt in cor vestrum? Si ascendunt in cor vestrum cogitationes, de terra veniunt cogitationes. Bonum est homini, non ut cogitatio ascendat in cor ejus, sed ut sursum ascendat ipsum cor ejus: ubi volebat Apostolus ponere corda credentium, quibus dicebat, Si consurrexistis cum Christo, quæ sursum sunt sapite, ubi Christus eat ad dexteram Dei sedens; quæ sursum sunt quærite, non quæ super terram. Mortui enim estis, et vita vestra abscondita eat cum Christo in Deo: cum Christus apparuerit vita vestra, tunc et vos cum illo apparebitis in gloria. In qua gloria? Resurrectionis. In qua gloria? Audi Apostolum dicentem de hoc corpore, Seminatur in ignominia, resurget in gloria. Istam gloriam Apostoli Magistro suo, Christo suo, Domino suo dare nolebant: resuscitare eum potuisse corpus suum de sepulcro non credebant; spiritum eum putabant, et carnem videbant, nec ipsis oculis suis fidem habebant. Et credimus eis nos annuntiantibus et non ostendentibus. Ecce ipsi Christo se ipsum ostendenti non credebant. Malum vulnus: prodeant medicamenta cicatricum. Quid turbati estis, et cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos, ubi clavis confixus fui. Palpate et videte. Sed videtis, et non videtis. Palpate et videte. Quid? Quia Spiritus ossa et carnem non habet, sicut me videtis habere. Hæc dicens (sic recitatum est) ostendit eis manus et pedes.","t":"But what does the Lord Jesus say? “Why are you troubled, and why do thoughts arise in your heart?” If thoughts arise in your heart, the thoughts come from the earth. It is good for a man, not that a thought should rise into his heart, but that his heart itself should rise upward: where the apostle wanted to place the hearts of believers, to whom he said: “If you have risen with Christ, savor the things that are above, where Christ is, seated at the right hand of God; seek the things that are above, not those on earth. For you have died, and your life is hidden with Christ in God: when Christ, your life, appears, then you too will appear with him in glory.” In what glory? Of the resurrection. In what glory? Hear the apostle saying of this body: “It is sown in dishonor; it will rise in glory.” This glory the apostles were unwilling to grant to their Master, their Christ, their Lord: they did not believe he could have raised his body from the tomb; they thought him a spirit, and they were seeing flesh, and did not trust their own eyes. And we believe them when they proclaim to us and do not show. See, they did not believe Christ himself showing himself. A bad wound: let the remedies of the scars come forth. “Why are you troubled, and why do thoughts arise in your heart? See my hands and my feet,” where I was fastened with nails. “Handle and see.” But you see, and do not see. “Handle and see.” What? “For a spirit does not have flesh and bones, as you see me have.” Having said this (so it was read), “he showed them his hands and feet.”","f":"Augustine, <i>Serm.</i> 116.2 (PL 38:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-2)."},"augustine-sermones/116.3":{"o":"Et adhuc trepidantibus et mirantibus præ gaudio. Jam gaudium erat, et adhuc trepidatio permanebat. Res enim incredibilis erat facta, sed tamen facta. Numquid nunc incredibile est, quia resurrexit caro Domini de sepulcro? Totus hoc credidit mundus: qui non credidit, remansit immundus. Tunc tamen incredibile erat: et persuadebatur non solum oculis, sed et manibus, ut per sensum corporis fides in cor descenderet, et in cor fides descendens posset praedicari per mundum, non videntibus aut tangentibus, et tamen sine dubitatione credentibus. Habetis hic, inquit, aliquid quod manducetur? Quant addit ad aedificium Uidet structor' bonus? Non esuriebat, et manducare quaerebat Et manducavit potestate, non necessitate. Agnoscant ergo discipuli verum corpus, quod agnovit ipsis prædicantibus mundus.","t":"“And while they were still trembling and wondering for joy.” Already there was joy, and still trembling remained. For an incredible thing had happened, but it had happened. Is it incredible now that the Lord’s flesh rose from the tomb? The whole world has believed it: whoever has not believed has remained unclean. Yet then it was incredible: and it was being made convincing not only to the eyes but to the hands as well, so that through the sense of the body faith might descend into the heart, and faith, descending into the heart, might be preached through the world to those who neither see nor touch, and yet believe without doubting. “Have you here,” he says, “anything to eat?” How much the good builder adds to the building! He was not hungry, and he asked to eat; and he ate by power, not by need. So let the disciples recognize the true body, which the world recognized through their preaching.","f":"Augustine, <i>Serm.</i> 116.3 (PL 38:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-3)."},"augustine-sermones/116.4":{"o":"Si forte aliqui hæretici sunt, qui adhuc habent in corde, quod exhibuerit se oculis Christus, et vera caro non erat Christi; jam ponant illud, persuadeat illis Evangelium. Nos eos reprehendimus, quia hoc sapiunt: damnabit ille, si hoc sapere perseverant. Tu quis es, qui non credis corpus in sepulcro positum resurgere potuisse? Si Manichaeus es? qui nec crucifixum credis, quia nec natum credis; omnia eum falsa ostendisse prædicas. Ille falsa ostendit, et tu verum dicis? Tu non mentiris ore; sed ille mentitus est corpore? Ecce arbitraris apparuisse oculis quod non erat; spiritum fuisse, non carnem. Audi illum: amat te, ne damnet te. Audi illum dicentem: ecce tibi dicit, infelix; tibi loquitur: Quid turbatus es, et cogitationes ascendunt in cor tuum? Videte, inquit, manus meas et pedes meos. Palpate et videte, quia spiritus ossa et carnem non habet, sicut me videtis habere. Haec dicebat veritas, et fallebat? Corpus erat, caro erat; quod sepultum fuerat, apparebat. Pereat dubitatio, sequatur digna laudatio.","t":"If perhaps there are some heretics who still hold in their heart that Christ showed himself to the eyes, and that it was not Christ’s true flesh, let them now lay this aside; let the Gospel persuade them. We rebuke them because they think this; he will condemn them if they persist in thinking it. Who are you, who do not believe that a body laid in the tomb could rise? If you are a Manichee, who do not believe him crucified because you do not believe him born, you proclaim that he showed everything falsely. Did he show falsehoods, and do you speak the truth? Do you not lie with your mouth, but he lied with his body? See, you think that what was not there appeared to the eyes; that it was a spirit, not flesh. Hear him: he loves you, so as not to condemn you. Hear him saying: see, he says to you, unhappy man; he speaks to you: “Why are you troubled, and why do thoughts arise in your heart? See,” he says, “my hands and my feet. Handle and see, for a spirit does not have flesh and bones, as you see me have.” Did the Truth say this and deceive? It was a body, it was flesh; what had been buried appeared. Let doubt perish; let fitting praise follow.","f":"Augustine, <i>Serm.</i> 116.4 (PL 38:406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-4)."},"augustine-sermones/116.5":{"o":"Ostendit ergo discipulis se. Quid est, se? Caput Ecclesiæ suæ. Ecclesia futura per mundum ab ipso prævidebatur, a discipulis nondum videbatur. Caput ostendebat, corpus promittebat. Quid enim secutus adjunxit? Hæc sunt verba quæ locutus sum ad vos, dum adhuc essem vobiscum. Quid est hoc, dum adhuc essem vobiscum? Numquid non tunc cum illis erat, cum illis loquebatur? Quid est, cum adhuc essem vobiscum? Vobiscum mortalis, quod jam non sum. Vobiscum eram, quando moriturus eram. Quid est, vobiscum? Cum morituris moriturus. Modo jam non vobiscum: quia cum morituris nunquam alterius moriturus. Hoc ergo dicebam vobis. Quid? Quia oportebat impleri omnia, quæ scripta sunt in Lege, et Prophetis, et Psalmis de me. Dixi vobis, quia oportebat omnia impleri. Tunc aperuit illis sensum. Veni ergo, Domine, fac claves, aperi, ut intelligamus. Ecce omnia dicis, et non crederis. Putaris spiritus; tangeris, pulsaris, et adhuc trepidant qui te tangunt. De Scripturis admones, et adhuc non intelligunt. Clausa sunt corda, aperi, et intra. Fecit: Tunc aperuit illis sensum. Aperi, Domine, et dubitanti de Christo aperi cor. Aperi ei sensum, qui phantasma fuisse credit Christum. Tunc aperuit illis sensum, ut intelligerent Scripturas.","t":"So he showed himself to his disciples. What does “himself” mean? The head of his church. The church that was to be throughout the world was foreseen by him; it was not yet seen by the disciples. He was showing the head; he was promising the body. For what did he add next? “These are the words which I spoke to you while I was still with you.” What does “while I was still with you” mean? Was he not with them then, when he was speaking with them? What does “while I was still with you” mean? With you as a mortal, which I am no longer. I was with you when I was going to die. What does “with you” mean? Going to die with those who were going to die. Now no longer with you: because I am never again to die with those who are going to die. “This, then, I said to you.” What? “That everything must be fulfilled that is written in the law, and the prophets, and the psalms about me.” I told you that everything must be fulfilled. “Then he opened their minds.” Come, then, Lord: use your keys, open, so that we may understand. See, you say everything, and you are not believed. You are thought a spirit; you are touched, you are handled, and still those who touch you tremble. You remind them of the Scriptures, and still they do not understand. Their hearts are shut: open, and enter. He did it: “Then he opened their minds.” Open, Lord, open the heart of the one who doubts about Christ too. Open the mind of him who believes that Christ was a phantom. “Then he opened their minds, so that they understood the Scriptures.”","f":"Augustine, <i>Serm.</i> 116.5 (PL 38:406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-5)."},"augustine-sermones/116.6":{"o":"Et dixit eis. Quid? Quoniam sic oportebat. Quoniam sic scriptum est, et sic oportebat. Quid? Christum pati, et resurgere a mortuis tertio die. Viderunt hoc; viderunt patientem, viderunt pendentem, videbant post resurrectionem præsentem, viventem. Quid ergo non videbant? Corpus, id est, Ecclesiam. Illum videbanl, illam non videbant. Sponsum videbant, sponsa adhuc latebat. Promittat et ipsam. Sic scriptum eat, et sic oportebat Christum pati, et resurgere a mortuis tertio die. Hoc sponsus est. Quid de sponsa? Et prædicari in nomine ejus poenitentiam et remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem. Hoc nondum videbant discipuli: Ecclesiam per omnes gentes, incipientibus ab Jerusalem, nondum videbant. Caput videbant: et de corpore capiti credebant Per hoc quod videbant, quod non videbant credebant. Similes illis sumus et nos: videmus aliquid, quod ipsi non videbant; et non videmus aliquid, qnod ipsi videbant. Quid nos videmus, quod ipsi non videbant? Ecclesiam per omnes gentes. Quid non videmus, quod ipsi videbant? Christum in Carne constitutum. Quomodo illi illum videbant, et de corpore credebant: sic nos corpus videmus, de capite credamus. Inviccm nos adjuvent visa nostra. Adjuvat eos visus Christus, ut futuram Ecclesiam crederent: adjuvat nos visa Ecclesia, ut Christum resurrexisse credamus. Impleta est fides illorum, impletur et nostra: impleta est illorum de capite, impletur nostra de corpore. Totus Christus et illis innotuit, et nobis innotuit: sed totus ab cis non est visus, nec a nobis totus est visus. Ab eis caput est visum, corpus creditum: a nobis corpus visum, caput creditum. Nulli tamen deest Christus: in omnibus plenus est, et adhuc ei restat corpus. Crediderunt ipsi, crediderunt per illos Jerosolymitani multi; credidit Judæa, credidit Samaria. Accedant membra, accedat aedificium fundamento. Fundamentum enim nemo potest ponere, ait Apostolus, nisi quod eat positum, quod est Christus Jesus. Insaniant Judæi, impleantur zelo: lapidetur Stephanus, servet lapidantium vestimenta Saulus, Saulus futurus Paulus apostolus. Occidatur Stephanus, perturbetur Ecclesia Jerosolymitana: discedant inde ligna ardentia, accedant et incendant. Ligna enim quodam modo in Ecelesia Jerosolymitana ardebant Spiritu sancto, quando erat illis in Deum anima una, et cor unum. Lapidato Stephano passa est ilia congeries persecutionem: sparsa sunt ligna, et accensus est mundus.","t":"“And he said to them.” What? “That so it was necessary.” “That so it is written, and so it was necessary.” What? “That the Christ should suffer and rise from the dead on the third day.” They saw this; they saw him suffering, they saw him hanging, they saw him after the resurrection present, alive. What, then, did they not see? The body, that is, the church. Him they saw; her they did not see. They saw the bridegroom; the bride was still hidden. Let him promise her too. “So it is written, and so it was necessary that the Christ should suffer and rise from the dead on the third day.” This is the bridegroom. What about the bride? “And that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem.” This the disciples did not yet see: the church through all nations, beginning from Jerusalem, they did not yet see. They saw the head, and they believed the head about the body. Through what they saw, they believed what they did not see. We are like them too: we see something they did not see, and we do not see something they saw. What do we see that they did not see? The church through all nations. What do we not see that they saw? Christ present in the flesh. As they saw him and believed about the body, so let us see the body and believe about the head. Let our sights help each other. Christ seen helped them to believe in the church to come: the church seen helps us to believe that Christ has risen. Their faith was made complete; ours too is being made complete: theirs was completed from the head, ours is completed from the body. The whole Christ became known both to them and to us; but the whole was not seen by them, nor is the whole seen by us. By them the head was seen, the body believed: by us the body is seen, the head believed. Yet Christ is lacking to no one: in all he is full, and still his body remains to be completed. They believed; through them many in Jerusalem believed; Judea believed, Samaria believed. Let the members come, let the building come to the foundation. “For no one can lay a foundation,” says the apostle, “other than that which is laid, which is Christ Jesus.” Let the Jews rage, let them be filled with jealousy; let Stephen be stoned, let Saul guard the clothes of those stoning him, Saul who would be Paul the apostle. Let Stephen be killed, let the church of Jerusalem be thrown into turmoil: let the burning logs go out from there, let them go and set things on fire. For the logs, in a way, were burning in the church of Jerusalem with the Holy Spirit, when they had one soul and one heart toward God. When Stephen was stoned, that pile suffered persecution: the logs were scattered, and the world was set on fire.","f":"Augustine, <i>Serm.</i> 116.6 (PL 38:406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-6)."},"augustine-sermones/116.7":{"o":"Denique hæc secutus furens Saulus ille accepit epistolas a principibus sacerdotum, et coepit ire sæviens, anhelans cædem, sitiens sanguinem, undecumque posset, quos posset vinctos trahere, ad supplicium rapere, se effuso sanguine satiare. Sed ubi Deus, ubi Christus, ubi Stephani coronator? Ubi, nisi in cœlo? Videat et Saulum, irrideat sævientem, clamet de cælo, Saule, Saule, quid me persequeris? Ego in cœlo sum, tu in terra; et tamen persequeris me. Caput non tangis, sed membra mea calcas. Sed quid facis? quid proficis? Durum tibi est contra stimulum calcitrare. Quantumcumque calces mittas, te vexas. Pone ergo furorem, cape sanitatem. Pone malum consilium, appete bonum auxilium. Voce illa prostratus est. Quis est prostratus? Persecutor. Ecce victus est una voce. Quid ibas? quid sæviebas! Quos quærebas, modo sequeris: quos persequebaris, modo pro illis persecutionem pateris. Surgit prædicator, qui prostratus est persecutor. Audivit Domini vocem. Excæcatus est, sed in corpore, ut illuminaretur in corde. Perductus ad Ananiam, de pluribus catechizatus, baptizatus, processit apostolus (Id. ix). Dic, prædica: prædica Christum, dissemina, o bone aries, jamdudum lupus. Vide illum, attende illum, qui saeviebat: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Funde Evangelium: quod corde concepisti, ore dissemina. Audiant gentes, credant gentes: pullulent gentes, nascatur de sanguine martyrum sponsa Domino purpurata. Et ex illa quam multi accesserunt? quam multa membra capiti cohaeserunt, et cohærent nunc, et credunt? Et baptizati sunt isti, et baptizabuntur alii, et post nos venient alteri. Tunc, inquam, in fine saeculi accedent lapides fundamento, lapides vivi, lapides sancti, ut in fine ædificetur totum ædificium ab illa Ecclesia; imo ab ista ipsa Ecclesia, quæ modo cantat canticum novum, dum domus aedificatur. Sic enim habet ipse Psalmus: Quando domus ædificabatur post captivitatem. Et quid? Cantate Domino canticum novum; cantate Domino omnis terra ( Psal. XCV, 1). Quam magna domus! Sed quando cantat canticum novum? Cum aedificatur. Quando dedicatur? In fine saeculi. Fundamentum ipsius jam dedicatum est: quia ascendit in caelum, et non moritur. Quando et nos surrexerimus, ut nunquam moriamur, tunc dedicabimur.","t":"Then, after this, that raging Saul received letters from the chief priests, and began to go, raging, panting for slaughter, thirsting for blood, to drag in chains whomever he could from wherever he could, to snatch them off to execution, to sate himself with shed blood. But where is God, where is Christ, where is Stephen’s crowner? Where, but in heaven? Let him see Saul too, let him laugh at his raging, let him cry from heaven: “Saul, Saul, why do you persecute me?” I am in heaven, you on earth; and yet you persecute me. You do not touch the head, but you trample my members. But what are you doing? What are you gaining? “It is hard for you to kick against the goad.” However many kicks you give, you hurt yourself. So lay aside your fury, take up health. Lay aside your bad plan; seek good help. At that voice he was thrown to the ground. Who was thrown down? The persecutor. See, he was conquered by one voice. Where were you going? Why were you raging? Those you were seeking, you now follow; those you were persecuting, you now suffer persecution for. The preacher rises who was thrown down as persecutor. He heard the Lord’s voice. He was blinded, but in the body, so that he might be enlightened in the heart. Led to Ananias, catechized on many things, baptized, he went forth an apostle. Speak, preach; preach Christ, spread it abroad, good ram, lately a wolf. See him, look at him who was raging: “But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.” Pour out the Gospel: what you have conceived in your heart, spread with your mouth. Let the nations hear, let the nations believe; let the nations multiply; let a bride be born to the Lord from the blood of the martyrs, clothed in purple. And how many have come from her! How many members have clung to the head, and cling now, and believe! And these have been baptized, and others will be baptized, and after us others will come. Then, I say, at the end of the age, stones will be added to the foundation, living stones, holy stones, so that at the end the whole building may be built from that church; rather, from this very church, which now sings a new song while the house is being built. For so the Psalm itself has it: “When the house was being built after the captivity.” And what? “Sing to the Lord a new song; sing to the Lord, all the earth.” How great a house! But when does it sing a new song? While it is being built. When is it dedicated? At the end of the age. Its foundation has already been dedicated: because he ascended into heaven and does not die. When we too have risen, never to die, then we shall be dedicated.","f":"Augustine, <i>Serm.</i> 116.7 (PL 38:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/116-7)."},"augustine-sermones/117.1":{"o":"Capitulum Evangelii quod lectum est, fratres dilectissimi, purum oculum cordis inquirit. Dominum enim nostrum Jesum Christum accepimus secundum divinitatem ad condendam universam creaturam, secundum humanitatem ad reparandam lapsam creaturam, evangelizante Joanne. In ipso autem Evangelio qualis ct quantus vir Joannes fuerit, invenimus, ut ex dignitate dispensatoris intelligatur quanti pretii sit Verbum, quod per talem dici potuit: imo quam nullius pretii sit quod superat omnia. Pretio enim aut comparatur res venalis, aut subjicitur, aut excedit eam. Quando tanto quisque comparat quanto valet, aequatur pretium rei quae comparatur: quando vilius, subjicitur ei: quando carius, superat eam. Verbo autem Dei nec aequari aliquid potest, nec ad mutationem subjici, nec superponi aliquid. Subjici enim omnia possunt Verbo Dei, quia omnia per ipsum facta sunt: non tamen subjiciuntur, quasi pretium sint Verbi, ut quisque del aliquid, ut illud accipiat. Tamen si dici potest, et admittit nomen hoc ratio aliqua vel loquendi consuetudo, pretium comparandi Verbi ipse comparator est, qui se ipsum pro se ipso dederit huic Verbo. Itaque quando aliquid emimus, quacrimus aliquid quod demus, ut habeamus rem dato pretio quam volumus emere. Et extra nos est quod damus; et si apud nos erat, fit extra nos illud quod damus, ut sit apud nos illud quod comparamus. Quidquid pretii invenerit qui emit aliquid, necesse est ut tale inveniat, ut det quod habet, et accipiat quod non habet; maneat tamen ille a quo abscedit pretium, et accedat illud pro quo dat pretium. Qui autem vult comparare Verbum hoc, qui vult habere, non quaerat extra se ipsum quod det, se ipsum det. Quod cum fecerit, non se amittit, sicut amittit pretium, quando aliquid emit.","t":"The passage of the Gospel that has been read, dearly beloved brothers, calls for a pure eye of the heart. For we have received our Lord Jesus Christ, according to his divinity for founding the whole creation, according to his humanity for restoring the fallen creation, through the preaching of John. In that Gospel we find what kind of man and how great John was, so that from the dignity of the steward it may be understood of how great a price is the Word that could be spoken through such a man: or rather, of how no price is that which surpasses all things. For a thing for sale is either matched by its price, or the price falls below it, or exceeds it. When someone buys at as much as it is worth, the price equals the thing bought; when more cheaply, the price falls below it; when more dearly, it surpasses it. But to the Word of God nothing can be equal, nor can anything be put beneath it in exchange, nor anything set above it. For all things can be put beneath the Word of God, because all things were made through him; yet they are not put beneath him as if they were the price of the Word, so that someone gives something in order to receive him. Yet if it can be said, and if some reason or usage of speech admits the term, the price for acquiring the Word is the acquirer himself, who gives himself in exchange for himself to this Word. So when we buy something, we look for something to give, so that, having given the price, we may have the thing we want to buy. And what we give is outside us; and if it was with us, what we give becomes outside us, so that what we acquire may be with us. Whatever price someone finds who buys something, he must find something such that he gives what he has and receives what he does not have; yet he from whom the price departs remains, and that for which he gives the price comes to him. But whoever wants to acquire this Word, whoever wants to have it, let him not look outside himself for something to give: let him give himself. And when he has done this, he does not lose himself, as he loses the price when he buys something.","f":"Augustine, <i>Serm.</i> 117.1 (PL 38:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-1)."},"augustine-sermones/117.10":{"o":"Et revera, fratres, non sum inventurus temporales similitudines, quas æternitati possim comparare. Sed et tu quas invenisti, quid sunt? Quid enim invenisti? Quia pater major est tempore quam filius: et ideo vis ut Filius Dei tempore minor sit quam Pater æternus, quia invenisti minorem filium patre temporali. Da mihi æternum patrem hic, et invenisti similitudinem. Filium minorem invenis patre in tempore, filium temporalem minorem patre temporali. Numquid invenisti mihi filium temporalem minorem æterno patre? Quia ergo in æternitate stabilitas est, in tempore autem varietas; in æternitate omnia stant, in tempore alia accedunt, alia succedunt: potes invenire minorem filium in varietate temporis succedentem patri, quia etiam patri suo ipse successit non æterno patri temporalis. Quid ergo possumus, fratres mei, in creatura invenire coæternum, quando in creatura nihil invenimus æternum? Inveni æternum patrem in creatura, et invenio coæternum filium. Si autem non invenis æternum, et vincunt se in tempore; sufficit ut ad similitudinem inveniamus coævum. Aliud est enim coæternum, aliud coaevum. Coaevos quotidie dicimus eos qui eamdem habent mensuram temporum: non alter ab altero præceditur tempore, ambos tamen esse coepisse, quos dicimus coaevos. Si potuerimus invenire coaevum quod nascitur ei a quo nascitur; si possunt inveniri coævi duo generans et generatus: hic invenimus coæva, ibi intelligamus coæterna. Si hic invenero genitum ex co esse coepisse ex quo coepit generator, intelligimus certe Filium Dei ex eo esse non coepisse, ex quo non cœpit generator. Ecce fortasse, fratres, invenimus aliquid in creatura, quod de alia re nascatur, et tamen ex eo tempore esse incipiat, ex quo cœpit illud unde nascitur. Hoc ex eo ex quo illud coepit, illud ex eo ex quo illud non coepit. Hoc ergo coævum, illud coaeternum.","t":"And truly, brothers, I am not going to find temporal likenesses that I can compare with eternity. But what are those you have found? For what have you found? That a father is greater in time than a son: and so you want the Son of God to be less in time than the eternal Father, because you have found a son less than a temporal father. Give me an eternal father here, and you have found a likeness. You find a son less than his father in time, a temporal son less than a temporal father. Have you found me a temporal son less than an eternal father? Since, then, in eternity there is stability, but in time variety; in eternity all things stand, in time some come and others succeed: you can find a son less than his father, succeeding his father in the variety of time, because his father too succeeded his own father, a temporal one, not an eternal father. What, then, my brothers, can we find coeternal in creation, when in creation we find nothing eternal? Find an eternal father in creation, and I find a coeternal son. But if you do not find an eternal one, and one surpasses the other in time, it is enough that, for a likeness, we find something coeval. For coeternal is one thing, coeval another. Every day we call coeval those who have the same measure of time: one is not preceded by the other in time, though both are said to have begun, those we call coeval. If we can find something coeval which is born, with that from which it is born; if two can be found coeval, begetter and begotten: here we find things coeval, there let us understand things coeternal. If here I find the begotten to have begun to be from the time the begetter began, we certainly understand that the Son of God did not begin to be from the time the begetter did not begin. See, perhaps, brothers, we find something in creation which is born of another thing and yet begins to be from the time that from which it is born began. This, from the time that that began; that, from the time that that did not begin. So this is coeval, that coeternal.","f":"Augustine, <i>Serm.</i> 117.10 (PL 38:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-10)."},"augustine-sermones/117.11":{"o":"Arbitror Sanctitatem vestram jam intellexisse quod dico, non posse comparari temporalia æternis; sed posse ex aliqua tenui et parva similitudine coæva coæternis. Inveniamus itaque coæva, et de Scripturis admoneamur ad has similitudines. Legimus in Scripturis de ipsa Sapientia, Candor est enim lucis æternæ. Item legimus, Speculum sine macula Dei majestatis ( Sap. VII, 26 ). Ipsa Sapientia dicta est candor lucis æternæ, dicta est imago Patris: hinc capiamus similitudinem, ut inveniamus coæva, ex quibus intelligamus coæterna. O Ariane, si invenero genitorem non præcedere tempore illud quod genuit, si genitum non esse minorem tempore illo a quo generatus est; justum est ut concedas mihi posse ista coæterna inveniri in Creatore, quando coæva in creatura inveniri potuerunt. Jam quidem aliquibus fratribus hoc occurrere puto. Nam prævenerunt aliqui ex quo dixi, Candor eat enim lucis æternae. Ignis enim lucem fundit, lux ab igne funditur. Quid a quo existat, si quæramus, quotidie cum lucernam accendimus, admonemur rei cujusdam invisibilis et inenarrabilis, ut lucerna aliqua intelligentiæ nostræ in ista nocte sæculi possit accendi. Attende eum qui lucernam accendit. Non accensa lucerna, nondum est ignis, nondum est et fulgor qui ab igne exit. Interrogo autem ego, et dico: Fulgor ab igne existit, an ignis a fulgore? Omnis anima mihi respondet: voluit enim Deus inseminare omni animae initia intellectus, initia sapientiæ: omnis mihi anima respondet, et nemo dubitat, quod splendor ille de igne existit, non ignis de splendore. Ponamus ergo ignem patrem illius splendoris: quia jam praelocuti sumus coaeva nos quærere, non coæterna. Si lucernam accendere cupio, nondum est ibi ignis, nondum et ille splendor: mox autem ut accendero, simul cum igne et splendor existit. Da hic mihi ignem sine splendore, et credo tibi Patrem fuisse sine Filio.","t":"I think your Holiness has already understood what I am saying: that temporal things cannot be compared with eternal things; but that, by some thin and small likeness, coeval things can be compared with coeternal ones. So let us find coeval things, and let us be prompted to these likenesses by the Scriptures. We read in the Scriptures of Wisdom itself: “For she is the brightness of eternal light.” Again we read: “The spotless mirror of God’s majesty.” Wisdom itself has been called the brightness of eternal light, has been called the image of the Father: let us take a likeness from this, so as to find coeval things from which to understand coeternal ones. O Arian, if I find that the begetter does not precede in time what it begot, if the begotten is not less in time than that by which it was begotten, it is right that you grant me that such coeternal things can be found in the Creator, since coeval things could be found in the creature. Already, I think, this occurs to some brothers. For some have run ahead since I said, “For she is the brightness of eternal light.” For fire sheds light; light is shed by fire. If we ask which exists from which, every day when we light a lamp we are reminded of a certain invisible and unspeakable thing, so that some lamp of our understanding may be lit in this night of the world. Look at someone lighting a lamp. Before the lamp is lit, there is not yet fire, and not yet the brightness that comes from the fire. But I ask and say: does the brightness come from the fire, or the fire from the brightness? Every soul answers me (for God willed to sow in every soul the beginnings of understanding, the beginnings of wisdom); every soul answers me, and no one doubts, that that splendor comes from the fire, not the fire from the splendor. Let us suppose, then, the fire as the father of that brightness: for we have already said beforehand that we are seeking coeval things, not coeternal ones. If I want to light a lamp, there is not yet fire there, nor yet that splendor: but as soon as I have lit it, the splendor exists together with the fire. Give me here fire without splendor, and I will believe you that the Father was without the Son.","f":"Augustine, <i>Serm.</i> 117.11 (PL 38:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-11)."},"augustine-sermones/117.12":{"o":"Attendite: dicta est ut potuit a nobis tanta res dici, Domino adjuvante intentionem orationis vestræ et præparationem cordis vestri, excepistis quantum capere potuistis. Illa tamen ineffabilia sunt. Nihil dignum putetis dictum, vel eo ipso quo coæva coaeternis comparantur, temporalia semper manentibus, exstinguibilia immortalibus. Sed quia dictus est Filius et imago Patris, accipiamus et hinc aliquam similitudinem in rebus longe differentibus, ut prælocuti sumus. Imago existit de speculo hominis intuentis speculum. Non nobis potest suffragari ad evidentiam rei hujus, quam explicare utcumque conamur. Etenim dicitur mihi: Ille qui attendit speculum, jam utique erat, et jam natus erat. Existit imago mox ut aspector exstiterit. Nam ille qui inspicit, erat et antequam accederet ad speculum. Quid ergo inveniemus, unde possimus eruere talem similitudinem, sicut eruimus de igne et splendore? Faciamus a minimo. Facile nostis quemadmodum aqua corporum sæpe reddat imagines. Hoc dicimus; quando quisque vel transit super aquam vel stat, videt ibi imaginem suam. Ponamus ergo aliquid natum super aquam, vel ut virgultum aut herbam, nonne cum imagine sua nascitur? Mox ut incipit existere, incipit cum illo existere imago ejus, non praecedit nascendo imaginem suam: non mihi ostenditur natum esse aliquid super aquam, et postea apparuisse imaginem ejus, cum illud sine imagine prius appareret; sed nascitur cum imagine sua: et tamen imago ab illo, non illud ab imagine. Nascitur ergo cum imagine sua, et simul esse incipiunt virgultum et imago ejus. Numquid non fateris imaginem esse de illo virgulto, non virgultum de imagine genitum? Ergo de illo virgulto confiteris imaginem. Itaque et generans, et quod genitum est, simul esse cœperunt. Ergo coaeva sunt. Si semper virgultum, semper et imago de virgulto. Quod autem de alio est, utique natum est. Potest ergo semper esse generans, et semper cum illo quod de illo natum est. Ibi enim æstuabamus, ibi laborabamus, quomodo intelligeretur sempiterna nativitas. Ergo filius Dei secundum hoc dicitur, quod et Pater est, quod habet de quo sit: non secundum hoc, quod prior esset Pater, et postea Filius. Semper Pater, semper Filius de Patre. Et quia quidquid de aliquo est, natum est; semper igitur Filius natus. Semper Pater, semper de illo imago; quomodo imago illa virgulti de virgulto nata est, et si semper virgultum, semper nata esset et imago de virgulto. Non potuisti invenire coæterna genita æternis genitoribus, et invenisti coæva nata temporalibus gignentibus. Intelligo coæternum Filium natum aeterno gignenti. Quod enim est temporali coævum, hoc est æterno coaeternum.","t":"Attend: it has been said as far as so great a thing could be said by us, the Lord helping through the attention of your prayer and the preparation of your heart; you have received as much as you could grasp. Yet those things are ineffable. Think nothing worthy has been said, if only because coeval things are compared with coeternal ones, temporal things with things ever abiding, extinguishable things with immortal ones. But since the Son is also called the image of the Father, let us take some likeness from this too, in things far different, as we said before. An image arises from a mirror when a man looks into the mirror. This cannot help us toward the clarity of the matter we are trying in some way to explain. For it is said to me: “That man who looks into the mirror certainly already existed, and had already been born. The image arises as soon as the one looking appears. For the one who looks existed even before he came to the mirror.” What, then, shall we find from which we can draw such a likeness as we drew from the fire and the splendor? Let us begin from the least. You easily know how water often gives back images of bodies. We say this: when someone either passes over water or stands by it, he sees his image there. So let us suppose something growing over water, like a shrub or a plant: is it not born together with its image? As soon as it begins to exist, its image begins to exist with it; it does not precede its image in being born: it is not shown to me that something was born over the water and afterward its image appeared, as though it appeared first without an image; but it is born with its image: and yet the image is from it, not it from the image. So it is born with its image, and the shrub and its image begin to be together. Do you not admit that the image is from that shrub, not the shrub begotten from the image? So you confess the image to be from that shrub. And so both the begetter and what is begotten began to be together. So they are coeval. If the shrub were always there, the image too would always be from the shrub. And what is from another is certainly born. So the begetter can always be, and always with it what is born of it. For there we were in a sweat, there we were laboring, over how an everlasting birth could be understood. So the Son of God is so called in that the Father also is, in that he has one from whom he is: not in that the Father was earlier and the Son later. Always the Father, always the Son from the Father. And because whatever is from another is born, the Son is therefore always born. Always the Father, always the image from him; as that image of the shrub was born from the shrub, and if the shrub were always there, the image too would always be born from the shrub. You could not find coeternal offspring of eternal begetters, and you have found coeval offspring of temporal begetters. I understand the coeternal Son born of the eternal begetter. For what is coeval with the temporal is coeternal with the eternal.","f":"Augustine, <i>Serm.</i> 117.12 (PL 38:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-12)."},"augustine-sermones/117.13":{"o":"Hic jam modicum est quod advertatis, fratres, propter blasphemias. Semper enim dicitur, Ecce dedisti similitudines sed splendor qui funditur de igne, minus lucet quam ipse ignis; et imago virgulti minus utique habet proprietatem, quam illud virgultum unde imago est. Habent ista similitudinem, sed non habent omnimodam aequalitatem: quare non videntur esse ejusdem substantiæ. Quid ergo dicemus, si dicat aliquis: Talis est ergo Filius ad Patrem, qualis ad ignem splendor, et imago ad virgultum? Ecce intellexi aeternum Patrem, intellexi coaeternum Filium: tamen sicut effusum splendorem minus igne lucentem, aut sicut effusam imaginem minus quam virgultum existentem dicimus? Non: sed aequalitas omnimoda est. Non credo, ait, quia non invenisti similitudinem. Sed crede Apostolo, quia potuit videre quod dixi. Ait enim: Non rapinam arbitratus eat esse æqualis Deo ( Philipp. II, 6 ). Æqualitas omni modo conjungitur. Et quid dixit? Non rapinam. Quare? Quia illud est rapina, quod alienum est.","t":"Here now there is a small point for you to notice, brothers, because of blasphemies. For it is always said: “See, you have given likenesses: but the splendor that is shed from the fire shines less than the fire itself; and the image of the shrub certainly has less of the reality than the shrub of which it is the image. These things have likeness, but they do not have complete equality: so they do not seem to be of the same substance.” What, then, shall we say if someone says: “So the Son is to the Father as the splendor to the fire and the image to the shrub? See, I have understood the eternal Father, I have understood the coeternal Son; yet do we say he is like shed splendor shining less than the fire, or like a shed image existing less than the shrub?” No: but the equality is complete. “I do not believe it,” he says, “because you have not found a likeness.” But believe the apostle, because he could see what I have said. For he says: “He did not count it robbery to be equal with God.” Equality is joined in every way. And what did he say? “Not robbery.” Why? Because robbery is what belongs to another.","f":"Augustine, <i>Serm.</i> 117.13 (PL 38:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-13)."},"augustine-sermones/117.14":{"o":"Tamen ex duabus istis collationibus et generibus duobus, similitudinem fortassis invenimus in creatura, quomodo intelligamus Filium et coæternum Patri et nequaquam minorem. Sed non illud possumus invenire in uno genere similitudinum: jungamus ambo genera. Quomodo ambo genera? Unum unde ipsi dant similitudines, et alterum unde nos dedimus. Dederunt enim illi similitudines ex his quae nascuntur in tempore, et præceduntur tempore ab eis a quibus nascuntur, sicut homo de homine. Major ille tempore prior natus: sed tamen homo et homo, id est ejusdem substantiæ. Homo enim hominem generat, et equus equum, et pecus pecudem. Ad eamdem substantiam generant ista; sed non ad idem tempus. Diversa sunt tempore; sed non sunt diversa natura. Quid ergo hic laudamus in ista nativitate? Certe æqualitatem naturæ. Quid autem deest? Æqualitas temporis. Teneamus hic unum quod laudatur, id est, æqualitatem naturae. In illo autem genere similitudinum, quod nos dedimus de splendore ignis et de imagine virgulti, aequalitatem naturae non invenis, invenis coævitatem. Quid hic laudamus? Coaevitatem. Quid deest? Æqualitas naturæ. Conjunge quæ laudas. In creaturis enim deest aliquid quod laudas, in Creatore deesse nihil potest: quia quod invenis in creatura, a Creatore artifice processit. Quid ergo in coævis? nonne hoc Deo dandum quod ibi laudas? Quod autem deest non tribuendum majestati, in qua nullus defectus est. Ecce offero tibi genitis coaeva gignentia: laudas ibi coævitatem, sed disparilitatem reprehendis. Quod reprehendis, noli tribuere Deo; quod laudas, tribue: et tribuis illi ex isto genere similitudinum pro coævitate coæternitatem, ut coæternus sit natus cum eo a quo natus sit. De alio autem similitudinum genere, quæ et ipsa creatura Dei est, et debet laudare Creatorem, quid ibi laudas? Æqualitatem naturae. Jam propter illam distinctionem dederas coæternitatem; da propter istam, aequalitatem, et perfecta est nativitas ejusdem substantiæ. Quid enim dementius, fratres mei, quam ut in aliquo laudem creaturam, quod non sit in Creatore? Laudo in homine aequalitatem naturæ, et non credo in eo qui fecit hominem? Quod de homine natum est, homo est; et quod de Deo natum est, non id erit quod ille de quo natum est? Non versor in operibus quae Deus non fecit. Laudent ergo Creatorem omnia opera sua. Invenio hic coævum, cognosco ibi coæternum. Hic æqualitatem invenio naturæ. ibi intelligo aequalitatem substantiæ. Totum ergo ibi quod hic ex partibus singulis et rebus singulis invenitur. Totum ergo ibi simul, et non hoc solum quod in creaturis: totum invenio ibi, sed tanquam in Creatore, tanto amplius, quod hæc visibilia, illa invisibilia; haec temporalia, illa æterna; hæc commutabilia, illa incommutabilia; haec corruptibilia, illa incorruptibilia. Postremo in ipso homine ea quæ invenimus homo et. homo, duo homines sunt: ibi Pater et Filius unus Deus.","t":"Yet from these two comparisons and two kinds of likeness we may perhaps find a likeness in creation by which to understand the Son as coeternal with the Father and in no way less. But we cannot find it in one kind of likeness: let us join both kinds. How both kinds? The one from which they themselves give likenesses, and the other from which we have given ours. For they have given likenesses from things born in time and preceded in time by those from whom they are born, like man from man. The one born first is greater in time: but still man and man, that is, of the same substance. For man begets man, and horse horse, and beast beast. These beget to the same substance, but not to the same time. They are different in time, but not different in nature. What, then, do we praise here in this birth? Certainly the equality of nature. What is lacking? Equality of time. Let us hold here the one thing that is praised, that is, equality of nature. But in that kind of likeness which we gave, from the splendor of fire and the image of the shrub, you do not find equality of nature; you find coevalness. What do we praise here? Coevalness. What is lacking? Equality of nature. Join what you praise. For in creatures something you praise is lacking; in the Creator nothing can be lacking: because what you find in the creature proceeded from the Creator, the artisan. What, then, in coeval things? Is not what you praise there to be given to God? But what is lacking is not to be attributed to the majesty in which there is no defect. See, I offer you begetters coeval with their offspring: you praise the coevalness there, but you find fault with the inequality. What you find fault with, do not attribute to God; what you praise, attribute: and you attribute to him, from this kind of likeness, coeternity in place of coevalness, so that he who is born is coeternal with him by whom he was born. And from the other kind of likeness, which itself too is God’s creation and ought to praise the Creator, what do you praise there? Equality of nature. Already because of that distinction you had given coeternity; give, because of this one, equality, and the birth of the same substance is complete. For what is madder, my brothers, than to praise in the creature something that is not in the Creator? Do I praise in man equality of nature, and not believe it in him who made man? What is born of man is man; and what is born of God, will it not be what he is of whom it was born? I am not dealing with works that God did not make. So let all his works praise the Creator. I find here something coeval; I recognize there something coeternal. Here I find equality of nature; there I understand equality of substance. So all is there which here is found in single parts and single things. So all is there together, and not only what is in creatures: I find all there, but as in the Creator, so much more fully, in that these are visible, those invisible; these temporal, those eternal; these changeable, those unchangeable; these corruptible, those incorruptible. Finally, in man himself, where we find man and man, they are two men: there the Father and the Son are one God.","f":"Augustine, <i>Serm.</i> 117.14 (PL 38:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-14)."},"augustine-sermones/117.15":{"o":"Domino Deo nostro gratias ago inenarrabiles, quod ex hoc loco scrupulosissimo et laboriosissimo infirmitatem meam liberare dignatus est, petentibus vobis. Ante omnia tamen servate hoc, quidquid de creatura potuimus colligere, aut sensu corporis, aut cogitatione animi, inenarrabiliter transcendere Creatorem. Sed vis illum mente contingere? Purga mentem, purga cor tuum. Mundum fac oculum, unde illud quidquid est, possit attingi. Mundum fac oculum cordis: Beati enim mundo corde, quoniam ipsi Deum videbunt. Non autem mundato corde, quid potuit misericordius procurari aut donari ab eo, nisi ut illud Verbum, de quo tanta ct tam multa diximus, et nihil dignum diximus; nisi ut illud Verbum, per quod facta sunt omnia, fieret quod nos sumus, ut attingere possimus illud quod non sumus? Non enim Deus sumus: sed possumus mente vel cordis acie interiore videre Deum. Peccatis acies nostrae obtritæ, obtusae, infirmitate dejectæ cupiunt videre: sed in spe sumus, in re nondum sumus. Filii Dei sumus. Hoc ait Joannes, qui ait, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: qui supra pectus Domini discumbebat, qui secreta ista de sinu illius cordis hauriebat: ipse ait, Dilectissimi, filii Dei sumus; et nondum apparuit quid erimus: scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Hoc nobis promittitur.","t":"I give unspeakable thanks to the Lord our God that, at your request, he has deigned to free my weakness from this most difficult and laborious passage. Above all, however, keep this: whatever we have been able to gather from creation, either by bodily sense or by thought of the mind, the Creator transcends unspeakably. But do you want to touch him with the mind? Cleanse your mind, cleanse your heart. Make your eye clean, by which that, whatever it is, can be touched. Make clean the eye of the heart: “For blessed are the pure in heart, for they shall see God.” But for the heart not yet cleansed, what more merciful thing could be provided or given by him, than that that Word, of which we have said so much and so many things, and have said nothing worthy; than that that Word, through which all things were made, should become what we are, so that we might be able to reach what we are not? For we are not God: but we can see God with the mind or the inner sight of the heart. Our sight, worn and dulled by sins, cast down by weakness, longs to see: but we are in hope, not yet in reality. We are children of God. This John says, who says, “In the beginning was the Word, and the Word was with God, and the Word was God”; who reclined on the Lord’s breast, who drank these secrets from the bosom of that heart: he says, “Beloved, we are children of God; and it has not yet appeared what we shall be: we know that when he appears we shall be like him, because we shall see him as he is.” This is promised us.","f":"Augustine, <i>Serm.</i> 117.15 (PL 38:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-15)."},"augustine-sermones/117.16":{"o":"Sed ut perveniamus, si nondum possumus videre Verbum Deum, audiamus Verbum carnem: quia carnales facti sumus, audiamus Verbum carnem factum. Ideo enim venit, ideo suscepit infirmitatem nostram, ut possis firmam locutionem capere Dei portantis infirmitatem tuam. Et vere dictum est lac. Lac enim dat parvulis, ut cibum sapientiæ det majoribus. Lactare patienter, ut avide pascaris. Quomodo enim fit etiam lac, quo lactantur infantes? Nonne esca erat in mensa? Sed invalidus est infans ad comedendam escam, quae in mensa est: quid facit mater? Incarnat escam, et conficit lac de ipsa. Conficit nobis quod capere possimus. Sic Verbum caro factum est, ut lacte parvuli nutriremur, qui ad cibum quidem eramus infantes. Verum hoc interest, quia quando cibum mater incarnatum lac facit, cibus in lac convertitur: incommutabiliter autem manens Verbum carnem assumpsit, ut esset quodam modo contextum. Quod est, non corrupit, non commutavit, ut per habitum tuum tibi loqueretur, non in hominem transmutatus atque conversus Inconvertibilis enim et incommutabilis, et omnino inviolabilis manens, factus est quod tu ad te, quod ipse ad Patrem.","t":"But so that we may arrive, if we cannot yet see the Word as God, let us hear the Word as flesh: since we have become fleshly, let us hear the Word made flesh. For this is why he came, why he took up our weakness: so that you might grasp the firm speech of God bearing your weakness. And it is truly called milk. For he gives milk to little ones, so as to give the food of wisdom to the grown. Be suckled patiently, so that you may be fed eagerly. For how is the milk made with which infants are suckled? Was not the food on the table? But the infant is too weak to eat the food that is on the table: what does the mother do? She makes the food into flesh, and makes milk from it. She makes for us what we can take. So the Word was made flesh, so that we little ones, who were infants with respect to solid food, might be nourished with milk. But there is this difference: when the mother makes food into flesh as milk, the food is turned into milk; but the Word, remaining unchangeably, took on flesh, so as to be in a way woven together with it. What he is, he did not corrupt, did not change, so as to speak to you through your own condition, not transformed and turned into a man. For remaining unconvertible and unchangeable and wholly inviolable, he became what you are to yourself, while remaining what he is to the Father.","f":"Augustine, <i>Serm.</i> 117.16 (PL 38:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-16)."},"augustine-sermones/117.17":{"o":"Ipse enim infirmis quid dicit, ut possint recuperato illo visu Verbum ex aliqua parte attingere, per quod facta sunt omnia? Venite ad me, omnes qui laboratis, et onerati estis, et ego reficiam vos. Tollite jugum meum super vos, et discite a me quia mitis sum et humilis corde ( Matth. XI, 28 et 29). Quid magister Filius Dci, Sapientia Dei, per quem facta sunt omnia, concionatur? Vocat humanum genus, et dicit, Venite ad me, omnes qui laboratis, et discite a me. Putabas forte dicturam Sapientiam Dei, Discite quomodo coelos feci et astra: omnia etiam in me, antequam fierent, numerata erant; quomodo in virtute rationum incommutabilium etiam capilli vestri numerati sunt. Hæc putabas et talia esse dicturam? Non. Sed prius illud, Quoniam mitis sum et humilis corde. Ecce quod capiatis, videte, fratres, certe parvum est, Ad magna nos tendimus, parva capiamus, et magni erimus. Vis capere celsitudinem Dei? Cape prius humilitatem Dei. Dignare esse humilis propter te, quia Deus dignatus est humilis esse propter eumdem te: non enim propter se. Cape ergo humilitatem Christi, disce humilis esse, noli superbire. Confitere infirmitatem tuam, jace patienter ante medicum. Cum ceperis humilitatem ejus, surgis cum illo: non quasi et ipse surgat secundum quod Verbum cst; sed tu potins, ut magis magisque a te capiatur. Intelligebas primo titubanter atque hæsitanter; intelligis postea certius et clarius. Non ille crescit, sed tu proficis, et quasi tecum videtur surgere. Sic est, fratres. Credite præceptis Dei, et facite illa, et donabit vobis robur intelligentiæ. Non praesumatis, et quasi anteponatis scientiam praecepto Dei; ne inferiores, non solidiores remaneatis. Arborem attendite: ima petit prius, ut sursum excrescat; figit radicem in humili, ut verticem tendat ad caelum. Numquid nititur nisi ab humililate? Tu autem sine charitate vis excelsa comprehendere; sine radice auras petis? Ruina est ista, non incrementum. Habitante Christo per fidem in cordibus vestris, in charitate radicamini atque fundamini, ut impleamini in omnem plenitudinem Dei.","t":"For what does he himself say to the weak, so that, when that sight is recovered, they may in some part reach the Word through which all things were made? “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you, and learn from me, for I am gentle and humble of heart.” What does the teacher, the Son of God, the Wisdom of God, through whom all things were made, proclaim? He calls the human race and says, “Come to me, all you who labor,” and “learn from me.” You thought perhaps that the Wisdom of God would say: “Learn how I made the heavens and the stars: all things, even before they were made, were numbered in me; how by the power of unchangeable reasons even your hairs are numbered.” Did you think he would say these and such things? No. But first this: “For I am gentle and humble of heart.” See what you are to grasp; see, brothers, it is certainly small. We strive toward great things: let us grasp small ones, and we shall be great. Do you want to grasp the height of God? First grasp the humility of God. Deign to be humble for your own sake, since God deigned to be humble for the sake of the same you: not for his own. Grasp, then, the humility of Christ; learn to be humble; do not be proud. Confess your weakness; lie patiently before the physician. When you have grasped his humility, you rise with him: not as if he himself rises, according as he is the Word; but rather you, so that he may be grasped by you more and more. At first you understood haltingly and hesitantly; afterward you understand more surely and clearly. He does not grow, but you advance, and he seems as it were to rise with you. So it is, brothers. Believe God’s commandments and do them, and he will give you strength of understanding. Do not presume, and as it were put knowledge before God’s commandment, lest you remain lower and not firmer. Look at a tree: first it seeks the depths so as to grow upward; it fixes its root in the lowly place so as to stretch its top toward heaven. Does it rely on anything but lowliness? But you want to grasp lofty things without love; do you seek the breezes without a root? That is a fall, not growth. With Christ dwelling by faith in your hearts, be rooted and grounded in love, so that you may be filled with all the fullness of God.","f":"Augustine, <i>Serm.</i> 117.17 (PL 38:412; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-17)."},"augustine-sermones/117.2":{"o":"Verbum ergo Dei propositum est omnibus: comparent qui possunt; possunt autem qui pie voluerint. In illo enim Verbo pax: et pax in terra hominibus bonae voluntatis ( Luc. II, 14). Ergo qui vult comparare, det se ipsum. Quasi pretium est hoc Verbi, si dici aliquo modo potest, quando nec se perdit qui dat, et acquirit Verbum pro quo se dat, et se ipsum in Verbo acquirit cui se dat. Et quid dat Verbo? Non aliquid ab ipso alienum, pro quo se dat; sed quod per ipsum Verbum factum est, hoc ei redditur ut reficiatur. Omnia per ipsum facta sunt. Si omnia, utique et homo. Si coelum, si terra, si mare, si omnia quae in ipsis sunt, si universa creatura; utique ille manifestius. qui ad imaginem Dei factus per Verbum factus est homo.","t":"So the Word of God is set before all: let those acquire it who can; and those can who will it devoutly. For in that Word there is peace: “and peace on earth to men of good will.” So whoever wants to acquire it, let him give himself. This is as it were the price of the Word, if it can be said in any way: when the one who gives does not lose himself, and gains the Word for which he gives himself, and gains himself in the Word to which he gives himself. And what does he give the Word? Not something foreign to it, for which he gives himself; but what was made through the Word itself is given back to it, so as to be remade. “All things were made through him.” If all things, then man too. If heaven, if earth, if sea, if all that is in them, if the whole creation: then more evidently he who, made in the image of God, was made man through the Word.","f":"Augustine, <i>Serm.</i> 117.2 (PL 38:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-2)."},"augustine-sermones/117.3":{"o":"Non modo, fratres, tractamus, quomodo possit intelligi quod dictum est. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Ineffabiliter potest intelligi: non verbis hominis fit ut intelligatur. Verbum Dei tractamus, et dicimus quare non intelligatur. Non nunc dicimus ut intelligatur, sed dicimus quid impediat ne intelligatur. Est enim forma quaedam, forma non formata, sed forma omnium formatorum: forma incommutabilis, sine lapsu, sine defectu, sine tempore, sine loco, superans omnia, existens omnibus et fundamentum quoddam in quo sint, et fastigium sub quo sint. Si dicis quia omnia in illo sunt, non mentiris. Dictum est enim ipsum Verbum Sapientia Dei: habemus autem scriptum, Omnia in Sapientia fecisti. Ergo in illo sunt omnia: et tamen quia Deus est, sub illo sunt omnia. Dicimus quam incomprehensibile sit quod lectum est: tamen lectum est, non ut comprehenderetur ab homine, sed ut doleret homo quia non comprehendit, et inveniret unde impeditur a comprehensione, et removeret ea, et inhiaret perceptioni incommutabilis Verbi, ipse ex deteriore in melius commutatus. Non enim Verbum proficit aut crescit accedente cognitore: sed integrum, si permanseris; integrum, si recesseris; integrum. cum redieris; manens in se, et innovans omnia. Ergo est forma omnium rerum, forma infabricata, sine tempore, ut diximus, et sine spatiis locorum. Quidquid enim loco capitur, circumscribitur. Forma circumscribitur finibus, habet metas unde ct quousque sit. Deinde quod loco capitur et mole quadam et spatio distenditur, minus est in parte, quam in toto. Faciat Deus ut intelligatis. Quotidie autem de corporibus, quæ ante oculos nostros sunt, quae videmus, quae tangimus, inter quae sumus, possumus judicare corpus quodlibet in loco habere formam. Omne autem quod spatium loci occupat, minus est in parte quam in toto. Pars corporis humani, verbi gratia, brachium: utique minus est brachium quam totum corpus. Et si minus est brachium, breviorem locum occupat. Item caput, quia pars est corporis, in minore loco est, et minus est quam totum corpus, cui caput est. Sic omnia quæ sunt in loco, minora sunt in parte quam in toto. Nihil tale de illo Verbo sentiamus, nihil tale cogitemus. Non de suggestione carnis spiritualia imaginemur. Non est ille Sermo, non est ille Deus minor in parte quam in toto.","t":"We are not now discussing, brothers, how what was said can be understood: “In the beginning was the Word, and the Word was with God, and the Word was God.” It can be understood ineffably: it is not by man’s words that it comes to be understood. We are discussing the Word of God, and saying why it is not understood. We are not now speaking so that it may be understood, but saying what hinders it from being understood. For it is a certain form, a form not formed, but the form of all things formed: an unchangeable form, without lapse, without defect, without time, without place, surpassing all things, existing for all things both as a kind of foundation in which they are and a roof under which they are. If you say that all things are in it, you do not lie. For the Word itself is called the Wisdom of God; and we have it written: “In wisdom you have made all things.” So all things are in him: and yet, because he is God, all things are under him. We are saying how incomprehensible is what was read: yet it was read, not so that it might be comprehended by man, but so that man might grieve that he does not comprehend, and find what hinders him from comprehending, and remove it, and long for the perception of the unchangeable Word, himself changed from worse to better. For the Word does not advance or grow when a knower comes to it: but it is whole if you remain; whole if you withdraw; whole when you return; abiding in itself and making all things new. So it is the form of all things, a form not fashioned, without time, as we said, and without spaces of place. For whatever is held by a place is circumscribed. A form is circumscribed by limits; it has bounds from where and to where it is. Then, what is held by a place and extended by some bulk and space is less in a part than in the whole. May God grant that you understand. Every day, from the bodies that are before our eyes, which we see, which we touch, among which we are, we can judge that any body has form in a place. And everything that occupies a space of place is less in a part than in the whole. A part of the human body, for example, is the arm: surely the arm is less than the whole body. And if the arm is less, it occupies a smaller place. Likewise the head, because it is part of the body, is in a smaller place, and is less than the whole body of which it is the head. So all things that are in place are less in the part than in the whole. Let us feel nothing like this about that Word; let us think nothing like this. Let us not imagine spiritual things at the prompting of the flesh. That Word is not, that God is not, less in a part than in the whole.","f":"Augustine, <i>Serm.</i> 117.3 (PL 38:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-3)."},"augustine-sermones/117.5":{"o":"Sed non potes tale aliquid cogitare. Magis pia est talis ignorantia, quam praesumpta scientia. Loquimur enim de Deo. Dictum est, Et Deus erat Verbum. De Deo loquimur, quid mirum si non comprehendis? Si enim comprehendis, non est Deus. Sit pia confessio ignorantiæ magis, quam temeraria professio scientiæ. Attingere aliquantum mente Deum; magna beatitudo est: comprehendere autem, omnino impossibile. Ad mentem Deus pertinet, intelligendus est: ad oculos corpus, videndum est. Sed corpus oculo comprehendere te putas? Omnino non potes. Quidquid enim aspicis, non totum aspicis. Cujus hominis faciem vides, dorsum non vides eo tempore quo faciem vides: et quando dorsum vides, eo tempore faciem non vides. Non sic ergo vides, ut comprehendas: sed quando aspicis aliam partem, quam non videras, nisi memoria tecum faciat ut memineris te vidisse unde recedis, nunquam te dixeris aliquid vel in superficie comprehendisse. Tractas quod vides, versas huc atque illuc, vel ipse circuis ut totum videas. Uno ergo aspectu totum videre non potes. Et quamdiu versas ut videas, partes, vides: et contexendo quia vidisti alias partes, videris totum inspicere. Non autem hic oculorum visus, sed memoriæ vivacitas intelligitur. Quid ergo de illo Verbo, fratres, dici potest? Ecce de corporibus dicimus subjacentibus oculis nostris, non illa possunt comprehendere aspectu: quis ergo oculus cordis comprehendit Deum? Sufficit ut attingat, si purus est oculus. Si autem attingit, tactu quodam attingit incorporeo et spirituali, non tamen comprehendit; et hoc, si purus est. Et homo fit beatus contingendo corde illud quod semper beatum manet: et est illud ipsa beatitudo perpetua, et unde fit homo vivus, vita perpetua; unde fit homo sapiens, sapientia perfecta; unde homo fit illuminatus, lumen sempiternum est. Et vide quemadmodum tu contingendo efficeris quod non eras, non illud quod contingis facis esse quod non erat. Hoc dico, Deus non crescit ex cognitore, sed cognitor ex cognitione Dei. Ne putemus, fratres charissimi, quia beneficium praestamus Deo, quia diximus pretium nos dare quodam modo. Non enim unde augeatur, illi damus, qui et te lapso integer est, et te redeunte integer manet, paratus videri ut beatificet conversos, et aversos puniat cæcitate. Vindicat enim primo in anima aversa a se, exordio poenarum, ipsa caecitate. Qui enim se avertit a lumine vero, id est, a Deo, jam caecus efficitur. Nondum sentit poenam, sed jam habet.","t":"But you cannot think anything of this kind. Such ignorance is more devout than presumptuous knowledge. For we are speaking of God. It was said, “And the Word was God.” We are speaking of God: what wonder if you do not comprehend? For if you comprehend, it is not God. Let there be a devout confession of ignorance rather than a rash profession of knowledge. To touch God a little with the mind is great blessedness; but to comprehend him is altogether impossible. God belongs to the mind; he is to be understood: the body belongs to the eyes; it is to be seen. But do you think you comprehend a body with the eye? You cannot at all. For whatever you look at, you do not look at the whole. When you see a man’s face, you do not see his back at the time you see his face; and when you see his back, you do not see his face at that time. So you do not see in such a way as to comprehend: but when you look at another part which you had not seen, unless memory with you makes you remember that you saw the part you are leaving, you would never say you had comprehended anything even on the surface. You handle what you see, turn it this way and that, or walk around it yourself so as to see the whole. So you cannot see the whole in one look. And as long as you turn it so as to see, you see parts: and by putting together that you have seen other parts, you seem to look at the whole. But here what is understood is not the sight of the eyes but the liveliness of memory. What, then, can be said of that Word, brothers? See, we are speaking of bodies lying before our eyes, and they cannot comprehend them by looking: what eye of the heart, then, comprehends God? It is enough if it touches him, if the eye is pure. But if it touches, it touches by a kind of incorporeal and spiritual touch, yet it does not comprehend; and this, if it is pure. And man becomes blessed by touching with the heart that which remains ever blessed: and that is blessedness itself, everlasting; and that from which man becomes alive is everlasting life; that from which man becomes wise is perfect wisdom; that from which man becomes enlightened is everlasting light. See how you, by touching, are made what you were not; you do not make what you touch be what it was not. I say this: God does not grow from the knower, but the knower from the knowledge of God. Let us not think, dearest brothers, that we confer a benefit on God because we said that in a way we give a price. For we give nothing by which he may be increased, he who is whole when you fall away and remains whole when you return, ready to be seen so as to make blessed those who turn to him, and to punish with blindness those who turn away. For he punishes first in the soul turned away from him, as the beginning of its punishments, with blindness itself. For whoever turns away from the true light, that is, from God, is already made blind. He does not yet feel the punishment, but he already has it.","f":"Augustine, <i>Serm.</i> 117.5 (PL 38:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-5)."},"augustine-sermones/117.6":{"o":"Itaque Verbum Dei, fratres charissimi, incorporaliter, inviolabiliter, incommutabiliter; sine temporali nativitate, natum tamen intelligamus a Deo. Putamusne possumus aliquo modo persuadere quibusdam infidelibus non abhorrere a vero, quod dicitur a nobis fide catholica, quæ contraria est Arianis, a quibus Ecclesia Dei saepe tentata est, cum carnales homines id facilius accipiunt quod videre consueverunt? Ausi sunt enim quidam dicere, Major est Pater Filio, ct præcedit eum tempore: id est, major est Filio Pater, et minor est Patre Filius, et a Patre in tempore præceditur. Et sic disputant: Si natus est, utique crat Pater antequam Filius illi esset natus. Attendite: adsit ipse nobis, adjuvantibus orationibus vestris, et pia intentione excipere cupientibus quod ipse donaverit, quod ipse suggesserit; adsit nobis, ut possimus quoquo modo explicare quod coepimus. Tamen, fratres, ante dico, si non potuero ego explicare, non rationem putetis, sed hominem defecisse. Itaque vos hortor et deprecor ut oretis: adsit misericordia Dei, et ita rem a nobis dici faciat, ut vos audire oportet, et nos dicere. Hoc ergo illi dicunt: Si Filius Dei est, natus est. Hoc fatemur. Non enim esset Filius si natus non esset. Manifestum est, admittit fides, approbat Ecclesia catholica, verum est. Adjungunt deinde: Si natus est Patri Filius, erat Pater antequam ei Filius nasceretur. Hoc respuit fides, respuunt aures catholicæ; anathematur, extra est qui hoc sapit, non pertinet ad participationem societatemque sanctorum. Ergo, ait, rationem mihi redde, quomodo et Filius potuit nasci Patri, et coævus esse ei a quo natus est?","t":"So let us understand the Word of God, dearest brothers, as born of God incorporeally, inviolably, unchangeably, without a temporal birth, yet born. Do we think we can in some way persuade certain unbelievers that what we say by the Catholic faith, which is opposed to the Arians, by whom the church of God has often been assailed, is not far from the truth, when fleshly people more easily accept what they are used to seeing? For some have dared to say: “The Father is greater than the Son, and precedes him in time”: that is, the Father is greater than the Son, and the Son is less than the Father and is preceded by the Father in time. And they argue thus: “If he was born, surely the Father existed before the Son was born to him.” Attend: may he himself be with us, as your prayers help us and you desire with devout attention to receive what he grants, what he suggests; may he be with us, so that we may in some way explain what we have begun. Yet, brothers, I say beforehand: if I cannot explain it, do not think that reason has failed, but the man. So I urge and beseech you to pray: may God’s mercy be with us, and cause the matter to be spoken by us as you ought to hear and we to speak. This, then, is what they say: “If he is the Son of God, he was born.” We admit this. For he would not be the Son if he had not been born. It is plain; faith admits it; the Catholic Church approves it; it is true. They add next: “If the Son was born to the Father, the Father existed before the Son was born to him.” This faith rejects, Catholic ears reject; it is anathematized; whoever thinks this is outside, he does not belong to the fellowship and society of the saints. “Then,” he says, “give me an account of how the Son could both be born to the Father and be coeval with him by whom he was born.”","f":"Augustine, <i>Serm.</i> 117.6 (PL 38:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-6)."},"augustine-sermones/117.7":{"o":"Et quid facimus, fratres, quando carnalibus spiritualia insinuamus: si tamen et nos ipsi non carnales sumus, quando carnalibus ista spiritualia intimamus, homini assuefacto nativitate terrena, et videnti istius creaturae ordinem, ubi successus et decessus, gignentes et genitos ætate distinguit? Post patrem enim nascitur filius, patri utique morituro successurus. Hoc in hominibus, hoc in aliis animantibus invenimus, parentes priores tempore, filios tempore posteriores. Hac consuetudine videndi, carnalia transferre illi ad spiritualia cupiunt, et intentione carnalium facilius seducuntur. Non enim ratio audientium sequitur talia prædicantes, sed consuetudo, quæ etiam ipsos involvit, ut talia prædicarent. Et quid facimus nos? Silebimus? Utinam liceret. Forsitan enim silendo aliquid dignum de re ineffabili cogitaretur. Nam quidquid potest fari, non est ineffabile. Ineffabilis est autem Deus. Si enim raptum se dicit usque in tertium cœlum apostolus Paulus, et dicit se audisse ineffabilia verba; quanto magis ipse ineffabilis, qui talia demonstravit, quæ fari non possit cui demonstrata sunt? Itaque, fratres, melius erat si possemus tacere, et dicere: Hoc habet fides, sic credimus: non potes capere, parvulus es: patienter tolerandum, donec pennas nutrias; ne cum volare implumis volueris, non sit illa aura libertatis, sed casus temeritatis. Quid illi contra? O si haberet quod diceret, diceret mihi! Deficienti ista excusatio est. Victus est veris a, qui respondere non vult. Ille cui hoc dicitur, si non respondeat, etsi in se ipso victus non est, vincitur tamen in titubantibus fratribus. Audiunt enim fratres infirmi, et putant revera non esse quod dicatur: et forsitan verum putant, non esse quod dicatur, non tamen non esse quod sentiatur. Homo enim nihil potest dicere, quod non etiam sentire possit: potest etiam aliquid sentire, quod dicere non possit.","t":"And what do we do, brothers, when we instill spiritual things into fleshly people (if indeed we ourselves are not fleshly) when we convey these spiritual things to fleshly people, to a man accustomed to earthly birth and seeing the order of this creation, where succession and departure distinguish begetters and begotten by age? For a son is born after his father, to succeed his father, who of course will die. This we find in men, this in other living things: parents earlier in time, children later in time. By this habit of seeing, they want to transfer fleshly things to spiritual ones, and by attending to fleshly things they are more easily led astray. For it is not the reason of the hearers that follows those who preach such things, but habit, which has entangled the preachers themselves too, so that they preach such things. And what do we do? Shall we keep silent? Would that it were allowed. For perhaps by keeping silent something worthy of the ineffable thing might be thought. For whatever can be spoken is not ineffable. But God is ineffable. For if the apostle Paul says he was caught up to the third heaven, and says he heard ineffable words, how much more is he ineffable who showed such things, which the one to whom they were shown could not speak? So, brothers, it would be better if we could keep silent and say: “This is what faith holds; so we believe: you cannot grasp it, you are a little one; you must bear it patiently until you grow your wings; lest, when you want to fly unfledged, it be not the air of freedom but the fall of rashness.” What does he say to this? “Oh, if he had anything to say, he would say it to me! This excuse belongs to one who has failed. He is beaten by the truth who will not answer.” He to whom this is said, if he does not answer, even if he is not beaten in himself, is yet beaten in the wavering brothers. For the weak brothers hear, and think that there really is nothing to be said: and perhaps they think truly that there is nothing that can be said, but not that there is nothing that can be thought. For a man can say nothing that he cannot also think: but he can think something that he cannot say.","f":"Augustine, <i>Serm.</i> 117.7 (PL 38:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-7)."},"augustine-sermones/117.8":{"o":"Tamen servata illius majestatis ineffabilitate, ne cum aliquas similitudines contra illos dederimus, putet nos aliquis per istas similitudines jam pervenisse ad id quod ncc dici nec cogitari a parvulis potest (certe et si potest ab aliquibus majoribus, potest ex parte, potest in ænigmate, potest per speculum; nondum autem facie ad faciem); demus et nos aliquas similitudines adversus illos, unde illi refellantur, non unde illud captatur. Etenim cum dicimus valde posse fieri, posse intelligi, ut et natus sit et coæternus sit ei a quo natus est, ut hoc refellant et quasi falsum esse demonstrent, similitudines nobis dant. Unde? De creatura: et dicunt nobis, Homo utique erat antequam generaret filium, major est filio suo: et equus erat antequam generaret filium, et ovis, ct cætera animalia. Similitudines adhibent de creaturis.","t":"Yet, keeping the ineffability of that majesty intact, lest, when we give some likenesses against them, anyone think that through these likenesses we have already reached what cannot be said or thought by little ones (certainly, even if it can be by some greater ones, it can be in part, it can be in a riddle, it can be through a mirror; but not yet face to face): let us too give some likenesses against them, by which they may be refuted, not by which that reality is grasped. For when we say that it can very well happen, and be understood, that he was born and is coeternal with him by whom he was born, to refute this and as it were show it false, they give us likenesses. From where? From creation. And they say to us: “A man certainly existed before he begot a son; he is greater than his son: and a horse existed before it begot its foal, and a sheep, and the other animals.” They bring likenesses from creatures.","f":"Augustine, <i>Serm.</i> 117.8 (PL 38:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-8)."},"augustine-sermones/117.9":{"o":"Quid, nobis laborandum est, ut et nos inveniamus similitudines earum rerum quas astruimus? Quid? si non invenirem, non recte possem dicere, Nativitas Creatoris fortasse similitudinem in creatura non habet? Quanto enim superat ea quæ hic sunt in eo quod ibi est, tanto superat ea quæ hic nascuntur in eo quod ibi natus est. Omnia per Deum hic sunt: et quid tamen est comparandum Deo? Sic omnia quæ hic nascuntur, illo efficiente nascuntur. Et sic forsitan non invenitur aliqua similitudo nativitatis ejus, quomodo non invenitur et substantiae ejus, ct immutabilitatis, divinitatis, majestatis ejus. Quid enim simile hic inveniri potest? Si ergo forsitan nec nativitatis similitudo inveniatur, numquid inde oppressus sum, quia non inveni similitudines Creatori omnium, in crcatura cupiens invenire quod esset simile Creatori?","t":"What, must we labor to find likenesses too for the things we assert? What? If I did not find them, could I not rightly say, “Perhaps the birth of the Creator has no likeness in the creature”? For as much as what is there surpasses the things here, so much does he who was born there surpass the things born here. All things here are through God: and yet what is to be compared with God? So all things born here are born by his working. And so perhaps no likeness of his birth is found, just as none is found of his substance, his unchangeableness, his divinity, his majesty. For what like it can be found here? If, then, perhaps no likeness of his birth is found, am I therefore crushed because I have not found likenesses for the Creator of all, wishing to find in the creature what would be like the Creator?","f":"Augustine, <i>Serm.</i> 117.9 (PL 38:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/117-9)."},"augustine-sermones/118.1":{"o":"Omnes qui multa verba quæritis hominis, intelligite unum Verbum Dei: In principio erat Verbum. In principio autem fecit Deus coelum et terram. Sed erat Verbum, quando audivimus, In principio fecit Deus. Agnoscamus Creatorem: Creator est enim qui fecit; creatura autem quod fecit. Non erat enim creatura quae facta est, sicut semper erat Verbum Deus, per quem facta est. Quando autem audivimus, Erat Verbum, apud quem erat? Intelligimus Patrem, qui non fecit, nec creavit idem Verbum, sed genuit. In principio enim fecit Deus cælum et terram. Per quid fecit? Erat Verbum, et Verbum erat apud Deum: sed quale Verbum? Sonabat et transibat? Numquid cogitabatur et volvebatur? Non. Recordabatur, et proferebatur? Non. Ergo quale Verbum? Quid a me quaeris multa? Deus erat Verbum. Quando audimus, Deus erat Verbum, non duplicamus Deum; sed intelligimus Filium. Verbum enim Dei Filius est. Ecce Filius, et quod nisi Deus? Nam Deus erat Verbum. Quid Pater? Utique Deus. Si pater Deus, et Filius Deus, duplicamus Deum? Absit. Pater Deus, Filius Deus: sed Pater et Filius unus Deus. Non est enim unicus Filius factus, sed natus. In principio fecit Deus cælum et terram: sed erat Verbum a Patre. Ergo factum est Verbum a Patre? Non. Omnia per ipsum facta sunt. Si per ipsum omnia facta sunt, numquid et ipse per se ipsum factus est? Per quem audis facta esse omnia, noli putare factum esse inter omnia. Nam si et ipse factus est, non per illum facta sunt omnia, sed inter cætera factus est ipse. Dicis, Factus est: numquid per se? Quis est qui faciat se? Si ergo factus est, quomodo per ipsum facta sunt omnia? Ecce et ipse factus est, sicut tu dicis, non ego, quia genitum non nego. Si ergo dicis factum esse, quæro per quid, quaero per quem. Per se ipsum? Ergo erat, antequam fieret, ut faceret se ipsum. Si autem omnia per ipsum facta sunt, intellige quia non est factus ipse. Si non potes intelligere, crede ut intelligas. Præcedit fides, sequitur intellectus: quoniam propheta dicit, Nisi credideritis, non intelligetis (Isai. vn, 9, sec. LXX). Erat Verbum. Noli ergo quærere tempus ei, per quem facta sunt tempora. Erat Verbum. Sed tu dicis: Aliquando non erat Verbum. Mentiris, nusquam legis. Ego autem lego tibi, In principio erat Verbum. Quid quæris ante principium? Si autem aliquid invenire potueris ante principium, ipsum erit principium. Insanit qui aliquid quaerit ante principium. Quid ergo dicit quia fuit ante principium? In principio erat Verbum.","t":"All of you who seek the many words of man, understand the one Word of God: “In the beginning was the Word.” But “in the beginning God made heaven and earth.” But the Word was, when we hear, “In the beginning God made.” Let us acknowledge the Creator: for the Creator is he who made; the creature is what he made. For the creature which was made did not exist always, as the Word, God, always was, through whom it was made. But when we hear, “The Word was,” with whom was he? We understand the Father, who did not make or create that same Word, but begot him. For “in the beginning God made heaven and earth.” Through what did he make them? “The Word was, and the Word was with God”: but what kind of Word? Did it sound and pass away? Was it thought and turned over? No. Was it remembered and brought out? No. Then what kind of Word? Why ask me many things? “The Word was God.” When we hear, “The Word was God,” we do not double God; but we understand the Son. For the Word of God is the Son. See, the Son, and what but God? For “the Word was God.” What of the Father? Certainly God. If the Father is God and the Son is God, do we double God? God forbid. The Father is God, the Son is God: but Father and Son are one God. For the only Son was not made, but born. “In the beginning God made heaven and earth”: but the Word was from the Father. Was the Word, then, made by the Father? No. “All things were made through him.” If all things were made through him, was he himself also made through himself? Do not think that he through whom you hear all things were made was made among all things. For if he too was made, all things were not made through him; but he was made among the rest. You say, “He was made”: through himself? Who is there who makes himself? If, then, he was made, how were all things made through him? See, he too was made, as you say, not I, for I do not deny that he was begotten. If, then, you say he was made, I ask through what, I ask through whom. Through himself? Then he existed before he was made, so as to make himself. But if all things were made through him, understand that he himself was not made. If you cannot understand, believe so that you may understand. Faith goes before; understanding follows: since the prophet says, “Unless you believe, you will not understand.” “The Word was.” So do not look for a time for him, through whom times were made. “The Word was.” But you say: “There was a time when the Word was not.” You lie; you read it nowhere. But I read to you: “In the beginning was the Word.” What do you look for before the beginning? But if you could find anything before the beginning, that itself would be the beginning. He is mad who looks for anything before the beginning. What, then, does he say was before the beginning? “In the beginning was the Word.”","f":"Augustine, <i>Serm.</i> 118.1 (PL 38:412; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/118-1)."},"augustine-sermones/118.2":{"o":"Sed dicis: Et erat Pater, et ante Verbum? Quid quæris? In principio erat Verbum. Quod invenis intellige: noli quærere quod non potes invenire. Nihil est ante principium. In principio erat Verbum, Splendor Patris Filius est. De sapientia Patris, quod est Filius, dictum est, Candor est enim lucis æternæ. Quæris Filium sine Patre? Da mihi lucem sine candore. Si aliquando non erat Filius, Pater lux obscura erat. Quomodo enim non obscura lux erat, si candorem non habebat? Ergo semper Pater, semper Filius. Si semper Pater, semper Filius. Quæris a me utrum natus sit Filius? Respondeo, Natus. Non enim esset Filius, si non natus. Sed cum dico, Semper Filius; hoc dico, Semper est natus. Et quis intelligit, Semper est natus? Da mihi sempiternum ignem, et do tibi sempiternum splendorem. Benedicimus Deum, qui dedit nobis sacras Scripturas. In splendore lucis nolite esse cæci. Candor de luce gignitur, et tamen gignenti coæternus est candor. Semper lux, semper candor ejus. Genuit candorem suum: sed numquid fuit sine candore suo? Generare sempiternum liceat Deo. Rogo, audite de quo loquimur: audite, advertite, credite, intelligite. De Deo loquimur. Filium Patri coæternum fatemur et credimus. Sed homo, inquit, quando generat filium, major est qui generat, et minor qui generatur. Ecce verum est: in hominibus major est qui generat, et minor qui generatur, et pervenit ad robur patris sui. Sed quare, nisi quia cum ille crescit, ille senescit? Stet pater in tempore, et crescendo eum sequitur filius, et videbis æqualem. Sed ecce do tibi unde intelligas. Ignis generat splendorem coaevum. Non invenis in hominibus nisi minores filios, majores patres; non invenis coævos: sed do tibi, sicut dixi, splendorem coævum igni patri suo. Generat enim ignis splendorem, sed nunquam sine splendore. Cum ergo Videas splendorem igni esse coaevum, permitte Deum generare coæternum. Qui intelligit, gaudeat: qui autem non intelligit, credat. Quoniam verbum Prophetæ evacuari non potest: Nisi credideritis, non intelligetis.","t":"But you say: “And the Father existed even before the Word?” What are you looking for? “In the beginning was the Word.” Understand what you find: do not look for what you cannot find. Nothing is before the beginning. “In the beginning was the Word.” The Son is the brightness of the Father. Of the wisdom of the Father, which is the Son, it was said: “For she is the brightness of eternal light.” Are you looking for the Son without the Father? Give me light without brightness. If there was a time when the Son was not, the Father was a dark light. For how was the light not dark, if it had no brightness? So always the Father, always the Son. If always the Father, always the Son. Do you ask me whether the Son was born? I answer: born. For he would not be the Son if he were not born. But when I say, “always the Son,” I say this: he is always born. And who understands “he is always born”? Give me an everlasting fire, and I give you an everlasting splendor. We bless God, who has given us the holy Scriptures. In the splendor of the light, do not be blind. Brightness is begotten from light, and yet the brightness is coeternal with what begets it. Always the light, always its brightness. It begot its brightness: but was it ever without its brightness? Let God be allowed to beget something everlasting. Please, hear of whom we are speaking: hear, attend, believe, understand. We are speaking of God. We confess and believe the Son coeternal with the Father. “But a man,” he says, “when he begets a son, the one who begets is greater and the one begotten is less.” See, it is true: among men the one who begets is greater and the one begotten less, and he comes to his father’s strength. But why, except because while the one grows the other grows old? Let the father stand still in time, and the son, by growing, will follow him, and you will see him equal. But see, I give you something from which to understand. Fire begets a coeval splendor. Among men you find only sons younger, fathers older; you do not find them coeval: but I give you, as I said, a splendor coeval with its father, the fire. For fire begets splendor, but is never without splendor. When, then, you see the splendor coeval with the fire, allow God to beget one coeternal. Let him who understands rejoice; let him who does not understand believe. For the prophet’s word cannot be made void: “Unless you believe, you will not understand.”","f":"Augustine, <i>Serm.</i> 118.2 (PL 38:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/118-2)."},"augustine-sermones/119.1":{"o":"Dominum nostrum Jesum Christum factum esse hominem quaerendo perditum hominem, neque unquam tacuit praedicatio nostra, et semper habuit fides vestra: hunc autem Dominum nostrum, qui homo factus est propter nos, Deum semper fuisse apud Patrem; et semper futurum esse, imo semper esse; quia ubi tempus non præterit, non est ibi Fuit et Erit. Quod enim dicitur Fuit, jam non eat; quod dicitur Erit, nondum est: sed semper est, quia vere cst, hoc est, incommutabilis est. Modo nos admonuit evangelicum capitulum, magnum divinumque secretum. Hoc enim principium Evangelii sanctus Joannes ructuavit, quia de pectore Domini bibit. Recordamini enim, et lectum eat vobis nuperrime, quomodo ipse sanctus Joannes evangelista in sinu Domini discumbebat. Quod aperte exponere volens, ait, Super pectus Domini (Joan. XIII i3, 25): ut intelligeremus quid dixerit, in sinu Domini. Ille enim qui super pectus Domini discumbebat, putamus quid bibebat? Non putemus, sed potemus: modo enim ct nos audivimus quod bibamus. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. 0 prædicare! o saginam Dominici pectoris eructuare! In principio erat Verbum. Quid quaeris quid ante erat? In principio erat Verbum. Si factum esset Verbum: non est enim factum per quod facta sunt omnia: si factum esset Verbum, Scriptura diceret, In principio fecit Deus Verbum; quomodo dixit in Genesi, In principio fecit Deus cælum et terram. Non ergo in principio fecit Deus Verbum: quia, In principio erat Verbum. Hoc Verbum quod in principio erat, ubi erat? Sequere: Et Verbum erat apud Deum. Sed solemus, audiendo quotidie humana verba, vile habere nomen hoc Verbi. Hic noli habere vile nomen verbi: Deus erat Verbum. Hoc, id est Verbum, erat in principio apud Deum. Omnia per ipsum facta sunt: et sine ipso facium eat nihil.","t":"That our Lord Jesus Christ became man in seeking lost man, our preaching has never kept silent and your faith has always held: but that this our Lord, who became man for our sake, was always God with the Father, and always will be, or rather always is; because where time does not pass, there is no “was” and “will be.” For what is called “was” no longer is; what is called “will be” is not yet: but he always is, because he truly is, that is, he is unchangeable. The passage of the Gospel has just reminded us of a great and divine secret. For holy John belched forth this beginning of the Gospel because he drank from the Lord’s breast. For remember, it was read to you very recently, how holy John the evangelist reclined in the Lord’s bosom. Wanting to explain this openly, he says, “on the Lord’s breast,” so that we might understand what he meant by “in the Lord’s bosom.” What do we think he drank, he who reclined on the Lord’s breast? Let us not think, but drink: for we too have just heard what we may drink. “In the beginning was the Word, and the Word was with God, and the Word was God.” O what preaching! O belching forth the rich fare of the Lord’s breast! “In the beginning was the Word.” Why ask what was before? “In the beginning was the Word.” If the Word had been made (for that through which all things were made was not made), if the Word had been made, Scripture would say, “In the beginning God made the Word”; as it said in Genesis, “In the beginning God made heaven and earth.” So God did not make the Word in the beginning: because “in the beginning was the Word.” This Word which was in the beginning, where was it? Go on: “And the Word was with God.” But, hearing human words daily, we are accustomed to hold this name “word” cheap. Here do not hold the name “word” cheap: “The Word was God.” This, that is, the Word, “was in the beginning with God. All things were made through him, and without him nothing was made.”","f":"Augustine, <i>Serm.</i> 119.1 (PL 38:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/119-1)."},"augustine-sermones/119.3":{"o":"Extendite corda vestra, adjuvate paupertatem sermonis nostri. Quod dicere potuero, audite: quod non potuero, cogitate. Quis comprehendat Verbum manens? Omnia verba nostra sonant et transeunt. Quis comprehendat Verbum manens, nisi qui in ipso manet? Vis comprehendere Verbum manens? Noli sequi flumen carnis. Caro quippe ista fluvius est: non enim manet. Tanquam de fonte quodam secreto naturae nascuntur homines, vivunt homines, moriuntur homines: nec unde veniant novimus, nec quo eant novimus. Latet aqua, donec progrediatur ex fonte: currit, et apparet in flumine: sed rursus latet in mari. Contemnamus fluvium istum manantem, currentem, desinentem, contemnamus. Omnis caro fenum, et omnis honor carnis sicut flos feni. Fenum aruit, flos decidit. Vis manere? Verbum autem Domini manet in æternum.","t":"Stretch out your hearts; help the poverty of our speech. What I can say, hear; what I cannot, think. Who comprehends the abiding Word? All our words sound and pass. Who comprehends the abiding Word, except one who abides in it? Do you want to comprehend the abiding Word? Do not follow the river of the flesh. For this flesh is a river: it does not abide. As from some hidden spring of nature men are born, men live, men die: we know neither where they come from nor where they go. The water is hidden until it comes out of the spring: it runs, and appears in the river: but again it is hidden in the sea. Let us despise this river, flowing, running, ending; let us despise it. “All flesh is grass, and all the glory of the flesh like the flower of grass. The grass has withered, the flower has fallen.” Do you want to abide? “But the word of the Lord abides forever.”","f":"Augustine, <i>Serm.</i> 119.3 (PL 38:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/119-3)."},"augustine-sermones/119.4":{"o":"Sed ut subveniret nobis, Verbum caro factum est, et habitavit in nobis. Quid est, Verbum caro factum est? Aurum fenum factum est. Fenum factum est ad succendendum: succensum est fenum, sed mansit aurum: et in feno non periit, et fenum mutavit. Quomodo mutavit? Resuscitavit, vivificavit, in coelum levavit, ad Patris dexteram collocavit. Ut autem diceretur, Et Verbum caro factum est, et habitavit in nobis, quid præcessit recolamus paululum. In sua propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri. Fieri, quia non erant: ipse autem in principio erat. Dedit ergo eis potestatem filios Dei fieri, credentibus in nomine ejus: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Ecce sunt, in quacumque sint aetate carnis: videtis infantes: videte et gaudete. Ecce sunt: sed ex Deo nati sunt. Vulva matris, aqua Baptismatis.","t":"But to come to our aid, “the Word became flesh and dwelt among us.” What does “the Word became flesh” mean? Gold became grass. It became grass to be burned: the grass was burned, but the gold remained: and it did not perish in the grass, and it changed the grass. How did it change it? It raised it, gave it life, lifted it to heaven, set it at the Father’s right hand. But so that it might be said, “And the Word became flesh and dwelt among us,” let us recall a little what went before. “He came to his own, and his own did not receive him. But as many as received him, he gave them power to become children of God.” To become, because they were not: but he was in the beginning. “So he gave them power to become children of God, to those who believe in his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” See, here they are, whatever age of the flesh they are: you see the infants: see and rejoice. See, here they are: but they are born of God. The mother’s womb: the water of baptism.","f":"Augustine, <i>Serm.</i> 119.4 (PL 38:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/119-4)."},"augustine-sermones/119.5":{"o":"Nemo pauperculo animo sentiat, et volvat apud se ipsum mendicissimas cogitationes, et dicat sibi: Quomodo in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; omnia per ipsum facta sunt: et ecce Verbum caro factum est, et habitavit in nobis? Audite unde factum est. Certe credentibus in nomine ejus dedit potestatem filios Dei fieri. Nec ipsi quibus dedit potestatem filios Dei fieri, putent impossibile esse filios Dei fieri. Verbum caro factum eat, et habitavit in nobis Nolite putare multum esse ad vos, fieri filii Dei: propter vos filius hominis factus est, qui erat filius Dei. Si factus est ipse, ut minus esset qui plus erat; non potest facere ex eo quod minus eramus, ut aliquid plus esse possimus? Descendit ad nos, et non ad illum ascendemus? Accepit pro nobis mortem nostram, et non nobis daturus est vitam suam? Passus est propter te mala tua, et non tibi daturus est bona sua?","t":"Let no one feel with a paltry mind, and turn over within himself the beggarliest thoughts, and say to himself: “How was it that in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made through him; and see, the Word became flesh and dwelt among us?” Hear how it came about. Certainly to those who believe in his name he gave power to become children of God. Nor let those to whom he gave power to become children of God think it impossible to become children of God. “The Word became flesh and dwelt among us.” Do not think it too much for you to become children of God: for your sake he who was the Son of God became the son of man. If he himself was made so that he who was more might be less, can he not make us, from being less, able to be something more? He came down to us, and shall we not go up to him? He took our death for us, and will he not give us his life? He suffered your evils for you, and will he not give you his goods?","f":"Augustine, <i>Serm.</i> 119.5 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/119-5)."},"augustine-sermones/119.6":{"o":"Sed quomodo, inquit, fieri potuit ut Verbum Dei, quo gubernatur mundus, per quod et creata sunt et creantur universa, coarctaret se in virginis carnem; dimitteret mundum, et desereret Angelos, in utero unius feminæ includeretur? Nec nosti divina cogitare. Verbum Dei (tibi loquor, o homo, de omnipotentia Dei Verbi tibi loquor) prorsus totum potuit, quia et Verbum Dei omnipotens est, et manere apud Patrem, et venire ad nos; et in carne procedere ad nos, et apud ipsum latere. Neque enim, si natus ex carne non esset, non esset. Erat ante carnem suam: ipse creavit matrem suam. Elegit in qua conciperetur, creavit de qua crearetur. Quid miraris? Deum tibi loquor: Deus erat Verbum.","t":"“But how,” someone says, “could it be that the Word of God, by whom the world is governed, through whom all things were and are created, should confine himself in a virgin’s flesh; leave the world, and desert the angels, and be shut up in the womb of one woman?” You do not know how to think of divine things. The Word of God (I speak to you, man, of the omnipotence of God the Word I speak to you) could do it all, because the Word of God is almighty: both to remain with the Father and to come to us; both to come forth to us in the flesh and to be hidden with him. For if he had not been born of flesh, it is not that he would not have existed. He existed before his flesh: he himself created his mother. He chose the one in whom to be conceived; he created the one from whom to be created. Why do you wonder? I speak to you of God: “The Word was God.”","f":"Augustine, <i>Serm.</i> 119.6 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/119-6)."},"augustine-sermones/119.7":{"o":"De Verbo aliquid ago, et Verbum humanum forte aliquid simile potest; quamvis longe impar, longe discretum, ex nulla particula comparandum, tamen vobis aliqua similitudine insinuandum. Ecce ego verbum quod vobis loquor, in corde meo prius habui; processit ad te, nec recessit a me: coepit esse in te, quod non erat in te; mansit apud me, cum exiret ad te. Sicut ergo verbum meum prolatum est sensui tuo, nec recessit a corde meo: sic illud Verbum prolatum est sensui nostro, nec recessit a Patre suo. Verbum meum erat apud me, et processit in vocem: Verbum Dei erat apud Patrem, et processit in carnem. Sed numquid ego possum id facere de voce mea, quod potuit ille de carne sua? Ego enim volantem vocem meam tenere non possum: ille carnem suam non solum tenuit, ut nasceretur, viveret, ageret; sed etiam mortuam suscitavit, et vehiculum quoddam in quo processit ad nos, ad Patrem levavit. Vestem dicas carnem Christi, vehiculum dicas, et quomodo forte ipse significare dignatus est, jumentum ipsius dicas; quia in ipso jumento levavit eum qui fuerat a latronibus sauciatus ( Luc. x, 34): postremo, quod ipse apertius dixit, templum dicas: hoc templum jam novit mortem, ad dexteram Patris sedet: in ipso templo venturus est judicare vivos et mortuos. Quod nos monuit præcepto, demonstravit exemplo. Quod ostendit in carne sua, hoc sperare debes in carne tua. Haec est fides, tene quod nondum vides. Opus est ut in eo, quod non vides, credendo permaneas; ne cum videris, erubescas.","t":"I am treating something about the Word, and a human word can perhaps show something like it; though far unequal, far different, comparable in no particle, yet to be conveyed to you by some likeness. See, the word I speak to you, I first had in my heart; it went out to you, and did not depart from me: it began to be in you, what was not in you; it remained with me when it went out to you. As, then, my word has been brought out to your sense and has not departed from my heart, so that Word has been brought out to our sense and has not departed from his Father. My word was with me, and went forth into the voice: the Word of God was with the Father, and went forth into the flesh. But can I do with my voice what he could do with his flesh? For I cannot hold my flying voice: he not only held his flesh, so as to be born, to live, to act; but he even raised it when dead, and lifted to the Father the vehicle as it were in which he came forth to us. Call Christ’s flesh a garment, call it a vehicle, and, as perhaps he himself deigned to signify, call it his beast of burden; because on that beast he lifted the man who had been wounded by robbers: finally, as he himself said more plainly, call it a temple: this temple has already known death; it sits at the right hand of the Father; in that temple he will come to judge the living and the dead. What he taught us by precept, he showed by example. What he showed in his flesh, this you ought to hope for in your flesh. This is faith: hold what you do not yet see. You must remain believing in what you do not see, so that when you see you may not be ashamed.","f":"Augustine, <i>Serm.</i> 119.7 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/119-7)."},"augustine-sermones/12.1":{"o":"In divinis et sacris veteribus Libris fraudulentissima fallacia Manichæos insidiari, jam vestræ prudentiæ, dilectissimi fratres, satis probatum esse confidimus. Offerimus tamen adhuc eorum dolos inspiciendos obtutibus cordis vestri: ut non solum eos, quantum ad vos pertinet, evitetis, sed etiam ut alios infirmos et divinarum lectionum rudes, ut quisque vestrum potest, evitare atque contemnere doceatis. Apud Job scriptum est, inquiunt, Ecce venerunt Angeli in conspectum Dei, et diabolus in medio eorum. Et Deus ait diabolo: Unde venis? Qui respondens dixit: Circuiens totum orbem adveni huc. Hic, inquiunt, demonstratur diabolum non solum vidisse Deum, sed etiam locutum esse cum eo. In Evangelio autem dicit, Beati qui puro sunt corde, quoniam ipsi Deum videbunt; et iterum dicit, Ego sum janua; nemo potest venire ad Patrem, nisi per me. Deinde adjungunt ratiocinationem, dicentes: Si igitur hi soli qui sunt puro corde vident Deum, quonam modo sordidissimo et immundissimo corde diabolus potuit videre Deum? aut qualiter per januam, hoc est, per Christum ingreditur? Iterum Apostolus, inquiunt, testatur et confirmat, dicens quod neque Principes, neque Potestates, neque Virtutes Deum cognoverunt. Calumnia quidem illorum his omnino verbis hucusque proponitur, et revera quæstio est prudenti discutienda christiano. Sed eam calumniam proponentium animus facit, ut similiter imperitos ad sibi credendum a saluberrima Scripturarum auctoritate detorqueant. Sed primo ab istis vellem quærere, ubi Adimantus apud Apostolum legerit; nam talium calumniarum iste conscriptor est: vellem ergo diceret ubi legerit testantem Apostolum et confirmantem, ut dicit, quod neque Principes, neque Potestates, neque Virtutes Deum cognoverunt; cum Dominus etiam hominum in se credentium dicat Angelos quotidie videre faciem Patris. Nisi forte illud quod Paulus apostolus ait: Sapientiam loquimur inter perfectos, sapientiam autem non hujus sæculi, neque principum hujus saeculi, qui evacuantur: sed loquimur Dei sapientiam in mysterio, quæ abscondita est, quam præfinivit Deus ante saecula in gloriam nostram, quam nemo principum hujus sæculi cognovit. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent ( I Cor. II, 6 - 8)? Si istum locum iste conscribere cogitabat, cur addidit Potestates et Virtutes, quod non ibi dictum est; et detraxit hujus sæculi, quod dictum est? Sed utinam hoc, errore potius, quam malitia fecerit. Verumtamen etiamsi hoc modo dixisset Apostolus, numquid propterea diabolus vocem Dei audire non potuit? Scriptum est enim quod in conspectum Dei venerit: non scriptum est quod Deum ipse conspexerit. Principes enim hujus sæculi aut superbi homines intelliguntur, et vana pompa jactationis elati; aut ipse diabolus et angeli ejus. Nam principem vel magistratum hujus sæculi eum Dominus apertissime appellat: quia sæculi hujus nomine peccatores intelliguntur, quorum spes nulla est, nisi in hoc sæculo. Sicut enim dicitur mala domus, cum significantur habitatores ejus: sic malum hoc saeculum dicimus, cum eos significamus qui corde hoc sæculum inhabitant, hoc est, quorum conversatio non est in caelis. Nostra enim, dicit Apostolus, conversatio in cœlis est. Diabolo autem serviunt cuncta peccata, qui libero arbitrio princeps voluit esse peccati; propterea princeps hujus sæculi dicitur. Quam regulam intelligentiæ moneo cordibus vestris infigatis: adjuvabit per hanc Dominus ad multa Scripturarum discutienda atque solvenda, de quibus illi laqueos nectunt erroris sui.","t":"We are confident, dearly beloved brothers, that it has already been sufficiently proved to your good sense that the Manichees lie in wait against the divine and sacred ancient books with most fraudulent deceit. Yet we offer still more of their tricks for the eyes of your heart to inspect: so that not only may you avoid them as far as you are concerned, but you may also teach others, who are weak and unskilled in the divine readings, to avoid and despise them, as each of you can. \"In Job,\" they say, \"it is written: Behold, the angels came into the sight of God, and the devil in their midst. And God said to the devil: Where do you come from? He answered and said: I have come here going around the whole world. Here,\" they say, \"it is shown that the devil not only saw God but even spoke with him. But in the Gospel he says, Blessed are the pure in heart, for they shall see God; and again he says, I am the door; no one can come to the Father except through me.\" Then they add a piece of reasoning, saying: \"If, then, only those who are pure in heart see God, how could the devil, with a most filthy and unclean heart, see God? Or how does he enter through the door, that is, through Christ? Again,\" they say, \"the Apostle testifies and confirms, saying that neither Principalities, nor Powers, nor Virtues have known God.\" Their slander is set out in exactly these words up to this point, and it is indeed a question to be discussed by a prudent Christian. But it is the intention of those who put forward the slander that makes it slander, in that they likewise twist the unlearned away from the most wholesome authority of the Scriptures to believe them. But first I should like to ask these people where Adimantus read this in the Apostle; for he is the writer of such slanders: I should like him, then, to say where he read the Apostle testifying and confirming, as he says, that neither Principalities, nor Powers, nor Virtues have known God; since the Lord says that even the angels of people who believe in him see the face of the Father daily. Unless perhaps it is what the apostle Paul says: \"We speak wisdom among the perfect, yet not the wisdom of this world, nor of the princes of this world, who are brought to nothing; but we speak the wisdom of God in a mystery, which is hidden, which God foreordained before the ages for our glory, which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of glory\"? If this is the passage he meant to write down, why did he add \"Powers and Virtues,\" which is not said there, and take away \"of this world,\" which is said? But would that he did this by error rather than malice. Yet even if the Apostle had spoken in that way, does it follow that the devil could not hear God's voice? For it is written that he came into the sight of God; it is not written that he himself saw God. For by \"the princes of this world\" are understood either proud men, puffed up with the empty pomp of boasting, or the devil himself and his angels. For the Lord most plainly calls him the prince or ruler of this world: because by the name of \"this world\" sinners are understood, whose only hope is in this world. For just as a house is called bad when its inhabitants are meant, so we call this world bad when we mean those who inhabit this world with their hearts, that is, whose way of life is not in heaven. \"For our way of life,\" says the Apostle, \"is in heaven.\" But all sins serve the devil, who by free choice wanted to be the prince of sin; that is why he is called the prince of this world. I urge you to fix this rule of understanding in your hearts: by it the Lord will help you to discuss and solve many things in the Scriptures out of which they weave the snares of their error.","f":"Augustine, <i>Serm.</i> 12.1 (PL 38:99–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-1)."},"augustine-sermones/12.10":{"o":"Omne itaque corpus, cujus est natura et ordo mutabilis, ad nutum omnipotentissimi Conditoris, in quascumque species fuerit commutatum, a veritate tamen in suo genere non recedit: quoniam quacumque varietate mutetur, et corpus tamen et verum corpus esse non desinit. Sed cum isti omnem naturam corpoream, non ab omnipotente conditore Deo, sed a tenebrarum gente, nescio qua, esse confingant; quærimus ab eis, Dominus noster Jesus Christus unde corpus assumpserit. Si enim nullum corpus eum assumpsisse dicunt, quid erat illud quod humanis atque corporeis oculis apparebat? Aut enim mendacium phantasmatis erat, quod exsecrabile est credere: aut si ipsam divinam substantiam suam nulla corporis assumptione humanis oculis eum demonstrasse contendunt, et hanc etiam diabolus vidit; ubi est quod in ista quæstione calumniosa voce proclamant, Beati qui puro sunt corde quoniam ipsi Deum videbunt? Quod si forte dicunt, divinam et propriam substantiam Domini non talem esse apud Patrem, qualem se in terris voluit nullo assumpto corpore ostendere; quid aliud etiam, nisi locis et temporibus esse mutabilem, miseri crediderunt? Non enim legere volunt, aut intelligere facile possunt quod per prophetam dicitur, Mutabis ea, et mutabuntur; tu autem idem ipse es, et anni tui non deficient: et quod in divinæ Sapientiæ litteris de ipsa Sapientia scriptum est, In se ipsa manens, innovat omnia.","t":"So every body, whose nature and order are changeable at the nod of the most almighty Creator, into whatever forms it is changed, does not depart from truth in its own kind: since by whatever variation it is changed, it still does not cease to be a body and a real body. But since these people invent the idea that all bodily nature is not from God the almighty Creator but from some race of darkness or other, we ask them where our Lord Jesus Christ took his body from. For if they say he took no body at all, what was it that appeared to human and bodily eyes? Either it was the lie of a phantom, which is abominable to believe; or, if they contend that he showed his divine substance itself to human eyes without taking any body, then the devil also saw this; and where is what they proclaim with slanderous voice in this question, \"Blessed are the pure in heart, for they shall see God\"? But if perhaps they say that the Lord's divine and proper substance is not the same with the Father as he wished to show himself on earth without taking a body, what else have these wretches believed than that he is changeable by places and times? For they do not want to read, nor can they easily understand, what is said through the prophet, \"You will change them, and they will be changed; but you are the same, and your years will not fail\"; and what is written about Wisdom itself in the books of divine Wisdom: \"Remaining in itself, it renews all things.\"","f":"Augustine, <i>Serm.</i> 12.10 (PL 38:103–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-10)."},"augustine-sermones/12.11":{"o":"Secundum illorum autem sensum, si quis eis dicat, Quid ergo miramini, si et Deus mutavit speciem divinitatis suæ, ut posset eum qui corde sordidissimo est diabolus, intueri, sicut de Christo Deo vobis videtur? quid responsuri sint nescio. Quia et nunquam dicere ausi sunt, Patrem et Filium nisi unius esse substantiæ: et si alterius esse substantiæ Filium dicerent, posset eis responderi, Unde igitur scitis, utrum cum Patre an cum Filio locutum esse diabolum, vetus illa Scriptura commemorat? Deinde quærimus, Solem istum videt diabolus, an non videt? Si videt, quomodo ergo sol Deus est, quem diabolus videt? Si non videt, mali tamen eum homines vident; quomodo ergo Deus est, quem vident qui non puro sunt corde? Aut si ut videri posset, etiam ipse mutatus est, et non hoc est quod videtur; quid si ergo vos aliud ostenditis, et aliud estis, ut imitari etiam solem, non tantum adorare possitis? Et tamen si eos interroges, utrum commutabilis aut incommutabilis sit divina substantia, non possunt nisi incommutabilem dicere, non ducti ratione, sed pudore confusi. Restat ergo ut cogantur fateri, Dominum nostrum Jesum Christum aliunde assumpsisse corpus, ut humanis oculis appareret. Quod si fatentur, quæro unde assumpserit. Si de hoc mundo dicunt, quæro ipsius mundi unde sit corpus. Continuo mihi, De tenebrarum gente, respondent. O mira dementia! Cur ergo, miseri, in corpore Salvatoris timetis uterum virginis, et gentem dæmonum non timetis?","t":"But according to their way of thinking, if someone says to them, \"Why then are you surprised if God too changed the form of his divinity so that the devil, who is of a most filthy heart, could look on him, as you think of Christ, God?\", I do not know what they will answer. For they have never dared to say that the Father and the Son are not of one substance: and if they said the Son was of another substance, it could be answered to them, \"How then do you know whether that old Scripture records that the devil spoke with the Father or with the Son?\" Next we ask: does the devil see this sun, or not? If he sees it, how then is the sun God, when the devil sees it? If he does not see it, still wicked people see it; how then is it God, when those who are not pure in heart see it? Or if, in order to be seen, it too was changed, and is not what is seen, what if you too show one thing and are another, so that you may also imitate the sun, not only worship it? And yet if you ask them whether the divine substance is changeable or unchangeable, they can only say unchangeable, led not by reason but confounded by shame. It remains, then, that they are forced to confess that our Lord Jesus Christ took a body from somewhere so as to appear to human eyes. And if they confess this, I ask where he took it from. If they say from this world, I ask where the body of the world itself comes from. At once they answer me: \"From the race of darkness.\" O wonderful madness! Why then, wretches, in the body of the Saviour do you fear the womb of a virgin, and do not fear the race of demons?","f":"Augustine, <i>Serm.</i> 12.11 (PL 38:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-11)."},"augustine-sermones/12.12":{"o":"Nos quidem universam naturam corporis ab omnipotente conditore Deo esse profitemur: et propterea undecumque Dominus noster assumeret corpus, de sua creatura utique assumeret: sed ex femina maluit humilis, qui ad liberandum perditam creaturam venerat, quae per feminam lapsa est. Unde utrumque sexum volens in spem renovationis et reparationis adducere, virilem in quo nasceretur, femineum per quem nasceretur, elegit. Vos autem qui exhorrescitis casta virginis viscera, eligite, obsecro, unde Dominus corpus assumeret. Dicitis omne corpus gentis tenebrarum esse substantiam. Eligite ergo, ut dixi, unde corpus Filius Dei deberet assumere. An perdidistis respondendi lucem, quia tenebræ vobis quocumque oculos converteritis, occurrunt? Sed caro mortalis, inquiunt, videtur immundior. Recitate eis Apostolum, Omnia munda mundis: et recitate in eos Apostolum, Immundis autem et infidelibus, nihil est mundum; sed polluta sunt eorum et mens et conscientia. Si autem non dicunt, Immundior; sed, Infirmior: consentimus plane; et ideo Christus est nostra firmitas, quia eum nostra non mutavit infirmitas. Hic agnosco prophetæ illam vocem, Mutabis ea, et mutabuntur; tu autem idem ipse es, et anni tui non deficient. Non solum enim non eum mutavit in deterius infirmitas carnis, sed ab eo in melius ipsa mutata est. Sol iste corporeus, quem corpus non esse arbitrantur ( usque adeo nec quid sit corpus, intelligunt, qui de spiritualibus disputationibus se fallaciter jactant): sol ergo iste corporeus, tantum quia cœleste corpus est, illuminat terram, nec ab ea ipse obscuratur; siccat aquam, nec inde humectatur; solvit glaciem, nec inde frigescit; durat limum, nec inde mollescit. Et Dominus noster Jesus Christus Verbum Patris, per quod facta sunt omnia, virtus et sapientia Dei, ubique præsens, ubique secretus, ubique totus, nusquam inclusus, pertendens a fine usque ad finem fortiter, et disponens omnia suaviter, timent infelices, ne non potuerit sic hominem assumere, ut vivificaret mortalia, nec ab eis mortificaretur; sanctificaret carnem, nec inde pollueretur; dissolveret mortem, nec inde ligaretur; mutaret in se hominem, nec in hominem mutaretur? Aliud ex alio disputare, propter quorumdam titubationem, et periculosam infirmitatem fidei, compulsi sumus. Quod autem attinet ad propositam quæstionem, quanquam illa Scriptura (de qua insidiari quam illuminari maluerant) Deum a diabolo visum esse non probet; videant tamen ipsi quomodo gens tenebrarum divinam substantiam videre potuerit, quando ante pugnam, qua bonum et malum dicunt esse commixtum, nullum adhuc corpus divina substantia, ut ab hoste suo videri posset, assumpserat. Ex quo cognoscant, frustra se catholicæ fidei firmamenta velle subvertere, cum suas fabulas ruinosas qualibuscumque responsionum destinis fulciri non possint.","t":"We, for our part, profess that the whole nature of body is from God the almighty Creator: and so, from wherever our Lord took a body, he would certainly take it from his own creation: but he chose in humility to take it from a woman, he who had come to set free the lost creation, which fell through a woman. Hence, wishing to bring both sexes into the hope of renewal and restoration, he chose the male sex in which to be born, the female through which to be born. But you, who shudder at the chaste womb of the virgin, choose, I beg you, where the Lord should take a body from. You say that every body is the substance of the race of darkness. Choose, then, as I said, where the Son of God ought to take a body from. Or have you lost the light to answer, because darkness meets you wherever you turn your eyes? \"But mortal flesh,\" they say, \"seems more unclean.\" Read them the Apostle: \"To the pure all things are pure\"; and read against them the Apostle: \"But to the unclean and unbelieving nothing is pure; but both their mind and their conscience are defiled.\" But if they do not say \"more unclean\" but \"weaker,\" we fully agree: and that is why Christ is our strength, because our weakness did not change him. Here I recognize that saying of the prophet: \"You will change them, and they will be changed; but you are the same, and your years will not fail.\" For not only did the weakness of the flesh not change him for the worse, but it was itself changed by him for the better. This bodily sun, which they think is not a body (so little do they understand what a body is, who boast falsely of spiritual discussions): this bodily sun, then, merely because it is a heavenly body, lights the earth and is not darkened by it; dries water and is not moistened by it; melts ice and is not chilled by it; hardens mud and is not softened by it. And our Lord Jesus Christ, the Word of the Father, through whom all things were made, the power and wisdom of God, everywhere present, everywhere hidden, everywhere whole, nowhere enclosed, reaching from end to end mightily and ordering all things sweetly: do the unhappy people fear that he could not take up a man in such a way as to give life to mortal things and not be put to death by them; to sanctify the flesh and not be defiled by it; to dissolve death and not be bound by it; to change man into himself and not be changed into man? We have been compelled to argue one thing from another because of the wavering of some and their dangerous weakness of faith. But as for the question set before us, although that Scripture (which they preferred to lie in wait against rather than be enlightened by) does not prove that God was seen by the devil, let them see for themselves how the race of darkness could see the divine substance, when before the battle in which they say good and evil were mixed, the divine substance had not yet taken any body so as to be seen by its enemy. From this let them recognize that they want in vain to overturn the foundations of the Catholic faith, since they cannot prop up their tottering fables with any supports of answers.","f":"Augustine, <i>Serm.</i> 12.12 (PL 38:105–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-12)."},"augustine-sermones/12.3":{"o":"Cum ergo scriptum non sit quod diabolus viderit Deum, sed tantum quod venerit cum Angelis in conspectum Domini, vocemque ejus audierit; cur isti miseri de visione Dei calumniari Scripturis, et imperitos pervertere student? Quapropter hæc eorum propositio brevissima responsione superatur. Quantalibet enim loquacitate perquirant, quomodo viderit diabolus Deum; respondemus, Non vidit diabolus Deum. Dicent: Quomodo ergo cum eo locutus est? Hic vero non a nobis, sed a caecis hominibus convincenda est cæcitas cordis ipsorum. Hi enim qui carnalibus oculis cæci sunt, quotidie loqui possunt cum his quos videre non possunt. Quomodo ergo venit, inquiunt, in conspectum ejus? Quomodo cæcus in conspectum videntis, quem ipse non conspicit. Et istæ quidem similitudines, dilectissimi fratres, ideo dictæ sint, ut hominum carnalium refellatur improbitas; ut si fieri potest, hoc modo repulsi, ad discendi mansuetudinem impia corda convertant. Numquid enim Deus continetur loco, quem præsentem habet omnis angelica et humana conscientia, non solum bonorum, sed etiam malorum? Verum hoc interest, quod bonis conscientiis adest ut pater, malis ut judex: quomodo scriptum est, Dominus interrogat justum et impium. Item scriptum est, In cogitationibus impii interrogatio erit. Nec vehementius in auribus corporis Deus, quam in secreto cogitationis interrogat, ubi solus audit, solus auditur. Nonne etiam mali homines, si quando verum loquuntur et non eis creditur, jurant et dicunt, Testis est Deus, et verissime dicunt? Ubi, quæso, testis est? In lingua, an in corde? in sono vocis, an in silentio conscientiæ? Unde autem plerumque stomachantur, quia sibi non creditur, cum verum se dicere noverint, nisi quia cor suum nobis aperire non possunt, ubi testis est Deus?","t":"Since, then, it is not written that the devil saw God, but only that he came with the angels into the sight of the Lord and heard his voice, why are these wretched people so eager to slander the Scriptures about the vision of God, and to pervert the unlearned? So this proposition of theirs is overcome by the briefest answer. However talkatively they inquire how the devil saw God, we answer: The devil did not see God. They will say: \"How then did he speak with him?\" Here the blindness of their heart is to be refuted not by us but by blind men. For those who are blind in their bodily eyes can daily speak with those they cannot see. \"How then,\" they say, \"did he come into his sight?\" As a blind man comes into the sight of one who sees, whom he himself does not see. And these comparisons, dearly beloved brothers, are given so that the wickedness of carnal people may be refuted; so that, if possible, repulsed in this way, they may turn their impious hearts to the gentleness of learning. For is God contained in a place, he whom every angelic and human conscience has present, not only of the good but also of the wicked? But there is this difference, that he is present to good consciences as a father, to wicked ones as a judge: as it is written, \"The Lord questions the righteous and the ungodly.\" Again it is written, \"In the thoughts of the ungodly there will be questioning.\" Nor does God question more forcefully in the ears of the body than in the secret of thought, where he alone hears and alone is heard. Do not even wicked people, when they speak the truth and are not believed, swear and say, \"God is my witness,\" and say it most truly? Where, I ask, is he witness? In the tongue, or in the heart? In the sound of the voice, or in the silence of the conscience? And why are they generally annoyed at not being believed, when they know they are telling the truth, except that they cannot open their heart to us, where God is witness?","f":"Augustine, <i>Serm.</i> 12.3 (PL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-3)."},"augustine-sermones/12.4":{"o":"Multi autem modi sunt, quibus nobiscum loquitur Deus. Loquitur aliquando per aliquod instrumentum, sicut per codicem divinarum Scripturarum: loquitur per aliquod elementum mundi, sicut per stellam Magis locutus est. Quid est enim locutio, nisi significatio voluntatis? Loquitur per sortem, sicut de Matthia in locum Judæ ordinando locutus est: loquitur per animam humanam, sicut per prophetam: loquitur per angelum, sicut Patriarcharum et Prophetarum et Apostolorum quibusdam locutum esse accipimus: loquitur per aliquam vocalem sonantemque creaturam, sicut de coelo voces factas, cum oculis nullus videretur, legimus et tenemus. Ipsi denique homini, non extrinsecus per aures ejus aut oculos, sed intus in animo non uno modo Deus loquitur: sed aut in somnis, sicut Laban Syro, ne Jacob servum ejus in aliquo læderet ( Gen. XXXI, 24), et Pharaoni de septem annis opulentis totidemque sterilibus demonstratum est (ld. XLI, 1-52); aut spiritu hominis assumpto, quam Græci ecstasim vocant, sicut oranti Petro vas plenum similitudinibus crediturarum Gentium visum est submissum esse de coelo; aut in ipsa mente, cum quisque majestatem vel voluntatem intelligit, sicut ipse Petrus ex illa ipsa visione, quid se agere vellet Dominus, apud se ipsum cogitando cognovit. Non enim hoc quisquam potest, nisi apud se intus sonante quodam tacito clamore veritatis agnoscere. Loquitur etiam Deus in bonorum malorumque conscientia. Nam et approbare quod bene facit, et improbare quod peccat, nemo recte potest, nisi ad eadem illa in silentio cordis vel laudante vel clamante voce veritatis. Veritas autem Deus est: quæ cum tam multis modis loquatur hominibus et bonis et malis (quanquam non omnes, quibus tot modis loquitur, possint quoque ejus substantiam naturamque conspicere), quis hominum potest conjiciendo aut cogitando colligere, quot et quibus modis eadem veritas loquatur Angelis, sive bonis, qui ejus ineffabili specie et pulchritudine per mirabilem charitatem contemplando perfruuntur; sive malis, qui depravati per superbiam suam, et ab ipsa veritate in inferioribus ordinati, possunt quibusdam latentibus modis vocem ejus audire, quamvis faciem videre non digni sint?","t":"There are many ways in which God speaks with us. He speaks sometimes through some instrument, as through the book of the divine Scriptures; he speaks through some element of the world, as he spoke to the Magi through a star. For what is speech but the signifying of the will? He speaks through the lot, as he spoke about Matthias being appointed in Judas's place; he speaks through a human soul, as through a prophet; he speaks through an angel, as we accept that he spoke to some of the patriarchs and prophets and apostles; he speaks through some vocal and sounding creature, as we read and hold that voices came from heaven when no one was seen with the eyes. Finally, to man himself God speaks not outwardly through his ears or eyes but inwardly in his mind, and not in one way only: either in sleep, as to Laban the Syrian, that he should not harm his servant Jacob in anything, and as it was shown to Pharaoh about the seven fruitful years and the same number of barren ones; or when the human spirit is caught up, which the Greeks call ecstasy, as when to Peter at prayer a vessel full of likenesses of the Gentiles who would believe appeared to be let down from heaven; or in the mind itself, when someone understands the majesty or the will of God, as Peter himself, from that very vision, came to know by thinking it over within himself what the Lord wanted him to do. For no one can recognize this unless within him there sounds a kind of silent cry of the truth. God also speaks in the conscience of the good and the wicked. For no one can rightly either approve what he does well or disapprove where he sins, unless the voice of truth either praises or cries out against those very things in the silence of the heart. And truth is God: and since it speaks to human beings, good and bad, in so many ways (although not all to whom it speaks in so many ways can also behold its substance and nature), which human being can gather, by guessing or thinking, in how many and what ways that same truth speaks to the angels: whether to the good, who enjoy in contemplation its ineffable form and beauty through wonderful love; or to the wicked, who, depraved by their own pride and set by the truth itself in lower places, can hear its voice in certain hidden ways, though they are not worthy to see its face?","f":"Augustine, <i>Serm.</i> 12.4 (PL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-4)."},"augustine-sermones/12.5":{"o":"Quapropter, dilectissimi fratres, fideles Dei, et Catholicæ matris germanissimi filii, nemo vos decipiat venenatis cibis, etiamsi adhuc estis lacte nutriendi: perseveranter nunc ambulate per fidem veritatis; ut certo et opportuno tempore ad speciem veritatis ejusdem venire possitis. Sicut enim Apostolus dicit, hic manentes corpore, peregrinamur a Domino; per fidem enim ambulamus, non per speciem. Ad speciem autem visionis Patris, fides christiana perducit. Unde Dominus dicit: Nemo venit ad Patrem, nisi per me. Sine causa ergo isti quærunt, quomodo diabolus ad Deum potuit venire per Christum. Diabolus enim ad illam contemplationis beatitudinem non potest pervenire, quo eos qui puro sunt corde fides christiana perducit. Nec ideo tamen diabolus vocem Dei loquentis audire non potuit; sicut multi homines etiam qui non crediderunt Christo, potuerunt vocem audire de cœlo dicentis Dei, Et clarificavi et clarificabo: cum Dominus dixisset, Pater, clarifica Filium tuum (ld. XII, 28, 27).","t":"So, dearly beloved brothers, faithful of God and truest sons of the Catholic mother, let no one deceive you with poisoned food, even if you still need to be fed with milk: walk now perseveringly by the faith of the truth, so that at a sure and fitting time you may come to the sight of that same truth. For, as the Apostle says, \"while we are at home in the body we are away from the Lord; for we walk by faith, not by sight.\" And Christian faith leads to the sight of the vision of the Father. That is why the Lord says, \"No one comes to the Father except through me.\" So it is pointless for these people to ask how the devil could come to God through Christ. For the devil cannot reach that blessedness of contemplation to which Christian faith leads those who are pure in heart. Yet the devil was not on that account unable to hear the voice of God speaking; just as many people who did not believe in Christ were able to hear the voice of God speaking from heaven, \"I have glorified it, and I will glorify it again,\" when the Lord had said, \"Father, glorify your Son.\"","f":"Augustine, <i>Serm.</i> 12.5 (PL 38:101–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-5)."},"augustine-sermones/12.6":{"o":"Quod autem scriptum est, diabolum venisse in conspectum Dei; non ideo scriptum est, quia quisquam potest aliquando conspectum Dei fugere, cujus oculis cuncta subjecta sunt, et cui cordis cujuslibet profunditas patet: sed quia in secreto creaturæ acta sunt, quæ Scriptura narravit, propterea scriptum est, Et ecce venerunt Angeli in conspectum Dei; quamvis a conspectu Dei nunquam recedant. Quocumque enim mittuntur, ibi quoque præsto est conspectus Dei. Sed illic proprie conspectus Dei dicitur, quo humanus non potest penetrare conspectus; sicut sunt secreta conscientiæ. Propterea cum redarguimus mentientem, non eum dicimus in conspectu Dei locutum; quia non hoc locutus est, quod in animo ejus conspicit Deus, quo conspectum dirigere non potest homo. Quia ergo hæc tam latenter gesta sunt, ut indicari hominibus per Scripturas sanctas, nisi Sancto Spiritu revelante, non possent, in conspectum Dei ventum esse, atque ibi gesta esse narrantur.","t":"And as for its being written that the devil came into God's sight: it was not written because anyone can ever escape God's sight, to whose eyes all things are subject and to whom the depth of every heart lies open; but because the things that Scripture narrated were done in the hidden part of creation, therefore it is written, \"And behold, the angels came into the sight of God\"; though they never withdraw from God's sight. For wherever they are sent, there too God's sight is present. But that is properly called God's sight which human sight cannot penetrate, such as the secrets of conscience. That is why, when we refute a liar, we do not say that he spoke in God's sight; because he did not say what God sees in his mind, where man cannot direct his sight. So, because these things were done so hiddenly that they could not be shown to human beings through the holy Scriptures except by the revelation of the Holy Spirit, they are narrated as having come into God's sight and having been done there.","f":"Augustine, <i>Serm.</i> 12.6 (PL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-6)."},"augustine-sermones/12.7":{"o":"Quod autem diabolus in medio Angelorum fuit, si bonos Angelos intelligis, sic in medio eorum intellige diabolum, sicut reus in medio apparitorum judici audiendus assistit. Non enim Scriptura declarat quales illi Angeli fuerint. Si autem in medio angelorum malorum, quid mirum est, principem ac ducem turba ministrorum suorum esse circumdatum? Si autem in conspectum Dei quod dictum est, sic accipias, ut illi in conspectum Dei veniant, qui non solum conspiciuntur ab eo, sed etiam conspiciunt eum; sic intelligendum est in medio eorum fuisse diabolum, ut tamen Deum, quem ipsi videbant, ille non viderit; ut etiam per aliquem sanctorum Angelorum Deus diabolo sit locutus. Nec tamen in libro scriptum est, nisi Dixit Deus. Sicut etiam in negotiis publicis, quanquam pleraque per præconem judex loquatur, judicis tamen nomen, cum Gesta scribantur, non etiam præconis inseritur. Sicut autem aliquis homo visione prophetica indignus, potest tamen in medio Prophetarum stare, ut tantum audiat quod per eos dicit Dominus, nec tamen videat quod illi vident: sic potuit et diabolus esse in medio sanctorum Angelorum Deum videntium, per quos audiret vocem Dei, quem videre ipse non posset.","t":"As for the devil being in the midst of the angels: if you understand good angels, understand the devil in their midst as a defendant stands in the midst of the court officers to be heard by the judge. For Scripture does not declare what kind of angels they were. But if in the midst of wicked angels, what wonder is it that the prince and leader should be surrounded by a crowd of his servants? And if you take \"into the sight of God\" to mean that they come into God's sight who are not only seen by him but also see him, then the devil must be understood to have been in their midst in such a way that he did not see God, whom they saw; so that God even spoke to the devil through one of the holy angels. And yet the book says only, \"God said.\" Just as in public business, although the judge says most things through a herald, still when the record is written down, the judge's name is entered, not the herald's too. And just as a man unworthy of prophetic vision can nevertheless stand in the midst of prophets, so as only to hear what the Lord says through them, without seeing what they see: so too the devil could be in the midst of the holy angels who see God, and through them hear the voice of God, whom he himself could not see.","f":"Augustine, <i>Serm.</i> 12.7 (PL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-7)."},"augustine-sermones/12.8":{"o":"Et machinamenta quidem Manichæorum, quantum ad hanc quæstionem pertinet, multis modis soluta esse perspicitis, ut non jam putetis, charissimi fratres, vere diabolum sic locutum esse cum Deo, ut etiam faciem veritatis, quam pura corda conspiciunt, videre potuerit; aut ad illam contemplationem beatitudinis venerit, quo nemo nisi per Dominum Jesum Christum venire permittitur. Sed tamen multum admiror hominum istorum impudentiam, qui de visione substantiæ divinæ calumniari nobis volunt, et id quod scriptum non est de Scripturis nostris mentiuntur, quod Deum diabolus viderit; et tantam hinc invidiam conflare conantur, ut quisquis exhorruerit, et indignum esse judicaverit ut diabolus viderit Deum, penitus a divinarum Scripturarum auctoritate, suspiciosa ignorantia non intelligens quod scriptum est, avertatur: cum ipsi Dominum nostrum Jesum Christum Deum esse non negent, et sine assumptione humani corporis eum hominibus apparuisse confingant.","t":"And you see that the contrivances of the Manichees, as far as this question is concerned, have been undone in many ways, so that you will no longer think, dearest brothers, that the devil really spoke with God in such a way that he could even see the face of truth, which pure hearts behold; or that he came to that contemplation of blessedness to which no one is allowed to come except through the Lord Jesus Christ. But I am greatly amazed at the shamelessness of these people, who want to slander us about the vision of the divine substance, and tell lies about our Scriptures, saying what is not written, that the devil saw God; and try to stir up so much odium from this, that whoever is horrified, and judges it unfitting that the devil should have seen God, may be turned away entirely from the authority of the divine Scriptures, through a suspicious ignorance that does not understand what is written: whereas they themselves do not deny that our Lord Jesus Christ is God, and invent the story that he appeared to human beings without taking a human body.","f":"Augustine, <i>Serm.</i> 12.8 (PL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-8)."},"augustine-sermones/12.9":{"o":"Quando ergo diabolus tentare ausus est Dominum, cum eum videret, quid videbat? Si corpus ejus videbat, habebat ergo Dominus corpus, quod nolunt perditi confiteri. Si autem corpus non habebat, ipsa divina substantia diaboli oculis subjacebat: quam non vident, nisi qui puro sunt corde, sicut ex Evangelio nobis ipsi commemorant. O importuna cæcitas hæreticorum! Cur Scripturas nostras, quod Deum diabolus viderit, mendaciter arguis; et negando corpus Christi, divinam ejus substantiam diaboli oculis publicare velle convinceris? An forte, sicut dicere solent, ita non habebat corpus humanum, ut se tamen quasi habere monstraret? Quis ergo verius et rectius sentit, insani, qui credit Deum locutum esse cum diabolo; an qui credit Deum non solum cum diabolo locutum, sed etiam diabolo esse mentitum? Quosdam enim angelos humanis oculis apparuisse, Scriptura commemorat: sed utique potestati eorum corpoream creaturam ita Dominus subdidit, ut illis eam pro voluntate coaptaret. Unde et illi, quamvis non nati ex femina, verum tamen corpus habuerunt, quod ex qualibet specie in quamlibet speciem pro sui ministerii atque officii ratione converterent; ex vera tamen in veram. Non enim et ipse Dominus cum aquam convertit in vinum, aut aquam falsam, aut vinum falsum fuisse possumus dicere.","t":"So when the devil dared to tempt the Lord, when he saw him, what did he see? If he saw his body, then the Lord had a body, which the lost wretches will not confess. But if he did not have a body, then the divine substance itself lay open to the devil's eyes: which none see but the pure in heart, as they themselves remind us from the Gospel. O troublesome blindness of the heretics! Why do you falsely accuse our Scriptures of saying that the devil saw God, and by denying Christ's body are shown to want to display his divine substance to the devil's eyes? Or perhaps, as they are accustomed to say, he did not have a human body in such a way that he still showed himself as if he had one? Who then, you madmen, thinks more truly and rightly: he who believes that God spoke with the devil, or he who believes that God not only spoke with the devil but even lied to the devil? For Scripture records that certain angels appeared to human eyes; but certainly the Lord so subjected bodily creation to their power that they adapted it to their will. Hence they too, though not born of a woman, had a real body, which they could change from any form into any form according to the purpose of their ministry and duty; yet from a real form into a real form. For we cannot say that when the Lord himself turned water into wine, either the water or the wine was false.","f":"Augustine, <i>Serm.</i> 12.9 (PL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/12-9)."},"augustine-sermones/120.1":{"o":"Evangelii Joannis principium, In principio erat Verbum. Sic coepit, hoc vidit, et transcendens universam creaturam, montes, aera, coelos, sidera, Sedes, Dominationes, Principatus, Potestates, omnes Angelos, omnes Archangelos, transcendens omnia, in principio Verbum vidit, et bibit. Super omnem creaturam vidit, de pectore Domini bibit. Ipse est enim Joannes evangelista sanctus, quem praecipue diligebat Jesus; ita ut super pectus ejus recumberet. Ibi erat hoc secretum, ut inde biberetur, quod in Evangelio ructuaretur. Felices qui audiunt et intelligunt. Sequentis felicitatis sunt, qui et si non intelligunt, credunt. Quantum est enim hoc videre Dei Verbum, quis humanis explicet verbis?","t":"The beginning of John’s Gospel: “In the beginning was the Word.” So he began; this he saw, and, transcending the whole creation, mountains, air, heavens, stars, Thrones, Dominions, Principalities, Powers, all the angels, all the archangels, transcending all things, he saw in the beginning the Word, and drank. Above all creation he saw; from the Lord’s breast he drank. For he is the holy John the evangelist, whom Jesus especially loved, so that he reclined on his breast. There was this secret, to be drunk from there, so as to be belched forth in the Gospel. Happy are those who hear and understand. Of the next happiness are those who, even if they do not understand, believe. For how great it is to see this Word of God, who can explain in human words?","f":"Augustine, <i>Serm.</i> 120.1 (PL 38:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/120-1)."},"augustine-sermones/120.2":{"o":"Erigite corda vestra, fratres mei; quantum potestis, erigite: quidquid vobis per imaginationem cujuslibet corporis occurrerit, respuite. Si occurrerit tibi Verbum Dei, quomodo cogitas lucem solis hujus, quantumlibet pandas, quantumlibet extendas, nullos ejus lucis fines in cogitatione constituas; ad Verbum Dei nihil est. Quidquid tale cogitat anima, minus est in parte, quam in toto. Cogita Verbum ubique totum. Intelligite quod dico: quantum possum, coarcto me per angustias meas propter vos. Intelligite quod dico. Ecce lux ista de cælo, quæ solis nomine appellatur, cum processerit, illustrat terras, explicat diem, facit formas, coloresque discernit. Magnum bonum, magnum omnibus mortalibus Dei donum: magnificent eum opera sua. Si tam pulcher est sol; solis factore quid pulchrius? Et tamen videte, fratres: ecce diffundit radios suos per universam terram; patentia penetrat, clausa resistunt: lucem suam mittit per fenestras, numquid et per parietem? Verbo Dei totum patet, Verbum Dei nihil latet. Videte aliam differentiam, quam longe sit a Creatore creatura, maxime corporalis. Quando in oriente est sol, in occidente non est. Lux quidem ejus de illo grandi corpore eflusa, pertendit usque in occidentem; sed ipse ibi non est. Quando occidere cœperit, tunc ibi erit. Quando oritur, in oriente est: quando occidit, in occidente est. Per ista duo opera sua, nomina locis dedit. Quia in oriente est quando oritur ad orientem, fecit orientem vocari: quia in occidente est quando occidit ad occidentem, fecit Occidentem vocari. Nocte nusquam apparet. Numquid Verbum Dei sic est? Numquid quando est in oriente, non cst in occidente; aut quando est in occidente, non est in oriente? aut aliquando deserit terras, et it sub terras, aut post terras? Ubique totum est. Quis hoc explicet verbis? Quis hoc videt? Quo documento vobis probabo quod dico? Homo loquor, hominibus loquor: infirmus loquor, infirmioribus loquor. Et tamen, fratres mei, audeo dicere, quod vobis dico, vel per speculum, vel in aenigmate, utcumque video, utcumque intelligo et in corde meo de hac re verbum. Sed quaerit exire ad vos, et dignum non invenit vehiculum. Vehiculum verbi, sonus est vocis. Quod dico apud me, quæro vobis dicere, et verba deficiunt. Volo enim dicere de Dei Verbo. Quanto Verbo, quali Verbo? Omnia per ipsum facta sunt. Opera videte, et Operatorem expavescite. Omnia per ipsum facta sunt.","t":"Lift up your hearts, my brothers; lift them up as far as you can: whatever comes to you through the imagining of any body, reject it. If the Word of God occurs to you as you think of the light of this sun, however far you spread it, however far you extend it, set no bounds to its light in your thought; it is nothing compared with the Word of God. Whatever the soul thinks of in this way is less in the part than in the whole. Think of the Word as whole everywhere. Understand what I say: as far as I can, I squeeze myself through my narrow straits for your sake. Understand what I say. See, this light from heaven which is called by the name of sun, when it has come forth, lights up the lands, unfolds the day, makes forms, distinguishes colors. A great good, a great gift of God to all mortals: let his works magnify him. If the sun is so beautiful, what is more beautiful than the sun’s maker? And yet see, brothers: see, it spreads its rays over the whole earth; it penetrates what is open; what is closed resists: it sends its light through windows; does it also through a wall? To the Word of God everything is open; from the Word of God nothing is hidden. See another difference, how far the creature is from the Creator, above all the bodily creature. When the sun is in the east, it is not in the west. Its light indeed, shed from that great body, stretches to the west; but the sun itself is not there. When it begins to set, then it will be there. When it rises, it is in the east; when it sets, it is in the west. By these two works of its it has given names to places. Because it is in the east when it rises, toward the rising it has caused the east (oriens) to be called so; because it is in the west when it sets, toward the setting it has caused the west (occidens) to be called so. At night it appears nowhere. Is the Word of God like this? When it is in the east, is it not in the west; or when it is in the west, is it not in the east? Or does it sometimes leave the lands and go under the lands, or behind the lands? It is whole everywhere. Who can explain this in words? Who sees it? By what proof shall I prove to you what I say? I speak as a man, I speak to men: weak, I speak to the weaker. And yet, my brothers, I dare to say that what I am saying to you I see somehow, understand somehow, whether through a mirror or in a riddle, and I have in my heart a word about this. But it seeks to go out to you, and finds no worthy vehicle. The vehicle of a word is the sound of the voice. What I say within myself I try to say to you, and words fail. For I want to speak of the Word of God. How great a Word, what kind of Word? “All things were made through him.” See the works, and stand in awe of the worker. “All things were made through him.”","f":"Augustine, <i>Serm.</i> 120.2 (PL 38:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/120-2)."},"augustine-sermones/120.3":{"o":"Redi mecum, humana infirmitas, redi ergo. Humana ipsa comprehendamus, si possumus. Homines sumus et nos qui loquimur, et hominibus loquimur, et sonum vocis edimus. Ad aures hominum sonum vocis nostræ perducimus, et per nostrae vocis sonum et intellectum quomodocumque per aurem in corde ponimus. Hinc ergo quod possumus, ut possumus, eloquamur, hoc comprehendamus. Si autem neque hoc comprehendere valuerimus, ad illud quid sumus? Ecce auditis me: verbum facio. Si quis hinc exeat et interrogetur foris quid hic agitur, respondet: Verbum Episcopus facit. Verbum facio de Verbo. Sed quale verbum, de quali Verbo? Mortale verbum, de immortali Verbo; mutabile verbum, de immutabili Verbo; transitorium verbum, de aeterno Verbo. Tamen attendite verbum meum. Dixeram enim vobis, Verbum Dei ubique totum est. Ecce facio vobis verbum: ad omnes pervenit quod dico. Ut ad omnes perveniret quod dico, numquid divisistis quod dico? Si pascerem vos, ut non mentem vestram, sed ventrem implere vellem, et ponerem vobis panes quibus saturaremini; nonne panes meos divideretis inter vos? Numquid possent panes mei ad unumquemque vestrum pervenire? Si ad unum pervenirent, cæteri nihil haberent. Ecce loquor, et omnes habetis. Parum est quia omnes habetis: et omnes totum habetis. Pervenit ad omnes totum, ad singulos totum. 0 mirabilia verbi mei! Quid est ergo Verbum Dei? Aliud audite. Dixi: quod dixi, processit ad vos, et non recessit a me. Pervenit ad vos, nec separatum est a me. Antequam dicerem, ego habebam, et vos non habebatis: dixi, et vos habere cœpistis, et ego nihil perdidi. 0 miraculum verbi mei! Quid est ergo Verbum Dei? De parvis magna conjicite. Considerate terrena, laudate coelestia. Creatura sum, creatura estis: et tanta miracula fiunt de verbo meo in corde meo, in ore meo, in voce mea, in auribus vestris, in cordibus vestris. Quid est Creator? 0 Domine, audi nos. Fac nos, quia fecisti nos. Fac nos bonos, quia fecisti nos homines illuminatos. Isti albati, illuminati, audiunt per me verbum tuum. Illuminati enim gratia tua assistunt tibi. Hic est dies quem fecit Dominus. Sed hoc laborent, hoc orent, ut cum isti dies transierint, non fiant tenebrae, qui facti sunt lux miraculorum Dei et beneficiorum.","t":"Come back with me, human weakness, come back, then. Let us grasp human things, if we can. We who speak are men too, and we speak to men, and we produce the sound of a voice. We bring the sound of our voice to men’s ears, and through the sound of our voice we place understanding too, somehow, through the ear in the heart. From here, then, let us speak what we can, as we can; let us grasp this. But if we cannot grasp even this, what are we compared with that? See, you hear me: I am making a word. If anyone goes out from here and is asked outside what is going on here, he answers: “The bishop is making a word,” that is, preaching. I make a word about the Word. But what kind of word, about what kind of Word? A mortal word about the immortal Word; a changeable word about the unchangeable Word; a passing word about the eternal Word. Yet consider my word. For I had told you: the Word of God is whole everywhere. See, I make a word for you: what I say reaches all. So that what I say might reach all, did you divide what I say? If I were feeding you, wanting to fill not your mind but your belly, and set before you loaves to fill you, would you not divide my loaves among you? Could my loaves reach each one of you? If they reached one, the rest would have nothing. See, I speak, and you all have it. It is little that you all have it: you all have the whole. The whole reaches all, the whole reaches each. O the wonders of my word! What, then, is the Word of God? Hear another thing. I have spoken: what I said went out to you and did not depart from me. It reached you, and was not separated from me. Before I spoke, I had it and you did not; I spoke, and you began to have it, and I lost nothing. O the miracle of my word! What, then, is the Word of God? From small things infer great. Consider earthly things; praise heavenly. I am a creature, you are creatures: and such miracles happen from my word in my heart, in my mouth, in my voice, in your ears, in your hearts. What is the Creator? O Lord, hear us. Make us, for you have made us. Make us good, for you have made us enlightened men. These in white, enlightened, are hearing your word through me. For, enlightened by your grace, they stand before you. “This is the day that the Lord has made.” But let them labor for this, let them pray for this: that when these days have passed, those may not become darkness who have been made light, the light of God’s wonders and benefits.","f":"Augustine, <i>Serm.</i> 120.3 (PL 38:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/120-3)."},"augustine-sermones/121.1":{"o":"Mundus per Dominum factus est, et mundus eum non cognovit '. Qui mundus per eum factus est? qui mundus eum non cognovit? Non enim mundus qui per eum factus est, ipse eum non cognovit. Quis est mundus qui per eum factus est? Coelum et terra. Quomodo eum non cognovit cælum, quando in ejus passione sol obscuratus est? Quomodo eum terra non cognovit, quando illo in cruce pendente contremuit? Sed mundus eum non cognovit, cujus princeps est ille, de quo dictum est, Ecce venit princeps mundi hujus, et in me nihil invenit. Homines mali mundus vocantur, homines infideles mundus vocantur. Inde acceperunt nomen, ex eo quod amant. Amando Deum, efficimur dii: ergo amando mundum. dicimur mundus. Sed Deus erat in Christo mundum reconcilians sibi. Mundus ergo non eum cognovit, numquid omnes?","t":"“The world was made through the Lord, and the world did not know him.” Which world was made through him? Which world did not know him? For the world which was made through him is not the one that did not know him. Which is the world that was made through him? Heaven and earth. How did heaven not know him, when at his passion the sun was darkened? How did the earth not know him, when it trembled as he hung on the cross? But that world did not know him whose prince is the one of whom it was said, “See, the prince of this world comes, and finds nothing in me.” Wicked men are called the world, unbelieving men are called the world. They took their name from what they love. By loving God, we are made gods: so by loving the world we are called the world. But “God was in Christ reconciling the world to himself.” The world, then, did not know him: did all?","f":"Augustine, <i>Serm.</i> 121.1 (PL 38:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/121-1)."},"augustine-sermones/121.2":{"o":"In sua propria venit, et sui eum non receperunt. Omnia sunt ipsius, sed propria ipsius dicuntur, unde mater ejus erat, unde carnem acceperat; ad quos adventus sui præcones ante præcluserat, quibus legem dederat, quos de Ægyptia servitute liberaverat, quorum patrem carnalem elegit Abraham. Quia verum dixit, Ante Abraham ego sum. Nec sic dixit, Antequam Abraham esset; aut, antequam Abraham fieret ego factus sum. In principio enim Verbum erat, non factum erat. Ergo, In propria venit, ad Judaeos venit. Et sui eum non receperunt.","t":"“He came to his own, and his own did not receive him.” All things are his, but those are called his own from whom his mother was, from whom he had taken flesh; to whom he had earlier sent heralds of his coming, to whom he had given the law, whom he had freed from Egyptian slavery, whose father according to the flesh he chose, Abraham. For he spoke truly: “Before Abraham, I am.” Nor did he say, “Before Abraham existed,” or, “Before Abraham was made, I was made.” For in the beginning the Word was; it was not made. So “he came to his own”: he came to the Jews. “And his own did not receive him.”","f":"Augustine, <i>Serm.</i> 121.2 (PL 38:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/121-2)."},"augustine-sermones/121.3":{"o":"Utique enim ibi Apostoli, qui illum receperunt. Ibi illi qui ante jumentum ejus ramos ferebant. Praecedebant et scquebantur, et vestimenta sua sternebant; et magna voce clamabant: Hosanna filio David; benedictus qui venit in nomine Domini. Tunc Pharisæi dixerunt ei: Compesce pueros, non tibi ista clament. Et ille: Si isti tacebunt, lapides clamabunt. Nos videbat, quando ista dicebat: Si isti tacebunt, lapides clamabunt. Qui lapides, nisi qui colunt lapides? Si parvuli Judæi tacebunt, majores et minores Gentes clamabunt. Qui lapides, nisi de quibus dicit ipse Joannes iste, qui venit ut testimonium perhiberet de lumine? Cum enim videret ipsos Judxos superbire de genere Abrahæ, ait illis, Generatio viperarum. Illi se dicebant filios Abrahæ: et iste illis dicebat, Generatio viperarum. Abrahae faciebat injuriam? Absit. Ex moribus dabat eis nomen. Quia si essent filii Abrahæ, imitarentur Abraham: Sicut eis et ipse ait, qui dicunt ei, Nos liberi sumus, et nemini servivimus unquam, nos patrem habemus Abraham. Et ille: Si filii Abrahae essetis, facta Abrahæ faceretis. Vos vultis me occidere, quia veritatem vobis dico; hoc Abraham non fecit (Id. VIII, 53, 39, 40). Inde generati estis, sed degenerastis. Ergo quid Joannes? Generatio viperarum, quis vobis ostendit fugere a ventura ira? Quia veniebant baptizari baptismo Joannis in poenitentiam. Quis vobis ostendit fugere ab ira ventura? Facite ergo fructum dignum pœnitentiæ. Et nolite dicere in cordibus vestris, Patrem habemus Abraham. Potens est enim Deus de lapidibus istis suscitare filios Abrahæ. Potens eat enim Deus de lapidibus istis, quos videbat in Spiritu; illis dicebat, et nos prævidebat: Potens est enim Deus de lapidibus istis suscitare filios Abrahæ. De quibus lapidibus? Si isti tacebunt, lapides clamabunt. Modo audistis, et clamastis. Impletum est, Lapides clamabunt. De Gentibus enim venimus, in parentibus nostris lapides adoravimus. Ideo et canes dicti sumus. Recordamini quid audierit mulier illa, quæ clamabat post Dominum, quia erat Chananæa, idolorum cultrix, ancilla dæmoniorum. Quid dixit ei Jesus? Non est bonum tollere panem filiorum, et mittere canibus. Nunquam advertistis, quemadmodum canes lapides unctos lingunt? Sic sunt omnes simulacrorum cultores. Sed venit vobis gratia. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri. Ecce habetis modo natos: dedit eis potestatem filios Dei fieri. Quibus dedit? His qui credunt in nomine ejus.","t":"Yet surely the apostles were there, who received him. There were those who carried branches before his donkey. They went before and followed, and spread their garments, and cried with a loud voice: “Hosanna to the son of David; blessed is he who comes in the name of the Lord.” Then the Pharisees said to him: “Restrain the children, so that they do not cry these things to you.” And he: “If these are silent, the stones will cry out.” He saw us when he said this: “If these are silent, the stones will cry out.” What stones, if not those who worship stones? If the Jewish children are silent, the Gentiles, great and small, will cry out. What stones, if not those of whom this John speaks, who came to bear witness to the light? For when he saw these Jews proud of being of Abraham’s race, he said to them, “Brood of vipers.” They called themselves sons of Abraham, and he called them “brood of vipers.” Was he insulting Abraham? God forbid. He gave them a name from their conduct. For if they were sons of Abraham, they would imitate Abraham: as he himself said to them, when they said to him, “We are free, and have never been slaves to anyone; we have Abraham as our father.” And he: “If you were sons of Abraham, you would do the works of Abraham. You want to kill me because I tell you the truth; Abraham did not do this.” You were begotten from him, but you have degenerated. So what does John say? “Brood of vipers, who showed you to flee from the wrath to come?” For they were coming to be baptized with John’s baptism for repentance. “Who showed you to flee from the wrath to come? Bear, then, fruit worthy of repentance. And do not say in your hearts, We have Abraham as our father. For God is able from these stones to raise up sons to Abraham.” “For God is able from these stones,” which he saw in the Spirit; he was speaking to them, and he foresaw us: “For God is able from these stones to raise up sons to Abraham.” Of which stones? “If these are silent, the stones will cry out.” You have just heard, and you cried out. It is fulfilled: “The stones will cry out.” For we came from the Gentiles; in our forebears we worshipped stones. That is why we were also called dogs. Remember what that woman heard who cried out after the Lord, because she was a Canaanite, a worshipper of idols, a handmaid of demons. What did Jesus say to her? “It is not good to take the children’s bread and throw it to the dogs.” Have you never noticed how dogs lick anointed stones? So are all worshippers of images. But grace has come to you. “But as many as received him, he gave them power to become children of God.” See, you have now the newborn: “he gave them power to become children of God.” To whom did he give it? “To those who believe in his name.”","f":"Augustine, <i>Serm.</i> 121.3 (PL 38:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/121-3)."},"augustine-sermones/121.4":{"o":"Et quomodo filii Dei fiunt? Qui non ex sanguinibus, neque ex voluntate viri, nec ex voluntate carnis; sed ex Deo nati sunt. Accepta potestate ut filii Dei fierent, ex Deo nati sunt. Intendite ergo: isti ex Deo nati sunt; non ex sanguinibus, qualis est prima nativitas, qualis est nativitas misera, veniens de miseriis. Sed qui ex Deo nati sunt, quid erant? unde primo nati erant? Ex sanguinibus: mixtis sanguinibus masculi et feminæ, commixtione carnis masculi et feminae, inde nati erant. Modo unde? Ex Deo nati sunt. Prima nativitas ex masculo et femina: secunda nativitas ex Deo et Ecclesia.","t":"And how do they become children of God? “Who were born not of blood, nor of the will of man, nor of the will of the flesh, but of God.” Having received the power to become children of God, they were born of God. Attend, then: these were born of God; not of blood, such as the first birth is, such as the wretched birth is, coming from wretchedness. But those who were born of God, what were they? From what were they first born? Of blood: of the mingled blood of male and female, from the union of the flesh of male and female, from that they had been born. Now from what? They have been born of God. The first birth is from male and female: the second birth from God and the church.","f":"Augustine, <i>Serm.</i> 121.4 (PL 38:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/121-4)."},"augustine-sermones/121.5":{"o":"Ecce ex Deo nati sunt: unde factum est ut ex Deo nascerentur, qui primo ex hominibus nati sunt? Unde factum est? unde? Et Verbum caro factum est, ut habitaret in nobis. Magna mutatio: ille factus caro, isti spiritus. Quid est hoc? Qualis dignatio, fratres mei! Erigite animum ad speranda et capienda potiora. Nolite vos addicere cupiditatibus sæcularibus. Pretio empti estis: propter vos Verbum caro factum est: propter vos qui erat Filius Dei, factus est filius hominis; ut qui eratis filii hominum, efficeremini filii Dei. Quid erat ille, quid factus est? Quid eratis vos, quid facti estis? Erat ille Filius Dei. Quid factus est? Filius hominis. Eratis vos filii hominum. Quid estis facti? Filii Dei. Communicavit nobiscum mala nostra, nobis daturus bona sua. Sed ille ipso quo factus est filius hominis, distat a nobis. Nos filii hominum per concupiscentiam carnis: ille filius hominis per fidem virginis. Mater cujuslibet hominis concubuit et concepit: unusquisque autem natus est de homine patre suo, et de homine matre sua. Christus autem natus est de Spiritu sancto et Maria virgine. Accessit ad nos, sed a se non multum recessit; imo a se quod Deus est nunquam recessit: sed addidit quod erat naturæ nostræ. Accessit enim ad id quod non erat, non amisit quod erat. Factus est filius hominis: sed non cessavit esse Filius Dei. Per hoc Mediator in medio. Quid est, in medio? Nec sursum, nec deorsum, Quomodo nec sursum, nec deorsum? Nec sursum, quia caro: nec deorsum, quia non peccator. Sed tamen in quantum Deus, semper sursum. Nec enim sic venit ad nos, ut dimitteret Patrem. A nobis ivit, et non nos dimisit: ad nos veniet, et illum non dimittet.","t":"See, they have been born of God: how did it come about that those who were first born of men should be born of God? How did it come about? How? “And the Word became flesh,” so as to dwell among us. A great exchange: he was made flesh, they spirit. What is this? What condescension, my brothers! Lift up your minds to hope for and grasp better things. Do not give yourselves over to worldly desires. You have been bought at a price: for your sake the Word became flesh: for your sake he who was the Son of God became the son of man, so that you who were sons of men might be made sons of God. What was he, what did he become? What were you, what have you become? He was the Son of God. What did he become? The son of man. You were sons of men. What have you become? Sons of God. He shared our evils with us, to give us his goods. But even in being made the son of man he differs from us. We are sons of men through the lust of the flesh: he is the son of man through the faith of a virgin. The mother of any man lay with a man and conceived; and each is born of a man, his father, and of a woman, his mother. But Christ was born of the Holy Spirit and the Virgin Mary. He came close to us, but did not withdraw far from himself; indeed, from what he is as God he never withdrew; but he added what belonged to our nature. For he came to what he was not; he did not lose what he was. He became the son of man, but did not cease to be the Son of God. By this he is Mediator, in the middle. What does “in the middle” mean? Neither above nor below. How neither above nor below? Not above, because he is flesh; not below, because he is not a sinner. But still, insofar as he is God, he is always above. For he did not come to us in such a way as to leave the Father. He went from us, and did not leave us: he will come to us, and will not leave him.","f":"Augustine, <i>Serm.</i> 121.5 (PL 38:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/121-5)."},"augustine-sermones/122.1":{"o":"Quod dictum audivimus a Domino Jesu Christo Nathanaeli, si bene intelligamus, non ad ipsum pertinet solum. Ipse quippe Dominus Jesus sub ficu vidit omne genus humanum. Isto enim loco intelligitur per arborem fici significasse peccatum. Non ubique hoc significat, sed hoc loco, ut dixi, ea scilicet significandi congruentia, qua nostis primum hominem, quando peccavit, foliis ficulneis fuisse subiectum. His foliis enim pudenda texerunt, quando de peccato suo erubuerunt: et quæ Deus illis membra, ipsi sibi pudenda fecerunt. Non enim erubescendum est de opere Dei: sed confusionem præcessit causa peccati. Si non præcessisset iniquitas, nunquam erubesceret nuditas. Nudi enim erant, et non confundebantur. Non enim commiserant unde confunderentur. Hoc autem dixi, quare? Ut per ficum intelligamus significatum esse peccatum. Quid est ergo, Cum esses sub ficu, vidi te? Cum esses sub peccato, vidi te. Et ad rem gestam quidem respiciens, recordatus est Nathanael se fuisse sub ficu, ubi non erat Christus. Non ibi autem erat præsentia corporali: scientia vero spirituali ubi non est? Et quoniam sciebat se solum fuisse sub ficu, ubi Dominus Christus non erat, quando dixit ei, Cum esses sub arbore fici, vidi te; et agnovit in illo divinitatem, et exclamavit, Tu es rex Israel.","t":"What we heard the Lord Jesus Christ say to Nathanael, if we understand it well, does not concern him alone. For the Lord Jesus saw the whole human race under the fig tree. For in this place he is understood to have signified sin by the fig tree. It does not signify this everywhere, but in this place, as I said, by that fitness of signification by which you know that the first man, when he sinned, was clothed with fig leaves. For with these leaves they covered their private parts when they blushed at their sin: and the members God had made for them they made shameful for themselves. For there is nothing to blush at in God’s work: but the cause, sin, came before the shame. If iniquity had not come first, nakedness would never have blushed. For they were naked, and were not ashamed. For they had committed nothing to be ashamed of. Why have I said this? So that we may understand that sin was signified by the fig tree. What, then, does “when you were under the fig tree, I saw you” mean? When you were under sin, I saw you. And looking at the actual event, Nathanael remembered that he had been under the fig tree, where Christ was not. He was not there by bodily presence: but by spiritual knowledge, where is he not? And since he knew that he had been alone under the fig tree, where the Lord Christ was not, when he said to him, “When you were under the fig tree, I saw you,” he recognized divinity in him, and exclaimed, “You are the king of Israel.”","f":"Augustine, <i>Serm.</i> 122.1 (PL 38:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/122-1)."},"augustine-sermones/122.2":{"o":"Dominus ait, Quia dixi tibi, Vidi te cum esses sub arbore ficu, inde miraris; majora horum videbis. Quæ sunt ista majora? Et dixit: Videbitis cælum apertum, et Angelos Dei ascendentes et descendentes super Filium hominis. Recolamus veterem historiam conscriptam in libro sancto, id est, in Genesi. Quando Jacob in loco obdormivit, lapidem ad caput posuit; et in somnis vidit scalam a terra pertingentem usque ad cælum: et Dominus incumbebat super eam; Angeli autem ascendebant et descendebant per eam. Hoc vidit Jacob. Somnium hominis non scriberetur, nisi magnum in illo aliquod figuraretur mysterium, et magnum aliquid prophetatum in illa visione intelligeretur. Denique ipse Jacob quia intellexit quid viderit, posuit ibi lapidem, et perfudit oleo (Gen. XlVIII, i 1 -18). Nam agnoscitis chrisma: agnoscite et Christum. Ipse est enim lapis, quem reprobaverunt ædificantes; ipse factus est in caput anguli. Ipse est lapis, de quo ipse dixit: Quicumque offenderit in lapidem illum, conquassabitur: super quem vero venerit lapis ille, conteret eum. Offenditur in jacentem: veniet autem super eum, cum venerit de alto judicare vivos et mortuos. Væ Judæis, quia cum jaceret humiliter Christus, offenderunt in eum. Non est, dicunt, homo iste a Deo, qui solvit sabbatum. Si Filius Dei est, descendat de cruce. Insane, jacet lapis, et ideo rides. Sed cum rides, caecus es: cum caecus es, offendis: cum offendis, conquassaris: cum quassatus fueris illo modo jacente, postea veniente desuper contereris. Ergo unxit lapidem Jacob. Numquid idolum fecit? Significavit, non adoravit. Modo ergo audite, Nathanaelem istum attendite, per cujus occasionem Dominus Jesus exponere nobis voluit visionem Jacob.","t":"The Lord says: “Because I said to you, I saw you when you were under the fig tree, you wonder at this; you will see greater things than these.” What are these greater things? And he said: “You will see heaven opened, and the angels of God ascending and descending upon the Son of Man.” Let us recall the ancient history written in the holy book, that is, in Genesis. When Jacob fell asleep in a place, he put a stone at his head; and in his sleep he saw a ladder reaching from earth to heaven: and the Lord was leaning on it; and angels were ascending and descending by it. This Jacob saw. A man’s dream would not be written down unless some great mystery were figured in it, and something great were understood to be prophesied in that vision. Indeed Jacob himself, because he understood what he had seen, set up the stone there and poured oil on it. For you recognize the chrism: recognize Christ too. For he is “the stone which the builders rejected; he has become the head of the corner.” He is the stone of which he himself said: “Whoever stumbles on that stone will be shattered; but on whomever that stone comes, it will crush him.” He is stumbled on as he lies; but he will come upon him when he comes from on high to judge the living and the dead. Woe to the Jews, because when Christ lay humbly they stumbled on him. “This man,” they say, “is not from God, who breaks the sabbath.” “If he is the Son of God, let him come down from the cross.” Madman, the stone is lying, and so you laugh. But when you laugh, you are blind; when you are blind, you stumble; when you stumble, you are shattered; when you have been shattered by him lying so, afterward, as he comes from above, you will be crushed. So Jacob anointed the stone. Did he make an idol? He signified; he did not worship. Now, then, hear; look at this Nathanael, by whose occasion the Lord Jesus wished to explain Jacob’s vision to us.","f":"Augustine, <i>Serm.</i> 122.2 (PL 38:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/122-2)."},"augustine-sermones/122.3":{"o":"Nostis qui in schola Christi eruditi estis, Jacob ipsum esse et Israel. Duo sunt nomina: nam homo unus fuit. Primum nomen Jacob, quando natus est, accepit, quod interpretatur Supplantator. Quando autem illi gemini nati sunt, prior natus est frater Esau, et inventa est manus illius minoris in pede majoris. Tenebat pedem fratri suo præcedenti nascendo, postea et ipse secutus est. Et propter hoc factum, quia plantam tenuit fratri suo,appellatus est Jacob, id est, Supplantator. Postea vero cum rediret de Mesopotamia, luctatus est cum eo angelus in via. Quæ virtus comparari potest angeli et hominis? Ergo mysterium est, ergo sacramentum est, ergo prophetia est, ergo figura est: ergo intelligamus. Videte enim etiam luctaminis modum. Dum luctatur, prævaluit angelo Jacob. Magna significatio. Et cum prævaluisset angelo homo, tenuit illum; tamen ipse homo eum, quem vicerat, tenuit. Et ait illi, Non te dimitto, nisi benedixeris mihi. Quando victor a victo benedicebatur, Christus figurabatur. Angelus crgo ille, qui intelligitur Dominus Jesus, ait ad Jacob, Jam non vocaberis Jacob, sed erit nomen tuum Israel: quod interpretatur, Videns Deum. Deinde tetigit nervum femoris ejus, id est latitudinem Jacob femoris, et aruit ei: et factus est claudus Jacob. Ipse est ille victus. Tantum potuit ille victus, ut et femur tangeret, et claudum faceret. Ergo volens victus est. Potestatem enim habuit ponendi virtutem suam, et potestatem habuit assumendi eam ( Joan. x, 18). Non irascitur victus quia non irascitur crucifixus. Nam et benedixit eum, dicens, Non vocaberis Jacob, sed Israel. Tunc supplantator factus est videns Deum. Et tetigit, sicut dixi, femur ejus,, et fecit cum claudicare. Attende in Jacob populum Judæorum, illa millia sequentium ct præcedentium jumentum Domini, qui juncti Apostolis adorabant Dominum, ct clamabant, Hosanna filio David; benedictus qui venit in nomine Domini. Ecce Jacob benedictus. Jam claudus remansit in cis, qui modo Judæi sunt. Latitudo enim femoris, significat multitudinem generis. Dc quibus Psalmus, cum Gentes credituras prophetasset, dicens, Populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Non ibi fui, et auditus sum: hic fui, et occisus sum. Populus quem non cognovi, servivit mihi, in auditu auris obedivit mihi. Igitur fides ex auditu, auditus autem per verbum Christi. Et sequitur: Filii alieni mentiti sunt mihi: de Judæis. Filii alieni mentiti sunt mihi, filii alieni inveteraverunt, et claudicaverunt a semitis suis. Assignavi vobis Jacob, et benedictum et claudum.","t":"You who have been taught in the school of Christ know that Jacob is the same as Israel. There are two names, but it was one man. The first name, Jacob, he received when he was born, which means “supplanter.” For when those twins were born, the brother Esau was born first, and the hand of the younger was found on the foot of the elder. He held the foot of his brother going before in birth, and afterward he himself followed. And because of this deed, because he held the sole of his brother’s foot, he was called Jacob, that is, Supplanter. Afterward, when he was returning from Mesopotamia, an angel wrestled with him on the way. What comparison can there be between the strength of an angel and of a man? So it is a mystery, so it is a sacrament, so it is a prophecy, so it is a figure: so let us understand. For see also the manner of the wrestling. While he wrestles, Jacob prevailed over the angel. A great signification. And when the man had prevailed over the angel, he held him; yet the man himself held the one whom he had conquered. And he said to him, “I will not let you go unless you bless me.” When the victor was blessed by the vanquished, Christ was figured. So that angel, who is understood to be the Lord Jesus, said to Jacob, “You will no longer be called Jacob, but your name will be Israel”: which means “seeing God.” Then he touched the sinew of his thigh, that is, the breadth of Jacob’s thigh, and it withered: and Jacob became lame. The vanquished one is he. So much could the vanquished do as to touch the thigh and make him lame. So he was vanquished willingly. “For he had the power to lay down his strength, and he had the power to take it up again.” The vanquished is not angry, because the crucified is not angry. For he even blessed him, saying, “You will not be called Jacob, but Israel.” Then the supplanter was made one who sees God. And he touched, as I said, his thigh, and made him limp. Consider in Jacob the Jewish people, those thousands who followed and went before the Lord’s donkey, who, joined to the apostles, worshipped the Lord and cried, “Hosanna to the son of David; blessed is he who comes in the name of the Lord.” See Jacob blessed. Now he has remained lame in those who are Jews now. For the breadth of the thigh signifies the multitude of the race. Of whom the Psalm, after it had prophesied that the Gentiles would believe, saying, “A people I did not know served me; at the hearing of the ear it obeyed me.” I was not there, and I was heard: I was here, and I was killed. “A people I did not know served me; at the hearing of the ear it obeyed me.” “So faith comes from hearing, and hearing through the word of Christ.” And it continues: “Foreign sons have lied to me”: of the Jews. “Foreign sons have lied to me; foreign sons have grown old and have limped away from their paths.” I have shown you Jacob, both blessed and lame.","f":"Augustine, <i>Serm.</i> 122.3 (PL 38:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/122-3)."},"augustine-sermones/122.4":{"o":"Verum ex hac occasione non est prætereundum, quod potest fortasse sua sponte vestrum aliquem commovere: quid sibi vult, quod cum mutatum esset nomen Abrahæ avi hujus Jacob ( nam et ipse prius Abram vocabatur, et Deus mutavit illi nomen, et dixit, Non vocaberis Abram, sed Abraham), ex illo non est vocatus Abram. Quærite in Scripturis, et videbitis superius antequam acciperet aliud nomen, non est vocatus nisi Abram: posteaquam accepit, non est vocatus nisi Abraham. Iste autem Jacob, quando accepit aliud nomen, eadem verba audivit, Non vocaberis Jacob, sed vocaberis Israel. Quærite Scripturas, et videte quia utrumque semper vocatus est, et Jacob et Israel. Accepto alio nomine Abram, non aliud est vocatus nisi Abraham: accepto alio nomine Jacob, et Jacob vocatus est, et Israel. Nomen Abrahæ in hoc sæculo explicandum fuit: hic est enim factus pater multarum gentium, unde nomen accepit. Nomen autem Israel ad alterum sæculum pertinet, ubi videbimus Deum. Populus ergo Dei, populus Christianus, in hoc tempore et Jacob est Israel; Jacob in re, Israel in spe. Supplantator enim fratris dicitur populus minor populi majoris. Numquid nos supplantavimus Judæos? Sed supplantores dicimur illorum, quia nostri causa sunt supplantati. Nisi excæcati essent, Christus non crucifigeretur: si Christus non crucifigeretur sanguis ille pretiosus non funderetur: si sanguis ille non funderetur, orbis terrarum non redimeretur. Quia ergo nobis profuit cæcitas illorum, ideo a minore fratre major supplantatus est, ct appellatus est minor Supplantator. Sed quamdiu hoc?","t":"But on this occasion we must not pass over something that may perhaps of itself trouble some of you: what it means that, when the name of Abraham, this Jacob’s grandfather, was changed (for he too was at first called Abram, and God changed his name and said, “You will not be called Abram, but Abraham”), from then on he was not called Abram. Search the Scriptures, and you will see that before he received another name he was called only Abram; after he received it he was called only Abraham. But this Jacob, when he received another name, heard the same words: “You will not be called Jacob, but you will be called Israel.” Search the Scriptures, and see that he was always called both, both Jacob and Israel. When Abram received another name, he was called nothing else but Abraham; when Jacob received another name, he was called both Jacob and Israel. The name of Abraham was to be unfolded in this age: for here he was made the father of many nations, from which he received the name. But the name Israel belongs to the other age, where we shall see God. So the people of God, the Christian people, in this time is both Jacob and Israel: Jacob in reality, Israel in hope. For the younger people is called the supplanter of the elder people. Did we supplant the Jews? But we are called their supplanters because they were supplanted for our sake. If they had not been blinded, Christ would not have been crucified: if Christ had not been crucified, that precious blood would not have been shed: if that blood had not been shed, the world would not have been redeemed. So because their blindness profited us, the elder brother was supplanted by the younger, and the younger was called Supplanter. But how long is this?","f":"Augustine, <i>Serm.</i> 122.4 (PL 38:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/122-4)."},"augustine-sermones/122.5":{"o":"Veniet tempus, veniet finis sæculi, et credet totus Israel: non illi qui modo sunt, sed filii ipsorum qui tunc erunt. Nam modo isti per vias suas ambulantes ibunt ad loca sua, transibunt ad damnationem perpetuam. Quando autem factus fuerit unus totus populus, fiet illud quod canimus: Satiabor, dum manifestabitur gloria tua. Dum venerit promissio, quæ nobis promittitur, ut videamus facie ad faciem. Modo videmus per speculum in anigmate et ex parte: quando autem uterque populus jam purgatus, jam resuscitatus, jam coronatus, jam in immortalem formam et in incorruptionem perpetuam commutatus, videbit Deum facie ad faciem, et jam non erit Jacob, sed solus erit Israel; tunc eum in persona hujus sancti Nathanael videbit Dominus, et dicet, Ecce vere Israelita, in quo dolus non est. Quando audis, Ecce vere Israelita; veniat tibi in mentem Israel: cum venerit tibi in mentem Israel, veniat tibi in mentem somnium illius, in quo somnio scalam vidit a terra usque ad coelum, Dominum superincumbentem, Angelos Dei ascendentes et descendentes. Hoc somnium Jacob vidit. Post hoc autem appellatus est Israel: id est, post paululum veniens de Mesopotamia et agens iter. Si ergo Jacob vidit scalam, qui est et Israel appellatus; est autem et Nathanael iste vere Israelita, in quo dolus non est: ideo cum miratus esset quia dixit ei Dominus, Sub arbore fici vidi te; dixit ei, Majus his videbis. Et item dixit ei somnium Jacob. Cui dixit? Et quem appellavit Israelitam, in quo dolus non esset. Quasi qui diceret: Cujus nomine te appellavi, ipsius somnium in te apparebit; noli festinare mirari, majora horum videbis. Videbitis caelum apertum, et Angelos Dei ascendentes et descendentes ad Filium hominis. Ecce quod vidit Jacob: ecce quare perfudit lapidem oleo Jacob; ecce quare Christum propheta significavit et figuravit Jacob Illud enim factum prophetia erat.","t":"The time will come, the end of the world will come, and all Israel will believe: not those who are now, but their children who will be then. For these now, walking in their own ways, will go to their own places; they will pass to perpetual condemnation. But when the whole has become one people, then will happen what we sing: “I shall be satisfied when your glory is manifested.” When the promise comes that is promised us, that we shall see face to face. Now we see through a mirror in a riddle and in part: but when both peoples, now cleansed, now raised, now crowned, now changed into an immortal form and perpetual incorruption, see God face to face, and there will no longer be Jacob, but only Israel; then the Lord will see him in the person of this holy Nathanael, and will say, “See, truly an Israelite, in whom there is no guile.” When you hear, “See, truly an Israelite,” let Israel come to your mind: when Israel comes to your mind, let his dream come to your mind, in which dream he saw a ladder from earth to heaven, the Lord leaning on it, the angels of God ascending and descending. This dream Jacob saw. After this he was called Israel: that is, a little later, coming from Mesopotamia and on his journey. If, then, Jacob saw the ladder, who was also called Israel; and this Nathanael is truly an Israelite, in whom there is no guile: therefore, when he wondered because the Lord said to him, “Under the fig tree I saw you,” he said to him, “You will see greater things than these.” And again he told him Jacob’s dream. To whom did he tell it? To him whom he called an Israelite in whom there was no guile. As if to say: “The dream of him by whose name I have called you will appear in you; do not hurry to wonder: you will see greater things than these. You will see heaven opened, and the angels of God ascending and descending to the Son of Man.” See what Jacob saw: see why Jacob poured oil on the stone; see why Jacob the prophet signified and figured Christ. For that deed was a prophecy.","f":"Augustine, <i>Serm.</i> 122.5 (PL 38:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/122-5)."},"augustine-sermones/122.6":{"o":"Nunc quid exspectetis, novi: quid a me velitis audire, intelligo. Dicam et hoc breviter, ut Dominus donat: Ascendentes et descendentes Angelos ad Filium hominis. Quomodo si descendunt ad illum, hic est: si ascendunt ad illum, sursum cst? Si autem ad illum ascendunt. ad illum descendunt, et sursum est, et hic est. Nullo pacto fieri potest ut ad illum ascendant, et ad illum descendant; nisi et ibi sit quo ascendunt, et hic sit quo descendunt. Quomodo probamus et illic cum esse, et hic cum esse? Respondeat nobis Paulus, qui primo Saulus. Expertus est illud ipse, quando prius erat persecutor, et postea factus est prædicator: prius Jacob, postea Israel: qui erat et ipse de genere Israel, de tribu Benjamin erat. In illo videamus Christum sursum, Christum deorsum. Primo ipsa Domini vox de coelo hoc ostendit: Saule, Saule, quid me persequeris? Numquid Paulus in coelum ascenderat? Numquid Paulus saltem lapidem in coelum miserat? Christianos persequebatur, ipsos ligabat, ipsos occidendos trahebat, ipsos ubique latentes quærebat, ipsis inventis nulla ratione parcebat. Cui ait Dominus Christus, Saule, Saule. Unde clamat? De coelo. Ergo sursum est. Quid me persequeris? Ergo deorsum est. Omnia, etsi breviter, ut potui, exposui Charitati vestræ. Erogavi quod ad me pertinet: quod autem ad vos pertinet, pauperes cogitate. Conversi ad Dominum, etc.","t":"Now I know what you are waiting for; I understand what you want to hear from me. I will say this too briefly, as the Lord grants: the angels ascending and descending to the Son of Man. How, if they descend to him, is he here; if they ascend to him, is he above? But if they ascend to him and descend to him, he is both above and here. In no way can it happen that they ascend to him and descend to him, unless he is both there where they ascend and here where they descend. How do we prove that he is both there and here? Let Paul answer us, who was first Saul. He experienced it himself, when first he was a persecutor and afterward was made a preacher: first Jacob, afterward Israel; he who was himself of the race of Israel, he was of the tribe of Benjamin. In him let us see Christ above, Christ below. First, the Lord’s voice itself from heaven showed this: “Saul, Saul, why do you persecute me?” Had Paul gone up into heaven? Had Paul even thrown a stone into heaven? He was persecuting Christians, binding them, dragging them to be killed, seeking them out wherever they hid, sparing them on no account once found. To him the Lord Christ says, “Saul, Saul.” From where does he cry? From heaven. So he is above. “Why do you persecute me?” So he is below. I have set out everything, though briefly, as I could, for your Charity. I have paid out what belongs to me: but as to what belongs to you, think of the poor. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 122.6 (PL 38:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/122-6)."},"augustine-sermones/123.1":{"o":"Scitis, fratres; in Christum cnim credentes didicistis, et assidue etiam nos ministerio nostro commendamus vobis; quod medicina tumoris hominis, humilitas est Christi. Non enim perisset homo, nisi superbia tumuisset. Initium enim, sicut Scriptura dicit, omnis peccati, superbia. Contra initium peccati, initium justitiæ necessarium fuit. Si ergo initium omnis peccati superbia; unde sanaretur tumor superbiæ, nisi Deus dignatus esset humilis fieri? Erubescat homo esse superbus; quoniam factus est humilis Deus. Nam quando dicitur homini ut humiliet se, dedignatur: et ut velint homines vindicari quando læduntur, superbia facit. Cum humiliari dedignantur, vindicari volunt: quasi pœna cuique prodesse possit aliena. Læsus et injuriam passus, vindicari vult: de aliena poena sibi quærit medicamentum, et acquirit grande tormentum. Ideo in omnibus Dominus Christus humiliari dignatus est, præbens nobis viam: si tamen dignemur ambulare per eam. Ecce inter cætera Filius virginis venit ad nuptias: qui cum apud Patrem esset, instituit nuptias. Quomodo facta est prima mulier, per quam venit peccatum, de viro sine femina: sic vir, per quem deletum est peccatum, de femina sine viro. Per illum ruimus, per hunc surgimus. Et quid in ipsis nuptiis fecit? De aqua vinum. Quid potentius? Qui poterat talia facere, dignatus est indigere. Qui fecit de aqua vinum, potuit facere et de lapidibus panem. Eadem potentia erat: sed tunc diabolus tentavit, ideo Christus non fecit. Scitis enim quia quando tentatus est Dominus Christus, hoc ci suggessit diabolus. Esurivit enim, quia et hoc dignatus est, quia et hoc ad humilitatem pertinuit. Esurivit panis, sicut defecit via, sicut vulnerata est sanitas, sicut mortua est vita. Cum ergo esuriret, ut nostis, ait illi tentator: Si Filius Dei es, dic lapidibus istis ut panes fiant. Et respondit tentatori, docens te respondere tentatori. Ad hoc enim pugnat imperator, ut milites discant. Quid respondit? Non in solo pane vivit homo, sed in omni verbo Dei. Et non fecit de lapidibus panes, qui utique sic potuit facere, sicut de aqua vinum. Ejusdem enim potentiæ est facere de lapide panem: sed non fecit, ut voluntatem contemneret tentatoris. Aliter enim tentator non vincitur, nisi contemnatur. Et cum vicisset diabolum tentatorem, venerunt Angeli, et ministrabant ei. Qui ergo tantum poterat, quare illud non fecit, et hoc fecit? Lege, imo recole, quod modo audisti, quando fecit hoc, id est, de aqua vinum: quid addidit Evangelista? Et crediderunt in eum discipuli ejus. Numquid tunc diabolus fuerat crediturus?","t":"You know, brothers (for you have learned it by believing in Christ, and we constantly commend it to you too by our ministry), that the medicine for man’s swelling is the humility of Christ. For man would not have perished if he had not swelled with pride. For “the beginning of all sin,” as Scripture says, “is pride.” Against the beginning of sin, a beginning of righteousness was necessary. If, then, the beginning of all sin is pride, how could the swelling of pride be healed, if God had not deigned to become humble? Let man blush to be proud, since God has become humble. For when a man is told to humble himself, he disdains it; and it is pride that makes people want to be avenged when they are hurt. When they disdain to be humbled, they want to be avenged: as if another’s punishment could profit anyone. Hurt and wronged, he wants to be avenged: he seeks a remedy for himself from another’s punishment, and gains a great torment. So in all things the Lord Christ deigned to be humbled, offering us a way: if only we deign to walk in it. See, among other things, the Son of the Virgin came to a wedding: he who, being with the Father, instituted marriage. As the first woman, through whom sin came, was made from a man without a woman, so the man through whom sin was blotted out was made from a woman without a man. Through her we fell; through him we rise. And what did he do at that wedding? Wine from water. What more powerful? He who could do such things deigned to be in need. He who made wine from water could also make bread from stones. The power was the same: but then the devil tempted him; so Christ did not do it. For you know that when the Lord Christ was tempted, the devil suggested this to him. For he was hungry, because he deigned this too, because this too belonged to his humility. Bread was hungry, as the Way grew weary, as Health was wounded, as Life died. So when he was hungry, as you know, the tempter said to him: “If you are the Son of God, tell these stones to become bread.” And he answered the tempter, teaching you to answer the tempter. For the commander fights so that the soldiers may learn. What did he answer? “Man does not live by bread alone, but by every word of God.” And he did not make bread from stones, he who certainly could have done so, as he made wine from water. For it belongs to the same power to make bread from stone: but he did not, so as to despise the tempter’s will. For the tempter is not conquered otherwise than by being despised. And when he had conquered the devil, the tempter, angels came and ministered to him. He who could do so much, then, why did he not do that, and do this? Read, or rather recall, what you have just heard, when he did this, that is, made wine from water: what did the evangelist add? “And his disciples believed in him.” Would the devil then have been going to believe?","f":"Augustine, <i>Serm.</i> 123.1 (PL 38:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/123-1)."},"augustine-sermones/123.3":{"o":"Qui ergo tanta potuit, esurivit, sitivit, fatigatus est, dormivit, comprehensus est, cæsus est, crucifixus est, occisus est. Ista est via: ambula per humilitatem, ut venias ad æternitatem. Deus Christus patria est quo imus: homo Christus via est qua imus. Ad illum imus, per illum imus: quid timemus ne erremus? Non recessit a Patre, et venit ad nos. Ubera sugebat, et mundum continebat. In præsepi jacebat, et Angelos pascebat. Deus et homo, idem Deus qui homo, idem homo qui Deus. Sed non unde homo, inde Deus. Deus, quia Verbum: homo, quia Verbum caro facium est; et Deus manendo, et hominis carnem assumendo; addendo quod non crat, non perdendo quod erat. Ergo et modo jam passus per ipsam humilitatem, jam mortuus, jam sepultus, jam resurrexit, jam ascendit in coelum, ibi est et sedet ad dexteram Patris: et hic est egens in pauperibus suis. Etiam hesterno die hoc commendavi Charitati vestra? ( In superiore sermone), propter illud quod dixit Nathan aeli: Majus his videbis. Dico enim vobis, videbitis cælum apertum, et Angelos Dei ascendentes et descendentes ad Filium hominis. Quasivimus quid esset, et diu locuti sumus: numquid et hodie eadem replicare debemus? Qui adfuerunt recordentur: breviter tamen commemoro.","t":"He, then, who could do such things was hungry, thirsty, weary, slept, was seized, beaten, crucified, killed. This is the way: walk by humility, so that you may come to eternity. Christ as God is the homeland to which we go: Christ as man is the way by which we go. To him we go, through him we go: why fear that we may go astray? He did not withdraw from the Father, and he came to us. He sucked the breasts, and he held the world together. He lay in a manger, and he fed the angels. God and man: the same God who is man, the same man who is God. But not God in that by which he is man. God, because he is the Word: man, because the Word became flesh; both by remaining God and by taking on the flesh of man; by adding what he was not, not losing what he was. So now, having suffered through that very humility, having died, been buried, he has risen, ascended into heaven, is there and sits at the Father’s right hand: and he is here, in need, in his poor. Yesterday too I commended this to your Charity, because of what he said to Nathanael: “You will see greater things than these. For I say to you, you will see heaven opened, and the angels of God ascending and descending to the Son of Man.” We asked what this meant, and spoke at length: must we go over the same things today too? Let those who were present remember: yet I will mention it briefly.","f":"Augustine, <i>Serm.</i> 123.3 (PL 38:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/123-3)."},"augustine-sermones/123.4":{"o":"Non diceret, Ascendentes ad Filium hominis, nisi sursum esset: non diceret, descendentes ad Filium hominis, nisi et deorsum esset. Ipse sursum, ipse deorsum: sursum in se, deorsum in suis; sursum apud Patrem, deorsum in nobis. Unde et vox illa ad Saulum, Saule, Saule, quid me persequeris. Non diceret, Saule, Saule, nisi quia sursum erat. Sursum enim Saulus non persequebatur: non diceret, Quid me persequeris? qui sursum erat, nisi esset et deorsum. Timete Christum sursum, agnoscite deorsum. Habe Christum sursum largientem, hic agnosce indigentem. Hic pauper est, ibi dives est. Quod hic pauper est Christus, pro nobis ipse loquitur: Esurivi, sitivi, nudus fui, hospes fui, in carcere fui. Et quibusdam dixit, Ministrastis mihi: quibusdam dixit, Non mihi ministrastis. Ecce probavimus Christum pauperem: Christum divitem quis nescit? Et hic ad ipsas divitias pertinebat, ut aquam in vinum verteret. Si dives est qui habet vinum, qualis dives est qui facit vinum? Ergo dives et pauper Christus: tanquam Deus dives, tanquam homo pauper. Jam et ipse homo dives ascendit in coelum, sedet ad dextram Patris: adhuc tamen hic pauper esurit, sitit, nudus est.","t":"He would not say “ascending to the Son of Man” unless he were above: he would not say “descending to the Son of Man” unless he were also below. He himself is above, he himself below: above in himself, below in his own; above with the Father, below in us. Hence too that voice to Saul: “Saul, Saul, why do you persecute me?” He would not say “Saul, Saul” unless he were above. But Saul was not persecuting him above: he who was above would not say “Why do you persecute me?” unless he were also below. Fear Christ above; recognize him below. Have Christ above, bestowing; recognize him here, in need. Here he is poor; there he is rich. That Christ is poor here, he himself speaks for us: “I was hungry, I was thirsty, I was naked, I was a stranger, I was in prison.” And to some he said, “You ministered to me”; to some he said, “You did not minister to me.” See, we have proved Christ poor: who does not know Christ rich? And here it belonged to those very riches that he turned water into wine. If he is rich who has wine, how rich is he who makes wine? So Christ is rich and poor: as God rich, as man poor. Now that man himself, rich, has ascended into heaven, sits at the Father’s right hand: yet still here, poor, he is hungry, thirsty, naked.","f":"Augustine, <i>Serm.</i> 123.4 (PL 38:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/123-4)."},"augustine-sermones/123.5":{"o":"Tu quid es? Dives, an pauper? Multi mihi dicunt, Pauper sum: et verum dicunt. Agnosco pauperem aliquid habentem, agnosco et indigentem. Sed habet quidam multum auri et argenti. 0 si agnoscat se pauperem! Agnoscit se pauperem, si agnoscit juxta se pauperem. Quid enim? Quantumvis habeas quicumque dives es, Dei mendicus es. Venitur ad horam orationis, et ibi te probo. Petis. Quomodo non pauper es, qui petis? Plus addo, Panem petis. An non es dicturus, Panem nostrum quotidianum da nobis? Qui panem quotidianum petis, pauper es, an dives? Et tamen Christus dicit libi: Da mihi ex eo quod dedi tibi. Quid enim attulisti, quando huc venisti? Omnia quæ creavi, creatus hic invenisti: nihil attulisti, nihil hinc tolles. De meo mihi quare non donas? Quia tu plenus es, et pauper inanis est. Primordia vestra attendite: ambo nudi nati estis. Et tu ergo nudus natus es. Multa hic invenisti: numquid tecum aliquid attulisti? De meo quæro: da, et reddo. Habuisti me largitorem, fac cito debitorem. Parum est quod dixi, Habuisti me largitorem, fac me debitorem: habeam te fenoratorem. Pauca mihi das, plura reddam. Terrena mihi das, cœlestia reddam. Temporalia mihi das, aeterna restituam. Te ipsum tibi reddam, quando te mihi reddidero.","t":"What are you? Rich, or poor? Many say to me, “I am poor”: and they speak the truth. I recognize a poor man who has something, and I recognize one in need. But someone has much gold and silver. Oh, if he would recognize himself as poor! He recognizes himself as poor if he recognizes the poor man beside him. For what? However much you have, whoever of you is rich, you are God’s beggar. The hour of prayer comes, and there I test you. You ask. How are you not poor, when you ask? I add more: you ask for bread. Are you not going to say, “Give us our daily bread”? You who ask for daily bread, are you poor or rich? And yet Christ says to you: “Give me from what I have given you. For what did you bring when you came here? All the things I created, you, created, found here: you brought nothing, you will take nothing from here. Why do you not give me from what is mine? Because you are full, and the poor man is empty. Look at your beginnings: you were both born naked. So you too were born naked. You found much here: did you bring anything with you? I ask for what is mine: give, and I repay. You have had me as a giver; make me quickly a debtor. It is little that I said, ‘You have had me as a giver, make me a debtor’: let me have you as a lender at interest. You give me a little; I will repay more. You give me earthly things; I will repay heavenly. You give me temporal things; I will restore eternal. I will give you back to yourself, when I have given you back to me.”","f":"Augustine, <i>Serm.</i> 123.5 (PL 38:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/123-5)."},"augustine-sermones/124.1":{"o":"Recentissima in auribus nostris sonuit evangelica lectio, et ad cognoscendum quid sibi vellent quæ lecta sunt, fecit attentos. Hoc de me exspectari arbitror, hoc me pro viribus expositurum, Domino adjuvante, polliceor. Procul dubio enim non frustra fiebant illa miracula, et aliquid nobis pro aeterna salute figurabant. Nam salus corporis quæ reddita est homini, quanti temporis fuit? Quæ est enim vita vestra, dicit sancta Scriptura? Vapor est, inquit, ad modicum apparens; deinceps exterminabitur. Quod ergo illius hominis corpori ad tempus reddita est sanitas, reddita est nonnulla vapori diuturnitas. Non itaque pro magno illud habendum est: Vana salus hominis. Et illud recolite, fratres, illud propheticum et evangelicum, quia in Evangelio legitur hoc testimonium: Omnis caro fenum, et omnis honor carnis ut flos feni: fenum aruit, flos decidit; Verbum Domini manet in æternum (lsui. XL, 6-8; Jacobi I, 10, ii, et I Petr. I, 24, 25). Verbum Domini etiam feno dat honorem, et honorem non transitorium: dat enim et carni immortalitatem.","t":"The Gospel reading has just sounded freshly in our ears, and has made us attentive to learn what the things read mean. This, I think, is expected of me; this, with the Lord’s help, I promise to explain as far as I can. Without doubt those miracles were not done in vain, and they figured something for us for eternal salvation. For the health of body that was given back to that man, how long did it last? “For what is your life?” says holy Scripture. “It is a vapor,” it says, “appearing for a little while; then it will be destroyed.” So in that health was given back for a time to that man’s body, some longer duration was given back to a vapor. So that is not to be held a great thing: “Vain is the salvation of man.” And recall that too, brothers, that saying of the prophet and of the Gospel, for this testimony is read in the Gospel: “All flesh is grass, and all the glory of flesh like the flower of grass: the grass has withered, the flower has fallen; the word of the Lord abides forever.” The word of the Lord gives glory even to grass, and a glory not passing: for it gives immortality even to flesh.","f":"Augustine, <i>Serm.</i> 124.1 (PL 38:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/124-1)."},"augustine-sermones/124.2":{"o":"Sed prius transit tribulatio vitæ hujus, de qua nobis præstat auxilium, cui diximus: Da nobis auxilium de tribulatione (Psal. nIX, 15). Tota quippe ista vita intelligentibus tribulatio est, Sunt enim duo tortores animæ, non simul torquentes, sed cruciatum alternantes. Horum duorum tortorum nomina sunt, timor et dolor. Quando tibi bene est, times: quando male est, doles. Sæculi hujus quem non decipit prosperitas, non frangit adversitas? Tenenda est in hoc feno et in diebus feni via tutior, Verbum Dei. Cum enim dictum esset, Omnis caro fenum, et omnis honor carnis ut flos feni; fenum aruit, flos decidit: quasi nos quxramus, Quæ feno spes? quæ flori feni stabilitas? sed Verbum, inquit, Domini manet in æternum. Et unde, inquis, ad me Verbum Domini? Verbum caro factum est, et habitavit in nobis. Verbum enim Domini tibi dicit: Noli respuere promissum meum, quia non respui fenum tuum. Hoc ergo quod nobis praestitit Verbum Domini, ut ad ipsum nos teneremus, ne cum flore feni transiremus: hoc ergo quod nobis præstitit, ut Verbum caro fieret, suscipiens carnem, non mutatum in carnem; manens et assumens, manens quod erat, assumens quod non erat: hoc ergo quod nobis praestitit, etiam piscina illa significat. Breviter dico: aqua illa, Judaicus populus erat; quinque porticus, Lex. Quinque enim libros scripsit Moyses. Ergo aqua quinque porticibus cingebatur, sicut ille populus Lege coercebatur. Aquæ perturbatio, in illo populo est Domini passio. Qui descendebat sanabatur, nonnisi unus: quia ipsa est unitas. Quibuscumque ista displicet Christi passio, superbi sunt: nolunt descendere, non sanantur. Et ego, inquit, crediturus sum Deum in carne, Deum natum ex femina, Deum crucifixum, flagellatum, mortuum, vulneratum, sepultum? Absit ut hoc credam de Deo; indignum est. Cor loquatur, non cervix. Superbo videtur indigni Domini humilitas, ideo a talibus longe fit sanitas. Noli te extollere: si vis sanari, descende. Expavescere pietas debuit, si Christus in carne mutabilis diceretur. Nunc autem commendat tibi veritas immutabilem Christum, quantum attinet ad Verbum. In principio enim erat Verbum, et Verbum erat apud Deum: non quod sonaret, et transiret; quia Deus erat Verbum. Manet ergo Deus tuus immutabilis. O verax pietas: manet Deus tuus: noli timere, non perit; et per ipsum nec tu peris. Manet, nascitur ex femina; sed in carne. Verbum autem et matrem fecit. Qui erat antequam fieret, fecit sibi in qua fieret. Infans fuit; sed in carne. Suxit, crevit, alimenta sumpsit, per ætates cucurrit, ad juventam pervenit; sed in carne. Fatigatus dormivit; sed in carne. Esuriem sitimque passus est; sed in carne. Comprehensus, ligatus, flagellatus, contumeliis affectus, postremo crucifixus, occisus; sed in carne. Quid expavescis? Verbum Domini manet in æternum. Qui respuit istam Dei humilitatem, non vult sibi a mortifero tumore superbiæ sanitatem. Præstitit ergo Dominus Jesus Christus per carnem suam carni nostrae spem. Suscepit enim quod noveramus in hac terra, quod hic abundabat, nasci et mori. Nasci et mori, hic abundabat: resurgere et in aeternum vivere, non hic erat. Invenit hic viles merces terrestres, attulit peregrinas coelestes. Si expavescis mortem, ama resurrectionem. Dedit tibi auxilium de tribulatione sua: nam vana remanserat salus tua. Salutem itaque in hoc mundo peregrinam, hoc est, sempiternam, fratres, agnoscamus et diligamus, et in hoc mundo tanquam peregrini vivamus. Transire nos cogitemus, et minus peccabimus. Agamus potius Domino Deo nostro gratias, quia hujus vitæ ultimum diem et brevem esse voluit et incertum. A prima infantia usque ad decrepitam senectutem, breve spatium est. Quod tam diu vixerat, quid ei profuisset, si Adam hodie mortuus esset? Quid diu est, ubi finis est? Hesternum diem nemo revocat: hodiernus crastino urgetur, ut transeat. Ipso parvo spatio bene vivamus, ut illo eamus unde non transeamus. Et modo cum loquimur, utique transimus. Verba currunt, et horæ volant: sic ætas nostra, sic actus nostri, sic honores nostri, sic miseria nostra, sic ista felicitas nostra. Totum transit: sed non expavescamus: Verbum Domini manet in æternum. Conversi ad Dominum, etc.","t":"But first passes the tribulation of this life, from which he grants us help, to whom we said, “Give us help from tribulation.” For to those who understand, this whole life is tribulation. For there are two torturers of the soul, not torturing together, but taking turns at the torment. The names of these two torturers are fear and pain. When it is well with you, you fear; when it is badly, you grieve. Whom does the prosperity of this world not deceive, whom does its adversity not break? In this grass and in the days of grass, the safer way to hold to is the Word of God. For when it had been said, “All flesh is grass, and all the glory of flesh like the flower of grass; the grass has withered, the flower has fallen,” as if we were asking, “What hope for grass? What stability for the flower of grass?”, it says, “But the word of the Lord abides forever.” “And how,” you say, “does the word of the Lord come to me?” “The Word became flesh, and dwelt among us.” For the Word of the Lord says to you: “Do not reject my promise, because I did not reject your grass.” This, then, which the Word of the Lord granted us, so that we might hold on to it and not pass away with the flower of grass; this, then, which he granted us, that the Word should become flesh, taking flesh, not changed into flesh; remaining and assuming, remaining what he was, assuming what he was not: this, then, which he granted us, that pool also signifies. I say it briefly: that water was the Jewish people; the five porches, the law. For Moses wrote five books. So the water was surrounded by five porches, as that people was held in by the law. The stirring of the water is, in that people, the Lord’s passion. Whoever went down was healed, only one: because that is unity. Whoever is displeased with this passion of Christ is proud: they will not go down; they are not healed. “And am I,” he says, “to believe in God in the flesh, God born of a woman, God crucified, scourged, dead, wounded, buried? Far be it from me to believe this of God; it is unworthy.” Let the heart speak, not the neck. To the proud the Lord’s humility seems unworthy; that is why healing is far from such people. Do not lift yourself up: if you want to be healed, go down. Godliness would have had reason to be afraid if Christ were said to be changeable in the flesh. But now the truth commends to you Christ unchangeable, as far as the Word is concerned. “For in the beginning was the Word, and the Word was with God”: not as something that sounds and passes; because “the Word was God.” So your God remains unchangeable. O true godliness: your God remains: do not fear, he does not perish; and through him neither do you perish. He remains; he is born of a woman, but in the flesh. But the Word also made his mother. He who was before he was made made for himself the one in whom he was made. He was an infant; but in the flesh. He sucked, grew, took food, ran through the ages, came to youth; but in the flesh. Weary, he slept; but in the flesh. He suffered hunger and thirst; but in the flesh. Seized, bound, scourged, treated with insults, finally crucified, killed; but in the flesh. Why are you afraid? “The word of the Lord abides forever.” Whoever rejects this humility of God does not want healing for himself from the deadly swelling of pride. So the Lord Jesus Christ through his flesh granted hope to our flesh. For he took what we knew on this earth, what abounded here: to be born and to die. To be born and to die abounded here; to rise again and live forever was not here. He found here cheap earthly wares; he brought foreign, heavenly ones. If you are afraid of death, love the resurrection. He has given you help from his own tribulation: for your salvation had remained vain. So let us acknowledge and love a salvation foreign to this world, that is, everlasting, brothers, and let us live in this world as strangers. Let us think that we are passing on, and we shall sin less. Rather let us give thanks to the Lord our God, because he willed the last day of this life to be both short and uncertain. From earliest infancy to decrepit old age is a short span. What would it have profited Adam to have lived so long, if he had died today? What is long, where there is an end? No one calls back yesterday: today is pressed by tomorrow to pass. In this very short span let us live well, so as to go to where we do not pass on. And even now while we speak, we are certainly passing. Words run, and hours fly: so our age, so our deeds, so our honors, so our misery, so this happiness of ours. All passes: but let us not be afraid: “The word of the Lord abides forever.” Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 124.2 (PL 38:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/124-2)."},"augustine-sermones/125.1":{"o":"Nec auribus, nec cordibus vestris radia repetuntur: reparant tamen audientis affectum, et quodam modo commemorata innovant nos: nec piget ea quae nota sunt audire, quia semper dulcia sunt, quæ Domini sunt. Sic est expositio divinarum Scripturarum, sicut sunt ipsae divinæ Scripturæ: etsi notæ sunt, leguntur tamen ad commemorationem. Sic et expositio earum, etsi nota est, repetenda est tamen, ut qui obliti sunt commemorentur, vel qui forte non audierunt, audiant; et qui tenent quod audire consueverunt, repetendo fiat ut oblivisci non possint. Meminimus enim de hoc capitulo Evangelii jam nos locutos Charitati vestræ. Nec piget tamen eadem vobis commemorare, sicut non piguit eamdem vobis lectionem repetere. Apostolus Paulus dicit quadam in Epistola: Eadem scribere vobis, mihi quidem non pigrum, vobis autem necessarium (Philipp. tu, 1). Ita et nos eadem dicere vobis, nobis non pigrum, vobis autem tutum.","t":"Neither to your ears nor to your hearts are new things repeated: yet they renew the hearer’s affection, and in a way, being recalled, they renew us: nor is it tiresome to hear things that are known, because the things of the Lord are always sweet. The exposition of the divine Scriptures is like the divine Scriptures themselves: though they are known, they are read for remembrance. So too their exposition, though known, must still be repeated, so that those who have forgotten may be reminded, or those who perhaps did not hear may hear; and so that those who keep what they are used to hearing may, by repetition, be unable to forget it. For we remember that we have already spoken to your Charity about this passage of the Gospel. Yet it is not tiresome to recall the same things to you, as it was not tiresome to have the same reading read again to you. The apostle Paul says in a certain letter: “To write the same things to you is not irksome to me, but for you it is necessary.” So too for us to say the same things to you is not irksome to us, but for you it is safe.","f":"Augustine, <i>Serm.</i> 125.1 (PL 38:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-1)."},"augustine-sermones/125.10":{"o":"Quis est autem qui implet Legem, nisi qui habuerit charitatem? Interroga Apostolum: Plenitudo Legis charitas. Omnis enim Lex in uno sermone impleta est, in eo quod scriptum est, Diliges proximum tuum tanquam te ipsum. Sed præceptum charitatis geminum est: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua. Hoc præceptum magnum est. Alterum huic simile: Diliges proximum tuum tanquam te ipsum. Domini verba sunt in Evangelio: In his duobus præceptis tota Lex pendet et Prophetæ. Sine dilectione gemina Lex impleri non potest. Quamdiu non impletur Lex, infirmitas est. Ideo duo minus habebat, qui triginta octo annos infirmus erat. Quid est, duo minus habebat? Duo praecepta illa non implebat. Quid prodest quia caetera implentur, si illa non implentur? Triginta octo habes? si illa duo non habueris, cætera nihil tibi proderunt. Minus habes duo, sine quibus nihil valeant caetera, si non habueris duo præcepta, quæ perducunt ad salutem. Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum æramentum sonans, aut cymbalum tinniens. Et si sciero omnia sacramenta et omnem adatiam, et si habuero omnem fidem, ita ut montes transferam; charitatem autem non habeam, nihil sum. Et si distribuero omnem substantiam meam, et si tradidero corpus meum ut ardeam; charitatem autem non habeam, nihil mihi prodest (I Cor. XIII, i -5). Apostoli verba sunt. Illa ergo omnia quae dixit, quasi triginta octo anni sunt: sed quia charitas ibi non erat, infirmitas erat. Quis ergo ab ista infirmitate sanabit, nisi qui venit dare charitatem? Mandatum novum do vobis, ut vos invicem diligatis. Et quia venit dare charitatem, et charitas perficit Legem; merito dixit, Non veni Legem solvere, sed implere. Sanavit aegrotum, et dixit illi ut ferret grabatum suum, et iret in domum suam. Hoc et paralytico, quem sanavit, dixit. Quid est ferre grabatum nostrum? Voluptatem carnis nostræ. Ubi infirmi jacemus, quasi lectus noster est. Sed qui sanati fuerint, continent et ferunt eam, non ab ipsa carne continentur. Ergo sanus contine fragilitatem carnis tuæ, ut signo quadragenarii jejunii ab isto sæculo, impleas quadragenarium numerum, qui sanavit illum ægrotum, qui non venit Legem solvere, sed implere.","t":"But who is it who fulfills the law, except one who has love? Ask the apostle: “The fullness of the law is love. For the whole law is fulfilled in one word, in what is written, You shall love your neighbor as yourself.” But the commandment of love is twofold: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great commandment. The second is like it: You shall love your neighbor as yourself.” They are the Lord’s words in the Gospel: “On these two commandments hang the whole law and the prophets.” Without the twofold love the law cannot be fulfilled. As long as the law is not fulfilled, there is sickness. That is why he who was sick thirty-eight years was two short. What does “two short” mean? He was not fulfilling those two commandments. What does it profit that the rest are fulfilled, if those are not fulfilled? You have thirty-eight? If you do not have those two, the rest will profit you nothing. You are two short, without which the rest are worth nothing, if you do not have the two commandments that lead to salvation. “If I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a tinkling cymbal. And if I know all mysteries and all knowledge, and if I have all faith, so as to move mountains, but have not love, I am nothing. And if I distribute all my substance, and if I hand over my body to be burned, but have not love, it profits me nothing.” They are the apostle’s words. So all the things he said are like thirty-eight years: but because love was not there, there was sickness. Who, then, will heal from this sickness, if not he who came to give love? “A new commandment I give you, that you love one another.” And because he came to give love, and love fulfills the law, rightly he said, “I came not to abolish the law but to fulfill it.” He healed the sick man and told him to carry his bed and go home. This he also said to the paralytic whom he healed. What is it to carry our bed? The pleasure of our flesh. Where we lie sick, that is as it were our bed. But those who have been healed hold it in and carry it; they are not held in by the flesh itself. So, healthy, hold in the frailty of your flesh, so that by the sign of the forty-day fast from this world you may fulfill the number forty, by him who healed that sick man, who came not to abolish the law but to fulfill it.","f":"Augustine, <i>Serm.</i> 125.10 (PL 38:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-10)."},"augustine-sermones/125.11":{"o":"Hoc audito, dirigite cor vestrum in Deum. Nolite vos fallere. Tunc vos interrogate, quando bene est in sæculo; tunc vos interrogate, si amatis hunc mundum, aut si non amatis; discite dimittere, antequam dimittamini. Quid est dimittere? Animo non amare. Cum adhuc tecum est quod amissurus es, aut vivus, aut moriens illud dimittis, non potest tecum esse semper: cum ergo adhuc tecum est, solve amorem; paratus esto in voluntate Dei, suspendere in Deum. Tene te ad illum quem non amittis invitus; ut si contigerit ut amittas ista temporalia, dicas: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum. Si autem contigerit, et hoc vult Deus, ut illa quæ habes tecum sint usque in finem; solutus ab hac vita, accipis denarium quinquagenarium, et fit in te perfectio beatitudinis, cum cantas Alleluia. Hæc habentes in memoria quae commemoravi, valeant ut non diligatis sæculum. Mala est amicitia ipsius, fallax est, inimicum facit Deum. Cito in una tentatione offendit Deum homo, et fit inimicus. Imo non tune fit inimicus; sed tunc proditur inimicus fuisse. Nam quando diligebat et laudabat, inimicus erat; sed nec ipse sciebat, nec alii. Accedit tentatio, tangitur vena, et proditur febris. Itaque, fratres, dilectio mundi, et amicitia mundi inimicos Deo facit. Et ipse non exhibet quod promisit, mendax est, et fallit. Ideo homines non cessant sperare in isto sæculo, et quis pervenit ad omnia quae sperat? Sed ad quæcumque pervenerit, continuo hoc vilescit ei quo pervenit. Incipiunt alia desiderari, alia cara sperantur: quae dum venerint, quidquid tibi venit, vilescit. Tene ergo Deum, quia nunquam vilescit, quia pulchrius nihil est. Propterea enim vilescunt ista, quia non possunt stare, quia non sunt quod ipse. Tibi enim, o anima, non sufficit, nisi qui te creavit. Quidquid aliud apprehendis, miserum est: quia libi solus ille potest sufficere qui ad similitudinem suam te fecit. Ex ipsa voce dictum est, Domine, ostende nobis Patrem, et sufficit nobis. Ibi tantum potest esse securitas: et ubi potest esse securitas, quod;.... modo ibi erit satietas insatiabilis. Nam neque satiaberis, ut velis discedere; neque aliquid deerit, ut quasi inopiam patiaris.","t":"Having heard this, direct your heart toward God. Do not deceive yourselves. Question yourselves then, when it goes well in the world; question yourselves then whether you love this world or do not love it; learn to let go before you are let go. What is it to let go? Not to love in the mind. While what you are going to lose is still with you, either living or dying you let it go; it cannot be with you always: so while it is still with you, loosen your love; be ready, in the will of God, to hang upon God. Hold yourself to him whom you do not lose against your will; so that if it happens that you lose these temporal things, you may say: “The Lord gave, the Lord has taken away; as it pleased the Lord, so it was done: blessed be the name of the Lord.” But if it happens, and God wills this, that the things you have stay with you to the end, freed from this life, you receive the denarius of the fifty, and the perfection of blessedness comes to be in you when you sing Alleluia. Having these things I have recalled in memory, let them avail so that you do not love the world. Its friendship is bad, it is deceitful, it makes God an enemy. Quickly, in one temptation, a man offends God and becomes an enemy. Rather, he does not become an enemy then; but then he is exposed as having been an enemy. For when he loved and praised, he was an enemy; but neither he himself knew it, nor others. Temptation comes, the vein is touched, and the fever is revealed. So, brothers, love of the world and friendship with the world make men enemies of God. And it does not deliver what it promised; it is a liar, and deceives. That is why people do not cease to hope in this world; and who reaches all he hopes for? But whatever he reaches, at once what he has reached grows cheap to him. Other things begin to be desired, other dear things are hoped for: and when they come, whatever has come to you grows cheap. So hold to God, because he never grows cheap, because nothing is more beautiful. For these things grow cheap because they cannot stand, because they are not what he is. For nothing is enough for you, O soul, but he who created you. Whatever else you grasp is wretched: because he alone can be enough for you who made you in his likeness. In that very voice it was said, “Lord, show us the Father, and it is enough for us.” There alone can there be security: and where there can be security, there in a way will be an insatiable satisfaction. For you will neither be so sated as to want to leave, nor will anything be lacking, so as to suffer want as it were.","f":"Augustine, <i>Serm.</i> 125.11 (PL 38:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-11)."},"augustine-sermones/125.2":{"o":"Quinque porticus, in quibus jacebant infirmi, Legem significant, quæ primo data est Judæis et populo Israel per famulum Dei Moysen. Etenim Moyses ipse, minister Legis, quinque libros fecit. Propter numerum ergo librorum, quos ille scripsit, quinque porticus Legem figurabant. Quia vero Lex non data est quæ sanaret infirmos, sed quæ proderet et ostenderet: sic enim dicit Apostolus, Si enim data esset Lex quæ posset vivificare, omnino ex Lege esset justitia; sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus: propterea in illis porticibus jacebant ægroti, non sanabantur. Quid enim ait? Si data esset Lex quæ posset vivificare. Non ergo illæ porticus, quæ figurabant Legem, sanare poterant ægrotos. Dicit mihi aliquis: Quare ergo data est? Ipse exposuit apostolus Paulus: Conclusit, inquit, Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Qui enim ægrotabant, sanos se esse putabant. Acceperunt Legem, quam implere non poterant; didicerunt in quo morbo essent, et imploraverunt manus medici: voluerunt sanari, quia cognoverunt se laborare; quod non cognoscerent, nisi datam Legem implere non possent. Innocens enim homo sibi videbatur, et ex ipsa superbia innocentiæ falsæ insanior fiebat. Ad domandam ergo superbiam, et ad denudandam, data est Lex; non ad liberandos ægrotos, sed ad convincendos superbos. Ergo attendat Charitas vestra: ad hoc data est Lex, quæ proderet morbos, non quæ tolleret. Ideo ergo ægroti illi, qui in domibus suis secretius ægrotare possent, si illæ quinque porticus non essent, prodebantur oculis omnium in illis porticibus, sed a porticibus non sanabantur. Utilis ergo erat Lex ad prodenda peccata, quia reus homo abundantius factus ex prævaricatione Legis, posset edomata superbia implorare auxilium miserantis. Attendite Apostolum: Lex subintravit, ut abundaret delictum; ubi autem abundavit delictum, superabundavit et gratia. Quid est, Lex subintravit, ut abundaret delictum? Sicut alio loco dicit, Ubi enim non est lex, nec prævaricatio. Peccator homo potest dici ante legem, prævaricator non potest. Cum autem accepta lege peccaverit, non solum peccator, sed etiam prævaricator invenitur. Cum ergo prævaricatio adjuncta sit peccato, ideo abundavit delictum. Abundante autem delicto, discit humana superbia tandem subjici, et confiteri Deo, et dicere, Infirmus sum (Psa/. VI, 5). Dicere etiam verba illa Psalmi, quæ non dicit nisi anima humiliata: Ego dixi: Domine, miserere mei, sana animam meam, quoniam peccavi tibi. Dicat ergo hoc anima infirma, saltem convicta per prævaricationem; et non sanata, sed demonstrata per Legem. Audi et ipsum Paulum ostendentem tibi quia et Lex bona est, et tamen nisi gratia Christi non liberat a peccato. Lex enim prohibere potest, et jubere: afferre medicinam, ut sanetur illud quod non permittit hominem implere Legem, non potest, sed gratia illud facit. Ait enim Apostolus, Condelector enim Legi Dei secundum interiorem hominem. Id est, jam video quia quod reprehendit Lex, malum est; et quod jubet Lex, bonum est. Condelector enim Legi Dei secundum interiorem hominem. Video aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me sub lege peccati. Hoc ex pœna peccati, ex traduce mortis, ex damnatione Adam, repugnat legi mentis, et captivat legi peccati, quæ est in membris. Convictus est iste; accepit legem ut convinceretur; vide quid ei profuit quod convictus est. Audi verba sequentia: Miser ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum.","t":"The five porches in which the sick lay signify the law, which was first given to the Jews and the people of Israel through Moses the servant of God. For Moses himself, the minister of the law, made five books. So because of the number of the books he wrote, the five porches figured the law. But because the law was not given to heal the sick but to expose and show them (for so the apostle says, “For if a law had been given which could give life, righteousness would certainly be from the law; but Scripture has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe”), the sick therefore lay in those porches and were not healed. For what does he say? “If a law had been given which could give life.” So those porches, which figured the law, could not heal the sick. Someone says to me: “Why, then, was it given?” The apostle Paul himself explained: “Scripture,” he says, “has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” For those who were sick thought they were healthy. They received the law, which they could not fulfill; they learned in what disease they were, and they implored the physician’s hands: they wanted to be healed, because they knew they were suffering; which they would not have known unless they could not fulfill the law that had been given. For man seemed innocent to himself, and from that very pride of false innocence he became more unsound. So to tame pride, and to lay it bare, the law was given: not to free the sick, but to convict the proud. So let your Charity attend: the law was given for this, to expose diseases, not to take them away. So those sick people, who could have been sick more privately in their own houses if those five porches had not existed, were exposed to the eyes of all in those porches, but were not healed by the porches. So the law was useful for exposing sins, because man, made more guilty by transgression of the law, might, with his pride tamed, implore the help of one who has mercy. Attend to the apostle: “The law came in, so that the offense might abound; but where the offense abounded, grace abounded still more.” What does “the law came in, so that the offense might abound” mean? As he says in another place: “For where there is no law, there is no transgression.” Before the law a man can be called a sinner; he cannot be called a transgressor. But when he sins after receiving the law, he is found not only a sinner but also a transgressor. Since, then, transgression is added to sin, the offense abounded. But with the offense abounding, human pride at last learns to be subject, and to confess to God, and to say, “I am weak.” To say also those words of the Psalm which only a humbled soul says: “I said: Lord, have mercy on me; heal my soul, for I have sinned against you.” So let the weak soul say this, convicted at least by transgression; not healed, but exposed by the law. Hear Paul himself showing you that the law is good, and yet does not free from sin except through the grace of Christ. For the law can forbid and command; it cannot bring the medicine to heal what does not allow man to fulfill the law; but grace does that. For the apostle says: “For I delight in the law of God according to the inner man.” That is, I already see that what the law rebukes is evil, and what the law commands is good. “For I delight in the law of God according to the inner man. I see another law in my members, fighting against the law of my mind, and taking me captive under the law of sin.” This, from the punishment of sin, from the inheritance of death, from the condemnation of Adam, fights against the law of the mind and takes captive to the law of sin which is in the members. This man was convicted; he received the law so as to be convicted; see what it profited him that he was convicted. Hear the following words: “Wretched man that I am, who will free me from the body of this death? The grace of God through Jesus Christ our Lord.”","f":"Augustine, <i>Serm.</i> 125.2 (PL 38:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-2)."},"augustine-sermones/125.3":{"o":"Intendite ergo. Erant illæ porticus Legem significantes, portantes ægrotos, non sanantes; prodentes, non curantes. Sed quis curabat ægrotos? Qui descendebat in piscinam. Quando autem descendebat æger in piscinam? Cum angelus signum dabat de aquæ motu. Sic enim erat sanctificata illa piscina, ut angelus veniret, et moveret aquam. Homines aquam videbant: sed ex motu aquæ turbatæ intelligebant præsentiam angeli. Si quis tunc descendisset, curabatur. Quare ergo ille ægrotus non curabatur? Consideremus verba ipsius: Hominem, inquit, non habeo, ut cum mota fuerit aqua, deponat me in piscinam: cum enim venio, descendit alius. Ergo tu non potes postea descendere, si alter ante te descendat? Significatum est hic, quia non curabatur nisi unus ad motum aquæ. Quisquis prior descendisset, ipse solus curabatur: quicumque autem postea descendisset, ad illum motum aquæ non sanabatur; sed exspectabat doncc iterum moveretur. Quid sibi vult ergo hoc sacramentum? Non enim sine causa est. Intendat Charitas vestra. Aquæ positæ sunt in Apocalypsi in figura populorum. Nam cum multas aquas vidisset, quæsivit Joannes in Apocalypsi quid esset, et dictum est ei populos esse. Aqua ergo illa populum significabat Judæorum. Sicut enim populus ille tenebatur quinque libris Moysi in Lege, sic et aqua illa quinque porticibus cingebatur. Quando turbata est aqua? Quando turbatus cst populus Judæorum. Et quando turbatus cst populus Judæorum, nisi quando venit Dominus Jesus Christus? Passio Domini, aquæ turbatio. Turbati sunt enim Judæi, quando passus est Dominus. Ecce ad ipsam perturbationem pertinet, quod modo legebatur. Volebant illum Judæi occidere, non solum quia ista faciebat sabbatis, sed quia Filium Dei se dicebat, æqualem se faciens Deo. Aliter enim se dicebat Filium Dei Christus, aliter dictum cst hominibus, Ego dixi, Dii estis, et filii Allissimi omnes ( Psal. LXXXI. G). Nam si sic se faceret Filium Dei, quomodo quicumque homo potest dici filius Dei (per gratiam enim Dei dicuntur homines filii Dei), non irascerentur Judæi. Sed quia alio modo illum intelligebant dicere Filium Dei se esse, secundum quod cst, In principio erat Verbum, et Verbum erat apud Deum, et Deus crat Verbum; et secundum id quod dicit Apostolus, Qui cum in forma Dei esset, non rapinam arbitratus est esse se æqualem Deo (Philipp. II, 6): videbant hominem, et irascebantur, quia æqualem se Deo faciebat. Ille autem noverat se æqualem, sed illi non videbant. Quod enim illi videbant, crucifigere volebant: quod non videbant, ab eo judicabantur. Quid videbant Judæi? Quod videbant et Apostoli, quando dixit Philippus: Ostende nobis Patrem, et sufficit nobis. Quid autem non videbant Judæi? Quod nec ipsi Apostoli, quando respondit Dominus: Tanto tempore vobiscum sum, et non cognovistis me? Qui me videt, videt et Patrem. Hoc ergo in illo Judæi quia videre non poterant, tanquam hominem superbum et impium habebant, æqualem se facientem Deo. Turbatio erat, turbabatur aqua, Angelus venerat. Dictus est enim et Dominus magni consilii Angelus, quia nuntius voluntatis Patris. Angelus enim græce, latine nuntius est. Et habes Dominum dicentem annuntiare se nobis regnum cœlorum. Venerat ergo ille magni consilii Angelus, sed Dominus omnium Angelorum. Et propter hoc Angelus, quia carnem suscepit: Dominus autem Angelorum, ex eo quod omnia per ipsum facta sunt, et sine ipso factum est nihil. Si enim omnia, et Angeli. Et ideo ipse factus non est, quia per ipsum facta sunt omnia. Quod autem factum est, sine Verbo operante factum non est. Caro autem, quæ facta est mater Christi, nasci non potuit, nisi per Verbum, quod de illa postea natum est, crearetur.","t":"So attend. Those porches signified the law, carrying the sick, not healing them; exposing, not curing. But who cured the sick? The one who went down into the pool. And when did the sick man go down into the pool? When the angel gave a sign by the stirring of the water. For that pool was so sanctified that an angel came and stirred the water. People saw the water: but from the stirring of the troubled water they understood the presence of the angel. If anyone then went down, he was cured. Why, then, was that sick man not cured? Let us consider his words: “I have no man,” he says, “to put me into the pool when the water has been stirred: for when I come, another goes down.” So could you not go down afterward, if another went down before you? It was signified here that only one was cured at the stirring of the water. Whoever went down first, he alone was cured: whoever went down afterward was not healed at that stirring of the water, but waited until it was stirred again. What, then, does this sacrament mean? For it is not without cause. Let your Charity attend. Waters are set in the Apocalypse as a figure of peoples. For when John in the Apocalypse saw many waters, he asked what it was, and it was told him that they were peoples. So that water signified the Jewish people. For as that people was held in by the five books of Moses in the law, so that water was surrounded by five porches. When was the water troubled? When the Jewish people was troubled. And when was the Jewish people troubled, if not when the Lord Jesus Christ came? The Lord’s passion is the troubling of the water. For the Jews were troubled when the Lord suffered. See, what was read just now belongs to that very troubling. The Jews wanted to kill him, not only because he did these things on sabbaths, but because he called himself the Son of God, making himself equal to God. For Christ called himself the Son of God in one way; in another way it was said to men, “I said, You are gods, and all of you sons of the Most High.” For if he made himself the Son of God as any man whatever can be called a son of God (for by God’s grace men are called sons of God), the Jews would not have been angry. But because they understood him to say that he was the Son of God in another way, according to what is, “In the beginning was the Word, and the Word was with God, and the Word was God”; and according to what the apostle says, “Who, though he was in the form of God, did not count it robbery to be equal with God”: they saw a man, and were angry, because he made himself equal to God. But he knew himself equal; but they did not see it. For what they saw, they wanted to crucify: by what they did not see, they were being judged. What did the Jews see? What the apostles too saw, when Philip said: “Show us the Father, and it is enough for us.” And what did the Jews not see? What not even the apostles saw, when the Lord answered: “Have I been with you so long, and you have not known me? Whoever sees me sees the Father also.” Because the Jews could not see this in him, they held him a proud and ungodly man, making himself equal to God. There was trouble, the water was troubled, the angel had come. For the Lord too has been called the Angel of great counsel, because he is the messenger of the Father’s will. For angelus in Greek is nuntius, messenger, in Latin. And you have the Lord saying that he announces to us the kingdom of heaven. So that Angel of great counsel had come, but the Lord of all the angels. And he is Angel for this reason, because he took flesh: but Lord of the angels, in that all things were made through him, and without him nothing was made. For if all things, the angels too. And so he himself was not made, because all things were made through him. And what was made was not made without the Word working. But the flesh which was made Christ’s mother could not have been born unless it were created through the Word, who was afterward born of her.","f":"Augustine, <i>Serm.</i> 125.3 (PL 38:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-3)."},"augustine-sermones/125.4":{"o":"Turbabantur ergo Judæi. Quid est hoc? Utquid ista facit sabbatis? Et maxime ad ipsa verba Domini: Pater meus usque nunc operatur, et ego operor. Turbavit illos quod carnaliter intelligebant, quia septimo die requievit Deus ab omnibus operibus suis. Scriptum est enim in Genesi, et optime scriptum est, et rationabile quare scriptum est. Illi autem putantes quasi Deum fatigatum post omnia requievisse septimo die, et ideo benedixisse eum, quia in eo a lassitudine refectus est, non intelligebant stulti, quia qui verbo fecit omnia, fatigari non potuit. Legant, et dicant mihi quomodo posset fatigari Deus dicens: Fiat; et factum est. Hodie si sic faciat homo quomodo fecit Deus, quis fatigatur? Dixit: Fiat lux; et facta est lux. Item, Fiat firmamentum; et factum est: aut si dixit, et factum non est, fatigatus est. Alio loco breviter: Ipse dixit, et facta sunt; ipse mandavit, et creata sunt. Qui ergo sic facit, quomodo laborat? Si autem non laborat, quomodo requiescit? Sed in illo sabbato, ubi requiescere dictum est Deum ab omnibus operibus suis, in requie Dei requies nostra significata est: quia erit sabbatum hujus sæculi, cum transierint sex ætates. Quasi sex dies sæculi transeunt. Unus dies ab Adam usque ad Noe transiit; alius a diluvio usque ad Abraham transiit; tertius ab Abraham usque ad David transiit; quartus a David usque ad transmigrationem Babyloniæ transiit; quintus a transmigratione Babyloniæ usque ad adventum Domini nostri Jesu Christi. Modo sextus dies agitur. In sexta ætate, in sexto die sumus. Ergo reformemur ad imaginem Dei, quia sexto die factus est homo ad imaginem Dei. Quod ibi fecit formatio, hoc in nobis reformatio: et quod ibi fecit creatio, hoc in nobis recreatio. Post istum diem in quo modo sumus, post istam aetatem, ventura est requies quæ promittitur sanctis, quæ præfigurabatur in illis diebus. Quia et revera post omnia quæ fecit in mundo, nihil fecit postea novum in creatura. Ipsae creaturæ convertentur et commutabuntur. Nam ex quo institutæ sunt creaturæ, nihil amplius additum est. Sed tamen, nisi ille qui fecit, mundum regeret, caderet quod factum est; non potest nisi administrare illud quod fecit. Quia ergo nihil additum est creaturæ, requievisse dictus est ab omnibus operibus suis: quia vero quod fecit gubernare non cessat, recte dixit Dominus, Pater meus usque nunc operatur. Intendat Charitas vestra. Perfecit, requievisse dictus est: perfecit enim opera, et nihil addidit. Gubernat quod fecit: ergo non cessat. Sed quanta facilitate fecit, tanta facilitate gubernat. Nolite enim putare, fratres, quia non laborabat cum conderet, et laborat quia regit; quomodo in navi laborant qui fabricant navem, laborant qui gubernant; homines enim sunt. Ille enim quanta facilitate dixit, et facta sunt, tanta facilitate et judicio per Verbum gubernat omnia.","t":"So the Jews were troubled. What is this? Why does he do these things on sabbaths? And most of all at the Lord’s very words: “My Father works until now, and I work.” It troubled them because they understood in a fleshly way that on the seventh day God rested from all his works. For it is written in Genesis, and very well written, and there is a reason why it was written. But they, thinking that God, tired after everything, rested on the seventh day, and therefore blessed it because on it he was refreshed from weariness, did not understand, the fools, that he who made all things by a word could not be tired. Let them read, and tell me how God could be tired saying, “Let it be”; and it was made. Today, if a man made things as God made them, who would be tired? He said, “Let there be light”; and there was light. Likewise, “Let there be a firmament”; and it was made: or if he spoke and it was not made, he was tired. In another place briefly: “He spoke, and they were made; he commanded, and they were created.” He who makes in this way, how does he labor? And if he does not labor, how does he rest? But in that sabbath, where God is said to have rested from all his works, our rest was signified in God’s rest: because there will be a sabbath of this world, when six ages have passed. The six days of the world pass, as it were. One day passed from Adam to Noah; another passed from the flood to Abraham; a third passed from Abraham to David; a fourth passed from David to the migration to Babylon; a fifth from the migration to Babylon to the coming of our Lord Jesus Christ. Now the sixth day is in progress. We are in the sixth age, on the sixth day. So let us be re-formed to the image of God, because on the sixth day man was made to the image of God. What forming did there, re-forming does in us; and what creation did there, re-creation does in us. After this day in which we now are, after this age, will come the rest that is promised to the saints, which was prefigured in those days. For indeed, after all that he made in the world, he made nothing new afterward in creation. The creatures themselves will be turned and changed. For since the creatures were established, nothing more has been added. But yet, unless he who made it governed the world, what was made would fall; he cannot but administer what he made. So because nothing has been added to creation, he is said to have rested from all his works: but because he does not cease to govern what he made, the Lord rightly said, “My Father works until now.” Let your Charity attend. He completed; he is said to have rested: for he completed his works and added nothing. He governs what he made: so he does not cease. But with what ease he made, with that ease he governs. For do not think, brothers, that he did not labor when he founded, and labors because he rules; as in a ship those labor who build the ship, and those labor who steer it; for they are men. For with what ease he spoke and things were made, with that ease and judgment he governs all things through the Word.","f":"Augustine, <i>Serm.</i> 125.4 (PL 38:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-4)."},"augustine-sermones/125.5":{"o":"Non quia videntur perversæ res humanæ, videatur nobis non esse gubernationem rerum humanarum. Omnes enim homines in locis suis ordinantur: sed unicuique videtur quia ordinem non habent. Tu tantum vide quid velis esse: nam quomodo volueris esse, novit artifex ubi te ponat. Pictorem attende. Ponuntur ante illum varii colores, et novit ubi ponat quemque colorem. Certe peccator niger. color esse voluit: ideo nescit ordo artificis ubi eum ponat? Quanta ordinat de nigro colore? quanta ornamenta facit pictor? Facit inde capillos, facit barbam, facit supercilia: non facit frontem, nisi de albo. Tu vide quid velis esse: non cures ubi te ordinet qui non novit errare, scit ubi te ponat. Sic enim per leges istas mundi videmus hoc fieri. Effractor esse voluit nescio quis: novit lex judicis quia contra legem fecit; novit lex judicis ubi illum ponat: ordinat illum optime. Ille quidem male vixit: sed non male ordinavit lex. Ex effractore erit metallicus: de opere metallici quanta opera construuntur? Illius pœna damnati ornamenta sunt civitatis. Sic ergo Deus novit ubi te ponat. Noli putare quia turbas consilium Dei, si perversus esse volueris. Qui creare te noverat, ordinare te non novit? Bonum est tibi ut illuc coneris, ut bono loco ponaris. Quid dictum est de Juda ab Apostolo? Abiit in locum suum. Operante utique divina providentia, quia per malam. Voluntatem malus esse voluit, non autem Deus malum ordinando fecit. Sed quia ipse malus peccator esse voluit, fecit quod voluit, sed passus est quod noluit. In eo quod fecit quod voluit, peccatum ejus deprehenditur: in eo quod passus est quod noluit, ordo Dei laudatur.","t":"Not because human affairs seem perverse should it seem to us that there is no governance of human affairs. For all men are set in order in their places: but it seems to each that they have no order. You, just see what you want to be: for however you want to be, the artist knows where to put you. Look at a painter. Various colors are set before him, and he knows where to put each color. Certainly the sinner wanted to be a black color: does the order of the artist therefore not know where to put him? How much does he arrange from the black color? How many ornaments does the painter make? He makes hair from it, he makes a beard, he makes eyebrows: he makes the forehead only from white. You, see what you want to be: do not worry where he places you who does not know how to err; he knows where to put you. For so we see this happen through the laws of this world. Someone wanted to be a burglar: the judge’s law knows that he acted against the law; the judge’s law knows where to put him; it arranges him excellently. He lived badly indeed; but the law did not arrange badly. From a burglar he will become a miner: how many works are built from a miner’s labor? The punishment of that condemned man is an ornament of the city. So God knows where to put you. Do not think that you upset God’s plan if you want to be perverse. He who knew how to create you, does he not know how to set you in order? It is good for you to strive there, so as to be put in a good place. What did the apostle say of Judas? “He went to his own place.” By the working of divine providence, certainly: because he wanted to be bad through an evil will; but God did not make him evil by setting him in order. But because he himself wanted to be a wicked sinner, he did what he willed, but suffered what he did not will. In that he did what he willed, his sin is caught; in that he suffered what he did not will, God’s order is praised.","f":"Augustine, <i>Serm.</i> 125.5 (PL 38:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-5)."},"augustine-sermones/125.6":{"o":"Hoc quare dixi? Ut intelligatis, fratres, quod optime dictum sit a Domino Jesu Christo, Pater meus usque modo operatur. Quia non deserit creaturam, quam fecit. Et dixit, Quomodo operatur, et ego operor. Jam ibi se significavit æqualem Deo. Pater meus, ait, usque modo operatur, et ego operor. Ille carnalis sensus de sabbato turbatus est. Putabant enim fatigatum Dominum requievisse, ut nihil operaretur. Audiunt, Pater meus usque modo operatur; turbantur. Et ego operor: fecit se æqualem Deo, turbantur. Sed nolite jam expavescere. Turbatur aqua, sanari habet ægrotus. Quid est hoc? Ideo turbantur illi, ut patiatur Dominus. Patitur Dominus, funditur pretiosus sanguis, redimitur peccator, donatur gratia peccanti, et dicenti, Miser ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Dominum nostrum Jesum Christum. Sed quomodo curatur? Si descendat. Sic enim erat illa piscina, quo descenderetur, non quo ascenderetur. Possent enim esse et tales piscinæ, sic instructae, ut ascenderetur ad illas. Quare autem illa talis facta est, quo descenderetur? Quia passio Domini humilem quærit. Descendat humilis, non sit superbus, si vult sanari. Quare autem unus? Quia unica est Ecclesia per totum orbem terrarum, unitas salvatur. Ubi ergo salvatur unus, unitas significatur. Per unum unitatem intellige. Ab unitate ergo noli recedere, si non vis immunis esse ab ista salute.","t":"Why did I say this? So that you may understand, brothers, that it was very well said by the Lord Jesus Christ, “My Father works until now.” Because he does not desert the creation he made. And he said, “As he works, I too work.” Already there he signified himself equal to God. “My Father,” he says, “works until now, and I work.” That fleshly understanding of the sabbath was troubled. For they thought the Lord had rested, tired, so as to do nothing. They hear, “My Father works until now”; they are troubled. “And I work”: he made himself equal to God; they are troubled. But do not be afraid now. The water is troubled; the sick man is to be healed. What is this? They are troubled for this, so that the Lord may suffer. The Lord suffers, the precious blood is shed, the sinner is redeemed, grace is given to the sinner, and to one who says, “Wretched man that I am, who will free me from the body of this death? The grace of God through our Lord Jesus Christ.” But how is he cured? If he goes down. For that pool was such that one went down into it, not up. For there could be pools so constructed that one went up to them. But why was that one made such that one went down into it? Because the Lord’s passion seeks the humble. Let him go down humble, let him not be proud, if he wants to be healed. But why one? Because the church is one throughout the whole world; unity is saved. So where one is saved, unity is signified. By “one” understand unity. So do not withdraw from unity, if you do not want to be without this salvation.","f":"Augustine, <i>Serm.</i> 125.6 (PL 38:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-6)."},"augustine-sermones/125.7":{"o":"Quid sibi ergo vult quod triginta et octo annos infirmus erat? Scio, fratres, me ista jam dixisse: sed et qui legunt obliviscuntur, quanto magis qui raro audiunt? Intendat ergo paululum Charitas vestra. In quadragenario numero completio justitiæ figuratur. Completio justitiæ, quia hic vivimus in labore, in ærumnis, in continentia, in jejuniis, in vigiliis, in tribulationibus; ipsa est exercitatio justitiae, ferre tempus hoc, et ab hoc sæculo quodam modo jejunare; non a cibo carnis, quod raro facimus; sed ab amore sæculi, quod semper facere debemus. Ille ergo implet legem, qui se abstinet ab isto sæculo. Non enim potest amare quod æternum est, nisi destiterit amare quod temporale est. Intendite amorem hominis: sic putate quasi manum animæ. Si aliquid tenet, tenere aliud non potest. Ut autem possit tenere quod datur, dimittat quod tenet. Hoc dico, videte quia aperte dico: Qui amat sæculum, amare Deum non potest; occupatam habet manum. Dicit illi Deus: Tene quod do. Non vult dimittere quod tenebat: non potest accipere quod offertur. Numquid dixi, Non possideat nescio quis? Si potest, si hoc de illo exigit perfectio, non possideat. Si non potest, aliqua necessitate impeditus, possideat, non possideatur; teneat, non teneatur: dominus sit rei suæ, non servus; sicut dicit Apostolus: De cætero, fratres, tempus breve est: superest ut et qui habent uxores, tanquam non habentes sint; et qui emunt, tanquam non possidentes; et qui gaudent, tanquam non gaudentes; et qui flent, tanquam non flentes; et qui utuntur hoc sæculo, tanquam non utantur: præterit enim figura hujus mundi. Volo vos sine sollicitudine esse. Quid est, Noli amare quod possides in hoc sæculo? Non teneat manum tuam, unde tenendus est Deus. Non occupetur amor tuus, quo potes ad Deum tendere, et inhærere ei qui te creavit.","t":"What, then, does it mean that he had been sick thirty-eight years? I know, brothers, that I have said these things already: but even those who read forget; how much more those who rarely hear? So let your Charity attend a little. In the number forty the completion of righteousness is figured. The completion of righteousness, because here we live in labor, in troubles, in self-restraint, in fasts, in vigils, in tribulations; this is the exercise of righteousness: to bear this time, and in a way to fast from this world; not from the food of the flesh, which we do rarely; but from the love of the world, which we ought always to do. So he fulfills the law who abstains from this world. For he cannot love what is eternal unless he stops loving what is temporal. Consider a man’s love: think of it as the hand of the soul. If it holds something, it cannot hold something else. But so that it may be able to hold what is given, let it let go of what it holds. I say this; see that I say it plainly: whoever loves the world cannot love God; he has his hand occupied. God says to him: “Hold what I give.” He will not let go of what he was holding: he cannot receive what is offered. Have I said, “Let no one possess anything”? If he can, if perfection demands this of him, let him not possess. If he cannot, hindered by some necessity, let him possess, not be possessed; hold, not be held: let him be master of his property, not its slave; as the apostle says: “For the rest, brothers, the time is short: it remains that those who have wives be as though they had none; and those who buy, as though they did not possess; and those who rejoice, as though they did not rejoice; and those who weep, as though they did not weep; and those who use this world, as though they did not use it: for the form of this world is passing away. I want you to be without anxiety.” What does it mean, “Do not love what you possess in this world”? Let it not hold your hand, with which God is to be held. Let your love not be occupied, by which you can reach out to God and cling to him who created you.","f":"Augustine, <i>Serm.</i> 125.7 (PL 38:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-7)."},"augustine-sermones/125.8":{"o":"Dicis, et respondes mihi: Et Deus scit quia innocenter possideo. Tentatio probat. Turbatur tibi quod possides, et blasphemas. Modo talia patiebamur. Turbatur quod possides, et non inveniris qui eras, et ostendis aliud esse in voce tua nunc, et aliud pridie in voce tua. Atque utinam tuum vel cum clamore defendas, et non alienum cum audacia usurpare coneris: et quod pejus est, ne reprehendaris, quod alienum est tuum esse dicis. Sed quid opus est? Illud moneo, illud dico, fratres, et ego fraterne moneo; Deus jubet, et ego commoneo, quia commoneor. Ille terret me, qui tacere non sinit. De me exigit quod dedit. Dedit enim erogandum, non servandum. Si autem servavero, et abscondero, dicit mihi: Serve nequam et piger, quare non dedisti pecuniam nummulariis, et ego veniens cum usuris eam exigerem? Et mihi quid proderit, quia nihil perdidi ex eo quod accepi? Parum est Domino meo, avarus est: sed avaritia Dei salus nostra est. Avarus est, nummos suos quærit, imaginem suam colligit. Dares, inquit, pecuniam nummulariis, et ego veniens cum usuris exigerem. Et si forte oblivio faceret, ut non vos commonerem; vel tentationes et tribulationes quas patimur, admonerent vos. Certe audistis verbum Dei. Benedictus Dominus et gloria ipsius. Congregati enim estis, et suspendimini in verbo dispensatoris Dei. Non ad carnem nostram attendatis, per quam vobis exhibetur: quia esurientes non attendunt ad vilitatem vasculi, sed ad charitatem cibi. Probat vos Deus. Congregati estis, laudatis verbum Dei; tentatio probabit quomodo audiatis: habebitis negotia, in quibus ostendatur quales estis. Nam et qui hodie conviciose clamat, heri libenter audiebat. Ideo praemoneo, ideo dico, ideo non taceo, fratres mei, quia veniet interrogandi tempus. Dominus enim interrogat justum et impium. Certe hoc cantastis, certe simul cantavimus: Dominus interrogat justum et impium. Et quid sequitur? Qui autem diligit iniquitatem, odit animam suam. Et alio loco: In cogitationibus impii interrogatio erit. Non ubi ego te interrogo, ibi interrogat Deus. Ego interrogo linguam tuam, Deus interrogat cogitationem tuam. Novit autem quomodo audias, et novit quomodo exigat, qui jubet ut dem. Erogatorem me esse voluit, exactionem sibi servavit. Monere, docere, corripere nostrum est: salvare vero et coronare, aut damnare et in gehennas mittere, non est nostrum. Judex autem tradet ministro, minister in carcerem. Amen dico tibi, non exies inde, donec solvas novissimum quadrantem.","t":"You say, and you answer me: “And God knows that I possess innocently.” Temptation proves it. What you possess is disturbed, and you blaspheme. Such things we suffered just now. What you possess is disturbed, and you are not found to be what you were, and you show that one thing is in your voice now, and another was in your voice the day before. And would that you defended your own, even with shouting, and did not try to seize what belongs to another with audacity: and, what is worse, that you are not rebuked because you say that what belongs to another is yours. But what need is there? This I warn, this I say, brothers, and I warn in brotherly fashion; God commands, and I admonish, because I am admonished. He frightens me, who does not let me be silent. He demands from me what he gave. For he gave it to be paid out, not to be kept. But if I keep it and hide it, he says to me: “Wicked and lazy servant, why did you not give my money to the bankers, so that coming I might have demanded it with interest?” And what will it profit me that I lost nothing of what I received? It is too little for my Lord; he is greedy: but God’s greed is our salvation. He is greedy, he seeks his coins, he gathers his image. “You should have given,” he says, “my money to the bankers, and coming I would have demanded it with interest.” And if perhaps forgetfulness caused me not to warn you, the temptations and tribulations we suffer would warn you. Certainly you have heard the word of God. Blessed be the Lord and his glory. For you are gathered, and you hang on the word of God’s steward. Do not look at our flesh, through which it is offered to you: for the hungry do not look at the cheapness of the dish, but at the dearness of the food. God is testing you. You are gathered; you praise the word of God; temptation will prove how you hear: you will have business in which it will be shown what you are. For he who today shouts abuse was yesterday listening gladly. So I warn beforehand, so I speak, so I do not keep silent, my brothers, because the time of questioning will come. For “the Lord questions the righteous and the ungodly.” Certainly you sang this; certainly we sang it together: “The Lord questions the righteous and the ungodly.” And what follows? “But he who loves iniquity hates his own soul.” And in another place: “In the thoughts of the ungodly there will be questioning.” Not where I question you does God question you. I question your tongue; God questions your thought. He knows how you hear, and he knows how to demand, who commands me to give. He wanted me to be the one who pays out; he kept the exacting for himself. To warn, to teach, to rebuke is ours: but to save and crown, or to condemn and send to Gehenna, is not ours. “But the judge will hand over to the officer, the officer to prison. Amen I say to you, you will not come out from there until you pay the last farthing.”","f":"Augustine, <i>Serm.</i> 125.8 (PL 38:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-8)."},"augustine-sermones/125.9":{"o":"Redeamus ergo ad rem. Perfectio justitiæ quadragenario numero demonstratur. Quid est quadragenarium numerum implere? Continere se ab amore hujus sæculi. Continentia a rebus temporalibus, ne perniciose amentur, quasi jejunare est ab isto sæculo. Ideo Dominus quadraginta diebus jejunavit, et Moyses, et Elias. Qui ergo dedit servis jejunare posse quadraginta diebus, non potuit octoginta vel centum jejunare? Quare noluit amplius quam dederat servis, nisi quia in ipso quadragenario numero est mysterium jejunii, continere ab isto sæculo? Quid est hoc dicere? Quod ait Apostolus: Mundus mihi crucifixus est, et ego mundo. Ipse ergo implet numerum quadragenarium. Et quid ostendit Dominus? Quia hoc Moyses fecit, hoc Elias, hoc Christus, hoc et Lex, hoc et Prophetæ, hoc et Evangelium docet: ne aliud putes esse in Lege, aliud in Prophetis, aliud in Evangelio. Omnes Scripturæ nihil te aliud docent, nisi continentiam ab amore sæculi, ut amor tuus currat in Deum. Figuratur quia hoc docet Lex, quadraginta diebus jejunavit Moyses. Figuratur quia hoc docent Prophetae, quadraginta diebus jejunavit Elias. Figuratur quia hoc docet Evangelium, quadraginta diebus jejunavit Dominus. Ideo et in monte ipsi tres apparuerunt, Dominus in medio, Moyses et Elias a lateribus. Quare? Quia ipsum Evangelium testimonium habet a Lege et Prophetis. Quare autem in quadragenario numero est perfectio justitiae? In Psalterio dictum est: Deus, canticum novum cantabo tibi; in psalterio decem chordarum psallam tibi. Quod significat decem præcepta Legis, quam Dominus non venit solvere, sed adimplere. Ipsa autem Lex per orbem terrarum, quatuor angulos habere constat, orientem, occidentem, meridianum, et aquilonem, sicut dicit Scriptura. Unde et vas, quod portabat figurata omnia animalia, quod demonstratum est Petro, quando dictum est, Macta, et manduca, ut ostenderentur Gentes credituræ et intraturae in corpus Ecclesiæ, sicut quod manducamus in corpus nostrum intrat, quatuor lineis dimissum est de cœlo (ipsae sunt quatuor partes orbis terrarum), totum orbem crediturum ostendit. Ergo in quadragenario numero continentia a sæculo est. Hæc est Legis plenitudo: Legis autem plenitudo charitas. Ideo ante Pascha quadraginta diebus jejunamus. Signum enim est ante Pascha vitæ hujus nostræ laboriosæ, ubi in laboribus et ærumnis, et continentia implemus Legem. Post Pascha autem, id est, resurrectionis Domini dies celebramus, significantes resurrectionem nostram. Ideo quinquaginta dies celebrantur: quia denarii merces additur quadragenario, et fit quinquagenarius. Quomodo est merces denarius? Non legistis quia qui ad vineam conducti sunt, sive illi qui prima, sive qui sexta, sive qui novissima hora, non potuerunt accipere nisi denarium. Justitiæ nostræ cum addita fuerit merces ejus, in quinquagenario erimus. Jam tunc non nobis vacabit nisi laudare Deum. Ideo per illos dies Alleluia dicimus. Alleluia enim laus Dei est. In ista fragilitate mortalitatis, in isto quadragenario hic, velut ante resurrectionem, gemamus in orationibus, ut tunc laudemus. Modo tempus est desiderandi, tunc tempus erit amplectendi et fruendi. Non deficiamus in tempore quadragenario, ut gaudeamus in tempore quinquagenario.","t":"Let us return, then, to the matter. The perfection of righteousness is shown by the number forty. What is it to fulfill the number forty? To restrain oneself from love of this world. Restraint from temporal things, lest they be loved harmfully, is as it were fasting from this world. That is why the Lord fasted forty days, and Moses, and Elijah. He who gave his servants the power to fast forty days, could he not fast eighty or a hundred? Why did he not want more than he had given his servants, except that in the number forty itself is the mystery of fasting, restraint from this world? What does this mean? What the apostle says: “The world is crucified to me, and I to the world.” He, then, fulfills the number forty. And what did the Lord show? That Moses did this, Elijah did this, Christ did this; that the law teaches this, the prophets this, the Gospel this: lest you think there is one thing in the law, another in the prophets, another in the Gospel. All the Scriptures teach you nothing but restraint from love of the world, so that your love may run toward God. It is figured that the law teaches this: Moses fasted forty days. It is figured that the prophets teach this: Elijah fasted forty days. It is figured that the Gospel teaches this: the Lord fasted forty days. That is why on the mountain those three appeared, the Lord in the middle, Moses and Elijah at the sides. Why? Because the Gospel itself has testimony from the law and the prophets. But why is the perfection of righteousness in the number forty? In the Psalter it is said: “God, I will sing you a new song; on a ten-stringed psaltery I will play to you.” This signifies the ten commandments of the law, which the Lord came not to abolish but to fulfill. And the law itself throughout the world is agreed to have four corners, east, west, south, and north, as Scripture says. Hence too the vessel which carried all the animals as figures, which was shown to Peter when it was said, “Kill and eat,” to show that the Gentiles would believe and enter the body of the church, as what we eat enters our body, was let down from heaven by four cords (these are the four parts of the world), and showed that the whole world would believe. So in the number forty is restraint from the world. This is the fullness of the law: “but the fullness of the law is love.” That is why we fast forty days before Easter. For it is a sign, before Easter, of this laborious life of ours, where in labors and troubles and self-restraint we fulfill the law. But after Easter, that is, we celebrate the days of the Lord’s resurrection, signifying our resurrection. That is why fifty days are celebrated: because the denarius, the reward, is added to forty, and it becomes fifty. How is the denarius the reward? Have you not read that those who were hired for the vineyard, whether at the first, or the sixth, or the last hour, could receive only a denarius? When its reward has been added to our righteousness, we shall be in the fifty. Then we shall have leisure for nothing but praising God. That is why through those days we say Alleluia. For Alleluia is the praise of God. In this frailty of mortality, in this forty here, as before the resurrection, let us groan in prayers, so that then we may praise. Now is the time of desiring; then will be the time of embracing and enjoying. Let us not faint in the time of forty, so that we may rejoice in the time of fifty.","f":"Augustine, <i>Serm.</i> 125.9 (PL 38:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/125-9)."},"augustine-sermones/126.1":{"o":"Arcana et secreta regni Dei prius quaerunt credentes, quo faciant intelligentes. Fides enim gradus est intelligendi: intellectus autem meritum fidei. Aperte hoc propheta dicit omnibus præpropere et præpostere intelligentiam requirentibus,. et fidem negligentibus. Ait enim: Nisi credideritis, non intelligetis (lsai. VII, 9, sec. LXX). Habet ergo et fides ipsa quoddam lumen suum in Scripturis, in Prophetia, in Evangelio, in apostolicis lectionibus. Omnia enim ista quæ nobis ad tempus recitantur, lucernae sunt in obscuro loco, ut nutriamur ad diem. Dicit apostolus Petrus: Habemus certiorem propheticum sermonem, cui benefacitis intendentes tanquam lucernæ in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris ( II Petr. I, 19).","t":"The hidden and secret things of the kingdom of God first look for believers, so as to make them people who understand. For faith is the step to understanding, and understanding is the reward of faith. The prophet says this openly to all who seek understanding too hastily and in the wrong order, and neglect faith. For he says: “Unless you believe, you will not understand.” So faith itself also has a light of its own in the Scriptures, in prophecy, in the Gospel, in the apostolic readings. For all these things that are read to us for the present time are lamps in a dark place, so that we may be nourished for the day. The apostle Peter says: “We have the more certain prophetic word, to which you do well to attend as to a lamp in a dark place, until the day dawns and the morning star rises in your hearts.”","f":"Augustine, <i>Serm.</i> 126.1 (PL 38:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-1)."},"augustine-sermones/126.10":{"o":"Quid ergo dicis? Ipse Unicus loquitur: ipse Filius unigenitus in Evangelio loquitur: ipsum Verbum nobis verba fecit, ipsum audivimus dicentem, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Jam fecit Pater ut videat quod faciat Filius: et tamen nihil facit Pater nisi pcr Filium. Certe turbaris, haeretice, certe turbaris: sed tanquam helleboro accepto turbaris, ut saneris. Jam te non invenis, sententiam tuam et carnalcm intuitum tuum, quantum arbitror, etiam ipse condemnas. Repone oculos carnis post te, erige si aliquid habes in corde, divina intuere. Audis quidem humana verba pcr hominem, per Evangelistam, per Evangelium audis humana verba, sicut homo: sed de Verbo Dei audis, ut humana audias, divina cognoscas. Exagitavit Magister, ut erudirct; seminavit quæstionem, ut moveret intentionem. Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Consequens erat quod diceret, Quæcumque enim Pater facit, talia facit Filius. Non hoc ait; sed, Quæcumque Puter facit, hæc eadem et Filius facit. Non alia Pater facit, alia Filius facit: quia omnia quæ Patcr facit, per Filium facit. Suscitavit Lazarum Filius (Joan. XI), numquid Pater eum non suscitavit? Illuminavit Filius cæcum (Id. IX), numquid Pater nov illuminavit? Pater per Filium in Spiritu sancto. Trinitas est: sed una operatio, una niajestas, una aeternitas, una coæternitas, et opera eadem Trinitatis. Nou alius homines creat Pater, alios Filius, alios Spiritus sanctus: unum eumdemque hominem et Pater et Filius et Spiritus sanctus creat; et Pater ct Filius et Spirilus sanctus unus Deus creat. Attendis pluralitatem personarum, sed unitatem divinitatis agnosce. Propter pluralitalem enim personarum dictum est, Faciamus hominem ad imaginem et similitudinem nostram. Non ait, Faciam hominem, et alende cum facio, ut possis et tu alterum facere. Faciamus, inquit; pluralitatem audio: ad imaginem nostram; itcm pluralitatem audio. Uhi ergo singularitas divinitatis? Lege sequentia: Et fecit Deus hominem. Dicitur, Faciamus hominem; et non dicitur, Fecerunt dii hominem. Intelligitur unitas in co qnod dictum est, Fecit Deus hominem.","t":"What then do you say? The Only One himself speaks: the only-begotten Son himself speaks in the Gospel: the Word himself has spoken words to us, and we have heard him saying, “The Son cannot do anything of himself, except what he has seen the Father doing.” So the Father has already made something, so that the Son may see what to make: and yet the Father makes nothing except through the Son. Surely you are troubled, heretic, surely you are troubled: but you are troubled as one who has taken hellebore, so as to be healed. Now you do not find yourself; your own opinion and your carnal view, I think, you yourself condemn. Put the eyes of the flesh behind you; lift up whatever you have in your heart, gaze on divine things. You hear human words through a man, through an evangelist; through the Gospel you hear human words, as a man: but you hear them about the Word of God, so that you may hear human things and know divine ones. The Master stirred you up so as to teach you; he sowed a question so as to arouse your attention. “The Son cannot do anything of himself, except what he has seen the Father doing.” It would have followed for him to say, “For whatever the Father does, the Son does such things.” He did not say this, but: “Whatever the Father does, the Son also does the same.” The Father does not do some things and the Son others: for all that the Father does, he does through the Son. The Son raised Lazarus: did the Father not raise him? The Son gave light to the blind man: did the Father not give him light? The Father through the Son in the Holy Spirit. It is a Trinity: but one operation, one majesty, one eternity, one coeternity, and the works of the Trinity are the same. The Father does not create some men, the Son others, the Holy Spirit others: the Father and the Son and the Holy Spirit create one and the same man; the Father and the Son and the Holy Spirit, one God, create.\n\nYou attend to the plurality of persons; recognize also the unity of the divinity. For because of the plurality of persons it was said, “Let us make man in our image and likeness.” He does not say, “I will make man, and watch me while I make him, so that you too can make another.” “Let us make,” he says: I hear plurality; “in our image”: again I hear plurality. Where then is the oneness of the divinity? Read what follows: “And God made man.” It is said, “Let us make man”; it is not said, “The gods made man.” The unity is understood in the words, “God made man.”","f":"Augustine, <i>Serm.</i> 126.10 (PL 38:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-10)."},"augustine-sermones/126.12":{"o":"Ubi est ergo intentio illa carnalis? Confundatur, abscondatur, perimatur: loquatur nobis Verbum Dci. Jam pii, jam credentes, jam imbuti lide et comparato aliquo merito intelligentiae, convertamus nos ad ipsuin Verbum, ad fontem luminis, et dicamus simul: Domine, eadem fecit Pater quc In; quia quidquid facit Pater, per te facit. Te: Verbum audivimus iia principio: non vidimus, sed credimus. Ibi consequenter audivimus, quia omnia per tc facta sunt. Omnia ergo qu;c facit Pater, per te facit. Eadem ergo facis qu:e Pater. Quid est quare dicere voluisti, Non potest Filius a se facere quidquam? Video enim æqualitatem quamdam tibi cum Patre, in eo quod audio, Quæcumque Puter facit, hæc cadem Filius facit: agnosco aequalitatem, hic intelligo, hic capio ut possam: Ego et Pater unum A.,.. Quid est, quod non potes facere quidquam, nisi quod videris Patrem facientem? Quid est hoc?","t":"Where then is that carnal intention? Let it be confounded, hidden, destroyed: let the Word of God speak to us. Now, being godly, now believing, now steeped in faith and having gained some merit of understanding, let us turn to the Word himself, to the fountain of light, and say together: Lord, the Father does the same things as you, for whatever the Father does, he does through you. We have heard of you as the Word in the beginning: we have not seen, but we believe. There, next, we heard that all things were made through you. So all that the Father does, he does through you. So you do the same things as the Father. Why is it that you chose to say, “The Son cannot do anything of himself”? For I see a certain equality of yours with the Father in what I hear: “Whatever the Father does, the Son does the same”: I recognize equality; here I understand, here I grasp as far as I can: “I and the Father are one.” What is it, then, that you cannot do anything except what you have seen the Father doing? What is this?","f":"Augustine, <i>Serm.</i> 126.12 (PL 38:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-12)."},"augustine-sermones/126.13":{"o":"Forte dicat mihi, imo dicat nobis omnibus: Hoc enim quod dixi, Non potest Filius facere quidquam, nisi quod viderit Patrem facientem: videre meum quomodo iotelligis? videre meum quid est? Sequestra paululum formam servi, quam propter te suscepit. Etenim in iila forma servi Dominus noster oculos et aures habebat in carne, et illa forma humana qualem et nos portamus eadem figura corporis erat, eadem lineamenta membrorum. Caro illa venerat ex Adam: sed non erat ille Adam. Ergo Dominus ambulans sive in terra, sive in mari, sicut ei placuit, sicut voluit, quia quidquid voluit, potuit; inspexit quod voluit: jecit oculos, vi. dit; avertit oculos, et non vidit; a tergo erat qui scquebatur, ante erat qui videretur; oculis corporis quod ante erat, videbat. Divinitatem vcro nihil latebat. Sepone, sepone, inquam, paululum formam servi: formam Dei vide, in qua erat antequam mundus fieret; in qua erat æqualis Patri: per eum hoc accipe et intellige quid tibi ait, Qui cum in forma Dei esset, non rapinam arbitratus, esi esse æqualis Deo. Ibi eum vide, si potcs; ut possis videre quid sit videre ipsius. ln principio erat Verbum. Quomodo videt Vcrbum? Habetne oculos Verbum, an in illo se inveniunt oculi nostri, et oculi non carnales, sed oculi piorum cordium? Beati enim mundo corde, quoniam ipsi Deum videbunt.","t":"Perhaps he says to me, or rather says to us all: “As for what I said, The Son cannot do anything except what he has seen the Father doing: how do you understand my seeing? What is my seeing?” Set aside for a little the form of a servant, which he took up for your sake. For in that form of a servant our Lord had eyes and ears in the flesh, and that human form was such as we too bear: the same shape of body, the same features of the limbs. That flesh had come from Adam; but he was not Adam. So the Lord, walking on land or on sea as it pleased him, as he willed, since whatever he willed he could, looked at what he willed: he turned his eyes there and saw; he turned his eyes away and did not see; whoever followed him was behind, whatever was to be seen was in front; with the eyes of his body he saw what was in front. But nothing was hidden from his divinity. Set aside, set aside, I say, the form of a servant for a little: look at the form of God, in which he was before the world was made, in which he was equal to the Father: through him take this, and understand what he is saying to you: “Who, being in the form of God, thought it not robbery to be equal with God.” See him there, if you can, so that you can see what his seeing is. “In the beginning was the Word.” How does the Word see? Does the Word have eyes, or do our eyes find themselves in him, and not fleshly eyes, but the eyes of godly hearts? For “blessed are the pure in heart, for they shall see God.”","f":"Augustine, <i>Serm.</i> 126.13 (PL 38:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-13)."},"augustine-sermones/126.14":{"o":"Aspicis Christum hominem et Deum: ostendit tibi hominem, servat tibi Deum. Et vide quia Deum tibi servat, qui se tibi hominem ostendit. Qui diligit nte, inquit, mandata mea custodit: qui diligit me, diligetur a Patre meo, et ego diligam eum. Et tanquam diceretur, Quid ei dabis, qucm diligis? Et ostendam, inquit, me ipsum illi. Quid est hoc, fratres? Quem jam videbant, ipse se illis demonstraturum promittebat. Quibus? A quibus videbatur, an a quibus ct non videbatur? Sic loquens apostolo quidam ait, quærenti videre Patrem, ut sufficeret ei, et dicenti, Ostende nobis Patrem, et sufficit nobis. Et ille stans ante oculos servi, in forma servi, servans oculis deificati formam Dei, ait illi: Tanto tempore vobiscum sum, et non cognovistis me? Qui mt videt, videl et Patrem. Patrem quæris videre, me vide: vides me, ct nun vides me. Vides quod pro te assumpsi, non vides quod pro te servavi. Audi mandata, purga oculos. Quia qui diligit me, mandata mea custodit, et ego diligam eum. Tanquam, custodienti mandata mea, ct tanquam sanato per man data mea, Ostenaam me ipsum illi.","t":"You look at Christ, man and God: he shows you the man, he keeps God for you. And see that he keeps God for you, he who shows himself to you as man. “He who loves me,” he says, “keeps my commandments; he who loves me will be loved by my Father, and I will love him.” And as if someone asked, “What will you give him whom you love?”, “And I will show myself to him,” he says. What is this, brothers? He was promising to show himself to those who already saw him. To whom? To those by whom he was seen, or to those by whom he was also not seen? So, speaking to a certain apostle who sought to see the Father, that it might suffice him, and who said, “Show us the Father, and it is enough for us,” he, standing before the servant’s eyes in the form of a servant, keeping the form of God for eyes made godlike, said to him: “Have I been with you so long, and you have not known me? He who sees me sees the Father also.” You seek to see the Father: see me. You see me, and you do not see me. You see what I took up for you; you do not see what I kept for you. Hear the commandments, cleanse your eyes. For “he who loves me keeps my commandments, and I will love him,” as one who keeps my commandments, as one healed through my commandments, “and I will show myself to him.”","f":"Augustine, <i>Serm.</i> 126.14 (PL 38:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-14)."},"augustine-sermones/126.15":{"o":"Si ergo, fratres, videre non possumus quid sit videre Verbi, quo imus? quam visionem forte præpropere exigimus? quid nobis ostendi volumus qund videre non possumus? Ideo ista dicta sunt quæ dcsidcramus videre, non quod jam possimus capere. Vidcre enim Verbi si videas, forte in eo quod vides videre Verbi, ipsum Verbum videbis; ut non aliud sit Verbum, aliud videre Verbi, ne ibi sit aliquid coaugmentatum et copulatum et duplex et compaginalum. Simplex enim aliquid est ineflabili simplicitate. Non quemadmodum homo, aliud est homo, aliud videre hominis. Nam aliquando exstinguitur quod est videre hominis, et manct homo. Hoc est quod dicebam dict'trum me aliquid, quod non possent omnes intelligere: etiain Dominus faciat, ut aliqui intellexerint. Fratres mci, ad hoc exhortatur, ut videamus, videre Verbi ultra vires nostras esse; quia parvæ; sunt, natriantur, perficiantur. Unde? Mandatis. Quibus mandalis Qui diligil me, mandata mea custodit. Quae mandata? Jam enim crescere volumus, jam roborari, jam perfici, ut videamus videre Verbi. Dic jam, Domine, quæ mandata? Mandatum novum do vobis, ut vos invicem diligatis. Hanc ergo, fratres, charitatcm de ubertate fontis hauriamus, istam capiamus, in ea nutriamur. Cape per quod sis capax. Charitas te gignat, charitas nutriat, charitas perficiat, charitas roboret; ut videas videre Verbi, non aliud esse Verbum, et aliud videre ipsius; sed ipsum quod est videre Verbi, hoc esse Verbum: et cito forte intelliges, quia illud qnod dictum est: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem; taleest, ac si diccret, Non esset Filiits, nisi de Patre nasceretur. Sufficiat, fratres; novi id me dixisse, quod cogitatum forte aperiatur multis, saepe verbis dicium forte obscuretur","t":"If, then, brothers, we cannot see what the seeing of the Word is, where are we going? What vision are we perhaps demanding too hastily? What do we want shown to us that we cannot see? These things were said so that we should desire to see, not because we can already grasp it. For if you see the seeing of the Word, perhaps in what you see as the seeing of the Word you will see the Word himself; so that the Word is not one thing and the seeing of the Word another, lest there be something added together and coupled and double and compacted there. For it is something simple, with an ineffable simplicity. It is not as with a man, where the man is one thing and the man’s seeing another. For sometimes what is the man’s seeing is extinguished, and the man remains. This is what I said, that I was going to say something that not all could understand: yet may the Lord grant that some have understood. My brothers, he urges us to see that the seeing of the Word is beyond our strength; because our powers are small, let them be nourished, let them be perfected. By what? By the commandments. By which commandments? “He who loves me keeps my commandments.” Which commandments? For we want now to grow, now to be strengthened, now to be perfected, so as to see the seeing of the Word. Tell us now, Lord: which commandments? “A new commandment I give you, that you love one another.” Let us then, brothers, draw this love from the abundance of the fountain, let us take it in, let us be nourished in it. Take in that by which you may become able to take in. Let love beget you, love nourish you, love perfect you, love strengthen you; so that you may see that the seeing of the Word is not one thing and the Word another, but that what is the seeing of the Word, this is the Word: and perhaps you will quickly understand that the saying, “The Son cannot do anything of himself, except what he has seen the Father doing,” is as if he said, “He would not be the Son, unless he were born of the Father.” Enough, brothers; I know I have said something which, when thought over, may perhaps become clear to many, and which, when spoken in many words, may perhaps be obscured.","f":"Augustine, <i>Serm.</i> 126.15 (PL 38:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-15)."},"augustine-sermones/126.2":{"o":"Videtis ergo, fratres, quantum sint perversi et properando vitiosi, qui tanquam immaturi conceptus ante ortum quærunt abortum; qui nobis dicunt, Quid me jubes credere quod non video? Videam aliquid, ut credam. Jubes credere, dum non videam: ego vidcre volo, et videndo credere, uon audiendo. Dicat propheta: Nisi credideritis, non intelligetis. Ascendere vis, cl gradus oblivisceris. Utique perverse. 0 homo, si jam tibi possem ostendere quod videres, uon hortarer ut crederes.","t":"You see, then, brothers, how perverse they are, and how faulty in their haste, who, like an unripe conception, look for a miscarriage before their birth; who say to us: “Why do you bid me believe what I do not see? Let me see something, so that I may believe. You bid me believe while I do not see: I want to see, and believe by seeing, not by hearing.” Let the prophet speak: “Unless you believe, you will not understand.” You want to climb, and you forget the steps. That is plainly perverse. O man, if I could already show you what you might see, I would not be urging you to believe.","f":"Augustine, <i>Serm.</i> 126.2 (PL 38:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-2)."},"augustine-sermones/126.3":{"o":"Ergo fides est, sicut alibi definitum est, sperantium substantia, conviclio rerum quæ non videntur (llebr. XI, 1). Si non videntur, quomodo convincuntur quia sunt? Unde enim sunt ista quæ vides, nisi ex illo quod non vides? U ique vides aliquid, nl credas aliquid, et ex eo quod vidcs, credas quod non vides. Nc sis ingratus ci qui te fecit videre, unde possis credere quod nondum potes videre. Dedit tibi Deus oculos in corpore, rationem in corde; excita rationem cordis, erige interiorem habitatorem interiorum oculorum tuorum, assumat fenestras suas, inspiciat creaturam Dei. Est cnim aliquii intus qui per oculos videat. Nnm quando aliquando in me cogitas averso interius habitatore, quæ sunt ante oculos tuos non vides. Fenestræ cnim frustra patent, quando qui per eas attendit absens est. Non ergo oculi vident, sed quidam per oculos videt: erige illum, excita illum. Non enim denegatum est libi: rationale animal te Deus fecit, præposuit le pecoribus, ad imaginem suam te formavit. Siccine uti illis debes, ut pccus; tantum ut videas quid addas ventri, non menti? Erige ergo ratioralem aspectum, utere oculis Ht homo, intende cœlum ct terram, ornamenta caRli, fecunditatem terræ, volatus avium, natatus piscium, vim seminum, ordinem temporum: intende lacta, et quære factorem; aspice quæ vides, et quære quem non vides. Crede in cum quem non vides, pro; ter ista qua? vides. Et ne sermone mco tc exhortatum putes, Apostolum audi dicentem, Invisibilia enim Dei, a creatura mundi, per ea quæ facta sunt, conspiciuntur. Postponebas ista, nee attendebas ut homo, sed ut animal irrationale. Clamavit ad te prophet:., ct frustra clamavit: Nolite esse sicut equus et mulus, quibus non eat intellectus ( Psal. xxxi, 9 ). Videbas ergo ista, ct postponebas. Quotidiana miracula Dei non facilitate, sed assiduitate viluerant. Quid enim difficilius cognitione, quam ut nascatur homo, moriendo discedat in secreta qui erat, nascendo procedat in publica qui non crat? Quid tam mirabile, quid tam diflicilc roguitu? Deo autem facile factu. Mirare ista, cxpergiscere: insolita nosti mirari, majora sum quam quæ videre consuevisti? Mirati sunt homines Dominum Deum nostrum Jesum Christum de quinque nanibus saginassc tot millia; et non lucrantur pcr pauca grana impleri segetibus terras. Quæ aqua erat vinum factum, viderunt homines, et obstupucrunt: quid aliud fit de pluvia per radicem vitis? Ipse illa fecit, ipse ista: illa ut pascaris, ista ut mireris. Sed utraque miranda sunt, quia opera Dci sunt. Vidct homo insolita et miratur: unde est ipse homo qui miratur? ubi crat? unde processit? unde forma corporis? unde membrorum distinctio? uude habitus iste speciosus? de quibus primordiis? de quam comtemptibilibus. Et miratur a!ia, cum sit ipse mirator magnum miraculum. Uude ergo ista qu:c vides, nisi ex illo quem non vidcs? Scd, ut dicere cœperam, quia tibi ista viluerant, venit ipse ad facicnda insolita, ut et. in ipsis solitis agnosceres artificem tuum. Venit ille cui dictum est. Innova signa: cui dictum est, Mirifica misericordias tuas. Larglebatur euim eas; largiebatur, et nemo mirabatur. Venit ergo parvus ad parvos, venit medicus ad angrotos, qui poterat vcnire eum vellet, redire cumvellet, facere quidquid vellet, judicare ut vellet. Et hoc quod vellet, ipsa justitia est; et quod illc vult, inquam, ipsa justitia cst. Non enim iniquum cst quod Hie vult, aut xquum potest esse quod non vult. Venit suscitare mortuum, mirantibus reddere luci hominem, qui crat in luce, qui quotidie qni non erant, producit ad lucem.","t":"Faith, then, as it is defined elsewhere, is “the substance of those who hope, the conviction of things that are not seen.” If they are not seen, how are they shown to exist? Why, where do these things that you see come from, if not from that which you do not see? Certainly you see something so that you may believe something, and from what you see you may believe what you do not see. Do not be ungrateful to him who made you see, so that from it you could believe what you cannot yet see. God gave you eyes in the body, reason in the heart; rouse the reason of the heart, stir up the inner dweller behind your eyes, let him take his place at his windows, let him look over God’s creation. For there is someone within who sees through the eyes. For when sometimes you are thinking of something and the inner dweller is turned away, you do not see what is before your eyes. The windows lie open in vain when the one who looks through them is absent. So it is not the eyes that see, but someone sees through the eyes: stir him up, rouse him. For this has not been denied you: God made you a rational animal, set you above the cattle, formed you in his image. Should you use them like this, as a beast does: only to see what to add to your belly, not to your mind? Lift up, then, your rational gaze, use your eyes like a man, consider heaven and earth, the ornaments of the sky, the fertility of the earth, the flight of birds, the swimming of fish, the power of seeds, the order of the seasons: consider the things made, and seek the maker; look at what you see, and seek him whom you do not see. Believe in him whom you do not see, because of the things you see. And lest you think it is my sermon that is exhorting you, hear the apostle saying: “For the invisible things of God, from the creation of the world, are clearly seen through the things that are made.”\n\nYou used to pass these things over, and did not attend to them as a man, but as an irrational animal. The prophet cried out to you, and cried in vain: “Do not be like the horse and the mule, which have no understanding.” So you saw these things and passed them over. God’s daily miracles had become cheap, not through being easy but through being constant. For what is harder to understand than that a man is born; that one who was departs by dying into what is hidden, and one who was not comes forth by being born into the open? What is so wonderful, what so hard to understand? But for God it is easy to do. Wonder at these things, wake up: do you know how to wonder only at the unusual? Are those things greater than the ones you are used to seeing? People wondered that our Lord God Jesus Christ fed so many thousands from five loaves; and they do not wonder that through a few grains the lands are filled with crops. People saw water made into wine, and were astonished: what else happens to the rain through the root of the vine? He made those things, he made these: those so that you may be fed, these so that you may wonder. But both are to be wondered at, because they are works of God. A man sees unusual things and wonders: where does the man himself who wonders come from? Where was he? Where did he come forth from? Where does the shape of his body come from, the distinction of his limbs, this fine appearance? From what beginnings? From what contemptible ones! And he wonders at other things, when he himself, the wonderer, is a great wonder. Where then do these things you see come from, if not from him whom you do not see? But, as I had begun to say, because these things had become cheap to you, he came himself to do unusual things, so that in the usual ones too you might recognize your maker. He came to whom it was said, “Renew your signs”; to whom it was said, “Make your mercies wonderful.” For he was lavishing them; he was lavishing them, and no one wondered. So he came, little to the little, a physician to the sick, he who could come when he would, return when he would, do whatever he would, judge as he would. And what he would is justice itself; what he wills, I say, is justice itself. For what he wills is not unjust, nor can what he does not will be just. He came to raise a dead man, to restore to the light, while people wondered, a man who had been in the light: he who every day brings forth to the light those who were not.","f":"Augustine, <i>Serm.</i> 126.3 (PL 38:426; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-3)."},"augustine-sermones/126.5":{"o":"Fecit ista, et contemptus cst a multis, plus attendentibus non quam magua faceret, sed quam parvus: tanquam dicentibus: pud se, Ista divina sunt, sed iste homo est. Duo ergo vidcs, divina et hominem. Si divina non possunt fieri, nisi a Deo, vidc ne in homine lateat Deus. Attende, inquam, qu:c vides, crede quæ non vides. Non te deseruit, qui vocavit ut credas: quamvis juberet te illud credcre, quod non potes videre; non tamea te dimisit nibil videntem, unde possis credere quod non vides. Parvane signa, parvane indicia sunt Creatoris ipsa creatura? Venit cliam, fecit miracula. Non poteras videre Deum, potcras hominem: Deus factus cst homo, ut in uno tibi esset et quod videres, clquod crederes. In principio erat Verbum, et Verbum crat apud Deum, et Deus erat Verbum. Audis, et nondum vides. Ecce vcnit, eccenascitur, ecce de femina procedit, qui fccit masculum et feminam. Qui fecit masculum et feminam, non factus est per masculum et feminam. Contempturus enim cras forte qui nascecretur, non contemnis quomodo nasceretur: quia semper crat antequam nasceretur. Eccc, inquam, assumpsit. corpus; indutus est carne, processit ex utero. Jamne vides? jam, inquam, vides? carnem interrogo, sed carnem ostendo: vidcs aliquid, et non vidcs aliquid. Eccc in ipso partu, ecce jam duo sunt, ct quod videas, cl quod nun videas; sed ut pcr ipsum quod vides, credas quod non vides. Contemnere cœporas, quia vides qui natus est: crede quod non vides, quia -de virgine natus. Quantulus est, inquit, qui naius est? Sed quantus cst, qui de virgine natus est? Et ille qui dc virgine natus cst, miraculum temporale tibi attulit: non cst natus de patre, scilicet de patre homine, et natus est de carnc. Sed non tibi videatur impossibile, quia natus est per solam matrem, qui fecit hominem ante patrem et matrem. Attulit ergo tibi temporale miraculum, ut tu cum quæras et mireris æternum. Etcnim ipse qui tanquam sponsus processit de thalamo suo, de utero scilicet virginat!, ubi sanctæ nuptiæ factæ sunt, Verbum ct caro; attulit, inquam, miraculum temporale: sed ipse cst æternus, ipse est Patri coæternus, ipse est qui in principio erat Verbum, ct Verbum erat apud Deum, et Deus erat Verbum. Fecit libi unde sanareris, ut videre posses quod non videbas. Quod contemnis in Christo, nondum cst contemplatio sanati, sed mcdicamenluin ægroti. N li festinare ad visionem sanorum. Angeli vident, Angeli gaudent, Angeli pascuntur ct vivunt: ncc deficit unde pascuntur, nee minuitur esca ipsorum. In sublimibus thronis, in parlihus cœlorum, in his quæ supra coelos sunt, videtur Verbum ab Angelis, el gaudetur: ct manducatur, ct permanel. Sed ut panem Angelorum manducaret homo, Dominus Angelorum factus est homo. Hæc est salus nostra: medicina infirmorum, cibus sanorum.","t":"He did these things, and was despised by many, who paid attention not so much to how great were the things he did as to how small he was: as if they said to themselves, “These things are divine, but he is a man.” So you see two things, divine works and a man. If divine works cannot be done except by God, see whether God is not hidden in the man. Pay attention, I say, to what you see; believe what you do not see. He who called you to believe has not deserted you: although he bade you believe what you cannot see, yet he did not leave you seeing nothing from which you could believe what you do not see. Are they small signs, small indications of the Creator, this creation itself? He came as well, he did miracles. You could not see God; you could see a man: God was made man, so that in one you might have both what you could see and what you could believe. “In the beginning was the Word, and the Word was with God, and the Word was God.” You hear, and do not yet see. Look, he comes; look, he is born; look, he comes forth from a woman, he who made male and female. He who made male and female was not made through male and female. For perhaps you would have despised him who was to be born; do not despise the manner of his birth, for he always was before he was born. See, I say, he took a body; he put on flesh, he came forth from the womb. Do you see now? Now, I say, do you see? I am asking about flesh, and I am showing flesh: you see something, and you do not see something. See, in the very birth, see, there are already two things, both what you may see and what you may not see; but so that through what you see you may believe what you do not see. You had begun to despise, because you see one who was born: believe what you do not see, that he was born of a virgin. “How small,” someone says, “is he who was born!” But how great is he who was born of a virgin? And he who was born of a virgin brought you a temporal miracle: he was not born of a father, that is, of a human father, and he was born of flesh. But let it not seem impossible to you that he was born through a mother alone, he who made man before father and mother.\n\nSo he brought you a temporal miracle, so that you might seek and wonder at the eternal. For he who came forth like a bridegroom from his chamber, that is, from the virgin’s womb, where the holy marriage was made, the Word and the flesh, brought, I say, a temporal miracle: but he himself is eternal, he is coeternal with the Father, he is the one who “in the beginning was the Word, and the Word was with God, and the Word was God.” He made for you the means of healing, so that you could see what you did not see. What you despise in Christ is not yet the contemplation of the healed, but the medicine of the sick. Do not hurry to the vision of the healthy. The angels see, the angels rejoice, the angels feed and live: what they feed on does not fail, nor is their food diminished. On lofty thrones, in the regions of the heavens, in the things that are above the heavens, the Word is seen by the angels and rejoiced in: he is eaten, and remains. But so that man might eat the bread of angels, the Lord of angels became man. This is our salvation: medicine for the sick, food for the healthy.","f":"Augustine, <i>Serm.</i> 126.5 (PL 38:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-5)."},"augustine-sermones/126.7":{"o":"Et loquebatur hominibus, et dicebat quod audistis: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Jamne, putamus, est a'i quis qui intelligat? Jamne, putamus, est aliquis in quo proficit collyrium carnis ad intuendum utcumque splendorem divinitatis? Loculus cst, loquantur ct nos: ille, quia Verbum; nos, quia de Verba. Quare autem nos utcumque de Verbo? Quia ad similitudinem Verbi per Verbum. Quantum ergo capimus, quantum iUlius ineffabilitatis participes esse passumus, loquamur et nos, nec contradicatur nobis. Præcessit cnim fides nostra, ut dicamus, Credidi, propter quod loculus sum. Loquor ergo quod credo: utrum etiam utcumque video, ille magis videt; hoc videre vos non potestis. Sed cum dixero, qui videt quod dico, sive credat et me videre qni d dixi, sive non credat, quid ad me illud? Sinceriter videat, et de me qnod vult credat.","t":"And he was speaking to men, and saying what you have heard: “The Son cannot do anything of himself, except what he has seen the Father doing.” Is there anyone now, do we think, who understands? Is there anyone now, do we think, in whom the eye-salve of the flesh has done its work, so that he can gaze in some measure on the splendor of the divinity? He has spoken; let us speak too: he, because he is the Word; we, because we are from the Word. Why then do we speak at all about the Word? Because we were made to the likeness of the Word, through the Word. As far, then, as we grasp, as far as we can share in that ineffable being, let us speak too, and let no one contradict us. For our faith has gone ahead, so that we say, “I believed, therefore I have spoken.” So I speak what I believe: whether I also in some measure see it, he sees better; this you cannot see. But when I have said it, whoever sees what I say, whether he believes that I too see what I have said or does not believe it, what is that to me? Let him see sincerely, and believe what he will about me.","f":"Augustine, <i>Serm.</i> 126.7 (PL 38:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-7)."},"augustine-sermones/126.8":{"o":"Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Hic Arianorum error exsurgit: scd exsurgit, ut cadat; quia non humiliatur, ut surgat. Quid cst quod te movit? Filium minorem vis dicere. Audisti enim, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Minorem vis ex hoc Filium dici: novi hoc, novi, hoc te movit: crede minorem non esse, videre nondum potes, crede, hoc est quod paulo ante dicebam. Sed quomodo, inquies, contra verba ipsius crediturus sum? Ipse dicit. Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem. Attende et quod sequitur: Quæcumque enim facit Pater, eadem et Filius facit: non dixit, Talia. Paululum attendat Charitas vestra, nec vobismetipsis strepitum faciatis. Tranquillo cordc opus cst, pia ct devota fide, intentionc religiosa: non in me vasculum, sed in illum attendite qui panem ponit in vasculo. Attendite crgo paululum. In Iris enim quæ si:pra diximus hortantes ad fidem, ut animus imbutus fide sit intellectus capax, ca quæ dicta sunt, festiva, læta, facilia, sonuerunt, cxhilaraverunl mentes vestras, secuti estis, intellexistis quæ dixi. Quæ vcro dicturus sum, spero aliquos intellecturos: vercor tamen non omnes intellecturos. Et quia Deus nobis proposuit per lectionem Evangelii unde dicamus, net vilare possumus quod proposuit Magister; forte vereor ne qui non intellexerint, qui fortassis plures erunt, putent me frusira sibi locutum: sed tamen propter cos qui intellexerint non frustra loquor. Lætetur qui intelligit, patienter ferat qui non intelligit: quod non intelligit ferat, et ut intelligat differat.","t":"“The Son cannot do anything of himself, except what he has seen the Father doing.” Here the error of the Arians rises up: but it rises up so as to fall, because it is not humbled so as to rise. What is it that has moved you? You want to call the Son lesser. For you heard, “The Son cannot do anything of himself, except what he has seen the Father doing.” From this you want the Son to be called lesser: I know it, I know it, this is what moved you. Believe that he is not lesser; you cannot yet see it: believe. This is what I was saying a little while ago. “But how,” you will say, “am I to believe against his own words? He himself says, The Son cannot do anything of himself, except what he has seen the Father doing.” Pay attention also to what follows: “For whatever the Father does, the Son also does the same”: he did not say, “such things.” Let your Charity attend a little, and do not make a noise among yourselves. A quiet heart is needed, a godly and devout faith, a religious attention: do not attend to me, the little vessel, but to him who puts bread in the vessel. Attend, then, a little. For in what we said above, urging you to faith, so that the mind steeped in faith may be capable of understanding, the things said sounded festive, joyful, easy; they cheered your minds; you followed, you understood what I said. What I am now going to say, I hope some will understand; yet I fear that not all will. And since God has set before us, through the reading of the Gospel, what we are to speak about, and we cannot avoid what the Master has set before us, I am afraid that those who do not understand, who will perhaps be the greater number, may think that I have spoken to them in vain: but for the sake of those who do understand, I do not speak in vain. Let him who understands rejoice; let him who does not understand bear it patiently: let him bear what he does not understand, and wait until he understands.","f":"Augustine, <i>Serm.</i> 126.8 (PL 38:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-8)."},"augustine-sermones/126.9":{"o":"Non ergo ait, Quæcumque Paler facil, talia Filius facit: tanquam alia faciat Pater, et alia Filius. Videbatur cnim tanquam hoc dixisse, cum superius diceret, Non facit a se Fifius quidquam, nisi quod viderit Patrem facientem. Intende: neque ibi ait, Nisi quod audierit Patrem jubentem; sed, Viderit, inquit, Patrem facientem. Si ergo carnalem intellectum, vcl potius sensum interrogemus, quasi duos sibi proposuit artifices, Patrem et Filium; Patrem facientem nullo viso, Filium facientem a Patrc vio. Carnalis adhuc aspectus est. Verumtamen ut ea quæ superiora sunt intelligamus, ista humiliora et abjecta non declinemus. Primo sic nobis ante oculos constituamus aliquid, putemus esse duos fabros, patrem,ct filium. Fecit pater arcam, quam filius faccre non polcrat, nisi patrem videret facientem: attendit arcam quam fecit pater, et fecit arcam aliam talem, non camdem. Differo paululum verba quæ sequuntur, ct jam interrogo Arianum: Siccine intelligis, quomodo proposui? Fccit Pater aliquid, quod cum videret Filius Patrem facientem, fecit cl ipse Laic aliquid? Hoc enim videntur sonare verba, quibus permotus cs? Neque cnim ait, Non potest a se facere Filius quidquam, nisi quod audierit Patrem jubentem: sed ait, Non potest a se facere Filius quidquam, nisi quod viderit Patrem facientem. Eccc si sic intelligis, fecit Pater, et attendit Filius, ut videret et ipse quod faceret; faceret autem aliud aliquod tale, quale fecerat Pater. Hoc quod fecit Patcr, per quem fecit? Si nou per Filium, si non per Verbum; incurristi in blasphemiam Evangelii. Omnia cnim per ipsum facta sunt. Ergo jani quod fecerat Pater, p r Verbum fecerat: si pcr Verbum fecerat, per Filium fecerat. Quis est alius qui attendit, ut faciat aliud aliquid quod viderit Patrem facientem? Non solclis dicere duos filios habere Patrem: unus est Unicus de illo gcnitus. Per misericordiam vero suam, solus ad divinitatem, ct non solus ad hæreditatem. Cohæredes Unico suo fecil Pater: non quos de sua substantia sicut ipsum genuit, sed quos de familia sua per ipsum adoptat. In ad optionem quippe filioruin vocati sumus, sicut sancta Scriptura testatur.","t":"So he does not say, “Whatever the Father does, the Son does such things,” as if the Father did some things and the Son others. For he seemed to have said something of the kind when he said above, “The Son does nothing of himself, except what he has seen the Father doing.” Pay attention: neither did he say there, “except what he has heard the Father commanding”; but “has seen,” he says, “the Father doing.” If, then, we consult a carnal understanding, or rather a carnal sense, it is as if he set before himself two craftsmen, the Father and the Son: the Father making without seeing anyone, the Son making after seeing the Father. This is still a carnal view. Yet, so that we may understand the higher things, let us not turn away from these lower and humble ones. First let us set something before our eyes in this way: let us imagine two carpenters, a father and a son. The father made a chest, which the son could not make unless he saw the father making it: he looked at the chest the father made, and made another chest like it, not the same one. I put off the following words for a little, and now I ask the Arian: Is this how you understand it, as I have set it out? Did the Father make something, and the Son, seeing the Father making it, also make something of the same kind? For this is what the words that moved you seem to say. For he does not say, “The Son cannot do anything of himself, except what he has heard the Father commanding”; but he says, “The Son cannot do anything of himself, except what he has seen the Father doing.” See, if you understand it in this way, the Father made something, and the Son watched, so that he too might see what to make; and he would make something else such as the Father had made. This thing that the Father made, through whom did he make it? If not through the Son, if not through the Word, you have run into blasphemy against the Gospel. For “all things were made through him.” So what the Father had made, he had made through the Word: if he had made it through the Word, he had made it through the Son. Who is this other one, then, who watches so as to make something else that he has seen the Father making? You are not accustomed to say that the Father has two sons: there is one Only-begotten, begotten of him. But by his mercy he is alone as to divinity, and not alone as to the inheritance. The Father has made fellow heirs with his Only One: not ones whom he begot of his own substance, as he begot him, but ones whom he adopts from his household through him. For we have been called to the adoption of sons, as holy Scripture testifies.","f":"Augustine, <i>Serm.</i> 126.9 (PL 38:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/126-9)."},"augustine-sermones/127.1":{"o":"Spes nostra, fratres, non de isto tempore, neque de hoc mundo est, neque in ea felicitate qua excæcantur homines qui obliviscuntur Deum. Hoc nosse primitus et christiano corde tenere debemus, noa ad præsentis temporis bona nos factos esse christianos; sed ad nescio quid aliud, quod Deus jam promittit, et homo nondum capit. f)e hoc enim hono dictum est, Quod oculus non vidit, nec auris audivit, nee in cor hominis ascendit, quæ praparavit Deus diligentibus se. Ergo quia hec bonum tam magnum, tam præclarum, tam ineffabile, non invenit hominem perceptorem, tenuit Deum promissorem. Nunc enim quod ei promissum est, homo cæcus corde non percipit: nee ci potest ostendi in præsenti, quid ipse cui promittitur sit futurus. Quia et infans natus si posset verba loquentis iutelligere, cum ipse loqui non posset, nec ambularc, nec aliquid agere, sed sicut cum videmus infirmum, jacentem, indigum opis alienae, tantummodo intelligcre posset eum qui sibi loqueretur, ct diccret ci, Ecce sicut vides me ambulantem, opcrantem, loquentem, post paucos annos talis cris: attendens sc et illum, quamvis quod promitteretur, videret; tamen suam considerans infirmitatem, non crederet, et videret tamen quod promittebatur. Nobis autem tanquam infantibus in hac carne attIc infirmitate jacentibus, et magnum est quod promittitur, et non vidctur: et erigitur fides qua credimus quod non videmus, ut mereamur videre quod credimus. Quicumque irridet hanc fidem, ut ideo putct non sibi esse credendum, quia nun vidct; quando venerit quod non credebat, erubescit; confusus separatur, separatus damnatur. Qui autem crediderit, segregaturad dexteram, et stabit cum magna fiducia et lætitia inter illos quibus dicetur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Conclusit autem Dominus, cum haec verba diceret, sic: Ibunt isti in ambustionem æternam, justi autem in vitam æternam. Hæc est ita æterna, quæ nobis promittitur.","t":"Our hope, brothers, is not of this time, nor of this world, nor in that happiness by which people who forget God are blinded. This we ought first of all to know and to hold with a Christian heart: that we have not been made Christians for the good things of the present time, but for something else, I know not what, which God already promises and man does not yet grasp. For of this good it was said, “What eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him.” So because this good, so great, so glorious, so ineffable, has not found man able to grasp it, it has held to God as the one who promises it. For now man, blind in heart, does not grasp what has been promised him, nor can it be shown him in the present what he himself, to whom it is promised, will be. Suppose a newborn infant could understand the words of someone speaking, though he himself could not speak, nor walk, nor do anything; but as we see him weak, lying down, needing the help of others, suppose he could only understand the one who spoke to him and said, “Look, as you see me walking, working, speaking, in a few years you will be like this”: looking at himself and at the other, although he saw what was promised, yet considering his own weakness he would not believe it; and yet he would see what was promised. But for us, lying like infants in this flesh and weakness, what is promised is both great and not seen: and faith is raised up, by which we believe what we do not see, so that we may deserve to see what we believe. Whoever mocks this faith, so as to think that he need not believe because he does not see, will blush when what he did not believe has come; confounded, he is separated; separated, he is condemned. But whoever has believed is set apart on the right, and will stand with great confidence and joy among those to whom it will be said, “Come, blessed of my Father, receive the kingdom that has been prepared for you from the beginning of the world.” And the Lord, when he spoke these words, concluded thus: “These will go into everlasting burning, but the righteous into eternal life.” This is the eternal life that is promised us.","f":"Augustine, <i>Serm.</i> 127.1 (PL 38:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-1)."},"augustine-sermones/127.10":{"o":"Sed et potestatem, inquit, dedit ei et judiciam. facere, quoniam filius hominis est. Ergo ad judicium illa forma ventura est. Forma hominis ventura est ad judicium: idco ait, Potestatem dedit ei et judicium facere, quoniam filius hominis cst. Judex hic crit Filius bominis; forma iila hic judicabit quæ judicata est. Audile, et intelligiic: jam hoc propheta dixerat, Videbunt in quem pupugerunt. Ipsam formam videbunt, quam lancea percusserunt. Sedebit judex, qui stetit sub judice. Damnabit veros reos, qui factus cst falsus reus. Ipse veniet, forma ilia veniet. Hoc et in Evangelio habcs: cum ante oculos discipulorum suorum irct in coelum, stabant illi et attendebant, et soluit vox angelica, Viri Galilai, quid statis? etc. Ilic Jesus sic veniet, quomodo eum videtis euntem in ca lum. Quid est, sic veniet? In ipsa forma veniel, Potestatem enim dedit ei judicium facere, quoniam filius hominis est. Videte autem qua ratione hoc oportebat, ct hoc rectum crat, ut judicandi viderent judiccm. Judicandi enim crant el boni et mali. Beati autenti mundo corde, quoniam ipsi Deum videbunt. Restabat ut in judicio forma servi et bonis et malis ostenderetur, forma Dei solis bonis servaretur.","t":"“But he has also given him authority,” he says, “to execute judgment, because he is the Son of Man.” So that form will come to judgment. The form of man will come to judgment; therefore he says, “He has given him authority to execute judgment too, because he is the Son of Man.” The judge here will be the Son of Man: that form will judge which was judged. Hear and understand: the prophet had already said this: “They will look on him whom they pierced.” They will look on that very form which they struck with the lance. He will sit as judge who stood under a judge. He will condemn the truly guilty, he who was made falsely guilty. He himself will come; that form will come. You have this in the Gospel too: when he was going into heaven before the eyes of his disciples, they stood watching, and the angelic voice sounded: “Men of Galilee, why do you stand there?” and so on. “This Jesus will come in the same way as you see him going into heaven.” What is “will come in the same way”? He will come in that very form. For “he has given him authority to execute judgment, because he is the Son of Man.” But see why this was necessary, and why it was right: that those to be judged should see the judge. For both good and bad were to be judged. “But blessed are the pure in heart, for they shall see God.” It remained, then, that in the judgment the form of a servant should be shown both to the good and to the bad, and the form of God kept for the good alone.","f":"Augustine, <i>Serm.</i> 127.10 (PL 38:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-10)."},"augustine-sermones/127.11":{"o":"Quid enim accepturi sunt boni? Ecce jam dico, quod paulo anie uon dixi; et tamen dicendo non dico. Dixi enim quia erimus illic salvi, crimus incolumes, erimus viventes, erimus sine pocnis, erimus sine fame et siti, erimus sine defectu, erimus sine orbitate oculorum nostrorum. Tutum boc dixi: et quid habebimus pias, non dixi. Videbimus Deum. Hoc autem tantum crit, et tanta res crit, ut in ejus comparatione nihil sit totum. Dixiquod viventes erimus, quod salvi et incolumes, quod famem sitimque non patiemur, quod in lassitudinem non cademus, quod somnus non uos premet. Totum hoc quid est ad illam felictatem, qua Deum videbimus? Quia ergo Deus ipse ut est, modo ostendi non potest, quem tamen videbimus; ideo quod oculus non vidit, nec aurius audivit, hoc videbunt boni, hoc videbunt pii, boc videbunt misericordes, hoc videbunt fideles, hoc videbunt qui habebunt I....... sortem in resurrectione corporis, quia habuerunt bonam obedientiam in resurrectione cordis.","t":"What then will the good receive? See, I now say what I did not say a little while ago; and yet in saying it I do not say it. For I said that we shall be there in health, we shall be safe, we shall be living, we shall be without punishments, without hunger and thirst, without failing, without the loss of our eyesight. All this I said safely: and what more we shall have, I did not say. We shall see God. And this will be so much, so great a thing, that compared with it all the rest is nothing. I said that we shall be living, that we shall be healthy and safe, that we shall not suffer hunger and thirst, that we shall not fall into weariness, that sleep will not weigh us down. What is all this compared with that happiness in which we shall see God? Since, then, God himself, as he is, cannot now be shown, yet we shall see him; therefore what eye has not seen, nor ear heard, this the good will see, this the godly will see, this the merciful will see, this the faithful will see, this those will see who will have a good portion in the resurrection of the body, because they had good obedience in the resurrection of the heart.","f":"Augustine, <i>Serm.</i> 127.11 (PL 38:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-11)."},"augustine-sermones/127.12":{"o":"Ergo et malus Deum visurus est? de quo dicit Isaias, Tollatur impius, ne videat claritatem Def. Ergo et impii et pri videbunt formam illam: et cum fuerit dicta sententia, Tollatur impius, ne rideat claritatem Dei, restat ut rirca pios ei bonos impleatur quod Dominus ipse promisit, cum hic in carne esset, et videretur non solum a bonis, sed etiam a malis. Loquebatur inter bonos et malos, et conspicuus omnibus. Deus occultus, bomo manifestus; Dcus regens homines, homo apparens inter homincs: loquebatur ergo inter illos, et dicebat, Qui diligit me, mandata mea custodit; et qui diligii me, diligetur a Patre meo, et ego diligam eum. Et quasi diceretur illi, Et quid ei dabis? Et ostendam, inquit, me ipsum illi? Quando boc dixit? Quando ab hominibus vidcbatur. Quando hoc dixit? Quando et ab eis videbatur, a quibus non diligebatur. Quomodo ergo se ostensurus erat dilectoribus suis, nisi quia talem qualem non videbant dilectores sui? Ergo quia forma Dei servabatur, forma liominis ostendebatur: per formam hominis homlnibus loquens, conspicuus et visihilis, et bonis et malis omnibus ostendebat se, dilectoribus suis servabat sc.","t":"So will the wicked man too see God? Of him Isaiah says, “Let the wicked be taken away, so that he does not see the glory of God.” So both the wicked and the godly will see that form: and when the sentence has been pronounced, “Let the wicked be taken away, so that he does not see the glory of God,” it remains that in the godly and good there be fulfilled what the Lord himself promised when he was here in the flesh and was seen not only by the good but also by the bad. He spoke among good and bad, and was visible to all: God hidden, man manifest; God ruling men, man appearing among men. So he spoke among them and said, “He who loves me keeps my commandments; and he who loves me will be loved by my Father, and I will love him.” And as if someone said to him, “And what will you give him?”, “And I will show myself to him,” he says. When did he say this? When he was seen by men. When did he say this? When he was seen even by those by whom he was not loved. How then was he to show himself to those who loved him, unless as one whom those who loved him did not yet see? So because the form of God was kept, the form of man was shown: speaking to men through the form of man, conspicuous and visible, he showed himself to all, good and bad; he kept himself for those who loved him.","f":"Augustine, <i>Serm.</i> 127.12 (PL 38:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-12)."},"augustine-sermones/127.13":{"o":"Quando se demonstraturus est dilectoribus suis? Post rcsurrectioncm corporis, quando tolletur impius, no videat claritatem Dei. Tunc euim, cum apparuerit, similes ei erimus; quoniam videbimus eum siculi eat. Ipsa cst vita a'terna. Nam totum quidquid dicebamus, nihil est ad illam vitam. Quia vivimus, quid cat? Quia salvi sumus, quid est? Quia videbimus Deum: magnum '. Ipsa est vita aeterna: ipse hoc dixit, Hæc eat autem vita æterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum. Hæc est vita æterna, ut cognoscant, videant, capiant, norint quod crediderant, percipiant quod nondum capere poterant. Jam videat mens quod oculus non viderat, nec auris audient, aec in cor hominis ascendent: hoc illis dicetur in fine, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi. Ibunt ergo illi mali in ambustionem æternam. Justi autem quo? I.. vitam æternam. Quid est vita aeterna? Hæc est vita æterna, ut cognoscant te solum verum Deum, et quem misisti Jesum Christum.","t":"When will he show himself to those who love him? After the resurrection of the body, when the wicked will be taken away so as not to see the glory of God. For then, “when he appears, we shall be like him, for we shall see him as he is.” This is eternal life. For all that we were saying is nothing compared with that life. That we live, what is it? That we are healthy, what is it? That we shall see God: that is great. This is eternal life; he himself said it: “And this is eternal life, that they may know you, the one true God, and Jesus Christ whom you have sent.” This is eternal life: that they may know, see, grasp, become acquainted with what they had believed, perceive what they could not yet grasp. Now let the mind see what eye had not seen, nor ear heard, nor had entered into the heart of man: this will be said to them at the end: “Come, blessed of my Father, receive the kingdom that has been prepared for you from the beginning of the world.” So those wicked ones will go into everlasting burning. But the righteous, where? Into eternal life. What is eternal life? “This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.”","f":"Augustine, <i>Serm.</i> 127.13 (PL 38:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-13)."},"augustine-sermones/127.14":{"o":"Loquens ergo de futura resurrectione corporis, et non nos dimittens, ait: Potestatem dedit ei et judicium facere, quoniam filius hominis est. Nolite mirari hoc, quia veniet hora. Ibi non addidit, et nunc est: quia ista hora postea erit, qnia ista hora in finc sæculi erit quia ista hora novissima erit, in novissima tulta eril. Nolitemirari, quia boc dixi, Dedit ei potestatem et judicium facere, quoniam filius hominis est. Nolite mirari. Ideo dixi, quia hominem ab hominibus oportet judicari. Quibus hominibus judicandis? Quos invenit vivos? Non solum. Sed quid? Veniet hora, quando omnes qui sunt in monumentis. Quomodo expressit cani, mortuos? qui sunt in monumentis, quorum jacent sepulta cadavera, quorum favillæ tectæ sunt, quorum ossa dispersa sunt, quorum caro jam non cst, et tamen Deo integra est. Veniet hora, quando omnes qui sunt in monumentis audient vocem ejus, ei prodient omnes. Boni sint, mali sint, audient vocem, et exient. Rumpentur omnia vincula inferorum: omne qnod pcriit, imo periisse putatur, restituetur. Si enim Deus fecit hominem qui non erat, non potest reparare quod erat?","t":"Speaking, then, of the future resurrection of the body, and not leaving us without it, he says: “He has given him authority to execute judgment too, because he is the Son of Man. Do not marvel at this, because the hour is coming.” There he did not add, “and now is,” because this hour will come later, because this hour will be at the end of the world, because this hour will be the last, at the last trumpet. “Do not marvel” that I said this: “He has given him authority to execute judgment too, because he is the Son of Man.” Do not marvel. I said it for this reason, because man must be judged by man. Which men are to be judged? Those he finds alive? Not only those. Who then? “The hour is coming, when all who are in the tombs.” How did he express the dead? “Those who are in the tombs”: whose corpses lie buried, whose ashes are covered, whose bones are scattered, whose flesh no longer exists, and yet is whole to God. “The hour is coming, when all who are in the tombs will hear his voice, and will come forth.” Good or bad, they will hear the voice and come out. All the bonds of the underworld will be broken: all that perished, or rather is thought to have perished, will be restored. For if God made man who did not exist, can he not repair what existed?","f":"Augustine, <i>Serm.</i> 127.14 (PL 38:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-14)."},"augustine-sermones/127.15":{"o":"Puto quia cum dicitur, Deus mortuos suscitaturus est, non res incredihilis dicitur: quia de Deo. non de homine dicitur. Magna res est qua; fiet, et incredibilis res est quæ fiet. Sed non sit incredibilis, quia vide qui facit. Ille dicitur quod siscitabit te, qui creavit te. Non eras, et es; et factus, non eris? Absit, ne credas. Mirabilius aliquid fecit Detis, quando fecit quod non erat: et tamen fecit quod non erat; et non creditur reparaturus quod erat, ab cis ipsis quos fecit quod non crant? Hoc est quod rcpendimus Deo, qui non eramus, et facti sumus? Hoc illi rependimus, ut eum resuscitare quod fecit non posse credamus? Hæc est merces quam illi reddit creatura sua? Ideo te feci, dicit tibi Deus, o homo, antequam esses, ut non mihi credas faturum te esse quod eras, qni potuisti esse quod non eras? Sed ccce, inquit, in scpulcru quod video, favilla cst, cinis cst, ossa sunt: cthoc itcm accipiet vitam, cutem, pulpas, carnem, et resurget? quid, favilla ista, ossa ista, quæ video in sepulcro? Vel in sepulcro vides favillam, vides ossa: in utero matris tuæ nihil erat. Hoc vides, vel favilla sunt, vel ossa sunt: tu antequam esses, nec favilla erat, nec ossi crant; ct tamcn factus es, cum omnino non esses: et non credis quia ossa ista (quoquo modo suut, qualiacumque sunt, sunt tamen) recipient formam quam habebant, cum tu acceperis qujd non habebas? Crede: quia si credideris hoc, tunc suscitabitur anima tua. Et si suscitabitur anima tua nunc; Veniet hora, et nunc est: tune bono luo resurget caro tua, quando veniet hora, ut omnes qui sunt in monumentis, audiant vocem ejus, ct prodeant. Non enim quia audis ct prodis, jam gauderc debes: audi quod sequitur, Qni bona egerunt, in resurrectionem vitæ; qui autem mala egerunt, in resurrectionem judicii. Conversi ad Dominum. cle..","t":"I think that when it is said, “God will raise the dead,” nothing incredible is said, because it is said of God, not of man. It is a great thing that will be done, and an incredible thing that will be done. But let it not be incredible: see who does it. He who created you is said to raise you. You did not exist, and you exist; and once made, will you not exist? Far from it: do not believe that. God did something more wonderful when he made what did not exist: and yet he made what did not exist; and is he not believed to be going to repair what existed, by the very people whom he made when they did not exist? Is this how we repay God, we who did not exist and were made? Do we repay him by believing that he cannot raise again what he made? Is this the reward his creature gives him? “Did I make you, then,” God says to you, “O man, before you existed, so that you would not believe me that you will be what you were, you who could be what you were not?” “But look,” someone says, “what I see in the tomb is dust, it is ashes, it is bones: and will this receive life again, skin, muscles, flesh, and rise? What, this dust, these bones that I see in the tomb?” In the tomb you at least see dust, you see bones: in your mother’s womb there was nothing. What you see is at least dust, or bones: you, before you existed, were neither dust nor bones; and yet you were made, when you did not exist at all: and do you not believe that these bones (however they are, of whatever kind they are, still they exist) will receive the form they had, when you received what you did not have? Believe: for if you believe this, then your soul will be raised. And if your soul is raised now (“the hour is coming, and now is”), then your flesh will rise to your good, when the hour comes that all who are in the tombs hear his voice and come forth. For you ought not to rejoice just because you hear and come forth: hear what follows: “Those who have done good, to the resurrection of life; but those who have done evil, to the resurrection of judgment.” Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 127.15 (PL 38:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-15)."},"augustine-sermones/127.2":{"o":"Qui amant homines vivere in hac terra, promissa est illis vita; et quia multum timent mori, promissa est illis alterna. Quid amas? Vivere. Hoc habebis. Quid times? Mori. Non patieris. Hoc sufficere visum est. humanæ infirmitati, ut diceretur, Habebis vitam aeternam. Capit hoc mens humana, utcumque ex hoc quod:'git, quod futurum est capit. Sed quantum capit ex hoc parvo quod agit? Quia vivit, ei mori non vult; amat vitam aeternam, vult sernper vivere, nunquam mori. Sed et illi qui torquebuntur a in ponis, velle haberi, mOri, et non possunt. Non ergo magnum est diu vivere, aut semper vivere: sed magnum est beate vivere. Amemus vitam æternam, et ex eo noverimus quantum pro vito æterna laborare debemus, cum videmus homines amatores præsentis vitæ temporalis atque finiendae, sic pro illa laborare, ut quando vcnerit metus mortis, quidquid possunt faciant, non. ut auferant, sed ut differant mortem. Quantum homo laborat, quando mors imminet, fugiendo, latendo, quidquid habet dando, et sc redimendo, laborando, cruciatus molestiasque sustinendo, medicos adhibendo, et quidquid aliud homo potest? Videte quia consumptis laboribus et facultatibus suis, ut aliquantum vivat, potest facere: ut s mper vivat, non potest. Si ergo labore tanto, tanto conatu, tantis inlpendiis, tanta instantia, tanta vigilantia, tanta cura agitur, ut ali quantum plus vivatur; quomodo agendum est, ut semper vivatur? Et si prudentes dicuntur, qui omnibus modis agunt, ut differant mortem, et vivant paucos dies, ne perdant paucos dies, quam stulti sunt, qui sic vivunt, ut perdant æternum diem?","t":"Those who love to live on this earth have been promised life; and because they greatly fear to die, they have been promised eternal life. What do you love? To live. This you will have. What do you fear? To die. You will not suffer it. This seemed enough for human weakness, that it should be said, “You will have eternal life.” The human mind grasps this; in some way, from what it is now living, it grasps what is to come. But how much does it grasp from this little that it lives? Because it lives and does not want to die, it loves eternal life: it wants to live always, never to die. But even those who will be tormented in punishments will want to die, and will not be able to. So it is not a great thing to live long, or to live always: what is great is to live blessedly. Let us love eternal life, and let us learn from this how much we ought to labor for eternal life, when we see people who love the present, temporal life that must end labor so much for it that, when the fear of death comes, they do whatever they can, not to remove death but to put it off. How a man labors when death threatens: fleeing, hiding, giving whatever he has and ransoming himself, toiling, enduring tortures and troubles, calling in physicians, and whatever else a man can do! See, when his labors and his means are spent, he can manage to live a little longer; he cannot manage to live always. If, then, with so much labor, so much effort, so much expense, so much urgency, so much watchfulness, so much care, people act so as to live a little longer, how should one act so as to live always? And if those are called prudent who act in every way to put off death and to live a few days, so as not to lose a few days, how foolish are those who live in such a way as to lose the eternal day!","f":"Augustine, <i>Serm.</i> 127.2 (PL 38:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-2)."},"augustine-sermones/127.3":{"o":"Huc solum ergo nobis promitti potest, ut dulcescat nobis utcumque munus Dei, ex hoc quod habemus modo: quia de munere ipsius habemus ut vivamus, ut salvi simus. Ponamus ergo nobis ante oculos talem vitain, cum promittitur aeterna, ut removeamus ab illa quidquid hic molestum patimur. Facilius enim invenimus quid ibi non sit, quam quid ibi sit. Ecce hic vivimus, vivemus et ibi. Salvi sumus quando hic non ægrotamus, neque aliquid dolet in corpore: salvi crimus ct ibi. Et qnando nobis bene est in hac vita, nullas pocnas patimur: nullas patiemur et ibi. Pone ergo hic hominem viventem, salvum, nullas paenas patientem: si ei donaret quisquam ut semper sic esset, et hoc bonum non desineret, quantum gauderet? quantum extolleretur? quomodo se non caperet lætitia sine pcena, sine cruciatu, sine fine vitae? Si hoc solum nobis promitteret Deus, quod dixi, qnod modo, quibus potui, verbis descripsi et commendavi; quanti crat emendum, si venale esset, quantum dandum erat, ut emcrelur? Sufficeret quidquid haberes, etiam si totum mundum possideres. Et tamen venale est: cme si vis. Nee multum exæstues de re magna propter pretii magnitudinem. Tantum valet, quamum habes. Ad aliquidergo magnum et pretiosum comparandum parares aurum, vel argentum, vel pecuniam, Tel fructus aliquos pecorum aut frugum, qui in tua possessione nascerentur, ut emeres nescio quid hoc magnum et præclarum, quo viveres in hac terra felix. Et hoc eme, si vis. Noli quærere quid habeas, sed qualis sis. Res ista te valet. Tantum valet, quantùm es tu. Tc da, et habebis illam. Quid turbaris? quid exæstuas? Numquid quæsiturus es te, aut empturus es te? Ecce tu qui es, qualis cst da te illi rei, et habebis iilam. Sed malus sum, inquies, et forte me non accipit. Dando te illi, bonus eris. Ut huic fidei promissionique te des, hoc est bonum essc. Cum autem bonus fueris, pretium ipsius rei cris, ct habebis, non quod dixi solum, salulcm, incolumitatem, vitam, et sinc fine vitam; non hoc solum habebis, adhuc alia tullo. Non ibi erit lassari et dormire: non ibi crit esurirc et sitire: non ibi erit crescere et senescere; quia nec nasci erit, ubi integri numeri manent. Numerus qui csi, ipse est; ncc opus est ut augeatur, quia non ibi fit ut minuatur. Ecce quanta tuli, et nondum dixi quid ibi erit. Ecce jain vita est, jam incolumitas est, jam nulla poena, nulla fames, nulla sitis, nullus. defectus, nihil horum; ct tamen nondum dixi quod oculus non vidil, nec auris audivit, nec in cor hominis ascendit. Si enim dixi, falsum est quod scriptum est, Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Unde enim ascenderet in cor meum, nt dicerem quod in cur hominis non ascendit? Creditur, et non videtur: non solum non videtur, sed nee dicitur. Quomodo ergo creditur, si non dicitur? Quis credit quod non audit? Si autem audit ut credai, dicitur: si dicitur, cogitatur: si cogitatur et dicitur, et in auribus hominum intrat. Et quia non diccretur nisi cogitaretur, et in cor hominis ascendit. Jain ecce ibta quæstio tantae rei conturbat nos, ut non possimus verbis explicare quæstionem. Quis explicat rem? Attendamus itaque Evangelium, modo Dominus loquebatur, et faciamus quod ipse dixit: Qui credit in me, inquit, transitum facit a morte in vitam, et in judicium non venit. Amen dico vobis, quia veniet hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit Filio habere vitam in semetipso. Generando dedit: quia genuit, dcdit. Filius cnim de Patre est, Pater non est de Filio: scd Pater Filii Pater est, ct Filius Patris est Filius. Verumtamen Filius de Patre genitus, non Pater de Filio: et semper Filius; semper crgo genitus. Quis hoc capiat semper genitum? Omnis enim homo, cum audit genitum, occurrit illi: ergo erat tempus, quando non erat iste qui genitus est. Quid ergo dicimus? Non sic: non crat tempus ante Filium, quia omnia per ipsum facta sunt. Si omnia per ipsum facta sunt; et tempora per ipsum facta sunt; quomodo possent esse tempora ante Filium, per quem facta sunt tempora? Tolle crgo omnia tempora; semper cum Patre Filius. Si semper cum Patre Filius, et tamen Filius, semper genitus: si semper genitus, semper cum genitore erat qui genitus est.","t":"So this alone can be promised us, so that God’s gift may in some way become sweet to us from what we now have: for it is by his gift that we live and are in health. Let us then set such a life before our eyes when eternal life is promised, removing from it whatever troubles we suffer here. For it is easier to find what is not there than what is there. See, here we live; we shall live there too. We are in health when here we are not sick and nothing in the body pains us: we shall be in health there too. And when it goes well with us in this life, we suffer no punishments: we shall suffer none there either. Picture here, then, a man living, healthy, suffering no punishments: if someone gave him that he should always be so, and that this good should not cease, how he would rejoice! How elated he would be! How he would be beside himself with joy, without pain, without torment, without end of life! If God promised us only what I have said, what I have just described and commended in what words I could, how much would it be worth buying, if it were for sale? How much would one have to give to buy it? Whatever you had would be enough, even if you possessed the whole world. And yet it is for sale: buy it, if you will. Do not be too agitated over the great thing because of the greatness of its price. It costs just what you have. To get something great and precious you would get ready gold, or silver, or money, or some produce of cattle or crops grown on your estate, to buy some great and splendid thing by which you might live happily on this earth. Buy this too, if you will. Do not ask what you have, but what you are. This thing costs you. It costs just as much as you are. Give yourself, and you will have it. Why are you troubled? Why agitated? Are you going to look for yourself, or buy yourself? See, you, as you are, such as you are, give yourself to that thing, and you will have it. “But I am bad,” you will say, “and perhaps it will not accept me.” By giving yourself to it, you will be good. To give yourself to this faith and promise, that is to be good. And when you are good, you will be the price of the thing itself, and you will have, not only what I have said, health, safety, life, and life without end; you will not have this only; I take away still other things. There will be no being tired and sleeping there; there will be no hungering and thirsting there; there will be no growing and growing old, for there will be no being born there, where the numbers remain complete. The number that is, remains itself; it does not need to be increased, because nothing happens there to diminish it. See how much I have taken away, and I have not yet said what will be there. See, now there is life, now there is safety, now no punishment, no hunger, no thirst, no failing, none of these things; and yet I have not yet said what “eye has not seen, nor ear heard, nor has it entered into the heart of man.” For if I have said it, what is written is false: “What eye has not seen, nor ear heard, nor has it entered into the heart of man.” For how could it have entered into my heart, so that I could say what has not entered into the heart of man? It is believed, and not seen: not only is it not seen, it is not even spoken. How then is it believed, if it is not spoken? Who believes what he does not hear? But if he hears so as to believe, it is spoken: if it is spoken, it is thought: if it is thought and spoken, it also enters the ears of men. And since it would not be spoken unless it were thought, it has also entered into the heart of man. See, now this question about so great a thing troubles us so much that we cannot unfold the question in words. Who can unfold the thing itself?\n\nLet us therefore attend to the Gospel; the Lord was speaking just now; and let us do what he said: “He who believes in me,” he says, “passes from death into life, and does not come into judgment. Amen I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. For as the Father has life in himself, so he has given the Son to have life in himself.” He gave by begetting: because he begot, he gave. For the Son is from the Father; the Father is not from the Son: but the Father is the Father of the Son, and the Son is the Son of the Father. Yet the Son is begotten of the Father, not the Father of the Son; and he is always Son, therefore always begotten. Who can grasp this, “always begotten”? For whenever someone hears “begotten,” the thought occurs to him: so there was a time when this one who was begotten did not exist. What then do we say? Not so: there was no time before the Son, because all things were made through him. If all things were made through him, times too were made through him; how could there be times before the Son, through whom times were made? Take away, then, all times: the Son is always with the Father. If the Son is always with the Father, and yet is Son, he is always begotten; if always begotten, he who was begotten was always with the one who begot him.","f":"Augustine, <i>Serm.</i> 127.3 (PL 38:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-3)."},"augustine-sermones/127.5":{"o":"Nunquam hoc vidi, inquies tu, aliquem gencranteni, ct semper cum illo quem gencravit: sed præcessit ille qui generavit, et secutus cst tempore ille qui generatus est. Dcuc dicis, Nunquam hoc vidi: quia hoc ad illud pertinet, quod oculus non vidit. Quæris quomodo dicatur? Non potest dici: quia nec auris audivit, nee in cor haminis ascendit. Credatur, et colatur. Cum creditur, colitur; cum colitur, crescitur; cum crescitur, capitur. Adhuc enim in istacamc; quamdiu peregrinamur a Domino, ad Angelos sanclos, qui hæc vident, infantes sumus, lactandi fnle, pascendi specie. Sic enim dicit Apostolus: Quamdiu sumus in corpore, peregrinamur a Domino. Per fidem enim ambulamus, non perspeciem. Venturi sumus ad speciem, quæ nobis sic promittitur ier Joannem in Epistola cjus: Dilectissimi, filii Dei sumus, et nondum apparuit quid erimus. Iulii Dei sumus jam per gralinm, per fidem, per sacramentum, per sanguincm Christi, por redemptionem Salvatoris: Filii Dei sumus, ct nondum apparuit, quid erimus. Scimus quia cum apparuerit, ei similes erimus; quoniam videbimus eum sicuti eat.","t":"“I have never seen this,” you will say, “someone begetting and always together with the one he begot: the one who begot came first, and the one who was begotten followed in time.” You are right to say, “I have never seen this”: because this belongs to what “eye has not seen.” You ask how it may be spoken? It cannot be spoken: because “nor has ear heard, nor has it entered into the heart of man.” Let it be believed, and worshiped. When it is believed, it is worshiped; when it is worshiped, we grow; when we grow, it is grasped. For still in this flesh, as long as we are away from the Lord, we are infants compared with the holy angels who see these things: to be suckled by faith, to be fed by sight. For so the apostle says: “As long as we are in the body, we are away from the Lord. For we walk by faith, not by sight.” We shall come to sight, which is promised us thus through John in his Epistle: “Beloved, we are children of God, and it has not yet appeared what we shall be.” We are children of God already, through grace, through faith, through the sacrament, through the blood of Christ, through the redemption of the Savior: “we are children of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him, for we shall see him as he is.”","f":"Augustine, <i>Serm.</i> 127.5 (PL 38:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-5)."},"augustine-sermones/127.6":{"o":"Ecce ad quid nutrimur capiendum, ecce ad quid nutrimur percipiendum, comedendum: ut tamen quod comeditur non minuatur, et qui comcdit vcgetctur. Nam modo cibus vcgetal comedendo; sed minuitur cibus qui comeditur. quando autcm cœperimus comedere justitiam, comedere sapientiam, comedere illum immortalem cibum; et nos vegetamur, et cibus ille non minuitur. Si enim novit oculus pasci luce, nec tamen minuit lucem: non enim minor erit Jux, quia videtur a pluribus; plurium oculos pascit, et tamen tanta est quanta erat; et illi pascuntur, et illa non minuitur: si Deus dedit hoc luci, quam fecit ad oculos carnis, quid est ipse lux ad oculos cordis? Si ergo laudaretur libi aliquis cibus magnus, quem pransurus esses, parares ventrem: laudatur tibi Deus, para mentem.","t":"See for what we are being nourished, to take it in; see for what we are being nourished, to receive it, to eat it: yet in such a way that what is eaten is not diminished, and the one who eats is invigorated. For now food invigorates by being eaten, but the food that is eaten is diminished. But when we begin to eat righteousness, to eat wisdom, to eat that immortal food, we shall be invigorated, and that food will not be diminished. For if the eye knows how to feed on light, and yet does not diminish the light (for the light will not be less because it is seen by many; it feeds the eyes of many, and yet is as great as it was; they are fed, and it is not diminished): if God gave this to the light which he made for the eyes of the flesh, what is he himself, the light, to the eyes of the heart? If, then, some great meal you were going to dine on were praised to you, you would get your stomach ready: God is praised to you; get your mind ready.","f":"Augustine, <i>Serm.</i> 127.6 (PL 38:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-6)."},"augustine-sermones/127.7":{"o":"Ecce quid tibi dicit Dominus tuus: Veniet hora, inquit, et nunc est. Venict hora, et ipsa hora nunc est, quando: quid? quando mortui audient vocem Filii Dei; et qui audierint, virent. Qui ergo non audierint, non vivent. Quid cst, qui audierint? Qui obedierint. Quid est, qui audierint? Qui crediderint et obtemperaverint, ipsi vivent. Ergo antequam crederent et obedirent, mortui jaccbant: et ambulabant, et mortui erant. Quid valebant, quia ambulabant mortui? Et tamen si quis inter illos moreretur corpore, currerent, sepulcrum pararent, involverent, portarent, sepelirent mortui mortuum. de 'luibus dictum est, Sine mortuos sepeliant mortuos suos. Tales mortui sic suscitantur verbo Dci, ut vivant in lide. Qui mortui erant in infidelitate, verbo excitantur. De ipsa hora dixit Dominus, Veniet hora, et nunc est. Verbo enim suo su ciiahat mortuos infideles: de quibus dicit Apostolus; Surge, qui dormis, et exsurge a mortuis, et illuminabit le Christus. Hæc resurrectio mentium est, hac resurrectio interioris bominis cst, hæc resurrectio aniinac est.","t":"See what your Lord says to you: “The hour is coming,” he says, “and now is.” The hour is coming, and that very hour is now, when — what? “When the dead will hear the voice of the Son of God; and those who hear will live.” So those who do not hear will not live. What is “those who hear”? Those who obey. What is “those who hear”? Those who believe and comply: they will live. So before they believed and obeyed, they lay dead: they walked about, and they were dead. What did it profit them that they walked about, being dead? And yet if anyone among them died in the body, they would run, prepare a tomb, wrap him, carry him, bury him: the dead burying the dead, of whom it was said, “Let the dead bury their dead.” Such dead are raised by the word of God so as to live in faith. Those who were dead in unbelief are roused by the word. Of that hour the Lord said, “The hour is coming, and now is.” For by his word he was raising the unbelieving dead, of whom the apostle says, “Rise, you who sleep, and arise from the dead, and Christ will give you light.” This is the resurrection of minds, this is the resurrection of the inner man, this is the resurrection of the soul.","f":"Augustine, <i>Serm.</i> 127.7 (PL 38:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-7)."},"augustine-sermones/127.8":{"o":"Scd non ista sola est. restat et corporis. Qui resurgit in anima, bono suo resurgit. in corpore. Non enim omnes resurgunt in anima: omncs resurrecturi sunt in corpore. In anima, inquam, non omnes resurgunt: sed qui credunt ct obediunt; quia qui audierint, vivent. Sicut autem ait Apostolus, Non omnium est fides (II Thess. In, 2). Si ergo non omnium est fiJcs, non omnes resurgunt in anima. Cum venerit hora resurrectionis corporis, omnes resurgent: boni siut, mali sint; omnes resurgent. Sed qui prius resurgit in anitna, bono suo resurgit in corpore: qui non prius resurgit in anima, malo suo resurgit in corpore. Qui resurgit in anima, rcsurgit in corpore ad vitam: qui non resurgit in anima, resurgit in corpore ad poenam. Quia ergo Dominus commendavit nobis resurrectionem istam animarum, ad quam omnes debemus fcs:inare, in qua laborare ut vivamus, ct vivendo usque in finem perseveremus; restabat ut commendaret nobis etiam resurrectionem corporum, quae futura est in fine sarculi. Scd audite quomodo ct ipsam commendavit.","t":"But this is not the only resurrection: there remains also that of the body. He who rises in the soul rises in the body to his own good. For not all rise in the soul; all will rise in the body. In the soul, I say, not all rise, but those who believe and obey, because “those who hear will live.” And as the apostle says, “Not all have faith.” If, then, not all have faith, not all rise in the soul. When the hour of the resurrection of the body comes, all will rise: good or bad, all will rise. But he who first rises in the soul rises in the body to his good; he who does not first rise in the soul rises in the body to his harm. He who rises in the soul rises in the body to life; he who does not rise in the soul rises in the body to punishment. Since, then, the Lord commended to us this resurrection of souls, to which we must all hasten, in which we must labor so that we may live, and, living, persevere to the end, it remained for him to commend to us also the resurrection of bodies, which will be at the end of the world. But hear how he commended this too.","f":"Augustine, <i>Serm.</i> 127.8 (PL 38:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-8)."},"augustine-sermones/127.9":{"o":"Cum dixisset, Amen dico vobis, quia veniet hora, et nunc est, quando mortui, id est, infideles, audient vocem Filii Dei, id est, Evangelium; et qui audierint, id cst, qui obedicrint, vivent, id est, justificabuntur, ct infideles jam non erunt: cum ergo hoc dixisset, quoniam vidit docendos nos esse et de resurrectione carnis, non sic relinquendos, secutus cst ct ait, Sicut enim habet Pater vitam in semetipso, sic dedit Filio habere vitam in semetipso. Hoc ad suscitandas mentes, hic ad vivificandas mentes. Dcindc adjecit, Et potestatem dedit ei et judicium facere, quoniam filius hominis est. Iste Filius Dei, filius hominis est. Etenim si Filius Dci. Filius Dei mancrel, et filius hominis non fieret, filios hominum non liberaret. Ipse qui fecerat hominem, factus est quod fecit, ne periret quod fecit. Sic autcni factus cst homo, ut maueret Filius Dei. Factus est enim homo suscipiendo quod non erat, non perdendo quod erat: manens Deus, factus cst homo. Accepit te, non consumptus est in te. Talis ergo ad nos vcnit, Filius Dei filius hominis, faciens et factus, creator et creatus; creator matris, creatus ex matre: talis ad nos venit. Secundum id quod Filius Dci cst. ait, Veniet hora, et nunc cst, quando mortui audient vocem Filii Dei. Non dixit, Filii hominis: veritatem cnim commendabat, in qua aqualis est Patri. Et qni audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit Filio vitam habere in semetipso: non participando, sed in semetipso. Nos enim non habemus vitam in no! is ipsis, sed in Deo nostro. Ille autem Paler vitam in semetipso habet: et talem genuit Filium, qai haberet vitam in semetipso; non. Geret vitæ particeps, sed ipse vita esset, cujus nos vitæ participes essemus: plane ut haberet vitam in semetipso, ct esset ipse vita. Ut autem fieret filius hominis, a nobis accepit. Filius Dei in semetipso; filius hominis ut esset, a nobis accepit. De suo Filius Dei, de nostro filius hominis. Quod minus est, a nobis ':accepit: quod plus est, nobis dedit. Nam at mortuus est ex illo quod lilius hominis est, non secundum illud quod Fiius Dei. Mortuus est tamcn Filius Dei: sed secundum carnem mortuus, non secundum Verbum quod caro factum cst, ct habitavit in nobis, Ergo quod est mortuus, de nostro mortuus est: quod vivimus, de ipsius vivimus. Nec ille potuit mori de suo, nee nos vivere de nostro. Hoc ergo tanquam Deus, tanquam unigenitus, tanquam gene rami æqualis, commendavit nobis Dominus Jesus, quod si audierimus vivemus.","t":"When he had said, “Amen I say to you, the hour is coming, and now is, when the dead” (that is, unbelievers) “will hear the voice of the Son of God” (that is, the Gospel), “and those who hear” (that is, who obey) “will live” (that is, will be justified and will no longer be unbelievers): when, then, he had said this, since he saw that we must be taught about the resurrection of the flesh too, and not left so, he went on and said, “For as the Father has life in himself, so he has given the Son to have life in himself.” This is for raising up minds, this is for giving life to minds. Then he added, “And he has given him authority to execute judgment too, because he is the Son of Man.” This Son of God is the son of man. For if the Son of God had remained Son of God and had not become son of man, he would not have set the sons of men free. He who had made man became what he had made, so that what he made should not perish. But he became man in such a way as to remain Son of God. For he became man by taking up what he was not, not by losing what he was: remaining God, he became man. He took you up; he was not consumed in you. Such, then, he came to us: Son of God, son of man; maker and made; creator and created; creator of his mother, created from his mother: such he came to us. According to what he is as Son of God, he says, “The hour is coming, and now is, when the dead will hear the voice of the Son of God.” He did not say, “of the son of man”: for he was commending the truth in which he is equal to the Father. “And those who hear will live. For as the Father has life in himself, so he has given the Son to have life in himself”: not by sharing, but in himself. For we do not have life in ourselves, but in our God. But the Father has life in himself: and he begot such a Son as would have life in himself; not to be a sharer in life, but to be life itself, whose life we should share; so that he should have life in himself, and be life itself. But to become son of man, he took from us. The Son of God in himself; to be son of man he took from us. From his own he is Son of God, from ours son of man. What is less he took from us; what is more he gave us. For he died by that which is son of man, not according to that which is Son of God. Yet the Son of God died: but he died according to the flesh, not according to the Word, which was made flesh and dwelt among us. So in that he died, he died of what is ours; in that we live, we live of what is his. He could not die of his own, nor could we live of our own. This, then, the Lord Jesus commended to us as God, as only-begotten, as equal to him who begot him: if we hear it, we shall live.","f":"Augustine, <i>Serm.</i> 127.9 (PL 38:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/127-9)."},"augustine-sermones/128.1":{"o":"Audivimus verba sancti Evangelii: ct hoc potest aliquem permovere, quod ait Dominus Jesus, Si ego testimonium perhibeo de me, testimonium meum non eat verum. Quomodo ergo nou est verum testimonium veritatis? Nonne ipse est qui dixit: Ego sum via, et veritas et vita (Joun. xiv, G)? Cui ergo credendum est, si veritati non est credendum? Profecto enim non vult credere nisi falsitati, qui non cligil credere veritati. Dictum est ergo hoc secundum ipsos, ut sic intelligas, ct ex his verbis hunc sensum concipias: Si ego testimonium perhibeo de me, testimonium meum non eat verum, id est, sicut putntis. Ille enim noverat verum esse de se testimonium suum: sed propter infirmos, propter incredulos, propter non intelligentes, sol lucernas quærebat. Fulgorem quippe solis lippitudo eorum ferre non poterat.","t":"We have heard the words of the holy Gospel; and this may disturb someone, that the Lord Jesus said, “If I bear witness of myself, my witness is not true.” How then is the witness of the Truth not true? Is he not the one who said, “I am the way, and the truth, and the life”? Whom then are we to believe, if the Truth is not to be believed? Surely whoever chooses not to believe the Truth wants to believe nothing but falsehood. So this was said with reference to them, so that you may understand it thus and take this sense from these words: “If I bear witness of myself, my witness is not true,” that is, as you think. For he knew that his witness about himself was true: but because of the weak, because of the unbelieving, because of those who did not understand, the sun was looking for lamps. For their bleary eyes could not bear the brightness of the sun.","f":"Augustine, <i>Serm.</i> 128.1 (PL 38:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-1)."},"augustine-sermones/128.10":{"o":"Sic ergo et hic, Caro concupiscit adνersus spiritum, et spiritus adversus carnem. Et quid est, Ut non ea quæ vultis, faciatis? Hic enim periculum est mali intellectoris. Sit nunc officium qualiscumque expositoris. Ut non ea quæ vultis, faciatis. Attendite, sancti quicumque pugnatis. Praeliantibus loquor. Intelligunt qui pugnant: non me intelligit qui non pugnat. Nam qui pugnat, non dico intelligit me, sed praevenit me. Quid vult homo castus? Ut nulla omnino surgat in membris ejus concupiscentia ad. versaria castitati. Pacem vult, sed nondum habet. Quando enim ad illud ventum fuerit, ubi nulla omnino exsurgat concupiscentia adversanda, nullus erit hostis cum quo luctemur; nec exspectatur ibi victoria, quia de hoste jam victo triumphatur. Audi ipsam victoriam, ipso Apostolo dicente, Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitalem. Cum autem corruptibile hoc induerit incorruptionem et mortale hoc induerit immortalitatem; tunc fiet sermo qui scriptus est, Absorpta eat mors in victoriam. Audi voces triumphantium: Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Percussisti, vulnerasti, dejecisti: sed vulneratus est pro me, qui fecit me. 0 mors, o mors! vulneratus est pro me, qui fccit me, et de morte sua vicit te. Et tunc triumphantes dicturi sunt: Ubi est, mora, contentio tua? ubi eat, mor., aculeus tuus? Modo autem, quando caro concupiscit adversus spiritum, et spiritus adversus carnem, contentio mortis est: non quod volumus facimus. Quare? Quia volumus ut nullæ sint concupiscentiae, sed non possumus. Velimus nolimus, habemus illas: velimus nolimus, titillant, blandiuntur, stimulant, infestant, surgere volunt. Premuntur, nondum exstinguuntur; quamdiu caro concupiscit adversus spiritum, et spiritus adversus carnem. Numquid hoc etiam cum mortuus fuerit homo? Absit. Deponis carnem, quomodo tecum trahis concupiscentias camis? Sed si bene pugnasti, reciperis ad quietem. De qua quiete coronandus es, non damnandus: ut postea perducaris ad regnum. Ergo quamdiu hic vivitur, fratres, sic est: sic et nos qui senuimus in ista militia, minores quidem hostes habemus: sed tamen liabemus. Fatigati sunt quodam modo hostes nostri jam etiam per ætatem: sed tamen etiam fatigati non cessant qualibuscumque motibus infestare senectutis quietem. Acrior pugna juvenum est: novimus eam, transivimus per eam. Caro ergo concupiscit adversus spiritum, et spiritus adversus carnem; ut non ea quæ vultis, faciatis. Quid enim vultis, o sancti, o boni præliatores, o fortes milites Chrisli? quid vultis? Ut non sint omnino concupiscentiæ malle. Sed non potestis. Exercete bellum, sperate triumphum. Modo enim intcrirn pugnatur. Caro concupiscit adversus spiritum, et spiritus adversus carnem; ut non ea quæ vultis, faciatit: id est, ut omnino nullae sint concupiscentiae carnis.","t":"So here too: “The flesh desires against the spirit, and the spirit against the flesh.” And what is “so that you do not do the things you will”? For here lies the danger of a bad interpreter. Let there now be the office of an expositor, such as I am. “So that you do not do the things you will.” Attend, all you saints who are fighting. I am speaking to those in battle. Those who fight understand: he who does not fight does not understand me. For he who fights, I do not say understands me: he goes ahead of me. What does the chaste man want? That no desire at all opposed to chastity should rise in his members. He wants peace, but does not yet have it. For when we come to that place where no desire at all rises to be opposed, there will be no enemy for us to wrestle with; nor is victory awaited there, for there one triumphs over an enemy already conquered. Hear that victory itself, as the apostle himself says: “This corruptible must put on incorruption, and this mortal must put on immortality. And when this corruptible has put on incorruption, and this mortal has put on immortality, then will come about the saying that is written: Death is swallowed up in victory.” Hear the voices of those who triumph: “Where, O death, is your contention? Where, O death, is your sting?” You struck, you wounded, you threw down: but he who made me was wounded for me. O death, O death! He who made me was wounded for me, and by his death he conquered you. And then the triumphant will say: “Where, O death, is your contention? Where, O death, is your sting?”\n\nBut now, while the flesh desires against the spirit and the spirit against the flesh, there is death’s contention: we do not do what we will. Why? Because we want there to be no desires, but we cannot. Whether we will or not, we have them: whether we will or not, they tickle, they coax, they goad, they harass, they want to rise. They are held down; they are not yet extinguished, as long as the flesh desires against the spirit and the spirit against the flesh. Will this be so even when a man has died? Far from it. You lay aside the flesh; how could you drag the desires of the flesh with you? But if you have fought well, you are received into rest. From that rest you are to be crowned, not condemned, so that afterwards you may be brought to the kingdom. So, brothers, as long as one lives here, it is so: so too we who have grown old in this warfare have lesser enemies, but still we have them. Our enemies are in a way worn out by age already: but even worn out they do not stop harassing the quiet of old age with motions of one kind or another. The young have a fiercer fight: we know it, we have gone through it. “So the flesh desires against the spirit, and the spirit against the flesh, so that you do not do the things you will.” For what do you will, O saints, O good fighters, O brave soldiers of Christ? What do you will? That there should be no evil desires at all. But you cannot. Wage the war, hope for the triumph. For now, in the meantime, there is fighting. “The flesh desires against the spirit, and the spirit against the flesh, so that you do not do the things you will”: that is, that there be no desires of the flesh at all.","f":"Augustine, <i>Serm.</i> 128.10 (PL 38:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-10)."},"augustine-sermones/128.12":{"o":"Sed facite quod potestis; quod ait ipse Apostolus alio loco, quod commemorare jam cœperam: Non regnet peccatum in vestro mortali corpore, ad obediendum desideriis ejus. Ecce quod nolo; mala desideria surgunt: sed noli obedire. Arma te, sume instrumenta bellorum. Præcepta Dei, arma tua sunt. Si bene mc audis, et ex eo quod loquor armaris. Non, inquit, regnet peccatum in vestro mortali corpore. Quamdiu enim portatis mortale corpus, pugnat contra vos peccatum: sed non regnet. Quid est, non regnet? Id est, ad obediendum. desideviis ejus. Si cœperitis obedire, regnat. Et quid est obedire, nisi nt exhibeatis membra νestra arma iniquitatis peccato (Rom. v!, 12, 13)? Nihil hoc doctore præclarius. Quid vis jam ut exponam tibi? Fac quod audisti. Non exhibeas membra tua arma iniquitatis peccato. Dcdil tibi Deus potestatem per Spiritum suum, ut membra tua teneas. Surgit libido, tene tu membra: quid factura cst quæ surrexit? Tu tene membra: noli exhibere membra tua arma iniquitatis peccato; noli arinare adversarium tuum contra te. Tene pedes, ne eant ad illicita. Libido surrexit, tene tu membra: tene tu manus ab omni scelcre: tene tu oculos, ne male attendant: tene aures, ne verba Iibidinis libenter audiant: tene totum corpus, tene latera, tcne summa, tene ima. Quid facit libido! Surgere novit, vincere non novit. Surgendo assidue sine causa, discit et non surgere.","t":"But do what you can; what the apostle himself says in another place, which I had already begun to mention: “Let not sin reign in your mortal body, so that you obey its desires.” See, I do not want it: evil desires rise; but do not obey. Arm yourself, take up the instruments of war. God’s commandments are your arms. If you hear me well, you are armed even by what I am saying. “Let not sin,” he says, “reign in your mortal body.” For as long as you bear a mortal body, sin fights against you: but let it not reign. What is “let it not reign”? That is, “so that you obey its desires.” If you begin to obey, it reigns. And what is obeying, but presenting your members to sin as weapons of iniquity? Nothing could be clearer than this teacher. What do you want me to explain to you now? Do what you have heard. Do not present your members to sin as weapons of iniquity. God has given you power through his Spirit to keep hold of your members. Lust rises: you keep hold of your members. What will the thing that has risen do? You keep hold of your members: do not present your members to sin as weapons of iniquity; do not arm your adversary against yourself. Hold your feet, so that they do not go to forbidden things. Lust has risen: keep hold of your members: hold back your hands from every crime: hold your eyes, so that they do not look wrongly: hold your ears, so that they do not gladly hear words of lust: hold your whole body, hold its sides, hold its highest parts, hold its lowest. What can lust do? It knows how to rise; it does not know how to conquer. By constantly rising for nothing, it learns not to rise as well.","f":"Augustine, <i>Serm.</i> 128.12 (PL 38:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-12)."},"augustine-sermones/128.13":{"o":"Redeamus ergo ad verba, quae obscura de Apostolo proposueram, et plana jam esse videbimus. Hoc enim proposueram, qnod non dixit Apostolus, Spiritu ambulate, et concupiscentias carnis nc habucritis: quia necesse est ut habeamus illas. Quare ergo non dixit, Concupiscentias carnis De feceritis? Quia facimus cas; concupiscimus enim. Ipsum concupiscere, facere est. Sed ait Apostolus: Jam non ego operor illud, sed quod habitat in me peccatum. Ergo quid tibi cavendum est? Hoc sine dubio, ne perlicias. Surrexit libido damnabilis, surrexit, suggessit: non audiatur. Ardci, non se compescit, et velles ut iinn arderet. Et ubi est, Ut non ea quæ vultis, faciatis? Noli dare membra. Ardcat sine causa, et consumit se. In te ergo fiunt ipsæ concupiscentiæ. Fatendum est, fiunt. Ideo dixit, Ne perfeceritis. Scd non perficiantur. Decrevisti facere, perfecisti. Perfecisti etenim, si decernas facicndum esse adulterium, et idco nun facias quia locus noa est inventus, quia opportunitas non datur, quia forte illa casta est de qua vido ris esse commotus: ecce jam illa casta est, et tu adulter es. Quare? Quia perfecisti concupiscentias. Quid est, perfecisti? In animo tuo faciendum esse adultcrium decrevisti. Jain, quod absit, si et membra fucrint operata, in mortem dcvolutus es.","t":"Let us return, then, to the words of the apostle that I had set out as obscure, and we shall see that they are now plain. For I had pointed out that the apostle did not say, “Walk by the Spirit, and do not have the desires of the flesh,” because we must have them. Why then did he not say, “Do not do the desires of the flesh”? Because we do them; for we desire. Desiring itself is doing. But the apostle says: “It is no longer I that do it, but sin that dwells in me.” What then must you guard against? This, without doubt: that you do not fulfill them. Damnable lust has risen; it has risen, it has made its suggestion: let it not be listened to. It burns, it does not check itself, and you would want it not to burn. And where is “so that you do not do the things you will”? Do not give it your members. Let it burn for nothing, and it consumes itself. So these desires do arise in you. It must be admitted: they arise. Therefore he said, “Do not fulfill them.” Let them not be fulfilled. If you have decided to do it, you have fulfilled it. For you have fulfilled it if you decide that adultery is to be committed, and do not commit it only because no place has been found, because no opportunity is given, because perhaps the woman by whom you seem to have been stirred is chaste: see, she is chaste, and you are an adulterer. Why? Because you have fulfilled the desires. What is “you have fulfilled”? In your mind you have decided that adultery is to be committed. And if (God forbid) your members too have carried it out, you have rolled down into death.","f":"Augustine, <i>Serm.</i> 128.13 (PL 38:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-13)."},"augustine-sermones/128.14":{"o":"Suscitavit Christus mor tuam in domo filiam Archisynagogi (Marc. v, 22-42). In domo crat, claia nondum erat. Sic est horno qui flagitium decrevit in cordc: mortuus est, sed intus jaccl. Si autcm usque ad membrorum perpetrationcm pervenerit, clatus est foras. Sed et juvencm filium viduæ suscitavit Dominus, quando extra portam civitatis mortuus efferebatur. Sic ergo audeo quid dicere: Decrevisti in corde tuo, si te revocavcris ab actu tuo, sanatus cris antequam perpetres. Si cnim caedis in corde luo pœnitentiam, quia rem malam, et scelestam, et flagitiosam damnabilemque decreveras: ibi ubi mortuus jaccbas intus, sic iutus surrexisti. Si autem I erfeccris, jam foras elatus es: sed hibes qui tibi dicat, Juvenis, tibi dico, surge. Etiamsi perpetrasti, poeniteat te, de proximo redi: noli in sepulcrum venire. Sed et hic mihi tertius mortuus est, qui etiam perductus est ad scpulcrum. Jam supra se habet consuetudinis pondus, moles eum terrena mullum premit. Multum enim exercitatus est in flagitiis, consuetudine sua nimia prægravatur. Clamat et Christus, Lazare, prodi foras. Homo cnim pessimae consuetudinis jam putet. Mcrito ibi Christus clamavit: nec solum clamavit, bed magua voce clamavit. Ad Christi enim clamorent etiam tales, licct mortui, licet sepulti, licet putentes, resurgent tamen et ipsi; resurgent. De nullo enim jacente desperandum est sub tali suscitatore. Conversi ad Dominum, etc.","t":"Christ raised a dead girl in the house, the daughter of the ruler of the synagogue. She was in the house; she had not yet been carried out. So it is with the man who has decided on an outrage in his heart: he is dead, but he lies within. But if he has gone as far as committing it with his members, he has been carried out of doors. But the Lord also raised the widow’s young son, when he was being carried out dead outside the gate of the city. So then I dare to say this: you have decided in your heart; if you call yourself back from your act, you will be healed before you commit it. For if you strike your heart in repentance because you had decided on an evil, criminal, shameful, and damnable thing, there where you lay dead within, there within you have risen. But if you have carried it out, you have already been carried out of doors: but you have one to say to you, “Young man, I say to you, arise.” Even if you have committed it, repent; come back from near at hand: do not come to the tomb. But here I have a third dead man, who has even been brought to the tomb. Now he has the weight of habit upon him; the earthly mass presses heavily on him. For he is much practiced in outrages; he is weighed down by his excessive habit. Christ cries out here too: “Lazarus, come forth.” For a man of the worst habit already stinks. Rightly did Christ cry out there: and not only cry out, but cry out with a loud voice. For at Christ’s cry even such as these, though dead, though buried, though stinking, will yet rise themselves; they will rise. For no one lying dead is to be despaired of under such a raiser. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 128.14 (PL 38:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-14)."},"augustine-sermones/128.2":{"o":"Ideo quæsitus est Joannes, qui testimonium perhiberet veritati; et audistis quid ait: Vos venistis ad Joannem. Ille erat lucerna ardens et lucens, et ros voluistis exsultare ad horam in lumine ejus. Lucerna ista ad illorum confusioncm parata est, quia de hoc dictum est ante tantum tempus in Psalmis: Paravi lucernam Christo meo. Utquid lucernam soli? Inimicos ejus induam confusione: super ipsum aulem florebit sanctificatio mea. Denique hinc sunt confusi quodam loco pcr ipsum Joannem, quando dixerint Domino Judæi: In qua potestate ista facis? dic nobis. Quibus respondit: Dicite mihi et vos, Baptismum Joannis de cælo est, an cx hominibus? Audierunt, et tacueruni. Cogitaverunt cnim apud se cito, Si dixerimus, Ab hominibus, lapidabit nos populus: quia prophetam habent Joannem. Si dixerimus, De cælo; dicturus eat nobis, Quare ergo non credidistis ei? Qnia Joannes perhibuit Christo testimonium. Angustati in cordibus suis quæstionibus suis, et illa qucati laqueis suis, responderunt, Nescimus. Quæ potuit alia vox esse tenebrarum? Rectum est quidem homini, ut quando nescit, dicat, Nescio. Quando autem scit, et dicit, Nescio; testis est contra se. Utique novcrant excellentiam Joannis, ct quia de cælo crat baptismum ejus: sed nolebant acquiescere cui testimonium perhibuit Joannes. At ubi dixerunt, Nescimus: respondit eis Jesus, Nec ego dicam vobis in qua potestate ista facio. Et confusi sunt, et impletum est, Paravi lucernam Christo meo; inimicos ejus induam confusione. Martyres nonne testes sunt Christi, ct testimonium perhibent veritati? Sed si diligentius cogitcmus, quando illi martyres perhibent testimonium, ipse sibi perhibet testimonium. Ipse enim habitat in martyribus, ut perhibeant tcstimonium vcritati. Audi unum ex martyribus, ipsum apostolum Paulum: Numquid experimentum vultis accipere ejus qui in me loquitur Christus? Dum perhibet ergo testimonium Joannes, Christus sibi perhibet testimoninm, qui habiat in Joanne. Perhibeat testimonium Petrus, perhibeat Panlus, perhibeant cæteri Apotoli, perhibeat Stephanus; ipse sibi perhibet testimonium, qui habitat in omnibus. Ipse enim sinc illis Deus cst; illi sine illoquid sunt? De ipso dictum est, Ascendit in altum, captivavit captivitatem, dedit dona hominibus. Quid est, captivavit captivitatem? Vicit mortem. Quid est, captivavit captivitatem? Mortem procuravit diabolus, et ipse diabolus de morte Christi est captivatus. Ascendit in altum. Quid altius cœlo novimus? Evidenter et ante oculos discipulorum suorum ascendit in coelum. Hoc scimus, hoc credimus, hoc fatemur. Dedit dona hominibus. Quae dona? Spiritum sanctum. Qui tale dat donum, qualis ipse est? Magna est enim misericordia Dei: donum dat aequale sibi; quia donum ejus Spiritus sanctus est, et unus Deus tota Trinitas, Pater, et Filius, et Spiritus sanctus. Quid nobis praestitit Spiritus sanctus? Apostolum audi: Charitas Dei, inquit, diffusa est in cordibus nostris. Unde libi, o mendice, charitas Dui diffusa est in corde luo? Quid, aut in quo charitas Dei diffusa est in corde humano? Habemus, inquit, thesaurum istum in vasis fictilibus. Quare in vasis fictilibus? Ut eminentia virtutis sit Dei. Denique cum dixisset, Charitas Dei diffusa eat in cordibus nostris; ne putaret quisque a se sibi esse quod diligit Deum, continuo addidit, per Spiritum sanctum qui datus eat nobis. Ut ergo ames Deum, babitet in te Deus, ci amct sc de te; id est, ad amorem suum moveat te,, accendat te, illuminet te, excitet te.","t":"So John was sought out to bear witness to the truth; and you heard what he says: “You went to John. He was a burning and shining lamp, and you were willing to rejoice for an hour in his light.” This lamp was prepared for their confusion, because it was said of it so long before in the Psalms: “I have prepared a lamp for my Christ.” Why a lamp for the sun? “His enemies I will clothe with confusion, but upon him my sanctification will flourish.” Indeed, they were once confounded on this very point through John himself, when the Jews said to the Lord, “By what authority do you do these things? Tell us.” He answered them: “You tell me too: the baptism of John, is it from heaven, or from men?” They heard, and fell silent. For they quickly reasoned among themselves: “If we say, From men, the people will stone us, for they hold John to be a prophet. If we say, From heaven, he will say to us, Why then did you not believe him?” For John had borne witness to Christ. Hemmed in their hearts by their own questions, and caught in their own snares, they answered, “We do not know.” What other voice could darkness have? It is right for a man, when he does not know, to say, “I do not know.” But when he knows, and says, “I do not know,” he is a witness against himself. Certainly they knew John’s excellence, and that his baptism was from heaven: but they would not yield to the one to whom John bore witness. But when they said, “We do not know,” Jesus answered them, “Neither will I tell you by what authority I do these things.” And they were confounded, and it was fulfilled: “I have prepared a lamp for my Christ; his enemies I will clothe with confusion.”\n\nAre not the martyrs witnesses of Christ, and do they not bear witness to the truth? But if we think more carefully, when those martyrs bear witness, he bears witness to himself. For he dwells in the martyrs, so that they may bear witness to the truth. Hear one of the martyrs, the apostle Paul himself: “Do you want proof of Christ who speaks in me?” So when John bears witness, Christ, who dwells in John, bears witness to himself. Let Peter bear witness, let Paul, let the other apostles, let Stephen: he who dwells in them all bears witness to himself. For he is God without them; what are they without him?\n\nOf him it was said, “He ascended on high, he led captivity captive, he gave gifts to men.” What is “he led captivity captive”? He conquered death. What is “he led captivity captive”? The devil brought about death, and the devil himself was taken captive by the death of Christ. “He ascended on high.” What do we know higher than heaven? Plainly, before the eyes of his disciples, he ascended into heaven. This we know, this we believe, this we confess. “He gave gifts to men.” What gifts? The Holy Spirit. He who gives such a gift, what must he himself be? For great is God’s mercy: he gives a gift equal to himself; for his gift is the Holy Spirit, and the whole Trinity is one God, Father, Son, and Holy Spirit. What has the Holy Spirit given us? Hear the apostle: “The love of God,” he says, “has been poured out in our hearts.” From where, O beggar, has the love of God been poured out in your heart? How, or in what, has the love of God been poured out in the human heart? “We have this treasure,” he says, “in earthen vessels.” Why in earthen vessels? “That the excellence of the power may be of God.” Indeed, when he had said, “The love of God has been poured out in our hearts,” lest anyone think that his loving God came from himself, he at once added, “through the Holy Spirit who has been given to us.” So that you may love God, then, let God dwell in you and love himself from you; that is, let him move you to love of him, set you on fire, enlighten you, rouse you.","f":"Augustine, <i>Serm.</i> 128.2 (PL 38:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-2)."},"augustine-sermones/128.5":{"o":"Lucta est enim in isto corpore: quamdiu vivimus, pugnamus; quamdiu pug namus,,'periclitamur: sed in his omnibus superamus, per eum qui dilexit nos (Id. vin, 37). Pugnam nostram, modo cum Apostolus legerctur, audistis: Omnis, inquit, Lex in une sermone impletur, in eo quod est, Diliges proximum tuum sicut te ipsum. Ista dileclio de Spiritu sancto est. Diliges proximum tuum sicut te ipsum. Prius vide si jam nosti diligere te ipsum; et committo tibi proximum, quem diligas sicut te ipsum. Si autem no:dum nosti diligere tc; timeo ne decipias proximum tuum sicut te. Si enim amas iniquitatem, non diligis te. Psalmus testis est: Qui autem diligit iniquitatem, odit animam suam. Si autem odisti animam tuam, quid tibi prodest quia diligis carnem tuam? Si odisti animam tuam, et diligis carnem tuam, resurget caro tua; sed ut torqueatur anima tua. Ergo prius anima diligenda est, quae Deo subdenda est, ut ordinem suum servitus ista custodiat, anima Deo, animæ caro. Vis serviat caro tua animæ tuæ? Deo serviat anima tua. Debes regi, ut possis re.ere. Nam lucta ista tam periculosa est, ut si dimiseril rector, ruina sequatur. Quæ lucta? Si autem mordelis et comeditis invicem, vidote ne ab invicem consumamini. Dico autem, Spiritu ambulate. Apostoli verba dico, quae modo recitata sunt de Epistola ipsius: Dico autem, Spiritu ambulate et concupiscentias carnis ne perfeceritis. Dieo autem, Spiritu ambulate, et concupiscentias carnis: non dixit, Ne habueritis; neque hoc dixit, Ne feceritis; sed, ne perfeceritis. Quid sit autem hoc, adjuvante Domino, dicam ut potero: adestote, ut intelligatis, si Spiritu ambulatis. Dico autem, Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Sequatur: ne forte aliquid, ut hoc quod hic obscurum est, in ejus sequentibus verbis facilius possit intelligi. Dixi enim,non frustra Apostolum noluisse dicere, Concupiscentias carnis ne habueritis; neque hoc saltem voluisse dicere,Concupiscentias carnis ne feceritis: sed dixisse, Concupiscentias car. nia ne perfeceritis. Ipsam nobis luctam proposuit. In boc praelio versamur, si Deo militamus. Quid ergo sequitur? Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem. Hæc enim invicem adversantur; ut non ea quæ vultis, faciatis. Hoc si non intelligatur, periculosissime auditur. Ideo sollicitus lie male homines intelligendo pereant, suscepi htc verba Apostoli, adjuvante Domino, exponere vestræ Charitati. Vacat nobis, matutina coepimus, hora prandii non urget: ad istum diem, id est sabbatum, maximo hi assolent convenire, qui esuriunt verbum Dei. Au. dic et attendite; dicam quantum potero diligenter.","t":"For there is a wrestling in this body: as long as we live, we fight; as long as we fight, we are in danger: but in all these things we overcome through him who loved us. You heard our fight described just now, when the apostle was read: “The whole law,” he says, “is fulfilled in one word, in this: You shall love your neighbor as yourself.” This love is from the Holy Spirit. “You shall love your neighbor as yourself.” First see whether you already know how to love yourself; then I entrust to you your neighbor, to love as yourself. But if you do not yet know how to love yourself, I fear you will deceive your neighbor as you deceive yourself. For if you love iniquity, you do not love yourself. The psalm is witness: “But he who loves iniquity hates his own soul.” And if you hate your soul, what does it profit you that you love your flesh? If you hate your soul and love your flesh, your flesh will rise again; but so that your soul may be tormented. So the soul must first be loved, and it must be subjected to God, so that this service may keep its order: the soul to God, the flesh to the soul. Do you want your flesh to serve your soul? Let your soul serve God. You must be ruled so that you can rule. For this wrestling is so dangerous that if the ruler lets go, ruin follows.\n\nWhat wrestling? “But if you bite and devour one another, take care that you are not consumed by one another. But I say, walk by the Spirit.” I am saying the words of the apostle that were read just now from his Epistle: “But I say, walk by the Spirit, and do not fulfill the desires of the flesh.” “But I say, walk by the Spirit, and the desires of the flesh”: he did not say, “do not have”; nor did he say, “do not do”; but “do not fulfill.” What this means I will tell, with the Lord’s help, as well as I can: be attentive, so that you may understand, if you walk by the Spirit. “But I say, walk by the Spirit, and do not fulfill the desires of the flesh.” Let what follows come too, so that perhaps what is obscure here may be more easily understood from his following words. For I said that it was not without reason that the apostle did not choose to say, “Do not have the desires of the flesh,” nor even to say, “Do not do the desires of the flesh,” but said, “Do not fulfill the desires of the flesh.” He has set the wrestling itself before us. We are engaged in this battle if we serve as God’s soldiers. What then follows? “For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do the things you will.” If this is not understood, it is heard with the greatest danger. Therefore, anxious lest people perish by understanding it wrongly, I have undertaken, with the Lord’s help, to explain these words of the apostle to your Charity. We have time; we began in the morning; the dinner hour is not pressing: on this day, that is, the Sabbath, those who hunger for the word of God usually gather in the greatest numbers. Hear and attend; I will speak as carefully as I can.","f":"Augustine, <i>Serm.</i> 128.5 (PL 38:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-5)."},"augustine-sermones/128.7":{"o":"Quid est hoc ergo quod dixi, Periculose auditur, si non intelligatur? Multi concupiscentiis carnalibus et damnabilibus victi, committunt quicque facinora atque flagitia, et immunditiis tam pessimis volutantur, quæ turpe est etiam dicere; et dicunt sibi ista verba Apostoli. Vide quid dixit Apostolus, Ut non ea qua vultis, illa faciatis. Nolo facere, cogor, compellor, vincor, facio quæ nolo, sicut ait Apostolus: Quia caro concupiscit adversus spiritum, spiritus autem adversus carnem, ut non ea quæ vultis, illa faciatis. Videtis quam periculose auditur, si non intelligitur. Videtis quemadmodum pertineat ad officium pastoris, opertos fontes aperire, et aquam puram, innoxiam, sitientibus ovibus ministrarc.","t":"What is it, then, that I said, that it is heard with danger if it is not understood? Many, overcome by carnal and damnable desires, commit every kind of crime and outrage, and wallow in uncleannesses so foul that it is shameful even to name them; and they quote these words of the apostle to themselves: “See what the apostle said: So that you do not do the things you will. I do not want to do it; I am forced, compelled, overcome; I do what I do not want, as the apostle says: For the flesh desires against the spirit, and the spirit against the flesh, so that you do not do the things you will.” You see how dangerously it is heard if it is not understood. You see how it belongs to the shepherd’s office to open covered springs and to serve pure, harmless water to the thirsty sheep.","f":"Augustine, <i>Serm.</i> 128.7 (PL 38:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-7)."},"augustine-sermones/128.8":{"o":"Noli ergo vinci, quando pugnas. Videte quale bellum proposuit, qualem pugnam, qualem rixam, intus, intra te ipsum. Caro concupiscit adversus spiritum. Si non concupiscit et spiritus adversus carnem, fac adulterium. Si autem spiritus ooncupiscit adversus carnem, luctam video, victum non video, pugna est. Concupiscit caro adversus spiritum: delectat adulterium. Fateor quia delectat. Sed spiritus concupiscit adversus carnem: delectat et castitas. Ergo vincat spiritus carnem: aut certe non vincatur a earne. Adulterium tenebras quaerit, castitas lucem desiderat. Quomodo vis innotescere, sic vive: quomodo vis hominibus innotescere, etiam praeter oculos hominum sic vive; quoniam qai fecit te, et in tenebris videt te. Quare laudatur castitas publice ab hominibus! Quare non laudant adulterium nec adulleri? Qui ergo quærit veritatem, venit ad luccm.. Sed delectat adulterium. Contradicatur, resistalur, repugnetur. Non enim non habes uude pugnes. Deus tuus est in te, Spiritus bonus datus est tibi. Et tamen permittitur ipsa caro concupiscere adversus spiritum, suggestionibus pravis et dclectalionibus genuinis. Fiat quod ait Apostolus, Non regnet peccatum in vestro mortali corpore. Non dixit, non sit. Jam est ibi. Quod ideo peccatum vocatur, quia merito peccati contigit. Non enim in paradiso caro concupiscebat adversus spiritum, aut erat ibi Ista pugna, ubi pax erat sola: sed facta transgressione, posteaquam homo noluit servii e Deo, et donatus est sibi; nec sic donatus sibi, ut possit saltem possidere se; sed ab eo possessus, a quo deceptus; coepit caro concupiscere adversus spiritum. Et hoc in bonis concupiscit adversus spiritum: nam in malis non habet contra quem concupiscere. Ibi cnim concupiscit adversus spiritum,ubi est spiritus.","t":"Do not, then, be overcome when you fight. See what kind of war he has set before us, what kind of fight, what kind of brawl, within, inside yourself. “The flesh desires against the spirit.” If the spirit does not also desire against the flesh, commit adultery. But if the spirit desires against the flesh, I see a struggle, I do not see a defeat: there is a fight. The flesh desires against the spirit: adultery delights. I admit it delights. But the spirit desires against the flesh: chastity delights too. So let the spirit overcome the flesh, or at least not be overcome by the flesh. Adultery seeks darkness; chastity longs for light. Live as you want to be known: as you want to be known by men, so live even out of men’s sight; for he who made you sees you even in the darkness. Why is chastity praised publicly by men? Why do not even adulterers praise adultery? “He who seeks the truth comes to the light.” But adultery delights. Let it be contradicted, resisted, fought. For you do not lack the means to fight. Your God is in you; the good Spirit has been given to you. And yet the flesh itself is permitted to desire against the spirit with wicked suggestions and inborn delights. Let what the apostle says be done: “Let not sin reign in your mortal body.” He did not say, “let it not be.” It is already there. And it is called sin because it came about as the desert of sin. For in paradise the flesh did not desire against the spirit, nor was this fight there, where there was only peace: but after the transgression was committed, after man would not serve God and was handed over to himself (and not so handed over to himself that he could at least possess himself, but possessed by the one by whom he was deceived), the flesh began to desire against the spirit. And it desires against the spirit in the good: for in the wicked it has nothing to desire against. For it desires against the spirit where the spirit is.","f":"Augustine, <i>Serm.</i> 128.8 (PL 38:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-8)."},"augustine-sermones/128.9":{"o":"Quod enim ait, Caro concupiscit adversus spiritum, et spiritus adversus carnem, noli putare spiritui hominis tantum datum. Spiritus Dei est qui pugnat in te adversus te, adversus illud quod est in te contra tc. Noluisti enim stare ad Dominum; cecidisti, fractus es; quoinodo vas quando de manu hominis cadit in terram, fractus es. Et quia fractus es, ideo adversus es tibi, ideo es contra te. Nihil sit ill te contra te, ct inleger stabis. Nam ut noveris ad Spiritum sanctum hoc officium pertinere, alio loco dicit Apostolus, Si enim secundum carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis. In his verbis jam extollebat se homo; quasi spiritu suo facta carnis possit mortificare. Si secundum, carnem vixeritis, moriemini: si autem spiritu facta carnis mortificaveritis, vivetis. Expone nobis, Apostole, quo spiritu. Habet enim et homo spiritum ad naturam propriam pertinentem, quo bomo est. Homo enim constat ex corpore et spiritu. Et de ipso spiritu hominis dictum est: Nemo scit quæ sunt hominis, nisi spiritus hominis qui in ipso est (I Cor. n, 11). Video ergo et ipsum hominem habere spiritum suum pertinentem ad naturam suam, et audio te dicentem, Si autem spiritu facta carnis mortificaveritis, vivetis. Quæro quo spiritu: meo, an Dei? Audio euim verba tua, et adhuc ambiguitate promoveor. Spiritus enim cum dicitur, et hominis est aliquando, et pecoris spiritus dicitur; sicut scriptum est, per diluvium mortuam esse omnem carnem, quæ habebat in se spiritum vitae (Gen. VI, i7, et VII, 22). Ac per boc et pecoris spiritus dicitur, et hominis spiritus dicitur. Aliquando et ventus spiritus dicitur; sicut babetur in Psalmo, Ignis, grando, nix, glacies, spiritus tempestatis (Psal. CXLVIII, 8). Cum ergo multis modis dicatur spiritus, quo spiritu dixisti, o Apostole, facta carnis mortificanda? meo, an Dei? Audi quod sequitur, et intellige. Sublata est quaestio scquentibus verbis. Cum enim dixisset, Si autem spiritu facia carnis mortificaverilis, vivetis; continuo addidit, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Agis, si agaris; et bene agis, si a bono agaris. Ergo quod dixit tibi, Si spiritu facta carnis mortificaveritis, vivetis; et ambiguum tibi erat de quo spiritu dixerat, in scquentibus verbis intellige praeceptorem, agnosce Redemptorem. Etenim ille Redernptor tibi Spiritum dedit, quo mortifices facta carnis. Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Non sunt filii Dei, si non aguntur Spiritu Dei. Si au - tem Spiritu Dei aguntur, pugnant: quia magnum habent adjutorem. Non enim Deus sic nos spectat pugnantes, quomodo spectat populus venatores. Populus venatori favere potest, periclitantcm adjuvare non potest.","t":"For when he says, “The flesh desires against the spirit, and the spirit against the flesh,” do not think it is given to man’s spirit alone. It is the Spirit of God who fights in you against you, against that which is in you against you. For you would not stand by the Lord; you fell, you were broken: as a vessel is broken when it falls from a man’s hand to the ground, so you were broken. And because you are broken, therefore you are opposed to yourself, therefore you are against yourself. Let there be nothing in you against you, and you will stand whole. For so that you may know that this office belongs to the Holy Spirit, the apostle says in another place, “For if you live according to the flesh, you will die: but if by the spirit you put to death the deeds of the flesh, you will live.” At these words man was already exalting himself, as if he could put to death the deeds of the flesh by his own spirit. “If you live according to the flesh, you will die: but if by the spirit you put to death the deeds of the flesh, you will live.” Explain to us, apostle, by what spirit. For man too has a spirit belonging to his own nature, by which he is man. For man consists of body and spirit. And of man’s own spirit it was said: “No one knows the things of a man except the spirit of the man which is in him.” So I see that man himself has his own spirit, belonging to his nature, and I hear you saying, “But if by the spirit you put to death the deeds of the flesh, you will live.” I ask: by what spirit, mine or God’s? For I hear your words, and I am still unsettled by the ambiguity. For when “spirit” is said, it is sometimes a man’s, and a beast’s spirit is also spoken of; as it is written that through the flood all flesh died that had in it the spirit of life. And so both a beast’s spirit and a man’s spirit are spoken of. Sometimes the wind too is called spirit, as we have in the psalm: “Fire, hail, snow, ice, the spirit of the storm.” Since, then, spirit is spoken of in many ways, by what spirit, O apostle, did you say the deeds of the flesh are to be put to death? Mine, or God’s? Hear what follows, and understand. The question is removed by the words that follow. For when he had said, “But if by the spirit you put to death the deeds of the flesh, you will live,” he at once added, “For as many as are moved by the Spirit of God, these are sons of God.” You act, if you are moved; and you act well, if you are moved by the good. So as for what he said to you, “If by the spirit you put to death the deeds of the flesh, you will live,” and it was ambiguous to you of what spirit he had spoken, in the following words understand the teacher, recognize the Redeemer. For that Redeemer gave you the Spirit by which to put to death the deeds of the flesh. “For as many as are moved by the Spirit of God, these are sons of God.” They are not sons of God if they are not moved by the Spirit of God. But if they are moved by the Spirit of God, they fight: because they have a great helper. For God does not watch us fighting as the people watch the hunters in the arena. The people can cheer a hunter; they cannot help him when he is in danger.","f":"Augustine, <i>Serm.</i> 128.9 (PL 38:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/128-9)."},"augustine-sermones/129.1":{"o":"Ad evangelicam lectionem, quæ recens sonuit in auribus nostris, advertat Charitas vestra, dum pauca loquimur quæ Dominus donat. Ad Judæos Dominus loquchatur Jesus, et dicebat eis: Scrutamini Scripturas, in quibus putatis vos vitam æternam hubere; ipsæ testimonium perhibent de me. Dcinde pos! paululum: Ego, inquit, veni in nomine Patris mei, et non accepistis me: si alius νenerit in nomine suo, illum accipietis. Deinde post paululum: Quomodo potestis mihi credere, gloriam ab invicem exspectantes, ct gloriam quæ a Dro solo est, non quarentes? Ad extremum ait: Nou ego νοs accuso apud Patrem: est qui νοs accusat Moyses, in quem vos speratis. Si enim crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit. Cum autem verbis illius non creditis, quomodo potestis mihi credere? Ad hæc proposita nohis divinitus, ex ore Lectoris, sed ministerio Salvatoris, audite pauca non numeranda, sed appendenda.","t":"Let your Charity attend to the Gospel reading that has just sounded in our ears, while we say the few things the Lord grants. The Lord Jesus was speaking to the Jews and saying to them: “Search the Scriptures, in which you think you have eternal life; they bear witness of me.” Then a little later: “I have come,” he says, “in my Father’s name, and you have not received me: if another comes in his own name, him you will receive.” Then a little later: “How can you believe me, expecting glory from one another, and not seeking the glory that is from God alone?” At the end he says: “I do not accuse you before the Father: there is one who accuses you, Moses, in whom you hope. For if you believed Moses, you would perhaps believe me too: for he wrote of me. But since you do not believe his words, how can you believe me?” On these things, set before us by God from the mouth of the reader but by the ministry of the Savior, hear a few words, not to be counted but to be weighed.","f":"Augustine, <i>Serm.</i> 129.1 (PL 38:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-1)."},"augustine-sermones/129.2":{"o":"Nam ista omnia facile est intelligere de Judæis. Sed cavendum est, ne cum illos nimis attendimus, a nobis oculos auferamus. Discipulis enim suis Dominus loquebatur: et utique quod illis loquebatur, ct nobis posteris loquebtur. Neque enim ad illos solos I pertinet quod ait, Ecce ego vobiscum sum usque ad consummationem sæculi: sed ad omnes eliam postea futuros Christianos, et usque in finem sæculi proventuros. Loquens ergo illis att, Cavete a fermento Pharisæorum. Tunc putaverint ideo Dominum dixisse hoc, quia panes non tulerant: non intellexerunt, quia Caνete a fermento Pharisæorum, hoc dictum est, Cavete a doctrina Pharisæorum. Quae fuit doctrina Pharisæorum nisi quam modo audisiis? Gloriam ab invicem quærentes, (gloriam ab inνιcem exspectantes, et gloriam quæ a solo Deo est, non quærentes. De his apostolus Paulus ita dicit: Testimonium eis perhibeo, quia zelum Dei habent, sed non secundum scientiam. Zelum, inquit, Dei habent: novi, scio, apud illos fui, talis fui. Zelum Dei habent sed non secundum scientiam? Quid est hoc, Apostole, non secundum scientiam? Expone nobis quant commendes scientiam, quam doleas in illis non esse, et in nobis velis esse. Secutus adjunxit, et quod clausum posuerat, aperui!. Quid est, Zelum Dei habent, sed non secundum scientiam? Ignorantes enim Dei justitium, et suam volentes constituere, justitiæ Dei non sunt subjecti. Ignorare ergo Dei justitiam et suam velle constituere, hoc est, gloriam ab invicem exspectare et gloriam quæ a solo Deo cst non requirere, hoc est fermentum Pharisæoru;n. Ab hoc cavere Dominus jubet. Si servis jubet, et Dominus jubet, caveamus; nc audiamus, Utquid mihi dicitis, Domine, Domine, et non facitis quæ dico?","t":"For all these things are easy to understand of the Jews. But we must take care lest, while we attend too much to them, we take our eyes off ourselves. For the Lord was speaking to his disciples; and certainly what he was saying to them, he was also saying to us who came after. For it does not belong to them alone, when he says, “Look, I am with you until the end of the age,” but to all the Christians who were to come afterwards and who will come forth until the end of the age. So speaking to them he says, “Beware of the leaven of the Pharisees.” Then they thought the Lord had said this because they had not brought bread: they did not understand that “Beware of the leaven of the Pharisees” meant, “Beware of the teaching of the Pharisees.” What was the teaching of the Pharisees but what you have just heard? Seeking glory from one another, expecting glory from one another, and not seeking the glory that is from God alone. Of these the apostle Paul says: “I bear them witness that they have a zeal for God, but not according to knowledge.” “They have,” he says, “a zeal for God: I know it, I am aware of it, I was among them, I was such a one.” “They have a zeal for God, but not according to knowledge”? What is this, apostle, “not according to knowledge”? Explain to us what knowledge you commend, which you grieve is not in them and want to be in us. He went on and added, and opened what he had set down closed. What is “They have a zeal for God, but not according to knowledge”? “For not knowing the righteousness of God, and wanting to establish their own, they have not submitted to the righteousness of God.” So not knowing God’s righteousness and wanting to establish one’s own, that is, expecting glory from one another and not seeking the glory that is from God alone: this is the leaven of the Pharisees. The Lord bids us beware of it. If he bids his servants, and it is the Lord who bids, let us beware; lest we hear, “Why do you call me Lord, Lord, and do not do what I say?”","f":"Augustine, <i>Serm.</i> 129.2 (PL 38:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-2)."},"augustine-sermones/129.3":{"o":"Relinquamus ergo paulurum Judaeos, quibus Dominus tunc loquebatur. Foris sunt, audire nos nolunt. Ipsum Evangelium oderunt, falsa testimonia in Dominum procuraverunt, ut damnarent vivum: alia testimonia emerunt pecunia contra mortuum. Quando eis dicimus, Credite in Jesum, respondent nobis, In hominem mortuum credituri sumus? Cum autcm addimus, Sed resurrexit, respondent, Absit; discipuli ejus furati sunt cum de sepulcro. Amant falsitatem Judæi emptores, et contemnunt veritatem Domini Redemptoris. Quod loqueris, Judæe, parentes tui pecunia emerunt; ct hoc in te remansit, quod emerunt. Attende potius eum qui emit te, non qui mendacium emit tibi.","t":"Let us leave the Jews for a little, then, to whom the Lord was then speaking. They are outside; they do not want to hear us. They hate the Gospel itself; they procured false witnesses against the Lord so as to condemn him when he was alive; they bought other witnesses with money against him when he was dead. When we say to them, “Believe in Jesus,” they answer us, “Are we to believe in a dead man?” But when we add, “But he rose again,” they answer, “Far from it; his disciples stole him from the tomb.” The Jews, buyers, love falsehood, and despise the truth of the Lord, the Redeemer. What you say, Jew, your fathers bought with money; and what they bought has remained in you. Pay attention rather to him who bought you, not to him who bought a lie for you.","f":"Augustine, <i>Serm.</i> 129.3 (PL 38:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-3)."},"augustine-sermones/129.4":{"o":"Sed istos, ut diximus, rellnquamus: istos attendamus fratres nostros, cum quibus agimus. Nam Christus caput est et corpus. Caput in cœlo es!, corpus in terra est: caput Dominus est, corpus Ecclesia ejus. Sed meministis dictum, Erunt duo in carne una. Sacramentum hoc magnum est, ait Apostolus, ego autem dico iti Christo et in Ecclesia. Si ergo duo sunt in carne una, duo sunt in voce una. Caput nostrum, Dominus Christus, loculus est ad Judæos ea quae audivimus, cum Evangelium legeretur, caput ad inimicos suos: loquatur et corpus, id es!, Ecclesia, ad inimicos suos. Nostis ad quos loquatur. Quid habet loqui? Non dixi de meo, ut vox una sit: quia caro una, vox una. Hoc ergo illis dicamus: voce Ecclesiæ loquor. 0 fratres, lilii dispersi, oves errantes, rami præcisi, quid milii całumniamini? Quid me non agnoscitis? Scrutamini Scripturas, iti quibus putatis νοs vitam æternam habere; ipsce testimonium perhibent de me: Judæis dicit capul nostrum, quod vobis corpus dicit: Quæretis me, et non invenietis. Quarc? Quia non scrutamini Scripturas, quæ testimonium perhibent dc me.","t":"But let us leave these, as we said: let us attend to these brothers of ours with whom we are dealing. For Christ is head and body. The head is in heaven, the body is on earth: the head is the Lord, the body is his Church. But you remember the saying, “The two shall be in one flesh. This is a great mystery,” says the apostle, “but I speak of Christ and the Church.” If, then, they are two in one flesh, they are two in one voice. Our head, the Lord Christ, spoke to the Jews the things we heard when the Gospel was read: the head to his enemies. Let the body too, that is, the Church, speak to its enemies. You know to whom it speaks. What has it to say? I have not said it of my own, so that the voice may be one: because one flesh, one voice. Let us say this, then, to them: I speak with the voice of the Church. O brothers, scattered sons, straying sheep, branches cut off, why do you slander me? Why do you not recognize me? “Search the Scriptures, in which you think you have eternal life; they bear witness of me.” What our head says to the Jews, the body says to you: “You will seek me, and you will not find me.” Why? Because you do not search the Scriptures, which bear witness of me.","f":"Augustine, <i>Serm.</i> 129.4 (PL 38:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-4)."},"augustine-sermones/129.5":{"o":"Testimonium pro capitc: Abrahæ dictæ sunt promissiones et semini ejus. Non dicit, Et seminibus, tanquam in multis; sed tanquam in uno, Et semini tuo, quod est Christus. Testimonium pro corpore ad Abraham, quod commemoravit Apostolus. Abrahæ dictæ sunt promissiones. Vivo ego, dicit Dominus; per memetipsum juro, quia obaudisti νοcem meam, et non pepercisti dilecto filio tuo propter me, nisi benedicetis benedicam te, et implendo implebo semen tuum sicut stellas cœli, et sicut arenam maris; et benedicentur in semine tuo omnes gentes terræ. Habes testimonium pro capite. habes pro corporc. Audi aliud breve, et prope una sententia complexum pro capite et pro corpore. De rcsurrcctione Christi Psalmus loquebatur: Exaltare super coelos, Deus. Continuo pro corpore: Et super Omnem terram gloria tua. Audi testimonium pro capite: Foderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea: ipsi vero consideraverunt et conspexerunt me, diviserunt sibi vestimenta mea, et super νestem meatn miserunt sortem. Audi continuo pro corpore, post pauca verba: Commemorabuntur, et convertentur ad Dominum universi fines terræ; et adorabunt iti conspectu ejus universae patriae gentium: quoniam Domini eat regnum, et ipse dominabitur gentium. Audi pro capite: Et ipse tanquam sponsus procedens de thalamo suo. Et in ipso psalmo audi pro corpore: In omnem terram eϰινιt sonus eorum, et in fines orbis terrei verba eorum ( Paul. XVIII, 6, 5).","t":"Witness for the head: “The promises were made to Abraham and to his seed. He does not say, And to seeds, as of many; but as of one, And to your seed, which is Christ.” Witness for the body, to Abraham, which the apostle mentioned: “The promises were made to Abraham.” “As I live, says the Lord; by myself I swear, because you have obeyed my voice, and have not spared your beloved son for my sake, I will surely bless you, and I will surely multiply your seed like the stars of heaven and like the sand of the sea; and in your seed all the nations of the earth will be blessed.” You have witness for the head; you have it for the body. Hear another, brief one, embracing head and body almost in a single sentence. The psalm was speaking of Christ’s resurrection: “Be exalted above the heavens, O God.” At once, for the body: “And your glory over all the earth.” Hear a witness for the head: “They dug my hands and my feet; they numbered all my bones: but they considered and looked upon me; they divided my garments among them, and for my clothing they cast lots.” Hear at once, for the body, a few words later: “All the ends of the earth will remember and turn to the Lord; and all the families of the nations will worship in his sight: for the kingdom is the Lord’s, and he will rule over the nations.” Hear for the head: “And he, like a bridegroom coming forth from his chamber.” And in the same psalm hear for the body: “Their sound has gone out into all the earth, and their words to the ends of the world.”","f":"Augustine, <i>Serm.</i> 129.5 (PL 38:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-5)."},"augustine-sermones/129.6":{"o":"Hæc Judxis, ei istis nostris. Quare? Quia istas Scripturas Veteris Testamenti et Judæi accipiunt, et nostri isti accipiunt. Sed ipsum Cliristum, quem illi non accipiunt, videamus si isti accipiunt. Dicat et ipse, dicat et pro se qui caput est, et pro corpore suo quod est Ecclesia, quia et in nobis caput loquitur pro corpore. Audi pro capite: Resurrexit a mortuis, invenit discipulos hæsitantes, dubitantes, prae gaudio non credentes; aperuit illis sensum, ut intelligerent Scripturas, et dixit eis, Quia sic scriptum est, et sic oportebat Christum pati, et resurgere a mortuis tertio die. Habes pre capite; dicat et pro corpore: Et prædicari in nemine ejus pœnitentiam et remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem. Dicat ergo Ecclesia inimicis suis, dicat. Dicit plane, non tacet: sed illi audiant. Fratres, audistis testimonia, jam noscite me. Scrutamini Scripturas, in, quibus νοs speratis vitam aeternam habere; ipsæ testimonium perhibent de me. Quae dixi, non sunt de meo, sed de Domini mei, et tamen adhuc aversamini, adhuc tergiversamini. Quomodo potestis mihi credere, gloriam ab invicem exspectantes, et gloriam quæ a solo Deo est, non quarentes? Quia ignorantes Dei justitiam, zelum Dei habetis, sed non secundum scientiam. Ignorantes enim Dei justitiam, et vestram volentes constituere, justitiæ Dei non estis subjecti. Quid est aliud, ignorare Dei justitiam, et suam velle constitucre, nisi dicere: Ego sanctifico, ego justifico; quod ego dedero, hoc sanctum est? Dimitte Deo quod Dei est: agnosce, homo, quod bominis est. Ignoras Dei justitiam, et tuam vis constituere. Justificare me vis: sufficit tibi ut mecum justificeris.","t":"This to the Jews, and to these of ours. Why? Because both the Jews and these of ours accept these Scriptures of the Old Testament. But let us see whether these accept Christ himself, whom the Jews do not accept. Let him speak himself; let him who is the head speak both for himself and for his body, which is the Church, since in us too the head speaks for the body. Hear for the head: he rose from the dead, he found his disciples hesitating, doubting, not believing for joy; he opened their minds to understand the Scriptures, and said to them, “For thus it is written, and thus it was necessary for the Christ to suffer, and to rise from the dead on the third day.” You have it for the head; let him speak for the body too: “And that repentance and forgiveness of sins should be preached in his name among all nations, beginning from Jerusalem.” Let the Church, then, say to its enemies; let it say. It plainly says it; it is not silent: but let them hear. Brothers, you have heard the witnesses; now recognize me. “Search the Scriptures, in which you hope to have eternal life; they bear witness of me.” What I have said is not of my own, but of my Lord’s; and yet you still turn away, you still shuffle. “How can you believe me, expecting glory from one another, and not seeking the glory that is from God alone?” Because, not knowing the righteousness of God, you have a zeal for God, but not according to knowledge. For, not knowing the righteousness of God, and wanting to establish your own, you have not submitted to the righteousness of God. What else is it not to know God’s righteousness and to want to establish one’s own, but to say: “I sanctify, I justify; what I have given, that is holy”? Leave to God what is God’s; recognize, man, what is man’s. You do not know God’s righteousness, and you want to establish your own. You want to justify me: it is enough for you to be justified with me.","f":"Augustine, <i>Serm.</i> 129.6 (PL 38:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-6)."},"augustine-sermones/129.7":{"o":"De Antichristo dictum est, et omnes sic intelligunt quod ait Dominus, Ego νeni in nomine Patris mei, et nen suscepistis me: si alius venerit in nomine suo, hunc suscipietis. Sed audiamus et Joannem: Audistis quia venit Antichristus, et nunc antichristi multi facti sunt. Quid autem expavescimus in Antichristo, nisi quia nomen suum honoraturus est, et nomen Domini contempturus? Quid aliud tacit qui dicit: Ego justifieo? Respondetur ei: Ego ad Christum veni, non pedibus, sed corde veni: ubi Evangelium audivi, ibi credidi, ibi baptizatus sum: quia in Christum credidi, in Deum credidi. Et ille: Non es mundus. Quare? Quia non ibi fui. Dic quare nod sum mundatus, homo qui baptizatus sum in Jerusalem, homo qui baplizatus sum, verbi gratia, apud Ephesios, ad quos datam Epistolam legis, et quorum pacem spernis? Ecce ad Ephesies scripsit Apostolus: fundata est Ecclesia, manet usque nunc; et uberius manet, multipliius manet, tenet quod accepit ab Apostolo, Si quis annuntiaverit vobis pra'ter quam quod accepistis, anathema sit. Quid ergo? quid mibi dicis? Mundus non sum? Ibi baptizatus, mundus non sum? Etiam non es. Quare? Quia ego ibi non fui. Sed qui ubique est, ibi fuit. Qui ubique est, ibi fuit, in cujus nomen credidi. Tu nescio unde veniens, imo non veniens, sed volens ut ego ad te veniam, hic positus dicis mihi: Non es recte baptizatus, quia ego ibi non fui. Vide quis ibi fuit. Quid dictum est Joanni? Super quem νιderis Spiritum descendentem quasi columbam, hic est qui baptizat. Ipsum habes quaerentem te: imo quia milii ab ipso baptizato invidisti, ipsum perdidisti.","t":"It was said of Antichrist, and everyone understands it so, when the Lord says, “I have come in my Father’s name, and you have not received me: if another comes in his own name, him you will receive.” But let us hear John too: “You have heard that Antichrist is coming, and now many antichrists have arisen.” What do we dread in Antichrist, but that he will honor his own name and despise the Lord’s name? What else does he do who says, “I justify”? He is answered: “I came to Christ, not with my feet, but I came with my heart: where I heard the Gospel, there I believed, there I was baptized: because I believed in Christ, I believed in God.” And he says: “You are not clean.” Why? “Because I was not there.” Tell me why I am not cleansed, a man baptized in Jerusalem, a man baptized, for example, among the Ephesians, the Epistle sent to whom you read, and whose peace you spurn? See, the apostle wrote to the Ephesians: the Church was founded, it remains to this day; and it remains more abundantly, more numerously; it holds what it received from the apostle: “If anyone preaches to you other than what you have received, let him be anathema.” What then? What do you say to me? I am not clean? Baptized there, I am not clean? “No, you are not.” Why? “Because I was not there.” But he who is everywhere was there. He was there who is everywhere, in whose name I believed. You, coming from I know not where, or rather not coming, but wanting me to come to you, sitting here, say to me: “You were not rightly baptized, because I was not there.” See who was there. What was said to John? “He on whom you see the Spirit descending like a dove, he is the one who baptizes.” You have him himself seeking you; or rather, because you begrudged me him, as one baptized by him, you have lost him yourself.","f":"Augustine, <i>Serm.</i> 129.7 (PL 38:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-7)."},"augustine-sermones/129.8":{"o":"Intelligite ergo, fratros mei, vocem nostram et illorum, et videte quid eligatis. Nos hoc dicimus: Simus sancti, Deus scit; simus iniqui, et boc magis ipse scit: vos in nobis spem non ponatis, qualescumque simus. Si boni sumus, facite quod scriptum est: Imitatores mei estote, sicut et ego Christi. Si autem mali sumus, nec sic deserti estis, nec sic sine consilio remansistis: audite dicentem, Quas dicunt, facite; quæ autem faciunt, facere nolite. Illi autem contra: Nisi boni fuerimus, peristis. Ecce est alius qui veniet in nomine suo. Ergo vita mea ex te pendebit, et salus mea ex te religabitur? Itane oblitus sum fundamentum meum? Nonne petra erat Cbristus? Nonne qui aedificat super petram, ipsum non dejicit ventus, pluvia, flumina? Vcni ergo mccum, si vis, super petram, et noli mihi esse velle pro petra.","t":"Understand, then, my brothers, our voice and theirs, and see which you choose. We say this: whether we are holy, God knows; whether we are wicked, he knows this even better: do not put your hope in us, whatever we are. If we are good, do what is written: “Be imitators of me, as I am of Christ.” But if we are bad, even so you are not deserted, even so you are not left without counsel: hear him who says, “What they say, do; but what they do, do not do.” But they say the opposite: “Unless we are good, you have perished.” See, here is the other who will come in his own name. So will my life hang on you, and will my salvation be tied to you? Have I so forgotten my foundation? Was not the rock Christ? Is not the one who builds on the rock not overthrown by wind, rain, and rivers? Come with me, then, if you will, upon the rock, and do not try to be the rock for me.","f":"Augustine, <i>Serm.</i> 129.8 (PL 38:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-8)."},"augustine-sermones/129.9":{"o":"Dicat ergo ct novissimum illud Ecclesia, Si crederetis Moysi, crederetia et mihi; de me enim ille scripsit: quia corpus sum ejus, de quo scripsit. Et de Ecclesia Moyses scripsit. Nam Moysi verba dixi, In semine tuo benedicentur omnes gentes. Moyses boc in primo libro scripsit. Si crederetis Moysi, crederetis et Christo. Quia Moysi verba contemnitis, necesse est ut Christi verba contemnatis. Habent ibi, inquit, Moysen et Prophetas, audiant iillos. Non, pater Abraham; aed si quis a mortuis venerit, ipsum audient. Et ille: Si Moysen et Prophetas non audiunt, nec si quis a mortuis resurrexerit, credent. Hoc de Judseis dictum est: ergo non dictum de hæreticis? A mortuis resurrexerat qui diccbat, Oportebat Christum pati, et resurgere a mortuis tertia die. Hoc credo. Credo, inquit. Credis? Quare non credis quod sequitur? Quia credis, Oportebat Christum pati, et resurgere a mortuis tertia die; hoc dictum est de capite: crede et quod sequitur de Ecclesia, Prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes. Quare credis de capite, et non credis de corpore? Quid libi fecit Ecclesia, ut eam velis quodam modo decollare? Tollere vis Ecclesiæ caput, et capiti credere, corpus rclinquere, quasi exanime corpus. Sine causa capiti, quasi famulus devotus blandiris. Qui decollare vult, et caput et corpus conatur occidere. Erubescunt negare Christum, et non erubescunt negare verba Christi. Christum nec nos vidimus oculis, nec vos. Judæi viderunt, et occiderunt. Nos non vidimus, et credimus: verba ipsius nobiscum sunt. Comparate vos Judæis: illi contempserunt pendentem in ligno, vos comtemnitis sedentem in caelo: illis suggerentibus stetit titulus Christi, vobis stantibus deletur Baptismus Christi. Sed quid restat, fratres, nisi oremus et pro superbis, oremus et pro elatis, qui se sic extollunt? Dicamus pro illis Deo, Cognoscant quia tibi nomen Dominus: et non homines, sed tusolus altissimus super omnem terram. Conversi ad Dominum, etc.","t":"Let the Church, then, say that last word too: “If you believed Moses, you would believe me too; for he wrote of me”: for I am the body of him of whom he wrote. Moses wrote of the Church too. For I have quoted Moses’ words: “In your seed all nations will be blessed.” Moses wrote this in the first book. If you believed Moses, you would believe Christ too. Because you despise Moses’ words, you must despise Christ’s words. “They have Moses there,” he says, “and the prophets; let them hear them.” “No, father Abraham; but if someone comes from the dead, they will hear him.” And he: “If they do not hear Moses and the prophets, they will not believe even if someone rises from the dead.” This was said of the Jews: was it not then said of heretics? He had risen from the dead who said, “It was necessary for the Christ to suffer, and to rise from the dead on the third day.” “This I believe.” “I believe,” he says. You believe? Why do you not believe what follows? Since you believe, “It was necessary for the Christ to suffer and to rise from the dead on the third day” (this was said of the head), believe also what follows about the Church: “That repentance and forgiveness of sins should be preached in his name among all nations.” Why do you believe about the head and not believe about the body? What has the Church done to you, that you want in a way to behead it? You want to take the head away from the Church, to believe in the head and leave the body, as if it were a lifeless body. In vain you fawn on the head like a devoted servant. He who wants to behead tries to kill both head and body. They blush to deny Christ, and they do not blush to deny the words of Christ. Neither we nor you have seen Christ with our eyes. The Jews saw him, and killed him. We have not seen, and we believe: his words are with us. Compare yourselves with the Jews: they despised him hanging on the tree; you despise him sitting in heaven. At their prompting the title of Christ was set up; at your standing up, the baptism of Christ is blotted out. But what remains, brothers, but that we pray even for the proud, pray even for the arrogant who exalt themselves so? Let us say to God for them: “Let them know that your name is the Lord: and not men, but you alone are most high over all the earth.” Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 129.9 (PL 38:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/129-9)."},"augustine-sermones/13.1":{"o":"Erudimini, omnes qui judicatis terram. Terram judicare, est corpus domare. Audiamus Apostolum judicantem terram: Non sic pugno, inquit, tanquam aerem cædens; sed castigo corpus meum et in servitutem redigo, ne forte aliis prædicans ipse reprobus efficiar ( I Cor. ix, 26 et 27). Audi ergo, terra, judicantem terram; et judica terram, ne sis terra. Si enim terram judicaveris, cœlum eris, et in te factam gloriam Domini enarrabis. Cæli enim enarrant gloriam Dei ( Psal. XVIII, 2). Si autem terram non judicaveris, terra eris. Si autem terra fueris, ad eum pertinebis cui dictum est, Terram manducabis. Audiant ergo judices terræ: corpus castigent, libidines frenent, ament sapientiam, vincant concupiscentiam: et ut hoc faciant, erudiantur.","t":"\"Be instructed, all you who judge the earth.\" To judge the earth is to tame the body. Let us hear the Apostle judging the earth: \"I do not fight,\" he says, \"as one beating the air; but I chastise my body and bring it into subjection, lest perhaps, having preached to others, I myself become reprobate.\" So hear, earth, one judging the earth; and judge the earth, so that you may not be earth. For if you judge the earth, you will be heaven, and you will tell the glory of the Lord done in you. For \"the heavens tell the glory of God.\" But if you do not judge the earth, you will be earth. And if you are earth, you will belong to him to whom it was said, \"Earth you shall eat.\" Let the judges of the earth hear, then: let them chastise the body, rein in lusts, love wisdom, conquer desire: and that they may do this, let them be instructed.","f":"Augustine, <i>Serm.</i> 13.1 (PL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-1)."},"augustine-sermones/13.2":{"o":"Hæc est autem summa eruditionis: Servite Domino in timore, et exsultate ei cum tremore. Exsulta ei, non tibi: ei a quo es quod es, et quod homo es, et quod justus es; si tamen jam justus es. Si autem putaveris quod ab illo quidem homo es, a te autem justus es; non servis Domino in timore, nec exsultas ei in tremore, sed tibi in præsumptione. Et quid tibi fiet, nisi quod sequitur? Ne quando irascatur Dominus, et pereatis, inquit, de via justa. Non enim ait, Ne quando irascatur Dominus, et non intretis in viam justam; sed, pereatis de via justa. Jam enim videris tibi justus non rapiendo alienum, non adulterando, non homicidium faciendo, non falsum testimonium adversus proximum dicendo, patrem et matrem honorando, unum Deum colendo, idolis et daemoniis non serviendo: de hac via peribis, si tibi ista præsumpseris, si tibi ista a te ipso esse putaveris. Infideles enim non intrant in viam justam, superbi pereunt de via justa. Quid enim ait? Erudimini, omnes qui judicatis terram. Et ne forte vires et potentiam, qua judicatis terram, vobis tribuatis, et a vobis ipsis eam vobis esse credatis; nolite sic: Servite Domino in timore; exsultate, non vobis in praesumptione, sed ei in tremore. Ne quando irascatur Dominus, et pereatis de via justa, cum exarserit cito ira ejus. Quid ergo faciendum est, ne pereamus de via justa? Beati omnes qui confidunt in eum. Si beati qui confidunt in eum; miseri qui confidunt in se. Maledictus enim omnis homo qui spem suam ponit in homine. Ergo nec in te, quia et tu homo es. Si enim spem tuam posueris in alio homine, inordinate humilis eris: si autem spem tuam posueris in te, periculose superbis. Quid autem interest? Utrumque perniciosum: nihil horum eligendum. Inordinate humilis non levatur: periculose superbus præcipitatur.","t":"And this is the sum of instruction: \"Serve the Lord in fear, and rejoice in him with trembling.\" Rejoice in him, not in yourself: in him from whom you have it that you are, and that you are a man, and that you are righteous, if indeed you are already righteous. But if you think that you are a man from him, but righteous from yourself, you are not serving the Lord in fear, nor rejoicing in him with trembling, but in yourself with presumption. And what will happen to you but what follows? \"Lest the Lord be angry,\" it says, \"and you perish from the just way.\" For it does not say, \"Lest the Lord be angry, and you do not enter the just way,\" but, \"and you perish from the just way.\" For you already seem to yourself righteous, not seizing another's goods, not committing adultery, not committing murder, not bearing false witness against your neighbor, honoring father and mother, worshipping one God, not serving idols and demons: you will perish from this way if you attribute these things to yourself, if you think these things are from yourself. For unbelievers do not enter the just way; the proud perish from the just way. For what does it say? \"Be instructed, all you who judge the earth.\" And lest perhaps you attribute to yourselves the strength and power by which you judge the earth, and believe you have it from yourselves, do not do so: \"Serve the Lord in fear; rejoice,\" not in yourselves with presumption, but \"in him with trembling. Lest the Lord be angry, and you perish from the just way, when his anger is quickly kindled.\" What, then, must be done so that we do not perish from the just way? \"Blessed are all who trust in him.\" If those who trust in him are blessed, those who trust in themselves are wretched. For \"cursed is every man who puts his hope in man.\" So not in yourself either, since you too are a man. For if you put your hope in another man, you will be wrongly humble; but if you put your hope in yourself, you are dangerously proud. What difference does it make? Both are ruinous: neither is to be chosen. The wrongly humble is not lifted up; the dangerously proud is thrown down.","f":"Augustine, <i>Serm.</i> 13.2 (PL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-2)."},"augustine-sermones/13.3":{"o":"Denique ut noverit Sanctitas vestra, propter istum sensum redarguendum et consumendum, quod in se quisque confidit, dicta esse ista verba, Servite Domino in timore, et exsultate ei cum tremore; Apostolum audite hæc ipsa verba dicentem, et sententiam cur dicta sint, explanantem. Ecce Apostoli verba sunt: Cum timore et tremore vestram ipsorum salutem operamini. Quare ergo cum timore et tremore meam salutem operor, cum sit in potestate mea operari salutem meam? Vis audire quare cum timore et tremore? Deus est enim qui operatur in vobis. Ideo cum timore et tremore: quia quod impetrat humilis, amittit superbus. Si ergo Deus est qui operatur in nobis, quare dictum est, Vestram ipsorum salutem operamini? Quia sic in nobis operatur, ut et nos operemur: Adjutor meus esto ( Psal. XXVI, 9 ). Designat et se operatorem, qui invocat adjutorem. Sed voluntas, inquit, bona, mea est. Fateor, tua. Sed et ipsa a quo data, a quo excitata? Noli me ipsum audire: Apostolum interroga. Deus est enim, inquit, qui operatur in vobis et velle et operari pro bona voluntate. Quid est ergo quod tibi arrogabas? Quid est quod superbus ibas, et peribas? Redi ad cor tuum, inveni te malum; et ut sis bonus, invoca bonum. Non enim in te placet Deo, nisi quod habes ex Deo: quod autem habes ex te, displicet Deo. Si bona tua cogitas, quid habes quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis ( I Cor. iv, 7)? Solus est ille qui non novit nisi dare. Non habet datorem, qui non habet meliorem. Quo tu si inferior es, imo quia inferior es, gratulare quod ad ejus imaginem factus es; ut in illo inveniaris, qui in te peristi. Non enim potuisti in te, nisi perdere te; nec scis invenire te, nisi ille qui fecit te, quærat te.","t":"Finally, so that your Holiness may know that these words, \"Serve the Lord in fear, and rejoice in him with trembling,\" were said to refute and do away with this attitude by which each one trusts in himself, hear the Apostle saying these very words and explaining why they were said. See, these are the Apostle's words: \"With fear and trembling work out your own salvation.\" Why then do I work out my salvation with fear and trembling, when it is in my power to work out my salvation? Do you want to hear why with fear and trembling? \"For it is God who works in you.\" That is why with fear and trembling: because what the humble obtains, the proud loses. If, then, it is God who works in us, why was it said, \"Work out your own salvation\"? Because he works in us in such a way that we also work. \"Be my helper.\" He who calls on a helper shows that he too is a worker. \"But the good will,\" he says, \"is mine.\" I admit it: yours. But by whom was it given, by whom aroused? Do not listen to me: ask the Apostle. \"For it is God,\" he says, \"who works in you both to will and to work for his good will.\" What is it, then, that you claimed for yourself? Why were you walking proudly and perishing? Return to your heart, find yourself bad; and so that you may be good, call on the good one. For nothing in you pleases God except what you have from God: what you have from yourself displeases God. If you think of your good things, \"what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?\" He alone knows nothing but giving. He who has no one better has no giver. And if you are inferior to him, or rather because you are inferior, rejoice that you were made in his image; that you may be found in him, you who perished in yourself. For in yourself you could do nothing but lose yourself; nor can you find yourself unless he who made you seeks you.","f":"Augustine, <i>Serm.</i> 13.3 (PL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-3)."},"augustine-sermones/13.4":{"o":"Alloquamur tamen et eos qui secundum istam visibilem et popularem intelligentiam judicant terram. Judicant enim terram reges, duces, principes, judices: unusquisque pro munere quod accepit in terra, judicat terram. Quid est autem quod dicitur, Judicat terram, nisi, Judicat homines qui sunt in terra? Nam si terram proprie non accipias, nisi quam calcas; agricolis ergo dictum est, Qui judicatis terram. Porro autem si reges judicant terram, et quisquis sub regibus potestatem accepit a regibus; erudiantur et ipsi: quia terra judicat terram; et timere debet eum qui est in cœlo terra judicans terram. Parem quippe suum judicat, homo hominem, mortalis mortalem, peccator peccatorem. Si enim procedat in medium dominica illa sententia, Qui sine peccato est, prior in illam lapidem mittat; nonne omnis judicans terram terræ motum patitur? Evangelicum capitulum recolamus. Pharisæi tentantes Dominum, adduxerunt ante eum mulierem in adulterio deprehensam; de quo peccato pœna fuerat Lege definita, Lege scilicet data per Moysen famulum Dei ( Levit. xx, 10 ). Hac ergo complexione dolosa et fraudulenta ad Dominum Pharisæi accesserunt, ut si juberet lapidari mulierem diffamatam, perderet mansuetudinem; si autem quod Lex jusserat prohiberet, peccasse teneretur in Legem. Sicut autem interrogantes de tributo Caesari reddendo, ore suo cepit, vicissim interrogans cujus esset prolatus nummus, cujus haberet imaginem et superscriptionem. Respondentes enim ipsi qui interrogaverant, in nummo esse imaginem Cæsaris; respondit eis secundum os ipsorum, Reddite Cæsari quæ Cæsaris sunt, et Deo quæ Dei sunt ( Luc. xx, 22-25); ut admoneret sic reddendam Deo in homine imaginem Dei, quemadmodum in nummo imago sua redditur Caesari. Ita et in ista adultera interrogatores interrogavit, et ideo judices judicavit. Non prohibeo, inquit, lapidari quam lapidari Lex jussit; sed quæro a quibus. Non enim resisto, sed Legis ministrum requiro. Denique audite: Lapidare vultis secundum Legem? Qui sine peccato est, prior in illam lapidem mittat.","t":"Let us also address those who judge the earth according to the visible and popular understanding. For kings, generals, princes, judges judge the earth: each judges the earth according to the office he has received on earth. And what does \"judges the earth\" mean, but \"judges the people who are on the earth\"? For if you take the earth properly only as what you tread on, then it was said to farmers, \"You who judge the earth.\" But if kings judge the earth, and whoever under kings has received power from kings, let them too be instructed: because earth judges earth; and earth judging earth ought to fear him who is in heaven. For a man judges his equal: man judges man, mortal judges mortal, sinner judges sinner. For if that saying of the Lord comes into the open, \"Let him who is without sin be the first to throw a stone at her,\" does not everyone who judges the earth suffer an earthquake? Let us recall the Gospel passage. The Pharisees, testing the Lord, brought before him a woman caught in adultery; for which sin a punishment had been laid down by the Law, the Law given through Moses the servant of God. So the Pharisees came to the Lord with this deceitful and fraudulent dilemma: that if he ordered the defamed woman to be stoned, he would lose his gentleness; but if he forbade what the Law had ordered, he would be held to have sinned against the Law. But just as, when they asked about paying tribute to Caesar, he caught them by their own mouth, asking in turn whose the coin they produced was, whose image and inscription it had (for when those who had asked answered that the image on the coin was Caesar's, he answered them according to their own mouth, \"Render to Caesar the things that are Caesar's, and to God the things that are God's,\" to remind them that the image of God in man must be rendered to God just as his image on the coin is rendered to Caesar): so too in the case of this adulteress he questioned the questioners, and so judged the judges. \"I do not forbid,\" he says, \"that she be stoned whom the Law ordered stoned; but I ask by whom. For I do not resist, but I look for a minister of the Law.\" Finally, hear: \"Do you want to stone her according to the Law? Let him who is without sin be the first to throw a stone at her.\"","f":"Augustine, <i>Serm.</i> 13.4 (PL 38:107–109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-4)."},"augustine-sermones/13.5":{"o":"Quando autem hæc audivit, digito scribebat in terra, ut erudiret terram. Quando autem hoc dixit Pharisæis, levavit oculos suos ipse, et inspexit terram, et fecit eam tremere. Proinde cum hoc dixisset, iterum cœpit scribere in terra. At illi compuncti et tremefacti, unus post alterum discesserunt. O terrae motum, ubi sic terra mota est, ut etiam mutaret locum! Illis ergo discedentibus, remansit peccatrix et Salvator: remansit aegrota et medicus: remansit misera et misericordia. Et aspiciens mulierem, dixit: Nemo te condemnavit? Et illa: Nemo, Domine. Sed tamen adhuc sollicita erat. Peccatores enim damnare non ausi sunt: non ausi sunt lapidare peccatricem, qui se ipsos intuentes similes invenerunt. Sed adhuc mulier erat in magno periculo: quia et ille ei judex remanserat, qui erat sine peccato. Nemo, inquit, te damnavit? At illa, Nemo, Domine: si nec tu, secura sum. Cui sollicitudini cita Dominus voce respondit: Nec ego te damnabo ( Joan. VIII, 3-11). Nec ego, quamvis sim sine peccato, nec ego te damnabo. Illos a vindicta repressit conscientia: me ad subveniendum inclinat misericordia.","t":"But when he heard this, he wrote with his finger on the ground, to instruct the earth. And when he said this to the Pharisees, he raised his eyes, and looked at the earth, and made it tremble. Then, when he had said this, he began again to write on the ground. And they, pricked and made to tremble, went away one after another. O earthquake, where the earth was so moved that it even changed its place! So when they had gone away, the sinful woman and the Saviour remained: the sick woman and the doctor remained: misery and mercy remained. And looking at the woman, he said, \"Has no one condemned you?\" And she: \"No one, Lord.\" But still she was anxious. For sinners did not dare to condemn her: those who, looking at themselves, found themselves like her did not dare to stone the sinful woman. But the woman was still in great danger, because that judge who was without sin had remained. \"Has no one,\" he says, \"condemned you?\" And she, \"No one, Lord: if you do not either, I am safe.\" To this anxiety the Lord answered with a quick word: \"Neither will I condemn you.\" Neither will I, though I am without sin, neither will I condemn you. Their conscience held them back from punishment; mercy inclines me to help.","f":"Augustine, <i>Serm.</i> 13.5 (PL 38:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-5)."},"augustine-sermones/13.6":{"o":"Hæc attendite, et erudimini, omnes qui judicatis terram. Omnes scilicet, quia etiam sic intelligendum est, quomodo et de quibus Apostolus dicit: Omnis anima potestatibus sublimioribus subdita sit. Non est enim potestas, nisi a Deo. Quæ autem a Deo sunt, ordinatæ sunt. Qui resistit potestati, Dei ordinationi resistit. Principes enim non sunt timori boni operis, sed mali. Vis autem non timere potestatem? Bonum fac, et habebis laudem ex illa (Rom. XIII, i -5 ). Et si non ab illa, tamen ex illa. Aut enim juste agis, et justa potestas laudabit te: aut juste agentem, etiamsi potestas injusta damnet te, Deus justus coronabit te. Ac per hoc tu justitiam tene, tu bene vive: et sive damnet, sive absolvat, habebis laudem ex illa. Beatus ille, cujus hic sanguis fusus est, nonne ex ipsa potestate, antequam et a qua visus est judicari, laudem invenit? Confessionem prompsit, in fide permansit: mortem non timuit, sanguinem fudit, diabolum vicit.","t":"Pay attention to these things, and be instructed, all you who judge the earth. \"All,\" that is, because it is also to be understood of those of whom the Apostle says: \"Let every soul be subject to the higher authorities. For there is no authority except from God; and those that are, are ordained by God. Whoever resists the authority resists the ordinance of God. For rulers are not a terror to good work, but to evil. Do you want not to fear the authority? Do good, and you will have praise from it.\" And if not from it, still out of it. For either you act justly, and a just authority will praise you; or, if you act justly, even if an unjust authority condemns you, the just God will crown you. And so, you hold fast to justice, you live well: and whether it condemns or acquits, you will have praise out of it. That blessed man whose blood was shed here: did he not find praise out of that very authority, before and by which he seemed to be judged? He made his confession, he persevered in the faith; he did not fear death, he shed his blood, he conquered the devil.","f":"Augustine, <i>Serm.</i> 13.6 (PL 38:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-6)."},"augustine-sermones/13.7":{"o":"Ut ergo non sitis iniquæ potestatis, quicumque homines vultis habere in homines potestatem; erudimini, ne perverse judicetis, et ante in anima pereatis, quam quemquam in carne perdatis. Judex esse vis ( non potes meritis), vel pecunia nondum reprehendo. Fortasse enim prodesse cupis rebus humanis, et emis ut prosis; ut servias justitiæ, non parcis pecuniæ. Prius propter te esto judex in te: prius judica de te, ut de penetrali conscientiæ securus procedas ad alterum. In te ipsum redi, te attende, te discute, te audi. Ibi te volo probare integrum judicem, ubi non quæris testem. Procedere vis cum potestate, ut alter tibi dicat de altero quod tu nescis; prius intus judica. Nihil tibi de te dixit conscientia tua? Si nolis negare, utique dixit. Nolo audire quid dixerit: tu judica qui audisti. Dixit tibi de te quid feceris, quid acceperis, quid peccaveris. Vellem scire qualem sententiam protulisti. Si bene audisti, si recte audisti, si in audiendo te justus fuisti, si tuæ mentis tribunal ascendisti, si te ipsum ante te ipsum in equuleum cordis suspendisti, si graves tortores adhibuisti timoris; bene audisti si sic audisti; et procul dubio poenitendo peccatum punisti. Ecce et discussisti, et audisti, et punisti; et tamen tibi pepercisti. Sic audi et proximum tuum, si erudiaris sicut admonuit Psalmus, Erudimini, omnes qui judicatis terram.","t":"So, so that you may not be under an unjust authority, whoever of you wants to have power over people, be instructed, lest you judge perversely, and perish in soul before you destroy anyone in the flesh. You want to be a judge (you cannot be one by merit), or by money; I do not yet find fault. For perhaps you want to benefit human affairs, and you buy so that you may benefit; to serve justice, you do not spare money. First, for your own sake, be a judge within yourself: first judge yourself, so that from the inner chamber of your conscience you may go out secure to another. Return into yourself, attend to yourself, examine yourself, hear yourself. There I want to find you an upright judge, where you seek no witness. You want to go out with power, so that one person may tell you about another what you do not know; first judge within. Has your conscience told you nothing about yourself? If you do not want to deny it, it certainly has. I do not want to hear what it said: you judge, who heard it. It told you about yourself what you did, what you took, how you sinned. I should like to know what sentence you pronounced. If you heard well, if you heard rightly, if in hearing yourself you were just, if you mounted the tribunal of your mind, if you hung yourself on the rack of your heart before yourself, if you applied the heavy torturers of fear; you heard well if you heard like this; and without doubt you punished your sin by repenting. See, you have both examined, and heard, and punished; and yet you have spared yourself. Hear your neighbor too in this way, if you are instructed as the Psalm warned: \"Be instructed, all you who judge the earth.\"","f":"Augustine, <i>Serm.</i> 13.7 (PL 38:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-7)."},"augustine-sermones/13.8":{"o":"Si sic audis proximum tuum, quomodo audis et te; peccata persequeris, non peccantem: et si forte quisquam durus est ad corrigenda peccata, aversus a timore Dei; hoc ipsum in eo persequeris, hoc ipsum corrigere conaberis, hoc perdere et tollere laborabis, ut servetur homo peccato damnato. Duo enim nomina sunt, homo et peccator: hominem Deus fecit, peccatorem se ipse homo fecit; pereat quod fecit homo, liberetur quod fecit Deus. Noli ergo usque ad mortem, ne cum persequeris peccatum, perdas hominem. Noli usque ad mortem, ut sit quem poeniteat: homo non necetur, ut sit qui emendetur. Hanc in corde retinens homo in homines dilectionem, esto judex terræ, et ama terrere sed dilige. Si superbis, superbi in peccata, non in hominem. In illud sævi quod tibi displicet et in te; non in eum qui factus est sicut tu. De una officina existis, unum artificem habuistis, unus limus est vestra materies. Quid perdis non amando quem judicas? Quoniam justitiam perdis, perdis non amando quem judicas. Adhibeantur poenæ, non recuso, non interdico; sed animo amantis, animo diligentis, animo corrigentis.","t":"If you hear your neighbor as you hear yourself, you will pursue the sins, not the sinner: and if perhaps someone is hard about correcting his sins, turned away from the fear of God, you will pursue this very thing in him, try to correct this very thing, labor to destroy and remove this, so that the man may be saved and the sin condemned. For there are two names, man and sinner: God made the man, man made himself a sinner; let what man made perish, let what God made be set free. So do not go as far as death, lest in pursuing the sin you destroy the man. Do not go as far as death, so that there may be someone to repent: let the man not be killed, so that there may be someone to be amended. Keeping this love for human beings in your heart, O man, be a judge of the earth; and love to strike fear, but love. If you are proud, be proud against sins, not against the man. Rage against what displeases you in yourself too; not against him who was made as you were. You have come from one workshop, you have had one craftsman, one clay is your material. What do you lose by not loving the one you judge? You lose justice, you lose it by not loving the one you judge. Let penalties be applied, I do not refuse, I do not forbid; but in the spirit of one who loves, in the spirit of one who cares, in the spirit of one who corrects.","f":"Augustine, <i>Serm.</i> 13.8 (PL 38:109–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-8)."},"augustine-sermones/13.9":{"o":"Non enim filium tuum non erudis. Et prius agis, ut, si fieri potest, pudore et liberalitate erudiatur, erubescat patrem offendere, non tanquam severum judicem timeat; gaudes ad talem filium: sed si fuerit forte ista contemnens, adhibes et verbera; incutis pœnam, ingeris dolorem, sed quæris salutem. Multi amore, multi timore correcti sunt: sed per tremorem timoris ad amorem pervenerunt. Erudimini, qui judicatis terram. Diligite et judicate. Non enim sic quæritur innocentia, ut pereat disciplina. Scriptum est, Disciplinam qui abjicit, infelix est. Bene potest addi ad istam sententiam, Sicut disciplinam qui abjicit, infelix est: sic disciplinam qui negat, crudelis est. Ausus sum aliquid dicere, fratres mei, quod vobis aliquanto plenius exponere ipsius rei obscuritate compellor. Repeto quod dixi, Disciplinam qui abjicit, infelix est: hoc manifestum est. Disciplinam qui non dat, crudelis est: teneo prorsus, teneo et ostendo feriendo pium, parcendo crudelem; exemplum ante oculos pono. Ubi invenio feriendo pium? Non eo ad alios, ad patrem et filium eo: pater et quando ferit, amat; et non vult puer caedi: contemnit voluntatem, consulit ad utilitatem. Quare? Quia pater est, quia hæreditatem parat, quia successorem nutrit. Ecce feriendo pius est pater, feriendo misericors est. Da mihi hominem parcendo crudelem. Non recedo a personis, eos ipsos ante oculos pono. Sed puer impunitus et indisciplinatus si sic vivat, ut pereat, et pater dissimulet; pater parcat, pater perditum filium disciplinæ asperitate ofFendere timeat, nonne parcendo crudelis est? Erudimini ergo, omnes qui judicatis terram: et bene judicando non a terra praemium, sed ab illo exspectate qui fecit cœlum et terram.","t":"For you do not fail to discipline your son. And first you act so that, if possible, he may be disciplined by shame and generosity, may blush to offend his father, not fear him as a stern judge; you are glad of such a son: but if perhaps he despises these things, you also apply blows; you inflict punishment, you cause pain, but you seek his welfare. Many have been corrected by love, many by fear: but through the trembling of fear they have come to love. Be instructed, you who judge the earth. Love, and judge. For innocence is not sought in such a way that discipline perishes. It is written, \"He who rejects discipline is unhappy.\" To this saying it can well be added: As he who rejects discipline is unhappy, so he who refuses discipline is cruel. I have dared to say something, my brothers, which the obscurity of the matter itself compels me to explain to you a little more fully. I repeat what I said, \"He who rejects discipline is unhappy\": this is plain. \"He who does not give discipline is cruel\": I hold it entirely, I hold it and show one who is devoted in striking, cruel in sparing; I set an example before your eyes. Where do I find one devoted in striking? I do not go to others; I go to father and son: the father loves even when he strikes; and the boy does not want to be beaten: he disregards his wish, he considers his good. Why? Because he is a father, because he is preparing an inheritance, because he is raising a successor. See, the father is devoted in striking, merciful in striking. Give me a man cruel in sparing. I do not leave these persons; I set the same before your eyes. But if the boy, unpunished and undisciplined, lives in such a way as to perish, and the father pretends not to see; if the father spares, if the father is afraid to offend his lost son with the harshness of discipline, is he not cruel in sparing? So be instructed, all you who judge the earth: and in judging well, expect a reward not from the earth but from him who made heaven and earth.","f":"Augustine, <i>Serm.</i> 13.9 (PL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/13-9)."},"augustine-sermones/130.1":{"o":"Miraculum grande factum est, dilectissimi, ut de quinque panibus et duohus piscibus saturarentur quinque hominum millia, et residua fragmentorum implerent duodecim cophinos. Grande miraculum: sed non multum mirabimur factum, si attendamus facientem. ille multiplicavit in manibus frangentium quinque panes, qui in terra germinantia multiplicat semina, ut grana pauca mittantur et horrea repleantur. Sed quia illud omni anno facit, nemo miratur. Admirationem tollit non facti vilitas, sed assiduitas. Dominus autem quando ista faciebat, non solum per verba, sed etiam per ipsa miracula intelligentibus loquebatur. Quinque panes significabant quinque libros Legis Moysi. Lex vetus hordeum est ad evangelicum triticum. Magna in illis libris de Christo mysteria continentur. Unde ait ipse: Si crederetis Moysi, crederetis et mihi: de me enim ille scripsit. Sed quomodo in hordeo medulla sub palea lalct; sic in velamento mysteriorum Legis latet Christus. Ut panis mysteria iila exponuntur, et dilatantur; sic et panes illi crescebant, quan lo frangebantur. Et hoc quod vobis exposui, panem vobis fregi. Quinque millia hominum significant plebem sub quinque libris Legis constitutam. Duodecim cophini sunt duodccim Apostoli, qui et ipsi de fragmentis Legis impleti sunt. Duo pisces sunt, aut duo praecepta dilectionis Dei et proximi, aut duo populi ex circumcisione et præputio, aut duae illae sacræ personae regis et sacerdotis. Hæc cum exponuntur, franguntur; cum intelliguntur, manducantur.","t":"A great miracle was done, beloved: five thousand men were filled from five loaves and two fish, and the leftover fragments filled twelve baskets. A great miracle; but we shall not wonder much at its being done if we attend to the one who did it. He multiplied the five loaves in the hands of those who broke them, he who multiplies the seeds sprouting in the earth, so that a few grains are sown and barns are filled. But because he does that every year, no one wonders. It is not the cheapness of the deed that takes away wonder, but its constancy. But the Lord, when he did these things, spoke to those who understand not only by words but also by the miracles themselves. The five loaves signified the five books of the Law of Moses. The old Law is barley compared with the wheat of the Gospel. Great mysteries about Christ are contained in those books. Hence he says himself, “If you believed Moses, you would believe me too; for he wrote of me.” But as in barley the kernel lies hidden under the chaff, so Christ lies hidden in the veil of the mysteries of the Law. As those mysteries are unfolded and spread out, so those loaves grew when they were broken. And in explaining this to you, I have broken bread for you. The five thousand men signify the people placed under the five books of the Law. The twelve baskets are the twelve apostles, who were themselves filled with the fragments of the Law. The two fish are either the two commandments of love of God and neighbor, or the two peoples, from the circumcision and the uncircumcision, or those two sacred persons, the king and the priest. When these things are explained, they are broken; when they are understood, they are eaten.","f":"Augustine, <i>Serm.</i> 130.1 (PL 38:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/130-1)."},"augustine-sermones/130.2":{"o":"Convertamur ad eum qui ista fecit. Ipse est panis, qui de coelo descendit: sed panis qui reficit, et non deficit; panis qui sumi potest, consumi non potest. Ipsum panem etiam manna significabat. Unde dictum est: Panem cceli dedit illis, panem Angelorum manducavit homo (Paal. LXXVII, i i et 25). Quis est panis coeli, nisi Christus? Sed ut panem Angelorum manducaret homo, Dominus Angelorum factus est homo. Si enim hoc non fucius esset, carnem ipsius non haberemus: si carnem ipsius non haberemus, panem altaris non manducaremus. Festinemus ad haereditatem, quia magnum inde pignus accepimus. Fratres mei, desideremus vitam Christi, quia tenemus pignus mortem Christi. Quomodo nobis non dabit bona sua, qui passus est mala nostra? In terris istis, in isto sæculo maligno quid abundat, nisi nasci, laborare et mori? Discutite res humanas, convincite me, si mentior: attendite omnes homines, utrum ad aliud sint in hoc sæculo, quam nasci, laborare et mori. Hæc sunt mercimonia regionis nostrae, ista hic abundant. Ad tales merces Mercator ille descendit. Et quoniam omnis mercator dat et accipit; dat quod habet, et accipit quod non habet; quando aliquid comparat, dat pecuniam, et accipit quod emit: etiam Christus in ista mercatura dedit et accepit. Sed quid accepit? Quod hic abundat, nasci, laborare et mori. Et quid dedit! Renasci, resurgere et in aeternum regnare. 0 bone Mercator, eme nos. Quid dicam, eme nos, cum gratias agere debeamus, quia emisti nos? Pretium nostrum erogas nobis, sanguinem tuum bibimus; erogas ergo nobis pretium nostrum. Et Evangelium legimus, instrumentuin nostrum. Servi tui sumus, creatura tua sumus: fecisti nos, redemisti nos. Emere potest quisque servum suum, creare non potest: Dominus autem servos suos et creavit et redemit: creavit, ut essenl; redemit, ne semper captivi essent. Incidimus enim in principem hujus saeculi, qui seduxit Adam et servum fecit, et coepit nos tanquam vernaculos possidere. Sed venit Redemptor, et victus est deceptor. Et quid fecit Redemptor noster captivatori nostro? Ad pretium nostrum tetendit muscipulam crucem suam: posuit ibi quasi escam sanguinem suum. Ille autem potuit sanguinem istum fundere, non meruit bibere. Et in eo quod fudit sanguinem non debitoris, jussus est reddere debitores; fudit sanguinem innocentis, jussus est recedere a nocentibus. Ille quippe sanguinem suum ad hoc fudit, ut peccata nostra deleret. Unde ergo ille nos tenebat, deletum est sanguine Redemptoris. Non enim tenebat nos nisi vinculis peccalorum nostrorum. Istæ erant catenae captivorum. Venit ille, alligavit fortem vinculis passionis suae: intravit in domum ejus, id est, in corda eorum ubi ipse habitabat, et vasa ejus arripuit. Nos sumus vasa. Ista impleverat ille amaritudine sua. Hanc amaritudinem etiam nostro Redemptori in felle propinavit. impleverat ergo nos ille tanquam vasa sua: Dominus autem noster arripicns vasa ejus. et sua faciens, fudit amaritudinem, implevit dulcedine.","t":"Let us turn to him who did these things. He is the bread that came down from heaven: but bread that restores and does not run out; bread that can be taken but cannot be consumed. The manna too signified this bread. Hence it was said: “He gave them the bread of heaven; man ate the bread of angels.” Who is the bread of heaven but Christ? But so that man might eat the bread of angels, the Lord of angels became man. For if he had not become this, we would not have his flesh; if we did not have his flesh, we would not eat the bread of the altar. Let us hasten to the inheritance, since we have received a great pledge of it. My brothers, let us long for the life of Christ, since we hold the death of Christ as a pledge. How will he not give us his good things, who suffered our evils? In these lands, in this evil age, what abounds but being born, toiling, and dying? Examine human affairs; prove me wrong if I lie: look at all men, whether they are in this world for anything but to be born, to toil, and to die. These are the wares of our country; these abound here. To such wares that Merchant came down. And since every merchant gives and receives (he gives what he has and receives what he does not have; when he buys something, he gives money and receives what he buys), Christ too in this trade gave and received. But what did he receive? What abounds here: being born, toiling, and dying. And what did he give? Being born again, rising again, and reigning forever. O good Merchant, buy us. But why do I say “buy us,” when we ought to give thanks because you have bought us? You pay out our price to us: we drink your blood; so you pay out our price to us. And we read the Gospel, our title deed. We are your servants, we are your creatures: you made us, you redeemed us. Anyone can buy his slave; he cannot create him: but the Lord both created and redeemed his servants: he created them so that they might exist; he redeemed them so that they might not be captives forever. For we fell into the hands of the prince of this world, who seduced Adam and made him a slave, and began to possess us as slaves born in his house. But the Redeemer came, and the deceiver was conquered. And what did our Redeemer do to our captor? For our price he set his cross as a mousetrap: he put his blood there as bait. The devil could shed that blood; he did not deserve to drink it. And because he shed the blood of one who was no debtor, he was ordered to give back the debtors; he shed the blood of the innocent, and was ordered to withdraw from the guilty. For Christ shed his blood for this, to blot out our sins. So that by which the devil held us has been blotted out by the blood of the Redeemer. For he held us only by the chains of our sins. These were the captives’ fetters. Christ came, he bound the strong man with the bonds of his passion; he entered his house, that is, the hearts of those in whom the devil dwelt, and seized his vessels. We are the vessels. The devil had filled them with his bitterness. This bitterness he also gave our Redeemer to drink, in the gall. So he had filled us as his vessels: but our Lord, seizing his vessels and making them his own, poured out the bitterness and filled them with sweetness.","f":"Augustine, <i>Serm.</i> 130.2 (PL 38:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/130-2)."},"augustine-sermones/130.3":{"o":"Amemus ergo cnm, quia dulcis est. Custate, et videte quia suavis est Dominus. Timendus cst, sed plus amandus est. Homo et Deus est: unus Christus homo et Deus est; quomodo unus homo, anima et corpus: non autem Deus et homo du;c personæ. In Christo duae sunt quidem substantæ, Deus et homo: sed una persona, ut Trinitas maneat, non accedente homine quaternitas fiat. Quomodo ergo fieri potest ut nostri non misereatur Deus, propter quos homo factus cst Deus? Multum est quod fecit: mira- Lilius est quod fecit, quam quod promisit; et ex eo quod fecit, dchemus credere quod promisit. Hoc enim quod fecit, vix crederemus, nisi et videremus. Ubi vidcmus? In populis cred nlibus, in multitudine ad eum adducta. Quia impletum est, quod promissum est Abrahæ: et ex his quæ videmus, credimus quai non videmus. Unus homo fuit Abraham t et dictum est illi, In semine tuo benedicentur omnes gentes. Si ad se attenderet, quando credcret? Unus homo erat, et jam scnex erat, et uxorem sterilem habebat, et ætate jam ita progressam, ut concipere non posset, etiamsi sterilis non fuisset. Non erat prorsus unde aliquid speraretur. Sed promittentem attendebat, et credebat quod non videbat. Ecce ille quod credidit, nos videmus. Ergo ex his quæ videmus, debemus credere quæ non videmus. Gcnuit Isaac, non vidimus: et Isaac genuit Jacob, et hoc non vidimus: et Jacob genuit duodecim filios, et ipsos non vidimus: et duodecim filii ejus genuerunt populum Israel; magnum populum videmus. Jam cœpi ea dicere quæ videmus. De populo Israel nata cst virgo Maria, ct peperit Christum; et ecce in Christo benedicuntur omnes gentes. Quid verius? quid certius? quid apertius? Desiderate mecum futurum sæculum, qui congregati estis ex Gentibus. In hoc sæculo implevit Deus promissum suum de semine Abrahæ. Quomodo ergo non dabit nobis aeterna promissa sua, quos fecit osse semen Abrahæ? Hoc cnim dicit Apostolus: Si autem vos Christi, Apostoli verba sunt, ergo Abrahce semen estis.","t":"Let us love him, then, because he is sweet. “Taste and see that the Lord is sweet.” He is to be feared, but more to be loved. He is man and God: the one Christ is man and God, as one man is soul and body; but God and man are not two persons. In Christ there are indeed two substances, God and man, but one person, so that the Trinity may remain, and a quaternity may not arise by the addition of the man. How then can it be that God should not have mercy on us, for whose sake God became man? What he has done is great: what he has done is more wonderful than what he has promised; and from what he has done we ought to believe what he has promised. For what he has done we would hardly believe unless we also saw it. Where do we see it? In the believing peoples, in the multitude brought to him. For what was promised to Abraham has been fulfilled: and from what we see we believe what we do not see. Abraham was one man, and it was said to him, “In your seed all nations will be blessed.” If he had looked at himself, when would he have believed? He was one man, and already old, and he had a barren wife, so advanced in age that she could not have conceived even had she not been barren. There was nothing at all from which to hope. But he looked to the one who promised, and believed what he did not see. See, what he believed, we see. So from what we see we ought to believe what we do not see. He begot Isaac: we did not see it. And Isaac begot Jacob: we did not see this either. And Jacob begot twelve sons: we did not see them either. And his twelve sons begot the people of Israel: that great people we do see. Now I have begun to speak of what we see. From the people of Israel the virgin Mary was born, and she bore Christ; and see, in Christ all nations are blessed. What is truer? What more certain? What plainer? Long with me for the world to come, you who have been gathered from the Gentiles. In this world God has fulfilled his promise about the seed of Abraham. How then will he not give us his eternal promises, whom he has made to be the seed of Abraham? For the apostle says this: “But if you are Christ’s” (these are the apostle’s words), “then you are Abraham’s seed.”","f":"Augustine, <i>Serm.</i> 130.3 (PL 38:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/130-3)."},"augustine-sermones/130.4":{"o":"Magnum aliquid coepimus esse; nemo se contemnat: nihil fuimus; sed aliquid sumus. Dixiinus Domino, Memento quia pulvis sumus: sed ille de pulvere hominem fecit, et pulveri vitam dedit, et in Christo Domino nostro jam ipsum pulverem ad cœli regna perduxit. Quia hinc accepit carnem, hinc accepit terram, et terram levavit in cœlum, qui fecit terram et coelum. Si ergo duæ res novæ adhuc non factæ proponerentur nobis, et quæreretur a nobis, Quid est mirabilius, ut qui Deus est fiat homo, aut qui homo est fiat homo Dei? Quid est mirabilius, quid est difficilius? Quid nobis promisit Christus? Quod nondum videmus: hoc est, ut simus homines ipsius, et regnemus cum illo, et non moriamur in æternum. Quasi hoc difficile creditur, ut homo natus perveniat ad eam vitam, ubi nunquam moriatur. Hoc est quod excusso corde credimus, excusso dico a mundi pulvere, ne ipse pulvis claudat nobis oculos fidei. Hoc est quod jubemur credere, quia cum mortui fuerimus, etiam cum corporibus moituis in vita erimus, uhi nunquam moriamur. Mirabile hoc est: sed mirabilius cst quod fecit Chritus. Quid cst enim incredibilius, ut vivat semper homo, aut ut aliquando moriatur Deus? Accipere homines vitam a Deo credibilius cst? accipere Deum mortem ab hominibus, puto quia ineredibilius cst. Et jam factum est: credamus et quod futurum est. Si factum est quod est incredibilius, non nobis dabit quod est eredibilius? Potens est enim Deus Angelos homines facere, qui semina terrena et horribilia homines fecit. Quid erimus? Angeli. Quid fuimus! Pudet recordari: cogor considerare, et erubesco dicere. Quid fuimus? Unde Deus homines fecit? Quid fuimus antequam omnino essemus? Nihil eramus. Quando in ventribus matrum eramus, quid eramus? Sufficit quod recolitis. Tollite animos ab eo unde facti estis, et cogitate quod estis. Vivitis: sed vivunt et herbæ et arbores. Sentitis: sentiunt et pecora. Homines estis: pecora transistis, superiores pecoribus estis; quia intelligitis quanta prestitit nobis. Vivitis, sentitis, intelligitis, homines estis. Isto autem beneficio quid comparari potest? Christiani estis. Hoc enim si non acceperimus, quid nobis prodesset quia homines essemus? Christiani ergo sumus, ad Christum pertinemus. Saeviat mundus, non nos frangit; quia ad Christum pertinemus. Blandiatur mundus, non nos seducit; ad Christum pertinemus.","t":"We have begun to be something great; let no one despise himself: we were nothing, but we are something. We have said to the Lord, “Remember that we are dust”; but he made man from dust, gave life to dust, and in Christ our Lord has now brought this very dust to the kingdom of heaven. For he took flesh from here, he took earth from here, and he who made earth and heaven raised earth into heaven. If, then, two new things not yet done were set before us, and we were asked which is more wonderful: that he who is God should become man, or that he who is man should become a man of God, which is more wonderful, which more difficult? What has Christ promised us? What we do not yet see: that we should be his men, and reign with him, and not die forever. This is believed as if it were difficult: that a man who was born should come to that life where he never dies. This is what we believe with a heart shaken clean, shaken clean, I say, of the dust of the world, lest that dust close the eyes of our faith. This is what we are commanded to believe: that when we have died, even with our dead bodies we shall be in life, where we never die. This is wonderful: but what Christ did is more wonderful. For which is more incredible: that man should live forever, or that God should once die? Is it more credible that men should receive life from God? That God should receive death from men is, I think, more incredible. And that has already been done: let us believe also what is to come. If what is more incredible has been done, will he not give us what is more credible? For God is able to make men angels, he who made men out of earthly and repulsive seeds. What shall we be? Angels. What were we? I am ashamed to recall it: I am forced to consider it, and I blush to say it. What were we? From what did God make men? What were we before we existed at all? We were nothing. When we were in our mothers’ wombs, what were we? It is enough that you recall it. Lift your minds from what you were made from, and think what you are. You live: but grass and trees live too. You feel: cattle feel too. You are men: you have passed the cattle, you are higher than the cattle, because you understand how much he has bestowed on us. You live, you feel, you understand, you are men. But what can be compared with this benefit? You are Christians. For if we had not received this, what would it profit us to be men? We are Christians, then; we belong to Christ. Let the world rage: it does not break us, because we belong to Christ. Let the world flatter: it does not seduce us; we belong to Christ.","f":"Augustine, <i>Serm.</i> 130.4 (PL 38:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/130-4)."},"augustine-sermones/130.5":{"o":"Magnum patronum invenimus, fratres. Nostis quin tendunt se homines de patronis suis. Minanti alieni, respondet cliens majoris: Salvo capite domini mei illius, nihil mihi facis. Quanto fortius et certius nos dicimus: Salvo capite nostro, nihil nobis facis? Quoniam patronus noster caput est nostrum. Quicumque se tendunt de aliquo hominc patrono, clientes suat ejus: nos patroni nostri membra sumus. Præstet nobis in se, et ncmo nos evellat ab co. Quoniam quoscumque in hoc mundo labores perpessi fuerimus, totum quod transit nihil est. Venient bona quæ non transibunt: per labores ad ca venitur. Sed cum perventum fucrit, nemo inde nus avellit. Clauduntur portæ Jerusalem, accipiunt etiam vectes, ut dicatur illi civitati: Lauda, Jerusalem: Dominum; laudit Deum tuum, Sion. Quoniam confortavit vectes porta rum tuarum, benedixit filios tuos in te. Qni posuit finis tuos pacem ( Psal. CXLVII, i2 14). Portis clausis vectibus missis, nullus exit amicus, nullus intrat inimicus. Ibi vcram ct certam habemus securitatem, si hic non dimiserimus veritatem.","t":"We have found a great patron, brothers. You know how people boast of their patrons. When a stranger threatens, a great man’s client answers: “As long as my lord so-and-so is safe, you can do nothing to me.” How much more boldly and surely do we say, “As long as our head is safe, you can do nothing to us”? For our patron is our head. Whoever boasts of some human patron is his client: we are members of our patron. Let him keep us in himself, and let no one tear us away from him. For whatever toils we suffer in this world, all that passes is nothing. Good things will come that will not pass: they are reached through toils. But when they have been reached, no one tears us away from them. The gates of Jerusalem are shut; they even receive bars, so that it may be said to that city: “Praise the Lord, Jerusalem; praise your God, Sion. For he has strengthened the bars of your gates, he has blessed your sons within you. He has made your borders peace.” With the gates shut and the bars put in, no friend goes out, no enemy comes in. There we have true and sure security, if here we have not let go of the truth.","f":"Augustine, <i>Serm.</i> 130.5 (PL 38:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/130-5)."},"augustine-sermones/131.1":{"o":"Audivimus veracem Magistrum, divinum Redemptorem, humanum Salvatorem, commendantem nobis pretium nostrum, sanguinem suum. Locutus est enim nobis de corporc et sanguine suo: corpus dixit escam, sanguinem potum. Sacramentum fidelium agnoscunt fideles. Audientes autem quid aliud quam audiunt? Cum ergo commendans talem escam et talem potum dicerct, Nisi manducaveritis carnem meam, et biberitis sanguinem meum, non habebitis vitam in vobis (et hoc diceret de vita, quis alius quam ipsa vita? Erit autem illi homini mors, non vita, qui mendacem putaverit vitam ); scandalizati sunt discipuli cjus, non quidem omnes, sed plurimi, dicentes apud se ipsos, Durus est hic sermo, quis eum potest audire? Cum autem hoc Dominus apud semetipsum cognovisset, et murmura cogitationis audisset, cogitantibus, nee voce souantibus respondit, ut se auditos esse cognosccrent, ct talia cogitare desincrent. Quid ergo respondit? Hoc vos scandalizat? Si ergo videritis Filium hominis ascendentem ubi crat prius? Quid sibi vult, Hoc vos scandalizat? Putatis quia de hoc corpore meo quod videtis, partes facturus sum, ct membra mca concisurus, et vobis daturus? Quid, si ergo videritis Filium hominis ascendentem ubi erat prius? Certe qui integer ascendere potuit, consumi non potuit. Ergo ut de corpore ac sanguine suo dedit nobis salubrem refectionem, ettam magnam breviter solvit de sua integritate quæstionem. Manducent ergo qui manducant, et bibant qui bibunt; esuriant et sitiant: vitam manducent, vitambibant. lllud manducare, refici est: sed sic reficeris, ut non deficiat unde reficeris. Illud bibere quid est, nisi vivere? Manduca vitam, bibe vitam: habebis vitam, et integra est vita. Tunc autem hoc crit, id est, vita unicuique erit corpus et sanguis Christi; si quod in Sacramento visibiliter sumitur, in ipsa veritate spiritualiter manducetur, spiritualiter bibatur. Audivimus enim ipsum Dominum dicentem, Spiritus esl qui vivificat, curo autem non prodest quidquam. Verba quœ locutus sum vobis, spiritus ct vita sunt. Sed sunt, inquit, quidam, qui non credunt. Ipsi dicebant, Durus cst hic sermo, quia cum potest audire? Durus est, sed duris: hoc est, incredibilis, sed incredulis.","t":"We have heard the truthful Teacher, the divine Redeemer, the human Savior, commending to us our price, his blood. For he spoke to us of his body and blood: he called his body food, his blood drink. The faithful recognize the sacrament of the faithful. But the hearers, what do they get but words? When, then, commending such food and such drink, he said, “Unless you eat my flesh and drink my blood, you will not have life in you” (and who but Life itself would say this of life? But to that man it will be death, not life, who thinks Life a liar), his disciples were scandalized, not all indeed, but very many, saying among themselves, “This is a hard saying; who can hear it?” But when the Lord knew this in himself and heard the murmurs of their thoughts, he answered them as they thought, though they made no sound, so that they might know they had been heard and stop thinking such things. What then did he answer? “Does this scandalize you? What then if you see the Son of Man ascending where he was before?” What does “Does this scandalize you?” mean? “Do you think that I am going to cut this body of mine that you see into parts, and chop up my limbs, and give them to you? What then if you see the Son of Man ascending where he was before?” Certainly he who could ascend whole could not be consumed. So while he gave us from his body and blood a healthful refreshment, he also briefly resolved the great question about his wholeness. Let those who eat, then, eat, and those who drink, drink; let them hunger and thirst: let them eat life, drink life. That eating is being refreshed: but you are refreshed in such a way that what refreshes you does not run out. What is that drinking but living? Eat life, drink life: you will have life, and the life is whole. But this will be so, that is, the body and blood of Christ will be life to each, if what is taken visibly in the sacrament is in truth itself eaten spiritually, drunk spiritually. For we have heard the Lord himself saying, “It is the Spirit that gives life; the flesh profits nothing. The words that I have spoken to you are spirit and life.” “But there are some,” he says, “who do not believe.” These were the ones saying, “This is a hard saying; who can hear it?” It is hard, but to the hard: that is, incredible, but to the incredulous.","f":"Augustine, <i>Serm.</i> 131.1 (PL 38:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-1)."},"augustine-sermones/131.10":{"o":"Quod ergo dictum est de Judaeis, hoc omnino in istis videmus. Zelum Dei habent. Testimonium illis perhibeo, quia zelum Dei habent, sed non secundum scientiam. Quid est, non secundum scientiam? Ignorantes enim Dei justitiam, et suam volentes constituere, justitiae Dei non sunt subjecti (Rom. x, it 5). Fratres mei, compatimini mecum. Ubi tales inveneritis, occultare nolite, non sit in vobis perversa misericordia: prorsus ubi tales inveneritis, occultare nolite. Redarguite contradicentes, et resistentes ad nos perducite. Jani cnirn de hac causa duo concilia missa suut ad Sedem Apostolicam: inde etiam rescripta venerint. Causa finita est: utinam aliquando finiatur error! Ergo ut advertant monemus, ut instruantur docemus, ut mutentur oremus. Conversi ad Dominum, etc.","t":"What was said of the Jews, then, we see entirely in these people. “They have a zeal for God. I bear them witness that they have a zeal for God, but not according to knowledge.” What is “not according to knowledge”? “For not knowing the righteousness of God, and wanting to establish their own, they have not submitted to the righteousness of God.” My brothers, share my compassion. Wherever you find such people, do not hide them; let there be no perverse mercy in you: wherever you find such people, do not hide them at all. Refute those who contradict, and bring those who resist to us. For two councils have already sent their decisions on this case to the Apostolic See, and rescripts have come back from there too. The case is finished: if only the error were finished some day! So we warn them to take notice, we teach them so that they may be instructed, we pray that they may be changed. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 131.10 (PL 38:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-10)."},"augustine-sermones/131.2":{"o":"Sed ut doceret nos etiam ipsum credere doni esse, non mcriti: Sicut, inquit, dixi vobis, nemo venit ad me, nisi cui datum fuerit a Patre meo. Ubi autem huc Dominus dixerit, si supcriora Evangelii recolamus, inveniemus cnm dixisse, Nemo renit ad me, nisi Pater, qui misit me, traxerit eum. Non dixit, Duxerit; sed, traxerit. Ista violentia cordi fit, non carni. Quid ergo miraris? Crede, et venis: ama, et Lraheris. Ne arbitreris istam asperam mole stamque violentiam: dulcis est, suavis est; ipsa suavitas tc trahit. Nonne ovis trahitur, cum esurienti herba monstratur? Et puto quia non corporc impellilur, sed desiderio colligatur. Sic ct tu veni ad Christum: noli longa itinera meditari; ubi credis, ibi vcnis. Ad illum enim qui ubique est, amandn vcnitur, non navigando. Sed quoniam etiam in tali itinere abundant fluctus ct tempestates diversarum tentationuui; in crucilixuin crede, ut fides tua li - gnuin possit ascendere. Non mergeris, sed ligno portaberis. Sic, sic in hujus sæculi fluctibus navigabat illc, qui dicebat, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi.","t":"But to teach us that believing itself is of gift, not of merit, he says, “As I said to you, no one comes to me unless it has been given him by my Father.” Now where the Lord said this, if we recall the earlier part of the Gospel, we shall find that he said, “No one comes to me unless the Father who sent me draws him.” He did not say “leads,” but “draws.” This force is done to the heart, not to the flesh. Why then do you wonder? Believe, and you come; love, and you are drawn. Do not think this a harsh and troublesome force: it is sweet, it is pleasant; the sweetness itself draws you. Is not a sheep drawn when grass is shown to it in its hunger? And I think it is not driven bodily but bound by desire. So you too come to Christ: do not think of long journeys; where you believe, there you come. For one comes to him who is everywhere by loving, not by sailing. But since even on such a journey the waves and storms of various temptations abound, believe in the Crucified, so that your faith may climb onto the wood. You will not be drowned, but carried by the wood. So, so did he sail on the waves of this world who said, “But far be it from me to boast, except in the cross of our Lord Jesus Christ.”","f":"Augustine, <i>Serm.</i> 131.2 (PL 38:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-2)."},"augustine-sermones/131.3":{"o":"Mirum est autem quod prædicato Christo crucifixo, audiunt duo, unus contemnit, alter ascendit. Qui contemnit, imputet sibi: qui ascendit non arroget sihi. Audivit enim a veraci Magistro, Nemo venit ad men nisi datum fuerit ei a Patre meo. Gaudeat, quia datum est: gratias agat danti corde humili, non arroganti; ne quod humilis meruit, superbus amittat. Nam etiam qni jam in ipsa via justa ambulant, si sibi cam tribuerint et viribus suis, pereunt de illa. Idco humilitatcm nos ducens. sancta Scriptura per Apostolum dicit, Cum timore et tremore vestram ipsorum salutem operamini. Et ne sibi aliquid inde darent, quia dixit, operamini: continuo subjunxit, Deus enim est qui operatur in vobis et velle et operari, pro bona voluntate (Philipp. n, 12,15). Deus eat qui operatur in vobis: ideo cum timore et tremore, vallem facite, imbrem suscipite. Depressa implentur, alta siccantur. Gratia pluvia est. Quid erg > miraris, si Deus superbis rcsistit, humilibus autem dat gratiam? Ideo cum timore et tremore, id est, cum humilitate. Noli altum sapere, sed time (Rom. XI, iO). Time, ut implearis: noli altum sapere, ne sicceris.","t":"It is remarkable, however, that when Christ crucified is preached, two hear: one despises, the other climbs up. Let him who despises blame himself; let him who climbs not claim it for himself. For he has heard from the truthful Teacher, “No one comes to me unless it has been given him by my Father.” Let him rejoice that it has been given; let him give thanks to the giver with a humble heart, not an arrogant one, lest what he gained in humility he lose in pride. For even those who already walk in the very way of righteousness, if they credit it to themselves and their own strength, perish from it. Therefore holy Scripture, leading us to humility, says through the apostle, “Work out your own salvation with fear and trembling.” And lest they credit anything of it to themselves because he said “work,” he at once added, “For it is God who works in you both to will and to work, according to his good will.” It is God who works in you: therefore “with fear and trembling.” Make yourself a valley, receive the rain. The low places are filled, the high places dry up. Grace is rain. Why then do you wonder if “God resists the proud but gives grace to the humble”? Therefore “with fear and trembling,” that is, with humility. “Do not be high-minded, but fear.” Fear, so that you may be filled; do not be high-minded, lest you dry up.","f":"Augustine, <i>Serm.</i> 131.3 (PL 38:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-3)."},"augustine-sermones/131.4":{"o":"Sed jam, inquis, ambulo viam istam: opus erat ut discerem, opus crat ut pcr doctrinam Legis scirem quid agerem: habeo liberum voluntatis arbitrium; quis me ab ista via separabit? Si legas diligenter, invenies quemdam de sua quadam abundantia, quam tamen acceperat, extollere se cœpisse; Dominum autem misericordem, ut doceret humilitatem, quod dederat abstulisse; illum vero subito inopem remansisse, et misericordiam Dei recordatione confessum dixisse, Ego dixi in abundantia mea, Non movebor in œternum. Ego dixi in abundantia mea. Sed ego dixi, homo dixi: Omnis homo mendax: Ego dixi. Ergo, Ego dixi in abundantia mea: tanta erat abundantia, ut hoc dfeerc auderem: Non movebor in œternum. Quid deinde? Domine, in voluntate tua prœstitisti decori meo virtutem. Avertisti autem faciem tuam a me, et factus sum conturbatus. Ostendisti, inquit, mihi quia illud quo abundabam, de tuo erat. Ostendisti mihi unde peterem, cui tribuerem quod acceperam, cui gratias agere deberem, ad quem currerem sitiens, unde implerer, et quo impletus essem ad quem custodirem. Fortitudinem enim meam ad te custodiam, quo te largitore implear, te servatore non perdam. Fortitudinem meam ad te custodiam. Hoc ut ostenderes mihi, avertisti faciem tuam a me, et factus sum conturbatus. Conturbatus, quia siccatus; siccatus, quia exallatus. Dic ergo siccus et aridus, ut rursus implearis: Anima mea velut terra sine aqua tibi. Dic, Anima mea velut terra sine aqua tibi. Tu enim dixeras, non Dominus dixerat, Non movebor in œternum. Tu dixeras præsumens de te; sed non de tuo, ct quasi putabas de tuo.","t":"“But I already walk this way,” you say: “I needed to learn; I needed to know, through the teaching of the Law, what to do; I have free choice of will: who will separate me from this way?” If you read carefully, you will find that someone began to exalt himself over a certain abundance of his, which he had nevertheless received; that the merciful Lord, to teach him humility, took away what he had given; that he was suddenly left in want; and that, confessing God’s mercy as he remembered it, he said, “I said in my abundance, I shall not be moved forever.” “I said in my abundance.” But it was I who said it, a man said it: “Every man is a liar”: I said it. So, “I said in my abundance”: the abundance was so great that I dared to say this: “I shall not be moved forever.” What next? “Lord, in your will you gave strength to my beauty. But you turned your face away from me, and I was troubled.” “You showed me,” he says, “that what I abounded in was yours. You showed me where to ask, to whom to ascribe what I had received, whom I ought to thank, to whom I should run thirsting, from where I should be filled, and with whom I should keep what I had been filled with. For I will keep my strength for you, so that I may be filled with you as giver and not lose it with you as keeper.” “I will keep my strength for you.” “To show me this, you turned your face away from me, and I was troubled.” Troubled, because dried up; dried up, because exalted. Say, then, dry and parched, so that you may be filled again: “My soul is to you like earth without water.” Say, “My soul is to you like earth without water.” For you had said, not the Lord, “I shall not be moved forever.” You had said it presuming on yourself; but it was not of your own, though you thought it was.","f":"Augustine, <i>Serm.</i> 131.4 (PL 38:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-4)."},"augustine-sermones/131.5":{"o":"Quid ergo Dominus dicit? Servite Domino in timore, et exsultate ei cum tremore. Sic ct Apostolus, Cum timore et tremore vestram ipsorum salutem operamini. Deus eat enim qui operatur in vobis. Ergo, exsultate cum tremore. Ne quando irascatur Dominus. Video quia clamando prævenitis. Quid enim dicturus sum scitis, clamando prævenitis. Et hoc unde habetis, nisi qnia docuit ad quem credendo venistis? Hoc ergo dicit: audite quod nostis; non doceo, sed commemoro prædicando: imo nec doceo, quia nostis; nec commemoro, quia meministis; sed simul dicamus quod nobiscum tenetis. Hoc Dominus dicit: Apprehendite disciplinam, et exsultate, sed cum tremore, ut semper humiles teneatis quod accepistis, Ne quando irascatur Dominus, utique superbis, sibi quod habent tribuentibus, non illi a quo habent gratias agentibus. Ne quando irascatur Dominus, et pereatis de via justa. Numquid dixit, Ne quando irascatur Dominus, et non veniatis ad viam justam? Numquid, Ne quando irascatur Dominus, et non vos perducat ad viam justam, aut non vos admittat ad viam justam? Jam in illa ambulatis, nolite superbire, ne etiam de iila pereatis. Et pereatis, inquit, de via justa. Cum exarserit in brevi ira ejus super vos. Non in longum. Uhi superbis, ibi quod acceperas perdis. His territus homo quasi diceret, Quid ergo faciam? sequitur, Beati omnes qui confidunt in eo > non in se, sed in eo. Gratia salvi facti sumus, non ex nobis, sed Dei donum est.","t":"What then does the Lord say? “Serve the Lord in fear, and rejoice in him with trembling.” So too the apostle: “Work out your own salvation with fear and trembling. For it is God who works in you.” So: “rejoice with trembling.” “Lest the Lord be angry.” I see that you anticipate me by calling out. You know what I am going to say; you anticipate me by calling out. And where do you have this from, but because he taught you, to whom you came by believing? This, then, he says: hear what you know; I am not teaching but reminding you by preaching; or rather, I am not teaching, since you know, nor reminding, since you remember; but let us say together what you hold with us. This the Lord says: “Lay hold of discipline,” and rejoice, but “with trembling,” so that you may always keep humbly what you have received, “lest the Lord be angry”: with the proud, of course, who credit to themselves what they have, not giving thanks to him from whom they have it. “Lest the Lord be angry, and you perish from the righteous way.” Did he say, “Lest the Lord be angry, and you not come to the righteous way”? Or, “Lest the Lord be angry, and not bring you to the righteous way, or not admit you to the righteous way”? You are already walking in it; do not be proud, lest you perish even from it. “And you perish,” he says, “from the righteous way, when his anger shall blaze out shortly against you.” Not after long. Where you are proud, there you lose what you had received. As if a man, frightened by this, said, “What then shall I do?”, it follows: “Blessed are all who trust in him”: not in themselves, but in him. “By grace we have been saved; not of ourselves, but it is the gift of God.”","f":"Augustine, <i>Serm.</i> 131.5 (PL 38:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-5)."},"augustine-sermones/131.6":{"o":"Forte dicatis: Quid sibi vult quod hoc sæpe dicit? Iterum hoc, et tertium hoc: et prope nunquam loquitur, nisi quando hoc dicit. Utinam non sine causa dicam. Sunt enim homines ingrati gratiæ, multum tribuentes inopi sauciæque naturæ. Verum est, magnas arbitrii liberi vires homo, cum conderetur, accepit; sed peccando amisit. In mortem lapsus est, infirmus factos est, a latronibus semivivus in via relictus est; in jumentum suum levavit eum transiens Samaritanus, quod interpretatur Custos; ad stabulum adhuc perducitur. Quid extollitur? Adhuc curatur. Sed sufficit, inquit, milii quod in Baptismo accepi remissionem omnium peccatorum. Numquid quia deleta est iniqnitas, finita est infirmitas? Accepi, inquit, remissionem omnium peccatorum. Prorsus verum est. Deleta sunt cuncta peccata in sacramento Baptismatis, cuncta prorsus, dicta, facta, cogitata, cuncta deleta suut. Sed hoc est quod infusum est in via, oleum et vinum. Retinctis, charissimi, semivivus ille in via a latronibus sauciatus, quomodo sit consolatus, accipiens oleum et vinum vulneribus suis. Jam utique errori ejus indultum fuit, et tamen sanatur languor in stabulo. Stabulum si agnoscitis, Ecclesia est. Stabulum modo, quia vivendo transimus: domus erit, unde nunquam migrabimus, cum ad regnum coelorum sani pervenerimus. Interim in stabulo libenter curemur, non adhuc languidi de sanitate gloriemur; ne nihil aliud superbiendo faciamus, nisi ut nunquam curando sanemur.","t":"Perhaps you say: “What does he mean by saying this so often? This again, and this a third time; and he hardly ever speaks without saying this.” May I not be saying it for nothing! For there are people ungrateful to grace, who attribute much to a needy and wounded nature. It is true: man, when he was created, received great powers of free choice; but by sinning he lost them. He fell into death, he became weak, he was left half dead on the road by robbers; the Samaritan, passing by (the name means Guardian), lifted him onto his beast; he is still being brought to the inn. Why is he lifted up with pride? He is still under treatment. “But it is enough for me,” he says, “that in baptism I received the forgiveness of all sins.” Because iniquity has been blotted out, is weakness therefore ended? “I received,” he says, “the forgiveness of all sins.” Quite true. All sins were blotted out in the sacrament of baptism, absolutely all, words, deeds, thoughts: all blotted out. But this is the oil and wine poured on him on the road. You remember, beloved, how that half-dead man, wounded by robbers on the road, was relieved, receiving oil and wine for his wounds. His straying had already been pardoned, and yet his weakness is healed in the inn. The inn, if you recognize it, is the Church. It is an inn now, because we are passing through by living: it will be a house, from which we shall never move, when we arrive healed at the kingdom of heaven. Meanwhile let us gladly be treated in the inn; let us not, still sick, boast of health, lest by pride we achieve nothing but never being healed by the treatment.","f":"Augustine, <i>Serm.</i> 131.6 (PL 38:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-6)."},"augustine-sermones/131.7":{"o":"Benedic, anima mea, Dominum. Dic animae tuae, dic: Adhuc in hac vita es, adhuc carnem fragilem portas, adhuc corpus quod corrumpitur aggravat animam; adhuc post integritatem remissionis accepisti remedium orationis; adhuc utique dicis, donec sanentur languores tui, Dimitte nobis debita nostra. Dic ergo animae tuae, humilis vallis, nun erectus collis; dic animae tuæ, Benedic, anima mea, Dominum, et noli oblivisci omnes retributiones ejus. Quas retribuliones? Dic, enumera, gratias age. Quas retributiones? Qui propitius fit omnibus iniquitatibus tuis. Hoc factum est in Baptismo. Quid fit modo? Qui sanal omnes languores tuos. Hoc fit modo: agnosco. Sed quamdiu hic sum, corpus quod corrumpitur aggravat animam. Dic ergo et quod sequitur, Qui redimit de corruptione vitam tuam. Post redemptionem de eorruptione quid restat? Quando corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem, tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? Ibi recte, Ubi est, mort, aculeus tuus? Quxris locum ejus, etnon invenis. Quid est aculeus mortis? Quid est. Ubi est, mors, aculeus tuus? Ubi est peccatum? Quæris, ci nusquam est. Aculeus enim mora. eat peccatum. Apostoli, non mea verba sunt. Tunc dicetur: Ubi est, mors, aculeus tuus? Nusquam erit peccatum, nec quod te capiat, nec quod te impugnet, nec quod conscientiam titillet. Tunc non dicetur: Debita nostra dimitte nobis. Sed quid dicetur? Domine Deus noster, pacem da nobis: omnia enim reddidisti nobis. Denique post redemptionem ab omni corruptione, quid restat nisi corona justitiæ? Ipsa certe restat, sed etiam in ipsa vel sub ipsa non sit caput turgidum, ut recipiat coronam. Audi, attende Psalmum, quam nolit corona illa turgidum caput. Cum dixisset, Qui redimit de corruptione vitam tuam: Qui coronat te, inquit. Jam hic dicturus eras, Coronat te, merita mea fatentur, virtus mea fecit hoc: debitum redditor, non donatur. Audi potius Psalmum. Nam et boc tu dicis: Omnis homo mendax. Audi, Deus quid dicat: Qui coronat te in miseratione et misericordia. De misericordia te coronat, de miseratione te coronat. Non enim dignus fuisti quem vocaret, et vocatum justificaret, justificiatum glorificaret. Reliquiœ per electionem gratiae salvœ factas sunt. Si autem gratia, jam non ex operibus: alioquin gratia jam non eat gratia. Nam ei qui operatur, merces non imputabitur secundum gratiam, sed secundum debitum. Apostolus loquitur, Non secundum gratiam, sed secundum debitum. Te autem coronat in miseratione et misericordia: et si tua merita præcesserunt, dicit tibi Deus, Discute bene merita tua, et videbis quia dona sunt mea.","t":"“Bless the Lord, O my soul.” Say to your soul, say: you are still in this life, you still bear frail flesh, “the corruptible body” still “weighs down the soul”; after the completeness of forgiveness you have still received the remedy of prayer; you still say, until your diseases are healed, “Forgive us our debts.” Say, then, to your soul, a humble valley, not a raised hill; say to your soul, “Bless the Lord, O my soul, and forget not all his benefits.” What benefits? Say them, count them, give thanks. What benefits? “Who is gracious to all your iniquities.” This was done in baptism. What is being done now? “Who heals all your diseases.” This is being done now: I recognize it. But as long as I am here, the corruptible body weighs down the soul. Say, then, what follows too: “Who redeems your life from corruption.” After the redemption from corruption, what remains? “When this corruptible has put on incorruption, and this mortal has put on immortality, then will come about the saying that is written, Death is swallowed up in victory. Where, O death, is your contention?” There rightly: “Where, O death, is your sting?” You look for its place, and you do not find it. What is the sting of death? What is “Where, O death, is your sting?” Where is sin? You look for it, and it is nowhere. “For the sting of death is sin.” They are the apostle’s words, not mine. Then it will be said, “Where, O death, is your sting?” Sin will be nowhere: nothing to capture you, nothing to attack you, nothing to tickle the conscience. Then it will not be said, “Forgive us our debts.” But what will be said? “O Lord our God, give us peace: for you have rendered all things to us.”\n\nFinally, after the redemption from all corruption, what remains but the crown of righteousness? That certainly remains; but even in it, or under it, let there not be a swollen head to receive the crown. Hear, attend to the psalm, how little that crown wants a swollen head. When he had said, “Who redeems your life from corruption,” he says, “Who crowns you.” Here you were about to say, “He crowns me: my merits declare it, my strength did this: a debt is paid, not a gift given.” Hear the psalm instead. For this too is you speaking: “Every man is a liar.” Hear what God says: “Who crowns you with compassion and mercy.” He crowns you out of mercy, he crowns you out of compassion. For you were not worthy that he should call you, and justify you when called, and glorify you when justified. “A remnant has been saved according to the election of grace. And if by grace, then not of works; otherwise grace is no longer grace. For to him who works, the reward is not reckoned according to grace, but according to debt.” The apostle says it: “Not according to grace, but according to debt.” But he crowns you with compassion and mercy: and if your merits have gone before, God says to you, “Examine your merits well, and you will see that they are my gifts.”","f":"Augustine, <i>Serm.</i> 131.7 (PL 38:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-7)."},"augustine-sermones/131.9":{"o":"Hæc est ergo justitia Dei. Quomodo dicitur, Domini salus, non qua salvus est Dominus, sed quam dat eia quos salvos facit: sic et Dei gratia per Jesum Christum Dominum nostrum, justitia Dei dicitur, non qua justus cst Dominus, sed qua justificat eos quos ex impiis justos facit. Quidam vero, quomodo aliquando Judaei, et Christianos se dici volunt, et adhuc ignorantes Dei justitiam, suam volunt constituere, etiam temporibus nostris, temporibus apertae gratiae, temporibus nunc revelatæ prius occultæ gratiæ, temporibus nune in area manifestæ gratiæ, quae aliquando latebat in vellere. Paucos intellexisse video, plures non intellexisse, quos ego nequaquam tacendo fraudabo. Quidam de antiquis justis Gedeon pctivit a Domino signum, et dixit: Peto, Domine, ut vellus hoc quod in area pono, compluatur, et area sicca sit. Factum est: complutum est vellus, area tota sicca erat. Expressit mane vellus in pelvc; quoniam humilibus datur gratia: et in pelve nostis quid fecerit Dominus discipulis suis. Item petivit alterum signum: Volo, inquit, Domine, ut vellus siccum sit, area compluta. Et hoc factum est. Repete tempus veteris Testamenti, gratia occulta est in nubc, tanquam imber in vellere. AUende modo tempus Novi Testamenti, discute gentem Judxorum, quasi vellus siccum invenies: orbis vero totus tanquam illa area plenus est gratia non occulta, sed manifesta. Unde multum plangere cogimur fratres nostros, qui non contra occultam, sed contra apertam gratiam manifestamque contendunt. Ignoscitur Judæis. Quid, Christiani? quare inimici gratiae Christi? Quare de vobis præsumentes? quare ingraii? Quare enim Christus venit? Numquid natura hic non erat? Natura non erat, quam multum laudando decipitis? Numquid Lex hic non erat? Sed ait Apostolus: Si per Legem justitia, ergo Christus gratis mortuus eat. Qnod ait Apostolus de lege, hoc nos istis dicimus de nalura: Si per naturam justitia, ergo Christus gratis mortuus est.","t":"This, then, is the righteousness of God. As it is said, “Salvation is the Lord’s” (not the salvation by which the Lord is saved, but that which he gives to those whom he saves), so too the grace of God through Jesus Christ our Lord is called the righteousness of God: not that by which the Lord is righteous, but that by which he justifies those whom he makes righteous out of ungodly. But some, as the Jews once did, want to be called Christians and still, not knowing the righteousness of God, want to establish their own; even in our times, times of open grace, times of grace now revealed that was once hidden, times of grace now manifest on the threshing floor, which once lay hidden in the fleece. I see that few have understood, more have not understood; I will by no means cheat them by keeping silent. One of the righteous of old, Gideon, asked the Lord for a sign, and said: “I ask, Lord, that this fleece, which I put on the threshing floor, be rained on, and the floor be dry.” It was done: the fleece was rained on, the whole floor was dry. In the morning he wrung out the fleece into a basin, for grace is given to the humble: and you know what the Lord did with a basin for his disciples. Again he asked another sign: “I want, Lord,” he says, “the fleece to be dry and the floor rained on.” And this too was done. Recall the time of the Old Testament: grace is hidden in a cloud, like the rain in the fleece. Consider now the time of the New Testament: examine the nation of the Jews, and you will find it like a dry fleece; but the whole world, like that threshing floor, is full of grace, not hidden but manifest. Hence we are compelled to lament greatly over our brothers, who contend not against hidden grace but against open and manifest grace. The Jews are pardoned. What about Christians? Why are you enemies of the grace of Christ? Why do you presume on yourselves? Why are you ungrateful? For why did Christ come? Was nature not here? Was not that nature here which you deceive by praising it so much? Was the Law not here? But the apostle says: “If righteousness is through the Law, then Christ died in vain.” What the apostle says of the Law, we say to these people of nature: “If righteousness is through nature, then Christ died in vain.”","f":"Augustine, <i>Serm.</i> 131.9 (PL 38:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/131-9)."},"augustine-sermones/132.1":{"o":"Sicut audivimus, cum sanctum Evangelium legeretur, Dominus Jesus Christus exhortatus est promissione vitæ æternæ ad manducandum carnem suam ct bibendum sanguinem suum. Qui audistis hæc, nondum omnes intellexistis. Qui enim baptizati et fideles estis, quid dixerit, nostis. Qui autem inter vos adhuc Catechumeni, vel Audientes vocantur, potuerunt esse cum legeretur audientes, numquid et intelligentes? Ergo sermo noster ad utrosque dirigitur. Qui jam manducant carnem Domini, et bibunt sanguinem ejus, cogitent quid manducent, et quid bibant: ne, sicut dicit Apostolus, judicium sibi manducent et bibant ( I Cor XI, 29). Qui autem nondnm manducant, et nondum bibunt, ad tales epulas invitati festinent. Por istos dies magistri pascunt, Christus quotidie pascit, mensa ipsius cst illa in mediu constituta. Quid causae est, o Audientes, ut mensam videatis, et ad epulas non accedatis? Et forte modo cum Evangeliuln legeretur, dixistis in cordibus vestris: Putamus quid est quod dicit, Caro mea vere esca est, et sanguis meus vere potus eat? Quomodo manducatur caro Domini, ct bibitur sanguis Domini? Putamus quid dicit? Quis contra te clausit, ut hoc nescias? Velatum est: scd si volueris, crit revelatum. Accede ad professionem, et solvisti quæstionem. Quod enim dixit Dominus Jesus, jam fideles novei unt. Tu autem Catechumenus diceris, diceris Audiens, et surdus es. Aures enim corporis patentes habes, quia verba quæ dicta sunt audis: sed aures cordis adhuc clausas habes, quia quod dictum est non intelligis. Disputo, non dissero. Ecce Pascha est, da nomen ad Baptismum. Si non te excitat festivitas, ducat ipsa curiositas: ut scias quid dictum sit, Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in illo. Ut scias mecum quid dictum sit, pulsa, et aperietur tibi. Et ut tibi dico, Pulsa, et aperietur libi: ita et ego pulso, aperi mihi. Auribus personans, ad pectus pulso.","t":"As we heard when the holy Gospel was read, the Lord Jesus Christ exhorted us, by the promise of eternal life, to eat his flesh and drink his blood. You who have heard these things have not yet all understood. For those of you who are baptized and faithful know what he meant. But those among you who are still called catechumens, or hearers, could be hearers when it was read; could they also be understanders? So our sermon is directed to both. Let those who already eat the Lord’s flesh and drink his blood think what they eat and what they drink, lest, as the apostle says, they eat and drink judgment on themselves. But let those who do not yet eat and do not yet drink hasten, since they are invited to such a banquet. In these days the teachers feed you; Christ feeds you daily; that table of his is set in the middle. What is the reason, O hearers, that you see the table and do not come to the banquet? And perhaps just now, when the Gospel was read, you said in your hearts: “What do we think he means when he says, My flesh is truly food, and my blood is truly drink? How is the Lord’s flesh eaten, and the Lord’s blood drunk? What do we think he means?” Who has shut it against you, so that you do not know this? It is veiled: but if you will, it will be unveiled. Come forward to the profession, and you have solved the question. For what the Lord Jesus said, the faithful already know. But you are called a catechumen, you are called a hearer, and you are deaf. For you have the ears of the body open, since you hear the words that were spoken: but you still have the ears of the heart shut, since you do not understand what was said. I am urging you, not expounding. See, it is Easter: give in your name for baptism. If the feast does not rouse you, let curiosity itself lead you, so that you may know what was meant by, “He who eats my flesh and drinks my blood abides in me, and I in him.” So that you may know with me what was meant, knock, and it will be opened to you. And as I say to you, “Knock, and it will be opened to you,” so I too knock: open to me. Sounding in your ears, I knock at your breast.","f":"Augustine, <i>Serm.</i> 132.1 (PL 38:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/132-1)."},"augustine-sermones/132.2":{"o":"Sed si Catechumeni exhortandi suut, fratres mci, ut ad tantam gratiam regenerationis accedere non morentur: quanta nobis cura esse debet in ædificandis fidelibus, ut prosit eis quod accedunt; non sibi tales epulas in judicium manducent et bibant? Ut autem non in judicium manducent et bibant, bene vivant. Estote exhortatores non sermonibus, sed moribus vestris: ut iili qui non sunt baptizati, sic festinent sequi vos, ut non pereant imitando vos. Qui conjugati estis, fidem tori servate uxoribus vestris. Reddite quod exigitis. Vir. a femina exigis castitatem, præbe illi exemplum, non verbum. Tu es caput, qua is vide. Hac cnilu debcs ire, qua illi non sit periculosum sequi: imo tu ipse qua vis cam scqui, illuc dcbes ainbulare. Ab imbecilliore scxu cxigis fortitudinem: carnis concupiscentiam ambo habetis; qui fortior est, prior vincat. Et tamen quod dolendum est, multi viri a fcminis vincuntur. Servant feminæ castitatem, quam viri servare nolunt: et ill eo quod non servant, se viros videri volunt; quasi propterea sit fortior sexu, ut eum facilius subjuget inimicus. Lucta est, prælium est, pugna est. Vir fortior cst femina, vir caput est feminæ. Femina pugnat, et vincit: tu hosti succumbis? Stat corpus, ct jacet caput? Qui autem uxores nondum habetis, et tamen ad mensam Dominicam jam acceditis, et carnem Christi manducatis, ct sanguinem bibitis, si ducturi estis uxores. servate vos uxoribus vestris. Quales eas vultis ad vos venire, tales vos debent ct ipsa: invenire. Quis juvenis cst, qui non castam vclit ducere uxorem? Ei si accepturus est virginem, quis nun intactam desideret? Intactam quæris, intactus csto. Puram quæris, noli esse impurus. Non cnim iila potest, et tu non potes. Si fieri non posset, nee illa posset. Quia vero illa potest, doceat te quia fieri potest. Et illam, ut possit, Deus regit. Sed tu gloriosior eris, si feceris. Quare gloriosior? Illam premit parentum custodia. refrenat infirmioris sexus ipsa verecundia: postremo leges timet, quas tu non times. Ideo ergo gloriosior eris, si feceris: quia tu si feceris, Deum times. Habel illa multa quæ timcat præter Deum: tu solum Deum times. Sed tu qucm times, major est omnibus. Ipse timendus est in publico, ipse in secreto. Procedis, videris; intras, videris: lucerna ardet, vidct te; Incerna exstincta est, vidct tc: in cubiculum intras, videt te; in corde versaris, videt te. Ipsum time, itlum cui cura est ut vidcal tc; ct vel timendo castus esto. Aut si peccare vis, quære ubi te non videat, ct fac quod vis.","t":"But if catechumens must be exhorted, my brothers, not to delay in coming to so great a grace of regeneration, how much care must we have in building up the faithful, so that their coming may profit them, and they may not eat and drink such a banquet to their own judgment? So that they may not eat and drink to judgment, let them live well. Be exhorters not by your words but by your conduct, so that those who are not baptized may hasten to follow you in such a way that they do not perish by imitating you. You who are married, keep the faith of the marriage bed with your wives. Render what you demand. Man, you demand chastity of your wife: give her an example, not a word. You are the head: see where you go. For you ought to go where it is not dangerous for her to follow; or rather, you yourself ought to walk where you want her to follow. You demand strength from the weaker sex: you both have the desire of the flesh; let the stronger conquer first. And yet, sad to say, many men are outdone by women. Women keep the chastity that men will not keep: and in not keeping it, men want to be seen as men; as if their sex were stronger so that the enemy might subdue it more easily. It is a wrestling, a battle, a fight. The man is stronger than the woman; the man is the head of the woman. The woman fights and conquers: do you succumb to the enemy? Does the body stand and the head lie fallen? But you who do not yet have wives, and yet already come to the Lord’s table and eat the flesh of Christ and drink his blood: if you are going to marry, keep yourselves for your wives. As you want them to come to you, so they too ought to find you. What young man is there who does not want to marry a chaste wife? And if he is going to receive a virgin, who does not desire her untouched? You seek her untouched: be untouched. You seek her pure: do not be impure. For it is not that she can and you cannot. If it could not be done, she could not do it either. But since she can, let her teach you that it can be done. And God guides her so that she can. But you will be more glorious if you do it. Why more glorious? Her parents’ watchfulness keeps her in check, the very modesty of the weaker sex restrains her: finally, she fears the laws, which you do not fear. So you will be more glorious if you do it, because if you do it, you do it out of fear of God. She has many things to fear besides God: you fear God alone. But he whom you fear is greater than all. He is to be feared in public, he in secret. You go out, you are seen; you come in, you are seen: the lamp burns, he sees you; the lamp is put out, he sees you: you go into your bedroom, he sees you; you turn things over in your heart, he sees you. Fear him, him who takes care to see you; and at least by fearing be chaste. Or if you want to sin, look for a place where he does not see you, and do what you want.","f":"Augustine, <i>Serm.</i> 132.2 (PL 38:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/132-2)."},"augustine-sermones/132.3":{"o":"Qui vero jam vovistis, corpus arctius castigate, et concupiscentiæ frenos nec ad ipsa quæ permissa sunt, patiamini relaxare; ut non solum a concubitu illicito divertatis, sed etiam licitum contemnatis aspectum. Mementole in quocumque sexu sitis, sive mares, sive femine, Angelorum vitam duccre vos in terra. Angeli enim non nubunt, neque uxores ducunt. Hoc erimus, cum resurrexerimus. Quanto vos mcliorcs, qui quod erunt homines post resurrectionem, hoc vos incipitis esse ante mortem? Servate gradus vestros: servat enim vobis Deus honores vcstros. Comparata est resurrectio mortuorum stellis in cado constitutis. Stella enim ab stella differt in gloria, ut Apostolus dicit; sic et resurrectio mortuorum. Aliter cnim ibi lucebit virginitas, aliter ihi lucebit castitas conjugalis, aliter ibi lucebit sancta viduitas. Diversc lucebunt: sed omnes ibi erunt. Splendor dispar, coelum commune.","t":"But you who have already made a vow, chastise the body more strictly, and do not let the reins of desire loose even toward the things that are permitted, so that you turn aside not only from unlawful intercourse but also scorn a lawful glance. Remember, whatever sex you are, male or female, that you lead the life of angels on earth. For the angels do not marry, nor take wives. This we shall be when we have risen. How much better are you, who begin to be before death what men will be after the resurrection! Keep your ranks: for God keeps your honors for you. The resurrection of the dead has been compared to the stars set in the sky. “For star differs from star in glory,” as the apostle says; “so also the resurrection of the dead.” Virginity will shine there in one way, married chastity in another, holy widowhood in another. They will shine differently, but all will be there. The splendor unequal, the heaven shared.","f":"Augustine, <i>Serm.</i> 132.3 (PL 38:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/132-3)."},"augustine-sermones/132.4":{"o":"Cogitantes ergo gradus vcsiros, servantes et professiones vestras, accedite ad carnem Domnini, accedite ad sanguinem Domini. Qui se scit alitcr essc, uon accedat. Compungimini magis sermone mco. Congratulantur enim qui sciunt servare conjugibus, quod a conjugibus exigunt; qui sciunt servare omni modo continentiam, si hanc Deo voverunt: qui vero audiunt me dicentem, Quicumque non servatis castiialem, nolite accedere ad illum panem, contristantur. Et ego nollem hoc dicere: sed quid facio? Timebo hominem, ut taceam veritatem? Ergo si illi servi non timent Dominum, etiam ego non timeam? quasi non sciam dictum esse, Serve nequam et piger, lu dares, et ego exigerem. Ecce dedi, Domine Deus meus; eccc in conspectu tuo et Angelorum tuarum et in conspectu ipsius plebis tuæ erogavi pecuniam tuam: timco euim judicium turni. Ego dedi, tu exige. Etsi nou dicari, facturus es. Ergo hoc potius dico: Ego dedi, tu converte, tu parce. Fac pudicos qui fuerunt impudici, ut simul iu tuo conspectu, cum judicium venerit, gaudeamus, et qui erogavit et cui erogatum est. Placet hoc? Placeat. Quicumque impudici estis, corrigite vos, dum vivitis. Ego enim verbum Dei loqui possum, impudicos autem in nequitia perseverantes, de judicio ct damnatione Dei liberare nou possurn.","t":"Considering your ranks, then, and keeping your professions, come to the flesh of the Lord, come to the blood of the Lord. Whoever knows that he is otherwise, let him not come. Rather be pricked by my sermon. For those rejoice who know how to keep for their spouses what they demand of their spouses, and those who know how to keep continence completely, if they have vowed it to God: but those who hear me saying, “Whoever of you do not keep chastity, do not come to that bread,” are saddened. And I would rather not say it: but what am I to do? Shall I fear man, so as to keep silent about the truth? If those servants do not fear the Lord, then, shall I not fear him either? As if I did not know that it was said, “Wicked and lazy servant, you should have given, and I would have exacted.” See, I have given, O Lord my God; see, in your sight and that of your angels, and in the sight of your people itself, I have paid out your money: for I fear your judgment. I have given; you exact. Even if I do not say it, you will do it. So I say this instead: I have given; you convert, you spare. Make chaste those who were unchaste, so that together in your sight, when judgment comes, we may rejoice, both he who paid out and those to whom it was paid out. Does this please you? Let it please you. All of you who are unchaste, correct yourselves while you live. For I can speak the word of God, but I cannot free the unchaste who persist in wickedness from God’s judgment and condemnation.","f":"Augustine, <i>Serm.</i> 132.4 (PL 38:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/132-4)."},"augustine-sermones/133.1":{"o":"Propositum est nobis, in adjutorio Domini, de hoc recentissimo Evangelii capitulo disputare, nec est parva quæstio, ne periclitetur veritas, et falsitas glorietur. Sed neque veritas perire potest, neque falsitas superare. Quid autem quæstionis habeat ista lectio, parumper accipitc; et facti intenti per propositam quæstionem, orate ut sufficiamus ad solutionem. Dies festus erat Judæorum scenopegia: hi dies sunt, quantum videtur, quos hodieque observant, quando casas vocant. Est enim illis ista solelnnitas de fabricatione tabernaculorum; quoniam tabernaculum σϰηνή dicitur, scenopegia est tabernaculi fabricatio. Hi dies festi apud Judæos agebantur: et appellabatur unus dies festus, non quia uno die fiebat, sed qnia continuata festivitate peragebatur; sicut dies festus Paschæ, sicut dies festus azymorum, et tamen, sicut m:nifestum est, ille festus dies agitur per aliquot dies. Erat ergo in Judæa ista solemnitas; Dominus Jesus in Galilæa erat, ubi et nutritus est, ubi et consanguineos atque cegnatos babuit, quos Scriptura fratres appellat. Dixeruntergo ei, sicut lectum audivimus, fratres ejus: Transi hinc, et vade in Judæam ut et discipuli tui videant opera tua quæ facis. Nemo enim in occulto quid facit, et quæri, ipse in palam esse. Si hæc facis, manifesta te mundo. Deinde subjungit Evangelista: Neque enim fratres ejus credebant in eum. Si ergo non in eum credebant, invidiosa verba subjiciebant. Respondit cis Jesus: Tempus meum nondum advenit; tempus autem vestrum semper est paratum. Non potest mundus odisse vos: me autem odit, quia ego testimonium perhibeo de illo, quia opera ejus mala sunt. Vos ascendite in diem festum hunc. Ego non ascendo ad diem festum istum, quia tempus meum nondum impletum est. Deinde sequitur Evangelista: Hæc cum dixisset, ipse mansit in Galilæa. Ut autem ascenderunt fratres ejus, tunc et ipse ascendit ad diem festum, non manifeste, sed cuasi occulte. Huc usque cxtenditur quæstio, cætera aperta sunt.","t":"We have undertaken, with the Lord’s help, to discuss this chapter of the Gospel just read; and the question is no small one, lest truth be endangered and falsehood boast. But truth cannot perish, nor can falsehood prevail. Hear for a little what question this reading contains; and, made attentive by the question once it is set out, pray that we may be equal to its solution. The feast of the Jews was Scenopegia: these are, as it seems, the days which they observe even today, when they call them the Huts. For this solemnity of theirs concerns the making of tabernacles; since a tabernacle is called skēnē, scenopegia is the making of a tabernacle. These feast days were kept among the Jews; and it was called one feast day, not because it was kept on one day, but because it was carried through as one continuous festival; like the feast day of the Passover, like the feast day of unleavened bread; and yet, as is plain, that feast day is kept for several days. So this solemnity was in Judea; the Lord Jesus was in Galilee, where he was brought up, where he had kinsmen and relatives, whom Scripture calls brothers. So his brothers said to him, as we heard read: “Leave here and go into Judea, so that your disciples too may see the works you do. For no one does anything in secret and seeks himself to be in the open. If you do these things, show yourself to the world.” Then the evangelist adds: “For not even his brothers believed in him.” If, then, they did not believe in him, they were adding spiteful words. Jesus answered them: “My time has not yet come; but your time is always ready. The world cannot hate you; but it hates me, because I bear witness about it that its works are evil. You go up to this feast. I am not going up to this feast, because my time is not yet fulfilled.” Then the evangelist goes on: “When he had said this, he remained in Galilee. But when his brothers had gone up, then he too went up to the feast, not openly, but as it were in secret.” This is as far as the question extends; the rest is clear.","f":"Augustine, <i>Serm.</i> 133.1 (PL 38:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-1)."},"augustine-sermones/133.2":{"o":"Quid ergo quæritur? quid movet? quid in periculo est? Ne Dominus, imo ut apertius dicamus, ne ipsa Vcritas credatur esse mentita. Si enim volumus mentitum putari, mentiendi auctoritatem infirmus accipiet. Audivimus dicere mentitum esse. Qui enim putant esse mentitum, hoc dicunt: Dixit se non ascensurum ad diem festum, et ascendit. Primo ergo, quantum iti angusto tempore possumus, videamus utrum mentiatur, qui dicit aliquid et non facit. Verbi enim causa, dixi amico, Cras te videbo: occurrit major necessitas, quæ retineret; non ideo falsum dixi. Quando enim promisi, hoc sentiebam quod dicebam. Quando autem aliud majus occurrit, quod impedivit fidem promissionis meæ, non mentiri volui, sed promissum implere non potui. Ecce, quantum arbitror, non laboravi, ut pcrsuadcrem, sed tantummodo admonui prudentiam vestram, non mentiri cum qui pro mittit aliquid et non facit, si ut non faciat, aliud occurrerit, quod ejus impediat promissionem, non quod convincat falsitatem.","t":"What, then, is the question? What disturbs us? What is in danger? That the Lord, or to put it more plainly, that Truth itself may be believed to have lied. For if we are willing to have him thought to have lied, the weak will take it as authority for lying. We have heard it said that he lied. For those who think he lied say this: “He said he would not go up to the feast, and he went up.” First, then, as far as we can in the short time, let us see whether a man lies who says something and does not do it. For example, I said to a friend, “I will see you tomorrow”: a more pressing necessity came up and kept me back; I did not therefore say what was false. For when I promised, I meant what I said. But when something greater came up that prevented my keeping my promise, I did not mean to lie; I could not fulfil my promise. See, I think I have not had to labor to persuade you, but have only reminded your good sense that he does not lie who promises something and does not do it, if something else comes up to prevent him, something that hinders his promise, not something that proves him false.","f":"Augustine, <i>Serm.</i> 133.2 (PL 38:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-2)."},"augustine-sermones/133.3":{"o":"Sed ait qui me audit: Numquid hoc potes de Christo dicere, quia vel non potuit implere quæ volebat, vel futura nesciebat? Bene agis, bene suggeris, recte commones: sed, o homo, partire mecum sollicitudinem. Quem non audemus dicere minus valentem, audemus dicere mentientem? Ego quidem, quantum existimo, quantum pro mea infirmitate judicare possum, eligo ut homo in aliquo fallatur, quam ut in aliquo mentiatur. Falli enim pertinet ad infirmitatem, mentiri ad iniquitatem. Odisti, inquit, Domine, omnes qui operantur iniquitatem. Et continuo: Perdes omnes qui loquuntur mendacium. Aut tantumndem valet iniquitas et mendacium; aut plus est Perdes, quam Odisti. Neque cnim qui odio habetur, continuo perditione punitur. Verum sit illa quæstio, utrum aliquando mentiri ne - cesse sit: non enim modo discutio: latebrosa est, multos sinus habet; non vacat omnes secare, et ad vivum pervenire. Ergo cjus curatio in tempus aliud differatur; fortassis enim sine sermone nostro divina opitulatione sanabitur. Sed quid distuli, quid volo hodie tractarc, intendite et distintguite. An aliquando mentiendum sit, hanc dixi difficilem et lalebrosissimam quæstionem, hanc differo. Utram autem Christus mentitus sit, utrum Veritas aliquid falsum dixerit, hoc hodie suscepirnus admoniti ex evangelica lectione. Quid autem intersit inter falli cL mentiri, breviter dico. Fallitur qui putat vcrum csse quod dicit, et quia verum putat, idco dicit. Hoc autcm quod dicit qui fallitur, si verum esset, non falleretur: si non solum verum esset, sed ctiam verum esse sciret, non mentiretur. Fallitur erGo, quia falsum est, ct verum putat; dicit autem nonnisi quia verum putat. Error est in humana infirmitate, sed non est in conscientiae sanitate. Quisquis autem falsum putat esse et pro vero asserit, ipse mentitur. Videte, fratres mei, distinguite nutriti in Ecclesia, eruditi in Scripturis dominicis, non rudes, non rustici, non idiotæ. Sunt enim inter vos docti et eruditi viri et quibuscumque litteris non mediocriter instructi: et qui illas litteras quæ liberales vocantur, non didicistis, plus est quod in sermone Dei nutriti estis. Si laboro in explicando quod sentio, adjuvate me et attentione audiendo et prudentia cogitandi. Nec adjuvabitis, nisi adjuvemini. Unde invicem pro nobis oremus, et commune adjutorium pariter exspectemus. Fallitur, qui cum sit falsum, verum putat esse quod dicit: mentitur autem, qui falsum esse aliquid putat, et pro vero dicit, sive illud verum sit, sive falsum. Intuemini quid addiderim. Sive illud verum sit, sive falsum, tamen qui falsum putat, et verum asserit, mentitur: fallere affectat. Quid enim ei prodest, quia verum est? Interim ipse hoc falsum putat, et dicit tanquam vcrum sit. Verum est in se illud quod dicit, in se verum est: apud illum falsum est, non hoc habet conscientia ejus quod loquitur; aliud in se cogilat verum esse, aliud foras profert pro veritate. Duplex cor est, non simplex: non quod ibi habel hoc profert. Duplex cor olim reprobatum. Labia dolosa in corde et corde loculi sunt mala. Sulficeret ut. diceret, in corde loculi sunt mala; ubi est lubia dolosa? Quid est dolus? Cum aliud agitur, aliud obtenditur. Labia dolosa non simplex cor; et quia non simplex cor, ideo in corde et corde; ideo bis corde, quia duplex cor.","t":"But someone who is listening to me says: “Can you say this of Christ, that either he could not do what he wished, or he did not know the future?” You do well, you suggest well, you rightly remind me: but, O man, share my concern. Him whom we do not dare to call less powerful, do we dare to call a liar? For my part, as far as I reckon, as far as I can judge in my weakness, I would rather a man be mistaken in something than lie in something. For being mistaken belongs to weakness, lying to iniquity. “You hate, Lord,” it says, “all who work iniquity.” And at once: “You will destroy all who speak a lie.” Either iniquity and lying are worth the same, or “You will destroy” is more than “You hate.” For whoever is hated is not at once punished with destruction. But let that question stand, whether it is sometimes necessary to lie: I am not discussing it now. It is full of hiding places, it has many folds; there is no time to cut them all open and reach the quick. So let its treatment be put off to another time; perhaps it will be healed by divine help without our sermon. But attend and distinguish what I have put off and what I want to treat today. Whether one must sometimes lie: this I called a difficult and most hidden question, and this I put off. But whether Christ lied, whether the Truth said anything false: this we have taken up today, prompted by the Gospel reading.\n\nWhat the difference is between being mistaken and lying, I say briefly. A man is mistaken who thinks what he says is true, and says it because he thinks it true. Now if what the mistaken man says were true, he would not be mistaken; if it were not only true but he also knew it to be true, he would not lie. So he is mistaken because it is false and he thinks it true; but he says it only because he thinks it true. The error is in human weakness, but not in the soundness of conscience. But whoever thinks a thing false and asserts it as true, he lies. See, my brothers; distinguish, you who have been brought up in the Church and instructed in the Lord’s Scriptures, you who are not uneducated, not rustic, not ignorant. For there are among you learned and educated men, well instructed in every kind of letters; and those of you who have not learned the letters called liberal have more, in that you have been nourished on the word of God. If I labor in explaining what I think, help me both by attention in hearing and by good sense in thinking. But you will not help unless you are helped. So let us pray for one another, and wait together for the help we all need. A man is mistaken who, when a thing is false, thinks what he says true; but he lies who thinks something false and says it as true, whether it is true or false. Notice what I have added: whether it is true or false, still he who thinks it false and asserts it as true lies: he means to deceive. For what does it profit him that it is true? He himself all the while thinks it false and says it as though it were true. What he says is true in itself; in itself it is true: with him it is false; his conscience does not hold what he speaks; within he thinks one thing true, outwardly he brings out another as the truth. The heart is double, not single: what it has there it does not bring out. The double heart was condemned of old: “Deceitful lips; in the heart and in the heart they have spoken evil.” It would have been enough to say, “in the heart they have spoken evil”: where are the deceitful lips? What is deceit? When one thing is done and another pretended. Deceitful lips are not a single heart; and because not a single heart, therefore “in the heart and in the heart”; therefore “heart” twice, because the heart is double.","f":"Augustine, <i>Serm.</i> 133.3 (PL 38:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-3)."},"augustine-sermones/133.5":{"o":"Dominum ergo Jesum Chriatum quid existimamus, quia mentitus est? Si minus est falli, quam mentiri; quem dicere non audemus falli, dicere audemus mentiri? Ille vero nec fallitur, nec mentitur: sed oinnino, sicut scriptum est (de illo quippe intelligitur, de illo debet intelligi), Nihil falsum dicitur regi, et nihil falsum exiet de ore ejus. Si regem quemlibet bominem dixit, regem Christumn regi homini præponamus. Si autem, quod verius intelligitur, Christus est de quo dixit (ei quippe falsum nihil dicitur, quia non fallitur; ex ejus ore nibil falsi procedit, quia non mentitur); quæramus quomodo capitulum evangelicum intelligamus, et non voraginem mendacii quasi cœlesti auctoritate construamus. Est autem absurdius quærere exponere veritatem et locum præparare mendacio. Quid me doces, rogo te, qui capitulum boc exponis mihi? quid me vis docere? Nescio utrum audeas dicere, Falsitatem. Nam si ausus fucris hoc dicere, averto aures, et obturo spinis, ut si coarctare tentaveris, etiam punctus abscedam absque exposito Evangelio. Dic mihi quid me velis docere, et solvisti quæstionem. Dic, oro te: ecce adsum; aures patent, cor paratum est, doce. Sed quæro quid? Non eo per multa. Quid docturus es? Quamcumque doctrinam in medio versaturus, quidquid nervorum in disputatione adhibiturus, hoc solum dic, unum de duobus interrogo: Veritatem me docturus es, an falsitatem? Quid putamus cum responsurum, ne abscedat; ne hiantem et verba exprimere conantem continuo deseram? quid promissurus est, nisi veritatem? Audio, sto, exspecto, intentissime exspecto. Ecce ille qui promittebat se docturum me veritatem, de Christo insinuat falsitatem. Quomodo igitur veritatem docturus, Christum mendacem dicturus? Si Christus mentitur, sperandum est mihi quod tu mihi verum dicturus es?","t":"What, then, do we think of the Lord Jesus Christ? That he lied? If it is less to be mistaken than to lie, do we dare to say that he lies, when we do not dare to say that he is mistaken? He is neither mistaken nor does he lie; but entirely, as it is written (for it is understood of him, it must be understood of him), “Nothing false is said to the king, and nothing false will go out of his mouth.” If the writer meant any human king, let us put Christ the king before a human king. But if, as is more truly understood, it is Christ of whom he spoke (for nothing false is said to him, because he is not mistaken; and nothing false comes out of his mouth, because he does not lie), let us seek how to understand the Gospel chapter, and not build a chasm of lying as if with heavenly authority. For it is quite absurd to seek to expound the truth and to prepare a place for a lie. What are you teaching me, I ask you, you who explain this chapter to me? What do you want to teach me? I do not know whether you would dare to say, “Falsehood.” For if you dare to say that, I turn away my ears and hedge them with thorns, so that if you try to force your way in, I will go away pricked, without the Gospel explained. Tell me what you want to teach me, and you have solved the question. Tell me, I beg you: here I am; my ears are open, my heart is ready: teach. But I ask: what? I am not going through many things. What will you teach? Whatever teaching you will bring forward, whatever strength you will put into the argument, say this only; I ask you one of two things: are you going to teach me truth or falsehood? What do we think he will answer, so that I do not go away, so that I do not at once leave him gaping and trying to force out words? What will he promise but truth? I listen, I stand, I wait, I wait most intently. See, the man who was promising to teach me truth insinuates falsehood about Christ. How then will he teach truth, if he is going to call Christ a liar? If Christ lies, am I to hope that you will tell me the truth?","f":"Augustine, <i>Serm.</i> 133.5 (PL 38:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-5)."},"augustine-sermones/133.6":{"o":"Vide aliud. Quid dicit? Mentitus est Christus. Ubi, rogo te? Ubi dixit, Non ascendo ad aiem festum, et ascendit. Ego quideni persecutari re. lim istum locum, ne forte non sit Christus mentitus. Imo quia non dubito Christum non esse mentitum, locum istum aut perscrutabor et intelligam, aut non intelligens differam. Christum tamen mentitum esse non dicam. Fac me non intellexisse: discedam nesciens. Melius est enim cnm pietate nescire, quam cum insania judicare. Tamen tentamus discutere, ne forte illo adjuvante qui Veritas est, aliquid inveniamus, aliquid et inveniamur, et ipsum aliquid non erit in veritate mendacium. Nam si quærendo, mendacium iuvenio; non aliquid, sed nihil invenio. Ergo quæramus ubi dicis Christum esse mentitum. Quia dixit, inquit, Non ascendo ad diem festum, et ascendit. Unde scis eum dixisse? Quid, si ego dicam, imo non ego, sed aliquis; absit enim ut hoc ego dicam: quid, si dicat alius, Hoe Christus non dixit? unde convincis, uude probaturus es? Codicem aperturus, lectionem inventurus, homini demonstraturus, imo cum magna fiducia pectoris resistenti codicem impacturus: Tene, attende, lege, Evangelium portas. Quid ergo, rogo te, quid conturbas paululum? Noli urgere, dic planius, tranquillius. Ecce Evangelium porto, et quid hinc? Ille: Evangelium loquitur Christum dixisse quod negas. Et idco credes hoc dixisse Christum, quia loquitur Evangelium? Ideo plane, inquit. Ego multum miror, quomodo dicas mentiri Christum et non mentiri Evangelium. Sed ne forte, cum dico Evangelium, codicem attendas, membranam et atramentum cogitas Evangelium, quid dicat vide græcum nomen: Evangelium est bonus nuntius, vel bona annuntiatio. Nuntius ergo non mentitur, et qui eum misit, mentitur? Iste nuntius, Evangelista scilicet, ut nomen etiam dicamus, iste Joannes qui hoc scripsit, de Christo mentitus est, an verum dixit? Elige quod vis, ego ad utrumque te audire paratus sum. Si mentitus est, non est unde probes Christum illa dixisse. Si verum dixit, de fonte falsitatis veritas non fluit. Quis est fons? Christus: rivulus sit Joannes. Venit ad me rivulus, et dicis mihi, Bibe securus: et cum de ipso fonte me terreas, cum in fonte esse falsitatem dicas, dicis mihi, Bibe securus. Quid bibo? Quid dixit Joannes? Christum esse mentitum? Unde venit Joannes? A Christo. Vera mihi dicturus est qui ab illo venit, cum mentiebatur ille a quo venit? Legi plane in Evangelio, Joannes super pectus Domini discumbebat: sed pulo quia veritatem bibebal. Quid vidit super pectus Domini discumbens? Quid bibit? quid, nisi quod ructuavit? In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sum, et sine ipso factum eat nihil. Qnod factum est, in eo vita est, et vita erat lux hominum, et lux in tenebris lucet, et tenebræ eam non comprehenderunt: tamen lucel, et si ego forte obscuritatis aliquid habeo, nec comprehendere ad perfectum valeam, illa lucet. Fuit homo missus a Deo, cui nomen erut Joannes: hic venit ut testimonium perhiberet de lumine, ut omnes crederent lista, Non erat ille lumen: de quo dicit Dominus, Erat lucerna ardens et lucens. Sed lucerna et accendi et exstingui potest. Quid ergo? unde distinguis De quo loco quæris? Cui lucerna testimonium perhibebat, erat lumen verum. Ubi addidit Joanes verum, ibi tu quæris mendacium. Adhuc audi. ipsum Joannem evangelistam ructuantem quod biberat: Et vidimus, inquit, gloriam ejus. Quid vidit? quam gloriam vidit? Gloriam tanquam Unigeniti a Patre, plenum gratia et veritate. Vide igitur, vide ne forte debeamus disputationes infirmas vel temerarias cohibere, et de veritate nihil falsi præsumere, dare Domino quod debetur: fonti gloriam demus, ut securi impleamur. Deus autem verax: omnis autem homo mendax. Quid est hoc? Dens plenus est: omnis homo inanis est: si vult impleri, accedat ad plenum. Accedite ad eum, et illuminamini. Porro si homo inanis est, quia mendax est, et quærit impleri, et cum festinatione atque aviditate currit ad fontem, impleri vult, inanis est. Sed tu dicis, Cave fontem, est ibi mendacium. Quid aliud dicis quam, Est ibi venenum?","t":"Consider another point. What does he say? “Christ lied.” Where, I ask you? “Where he said, I am not going up to the feast, and he went up.” For my part, I want to search this place, in case Christ did not lie. Or rather, because I do not doubt that Christ did not lie, I will either search this place and understand it, or, not understanding it, put it off. But I will not say that Christ lied. Suppose I have not understood: I will go away not knowing. For it is better not to know with piety than to judge with madness. Still, we try to examine it, in case, with the help of him who is the Truth, we may find something, and something may be found in us, and that something will not be a lie in the truth. For if by seeking I find a lie, I find not something but nothing. So let us seek where you say Christ lied. “Because he said,” he says, “I am not going up to the feast, and he went up.” How do you know he said it? What if I were to say (or rather not I, but someone; far be it from me to say it), what if another were to say, “Christ did not say this”? How do you refute him, how will you prove it? You will open the book, find the reading, show it to the man, or rather, with great confidence of heart, thrust the book at him as he resists: “Here, attend, read: you are holding the Gospel.” What then, I ask you; why are you a little upset? Do not press; speak more plainly, more calmly. “See, I am holding the Gospel; and what follows from it?” He says: “The Gospel says that Christ said what you deny.” And do you believe that Christ said this because the Gospel says so? “Plainly that is why,” he says. I wonder greatly how you can say that Christ lies and the Gospel does not lie. But in case, when I say “Gospel,” you look at the book and think the Gospel is parchment and ink, see what the Greek name means: Gospel is good news, or a good announcement. So the messenger does not lie, and the one who sent him lies? This messenger, the evangelist (to name him too), this John who wrote this: did he lie about Christ, or did he tell the truth? Choose what you like; I am ready to hear you either way. If he lied, you have no means of proving that Christ said those things. If he told the truth, truth does not flow from a fountain of falsehood. Who is the fountain? Christ: let John be the stream. The stream comes to me, and you say to me, “Drink without fear”; and while you frighten me about the fountain itself, saying there is falsehood in the fountain, you say to me, “Drink without fear.” What am I drinking? What did John say? That Christ lied? Where did John come from? From Christ. Will he who came from him tell me true things, when he from whom he came was lying? I have certainly read in the Gospel that John reclined on the Lord’s breast; but I think he was drinking truth. What did he see as he reclined on the Lord’s breast? What did he drink? What but what he poured forth? “In the beginning was the Word, and the Word was with God, and the Word was God: he was in the beginning with God. All things were made through him, and without him nothing was made. What was made, in him is life; and the life was the light of men; and the light shines in the darkness, and the darkness did not comprehend it.” Yet it shines; and if I perhaps have some darkness and cannot comprehend it perfectly, it shines. “There was a man sent from God, whose name was John: he came to bear witness to the light, so that all might believe through him. He was not the light”: of him the Lord says, “He was a burning and shining lamp.” But a lamp can be both lit and put out. What then? How do you distinguish them? Where do you look? He to whom the lamp bore witness “was the true light.” Where John added “true,” there you look for a lie. Hear further John the evangelist himself pouring forth what he had drunk: “And we saw,” he says, “his glory.” What did he see? What glory did he see? “Glory as of the Only-begotten from the Father, full of grace and truth.” See, then, see whether we ought not to restrain weak or rash disputes, and presume nothing false of the Truth, and give the Lord what is due: let us give glory to the fountain, so that we may be filled without fear. “But God is true, and every man a liar.” What is this? God is full: every man is empty: if he wants to be filled, let him come to the full one. “Come to him and be enlightened.” Further, if man is empty because he is a liar, and seeks to be filled, and runs to the fountain in haste and eagerness, he wants to be filled because he is empty. But you say, “Beware of the fountain, there is a lie in it.” What else are you saying but, “There is poison in it”?","f":"Augustine, <i>Serm.</i> 133.6 (PL 38:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-6)."},"augustine-sermones/133.7":{"o":"Jam, inquit, omnia dixisti, jam me cohibuisti, jam castigasti. Dic mihi quomodo non sit mentitus, qui dixit, Non ascendo, et ascendit? Dicam, si potero: parum tibi non sit, quia etsi non te constitui in veritate, prohibui tamen a temeritate. Dicam tamen, quod et tu jam, si meministi verba quæ commendavi, puto quia cognoscis. -Ipsa verba solvunt quæstionem. Multis diebus agebatur ille dies festus. Ad istum, utique hodiernum diem, inquit, festum, istum utique hodiernum quando illi sperabant, non ascendit; sed quando ipse disponebat. Denique attende quod sequitur: Hæc cum dixisset, ipse mansit in Galilæa. Ergo non ascendit ad istum diem festum. Volebant enim fratres ejus, ut ipse prior iret; idco illi dixerant, Transi hinc in Judæam. Non dixerant, Transeamus, quasi comites ejus futuri; aut, Sequere nos in Juduæam, tanquam priores ituri; sed tanquam præmissuri. Hoc ille voluit, ut ilii præcederent: hoc vitavit, commendans hominis infirmitatem, occultans divinitatem; hoc vitavit, sicut cum in Ægyptum fugit. Non enim erat impotentiæ: sed et hoc veritatis, ut daret exemplum cavendi: ne quisquam servus ejus diceret, Non fugio, quia turpe est; cum forte expediret ut fugeret. Dicturus suis, Cum vos persecuti fuerint in hac civtate, fugite in aliam; hoc ipse exemplum præbuit. Nam quando voluit, prehensus est; quando voluit, natus est. Hoc ergo, ne illi prævenirent, et eum venturum esse nuntiarent, et præpararentur insidiæ: Non ascendo, inquit, ad diem festum. Dixit: Non ascendo, ut occultaretur: addidit istum, ne mentiretur. Aliquid intulit, aliquid abstulit, aliquid distulit: nihil tamen falsi dixit, quia nihil falsi de ejus ore procedit. Denique posteaquam hæc dixit, Ubi autem ascenderunt fratres ejus: Evangelium loquitur; attende, lege quod mihi offerebas; vide si non ipsa lectio solvit quæstionem, vide si aliunde sumpsi quod dicerem. Hoc ergo Dominus exspectabat, ut priores illi ascenderent, ne venturum prænuntiarent. Posteaquam ascenderunt fratres ejus, ascendit etiam ipse tunc ad diem festum, non evidenter, sed quasi occulte. Quid quasi occulte? Ibi facit quasi occulte. Quid quasi occulte? Quia nec hoc erat occulte. Non enim vere latere conabatur, qui in potestate habebat quando teneretur. Sed in illa, ut dixi, occultatione exemplum præbebat cavendi insidias inimicorum infirmis discipulis, qui potentiam non habebant, quando nollent ne prehenderentur. Nam ille etiam palam ascendit postea, et docebat cos in templo, et dicebant nonnulli: Ecce hic est, ecce docet. Certe dicebant nostri principes, quia apprehendere eum volebant: ecce palam loquitur, et nemo in eum manum mittit.","t":"“Now,” he says, “you have said everything; now you have restrained me, now you have rebuked me. Tell me how he did not lie who said, I am not going up, and went up.” I will tell you, if I can: let it not be a small thing to you that, even if I have not established you in the truth, I have at least kept you from rashness. Yet I will tell you what I think you yourself already recognize, if you remember the words I stressed. The words themselves solve the question. That feast day was kept for many days. “To this feast day,” he says, that is, to today’s; to this one, I mean, today, when they were hoping, he did not go up; but when he himself arranged it. Finally, attend to what follows: “When he had said this, he remained in Galilee.” So he did not go up to this feast day. For his brothers wanted him to go first; that is why they had said, “Leave here for Judea.” They had not said, “Let us go,” as if they were to be his companions; or, “Follow us into Judea,” as if they were to go first; but they spoke as if they would send him ahead. He wanted them to go ahead: he avoided this, displaying the weakness of man, hiding his divinity; he avoided it as when he fled into Egypt. For it was not from lack of power; but this too belonged to the truth, to give an example of caution, lest any servant of his say, “I will not flee, because it is shameful,” when perhaps it was expedient for him to flee. Being about to say to his own, “When they persecute you in this city, flee to another,” he himself gave this example. For when he willed he was seized; when he willed he was born. So, lest they should go ahead and announce that he was coming, and an ambush be prepared, “I am not going up,” he says, “to the feast.” He said, “I am not going up,” so as to be hidden: he added “this,” so as not to lie. He brought something in, he took something away, he put something off: yet he said nothing false, for nothing false comes from his mouth. Then, after he said this: “But when his brothers had gone up”: the Gospel is speaking; attend, read what you were holding out to me; see whether the reading itself does not solve the question; see whether I have taken what I said from elsewhere. This, then, the Lord was waiting for, that they should go up first, lest they announce beforehand that he was coming. After his brothers had gone up, then he too went up to the feast, not openly, but as it were in secret. Why “as it were in secret”? There he acts “as it were in secret.” Why “as it were in secret”? Because even this was not in secret. For he who had it in his power when he would be seized was not truly trying to hide. But in that concealment, as I said, he was giving his weak disciples an example of guarding against the plots of enemies, since they did not have the power to avoid being seized when they did not wish it. For afterwards he went up openly as well, and taught them in the temple, and some said: “Look, this is he; look, he is teaching. Surely our rulers said they wanted to seize him: look, he speaks openly, and no one lays a hand on him.”","f":"Augustine, <i>Serm.</i> 133.7 (PL 38:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-7)."},"augustine-sermones/133.8":{"o":"Jam vero si nos ipsos attendamus, si corpus ejus cogitemus, quia et nos ipse est. Nam etsi nos ipse non essemus, non esset verum, Cum uni ex minimis meis fecistis, mihi fecistis. Si nos ipse non essemus, non esset verum, Saule, Saule, quid me persequeris? Ergo et nos ipse, quia nos membra ejus, quia nos corpus ejus, quia ipse caput nostrum. quia totus Christus caput et corpus. Forte ergo nos prævidebat, quia dies festos Judæorum non eramus acturi, et hoc est, Ego non ascendo ad diem festum istum. Ecce nec Christus, nec Evangelista mentitus est: quorum duorum si alterum necesse est eligere, daret mihi veniam Evangelista, nullo. modo veracem ipsi veritati præponerem; missum ei a quo missus est, non præferrem. Sed Deo gratias, quantum arbitror, renudatum est quod obscurum erat. Adjuvabit ad Deum pietas vestra. Ecce, sicut potui, solvi quæstionem, et in Christo et in Evangelista. Tene mecuin, amice, veritatem, amplectere sine contentione charitatem.","t":"Now, if we consider ourselves, if we think of his body: for he is we too. For if he were not we too, it would not be true, “When you did it to one of the least of mine, you did it to me.” If he were not we too, it would not be true, “Saul, Saul, why do you persecute me?” So he is we too, because we are his members, because we are his body, because he is our head, because the whole Christ is head and body. Perhaps, then, he foresaw us, that we were not going to keep the feast days of the Jews; and this is, “I am not going up to this feast day.” See, neither Christ nor the evangelist lied. And if one of the two had to be chosen, the evangelist would forgive me: I would by no means put the truthful man before Truth itself; I would not prefer the one sent to the one who sent him. But thanks be to God, as I think, what was obscure has been laid bare. Your piety will help before God. See, as best I could, I have solved the question, both for Christ and for the evangelist. Hold the truth with me, friend; embrace love without contention.","f":"Augustine, <i>Serm.</i> 133.8 (PL 38:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/133-8)."},"augustine-sermones/134.1":{"o":"Novit Charitas vestra, omnes nos unum Magistrum habere, et sub illo condiscipulos esse. Nec ideo magistri vestri sumus, quia de loco superiore loquimur vobis: sed magister est omnium qui habitat in omnibus nobis. Ipse modo in Evangelio nobis omnibus loquebatur, et dicebat nobis, quod ctiam ego dico vobis: dicit autem ille de nobis, et nobis ct vobis, Si manscritis in verbo meo, non utique in meo, qui modo loquor; sed in ejus, qui modo ex Evangelio loquebatur: Si manseritis in verbo meo, inquit, vere discipuli mei estis. Ad discipulum parum est accedere, sed manere. Non ergo ait, Si audieritis verbum meum; aut, Si accesseritis ad verbum meum; aut, Si laudaveritis verbum meum: sed videte quid dixerit, Si manscritis in verbo meo, vere discipuli mci estis; et cognoscetis veritatem, et veritas liberabit vos. Quid dicimus, fratres? manere in verbo Dei, labor est, an non est? Si labor est, attende magnum præmium: si labor non est, gratis accipis præmium. Mancamus ergo in eo qui manet in nobis. Nos, si in illo non manserimus, cadimus: ille autem, si in nobis non manserit, non idco domum perdidit. Novit enim ille manere in se, qui nunquam deserit se. Absit autem ab homine, ut maneat in se, qui perdidit se. Ergo nos in illo manemus indigentia: ipse in nobis manet misericordia.","t":"Your Charity knows that we all have one Teacher, and that under him we are fellow disciples. And we are not your teachers because we speak to you from a higher place: the teacher of all is he who dwells in all of us. He was speaking to us all just now in the Gospel, and saying to us what I too say to you: he says it of us, both to us and to you: “If you abide in my word”: not, of course, in mine, who am speaking now, but in his who was speaking just now from the Gospel. “If you abide in my word,” he says, “you are truly my disciples.” For a disciple it is not enough to come; he must abide. So he does not say, “If you hear my word,” or, “If you come to my word,” or, “If you praise my word”; but see what he said: “If you abide in my word, you are truly my disciples; and you will know the truth, and the truth will set you free.” What do we say, brothers? Is abiding in the word of God a labor, or not? If it is a labor, look at the great reward; if it is not a labor, you receive the reward for nothing. Let us abide, then, in him who abides in us. If we do not abide in him, we fall; but he, if he does not abide in us, does not therefore lose his home. For he knows how to abide in himself, he who never forsakes himself. But far be it from man to abide in himself, since he has lost himself. So we abide in him out of need; he abides in us out of mercy.","f":"Augustine, <i>Serm.</i> 134.1 (PL 38:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/134-1)."},"augustine-sermones/134.2":{"o":"Jam ergo si propositura est quid facere debeamus, quid accepturi sunus videamus. Indixit enim opus, et promisit mercedem. Quod est opus? Si manseritis in verbo meo. Breve opus; verbo breve, magnum opere: Si manseritis. Quid est, Si manseritis? Si in peira ædificaveritis. 0 quam magnum est hoc, fratres, super petram ædificare, quam magnum est! Venerunt flumina, flaverunt venti, deScendit pluvia, ei impegerunt in domum illam, et non cecidit: (undata enim erat supra petram. Quid est ergo in verbo Dei mancre, nisi nullis tentationibus cedere? Præmium quod cst? Cognoscetis veritatem, et veritas liberabit vos. Compatimini nobis, quia vocem meam sentitis obtusam: adjuvate me tranquillitate. O præmium! Cognoscetis veritatem. Forte aliquis diceret: Et quid inibi prodest, cognoscere veritatem? Et veritas liberabit vos. Si non deleciat veritas, delectet libertas. In consuetudine latinæ linguæ libcrari duobus modis dicitur: et maxime in eo consuevimus audire hoc verbtim, ut quicumque liberatur, intelligatur periculum evadere, molestiis carere. Liberari autem proprie dicitur liberum fieri: quomodo salvari, salvum fieri; sanari, sanum fieri; sic liberari, liberum fieri. Ideo dixi, Si non delectat veritas, delectet libertas. Hoc in græca lingua evidentius sonat, nee potest alilcr intelligi. Et ut noveritis quia aliter intelligi non potest; loquente Domino, responderunt Judæi, Nos nemini servivimus unquam; quomodo tu dicis, Veritas liberabit vos? Id est, Veritas liberos vos faciet, quomodo dicis nobis, qui nemini unquam servivimus? Quos vides, inquiunt, non babere servitutis necessitatem, quomodo polliceris eis libertatem?","t":"Now, then, since what we ought to do has been set before us, let us see what we are to receive. For he has assigned a work and promised a wage. What is the work? “If you abide in my word.” A brief work: brief in word, great in deed: “If you abide.” What is “If you abide”? If you build on the rock. O how great a thing this is, brothers, to build on the rock, how great! “The rivers came, the winds blew, the rain came down, and they beat upon that house, and it did not fall: for it was founded on the rock.” What then is abiding in the word of God but yielding to no temptations? What is the reward? “You will know the truth, and the truth will set you free.” Bear with me, for you notice that my voice is hoarse; help me by quietness. O reward! “You will know the truth.” Perhaps someone would say, “And what does it profit me to know the truth?” “And the truth will set you free.” If truth does not delight you, let freedom delight you. In the usage of the Latin language, “to be freed” (liberari) is said in two ways; and we are most accustomed to hear the word in the sense that whoever is freed is understood to escape danger, to be rid of troubles. But “to be freed” properly means to be made free: as to be saved is to be made safe, to be healed is to be made healthy, so to be freed is to be made free. That is why I said, if truth does not delight you, let freedom delight you. This sounds more plainly in the Greek language, and cannot be understood otherwise. And so that you may know that it cannot be understood otherwise: when the Lord spoke, the Jews answered, “We have never been slaves to anyone; how do you say, The truth will set you free?” That is, “The truth will make you free”: how do you say this to us, who have never been slaves to anyone? “Those whom you see,” they say, “under no constraint of slavery, how do you promise them freedom?”","f":"Augustine, <i>Serm.</i> 134.2 (PL 38:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/134-2)."},"augustine-sermones/134.3":{"o":"Audierunt quod debuerunt: sed non fecerunt quod debuerunt. Quid audierunt? Qnia dixi, Veritas liberabit ros; attendistis vos quia non servitis homini, et dixistis, Nemini servivimus unquam. Omnis, Judæus et Græcus, dives et pauper, honoratus et privatus, imperator et mendicus, Omnis qui facit peccatum, servus eat peccati. Omnis, inquit, qui facit peccatum, servus eat peccati. Si agnoscant homines servitutcm, videbunt unde accipiant libertatem. Ingenuus est aliquis captivatus a barbaris, ex ingenuo factus est servus: audit homo miserator, considerat se habere pecuniam, fit redemptor, pergit ad barbaros, dat pecuniam, redimit hominem. Plaue reddidit libertatem, si abstulit iniquitatem. Sed quis abstulit iniquitatem? homo homini? Ille qui serviebat apud barbaros, a redemptore suo redemptus est: et multum interest inter redemptorem et redemptum; tamen sub domina iniquitate forte conservi sunt. Interrogo redemptum: Habes peccatum? Habeo, inquit, Interrogo redemptorem: Habes peccatum? Habeo, inquit. Ergo nec tu te jactes redemptum, nec tu te extollas redemptorem: sed fugite ambo ad verum liberatorem. Parum est quia qui sub peccato sunt, servi dicti suut; et mortui dicuntur. Quod timet homo ne faciat illi captivitas, jain illi fecit iniquitas. Quid enim, quia videntur vivere, numquid ideo erravit ille qui dixit, Dimitte mortuos sepelire mortuos suos? Ergo mortui omnes sub peccato, servi mortui, serviendo mortui, moriendo servi.","t":"They heard what they should have heard, but they did not do what they should have done. What did they hear? “Because I said, The truth will set you free, you looked to the fact that you are not slaves to any man, and you said, We have never been slaves to anyone.” Every one, Jew and Greek, rich and poor, official and private citizen, emperor and beggar: “everyone who commits sin is a slave of sin.” “Everyone,” he says, “who commits sin is a slave of sin.” If people recognize their slavery, they will see where they may receive freedom. A freeborn man is taken captive by barbarians; from freeborn he is made a slave. A compassionate man hears of it, considers that he has money, becomes a redeemer, goes to the barbarians, pays the money, redeems the man. He has indeed restored his freedom, if he has taken away iniquity. But who has taken away iniquity? Man from man? He who was a slave among the barbarians has been redeemed by his redeemer; and there is a great difference between redeemer and redeemed; yet perhaps under the mistress Iniquity they are fellow slaves. I ask the redeemed: “Do you have sin?” “I do,” he says. I ask the redeemer: “Do you have sin?” “I do,” he says. So neither should you boast of being redeemed, nor you exalt yourself as redeemer; but flee, both of you, to the true deliverer. It is not enough that those who are under sin are called slaves; they are also called dead. What a man fears captivity may do to him, iniquity has already done to him. For because they seem to live, was he mistaken who said, “Let the dead bury their dead”? So all under sin are dead: dead slaves, dead by serving, slaves by dying.","f":"Augustine, <i>Serm.</i> 134.3 (PL 38:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/134-3)."},"augustine-sermones/134.4":{"o":"Quis ergo liberat a morte et a servitute, nisi in mortuis liber? Quis est in mortuis liber, nisi inter peccatores sine peccato? Ecce venit princeps mundi, ipse dicit Redemptor noster, Liberator noster: Ecce venit princeps mundi, et in me nihil inveniet. Tenet quos decepit, quos seduxit, quibus peccatum mortemque persuasit; in me nihil inveniet. Veni, Domine; veni, Redemptor, veni: agnoscat te captivus, fugiat te captivator; tu esto mihi liberator. Ille me perditum invenit, in quo diabolus nihil quod caro agit invenit. Invenit in illo carnem princeps hujus sæculi. invenit: et qualem carnem? Mortalem, quam possit tenere, quam possit crucifigere, qnam possit occidere. Erras, deceptor, non fallitur Redemptor: erras. Vides in Domino carnem mortalem, non est caro peccati: similitudo est carnis peccati. Misit enim Deus Filium suum in similitudinem carnis peccati. Vera caro, mortalis caro: sed non peccati caro. Misit enim Deus Filium suum in similitudinem carnis peCcati, ut de peccato damnaret peccatum in carne. Misil enim Deus Filium suum in similitudinem carnis poccati: in. carnem, uon tamen in carnem peccati; sed in similitudinem carnis peccati. Propter quid? Ut de peccato, quod certe nullum in se erat, damnaret peccatum in carne: ut justitia Legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum.","t":"Who, then, frees from death and from slavery but one who is free among the dead? Who is free among the dead but one who is without sin among sinners? “See, the prince of the world is coming,” says our Redeemer himself, our Deliverer: “See, the prince of the world is coming, and he will find nothing in me.” He holds those whom he deceived, whom he seduced, whom he persuaded to sin and death; “in me he will find nothing.” Come, Lord; come, Redeemer, come: let the captive recognize you, let the captor flee from you; be my deliverer. He found me lost, he in whom the devil found nothing that the flesh does. The prince of this world found flesh in him; he found it: and what kind of flesh? Mortal flesh, which he could hold, which he could crucify, which he could kill. You are wrong, deceiver; the Redeemer is not deceived: you are wrong. You see mortal flesh in the Lord; it is not flesh of sin: it is the likeness of the flesh of sin. “For God sent his Son in the likeness of the flesh of sin.” True flesh, mortal flesh, but not flesh of sin. “For God sent his Son in the likeness of the flesh of sin, that by sin he might condemn sin in the flesh.” “For God sent his Son in the likeness of the flesh of sin”: in flesh, yet not in flesh of sin, but in the likeness of the flesh of sin. Why? “That by sin” (of which there was certainly none in him) “he might condemn sin in the flesh: that the righteousness of the Law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.”","f":"Augustine, <i>Serm.</i> 134.4 (PL 38:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/134-4)."},"augustine-sermones/134.5":{"o":"Si ergo similitudo erat carnis peccati, noncaro peccati; quomodo, Ut de pecealo damnaret peccatum in curne? Solet et similitudo capere nomen ejus rei cujus est similitudo. Homo dicitur verus: sed etiam si pictum in pariete ostendas, et quæras quid sit, respondetur, Homo. Peccatum ergo appellata est ciro habens similitudinem carnis peccati, ut esset sacrificium pro peccato. Dicit idem apostolus alio loco: Eum qui non noverat peccatum, pro nobis peccatum fecit. Eum qui non noverat peccatum: quem qui non noverat peccatum, nisi eum, qni dixit, Ecce venit princeps mundi, et in me nihil inveniet? Eum qui non noverat peccatum, peccatum pro nobit fecit; eum ipsum Christum nescientem peccatum, fecit pro nobit Deus peccatum. Quid est hoc, fratres? Si diceretur, Fecit in illum peccatum, aut, Fecit illum habere peccatum; intolerabile videretur: quomodo toleramus quod dictum est, Fecit eum peccatum, ut ipse Christus sit peccatum? Qui noveram Scripturas Veteris Testamenti, recognoscunt quod dico. Non enim semel dictum est, sed aliquoties, creberrime peccata dicta sunt sacrificia pro peccatis. Offerebatur, verbi gratia, pro peccato hircus, aries, quodlibet: ipsa victima quæ offerebatur pro peccato, peccatum nominabatur. Peccatum ergo dicebatur sacrificium pro peccato: ita ut alicubi dicat Lex, sacerdotes ponere debere manus suas super peccatum ( Levit. IV, 29, sec. LXX). Ergo, Eum qui non noverat peccatum, fecit pro nobit peccatum: id est, sacrificium pro peccato factus est. Peccatum oblatum est, et deletum est peccatum. Fusus est sanguis Redemptoris, et deleta est cautio debitoris. Ipse est sanguis qui pro multis effusus est in remissionem peccatorum.","t":"If, then, it was the likeness of the flesh of sin, not the flesh of sin, how is it “that by sin he might condemn sin in the flesh”? A likeness usually takes the name of the thing of which it is a likeness. A real man is called a man; but if you show one painted on a wall and ask what it is, the answer is, “A man.” So the flesh that had the likeness of the flesh of sin was called sin, so that it might be a sacrifice for sin. The same apostle says in another place: “Him who knew no sin he made sin for us.” “Him who knew no sin”: who knew no sin but he who said, “See, the prince of the world is coming, and he will find nothing in me”? “Him who knew no sin he made sin for us”: that very Christ who knew no sin, God made sin for us. What is this, brothers? If it were said, “He made sin in him,” or, “He made him have sin,” it would seem intolerable: how do we tolerate what was said, “He made him sin,” so that Christ himself is sin? Those who know the Scriptures of the Old Testament recognize what I am saying. For not once but several times, indeed very often, sacrifices for sins are called sins. A goat, for example, a ram, any animal, was offered for sin: the very victim offered for sin was called sin. So the sacrifice for sin was called sin; so much so that the Law says in one place that the priests must lay their hands on the sin. So “Him who knew no sin he made sin for us”: that is, he was made a sacrifice for sin. Sin was offered, and sin was blotted out. The blood of the Redeemer was shed, and the debtor’s bond was blotted out. This is the blood that was shed for many for the forgiveness of sins.","f":"Augustine, <i>Serm.</i> 134.5 (PL 38:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/134-5)."},"augustine-sermones/134.6":{"o":"Quid est ergo quod insipienter exsultasti, meus captivator, quia carnem mortalem habuit meus Liberator? Si habuit peccatum, vide si aliquid tuum in eo invenisti, tene. Verbum caro factum est, Verbum creator est, caro creatura est. Quid ibi tuum, inimice? Et Verbum Deus est, et anima hominis creatura est, et caro hominis creatura est, et caro mortalis Dci creatura est. Peccatum quære. Sed quid quæras? Veritas loquitur: Veniet princeps mundi hujus, et in me nihil inveniet. Non ergo non invenit carnem, sed nihil suum, id est, nullum peccatum. Decepisti innocentes, fecisti nocentes. Occidisti innocentem; peremisti quem non debebas, redde quod tenebas. Quid ergo ad horam exsultasti, quia invenisti in Christo carnem mortalem? Muscipula tua erat: unde lætatus es, inde captus es. Ubi te exsultasti, aliquid invenisse, inde nunc doles quod possederas perdidisse. Ergo, fratres, qui credimus in Christum, maneamus in verbo ejus. Si enim manserimus in verbo ejus, vere discipuli ejus sumus. Non enim soli illi duodecim, sed omnes qui manemus in verbo ejus, vere discipuli ejus sumus. Et cognoscemus veritatem, et veritas liberabit nos: id est, Christus Filius Dei, qui dixit, Ego sum veritas. Liberos nos faciet; hoc est, liberabit nos, non a barbaris, sed a diabolo; non a corporis captivitate, sed ab animæ iniquitate. Solus est qui sic liberat. Nemo se liberum dicat, ne servus remaneat. Non remanebit in servitute aninia nostra, quia quotidie dimittuntur debita nostra.","t":"Why then, my captor, did you foolishly exult because my Deliverer had mortal flesh? If he had sin, see whether you found anything of yours in him; hold on to it. “The Word was made flesh”: the Word is creator, the flesh is creature. What is there of yours, enemy? The Word is God; and the man’s soul is a creature, and the man’s flesh is a creature, and mortal flesh is God’s creature. Look for sin. But why look? The Truth speaks: “The prince of this world will come, and he will find nothing in me.” So it is not that he did not find flesh, but that he found nothing of his own, that is, no sin. You deceived the innocent, you made them guilty. You killed the innocent one; you slew one you had no right to: give back what you were holding. Why then did you exult for an hour because you found mortal flesh in Christ? It was your mousetrap: what you rejoiced at, by that you were caught. Where you exulted at finding something, there you now grieve that you have lost what you possessed. So, brothers, we who believe in Christ, let us abide in his word. For if we abide in his word, we are truly his disciples. For not only those twelve, but all of us who abide in his word, are truly his disciples. And we shall know the truth, and the truth will set us free: that is, Christ the Son of God, who said, “I am the truth.” He will make us free: that is, he will deliver us, not from barbarians but from the devil, not from captivity of the body but from the iniquity of the soul. He alone delivers so. Let no one call himself free, lest he remain a slave. Our soul will not remain in slavery, because our debts are forgiven daily.","f":"Augustine, <i>Serm.</i> 134.6 (PL 38:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/134-6)."},"augustine-sermones/135.1":{"o":"Dominus Jesus, sicut audivimus cum sanctum Evangelium legeretur, aperuit oculos homini qui cæcus erat natus. Fratres, si attendamus hæreditariam poenam nostram, totus mundus cæcus est. Ideo venit Christus illuminator, quin diabolus fuerat excæcator. Omnes cæcos nasci fecit, qui primum hominem decepit. Currant ad illuminatorem, currant, credant, accipiant lutum de saliva factum. Saliva quasi Verbum est, terra caro est. Lavent faciem in piscina Siloæ. Pertinuit autcm ad Evangelistam exponere nobis quid significet Siloa, et ait, Quod interpretatur missus. Quis est ipse missus, nisi qui dixit in ipsa lectione, Ego, inquit, veni ut faciam opera ejus qui me misit? Ecce Siloa; lavate faciem, baptizamini, ut illuminemini, et videatis qui ante non videbatis.","t":"The Lord Jesus, as we heard when the holy Gospel was read, opened the eyes of a man who had been born blind. Brothers, if we consider our inherited penalty, the whole world is blind. That is why Christ came as the enlightener, because the devil had been the blinder. He who deceived the first man made all to be born blind. Let them run to the enlightener: let them run, believe, receive the clay made with spittle. The spittle is, as it were, the Word; the earth is flesh. Let them wash their face in the pool of Siloam. It fell to the evangelist to explain to us what Siloam signifies, and he says, “Which means Sent.” Who is this Sent one, but he who said in this very reading, “I have come,” he says, “to do the works of him who sent me”? See, here is Siloam: wash your face, be baptized, so that you may be enlightened, and see, you who did not see before.","f":"Augustine, <i>Serm.</i> 135.1 (PL 38:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-1)."},"augustine-sermones/135.2":{"o":"Ecce primum ad hoc quod dictum est, oculos aperite si in ipso qui missus est, tanquam in Siloa, faciem lavaret. Quid ergo dicis? Ecce, inquit, ipse dixit. Quid dixit? Veni, ut faciam opera ejus qui me misit. Non ergo sua? Non. Et quid est quod ait ipse Siloa, ipse missus, ipse Filius, ipse Unicus quem tu quereris esse degenerem? Quid est quod ait, Omnia quæ habet Pater, mea sunt? Tu dicis quia opera aliena faciebat; quia dixit, Faciam opera ejus qui me misit. Ego dico quia Pater res alienas habebat; secundum cor tuum loquor. Unde mihi vis præscribere quia dixit Christus, Veni, ut faciam opera ejus, quasi non mea, sed ejus qui misit ms?","t":"See, first, at this saying open your eyes, as if you were washing your face in him who was sent, in Siloam. What then do you say? “See,” he says, “he himself said it.” What did he say? “I have come to do the works of him who sent me.” “So not his own?” No. And what of the saying of Siloam himself, the Sent one himself, the Son himself, the Only One himself, whom you complain is not of his Father’s nature? What of his saying, “All that the Father has is mine”? You say that he was doing another’s works, because he said, “I will do the works of him who sent me.” I say that the Father had another’s things; I am speaking according to your way of thinking. Why do you want to lay down the law to me because Christ said, “I have come to do the works of him who sent me,” as if they were not his own but those of him who sent him?","f":"Augustine, <i>Serm.</i> 135.2 (PL 38:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-2)."},"augustine-sermones/135.3":{"o":"In. terrogo te, Domine Christo, solve quæstionem, fiai contentionem 3. Omnia, inquit, quas habet Pater, mea sunt. Ergo Patris pon sunt, si tua sunt? Non enim ait, Omnia quæ habet Pater, dedit mihi: quamvis si et hoc dixisset, æqualitatem ostendisset. Sed molestum est quod dixit, Omnia quas habet Pater, mea sunt. Si intelligat, Omnia quæ habet Pater, Filii sunt; omnia quæ habel Filius, Patris sunt. Audi illum alio loco: Omnia mea tua sunt, et tua mea sunt. Finita est quæstio, de his quæ habet Pater et Filius: concordes habent, tu noli litigare. Opera Patris quæ dicit opera sua; quia et tua mea sunt: quia illius Patris dicit opera, cui dixit, Omnia mea tua sunt, et tua mea sunt. Ergo opera mea tua sunt, et opera tua mea sunt. Quæcumque enint Pater facit: ipse dixit, Dominus dixit, Unigenitus dixit, Filius dixit, Veritas dixit. Quid dixit? Quæcumque Pater facit, hæc et Filius facit similiter. Magna expressio, magna veritas, magna æqualitas. Omnia quæ Pater facit, hæc facit et Filius. Sufticeret, Omnia quæ Pater facit, hœc facit et Filius. Non sufficit; addo, similiter. Quare addo, similiter? Quia solent dicere non intelligentes, et nondum apertis oculis ambulantes, solent dicere: Pater fecit jubendo, Filius obsequendo; ergo dissimiliter. Si. autem similiter, quemodo ille, sic ille: sic quæ ille, hæc iste.","t":"I ask you, Lord Christ: solve the question, end the dispute. “All that the Father has,” he says, “is mine.” So are they not the Father’s, if they are yours? For he did not say, “All that the Father has, he has given me”: though even if he had said that, he would have shown equality. But what is troublesome is that he said, “All that the Father has is mine.” If you understand it, all that the Father has is the Son’s; all that the Son has is the Father’s. Hear him in another place: “All mine are yours, and yours are mine.” The question about what the Father and the Son have is finished: they hold it in concord; do not you quarrel. The Father’s works he calls his own works, because “yours are mine”: for he speaks of the works of that Father to whom he said, “All mine are yours, and yours are mine.” So my works are yours, and your works are mine. “For whatever the Father does”: he himself said it, the Lord said it, the Only-begotten said it, the Son said it, the Truth said it. What did he say? “Whatever the Father does, these the Son also does likewise.” A great expression, a great truth, a great equality. “All that the Father does, these the Son also does.” It would be enough to say, “All that the Father does, these the Son also does.” It is not enough; I add, “likewise.” Why do I add “likewise”? Because those who do not understand, and walk about with eyes not yet opened, are accustomed to say: “The Father did it by commanding, the Son by obeying; so, unlike.” But if “likewise,” then as the one, so the other; so what the one does, these the other does.","f":"Augustine, <i>Serm.</i> 135.3 (PL 38:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-3)."},"augustine-sermones/135.4":{"o":"Sed jubet Pater, inquit, ut faciat Filius. Carnaliter quidem sapis, sed sine præjudicio veritatis, cedo tibi. Ecce Pater jubet, Filius obsequitur: numquid ideo non est ejus naturæ Filius, quia ille jubet, ille obsequitur? Da mihi duos homines, patrem et filium: homines suut duo; qui jubet, homo est; qui obsequitur, homo est: qui jubet et qui obsequitur, unam habent eamdemque naturam. Numquid ille qui jubet, non de natura sua genuit filium? Numquid ille qui obsequitur, obsequendo naturam perdidit? Accipe ergo interim, quomodo accipis duos homines, Patrem jubentem, Filium obsequentem, tamen Dcum et Deum. Sed simul isii duo sunt homines, simul ille unus Deus: hoc est divinum miraeulum. Interim si vis ut tecum agnoscam obsequium, prius mecum agnosce naturam. Hoc genuit Pater, quod ipse est. Si aliud genuit Pater, quam quod est ipse, non verum genuit Filium: Pater dicit ad Filium Ex utero ante luciferum genui te. Quid est, ante luciferum? Per luciferum significantur tempora. Ergo ante tempora, ante omne quod ante dicitur; ante omne quod non est, vel ante omne quod est. Non enim ait Evangelium, In principio fecit Deus Verbum; quomodo dixit, In principio fecit Deus cœlum et terram: aut, In principio natum est Verbum; aut, In principio Deus genuit Verbum, Sed quid ait? Erat, erat, erat. Audis Erat, crede. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Toties audis, Erat; noli quærere tempus, quia semper crat. Ille ergo qui semper erat, et cum Filio semper erat, quia potensest Deus sine tempore generare; ille dixit ad Filium, Ex utero ante luciferum genui te. Quid est, Ex utero? Deus habuit uterum? Putabimus Deum per membra corporalia esse dispositum? Absit. Et quare dixit, Ex utero, nisi ut intelligeretur de sua substantia genuisse? Ergo ex utero hoc processit, quod erat ipse qui genuit. Nam si aliud erat qui genuit, aliud autem ex utero processit; monstrum est, non Filius.","t":"“But the Father commands,” he says, “that the Son should do.” You think carnally indeed; but, without prejudice to the truth, I concede it to you. See, the Father commands, the Son obeys: is the Son therefore not of his nature, because the one commands and the other obeys? Give me two men, a father and a son: they are two men; he who commands is a man, he who obeys is a man: he who commands and he who obeys have one and the same nature. Did not he who commands beget a son of his own nature? Did he who obeys lose his nature by obeying? Take it, then, for the present, as you take two men: the Father commanding, the Son obeying, yet God and God. But those are together two men, while these are together one God: this is the divine miracle. Meanwhile, if you want me to acknowledge obedience with you, first acknowledge nature with me. The Father begot what he himself is. If the Father begot other than what he himself is, he did not beget a true Son. The Father says to the Son, “From the womb before the morning star I begot you.” What is “before the morning star”? By the morning star times are signified. So before times, before everything that is called “before”; before everything that is not, or before everything that is. For the Gospel does not say, “In the beginning God made the Word,” as it said, “In the beginning God made heaven and earth”; or, “In the beginning the Word was born”; or, “In the beginning God begot the Word.” But what does it say? “Was,” “was,” “was.” You hear “was”: believe. “In the beginning was the Word, and the Word was with God, and the Word was God.” So many times you hear “was”: do not look for a time, because he always was. He, then, who always was, and was always with the Son, since God is able to beget without time, said to the Son, “From the womb before the morning star I begot you.” What is “from the womb”? Did God have a womb? Shall we think that God is arranged in bodily members? Far from it. And why did he say “from the womb,” except so that it might be understood that he begot him from his own substance? So what came forth from the womb was what he himself was who begot. For if he who begot was one thing, and what came forth from the womb another, it is a monster, not a son.","f":"Augustine, <i>Serm.</i> 135.4 (PL 38:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-4)."},"augustine-sermones/135.5":{"o":"Ergo faciat Filius opera ejus qui misit eum, faciat et Pater opera Filii. Certe voluit Pater, efficit Filius. Ecce ostendo quia vult Filius, et facit Pater. Ubi ostendis, inquis? Modo ostendo. Pater, volo. Jam ego si calumniari vellem, ecce Filius jubet, et Pater facit. Quid vis? Ut ubi ego sum, et illi sint mecum. Evasimus, illic erimus ubi est ille: illic erimus, evasimus. Quis delet Omnipotentis Volo? Audis voluntatem potestatis, audi et potestatem voluntatis. Sicut Pater, inquit, suscitat mortuos, et vivificat; sic et Filius quos vult, vivificat ( Jd. v, 21 ). Quos vult. Ne dicas, Illos vivifieat Filius, quos jubet Pater ut vivificet. Quos vult vivificat. Ergo quos vult Pater, et quos vult ipse; quia ubi est una potestas, una voluntas est. Habeamus ergo in corde non cæco, Patris et Filii unam eamdemque naturam: quia verus est Pater, verus est Filius. Quod est, hoc genuit; quia genitus non degeneravit.","t":"So let the Son do the works of him who sent him, and let the Father do the works of the Son. “Certainly,” you say, “the Father wills, the Son carries it out.” See, I show that the Son wills and the Father does. Where do you show it, you say? I show it now. “Father, I will.” Now if I wanted to make false charges: see, the Son commands, and the Father does. What do you will? “That where I am, they too may be with me.” We have escaped; we shall be where he is: we shall be there; we have escaped. Who can blot out the Almighty’s “I will”? You hear the will of power; hear also the power of will. “As the Father,” he says, “raises the dead and gives them life, so the Son also gives life to whom he will.” “To whom he will.” Do not say, “The Son gives life to those whom the Father commands him to give life.” “He gives life to whom he will.” So to those whom the Father wills, and to those whom he himself wills; because where there is one power, there is one will. Let us hold, then, in a heart not blind, the one and same nature of the Father and the Son: because the Father is true, the Son is true. What he is, he begot; for the begotten did not fall short of his begetter.","f":"Augustine, <i>Serm.</i> 135.5 (PL 38:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-5)."},"augustine-sermones/135.6":{"o":"Nescio quid potest movere in verbis illius qui cæcus erat, ct forte multos nou bene intelligentes facit desperare. Ait cnim inter cætera sua verba, idem cui oculi aperti sunt: Scimus qnia peccatores Deus non exaudit. Quid facimus, si peccatores Deus non exaudit? Audemus rogare Deum, si peccatores non exaudit? Date mihi qui rogel, ecce est qui exaudiat. Date qui roget, discutite genus humanum ab imperfectis ad perfectos. Ascende a verno ad æstatem: hoc enim cantavimus, Æstatem et vernum tu fecisti. Id est, jam spiriluales et adhuc carnales tu fecisti; quia et ipse Filius dicit, Imperfectum meum viderunt oculi lui. Imperfectum quod est in corpore meo, viderunt oculi tui. Et quid deinde? Habent spem qui imperfecti sunt? Habent plane. Audi quod sequitur: Et in libro tuo omnes scribentur. Sed forte, fratres, spirituales rogant et exaudiuntur, quia non sunt peccatores. Quid faciunt carnales? quid faciunt? Peribunt? Deum non rogabunt? Absit. Da mihi illum Publicanum. Veni, Publicane, sta in medio, ostende tuam spem, ne infirmi perdant spem. Ecce enim ascendit Publicanus cum Pharisæo orare, et dejecta facie in terram dicebat, longe stans, tundens pectus: Domine, propitius esto mihi peccatori. Et descendit justificatus magis, quam ille Pharisæus. Qui dixit, Propitius esto mihi peccatori: verum dixit, an falsum? Si verum dixit, peccator erat; et exauditus est, et justificatus est. Quid cst ergo quod dixisti tu, eui Dominus oculos aperuit, Scimus quia peccatores Deus non exaudit? Ecce peccatores Deus exaudit. Sed lava interiorcm faciem tuam, fiat in corde, quod factum est in facie tua; et videbis quia peccatores Deus exaudit. Fefellit te imaginatio cordis tui. Adhuc est quod tibi faciat. Certe projectus est iste de synagoga: audivit, venit ad eum, et dixit ei, Tu credis in Filium Dei? Et ille: Quis est, Domine, ut credam in eum? Videbat, et non videbat: videbat oculis, sed adhuc corde non videbat. Ait illi Dominus: Et vides eum, hoc est, oculis: et qui loquitur lecum, ipse est. Tunc proslralus adoravit eum. Tune lavit faciem cordis.","t":"I do not know what in the words of the man who had been blind may disturb people, and perhaps make many who do not understand them well despair. For among his other words the same man whose eyes were opened says: “We know that God does not hear sinners.” What are we to do, if God does not hear sinners? Do we dare to ask God, if he does not hear sinners? Give me one who asks; see, there is one who hears. Give me one who asks; examine the human race from the imperfect to the perfect. Climb from spring to summer: for we sang this: “You made summer and spring.” That is, you made both those already spiritual and those still carnal; because the Son himself also says, “Your eyes saw my imperfect part.” “The imperfect that is in my body your eyes saw.” And what then? Have the imperfect any hope? Plainly they have. Hear what follows: “And in your book all will be written.” But perhaps, brothers, the spiritual ask and are heard, because they are not sinners. What do the carnal do? What do they do? Will they perish? Will they not ask God? Far from it. Give me that tax collector. Come, tax collector, stand in the middle, show your hope, lest the weak lose hope. See, “the tax collector went up with the Pharisee to pray, and with face cast down to the ground, standing far off, beating his breast, he said: Lord, be merciful to me a sinner. And he went down justified rather than that Pharisee.” He who said, “Be merciful to me a sinner”: did he speak truly or falsely? If he spoke truly, he was a sinner; and he was heard and justified. What is it, then, that you said, you whose eyes the Lord opened, “We know that God does not hear sinners”? See, God hears sinners. But wash your inner face; let there be done in your heart what was done in your face; and you will see that God hears sinners. The imagination of your heart deceived you. There is still something for him to do for you. Certainly the man was cast out of the synagogue: the Lord heard of it, came to him, and said to him, “Do you believe in the Son of God?” And he said: “Who is he, Lord, that I may believe in him?” He saw, and did not see: he saw with his eyes, but did not yet see with his heart. The Lord said to him: “You both see him” (that is, with your eyes), “and he who speaks with you is he.” Then he fell down and worshiped him. Then he washed the face of his heart.","f":"Augustine, <i>Serm.</i> 135.6 (PL 38:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-6)."},"augustine-sermones/135.7":{"o":"Incumbite ergo orationibus, peccatores; confitemini peccata vestra, orate ut deleantur, orate ut minuantur, orate ut vobis proficientibus ipsa deficiant: tamen nolite desperare, et peccatores orate. Quis enim non peccavit? A sacerdotibus iucipc. Sacerdotibus dixit, Prius offerte sacrificia pro peccatis vestris, et sic pro populo. Sacrificia convincebant sacerdotes: ut si quis se justum et sinc peccato diceret, responderetur ei, Non attendo quod loqueris, sed quid offeras; victima tua convincit te. Quare offers pro peccatis tuis, si nulla habes peccata? An in sacrificio mentiris Deo? Sed forte sacerdotes veteris populi peccatores erant, novi populi non sunt peccatores. Certc, fratres, quia Deus voluit, sacerdos ipsius sum, peccator sum, vobiscum pectus tundo, vobiscum veniam rogo, vobiscum Deum propitium spero. Sed forte Apostoli santli, primi, summi arietes gregis, pastoris membra pastores, forte ipsi non habebant peccatum. Vere habebant ct ipsi, habebant: non irascuntur, quia confitentur. Ego nun auderem. Primum ipsum Dominum audi dicentem Apostolis, Sic orate. Quomodo ilii sacerdotes sacrificiis convincebantur, sic isti oratione. Sic orate. Et inter cætera quæ jussit orare, ct hoc posuit: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Quid dicunt Apostoli? Quotidie sibi debita petunt dimitti. Debitores intrant, absoluti ex. eunt, ct ad orationem debitores redcunl. Ista vita non est sine peccato, ut quoties oratur, toties peccata dimittantur.","t":"Apply yourselves, then, to prayer, you sinners; confess your sins, pray that they may be blotted out, pray that they may be lessened, pray that as you advance they may themselves fade away: yet do not despair; pray, sinners though you are. For who has not sinned? Begin with the priests. To the priests he said, “First offer sacrifices for your own sins, and then for the people.” The sacrifices convicted the priests: so that if anyone called himself righteous and without sin, he would be answered, “I do not attend to what you say, but to what you offer; your victim convicts you. Why do you offer for your sins, if you have no sins? Or are you lying to God in the sacrifice?” But perhaps the priests of the old people were sinners, and the priests of the new people are not sinners. Indeed, brothers, since God has willed it, I am his priest; I am a sinner; with you I beat my breast, with you I ask pardon, with you I hope for God’s mercy. But perhaps the holy apostles, the first, the chief rams of the flock, shepherds who are members of the Shepherd, perhaps they had no sin. Truly they too had it, they had it: they are not angry, because they confess it. I would not dare to say it of my own accord. First hear the Lord himself saying to the apostles, “Pray thus.” As those priests were convicted by sacrifices, so these by prayer. “Pray thus.” And among the other things he commanded them to pray, he put this too: “Forgive us our debts, as we also forgive our debtors.” What do the apostles say? Daily they ask that their debts be forgiven. They come in as debtors, go out absolved, and return to prayer as debtors. This life is not without sin, and so as often as we pray, so often are sins forgiven.","f":"Augustine, <i>Serm.</i> 135.7 (PL 38:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-7)."},"augustine-sermones/135.8":{"o":"Sed quid dicam? Illi forte quando didicerunt orationem, adhuc infirmi crant. Forte dicet hoe aliquis: Quando illos docuit orationem Dominus Jesus, adhuc parvuli erant, inlirmi erant, carnales erant; nondum crant spirituales, qui non habent peccatum. Quid ergo, fratres, facti spirituales orare cessarunt? Debuit ergo Christus dicere, Modo talia orate, et dare spiritualibus alteram orationem. Una eat, ipsa est, ipse est qui dedit: ipsam ergo orate in Ecclesia. Sed tollamus controversiam: quando dicis spirituales esse sanctos Apostolos, quo usque pateretur Dominus carnales erant; hoc es dicturus. Denique quod verum est, illo pendente trepidaverunt, et tunc desperaverunt Apostoli, quando eredidit latro. Petrus ausus cst sequi, quando Dominus ad passionem ductus est, ausus est sequi, qui ad domum pervenit, et in atrio fatigatus est, ad ignem stabat, ct friguit: ad ignem stelit, timore frigido congelavit. Interrogatus ab ancilia, negavit Christum semel: interrogatus iterum, negavit: interrogatus tertio, negavit. Deo gratias, quia cessavit interrogatio: si non cessaret interrogatio, diu repeteretur negatio. Ergo posteaquam surrexit, tunc eos confirmavit, tune facti sunt spirituales. Jam ergo non habebant peccatum? Spirituales Apostoli scribebant spirituales Epistulas, Ecclesiis mittebant: non habebant peccatum, hoc dicis. Non tibi credo, ipsos interrogo. Dicite, sancti Apostoli. posteaquam surrexit Dominus, et confirmavit vos Spirim sancto misso de cælo. cessastis habere peccatum? Dicite nobis, obsecro. Audiamus, ne desperent peccatores, ne desinant rogare Denm, quia non suut sine peccato. Dicite nobis. Ait unus ipsorum. Et quis? Quem Dominus amplius diligebat, ct qui super pectus Domini discumbebat, et regni cælorum quod ructuaret secretum bibebat. Ipse eum interrogo: Habetis peccatum, an non? Respondet, ct dicit: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Joannes autem ille est, qui dixit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Videte quanta transcenderat, ut perveniret ad Verbum. Talis ac tantus, qui volavit sicut aquila super nubes, qui mentis serenitate cernebat, In priucipio erat Verbum: ipse dixit, Si dixerimus quia peccatum non habemus, nos ipsus decipimus, et veritas in nobis non est. Si autem confessi fuerimus peccata nostra, fidelis et justus est, ut dimittat nobis peccata nostra, et mundet nos ab omni iniquitate. Ergo orate.","t":"But what shall I say? Perhaps when they learned the prayer they were still weak. Someone may say this: “When the Lord Jesus taught them the prayer, they were still little ones, still weak, still carnal; they were not yet spiritual, and the spiritual have no sin.” What then, brothers? When they had become spiritual, did they stop praying? Then Christ ought to have said, “Pray such things for now,” and given another prayer to the spiritual. It is one, it is the same; the one who gave it is the same: so pray that same prayer in the Church. But let us remove the dispute: when you say that the holy apostles were spiritual, you will say that they were carnal until the Lord suffered. Indeed, and this is true, while he hung on the cross they trembled; the apostles despaired at the very time the thief believed. Peter dared to follow when the Lord was led to his passion; he dared to follow; he reached the house, and in the courtyard he grew weary; he stood by the fire and was cold: he stood by the fire, and froze with cold fear. Asked by a maidservant, he denied Christ once; asked again, he denied; asked a third time, he denied. Thanks be to God that the questioning stopped: if the questioning had not stopped, the denial would have been repeated long. So after he rose, then he strengthened them; then they became spiritual. So did they then have no sin? Spiritual apostles wrote spiritual Epistles and sent them to the churches: they had no sin, you say. I do not believe you; I ask them. Tell us, holy apostles: after the Lord rose and strengthened you with the Holy Spirit sent from heaven, did you stop having sin? Tell us, I beg. Let us hear, so that sinners may not despair, may not stop asking God because they are not without sin. Tell us. One of them speaks. Which one? He whom the Lord loved more than the others, who reclined on the Lord’s breast and drank in the secret of the kingdom of heaven, to pour it forth. I ask him: “Do you have sin, or not?” He answers and says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” And this is that John who said: “In the beginning was the Word, and the Word was with God, and the Word was God.” See how much he had passed beyond to reach the Word. Such and so great a man, who flew like an eagle above the clouds, who saw with serenity of mind, “In the beginning was the Word,” he it was who said, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” So pray.","f":"Augustine, <i>Serm.</i> 135.8 (PL 38:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/135-8)."},"augustine-sermones/136.1":{"o":"Audivimus lectionem sancti Evangelii, quam solemus: sed bonum est commoneri; bonum est ab oblivionis veterno memoriam renovare. Denique vetustissima lectio, quasi nova, nos delectavit. Cæcum a nativitate illuminavit Christus: quid miramini? Salvator cst Christus: hoc reddidit beneficio, quod minus fecerat in utero. Quando autem ci oculos minus faciebat, non utique errabat; sed ad miraculum differebat. Dicitis forte: Unde scis? Ab ipso audivi: modo illud dixit: simul audivimus. Quando enim interrogaverunt eum discipuli ejus, et dixerunt, Domine, quis peccavit, iste aut purentes ejus, quoniam cacus natus est? quid. respondit, mecum audistis: Neque hic peccavit, neque parentes ejus; scd ut ostendantur opera Dei in ipso. Ecce quare differebat, quando minus oculos faciebat. Non fecit, quod faceret; non fecit, quod facturum se esse sciebat, quando oportebat. Nec arbitremini, fratres, parentes ejus nullum habuisse peccatum, aut ipsum non, quando natus est, contraxisse originale peccatum, propter quod peccatum remittendum parvuli baptizantur in remissionem peccatorum. Sed cæeitas illa non fuit propter peccatum parentum, non fuit propter peceatum ipsius; sed ut manifestarentur opera Dei in ipso. Omnes enim, quando nati sumus, peccatum originale traximus; et tamen non cæci nati sumus. Interroga diligenter: et cæci nati sumus. Quis enim non cæcus natus est? sed in corde. Dominus autem Jesus, quia utrumque creaverat utrumque curavit.","t":"We have heard the reading of the holy Gospel that we are used to; but it is good to be reminded; it is good to renew the memory from the torpor of forgetfulness. Indeed, this very old reading delighted us as if it were new. Christ gave light to a man blind from birth: why do you wonder? Christ is the Savior: by his kindness he gave back what he had left unmade in the womb. When he left his eyes unmade, he certainly did not make a mistake; he was postponing it for a miracle. Perhaps you say: “How do you know?” I heard it from him: he said it just now; we heard it together. For when his disciples asked him and said, “Lord, who sinned, this man or his parents, that he was born blind?”, what he answered you heard with me: “Neither this man sinned, nor his parents; but that the works of God might be shown in him.” See why he postponed it when he left the eyes unmade. He did not do it, so that he might do it; he did not do what he knew he would do when it was fitting. And do not think, brothers, that his parents had no sin, or that he himself did not contract original sin when he was born, for the remission of which little ones are baptized for the forgiveness of sins. But that blindness was not because of his parents’ sin, nor because of his own sin, but that the works of God might be manifested in him. For all of us contracted original sin when we were born; and yet we were not born blind. Examine it carefully, and we were born blind. For who was not born blind? But in heart. But the Lord Jesus, because he had created both, healed both.","f":"Augustine, <i>Serm.</i> 136.1 (PL 38:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/136-1)."},"augustine-sermones/136.2":{"o":"Vidistis cæcum istum oculis fidei, vidistis etiam ex cæco videntem: sed audistis errantem. In quo errabat cæcus istc, dico: primum qnia Christum prophetam putabat, Dei Filium nesciebat. Ucinde audivimus unain responsioncm ipsius prorsus falsam: nit enim, Scimus quia peccatores Deus non exaudit. Si peccatores Deus non exaudit, qnam spem habemus? Si peccatores Deus non exaudit, utquid oramus, et testimonium peccati nostri tunsione pectoris dicimus? Ubi est certe ille Publianus, qui cum Pharisæo ascendit in templum, et illo Pharisæo jactante, ventilante mcrila sua, ille stans longe, et ocnlis lixis in terra, et tundens pectus suum, conlitebatur peccata sua? Et descendit iste, qui confitebatur peccata sua, justificatus de templo, magis quam Ute Pharisæus. Certe peccatores Deus exaudit. Sed ille qui ista dixit, nondum laverat faciem. cordis de Siloa. In oculis ejus præcesserat sacramentum: sed in corde nondum crat effectum gratiæ beneficium. Quando lavit facicm cordis sui cæcus iste? Quando cum Dominus foras missum a Judæis, intromisit ad sc. Invenit enim cum, et dixit ei, sicut audivimus: Tu credis in Filium Dei? Et ille: Quis est, Domine, ut credam in eum? Certe jam videhat oculis: jam corde? Nondum. Exspectate: modo videbit. Respondit ei Jesus r Ego sum, qui loquor tecum. Numquid dubitavit? Continuo faciem lavit. Loquebatur enim cum illo Siloa, quod interpretatur missus. Quis est missus, nisi Christus? Qui sæpe testatus est diecns, Voluntatem facio Patris mei, qui me misit. Ergo ipse erat Silon. Accessit corde cæcos, audivit, eredidit, adoravit: faciem lavit, vidit.","t":"You have seen this blind man with the eyes of faith; you have also seen him seeing after being blind: but you have heard him in error. In what this blind man erred, I will tell you: first, in that he thought Christ a prophet and did not know that he was the Son of God. Then we heard one answer of his that was altogether false: for he said, “We know that God does not hear sinners.” If God does not hear sinners, what hope do we have? If God does not hear sinners, why do we pray, and declare the testimony of our sin by beating our breasts? Where then is that tax collector who went up into the temple with the Pharisee, and, while the Pharisee boasted and aired his merits, stood far off with his eyes fixed on the ground, beating his breast, and confessed his sins? And he who confessed his sins went down from the temple justified rather than that Pharisee. Certainly God hears sinners. But he who said this had not yet washed the face of his heart in Siloam. The sacrament had gone before in his eyes, but in his heart the benefit of grace had not yet been worked. When did this blind man wash the face of his heart? When the Lord received him to himself after the Jews had cast him out. For he found him and said to him, as we have heard: “Do you believe in the Son of God?” And he: “Who is he, Lord, that I may believe in him?” Certainly he already saw with his eyes: did he already see with his heart? Not yet. Wait: soon he will see. Jesus answered him: “I am he, who speak with you.” Did he doubt? At once he washed his face. For Siloam was speaking with him, which means Sent. Who is the Sent one, but Christ? He often testified, saying, “I do the will of my Father who sent me.” So he himself was Siloam. The blind man drew near in heart, heard, believed, worshiped: he washed his face; he saw.","f":"Augustine, <i>Serm.</i> 136.2 (PL 38:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/136-2)."},"augustine-sermones/136.3":{"o":"Illi autem qui eum foras miserunt, cæci remanscrunt, quandoquidem Domino calumniabantur, quia sabbatum crat, quando lutum fecit de sputo, et inunxit oculos cæci. Quando enim Dominus verbo curabat, aperte calumniabantur Judæi. Non enim sabbato operabatur aliquid, quando dicebat, et fiebat. Aperta calumnia erat: jubenti calumniabantur, loquenti calumniabantur; quasi ipsi per sabbatnm non loquerentur. Possum dicere quia non solum pcr sabbatum, sed nullo die loquuntur, quoniam a veri Dei laudibus recesserunt. Tamen ut dixi, fratres, aperta calumnia crat. Dicebat Dominus homini, Extende manum tuam: fiebat sanus, et calumniabantur quia per sabbatum curabat. Quid fecit? quid operatus est? quod onus tulit? Sed modo spuere in ter. ram, iutum facere, et homini oculos inungere, operari est. Nemo dubitet, operari erat. Dominus sabbatum solvebat: sed non ideo reus. Quid. est quod dixi, Sabbatum solvebat? Lux ipse venerat, umbras removebat. Sabbatum enim a Domino Deo præceptum est, ab ipso Christo pnceeptum, qui cum Patre erat, quando Lex illa dabatur: ab ipso præceptum cst, sed in umbra futuri. Nemo ergo vos judicet ih cibo, aut in potu, aut in parte diei festi, aut neomeniæ, aut sabbatorum, quod eat umbra futurorum. Venerat quem venturam ista nuntiabant. Quid deleetant umbræ? Judæi, aperite oculos: sol præsens est. Nos scimus. Quid scitis, o corde cacei? quid scitis? Quia non eat iste homo a Deo, qui sic solvit sabbatum. Sabbatum, miseri, sabbatum ipsum Christus prædicavit, quem dicitis non esse a Deo. Sabbatum carnaliter observatis, salivam Christi non habetis. Attendite in terra sabbati etiam salivam Christi, et intelligetis per sabbatum prophetatum Christum. Sed vos quia salivam Christi in terra super oculos vestros non habetis, ideo ad Siloam non venistis, et faciem non lavistis, et cæci remansistis; bono cæci ejus, imo jam non cæci nec carne, nec corde. Accepit in sputo lutum, inuneti sunt ejus oculi, accessit ad Siloani, lavit faciem, in Christum credidit, vidit, non remansit in illo judicio valde terribili: Ego in judicium veni in hunc mundum, ut qui non vident, videant; et qui vident, caci fiant.","t":"But those who cast him out remained blind, since they brought a false charge against the Lord because it was the Sabbath when he made clay with spittle and anointed the blind man’s eyes. For when the Lord healed by a word, the Jews made charges that were plainly false. For he did no work on the Sabbath when he spoke and it was done. It was a plainly false charge: they charged him for commanding, they charged him for speaking; as if they themselves did not speak on the Sabbath. I could say that they speak not only not on the Sabbath but on no day at all, since they have withdrawn from the praises of the true God. Still, as I said, brothers, it was a plainly false charge. The Lord said to a man, “Stretch out your hand”: he was made whole, and they made a charge that he healed on the Sabbath. What did he do? What work did he perform? What burden did he carry? But now, spitting on the ground, making clay, and anointing a man’s eyes is work. Let no one doubt it: it was work. The Lord was breaking the Sabbath, but he was not guilty for that. What do I mean, he was breaking the Sabbath? The Light himself had come; he was removing the shadows. For the Sabbath was commanded by the Lord God, commanded by Christ himself, who was with the Father when that Law was given: it was commanded by him, but in the shadow of what was to come. “Let no one judge you, then, in food or in drink, or in respect of a feast day, or a new moon, or Sabbaths, which are a shadow of things to come.” He had come whose coming these things announced. Why do the shadows delight you? Jews, open your eyes: the sun is here. “We know.” What do you know, you who are blind in heart? What do you know? “That this man is not from God, who breaks the Sabbath so.” The Sabbath, you wretches, the Sabbath itself proclaimed Christ, whom you say is not from God. You keep the Sabbath carnally; you do not have the spittle of Christ. Notice in the earth of the Sabbath the spittle of Christ too, and you will understand that Christ was prophesied by the Sabbath. But because you do not have the spittle of Christ in the earth upon your eyes, you have not come to Siloam, you have not washed your face, and you have remained blind: to the good of that blind man, or rather, no longer blind, neither in flesh nor in heart. He received the clay made with spittle, his eyes were anointed, he came to Siloam, washed his face, believed in Christ, saw; he did not remain under that very terrible judgment: “For judgment I came into this world, that those who do not see may see, and those who see may become blind.”","f":"Augustine, <i>Serm.</i> 136.3 (PL 38:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/136-3)."},"augustine-sermones/136.4":{"o":"Magnus terror! Ut qui non vident, videant: bene. Salvatoris officium est, professio medicinæ est, Ut qui non vident, videant. Quid est, Domine, quod addidisti, Ut qui vident, cæci fiant? Si intelligamus, verissimum et rectissimum est. Quid est tamen, qui vident? Judæi sunt. Ergo vident? Secundum verba sua vident: secundum veritatem non vident. Quid est ergo, vident? Videre se putant, videre se credunt. Videre enim se credebant, quando contra Christum Legem defendebant. Nos scimus: ergo vident. Quid est, Nos scimus, nisi, nos videmus? Quid est, quia homo iste non est a Deo, quia sic solvit sabbatum? Videntes sent: quod Lex dicebat, legebant. Præceptum est enim tit lapidaretur qui solveret sabbatum ( Num. XV, 56). Ideo istum dicebant non esse a Deo: sed videntes cæci erant, quia in judIcium venit in mundum ille judex futurus vivorum etmortuorum. Quare venis? Ut qui non vident, videant: qui se non videre confitentur, illuminentur. Et qui vident, cæci fiant: id est, qui cæcitatem suam non confitentur, gravius obdurentur. Denique impletum est, Qui vident, cæci fiant: Legis defensores, Legis tractatores, Legis doctores, Legis intellectores auctorem Lcgis crucifixerunt. 0 ca:citas! ipsa est quæ ex parte Isræl facta est. ut cn'- cifigeretur Christus, et plenitudo Gentium intraret, cæcitas ex parte Isracl facta est. Quid est, Ut qui non vident, videant? Ut plenitudo Gentium intraret, cæcitas ex parte Isræl facta est. Totus orbis cæcus jacebat: sed venit ille, utqui non vident, videant; et qui vident, cocci fiant. Ignoratus est a Judæis, crucifixus est a Judæis: de sanguine suo collyrium fecit cæcis. Duriores facti, cæci facti qui se jactabant videre lucem, crucifixerunt lucem. Quanta cæcitas! Lucem occiderunt: sed crucifixa lux cæcos illuminavit.","t":"A great terror! “That those who do not see may see”: good. It is the Savior’s office, the profession of medicine, “that those who do not see may see.” What is it, Lord, that you added, “and that those who see may become blind”? If we understand it, it is most true and most right. Yet who are “those who see”? They are the Jews. So they see? According to their own words they see; according to the truth they do not see. What then is “they see”? They think they see, they believe they see. For they believed they saw when they defended the Law against Christ. “We know”: so they see. What is “We know” but “We see”? What is “This man is not from God, because he so breaks the Sabbath”? They were seeing: they read what the Law said. For it was commanded that whoever broke the Sabbath should be stoned. That is why they said that this man was not from God: but though seeing they were blind, because he who will be judge of the living and the dead came into the world for judgment. Why do you come? “That those who do not see may see”: that those who confess that they do not see may be enlightened. “And those who see may become blind”: that is, that those who do not confess their blindness may be more heavily hardened. In the end it was fulfilled, “that those who see may become blind”: the defenders of the Law, the expounders of the Law, the teachers of the Law, the interpreters of the Law, crucified the author of the Law. O blindness! It is the blindness that has come upon Israel in part. That Christ might be crucified and the fullness of the Gentiles come in, blindness came upon Israel in part. What is “that those who do not see may see”? “That the fullness of the Gentiles might come in, blindness came upon Israel in part.” The whole world lay blind: but he came, “that those who do not see may see, and those who see may become blind.” He was not recognized by the Jews, he was crucified by the Jews: of his blood he made eye-salve for the blind. Made harder, made blind, those who boasted that they saw the light crucified the Light. What blindness! They killed the Light: but the crucified Light gave light to the blind.","f":"Augustine, <i>Serm.</i> 136.4 (PL 38:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/136-4)."},"augustine-sermones/136.5":{"o":"Audi videntem, qui cæcus erat. Ecce in qnam cruccm male offenderunt, qui cæcitatem suam medico confiteri noluerunt. Remanserat illis Lex. Quid facit Lex sine gratia? 0 miseri! quid fecit Lex sine sratia. Quid facit terra sine Christi saliva? Quid facit Lex sine gratia, nisi magis reos? Quare? Quia Legis auditores et non factores, ac per hoc peccatores, prævaricatores. Mortuus est puer hospitæ hominis Dei, et missus est baculus per servum, et positus est super faciem ipsius, et non revixit. Quid facit Lex sine gratia? Apostolus jam videns, jam ex caco illuminatus, quid dicit? Si enim data esset Lex quæ posset vivificare, omnino ex Lege esset justitia. Intendite: respondeamus, et dicamus: quid est quod dixit? Si data esset Lex quæ posset vivificare, omnino ex Lege esset justitia. Si non poterat vivificare, ut quid dala est? Secutus adjunxit: Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus (Galat. III, 21, 22). Promissio illuminationis, promissio dilectionis cx fide Jcsu Christi, ut daretur credentibus, Scriptura illa, id est, Lex, conclusit omnia sub peccato. Quid est, conclusit omnia sub peccato? Concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Quid est, conclusit Scriptura omnia sub peccato? Fccit delictorem etiam prævaricatorem. Nam sanare non potuit peccatorem. Conclusit omnia sub peccato: sed qua spe? Spe gratiæ, spe misericordiæ. Accepisti Legem; facere voluisti, non potuisti: a superbia cecidisti, languorem tuum vidisti. Curre ad medicum, lava faciem. Opta Christum, confitere Christum, crede in Christum: accedit Spiritus litteræ, ei eris salvus. Nam si Spiritum litteræ detrahas, littera occidit: si occidit, ubi spes? Spiritus autem vivificat.","t":"Hear one now seeing, who was blind. See what a cross those stumbled over to their harm, who would not confess their blindness to the physician. The Law had remained to them. What does the Law do without grace? O wretches! What did the Law do without grace? What does earth do without Christ’s spittle? What does the Law do without grace, but make people more guilty? Why? Because they are hearers of the Law and not doers, and therefore sinners, transgressors. The son of the woman who gave hospitality to the man of God died, and the staff was sent by the servant and laid on his face, and he did not revive. What does the Law do without grace? The apostle, now seeing, now given light after being blind, what does he say? “For if a Law had been given that could give life, righteousness would certainly be from the Law.” Attend: let us answer and say: what is it that he said? “If a Law had been given that could give life, righteousness would certainly be from the Law.” If it could not give life, why was it given? He went on and added: “But Scripture has shut up all things under sin, that the promise by the faith of Jesus Christ might be given to those who believe.” So that the promise of enlightenment, the promise of love by the faith of Jesus Christ, might be given to those who believe, that Scripture, that is, the Law, shut up all things under sin. What is “shut up all things under sin”? “I would not have known desire, had the Law not said, You shall not desire.” What is “Scripture has shut up all things under sin”? It made the offender a transgressor as well. For it could not heal the sinner. It shut up all things under sin: but with what hope? With the hope of grace, the hope of mercy. You received the Law; you wanted to keep it, and you could not: you fell from pride; you saw your weakness. Run to the physician, wash your face. Long for Christ, confess Christ, believe in Christ: the Spirit comes to the letter, and you will be saved. For if you take the Spirit away from the letter, “the letter kills”: if it kills, where is hope? “But the Spirit gives life.”","f":"Augustine, <i>Serm.</i> 136.5 (PL 38:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/136-5)."},"augustine-sermones/136.6":{"o":"Accipiat ergo Giezi servus Elisxi baculum, tanquam Legem acceperit servus Dei Moyses. Accipiat baculum, accipiat, currat, pracedat, præveniat, baculum super faciem pueri mortui ponat. Et factum cst: accepit, cucurrit, baculum super faciem pueri mortui posuit. Sed utqnid? cui baculum? Si data esset Lex quæ posset vivificare, puer resuscitatus esset baculo: sed quia conclusit Scriptura omnia sub peccato, adhuc jacet mortuus. Sed quare conclusit omnia sub peccalo? Ut promissio ex fide Jesu Christi daretur credentibus. Veniat ergo Elisæus, qui misit baculum per servum ad convincendum mortuum: veniat ipse, ipse veniat, ipse hospitium mulicris introeat, ascendat ad puerum, inveniat mortuum, conformet se membris mortui, non mortuus, sed vivus. Hoc enim fecit: faciem super faciem, ocules super oculos, manus supcr manus, vestigia super pedes posuit, coarctavit se, contraxit se, cum magnus esset parvum se fecit (IV Rcg. IV). Contraxit se; ut ita dicam, minoravit se. Quia cum in forma Dei esset, exinanivit se, formam servi accipiens (Philipp. II, G). Quid est, conformavit se vivus mortuo? Quid sit. quæritis? Apostolum audite: Misit Deus Filium suum. Quid est, conformavit se mortuo? Hoc dicat, scquatur, et ipse dicat: In similitudinem carnis peccati. Hoc est conformare se mortuo vivum: vcnire ad nos in similitudinem carnis peccati, non in carnc peccati. Mortuus jacebat in carne peccati, conformavit se illi similitudo carnis peccati. Mortuus est enim qui quare moreretur non habebat. Mortuus est in mortuis solus liber; quoniam universa caro hominum erat utique caro peccati. Quomodo revivisceret, nisi ille qui non habebat peccatum conformans se mortuo, veniret in similitudinem carnis peccati? 0 Domine Jesu, passe pro nobis, non pro le, non habens culpam, et sustinens poenam, ut et culpam solvas et pœnam.","t":"Let Gehazi, then, the servant of Elisha, take the staff, as Moses, the servant of God, received the Law. Let him take the staff, take it, run, go ahead, get there first, lay the staff on the dead boy’s face. And it was done: he took it, ran, laid the staff on the dead boy’s face. But to what end? What good was the staff? “If a Law had been given that could give life,” the boy would have been raised by the staff: but because “Scripture has shut up all things under sin,” he still lies dead. But why has it shut up all things under sin? “That the promise by the faith of Jesus Christ might be given to those who believe.” Let Elisha come, then, who sent the staff by his servant to show that the dead was dead: let him come himself, himself come, let him enter the woman’s guest room, go up to the boy, find him dead, conform himself to the dead boy’s limbs, not dead but living. For this is what he did: he laid face upon face, eyes upon eyes, hands upon hands, footprints upon feet; he drew himself together, he contracted himself; though he was great, he made himself small. He contracted himself; he made himself, so to speak, less. Because “though he was in the form of God, he emptied himself, taking the form of a servant.” What is it that the living man conformed himself to the dead? Do you ask what it is? Hear the apostle: “God sent his Son.” What is it that he conformed himself to the dead? Let him say it; let him go on and say it himself: “in the likeness of the flesh of sin.” This is the living conforming himself to the dead: coming to us in the likeness of the flesh of sin, not in the flesh of sin. The dead lay in the flesh of sin; the likeness of the flesh of sin conformed itself to him. For he died who had no reason to die. He died, the only one free among the dead; for all human flesh was certainly flesh of sin. How would it revive, unless he who had no sin, conforming himself to the dead, came in the likeness of the flesh of sin? O Lord Jesus, who suffered for us, not for yourself; having no guilt and bearing the penalty, so that you might undo both guilt and penalty.","f":"Augustine, <i>Serm.</i> 136.6 (PL 38:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/136-6)."},"augustine-sermones/137.1":{"o":"Non ignorat fides vestra, charissimi, et ita vos didicisse novimus, docente Magistro de coelo, in quo spem vestram posuistis, quia Dominus noster Jesus Christus, qui jam pro nohis passus est et rcsurrexit, caput est Ecclesiæ, et esi corpus ejus Ecclesia, et in ejus corpore unitas membrorum et compago charitatis, tanquam sanitas exsistit. Quicumque autem in charitate friguerit, infirmatur in corpore Christi. Sed potens est Hie, qui jam exaltavit caput nostrum, ctiam infirma membra sanare: dum tainen non nimia impietate præcidantur, sed hnereant corpori donec sanentur. Quidquid enin adhuc hæret corpori, non desperatæ sanitatis est: quod autem præcisum fuerit, nec curari, nee sanari. potest. Cum ergo sit ille caput Ecclesiæ, et sit corpus ejus Ecclesia, totus Christus et caput et corpus est. Resurrexit jam ille. Caput ergo habemus in cælo. Caput nostrum interpellat pro nobis. Caput nostrum sine peccato et sine morte, jam propitiat Deum pro peccatis nostris: ut et nos in fine resurgentes, et immutati in gloriam coelestem, sequamur caput nostrum. Quo enim caput, et cætera membra. Sed dum hic sumus, membra sumus; ne desperemus, quia sccuturi sumus caput nostrum.","t":"Your faith is not unaware, beloved (and we know that you have learned it so, taught by the Teacher from heaven, in whom you have placed your hope), that our Lord Jesus Christ, who has already suffered for us and risen again, is the head of the Church, and the Church is his body; and in his body the unity of the members and the bond of love are like health. But whoever has grown cold in love is sick in the body of Christ. But he who has already exalted our head is able to heal even the sick members, provided they are not cut off by excessive impiety but cling to the body until they are healed. For whatever still clings to the body is not past hope of health; but what has been cut off can be neither treated nor healed. Since, then, he is the head of the Church, and the Church is his body, the whole Christ is both head and body. He has already risen. So we have our head in heaven. Our head intercedes for us. Our head, without sin and without death, already propitiates God for our sins, so that we too, rising at the end and changed into heavenly glory, may follow our head. For where the head is, there the other members are too. But while we are here, we are members; let us not despair, for we shall follow our head.","f":"Augustine, <i>Serm.</i> 137.1 (PL 38:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-1)."},"augustine-sermones/137.10":{"o":"Et tamen, fratres, Deus noster nunquam pauper esse potest. Dives est, ipse fecit omnia, coelum et terram, mare et Angelos. Quidquid videmus, quidquid non videmus in cœlo, ipse fecit. Sed tamen non divitias amare debemus, sed cum qui fecit illas. Non enim tibi promisit nisi se. Inveni aliquid pretiosius, et hoc tibi dabit. Pulchra est terra, coelum et Angeli: sed pulchrior est qui fecit hæc. Qui ergo annuntiant Deum, amantes Deum; qui annuntiant Deum, propter Deum, pascunt oves, et non suut mercenarii. Ipsam castitatem exigebat ab anima Dominus noster Jesus Christus, quando dicebat Petro, Petre, amas me? Quid est, Amas me? Castus es? Non est cor tuum adulterum? Non tua quæris in Ecclesia, sed mea? Si ergo talis es, et amas me, pasce oves meas. Non enim eris mercenarius, sed eris pastor.","t":"And yet, brothers, our God can never be poor. He is rich: he made all things, heaven and earth, the sea and the angels. Whatever we see, whatever we do not see in heaven, he made. Yet we ought not to love the riches, but him who made them. For he has promised you nothing but himself. Find anything more precious, and he will give you that. The earth is beautiful, heaven and the angels are beautiful; but he who made them is more beautiful. So those who proclaim God because they love God, who proclaim God for God’s sake, feed the sheep and are not hirelings. Our Lord Jesus Christ was demanding this very chastity of the soul when he said to Peter, “Peter, do you love me?” What is “Do you love me?” Are you chaste? Is your heart not adulterous? Do you seek in the Church not your own things but mine? If, then, you are such, and love me, feed my sheep. For you will not be a hireling, but you will be a shepherd.","f":"Augustine, <i>Serm.</i> 137.10 (PL 38:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-10)."},"augustine-sermones/137.11":{"o":"Illi autem non caste annuntiabant, de quibus gemit Apostolus. Sed quid dicit? Quid enim? dum omni modo, sive occasione, sive veritate Christus annuntietur. Permisit ergo esse mercenarios. Pastor veritate Christum annuntiat, mercenarius occasione Christum annuntiat, aliud quærens. Tamen et ille Christum annuntiat, et ille Christum. Audi vocem pastoris Pauli: Sive occasione, sive veritate Christus annuntietur. Ipse pastor voluit habere mercenarium. Faciunt cnim ubi possunt, utiles sunt quantum possunt. Quando autem ad alios usus quærebat Apostolus, cujus vias imitarentur infirmi: Misi vobis, inquit, Timotheum, qui vos commonefaciat vias meas ( I Cor. iv, 17). Et quid ait? Misi pastorem qui vos commoneret vias meas: id est, qui quomodo ego ambulo, et ipse ambulat. Et mittens pastorem, quid ait? Neminem enim habeo tam unanimem, qui sincera affectione pro vobis sollicitus sit. Nonne cum illo crant multi? Sed quid sequitur?Omnes enim sua quærunt, non quæ sunt Jesu Christi: id est, Ego vobis pastorem mittere volui; nam multi mercenarii sunt: sed non oportucrat ut mercenarius mitteretur. Ad alias res ct negotia peragenda mittitur mercenarius: ad illas autem quas tunc volebat Paulus, pastor crat necessarius. Et vix invenit unum pastorem inter multos mercenarios: quia pauci pastores, multi meroenarii. Sed quid dicitur de mercenariis? Amen dico vobis, perceperunt mercedem suam ( Matth. VI, 2). De pastore autem quid ait Apostolus? Quisquis autem mundaverit se ab hujusmodi, crit vas in honorem sanctificatum, et utile Domino, ad omne opus bonum paratam semper. Non ad quasdam res paratum, ct ad quasdam non paratum; sed ad omne bonum opus paratum. Hæc de pastoribus dixi.","t":"But those over whom the apostle groans did not preach chastely. Yet what does he say? “What then? Provided that in every way, whether as a pretext or in truth, Christ is proclaimed.” So he allowed hirelings to exist. The shepherd proclaims Christ in truth; the hireling proclaims Christ as a pretext, seeking something else. Yet both the one and the other proclaim Christ. Hear the voice of Paul the shepherd: “Whether as a pretext or in truth, let Christ be proclaimed.” The shepherd himself was willing to have a hireling. For they do good where they can; they are useful as far as they can be. But when the apostle was looking for someone for other uses, whose ways the weak might imitate: “I have sent you Timothy,” he says, “to remind you of my ways.” And what does he say? “I have sent a shepherd to remind you of my ways”: that is, one who walks as I walk. And sending a shepherd, what does he say? “For I have no one so like-minded, who is anxious for you with sincere affection.” Were there not many with him? But what follows? “For all seek their own, not the things of Jesus Christ”: that is, “I wanted to send you a shepherd; for there are many hirelings, but a hireling ought not to be sent.” A hireling is sent for other matters and to carry out business; but for the things Paul then wanted, a shepherd was needed. And he scarcely found one shepherd among many hirelings, because shepherds are few and hirelings many. But what is said of the hirelings? “Amen I say to you, they have received their reward.” But what does the apostle say of the shepherd? “But whoever cleanses himself from such things will be a vessel for honor, sanctified and useful to the Lord, always ready for every good work.” Not ready for some things and not ready for others, but ready for every good work. This I have said of shepherds.","f":"Augustine, <i>Serm.</i> 137.11 (PL 38:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-11)."},"augustine-sermones/137.12":{"o":"De mercenariis autem jam dicemus. Mercenarius quando videt lupum insidiantem oribus, fugit. Hoc Dominus dixit. Quare? Quia non est ci cura de ovibus. Tamdiu ergo cst utilis mercenarius, quamdiu non vidcl lupum, quamdiu non videt furem et latronem: cum autem vidcrit, fugit. Et quis est de mercenariis, qui non fugit de Ecclesia, quando videt lupum et latronem? Abundant lupi, abundant lalrones. Ipsi sunt qui ascendunt per alteram partem. Qui sunt isti qui ascendunt? Qui de parte Donati volunt deprædari oves Christi, ipsi per alteram partem ascendunt. Non per Christum intrant: quia non sunt humiles. Quia superbi sunt, ascendunt. Quid est, ascendunt? Extolluntur. Unde ascendunt? Per alteram partem: unde de parte dici volunt. Qui in unitate non sunt, de altera parte sunt, et de ipsa parte ascendunt, id est, extolluntur, ct volunt tollere oves. Quomodo ascendunt, videte. Nos, inquiunt, sanctificamus, nos justificamus, nos facimus justos. Ecce quo ascenderunt. Sed qui se exaltat, humiliabitur. Potens est Dominus Deus noster humiliare cos. Lupus autem diabolus est: insidiatur ut decipiat, et qui illum sequuntur; nam dictum est, quod induti quidem pellibus ovium, intus auteni sunt lupi rapaces. Si viderit mercenarius aliquem loqui prava, aut sentire secundum perniciem animæ SUE, ant aliquid facere sceleratum et obscœnum, et tamen quia videtur habere alicujus momenti personam in Ecclesia, unde si sperat commoda, mercenarius est: et cum videt hominem perire in peccato, videt illum sequi lupum, videt illius guttur morsu trahi ad supplicium; non illi dicit, Peccas; non illum objurgat, ne perdat commoda sua. Hoc est ergo, Cum viderit lupum, fngit: non illi dicit, Scelerate facis. Non corporis, sed animæ hæc fuga est. Quem vides corpore stare, fugit animo, cum videt peccatorem, et non iili dieit, Peccas; cum etiam consilium cum illo habet.","t":"Now we will speak of the hirelings. The hireling, when he sees the wolf lying in wait for the sheep, flees. The Lord said this. Why? Because he does not care for the sheep. So the hireling is useful as long as he does not see the wolf, as long as he does not see the thief and robber: but when he sees them, he flees. And which of the hirelings does not flee from the Church when he sees the wolf and the robber? Wolves abound, robbers abound. They are the ones who climb up another way. Who are these who climb up? Those of the party of Donatus who want to plunder Christ’s sheep: they climb up another way. They do not enter through Christ, because they are not humble. Because they are proud, they climb up. What is “they climb up”? They exalt themselves. By what way do they climb? By another way: hence they want to be called a party. Those who are not in unity are of another party, and by that way they climb, that is, they exalt themselves, and they want to carry off the sheep. See how they climb. “We,” they say, “sanctify; we justify; we make people righteous.” See how high they have climbed. But “he who exalts himself will be humbled.” The Lord our God is able to humble them. But the wolf is the devil: he lies in wait to deceive, and so do those who follow him; for it is said that they are clothed in sheep’s skins, but inwardly are ravening wolves. If the hireling sees someone speaking perverse things, or thinking things that ruin his soul, or doing something criminal and obscene, and yet does nothing, because the man seems to have a person of some weight in the Church from whom he hopes for advantages, he is a hireling: and when he sees the man perishing in sin, sees him following the wolf, sees him dragged by the throat in its jaws to punishment, he does not say to him, “You are sinning”; he does not rebuke him, lest he lose his advantages. This, then, is “when he sees the wolf, he flees”: he does not say to him, “You are acting wickedly.” This flight is not of the body but of the soul. He whom you see standing in body flees in spirit when he sees the sinner and does not say to him, “You are sinning”; when he even takes counsel with him.","f":"Augustine, <i>Serm.</i> 137.12 (PL 38:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-12)."},"augustine-sermones/137.13":{"o":"Fratres mei, numquid non ascendit aliquando aut presbyter aut episcopus, et non dicit aliud de superiore loco, nisi ne rapiantur res alienæ, ne fraudes fiant, ne scelera admittantur? Non possunt dicere aliud, qui cathedram Moysi sedent, et ipsa de illis ioquitur, non ipsi. Quid est ergo, Numquid colligunt de spinis uvas, aut de tribulis ficus? et, Omnis arbor ex fructu cognoscitur? Pharisæus potest bona loqui? Pharisæus spina est: quomodo de spina lego uvam? Quia tu, Domine, dixisti, Quæ dicunt, facite; quœ autem faciunt, facere nolite. De spinis me jubes uvam decerpere, cum dixeris, Nuniquid colligunt de spinis uvam? Respondet tibi Dominus: Non jussi te de spinis uvam legere; sed vide, attende bene, ne forte, et fieri solet, vitis cum circumerrat per terram, involuta sit in spinis. Nam aliquando mvenimus illud, fratres mei, vitem positam super cavicem, quia ibi habet sepem spinosam, extendit palmites suos, et inserit in sepem spinosam, et pendet inter spinas botrus; et qui videt botrum carpit, non tamen de spinis. sed de vite, quæ circumplexa est spinis. Sic ergo illi spinosi sunt: sed sedendo in cathedra Moysi, involvit eos vitis, et pendent ad eos botri, id est, verba bona, præcepta bona. Tu lege uvam, non te pungit spina, quando legis, Quæ dicunt, facite; sed quæ faciunt, facere nolite. Pungit autem te spina, si quod faciunt facis. Ut ergo legas uvam, et non inhæreas spinis, Quce dicunt, facite; sed quæ faciunt, facere nolite. Facta ipsorum spinæ sunt, verba ipsorum uva est, sed de v ite, id est, de cathedra Moysi.","t":"My brothers, does not a presbyter or a bishop sometimes go up and say nothing else from the higher place than that others’ property should not be seized, that frauds should not be done, that crimes should not be committed? Those who sit on Moses’ seat cannot say otherwise; and it is the seat that speaks through them, not they themselves. What, then, is “Do they gather grapes from thorns, or figs from thistles?” and “Every tree is known by its fruit”? Can a Pharisee speak good things? The Pharisee is a thorn: how do I gather a grape from a thorn? “Because you, Lord, said, What they say, do; but what they do, do not do. You bid me pluck a grape from thorns, though you said, Do they gather grapes from thorns?” The Lord answers you: “I did not bid you gather grapes from thorns; but see, look carefully, whether perhaps, as often happens, the vine, as it rambles over the ground, has become entangled in thorns.” For sometimes, my brothers, we find this: a vine planted over a trench, because there is a thorn hedge there, stretches out its branches and pushes them into the thorn hedge, and the cluster hangs among the thorns; and whoever sees the cluster plucks it, yet not from the thorns but from the vine that has wrapped itself round the thorns. So those men are thorny; but because they sit on Moses’ seat the vine has wrapped round them, and clusters hang on them, that is, good words, good precepts. You gather the grape; the thorn does not prick you when you gather, “What they say, do; but what they do, do not do.” But the thorn pricks you if you do what they do. So that you may gather the grape and not be caught in the thorns: “What they say, do; but what they do, do not do.” Their deeds are thorns; their words are the grape, but from the vine, that is, from Moses’ seat.","f":"Augustine, <i>Serm.</i> 137.13 (PL 38:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-13)."},"augustine-sermones/137.14":{"o":"Fugiunt ergo isti, quando vident lupum, quando vident latronem. Hoc autem dicere cœperam, quia de loco superiore non possunt dicere isti, nisi, Bene facite, nolite perjurare, nolite fraudare, nolite aliquem circumvenire. Aliquando autem sic vivunt, ut de tollenda aliena villa, cum episcopo consilium habeatur, et petatur ab ipso tale consilium. Aliquando nobis contigit, experti dicimus: nam non crederemus. Multi a nobis consilia mala petunt, consilia mentiendi, circumveniendi; putantes quia placent nobis. Sed in nomine Chrisli, si Domino placet qnod dicimus, nullus talis nos tentavit, et invenit quod volcbat in nobis. Quia si vult ipse qui nos vocavit, pastores sumus, non mercenarii. Sed quid ait Apostolus? Mihi minimum est ut a vobis judicer, aut ab humano die: sed neque ego meipsum judico. Nihil enim mihi conscius sum; sed non in hoc justificatus sum. Qui autem judicat me, Dominus est. Non ideo bona est conscientia mea, quia vos illam laudatis. Quid enim laudatis, quod non videtis? ille laudet, qui vidct: ille etiam corrigat, si quid ibi videt quod ejus oculos offendit. Quia et nos non dicimus perfecte nos sanos: sed tundimus pectus nostrum, ct dicimus Deo, Propitius esto, ne peccem. Tamen puto, coram illo enim loquor, nibil aliud a vobis quærens nisi salutem vestram; et gemimus plerumque in peccatis fratrum nostrorum, et vim patimur, ct torquemur animo, ct aliquando corripimus illos: imo nunquam non corripimus. Testes sunt omnes qui recordantur quod dico, quoties sunt a nobis correpti fratres peccantes, et vehementer correpti. Modo consilium nostrum tracto cum Sanctitate vestra. In nomine Christi plebs Dci cstis, plebs catholica estis, membra Christi estis: Non estis divisi ab unitate. Communicatis membris Apostolorum, communicatis memoriis sanctorum martyrum, diffusorum per orbem terrarum, et pertinetis ad curam nostram, ut rationem de vobis bonam reddamus. Tota autem ratio nostra quæ est, scitis. Domine, scis quia dixi, scis quia non tacui, scis quo animo dixi, scis quia flevi tibi, cum dicerein, ct non audirer. Ipsa puto qnod integra ratio nostra est. Securos enim nos fecit Spiritus sanctus per Ezechielem prophetam. Nostis ipsam lectionem de speculatore: Fili, ait, hominis, speculatorem posui te domui Isræl: si me dicente ad impium. Impie, morte morieris, non dixeris: hoc est, ergo enim tibi dico, ut dicas; si non annuntiaveris: veneritque gladius, et tulerit cum, id cst. quod minatus sum peccatori; ille quidem impius in impietate sua morietur, sanguinem autem ejus de manu speculatoris requiram. Quare? Quia non dixit. Si autem speculator viderit gladium venientem, et cecinerit tuba, ut fugiat; et non se observaverit; id est, non sc correxerit, ut non cum inveniat in supplicio, quod minatur Dens; veneritque gladius, et tulerit aliquem; ille quidem implus in iniquitate sua mortuus est: tu autem, inquit, animam tuam liberasti. Et in illo loco Evangelii quid aliud dicit servo? cnm diceret, Domine, sciebam te molestum sive durum hominem, qnia metis ubi non seminasti, et colligis ubi non sparsisti; et timens abii, et abscondi talentum tuum in terra: ecce habes quod tuum est. Et ille: Serve, inquit, nequam et piger, magis quia me sciebas molestum et durum esse, metere ubi non seminavi, et colligere ubi non sparsi, ipsa Avaritia mea debuit te docere quia lucrum quæro de pecunia mea. Oportuit te ergo ut dares pecuniam meam nummulariis et ego veniens cum usuris exegissem quod meum cst. Numquid dixit, Dares et exigeres? Nos ergo, fratres, damus; veniet ille qui exigat. Orate, ut paratos nos inveniat.","t":"These men, then, flee when they see the wolf, when they see the robber. But I had begun to say that from the higher place these men cannot say anything but, “Do good, do not perjure yourselves, do not defraud, do not cheat anyone.” But sometimes people live in such a way that they take counsel with the bishop about seizing another man’s estate, and ask such counsel of him. It has sometimes happened to us; we speak from experience, for otherwise we would not believe it. Many ask bad counsel of us, counsel to lie, to cheat, thinking that they please us. But in the name of Christ (if what we say pleases the Lord), no such man has tempted us and found in us what he wanted. For if he who called us wills it, we are shepherds, not hirelings. But what does the apostle say? “To me it is a very small thing to be judged by you, or by any human day; indeed I do not judge myself. For I am conscious of nothing against myself; yet I am not justified by this. But he who judges me is the Lord.” My conscience is not good because you praise it. For why do you praise what you do not see? Let him praise who sees; let him also correct, if he sees anything there that offends his eyes. For we too do not say that we are perfectly healthy; but we beat our breast and say to God, “Be merciful, that I may not sin.” Yet I think (for I speak before him) that I seek nothing else from you but your salvation; and we often groan over the sins of our brothers, and suffer distress, and are tormented in mind, and sometimes rebuke them; or rather, we never fail to rebuke them. All who remember what I say are witnesses how often sinning brothers have been rebuked by us, and vehemently rebuked.\n\nNow I consult with your Holiness about our own position. In the name of Christ you are the people of God, you are the Catholic people, you are members of Christ: you are not divided from unity. You are in communion with the members of the apostles, you are in communion with the shrines of the holy martyrs spread throughout the whole world, and you belong to our charge, so that we may give a good account of you. But what our whole account is, you know. “Lord, you know that I spoke; you know that I was not silent; you know with what mind I spoke; you know that I wept before you when I spoke and was not heard.” This, I think, is our full account. For the Holy Spirit has made us secure through the prophet Ezekiel. You know the reading about the watchman: “Son of man,” it says, “I have set you as a watchman for the house of Israel: if, when I say to the wicked, Wicked man, you shall surely die, you do not speak” (that is, for I tell you so that you may tell him), “if you do not proclaim it, and the sword comes and takes him away” (that is, what I have threatened the sinner with), “that wicked man shall die in his wickedness, but his blood I will require at the watchman’s hand.” Why? Because he did not speak. “But if the watchman sees the sword coming and blows the trumpet so that he may flee, and he does not take heed” (that is, does not correct himself, so that God may not find him in the punishment God threatens), “and the sword comes and takes someone away, that wicked man has died in his iniquity; but you,” he says, “have delivered your soul.” And in that place in the Gospel, what else does he say to the servant? When the servant said, “Lord, I knew that you are a troublesome or hard man, because you reap where you did not sow, and gather where you did not scatter; and being afraid I went and hid your talent in the ground: see, you have what is yours,” he says: “Wicked and lazy servant, all the more, since you knew me to be troublesome and hard, reaping where I did not sow and gathering where I did not scatter, my very greed should have taught you that I seek profit from my money. So you ought to have given my money to the bankers, and I on coming would have exacted what is mine with interest.” Did he say, “You should have given and exacted”? So we, brothers, give; he will come who will exact. Pray that he may find us ready.","f":"Augustine, <i>Serm.</i> 137.14 (PL 38:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-14)."},"augustine-sermones/137.2":{"o":"Videte enim, fratres, dilectionem ipsius capitis nostri. Jam in cælo est, et hic laborat, quamdiu hic laborat Ecclesia. Hic Christus csurit, hic sitit, nudus est, hospes cst, infirmatur, in carcere est. Quidquid enim hic patitur corpus cjus, se dixit pati: ct in fine segregans ipsum corpus suum ad dexteram, ct reliquos a quibus modo conculcatur segregans ad sinistram, dicturus est his qui sunt ad dexteram: Venite, benedicti Patris mei, percipite regnum quod tobis paratum est ab origine mundi. Quibus meritis? Esurivi enim, et dedistis mihi manducare; ct cætera sic exscquitur, tanquam ipse accepisset: usquc adeo ut illi non intelligentes respondeant ct dicant, Domine, quando te vidimus esurientem, hospitem, et in carcere? Et dicit eis: Cum uni ex minimis meis fecistis, mihi fecistis. Sic eliam in nostro corpore caput sursum cst, pedes in terra sunt: tamen in aliqua constipatione et coarctatione hominum, quando tibi aliquis pedem calcat, nonne dicit caput, Calvas me? Nec caput tuum, nec linguam tuam quisquam caleavit: sursum est, in tuto est, nibil ei mali contigit; et tamen quia per connexionem charitatis unitas est a capite usque ad pedes, non se inde lingua separavit, sed dixit, Calcas me: cum eam nemo contigerit. Quomodo ergo lingua, quam ncmo contigit, dicit, Calcas me: sic Christus caput, quod nemo calcat, dixit, Esurivi, et dedistis mihi manducare. Et illis qui hoc non fecerunt, dixit: Esurivi, et non dedistis mihi manducare. Et qnomodo conclusit? Sic: Ibunt illi in ambustionem æternam, justi autem in vitam ceternam.","t":"See, brothers, the love of our head himself. He is already in heaven, and he labors here as long as the Church labors here. Here Christ is hungry, here he is thirsty, naked, a stranger, sick, in prison. For whatever his body suffers here, he has said that he suffers: and at the end, setting his body apart on the right, and setting apart on the left the rest, by whom it is now trampled, he will say to those on the right: “Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world.” For what merits? “For I was hungry, and you gave me to eat”; and he goes through the rest in the same way, as if he himself had received it: so much so that they, not understanding, answer and say, “Lord, when did we see you hungry, a stranger, and in prison?” And he says to them: “When you did it to one of the least of mine, you did it to me.” So too in our body the head is above and the feet are on the earth; yet in some crowd and crush of people, when someone treads on your foot, does not the head say, “You are treading on me”? No one has trodden on your head or your tongue: it is above, it is safe, nothing bad has happened to it; and yet, because through the bond of love there is unity from the head to the feet, the tongue did not separate itself from them, but said, “You are treading on me,” though no one touched it. As, then, the tongue, which no one touched, says, “You are treading on me,” so Christ the head, whom no one treads on, said, “I was hungry, and you gave me to eat.” And to those who did not do this, he said, “I was hungry, and you did not give me to eat.” And how did he conclude? Thus: “These will go into everlasting burning, but the righteous into eternal life.”","f":"Augustine, <i>Serm.</i> 137.2 (PL 38:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-2)."},"augustine-sermones/137.3":{"o":"Cum ergo Dominus nune loqueretur, dixit se esse pastorem, dixit se csse et januam. Utrumque ibi habes: ct, Ego sum janua; et, Ego sum pastor. Janua cst in capite, pastor in corpore. Dicit enim Petro, in quo uno format Ecclesiam: Petre, amus me? Respondit: Domine, amo. Pasce oves meas. Et tertio: Petre, amas me? Contristatus est Petrus, quod com tertio interrogavit: quasi illc qui vidit conscientiam negatoris, non videret fidem confitentis. Novcrat illum semper, noverat illum et quando se Petrus ipse non noverat. Tunc enim se non noverat, quando dixit, Tecum ero usque ad mortem: et quam esset infirmus, nesciebat. Quomodo plerumque revera et infirmis contingit, ut ægrotus nesciat quid in illo agatur, medicus autem sciat: cum ille ægritudinem ipsam patiatur, medicus non patiatur. Magis dicit medicus quid agatur in altero, quam ille qui ægrotat quid agatur in se ipso. Petrus ergo tunc infirmus, Dominus autem medicus. Iste dicebat se habere vires, qui non habebat: ille autem tangens venam cordis ejus, dicebat quod ter eum esset negaturus. Et ila factum est quomodo prædixit medicus, non quomodo præsumpsil ægrolus ( Luc. XXII, 33. 34, 55-61). Ergo post resurrectionem suam Dominus interrogavit cum, non nescius quo ille animo confiteretur amorem Christi, sed ut trina confessione amoris, deleret trinam negationem timoris.","t":"When the Lord was speaking just now, then, he said that he was the shepherd; he said that he was also the door. You have both there: “I am the door” and “I am the shepherd.” The door is in the head, the shepherd in the body. For he says to Peter, in whom alone he forms the Church: “Peter, do you love me?” He answered: “Lord, I love you.” “Feed my sheep.” And a third time: “Peter, do you love me?” Peter was saddened that he asked him a third time, as if he who saw the conscience of the denier did not see the faith of the confessor. He had always known him; he knew him even when Peter did not know himself. For he did not know himself when he said, “I will be with you even to death,” and he did not know how weak he was. As indeed often happens with the sick, the sick man does not know what is going on in him, but the physician knows, though the sick man suffers the illness and the physician does not. The physician says what is going on in another better than the sick man says what is going on in himself. Peter, then, was at that time sick, and the Lord the physician. The one said he had strength, and he did not; but the other, feeling the pulse of his heart, said that he would deny him three times. And it happened as the physician foretold, not as the sick man presumed. So after his resurrection the Lord questioned him, not as if he did not know with what mind Peter confessed his love of Christ, but so that by a threefold confession of love he might blot out the threefold denial of fear.","f":"Augustine, <i>Serm.</i> 137.3 (PL 38:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-3)."},"augustine-sermones/137.4":{"o":"Ergo hoc Dominus exigit a Petro, Petre, amas me? quasi, Quid mihi dabis, quid mihi præstabis, quia amas me? Quid erat præstaturus Petrus resurgenti Dommo, ct eunti in cœlum, atque sedenti ad dexteram Patris? Quasi diceret, lloc mihi dabis, hoc milii præstabis, si amas mo, ut pascas oves mcas: per januam in Ires, non per aliam partem ascendas. Audistis, cum Evangolium legeretur, Qui intrat per januam, pastor est: qui autem ex alia parte ascendit, fur est et latro; ct dissipare quærit, et spargere, et tollere. Quis est qui intrat per januam? Qui intrat per Christum. Quis cst iste? Qui imitatur passionem Christi, qui cognoscit humilitatem Christi: ut cum Deus factus sit homo pro nobis cognoscat se homo non esse Deum, sed hominem. Qui enim vult Deus videri, cum sit homo, non imitatur illum, qui cum Deus csset, homo factus cst. Tibi autem non dicitur, Esto aliquid minus quam cs: scd, Cognosce quod es. Cognosce te infirmum, cognosco te hominem, cognosce te peccatorem; cognosce quia ille justificat, cognosce quia macolosus es. Appareat in confessionc tua macula cordis tui, ct pertinebis ad gregem Christi. Quia confessio peccatorum invitat medicum sanaturum: quomodo in ægritudine qui dicit, Sanus sum, non quærit medicum. Numquid non ad templum ascenderat Pharisæus ille ct Publicanus? Ille de sua sanitate gloriabatur, iste vuluera sua medico ostendebat. Dicebat enim ille: Deus, gratias ago tibi, quia non sum sicut PublicanUs iste. GIoriabatur super alterum. Ergo si Publicanus ille sanus esset, invideret illi Pharisæus; quia non haberet super quem extolleretur. Quomodo ergo venerat, qui sic invidebat? Non erat utique sanus: et cum se sanum diceret, non descendit curatus. Ille antem ad terram oculos dejiciens, et non audens in cœlum tollere, percutiebat pectus suum, dicens: Deus, propitius esto mihi peccatori. Et quid dicit Dominus? Amen dico vobis, quia descendit justificatus de templo Publicanus, magis quam Pharisæus: quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur. Qui ergo se exaltant, Per alteram partem volunt ascendere ad ovile: qui autem se humiliant, per januam intrant ad ovile. Idco de illo dixit, intrat: de illo, Ascendit. Qui ascendit, videtis, qui alta petit, non intrat, sed cadit. Ille autem qui se submittit, ut per januam intret, non cadit, scil pastor est. Sed tres personas dixit Dominus, et debemus illas investigare in Evangelio; pastoris, mercenarii et furis. Cum legeretur, puto quod animadvertistis, designavit pastorem, designavit mercenarium, designavit furem. Pastorem dixit animam suam ponere pro ovibus et intrare per januam. Furem dixit et latroncm ascendere per aliam partem. Mercenarium dixit, lupum vel etiam furem si vident, fugere; quia non est illi cura de ovibus: mercenarius est cnim, non pastor. Ille intrat per januam, quia pastor est; illc ascendit per aliam pardem, quia fur est: ille videns cos qui volunt tollere oves, timet et fugit, quia mercenarius est, quia non est illi cura de ovibus; mercenarius est enim. Si invenerimus tres istas personas, iirvenit Sanctitas vestra et quos diligatis, et quos toleretis, et quos caveatis. Diligendus est pastor, tolerandus est mercenarius, cavendus est latro. Sunt homines in Ecclesia, de quibus dicit Apostolus, qui ex occasione evangelizant, quærentes ab hominibus commoda sua, sive pecuniaria, sive honorum vel laudis humanæ. Quomodolibet volentes accipere munera evangelizant, et non tam salutem ejus quærunt cui annuntiant, quam commodum suum. Ille autem. qui audit salutem ab eo qui non habet salutem si ei crediderit quem ille annuntiat, neque in illo spem posuerit, per quem illi annuntiatur salus: qui annuntiat, habebit delrimentum; cui annuntiatur, habebit lucrum.","t":"So the Lord demands this of Peter: “Peter, do you love me?”, as if to say, “What will you give me, what will you render me, because you love me?” What was Peter going to render to the risen Lord, going into heaven and sitting at the Father’s right hand? As if he said, “This you will give me, this you will render me, if you love me: that you feed my sheep, that you enter by the door, that you do not climb up some other way.” You heard, when the Gospel was read: “He who enters by the door is the shepherd; but he who climbs up another way is a thief and a robber”; and he seeks to scatter and disperse and carry off. Who is he that enters by the door? He who enters through Christ. Who is that? He who imitates the passion of Christ, who knows the humility of Christ: so that, since God became man for us, man may know himself to be not God but man. For he who wants to seem God, when he is man, does not imitate him who, though he was God, became man. You are not told, “Be something less than you are,” but, “Know what you are.” Know yourself weak, know yourself a man, know yourself a sinner; know that he justifies, know that you are stained. Let the stain of your heart appear in your confession, and you will belong to the flock of Christ. For confession of sins invites the physician who will heal: as in sickness he who says, “I am well,” does not seek a physician. Had not that Pharisee and the tax collector gone up to the temple? The one boasted of his health; the other showed his wounds to the physician. For the one said: “God, I thank you that I am not like this tax collector.” He boasted over another. So if that tax collector had been healthy, the Pharisee would have envied him, because he would have had no one to exalt himself over. In what state, then, had he come, who envied so? He was certainly not healthy: and since he called himself healthy, he did not go down healed. But the other, casting his eyes to the ground and not daring to lift them to heaven, beat his breast, saying: “God, be merciful to me a sinner.” And what does the Lord say? “Amen I say to you, the tax collector went down from the temple justified rather than the Pharisee: for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” So those who exalt themselves want to climb into the sheepfold another way; but those who humble themselves enter the sheepfold by the door. Therefore of the one he said, “enters”; of the other, “climbs up.” He who climbs, you see, who seeks high things, does not enter but falls. But he who lowers himself so as to enter by the door does not fall, but is the shepherd.\n\nBut the Lord named three persons, and we ought to look for them in the Gospel: the shepherd, the hireling, and the thief. When it was read, I think you noticed, he described the shepherd, he described the hireling, he described the thief. The shepherd, he said, lays down his life for the sheep and enters by the door. The thief and robber, he said, climbs up another way. The hireling, he said, flees if he sees the wolf or even the thief, because he does not care for the sheep: for he is a hireling, not a shepherd. The one enters by the door, because he is the shepherd; the other climbs up another way, because he is a thief; the third, seeing those who want to carry off the sheep, is afraid and flees, because he is a hireling, because he does not care for the sheep; for he is a hireling. If we find these three persons, your Holiness has found whom to love, whom to tolerate, and whom to beware of. The shepherd is to be loved, the hireling tolerated, the robber guarded against. There are men in the Church of whom the apostle speaks, who preach the Gospel as a pretext, seeking their own advantage from men, whether money or honors or human praise. They preach because they want to receive gifts in whatever way they can, and they seek not so much the salvation of the one to whom they preach as their own advantage. But if he who hears of salvation from one who does not have salvation believes in him whom the preacher announces, and does not put his hope in the one through whom salvation is announced to him, then the preacher will suffer loss, and the hearer will have gain.","f":"Augustine, <i>Serm.</i> 137.4 (PL 38:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-4)."},"augustine-sermones/137.6":{"o":"Habes Dominum dicentem de Pharisæis, Cathedram Moysi sedent. Non eos solos significabat Dominus: quasi vero eos qui crederent in Christum, ad Judæorum scholam mitteret, ut ibi discerent quemadmodum iter sit ad regnum coelorum. Nonne ideo Dominus venit, ut institueret Ecclesiam, ipsosque Judæos bene credentes et bene sperantes et bene diligentes segregaret tanquam frumenta a paleis, et faceret unum parietem circumcisionis, cui conjungeretur alius paries ex præputio Gentium, quibus duobus parictibus de diverso venientibus esset ipse lapis angularis? Nonne ergo idem Dominus de duabus istis plebibus in uno futuris dixit: Habeo et alias oves, quæ non sunt ex hoc ovili? Loquebatur autem Judæis: Oportet me, inquit, et eas adducere, ut sit unus grex, et unus pastor. Ideo duæ naves erant, unde vocaverat discipulos. Duas ipsas plebes significabant, quando miserunt retia, ct levaverunt tantam vim et tantum numerum piscium, ita ut pene retia rumperentur: Et oneraverunt, inquit, duas naves ( Luc. V, 2-7). Duæ naves significabant unam Ecclesiam, sed de duabus plebibus factam, conjunctam in Christo, quamvis de diverso venientem. Hoc significant etiam duæ uxores, habentes unum virum Jacob, Lia et Rachel (Cen. XXIX). Has duas significant etiam duo cæci, qui sedcbant juxta viam, quos Dominus illuminavit. Et si advertatis Scripturas, in multis locis invenietis significari duas Ecclesias, quæ non sunt duæ, sed una. Ad hoc cnim valet lapis angularis, ut ex duabus faciat unam. Ad hoc valet itle pastor, ut de duobus gregibus faciat unum. Ergo Dominus docturus Ecclesiam, et habiturus scholam suam præter Judæos, sicut modo videmus, numquid credentes in se, ad Judæos missurus erat, ut discerent? Sed nomine Pharisæorum et Scribarum significavit quosdam in Ecclesia sua futuros, qui dicerent, et non facerent: se autem figuraverat in persona Moysi. Eicnim personam ejus gerebat Moyses, et velum aule se ideo ponebat, quando loquebatur populo; quia quamdiu illi in Lege carnalibus gaudiis et voluptatibus dediti erant, et regnum terrenum quærebant, velamen positum erat contra faciem corum; ne viderent Christum in Scripturis. Ablato enim velamine, posteaquam passus est Dominus, visa sunt secreta templi. Ideo cum in cruce penderet, scissum est velum templi a summo usque deorsum: et aperte dicit apostolus Paulus, Cum autem transieris ad Christum, auferetur velamen. Qui autem non transicrit ad Christum, quamvis legat Moysen, velamen positum est suprr cor ejus, sicut dicit Apostolus ( II Cor. III, 16, 15). Cum ergo præfiguraret quosdam tales futuros Dominus in Ecclesia sua, quid ait? Scribæ et Pharisœi cathedram Moysi sedent: quœ dicunt, facite; sed quœ faciunt, facere nolite.","t":"You have the Lord saying of the Pharisees, “They sit on Moses’ seat.” The Lord did not mean them alone: as if, indeed, he would send those who believed in Christ to the school of the Jews, to learn there the way to the kingdom of heaven. Did not the Lord come for this: to found the Church, and to separate from the Jews themselves those who believed well, hoped well, and loved well, like grain from chaff, and to make one wall of the circumcision, to which another wall from the uncircumcision of the Gentiles should be joined, and of these two walls, coming from different directions, he himself would be the cornerstone? Did not the same Lord say of these two peoples who would become one: “I have other sheep too, which are not of this fold”? He was speaking to the Jews: “I must,” he says, “bring them too, so that there may be one flock and one shepherd.” That is why there were two boats from which he had called the disciples. They signified the two peoples when they let down the nets and drew up such a mass and such a number of fish that the nets almost broke: “And they loaded,” it says, “two boats.” The two boats signified one Church, but made of two peoples, joined in Christ, though coming from different directions. The two wives also signify this, who had one husband, Jacob: Leah and Rachel. These two the two blind men also signify, who sat by the road, whom the Lord gave sight. And if you pay attention to the Scriptures, you will find two churches signified in many places, which are not two but one. For this is what the cornerstone is for: to make one out of two. This is what that shepherd is for: to make one flock out of two. So would the Lord, who was going to teach the Church and to have his own school apart from the Jews, as we now see, send those who believed in him to the Jews to learn? But under the name of the Pharisees and scribes he signified some who would be in his Church who would say and not do; and he had figured himself in the person of Moses. For Moses bore his person, and therefore put a veil before himself when he spoke to the people: because as long as they were devoted in the Law to carnal joys and pleasures and sought an earthly kingdom, a veil was set before their face, so that they should not see Christ in the Scriptures. For when the veil was taken away, after the Lord suffered, the secrets of the temple were seen. That is why, when he hung on the cross, the veil of the temple was torn from top to bottom; and the apostle Paul says plainly, “But when you pass over to Christ, the veil will be taken away.” But whoever has not passed over to Christ, although he reads Moses, has a veil lying over his heart, as the apostle says. So, since the Lord was foreshowing that there would be some such people in his Church, what does he say? “The scribes and Pharisees sit on Moses’ seat: what they say, do; but what they do, do not do.”","f":"Augustine, <i>Serm.</i> 137.6 (PL 38:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-6)."},"augustine-sermones/137.7":{"o":"Quando illud audiunt clerici mali quod in ipsos dicitur, volunt pervertere. Nam audivi quosdam pervertere velle istam sententiam. Numquid non, si illis liceret, non delerent illam de Evangelio? Quia vero delere illam non possunt, pervertere illam quærunt. Sed adest Domini gratia et misericordia, nec sinit eos facere; quia circumsepsit veritate sua omnes sententias suas, et libravit; ut quisquis indc aliquid præcidere voluerit, aut induccre male legendo vel interpretando, ille qui cor habet, quod præcisum cst de Scriptura jungat Scripturæ, et legat superiora vel inferiora, et inveniet sensum quem volebat ille male interpretari. Quid ergo putatis dicere istos de quibus dicitur, Quæ dicunt, facite? Quia revera laicis dicitur. Laicus enim qui vult bene vivere, cum attenderit clericum malum, quid sibi dicit? Dominus dixit, Quæ dicunt, facite; quæ faciunt, facere nolite. Ambulem viam Domini, non sequar istius mores. Audiam ab illo, non verba ipsius, sed Dei. Sequar Deum, sequatur ille cupiditatem suam. Quia si voluero apud Deum sic me defendere, ut dicam, Domine, vidi male viventem illum clericum tuum, et ideo male vixi: nonne mihi dicturus cst, Serve nequam, non a me audieras, Quœ dicunt, facite; quæ autem faciunt, facere nolite? Malus autem laicus, infidelis, non pertinens ad gregem Christi, non pertinens ad frumentum Christi, qui tanquam palea in arca toleratur, quid sibi dicit, quando coeperit illum arguere verbum Dei? Exi: quid mihi loqueris? Ipsi episcopi, ipsi clerici non illud faciunt, et me cogis ut faciam? Quærit sibi non patronum ad causam malam, sed comitem ad poenam. Nam nunquam eum ille defensurus est in die judicii, quemcumque malum voluerit imitari. Quomodo enim dia holus omnes qaos scducit, non,seducit cum quibus reguet, sed cum quibus damnetur: sic omnes qui sequuntur malos, comites sibi ad gehennam quærunt, non patrocinia ad regnum cœlorum.","t":"When bad clerics hear what is said against them, they want to twist it. For I have heard some wanting to twist this saying. If they were allowed, would they not delete it from the Gospel? But since they cannot delete it, they seek to twist it. But the grace and mercy of the Lord are at hand and do not let them do it; for he has fenced all his sayings round with his truth and balanced them, so that if anyone wants to cut something off from there, or to bring something in by bad reading or interpretation, whoever has a heart may join to Scripture what has been cut off from Scripture, and read what goes before or after, and he will find the sense that the other wanted to interpret badly. What, then, do you think is said of those of whom it is said, “What they say, do”? That this is said to the laity indeed. For a layman who wants to live well, when he notices a bad cleric, what does he say to himself? “The Lord said, What they say, do; what they do, do not do. Let me walk the Lord’s way, not follow this man’s conduct. Let me hear from him not his words, but God’s. Let me follow God; let him follow his greed. For if I wanted to defend myself before God by saying, Lord, I saw that cleric of yours living badly, and so I lived badly, will he not say to me, Wicked servant, had you not heard from me, What they say, do; but what they do, do not do?” But a bad layman, unbelieving, not belonging to Christ’s flock, not belonging to Christ’s grain, who is tolerated like chaff on the threshing floor, what does he say to himself when the word of God begins to rebuke him? “Go away: what are you telling me? The bishops themselves, the clergy themselves do not do it, and you compel me to do it?” He looks for himself not for a patron in a bad cause, but for a companion in punishment. For whatever bad man he chose to imitate will never defend him on the day of judgment. For as the devil seduces all whom he seduces, not to reign with them but to be condemned with them, so all who follow the bad seek companions for themselves on the way to hell, not patrons for the kingdom of heaven.","f":"Augustine, <i>Serm.</i> 137.7 (PL 38:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-7)."},"augustine-sermones/137.8":{"o":"Quomodo ergo pervertunt isti hanc sententiam, quando illis dicitur male viventibus, Merito dictum est a Domino, Quœ dicunt, facite; quœ faciunt, facere nolite? Recte dictum est, inquiunt. Dictum est eniin vobis, ut quæ dicimus, faciatis; quæ autem nos facimus, vos non faciatis. Nos enim offerimus sacrificium, vobis non licet. Videte versutias hominum: quid dicam? mercenanorum. Nam si pastores essent, ista non dicerent. Ideo Dominus ut os iliis clauderet, secutus est, et dixit, Cathedram Moysi sedent: quœ dicunt, facite; quai autem faciunt, facere nolite: dicunt enim, et non faciunt. Quid est ergo, fratres? Si diceret de sacrificio offerendo; diceret, Dicunt enim, et non faciunt? Faciunt enim sacrificium, Deo offerunt. Quid est quod dicunt, et non faciunt? Audi quid sequatur: Alligant enim onera gravia et importabilia, et imponunt ea super cervices hominum, quas ipsi uno digito nolunt tangere. Aperte exprobravit, descripsit et ostendit. Sed illi quando sic volunt pervertere sententiam, ostendunt quia nihil quærunt in Ecclesia, nisi commoda sua; nec Evangelium legerunt: si enim nossent ipsam paginam, et totum legissent, nunquam hoc dicere auderent.","t":"How, then, do these men twist this saying, when it is said to them, as they live badly, “The Lord rightly said, What they say, do; what they do, do not do”? “It was rightly said,” they say. “For it was said to you, that what we say you should do, but what we do you should not do. For we offer the sacrifice; you are not allowed to.” See the cunning of men, of what shall I call them? Hirelings. For if they were shepherds, they would not say this. That is why the Lord, to shut their mouths, went on and said: “They sit on Moses’ seat: what they say, do; but what they do, do not do: for they say, and do not do.” What does this mean, brothers? If he were speaking of offering sacrifice, would he say, “For they say, and do not do”? For they do offer sacrifice; they offer it to God. What is it that they say and do not do? Hear what follows: “For they bind heavy and unbearable burdens and lay them on men’s necks, which they themselves will not touch with one finger.” He rebuked them openly, described them, and pointed them out. But when they want to twist the saying in this way, they show that they seek nothing in the Church but their own advantage, and that they have not read the Gospel: for if they knew that very page and had read it all, they would never dare to say this.","f":"Augustine, <i>Serm.</i> 137.8 (PL 38:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-8)."},"augustine-sermones/137.9":{"o":"Sed apertius auendite, quia habet tales Ecclesia. Ne quis dicat nohis: Prorsus de Pharisxis dixit, de Scribis dixit, de Judæis dixit: nam talcs non habet Ecclesia. Qui sunt ergo ilii, de quibus omnibus Dominus dicit: Non omnis qui mihi dicit, Domine, Domine, intrabit in regnum cælorum? Et addidit: Multi dicent mihi in illa die, Domine, Domine, nonne in tuo nomine prophetavimus, et in nomine tuo rirtutes multas fecimus, et in nomine tuo manducavimus et bibimus? Numquid in nomine Christi, Judæi faciunt ista? Certe manifestum est quia de his dicit qui nomen Christi habent. Sed quid sequitur? Tunc dicam illis: Nunquam vos cognovi. Recedite a me, omnes qui operamini iniquitatem. Audi Apostolum gementem de talibus. Dicit alios annuutiare Evangelium per charitatem, alios per occasioncm: de quibus dicit, Annuntiant Evangelium non recte (Philipp. I, 17). Rem reciam, sed ips! non recti. Quod annuntiant, rectum est; sed qui annuntiant, non sunt recti. Quare non est rectus? Quia aliud quærit in Ecclesia, non Deum quærit. Si Deum quæreret, castus esset; quia lcgilimum maritum anima Deum habet. Qaisquis a Deo præter Deum aliquid quærit, non caste Deum quærit. Videte, fratres: si uxor amet maritum quia dives est; nou est casta. Non enim maritum amat, sed aurum mariti. Si autem maritum amat, et nudum amat, et pauperem amat. Si enim proptereaamat, quia dives est; quid, si (quomodo sunt casus humani) proscribatur et subilo egens remaneat? Renuntiat illi forte; quia quod amabat, non maritus erat, sed res ejus. Si autem vere maritum amat, etiam pauperem plus amat; quia cum misericordia amat.","t":"But hear more plainly that the Church has such people. Lest anyone say to us: “He spoke entirely of the Pharisees, he spoke of the scribes, he spoke of the Jews: for the Church has no such people.” Who then are those of whom the Lord says, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven”? And he added: “Many will say to me on that day, Lord, Lord, did we not prophesy in your name, and in your name do many mighty works, and in your name eat and drink?” Do Jews do these things in the name of Christ? It is surely plain that he speaks of those who bear the name of Christ. But what follows? “Then I will say to them: I never knew you. Depart from me, all you who work iniquity.” Hear the apostle groaning over such people. He says that some proclaim the Gospel out of love, others as a pretext: of these he says, “They proclaim the Gospel not rightly.” The thing is right, but they themselves are not right. What they proclaim is right; but those who proclaim are not right. Why is such a one not right? Because he seeks something else in the Church; he does not seek God. If he sought God, he would be chaste; for the soul has God as its lawful husband. Whoever seeks from God anything besides God does not seek God chastely. See, brothers: if a wife loves her husband because he is rich, she is not chaste. For she does not love her husband, but her husband’s gold. But if she loves her husband, she loves him naked, and loves him poor. For if she loves him because he is rich, what if (as human misfortunes go) he is proscribed and suddenly left in want? Perhaps she will renounce him, because what she loved was not her husband but his property. But if she truly loves her husband, she loves him even more when he is poor, because she loves him with compassion.","f":"Augustine, <i>Serm.</i> 137.9 (PL 38:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/137-9)."},"augustine-sermones/138.1":{"o":"Audivimus Dominum Jesum commendantem nobis boni pastoris officium. In qua commendatione admonuit nos utiquc, ut intelligi datur, bonos esse pastores. Et tamen ne intelligeretur perverso modo multitudo pastorum: Ego sum, inquit, pastor bonus. Et unde sit pastor bonus, consequenter ostendit; Pastor, inquit, bonus animam suam ponit pro ovibus. Mercenarius autem, et qui non est pastor, videt lupum venientem, et fugit: quoniam non eat ei cura de ovibus; mercenarius est enim. Pastor ergo bonus Christus.Quid Petrus?Nonne bonus pastor? nonne et ipse animam pro ovibus posuit? Quid Pauliis? Quid cæteri Apostoli? Quid eorum tempora consequentes bcuti episcopi martyres? Quid etiam sanctus iste Cyprianus? Nonne omnes pastores boni; non mercenarii, de quibus dicitur, Amen dico vobis, perceperunt mercedem suam ( Matth. VI, 2).Omnes ergo isti pastores boni, non solum quia sanguinem fuderunt, sed quia pro ovibus fuderunt. Non enim fuderunt elatione, sed charitate.","t":"We have heard the Lord Jesus commending to us the office of the good shepherd. In this commendation he certainly reminded us, as we are given to understand, that there are good shepherds. And yet, lest a multitude of shepherds be understood in a wrong way, he said, “I am the good shepherd.” And what makes a good shepherd he showed next: “The good shepherd,” he says, “lays down his life for the sheep. But the hireling, who is not the shepherd, sees the wolf coming and flees, because he does not care for the sheep; for he is a hireling.” So Christ is the good shepherd. What of Peter? Was he not a good shepherd? Did he not also lay down his life for the sheep? What of Paul? What of the other apostles? What of the blessed bishops and martyrs who followed in their times? What of this holy Cyprian too? Were they not all good shepherds, not hirelings, of whom it is said, “Amen I say to you, they have received their reward”? So all these were good shepherds, not only because they shed their blood, but because they shed it for the sheep. For they did not shed it out of pride, but out of love.","f":"Augustine, <i>Serm.</i> 138.1 (PL 38:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-1)."},"augustine-sermones/138.10":{"o":"Ecce accipio in mcridie esse Africam: quanquam magis in meridie sub sole medii diei Ægyptus quam Africa. illic autem in.Egypto, quomodo pastor est iste, qui norunt agnoscunt: qui non norunt, requirant quam magnam illic gregem colligat, quantam numerositatem sanctorum atque sant tarum habcat contemnentium penitus mundum. Grex illc tantum crevit, ut etiain inde superstitiones expulerit. Ut ergo omittam, quomodo inde omnem idolorum superstitionem, quæ illic valida focrat, crescendo fugaverit: accipio quod dicitis, o sodales mali; accipio prorsus, assentio Africam in meridie esse, et Africam significatam in eo quod dictum est, Ubi pascis, ubi cubas in meridie? Sed et vos æque attendite adhuc ista verba sponsæ esse, nondum sponsi. Adhuc sponsa dicit, Annuntia mihi, quem dilexit anima mea ubi pascis, ubi cubas in meridie, ne forte fiam sicut operta. Surdc, cæce, si in meridie vides Africam, quare in operta non intelligis feminam? Annuntia mihi, dicit, quem dilexit anima mea. Utique virum alloquitur, cum dicit, quem dilexit. Quomodo si diccret, Annuntia mihi, quam.dilexit anima mea; intelligeremus sponsum hæc loqui ad sponsam: sic cum audis, Annuntia mihi, quem dilexit anima mea nbi pascis, ubi cubas; illuc adde, ad hujus verba pertinent et quæ sequuntur, in meridie. Quæro ubi pascas in meridie, ne. forte fiam sicut operta super greges sodalium tuorum Audio prorsus, accipio de Africa quod intelligis; in meridie, ipsa significata est. Sed Ecclesia Christi, sicut intelligis, transmarina alloquitur sponsum suum, limens errorem incidere Africanum. 0 quem dilexit anima mea, annuntia mihi, doce me. Audio enim in meridie, id est, in Africa, duas esse partes, imo multas concisiones. Annuntia ergo mihi ubi pascis, quæ oves ad te pertinent, quod ovile illic me jubes amare, cui me debeo sociare. Ne forte fiam velut operta. Illudunt enim quasi latenti, insultant quasi perditæ, quasi nusquam alibi existenti. Ne ergo quasi operta, quasi latens fiam super greges, id est, super congregationes hæreticorum, sodalium tuorum, Donatistarum, Maximianistarum, Rogatistarum, cæterarumque pestium extra colligentium; et ideo spargentium; rogo te, annuntia mihi, si illic pastorem meum requiram, ut non in gurgitem rebaptizationis incurram. Hortor vos, obsecro vos per sanctitatem talium nuptiarum, amate hanc Ecclesiam, cstote in tali Ecclesia, estote talis Ecclesia: amate pastorem bonum, virum tam pulchrum, nemincm fallentem, neminem perire cupientem. Orate et pro dispersis ovibus: veniant et ipsi, agnoscant et ipsi, ament et ipsi; ut sit unus grex et unus pastor. Conversi ad Dominum, etc.","t":"See, I grant that Africa is in the south, although Egypt is more in the south, under the midday sun, than Africa. And how this shepherd is in Egypt, those who know recognize; those who do not know, let them ask how great a flock he gathers there, what a multitude of holy men and women he has there who utterly despise the world. That flock has grown so much that it has even driven superstitions out from there. To pass over, then, how by growing it has put to flight from there all the superstition of idols, which had been strong there: I accept what you say, O bad companions; I accept it entirely; I agree that Africa is in the south, and that Africa is signified in the words, “Where do you feed, where do you lie down at noon?” But you too, attend equally: these are still the words of the bride, not yet of the bridegroom. It is still the bride who says, “Tell me, you whom my soul has loved, where you feed, where you lie down at noon, lest perhaps I become like one veiled.” Deaf, blind man: if you see Africa in “noon,” why do you not understand a woman in “veiled”? “Tell me,” she says, “you whom my soul has loved.” Certainly she is addressing a man when she says “whom.” Just as, if she said “her whom my soul has loved,” we would understand the bridegroom to be saying this to the bride, so when you hear, “Tell me, you whom my soul has loved, where you feed, where you lie down,” add there too: to her words belong also the words that follow, “at noon.” “I ask where you feed at noon, lest perhaps I become like one veiled among the flocks of your companions.” I hear it entirely; I accept what you understand of Africa; Africa itself is signified by “noon.” But the Church of Christ across the sea, as you understand it, addresses her bridegroom, fearing to fall into the African error: “O you whom my soul has loved, tell me, teach me. For I hear that in the south, that is, in Africa, there are two parties, or rather many divisions. Tell me, then, where you feed, which sheep belong to you, which fold there you bid me love, to which I ought to join myself. Lest perhaps I become like one veiled.” For they mock her as if she were hidden, insult her as if she were lost, as if she existed nowhere else. “So lest I become like one veiled, like one hidden, among the flocks” (that is, among the congregations of heretics) “of your companions,” the Donatists, the Maximianists, the Rogatists, and the other plagues that gather outside and therefore scatter, “I beg you, tell me, if I look for my shepherd there, so that I may not fall into the whirlpool of rebaptism.” I exhort you, I beseech you by the holiness of such a marriage: love this Church, be in such a Church, be such a Church; love the good shepherd, so beautiful a husband, who deceives no one, who wants no one to perish. Pray also for the scattered sheep: let them too come, let them too recognize, let them too love; so that there may be one flock and one shepherd. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 138.10 (PL 38:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-10)."},"augustine-sermones/138.2":{"o":"Nam ct apud hæroticos, qui propter iniquitates et errores suos aliquid molestiarum perpessi fuerint, nomine martyrii se jactant, ut, hoc pallia dealbati facilius furentur, quia lupi sunt. Si autem scire vultis in quo numero habendi sunt, pastorem bonum Paulum apostolum audite: quoniam non om. nes qui corpora sua in passione etiam ignibus tradunt, æstimandi sunt sanginem fudissc pro ovibus, sed potius Contra oves. Si linguis, inquit, hominum loquar et Angelorum, charitatem autem nou habeam, factus sum velut æramentum sonans, aut cymbalum tinnieus. Si sciero omnia sacramenta, et habuero omnem prophetiam, et omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Magna ergo res est postremo fides montes transferuns. Illa quidem magna sunt: sed si ego h:rc sine charitate habeam, inquit, non illa, sed ego nihil sum. Sed adhuc istos non tetigit, qui falso martyrii nomine in passionibus gloriantur. Audite ut eos tangat, imo potius ut transfodiat. Si distribuero, inquit, omnia mea pauperibus, et tradidero corpus meum ut ardeam. Jam ipsi sunt. Sed vide quid sequitur: Charitatem autem non habeam, nihil mihi prodest. Ecce venitur ad passionem, ccce venitur et ad sanguinis fusionem, venitur et ad corporis incensionem: et tamen nihil prodest, quia charitas deest. Adde charitatem, prosunt omnia: detrahe charitatem, nihil prosunt cætera.","t":"For among heretics too, those who have suffered some troubles because of their iniquities and errors boast of the name of martyrdom, so that, whitened by this cloak, they may steal more easily, because they are wolves. But if you want to know in what number they are to be counted, hear a good shepherd, the apostle Paul: for not all who hand over their bodies in suffering, even to the flames, are to be reckoned to have shed their blood for the sheep; rather, against the sheep. “If I speak,” he says, “with the tongues of men and of angels, but have not love, I have become like sounding brass or a tinkling cymbal. If I know all mysteries, and have all prophecy and all faith, so that I move mountains, but have not love, I am nothing.” So faith that moves mountains is indeed a great thing. Those things are great: but if I have them without love, he says, it is not they but I who am nothing. But he has not yet touched those who glory falsely in their sufferings under the name of martyrdom. Hear how he touches them, or rather pierces them through. “If I distribute,” he says, “all my goods to the poor, and hand over my body to be burned”: here they are now. But see what follows: “but have not love, it profits me nothing.” See, it comes to suffering, it comes even to the shedding of blood, it comes to the burning of the body: and yet it profits nothing, because love is lacking. Add love, and all things profit; take away love, and the rest profits nothing.","f":"Augustine, <i>Serm.</i> 138.2 (PL 38:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-2)."},"augustine-sermones/138.3":{"o":"Quale bonum est charitas ista, fratres? Quid pretiosius? quid luminosius? quid firmius? quid utilius? quid securius? Multa sunt Dei dona, quæ tamen habent et mali, qui dicturi sunt, Domine, in nomine tuo prophetavimus, in nomine tuo dæmonia ejecimus, in nomine tuo virtutes multas fecimus. Nec respondebit illc. Non fecistis. Non eniin in conspectu tanti judicis mentiri audebunt, aut jactare quæ non fecerunt. Sed quia charitatem non habuerunt, respondebit omnibus illis: Non novi vos. Quomodo autem habet vel exiguam charitatem, qui etiam convictus non amat unitatem? Hanc Dominus unitatem comlnendans pastoribus bonis, noluit multos appellare pastores. Neque cnim, ut.. dixi jam, non erat pastor bonus Petrus, Paulus, Apostoli cæteri, et posteriores sancii episcopi, bcatusque Cyprianus. Omnes hi pastores bon;: et tamen ille pastoribus bonis non commendavit pastores bonos, sed pastorem bonum. Ego sum, inquit, pastor bonus.","t":"What a good thing is this love, brothers! What is more precious? What more radiant? What firmer? What more useful? What safer? There are many gifts of God which even the wicked have, who will say, “Lord, in your name we prophesied, in your name we cast out demons, in your name we did many mighty works.” And he will not answer, “You did not do them.” For in the sight of so great a judge they will not dare to lie, or to boast of what they did not do. But because they did not have love, he will answer them all: “I do not know you.” But how does he have even a little love who, even when refuted, does not love unity? Commending this unity to good shepherds, the Lord would not speak of many shepherds. For, as I have already said, it is not that Peter was not a good shepherd, nor Paul, nor the other apostles, nor the holy bishops who came after, and blessed Cyprian. All these were good shepherds; and yet he did not commend good shepherds to good shepherds, but the good shepherd. “I am,” he says, “the good shepherd.”","f":"Augustine, <i>Serm.</i> 138.3 (PL 38:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-3)."},"augustine-sermones/138.4":{"o":"Interrogemus Dominum qualicumque sensu, et humillima disceptatione cum tanto patrefamilias colloquamur. Quid dicis, Domine, bone pastor: Tu enim bonus pastor, qui bonus agnus; idem pastor et pascua, idem agnus et leo. Quid dicis? Audiamus, fl adjuva ut intelligamus. Ego sum, inquit, pastor bonus. Quid Petrus? Aut nou pastor, aut malus? Videamus si non pastor. Amas me? Tu ei dixisti, Domine, Amas me? et respondit, Amo. Et tu ci, Pasce oves meas. Tu, tu Domine, interrogatione tua, firmamento oris t:ii, amatorem fecisti pastorem. Pastor est ergo, cui pascendas oves credidisti. Ipse commendasti, pastor est. Videamus jam utrum non bonus. Ipsa id interrogatione et responsione ejus invenimus. Quæsisti, utrum amet te: respondit, Amo. Vidisti cor, quia verum respondit. Non est ergo bonus, qui amat tantum bonum? Unde illa responsio cx intimis prolata visceribus? Undc illc Petrus tcstes oculos tuos babens in corde suo, contristatus quod cum non solum scmel, sed iterum et tertio interrogasti, ut trina confessione amoris, deleret trinum peccatum negationis; unde ergo contristatos, qnod sæpe interrogatus esset ab co qui sciret quod interrogabat, ct donaverat quod audiebat; unde contristatus, talia verba retulit: Domine, tu scis omnia, ipse nosti quoniam te amo? Itanc ille talia confitens, imo profitens mentiretur? Vcraciler crgo respondit amorem tuum, et de intimo corde protulit amantis vocem. Tu autem dixisti: Bonus homo de bono thesauro cordis sui profert bona. Ergo et pastor, et bonus pastor: nihil quidem ad potestatem ac bonitatem pastoris pastorum; scd tamon etiam ipse et pastor, et bonus: et cæteri tales pastores boni.","t":"Let us question the Lord with whatever understanding we have, and let us converse with so great a householder in most humble discussion. What do you say, Lord, good shepherd? For you are the good shepherd, you who are the good lamb; the same is shepherd and pasture, the same lamb and lion. What do you say? Let us hear; and help us to understand. “I am,” he says, “the good shepherd.” What of Peter? Is he not a shepherd, or a bad one? Let us see whether he is not a shepherd. “Do you love me?” You said to him, Lord, “Do you love me?”, and he answered, “I love you.” And you said to him, “Feed my sheep.” You, you, Lord, by your questioning, by the firmness of your word, made the lover a shepherd. So he is a shepherd, to whom you entrusted your sheep to feed. You yourself entrusted them: he is a shepherd. Now let us see whether he is not good. We find it in that very question and his answer. You asked whether he loved you: he answered, “I love you.” You saw his heart, that he answered truly. Is he not good, then, who loves so great a good? Where did that answer, brought out from his inmost heart, come from? Peter, having your eyes as witnesses in his heart, was grieved that you asked him not once only but a second and a third time (so that by a threefold confession of love he might blot out the threefold sin of denial); grieved at being asked again and again by one who knew what he was asking and had given what he heard: where then did he get the words he answered, “Lord, you know all things; you know that I love you”? Would he lie in confessing, or rather professing, such things? So he answered truly of his love for you, and from his inmost heart brought forth a lover’s voice. But you have said: “The good man out of the good treasure of his heart brings forth good things.” So he is both a shepherd and a good shepherd: nothing, indeed, compared with the power and goodness of the Shepherd of shepherds; but still he too is both a shepherd and good; and the others like him are good shepherds.","f":"Augustine, <i>Serm.</i> 138.4 (PL 38:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-4)."},"augustine-sermones/138.5":{"o":"Quid cst crgo, quod pastoribus bonis commendas unum pastorem, nisi quia in uno pastore doccs unitatem? Ex exponit apertius ipse Dominus per ministcrium nostrum, cx ipso Evangelio commemorans Charitalem vestram, et dicens, Audite quid commendavi, Ego sum pasior bonus, dixi: quia omnes cæteri, omnes pastores boni membra mica sunt. Unum caput, unum corpus, unus Christus. Ergo ct pastor pastorum, ct pastores pastoris, ct ovcs cum pastoribus sub pastore. Quid sunt hæc, nisi quod dicit Apostolus: Sicut enim corpus unum est, et membra habet multa; omnia autem membra corporis cum sint multa, unum est corpus: sic et Christus? Ergo si sic et Christus, merito Christus in se habens omnes, pastores bonos, unum commendat dicens, Ego sum pastor bonus. Ego sum, unus sum, mecum omnes in unitate unum sunt. Qui extra me pascit, contra me pascit. Qui mecum non colligit, spargit. Ergo audite ipsam unitatem vehementius commendatam: Habeo, inquit, alias oves, quæ non sunt de hoc ovili. Loquebatur enim primo ovili de genere carnis Isræl. Erant autem alii de genere fidei ipsius Isræl, et extra erant adhuc, in Gentibus erant, prædestinati, nondum congregati. Hos noverat qui prædestinaverat: noverat qui redimere sanguine suo fuso venerat. VIdebat cos, nondum videntes cum: noverat eos, nondum credentes in cum. Habeo, inquit, alias oves, quæ non sunt de hoc ovili: quia non sunt de genere carnis Isracl. Sed tamen non erunt extra hoc ovile, quia oportet me eas adducere, ut sit unus grex et unus pastor. Merito huic pastori pastorum, amata ejus, sponsa ejus, pulchra ejus, sed at. ipso pulchra facta,.prius poccatis foeda, post indulgentia ct gratia formosa, loquitur amans et ardens in eum, et dicit ci, Ubi pascis? Et videte quemadmodum, quo affectu liic erigatur annor spiritualis. Melius mulo isto affectu delectantur, qui aliquid ex hujus amoris dulceduine gustaverunt. Illi hoc bene audiunt, qui a'nant Christum. In ipsis enim hoc, et de ipsis cantat Ecclesia in Canticis canticorum: qui amant Christum, quad foedum, et solum formosum. Vidimus enim cnm, inquit, et non Iubebat speciem nrque decorem. Talis in cruce apparuit, talem sc spinis coronatus exhibuit, fœdum et sinc decore, quasi amissa potentia; quasi non Filium Dei. Talis visus est ciecis. Ex persona quippe Judæorum hoc dixit Isaias, Vidimus eum, et non habebat speciem neque decorem. Quando dicebatur, Si Filius Dei est, descendat de crure. Alios salvos fecit, se ipsum non potest. Et percutientes de calame in caput, Prophetiza nobis, Christe, quis te percussit? Quia non habebat speciem neque decorem. Talem, Judæi, videbatis. Quia cæcitas ex parte Isræl facta est, donec plenitudo Gentium intraret, donec aliæ oves vcnirent. Quia ergo cæcitas facta est, ideo decorum sine decore vidistis. Si enim cognovissetis, nunquam Dominum gloriæ crucifixissetis. Fecistis autem, quia non cognovistis. Et tamen ille qui vos quasi fœdos toleravit; pro vobis formosus oravit: Pater, inquit, ignosce illis, quia nesciunt quid faciunt. Si enim sinc decore, quid est quod amat ista, quæ dicit, Annuntia mihi, quem dilexit anima mea? Quid est quod amat? quid est quod ardet, quid est quod tantum ne ab illo aberret, timet? quid cst quod tantum delectatur in ipso, cui sola poena est esse sine ipso? Quid esset unde amaretur, nisi formosus esse.? V erum quomodo illa sic amaret, si ille illi sic appareret, quomodo cæcis persequentibus, et quid faciant nescientibus? Qualem ergo illa amavit? Speciosum forma præ filiis hominum. Spe ciosus forma præ filiis hominum, diffusa eat gratia in labiis tuis. Ergo de ipsis labiis tuis annuntia mihi, quem dilexit anima mea. Annuntia, inquit, mihi, o quem dilexit, non caro mea, sed anima mea. Annuntia mihi ubi pascis, ubi cubas in meridie: ne forte fiam sicut operta super greges sodalium tuorum.","t":"What, then, is it that you commend one shepherd to good shepherds, except that in one shepherd you teach unity? And the Lord himself explains it more plainly through our ministry, reminding your Charity from the Gospel itself and saying: “Hear what I have commended. I said, I am the good shepherd: because all the others, all the good shepherds, are my members.” One head, one body, one Christ. So there is the Shepherd of shepherds, and the shepherds of the Shepherd, and the sheep with the shepherds under the Shepherd. What is this but what the apostle says: “For as the body is one and has many members, and all the members of the body, though many, are one body, so also is Christ”? So if “so also is Christ,” rightly Christ, having in himself all the good shepherds, commends one, saying, “I am the good shepherd.” I am, I am one; with me all are one in unity. He who feeds outside me feeds against me. “He who does not gather with me scatters.” So hear this unity commended still more strongly: “I have,” he says, “other sheep, which are not of this fold.” For he was speaking to the first fold, of the race of Israel according to the flesh. But there were others of the race of the faith of that same Israel, and they were still outside; they were among the Gentiles, predestined, not yet gathered. He knew them who had predestined them; he knew them who had come to redeem them by shedding his blood. He saw them while they did not yet see him; he knew them while they did not yet believe in him. “I have,” he says, “other sheep, which are not of this fold”: because they are not of the race of Israel according to the flesh. But they will not be outside this fold, “for I must bring them too, so that there may be one flock and one shepherd.”\n\nRightly, then, to this Shepherd of shepherds his beloved, his bride, his fair one (but made fair by him: first foul with sins, afterwards beautiful by pardon and grace), loving him and burning for him, speaks and says to him, “Where do you feed?” And see how, with what affection, spiritual love is raised up here. Those take more delight in this affection who have tasted something of the sweetness of this love. Those hear it well who love Christ. For in them, and of them, the Church sings this in the Song of Songs: those who love Christ, as if he were ugly, though he alone is beautiful. “For we saw him,” it says, “and he had no form or beauty.” So he appeared on the cross; so he showed himself crowned with thorns, ugly and without beauty, as if he had lost his power, as if he were not the Son of God. So he was seen by the blind. For Isaiah said this in the person of the Jews: “We saw him, and he had no form or beauty.” When it was said, “If he is the Son of God, let him come down from the cross. He saved others; himself he cannot save.” And striking him on the head with a reed: “Prophesy to us, Christ, who struck you?” Because he had no form or beauty. So you saw him, Jews. Because blindness has come upon Israel in part, until the fullness of the Gentiles should come in, until the other sheep should come. Because blindness came, therefore you saw the beautiful one without beauty. “For if you had known, you would never have crucified the Lord of glory.” But you did it, because you did not know. And yet he who bore with you as if he were ugly prayed for you as the beautiful one: “Father,” he says, “forgive them, for they do not know what they do.” For if he is without beauty, what is it that she loves, who says, “Tell me, you whom my soul has loved”? What is it that she loves? What is it that she burns for, what is it that she so fears to stray from him, what is it that she so delights in him, for whom the only punishment is to be without him? What would there be to love, if he were not beautiful? But how would she love him so, if he appeared to her as he did to the blind persecutors who did not know what they were doing? Whom, then, did she love? “Beautiful in form above the sons of men. Beautiful in form above the sons of men, grace is poured on your lips.” So from those very lips of yours “tell me, you whom my soul has loved.” “Tell me,” she says, “you whom” not my flesh but “my soul has loved. Tell me where you feed, where you lie down at noon; lest perhaps I become like one veiled among the flocks of your companions.”","f":"Augustine, <i>Serm.</i> 138.5 (PL 38:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-5)."},"augustine-sermones/138.7":{"o":"Obscurum videtur, obscurum est: quia thalami sacri mysterium est. Ipsa enim dicit. Introduxit me rex in cubiculum suum. Talis cubiculi hoc secretum est. Sed vos qui ab isto cubiculo profani non estis, audite quod estis, et dicite cum illa, si amalis cum ilia: amalis autem cum illa, si estis in illa. Dicite omnes, et tamen una dicat, quia unitas dicit: Annuntia mihi, quem dilexit anima mea. Erat enim illis in Dcum una anima et cor unum. Annunlia mihi ubi pascis, ubi cubas in meridie. Quid significat mcridies? Magnum fervorem magnumque splendorcm. Ergo notum fac mihi qui sint sapientes tui, spiritu ferventes, et doctrina fulgentes. Dexteram tuam notam fac mihi, et eruditos corde in sapientia. Ipsis inhæream in corpore tuo, ipsis socicr, cum ipsis te fruar. Dic mihi ergo, annuntia mihi ubi pascis, ubi cubas in meridic; lie incurram in eos qui alia de te dicunt, alia de te sentiunt; alia de te credunt, alia de te pradicant: et greges suos habent, et sodales tui sunt; quia de mensa tua vivunt, et mensæ tuæ Sacramenta pertractant. Sodalcs enim dicti sunt, quod simul edant, quasi simul edates. Tales exprobrantur in Psalmo: Si enim. inimicus meus super me magna loculus fuisset, abscondissem me utique ab eo: et si is qui oderat me, super me magna locutus fuisset absconderem me utique ab eo. Tu vero, unanimis meus, dux meus, et notus meus, qui simul mecum dulces capiebas cibos, in domo Dei ambulavimus cum consensu. Quare contra domum Domini modo cum dissensu, nisi quia ex nobis exierunt, sed non erant ex nobis? Ideo, o tu, quem dilexit anima mea, ne in talcs incidam, sodales tuos, sed qualcs fuerunt sodales Samson, non servantes amico fidem, sed volentes ejus corrumpere uxorem (Jud. XIV). Ergo ne in tales incurram, ne fiam super eos, id est, incidam in eos, velut operta, velut latens et obscura, non velut in monte constituta. Annuntia ergo mihi, o quem dilexit anima mea, ubi pascis, ubi cubas in meridie; qui suut sapientes ct fideles, in quibus maxime requiescis: ne forte sicut latens incurram in greges, non tuos, sed sodalium tuorum. Nam tu Petro non dixisti, Pasce oves tuas; sed, Pasce oves meas.","t":"It seems obscure; it is obscure, because it is the mystery of the sacred bridal chamber. For she herself says, “The king has brought me into his chamber.” This is the secret of such a chamber. But you who are no strangers to this chamber, hear what you are, and say with her, if you love with her; and you love with her if you are in her. Say it, all of you, and yet let one say it, because unity says it: “Tell me, you whom my soul has loved.” For they had “one soul and one heart” toward God. “Tell me where you feed, where you lie down at noon.” What does noon signify? Great heat and great brightness. So: “make known to me who are your wise ones, fervent in spirit and shining in doctrine. Make your right hand known to me, and those instructed in heart in wisdom.” Let me cling to them in your body, let me be joined to them, with them let me enjoy you. Tell me, then, tell me where you feed, where you lie down at noon; so that I may not run into those who say other things about you, think other things about you, believe other things about you, preach other things about you, and have their own flocks, and are your companions, because they live from your table and handle the sacraments of your table. For they are called companions (sodales) because they eat together, as if “eaters-together.” Such are reproached in the psalm: “For if my enemy had spoken great things against me, I would surely have hidden from him; and if he who hated me had spoken great things against me, I would surely have hidden from him. But you, my one-minded friend, my guide and my familiar, who took sweet food together with me: we walked in the house of God in harmony.” Why now against the house of the Lord in discord, except that “they went out from us, but they were not of us”? Therefore, O you whom my soul has loved, lest I fall in with such, your companions (but companions such as Samson’s were, who did not keep faith with their friend but wanted to corrupt his wife); lest I run into such, lest I come upon them, that is, fall in with them, like one veiled, like one hidden and obscure, not like a city set on a mountain: tell me, then, O you whom my soul has loved, where you feed, where you lie down at noon; who are the wise and faithful in whom you most rest; lest perhaps, like one hidden, I run into flocks not yours, but your companions’. For you did not say to Peter, “Feed your sheep,” but, “Feed my sheep.”","f":"Augustine, <i>Serm.</i> 138.7 (PL 38:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-7)."},"augustine-sermones/138.8":{"o":"Respondeat crgo amatæ huic pastor bonus, et speciosus forma præ liliis hominum: respondeat ei quam formosam fecit ex filiis bominum. Audite quid respondeat, intelligite; cavete quod terret, amate quod monet. Quid ergo respondet? Quam nou blande, sed blandiliis severitatem reddit. Corripit, ut constringat, ut servet. Nisi cognoveris temetipsam, inquit, o pulchra inter mulieres: quamtumlibet enim sint aliæ pulchræ dotis viri tui, hæreses sunt; ornatu non viscerihns pulchræ sunt, foris et extrinsecus nitent, nomine justitiæ se dealbant: Omnis autem pulchritudo filiæ regis intrinsecus. Nisi ergo cognoveris temetipsam, quia una es, quia per omnes gentes es, quia casta es, quia colloquio perverso malorum sodalium corrumpi non debes. Nisi cognoveris temetipsam, quia recte te mihi desponsavit ille virginem castam exhibere Christo; recteque mihi te ipsam exhibeas, nc malis colloquiis, sicut serpens Evam seduxit astutia sua, sic ct tui sensus corrumpantur a castitate mea ( II Cor. XI, it 3). Nisi ergo talem cognoveris temetipsam, exi tu; exi. Aliis enim dicturus sum. Intra in gaudium Domini tui. Tibi non dicam, Intra: sed, Exi; ut sis inter ens qui ex nobis exierunt. Exi tu. Sed nisi cognoveris temetipsam, tunc exi. Si autem coguovcris temetipsam, intra. Si autem non cognoveris, exi tu in vestigiis gre. gum, et pasce hædos tuos in tabernaculis pastorum. Exi in vestigiis, non gregis, sed gregum: et pasce, non sicut Petrus oves meas, sed hœdos tuos: in tabernaculis, non pastoris, sed pastorum; non unitatis, sed dissensionis; non ibi posita, ubi est unus grex ct unus pastor. Confirmata est, ædificata est, amala fortior facta est, parata mori pro viro, et vivere cum viro.","t":"Let the good shepherd, then, “beautiful in form above the sons of men,” answer this beloved one: let him answer her whom he has made beautiful from among the sons of men. Hear what he answers; understand; beware of what terrifies, love what admonishes. What then does he answer? How far from flattering! He returns severity for her endearments. He rebukes, so as to bind, so as to keep. “Unless you know yourself,” he says, “O fair among women.” For however fair other women may be with your husband’s dowry, they are heresies; they are fair in their finery, not within; they shine outside and outwardly; they whiten themselves with the name of righteousness. But “all the beauty of the king’s daughter is within.” “Unless, then, you know yourself”: that you are one, that you are throughout all nations, that you are chaste, that you must not be corrupted by the perverse talk of bad companions. Unless you know yourself: that he rightly espoused you to me, to present a chaste virgin to Christ; and that you rightly present yourself to me, lest by evil talk, as the serpent deceived Eve by his cunning, so your minds too be corrupted from my chastity. Unless, then, you know yourself as such, go out; go out. For to others I shall say, “Enter into the joy of your Lord.” To you I will not say, “Enter,” but, “Go out”: so that you may be among those who went out from us. “Go out.” But go out only if you do not know yourself. If you know yourself, enter. But if you do not know yourself, “go out in the footsteps of the flocks, and feed your kids in the tents of the shepherds.” Go out in the footsteps not of the flock but of the flocks; and feed not my sheep, as Peter did, but your kids; in the tents not of the shepherd but of the shepherds; not of unity, but of dissension; not placed where there is one flock and one shepherd. She was strengthened, built up; the beloved was made stronger, ready to die for her husband and to live with her husband.","f":"Augustine, <i>Serm.</i> 138.8 (PL 38:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-8)."},"augustine-sermones/138.9":{"o":"Hæc verba quæ commemoravimus de sanctis Canticis canticorum, de sponsi et sponsæ epithalamio quodam: spirituales enim nuptiæ sunt, in quibus nobis magna castitate vivendum est; quit Ecclesiæ concessit Christus in spiritu, quod mater ejus babuit in corpore, ut et mater et virgo sit: hæc ergo verba Donatistæ accipiunt ad sensum suum perversum multo aliter. Et quemadmodum non tacebo, et quid eis respondeatis, adjuvante Domino, quantum potero, breviter admonebo. Cum eos urgere cœpcrimus luce unitatis Ecclesiæ diffusæ toto orbe terrarum, et poposcerimus ut ostendant ipsi de Scri pluris aliquod testimonium, ubi Deus prædixit in Africa futuram Ecclesiam, quasi perditis cæteris gentibus; hoc solent testimonium in ore habere, ct dicere: Africa in meridie est; interrogans ergo, inquiunt, Ecclesia Dominum ubi pascat, ubi cubet; respondet ille, In meridie: ut quasi vox interrogantis sit, Annuntia mihi, quem dilexit anima mea, ubi pascas, ubi cubes; et vox quasi respondeutis, in meridie, hoc est, in Africa. Si ergo quæ interrogat, Ecclesia est, et Dominus ubi pascit respondet, in Africa, quia in Africa erat Ecclesia: quæ interrogat, non erat in Afiica. Annuntia, inquit, mihi, quem dilexit anima mea, ubi pascas, ubi cubes; et respondet ille cuidam Ecclesiue præter Africam, n meridie, in Africa cubo, in Africa pasco, quasi in te non pasco. Porro si qua interrogat, Ecclesia eat, quod nullus ambigit, quod nec ipsi contradicunt; et audiunt nescio quid de Africa: hæc ergo que interrogat præter Africam est; et quia Ecclesia est, est præter Africam Ecclesia.","t":"These words which we have recalled from the holy Song of Songs, from a kind of wedding song of bridegroom and bride (for it is a spiritual marriage, in which we must live with great chastity; for Christ granted to the Church in the spirit what his mother had in the body, to be both mother and virgin), these words the Donatists take in a very different sense, according to their own perverse understanding. How they do so I will not keep silent; and what you should answer them I will, with the Lord’s help, briefly point out as best I can. When we have begun to press them with the light of the unity of the Church spread through the whole world, and have demanded that they themselves show some testimony from the Scriptures where God foretold that the Church would be in Africa, as if all the other nations were lost, they usually have this testimony on their lips and say: “Africa is in the south (meridies). So the Church asks the Lord where he feeds, where he lies down, and he answers, At noon (in meridie)”: as if the voice of the one asking were, “Tell me, you whom my soul has loved, where you feed, where you lie down,” and the voice of the one answering, “At noon,” that is, “in Africa.” If, then, she who asks is the Church, and the Lord, answering where he feeds, says, “In Africa,” because the Church was in Africa, then she who asks was not in Africa. “Tell me,” she says, “you whom my soul has loved, where you feed, where you lie down”; and he answers a certain Church outside Africa: “In the south: in Africa I lie down, in Africa I feed,” as if to say, “I do not feed in you.” Further, if she who asks is the Church, which no one doubts and which even they do not contradict, and they hear something about Africa, then she who asks is outside Africa; and since she is the Church, there is a Church outside Africa.","f":"Augustine, <i>Serm.</i> 138.9 (PL 38:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/138-9)."},"augustine-sermones/139.1":{"o":"Dominus Deus, Jesus Christus, Filius Dei unicus, natus de Deo Patre sine aliqua maire, et natus de virgine matre sine homine patre, audistis quid dixerit: Ego et Pater unum sumus. Sic accipite hoc, sic credite, ut mereamini intelligere. Fides enim dcbet præcedere intellectum, ut sit intellectus fidei pramium. Propheta enim apertissime dixit, Nisi credideritis, non intelligetis. Quod ergo simpliciter prædicatur, credendum est: quod subtiliter disputatur, intelligendum est. Primitus ergo ad imbuendas vestras mentes pec fidem prædicamus vobis Christum Dei Patris unicum. Quare additur, Unicum? Qnia cujus cst Unicus multos filios habet gratia. Cæteri ergo omnes sancti filii Dei sunt gratia, solus ille natura. Qui gratia filii suut, non suut quod Pater. Dcnique nullus sanctorum ausus est dicere, quod ille Unicus ait, Ego et Pater unum sumus. Numquid non Pater est et noster? Si non ost Pater noster, quomodo dicimus orantes, Pater noster qui es in cæli,? Sed uos filii sumus, qnos voluntate sua filios fecit, nun ex natura sua filios genuit. Genuit quidem et nos, sed quomodo dicitur, adoptatos, adoptantis gcneratos beneficio, non natura. Denique et hoc dicti sumus, quia vocavit nos Deus in adoptionem filiorum (Ephes. t, 5): homines adoptati sumus. Ille dicitur Unicus, Unigenitus; quia hoc est quod Pater: nos autem homines sumus, Dcus est Pater. Quia ergo ille boc est quod Pater, dixit, et verum dixit, Ego et Pater unum sumus? Quid est, unum sumus? Unius naturæ sumus. Quid est, unum sumus? Unius substantia: sumus.","t":"The Lord God, Jesus Christ, the only Son of God, born of God the Father without any mother and born of a virgin mother without a human father: you have heard what he said: “I and the Father are one.” Receive it so, believe it so, that you may deserve to understand. For faith ought to precede understanding, so that understanding may be the reward of faith. For the prophet said most plainly, “Unless you believe, you will not understand.” What is preached simply, then, is to be believed; what is discussed subtly is to be understood. First, then, to steep your minds by faith, we preach to you Christ, the only Son of God the Father. Why is “only” added? Because he whose only Son he is has many sons by grace. So all the other saints are sons of God by grace; he alone by nature. Those who are sons by grace are not what the Father is. Indeed, none of the saints has dared to say what that Only Son says, “I and the Father are one.” Is he not our Father too? If he is not our Father, how do we say when we pray, “Our Father, who art in heaven”? But we are sons whom he made sons by his will, not sons whom he begot of his nature. He begot us too, indeed, but as it is said, adopted: begotten by the kindness of the one who adopts, not by nature. So we have been told this too, that God has called us into the adoption of sons: we are adopted men. He is called the Only, the Only-begotten, because he is what the Father is; but we are men, and the Father is God. Because, then, he is what the Father is, he said, and said truly, “I and the Father are one.” What is “we are one”? We are of one nature. What is “we are one”? We are of one substance.","f":"Augustine, <i>Serm.</i> 139.1 (PL 38:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/139-1)."},"augustine-sermones/139.2":{"o":"Forte minus intelligitis quid est unius substantiæ. Laboremus, ut intelligatis adjuvct Deus et mc loquentem, et vos audientes: me, ut ea dicam quæ vera sunt et apta sunt. vobis; vos autem, ante omnia et præcipue ut credatis; deinde ut quomodo potestis intelligatis. Quid est ergo, unius substantiæ? Similitudines vobis adhibeam, ut quod minus intelligitur, exemplo clarescat. Utputa, aurum est Deus, aurum est et Filius ejus. De terrenis si ad cælestia non sunt dandæ similitudines, quomodo scriptum est, Petra autem eral Christus? Ergo quidquid cst Pater, hoc est et Filius: sicut dixi, verbi gratia, Aurum est Pater, aurum est Filius. Nam qui dicit, Nou est ipsius substantiæ Filius cujus ost Pater: quid aliud dicit nisi, Aurum est Pater, argentum est Filius? Si aurum est Pater, argentum est Filius; degencravit a Patre unicus Filius. Homo hominem generat: cujus substantiæ cst pater qui generat, ipsius substantia? est filius qui generatur. Quid est, ipsius substantiæ, Homo est ille, homo et ille: animam habet ille, animam et ille: carnem habct ille, carnem et ille: qnod est ille, hoc ct ille.","t":"Perhaps you do not quite understand what “of one substance” is. Let us labor so that you may understand. May God help both me as I speak and you as you listen: me, to say what is true and suitable for you; you, first and above all to believe, then to understand as you can. What, then, is “of one substance”? Let me use comparisons, so that what is less understood may become clear by an example. Suppose, for instance, that God is gold; his Son too is gold. If comparisons are not to be drawn from earthly things for heavenly ones, how is it written, “But the rock was Christ”? So whatever the Father is, this the Son is too: as I said, for example, the Father is gold, the Son is gold. For he who says, “The Son is not of the same substance as the Father,” what else does he say but, “The Father is gold, the Son is silver”? If the Father is gold and the Son silver, the only Son has degenerated from the Father. A man begets a man: of whatever substance the father who begets is, of the same substance is the son who is begotten. What is “of the same substance”? The one is a man, the other is a man; the one has a soul, the other has a soul; the one has flesh, the other has flesh: what the one is, the other is too.","f":"Augustine, <i>Serm.</i> 139.2 (PL 38:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/139-2)."},"augustine-sermones/139.3":{"o":"Sed respondet inihi et dicit hæresis Ariana. Quid mihi dicit? Attende quod dixisti. Quid dixi? Quia filius hominis comparandus cst Filio Dei. Plane comparandus: sed non, ut putas, ad proprietatem; sed ad similitudinem Tu autem quidvis hinc facere, dic. Non viilcs, dicit, quia major est pater qui genuit, et minor est filiis qui generatus esi? Quomodo ergo vos dicitis, dicite mihi: quomodo ergo vos dicitis quia:,quales sunt Pater ct Filius, Deus et Christus; cum videatis quia homo quando generat filium, minor est filius, et major est pater? Homo sapiens, in æternitate tempora inquiris; ubi non sunt tempora, quæris ætates. Quando major est pater, minor est lilius, ambo temporales sunt: ille crescil, quia ille senescit. Nam per naturam homo pater, pcr naturam, ut dixi, non genuit minorem; sed per ætatem. Vis nosse quia pcr naturam non genuit minorem? Exspecta, crescat, et patri erit æqualis. Puer enim parvulus vel crescendo pervenit ad magnitudinem patris sui. Tu autem sic dicis minorem Dei Filium natum, ut nunquam crescat et ad sui Patris magnitudinem vel crescendo perveniat. Jam ergo filius hominis natus ex homine, meliore conditione natus est quam Filius Dci. Quomodo? Quia ipse crescit, ct pervenit ad magnitudinem patris sui. Christus autem, sicut dicitis, ideo minor natus est, ut remaneat minor, et non sit exspectandus saltem ætatis accessus. Sic ergo dicis, quia est in natura diversitas. Sed qu are hoc dicis, nisi quia non vis ejusdem substantiæ credere Filium, cnjus substantiæ cst Pater? Postremo prius confitere ipsius esse substantiæ, et dic minorem. Attende hominem, homo est. Quas est substantia ejus? Homo est. Quid ille quem gcnerat? Minor cst, sed homo est. Ætas dispar est, æqualis natura est. Dic ct tu: Quod cst Pater, hoc est Filius, st d minor est Filius. Dic, fac gradum, dic ejusdem substantiæ, sed minorem, et pervenis ad æqualem. Non cnim parum accedis, non parum propinquas veritati, qua confitearis æqualem, si ejusdem substantiæ confessus interis et minorem. Sed non est ejusdem substantiæ, hoc dicis. Ergo quia hoc dicis, Aurum est et argentum: tale cst quod dicis, quale si homo generaret equum. Alterius cnim substantiæcst homo, alterius equus. Si ergo Filius alterius substantiæ cst quam Pater, monstrum generavit Patcr. Quando enim creatura, id est, mulier parit quod non cst homo, monstrum dicitur. Ut autem non sit monstrum, hoc cst qui natus est, quod est ille qui genuit; id est, homo et homo, equus et cquus, columba ct columba, passer et passer.","t":"But the Arian heresy answers me and speaks. What does he say to me? “Attend to what you have said.” What did I say? “That the son of man is to be compared with the Son of God.” Certainly he is to be compared: but not, as you think, as to what is proper to each, but as a likeness. But you, say what you want to make of it. “Do you not see,” he says, “that the father who begot is greater, and the son who was begotten is lesser? How then do you say (tell me), how then do you say that the Father and the Son, God and Christ, are equal, when you see that when a man begets a son, the son is lesser and the father greater?” Wise man, in eternity you look for times; where there are no times, you look for ages. When the father is greater and the son lesser, both are in time: the one grows because the other grows old. For a human father by nature (by nature, as I said) did not beget one lesser, but by age. Do you want to know that by nature he did not beget one lesser? Wait, let him grow, and he will be equal to his father. For a little boy, by growing, reaches his father’s size. But you call the Son of God born lesser in such a way that he never grows and never reaches his Father’s greatness, even by growing. So the son of man, born of a man, is born in a better condition than the Son of God. How? Because he grows and reaches his father’s size. But Christ, as you say, was born lesser in order to remain lesser, and not even an increase of age is to be awaited for him. So you are saying that there is a difference in nature. But why do you say this, except because you will not believe that the Son is of the same substance as the Father? At least first confess that he is of the same substance, and then say “lesser.” Look at a man: he is a man. What is his substance? He is a man. What of the one he begets? He is lesser, but he is a man. The age is unequal; the nature is equal. You too say: “What the Father is, this the Son is, but the Son is lesser.” Say it, take a step: say “of the same substance, but lesser,” and you are on the way to “equal.” For you come not a little nearer, not a little closer to the truth by which you would confess him equal, if in the meantime you confess him of the same substance and lesser. But he is not of the same substance: this is what you say. Because you say this, then, “It is gold and silver,” what you say is as if a man begot a horse. For a man is of one substance, a horse of another. If, then, the Son is of another substance than the Father, the Father begot a monster. For when a creature, that is, a woman, gives birth to what is not a human being, it is called a monster. But so that it is not a monster, what is born is what he is who begot: that is, man and man, horse and horse, dove and dove, sparrow and sparrow.","f":"Augustine, <i>Serm.</i> 139.3 (PL 38:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/139-3)."},"augustine-sermones/139.4":{"o":"Creaturis suis dedit, ut quod sunt, hoc generent. Crcaturis suis dedit Deus, creaturis mortalibus, terrenis dedit, donavit, ut hoc quod sunt generent; et putas quia hoc sibi non potuit ipse servare, qui est ante sæcula? Qui non habet initium temporis, generaret filium non hoc quod ipse est, acærarct degenerem? Audite quanta hlasphernia sit dicere, unicum Dei Filium alterius csse substantiæ. Prorsus si ita est, degener cst. Si dicas alicui filio hominis, Degener es; quanta injuria est? Et quomodo dicilur filius hominis dcgencr? Utputa, pater ipsius fortis cst, ille timidus et ignavus. illum viderit, et vult corripere, aucndens patrem ipsius virum fortem, quid ci dicit? Porro vade, dcgener. Quid est, degener? Fortis vir fuit pater tuus, et tu timore contremiscis. Ille cui hoc dicitur, vitio degener est, natura par est. Quid est, natura par est? Homo est, quod est et pater ipsius. Sed ille fortis, ille ignavus; ille audax, ille timidus: tamen homo et homo. Vitio ergo degencr est, non natura. Tu quando dicis unicum Filium, unum Patris Filium degenerem esse, non aliud dicis, nisi quia non hoc est quod I'ater: et non jam natus, degener factus est dicis; sed generatus est. Islam blasphemiam quis ferat? Qualibuscumque oculis si istam blasphemiam videre possent, fugerent eam, ct catholici fierent.","t":"He has given to his creatures to beget what they are. God has given to his creatures, to mortal, earthly creatures he has given and granted, that they beget what they are; and do you think that he who is before the ages could not keep this for himself? Would he who has no beginning in time beget a son who is not what he himself is, and make him degenerate? Hear what a blasphemy it is to say that the only Son of God is of another substance. Indeed, if that is so, he is degenerate. If you say to some son of a man, “You are degenerate,” what an insult it is! And how is a son of man called degenerate? Suppose his father is brave, and he is fearful and cowardly. Someone sees him and wants to rebuke him, thinking of his father, a brave man: what does he say to him? “Off with you, degenerate!” What is “degenerate”? “Your father was a brave man, and you tremble with fear.” He to whom this is said is degenerate in vice, equal in nature. What is “equal in nature”? He is a man, which his father is. But the one is brave, the other cowardly; the one bold, the other fearful: yet man and man. So he is degenerate in vice, not in nature. When you say that the only Son, the one Son of the Father, is degenerate, you say nothing else than that he is not what the Father is; and you say not that he became degenerate after he was born, but that he was begotten so. Who can bear this blasphemy? If they could see this blasphemy with any eyes at all, they would flee from it and become Catholics.","f":"Augustine, <i>Serm.</i> 139.4 (PL 38:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/139-4)."},"augustine-sermones/139.5":{"o":"Sed quid dicam, fratres? Non cis irascamur: sed pro cis oremus ut det eis Dominus intellectum; quia forte hoc nati sunt. Quid est, hoc nati sunt? Hoc acceperunt a parentibus suis, quod tenent. Præponunt genus veritati. Fiant quod non sunt, ut possim servare quod sunt: hoc est fiant catholici, ut possint servare quod homines sunt: ut non in illis percat Dei creatura, accedat Dei gratia. Putant enim quia Patrem honorent per contumcliam Filii. Quando illi dixcris, Blasphemas: respondet, Quare blasphemo? Quia dicis Filium non hoc esse, quod Pater est. EI ille mihi: Imo tu blasphemas. Quare? Quia æquare vis Patri Filium. Æquare volo Patri Filium, numquid extrancum? Gaudet Pater, quando illi æquo Filium unicum: gaudet, quia non invidet. Et Deus quia Filio unico non invidct, idco hoc quod ipse est generavit. Tu et Filio facis injuriam, et ipsi Patri, in cujus honorem vis contumcliam faccre Filio. Certe cnim idco dicis nou esse ejusdem substantiæ Filium, ne injuriam facias Patri ipsius. Ego tibi cito ostendo quia injuriam facis ambobus. Quomodo, inquit? Si dicas filio alicujus, Degener, non est similis patri tuo: dcgencr, non hoc cs quod paler. Audit illud filius, ct irascitur, ct dicit: Ergo degener natus sum? Audit illud pater, ct plus irascitur. Iratus autem quid dicit? Ergo ego filium degenerem generavi? Ergo si aliud suni, aliud generavi, monstrum generavi. Quid esi, quia cum vis uni deferre per alterius injuriam, ambobus factis injuriam? Filium offendis, sed Patrem non propitiabis. Cum dc Filii contumelia honoras Patrem, et Filium offendis et Patrem. A quo fugis? ad quetn fugis? Numquid irascente tibi Patrc fugis ad Filium? Quid tibi dicit? Ad quem fugis, quem degenerem fecisti? Numquid offenso Filio curris ad Patrem? Dicit ct ipse tibi: Ad quem fugis, quem degenerem genuisse dixisti? Sufficiat vobis; hoc tenete, hoc memoriæ commendate, hoc in vestra fide conscribite. Hoc autem ut intelligatis, ad Dcum Patrem et Filium, qui unnm sunt, preces fundite.","t":"But what shall I say, brothers? Let us not be angry with them, but pray for them that the Lord may give them understanding; for perhaps they were born into this. What is “they were born into this”? They received from their parents what they hold. They put their family before the truth. Let them become what they are not, so that they can keep what they are: that is, let them become Catholics, so that they can keep being men; so that God’s creature may not perish in them, let God’s grace come to them. For they think that they honor the Father by insulting the Son. When you say to one of them, “You blaspheme,” he answers, “Why do I blaspheme?” “Because you say that the Son is not what the Father is.” And he says to me: “No, you blaspheme.” “Why?” “Because you want to make the Son equal to the Father.” I want to make the Son equal to the Father: is it a stranger? The Father rejoices when I make his only Son equal to him; he rejoices, because he does not envy. And because God does not envy his only Son, therefore he begot what he himself is. You do injury both to the Son and to the Father himself, in whose honor you want to insult the Son. For surely you say that the Son is not of the same substance so as not to do injury to his Father. I will quickly show you that you do injury to both. “How?” he says. If you say to someone’s son, “Degenerate, you are not like your father; degenerate, you are not what your father is,” the son hears it and is angry and says, “So I was born degenerate?” The father hears it and is angrier still. And in his anger what does he say? “So I begot a degenerate son? So if I am one thing and begot another, I begot a monster.” What is this, that when you want to defer to one by insulting the other, you do injury to both? You offend the Son, and you will not win the Father’s favor. When you honor the Father by insulting the Son, you offend both the Son and the Father. From whom are you fleeing? To whom are you fleeing? If the Father is angry with you, do you flee to the Son? What does he say to you? “To whom are you fleeing, whom you have made degenerate?” If the Son is offended, do you run to the Father? He too says to you: “To whom are you fleeing, whom you said begot a degenerate son?” Let this suffice you; hold this, commit this to memory, write this in your faith. And so that you may understand it, pour out prayers to God the Father and the Son, who are one.","f":"Augustine, <i>Serm.</i> 139.5 (PL 38:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/139-5)."},"augustine-sermones/14.1":{"o":"Cantavimus Domino, et diximus, Tibi derelictus est pauper, pupillo tu eris adjutor. Quæramus pauperem, quæramus pupillum. Nec mirum sit quod admoneo ut quæramus, quos sic abundare cernimus et sentimus. Nonne pauperibus plena omnia? nonne pupillis plena sunt omnia? Tamen inter omnia quæro pauperem, quæro pupillum. Ac prius ostendendum est Charitati vestræ, id quod putamus, non hoc esse quod quærimus. Qui enim dicuntur pauperes et sunt, in quos a Deo mandatæ eleemosynæ fiunt, de quibus fatemur scriptum, Include eleemosynam in corde pauperis, et ipsa exorabit pro te Dominum: abundat quidem hoc genus hominum; sed altius intelligendus est iste pauper. De illo genere est iste pauper, de quo dictum est, Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum. Sunt pauperes non habentes pecuniam, victum quotidianum vix invenientes, alienis opibus et misericordia sic indigentes, ut etiam mendicare non erubescant: si de his dictum est, Tibi derelictus est pauper; nos quid facimus, qui hoc non sumus? Ergo nos qui christiani sumus, non sumus Deo derelicti? Et quæ alia nobis spes est, si non sumus illi derelicti, qui nos non derelinquit?","t":"We have sung to the Lord and said, \"The poor man is left to you; you will be the helper of the orphan.\" Let us seek the poor man; let us seek the orphan. And let it not be surprising that I urge us to seek those whom we see and feel to be so abundant. Is not everything full of poor people? Is not everything full of orphans? Yet among them all I seek the poor man, I seek the orphan. And first I must show your Charity that what we suppose is not what we are seeking. For those who are called poor and are, to whom alms are made at God's command, of whom we confess it is written, \"Shut up alms in the heart of the poor, and it will plead with the Lord for you\": this kind of people is indeed abundant; but this poor man is to be understood at a deeper level. This poor man is of that kind of which it was said, \"Blessed are the poor in spirit, for theirs is the kingdom of heaven.\" There are poor people who have no money, who barely find their daily food, who so need the help and mercy of others that they are not even ashamed to beg: if it was of them that it was said, \"The poor man is left to you,\" what do we do, who are not such? Are we, then, who are Christians, not left to God? And what other hope do we have, if we are not left to him who does not leave us?","f":"Augustine, <i>Serm.</i> 14.1 (PL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-1)."},"augustine-sermones/14.10":{"o":"Breviter quæramus pupillum: quia in paupere requirendo fatigati sumus. Domine Jesu, pupillum quæro; fatigatus quæro: cito responde, ut inveniam. Ne vobis, inquit, dicatis patrem in terra. Pupillus in terra, immortalem patrem invenit in coelo. Ne vobis, inquit, dicatis patrem in terra. Inventus est pupillus iste. Oret pupillus iste: audiamus eum, et imitemur eum. Quae est ejus oratio? Quoniam pater meus et mater mea dereliquerunt me. Pater, inquit, meus et mater mea dereliquerunt me: Dominus autem assumpsit me. Si ergo beati pauperes spiritu, quoniam ipsorum est regnum cœlorum (Matth. v; 3); Tibi derelictus est pauper. Si pater meus et mater mea dereliquerunt me, Dominus autem assumpsit me; Pupillo tu eris adjutor.","t":"Let us briefly seek the orphan, since we have grown tired in seeking the poor man. Lord Jesus, I seek the orphan; tired, I seek him: answer quickly, so that I may find him. \"Do not,\" he says, \"call anyone your father on earth.\" The orphan on earth has found an immortal Father in heaven. \"Do not,\" he says, \"call anyone your father on earth.\" This orphan has been found. Let this orphan pray: let us hear him and imitate him. What is his prayer? \"For my father and my mother have forsaken me.\" \"My father,\" he says, \"and my mother have forsaken me; but the Lord has taken me up.\" If, then, \"blessed are the poor in spirit, for theirs is the kingdom of heaven,\" \"the poor man is left to you.\" If \"my father and my mother have forsaken me, but the Lord has taken me up,\" \"you will be the helper of the orphan.\"","f":"Augustine, <i>Serm.</i> 14.10 (PL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-10)."},"augustine-sermones/14.2":{"o":"Discite ergo esse pauperes et Deo relinqui, o compauperes mei. Dives est, superbus est. Nam et in divitiis istis, quæ vulgo appellantur divitiæ, quibus est contraria vulgaris ista paupertas; in divitiis ergo istis nihil est sic cavendum, quam superbiæ morbus. Qui enim non habet pecuniam, non habet amplissimas facultates; non habet unde se extollat. Si ergo qui non habet unde se extollat, non laudatur pro eo quod non se extollit: qui habet, laudetur, si se non extollit. Quid ergo laudo humilem pauperem, qui unde superbiat, non habet? Quis autem ferat et inopem et superbum? Lauda divitem humilem, lauda divitem pauperem. Tales vult apostolus Paulus, qui scribens ad Timotheum dicit: Præcipe ditibus hujus sæculi, non superbe sapere (I Tim. VI, i7). Novi quid dicam: hoc illis præcipe. Habent enim divitias intrinsecus superbiam persuadentes, habent divitias in quibus laborant esse humiles. Da mihi Zacchæum habentem magnas divitias, principem publicanorum, confessorem peccatorum, statura brevem, animo breviorem, ascendentem lignum, ut transeuntem videret qui pro illo pendebat in ligno. Da mihi dicentem, Dimidium rerum mearum do pauperibus. Sed multum dives es, O Zacchæe, multum dives es. Ecce dimidium dabis: dimidium quare reservabis? Quia si cui aliquid abstuli, quadruplum reddo.","t":"Learn, then, to be poor and left to God, my fellow poor. \"He is rich, he is proud.\" For in these riches too, which are commonly called riches, to which this common poverty is the opposite: in these riches, then, nothing is so much to be guarded against as the disease of pride. For whoever has no money, has no great resources, has nothing to lift himself up with. If, then, someone who has nothing to lift himself up with is not praised for not lifting himself up, let him who has something be praised if he does not lift himself up. Why then do I praise a humble poor man, who has nothing to be proud of? But who would put up with someone both needy and proud? Praise the humble rich man, praise the poor rich man. The apostle Paul wants such people, writing to Timothy and saying: \"Command the rich of this world not to be proud-minded.\" I know what I am saying: \"Command them this.\" For they have riches that persuade them to pride from within; they have riches in which they struggle to be humble. Give me Zacchaeus, who had great riches, the chief of the tax collectors, the confessor of his sins, short in stature, shorter in spirit, climbing a tree to see passing by the one who was to hang on a tree for him. Give me the man who said, \"Half of my goods I give to the poor.\" But you are very rich, O Zacchaeus, you are very rich. See, you will give half: why will you keep half? \"Because if I have taken anything from anyone, I restore fourfold.\"","f":"Augustine, <i>Serm.</i> 14.2 (PL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-2)."},"augustine-sermones/14.3":{"o":"Sed ait mihi quisque mendicus, debilitate fessus, pannis obsitus, fame languidus; respondet mihi, et dicit: Mihi debetur regnum coelorum; ego enim similis sum illi Lazaro, qui jacebat ulcerosus ante divitis domum, cujus canes lingebant ulcera, et quærebat saturari de micis, quæ cadebant de mensa divitis: ego illi similior sum, inquit. Nostrum genus est, cui debetur regnum cœlorum; non illi generi qui induuntur purpura et bysso, et epulantur quotidie splendide. Talis enim erat ille, ante cujus domum jacebat pauper ulcerosus: et videte exitus amborum. Contigit enim mori inopem illum, et auferri ab Angelis in sinum Abrahæ. Mortuus est autem dives, et sepultus est. Nam pauper forte nec sepultus. Et quid postea? Cum apud inferos dives ille in tormentis esset, levavit oculos suos, vidit pauperem quem contempserat, in Abrahæ gremio quiescentem: desideravit guttam, a quo ille micam; et quoniam dilexit opulentiam, non invenit misericordiam. Voluit subveniri fratribus suis, semper vecors, sero misericors: nihil omnino quod postulavit, accepit.","t":"But some beggar says to me, exhausted by infirmity, covered in rags, faint with hunger; he answers me and says: \"The kingdom of heaven is owed to me; for I am like that Lazarus who lay full of sores before the rich man's house, whose sores the dogs licked, and who sought to be filled with the crumbs that fell from the rich man's table: I am more like him,\" he says. \"The kingdom of heaven is owed to our kind, not to the kind who are clothed in purple and fine linen and feast splendidly every day. For such was that man before whose house the poor man lay full of sores: and see the end of both. For it happened that the poor man died and was carried by the angels into Abraham's bosom. And the rich man died, and was buried.\" For the poor man was perhaps not even buried. \"And what then? When the rich man was in torments in hell, he lifted up his eyes and saw the poor man whom he had despised resting in Abraham's lap: he longed for a drop from the one who had longed for a crumb from him; and since he loved opulence, he found no mercy. He wanted help for his brothers, always senseless, merciful too late: he received nothing at all of what he asked.\"","f":"Augustine, <i>Serm.</i> 14.3 (PL 38:111–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-3)."},"augustine-sermones/14.4":{"o":"Discernamus ergo, inquit mihi, pauperes et divites: quid me ad alia intelligenda exhortaris? Aperti sunt pauperes, aperti sunt divites. Audi ergo me de hoc quod proposuisti, domne pauper. Cum enim illum sanctum ulcerosum te esse dicis, timeo ne superbiendo non sis quod dicis. Noli contemnere divites misericordes, divites humiles; et ut citius dicam, quod paulo ante dixi, divites pauperes noli contemnere. O pauper, esto et tu pauper; pauper, idest, humilis. Si enim dives factus est humilis, quanto magis pauper esse debet humilis? Pauper non habet unde infletur, dives habet cum quo luctetur. Audi ergo me. Esto verus pauper, esto pius, esto humilis. Nam si de ista pannosa et ulcerosa paupertate gloriaris, quia talis fuit ille qui ante domum divitis inops jacebat; attendis quia pauper fuit, et aliud non attendis. Quid, inquis, attendo? Lege Scripturas, et invenies quod dico. Lazarus pauper fuit: in cujus sinum levatus est, dives fuit. Contigit, inquit, mori inopem illum, et auferri ab angelis. Quo? In sinum Abrahæ, id est, in secretum, ubi erat Abraham. Nolite enim carnaliter intelligere, quod velut in sinum tunicæ Abrahæ levatus sit pauper. Sinus erat, quia secretum erat. Unde dicitur, Redde vicinis nostris in sinum eorum (Psal. LXXVIII, 12). Quid est, in sinum eorum? In secreta eorum. Quid est, Redde in sinum eorum? Torque conscientiam eorum. Lege, aut si legere non potes, audi cum legitur, et vide Abraham opulentissimum fuisse in terra, auro, argento, familia, pecore, possessione (Gen. XIII): et tamen dives iste pauper fuit, quia humilis fuit. Credidit enim Abraham Deo, et deputatum est illi ad justitiam. Justificatus est gratia Dei, non propria praesumptione. Fidelis erat, bene operabatur. Filium jussus est immolare; neque cunctatus est ei offerre quod acceperat, a quo acceperat (ld. xxn). Probatus est Deo, constitutus est exemplum fidei. Jam Deo notus erat: sed nobis monstrandus erat. Non est inflatus quasi in bonis operibus suis; quia pauper erat dives iste. Et ut scias quia non est inflatus tanquam in bonis operibus suis (sciebat enim quia quidquid habebat, a Deo habebat; et non in se ipso, sed in Domino gloriabatur), audi Paulum apostolum: Si enim Abraham ex operibus justificatus est, habet gloriam, sed non ad Deum.","t":"\"So let us distinguish,\" he says to me, \"poor and rich: why do you urge me to understand other things? The poor are obvious, the rich are obvious.\" Hear me, then, about what you have put forward, my lord poor man. When you say that you are that holy man full of sores, I fear that by being proud you may not be what you say. Do not despise the merciful rich, the humble rich; and to put it more quickly, as I said a little before, do not despise the poor rich. O poor man, be poor too; poor, that is, humble. For if a rich man has become humble, how much more ought a poor man to be humble? The poor man has nothing to be puffed up with; the rich man has something to wrestle with. Hear me, then. Be truly poor, be devout, be humble. For if you boast of this ragged and sore-covered poverty, because such was the man who lay needy before the rich man's house, you notice that he was poor, and you notice nothing else. \"What,\" you say, \"do I notice?\" Read the Scriptures and you will find what I am saying. Lazarus was poor: he into whose bosom he was carried was rich. \"It happened,\" it says, \"that the poor man died and was carried by the angels.\" Where to? \"Into Abraham's bosom,\" that is, into the secret place where Abraham was. Do not understand carnally that the poor man was carried as it were into the fold of Abraham's tunic. It was a bosom because it was a secret place. Hence it is said, \"Repay our neighbors into their bosom.\" What does \"into their bosom\" mean? Into their secret places. What does \"Repay into their bosom\" mean? Torment their conscience. Read, or if you cannot read, listen when it is read, and see that Abraham was very wealthy on earth, in gold, silver, household, livestock, property: and yet this rich man was poor, because he was humble. For \"Abraham believed God, and it was reckoned to him as righteousness.\" He was justified by the grace of God, not by his own presumption. He was faithful, he did good works. He was ordered to sacrifice his son, and he did not hesitate to offer what he had received to him from whom he had received it. He was proved by God, he was made an example of faith. He was already known to God: but he had to be shown to us. He was not puffed up as if in his own good works, because this rich man was poor. And so that you may know that he was not puffed up as if in his good works (for he knew that whatever he had, he had from God; and he boasted not in himself but in the Lord), hear the apostle Paul: \"For if Abraham was justified by works, he has glory, but not before God.\"","f":"Augustine, <i>Serm.</i> 14.4 (PL 38:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-4)."},"augustine-sermones/14.5":{"o":"Videtis, quia cum abundent pauperes recte quærimus pauperem: in turba quærimus, et vix invenimus. Occurrit mihi pauper, et quæro pauperem. Interim tu manum porrige pauperi quem invenis. Corde quæris, quem quæris. Tu dicis, Pauper sum sicut Lazarus: dives iste meus humilis non dicit, Dives sum sicut Abraham. Ergo tu te extollis, ille se humiliat. Quid inflaris, et non imitaris? Ego, inquit, pauper levor in sinum Abrahæ. Non vides quia pauperem dives excepit? Non vides quia dives susceptor est pauperis? Si enim superbis contra eos qui habent pecuniam, et negas eos ad regnum cœlorum pertinere; cum in eis fortasse inveniatur humilitas, quæ in te non invenitur: non times ne tibi, cum mortuus fueris, dicat Abraham, Recede a me, quia blasphemasti me?","t":"You see that, although the poor are abundant, we are right to seek the poor man: we seek him in the crowd, and we scarcely find him. A poor man meets me, and I am seeking a poor man. Meanwhile, you, stretch out your hand to the poor man you find. With your heart you seek the one you seek. You say, \"I am poor like Lazarus\": this humble rich man of mine does not say, \"I am rich like Abraham.\" So you lift yourself up, he humbles himself. Why are you puffed up, and do not imitate? \"I,\" he says, \"a poor man, am carried into Abraham's bosom.\" Do you not see that a rich man received the poor man? Do you not see that a rich man is the receiver of the poor man? For if you are proud against those who have money, and deny that they belong to the kingdom of heaven, when perhaps there is found in them the humility that is not found in you, are you not afraid that when you die Abraham may say to you, \"Depart from me, for you have blasphemed me\"?","f":"Augustine, <i>Serm.</i> 14.5 (PL 38:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-5)."},"augustine-sermones/14.6":{"o":"Admoneamus ergo divites nostros, quod Apostolus admonuit. Non superbe sapere, neque sperare in incerte divitiarum, admoniti sumus. Divitiæ illæ, quas putatis plenas esse deliciarum, pleniores sunt periculorum. Pauper erat, et securior dormiebat: somnus facilius accedebat ad duram terram, quam ad lectum inargentatum. Attendite curas divitum, et comparate securitati pauperum. Sed audiat dives iste, ut non superbe sapiat, neque speret in incerto divitiarum. Utatur mundo, tanquam non utens. Sciat se viam ambulare, et in has divitias tanquam in stabulum intrasse. Reficiat, viator est: reficiat se, et transeat; non secum tollit quod in stabulo invenit. Alius viator erit, et ipse habebit, sed non auferet. Omnes hic relicturi sunt quod hic acquisierunt. Nudus, inquit, exii de utero matris meæ; nudus revertar in terram, Dominus dedit, Dominus abstulit. Non abstulit, quia tibi derelictus est pauper. Nudus exii de utero matris meæ; nudus revertar in terram.","t":"Let us, then, admonish our rich as the Apostle admonished. We have been admonished not to be proud-minded, nor to hope in the uncertainty of riches. Those riches, which you think are full of delights, are fuller of dangers. He was poor, and slept more securely: sleep came more easily to the hard ground than to a silver-plated bed. Look at the cares of the rich, and compare them with the security of the poor. But let this rich man hear, so that he may not be proud-minded nor hope in the uncertainty of riches. Let him use the world as though not using it. Let him know that he is walking a road, and that he has entered these riches as into an inn. Let him refresh himself; he is a traveller: let him refresh himself and pass on; he does not take away with him what he found in the inn. Another traveller will come, and he too will have them, but will not take them away. All are going to leave here what they acquired here. \"Naked,\" he says, \"I came out of my mother's womb; naked I shall return to the earth. The Lord gave, the Lord has taken away.\" He did not take away \"the poor man left to you.\" \"Naked I came out of my mother's womb; naked I shall return to the earth.\"","f":"Augustine, <i>Serm.</i> 14.6 (PL 38:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-6)."},"augustine-sermones/14.7":{"o":"Audi alium pauperem. Nihil intulimus in hunc mundum; sed nec auferre aliquid possumus: victum et tegumentum habentes, his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem et desideria multa, stulta et noxia, quæ mergunt homines in interitum et perditionem. Radix est enim omnium malorum avaritia: quam quidam appetentes, a fide pererraverunt, et inseruerunt se doloribus multis. Qui sunt isti qui a fide pererraverunt, et inseruerunt se doloribus multis? Qui volunt divites fieri. Modo mihi respondeat ille pannosus. Videamus, si non vult dives fieri; videamus, interrogemus eum, si non vult dives fieri: respondeat, non mentiatur. Audio linguam, sed interrogo conscientiam. Dicat si non vult dives fieri. Si autem vult; jam incidit in tentationem et desideria multa stulta et noxia. Non enim opes dico, sed desideria. Unde? Quia vult dives fieri. Quid inde? Desideria multa et stulta et noxia, quæ mergunt homines in interitum et perditionem. Vides ubi sis? Quid mihi ostentas nullas facultates, cum ego convincam tantas cupiditates? Ecce jam compara duos. Iste dives est, ille pauper est: sed iste dives, jam est, non vult fieri. Iste dives est, aut de parentibus, aut de donis et hæreditatibus. Ponamus, faciamus: dives est etiam de iniquitatibus. Jam non vult addere, imposuit modum, fixit limitem cupiditati, jam corde militat pietati. Dives est, inquis. Respondeo, Dives est. Iterum tu accusator respondes et dicis, De iniquitate dives est. Quid, si facit amicos de mammona iniquitatis? Dominus noverat quod dicebat: utique non errabat, quando præcipiebat, Facite vobis amicos de mammona iniquitatis, ut et ipsi recipiant vos in tabernacula æterna. Quid si hoc facit iste dives? Jam finit cupiditatem, exercet pietatem. Tu nihil habes, sed dives vis fieri; incidis in tentationem. Sed forte inde factus es pauperrimus et egentissimus, quia nescio quid habebas paternum, quod te sustentaret, et calumnia aliqua competitoris abstulit. Gemis, audio; tempora accusas: quod gemis; si posses, faceres. Annon videmus? annon quotidianis exemplis plena sunt omnia? Heri gemebat, quia perdebat sua; hodie pertinens ad majorem, rapit aliena.","t":"Hear another poor man: \"We brought nothing into this world; and we cannot take anything out: having food and clothing, let us be content with these. For those who want to become rich fall into temptation and many desires, foolish and harmful, which plunge people into ruin and destruction. For the root of all evils is avarice: and some, coveting it, have strayed from the faith and pierced themselves with many sorrows.\" Who are these who have strayed from the faith and pierced themselves with many sorrows? \"Those who want to become rich.\" Now let that ragged man answer me. Let us see whether he does not want to become rich; let us see, let us ask him whether he does not want to become rich: let him answer, and not lie. I hear the tongue, but I question the conscience. Let him say whether he does not want to become rich. But if he does, he has already fallen into temptation and many desires, foolish and harmful. For I am not speaking of wealth but of desires. Whence? Because he wants to become rich. What follows? \"Many desires, foolish and harmful, which plunge people into ruin and destruction.\" Do you see where you are? Why do you show me your lack of resources, when I convict you of such great greed? See, now compare the two. This one is rich, that one is poor: but this rich man already is rich; he does not want to become so. He is rich either from his parents, or from gifts and inheritances. Let us suppose, let us grant it: he is rich even from iniquities. He no longer wants to add; he has set a measure, fixed a limit to greed; he now serves devotion with his heart. \"He is rich,\" you say. I answer, \"He is rich.\" Again you, the accuser, answer and say, \"He is rich from iniquity.\" What if he makes friends by means of the mammon of iniquity? The Lord knew what he was saying; certainly he was not mistaken when he commanded, \"Make friends for yourselves by means of the mammon of iniquity, so that they may receive you into the eternal tabernacles.\" What if this rich man does this? He now puts an end to greed and practises devotion. You have nothing, but you want to become rich: you will fall into temptation. But perhaps you have become very poor and very needy because you had something or other from your father to support you, and some false charge of a rival took it away. You groan, I hear; you blame the times: what you groan about, you would do if you could. Do we not see it? Is not everything full of daily examples? Yesterday he was groaning because he was losing his own; today, attached to someone more powerful, he seizes what belongs to others.","f":"Augustine, <i>Serm.</i> 14.7 (PL 38:113–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-7)."},"augustine-sermones/14.8":{"o":"Invenimus verum pauperem, invenimus pium humilem; non de se fidentem, pauperem verum, membrum pauperis qui propter nos pauper factus est, cum dives esset. Vide divitem nostrum, qui propter nos pauper factus est, cum dives esset; vide illum divitem: Omnia per ipsum facta sunt, et sine ipso factum est nihil. Plus est aurum facere, quam habere. Dives es auro, argento, pecore, familia, fundis, fructibus; tibi ista creare non potuisti. Vide illum divitem: Omnia per ipsum facta sunt. Vide illum pauperem: Verbum caro factum est, et habitavit in nobis. Quis digne cogitet divitias ejus? Quomodo faciat qui non fit, quomodo creet non creatus, formet non formatus, mutabilia manens, temporalia sempiternus? Quis digne cogitet divitias ejus? Paupertatem cogitemus, ne forte pauperes vel ipsam capiamus. Concipitur utero feminæ virginali, includitur visceribus matris. O paupertas! In angusto diversorio nascitur, involutus infantilibus tegumentis in præsepio ponitur, fit cibaria jumentis pauperibus; deinde cœli et terrae Dominus creator Angelorum, omnium visibilium et invisibilium creator et conditor sugit, vagit, nutritur, crescit, tolerat aetatem, occultat majestatem: postea tenetur, contemnitur, flagellatur, illuditur, conspuitur, colaphizatur, spinis coronatur, ligno suspenditur, lancea perforatur. O paupertas! Ecce caput pauperum quos requiro, cujus pauperis membrum invenimus verum pauperem.","t":"We have found the true poor man, we have found the devout, humble man; not trusting in himself, a true poor man, a member of the poor man who for our sake became poor when he was rich. See our rich man, who for our sake became poor when he was rich; see that rich man: \"All things were made through him, and without him nothing was made.\" It is more to make gold than to have it. You are rich in gold, silver, livestock, household, estates, crops: you could not create these for yourself. See that rich man: \"All things were made through him.\" See that poor man: \"The Word became flesh and dwelt among us.\" Who can worthily think of his riches? How he makes, who is not made; creates, uncreated; forms, unformed; the changeless making changeable things, the eternal making temporal ones? Who can worthily think of his riches? Let us think of his poverty, if perhaps we can grasp at least that. He is conceived in the virginal womb of a woman, enclosed in his mother's insides. O poverty! He is born in a narrow lodging, wrapped in infant's swaddling clothes, laid in a manger, becomes as it were the fodder of poor beasts; then the Lord of heaven and earth, the creator of the angels, the maker and founder of all things visible and invisible, sucks, wails, is fed, grows, bears the passage of years, hides his majesty: afterwards he is seized, despised, scourged, mocked, spat upon, struck with fists, crowned with thorns, hung on a tree, pierced with a lance. O poverty! See the head of the poor whom I am seeking, of which poor man we have found the true poor man as a member.","f":"Augustine, <i>Serm.</i> 14.8 (PL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/14-8)."},"augustine-sermones/140.1":{"o":"Quid est quod audivimus, fratres, dicentem Dominum, Qui credit in me, non credit in me, sed in eum qui me misit? Bonum est nohis credere in Christum; maxime quia it se aperte etiam dixit istud quod audistis, hoc est, quoniam ipse lux venerat in mundum, et qui credit in eum, non ambulabit in tenebris, sed habebit lumen vitæ. Bonum est ergo credere in Christum. Magnum bonum est credere in Christum: ct magnum malum est non credere in Christum. Sed quia Christus Filius de Patre est quidquid est, Pater autem non est de Filio, sed Pater cst Filii; commendat quidem in se fidem, sed honorem revocat ad auctorem.","t":"What is it, brothers, that we have heard the Lord saying, “He who believes in me does not believe in me, but in him who sent me”? It is good for us to believe in Christ; especially since he himself also said openly what you have heard, that he had come as light into the world, and whoever believes in him will not walk in darkness but will have the light of life. So it is good to believe in Christ. It is a great good to believe in Christ, and a great evil not to believe in Christ. But since Christ the Son is from the Father whatever he is, while the Father is not from the Son but is the Father of the Son, he commends faith in himself, but refers the honor back to its source.","f":"Augustine, <i>Serm.</i> 140.1 (PL 38:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/140-1)."},"augustine-sermones/140.2":{"o":"Hoc enim firmum et fixum tenete, si vultis perseverare catholici, quia Deus Pater Dcum Filium genuit sine tempore, et fecit ex Virgine in tempore. Nativitas illa excedit tempora: nativitas ista illuminat tempora. Ambas tamen nativitates mirabiles: illa sine matre, ista sine patre. Quando genuit Deus Filium, de se genuit, non de matre: quando genuit mater filium, virgo genuit, non de viro. De Patre natus est sine initio: de matre natus est hodie certo initio. De Patre natus fecit nos: de matre natus refecit nos. De Patre natus cst, ut essemus: de matre natus est, ne periremus. Genuit autem Pater æqualem sibi, et totum quidquid est Filius, habet de Patre. Quod autem Deus Patcr est, non habet de Filio. Itaque dicimus Patrem Dcum de nullo, Filium Dcum de Dco. Propterca omne quod Filius facit mirabiliter, omne quod dicit veraciter, ei tribuit de quo est; nec esse potest aliud, quam ille de quo est. Adam factus est homo: potuit esse aliud, quam est factus. Factus est enim justus, et potuit esse injustus. Unigenitus autem Dci Filius, quod cst, hoc mutari non potest: in aliud converti non potest, minui non potest, quod erat non esse non potest, non esse Patri æqualis non potest. Sed plane ille, qui omnia Filio dedit nascenti, dedit non indigenti; sinc dubio et ipsam æqualitatem cum Patre Pater dcdit Filio. Quomodo Pater dedit? numquid minorem genuit, et addidit illi ad formam, ut faceret aqualem? Si hoc fecisset, indigenti dedisset. Jam vero dixi vobis, quod firmissime tenere debetis, id est, totum quod est Filius Pater dedit, sed nascenti, non indigenti. Si nascenti dedit, non indigenti, et æqualitatem sine dubio dedit, et æqualitatem dando æqualem genuit. Et licet alius sit ille, alius iste; non tamen aliud est ille, aliud istc: sed quod ille, hoc et iste. Non qui ille, hic et iste: sed quod ille, hoc ct iste.","t":"Hold this firmly and fixedly, if you want to remain Catholics: that God the Father begot God the Son without time, and made him of a virgin in time. That birth exceeds times; this birth illuminates times. Yet both births are wonderful: that one without a mother, this one without a father. When God begot the Son, he begot him of himself, not of a mother; when the mother bore the son, she bore him as a virgin, not of a man. Of the Father he was born without beginning; of the mother he was born today, with a definite beginning. Born of the Father, he made us; born of the mother, he remade us. He was born of the Father so that we might exist; he was born of the mother so that we might not perish. Now the Father begot one equal to himself, and the whole of whatever the Son is, he has from the Father. But that God is Father, he does not have from the Son. So we say that the Father is God from no one, the Son God from God. Therefore everything the Son does wonderfully, everything he says truly, he attributes to him from whom he is; nor can he be other than he from whom he is. Adam was made a man: he could be other than what he was made. For he was made righteous, and he could be unrighteous. But the only-begotten Son of God cannot be changed from what he is: he cannot be turned into something else, cannot be diminished, cannot not be what he was, cannot not be equal to the Father. But plainly he who gave all things to the Son at his birth gave to one who was not in need; without doubt the Father gave the Son his very equality with the Father as well. How did the Father give it? Did he beget him lesser and add to his form to make him equal? If he had done this, he would have given to one in need. But I have already told you what you must hold most firmly: that the Father gave all that the Son is, but to him in being born, not to one in need. If he gave to him in being born, not to one in need, he certainly gave equality too, and by giving equality he begot one equal. And although the one is one person and the other another, yet the one is not one thing and the other another thing: but what the one is, this the other is too. Not who the one is, this the other is: but what the one is, this the other is.","f":"Augustine, <i>Serm.</i> 140.2 (PL 38:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/140-2)."},"augustine-sermones/140.3":{"o":"Qui me misit, inquit, audistis: Qui me misit, inquit, ipse mihi mandatum dedit quid dicam, el quid loquar: ct scio quia mandatum ejus vita æterna est. Joannis Evangelium est, tenete. Qui me misit, ipsc mihi mandatum dedit quid dicam, et quid loquar: et scio quia mandatum ejus vita æterna est. 0 si donet ut dicam quod volo? Facit enim mihi angustias inopia mea, ct copia illius. Ipse, inquit, mandatum mihi dedit quid dicam, et quid loquar: et scio quia niandutum ejus vita æterna est. Quære in Epistola Joannis hujus evangelistæ quid de Christo dixit. Credamus, inquit, in verum Filium ejus Jesum Christum. Ipse cst verus Deus, et vita æterna. Quid est, Verus Deus, et vita æterna? Verus Filius Dei, verus Deus est, et vita æterna. Quare dixit, in verum Filium ejus? Quia inultos filios habet Dcus, propterea discernendus crat, addendo quod verus esset Filius. Non tantum dicendo qnod cst Filius; sed addendo, ut dixi, quod est vcrus Filius: idco discernendus crat, pro. pier multos filios, quos habel Deus. Nos enim filii sumus gratia, ille natura. Nos facti a Patre por ipsum: ille quod Pater, hoc et ipse est: numquid quod Deus est, sumus et nos?","t":"“He who sent me,” he says, as you have heard; “he who sent me,” he says, “himself gave me a commandment, what I should say and what I should speak: and I know that his commandment is eternal life.” It is John’s Gospel; hold it fast. “He who sent me himself gave me a commandment, what I should say and what I should speak: and I know that his commandment is eternal life.” O that he would grant me to say what I want! For my poverty and his abundance put me in straits. “He himself,” he says, “gave me a commandment, what I should say and what I should speak: and I know that his commandment is eternal life.” Look in the Epistle of this John the evangelist for what he said of Christ. “Let us believe,” he says, “in his true Son Jesus Christ. He is the true God and eternal life.” What is “true God and eternal life”? The true Son of God is true God and eternal life. Why did he say “in his true Son”? Because God has many sons; therefore he had to be distinguished by adding that he was the true Son. Not only by saying that he is the Son, but by adding, as I said, that he is the true Son: he had to be distinguished because of the many sons God has. For we are sons by grace, he by nature. We were made by the Father through him: what the Father is, this he is too. Are we too what God is?","f":"Augustine, <i>Serm.</i> 140.3 (PL 38:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/140-3)."},"augustine-sermones/140.4":{"o":"Sed.quidam de transverso, nesciens quid loquatur ait: Propterea, dictum cst, Ego et Pater unum sumus, quia habent inter sc concordem voluntatem, non quia ipsa est natura Filii, quæ cst natura Patris. Nam et Apostoli ( et hoc ille dixit, non ego), nam et Apostoli unum sunt cum Patre et Filio. Horrenda blasphemia! Et Apostoli, inquit, unum sunt cum Patrc et Filio, quia obediunt voluntati Patris ct Filii. Hoccine ausus est dicere? Dicat ergo Paulus: Ego et Deus unum sumus. Dicat Petrus, dicat quilibet propheta: Ego et Deus unum sumus. Non dicit: absit ut dicit. Novit se aliam esse naturam, salvandam naturam: novit se aliam esse naturam, illuminandam naluram. Nemo dicit: Ego et Deus unum sumus. Quantumcumque pro I. t. quantumcumque sanctitate præpolleat, quantolibet culmine virtutis excellat numquam dicit, Ego <t Deus unum sumus: quia si habet virtutem, et ideo hoc dicit; hoc dicendo, quod habebat, amisit.","t":"But someone, coming at it sideways and not knowing what he is saying, has said: “It was said, I and the Father are one, because they have a harmonious will between them, not because the nature of the Son is the very nature of the Father. For the apostles too” (he said this, not I), “the apostles too are one with the Father and the Son.” A horrible blasphemy! “The apostles too,” he says, “are one with the Father and the Son, because they obey the will of the Father and the Son.” Did he dare to say this? Then let Paul say: “I and God are one.” Let Peter say it, let any prophet say: “I and God are one.” He does not say it: far be it from him to say it. He knows that his is another nature, a nature to be saved; he knows that his is another nature, a nature to be enlightened. No one says, “I and God are one.” However much progress he may make, however much he may excel in holiness, however high the peak of virtue he may reach, he never says, “I and God are one”: because if he has virtue and says this because of it, by saying it he loses what he had.","f":"Augustine, <i>Serm.</i> 140.4 (PL 38:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/140-4)."},"augustine-sermones/140.5":{"o":"Æqualem ergo Patri credite Filium, sed tamen de Patre Filium, Patrem vero non de Filio. Origo apud illum, æqualitas apud istum. Nam si æqualis non est, verus Filius non est. Quid enim dicimus, fratres? Si æqualis non est, minor esl: si minor cst, interrogo salvandam naturam male credentem, quomodo minor natus est. Responde: minor crescit, an non? Si crescit, ergo et Pater senescit. Si autem quod natus est, hoc erit; si minor natus est, et minor erit: cum detrimento suo perfectus crit, cum detrimento formæ Patris perfectus natus, nunqunm perventurus est ad formam Patris. Sic impii addicitis Filium: sic hæretici blasphematis Filium. Quid ergo catholica fides dicit? Filius Deus de Patre Deo: Pater Deus non de Filio Deus. Sed Filius Deus æqualis Patri, æqualis natus, non minor natus; nun æqualis factus, sed æqualis natus. Qnod est ille, hoc et iste qui natus est. Aliquando fuit Pater sine Filio? Absit. Tolle Aliquando, ubi tempus non est. Semper Pater, semper Filius. Sinc initio temporis Pater, sine initio temporis Filius: nunquam Pater ante Filium, nunquam Pater sinc Filio. Sed tamen quia Filius Deus de Deo Patre, Pater autem Deus, sed non de Deo Filio; non nobis displiceat honorificentia Filii in Patre. Honorificentia enim Filii Patri tribuit honorem, non suam minuit divinitatem.","t":"Believe, then, that the Son is equal to the Father, but yet that the Son is from the Father, and the Father not from the Son. The origin is with the one, the equality with the other. For if he is not equal, he is not a true Son. For what do we say, brothers? If he is not equal, he is lesser: if he is lesser, I ask that nature which needs saving and believes wrongly: how was he born lesser? Answer: does the lesser grow, or not? If he grows, then the Father grows old. But if he will be what he was born, if he was born lesser, he will also be lesser: he will be complete in his deficiency; born complete in his deficiency from the Father’s form, he will never come to the Father’s form. So, you impious ones, you demote the Son; so, you heretics, you blaspheme the Son. What then does the Catholic faith say? God the Son from God the Father; God the Father not God from the Son. But God the Son is equal to the Father, born equal, not born lesser; not made equal, but born equal. What the one is, this is he too who was born. Was the Father ever without the Son? Far from it. Take away “ever,” where there is no time. Always Father, always Son. The Father without beginning of time, the Son without beginning of time: never the Father before the Son, never the Father without the Son. But yet, since God the Son is from God the Father, while the Father is God but not from God the Son, let us not be displeased that the Son honors the Father. For the Son’s honoring gives honor to the Father; it does not lessen his own divinity.","f":"Augustine, <i>Serm.</i> 140.5 (PL 38:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/140-5)."},"augustine-sermones/140.6":{"o":"Quia ergo dicebam, quod proposueram, Et scio, ait, quia mandatum ejus vita æterna est. Intendite, fratres, quod dico: Scio quia mandatum ejus vita æterna eat. Et legimus apud ipsum Joannem de Christo, Ipse est verus Deus, ei vita æterna. Si mandatum Patris vita æterna est, et Christus Filius ipse est vita æterna; mandatum Patris ipse Filius est. Quomodo enim non est mandatum Patris, quod cst Verbum Patris? Aut si mandatum a Patre Filio datum carnaliter accipitis, tanquam dixeril Pater Filio, Hoc mando tibi, hoc illud volo facias: quibus verbis locutus est unico Verbo? Numquid quando mandatum dabat ad Verbum, verba quærebat? Quia ergo vita æterna est Patris mandatum, et ipse Filius cst vita alterna, credite et accipite, credite ct intelligite, quia Propheta dicit, Nisi credideritis, non intelligetis. Non capitis? dilatamini. Apostolum audile: Dilatamini, ne sitis jugum ducentes cum infidelibus. Qui hoc nolunt credere antequam capiant, infideles sunt. Quia vero infideles esse voluerunt, imperiti remanebunt. Credant crgo, ut intelligant. Prorsus mandatum Palris vita æterna est. Ergo mandatum Patris ipse Filius cst, qui hodic natus est: mandalum non a tempore datum, sed mandalum natum. Exercet mentes Evangelium Joannis, limat cl excarnat, ut de Deo non carnaliter, sed spiritualiter sapiamus. Sulficiant ergo ista, fratres, vobis: ne in longitudine disputationis subrepat somnus obliviosus.","t":"As I was saying, then, what I had set out: “And I know,” he says, “that his commandment is eternal life.” Attend, brothers, to what I say: “I know that his commandment is eternal life.” And we read in the same John of Christ, “He is the true God and eternal life.” If the Father’s commandment is eternal life, and Christ the Son is himself eternal life, then the Father’s commandment is the Son himself. For how is that not the Father’s commandment which is the Father’s Word? Or if you take carnally the commandment given by the Father to the Son, as if the Father said to the Son, “I command you this, I want you to do that”: in what words did he speak to the only Word? When he gave a commandment to the Word, did he look for words? Since, then, eternal life is the Father’s commandment, and the Son himself is eternal life, believe and receive, believe and understand; for the prophet says, “Unless you believe, you will not understand.” You do not grasp it? Be enlarged. Hear the apostle: “Be enlarged; do not be yoked with unbelievers.” Those who will not believe this before they grasp it are unbelievers. And because they have chosen to be unbelievers, they will remain ignorant. Let them believe, then, so that they may understand. Plainly the Father’s commandment is eternal life. So the Father’s commandment is the Son himself, who was born today: a commandment not given in time, but a commandment born. The Gospel of John exercises minds, files them and frees them from the flesh, so that we may think of God not carnally but spiritually. Let this be enough for you, then, brothers, lest in a long discussion a forgetful sleep should creep in.","f":"Augustine, <i>Serm.</i> 140.6 (PL 38:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/140-6)."},"augustine-sermones/141.1":{"o":"Inter cætera, cum sanctum Evangelium legerctur, audistis quod ait Dominus Jesus: Ego sum via, et veritas, et vita. Veritatem et vitam omnis homo cupit: sed viam non omnis homo invenit. Deum esse quamdam vitam æternam, immutabilem, intelligibilem, intelligentem, sapientem, sapicntes facientem, nonnulli etiam hujus sæculi philosophi viderunt. Veriiatem fixam, stabilem, indeclinabilem, ubi sunt omnes rationes rerum omnium creatarum, viderunt quidem, sed de longinquo; viderunt, sed in errore positi: et idcirco ad eam tam magnam et ineffabilem et beatificam possessionem, qua via perveniretur, non invenerunt. Nam quia viderunt etiam ipsi (quanlum videri ab homine potest) creatorem per creaturam, factorem perfacturam, fabricatorem mundi per mundum, Paulus apostolus testis est, cui utiquc debent credere Christiani. Ait cnim, cum de talibus loquerctur: Revelatur ira Dei de coelo super omnem impietatem. Ista, sicut recognoscitis, Pauli apostoli verba sunt. Revelatur ira Dei de coelo super omnem impietatem et injustitiam hominum, qui veritatem iniquitate delinent. Numquid dixit eos non detinere veritatem? Sed, veritatem in iniquitate detinent. Bonum est quod tenent: sed malum est ubi tenent. Veritatem in iniquitate detinent,","t":"Among other things, when the holy Gospel was read, you heard what the Lord Jesus said: “I am the way, and the truth, and the life.” Every man desires truth and life; but not every man finds the way. That God is a certain life, eternal, unchangeable, intelligible, intelligent, wise, making wise, some philosophers of this world too have seen. The fixed, stable, unswerving truth, in which are the principles of all created things, they saw indeed, but from afar; they saw, but from where they stood in error: and therefore they did not find by what way one might come to that possession, so great, so ineffable, so beatifying. For that they too saw (as far as man can see) the Creator through the creature, the maker through what he made, the builder of the world through the world, the apostle Paul is witness, whom Christians certainly ought to believe. For he says, when speaking of such men: “The wrath of God is revealed from heaven against all ungodliness.” These, as you recognize, are the words of the apostle Paul: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold back the truth in unrighteousness.” Did he say that they do not hold the truth? No, but “they hold back the truth in unrighteousness.” What they hold is good; but where they hold it is bad. “They hold back the truth in unrighteousness.”","f":"Augustine, <i>Serm.</i> 141.1 (PL 38:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/141-1)."},"augustine-sermones/141.2":{"o":"Occurrebat autem, ut diceretur ei: Unde illi impii veritatem detinent? Numquid Deus ad quemquam eorum locutus est? Numquid legem acceperunt, sicut Israelitarum populus per Moysen? Unde ergo detinent veritatem, vel in ipsa iniquitate? Audite quod sequitur, et ostendit. Quia quod nolum est Dei, inquit, manifestum eat in illis: Deus enim illis manifestavit. Manifestavit illis quibus legem non dedit? Audi quomodo manifestavit. Invisibilia euim ejus, per ea quat facta sunt, intellecta conspiciuntur. Interroga mundum, ornatum coeli, fulgorcm dispositionemque siderum v solcm diei sufficientem, lunam noctis solatium: interroga terram fructificantem herbis et lignis, animalibus plenam, hominibus exornatam: interroga mare, quantis et qualibus natatilibus plenum: interroga acra, quantis volatilibus viget: interroga omnia, et vide si non sensu suo tanquam tibi respondent. Deus nos fecit. Hæc et philosophi nobiles quæsierunt, et ex arte artificem cognoverunt. Quid crgo? quare revelatur ira Dei super ipsam impietatem? Quia veritatem in iniquitate detinent? Veniat, ostendat quomodo. Jam enim dixit, quomodo cognoverunt. Invisibilia ejus, id est, Dei, per ea quæ facta sunt, intellecta conspiciuntur; sempiterna quoque ejus virtus et divinitas; ut sint inexcusabiles. Quia cum cognovissent Deum, non sicut Deum honorificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum. Apostoli verba sunt, non mea: Et obscuratum est insipiens cor eorum; dicentes enim se esse sapientes, stulti facti sunt. Quod curiositate invenerunt, superbia perdiderunt. Dicentes se esse sapientes, id est, donum Dei sibi tribuentes, stulti facti sunt. Verba, inquam, Apostoli sunt: Dicentes se esse sapientes, stulti facti sunt.","t":"But it occurred to him that someone might say to him: “From where do these ungodly men hold the truth? Did God speak to any of them? Did they receive the Law, as the people of the Israelites did through Moses? From where, then, do they hold the truth, even in that unrighteousness?” Hear what follows, and he shows it. “Because what can be known of God,” he says, “is manifest in them: for God has manifested it to them.” Manifested it to those to whom he did not give the Law? Hear how he manifested it. “For his invisible things are clearly seen, being understood through the things that are made.” Ask the world, the ornament of the sky, the brightness and arrangement of the stars, the sun sufficient for the day, the moon the comfort of the night; ask the earth, fruitful in plants and trees, full of animals, adorned with men; ask the sea, filled with how many and what kinds of swimming creatures; ask the air, alive with how many flying creatures; ask all things, and see whether they do not answer you, as it were, in their own way: “God made us.” Noble philosophers too have searched out these things, and have come to know the artist from the art. What then? Why is the wrath of God revealed against this very ungodliness? Because they hold back the truth in unrighteousness? Let him come, let him show how. For he has already said how they came to know. “His invisible things,” that is, God’s, “are clearly seen, being understood through the things that are made; his eternal power also and divinity; so that they are without excuse. Because when they knew God, they did not glorify him as God or give thanks; but they became vain in their thoughts, and their foolish heart was darkened.” They are the apostle’s words, not mine: “And their foolish heart was darkened; for professing themselves to be wise, they became fools.” What they found by curiosity they lost by pride. “Professing themselves to be wise,” that is, attributing God’s gift to themselves, “they became fools.” They are the apostle’s words, I say: “Professing themselves to be wise, they became fools.”","f":"Augustine, <i>Serm.</i> 141.2 (PL 38:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/141-2)."},"augustine-sermones/141.3":{"o":"Ostende, proba stultitiam ipsorum. Ostende, Apostole, et sicut ostendisti nobis unde potuerunt pervenire ad cognitionem Dei, quoniam invisibilia ejus, per ea quæ facta sunt, intellecta conspiciuntur: ita nune ostende quomodo dicentes se esse sapientes, stulti facti sunt. Audi: Quia immutaverunt, ait, gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium. Figuras enim istorum animalium, sibi deos Pagani fecerunt. Invenisti Deum, et colis idolum. Invenisli veritatem, et ipsam veritatem in injustitia detines. Et quod per Dei opera cognovisti, per opera hominis perdis. Totum considcrasti; coeli, terræ, maris, elementorumque omnium ordinem collegisti: istud non vis attendere, quod mundus opus est Dei, idolum opus est fabri. Si faber idolo, sicut dedit figuram, daret et cor; ab ipso idolo faber adoraretur. Quomodo enim, o homo, faber tuus Deus est, sic homo idoli-faber est. Quis est Deus tuus? Qui te fecit. Quis est Deus fabri? Qui illum fecit. Quis est Deus idoli? Qui fecit illud. Ergo si idolum cor habcret, nonne fabrum adoraret qui illud fecit? Ecce in qua iniquitate veritatem tenuerunt, et ad possessionem illam quam viderunt, viam perducentem non invenerunt.","t":"Show it; prove their folly. Show it, apostle; and as you have shown us from where they could come to the knowledge of God, since his invisible things are clearly seen, being understood through the things that are made, so now show how, professing themselves to be wise, they became fools. Hear: “Because they changed,” he says, “the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds, and of four-footed beasts, and of serpents.” For the pagans made gods for themselves of the figures of these animals. You found God, and you worship an idol. You found the truth, and you hold back that very truth in unrighteousness. And what you came to know through God’s works, you lose through man’s works. You have considered the whole; you have gathered the order of heaven, earth, sea, and all the elements: and you will not attend to this, that the world is the work of God, the idol the work of a craftsman. If the craftsman could give the idol a heart, as he gave it a shape, the craftsman would be worshiped by his own idol. For as your maker, O man, is God, so the idol’s maker is a man. Who is your God? He who made you. Who is the craftsman’s God? He who made him. Who is the idol’s god? He who made it. So if the idol had a heart, would it not worship the craftsman who made it? See in what unrighteousness they held the truth, and did not find the way leading to that possession which they saw.","f":"Augustine, <i>Serm.</i> 141.3 (PL 38:465; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/141-3)."},"augustine-sermones/141.4":{"o":"Christus autem, quia ipse est apud Patrem veritas et vita, Verbum Dei, de quo dictum est, Vita erat lux hominum: quia ergo ipse est apud Patrem veritas et vita, et non habebamus qua iremus ad veritatem; Filius Dei qui semper in Patre veritas et vita est, assumendo hominem factus est via. Ambula per hominem, et pervenis ad Deum. Per ipsum vadis, ad ipsum vadis. Noli quærere qua ad illum venias, præter ipsum. Si enim via esse ipse noluisset, semper erraremus. Factus ergo via est qua venias. Non tibi dico, quære viam. Ipsa via ad te venit: surge et ambula. Ambula moribus, non pedibus. Multi enim bene ambulant pedibus, et male ambulant moribus. Aliquando enim ipsi bene ambulantes, præter viam currunt. Invenies quippe homines bene viventes, et non christianos. Benecurrunt: sed in via non currunt. Quanto plus currunt, plus errant; quia a via recedunt. Si autem tales homines perveniant ad viam, et teneant viam, o quanta securitas est, quia et bene ambulant, et uon errant! Si autem non tenent viam, quantumvis bene ambulent, heu quam dolendum est! Melius est enim in via claudicare, quam præter viam fortiter ambulare. Hæc satis sint Charitati vestræ. Conversi ad Dominum, etc.","t":"But Christ, because he himself is with the Father the truth and the life, the Word of God, of whom it was said, “The life was the light of men”; because, then, he himself is with the Father the truth and the life, and we had no way by which to go to the truth, the Son of God, who is always in the Father the truth and the life, became the way by taking up man. Walk by the man, and you come to God. You go through him; you go to him. Do not look for a way to come to him other than himself. For if he had not been willing to be the way, we would always have gone astray. So he became the way by which you may come. I do not say to you, look for the way. The way itself has come to you: arise and walk. Walk with your conduct, not with your feet. For many walk well with their feet and badly with their conduct. For sometimes even those who walk well run outside the way. For you will find men living well who are not Christians. They run well; but they do not run in the way. The more they run, the more they go astray, because they go away from the way. But if such men come to the way and hold to the way, O how great is their security, because they both walk well and do not go astray! But if they do not hold to the way, however well they walk, alas, how they are to be lamented! For it is better to limp in the way than to walk strongly beside the way. Let this be enough for your Charity. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 141.4 (PL 38:465; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/141-4)."},"augustine-sermones/142.1":{"o":"Erigunt nos divinæ lectiones, ne desperatione frangamur: et rursus terrent, ne superbia.ventilemur. Tenere autem viam mediam, veram, rectam, tanquam inter sinistram desperationis et dexteram præsumptionis, difficillimum esset nobis, nisi Christus diceret, Ego sum, inquit, via, et veritas, et vita. Tanquam diceret, Qua vis ire? Ego sum via. Quo vis ire? Ego sum veritas. Ubi vis permanere? Ego sum vita. Securi ergo ambulemus in via: sed insidias timeamus juxta viam. Inimicus insidiari non audet in via; quia Christus est via: sed juxta viam plane non desinit. Undo et in Psalmo dicilur: Juxta semitas scandala posuerunt mihi. Dicit et alia Scriptura: Memento quia in medio laqueorum ingrederis Isti laquci inter quos ingredimur, non sunt in via: sed tamen sunt juxta viam. Quid formidas, quid metuis, si in via ambulas? Tunc time, si deseris viam. Nam ideo eliam permittitur inimicus ponere juxta viam laqueos, ne securitate exsultationis via deseratur, et in insidias incidatur.","t":"The divine readings lift us up, lest we be broken by despair; and again they frighten us, lest we be puffed up by pride. But to keep the middle way, the true, the straight way, as it were between the left hand of despair and the right hand of presumption, would be most difficult for us, if Christ did not say, “I am,” he says, “the way, and the truth, and the life.” As if he said: By what way do you want to go? I am the way. To where do you want to go? I am the truth. Where do you want to remain? I am the life. So let us walk securely in the way; but let us fear the snares beside the way. The enemy does not dare to lay snares in the way, because Christ is the way: but beside the way he certainly does not stop. Hence it is said in the psalm too: “Beside the paths they have set stumbling blocks for me.” Another Scripture says too: “Remember that you are walking in the midst of snares.” These snares among which we walk are not in the way, but they are beside the way. What do you dread, what do you fear, if you walk in the way? Fear then, if you leave the way. For the enemy is allowed to set snares beside the way for this reason, so that the way may not be abandoned through the carelessness of exultation, and so one fall into the ambush.","f":"Augustine, <i>Serm.</i> 142.1 (PL 38:465; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-1)."},"augustine-sermones/142.10":{"o":"Intendat ergo Charitas vestra: Vade, inquit, omnia tua vende, da pauperibus, et habebis thesaurum in cælo; et veni, sequere me. Perfectus est Petrus, jam Domino in coelo sedente ad dexteram Patris, tunc perfectus est et maturus factus. Ad passionem ergo cum sequeretur Dominum, non crat perfectus: at ubi cœpit non esse in terra quem sequeretur, tunc perfectus cst. Imo vero semper ante te habes quem sequaris: Dominus exemplum in terra posuit, cum Evangelium tibi reliquit, in Evangelio tecum est. Non enim mentitus est, dicens: Ecce ego vobiscum sum omnibus diebus, usque ad consummationem sæculi (ld. XXVIII, 20). Ergo sequere Dominum. Quid est, sequere Dominum: Imitare Dominum. Quid est, Imitare Dominum! Discite a me quoniam mitis sum et humilis corde. Quia si distribuero omnia mea pauperibus, et tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest ( I Cor. XIII, 1-3). Exhortor ergo Charitatem vestram ad ipsam charitatem: non autem exhortarer ad charitatem, nisi aliqua charitate. Quod ergo inchoatum est, exhortor ut impleatur; et quod cœptum est, rogo ut perficiatur. Et pro me a vobis rogari quæso, ut et in me perficiatur quod vos moneo. Omnes enim imperfecti sumus, et ibi perficiemur ubi perfecta sunt omnia. Paulus apostolus dicit: Fratres, ego me non arbitror apprehendisse. Ipse dicit: Non quia jam acceperim, aut jam perfectus sim. Et quisquam hominum se audet de perfectionc jactarc? Imo confiteamur imperfectionem, ut mereamur perfectionem.","t":"Let your Charity attend, then: “Go,” he says, “sell all your goods, give to the poor, and you will have treasure in heaven; and come, follow me.” Peter is perfect, now that the Lord sits in heaven at the Father’s right hand; then he was made perfect and mature. So when he was following the Lord to the passion, he was not perfect: but when the one he was following was no longer on earth, then he was perfect. Or rather, you always have before you the one you are to follow: the Lord set an example on earth when he left you the Gospel; in the Gospel he is with you. For he did not lie when he said: “See, I am with you all days, until the end of the age.” So follow the Lord. What is “follow the Lord”? Imitate the Lord. What is “imitate the Lord”? “Learn from me, for I am meek and humble of heart.” For “if I distribute all my goods to the poor, and hand over my body to be burned, but have not love, it profits me nothing.” So I exhort your Charity to love itself: but I would not be exhorting you to love, except with some love. So what has been begun, I exhort that it be fulfilled; and what has been started, I ask that it be perfected. And I ask you to pray for me, so that what I urge on you may be perfected in me too. For we are all imperfect, and we shall be made perfect there where all things are perfect. The apostle Paul says: “Brothers, I do not consider that I have laid hold of it.” He himself says: “Not that I have already received it, or am already perfect.” And does any man dare to boast of perfection? Rather let us confess our imperfection, so that we may deserve perfection.","f":"Augustine, <i>Serm.</i> 142.10 (PL 38:468; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-10)."},"augustine-sermones/142.2":{"o":"Via Christus humilis: Christus veritas et vita, Christus excelsus et Deus. Si ambules in humili, pervenies ad excelsum. Si infirmus humilem non asperneris, in excelso fortissimus permanebis. Quæ enim causa humilitatis Christi, nisi infirmitas tua? Valde enim et irremediabiliter te obsidebat infirmitas tua, et hæc res fecit ut veniret ad te tantus medicus. Si enim vel sic ægrotares, ut tu posses ire ad medicum, poterat tolerabilis videri ipsa infirmitas. Sed quia tu ire non potuisti ad eum, ille venit ad te. Venit docens humilitatem, qua redeamus: quia superbia nos redire non sinebat ad vitam; et ipsa fecerat nos a vita recedere. Exaltatum enim humanum cor adversus Deum, et negligens in ipsa sanitate præcepta salutaria, decidit anima in inlirmitatem: discat audirc infirma quem contempsit fortis. Audiat ut surgat, quem sprevit ut caderet. Audiat tandem experimento edocta, quod præcepto noluit obtinere. Docuit enim eam miseria sua, quid mali sit a Domino fornicari. Recedere enim ab illo simplici et singulari bono, in istam multitudinem voluptatum, in amorem sæculi corruptionemque terrenam, fornicari est a Domino. Et quodam modo fornicantem allocutus est, ut rediret: sæpissime per Prophetas increpat tanquam fornicariam, non tamen desperatam; quia in manu habet etiam mundationem fornicariæ, qui increpat. fornicariam.","t":"Christ humble is the way: Christ is truth and life, Christ exalted and God. If you walk in the humble one, you will come to the exalted one. If in your weakness you do not despise the humble one, you will remain most strong in the exalted one. For what was the cause of Christ’s humility, but your weakness? For your weakness besieged you greatly and incurably, and this brought it about that so great a physician came to you. For if you had been sick only in such a way that you could go to the physician, the weakness itself could have seemed bearable. But because you could not go to him, he came to you. He came teaching humility, by which we may return: because pride did not allow us to return to life, and it was pride that had made us withdraw from life. For the human heart was exalted against God, and, neglecting in its health the healthful commandments, the soul fell into weakness: let it learn in weakness to listen to him whom it despised when strong. Let it listen so as to rise, to him whom it scorned and so fell. Let it hear at last, taught by experience, what it would not keep when it was commanded. For its misery has taught it what an evil it is to go whoring away from the Lord. For to withdraw from that simple and single good into this multitude of pleasures, into love of the world and earthly corruption, is to go whoring away from the Lord. And in a way he has spoken to her as she went whoring, so that she might return: very often through the prophets he rebukes her as a harlot, yet not as one despaired of; for he who rebukes the harlot has in his hand the cleansing of the harlot too.","f":"Augustine, <i>Serm.</i> 142.2 (PL 38:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-2)."},"augustine-sermones/142.3":{"o":"Non enim sic increpat, ut insultet: sed ad confusionem vult perducere, ut sanet. Exclamavit Scriptura vehementer, nec palpavit adulando, quos voluit reparare sanando. Adulteri, nescitis quia amicus hujus mundi inimicus Deo constituitur (Jacobi IV, 4).Amor mundi adulterat animam, amor fabricatoris mundi castificat animam: sed nisi de corruptione erubuerit, ad amplexus illos castos redire non concupiscit. Confundatur ut redeat, quæ se jactabat ne rcdiret. Superbia ergo impediebat animæ reditum. Qui autem increpat, non facit peccatum, sed ostendit peccatum. Quod nolebat anima videre, ponitur ei ante oculos; et quod post dorsum babere cupiebat, ad faciem illi admovetur. Vide te in te. Quid vides stipulam in oculo fratris tui, trabem autem in oculo tuo non vides? Revocatur ad se anima, quæ ibat a se. Sicut a se ierat, sic a Domino suo ibat. Se enim respexerat, sibique placuerat, sua que potestatis amatrix facta fuerat. Recessit ab illo, et non remansit in se: et a se repellitur, et a se excluditur, et in exteriora prolabitur. Amat mundum, amat temporalia, amal terrena: quæ si se ipsam amaret, neglecto a quo facta est, jam minus esset, jam deficeret amando quod minus est. Minus est enim ipsa quam Deus; et longe minus, tantoque minus, quanto minus est res facta quam factor. Ergo amandus erat Deus; et amandus est Deus ita, ut, si fieri potest, nos ipsos obliviscamur. Quis ergo est iste transitus? Oblita est anima se ipsam, sed amando mundum: obliviscatur se, sed amando artificem mundi. Pulsa ergo et a se, quodam modo perdidit se, nec facta sua novit videre, justificat iniquitates suas: effertur et superbit in petulantia, in luxuria, in honoribus, in potestatibus, in divitiis, in potentia vanitatis. Arguitur, corripitur, ostenditur sibi, displicet sibi, confitetur fœditatem, desiderat pulchritudinem, et quæ ibat effusa, redit confusa.","t":"For he does not rebuke so as to insult, but he wants to bring her to shame so as to heal her. Scripture cried out vehemently, and did not stroke with flattery those whom it wanted to restore by healing: “Adulterers, do you not know that a friend of this world is made an enemy of God?” Love of the world makes the soul an adulteress; love of the world’s maker makes the soul chaste: but unless she blushes at her corruption, she does not long to return to those chaste embraces. Let her be put to shame so that she may return, she who boasted so as not to return. So it was pride that hindered the soul’s return. But he who rebukes does not make the sin; he shows the sin. What the soul did not want to see is set before her eyes; and what she wanted to keep behind her back is brought before her face. See yourself in yourself. “Why do you see the speck in your brother’s eye, and do not see the beam in your own eye?” The soul is called back to herself, she who was going away from herself. As she had gone away from herself, so she was going away from her Lord. For she had looked at herself, and pleased herself, and had become a lover of her own power. She withdrew from him, and did not remain in herself: she is driven from herself, shut out from herself, and slips into outward things. She loves the world, loves temporal things, loves earthly things. If she loved herself, neglecting him by whom she was made, she would already be less, she would already be failing by loving what is less. For she herself is less than God; and far less, as much less as the thing made is less than the maker. So God was to be loved; and God is to be loved so much that, if possible, we forget ourselves. What, then, is this change? The soul has forgotten herself, but by loving the world: let her forget herself, but by loving the maker of the world. Driven out from herself, then, she has in a way lost herself: she cannot see her own deeds; she justifies her iniquities; she is lifted up and proud in wantonness, in luxury, in honors, in powers, in riches, in the might of vanity. She is rebuked, corrected, shown to herself; she displeases herself, confesses her foulness, desires beauty; and she who went out poured forth comes back put to shame.","f":"Augustine, <i>Serm.</i> 142.3 (PL 38:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-3)."},"augustine-sermones/142.4":{"o":"Contra illam videtur orare, an pro illa, qui dicit: Imple facies eorum ignominia? Adversarius apparet, inimicus apparet. Audi quod sequitur, et vide utrum orare possit amicus. Imple, inquit, facies eorum ignominia, et quærent nomen tuum, Domine ( Psal. LXXXII, 47). Oderat eos, quorum facies ignominia impleri cupiebat? Vide quemadmodum amat eos, quos vult quærere nomen Domini. Amat tantum, an odit tantum? an et odit et amat? Imo et odit et amat. Odit tua, amat te. Quid est, Odit tua, amat te? Odit quod fecisti, amat quod fecit Deus. Quæ sunt enim tua nisi peccata? Et quid es tu, nisi quod fecit Deus hominem ad imaginem et similitudinem suam? Negligis quod factus es, diligis quod fecisti. Amas extra te opera tua, negligis in te opus Dei. Merito is, merito laberis, merito et a te ipso pergis: merito audis, Spiritus ambulans, et non revertens ( Paul. LXXVII, 39). Audi potius vocantem, et dicentem, Convertimini ad me, et convertar ad vos. Non enim Deus advertitur, et convertitur: manens corripit, incommutabilis corripit. Aversus est, quia tu te avertisti. Tu ab illo fecisti casum, non ipse a te fecit occasum. Ergo audi dicentem tibi, Convertimini ad me, et convertar ad vos. Hoc est enim, Convertor ad vos, quia convertimini ad me. Fugientis dorsa persequitur, faciem redeuntis illuminat. Quo enim fugies a Deo fugiens! Quo fugies fugiens ab illo qui nullo loco continetur, et nusquam absens est? Qui conversum liberat, punit aversum. Habes judicem fugiens, patrem habeto rediens.","t":"Does he seem to pray against her, or for her, who says: “Fill their faces with disgrace”? He seems an adversary; he seems an enemy. Hear what follows, and see whether a friend could pray so. “Fill,” he says, “their faces with disgrace, and they will seek your name, O Lord.” Did he hate those whose faces he desired to be filled with disgrace? See how he loves those whom he wants to seek the name of the Lord. Does he only love, or only hate? Or does he both hate and love? Indeed, he both hates and loves. He hates what is yours; he loves you. What is “he hates what is yours, he loves you”? He hates what you have made; he loves what God has made. For what is yours but sins? And what are you but what God made, man in his image and likeness? You neglect what you were made; you love what you have made. You love your works outside you; you neglect God’s work in you. Rightly you go away, rightly you slip, rightly you go away even from yourself: rightly you hear, “A spirit that goes and does not return.” Hear rather him who calls and says, “Turn to me, and I will turn to you.” For God does not turn away and turn back: remaining, he corrects; unchangeable, he corrects. He is turned away because you turned yourself away. You fell away from him; he did not set away from you. So hear him saying to you, “Turn to me, and I will turn to you.” For this is: “I turn to you, because you turn to me.” He pursues the back of the one who flees; he lights up the face of the one who returns. For where will you flee, fleeing from God? Where will you flee, fleeing from him who is contained in no place and is absent nowhere? He who frees the one who turns punishes the one who turns away. Fleeing, you have a judge; returning, have a father.","f":"Augustine, <i>Serm.</i> 142.4 (PL 38:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-4)."},"augustine-sermones/142.5":{"o":"Tumuerat autem superbia, et ipso tumore per angustum redire non poterat. Clamat ille qui factus est via: Intrate per angustam portam. Conatur ingredi, impcdit tumor: ct tanto magis perniciose conatur, quanto magis impedit tumor. Tumidum enim vexat angustia; ventus autem amplius tumebit; amplius tumens quando intrabit? Ergo detumescat. Unde detumescit? Accipiat humilitatis medicamentum: bibat contra tumorem poculum amarum, sed salubre; bibat poculum humilitatis. Quid se arctat? Non sinit moles, non magna, sed tumida. Magnitudo cnim soliditatem habet, tumor inflationem. Non sibi magnus tumidus videatur: dclumescat, ut magnus sit, ut certus, ut solidus. Non ista desideret, non de ista pompa rerum labentium corruptibiliumque glorietur: audiat eum ipsum qui dixit, Intrate per angustam portam, dicentem, Ego sum via. Quasi enim quæreret tumidus, Qua intrabo? Ego sum via, inquit; per me intra: non nisi per me ambulas, ut intres per januam. Nam sicut dixit, Ego sum via; ita etiam, Ego sum janua (Joan. x, 7 ). Quid quæris qua redeas, quo redeas, qua intres? Ne alicubi erres, ipse tibi omnia factus est. Brevitcr ergo dicit: Humilis esto, mitis esto. Audiamus hoc apertissime dicentem, ut videas qua sit via, quæ sit via, quo sit via. Quo vis venire? Certe forte avaritia omnia vis possidere. Omnia mihi tradita sunt a Patre meo, inquit. Fortasse dicturus es: Christo sunt tradita, numquid mihi? Audi Apostolum dicentem: audi, ut dixi jamdudum, ne desperatione frangaris; audi quomodo amatus es non amandus, audi quomodo amatus es turpis, foedus, antequam esset in te quod amari dignum esset. Amatus es prius, ut dignus fieres qui amareris. Etenim Chri - stus, sicut ait Apostulus, pro impiis mortuus est (Rom. v, 6). An forte impius amari merebatur? Quæro quid merebatur impius? Damnari, respondes. Christus tamen pro impiis mortuus est. Ecce quid tibi præstitum est impio, jam pio quid servatur? Quid præstitum est impio? Christus pro impiis mortuus est. Desiderabas autem omnia possidere: noli per avaritiam; per pietatem hoc quære, per humilitatem hoc quære. Si enim ita quxsieris, possidebis. Tenebis enim eum per quem facta sunt omnia, et cum ipso omnia possidebis.","t":"But pride had swollen, and because of its very swelling it could not return through the narrow way. He who became the way cries out: “Enter by the narrow gate.” It tries to go in; the swelling hinders it: and the more it tries, the more harmfully it tries, the more the swelling hinders. For narrowness chafes a swollen thing; and the wind will swell it more; swelling more, when will it go in? So let it lose its swelling. How does it lose its swelling? Let it take the medicine of humility: let it drink against the swelling the bitter but healthful cup; let it drink the cup of humility. Why is it squeezed? Its bulk does not let it through: not great bulk, but swollen. For greatness has solidity; swelling has inflation. Let not the swollen man seem great to himself: let him lose his swelling, so that he may be great, firm, solid. Let him not desire these things, let him not glory in this pomp of slipping and corruptible things: let him hear the very one who said, “Enter by the narrow gate,” saying, “I am the way.” For as if the swollen man asked, “By what way shall I go in?”, “I am the way,” he says: “go in through me; you walk only through me to go in by the door.” For as he said, “I am the way,” so also, “I am the door.” Why do you ask by what way to return, to where to return, by what way to go in? Lest you stray anywhere, he himself has become everything for you. So he says briefly: Be humble, be meek. Let us hear him say this most plainly, so that you may see where the way is, what the way is, where the way leads. Where do you want to come? Perhaps out of greed you want to possess all things. “All things,” he says, “have been handed over to me by my Father.” Perhaps you will say: “They were handed over to Christ, but to me?” Hear the apostle saying (hear, as I said a while ago, so that you may not be broken by despair); hear how you were loved when you were not lovable; hear how you were loved when you were foul and ugly, before there was anything in you worthy to be loved. You were loved first, so that you might become worthy to be loved. For Christ, as the apostle says, died for the ungodly. Did the ungodly man perhaps deserve to be loved? I ask: what did the ungodly man deserve? To be condemned, you answer. Yet Christ died for the ungodly. See what was granted to you when ungodly; what is kept for you, now godly? What was granted to the ungodly? Christ died for the ungodly. But you desired to possess all things: do not seek it through greed; seek it through godliness, seek it through humility. For if you seek it so, you will possess it. For you will hold him through whom all things were made, and with him you will possess all things.","f":"Augustine, <i>Serm.</i> 142.5 (PL 38:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-5)."},"augustine-sermones/142.6":{"o":"Non hæc nos quasi ratiocinando dicimus. Ipsum audi Apostolum dicentem: Qui Filio proprio non pepercit, sed pro nobis omnibus tradidit illum; quomodo non et cum illo omnia nobis donavit? Avare, ecce habes omnia. Omnia quæ amas, ut non impediaris a Christo, contemne, et ipsum tene in quo possis omnia possidere. Ipse ergo medicus nihil tali indigens medicamento, tamen ut exhortaretur ægrotum, bibit quod opus ei non erat: tanquam rccusantem alloquens, et trepidum erigens bibit prior. Calicem, iuquit, quem ego bibiturus sum ( Matth. xx, 22 ): qui in me non liabeo quod ab illo calice sanetur, bibiturus sum tamen, ne tu dedigneris bibere, cui opus est ut bibas. Jam vidcte, fratres, si amplius ægrotare debet genus humanum accepta tanta medieina. Jam humilis Deus et adhuc superbus homo Audiat, discat. Omnia mihi, inquit, tradita sunt a Patre meo. Si desideras omnia, mecum habebis: si desideras Patrem, per me habcbis, et in me habebis. Nemo cognoscit Patrem, nisi Filius. Noli desperare: veni ad Filium. Audi quod scquilur: Et cui voluerit Filius revelare. Dicebas, Non possum. Per angustum me vocas: non possum intrare per angustum. Venite, inquit, ad me, omnes qui laboratis et onerati estis. Sarcina vobis tumor vester est. Venite ad me, omnes qui laboratis, et onerati estis, et ego vos reficiam. Tollite jugum meum super vos, et discite a me.","t":"We do not say these things as if by our own reasoning. Hear the apostle himself saying: “He who did not spare his own Son, but handed him over for us all, how has he not also given us all things with him?” Greedy man, see, you have all things. Despise all the things you love, so that you are not hindered from Christ, and hold on to him in whom you can possess all things. So the physician himself, needing no such medicine, yet in order to encourage the sick man drank what he did not need: as if addressing one who refused it, and raising up one who trembled, he drank first. “The cup,” he says, “which I am about to drink”: I who have nothing in me to be healed by that cup will nevertheless drink it, so that you, who need to drink it, may not disdain to drink it. Now see, brothers, whether the human race ought to be sick any longer, having received such medicine. God now humble, and man still proud! Let him hear, let him learn. “All things,” he says, “have been handed over to me by my Father.” If you desire all things, you will have them with me: if you desire the Father, you will have him through me, and in me. “No one knows the Father except the Son.” Do not despair: come to the Son. Hear what follows: “and he to whom the Son wills to reveal him.” You were saying, “I cannot. You call me through a narrow way: I cannot go in through the narrow way.” “Come to me,” he says, “all you who labor and are burdened.” Your swelling is your burden. “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you, and learn from me.”","f":"Augustine, <i>Serm.</i> 142.6 (PL 38:467; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-6)."},"augustine-sermones/142.7":{"o":"Clamat magister Angelorum, clamat Verbum Dei, quo rationales omnes mentes sine defectu pascuntur, cibus reficiens et integer permanens, clamat, et dicit, Discite a me. Exaudiat populus dicentem, Discite a me. Respondeat, Quid discimus a te? A magno enim artifice nescio quid audituri sumus, cnm dicit, Discite a me. Quis est qui dicit, Discite a me? Qui formavit terram, qui divisit mare et aridam, qui creavit volatilia, qui crcavit animalia terrena, qui creavit omnia natantia, qui posuit in coelo sidera, qui distinxit diem et noctem, qui firmavit ipsum firmamentum, qui lucem a tenebris separavit, ipse dicit, Discite a me. Numquid forte hoc nobis dicturus est, ut ista cum illo faciamus? Quis hoc potest? Solus Deus facit. Noli, inquit, timere, non te onero. Hoc a me discite, quod propter te factus sum. Discite a me, inquit, non formare creaturam, quæ per me facta est. Nec illa quidem dico discatis, quas quibusdam donavi quibus volui, non omnibus, suscitare mortuos, illuminare coecos, aperire aures surdorum: nec ista pro magno velitis discere a me. Gavisi discipuli et exsultantes redierunt, dicentes: Ecce in nomine tuo et dæmonia nobis subjecta sunt. Ait illis Dominus: Nolite in hoc gaudere, quia dæmonia vobis subjecta sunt: gaudete potius, quia nomina vestra scripta sunt in coelo ( Luc. x, 17, 20 ). Quibus voluit donavit expellere dæmonia, donavit quibus voluit mortuos suscitare. Facta sunt hæc miracula et ante incarnationem Domini: suscitati sunt mortui, mundati sunt leprosi; legimus hæc (IV Reg. IV, v). Et quis fecit tunc, nisi ille qui postea homo Christus post David, sed Deus Christus ante Abraham? Ipse donavit hæc omnia, ipse per homines fecit: nec omnibus tamen hæc dedit. Numquid quibus non dedit desperare debent, et dicere se ad eum non pertinere, quia hæc dona accipere non meruerunt? In corpore membra sunt: aliud potest illud membrum, aliud illud. Compcgit corpus Deus, non tribuit auri ut videat, ncc oculo ut audiat, nec fronti ut olfaciat, nec manui ut gustet; non dedit hxc: sed omnibus membris sanita tem dedit, compagem dedit, unitatcm dedit, spiritu omnia pariter vivificavit et univit. Sic ergo non dedit quibusdam mortuos suscitare, aliis non dedit disputare: omnibus tamen quid dedit? Discite a me quoniam mitis sum et humilis corde (Matth. x I. 27-29 ). Quoniam audivimus dicentem, Mitis sum et humilis corde: fratres mei, tota mcdicina nostra ista est, Discite a me quoniam mitis sum et humilis corde. Quid prodest, si miracula faciat, et sit superbus, non sit mitis et humilis corde? Nonne in illo numero deputabitur eorum, qui venturi sunt in fine et dicturi, Nonne in nomine tuo prophetavimus, et in nomine tuo virtutes multas fecimus? Sed quid audient? Non novi vos. Reccdite a me, omnes qui operamini iniquitatem.","t":"The teacher of the angels cries out, the Word of God cries out, by whom all rational minds are fed without failing, the food that refreshes and remains whole; he cries out and says, “Learn from me.” Let the people hear him saying, “Learn from me.” Let them answer, “What are we to learn from you?” For we are about to hear something, I know not what, from a great artist, when he says, “Learn from me.” Who is it that says, “Learn from me”? He who formed the earth, who divided sea and dry land, who created the birds, who created the land animals, who created all that swim, who set the stars in the sky, who distinguished day and night, who established the firmament itself, who separated light from darkness: he himself says, “Learn from me.” Is he perhaps going to tell us to do these things with him? Who can do that? God alone does it. “Do not fear,” he says; “I do not burden you. Learn from me this: what I became for your sake. Learn from me,” he says, “not how to form creation, which was made through me. Nor do I say that you should learn those things which I have given to some to whom I willed, not to all: to raise the dead, to give sight to the blind, to open the ears of the deaf. Do not want to learn these from me as something great.” The disciples returned glad and exultant, saying: “Look, in your name even the demons are subject to us.” The Lord said to them: “Do not rejoice in this, that the demons are subject to you; rejoice rather that your names are written in heaven.” To whom he willed he gave power to cast out demons; to whom he willed he gave power to raise the dead. These miracles were done even before the Lord’s incarnation: the dead were raised, lepers were cleansed; we read these things. And who did them then, but he who afterwards was Christ the man, after David, but Christ God before Abraham? He gave all these things, he did them through men: yet he did not give them to all. Should those to whom he did not give them despair, and say that they do not belong to him because they did not merit to receive these gifts? There are members in the body: this member can do one thing, that member another. God composed the body; he did not grant the ear to see, nor the eye to hear, nor the forehead to smell, nor the hand to taste; he did not give these: but to all the members he gave health, gave cohesion, gave unity; he quickened and united all alike by the spirit. So he did not give to some to raise the dead, to others he did not give to argue: yet what did he give to all? “Learn from me, for I am meek and humble of heart.” Since we have heard him saying, “I am meek and humble of heart”: my brothers, this is our whole medicine: “Learn from me, for I am meek and humble of heart.” What does it profit a man to work miracles if he is proud, not meek and humble of heart? Will he not be counted among those who will come at the end and say, “Did we not prophesy in your name, and do many mighty works in your name?” But what will they hear? “I do not know you. Depart from me, all you who work iniquity.”","f":"Augustine, <i>Serm.</i> 142.7 (PL 38:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-7)."},"augustine-sermones/142.8":{"o":"Quid ergo prodest ut discamus? Quoniam mitis sum, inquit, et humilis corde. Charitatem inserit, et germanissimam charitatem, sine confusione, sine inllatione, sine elatione, sine fallacia: hoc inserit qui dicit, Discite a me quoniam mitis sum et humilis corde. Quando potest habere sincerissimam charitatem superbus et inflatus? Necesse est ut invideat. An forte qui invidet, amat, et nos erramus? Absit ut quisquam sic erret, ut invidum dicat habere charitatem. Ergo quid dicit Apostolus? Charitas non æmulatur. Quare non æmulatur? Non inflatur: causam statim subjecit, unde abstulcrit æmulationem charitati. Quia non inflatur, non æmulatur. Primo quidem illud dixit, Charitas non æmulatur: sed quasi tu quæreres, Quare non æmulatur? addidit, Non inflatur. Si ergo ideo æmulatur, quia inflatur; si non inflatur, non æmulatur. Si charitas non inflatur, et ideo non æmulatur; charitatem inserit qni ait, Discite a me quoniam mitis sum et humilis corde.","t":"What, then, does it profit us to learn? “For I am meek,” he says, “and humble of heart.” He is implanting love, and the most genuine love, without disorder, without inflation, without exaltation, without deceit: he implants this who says, “Learn from me, for I am meek and humble of heart.” How can a proud and puffed-up man have the most sincere love? He is bound to envy. Or perhaps he who envies loves, and we are mistaken? Far be it that anyone should be so mistaken as to say that an envious man has love. So what does the apostle say? “Love does not envy.” Why does it not envy? “It is not puffed up”: he at once added the reason why he took envy away from love. Because it is not puffed up, it does not envy. First he said, “Love does not envy”: but as if you were asking, “Why does it not envy?”, he added, “It is not puffed up.” If, then, one envies because one is puffed up, if one is not puffed up, one does not envy. If love is not puffed up and therefore does not envy, he implants love who says, “Learn from me, for I am meek and humble of heart.”","f":"Augustine, <i>Serm.</i> 142.8 (PL 38:468; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-8)."},"augustine-sermones/142.9":{"o":"Jam quilibet habeat quod vult, jactet se unde vult. Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum ut æramentum sonans aut cymbalum tinniens. Quid sublimius munere linguarum diversarum? Æramentum est, cymbalum tinniens est, si auferas charitatem. Audi alia munera: Si sciam omnia sacramenta. Quid excellentius? quid magniGcentius? Audi adhuc aliud: Si habeam omnem prophetiam et omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Accessit ad ampliora, fratres. Quid aliud dixit? Si distribuam omnia mea pauperibus. Quid potest fieri perfectius? Quandoquidem diviti propter perfectionem hoc Dominus imperavit, dicens: Si vis esse perfectus, vade, vende omnia quæ habes, et da pauperibus. Jam ergo perfectus cst, quia vendidit omnia sua, et dedit pauperibus? Non: ideo addidit, Et veni, sequere me. Vende omnia, inquit, da pauperibus, et veni, sequere me. Quare te sequor? Jam venditis omnibus, distributis pauper ibus, nonne perfectus sum? Quid opus est ut te sequar? Sequcre me, ut discas quoniam mitis sum et humilis cordc Potest enim quisquam vendere omnia sua, et dare pauperibus, nondum mitis, nondum humilis corde? Certe potest. Si enim omnia mea distribucro pauperibus. Et adhuc audi. Nam quidam relictis omnibus quæ haberent, jam sccuti Dominum, sed nondum ad perfectum secuti ( ad perfectum enim sequi, est imitari), non potucrunt ferre tentationem passionis. Jam Petrus, fratres, ex his erat qui dlmiserant omnia, et secuti crant Dominum. Nam divite illo cum tristitia recedente, ubi conturbati discipuli interrogaverunt quo qnis tandem posset esse perfectus, et eos consolatus est Dominus, dixerant Domino: Ecce nos dimisimus omnia, et secuti sumus te; quid ergo nobis erit? Et dixit Dominus quid eis hic daret, quid in futurum reservaret. Tamen iste jam ex eorum numero erat, qui hæc fecerant. At ubi ventum est ad articulum passionis, ad vocem unius ancillæ ter negavit eum, cum quo se moriturum esse promiserat.","t":"Now let anyone have what he will, boast of what he will. “If I speak with the tongues of men and of angels, but have not love, I have become like sounding brass or a tinkling cymbal.” What is more sublime than the gift of various tongues? It is brass, it is a tinkling cymbal, if you take away love. Hear other gifts: “If I know all mysteries.” What is more excellent? What more magnificent? Hear yet another: “If I have all prophecy and all faith, so that I move mountains, but have not love, I am nothing.” He has gone on to greater things, brothers. What else did he say? “If I distribute all my goods to the poor.” What can be done more perfect? For the Lord commanded this to the rich man for the sake of perfection, saying: “If you want to be perfect, go, sell all that you have, and give to the poor.” Is a man perfect, then, because he has sold all his goods and given to the poor? No: that is why he added, “And come, follow me.” “Sell all,” he says, “give to the poor, and come, follow me.” Why should I follow you? Having sold everything and distributed it to the poor, am I not perfect? What need is there for me to follow you? Follow me, so that you may learn that I am meek and humble of heart. For can someone sell all his goods and give to the poor, and not yet be meek, not yet humble of heart? Certainly he can. For “if I distribute all my goods to the poor.” And hear further. For some, having left all that they had, and already following the Lord, but not yet following to perfection (for to follow to perfection is to imitate), could not bear the temptation of the passion. Peter, brothers, was already one of those who had left everything and followed the Lord. For when that rich man went away sad, and the disciples, troubled, asked how anyone at all could be perfect, and the Lord comforted them, they had said to the Lord: “See, we have left everything and followed you; what then shall we have?” And the Lord said what he would give them here and what he would keep for the future. Yet Peter was already one of those who had done these things. But when it came to the moment of the passion, at the voice of one maidservant he denied three times the one with whom he had promised to die.","f":"Augustine, <i>Serm.</i> 142.9 (PL 38:468; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/142-9)."},"augustine-sermones/143.1":{"o":"Medicina omnium animæ vulnerum, et una propitiatio pro delictis hominum est, credere in Christum: nec omnino quisquam mundari potest, sive ab originali peccato, quod ex Adam traxit, in quo omnes peccaverunt, et filii iræ naturaliter facti sunt; sive a peccatis quæ ipsi non resistendo carnali concupiscentiæ, sed eam sequendo, eique serviendo in flagitiis et facinoribus, addiderunt; nisi per fidem coadunentur et compaginentur corpori ejus, qui sine ulla illecebra carnali et mortifera delectatione conceptus est, nec eum in delictis mater in utero aluit, et peccatum non fecit, nee inventus est dolus in ore ejus. In eum quippe credentes, filii Dei fiunt; quia ex Deo nascuntur per adoplionis gratiam, quæ est in fide Jesu Christi Domini nostri. Quapropter, charissimi, merito idem Dominus et Salvator noster hoc unum peccatum dicit, de quo arguit mundum Spiritus sanctus, quia non credit in eum. Ego, inquit, veritatem dico vobis, expedit vobis ut ego vadam. Si enim ego non abiero, Paracletus non veniet ad vos: si aulem abiero, mittam eum ad vos. Et cum venerit ille, arguet mundum de peccato, et de justitia, et dejudicio. De peccato quidem, quia non crediderunt in me: de justitia vero, quia ad Patrem vado, et jam non videbitis me: de judicio autem, quia princeps hujus mundi judicatus est.","t":"The medicine for all the wounds of the soul, and the one propitiation for the sins of men, is to believe in Christ. No one at all can be cleansed, whether from original sin, which he contracted from Adam, in whom all sinned and became by nature children of wrath, or from the sins which they themselves have added, not by resisting carnal desire but by following it and serving it in outrages and crimes, unless by faith they are joined and fitted together into the body of him who was conceived without any carnal enticement or deadly delight, whom his mother did not nourish in sins in the womb, and who “committed no sin, nor was deceit found in his mouth.” For those who believe in him become children of God, because they are born of God by the grace of adoption, which is in the faith of Jesus Christ our Lord. Therefore, beloved, the same Lord and Savior of ours rightly speaks of this one sin, of which the Holy Spirit convicts the world, that it does not believe in him. “I tell you the truth,” he says, “it is good for you that I go away. For if I do not go away, the Paraclete will not come to you; but if I go away, I will send him to you. And when he comes, he will convict the world of sin, and of righteousness, and of judgment: of sin, because they have not believed in me; of righteousness, because I go to the Father, and you will see me no longer; of judgment, because the prince of this world has been judged.”","f":"Augustine, <i>Serm.</i> 143.1 (PL 38:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/143-1)."},"augustine-sermones/143.2":{"o":"De hoc ergo uno peccato voluit mundum argui, quod non credunt in eum: videlicet quia in eum credendo cuncta peccata solvuntur, hoc unum imputari voluit, quo cætera colligantur. Et quia credendo nascuntur ex Deo, et filii Dei fiunt: Dedit enim, inquit, illis potestatem filios Dei fieri, credentibus in eum. Qui ergo credit in Filium Dei, in quantum adhæret illi, et fit etiam ipse per adoptionem filius et hæres Dei, cohæres autem Christi, in tantum non peccat. Unde dicit Joannes: Qui natus est ex Deo, non peccat. Et ideo peccatum unde mundus arguitur hoc est, quod non credunt in eum. Hoc est peccatum de quo itidem dicit: Si non venissem, peccatum non haberent. Numquid enim alia innumerabilia peccata non habebant? Sed adventu ejus hoc unum peccatum accessit non credentibus, quo cætera tenerentur. In credentibus autem quia hoc unum defuit, factum est ut cuncta dimitterentur credentibus. Nec ob aliud apostolus Paulus, Omnes, inquit, peccaverunt, et egent gloria Dei (Rom. in, 23); ut qui crediderit in eum, non confundatur ( Id. IX, 33): sicut et Psalmus dicit, Accedite ad eum, et illuminamini, et vultus vestri non confundentur ( Psal. XXXIII, 6). Qui ergo in se gloriatur, confundetur: non enim sine peccatis invenietur. Ille itaque tantummodo non confundetur, qui in Domino gloriatur. Omnes enim peccaverunt, et egent gloria Dei. Itaque cum de Judæorum infidelitate loqueretur, non ait: Etenim si quidam illorum peccaverunt, numquid peccatum eorum fidem Dei evacuabit? Quomodo enim diceret, Si quidam illorum peccaverunt; cum ipse dixerit, Omnes enim peccaverunt? Sed ait, Si quidam illorum non crediderunt, numquid incredulitas eorum fidem Dei evacuabit? Ut hoc peccatum expressius demonstraret, quo uno claudiiur adversus cætera, ne per Dei gratiam relaxentur. De quo uno peccato pcr adventum Spiritus sancti, hoc est, per donum ipsius gratiæ quod fidelibus datur, mundus arguitur, dicente Domino, De peccato quidem, quia non crediderunt in me.","t":"So he wanted the world to be convicted of this one sin, that they do not believe in him: since by believing in him all sins are loosed, he wanted this one to be imputed, by which the rest are bound together. And because by believing they are born of God and become children of God (“For he gave them power to become children of God, to those who believe in him”), whoever believes in the Son of God, to the extent that he clings to him and himself becomes by adoption a son and heir of God and fellow heir with Christ, to that extent does not sin. Hence John says: “He who is born of God does not sin.” And therefore the sin of which the world is convicted is this, that they do not believe in him. This is the sin of which he likewise says: “If I had not come, they would not have sin.” For did they not have innumerable other sins? But by his coming this one sin was added for those who did not believe, by which the rest would be held fast. But in believers, because this one was absent, it came about that all were forgiven them. And for no other reason the apostle Paul says, “All have sinned, and lack the glory of God,” so that “whoever believes in him will not be put to shame”; as the psalm also says, “Come to him and be enlightened, and your faces will not be put to shame.” So whoever glories in himself will be put to shame, for he will not be found without sins. Only he, then, will not be put to shame who glories in the Lord. “For all have sinned, and lack the glory of God.” So when he was speaking of the unbelief of the Jews, he did not say: “For if some of them sinned, will their sin make void the faithfulness of God?” For how would he say, “If some of them sinned,” when he himself said, “For all have sinned”? But he said, “If some of them did not believe, will their unbelief make void the faithfulness of God?”, so as to point out more expressly this sin by which alone one is locked in against the rest, so that they are not loosed by God’s grace. Of this one sin the world is convicted through the coming of the Holy Spirit, that is, through the gift of his grace given to believers, as the Lord says, “Of sin, because they have not believed in me.”","f":"Augustine, <i>Serm.</i> 143.2 (PL 38:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/143-2)."},"augustine-sermones/143.3":{"o":"Non autem esset meritum grande credentium et beatitudo gloriosa, si semper Dominus in resuscitato corpore humanis oculis appareret. Spiritus ergo sanctus hoc magnum munus attulit credituris, ut cum quem carnalibus oculis non viderent, a carnalibus cupiditatibus mente sobria et spiritualibus desideriis ebria suspirarent. Unde et ille discipulas, qui se dixerat non crediturum, nisi cicatrices ejus manu tetigisset, cum contrectato corpore Domini quasi evigilans exclamasset, Dominus meus et Deus meus! ait illi Dominus, Quia vidisti me, credidisti; beati qui non viderunt et crediderunt. Hanc beatitudinem Spiritus sanctus paracletus attulit, ut ab oculis carnis servi forma remota, quam de virginis utero accepit, in ipsam Dei formam, in qua Patri æqualis etiam cum in carne apparerc dignatus est permansit, purgata mentis acies tenderetur: ut eodem Spiritu repletus Apostolus diceret, Et si noveramus Christum secundum carnem, sed nunc jam non novimus. Quia et carnem Christi non secundum carnem, sed secundum spiritum novit, qui virtutem resurrectionis ejus, non palpando curiosus, sed credendo certus agnoscit: non dicens in corde suo, Quis ascendit in coelum? hoc est Christum deducere; aut, Quis descendit in abyssum? hoc eat Christum a mortuis reducere. Sed prope est, inquit, verbum in ore tuo, quia Dominus est Jesus: et si credideris in corde tuo quia Deus illum suscitavit a mortuis, salvus eris. Corde enim creditur ad justitiam, ore autem confessio fit ad salutem. Hæc, fratres, Apostoli verba sunt, ipsius sancti Spiritus sancta ebrietate ructuantis.","t":"But the merit of believers would not be great, nor their happiness glorious, if the Lord always appeared to human eyes in his risen body. So the Holy Spirit brought this great gift to those who were to believe: that they should sigh for him whom they did not see with fleshly eyes, with a mind sober from fleshly desires and drunk with spiritual longings. Hence also that disciple who had said he would not believe unless he touched Christ’s scars with his hand, when, having handled the Lord’s body, he cried out as if waking up, “My Lord and my God!”, the Lord said to him: “Because you have seen me, you have believed; blessed are those who have not seen and have believed.” This blessedness the Holy Spirit, the Paraclete, brought: that, with the form of a servant, which he took from the virgin’s womb, removed from the eyes of the flesh, the purified gaze of the mind might be directed to the very form of God, in which, equal to the Father, he remained even when he deigned to appear in the flesh; so that the apostle, filled with the same Spirit, might say, “Even if we have known Christ according to the flesh, yet now we know him so no longer.” For he knows even Christ’s flesh not according to the flesh but according to the Spirit, who recognizes the power of his resurrection not by curiously handling it but by believing it with certainty; not saying in his heart, “Who has ascended into heaven?” (that is, to bring Christ down), or, “Who has descended into the abyss?” (that is, to bring Christ back from the dead). “But the word is near,” he says, “in your mouth, that Jesus is Lord: and if you believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes to righteousness, and with the mouth confession is made to salvation.” These, brothers, are the words of the apostle, pouring forth in the holy drunkenness of the Holy Spirit himself.","f":"Augustine, <i>Serm.</i> 143.3 (PL 38:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/143-3)."},"augustine-sermones/143.4":{"o":"Cum ergo hanc beatitudinem, qua non videmus et credimus, nullo modo haberemus, nisi eam a Spiritu sancto acciperemus; merito dictum est, Expedit vobis ut ego vadam, Si enim non abiero, Paracletus non veniet ad vos: si autem abiero, mittam illutn ad vos. Semper quidem divinitate nobiscum est: sed nisi corporaliter abiret a nobis, semper ejus corpus carnaliter videremus, et nunquam spiritualiter crederemus; qua fide justificati et beatificati, idipsum Verbum Deum apud Deum, per quod facta sunt omnia, et quod caro factum est, ut habitaret in nobis, corde mundato contemplari mereremur. Et si non manu tangendo, sed corde creditur ad justitiam; recte de justitia nostra mundus arguitur, qui non vult credere nisi quod videt. Ut autem nos haberemus justitiam fidei, de qua mundus argueretur incredulus, propterea Dominus ait, De justitia, quia ad Patrem vado, et jam non videbitis me. Tanquam diceret: Hæc erit justitia vestra, ut credatis in me mediatorem, quem resuscitatum ad Patrem isse certissime habebitis, quamvis cum carnaliter non videatis; ut per ipsum reconciliati, Dcum spiritualiter videre possitis. Unde figuram Ecclesiæ gestanti mulieri, cum ei post resurrectionem ad pedes caderet: Noli me tangere, inquit; nondum enim ascendi ad Patrem. Quod mystice dictum intelligitur. Noli me per corporeum contactum carnaliter credere: spiritualiter autem credes, id est, fide spirituali me tanges, cum ascendero ad Patrem. Quia beati qui non vident, et eredunt. Et hæc est justitia fidei, qua mundus carens, de nobis qui ea non caremus, arguitur: quia justus ex fide vivit. Sive ergo quia in illo resurgentes, et in illo ad Patrem venientes invisibiliter et in justificatione perficimur; sive quia non videntes et credentes ex fide vivimus, quoniam justus ex fide vivit: propterea dixit, De justitia, quia ad Patrem vado, et jam non videbitis me.","t":"Since, then, we could in no way have this blessedness, by which we do not see and yet believe, unless we received it from the Holy Spirit, rightly was it said, “It is good for you that I go away. For if I do not go away, the Paraclete will not come to you; but if I go away, I will send him to you.” By his divinity he is indeed always with us; but unless he had gone away from us bodily, we would always see his body carnally and never believe spiritually; and it is by that faith, justified and made blessed, that we may deserve to contemplate with a cleansed heart that very Word, God with God, through whom all things were made, and who was made flesh to dwell among us. And if it is not by touching with the hand but with the heart that one believes to righteousness, rightly is the world convicted of our righteousness, since it will not believe anything but what it sees. But so that we might have the righteousness of faith, of which the unbelieving world would be convicted, the Lord said, “Of righteousness, because I go to the Father, and you will see me no longer.” As if he said: This will be your righteousness, that you believe in me the mediator, whom you will hold most certainly to have risen and gone to the Father, although you do not see him carnally; so that, reconciled through him, you may be able to see God spiritually. Hence he said to the woman who bore the figure of the Church, when after the resurrection she fell at his feet: “Do not touch me; for I have not yet ascended to the Father.” This is understood as said in a mystery: Do not believe in me carnally by bodily touch; but you will believe spiritually, that is, you will touch me by spiritual faith, when I have ascended to the Father. For blessed are those who do not see and believe. And this is the righteousness of faith, lacking which the world is convicted by us who do not lack it: for “the righteous lives by faith.” So whether because, rising in him and coming in him to the Father, we too are invisibly perfected in justification, or because, not seeing and believing, we live by faith, since the righteous lives by faith, therefore he said, “Of righteousness, because I go to the Father, and you will see me no longer.”","f":"Augustine, <i>Serm.</i> 143.4 (PL 38:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/143-4)."},"augustine-sermones/143.5":{"o":"Nec inde se mundus excuset, quod a diabolo impeditur, ne credat in Christum. Credentibus enim princeps mundi mittitur foras, ut jam non operetur in cordibus hominum, quos Christus per fidem coeperit possidere; sicut operatur in filiis diffidentiæ, quos ad tentandos et tribulandos justos plerumque concitat. Quia enim missus est foras, qui intrinsecus dominabatur, extrinsecus præliatur. Etsi ergo per ejus persecutiones Dominus dirigit mites in judicio; tamen jam ipse hoc ipso quo foras missus est, judicatus est. Et de hoc judicio mundus arguitur: quia frustra de diabolo queritur, qui non vult credere in Christum, quem judicatum, id est, foras missum, et propter nostram exercitationem forinsecus oppugnare permissum, non solum viri, sed etiam mulieres, et pueri, et puellæ martyres vicerunt. Sed in quo vicerunt, nisi in illo in quem erediderunt, et quem non videntes dilexerunt, et quo dominante in cordibus suis pessimo dominatore caruerunt? Et hoc totum per gratiam, hoc est, per donum Spiritus sancti. Recte itaque idem Spiritus arguit mundum, et de peccato, quia non credit in Christum: et de justitia, quia qui voluerunt crediderunt, quamvis in quem crediderunt non viderunt; et per ejus resurrectionen se quoque in resurrectione perfici speraverunt: et de judicio, quia ipsi si vellent credere, a nullo impedirentur, quoniam princeps hujus mundi jam judicatus, est.","t":"Nor let the world excuse itself on the ground that it is hindered by the devil from believing in Christ. For in believers the prince of the world is cast out, so that he no longer works in the hearts of men whom Christ has begun to possess by faith, as he works in the children of unbelief, whom he often stirs up to test and afflict the righteous. For because he who ruled within has been cast out, he fights from outside. And though through his persecutions the Lord “guides the meek in judgment,” yet by the very fact that he has been cast out, he has already been judged. And of this judgment the world is convicted: because in vain does he complain of the devil who will not believe in Christ, when the devil, judged, that is, cast out, and allowed to attack from outside for our training, has been conquered not only by men but also by women, and boys and girls, martyrs. But in whom did they conquer, if not in him in whom they believed, whom they loved without seeing him, and with whom ruling in their hearts they were rid of that worst of rulers? And all this through grace, that is, through the gift of the Holy Spirit. Rightly, then, the same Spirit convicts the world both of sin, because it does not believe in Christ; and of righteousness, because those who willed believed, although they did not see him in whom they believed, and hoped that through his resurrection they too would be perfected in the resurrection; and of judgment, because they themselves, if they willed to believe, would be hindered by no one, since the prince of this world has already been judged.","f":"Augustine, <i>Serm.</i> 143.5 (PL 38:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/143-5)."},"augustine-sermones/144.1":{"o":"Cum Dominus et Salvator noster Jesus Chrisius de adventu Spiritus sancti, quam se missurum esse promissit et misit, multa diceret; ait inter cætera: Ipse arguet mundum de peccato, et de justitia, et de judicio. Neque hoe cum dixisset, sermonem trajecit in aliud: sed ipsa aliquanto expressius insinuare dignatus est. De peccato quidem iuquit, quia non erediderunt in me: de justitia autem, quia ad Patrem vado: de judicio vero, quia princeps hujus mundi jam judicatus est. Oboritur ergo nobis intelligendi dcsiderium, cur peccatum bominum quasi solum esset, non credere in Christum, ita de hoc solo dixit, quod mundum Spiritus sanctus argueret: si autem manifestum est præter hanc infidelitatem alia multa hominum esse peccata, cur de hoc solo mundum Spiritus san. ctus arguat. An quia peccata omuia per infidelitatem teuentur, per fidem dimittuntur; propterea hoc unum præ cæteris. imputat Deus, per quod fit ut cætera non solvantur, dum non credit in humilem Deum homo superbus? Sic enim scriptum est: Deus superbis resistit, humilibus autem dat gratiam. Gratia quippe Dei donum Dei cst. Donum autem maximum ipse Spiritus sanctus est; et ideo gratia dicitur. Cum enim omnes peccassent, et egerent gloria Dei; quia per unum hominem peccatum intravit in mundum, et per peccatum mors, in quo omnes peccaverunt: ideo gratia, quia gratis datur. Ideo gratis datur, quia non quasi merces redditur post discussionem meritorum, sed donum datur post veniam delictorum.","t":"When our Lord and Savior Jesus Christ was saying many things about the coming of the Holy Spirit, whom he promised he would send and did send, he said among other things: “He will convict the world of sin, and of righteousness, and of judgment.” And when he had said this, he did not pass on to another subject, but deigned to make these very things somewhat plainer. “Of sin,” he said, “because they have not believed in me; of righteousness, because I go to the Father; of judgment, because the prince of this world has already been judged.” So the desire arises in us to understand why he spoke of not believing in Christ as if it were the only sin of men, so that he said the Holy Spirit would convict the world of this alone; and, since it is plain that besides this unbelief men have many other sins, why the Holy Spirit should convict the world of this alone. Is it because all sins are held fast by unbelief and forgiven by faith, that God imputes this one above the rest, since through it the rest are not loosed, while proud man does not believe in a humble God? For so it is written: “God resists the proud, but gives grace to the humble.” For the grace of God is the gift of God. And the greatest gift is the Holy Spirit himself; and therefore he is called grace. For since all had sinned and lacked the glory of God, because through one man sin entered the world, and through sin death, in whom all sinned: therefore it is grace, because it is given gratis. It is given gratis because it is not paid as a wage after an examination of merits, but given as a gift after the pardon of sins.","f":"Augustine, <i>Serm.</i> 144.1 (PL 38:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/144-1)."},"augustine-sermones/144.2":{"o":"De peccato igitur arguuntur infideles, id est, dilectores mundi: nam ipsi significaatur mundi nomine. Cum enim dicitur, Arguet mundum de peccato; non alio quam quod non crediderunt in Christum. Hoc denique peccatum si non sit, nulla peccata remanebunt, quia justo ex fide vivente cuncta solvuntur. Sed multum interest, utrum quisque credat ipsum Christum, et utrum credat in Christum. Nam ipsum esse Christum et dæmones crediderunt, nec tamen in Christum dæmones crediderunt. Ille enim credit in Christum, qui et sperat in Christum et diligit Christum. Nam si fidem habet sine spe ac sine dilectione, Christum esse credit, non in Christum credit. Qui ergo in Christum credit, credendo in Christum, venit in eum Christus, et quodam modo unitur in eum, et membrum in corpore ejus efficitur. Quod fieri non potest, nisi et spes accedat et charitas.","t":"So unbelievers, that is, lovers of the world, are convicted of sin: for they are signified by the name “world.” For when it is said, “He will convict the world of sin,” it means of nothing else than that they have not believed in Christ. Indeed, if this sin is absent, no sins will remain, because all are loosed for the righteous man who lives by faith. But there is a great difference between believing that he is the Christ and believing in Christ. For even the demons believed that he was the Christ, and yet the demons did not believe in Christ. For he believes in Christ who both hopes in Christ and loves Christ. For if he has faith without hope and without love, he believes that he is the Christ; he does not believe in Christ. So he who believes in Christ, by believing in Christ, Christ comes into him, and he is in a way united to him, and made a member in his body. This cannot happen unless hope and love are added.","f":"Augustine, <i>Serm.</i> 144.2 (PL 38:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/144-2)."},"augustine-sermones/144.3":{"o":"Quod sibi etiam vult quod ait, De justitia quia ad Patrem vado? Et primo quærendum est, si de peccato mundus arguitur, cur et de justitia. Quid enim de justitia recte argui possit? An de peccato quidem suo, de justitia vero Christi mundus arguitur? Non video quid aliud possit intelligi: quandoquidem, De peccato, inquit, quia non crediderunt in me; de justitia vero, quia ad Patrem vado. Illi non crediderunt, ipse ad Patrem vadit. Illorum ergo peccatum, ipsius autem justitia. Sed cur in eo solo voluit nominare justitiam, quia vadit ad Patrem? Nam non justitia est etiam quod huc venit a Patre? An illud potius misericordia est quod a Patre ad nos venit, justitia vero quod ad Patrem vadit?","t":"What does he also mean when he says, “Of righteousness, because I go to the Father”? First we must ask: if the world is convicted of sin, why of righteousness too? For what can rightly be convicted of righteousness? Is the world convicted of its own sin, but of Christ’s righteousness? I do not see what else can be understood, since he says, “Of sin, because they have not believed in me; of righteousness, because I go to the Father.” They did not believe; he goes to the Father. So theirs is the sin, his the righteousness. But why did he choose to name righteousness only in this, that he goes to the Father? Is it not also righteousness that he came here from the Father? Or is it rather mercy that he came to us from the Father, and righteousness that he goes to the Father?","f":"Augustine, <i>Serm.</i> 144.3 (PL 38:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/144-3)."},"augustine-sermones/144.4":{"o":"Ita, fratres, expedire arbitror, ut in tanta profunditate Scripturarum, in quibus forte verbis absconditum aliquid latet quod opportune aperiendum sit, tanquam simul fideliter inquiramus, ut salubriter invenire mereamur. Cur ergo hanc appellat justitiam quia vadit ad Patrem, et non etiam quia venit a Patre? An quia misericordia est quod venit, ideo justitia est quod vadit: ut et in nobis discamus impleri non posse justitiam, si pigri fuerimus prærogare misericordiam, non quæ nostra sunt quærentes, sed ct quæ aliorum? Quod cum monuisset Apostolus, continuo de ipso Domino conjunxit exemplum: Nihil, inquit, per contentionem, neque per inanem gloriam; sed in humilitate mentis alter alterum existimantes superiorem sibi; non quæ sua sunt unusquisque intendentes, sed ct quæ aliorum. Deinde statim addidit: Singuli quique hoc sentite in vobis, quod et in Christo Jesu: qui cum in forma Dei esset, non rapinam arbitratus eat esse æqualis Deo; sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo: humiliavit se, factus obediens usque ad mortem, mortem autem crucis. Hæc est misericordia, qua venit a Patre. Quæ igitur justitia est, qua vadit ad Patrem? Sequitur et dicit: Propter quod et Deus eum: exaltavit, et donavit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur, cœlestium, terrestrium et infernorum, et omnis lingua confiteatur qnia Dominus Jesus Christus in gloria est Dei Patris. Hæc est justilia, qua vadit ad Patrem.","t":"So, brothers, I think it expedient that in so great a depth of the Scriptures, in whose words perhaps something hidden lies that should fittingly be opened, we should, as it were, search together faithfully, so that we may deserve to find it for our salvation. Why, then, does he call it righteousness that he goes to the Father, and not also that he comes from the Father? Is it because his coming is mercy that his going is righteousness: so that we too may learn that righteousness cannot be fulfilled in us if we are slow to bestow mercy, “not seeking our own things but also those of others”? When the apostle had given this advice, he at once joined to it the example of the Lord himself: “Nothing,” he says, “through contention or vainglory; but in humility of mind each esteeming the other better than himself; each looking not to his own things but also to those of others.” Then he at once added: “Let each of you have this mind in you which was also in Christ Jesus: who, being in the form of God, did not think it robbery to be equal with God; but emptied himself, taking the form of a servant, made in the likeness of men, and found in appearance as a man: he humbled himself, becoming obedient to death, even the death of the cross.” This is the mercy by which he came from the Father. What, then, is the righteousness by which he goes to the Father? He goes on and says: “Therefore God also exalted him, and gave him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.” This is the righteousness by which he goes to the Father.","f":"Augustine, <i>Serm.</i> 144.4 (PL 38:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/144-4)."},"augustine-sermones/144.5":{"o":"Sed si solus vadit ad Patrem, quid nobis prodest? Utquid ab Spiritu sancto de bac justitia mundus arguitur? Et tamen nisi solus iret ad Patrem, non alio loco diccret: Nemo ascendit in cœlum, nisi qui descendit de cælo, Filius hominis qui est in cælo. Sed etiam Paulus apostolus dicit: Nostra enim conversatio in coelis eat. Sed quare hoc? Quia item dicit: Si resurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Quomodo ergo ille solus? An ideo solus, qnia Christus unus est cum omnibus membris suis, tanquam caput cum corpore suo? Quæ autem corpus ejus, nisi Ecclesia? Sicut dicit idem doctor: Vos autem estis corpus Christi, et membra ex parte ( I Cor. XII, 27). Cum ergo nos ceciderimus, et propter nos ipse descenderit, quid est, Nemo ascendit, nisi qui descendit; nisi quia nemo ascendit, nisi unum cum eo factus, et tanquam membrum compactus in ejus corpore qui descendit? Sic et discipulis dicit: Quia sine me nihil potestis faccre. Aliter cst enim unum cum Patre, et aliter unum nobiscum. Unum cum Patre est, quia una substantia est Patris et Filii: unum cum Patre est, quia cum in forma Dei esset, non rapinam arbitratus eat esse æqualis, Deo. Unus autem nobiscum factus est, quia semetipsum exinanivit, formam servi accipiens: unus nobiscum factus est, secundum semen Abrahæ, in quo benedicentur omnes gentes. Quod cum commemorasset, ait Apostolus: Non dicit, Et seminibus, tanquam in multis; sed tanquam in uno, Et semini tuo, quod cst Christus. Et quia et nos ad id pertinemus quod est Christus, nobis simul incorporatis et illi capiti cohærentibus, unus est Christus: et quia et nobis dicit, Ergo Abrahæ semen estis, secundum promissionem hæredes. Si enim unum est semen Abrahæ, et itlud unum semen Abrahæ non intelligitur nisi Christus; hoc autem semen Abrahæ etiam nos sumus: hoc ergo totum, id est, caput et corpus, unus est Christus.","t":"But if he alone goes to the Father, what does it profit us? Why is the world convicted by the Holy Spirit of this righteousness? And yet, unless he alone went to the Father, he would not say in another place: “No one has ascended into heaven but he who descended from heaven, the Son of Man who is in heaven.” But the apostle Paul also says: “For our citizenship is in heaven.” But why this? Because he also says: “If you have risen with Christ, seek the things that are above, where Christ is, sitting at God’s right hand; set your mind on the things that are above, not on the things on earth. For you have died, and your life is hidden with Christ in God.” How, then, does he go alone? Is it alone because Christ is one with all his members, as the head with its body? And what is his body, if not the Church? As the same teacher says: “But you are the body of Christ, and members in part.” Since, then, we fell, and he descended for our sake, what is “No one ascends but he who descended,” except that no one ascends unless made one with him and fitted as a member into the body of him who descended? So too he says to the disciples: “For without me you can do nothing.” For he is one with the Father in one way, and one with us in another. He is one with the Father because the substance of Father and Son is one: he is one with the Father because, “being in the form of God, he did not think it robbery to be equal with God.” But he became one with us because “he emptied himself, taking the form of a servant”: he became one with us according to the seed of Abraham, in which all nations will be blessed. When the apostle had mentioned this, he said: “He does not say, And to seeds, as of many; but as of one, And to your seed, which is Christ.” And because we too belong to what Christ is, being incorporated together and cleaving to that head, Christ is one; and because he says to us too, “So you are Abraham’s seed, heirs according to promise”: if the seed of Abraham is one, and that one seed of Abraham is understood to be none but Christ, and we too are this seed of Abraham, then this whole, that is, head and body, is one Christ.","f":"Augustine, <i>Serm.</i> 144.5 (PL 38:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/144-5)."},"augustine-sermones/144.6":{"o":"Et idco nos non debemus ab illa justitia separatos putare, quam Dominus ipse commemorat, dicens: De justitia, quia ad Patrem vado. Cum Christo enim et nos resurreximus, et nos cum capite nostro Christo sumus, interim fide et spe: complebitur autem spes nostra in ultima resurrectione mortuorum. Cum autem complebitur spes nostra, tunc complebitur eliam justificatio nostra. Quam completurus Dominus, quid sperare debeamus, ostendit in carne sua (hoc est, in capite nostro), in qua resurrexit et ascendit ad Patrem. Quia sic scriptum est: Traditus eat propter delicta nostra, et resurrexit propter justificationem nostram. Arguitur ergo mundus de peccato, in eis qui non credunt in Christum: et de justitia, in cis qui resurgunt in membris Christi. Unde dictum est: Ut nos simus justitia Dei in ipso. Si enim non in ipso, nullo modo justitia. Si autem in ipso, totus nobiscum vadit ad Patrem, et hæc implebitur in nobis perfecta justitia. Propter hoc et de judicio mundus arguitur, quia princeps hujus mundi jam judicatus eat: id cst, diabolus princeps iniquorum, qui corde non habitant nisi in hoc mundo, quem diligunt, et ideo mundus vocantur; sicut nostra conversatio in cælis est, si resurrexerimus cum Christo. Ergo quemadmodum nobiscum, id est, cum corpore suo unus est Christus: sic cum omnibus impiis quibus caput est, cum quodam corpore suo unus est diabolus. Quapropter sicut nos non separamur a justitia, de qua Dominus dixit, Quia ad Patrem vado: sic impii non separantur ab illo judicio, de quo dixit, Quia princeps hujus mundi jam judicatus est.","t":"And therefore we must not think ourselves separated from that righteousness which the Lord himself mentions, saying: “Of righteousness, because I go to the Father.” For we too have risen with Christ, and we are with Christ our head, for the present by faith and hope: but our hope will be fulfilled in the last resurrection of the dead. And when our hope is fulfilled, then our justification too will be fulfilled. The Lord, who is to fulfil it, showed what we ought to hope for in his flesh (that is, in our head), in which he rose and ascended to the Father. For so it is written: “He was handed over for our offenses, and rose for our justification.” So the world is convicted of sin in those who do not believe in Christ, and of righteousness in those who rise in the members of Christ. Hence it was said: “That we might be the righteousness of God in him.” For if not in him, in no way righteousness. But if in him, the whole Christ goes with us to the Father, and this perfect righteousness will be fulfilled in us. For this reason the world is also convicted of judgment, because the prince of this world has already been judged: that is, the devil, the prince of the wicked, who dwell in heart only in this world, which they love, and are therefore called the world; as our citizenship is in heaven, if we have risen with Christ. So just as Christ is one with us, that is, with his body, so the devil is one with all the ungodly, of whom he is the head, as with a body of his own. Therefore, as we are not separated from the righteousness of which the Lord said, “Because I go to the Father,” so the ungodly are not separated from that judgment of which he said, “Because the prince of this world has already been judged.”","f":"Augustine, <i>Serm.</i> 144.6 (PL 38:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/144-6)."},"augustine-sermones/145.1":{"o":"Sanctum Evangelium cum legeretur, audivimus quod modo vere debeat omnem intentam animam movere ad quærendum, non ad deficiendum. Qui enim non movetur, nec mutatur. Sed est motus periculosus, de quo scriptum est, Ne des ad movendum pedes meos. Motus autem alius est quærentis, pulsantis, petentis. Quod ergo lectum est omnes audivimus: sed puto quia non omnes intelleximus. Commemorat quod mecum quæratis, mecum petatis, pro quo accipiendo mecum pulsetis. Aderit enim, sicut speramus, gratia Domini, ut, cum volo vobis ministrarc, et ego mcrear accipere. Quid est, obsecro vos, quod Dominum dixisse modo audivimus discipulis suis: Usque nunc nihil petiistis in nomine meo? Nonne illis discipulis loquitur, quos. cum misisset, data potestate ad prædicandum Evangelium et magnalia facicnda, reversi sunt gaudentes et dixerunt ci: Domine, ecce in nomine tuo et dcemonia nobis subjecta sunt? Recognoscitis, recolitis, quod de Evangelio commemoravi, in omni loco et omni sententia veridico, nusquam falso, nusquam fallente. Quomodo ergo verum est, Usque modo nihil petiistis in nomine meo; et, Domine, ecce in nomine tuo et dæmonia nobis subjecta sunt? Movet certe animum, ad cognoscendum quæstionis hujus secretum. Ergo petamus, quæramus, pulsemus. Hoc in nobis fidelis pietas, non carnis inquietudo, sed animi subjectio; ut ille nobis aperiat, qui nos videt pulsantes.","t":"When the holy Gospel was read, we heard something which ought truly to move every attentive soul to seek, not to give up. For whoever is not moved is not changed either. But there is a dangerous movement, of which it is written, “Do not let my feet be moved.” And there is another movement, that of one who seeks, knocks, asks. What was read, then, we all heard; but I think we did not all understand. It reminds us of what you should seek with me, ask with me, and knock for with me in order to receive it. For the grace of the Lord will be present, as we hope, so that, when I want to minister to you, I too may deserve to receive. What is it, I beseech you, that we have just heard the Lord said to his disciples: “Until now you have asked nothing in my name”? Is he not speaking to those disciples who, when he had sent them with power given to preach the Gospel and to do mighty works, returned rejoicing and said to him: “Lord, look, in your name even the demons are subject to us”? You recognize, you recall what I have mentioned from the Gospel, which is truthful in every place and every sentence, nowhere false, nowhere deceiving. How then is it true, “Until now you have asked nothing in my name,” and, “Lord, look, in your name even the demons are subject to us”? It certainly moves the mind to learn the secret of this question. So let us ask, let us seek, let us knock. Let this be in us faithful piety, not restlessness of the flesh but submission of the mind, so that he who sees us knocking may open to us.","f":"Augustine, <i>Serm.</i> 145.1 (PL 38:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/145-1)."},"augustine-sermones/145.2":{"o":"Quid ergo det Dominus ministrandum vobis, intenti, hoc est, esurientes accipite: quod cum dixero, sine dubio probabitis sanis faucibus cordis quod de cellario dominico vobis apponatur. Dominus Jesus sciebat unde posset anima humana, hoc est, mens ratiunalis ad imaginem Dci facta satiari, tanquam ipsa eo ipso satietur, Noverat boc, et illam ea plenitudine adhuc carere sciebat. Noverat se apparere, noverat se latere. Sciebat quid in illo demonstraretur, quid absconderetur. Noverat hoc. Quam multa, inquit Psalmus, multitudo dulcedinis tuæ, Domine, quam abscondisti timentibus te, perfecisti autem sperantibus in te. Dulcedinem tuam et magnam et multam abscondisti timentibus te. Si timentibus te abscondis, quibus aperis? Perfecisti sperantibus in te. Quæstio gemina nata est, sed alterutra solvitur ex altera. Alterum si quis inquirat,, quid est hoc, Abscondisti timentibus te, perfecisti sperantibus in te? Alii timent, alii sperant? non ii ipsi sunt timentes Deum, sperantes in Deum? Quis in eum sperat, qui non eum timet? Quis eum pie timet, et in eum spem non habet? Ergo prius ista solvatur. De sperantibus et timentibus volo aliquid dicere.","t":"Whatever the Lord gives me to minister to you, then, receive it attentively, that is, hungrily: when I have said it, you will no doubt taste with the sound palate of the heart what is set before you from the Lord’s storeroom. The Lord Jesus knew with what the human soul, that is, the rational mind made in God’s image, could be satisfied, namely that it is satisfied with himself. He knew this, and he knew that it still lacked that fullness. He knew that he appeared; he knew that he was hidden. He knew what was shown in him and what was hidden. He knew this. “How great,” says the psalm, “is the abundance of your sweetness, O Lord, which you have hidden for those who fear you, but brought to completion for those who hope in you.” Your sweetness, both great and abundant, you have hidden for those who fear you. If you hide it for those who fear you, to whom do you open it? “You have brought it to completion for those who hope in you.” A twofold question has arisen, but each is solved by the other. If anyone asks the one: what is this, “You have hidden it for those who fear you, brought it to completion for those who hope in you”? Do some fear and others hope? Are not those who fear God the same as those who hope in God? Who hopes in him who does not fear him? Who fears him piously and does not hope in him? So let this be solved first. I want to say something about those who hope and those who fear.","f":"Augustine, <i>Serm.</i> 145.2 (PL 38:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/145-2)."},"augustine-sermones/145.3":{"o":"Lex timorem habet, gratia spem. Quid autem interest inter Legem et gratiam, quandoquidem unus dator et Legis et gratiæ? Lex terret de se ipso præsumentem, gratia ad. juvat in Deum sperantem. Lex, inquam, terret: nolite contemnere, quia breve est; appendite, et magnum cst. Videte quid dixerim, sumite quod ministramus, probate unde sumamus. Lex terret de se ipso præsumentem, gratia adjuvat in Deum sperantem. Quid dicit Lex? Multa, et quis enumerat? Unum præceptum parvum et modicum inde commemoro, quod commemoravit Apostolus, valde parvum: videamus quis supportat. Non concupisces. Quid est, fratres? Audivimus Legem; si gratia non sit, poenam tuam audisti. Quid mihi jactas, quisquis audiens hoc de te præsumis, quid mihi jactas innocentiam? Quid tibi de illa blandiris? Potes dicere, Non rapui res alienas: audio, credo, fortassis ct video; non rapis res alienas, Non concupisces, audisti. Non accedo ad uxorem alienam: et hoc audio, credo, video. Non, concupisces, audisti. Quid te foris circumspicis, et non intus inspicis? Inspice, et videbis aliam legem in membris tuis. Intus inspice, quid transis te? Descende in te. Videbis aliam legem in membris tuis repugnantem legi mentis tuæ, et captivantem te in lege peccati, quæ est in membris tuis. Merito tibi absconditur dulcedo Dei. Captivat te lex posita in membris tuis, ropugnans legi mentis tuæ. De dulcedine illa quæ tibi absconditur, sancti Angeli bibunt: non potes dulcedinem pati et gustare captivus. Concupiscentiam nesciebas, nisi Lex diceret, Non concupisces. Audisti, timuisti; tentasti pugnare, non potuisti superare. Occasione enim accepta, peccatum per mandatum operatum est mortem. Certe recognoscitis, Apostoli verba sunt, Occasione accepta peccatum per mandatum operatum eat in me omnem concupiscentiam. Quid te jactabas superbus? Ecce armis tuis te vicit inimicus. Tu certe mandatum quærebas ad monitionem: ecce per mandatum invenit hostis intrandi occasionem. Occasione enim accepta, peccatum per mandatum fefellit, inquit, me, et per eum occidit. Quid est quod dixi, Armis tuis te vicit inimicus? Audi eumdem apostolum sequentem et dicentem: Itaque Lex quidem sancta, et mandatum sanctum et justum et bonum. Jam responde reprehensoribus Legis: Apostoli auctoritate responde, Mandatum sanctum, lex sancta, mandatum justum et bonum. Quod ergo bonum est, mihi factum est mors? Absit: sed peccatum ut appareat, per bonum mihi operatum eat mortem, Quare hoc, nisi quia mandato accepto timuisli, non dilexisti? Timuisti poenam, non amasti justitiam. Qui timet poenam, optat si fieri potest, facere quod libeat, et non habere quod timeat. Prohibet Deus adulterium; concupisti uxorem alienam, non accedis, non facis, occasio data est. habes tempus, patet locus, deest conscius, tu tamen non facis; unde? Quia times poenam. Sed nullus sciet. Numquid nec Deus? Ita plane, quia scit Deus quod facturus es. non facis: sed et ipsum Deum minantem tremis, non præcipientem diligis. Quare non facis? Quia si feceris, in gehennam mitteris. Ignem times. 0 si castitatem amares, non faceres, etsi omni modo impunitus esse deberes. Si tibi Deus diceret, Ecce fac, non te damnabo; in gehennam te non damnabo, sed faciem meam tibi negabo. Si propter hanc comminationem non faceres, amore Dei non faceres, timore judicii. Sed faceres, forte enim sic faceres: non enim meum est judicare. Adjuvat gratia, qu:c sanctos facit, si sic non facis, quia horres contaminationem adulterii, quia diligis præceptorem, ut exigas promissorem, non quia times damnatorem: jam gratiæ est, hoc libi noli assumere, viribus tuis noli tribuere. Delectatione facis, bene; charitate facis, bene; annuo, consentio. Charitas de te operatur, quando volens facis. Jam gustas dulcedinem, si speras in Dominum.","t":"The Law has fear, grace has hope. But what is the difference between the Law and grace, since there is one giver of both Law and grace? The Law terrifies one who presumes on himself; grace helps one who hopes in God. The Law, I say, terrifies: do not despise this because it is short; weigh it, and it is great. See what I have said; take what we serve you; test where we take it from. The Law terrifies one who presumes on himself; grace helps one who hopes in God. What does the Law say? Many things, and who can count them? I mention one small and modest commandment from it, which the apostle mentioned, a very small one: let us see who can bear it. “You shall not desire.” What is this, brothers? We have heard the Law; if there is no grace, you have heard your punishment. Why do you boast to me (whoever you are who hear this and presume on yourself), why do you boast to me of your innocence? Why do you flatter yourself about it? You can say, “I have not seized others’ property”: I hear it, I believe it, perhaps I even see it; you do not seize others’ property. “You shall not desire”: you have heard it. “I do not go near another man’s wife”: this too I hear, believe, see. “You shall not desire”: you have heard it. Why do you look around you outside, and not look inside? Look inside, and you will see another law in your members. Look inside: why do you pass yourself by? Go down into yourself. You will see another law in your members, fighting against the law of your mind and taking you captive in the law of sin which is in your members. Rightly is God’s sweetness hidden from you. The law set in your members takes you captive, fighting against the law of your mind. From that sweetness which is hidden from you the holy angels drink: you, a captive, cannot bear the sweetness and taste it. You did not know desire, except that the Law said, “You shall not desire.” You heard, you feared; you tried to fight, you could not conquer. “For sin, taking occasion through the commandment, worked death.” Surely you recognize them; they are the apostle’s words: “Sin, taking occasion through the commandment, worked in me every desire.” Why did you boast, proud man? See, the enemy has conquered you with your own weapons. You were surely seeking the commandment as a warning: see, through the commandment the enemy found an occasion to enter. “For sin, taking occasion through the commandment, deceived me,” he says, “and by it killed me.” What is it I said, the enemy has conquered you with your own weapons? Hear the same apostle going on and saying: “So the Law is holy, and the commandment holy and just and good.” Now answer those who find fault with the Law: answer with the apostle’s authority: the commandment is holy, the law holy, the commandment just and good. “Did that which is good, then, become death to me? Far from it: but sin, so that it might appear, worked death in me through what is good.” Why this, except that when you received the commandment you feared and did not love? You feared punishment; you did not love righteousness. He who fears punishment wishes, if it were possible, to do what he likes and have nothing to fear. God forbids adultery; you have desired another man’s wife; you do not go near her, you do not do it; the opportunity is given, you have time, the place is open, there is no witness; yet you do not do it. Why? Because you fear punishment. “But no one will know.” Not even God? Plainly so: because God knows what you would do, you do not do it. But you tremble at God threatening; you do not love God commanding. Why do you not do it? Because if you do it, you will be sent to hell. You fear fire. O, if you loved chastity, you would not do it even if you were to go wholly unpunished! If God said to you, “See, do it; I will not condemn you; I will not condemn you to hell, but I will deny you my face”: if it were because of this threat that you did not do it, you would be refraining from love of God, not from fear of judgment. But you would do it: perhaps you would do it, in that case. For it is not mine to judge. Grace, which makes saints, is helping you if you do not do it because you shudder at the defilement of adultery, because you love the one who commands, so that you may hold the one who promises to his word, not because you fear the one who condemns: then it is of grace; do not take this to yourself; do not attribute it to your own strength. You do it from delight: good; you do it from love: good; I nod, I agree. Love works from you when you act willingly. Now you taste the sweetness, if you hope in the Lord.","f":"Augustine, <i>Serm.</i> 145.3 (PL 38:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/145-3)."},"augustine-sermones/145.4":{"o":"Sed unde tibi ista charitas? si tamen est: timeo enim ne adhuc timendo non facias, et magnus tibi videaris. Jam si charitate non facis, vere magnus es. Habes charitatem? Habeo,. inquis. Unde? A me ipso. Longe es a dulcedine, si a te ipso habes. Teipsum amabis; quia unde habes amabis. Sed convinco quod non habes. Quod enim putas a te ipso habere rem tantam, inde non credo quod habeas. Si enim haberes, scires unde haberes. Charitatem a te habes, quasi leve aliquid, quasi breve aliquid? Si linguis bominum loquereris et Angelorum, charitatem autem non haberes, æramentum esses tinniens et cymbalum concrepans. Si scires omnia sacramenta et.omnem haberes scientiam, omnem prophetiam et omneni fidem, ita ut montes transferres, charitatem autem non haberes, prodesse libi ista non possent. Si distribueres omnia tua pauperibus, et traderes corpus tuum ut arderes, charitatem autem non habercs, nihil esses. Quanta est ista charitas, quæ si defuerit, nihil prosunt omnia? Compara eam non fidei tuæ, non scientiæ tuæ, non linguæ tuæ; minoribus rebus, oculo corporis tui, manui, pedi, veniri, alicui membro extremo compara charitatem; numquid ex aliqua parte ista minima charitati sunt comparanda? Ergo oculum et nasum a Deo habes, et charitatem a te habes? Si charitatem, quæ superat omnia, tu tibi dedisti, vilem tibi Deum fecisti. Quid tibi plus potest dare Deus? Quidquid dederit, minus est. Omnia charitas vincit, quam tu libi dedisti. Sed si habes, non tibi dedisti. Quid enim habes, quod non accepisti? Quis mihi, quis tibi dedit? Deus. Agnosce datorem, ne sentias damnatorem. Credendo de Scripturis Deus libi dedit charitatem, magnum bonum, charitatem omnia supcrantem. Deus tibi dedit: quia charitas Dei diffusa eat in cordibus nostris; forte a te? absit; per Spiritum sanctum qui datus esi nobis ( Rom. v, 5).","t":"But where does this love of yours come from? If indeed you have it: for I fear that it is still out of fear that you refrain, and you seem great to yourself. If it is out of love that you refrain, you are truly great. Do you have love? “I have,” you say. From where? “From myself.” You are far from the sweetness if you have it from yourself. You will love yourself, because you will love the one you have it from. But I prove that you do not have it. For in that you think you have so great a thing from yourself, I do not believe you have it. For if you had it, you would know where you had it from. Do you have love from yourself, as if it were something light, something small? “If you spoke with the tongues of men and of angels, but did not have love, you would be sounding brass and a clanging cymbal. If you knew all mysteries and had all knowledge, all prophecy and all faith, so that you moved mountains, but did not have love,” these things could not profit you. “If you distributed all your goods to the poor, and handed over your body to be burned, but did not have love,” you would be nothing. How great is this love, without which all things profit nothing! Compare it, not with your faith, not with your knowledge, not with your tongue: compare love with lesser things, with the eye of your body, your hand, your foot, your belly, some lowest member: can these least things be compared with love in any respect? So you have your eye and your nose from God, and love from yourself? If you gave yourself love, which surpasses all things, you have made God cheap in your eyes. What more can God give you? Whatever he has given is less. Love surpasses all things, and you gave it to yourself! But if you have it, you did not give it to yourself. “For what do you have that you did not receive?” Who gave it to me, who gave it to you? God. Acknowledge the giver, lest you meet the condemner. Believe from the Scriptures that God has given you love, a great good, love surpassing all things. God has given it to you: for “the love of God has been poured out in our hearts” (from you, perhaps? far from it) “through the Holy Spirit who has been given to us.”","f":"Augustine, <i>Serm.</i> 145.4 (PL 38:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/145-4)."},"augustine-sermones/145.5":{"o":"Redite mecum ad captivum illum, redite mecum ad propositionem meam. Lcx terret de se præsumentem, gratia adjuvat in Deum sperantem. Vide enim illum captivum. Videt aliam legem in membris suis repugnantem legi mentis suæ et captivum se ducentem in lege peccati, quæ est in membris ejus. Ecce vincitur, ecce trahitur, ecce captivatur, ecce subjugatur. Quid ei profuit, Non concupisces? Audivit, Non concupisces, ut nosset hostem, non ut vinceret. Concupiscentiam enim, id est hostem suum, nesciebat, nisi Lex diceret, Non concupisces. Jam vidisti hostem; pugna, libera te, assere te in libertatem; prematur jucunda suggestio, perimatur illicita delectatio. Armare, habes legem; procede, vince, si potes. Quid enim est quod ex aliquantula jam gratia Dei condelectaris legi Dei secundum interiorem hominem? Sed vides aliam legem in membris tuis repugnantem legi mentis tuæ: non repugnantem et nihil valentem, sed captivum te ducentem in lege peccati. Ecce unde timenti tibi absconditur multitudo illa dulcedinis: absconditur timenti, quomodo perficitur speranti? Clama sub hoste, quia habes oppugnatorem, habes ct adjutorem qui te exspectat pugnantem, sublevat laborantem; sed si inveniat sperantem: odit enim superbientem. Sub hoste ergo quid clamas? Miser ego homo. Jam videtis, quoniam clamastis. Sit istc clamor vester, quando forte sub hoste laboratis, dicite, in intimis præcordiis dicite, sana fide dicite, Miser ego homo. Miser ego, idco miser quia ego. Miser ego homo, et quia ego, et quia homo. Vane enim conturbatur. Quamvis enim in imagine perambulet homo: Miser ego homo, quis me liberabit de corpore mortis hujus? Numquid tu? Ubi sunt vires tuæ, ubi est præsumptio tua? Certe aliqua taces: taces, sed taces a te extollendo, non a Deo invocando. Tace et clama. Quia et ipse Deus tacet et clamat; tacet a judicio, non tacet a præcepto: sic et tu tace ab elatione, noli ab invocatione; ne dicat tibi Deus, Tacui, numquid semper tacebo? Exclama ergo, Miser ego homo. Agnosce te victum, vires tuas confunde, et dic, Miser ego homo, quis me liberabit de corpore mortis hujus? Quid dixeram? Lex terret de se præsumentem. Ecce homo de se præsumebat, tentavit pugnare, non potuit supcrare; victus est, prostratus est, subjugatus est, captivatus est. Didicit de Deo præsumere, et quem lex terruit de se præsumentem, restat ut gratia adjuvet in Deum sperantem. Hoc confidens dicit, Quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum. Jam vide dulcedinem, gusta, sapiat tibi: audi Psalmum, Gustate et videte quoniam suavis eat Dominus. Factus est tibi suavis, quia liberavit te. Amarus libi fuisti, cum præsumeres in te. Bibe dulcedinem, accipe pignus tanti horrei.","t":"Come back with me to that captive; come back with me to my proposition. The Law terrifies one who presumes on himself; grace helps one who hopes in God. For see that captive. He sees another law in his members fighting against the law of his mind and leading him captive in the law of sin which is in his members. See, he is conquered; see, he is dragged off; see, he is taken captive; see, he is subdued. What did “You shall not desire” profit him? He heard “You shall not desire” so as to know the enemy, not to conquer him. For he did not know desire, that is, his enemy, except that the Law said, “You shall not desire.” Now you have seen the enemy: fight, free yourself, claim your freedom; let the pleasant suggestion be suppressed, let the unlawful delight be destroyed. Arm yourself, you have the law; go forward, conquer if you can. For what is it, that by some small measure of God’s grace you already delight in the law of God according to the inner man? But you see another law in your members fighting against the law of your mind: not fighting and achieving nothing, but leading you captive in the law of sin. See why that abundance of sweetness is hidden from you who fear: it is hidden from the one who fears; how is it brought to completion for the one who hopes? Cry out under the enemy, for you have an assailant; you also have a helper who watches you fighting and lifts you up when you struggle; but only if he finds you hoping: for he hates the proud. What, then, do you cry out under the enemy? “Wretched man that I am.” Now you see it, since you have cried it out. Let this be your cry when you struggle under the enemy: say it, say it from your inmost heart, say it with sound faith: “Wretched man that I am.” Wretched am I, and wretched because I am I. “Wretched man that I am,” both because I am I and because I am man. “For in vain is he troubled, although man walks in the image.” “Wretched man that I am, who will deliver me from the body of this death?” You, perhaps? Where is your strength now, where is your presumption? Certainly you are silent now in some way: you are silent, but silent from exalting yourself, not from calling on God. Be silent and cry out. For God himself too is silent and cries out: he is silent from judgment, not silent from commandment: so you too, be silent from pride, but not from prayer; lest God say to you, “I have been silent; shall I always be silent?” So cry out, “Wretched man that I am.” Acknowledge yourself conquered, put your strength to shame, and say, “Wretched man that I am, who will deliver me from the body of this death?” What had I said? The Law terrifies one who presumes on himself. See, the man presumed on himself, tried to fight, could not conquer; he was conquered, thrown down, subdued, taken captive. He has learned to presume on God; and him whom the Law terrified as he presumed on himself, it remains for grace to help as he hopes in God. Trusting in this he says, “Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Now see the sweetness, taste it, let it be savory to you: hear the psalm, “Taste and see that the Lord is sweet.” He has become sweet to you, because he has delivered you. You were bitter to yourself when you presumed on yourself. Drink the sweetness; receive the pledge of so great a storehouse.","f":"Augustine, <i>Serm.</i> 145.5 (PL 38:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/145-5)."},"augustine-sermones/145.6":{"o":"Discipuli ergo Domini Jesu Christi adhuc sub lege mundandi, adhuc nutriendi, adhuc corrigendi, adhuc dirigendi. Adhuc enim concupiscebant: com lex dicat, Non concupisces. Pace dixerim eorum sanctoruin arictum, ducum gregis; pace eorum dixcrim, quia verum dico: Evangelium loquitur: contendebant quis esset eorum major, et adhuc in terra Domino constituto, principatus dissensione fluctuabant. Hoc undc, nisi ex fermento vetere? hoc unde nisi ex lege in membris, repugnante legi menlis? Fastigium quærebant: enimvero cupiebant; quis major esset cogitabant: ideo altitudo eorum de puero confunditur. Vocat ad se Jesus humilem ætatem, ut domet tumidam cupiditatem. Merito ergo et quando redierunt, ct dixerunt, Domine, ecce dæmonia subjecta sunt nobis in nomine tuo: (Gaudebant de nihilo: quantum crat, quid erat, ad illud quod Deus promittebat)? Dominus ergo, magister bonus, sedans timorem, ædificans firmitatem, ait illis: Nolite in hoc gaudere, quia dæmonia vobis subjecta sunt. Quare hoc? Quia mulli venient in nomine meo dicentes, Ecce in nomine tuo dæmonia ejecimus; et dicam eis, Non novi vos. Nolite in hoc gaudere, sed gaudete quia nomina vestra scripta sunt in cælis. Adhuc ibi esse non potestis, et tamen jam ibi scripti estis, Gaudete ergo. Et illud, Adhuc nihil petiistis in nomine meo. Quod enim petiistis ad quod volo dare, nihil est. Quid enim petiistis in nomine meo? Ut dæmonia vobis subjecta cssent? In hoc gaudere nolite, hoc est, nihil est quod petiistis: si enim aliquid esset, gaudere juberet. Ergo non omnino nihil erat, sed quia ad illam magnitudinem præmiorum Dei exiguum crat. Non enim vere Paulus apostolus non erat aliquid; et tamen in comparatione Dei, Neque qui plantat est aliquid, neque qui rigat. Et vobis dicimus, et nobis dicimus, et nobis et vobis dicimus, quando petimus in nominc Christi temporalia ista. Certe enim petiistis. Naro quis non petat? Alius sanitatem pctit, si ægrotat; alius liberationem petit, si in carcere constitutus est; alius portum rogat, si in navi turbatur; alius victoriam rogat, si cum hoste confligit; et in nomine Christi totum rogar, et nihil est quod rogat. Quid ergo rogandum est? Petite in nomine meo. Et non dixit quid, sed in verbis intelligimus quid petere debeamus. Petite, et accipietis, ut gaudium vestrum sit plenum. Petite, et accipitis, in nomine meo. Sed quid? Non nihil: quid autem? Ut gaudium vestrum sit plenum: id est, hoc petite quod vobis sufficiat. Nam quando petis nihil: qui bibet de hac aqua, sitiet iterum. Mittit in puteum hydriam cupiditatis, lcvat unde hibat, ut iterum sitiat. Petite ut gaudium vestrum ait plenum: id est, ut satiemini, non ut ad tempus deleciemini. Petite quod vobis sufficiat: dicite vocem Philippi, Domine, ostende nobis Patrem, et sufficit uobis. Dicit vobis Dominus, Tanto tempore vobiscum sum, et non cognovistis me? Philippe, qui me videt, videt et Patrem. Ergo gratias agite Christo pro vobis infirmantibus I, et fauces satiandas parate Christi divinitati. Conversi ad Dominum, etc.","t":"The disciples of the Lord Jesus Christ, then, were still under the Law, still to be cleansed, still to be nourished, still to be corrected, still to be directed. For they still desired, though the Law says, “You shall not desire.” By the leave of those holy rams, the leaders of the flock, I would say it; by their leave I would say it, because I say what is true: the Gospel says it. They were disputing which of them was the greatest; while the Lord was still present on earth they were tossed about by a dispute over primacy. Where did this come from, but from the old leaven? Where, but from the law in the members fighting against the law of the mind? They sought the highest place: indeed they desired; they were thinking who would be greatest: therefore their loftiness is put to shame by a child. Jesus calls to himself the age of humility, to tame swollen desire. Rightly, then, when they returned and said, “Lord, look, the demons are subject to us in your name” (they were rejoicing over nothing: how much was it, what was it, compared with what God was promising?), the Lord, the good teacher, calming fear and building firmness, said to them: “Do not rejoice in this, that the demons are subject to you.” Why this? Because “many will come in my name saying, Look, in your name we have cast out demons; and I will say to them, I do not know you.” “Do not rejoice in this, but rejoice that your names are written in heaven.” You cannot be there yet, and yet you are already written there: rejoice, then. And that saying too: “Until now you have asked nothing in my name.” For what you have asked, compared with what I want to give, is nothing. For what did you ask in my name? That the demons should be subject to you? “Do not rejoice in this”: that is, what you asked is nothing; for if it were something, he would bid them rejoice. So it was not altogether nothing; but it was small compared with the greatness of God’s rewards. For the apostle Paul was not truly nothing; and yet, compared with God, “neither he who plants is anything, nor he who waters.” And we say this to you, and we say it to ourselves, to us and to you we say it, when we ask in Christ’s name for these temporal things. For certainly you have asked. For who does not ask? One asks for health, if he is sick; another asks for release, if he is in prison; another asks for a harbor, if he is tossed about in a ship; another asks for victory, if he is fighting an enemy; and he asks it all in the name of Christ, and what he asks is nothing. What, then, is to be asked? “Ask in my name.” And he did not say what; but from his words we understand what we ought to ask. “Ask, and you will receive, that your joy may be full.” Ask, and you receive, in my name. But what? Not nothing: what then? “That your joy may be full”: that is, ask for this, for what will suffice you. For when you ask for nothing: “whoever drinks of this water will thirst again.” He lets down the pitcher of desire into the well, draws up something to drink, only to thirst again. “Ask that your joy may be full”: that is, so that you may be satisfied, not delighted for a time. Ask for what will suffice you: say the words of Philip, “Lord, show us the Father, and it is enough for us.” The Lord says to you, “Have I been with you so long, and you have not known me? Philip, whoever sees me sees the Father also.” So give thanks to Christ, made weak for you who are weak, and prepare your palates to be satisfied by the divinity of Christ. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 145.6 (PL 38:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/145-6)."},"augustine-sermones/146.1":{"o":"Lectione hodierna animadvertit Charitas vestra, dictum esse Petro a Domino per interrogationem: Diligis me? Cui respondebat ille: Scis, Domine, quia amo te. Hoc secundo, hoc tertio; et ad singula verba respondentis dicebat Dominus, Pasce agnos meos. Commendabat Petro Christus agnos suos pascendos, qui pascebat et Petrum. Quid enim Petrus poterat præstare Domino, maxime jam immortale corpus gcrenti, et in coelum ascensuro? Tanquam ei diceret, Amas me? In hoc ostende quia amas me, Pasce oves meas. Ergo, fratres, cum obedicntia audite oves vos esse Christi: quia et nos cnm timore audimus, Pasce oves meas. Si nos cum timore pascimus et timemus pro ovibus; ipsæ oves quomodo pro se debent timere? Pertineat ergo ad nos cura, ad vos obedientia; ad nos vigilantia pastoralis, ad vos humilitas gregis. Quanquam et nos qui vobis videmur loqui de superiore loco, cum timore sub pedibus vestris sumus; quoniam novimus quam periculosa ratio de ista quasi sublimi sede reddatur. Proinde, charissimi, catholica germina, membra Christi, cogitate quale caput habeatis. Filii Dei, cogitate qualem Patrem inveneritis. Christiani, cogitate quæ vobis hæreditas promittatur. Non talis qnalis in terra possideri a filiis non potest, nisi cum mortui fuerint parentes eorum. Nullus enim in terra possidet hæreditatem patris, nisi mortui. Nos vivo Patre nostro possidebimus quod donabit: qnia Patcr noster mori non poterit. Plus addo, plus dico, et vcrum dico: ipse Pater crit hæreditas nostra.","t":"In today’s reading your Charity noticed that the Lord said to Peter by way of a question, “Do you love me?” He answered him, “You know, Lord, that I love you.” This a second time, this a third time; and at each of his answers the Lord said, “Feed my lambs.” Christ, who was feeding Peter too, was entrusting his lambs to Peter to feed. For what could Peter render to the Lord, especially as the Lord now bore an immortal body and was about to ascend into heaven? It is as if he said to him, “Do you love me? Show that you love me in this: feed my sheep.” So, brothers, hear with obedience that you are Christ’s sheep, since we too hear with fear, “Feed my sheep.” If we feed with fear and fear for the sheep, how ought the sheep themselves to fear for themselves? So let ours be the care, yours the obedience; ours the shepherd’s watchfulness, yours the humility of the flock. And yet we too, who seem to speak to you from a higher place, are in fear beneath your feet; for we know how dangerous an account is to be rendered for this seemingly lofty seat. Therefore, beloved, Catholic shoots, members of Christ, consider what a head you have. Children of God, consider what a Father you have found. Christians, consider what inheritance is promised you. Not such as children cannot possess on earth unless their parents have died. For no one on earth possesses his father’s inheritance except when the father is dead. We shall possess what our Father gives while he lives: for our Father cannot die. I add more, I say more, and I say what is true: the Father himself will be our inheritance.","f":"Augustine, <i>Serm.</i> 146.1 (PL 38:474; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/146-1)."},"augustine-sermones/146.2":{"o":"Congruenter vivite, maxime vos, candidati Christi, recens baptizati, modo regenerati, sicut vos ante admonui, et modo dico, et sollicitudinem meam pronuntio; qnia timorem mihi majorem ingessit præsens evangelica lectio: observate vos, nolite imitari malos christianos. Nolite dicere: Faciam hoc, quia multi fideles hoc faciunt. Hoc non est defensionem parare animæ, sed comites ad gehennam inquirere. Crescite in hac area dominica: in hac invenietis bonos, qui et vobis placeant, si et vos boni fueritis. Numquid enim peculium nostrum estis? Hæretici et schismatici de furtis dominicis peculia sibi fecerunt, et greges non Christi, sed suos contra Christum pascere voluerunt. Plane in ipsis deprædationibus suis titulum illius posuerunt, ut prædæ ipsorum quasi defenderentur per titulum potentis. Quid facit Christus quando tales convertuntur, qui foris ab Ecclesia titulum ejus Baptismatis acceperunt? Ejicit prædatorem, titulum non deponit, et possidet domum: quia invenit ibi titulum suum. Quid opus est ut mutet nomen suum? Numquid attendunt quod ait Dominus Petro, Pasce agnos meos, pasce oves meas? Numquid dixit ei, Pasce agnos tuos: aut, Pasce oves tuas? Exclusis autem, quid dixit in Canticis canticorum ad Ecclesiam? Loquens sponsus ad sponsam ait, Nisi cognoveris temetipsam, pulchra inter mulieres, exi tu. Tanquam dicens, Non ego te ejicio, exi tu, nisi temctipsam cognoveris, pulchra inter mulieres, nisi cognoveris te in speculo Scripturæ divinæ; nisi attenderis, o mulier pulchra, speculum quod te falso nitore non fallit: nisi cognoveris quia de te dictum est, Super omnem terram gloria tua; quia de te dictum est, Dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terræ (Psal. n, 8); et alia innumerabilia testimonia, quæ catholicam Ecclesiam commendant. Nisi ergo cognoveris, partem non habes, hæredem te non potes facere. Ergo, exi tu in vestigiis gregum, non in societate gregis: et pasce hædos tuos, non quomodo Petro dictum est, oves meas. Petro dicitur, oves meas; schismaticis dicitur, hædos tuos. Hic oves, ibi hædos: hic meas, ibi tuos. Recolite dexteram et sinistram judicis nostri: recolite ubi stabunt hædi, et ubi oves: et apparebit vobis ubi dextera, ubi sinistra, candida et nigra, luminosa et tenebrosa, pulchra et deformis, acceptura regnum et inventura supplicium sempiternum.","t":"Live accordingly, especially you, candidates of Christ, newly baptized, just reborn: as I advised you before, so I say now, and declare my anxiety, because the present Gospel reading has put a greater fear into me: watch yourselves; do not imitate bad Christians. Do not say: “I will do this, because many of the faithful do it.” This is not to prepare a defense for the soul, but to look for companions on the way to hell. Grow on this threshing floor of the Lord: on it you will find good people, who will please you too, if you too are good. For are you our private property? Heretics and schismatics have made private property for themselves out of the Lord’s stolen goods, and have chosen to feed flocks not of Christ but their own, against Christ. Plainly, on their very plunder they have put his mark of ownership, so that their booty might be protected, as it were, by the mark of a powerful man. What does Christ do when such people are converted, who received the mark of his baptism outside the Church? He throws out the robber, he does not remove his mark, and he possesses the house, because he finds his own mark there. What need is there for him to change his name? Do they not notice what the Lord said to Peter, “Feed my lambs, feed my sheep”? Did he say to him, “Feed your lambs,” or, “Feed your sheep”? But to those shut out, what did he say in the Song of Songs, to the Church? The bridegroom, speaking to the bride, says, “Unless you know yourself, fair among women, go out.” As if saying: I do not throw you out; go out yourself, unless you know yourself, fair among women; unless you know yourself in the mirror of divine Scripture; unless you look, O fair woman, into the mirror that does not deceive you with false sheen; unless you know that of you it was said, “Your glory is over all the earth”; that of you it was said, “I will give you the nations as your inheritance, and the ends of the earth as your possession”; and countless other testimonies that commend the Catholic Church. So unless you know this, you have no share; you cannot make yourself an heir. So “go out in the footsteps of the flocks,” not in the fellowship of the flock, “and feed your kids,” not, as was said to Peter, “my sheep.” To Peter it is said, “my sheep”; to schismatics it is said, “your kids.” Here sheep, there kids; here “mine,” there “yours.” Recall the right hand and the left of our judge; recall where the goats will stand and where the sheep: and it will become plain to you where is the right and where the left, white and black, light and dark, beautiful and ugly, the one to receive the kingdom and the one to find everlasting punishment.","f":"Augustine, <i>Serm.</i> 146.2 (PL 38:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/146-2)."},"augustine-sermones/147.1":{"o":"Apostolum Petrum primum omnium Apostolorum meministis in Domini passione fuisse turbatum. A se turbatum, sed a Christo innovatum. Fuit enim prius audax præsumptor, et postea factus est timidus negator. Promiserat se pro Domino moriturum, cum prius pro illo essot Dominus moriturus. Quando ergo dicebat, Tecum ero usque ad mortem; et, Animam meam pro te ponam: respondit ei Dominus, Animam tuam pro me pones? Amen dico tibi, priusquam gallus cantet, ter me negabis. Ventum cst ad horam: ct quia Deus erat Christus, homo autem Petrus, impleta est Scriptura, Ego dixi in pavore meo, Omnis homo mendax. Dicit autem Apostolus, Quoniam Deus verax, omnis autem homo mendax. Verax Christus, mendax Petrus.","t":"You remember that the apostle Peter, first of all the apostles, was thrown into confusion at the Lord’s passion: confused by himself, but renewed by Christ. For he was first a bold presumer, and afterwards became a fearful denier. He had promised that he would die for the Lord, when the Lord was first to die for him. So when he said, “I will be with you even to death,” and, “I will lay down my life for you,” the Lord answered him, “Will you lay down your life for me? Amen I say to you, before the cock crows, you will deny me three times.” The hour came; and because Christ was God, and Peter a man, the Scripture was fulfilled, “I said in my fear, Every man is a liar.” And the apostle says, “For God is true, but every man a liar.” Christ truthful, Peter a liar.","f":"Augustine, <i>Serm.</i> 147.1 (PL 38:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/147-1)."},"augustine-sermones/147.2":{"o":"Modo quid? Interrogat eum Dominus, sicut audistis cum Evangelium legeretur, et dicit ei: Simon Joannis, diligis me plus his? Respondit ille, et dixit: Etiam, Domine, tu scis quia amo te. Et iterum Dominus hoc interrogavit, ct tertio hoc interrogavit. Et respondenti dilectionem, commendavit gregem. Per singula enim dicebat Domi nus Jesus Petro dicenti, Amo te. Pasce agnos meos, pasce oviculas meas. In uno Petro figurabatur unitas omnium pastorum, sed bonorum, qui sciant oves Christi pascere Christo, non sibi. Numquid modo Petrus mendax crat, aut amare se Dominum mendaciter respondebat? Veraciter hoc respondebat: hoc enim respondebat, quod in corde suo videbat. Quando autem dixcrat, Animam meam pro te ponam, de futuris voluit præsumere viribus. Omnis autem homo qualis sit tunc cnm loquitur, fortc scit; qualis crastino futurus sit, quis scit? Revocabat ergo oculos suos ad cor suum Petrus, quando interrogabatur a Domino, et fidens respondebat quod ibi videbat: Etiam, Domine, tu scis quia amo te. Quod libi dico, tu scis: quod hic video in corde meo, vides et tu. Non ausus est tamen dicere quod Dominus interrogaverat. Non enim simpliciter Dominus dixerat, Diligis me? sed addiderat, Plus his diligis me? id est, Plus me diligis quam isti? De aliis discipulis dicebat: ille non potuit dicere nisi, Amo te: non ausus est dicere, Plus his. Noluit iterum esse mendax. Suffecerat ei testimonium perhiberc cordi suo: non debuit esse judex cordis alieni.","t":"What now? The Lord questions him, as you heard when the Gospel was read, and says to him: “Simon son of John, do you love me more than these?” He answered and said: “Yes, Lord, you know that I love you.” And the Lord asked this again, and asked it a third time. And to him who answered with love he entrusted the flock. For at each of Peter’s answers, “I love you,” the Lord Jesus said, “Feed my lambs, feed my little sheep.” In the one Peter was figured the unity of all shepherds, but of good ones, who know how to feed Christ’s sheep for Christ, not for themselves. Was Peter a liar now, or did he answer falsely that he loved the Lord? He answered this truly: for he answered what he saw in his heart. But when he had said, “I will lay down my life for you,” he wanted to presume on his strength in the future. Every man may perhaps know what he is at the time he speaks; what he will be tomorrow, who knows? So Peter turned his eyes back to his heart when he was questioned by the Lord, and confidently answered what he saw there: “Yes, Lord, you know that I love you.” What I tell you, you know: what I see here in my heart, you see too. Yet he did not dare to say what the Lord had asked. For the Lord had not simply said, “Do you love me?” but had added, “Do you love me more than these?”, that is, “Do you love me more than these do?” He was speaking of the other disciples: Peter could say only, “I love you”; he did not dare to say, “more than these.” He did not want to be a liar again. It was enough for him to bear witness to his own heart: he ought not to be the judge of another’s heart.","f":"Augustine, <i>Serm.</i> 147.2 (PL 38:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/147-2)."},"augustine-sermones/147.3":{"o":"Verax ergo Petrus, an verax in Petro Christus? Quando autem voluit Dominus Jesus Christus, deseruit Petrum, et inventus est homo Petrus: quando autcm placuit Domino Jesu Christo, implevit Petrum, et inventus est Petrus verax. Veracem Petrum petra fecerat: Petra enim erat Christus. Et quid ei nuntiavit, quando tertio respondit amare se Christum, et tertio Dominus Petro suas oviculas commendavit? Prænuntiavit ei passionem suam. Cum esses, inquit, junior, cingebas te, et ibas quo volebas: cum autem senueris, extendes manus tuas, et alter te cinget, et feret quo tu non vis. Evangelista nobis exposuit quid dixerit Christus. Hoe autem dicebat, inquit, significans qua morte clarificaturus esset Deum: id est. quia pro Christo fuerat crucifigendus; boc est enim, Extendes manus tuas. Ubi est ille negator? Deinde post hæc ait Dominus Christus: Sequere me. Non sic quomodo prius, quando vocavit discipulos. Nam et tunc dixit, Sequere me: sed tunc ad doctrinam, modo ad coronam, Numquid non quando negavit Christum, occidi timuit? Hoc timuit pati, quod passus est Christus. Sed jam timcre non debuit. Videbat enim in carne viventem, quem viderat in ligno pendentem. Resurgendo Christus abstulit mortis timorcm: et quoniam abstulerat mortis timorem, merito interrogabat Petri amorcm. Ter negaverat timor, ter confessus est amor. Trinitas negationis, desertio veritatis: trinitas confessionis, testimonium dilectionis.","t":"Was Peter truthful, then, or was Christ truthful in Peter? When the Lord Jesus Christ willed, he left Peter, and Peter was found to be a man; when it pleased the Lord Jesus Christ, he filled Peter, and Peter was found truthful. The Rock had made Peter truthful: “for the rock was Christ.” And what did he announce to him, when for the third time Peter answered that he loved Christ, and for the third time the Lord entrusted his little sheep to Peter? He foretold his passion. “When you were younger,” he says, “you girded yourself and went where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish.” The evangelist has explained to us what Christ said. “He said this,” he says, “signifying by what death he would glorify God”: that is, that he would be crucified for Christ; for this is, “You will stretch out your hands.” Where is that denier now? Then, after this, the Lord Christ said: “Follow me.” Not as before, when he called the disciples. For then too he said, “Follow me”: but then to teaching, now to a crown. When he denied Christ, did he not fear to be killed? He feared to suffer what Christ suffered. But now he ought not to fear. For he saw living in the flesh him whom he had seen hanging on the tree. By rising again Christ took away the fear of death; and since he had taken away the fear of death, rightly did he ask about Peter’s love. Fear had denied three times; love confessed three times. The threefold denial was desertion of the truth; the threefold confession was testimony of love.","f":"Augustine, <i>Serm.</i> 147.3 (PL 38:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/147-3)."},"augustine-sermones/148.1":{"o":"Cum lectio legeretur de libro qui inscribilur Actus Apostolorum, animadvertistis quid contigerit eis, qui cum villam vendidissent, subtraxerunt de pretio villæ, et ante pedes Apostolorum, quasi totum pretium, posuerunt. Continuo correpti exspiraverunt ambo, vir et uxor ejus. Nonnullis vidctur nimis severa ista fuisse correptio, ut propter pecuniam de re sua subtractam, homines morerentur. Non hoc Spiritus sanctus avaritia fecit, sed Spiritus sanctus mendacium sic punivit. Nam verba audistis beatissimi Petri, dicentis: Nonne manens tibi manebat, et venditum in tua erat potestate? Si nolles vendere, quis te cogeret? Si velles offerre dimidium, quis exigeret totum? Si enim dimidium offerendum erat, dimidium dicendum erat. Pro toto dimidium, hoc est puniendum mendacium. Non tamen videatur, fratres, severa correptio, mors temporalis. Atque utinam hucusque vindicta processerit. Quid enim magnum mortalibus contigit quandocumque morituris? Sed per illorum temporalem poenam Deus sciri voluit disciplinam. Credendum est autem quod post hanc vitam eis pepercerit Deus: magna est enim ejus misericordia. De mortibus autem qux contingunt ex vindicta, ait quodam loco apostolus Paulus, corripiens eos qui male tractabant corpus et sanguinem Christi, et dicens, Propterea in vobis multi infirmi et ægri, et dormiunt sufficientes: id est, quantum suflicit ad disciplinam imponendam. Mulli in vobis dormiunt, hoc est, moriuntur. Flagello enim Domini corripiebantur: ægrotabant, et moriebantur. Et subjecit post hæc verba, et ait: Si enim nos ipsos judicaremus, a Domino non judicaremur. Cum judicamur autem, a Domino corripimur, ne cum mundo damnemur. Quid si ergo huic viro et uxori ejus tale aliquid contigit? Correpti sunt mortis flagello, ne supplicio punireutur æterno.","t":"When the reading from the book entitled the Acts of the Apostles was read, you noticed what happened to those who, having sold a farm, kept back part of its price and laid the rest at the apostles’ feet as if it were the whole price. At once, rebuked, they both breathed their last, the husband and his wife. To some this punishment seems too severe, that people should die for money taken back from their own property. The Holy Spirit did not do this out of greed; the Holy Spirit punished the lie in this way. For you heard the words of the most blessed Peter, saying: “While it remained, did it not remain yours, and when it was sold, was it not in your power?” If you did not want to sell, who would force you? If you wanted to offer half, who would demand the whole? For if half was to be offered, half should have been declared. Half for the whole: this is the lie to be punished. Yet let not temporal death seem a severe punishment, brothers. And would that the punishment went no further! For what great thing has happened to mortals who were bound to die sometime? But through their temporal punishment God wanted discipline to be known. And it is to be believed that after this life God spared them, for great is his mercy. Now of deaths that come as punishment, the apostle Paul speaks in one place, rebuking those who treated the body and blood of Christ badly, and saying, “For this reason many among you are weak and sick, and enough of you are sleeping”: that is, as many as suffices to impose discipline. Many among you sleep, that is, die. For they were being corrected by the Lord’s scourge: they fell sick, and died. And after these words he added: “For if we judged ourselves, we would not be judged by the Lord. But when we are judged, we are corrected by the Lord, so that we may not be condemned with the world.” What, then, if something like this happened to this man and his wife? They were corrected by the scourge of death so as not to be punished with eternal torment.","f":"Augustine, <i>Serm.</i> 148.1 (PL 38:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/148-1)."},"augustine-sermones/148.2":{"o":"Hoc tantum attendat Charitas vestra, quia si Deo displicuit detrahere de pecunia quam voverant Deo, et utique illa pecunia usibus hominum fuerat necessaria: quomodo irascitur Deus, quando vovetur castitas, et non exhibetur; quando vovetur virginitas, et non exhibetur? Vovetur enim ad usus Dei, et non ad usus hominum. Quid est quod dixi, ad usus Dei? Quia de sanctis Dens facit sibi domum, facit sibi templum, in quo habitare dignetur: ct uliquc sanctum vult permanere templum suum. Potest ergo virgini sanctimoniali nubenti dici, quod ait Petrus de pecunia: Virginitas tua nunquid non manens tibi manebat, et antequam eam voveres, in tua fuerat potestate? Quæcumque autem hoc fecerint, voverint talia, et non reddiderint; non se putent temporalibus mortibus corripi, sed æterno igne damnari.","t":"Let your Charity attend to this only: if God was displeased that they took back some of the money they had vowed to God, money that was certainly needed for human uses, how angry is God when chastity is vowed and not kept, when virginity is vowed and not kept? For it is vowed for God’s uses, not for human uses. What do I mean by “for God’s uses”? That God makes of the saints a house for himself, makes a temple for himself, in which he deigns to dwell: and he certainly wants his temple to remain holy. So to a consecrated virgin who marries, what Peter said of the money can be said: “Your virginity, while it remained, did it not remain yours, and before you vowed it, was it not in your power?” But whatever women have done this, have vowed such things and not fulfilled them, let them not think that they are corrected by temporal deaths, but that they are condemned to eternal fire.","f":"Augustine, <i>Serm.</i> 148.2 (PL 38:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/148-2)."},"augustine-sermones/149.1":{"o":"Ante diem Dominicum superiorem, memini me propositarum de Scripturis quarumdam quæstionum factum esse debitorem Sanctitati vestræ. Est autem, quantum Dominus dare dignatur, solvendi tempus, ne diutius debeamus, nisi solam charitatem, quæ semper redditur, et semper debetur. De visione Petri dixeramus quærendum esse, quid sibi velit vas illud, tanquam linteum submissum de cælo quatuor lineis, in quo erant omnia quadrupedia terræ, et serpentia, et volatilia coeli: et quod dictum est Petro voce divina, Occide et manduca: et quod ter factum est et assumptum.","t":"Before last Sunday, I remember, I became your Holiness’s debtor for certain questions set out from the Scriptures. Now, as far as the Lord deigns to grant, it is time to pay, so that we may not owe any longer, except love alone, which is always paid and always owed. About Peter’s vision we had said that we must ask what that vessel means, like a linen sheet let down from heaven by four cords, in which were all the four-footed animals of the earth, and creeping things, and birds of the sky; and what was said to Peter by the divine voice, “Kill and eat”; and that this was done three times, and it was taken up again.","f":"Augustine, <i>Serm.</i> 149.1 (PL 38:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-1)."},"augustine-sermones/149.10":{"o":"Quare ter de coelo submissum est? Quia ipsæ omnes Gentes, quæ pertinent ad quatuor partes orbis terræ, qua disseminatur Ecclesia, quam significabant quatuor lineæ, quibus vas illud connectebatur, in nomine Trinitatis baptizantur. In nomine Patris et Filii et Spiritus sancti credentes innovantur, ut pertineant ad societatem communionemque sanctorum. Quatuor ergo lineæ et trina submissio, eliam duodenarium Apostolorum numerum ostendit: tanquam ternis per quatuor deputatis. Quater enim tria, duodecim fiunt. Satis, ut arbitror, de ista visione tractatum est.","t":"Why was it let down from heaven three times? Because all the Gentiles who belong to the four parts of the earth, through which the Church is sown, which the four cords holding that vessel signified, are baptized in the name of the Trinity. Believing in the name of the Father and of the Son and of the Holy Spirit, they are renewed so as to belong to the fellowship and communion of the saints. So the four cords and the threefold letting down also show the number of the twelve apostles, as if three were assigned to each of the four. For four times three make twelve. Enough, I think, has been said about this vision.","f":"Augustine, <i>Serm.</i> 149.10 (PL 38:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-10)."},"augustine-sermones/149.11":{"o":"Alia quæstio a nobis dilata erat, quare Dominus in ipso sermone quem in montc habuit, dixit discipulis suis: Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum, qui in coelis est. Et paulo post in eo ipso sermone ait, Cavete facere justitiam vestram coram hominibus, ut videamini ab eis; et, Sit eleemosyna tua in abscondito, et Pater tuus qui videt in abscondito, reddet tibi. Fluctuat plerumque operator inter hæc duo præcepta, et cui obtemperet nescit: quando utique Domino vult obtemperare, qui utrumque præcepit,. Quomodo lucebunt opera nostra coram hominibus, ut videant bona facta nostra; et quomodo rursus erit elcemosyna nostra in abscondito? Si hoc observare voluero, in illud offendo: si illud observavero, hinc pecco. Ergo uterque Scripturæ locus ita temperandus est, ut ostendantur divina præcepta adversa sibi esse non posse. Nam ista qux videtur pugna in verbis, pacem intellectoris inquirit. Habeat quisque cnm Dei verbo in corde eoncordiam, et Scripturæ nulla discordia est.","t":"Another question we had put off: why the Lord, in the sermon he gave on the mountain, said to his disciples: “Let your works shine before men, so that they may see your good deeds, and glorify your Father who is in heaven.” And a little later in that same sermon he says, “Beware of practicing your righteousness before men, in order to be seen by them”; and, “Let your alms be in secret, and your Father who sees in secret will reward you.” The doer often wavers between these two commands, and does not know which to obey, since he certainly wants to obey the Lord, who commanded both. How will our works shine before men, so that they may see our good deeds; and how, again, will our alms be in secret? If I want to keep this one, I stumble against that one; if I keep that one, I sin against this one. So each place of Scripture must be so balanced as to show that divine commands cannot be contrary to one another. For this apparent conflict in the words looks for the peace of one who understands. Let each one have harmony with the word of God in his heart, and there is no discord in Scripture.","f":"Augustine, <i>Serm.</i> 149.11 (PL 38:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-11)."},"augustine-sermones/149.12":{"o":"Propone ergo hominem elcemosynam facientem, sic ut omnino nesciat aliquis, si fieri potest, nec ille cui datur; ut ejus etiam oculos vitans ponat potius quod inveniat, quam porrigat quod accipiat. Quid potest facere amplius, ut abscondat eleemosynam suam? Iste utique incurrit in illam sententiam, et non facit quod Dominus ait, Luceant opera vestra coram hominibus, ut videant bona facta vestra. Nemo videt facta ejus bona, non invitat ad imitandum. Erunt cætcri steriles, quantum in ipso est, dum putant a nemine fieri quod præcepit Deus, si hoc homines agant, ut non videantur bona opera corum: cum major misericordia in eum fiat, cui proponitur bonæ imitationis exemplum, quam cui porrigitur reficiendi corporis alimentum. Propone alterum eleemosynas suas apud populum ventilantem atque jactantem, nihil aliud in eis quam velle laudari: luceant opera ejus coram hominibus. Videtis quia non offendit in illud præceptum: sed offendit in alterum dicentis Domini, Sit eleemosyna tua in abscondito. Talis qui fuerit, etiam pigrescit, si existant aliqui impii, qui forte reprehendant quod facit. Pendet ex lingua laudantium: similis est autem virginibus quæ non portant oleum secum. Nostis enim quinque virgines stultas, quæ oleum secum non portaverunt; alias autem sapientes, quæ oleum secum portaverunt. Omnium lampades lucebant: sed alie non habebant secum unde illam pascerent lucem, et ab eis quæ habebant ita distinguebantur, ut illæ stultæ, illæ sapientes dicerentur. Quid est ergo, ferre oleum secum, nisi habere conscientiam placendi Deo de bonis operibus, et non ibi finem gaudii sui ponere, si homines laudent, qui conscientiam videre non possunt? Quid facit enim, potest videre homo: quo autem animo faciat, Deus videt.","t":"Picture, then, a man giving alms in such a way that absolutely no one knows, if possible not even the one to whom it is given; so that, avoiding even his eyes, he puts down something for him to find rather than holds out something for him to take. What more can he do to hide his almsgiving? This man certainly falls foul of the other saying, and does not do what the Lord says, “Let your works shine before men, so that they may see your good deeds.” No one sees his good deeds; he invites no one to imitate them. The others will be barren, as far as he is concerned, while they think that no one does what God has commanded, if people act so that their good works are not seen; whereas greater mercy is shown to one who is set an example of good conduct to imitate than to one who is handed food to refresh his body. Picture another airing and flaunting his alms before the people, wanting nothing from them but to be praised: his works shine before men. You see that he does not stumble against that command; but he stumbles against the other saying of the Lord, “Let your alms be in secret.” Such a man even grows slack if some ungodly people happen to criticize what he does. He hangs on the tongues of those who praise him: he is like the virgins who do not carry oil with them. For you know the five foolish virgins who did not carry oil with them, and the others, the wise ones, who did carry oil with them. All their lamps were shining: but some did not have with them the means to feed that light, and they were distinguished from those who had it in such a way that some were called foolish and the others wise. What, then, is it to carry oil with you, but to have the consciousness of pleasing God by good works, and not to make the goal of one’s joy the praise of men, who cannot see the conscience? For what one does, a man can see; but with what intention one does it, God sees.","f":"Augustine, <i>Serm.</i> 149.12 (PL 38:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-12)."},"augustine-sermones/149.13":{"o":"Proponamus ergo aliqucm præceptum utrumque servantem, utriquc obedientem. Porrigit panem esurienti, et porrigit coram illis quos vult facere imitatores suos; imitatus etiam Apostolum dicentem, Imitatores mei estote, sicut et ego Christi ( I Cor. IV, 16, et XI, 1). Porrigit ergo pauperi panem, manifestus in opere, devotus in corde. Utrum laudem suam ibi quærat, an gloriam Dei nullus hominum videt, nullus hominum judicat: sed tamen illi qui studio benevolo ad imitandum parati sunt, quod bonum fieri vident, etiam pio animo fieri credunt; et laudant Deum, cujus præcepto et dono talia fieri vident. Apparet ergo opus ejus, ut videant homines, et glorificent Patrem qui in coelis cst: ipse autem effectus ejus in corde est, ut sit eleemosyna ejus in abscondito, et Pater qui videt in abscondito, reddat ei. Servavit iste modum quem debuit, nullius præcepti contemptor, sed utriusque perfector. Cavit enim ne fieret justitia ejus coram hominibus, id est, ne ibi haberet finem, ut ab hominibus laudaretur, quando non se ipsum, sed Deum voluit in opere suo bono laudari. Ea vero voluntas quia intus est in ipsa conscientia, facta est eleemosyna illa in abscondito, ut ille retribuat, cui nibil absconditur. Quis enim potest cor suum hominibus demonstrare cum facit. ut ostendat qua intentione animi faciat?","t":"Let us picture, then, someone keeping both commands, obeying both. He holds out bread to the hungry, and holds it out before those whom he wants to make his imitators; imitating also the apostle who says, “Be imitators of me, as I am of Christ.” So he holds out bread to the poor man, open in the deed, devout in the heart. Whether he seeks his own praise there or God’s glory, no man sees, no man judges; but those who are ready, with kindly zeal, to imitate him believe that what they see done well is also done with a godly mind, and they praise God, by whose command and gift they see such things done. So his work appears, so that men may see and glorify the Father who is in heaven: but its purpose is in his heart, so that his alms may be in secret, and the Father who sees in secret may reward him. This man has kept the measure he ought, despising neither command, fulfilling both. For he took care that his righteousness should not be done before men, that is, that its goal should not be to be praised by men, since he wanted not himself but God to be praised in his good work. And because that will is inside, in the conscience itself, that alms was done in secret, so that he from whom nothing is hidden may reward it. For who can show his heart to men when he acts, so as to show with what intention of mind he acts?","f":"Augustine, <i>Serm.</i> 149.13 (PL 38:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-13)."},"augustine-sermones/149.14":{"o":"Nam et ipsa verba, fratres, satis perpense a Domino dicta sunt. Attendite quomodo dicat: Cavete facere justitiam vestram coram hominibus, ut videamini, inquit, ab eis. Si ibi posuit finem, ubi dixit, ut videamini ab eis; iste finis est reprehensibilis atque culpabilis, usque ad hominum laudem velle benefacere, nihil amplius inde quærere. Quisquis ergo ideo tantum facit, ut videatur ab hominibus. reprehenditur a Domino in ista sententia. Illic vero ubi jubet videri bona facta nostra, non ibi finem posuit, ut tantummodo homines hominem videant, et hominem laudent: sed transit ad gloriam Dei, ut usque ad illam perducatur operantis intentio. Luceant, inquit, opera vestra coram hominibus, ut videant bona facta vestra: sed non hoc debes quærere. Quid ergo? Addit et dicit: et glorificent, inquit, Patrem vestrum qui in cœlis est. Hoc si quæris, ut glorificetur Deus, noli timere ne videaris ab hominibus. Etiam sic intus est eleemosyna tua in abscondito; ubi solus ille cujus gloriam quæris, te videt hoc quærere. Unde apostolus Paulus posteaquam Evangelii persecutor prostratus est, et erectus est prædicator, dicit: « Eram autem ignotus facie Ecclesiis Judææ, quæ erant in Christo. Tantum autem audicntes erant, quia qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me, inquit, magnificabant Deum. i Non gaudebat quia homo qui acceperat, cognoscebatur; sed quia Deus qui dederat, laudabatur. Ipse enim dixit: Si adhuc hominibus placerem, Christi servus non essem. Et tamen alio loco dicit: Sicut et ego omnibus per omnia placeo. Et ista similis quæstio est. Sed quid adjungit? Non quærens, inquit, quod mihi prodest, sed quod multis, ut salvi fiant. Hoc est, quod illo loco ait, Et in me magnificabant Deum: quod etiam Dominus dicit, Ut glorificent Patrem vestrum qui in cæli, est. Tunc enim salvi fiunt, cum in operibus quæ fieri per homines vident, eum glorificant a quo hæc homines acceperunt.","t":"For the words themselves, brothers, were spoken by the Lord with careful weighing. Notice how he says: “Beware of practicing your righteousness before men, in order,” he says, “to be seen by them.” If he set the goal where he said, “in order to be seen by them,” this goal is reprehensible and blameworthy: to want to do good only as far as human praise, seeking nothing more from it. So whoever acts only in order to be seen by men is rebuked by the Lord in this saying. But there, where he bids that our good deeds be seen, he did not set the goal that men should only see a man and praise a man: he passes on to the glory of God, so that the doer’s intention may be carried on to that. “Let your works shine,” he says, “before men, so that they may see your good deeds”: but you ought not to seek this. What then? He adds and says: “and glorify,” he says, “your Father who is in heaven.” If you seek this, that God may be glorified, do not fear being seen by men. Even so your alms is within, in secret, where he alone whose glory you seek sees you seeking this. Hence the apostle Paul, after the persecutor of the Gospel was thrown down and raised up a preacher, says: “I was unknown by face to the churches of Judea which were in Christ. They only heard that he who once persecuted us now preaches the faith he once ravaged; and they glorified God in me,” he says. He did not rejoice because the man who had received was recognized, but because God who had given was praised. For he himself said: “If I were still pleasing men, I would not be a servant of Christ.” And yet in another place he says: “As I too please all men in all things.” This too is a similar question. But what does he add? “Not seeking,” he says, “what profits me, but what profits the many, that they may be saved.” This is what he says in that place, “And they glorified God in me,” which the Lord too says: “that they may glorify your Father who is in heaven.” For they are saved then, when in the works they see done by men they glorify him from whom men received these things.","f":"Augustine, <i>Serm.</i> 149.14 (PL 38:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-14)."},"augustine-sermones/149.15":{"o":"Restant duæ quæstiones: sed vereor ne oneri sim jam fastidientibus, item timeo ne fraudem adhuc esurientes. Mcmini tamen quid solverim, et quid debeam. Restat enim videre quid sit, Nesciat sinistra tua quid faciat dextera tua: et de dilectione inimici, cur antiquis videbatur data licentia ut odissent inimicos, quorum nobis imperatur dilectio. Sed quid facio? Si breviter de his disseram, fortassis non ita ut oportet intelligar: si diutius, timeo ne plus gravem vos onere sermonis, quam fructu expositionis sublevem. Sed certe si minus quam satis est, intellexeritis; adhuc me tenete debitorem, ut alio tempore ista plenius disserantur. Tamen nunc non oportet ea sic relinqui, ut omnino nihil inde dicatur. Sinistra est animi cupiditas carnalis, dextera est animi charitas spiritualis. Si ergo cum quisque facit eleemosynam, miscet cupiditatem temporalium commodorum, ut in opere illo aliquid tale conquirat; miscet sinistræ conscientiam operibus dexteræ. Si autem simplici charitate et pura coram Deo conscicntia homini subvenit, nihil aliud intuens, nisi ut illi placeat qui hæc jubet, nescit sinistra quid facit dextera.","t":"Two questions remain: but I fear I may be a burden to you who are already tired; again, I fear I may cheat you who are still hungry. Still, I remember what I have paid and what I owe. For it remains to see what is meant by, “Do not let your left hand know what your right hand does”; and, about love of one’s enemy, why the ancients seemed to be given leave to hate enemies, whom we are commanded to love. But what am I to do? If I discuss these briefly, perhaps I will not be understood as I should; if at greater length, I fear I may weigh you down more with the burden of the sermon than relieve you with the fruit of the explanation. But certainly, if you understand less than enough, hold me still your debtor, so that these things may be discussed more fully at another time. Still, they must not be left now with nothing said about them at all. The left hand is the soul’s carnal desire; the right hand is the soul’s spiritual love. If, then, when someone gives alms, he mixes in a desire for temporal advantages, so as to gain some such thing by that work, he mixes the awareness of the left hand with the works of the right. But if he helps a man with simple love and a pure conscience before God, looking to nothing else but to please him who commands these things, the left hand does not know what the right hand is doing.","f":"Augustine, <i>Serm.</i> 149.15 (PL 38:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-15)."},"augustine-sermones/149.16":{"o":"De dileclione autem inimici difficilior est quæstio, nec ea brevitate solvi potest. Sed cum auditis, orate pro nobis; et forte Dominus Deus cito dabit quod putamus esse difficile. Ex uno enim horreo vivimus; quia in una familia sumus. Quod ergo nos putamus esse valde intus in abdito, forte ipso qui promittit ponit in limine, ut facillime dari possit petentibus. Dilexit inimicos ipse Dominus Christus: pendens enim in cruce ait, Pater, ignosce illis quia nesciunt quid faciunt. Secutus est ejus exemplum Stephanus, cum lapides in eum jacerentur; et ait: Domine, ne statuas illis hoc delictum (Act. vn, 59). Dominum imitatus est servus, ut nemo servorum sit piger, et putet hoc esse factum quod a solo Domino fieri poterat. Si ergo multum est ad nos imitari Dominum, imitemur conservum. Ad eamdem quippe gratiam vocati omnes sumus. Quare ergo antiquis dictum est, Diliges proximum tuum, et oderis Inimicum tuum? Quia fortassis et ipsis verum dictum est; sed nobis apertius pro temporum distributione, per ejus præsentiam qui videbat quid quibus vel tcgendum esset vel aperiendum. Si cnim habemus inimicum, quem nunquam diligere jubemur; est autem diabolus: Diliges proximum tuum, hominem; et oderis inimicum tuum, diabolum. Sed quia in ipsis hominibus sæpe existunt inimicitiæ, in animis eorum qui per infidelitatem dant locum diabolo, et ejus vasa fiunt, ut operetur in filiis diffidentiæ; potest autem fieri ut relinquat homo malitiam suam, et convertatur ad Dominum; et dum adhuc sævit, dum adhuc persequitur, diligendus est, et orandum pro illo, et bene illi faciendum: ita et primum præceptum implebis, ut diligas proximum tuum hominem, et oderis inimicum tuum diabolum; et secundum, ut diligas inimicos tuos homines, et ores pro eis qui te persequuntur.","t":"The question about love of an enemy is more difficult, and cannot be solved with such brevity. But when you hear it, pray for us; and perhaps the Lord God will quickly give what we think is difficult. For we live from one storehouse, because we are in one household. What we think lies far inside, hidden, perhaps he who promises puts at the threshold, so that it can very easily be given to those who ask. The Lord Christ himself loved his enemies: for hanging on the cross he said, “Father, forgive them, for they do not know what they do.” Stephen followed his example when stones were being thrown at him, and said: “Lord, do not hold this sin against them.” The servant imitated the Lord, so that none of the servants may be lazy and think that what was done could be done by the Lord alone. If, then, it is too much for us to imitate the Lord, let us imitate our fellow servant. For we have all been called to the same grace. Why then was it said to the ancients, “You shall love your neighbor, and hate your enemy”? Because perhaps this too was said truly to them; but to us more openly, in accordance with the arrangement of the times, through the presence of him who saw what was to be veiled from whom and opened to whom. For if we have an enemy whom we are never commanded to love, it is the devil: “You shall love your neighbor,” man, “and hate your enemy,” the devil. But since enmities often arise among men themselves, in the minds of those who by unbelief give place to the devil and become his vessels, so that he works in the children of unbelief; and yet it can happen that a man abandons his malice and turns to the Lord: so while he still rages, while he still persecutes, he is to be loved, and prayed for, and done good to. Thus you will fulfil both the first command, to love your neighbor, man, and hate your enemy, the devil; and the second, to love your enemies, men, and pray for those who persecute you.","f":"Augustine, <i>Serm.</i> 149.16 (PL 38:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-16)."},"augustine-sermones/149.17":{"o":"Nisi forte putas non orasse Christianos illo tempore pro Saulo persccutore Christianorum. Fortassis ad ejus conversionem vox illa Stephani martyris exaudita est. In illo enim persecutorum ejus numero fuit, et lapidantium vestimenta servavit. Idem etiam ad Timotheum scribens ait: Obsecro primum omnium fieri deprecationes, adhorationes, interpellationes, gratiarum actiones, pro omnibus hominibus, pro regibus et omnibus qui in sublimitate sunt, ut quietam et tranquillam vitam agamus. Jubebat ergo orari pro regibus: et tunc reges persequebantur Ecclesias. Sed quas tunc pro se orantes persequebantur, nunc pro sc exauditas defcndunt.","t":"Unless perhaps you think that Christians did not pray at that time for Saul, the persecutor of Christians. Perhaps it was for his conversion that the voice of the martyr Stephen was heard. For he was among the number of his persecutors, and kept the garments of those who stoned him. The same man, writing to Timothy, says: “I urge first of all that supplications, prayers, intercessions, thanksgivings be made for all men, for kings and all who are in high position, so that we may lead a quiet and peaceful life.” So he bade prayer be made for kings: and at that time kings were persecuting the churches. But the churches which they then persecuted while the churches prayed for them, they now defend, since those prayers for them have been heard.","f":"Augustine, <i>Serm.</i> 149.17 (PL 38:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-17)."},"augustine-sermones/149.18":{"o":"Vis ergo et illud antiquorum custodire præceptum? Dilige proximum tuum, hoc est omnem hominem. Ex duobus enim primis parentibus omnes nati, omnes utique proximi sumus. Certe enim ipse Dominus Jesus Christus qui diligi præcipit inimicos, in duobus illis præceptis totam Legem et Prophelas pendere testatus est: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua; et, Diliges proximum tuum tanquam te ipsum (Matth. XXII, 37-40). Nihil ibi præcepit de dilectione inimici. Non ergo totum hæc duo præcepta continent? Absit!. Quia cum dicit, Diliges proximum tuum, ibi sunt omnes homines, etiamsi fuerint inimici: quia etiam secundum spiritualem propinquitatem nescis quid tibi sit in præscientia Dei homo, qui tibi ad tempus videtur inimicus. Quia enim patientia Dei ad pœnitentiam eum adducit, fortassis cognoscet et sequetur ducentem. Si enim Deus ipse qui novit qui sinl in peccatis perseveraturi, qui relicturi justitiam et irrevocabiliter ad iniquitatem lapsuri, tamen facit solem suum oriri super bonos et malos, et pluit super justos et injustos, invitans utique ad poenitentiam per patientiam, ut qui neglexerint ejus bonitatem, experiantur in fine severitatem; quanta sollicitudine placabilem oportet esse hominem, ne forte nesciens qualis futurus sit, cum præsentes ejus inimicitias attenderit, oderit eum cum quo in æterna felicitate regnabit? Imple ergo præceptum primum, Dilige proximum tuum, omnem hominem; et oderis inimicum tuum, diabolum. Imple et secundum. Dilige inimicos tuos, sed homines: ora pro eis qui te persequuntur, sed pro hominibus: bene fac eis qui te oderunt, sed hominibus.","t":"Do you want, then, to keep that command of the ancients too? Love your neighbor, that is, every man. For since all were born of the two first parents, we are all certainly neighbors. For indeed the Lord Jesus Christ himself, who commands us to love enemies, testified that the whole Law and the Prophets hang on those two commands: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind”; and, “You shall love your neighbor as yourself.” He commanded nothing there about love of an enemy. Do these two commands, then, not contain everything? Far from it! For when he says, “You shall love your neighbor,” all men are included, even if they are enemies: because even in terms of spiritual kinship you do not know what the man who for the present seems your enemy is to you in God’s foreknowledge. For since the patience of God is leading him to repentance, perhaps he will recognize his leader and follow him. For if God himself, who knows who will persevere in their sins, who will abandon righteousness and slip irrevocably into iniquity, yet makes his sun rise on the good and the bad, and rains on the just and the unjust, inviting to repentance through patience, so that those who neglect his goodness may experience his severity at the end: with how much care ought a man to be ready to be reconciled, lest perhaps, not knowing what the other will become, when he looks at his present enmity he should hate one with whom he will reign in eternal happiness? So fulfil the first command: love your neighbor, every man; and hate your enemy, the devil. Fulfil the second too: love your enemies, but men; pray for those who persecute you, but for men; do good to those who hate you, but to men.","f":"Augustine, <i>Serm.</i> 149.18 (PL 38:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-18)."},"augustine-sermones/149.19":{"o":"Si esurierit inimicus tuus, ciba illum; si sitit, potum da illi: hoc enim faciens, carbones ignis congeres super caput ejus. Et hic quæstio est. Quomodo cnim quisque diligit, quem vult ardere carbonibus? Sed si intelligatur, nulla contentio est. De illis enim vastatoribus carbonibus dicitur, qui dantur homini adversus linguam subdolam. Cum enim quisque benefecerit inimico, et non victus malo ejus, vicerit in bono malum; plerumque illum inimicitiarum suarum poenitebit, et irascetur sibi, quod tam bonum hominem læserit. Ipsa vero ustio, pœnitentia est, quæ tanquam carbones ignis inimicitias ejus malitiasque consumit.","t":"“If your enemy is hungry, feed him; if he is thirsty, give him drink: for in doing this you will heap coals of fire on his head.” Here too there is a question. For how does anyone love one whom he wants to burn with coals? But if it is understood, there is no conflict. For it speaks of those devastating coals which are given to a man against a deceitful tongue. For when someone has done good to his enemy, and, not overcome by his evil, has overcome evil with good, the other will often repent of his enmity and be angry with himself for having hurt so good a man. And that burning itself is repentance, which like coals of fire consumes his enmities and malice.","f":"Augustine, <i>Serm.</i> 149.19 (PL 38:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-19)."},"augustine-sermones/149.2":{"o":"Adversus eos quidem qui voracitatem a Domino Deo imperatam Petro arbitrantur, facile est disputare. Primo, quia etiamsi ad litteram velimus accipere quod dictum est, Occide, et manduca: non occidere et manducare peccatum est, sed immoderate uti donis Dei, quæ tribuit ad usus homini.","t":"Against those who think that gluttony was commanded to Peter by the Lord God, it is easy to argue. First, because even if we take literally what was said, “Kill and eat,” it is not killing and eating that is sin, but using immoderately the gifts of God which he has granted for human use.","f":"Augustine, <i>Serm.</i> 149.2 (PL 38:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-2)."},"augustine-sermones/149.3":{"o":"Judæi enim acceperant certa animalia quæ manducarent, et certa a quibus abstinerent: quod in significatione rerum futurarum eos accepisse, manifcstat apostolus Paulus, dicens: Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniæ, aut sabbatorum, quod est umbra futurorum ( Colo,.. II, 16, 17). Itaque jam temporibus Ecclesioe dicit alio loco: Omnia munda mundis, sed malum est homini qui per offensionem manducat. Erant enim qui tempore illo, quo ista scribebat Apostolus, carnibus vescebantur, in offensionem quorumdam infirmorum. Immolatitia enim caro eorum pecorum quæ aruspices immolabant, tunc in macello vendebatur, et multi fratres abstinebant se ab edendis carnibus, ne vel ignari incurrerent in eas carnes de quibus sacrificium idolis factum erat. Unde alio loco idem apostolus, ne timore conscientia trepidaret, ait: Omne quod in macello venit, manducate, nihil interrogantes propter conscientiam. Domini eat enim terra et plenitudo ejus. Et iterum: Si quis autem vos vocaverit ex infidelibus, et volueritis ire; omnia quæ apponuntur vobis manducate, nihil dijudicantes propter conscientiam. Si quis autem vobis dixerit, quod immolatitium est; nolite manducare, propter illum qui indicavit, et propter conscientiam. Omne ergo in his rebus sive mundum sive immundum, non in contactu carnis, sed in conscientiæ puritate, aut in macula constitutum est.","t":"For the Jews had received certain animals to eat and certain to abstain from: and that they received this as a sign of things to come, the apostle Paul makes plain, saying: “Let no one judge you, then, in food or in drink, or in respect of a feast day, or a new moon, or Sabbaths, which are a shadow of things to come.” And so, now in the times of the Church, he says in another place: “All things are clean to the clean; but it is evil for the man who eats with offense.” For at the time when the apostle wrote this there were some who ate meat to the offense of certain weak people. For the sacrificial meat of the animals which the soothsayers sacrificed was then sold in the market, and many brothers abstained from eating meat, lest even unknowingly they should come upon meat from which sacrifice had been made to idols. Hence in another place the same apostle, so that conscience might not tremble with fear, says: “Eat whatever is sold in the market, asking no questions for conscience’ sake. For the earth is the Lord’s, and its fullness.” And again: “If one of the unbelievers invites you, and you want to go, eat whatever is set before you, asking no questions for conscience’ sake. But if anyone says to you, This has been offered in sacrifice, do not eat it, for the sake of the one who pointed it out, and for conscience’ sake.” So in these matters everything, clean or unclean, lies not in the touch of the flesh but in the purity or the stain of the conscience.","f":"Augustine, <i>Serm.</i> 149.3 (PL 38:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-3)."},"augustine-sermones/149.4":{"o":"Unde data est licentia Christianis, quoe Judais non est data. Omnia enim animalia quæ Judæis prohibita sunt manducare, signa sunt rerum, et sicut dictum est, umbræ futurorum. Sicut illa circumcisio significat circumcisionem cordis, quam illi in carne gestabant, et in corde repudiabant: sic et epulæ illæ præcepta mysteriorum sunt, et signa futurorum. Veluti quod scriptum est eis, ut quæ sunt ruminantia et fissa ungula, ipsa manducent; quibus autem vel utrumque vel unum horum defuerit, non manducent ( Deut. XIV): homines quidam significantur, non pertinentes ad societatem sanctorum. Fissa enim ungula ad mores, ruminatio vero ad sapientiam pertinet. Quare ad mores fissa ungula? Quia difficile labitur. Lapsus enim peccati signum est. Ruminatio autem ad sapientiæ doctrinam quomodo pertinet? Quia dixit Scriptura, Thesaurus desiderabilis requiescit in ore sapientis, vir autem stultus glutit illum. Qui ergo audit, et negligentia fit obliviosus, quasi glutit quod audivit; ut jam in ore non sapiat, auditionem ipsam oblivione sepeliens. Qui autem in lege Domini meditatur die et nocte, tanquam ruminat, et in quodam quasi palato cordis verbi sapore delectatur. Hoc ergo quod præceptum cst Judæis, significat quod ad Ecclesiam, id est, ad corpus Christi, ad gratiam societatemque sanctorum non pertinent illi, qui aut negligentes auditores sunt, aut malos mores habent, aut in utroque vitio reprehenduntur.","t":"Hence Christians have been given a freedom that was not given to the Jews. For all the animals the Jews were forbidden to eat are signs of things and, as was said, shadows of things to come. As that circumcision which they bore in the flesh, while they rejected it in the heart, signifies the circumcision of the heart, so those foods too are precepts of mysteries and signs of things to come. For example, it was written for them that they should eat the animals that chew the cud and have a divided hoof, but not eat those that lack both or one of these: certain men are signified who do not belong to the fellowship of the saints. For the divided hoof belongs to conduct, chewing the cud to wisdom. Why does the divided hoof belong to conduct? Because it does not slip easily. For slipping is a sign of sin. And how does chewing the cud belong to the teaching of wisdom? Because Scripture says, “A desirable treasure rests in the mouth of the wise, but the foolish man gulps it down.” So he who hears and through negligence becomes forgetful as it were gulps down what he heard, so that it no longer has any taste in his mouth, as he buries what he heard in forgetfulness. But he who meditates on the law of the Lord day and night as it were chews the cud, and delights in the savor of the word on a kind of palate of the heart. So this command given to the Jews signifies that those who are careless hearers, or have bad conduct, or are blamed for both faults, do not belong to the Church, that is, to the body of Christ, to the grace and fellowship of the saints.","f":"Augustine, <i>Serm.</i> 149.4 (PL 38:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-4)."},"augustine-sermones/149.5":{"o":"Sic cætera quæ ad hunc modum præcepta sunt data Judæis, umbraticæ sunt significationes futurorum. Posteaquam venit lux mundi Dominus noster Jesus Christus, tantummodo ut intelligantur, non etiam ut observentur, leguntur. Data est ergo licentia Christianis, ut secundum hanc vanam consuetudinem non faciant, sed manducent quod velint, cum moderatione, cnm benedictione, cum gratiarum actione. Fortassis ergo et Petro ita dictum est, Occide, et manduca; ut non jam teneret observationes Judxorum: non tamen ci quasi gurges ventris et foeda voracitas imperata cst.","t":"So the other precepts of this kind given to the Jews are shadowy signs of things to come. After the light of the world, our Lord Jesus Christ, came, they are read only to be understood, not also to be observed. So Christians have been given the freedom not to act according to this custom, now empty, but to eat what they want, with moderation, with blessing, with thanksgiving. Perhaps, then, it was said to Peter, “Kill and eat,” so that he should no longer keep the observances of the Jews; yet a whirlpool of the belly and foul gluttony was not commanded to him.","f":"Augustine, <i>Serm.</i> 149.5 (PL 38:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-5)."},"augustine-sermones/149.6":{"o":"Sed tamen ut intelligatis hoc in figura esse monstratum, erant in illo vase serpentia. Numquidnam poterat manducare serpentes? Quid ergo sibi vult ista significatio? Vas illud Ecclesiam significat: quatuor lineæ quibus dependebat, quatuor partes orbis terrarum, per quas tenditur Ecclesia catholica, quæ ubique diffusa est. Quicumque ergo voluerit in partem ire, et ab universo conscindi, non pertinet ad quatuor linearum sacramentum. Si autem ad visionem Petri non pertinet, nec ad claves quæ datæ sunt Petro. A quatuor enim ventis dicit Deus congregari sanctos suos in fine: quia nunc per omnes istos quatuor cardines fides evangelica dilatatur. Animalia ergo illa, Gentes sunt. Omnes enim Gentes quæ immundæ erant, in erroribus ct superstitionibus et concupiscentiis suis, antequam veniret Christus, illo adveniente donatis sibi peccatis mundæ sunt factæ. Unde jam post remissionem peccatorum, quare non recipiantur in corpus Christi, qnod est Ecclesia Dei, cujus personam Petrus gestabat?","t":"But so that you may understand that this was shown as a figure, there were creeping things in that vessel. Could he possibly eat serpents? What, then, does this sign mean? That vessel signifies the Church: the four cords by which it hung, the four parts of the world, through which the Catholic Church extends, spread everywhere. So whoever wants to go off into a part and be cut off from the whole does not belong to the mystery of the four cords. And if he does not belong to Peter’s vision, neither does he belong to the keys that were given to Peter. For God says that at the end he will gather his saints from the four winds, because now the faith of the Gospel is spread through all these four quarters. So those animals are the Gentiles. For all the Gentiles who were unclean in their errors and superstitions and lusts before Christ came were made clean when he came and their sins were forgiven. Why, then, now that their sins are forgiven, should they not be received into the body of Christ, which is the Church of God, whose person Peter bore?","f":"Augustine, <i>Serm.</i> 149.6 (PL 38:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-6)."},"augustine-sermones/149.7":{"o":"Petrus enim in multis locis Scripturarum apparet quod personam gestet Ecclesiæ; maxime illo in loco ubi dictum est, Tibi trado claves regni coelorum. Quæcumque ligaveris in terra, erunt ligata et in cælo; et quæcumque solveris in terra, erunt soluta et in cœlo. Numquid istas claves Petrus accepit, et Paulus non accepit? Petrus accepit, et Joannes et Jacobus non accepit, et cæteri Apostoli? Aut non sunt istæ in Ecclesia claves, ubi peccata quotidie dimittuntur? Sed quoniam in significatione personam Petrus gestabat Ecclesiæ, quod illi uni datum est, Ecclesiæ datum est. Ergo Petrus figuram gestabat Ecclesiæ; Ecclesia corpus est Christi. Recipiat igitur jam mundatas Gentes, quibus peccata donata sunt; unde miserat ad illum Cornelius gentilis homo, et qui cum illo gentiles erant. Hujus eleemosynæ acceptæ mundaverant eum ad quemdam modum: restabat ut tanquam cibus mundus incorporaretur Ecclesiæ, hoc est, corpori Domini. Petrus autem trepidabat tradere Gentibus Evangelium: quia illi qui crediderant ex circumcisione, prohibebant Apostolos tradere incircumcisis christianam fidem; et dicebant non eos debere accedere ad participationem Evangelii, nisi suscepissent circumcisionem, quoe tradita erat patribus corum.","t":"For Peter appears in many places of the Scriptures as bearing the person of the Church; especially in that place where it was said, “To you I give the keys of the kingdom of heaven. Whatever you bind on earth will be bound in heaven too; and whatever you loose on earth will be loosed in heaven too.” Did Peter receive these keys, and Paul not receive them? Did Peter receive them, and John and James and the other apostles not receive them? Or are these keys not in the Church, where sins are forgiven daily? But since Peter, as a sign, bore the person of the Church, what was given to him alone was given to the Church. So Peter bore the figure of the Church; the Church is the body of Christ. Let it receive, then, the Gentiles now cleansed, whose sins have been forgiven; that is why Cornelius, a Gentile, had sent to him, and those with him who were Gentiles. His alms, which had been accepted, had cleansed him in some measure: it remained for him to be incorporated into the Church like clean food, that is, into the Lord’s body. But Peter was afraid to deliver the Gospel to the Gentiles, because those who had believed from the circumcision were forbidding the apostles to deliver the Christian faith to the uncircumcised, and saying that they ought not to come to share in the Gospel unless they had received circumcision, which had been handed down to their fathers.","f":"Augustine, <i>Serm.</i> 149.7 (PL 38:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-7)."},"augustine-sermones/149.8":{"o":"Vas ergo illud dubitationem istam sustulit: et idco post illam visionem admonitus est ab Spiritu sancto, ut descenderet et iret cum eis qui venerant a Cornelio, et perrexit. Cornelius enim et qui cum illo erant, tanquam ex illis animalibus habebantur, quæ in vase fuerant demonstrata: quos tamen jam mundaverat Deus, quia eleemosynas eorum inde acceptaverat. Occidendi ergo erant et manducandi, id est, ut interficeretur in eis vita præterita, qua non noverant Christum; et transirent in corpus ejus, tanquam in novam vitam societatis Ecclesiæ. Nam et ipse Petrus cum ad eos venisset, commemoravit breviter quid sibi in ilia visione monstratum sit. Ait enim: Et vos scilis quam illicitum sit viro Judæo conjungi, aut accedere ad alienigenam: sed mihi Deus ostendit, neminem communem aut immundum hominem dicere. Quod utique tune ostendit Deus, cum vox illa sonuit: Quæ Deus mundavit, tu ne immunda dixeris. Et postea vcnicns ad fratres in Jerosolymam, cum quidam tumultuarentur, - quod Gentibus Evangelium traderetur, reprimens corum commotionem, etiam ipsum visum commemoravit (Act. XI): quod nisi ad eamdem intelligentiam pertineret, commemorandum,non csset.","t":"That vessel, then, removed this hesitation; and therefore after that vision he was admonished by the Holy Spirit to go down and go with those who had come from Cornelius; and he went. For Cornelius and those with him were regarded as being among those animals shown in the vessel; yet God had already cleansed them, because he had accepted their alms. So they were to be killed and eaten: that is, the past life in which they had not known Christ was to be killed in them, and they were to pass into his body, as into the new life of the Church’s fellowship. For Peter himself, when he had come to them, briefly recounted what had been shown to him in that vision. For he said: “You yourselves know how unlawful it is for a Jew to associate with or visit a foreigner; but God has shown me that I should call no man common or unclean.” This God showed him, of course, when that voice sounded: “What God has cleansed, do not call unclean.” And afterwards, coming to the brothers in Jerusalem, when some were in an uproar because the Gospel was being delivered to the Gentiles, he recounted the vision itself in restraining their agitation; and he would not have had to recount it unless it bore the same meaning.","f":"Augustine, <i>Serm.</i> 149.8 (PL 38:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-8)."},"augustine-sermones/149.9":{"o":"Fortassis quæratur etiam illud, quare linteum erat, in quo erant illa animalia. Non utique sine causa. Novimus enim quod linteum tinea non consumit, quæ vestes alias corrumpit. Excludat unusquisque de corde suo corruptiones malarum concupiscentiarum, atque ita incorruptibiliter firmetur in fide, ut pravis cogitationibus tanquam tineis non penetretur, si vult ad sacramentum illius lintei pertinere, quo figuratur Ecclesia.","t":"Perhaps this too may be asked: why was it a linen sheet in which those animals were? Certainly not without reason. For we know that the moth, which spoils other garments, does not consume linen. Let each one shut out from his heart the corruptions of evil desires, and be made so incorruptibly firm in faith that he is not penetrated by wicked thoughts as by moths, if he wants to belong to the mystery of that linen sheet by which the Church is figured.","f":"Augustine, <i>Serm.</i> 149.9 (PL 38:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/149-9)."},"augustine-sermones/15.1":{"o":"Decorem domus Dei, et locum tabernaculi claritatis ejus diligimus, si et nos ipsi sumus. Quis est ergo decor domus Dei, et locus tabernaculi claritatis ejus; nisi templum ejus de quo Apostolus dicit, Templum enim Dei sanctum est quod estis vos? Sicut ergo in fabricis manufactis, cum eleganter et magnifice construuntur, corporalis noster mulcetur aspectus; ita cum lapides vivi, corda fidelium charitatis vinculo continentur, decor est domus Dei, et locus tabernaculi claritatis ejus. Discite ergo quod amare debetis, ut amare possitis. Qui enim diligit decorem domus Dei, non est dubium quia Ecclesiam diligit: non in fabre factis parietibus et tectis, non in nitore marmorum et laquearibus aureis; sed in hominibus fidelibus, sanctis, Deum diligentibus ex toto corde suo, et ex tota anima sua, et ex tota mente sua, et proximum suum tanquam seipsum.","t":"We love the beauty of God's house and the place of the tabernacle of his glory, if we ourselves are that too. What, then, is the beauty of God's house and the place of the tabernacle of his glory, if not his temple, of which the Apostle says, \"For the temple of God is holy, which you are\"? So, just as in buildings made by hand, when they are built elegantly and magnificently, our bodily sight is charmed, so when living stones, the hearts of the faithful, are held together by the bond of love, that is the beauty of God's house and the place of the tabernacle of his glory. Learn, then, what you ought to love, so that you may be able to love. For whoever loves the beauty of God's house undoubtedly loves the Church: not in skilfully made walls and roofs, not in the sheen of marbles and gilded ceilings, but in faithful, holy people, who love God with all their heart and with all their soul and with all their mind, and their neighbor as themselves.","f":"Augustine, <i>Serm.</i> 15.1 (PL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-1)."},"augustine-sermones/15.2":{"o":"Sed in congregatione christiana, quantum pertinet ad participationem et communionem Sacramentorum, multiplicati sunt super numerum. Alius est ergo numerus: alii super numerum. Numerus est, de quibus dicit Apostolus, Novit Dominus qui sunt ejus. Super numerum autem: Quoniam in magna domo non solum vasa sunt aurea et argentea, sed et lignea et fictilia; alia quidem in honorem, alia in contumeliam. Numerus ergo, vasa in honorem: super numerum, vasa in contumeliam. Cum ergo sint ista duo genera vasorum, numquid dubitamus ubi sit decor domus Dei? Si ergo vis diligere, agens quod cantasti, decorem domus Dei, et locum tabernaculi claritatis ejus; quære Vasa in honorem. Et nolo dicas, Quæsivi, et non inveni. Ideo enim quæsisti, et non invenisti, quia quod quaesisti tu non fuisti. Similis simili cohæret, dissimilis dissimilem refugit. Si fueris vas in contumeliam, procul dubio vas in honorem grave tibi erit et ad videndum. Non audis quomodo quidam de quodam dicant, Gravis nobis est etiam ad videndum? Quod tibi grave est ad videndum, quando erit apertum ad inveniendum? Vasa enim ista, interiorum hominum sunt. Non utique cum visus fuerit justus, jam agnoscitur justus. Eumdem aspectum habet et justus et injustus: uterque homo, sed non uterque domus Dei. Et si ambo christiani appellantur, utrumque vas, sed non utrumque in honorem; sed aliud in honorem, aliud in contumeliam.","t":"But in the Christian congregation, as far as participation and communion in the sacraments are concerned, they have multiplied beyond number. So the number is one thing; those beyond the number are another. The number are those of whom the Apostle says, \"The Lord knows those who are his.\" Beyond the number: \"For in a great house there are not only vessels of gold and silver, but also of wood and earthenware; some for honor, some for dishonor.\" So the number are the vessels for honor; beyond the number, the vessels for dishonor. Since, then, there are these two kinds of vessels, do we doubt where the beauty of God's house is? If, then, you want to love, doing what you have sung, the beauty of God's house and the place of the tabernacle of his glory, seek the vessels for honor. And I do not want you to say, \"I have sought, and not found.\" For you sought and did not find because you yourself were not what you sought. Like clings to like; the unlike shuns the unlike. If you are a vessel for dishonor, without doubt a vessel for honor will be burdensome to you even to look at. Do you not hear how some people say of someone, \"He is burdensome to us even to look at\"? What is burdensome for you to look at, when will it be open for you to find? For these vessels belong to the inner man. Certainly when a righteous man has been seen, he is not yet recognized as righteous. The righteous and the unrighteous have the same appearance: both are men, but not both the house of God. And if both are called Christians, both are vessels, but not both for honor; but one for honor, the other for dishonor.","f":"Augustine, <i>Serm.</i> 15.2 (PL 38:115–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-2)."},"augustine-sermones/15.3":{"o":"Numquid propter mala vasa deserenda est domus magna? Novit Deus uti, id est Dominus magnæ domus, et vasis in honorem, et vasis in contumeliam. Sicuti est malorum male uti etiam bonis; sic e contra Dei bene uti etiam malis. Quantis bonis utuntur mali? Omnis enim creatura Dei bona est ( I Tim. IV, 4). Quomodo ea male utuntur mali? Quomodo eos increpat Scriptura, dicens, Petitis, et non accipitis, eo quod male petatis, ut in concupiscentiis vestris insumatis. Quod nomen acceperunt isti male utentes bonis Dei? Sequitur, et dicit, Adulteri. Unde adulteri? Nescitis quia amicus hujus mundi, inimicus Deo constituitur? Adulteri, inquit. Sunt animae adulteræ, sunt fornicariæ: discutiamus eas. Fornicariæ animæ sunt, multis diis falsis quodam modo prostitutæ: adulteræ autem, tanquam legitimo jam conjugio copulatæ, et ipsi legitimo conjugio non servantes animae castitatem. Ut autem hoc dicam expressius, pagani anima fornicaria est, christiani mali adultera. Pagani anima fornicaria, legitimum virum non habet, per diversa dæmonia prostituta corrumpitur: christiani autem mali quare adultera est? Quia nec castitatem diligit, nec virum deserit. Non ergo dicas, Quare sunt isti in domo Dei? Respondetur tibi, Vasa sunt in contumeliam. Novit eis uti Deus: non errat qui creavit; quoniam qui potuit creare, novit ordinare: habent in domo magna locum suum. Si autem quæras a me, quomodo eis bene utatur Deus: fateor, Dei consilium, sicut homo, explicare non possum. Novi enim cum Paulo apostolo expavescere, quod etiam ille cum consideraret, expavit, et expavescens exclamavit: O altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? aut quis prior dedit illi, et retribuetur ei? Quoniam ex ipso et per ipsum et in ipso sunt omnia: ipsi gloria in sæcula sæculorum. Nobis consideratio, admiratio, tremor, exclamatio: quia nulla penetratio. Ipsi autem quid? Gloria in sæcula sæculorum. Sive de vasis in honorem, sive de vasis in contumeliam, ipsi gloria in sæcula sæculorum. Alios coronat, alios damnat, nusquam errat: alios probat, de aliis probat, omnes ordinat.","t":"Must the great house be deserted because of the bad vessels? God, that is, the Lord of the great house, knows how to use both vessels for honor and vessels for dishonor. Just as it belongs to the wicked to use even good things badly, so on the contrary it belongs to God to use even bad things well. How many good things the wicked use! For \"every creature of God is good.\" How do the wicked use them badly? As Scripture rebukes them, saying, \"You ask and do not receive, because you ask badly, to spend it on your desires.\" What name have these received who use God's good things badly? It goes on and says, \"Adulterers.\" Why adulterers? \"Do you not know that a friend of this world is made an enemy of God?\" \"Adulterers,\" it says. There are adulterous souls, there are fornicating souls: let us examine them. Fornicating souls are those prostituted, as it were, to many false gods: adulterous ones, those already joined in lawful marriage, and yet not keeping the chastity of the soul for that lawful marriage. To put it more expressly, the soul of a pagan is a fornicator, the soul of a bad Christian an adulteress. The pagan's soul, a fornicator, has no lawful husband, and is corrupted, prostituted through various demons: but why is the soul of a bad Christian an adulteress? Because she neither loves chastity nor leaves her husband. So do not say, \"Why are these people in God's house?\" The answer to you is: \"They are vessels for dishonor.\" God knows how to use them: he who created does not err; for he who could create knows how to order: they have their place in the great house. But if you ask me how God uses them well, I confess that, as a man, I cannot explain God's counsel. For I know how to tremble with the apostle Paul, who also trembled when he considered it, and trembling cried out: \"O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and how inscrutable his ways! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be repaid him? For from him and through him and in him are all things: to him be glory for ever and ever.\" To us belong consideration, wonder, trembling, exclamation: for there is no penetrating it. And to him what? \"Glory for ever and ever.\" Whether concerning the vessels for honor or the vessels for dishonor, \"to him be glory for ever and ever.\" Some he crowns, others he condemns, nowhere does he err: some he approves, by others he tests, all he orders.","f":"Augustine, <i>Serm.</i> 15.3 (PL 38:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-3)."},"augustine-sermones/15.4":{"o":"Quid faciunt, inquit, in hoc mundo homines mali? Responde mihi, in fornace aurificis palea quid facit? Puto non ibi esse sine causa paleam, ubi aurum purgatur. Videamus quæ ibi sint omnia: Fornax est, palea est, aurum est, ignis est, artifex est: sed illa tria, aurum, palea, ignis, in fornace; artifex, ad fornacem. Attende etiam istum mundum: mundus fornax est; palea, homines mali; aurum, homines boni; ignis, tribulatio; artifex, Deus. Attende et vide: aurum non purgatur, si palea non uratur. Vide aurum in hoc ipso psalmo, ubi diligimus decorem domus Dei; et locum tabernaculi claritatis ejus. Vide ibi aurum, vide vocem auri; purgari cupit: Proba me, Domine, et tenta me; ure renes meos et cor meum. Proba me, inquit, Domine, et tenta me. Qui timere debuit tentationem, petit tentationem. Proba me, inquit, Domine, et tenta me. Et vide si non ignem quærit: Proba me, et tenta me; ure renes meos et cor meum. Non times ne in igne deficias! Non, inquit. Quare? Quia misericordia tua ante oculos meos est (Psal. xxv, i, 3). Ecce, inquit, quare securus dico, Proba me, Domine, et tenta me; ure renes meos et cor meum: non quia idoneus sum viribus meis ignem sustinere tentationis, sed quia misericordia tua ante oculos meos est. Qui mihi, inquit, donasti ut aurum probatum essem, in fornace me perire permittis? Prorsus mittis purgandum, ejicis purgatum. Custodiat Dominus introitum tuum et exitum tuum. Vide ipsum exitum, vide ingressum in fornacem. Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. Ecce audisti ingressum, quære exitum. Facile enim est intrare: exire magnum est. Sed noli timere: Fidelis Deus. Nempe quia ingressus fueras, de exitu cogitabas. Fidelis Deus, qui non vos permittit tentari supra id quod potestis; sed faciet cum tentatione etiam exitum. Quid est exitum? Ut possitis sustinere. Intrasti, incidisti; sustinuisti, exiisti","t":"\"What,\" someone says, \"are wicked people doing in this world?\" Answer me: in a goldsmith's furnace, what is the chaff doing? I think the chaff is not there without reason, where gold is purified. Let us see what is all there: there is the furnace, the chaff, the gold, the fire, the craftsman: but those three, gold, chaff, fire, are in the furnace; the craftsman is at the furnace. Look at this world too: the world is the furnace; the chaff, wicked people; the gold, good people; the fire, tribulation; the craftsman, God. Look and see: the gold is not purified unless the chaff is burned. See the gold in this very Psalm, where we love the beauty of God's house and the place of the tabernacle of his glory. See the gold there, see the voice of the gold; it longs to be purified: \"Prove me, Lord, and try me; burn my reins and my heart.\" \"Prove me,\" he says, \"Lord, and try me.\" He who ought to have dreaded temptation asks for temptation. \"Prove me,\" he says, \"Lord, and try me.\" And see whether he does not seek fire: \"Prove me, and try me; burn my reins and my heart.\" Are you not afraid of failing in the fire? \"No,\" he says. Why? \"Because your mercy is before my eyes.\" See, he says, why I say securely, \"Prove me, Lord, and try me; burn my reins and my heart\": not because I am able by my own strength to bear the fire of temptation, but because your mercy is before my eyes. You who have granted me, he says, to be proven gold, will you let me perish in the furnace? Surely you put me in to be purified, and take me out purified. \"May the Lord guard your going in and your going out.\" See the going out itself, see the entering into the furnace. \"Count it all joy, my brothers, when you fall into various temptations.\" See, you have heard the entering; look for the going out. For it is easy to go in: to go out is a great thing. But do not fear: \"God is faithful.\" Clearly, because you had gone in, you were thinking about the way out. \"God is faithful, who will not let you be tempted beyond what you can bear; but with the temptation will also make a way out.\" What is the way out? \"That you may be able to bear it.\" You have gone in, you have fallen into it; you have borne it, you have come out.","f":"Augustine, <i>Serm.</i> 15.4 (PL 38:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-4)."},"augustine-sermones/15.5":{"o":"Magna materies est purgationis bonorum, abundantia malorum. Nam in multitudine malorum quamvis permixti lateant boni, novit Dominus qui sunt ejus. Sub manu tanti artificis, auri mica in magna palea perire non potest. Quanta ibi palea, quam modicum aurum? Sed noli timere, tantus est artifex, ut purgare possit, perdere non possit. Vide aurum beatum Apostolum in ista fornace mundi hujus quemadmodum periculis probatur: ut veniamus ad vasa inhonorata quæ intus sunt, quibus novit bene uti Dominus magnæ domus. Apostolus ergo cum periculis probaretur, quid dicebat? Periculis in mari, periculis in deserto, periculis ex genere, periculis ex gentibus. Ista omnia foris sunt. Intus attende: Periculis in falsis fratribus. Alloquor ergo aurum Dei, alloquor vasa facta in honorem, alloquor grana in tritura areæ inter paleam laborantia. Tibi dico, quisquis audis, non me, sed per me: Esto bonus, tolera malum. Nolo dicas, Quis est bonus? Imo et hoc volo dicas: quoniam quantumcumque fueris bonus, non eris sine aliquo malo. Unde rectissime dicitur, Nemo bonus, nisi unus Deus. Sed bonus ille qui facit bona, Deus est. Si ergo bonus Deus qui facit bona, et solus ille bonus effector bonorum; quomodo est effector bonorum, si nullus hominum est bonus? Secundum modulum ergo proximum est et homo bonus. Qui si non esset, Dominus ipse non diceret, Homo bonus de bono thesauro cordis sui profert bona (Luc. VI, 45).","t":"The abundance of the wicked is great material for the purification of the good. For although the good lie hidden, mixed in the multitude of the wicked, the Lord knows those who are his. Under the hand of so great a craftsman, a speck of gold cannot perish in a great deal of chaff. How much chaff there is, and how little gold! But do not fear: the craftsman is so great that he can purify and cannot lose. See how the gold, the blessed Apostle, is proved by dangers in this furnace of the world: so that we may come to the dishonored vessels that are within, which the Lord of the great house knows how to use well. So when the Apostle was being proved by dangers, what did he say? \"In dangers at sea, in dangers in the desert, in dangers from my own race, in dangers from the Gentiles.\" All these are outside. Look within: \"In dangers among false brothers.\" So I address the gold of God, I address the vessels made for honor, I address the grains laboring among the chaff in the threshing of the floor. I say to you, whoever hears, not me but through me: Be good, bear with the bad. I do not want you to say, \"Who is good?\" Or rather, I do want you to say this: since however good you are, you will not be without some bad. Hence it is most rightly said, \"No one is good but God alone.\" But that good one who does good things is God. If, then, God is good who does good things, and he alone is good, the maker of good things, how is he the maker of good things if no human being is good? So, according to his measure, a good man too is near. If there were none, the Lord himself would not say, \"A good man out of the good treasure of his heart brings forth good things.\"","f":"Augustine, <i>Serm.</i> 15.5 (PL 38:117–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-5)."},"augustine-sermones/15.6":{"o":"Esto ergo bonus, et tolera malum. Esto simpliciter bonus, et dupliciter tolera malum. Bonus, nonnisi intus: nam si non intus, nusquam bonus. Esto ergo bonus intus, malum tolera et foris et intus. Foris tolera hæreticum, tolera paganum, tolera Judæum; tolera et intus malum Christianum. Quia inimici hominis domestici ejus (Michææ vn, 6). Patiens molestos multos intus malos stomacharis, indignaris, quasi jam venerit tempus ventilationis. In tritura positus es, in tritura es adhuc, area trituratur adhuc; adhuc grana et manipuli, cum Gentes credunt, ad aream colliguntur. Putas esse te posse in area triticum solum? Erras. Geme in area, ut gaudeas in horreo. Fiunt multa mala a christianis malis: illi qui foris sunt, et nolunt esse christiani, inveniunt occasiones ad excusationes. Hortatori suo ut credat, ista respondet: Vis me esse quod est ille et ille? Et nominat illum et illum: aliquando et verum dicit. Cum autem verum non potest inveniri, quid magnum est calumniari? Cum ille non trepidat calumniari, facit alium quod non vidit suspicari. Tu cum audieris hominem ista dicentem, forte quia nosti fratres tuos malos, dicis apud te ipsum, Verum dicit: Pericula in falsis fratribus. Sed noli deficere; quod ille quaerit, tu esto. Esto bonus christianus, ut convincas calumniosum paganum. Sed ille calumniatur, et de bonis dicit falsa, plerumque illi creditur. Quid facit aurum? Undique palea est, ignis. Sordes pone, non fidem: esto mundior, ipsa exercitatione esto mundior; valeat tibi ille qui auferat quo sordidior es, non qui opprimat quod aurum es. Etenim si defeceris, peris in palea: et si peris in palea, aurum non eras, sed aurum te esse fingebas. Novit Dominus qui sunt ejus. Illi autem qui sunt mali, de quibus erubescis quando es inter malos qui sunt foris, memento quod non sint in domo magna ubi es, vas in honorem, sed in contumeliam. Instruxit te Apostolus, regit te Deus. Si mali non essent pro quibus oraremus, quando nobis diceretur, Orate pro inimicis vestris? An forte vellemus bonos habere inimicos? Unde fieri potest? Non habebis bonum inimicum, nisi fueris malus: si autem fueris bonus, inimicus tuus non erit, nisi malus. Orate pro inimicis vestris. Ergo boni orate pro malis. Redi ad cor tuum. O tu qui in ista fornace purgaris, si potuit esse vox tua, Proba me Domine, et tenta me; ure renes meos et cor meum: quoniam misericordia tua ante oculos meos est; ecce redi ad cor tuum. Sub Deo es, orationem fusurus es; occurrit tibi qui te læsit, occurrit tibi qui te pressit, occurrit tibi qui te spoliavit, occurrit tibi qui in te carcerem misit: eia attende cor tuum, respice Dominum tuum. Ecce malus inimicus tuus, ecce bonus Dominus tuus: nocet tibi inimicus tuus malus, ora pro inimico tuo, dicit tibi Dominus tuus bonus. Inter inimicum tuum malum et Dominum bonum, quid tu facturus es? Contra illum oraturus, aut huic obtemperaturus?","t":"So be good, and bear with the bad. Be good in one way, and bear with the bad in two ways. Good only within: for if not within, good nowhere. So be good within; bear with the bad both outside and within. Outside, bear with the heretic, bear with the pagan, bear with the Jew; bear also within with the bad Christian. For \"a man's enemies are those of his own household.\" Putting up with many troublesome bad people within, you are irritated and indignant, as if the time of winnowing had already come. You are placed on the threshing floor; you are still on the threshing floor; the floor is still being threshed; grains and sheaves are still being gathered to the floor as the nations believe. Do you think you can have only wheat on the floor? You are mistaken. Groan on the floor, so that you may rejoice in the barn. Many evils are done by bad Christians: those who are outside, and do not want to be Christians, find occasions for excuses. To someone urging him to believe, a man answers: \"Do you want me to be what that man and that man is?\" And he names this one and that one: and sometimes he tells the truth. And when the truth cannot be found, what great thing is it to slander? Since he does not hesitate to slander, he makes another suspect what he did not see. And you, when you hear a man saying these things, perhaps because you know your bad brothers, say to yourself, \"He is telling the truth\": \"Dangers among false brothers.\" But do not lose heart; what he is looking for, be that. Be a good Christian, so that you may refute the slandering pagan. But he slanders, and says false things even about the good, and he is often believed. What does the gold do? Chaff is all around, and fire. Put away your dross, not your faith: be cleaner, be cleaner by this very exercise; let him avail for you who takes away what makes you dirtier, not who crushes the gold that you are. For if you fail, you perish in the chaff: and if you perish in the chaff, you were not gold, but were pretending to be gold. \"The Lord knows those who are his.\" As for those who are bad, on whose account you blush when you are among the bad who are outside, remember that they are in the great house where you are, not vessels for honor, but for dishonor. The Apostle has instructed you; God rules you. If there were no bad people for us to pray for, when would it be said to us, \"Pray for your enemies\"? Or would we perhaps want to have good enemies? How can that happen? You will not have a good enemy unless you are bad: but if you are good, your enemy will be none but a bad one. \"Pray for your enemies.\" So, good people, pray for the bad. Return to your heart. O you who are being purified in this furnace, if your voice could be, \"Prove me, Lord, and try me; burn my reins and my heart: for your mercy is before my eyes\": see, return to your heart. You are under God, you are about to pour out a prayer; there comes to your mind the one who hurt you, the one who oppressed you, the one who robbed you, the one who put you in prison: come now, attend to your heart, look to your Lord. See, your enemy is bad, see, your Lord is good: your bad enemy harms you; \"Pray for your enemy,\" says your good Lord to you. Between your bad enemy and your good Lord, what are you going to do? Pray against the one, or obey the other?","f":"Augustine, <i>Serm.</i> 15.6 (PL 38:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-6)."},"augustine-sermones/15.8":{"o":"Suscipis ex præcepto Domini tui orare pro maligno illo inimico tuo: quid facturus es? Dominus jussit: dura jussit, sed magna promisit. Quae dura jussit? Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus vos. Dura sunt: sed propter verba labiorum tuorum ego custodivi vias duras. Unde tibi viribus tuis custodire vias duras, nisi quia misericordia tua ante oculos meos est? Ecce dura jussit, amara jussit; vide quæ promisit. Orate pro persequentibus vos, ut sitis filii Patris vestri qui in cœlis est. Si tibi diceret, Ora pro inimico tuo, ut sis filius patris tui, ne exhæredet te pater carnalis, qui hoc tibi relicturus est, quod hinc non est ablaturus; timeres, et faceres: promittitur tibi pro his duris, ut sis filius Altissimi; cogita Patrem, et agnosce hæreditatem. Dic ergo, incipe orare pro inimico tuo illo magno, qui tibi multa mala fecit, qui in te multa dura congessit: incipe pro illo orare, et vide cor tuum tecum litigare. Quod ergo vis, quod placet tibi, quod delectaris secundum interiorem hominem, quod obtemperas Domino tuo, et oras pro inimico tuo, aurum est: quod vero, cum orare cœperis, incipit tecum carnalis infirmitas litigare, ipsæ sunt sordes, a quibus te Deus vult in fornace purgare.","t":"You undertake, at your Lord's command, to pray for that malicious enemy of yours: what are you going to do? The Lord has commanded: he has commanded hard things, but he has promised great things. What hard things has he commanded? \"Love your enemies, do good to those who hate you, and pray for those who persecute you.\" They are hard: but \"because of the words of your lips I have kept hard ways.\" How could you keep hard ways by your own strength, unless \"your mercy is before my eyes\"? See, he has commanded hard things, bitter things; see what he has promised. \"Pray for those who persecute you, so that you may be sons of your Father who is in heaven.\" If he said to you, \"Pray for your enemy, so that you may be your father's son, so that your carnal father may not disinherit you,\" who is going to leave you what he will not take away from here, you would be afraid, and you would do it: for these hard things you are promised that you will be a son of the Most High; think of the Father, and recognize the inheritance. Say, then: begin to pray for that great enemy of yours, who has done you many wrongs, who has heaped many hard things on you: begin to pray for him, and see your heart quarrelling with you. So that you want it, that it pleases you, that you delight in it according to the inner man, that you obey your Lord and pray for your enemy: that is gold. But that, when you begin to pray, the weakness of the flesh begins to quarrel with you: that is the dross from which God wants to purify you in the furnace.","f":"Augustine, <i>Serm.</i> 15.8 (PL 38:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-8)."},"augustine-sermones/15.9":{"o":"Exercere ergo in mediis malis, o bone, si quis es bonus: non de tuo bonus, quia fuisti malus, sed de illius qui nunquam est malus: exercere in mediis malis. Nec mihi volo dicas: Saltem si necesse esset propter exercitationem nostram ut essent mali, pauci essent mali, et boni multi essent. Non attendis quia si pauci essent, multis non nocerent? Utique considera, vir prudens, quia si multi boni essent et pauci mali essent, pauci mali multis bonis nocere non auderent. Si non auderent, non exercerent. Nunc vero quia multi sunt mali, laboratur a paucis bonis inter multos malos: et cum laboratur, sudatur; et cum sudatur, aurum purgatur. Esto ergo in decorem domus Dei. Jam tecum in corde tuo litigavit infirmitas; invoca, ut vincas: adsit tibi Deus, adjuvet qui jubet. Jam factus es victor infirmitatis tuæ, jam suscepisti animum et fructum orandi pro inimico tuo: vide quid boni sit; compara illum tibi. Ille meditatur tentationes, tu fundis orationes: ille si nocet, palam nocet; tu quod pro illo oras, Deus novit: ille non credit, quia cor tuum non discussit. Cum ergo ille palam nocet, tu occulte oras: in isto torculari (quia et torculari Ecclesia comparata est), vide si non ille qui palam nocet, amurca currens est per publicum. Amurca per publicum currit, oleum autem ad sedem suam occultos transitus habet. Et cum occulte transeat, in magnitudine apparet. Quam multi enim, o fratres mei, quam multi in ista conflictatione rerum, in hujus mundi malitia, in ista malorum abundantia subtraxerunt se, et conversi sunt ad Deum, et vale fecerunt mundo, et cœperunt pauperibus subito donare res suas, qui paulo ante rapiebant alienas! Sed multi raptores, invasores, spoliatores publice apparent; amurca illa est per plateas currens: illi autem, unus hinc, unus inde, corde conjuncto malus faciens mala permanere erubescens, Dei monita rogitans; spem sæculi irridens, spem cœlestem exspectans, mutans amores et mores: oleum sanctitatis est in torculari, vas in honorem est in domo magna, aurum est in fornace, granum est in horreo. Ibi est decor domus Dei.","t":"So exercise yourself in the midst of the wicked, O good man, if you are good: not good of your own, since you were bad, but of his who is never bad: exercise yourself in the midst of the wicked. And I do not want you to say to me: \"At least, if it was necessary for our exercise that there should be bad people, there should be few bad and many good.\" Do you not notice that if they were few, they would not harm many? Surely consider, prudent man, that if the good were many and the bad few, the few bad would not dare to harm the many good. If they did not dare, they would not exercise them. But now, because the bad are many, the few good labor among the many bad: and when there is labor, there is sweat; and when there is sweat, the gold is purified. So be part of the beauty of God's house. Your weakness has already quarrelled with you in your heart; call on God, so that you may win: may God be with you; may he who commands help you. You have already become the victor over your weakness, you have already taken up the spirit and the fruit of praying for your enemy: see what a good thing it is; compare him with yourself. He plots temptations, you pour out prayers: if he harms, he harms openly; that you pray for him, God knows: he does not believe it, because he has not examined your heart. So while he harms openly, you pray secretly: in this press (for the Church too has been compared to a press), see whether he who harms openly is not the dregs running through the public street. The dregs run through the street, but the oil has hidden passages to its own vat. And though it passes secretly, it appears in its abundance. For how many, my brothers, how many in this conflict of affairs, in the malice of this world, in this abundance of the wicked, have withdrawn and been converted to God, and said farewell to the world, and suddenly begun to give their goods to the poor, who shortly before were seizing other people's! But many robbers, invaders, plunderers appear in public; that is the dregs running through the streets: but these, one here, one there, joined in heart, ashamed to remain bad and doing bad things, asking for God's counsels, laughing at the hope of the world, waiting for the heavenly hope, changing their loves and their ways: they are the oil of holiness in the press, the vessel for honor in the great house, the gold in the furnace, the grain in the barn. There is the beauty of God's house.","f":"Augustine, <i>Serm.</i> 15.9 (PL 38:119–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/15-9)."},"augustine-sermones/150.1":{"o":"Advertit nobiscuin Charitas vestra, cum legeretur liber Actuum Apostolorum, Paulum locutum esse Atheniensibus, et ab cis qui prædicationem veritatis irridebant, dictum fuisse verborum seminatorem. Dictum est quidem ab irridentibus, sed non respuendum est a credentibus. Erat enim revera ille seminator verborum, sed messor morum. Et nos licet tantilli et nequaquam illius excellentiæ comparandi, in agro Dei, quod est cor vestrum, verba Dei seminamus, et uberem messem de vestris moribus exspectamus. Verumtamen unde admonemur loqui Charitati vestræ, quod ipsa lectione continetur, hortamur attentius advertatis, si quomodo adjuvante Domino Deo nostro dicimus aliquid, quod nec facile, nisi dicatur, ab omnibus possit intelligi; ncque cum intellectum fuerit, debeat ab ullo contemni.","t":"Your Charity noticed with us, when the book of the Acts of the Apostles was read, that Paul spoke to the Athenians, and was called a sower of words by those who mocked the preaching of the truth. It was said by mockers, indeed, but it should not be rejected by believers. For he really was a sower of words, but a reaper of conduct. And we too, though so slight and in no way to be compared with his excellence, sow the words of God in God’s field, which is your heart, and look for a rich harvest from your conduct. However, since we are prompted to speak to your Charity about what that reading contains, we urge you to attend more closely, in case, with the help of the Lord our God, we say something which cannot easily be understood by all unless it is said, and which, once understood, ought not to be despised by anyone.","f":"Augustine, <i>Serm.</i> 150.1 (PL 38:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-1)."},"augustine-sermones/150.10":{"o":"Quid vult enim beatus, quid vult, nisi non falli, non mori, non dolere? Et quid quærit? Plus esurire, et plus manducare? Quid, si melius est non esurire? Nemo beatus est, nisi qui vivit in æternum sine ullo timore, sinc ulla fallacia. Nam falli odit anima. Quantum falli oderit anima naturaliter, hinc intelligi potest, quoniam qui mente alienata rident, plorantur a sanis: et eligit bomo utique ridere, quam flere. Si duo ista proponantur, Ridere vis, an flere? quis est qui respondeat, nisi, Ridere? Iterum si proponantur ista duo, Falli vis, an verum tenere? omnis homo respondet, Verum tenere. Et ridere eligit, et verum tenere: de duobus illis, risu et fletu, Ridere; de duobus istis, fallacia et veritate, Verum tenere. Sed tantum prævalet invictissima veritas, ut eligat homo sana mente flere, quam mente alienata ridere. Ibi ergo in illa patria veritas erit, fallacia et error nusquam. Sed et veritas erit, et flere non erit. Erit enim et verum ridere, et de veritate gauderc, quia ibi vita erit. Nam si dolor crit, vita non erit: neque enim vita dicenda erit sempiternus immortalisque cruciatus. Ideo Dominus non appellans vitam quam habituri sunt impii, quamvis in igne victuri sint: vitam non finiunt, ne pœnam finiant: Vermis cnim eorum non morietur, et ignis eorum non extinguetur: tamen eam noluit appellare vitam, sed hanc appellavit vitam quæ beata et æterna est. Unde interrogante illo divite Dominum, Quid boni faciam, ut vitam æternam consequar? et ipse quidem vitam æternam non nominabat, nisi beatam. Nam habebunt impii æternam, sed non bcatam vitam, quia cruciatibus plenam. Ergo ille ait, Domine, quid boni faciam, ut vitam æternam. consequar? Respondit illi Dominus de mandatis. Ait ille, Hæc omnia feci. Sed quando respondit de mandatis, quid ait.? Si vis venire ad vitam. Non ei dixit beatam; quia misera nec vita dicenda est. Non ei dixit æternam; quia ubi mortis timor est, nec vita dicenda est. Ergo vita, quæ hoc nomine digna est, ut vita dicatur, non cst nisi beata; et beata non est, nisi æterna. Hanc volunt omnes, hanc volumus omnes, veritatem et vitam: sed ad tam magnam possessionem, ad tam grandem felicitatem qua itur? Instruxerunt sibi vias erroris philosophi: alii dixerunt, Hac; alii, Non hac, sed hac. Latuit eos via, quia Deus superbis resistit. Lateret et nos, nisi venisset ad nos. Ideo Dominus: Ego, inquit, sum via. Piger viator, venire nolebas ad viam; ad te venit via. Quærebas qua ires: Ego sum via. Quærebas quo ires: Ego sum veritas et vita. Non errabis quando is ad illum, per illum. Hæc est doctrina Christianorum, non plane conferenda, sed incomparabiliter præferenda doctrinis philosophorum, immunditiæ Epicureorum, superbiæ Stoicorum.","t":"For what does the happy man want, what does he want, but not to be deceived, not to die, not to suffer pain? And what does he seek? To be hungrier, and to eat more? What if it is better not to be hungry? No one is happy except one who lives forever without any fear, without any deception. For the soul hates to be deceived. How much the soul naturally hates being deceived can be understood from this: those who laugh with deranged minds are wept over by the sane; and a man certainly chooses laughing over weeping. If these two are put to him, “Do you want to laugh or to weep?”, who would answer anything but, “To laugh”? Again, if these two are put, “Do you want to be deceived or to hold the truth?”, every man answers, “To hold the truth.” He chooses both to laugh and to hold the truth: of those two, laughter and weeping, to laugh; of these two, deception and truth, to hold the truth. But most unconquerable truth is so strong that a man would choose to weep with a sound mind rather than laugh with a deranged mind. There, then, in that homeland, there will be truth, and deception and error nowhere. And there will be truth, and there will be no weeping. For there will be true laughter, and joy in the truth, because there will be life. For if there is pain, there will not be life; for everlasting and undying torment is not to be called life. Therefore the Lord did not call it life which the ungodly will have, although they will live in the fire (they do not end their life, so that they may not end their punishment: “for their worm will not die, and their fire will not be quenched”); yet he would not call it life, but called that life which is happy and eternal. Hence, when that rich man asked the Lord, “What good shall I do to obtain eternal life?”, the Lord named as eternal life only the happy life. For the ungodly will have an eternal life, but not a happy one, because it is full of torments. So he said, “Lord, what good shall I do to obtain eternal life?” The Lord answered him about the commandments. He said, “All these I have done.” But when the Lord answered about the commandments, what did he say? “If you want to come to life.” He did not say to him “happy,” because a wretched life is not even to be called life. He did not say “eternal,” because where there is fear of death, it is not even to be called life. So the life that is worthy of the name of life is only the happy life; and it is not happy unless it is eternal. This all want; this we all want, truth and life: but by what way does one go to so great a possession, to so great a happiness? The philosophers built for themselves ways of error: some said, “This way”; others, “Not this way, but that.” The way was hidden from them, because God resists the proud. It would be hidden from us too, had it not come to us. Therefore the Lord says: “I am the way.” Lazy traveler, you would not come to the way; the way has come to you. You were asking by what way to go: “I am the way.” You were asking where to go: “I am the truth and the life.” You will not go astray when you go to him through him. This is the teaching of Christians, not to be compared at all, but to be preferred beyond comparison, to the teachings of the philosophers, the uncleanness of the Epicureans, the pride of the Stoics.","f":"Augustine, <i>Serm.</i> 150.10 (PL 38:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-10)."},"augustine-sermones/150.2":{"o":"Athenienses in omni litteratura atque doctrina per alios populos magna fama pollebant. Ipsa erat patria magnorum philosophorum. Inde se per cæteras Græciæ atque alias orbis terras varia et multiplex doctrina diffuderat. Ibi Apostolus loquebatur, ibi annuntiabat Christum crucifixum: Judæis quidem scandalum, Gentibus autem stultitiam; ipsis vero vocatis Judæis et Græcis Christum Dei Virtutem et Dei sapientiam. Hoc annuntiare inter superbos ct doctos quanti periculi fuerit, vestrum est cogitare. Denique sermone finito, audita illi resurrectione mortuorum, quæ præcipua fides est Christianorum, alii irridebant; dicebant autcm alii, Audiemus te de hoc iterum. Nec defuerunt qui crediderunt, atque in eis nominatur quidam Dionysius Areopagites, id est Atheniensium principalis (Areopagos enim Atheniensium curia vocabatur); et mulier quædam nobilis, et alii. Facta est ergo loquente Apostolo tripartita illa multitudo, per quosdam gradus mira distinctione disposita; irridentium, dubitantium, credentium. Quidam enim, ut scriptum esse audivimus, irridebant, quidam dicebant, Audiemus te de hoc iterum; isti dubitantes erant: aliqui crediderunt. Inter irridentes et credentes, medii sunt dubitantes. Qui irridet, cadit: qui credit, stat: qui dubitat, fluctuat. Audiemus te de hoc iterum, inquiunt: incertum an casuri essent cum irridentibus, an staturi cum credentibus. Numquid tamen inaniter laboravit seminator ille verborum? Ille vero si formidaret irridentes, non perveniret ad credentes: quomodo seminator ille evangelicus, quem commemorat Dominus (nam utique hoc erat Paulus), si trepidaret mittere semina, ne aliud caderet in via, aliud inter spinas, aliud in loca petrosa; nunquam semen posset etiam ad terram optimam pervenire. Et nos scminemus, spargamus: corda præparate, fructum date.","t":"The Athenians were very famous among other peoples for all literature and learning. It was the homeland of great philosophers. From there varied and manifold learning had spread through the rest of Greece and other lands of the world. There the apostle spoke, there he proclaimed Christ crucified, “to the Jews a stumbling block, to the Gentiles foolishness; but to those who are called, Jews and Greeks, Christ the power of God and the wisdom of God.” How dangerous it was to proclaim this among the proud and the learned is for you to consider. Finally, when his sermon was finished and they had heard from him of the resurrection of the dead, which is the chief article of Christian faith, some mocked; but others said, “We will hear you again about this.” Nor were there lacking those who believed, and among them is named a certain Dionysius the Areopagite, that is, a leading man among the Athenians (for the Areopagus was the name of the Athenians’ council), and a certain noble woman, and others. So, when the apostle spoke, the crowd was divided into three, arranged in remarkable distinction by degrees: those who mocked, those who doubted, those who believed. For some, as we heard was written, mocked; some said, “We will hear you again about this”: these were the doubters; some believed. Between the mockers and the believers, the doubters are in the middle. He who mocks falls; he who believes stands; he who doubts wavers. “We will hear you again about this,” they say: it was uncertain whether they would fall with the mockers or stand with the believers. Yet did that sower of words labor in vain? If he had dreaded the mockers, he would not have reached the believers: just as that sower in the Gospel whom the Lord speaks of (and surely Paul was this), if he had been afraid to throw the seed lest some fall on the path, some among thorns, some on rocky places, could never have had the seed reach the good ground either. Let us too sow, let us scatter: prepare your hearts, yield fruit.","f":"Augustine, <i>Serm.</i> 150.2 (PL 38:480–481; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-2)."},"augustine-sermones/150.3":{"o":"Hoc quoque, si meminit Charitas vestra, cum legeretur audivimus, quod quidam ex philosophis Epicureis et Stoicis conferebant cum Apostolo. Qui sint vel fuerint philosophi Epicurei et Stoici, id est, quid senserint, quid verum esse putaverint, quid philosophando sectati sint, procul dubio multi vestrum nesciunt: sed quoniam Carthagini loquimur, multi sciunt. Adjuvent ergo modo nos dicturos vobis. Ad rem quippe valde pertinet, quod puto esse dicendum. Audiant nos et nescientes et scieutcs: nescientes instruantur, scientes commoneantur; illi cognoscant, illi recognoscant.","t":"This too, if your Charity remembers, we heard when it was read: that some of the Epicurean and Stoic philosophers debated with the apostle. Who the Epicurean and Stoic philosophers are or were, that is, what they held, what they thought true, what they pursued in their philosophy, doubtless many of you do not know: but since we are speaking in Carthage, many know. Let them help us, then, as we are about to tell you. For what I think must be said bears very much on the matter. Let both those who do not know and those who know hear us: let those who do not know be instructed, those who know be reminded; let the one group learn, the other recall.","f":"Augustine, <i>Serm.</i> 150.3 (PL 38:481; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-3)."},"augustine-sermones/150.4":{"o":"Primo generaliter audite omnium philosophorum commune studium, in quo studio communi habuerunt quinque divisiones et differentias sententiarum propriarum. Communiter omnes philosophi studendo, quærendo, disputando, vivendo appetiverunt apprehendere vitam beatam. Hæc una fuit causa philosopbandi: sed puto quod etiam hoc philosophi nobiscum commune habent. Si euim a vobis quæram quare in Christum credideritis, quare christiani facti fucritis; veraciter mihi omnis homo respondet: Propter vitam beatam. Appetitio igitur beatæ vitæ philosophis Christianisque communis est. Sed res tam consona ubi inveniri possit, inde quæstio est, deinde discretio. Nam vitam beatam appetere, vitam beatam velle, vitam beatam concupiscere, desiderare, sectari, omnium hominum esse arbitror. Unde me video parum dixisse hunc appetitum beatæ vitæ philosophis Christianisque communem: debui enim dicere, omnium hominum, prorsus omnium bonorum et malorum. Nam et qui bonus est, ideo bonus est ut beatus sit; et qui malus est, malus non esset, nisi inde sc beatum esse posse speraret. De bonis facilis quæstio est, quod beatam vitam quærant, inde boni siut. De malis forte aliqui dubitant, utrum et ipsi beatam vitam quærant. Sed si separatos malos et a bonis discretos interrogare possem et dicere, Vultis beati esse? nemo diceret, Nolo. Verbi gratia, pone aliquem furem: quæro ab illo, Quare furtum facis? Ut habeam, inquit, quod non habebam. Quare vis habere quod non habebas? Quia miserum est non habere. Si ergo miserum est non habere, beatum pulat habere. Sed in eo impudens est et crrat, quia de malo vult beatus fieri. Bonum est enim omnibus beatum esse. Unde ergo ille perversus? Quia bonum quærit et malum facit. Quid quærit ergo? Quid aspirat cupiditas malorum ad, mercedem bonorum? Beata vita merces bonorum est: bonitas opus est, beatitudo merces est. Deus opus jubet, mercedem proponit: dicit, Hoc fac, et hoc accipies. Ille autem malus respondet nobis: Nisi male fecero, bcatus non ero. Tanquam dicat aliquis: Ad bonum non pervenio, nisi malus fuero. Non vides quia bonum et malum contraria sunt? Bonum quæris, et malum facis? In contrarium curris; quando pervenis?","t":"First hear in general the common pursuit of all the philosophers, within which common pursuit they had five divisions and differences of their own opinions. All philosophers in common, by studying, seeking, debating, living, desired to lay hold of the happy life. This was the one cause of philosophizing: but I think the philosophers have this in common with us too. For if I ask you why you have believed in Christ, why you have become Christians, every man truthfully answers me: “For the sake of the happy life.” So the desire for the happy life is common to philosophers and Christians. But where so universally agreed a thing can be found, there the question arises, and then the parting of ways. For to desire the happy life, to want the happy life, to long for, desire, pursue the happy life, belongs, I think, to all men. So I see that I said too little in calling this desire for the happy life common to philosophers and Christians: I should have said, of all men, absolutely all, good and bad. For the good man is good in order to be happy; and the bad man would not be bad unless he hoped that he could be happy by it. About the good the question is easy: they seek the happy life, and that is why they are good. About the bad, perhaps some doubt whether they too seek the happy life. But if I could question the bad, separated and set apart from the good, and say, “Do you want to be happy?”, no one would say, “I do not.” For example, take a thief: I ask him, “Why do you steal?” “So that I may have,” he says, “what I did not have.” “Why do you want to have what you did not have?” “Because it is wretched not to have.” If, then, it is wretched not to have, he thinks it happy to have. But in this he is shameless and errs, that he wants to become happy by evil. For it is good for all to be happy. Why, then, is he perverse? Because he seeks good and does evil. What, then, does he seek? Why does the desire of the bad aspire to the reward of the good? The happy life is the reward of the good: goodness is the work, happiness the reward. God commands the work and sets forth the reward: he says, “Do this, and you will receive this.” But that bad man answers us: “Unless I do evil, I will not be happy.” As if someone said: “I do not reach good unless I am bad.” Do you not see that good and evil are opposites? You seek good, and you do evil? You run in the opposite direction; when will you arrive?","f":"Augustine, <i>Serm.</i> 150.4 (PL 38:481; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-4)."},"augustine-sermones/150.5":{"o":"Relinquamus ergo istos; forte opportunum erit ut ad eos redcamus, cum de philosophis quod instituimus peregerimus. Non enim arbitror sine causa, per nescientes actum esse aliquid magnum dispensante divina ipsa providentia, ut cum cssent plurimæ philosophorum sectæ in civitate Atheniensi, non contulerint cum Apostolo Paulo nisi Stoici et Epicurei. Cum enim audieritis quid sentiant in sectis suis, videbitis quam non frustra factum sit, ut ex omnibus philosophis soli cum Paulo conferrent. Neque enim ille eligere sibi potuit quibus altercantibus responderet; sed divina sapientia omnia gubernans hos ei apposuit, in quibus dissensionis philosophorum tota prope causa consisteret. Breviter crgo dico: indocti credant nobis, docti judicent de nobis. Puto quia mentiri non audeo indoctis, judicibus doctis; maxime quia dico aliquid, ubi pariter et docti et indocti possint veraciter judicare. Hoc ergo prius dico, hominem constare ex anima et corpore. Hic non peto ut credatis, sed et vos peto ut judicetis. Non enim timeo, ne in hoc dicto male quisquam judicet de me, qui agnoscit se. Homo ergo, quod nenio ambigit, constat ex anima et corpore-. Substantia ista, res ista, persona ista quæ homo dicitur, beatam vitam quærit: et hoc nostis; nec insto ut credatis, sed admoneo ut agnoscatis. Homo, inquam, id est, res ista non parva, præcedens omnia pecora, omnia volatilia, omnia et natatilia, et quidquid carnem gerit et homo non est: homo ergo constans ex anima et corpore; sed non qualicumque anima, nam et pecus constat ex anima et corpore: homo ergo constans ex anima rationali et carne mortali, quærit beatam vitam. Quæ res faciat beatam vitam cum cognoverit homo, nisi hanc teneat, hanc sequatur, hanc sibi vindicet, assumat si potestas est, petat si difficultas est, beatus esse non potest. Tota igitur quæstio est, quid faciat beatam vitam. Constituite nunc ante oculus vestros Epicureos, Stoicos, ct Apostolum: quod eliam sic dicere potui, Epicureos, Stoicos, Christianos. Interrogemus prius Epicureos, quæ res faciat vitam beatam. Respondent: Voluptas corporis. Hic jam credatis peto, quia judices habeo. Utrum enim hoc dicant, hoc sentiant Epicurei, nescitis, quia illas litteras non legistis; sed sunt hic qui legerunt. Redeamus ad interrogandos. Quid dicitis, Epicurei, quæ res facit beatam vitam? Respondent: Voluptas corporis. Quid dicitis, Stoici, quæ res facit vitam beatam? Respondent: Virtus animi. Intendat mecum Charitas vestra, Christiani sumus, inter philosophos disceptamus. Videte quare illæ tantum duæ sectæ procuratæ suut cum Apostolo collaturæ. Nihil est in homine, quod ad ejus substantiam pertincat atque naturam, præter corpus et animam. Horum duorum in uno, hoc est in corpore, Epicurei posuerunt beatam vitam: in alio, id est anima, Stoici posuerunt beatam vitam. Quantum ad hominem pertinet, si ab illo sibi est vita beata, nihil restat præter corpus et animam. Aut corpus est causa beatæ vitæ, aut anima est causa beatæ vitæ: si plus quæris, ab homine recedis. Hi ergo qui beatam vitam hominis in homine posuerunt, alibi ponere omnino non potuerunt, nisi aut in corpore, aut in anima. Horum qui in corpore posuerunt, principatum Epicurei tenuerunt: horum qui in anima posuerunt, principatum Stoici tenuerunt.","t":"Let us leave these, then; perhaps it will be fitting to return to them when we have finished what we began about the philosophers. For I think it was not without reason, but that something great was done through people who did not know it, by the arrangement of divine providence itself, that, though there were very many sects of philosophers in the city of Athens, none but the Stoics and Epicureans debated with the apostle Paul. For when you have heard what they hold in their schools, you will see how it was not for nothing that of all the philosophers they alone debated with Paul. For he could not choose for himself which disputants to answer; but the divine wisdom, governing all things, put before him those in whom almost the whole cause of the philosophers’ disagreement lay. So I say briefly: let the unlearned believe us; let the learned judge us. I think I do not dare to lie to the unlearned with the learned as judges; especially since I am saying something about which learned and unlearned alike can judge truly. This, then, I say first: that man consists of soul and body. Here I do not ask you to believe; I ask you too to judge. For I do not fear that anyone who knows himself will judge me badly in this statement. So man, as no one doubts, consists of soul and body. This substance, this thing, this person that is called man, seeks the happy life: and this you know; I do not press you to believe it, but remind you to recognize it. Man, I say, that is, this not insignificant thing, which excels all cattle, all birds, all fish, and whatever bears flesh and is not man: man, then, consisting of soul and body; but not of any soul at all, for a beast too consists of soul and body: man, then, consisting of a rational soul and mortal flesh, seeks the happy life. When a man has learned what makes the happy life, unless he holds it, follows it, claims it for himself, takes it if he can, asks for it if it is hard, he cannot be happy. So the whole question is what makes the happy life. Set before your eyes now the Epicureans, the Stoics, and the apostle; which I could also put this way: the Epicureans, the Stoics, the Christians. Let us first ask the Epicureans what makes the happy life. They answer: pleasure of the body. Here I ask you to believe, because I have judges. For whether the Epicureans say this, think this, you do not know, because you have not read those writings; but there are people here who have read them. Let us return to our questioning. What do you say, Epicureans: what makes the happy life? They answer: pleasure of the body. What do you say, Stoics: what makes the happy life? They answer: virtue of the mind. Let your Charity attend with me: we are Christians, arbitrating among philosophers. See why only those two schools were brought forward to debate with the apostle. There is nothing in man that belongs to his substance and nature but body and soul. Of these two, in one, the body, the Epicureans placed the happy life; in the other, the soul, the Stoics placed it. As far as man is concerned, if the happy life comes to him from himself, nothing remains but body and soul. Either the body is the cause of the happy life, or the soul is: if you look for more, you go outside man. So those who placed man’s happy life in man could not place it anywhere at all but either in the body or in the soul. Of those who placed it in the body, the Epicureans held first place; of those who placed it in the soul, the Stoics held first place.","f":"Augustine, <i>Serm.</i> 150.5 (PL 38:481–482; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-5)."},"augustine-sermones/150.6":{"o":"Ecce sunt, conferunt cum Apostolo; aliquidne plus habeat Apostolus; an vero uni harum duarum sectæ necessario consentire deberet, ut etiam ipse causam beatæ vitæ, aut in corpore, aut in anima poneret. Nunquam poneret Paulus in corpore: hoc enim magnum non est; cum ipsi minime ponant causam beatitudinis in corpore, qui melius sentiunt de corpore. Nam Epicurei et de corpore ct de anima hoc idem sentiunt, quod utrumque mortale est. Et quod est gravius et detestabilius, prius dicunt animam post mortem dissolvi quam corpus. <Adhuc, > inquiunt, « post efflatum spiritum manente cadavere, « et integris membrorum lincamentis aliquantum « durantibus, anima mox ut exierit, veluti fumus « vento diverberata dissolvitur. » Non ergo miremur quod summum bonum, id est, beatitudinis causam in corpore posuerunt, quod se melius quam animam habere senserunt. Numquid hoe faceret Apostolus? Absit ut poneret in corpore summum bonum. Summum enim bonum est causa beatitudinis: imo vero doluit Apostolus, quosdam e numero Christianorum elegisse sententiam Epicureorum, non hominum, sed porcorum. Ex hoc enim numero erant iili corrumpentes mores bonos colloquiis malis, et dicentes: Manducemus et bibamus; cras enim moriemur ( I Cor. xv, 32). Epicurei contulerunt cum Paulo apostolo: sunt et Christiani epicurei. Quid enim sunt aliud dicentes quotidie, Manducemus et bibamus; cras enim moriemur? Quo pertinet, Nihil erit post mortem, umbræ enim transitus est vita nostra. Dixerunt enim apud se cogilantes non recte inter cætera: Coronemus nos rosis, antequam marcescant: nullum pratum sit quod non pertranseat luxuria nostra, ubique relinquamus signa lætitiæ, quoniam hæc eat pars nostra, et hæc est sors,","t":"See, there they are, debating with the apostle. Does the apostle have something more, or must he necessarily agree with one of these two schools, so that he too would place the cause of the happy life either in the body or in the soul? Paul would never place it in the body: that would be no great thing to establish, since those who think better of the body place the cause of happiness in the body least of all. For the Epicureans hold the same thing about both body and soul, that both are mortal. And what is worse and more detestable, they say that after death the soul is dissolved before the body. “While,” they say, “after the breath has been breathed out, the corpse remains and the features of the limbs last whole for some time, the soul, as soon as it has gone out, is dissolved like smoke scattered by the wind.” Let us not wonder, then, that they placed the highest good, that is, the cause of happiness, in the body, which they felt to be the better thing they had than the soul. Would the apostle do this? Far be it that he should place the highest good in the body. For the highest good is the cause of happiness. Rather, the apostle grieved that some among the number of Christians had chosen the opinion of the Epicureans, an opinion not of men but of swine. For of this number were those who corrupted good morals by evil talk and said: “Let us eat and drink, for tomorrow we die.” Epicureans debated with Paul the apostle: there are also Epicurean Christians. For what else are they who say daily, “Let us eat and drink, for tomorrow we die”? To this belongs the saying: “There will be nothing after death, for our life is the passing of a shadow.” For they said, reasoning wrongly among themselves, among other things: “Let us crown ourselves with roses before they wither: let there be no meadow that our wantonness does not pass through; everywhere let us leave signs of our gladness, for this is our portion, and this our lot.”","f":"Augustine, <i>Serm.</i> 150.6 (PL 38:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-6)."},"augustine-sermones/150.7":{"o":"Hoc si atrocius objurgemus, si his cupiditatibus vehementius resistamus, dicent et quod sequitur: Opprimamus pauperem justum. Et tamen dicere vel in hoc loco positi non timemus, Nolite esse epicurei. Cogitate quidem illud, quod dictum est ab his non recte loquentibus, Cras enim moriemur: sed non omni modo moriemur; manet enim post mortem quod sequitur mortem. Comes morienti aut vita erit, aut poena. Nemo dicat: Quis huc inde reversus est? Dives ille purpuratus sero redire voluit, et permitti non potuit. Stillam sitiens inquisivit, qui esurientem pauperem fastidivit. Nemo ergo dicat, Manducemus et bibamus, cras enim moriemur. Si vultis dicere, Cras enim moriemur: non prohibeo; sed aliud ante dicite. Epicurei quippe velut non victuri post mortem, quasi aliud nihil babentes nisi quod delectat carnem, dicunt, Manducemus et bibamus; cras enim moriemur. Christiani vero post mortem victuri, et felices potius victuri post mortem, non dicant, Manducemus et bibamus; cras enim moriemur: sed tenete quod dicitur, Cras enim moriemur; et dicite, Jejunemus et oremus; cras enim moriemur. Addo plane aliud, addo tertium, nec quod præcipue observandum est prætermitto, ut de jejunio tuo fames pauperis satietur, aut si jejunare non potes, magis pascas, cujus saturitate tibi venia concedatur. Dicant ergo Christiani, Jejunemus et oremus et donemus; cras enim moriemur. Aut si duas res volunt dicere, ego eligo ut dicant, Donemus et oremus, quam, Jejunemus et non donemus. Absit ergo ut Apostolus in corpore poneret summum bonum hominis, id est, bcatiludinis causam.","t":"If we rebuke this more sharply, if we resist these desires more vehemently, they will also say what follows: “Let us oppress the poor righteous man.” And yet, even placed as we are in this position, we are not afraid to say: Do not be Epicureans. Think, indeed, of what was said by those who spoke wrongly, “For tomorrow we die”: but we shall not die in every way; for what follows death remains after death. Either life or punishment will be the companion of the dying. Let no one say: “Who has come back from there?” That rich man dressed in purple wanted to come back, too late, and could not be allowed. Thirsting, he asked for a drop, he who had disdained the hungry poor man. Let no one, then, say, “Let us eat and drink, for tomorrow we die.” If you want to say, “For tomorrow we die,” I do not forbid it; but say something else before it. For the Epicureans, as if they were not to live after death, as if they had nothing but what delights the flesh, say, “Let us eat and drink, for tomorrow we die.” But let Christians, who will live after death, and live more happily after death, not say, “Let us eat and drink, for tomorrow we die”: hold to what is said, “For tomorrow we die,” and say, “Let us fast and pray, for tomorrow we die.” I plainly add something else, I add a third thing, nor do I pass over what must chiefly be observed: that the hunger of the poor man be satisfied from your fasting; or if you cannot fast, feed him all the more, so that through his being filled pardon may be granted to you. Let Christians say, then, “Let us fast and pray and give, for tomorrow we die.” Or if they want to say two things, I choose that they say, “Let us give and pray,” rather than, “Let us fast and not give.” Far be it, then, that the apostle should place man’s highest good, that is, the cause of happiness, in the body.","f":"Augustine, <i>Serm.</i> 150.7 (PL 38:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-7)."},"augustine-sermones/150.8":{"o":"Sed cum Stoicis non indecens fortasse luctamen est. Ecce enim interroganti ubi ponant efficiens beatæ vitæ, id est, quod facil in homine beatam vitam: respondent, non corporis voluptatem, sed animi esse virtutem. Quid Apostolus? Annuit? Si annuit, annuamus. Sed non annuit: revocat enim Scriptura cos qui confidunt in virtute sua. Epicureus itaque in corpore ponens summum hominis bonum, in se spem ponit. Sed enim Stoicus in animo ponens sumlnum hominis bonum, in re quidcm meliori hominis posuit; sed etiam ipse in se spem posuit. Homo est autem et Epicureus et Stoicus. Malediclus igitur omnis qui spem suam ponit in homine. Quid ergo? Jam constitutis ante oculos nostros tribus, Epicureo, Stoico, Christiano, interrogemus singulos. Dic, Epicuree, quæ res faciat beatum. Respondet: Voluptas corporis. Dic, Stoice. Virtus animi. Dic, Christiane. Donum Dei. Itaque, fratres, velut ante oculos nostros Epicurei et Stoici cum Apostolo contulerunt, et collaliune sua nos quid rejicere et quid deberemus eligere docuerunt. Est virtus animi res laudabilis, prudeutia mala et bona discernens, justitia sua cuique distribuens, temperantia libidines cohibens, fortitudo molestias æquanimiter sustinens. Magna res, laudabilis res: lauda, Stoice, quantum potes; sed dic, Unde habes? Non virtus animi tui te facit beatum, sed qui tibi virtutem dedit, qui libi velle inspiravit, et posse donavit. Scio quia fortassis irrisurus es me, et cris in eis de quibus scriptum est quia Paulum irridebant. Si tu via es, ego semino, seminator enim verborum sum pro modulo meo. Quod fuit convicium tuum, officium est meum. Ego semino: cadit in te quod semino, tanquam in terram duram. Ego non sum piger; et invenio terram bonam. Quid tibi faciam? Reprehensus es, et oraculo divino reprehensus es. Inter illos es, qui confidunt in virtute sua: inter illos cs, qui spem ponunt in homine. Virtus te delectat; bona res deleclat: scio, sitis; sed virtutem tibi manare non potes. Siccus es; si libi ostendero fontem vitæ, forte deridebis. Dicis enim apud te: De ista rupe bibiturus sum? Accedit virga, et manavit aqua. Judæi enim signa petunt; sed tu, Stoice, non cs Judæus: scio, Græcus es; et Græci sapientiam quærunt. Nos autem prædicamus Christum crucifixum. Scandalizatur Judæus, subsannat Græcus. Judæis enim scandalum, Gentibus autem stultitiam: sed ipsis vocatis Judæis et Græcis, hoc est, ipsi Paulo ex Saulo, et Dionysio Areopagitæ, et talibus his, talibus et illis, Christum Dei Virtutem et Dei Sapientiam. Jam non irrides rupem: agnosce virgam crucem, Christum fontem; et si sitis, bibe virtutem. Esto fonte saginatus, gratiarum actiones fortasse ructuabis: quod ab illo babcs, jam non tibi dabis, sed in ructuatione exclamabis, Diligam te, Domine, virtus mea (Paal. xvn, i ). Jam non dices: Virtus animi mei me facit beatum. Non eris inter illos qui cognoscentes Deum, non sicut Deum glorificaverunt, aut gratias egerunt; sed evanucrunt in cogitationibus suis, et obscuratum eat insipiens cor ipsorum: dicentes enim se esse sapientes stulti facti sunt. Quid est enim, dicentes se esse sapientes, nisi a se habere, sibi sufficere? Stulti facti sunt: merito stulti. Stultitia vera, est falsa sapientia. Sed eris inter illos, de quibus dicitur: Domine, in lumine vultus tui ambulabunt, et in nomine tuo exsultabunt tota die, et in justitia tua exaltabuntur; quoniam gloria virtutis eorum tu es. Virtutem quærebas; dic, Domine, virtus mea (Psal. Ictu, 12). Beatam vitam quærebas; dic, Beatus homo quem tu erudieris, Domine. Beatus enim populus, cujus non voluptas carnis, cujus non virtus propria; sed, beatus populus cujus eat Dominus Deus ipsius. Hæc est patria beatitudinis, quam omnes volunt; sed non omnes recte quærunt. Nos autem ad talem patriam non nobis viam quasi corde nostro machinemur, ct erraticas semitas moliamur: venit inde et via.","t":"But with the Stoics, perhaps, the struggle is not unseemly. For see: when they are asked where they place what produces the happy life, that is, what makes the happy life in man, they answer: not pleasure of the body, but virtue of the mind. What of the apostle? Does he nod assent? If he assents, let us assent. But he does not assent: for Scripture rebukes those who trust in their own strength. So the Epicurean, placing man’s highest good in the body, places his hope in himself. And the Stoic, placing man’s highest good in the mind, has indeed placed it in the better part of man; but he too has placed his hope in himself. Yet both the Epicurean and the Stoic are men. So “cursed is everyone who places his hope in man.” What then? Now that we have set three before our eyes, the Epicurean, the Stoic, the Christian, let us question each. Tell us, Epicurean, what makes a man happy. He answers: pleasure of the body. Tell us, Stoic. Virtue of the mind. Tell us, Christian. The gift of God.\n\nSo, brothers, as if before our eyes, the Epicureans and Stoics debated with the apostle, and by their debate taught us what we ought to reject and what to choose. Virtue of the mind is a praiseworthy thing: prudence discerning good and evil, justice giving each his own, temperance restraining lusts, fortitude bearing troubles with equanimity. A great thing, a praiseworthy thing: praise it, Stoic, as much as you can; but tell me, where do you have it from? It is not the virtue of your mind that makes you happy, but he who gave you virtue, who inspired you to will and granted you to be able. I know that perhaps you will mock me, and will be among those of whom it is written that they mocked Paul. If you are the path, I am sowing; for I am a sower of words in my small measure. What was your insult is my office. I sow: what I sow falls on you as on hard ground. I am not lazy; and I find good ground. What am I to do with you? You have been rebuked, and rebuked by a divine oracle. You are among those who trust in their own strength; you are among those who put their hope in man. Virtue delights you; a good thing delights you: I know, you thirst; but you cannot make virtue flow for yourself. You are dry; if I show you the fountain of life, perhaps you will laugh. For you say to yourself: “Am I to drink from that rock?” The rod came near, and water flowed. “For the Jews ask for signs”; but you, Stoic, are not a Jew: I know, you are a Greek; “and the Greeks seek wisdom. But we preach Christ crucified.” The Jew stumbles, the Greek sneers: “to the Jews a stumbling block, to the Gentiles foolishness; but to those who are called, Jews and Greeks” (that is, to Paul himself, once Saul, and to Dionysius the Areopagite, and to such as the one and such as the other), “Christ the power of God and the wisdom of God.” Now you no longer mock the rock: recognize the rod, the cross; Christ, the fountain; and if you thirst, drink virtue. Be filled at the fountain, and perhaps you will belch forth thanksgivings: what you have from him you will no longer give yourself, but in belching forth you will cry out, “I will love you, O Lord, my strength.” You will no longer say: “The virtue of my mind makes me happy.” You will not be among those who, “knowing God, did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened: for professing themselves to be wise, they became fools.” For what is “professing themselves to be wise,” but having it from themselves, being sufficient to themselves? “They became fools”: rightly fools. True folly is false wisdom. But you will be among those of whom it is said: “Lord, in the light of your face they will walk, and in your name they will rejoice all day long, and in your righteousness they will be exalted; for you are the glory of their strength.” You were seeking virtue: say, “O Lord, my strength.” You were seeking the happy life: say, “Blessed is the man whom you instruct, O Lord.” For blessed is the people whose blessedness is not pleasure of the flesh, not its own virtue, but “blessed is the people whose God is the Lord.” This is the homeland of happiness, which all want; but not all seek it rightly. But let us not devise for ourselves, as it were from our own hearts, a way to such a homeland, nor build wandering paths: from there the way too has come.","f":"Augustine, <i>Serm.</i> 150.8 (PL 38:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/150-8)."},"augustine-sermones/151.1":{"o":"Lectio divina quæ de apostoli Pauli Epistola rccitata est, quotiescumque legitur, timendum est ne male intellecta det hominibus occasionem quærentibus occasionem. Proclives sunt quippe homines ad peccandum, et vix se tenent. Ubi ergo audierint Apostolum dicentem, Non enim quod volo, facio bonum; sed quod odi malum, hoc ago; agunt malum, et quasi displicentes sibi quia agunt maium, putant se Apostolo esse similes, qui dixit: Non enim quod volo, facio bonum; sed quod nolo malum, hoc ago. Nonnunquam ergo legitur, et tunc nobis ingerit necessitatem disputandi, ne homines male sumentes salubrem cibum vertant in venenum. Sit ergo intenta Charitas vestra, donec quod Dominus donaverit, dicam vobis, ut ubi me forte laborare videritis in difficultate alicujus obscuritatis, adjuvetis me affectu pietatis.","t":"Whenever the divine reading which was recited from the Epistle of the apostle Paul is read, it is to be feared that, misunderstood, it may give occasion to people looking for an occasion. For people are prone to sin and scarcely hold themselves back. So when they hear the apostle saying, “For I do not do the good that I want; but the evil that I hate, this I do,” they do evil, and, as if displeased with themselves for doing evil, they think they are like the apostle, who said: “For I do not do the good that I want; but the evil that I do not want, this I do.” So whenever it is read, it lays on us the necessity of discussing it, lest people take healthy food wrongly and turn it into poison. So let your Charity be attentive while I tell you what the Lord grants, so that, where you see me perhaps laboring with the difficulty of some obscurity, you may help me with the affection of piety.","f":"Augustine, <i>Serm.</i> 151.1 (PL 38:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-1)."},"augustine-sermones/151.2":{"o":"Prius ergo recolite, quod Deo propitio solclis audire, vitam justi in isto corpore adhuc bellum esse, nondum triumphum. Hujus autem belli aliquando erit triumphus. Ideo Apostolus dixit, ct voces belli, et voces triumphi. Voces belli modo audivimus: Non enim quod volo, ago; sed quod odi, illud facio. Si autem quod odi, illud facio, consentio Legi, quoniam bona est. Velle adjacet mihi, perficere autem bonum non invenio. Video autem aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. Quando audis repugnantem, quando audis captivantem, bellum non agnoscis? Vox ergo triumphi nondum est: sed quia futura est, docet te idem apostolus, dicens: Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem Cum autem corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem: ibi cst vox triumphi: tunc fiet sermo qui scriptus es:, Absorpta est mors in victoriam. Dicant triumphantes: Ubi est, mors, contentio tua. Dicemus ergo; quandoque dicemus; et ipsum quandoque non erit longe. Non enim tantum remanet de sæculo, quantum jam exemptum est. Hoc igitur tunc dicemus. Modo autem in isto bello, ne male intelligentibus lectio ista tuba sit hostis, non nostra, unde ille incitetur, non unde vincatur; advertite, obsecro, fratres mei, et qui certatis certate. Qui enim nondum certatis, non estis intellecturi quod dico: qui jam certatis, intellecturi estis. Vox mea in aperto, vestra erit in silentio. Prius illud recolite quod scripsit ad Galatas, unde hoc bene possit exponi. Ait enim, fidelibus loquens, baptizatis loquens, quibus utique in sancto lavacro omnia fuerant dimissa peccata: his tamen loquens, sed pugnantibus loquens, ait: Dico autem, Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Non dixit, ne feceritis: sed, ne perfeceritis. Quare hoc? Sequitur et dicit: Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem. Hœc enim invicem adversantur; ut non ea quœvultis faciatis. Quod si Spiritu ducimini, non adhuc estis. sub Lege: utique, sed sub gratia. Si spiritu ducimini: quid est, duci Spiritu? Spiritui Dei consentire jubenti, non carni concupiscenti. Tamen concupiscit et resistit; et vult aliquid, et non vis tu: persevera, ut nolis tu.","t":"First, then, recall what by God’s favor you are used to hearing: that the life of the righteous in this body is still a war, not yet a triumph. But of this war there will one day be a triumph. Therefore the apostle uttered both the cries of war and the cries of triumph. The cries of war we have just heard: “For I do not do what I want; but what I hate, that I do. But if what I hate, that I do, I agree with the Law, that it is good. To will is present with me, but to accomplish the good I do not find. But I see another law in my members, fighting against the law of my mind and taking me captive in the law of sin which is in my members.” When you hear “fighting,” when you hear “taking captive,” do you not recognize a war? So the cry of triumph is not yet: but because it will be, the same apostle teaches you, saying: “This corruptible must put on incorruption, and this mortal must put on immortality. And when this corruptible has put on incorruption, and this mortal has put on immortality”: there is the cry of triumph: “then will come about the saying that is written, Death is swallowed up in victory.” Let those who triumph say: “Where, O death, is your contention?” We shall say it, then; we shall say it some day; and that “some day” will not be far off. For not as much of the world remains as has already passed. This, then, we shall say then. But now, in this war, lest this reading, misunderstood, be the enemy’s trumpet rather than ours, rousing him rather than defeating him: attend, I beg you, my brothers, and you who are fighting, fight. For you who are not yet fighting will not understand what I say; you who are already fighting will understand. My voice will be in the open; yours will be in silence. First recall what he wrote to the Galatians, from which this can be well explained. For speaking to the faithful, speaking to the baptized, to whom all sins had certainly been forgiven in the holy washing; speaking to them, but speaking to them as fighters, he says: “But I say, walk by the Spirit, and do not fulfil the desires of the flesh.” He did not say, “do not do,” but, “do not fulfil.” Why this? He goes on and says: “For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do the things you will. But if you are led by the Spirit, you are no longer under the Law”: but certainly under grace. If you are led by the Spirit: what is it to be led by the Spirit? To consent to the Spirit of God commanding, not to the flesh desiring. Yet the flesh desires and resists; it wants something, and you do not: persevere in not wanting it.","f":"Augustine, <i>Serm.</i> 151.2 (PL 38:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-2)."},"augustine-sermones/151.3":{"o":"Desiderium tamen tuum tale esse debet ad Deum, ut nee sit ipsa concupiscentia cui resistas. Videte quid dixerim: Desiderium, inquam, tuum tale esse debet ad Deum, ut omnino non sit ipsa concupiscentia cui resistere oporteat. Resistis enim, et non consentiendo vincis: sed melius est hostem non habere, quam vincere. Hostis iste aliquando non erit. Refer animum ad vocem triumphi, et vide si erit. Ubi eat, mors, contentio tua? Non erit. Ubi est, mors, aculeus tuus? Quæres locum ejus, et non invenies. Non enim hæc, quod maxime debetis audire: non enim hæc quasi alia natura est, sicut insaniunt Manichæi. Languor noster est, vitium nostrum est. Non separatum alibi erit, sed sanatum nusquam erit. Ergo Concupiscentias carnis ne perfeceritis. Melius quidem erat implere quod Lex dixit, Ne concupiscas. Plenitudo est ista virtutis, perfectio justitiæ, palma victoriæ, Ne concupiscas. Hoc quia modo impleri non potest, vel illud impleatur quod sancta Scriptura item dicit; Post concupiscentias tuas non eas. Melius est eas non habere: sed quia sunt, noli post eas ire. Nolunt post te ire: noli post eas ire. Si velint post te ire, non erunt; quia contra mentem tuam non rebellabunt. Rebellant, rebella; pugnant, pugna; expugnant, expugna: hoc solum vide, ne vincant.","t":"Yet your longing toward God ought to be such that even the desire which you resist does not exist. See what I have said: your longing toward God, I say, ought to be such that there is no desire at all which must be resisted. For you resist, and you conquer by not consenting: but it is better to have no enemy than to conquer one. This enemy will one day not exist. Turn your mind to the cry of triumph, and see whether it will exist. “Where, O death, is your contention?” It will not exist. “Where, O death, is your sting?” You will look for its place and not find it. For this is not (and this you most need to hear), this is not some other nature, as the Manichees rave. It is our sickness, it is our fault. It will not be set apart somewhere else; healed, it will be nowhere. So “do not fulfil the desires of the flesh.” It would indeed be better to fulfil what the Law said, “You shall not desire.” This is the fullness of virtue, the perfection of righteousness, the palm of victory: “You shall not desire.” Since this cannot be fulfilled now, let at least that be fulfilled which holy Scripture also says: “Do not go after your desires.” It is better not to have them: but since they exist, do not go after them. They will not follow you: do not follow them. If they were willing to follow you, they would not be there at all, for they would not rebel against your mind. They rebel: rebel back; they fight: fight; they attack: attack them; only see to this, that they do not conquer.","f":"Augustine, <i>Serm.</i> 151.3 (PL 38:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-3)."},"augustine-sermones/151.4":{"o":"Ecce aliquid inde ponam, unde cætera intelligatis. Nostis esse homines sobrios: pauciores sunt, sed sunt. Nostis esse et ebriosos: abundant. Baptizatus est sobrius: quantum pertinet ad cbrietalem, non habet cum qua pugnet: habet alias concupiscentias, cum quibus pugnet. Sed ut de cæteris intelligatis, unius tantummodo hostis certamen in medio constituamus. Baptizatus est et ebriosus: audivit, et cum timore audivit, inter cætera mala, quibus hominibus male viventibus intercluditur regnum Dei, commemoratam esse et ebrietatem: quia ubi dictum est, Neque fornicatores, neque idola servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures; ibi additum est, Neque ebriosi. etc., regnum Dei possidebunt. Audivit, et timuit. Baptizatus est, dimissa suut illi omnia quibus inebriatus est: restat adversaria consuetudo. Ergo habet cum qua pugnet renatus. Præterita ejus vitia omnia dimissa sunt ei: observet, vigilet, pugnet, ne aliquando inebrietur. Surgit ergo illa concupiscentia potandi, titillat animum, ingerit faucibus siccitatem, insidiatur sensibus: vult etiam ipsum, si potest fieri, penetrare murum, adire inclusum, trahere captivum. Pugnat, repugna. O si et ipsa non esset! Si consuetudine mala accessit, bona consuetudine morietur: tu tantum noli ei satisfacerc, noli eam cedendo satiare, sed resistendo necare. Tamen quamdiu est, hostis est. Si ei non consentias, et nunquam inebrieris, minor et minor erit quotidie. Nam sunt vires illius subjectio tua. Si enim ei cesseris, et inebriatus fueris, das ei vires. Numquid contra me, et non contra te? Ego de loco superiore moneo, dico, prædico: quid mali futurum sit ebriosis, ante denuntio. Non est quod dicas, Non audivi: non est quod dicas, Exigit Deus animam meam de manu illius, qui mihi tacuit. Sed laboras, quia tibi validum adversarium mala consuetudine ipse fecisti. Non laborasti, ut nutrires eum: labora, ut vincas eum. Et si minus idoneus es adversus eum, roga Deum. Tamen si te non vicerit, quamvis ipsa tua mala consuetudo luctata sit locum, si te non vicerit, fecisti quod ait apostolus Paulus, Concupiscentias carnis ne perfeceritis. Facta cst concupiscentia titillando; sed non est perfecta potando.","t":"See, I will set out one case from which you may understand the rest. You know there are sober men: they are fewer, but they exist. You know there are drunkards too: they abound. A sober man is baptized: as regards drunkenness, he has nothing to fight with; he has other desires to fight with. But so that you may understand about the rest, let us set in the middle the contest with just one enemy. A drunkard is baptized: he has heard, and heard with fear, that among the other evils by which the kingdom of God is shut to those who live badly, drunkenness too was named: for where it was said, “Neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males, nor thieves,” there was added, “nor drunkards” and so on “will possess the kingdom of God.” He heard, and feared. He was baptized; all his drunkenness was forgiven him: the hostile habit remains. So the reborn man has something to fight with. All his past vices have been forgiven him: let him watch, be vigilant, fight, so that he may never get drunk again. So that desire for drink rises up, tickles the mind, brings dryness to the throat, lays ambushes for the senses: it even wants, if it can, to break through the wall, reach the one shut in, drag him off captive. It fights: fight back. O, if only it too did not exist! If it came by bad habit, it will die by good habit: only do not satisfy it; do not sate it by yielding, but kill it by resisting. Yet as long as it exists, it is an enemy. If you do not consent to it, and never get drunk, it will be less and less every day. For your submission is its strength. For if you yield to it and get drunk, you give it strength. Is that against me, and not against you? I warn, I say, I preach from the higher place: I announce beforehand what evil is to come to drunkards. You cannot say, “I did not hear”: you cannot say, “God requires my soul at the hand of him who kept silent to me.” But you labor, because by bad habit you yourself made a strong adversary for yourself. You did not labor to feed it: labor to conquer it. And if you are not able enough against it, ask God. Yet if it has not conquered you, although that bad habit of yours has wrestled for a foothold, if it has not conquered you, you have done what the apostle Paul says, “Do not fulfil the desires of the flesh.” The desire was at work by tickling; but it was not fulfilled by drinking.","f":"Augustine, <i>Serm.</i> 151.4 (PL 38:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-4)."},"augustine-sermones/151.5":{"o":"Quod dixi de ebrietate, hoc de omnibus vitiis, hoc de omnibus cupiditatibus. Cum aliquibus enim nati sumus, aliquas consuetudine fecimus. Nam propter illas cum quibus nati sumus, baptizantur infantes, ut solvantur a reatu propaginis, non malæ, quam non habuerunt, consuetudinis. Ergo semper pugnandum est, quia ipsa concupiscentia, cum qua nati sumus, finiri non potest quamdiu vivimus: quotidie minui potest, finiri non potest. Per illam dictum cst hoc nostrum mortis corpus. De ipsa dicit Apostolus: Condelector enim legi Dei secundum interiorem hominem. Video autem aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me in lege peccali, quæ est in membris meis. Tunc nata est ista lex, quando transgressa est prima lex. Tunc nata est, inquam, ista lex, quando contempta ct transgressa est prima lex. Quæ est prima lex? Quam in paradiso accepit homo. Nonne nudi erant, et non confundebantur? Quare nudi erant, et non confundebantur, nisi quia nondum erat lex in membris repugnans legi mentis? Fecit homo factum puniendum, et invenit motum pudendum. Manducaverunt contra interdictum, et aperti sunt oculi eorum. Quid cnim? prius in paradiso clausis vel cæcis oculis oberrabant? Absit. Nam Adam unde nomina imposuit volatilibus et bestiis, quando ad cum cuncta animalia adducta sunt? Quibus nomina imponebat, si non videbat? Deinde dictum est, Vidit mulier lignum, quia placeret oculis ad videndum. Ergo oculos apertos habebant; et nudi crant, et non confundebantur. Aperti sunt autem oculi eorum ad aliquid quod nunquam senserant, quod in motu sui corporis nunquam expaverant. Aperti sunt oculi ad intuendum, non ad videndum: et quia senserunt pudendum, curaverunt tegendum. Consuerunt, inquit, folia ficulnea, et fecerunt sibi succinctoria. Quod texerunt, ibi senserunt. Ecce unde trahitur originale peccalum, ecce unde nemo nascitur sine peccato. Ecce propter quod Dominus non sic concipi voluit, quem virgo concepit. Solvit iliud, qui venit sine illo: solvit illud, qui non venit ex illo. Unde unus et unus: unus ad mortem, unus ad vitam. Homo primus ad mortem, homo secundus ad vitam. Sed quare ad mortem ille homo? Quia tantum homo. Quare ad vitam iste homo? Quia Deus et homo.","t":"What I have said of drunkenness, say of all vices, say of all desires. For with some we were born; others we made by habit. For because of those with which we were born, infants are baptized, so that they may be freed from the guilt of their descent, not of bad habit, which they did not have. So we must always fight, because the very desire with which we were born cannot be ended as long as we live: it can be lessened daily; it cannot be ended. Because of it this body of ours was called a body of death. Of it the apostle says: “For I delight in the law of God according to the inner man. But I see another law in my members fighting against the law of my mind, and taking me captive in the law of sin which is in my members.” This law was born then, when the first law was transgressed. This law was born then, I say, when the first law was despised and transgressed. What is the first law? The one man received in paradise. Were they not naked, and not ashamed? Why were they naked and not ashamed, except that there was not yet a law in the members fighting against the law of the mind? Man did a deed to be punished, and found a motion to be ashamed of. They ate against the prohibition, and their eyes were opened. What? Did they wander about in paradise before with their eyes shut, or blind? Far from it. For how did Adam give names to the birds and beasts, when all the animals were brought to him? To what was he giving names, if he did not see? Then it was said, “The woman saw the tree, that it was pleasing to the eyes to look at.” So they had their eyes open; and they were naked, and were not ashamed. But their eyes were opened to something they had never felt, something they had never been alarmed at in the motion of their body. Their eyes were opened to take notice, not to see: and because they felt something to be ashamed of, they took care to cover it. “They sewed,” it says, “fig leaves, and made themselves girdles.” What they covered is where they felt it. See where original sin is drawn from; see why no one is born without sin. See why the Lord, whom the virgin conceived, did not will to be conceived in this way. He loosed it who came without it: he loosed it who did not come from it. Hence one and one: one to death, one to life. The first man to death, the second man to life. But why that man to death? Because only a man. Why this man to life? Because God and man.","f":"Augustine, <i>Serm.</i> 151.5 (PL 38:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-5)."},"augustine-sermones/151.6":{"o":"Non ergo quod vult agit Apostolus; quia vult non concupiscere, et tamen concupiscit; ideo non quod vult agit. Numquid illa concupiscentia mala trahebat Apostolum subjugatum ad fornicationem et adulteria? Absit. Non ascendant tales cogitationes in cor nostrum. Luctabatur, non subjugabatur. Sed quia nolebat nec hoc habere contra quod luctaretur, ideo dicebat: Non quod volo, ago. Concupiscere nolo, et concupisco. Non ergo quod volo, ago; sed tamen concupiscentiæ non consentio. Non enim aliter diceret, Concupiscentias carnis ne perfeceritis; si cas ipse perficeret. Sed constituit tibi ante oculos pugnam suam, ne timeres tuam. Si enim hoc non dixisset beatus Apostolus, quando videres moveri concupiscentiam in membris tuis, cui tu non consentires; tamen cum eam moveri videres, forsitan de te desperares et diceres:. Si ad Deum pertinerem, sic non moverer. Vide Apostolum pugnantem, et noli te facere desperantem. Video aliam legem, inquit, in membris meis repugnantem legi mentis meæ. Et quia nolo ut rcpugnet: caro enim mea est, ego ipse sum, pars mea est: Non quod volo ago; sed qnod odi malum, hoc ago; quia concupisco.","t":"So the apostle does not do what he wants; because he wants not to desire, and yet he desires; therefore he does not do what he wants. Did that evil desire drag the apostle, subdued, to fornication and adulteries? Far from it. Let not such thoughts enter our heart. He wrestled; he was not subdued. But because he did not want to have even that against which he wrestled, therefore he said: “I do not do what I want.” I do not want to desire, and I desire. So I do not do what I want; but still I do not consent to desire. For otherwise he would not say, “Do not fulfil the desires of the flesh,” if he himself fulfilled them. But he set his own fight before your eyes, so that you would not fear yours. For if the blessed apostle had not said this, then when you saw desire moving in your members, though you did not consent to it, yet seeing it move you might perhaps despair of yourself and say: “If I belonged to God, I would not be moved like this.” See the apostle fighting, and do not make yourself despair. “I see another law,” he says, “in my members fighting against the law of my mind.” And because I do not want it to fight (for it is my flesh, it is I myself, it is part of me), “I do not do what I want; but the evil I hate, this I do”: because I desire.","f":"Augustine, <i>Serm.</i> 151.6 (PL 38:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-6)."},"augustine-sermones/151.7":{"o":"Quod ergo bonum ago? Quia concupiscentiæ malæ non consentio: Ago bonum, et non perficio bonum: et concupiscentia hostis mea agit malum, et non perficit malum. Quomodo ago bonum et non perficio bonum? Ago bonum, cum malæ concupiscentiæ non consentio: sed non perficio bonum, ut omnino non concupiscam. Rursus ergo et hostis mea quomodo agit malum, et non perficit malum? Agit malum, quia movct desiderium malum: non perficit malum, quia me non trahit ad malum. Et in isto bello est tota vita sanctorum. Jam quid dicam de immundis, qui nec pugnant? Subjugati pertrahuntur: nec pertrahuntur, quia libenter sequuntur. Hæc, inquam, est pugna sanctorum; et in hoc bello semper homo periclitatur, quousque moriatur. Sed in fine, id est, in triumpho illius victoriæ quid dicitur? imo quid dicit Apostolus jam præmeditans triumphum? Tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? Vox triumphantium. Ubi est, mors, aculeus tuus? Aculeus autem mortis eat peccatum: cujus punctione facta est mors. Peccatum quasi scorpius cst: pupugit nos, ct mortui sumus. Sed quando dicitur, Ubi est, mors, aculeus tuus? quo aculeo facta es, non quem fecisti: quando ergo dicitur, Ubi est, mors, aculeus tuus? utique non erit; quia peccatum non erit. Aculeus autem mortis est peccatum. Contra peccatum data est Lex. Sed virtus peccati Lex? Quomodo virtus peccati Lex? Subintravit, ut abundaret delictum. Quomodo hoc? Quia fuit ante Legem homo peccator; data Lege atque transgressa, factus cst et prævaricator. Peccato tenebantur homines rei: Lege data, plus pravaricatione facti sunt rei.","t":"What good, then, do I do? That I do not consent to evil desire. I do good and do not accomplish good; and desire, my enemy, does evil and does not accomplish evil. How do I do good and not accomplish good? I do good when I do not consent to evil desire; but I do not accomplish the good, which would be not to desire at all. Again, how does my enemy do evil and not accomplish evil? It does evil because it stirs up evil longing; it does not accomplish evil, because it does not drag me into evil. And the whole life of the saints is in this war. What shall I say now of the unclean, who do not even fight? They are dragged along, subdued; no, they are not even dragged, because they follow willingly. This, I say, is the fight of the saints; and in this war a man is always in danger until he dies. But at the end, that is, in the triumph of that victory, what is said? Or rather, what does the apostle say, already meditating on the triumph? “Then will come about the saying that is written, Death is swallowed up in victory. Where, O death, is your contention?” The cry of those who triumph. “Where, O death, is your sting? Now the sting of death is sin”: by whose sting death came about. Sin is like a scorpion: it stung us, and we died. But when it is said, “Where, O death, is your sting?” (the sting by which you were made, not the sting you made), when, then, it is said, “Where, O death, is your sting?”, certainly it will not exist, because sin will not exist. “Now the sting of death is sin.” Against sin the Law was given. “But the power of sin is the Law”? How is the Law the power of sin? “It came in so that the offense might abound.” How so? Because before the Law man was a sinner; when the Law was given and transgressed, he became a transgressor as well. People were held guilty by sin: when the Law was given, they were made more guilty by transgression.","f":"Augustine, <i>Serm.</i> 151.7 (PL 38:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-7)."},"augustine-sermones/151.8":{"o":"Modo quid agendum fidelibus? Ubi spes, nisi quod sequitur: Ubi abundavit peccatum, superabundavit gratia? Ideo iste miles et quodam modo in isto bello exercitatissimus, tam exercitatus, ut esset et dux, cum laboraret in hoc bello contra hostem, et diceret: Video aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ eat in membris meis, legem foedam, legem miseram, vulnus, tabem, languorem; subjunxit, Miser ego homo, quis me liberabit de corpore mortis hujus? Et gementi subventum est. Quomodo subventum est? Gratia Dei per Jesum Christum Dominum nostrum. Liberabit te a lege mortis hujus, id est, a corpore mortis hujus, gratia Dei per Jesum Christum Dominum nostrum. Quando corpus habebis, ubi nulla concupiscentia remanebit? Cum mortale hoc induerit immortalitatem, et corruptibile hoc induerit incorruptionem, et dicetur morti. Ubi est, mors, contentio tua? et non erit: Ubi est, mors, aculeus tuus? et nusquam erit. Modo quid? Audi: Igitur ego ipse mente servio legi Dei, carne autem legi peccati. Mente servio legi Dei, non consentiendo: carne autem legi peccati, concupiscendo. Et mente legi Dei, et carne legi peccati. Et hac delector, et ibi concupisco; sed non vincor: titillat, insidiatur, pulsat, trahere conatur: Miser ego homo, quis me liberabit de corpore mortis hujus? Nolo semper vincere: sed volo aliquando ad pacem venire. Nunc ergo, fratres, tenete istum modum: mente servite legi Dei, carne autem legi peccati; sed ex necessitate, quia concupiscitis, non quia consentitis. Aliquando ista concupiscentia sic insidiatur sanctis, ut faciat dormientibus quod non potest vigilantibus. Unde omnes acclamastis, nisi quia omnes agnovistis? Pudet hic immorari, sed non pigeat inde Deum precari. Conversi ad Dominum, etc.","t":"What, then, are the faithful to do now? Where is hope, except in what follows: “Where sin abounded, grace abounded the more”? Therefore this soldier, most practiced in this war, so practiced that he was also a commander, when he was laboring in this war against the enemy and saying, “I see another law in my members, fighting against the law of my mind and taking me captive in the law of sin which is in my members” (a foul law, a wretched law, a wound, a decay, a sickness), added: “Wretched man that I am, who will deliver me from the body of this death?” And help came to him as he groaned. How did help come? “The grace of God through Jesus Christ our Lord.” He will deliver you from the law of this death, that is, from the body of this death: the grace of God through Jesus Christ our Lord. When will you have a body in which no desire will remain? When this mortal has put on immortality, and this corruptible has put on incorruption, and it will be said to death, “Where, O death, is your contention?”, and it will not exist; “Where, O death, is your sting?”, and it will be nowhere. And now what? Hear: “So I myself with my mind serve the law of God, but with my flesh the law of sin.” With my mind I serve the law of God by not consenting; with my flesh the law of sin by desiring. Both with my mind the law of God, and with my flesh the law of sin. Here I delight, and there I desire; but I am not conquered: it tickles, it lies in ambush, it knocks, it tries to drag me off: “Wretched man that I am, who will deliver me from the body of this death?” I do not want always to be conquering: I want some day to come to peace. Now, then, brothers, keep this measure: with the mind serve the law of God, but with the flesh the law of sin; but of necessity, because you desire, not because you consent. Sometimes this desire so lies in ambush for the saints that it does to them asleep what it cannot do to them awake. Why did you all call out, if not because you all recognized it? I am ashamed to dwell on this here, but let us not be ashamed to pray to God about it. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 151.8 (PL 38:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/151-8)."},"augustine-sermones/152.1":{"o":"Meminisse debet Charitas vestra, disputasse me vobis de quæstione difficillima ex apostoli Pauli Epistola (In superiore sermone), ubi dicit: Non enim quod volo, ago; sed quod odi, illud facio. Qui ergo adfuistis, meministis: adestote nunc animo, ut astruatis ad id quod audistis. Sequitur enim lectio quæ hodie recitata est, quam quidem lector inde coepit: Misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne: ut justitia legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum. Illa vero quæ tunc lecta sunt, nec tractata verba, ista sunt quæ sequuntur: Igitur ego ipse mente servio legi Dei, carne autem legi peccati. Nulla ergo condemnatio eat his nunc qni sunt in Christo Jesu. Lex enim spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis. Quod enim impossibile erat Legis, in quo infirmabatur per carnem. Et sequitur quod hodie lectum est: Deus Filium suum misit in similitudinem carnis peccati. Difficultas non est in obscuris sensibus, quando adjuvat spiritus. Adjuvet ergo nos orantibus vobis; quia ipsum desiderium quod vultis intelligere, oratio est ad Deum. Ab ipso ergo oportet ut exspectetis auxilium. Nos enim, quomodo rustici in agro, forinsecus operamur. Si autem nullus esset qui intrinsecus operaretur, nec semen terræ figeretur, nec in agro cacumen exsurgeret, nec roboraretur virga et perveniret ad trabem: nee rami, nec fructus, nec folia nascerentur. Ideo dixit ipse Apostolus, discernens operationcm operariorum et Creatoris: Ego plantavi, Apollo rigavit; sed Deus incrementum dedit. Et adjunxit: Neque qui plantat eat aliquid, neque qui rigat; sed qui incrementum dat Deus. Si Deus intrinsecus incrementum non det, inanis est iste sonus ad aures vestras. Si autem det, valet aliquid quod plantamus et rigamus, et uon est inanis labor noster.","t":"Your Charity should remember that I discussed with you a most difficult question from the Epistle of the apostle Paul (in the previous sermon), where he says: “For I do not do what I want; but what I hate, that I do.” Those of you who were present remember: be present now in mind too, so that you may build on what you heard. For the reading that was recited today follows on, and the reader began it here: “God sent his Son in the likeness of the flesh of sin, and by sin condemned sin in the flesh, so that the righteousness of the Law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” But the words that were read then and not discussed are these, which follow: “So then I myself with my mind serve the law of God, but with my flesh the law of sin. There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death. For what was impossible for the Law, in that it was weak through the flesh.” And there follows what was read today: “God sent his Son in the likeness of the flesh of sin.” There is no difficulty in obscure meanings when the Spirit helps. So let him help us as you pray; for the very desire by which you want to understand is a prayer to God. So you must expect help from him. For we, like farmers in a field, work from outside. But if there were no one working within, the seed would not take root in the earth, no shoot would spring up in the field, the stem would not grow strong and become a tree; neither branches nor fruit nor leaves would come forth. Therefore the apostle himself said, distinguishing the work of the laborers and that of the Creator: “I planted, Apollos watered; but God gave the growth.” And he added: “So neither he who plants is anything, nor he who waters; but God who gives the growth.” If God does not give growth within, this sound in your ears is empty. But if he gives it, what we plant and water is worth something, and our labor is not empty.","f":"Augustine, <i>Serm.</i> 152.1 (PL 38:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-1)."},"augustine-sermones/152.10":{"o":"De quo ergo peccato damnavit peccatum? Intellexerunt qnidam, et pervenerunt ad sensum non improbum. Sed tamen quid dixerit Apostolus, quantum mihi videtur, indagare minime potuerunt. Rem tamen non malam dixerunt: hanc vobis prius dico, ct deinde quid milii videatur, et quod ipsa Scriptura divina ostendat esse verissimum. Cum turbarentur: De quo peccato damnavit peccatum? Habebat peccatum? hoc dixerunt, De peccato damnavit peccatum, de peccato non suo; tamen de peccato damnavit peccatum. Si ergo non de suo, de cujus? De peccato Judæ, de peccato Judaorum. Unde enim fudit sanguinem in remissionem peccatorum? Quia crucifixus est a Judæis. Quo tradente? Juda. Judxi quando illum occiderunt, Judas illurn tradidit. Bene fecerunt, an peccaverunt? Peccaverunt. Ecce de quo peccato damnavit peccatum. Bene dictum est, et vcre dictum est, quia et de peccato Judæorum Christus damnavit omne peccatum, quia illis perscquentibus fudit sanguinem, quo delevit omne peccatum. Verumtamen alio loco vide quid dicat Apostolus: Pro Christo, inquit, legatione fungimur, tanquam Deo hortante per nos: obsecramus pro Christo, id est tanquam Christus vos obsecret. pro illo vos obsecramus, reconciliari Deo. Et sequitur: Eum qui non noverat peccatum. Deus cui vos obsecramus reconciliari, eum qui non noverat peccatum, id est Christum Deum, eum Christum, qui non noverat peccatum, peccatum pro nobis fecit, ut nos simus justitia Dei in ipso. Numquid hic potest intelligi peccatum Judæ, peccatum Judæorum, peccatum cujusque alterius hominis: cum audias: Eum qui non noverat peccalum, peccatum pro nobis fecil? Quis? quem? Deus Christum. Deus Christum fecit pro nobis peccatum. Non dixit, Fecit pro nobis peccantem; sed, fecit eum peccatum. Si nefas est dicere peccasse Christum, quis ferat peccatum esse Christum? Et tamen non possumus Apostolo contradicere. Non ei possumus dicere: Quid est quod loqueris? Si enim hoc Apostolo dixerimus, ipsi Christo dicimus. Ait enim alio loco: An vultis experimentum ejus accipere, qui in me loquitur Christus?","t":"By what sin, then, did he condemn sin? Some have understood it, and arrived at a sense that is not bad. Yet what the apostle said, as it seems to me, they could not at all track down. Still, what they said was not a bad thing: I tell you this first, and then what seems right to me, and what divine Scripture itself shows to be most true. When they were troubled (“By what sin did he condemn sin? Did he have sin?”), they said this: he condemned sin by sin, by sin not his own; yet by sin he condemned sin. If not by his own, then by whose? By the sin of Judas, by the sin of the Jews. For why did he shed his blood for the remission of sins? Because he was crucified by the Jews. Who handed him over? Judas. When the Jews killed him, Judas handed him over. Did they do well, or did they sin? They sinned. See by what sin he condemned sin. This was well said and truly said, since by the sin of the Jews too Christ condemned all sin, because as they persecuted him he shed his blood, by which he blotted out all sin. But see what the apostle says in another place: “We are ambassadors for Christ,” he says, “as though God were exhorting through us: we beseech you for Christ’s sake” (that is, as if Christ were beseeching you, we beseech you on his behalf) “be reconciled to God.” And there follows: “Him who knew no sin.” God, to whom we beseech you to be reconciled, “him who knew no sin,” that is, Christ God, that Christ who knew no sin, “he made sin for us, so that we might be the righteousness of God in him.” Can the sin of Judas, the sin of the Jews, the sin of any other man be understood here, when you hear, “Him who knew no sin he made sin for us”? Who made whom? God made Christ. God made Christ sin for us. He did not say, “He made him a sinner for us,” but, “He made him sin.” If it is wicked to say that Christ sinned, who could bear to say that Christ is sin? And yet we cannot contradict the apostle. We cannot say to him, “What is this you are saying?” For if we say this to the apostle, we say it to Christ himself. For he says in another place: “Do you want proof of Christ who speaks in me?”","f":"Augustine, <i>Serm.</i> 152.10 (PL 38:488–489; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-10)."},"augustine-sermones/152.11":{"o":"Quid igitur est? Intendat Charitas vestra magnum altumque mysterium. Felices eritis si intellectum dilexeritis, et ad dilectum perveneritis. Prorsus, prorsus Christus Dominus noster, Jesus Salvator noster, Redemptor noster peccatum factus est, ut nos essemus justitia Dci in ipso. Quomodo? Audite Legem. Qui noverunt, sciunt quod dico: et qui non noverunt, legant, vel audiant. In Lege peccata vocabantur etiam sacrificia, quæ pro peccatis offerebantur. Habes, cum victima pro peccato adduceretur, dicit Lex, Ponant manus suas sacerdotes super peccatum( Levit. IV ); id est, super victimam pro peccato. Et quod est aliud quam Christus sacrificium pro peccato? Sicut et Christus, inquit, dilexit vos, et tradidit semetipsum pro vobis oblationem et hostiam Deo in odorem suavitatis ( Ephes. v, 2 ). Ecce de quo peccato damnavit peccatum: de sacrificio quod factus est pro peccatis, inde damnavit peccatum. Ipsa est Lex spiritus vitæ, quæ liberavit te a lege peccati et mortis. Quia lex illa altera, lex litteræ, Icx jubens, bona est quidem; Mandatum, sanctum, et justum, et bonum: sed infirmabatur per carnem; et quod jubebat, in nobis impleri non poterat. Alia ergo lex, ut dicere coeperam, tibi ostendat peccatum, alia tollat: ostendat peccatum lex litteræ, tollat peccatum lex gratiæ.","t":"What, then, is it? Let your Charity attend to a great and deep mystery. You will be happy if you love what you have understood, and come to what you love. Indeed, indeed, Christ our Lord, Jesus our Savior, our Redeemer, was made sin, so that we might be the righteousness of God in him. How? Hear the Law. Those who know it know what I am saying; and those who do not know it, let them read it or hear it. In the Law, the sacrifices offered for sins were also called sins. You have it: when a victim for sin was brought, the Law says, “Let the priests lay their hands on the sin,” that is, on the victim for sin. And what else is Christ but a sacrifice for sin? “As Christ too,” he says, “loved you, and gave himself up for you, an offering and sacrifice to God for a fragrant odor.” See by what sin he condemned sin: by the sacrifice which he became for sins, by this he condemned sin. This is the law of the Spirit of life, which has set you free from the law of sin and death. For that other law, the law of the letter, the law that commands, is indeed good, “the commandment holy and just and good”; but it was weak through the flesh, and what it commanded could not be fulfilled in us. So, as I had begun to say, one law shows you sin, another takes it away: let the law of the letter show sin; let the law of grace take sin away.","f":"Augustine, <i>Serm.</i> 152.11 (PL 38:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-11)."},"augustine-sermones/152.2":{"o":"Jam dixi vobis sic esse accipiendum quod ait Apostolus, Mente servio legi Dei, carne autem legi peccati; ut carni nihil plus permittatis, nisi desideria, sine quibus non potest esse. Si autem a desideriis malis consenseritis, et non contra illa luctati fueritis, victi plangetis: et optandum est ut plangatis, ne et sensum doloris perdatis. Quantum ergo est in votis nostris, in voluntate nostra, in oratione nostra, quando dicimus, Ne nos inferas in tentationem, sed libera nos a malo; hoc utique cupimus, ut nec ipsa mala desideria existant de carne nostra. Sed quamdiu hic vivimus, efficere non valemus. Propter boc ait: Perficere autem bonum non invenio. Facere quid invenio? Non consentire malo desiderio. Perficere non invenio: non habere malum dcsiderium. Restat ergo in hac pugna, ut mente non consentiente malis concupiscentiis, servias legi Dei; carne autem concupiscente, sed te non consentiente, servias legi peccati. Agit caro desideria sua, age et tu tua. Non opprimuntur, non exstinguuntur a te desideria ejus; non exstinguat tua: ut in certamine labores, non victus traharis.","t":"I have already told you that what the apostle says, “With my mind I serve the law of God, but with my flesh the law of sin,” must be understood so that you allow the flesh nothing more than desires, without which it cannot exist. But if you consent to evil desires and do not struggle against them, you will lament as one conquered; and it is to be hoped that you will lament, lest you lose even the sense of pain. So, as far as our wishes, our will, our prayer go, when we say, “Lead us not into temptation, but deliver us from evil,” we certainly long for this: that not even these evil desires should arise from our flesh. But as long as we live here, we cannot bring it about. For this reason he says: “But to accomplish the good I do not find.” What do I find to do? Not to consent to evil desire. What do I not find to accomplish? Not having evil desire. So in this fight it remains that with your mind, not consenting to evil desires, you serve the law of God; but with your flesh, which desires though you do not consent, you serve the law of sin. The flesh does its desiring; you do your part too. Its desires are not suppressed, not extinguished by you; let it not extinguish yours: so that you may labor in the contest, not be dragged off conquered.","f":"Augustine, <i>Serm.</i> 152.2 (PL 38:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-2)."},"augustine-sermones/152.3":{"o":"Sequitur ergo et dicit Apostolus, Nulla ergo condemnatio eat nunc his qui sunt in Christo Jesu. Et si habeat desideria carnis, quibus non consentiunt; et si lex in membris eorum repugnat legi mentis eorum, et captivare vult mentem: tamen quia per gratiam Baptismatis et lavacri rcgenerationis solutus est et ipse reatus, cum quo eras natus, et quidquid antea consensisti malæ concupiscentiæ, sive quolibet flagitio, sive quolibct facinore, sive qualibet mala cogitatione, sive qualibet mala locutione, omnia deleta sunt in illo fonte, quo servus intrasti, unde liber existi: quia ergo hæc ita sunt, Nulla nunc condemnatio eat his qui sunt in Christo Jesu. Nulla est nunc, antea fuit. Ex uno omnes in condemnationem ( Rom, v, 46). Hoc malum fecerat generatio, sed hoc bonum fecit regeneratio. Lex enim Spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis. Inest in membris, sed reum te non facit. Liberatus es ab illa; liber pugna; sed vide ne vincaris, et iterum fias servus. Laboras pugnando, sed lætaberis triumphando.","t":"So the apostle goes on and says, “There is therefore now no condemnation for those who are in Christ Jesus.” Even if one has desires of the flesh, to which they do not consent; even if the law in their members fights against the law of their mind and wants to take the mind captive: yet because through the grace of baptism and the washing of regeneration the very guilt with which you were born has been loosed, and whatever you previously consented to evil desire, whether by any outrage, any crime, any evil thought, any evil word, all has been blotted out in that font which you entered a slave and from which you came out free: because, then, these things are so, “there is now no condemnation for those who are in Christ Jesus.” There is none now; there was before. “From one, all to condemnation.” Generation had done this evil; but regeneration has done this good. “For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.” That law is present in your members, but it does not make you guilty. You have been set free from it: fight as a free man; but see that you are not conquered and become a slave again. You labor in fighting, but you will rejoice in triumph.","f":"Augustine, <i>Serm.</i> 152.3 (PL 38:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-3)."},"augustine-sermones/152.4":{"o":"Dixi autem vobis, et maxime meminisse debetis, ne fune propter istam pugnam, sine qua homo esse non potest, etiam qui juste vivit; imo ille in ea est, qui juste vivit; nam nec pugnat, sed trahitur, qui juste non vivit: ergo ne putetis propter hoc quasi duas ex diversis principiis esse naturas, sicut insaniunt Manichæi, quod quasi non sit caro ex Deo. Falsum est, utrumque ex Deo est. Sed natura humana istam in semetipsa meruit ex peccato. Ergo languor est: sanatur, et non est. Discordia modo quæ est in spiritu et carne, pro concordia laborat; spiritus ideo laborat, ut caro cum illo concordet. Quemadmodum si in una domo litem inter se habeant vir et uxor; ad hoc debet laborare vir, ut domet uxorem. Domata uxor subjugetur viro: subjugata utare viro, fiat pax in domo.","t":"But I have told you, and you must above all remember, not to think, because of this fight (without which no man can be, even one who lives righteously; indeed, the one who lives righteously is the one engaged in it; for he who does not live righteously does not fight but is dragged off), not to think, then, because of this, that there are as it were two natures from different principles, as the Manichees rave, as if the flesh were not from God. That is false: both are from God. But human nature deserved this conflict in itself by sin. So it is a sickness: it is healed, and it is no more. The discord now existing between spirit and flesh labors toward concord; the spirit labors in order that the flesh may agree with it. It is as if in one house husband and wife have a quarrel between them; the husband ought to labor to tame the wife. Tamed, let the wife be subject to the husband; subject, let her live in accord with her husband; let there be peace in the house.","f":"Augustine, <i>Serm.</i> 152.4 (PL 38:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-4)."},"augustine-sermones/152.5":{"o":"Cum autem dixisset, Lex spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis; proposuit nobis intelligendas ipsas leges. Intuemini eas, et discernite: satis vobis necessaria est ista discretio. Lex, inquit, spiritus vitæ, ecce una lex: liberavit te a lege peccati et mortis, ecce altera lex. Et sequitur: Quod enim impossibile erat legis, in quo infirmabatur per carnem, ecce tertia lex. Aut forte ista est ex duabus? Inquiramus et Domino adjuvante videamus. De lege illa bona quid dixit? Lex spiritus vitæ liberavit te a lege peccati et mortis. Istam non dicit invalidam fuisse ad efficiendum: Liberavit, inquit, te lex spiritus vitæ a lege peccati et mortis. Lex illa bona liberavit te ab ista lege mala. Lex enim mala quæ est? Video aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. Quare et ipsa lex dicta est? Recte omnino. Admodum enim legitime factum est ut homo qui noluit obedire Domino suo, non ei serviret caro ipsius. Supra te Dominus tuus, infra te caro tua. Servi meliori, ut serviat tibi inferior. Contempsisti superiorem, torqueris ab inferiore. Ista est ergo lex peccati, ipsa est et mortis. Per peccatum enim mors. Qua die manducaveritis, morte moriemini. Ista ergo lex peccati trahit spiritum, et subjugare contendit. Sed condelector legi Dei secundum interiorem hominem. Ac per hoc fit illa pugna, et in ipso certamine dicitur, Mente servio legi Dei, carne autem legi peccati. Lex spiritus vitæ liberavit te a lege peccati et mortis. Lex enim ipsa spiritus vitæ quomodo te liberavit? Primo omnium indulgentiam peccatorum dedit. Ipsa est enim lex, de qua in Psalmo dicitur Deo: Et de lege tua miserere mei. Lex misericordiæ, lex fidei, non factorum. Quæ cst ergo lex factorum? Jam audistis legem fidei bonam: Lcx spiritus vitæ liberavit te a lege peccati et mortis. Audistis et aliam legem peccati et mortis. Quod enim impossibile erat legis, in quo infirmabatur per carnem. Hæc ergo lex tertio loco quæ nominata est, nescio quid quasi non implet: lex autem illa spiritus vitæ implevit; quia te de lege peccati et mortis liberavit. Lex itaque ista, quæ loco tertio nominata est, ipsa Lex quæ data est populo per Moysen in monte Sina, ipsa dicitur lex factorum. Ipsa minari novit, non subvenire; jubere novit, non juvare. Ipsa est quæ dixit, Non concupisces. Unde dicit Apostolus, Concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Et quid mihi profuit, quia Lex dixit, Non concupisces? Occasione accepta peccatum per mandatum fefellit me, et per illud occidit. Prohibitus sum concupiscere, nec implevi jussa, sed victus sum. Ante legem fui peccator: accepta lege factus sum prævaricator. Peccatum enim occasione accepta per mandatum fefellit me, et per illud occidit.","t":"But when he had said, “The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death,” he set before us these laws to be understood. Look at them and distinguish them: this distinction is quite necessary for you. “The law,” he says, “of the Spirit of life”: see, one law; “has set you free from the law of sin and death”: see, another law. And there follows: “For what was impossible for the law, in that it was weak through the flesh”: see, a third law. Or perhaps this is one of the two? Let us inquire, and with the Lord’s help see. What did he say of that good law? “The law of the Spirit of life has set you free from the law of sin and death.” He does not say that this law was powerless to bring anything about: “The law of the Spirit of life,” he says, “has set you free from the law of sin and death.” That good law has set you free from this evil law. For what is the evil law? “I see another law in my members fighting against the law of my mind, and taking me captive in the law of sin which is in my members.” Why is this too called a law? Quite rightly. For it was done most lawfully that man, who would not obey his Lord, should not have his own flesh serve him. Above you is your Lord, below you your flesh. Serve the better, so that the lower may serve you. You despised the higher; you are tormented by the lower. This, then, is the law of sin; it is also the law of death. For through sin, death: “On the day you eat, you will surely die.” So this law of sin drags the spirit and strives to subdue it. But “I delight in the law of God according to the inner man.” And so the fight comes about, and in that very contest it is said, “With my mind I serve the law of God, but with my flesh the law of sin.” “The law of the Spirit of life has set you free from the law of sin and death.” How did the law of the Spirit of life itself set you free? First of all it gave pardon of sins. For it is the law of which it is said to God in the psalm: “And by your law have mercy on me.” The law of mercy, the law of faith, not of works. What, then, is the law of works? You have already heard of the good law of faith: “The law of the Spirit of life has set you free from the law of sin and death.” You have heard of the other law too, of sin and death. “For what was impossible for the law, in that it was weak through the flesh.” So this law named in third place as it were fails to fulfil something; but that law of the Spirit of life fulfilled it, because it set you free from the law of sin and death. So this law named in third place is the very Law that was given to the people through Moses on Mount Sinai; it is called the law of works. It knows how to threaten, not to help; it knows how to command, not to assist. It is the one that said, “You shall not desire.” Hence the apostle says, “I did not know desire, unless the Law had said, You shall not desire.” And what did it profit me that the Law said, “You shall not desire”? “Sin, taking occasion through the commandment, deceived me, and by it killed me.” I was forbidden to desire; I did not fulfil the command, but was conquered. Before the law I was a sinner; having received the law I became a transgressor. “For sin, taking occasion through the commandment, deceived me, and by it killed me.”","f":"Augustine, <i>Serm.</i> 152.5 (PL 38:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-5)."},"augustine-sermones/152.6":{"o":"Itaque, inquit, lex quidem sancta. Bona est ergo et ista lex (quia et ipsam reprehendunt Manichei, quomodo carnem). De illa dicit Apostolus: Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Quod ergo bonum est, mihi factum eat mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum eat mortem. Apostoli verba sunt; videte et attendite. Itaque lex quidem sancta. Quid tam sanctum, quam Non concupisces? Non esset mala legis prævaricatio, nisi ipsa esset bona. Si enim non esset bona, non esset malum prævaricari rem malam. Quia vero malum est eam prævaricari, ergo bona est. Quid tam bonum, quam Non concupisces? Lex ergo sancta, et mandatum sanctum, et justum, et bonum. Quomodo saliat? quomodo inculcat? Quasi contra calumniatores clamat. Quid dicis, Manichæe? Lex quæ dala est per Moysen mala est? Mala est, dicunt. 0 portenta! o frontem! Tu dixisti semel, Mala: audi Apostolum dicentem, Lex quidem sancta, et mandatum sanctum, et justum, et bonum. Taces aliquando! Quod ergo bonum eat, inquit, mihi factum eat mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem. Et hic, per bonum: sic reum accusat, ut a laude Legis non recedat. Per bonum mihi, inquit, operatum est mortem. Per quod bonum? Mandatum. Per quod bonum? Legem. Quomodo operatum est mortem? Ut appareat peccatum; ut fiat supra modum peccatum, delinquens per mandatum. Idco, supra modum. Quando delinquebat sine mandato, minus erat: quando delinquit per mandatum, excedit modum. Quando enim non prohibetur aliquis, putat quia bene facit. Prohibitus, incipit nolle facere: vincitur, trahitur, subjugatur: jam restat illi gratiam invocare; quia non potuit legem servare.","t":"“So,” he says, “the law is holy.” So this law too is good (for the Manichees find fault with it too, as they do with the flesh). Of it the apostle says: “So the law is holy, and the commandment holy and just and good. Did that which is good, then, become death to me? Far from it. But sin, so that it might appear sin, worked death for me through what is good.” These are the apostle’s words; see and attend. “So the law is holy.” What is so holy as “You shall not desire”? Transgression of the law would not be evil unless the law itself were good. For if it were not good, it would not be evil to transgress an evil thing. But since it is evil to transgress it, it is good. What is so good as “You shall not desire”? So the law is holy, and the commandment holy and just and good. How he leaps up! How he presses it home! He cries out as if against slanderers. What do you say, Manichee? Is the law given through Moses evil? “It is evil,” they say. O monstrous! O effrontery! You have said once, “Evil”: hear the apostle saying, “The law is holy, and the commandment holy and just and good.” Will you be silent at last? “Did that which is good, then,” he says, “become death to me? Far from it. But sin, so that it might appear sin, worked death for me through what is good.” Here too, “through what is good”: he so accuses the guilty party as not to depart from praise of the Law. “Through what is good,” he says, “it worked death for me.” Through what good? The commandment. Through what good? The Law. How did it work death? “So that sin might appear; so that sin might become beyond measure, offending through the commandment.” That is why “beyond measure.” When it offended without the commandment, it was less; when it offends through the commandment, it exceeds measure. For when someone is not forbidden, he thinks he does well. Forbidden, he begins to want not to do it: he is conquered, dragged off, subdued: now it remains for him to call on grace, because he could not keep the law.","f":"Augustine, <i>Serm.</i> 152.6 (PL 38:487–488; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-6)."},"augustine-sermones/152.7":{"o":"Ac per hoc lex illa, de qua dictum est, Lex enim spiritus vitæ liberavit te a lege peccati et mortis, lex est fidei, lex est Spiritus, lex est gratiæ, lex est misericordiæ. Illa vero lex peccati et mortis, non est lex Dei, sed peccati et mortis. Illa vero altera de qua dicit Apostolus, Lex sancta, et mandatum sanctum, et justum, et bonum, lex cst Dei, sed factorum, lex operum: operum lex, quæ jubet non juvat: lex quæ tibi ostendit, non tollit peccatum. Ab alia tibi lege ostenditur peccatum, ab alia tollitur. Duo sunt Testamenta, vetus et novum. Audi Apostolum dicentem: Dicite mihi, sub Lege volentes esse, Legem non legistis? Scriptum est enim quod Abraham duos filios habuit, unum de ancilla, et unum de libera. Sed is quidem qui de ancilla, secundum carnem natus est; qui autem de libera, per promissionem: quæ sunt in allegoria. Hæc enim sunt duo Testamenta, unum quidem in monte Sina in servitutem generans, quæ est Agar ancilla Sarra, quæ data est Abrahæ, et pcperit Ismælem servum. Est crgo Testamentum vetus pertinens ad Agar, in servitutem generans. Quæ autem sursum eat Jerusalem, Libera est, quæ est mater nostra. Ergo filii gratia, filii sunt liberæ: filii litteræ, filii sunt ancillæ. Quære filios ancillæ: Littera occidit. Quære filios liberæ: Spiritus autem vivificat. Lex Spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis, unde te non potuit liberare lex litteræ. Quod enim impossibile erat Legis, in quo infirmabatur per carnem. Rebellabat enim caro tua, subjugabat te caro tua; audiebat Legem, et plus incitabat concupiscentiam tuam. Infirmabatur ergo lex litteræ per carnem: ac per hoc impossibile crat legis litteræ liberare a lege peccati et mortis.","t":"And so that law of which it was said, “For the law of the Spirit of life has set you free from the law of sin and death,” is the law of faith, the law of the Spirit, the law of grace, the law of mercy. But that law of sin and death is not the law of God, but of sin and death. And that other law, of which the apostle says, “The law is holy, and the commandment holy and just and good,” is the law of God, but of deeds, the law of works: a law of works, which commands and does not help; a law which shows you sin and does not take it away. By one law sin is shown to you, by another it is taken away. There are two Testaments, the old and the new. Hear the apostle saying: “Tell me, you who want to be under the Law, have you not read the Law? For it is written that Abraham had two sons, one by the slave woman and one by the free woman. But the one by the slave woman was born according to the flesh; the one by the free woman, through promise: these things are an allegory. For these are the two Testaments, one from Mount Sinai, bearing children into slavery,” which is Hagar, the slave woman of Sarah, who was given to Abraham and bore Ishmael, a slave. So the Old Testament belongs to Hagar, bearing into slavery. “But the Jerusalem above is free, which is our mother.” So the sons of grace are sons of the free woman; the sons of the letter are sons of the slave woman. Look for the sons of the slave woman: “The letter kills.” Look for the sons of the free woman: “But the Spirit gives life.” “The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death,” from which the law of the letter could not set you free. “For what was impossible for the Law, in that it was weak through the flesh.” For your flesh rebelled, your flesh subdued you; it heard the Law, and it stirred up your desire all the more. So the law of the letter was weak through the flesh; and therefore it was impossible for the law of the letter to set free from the law of sin and death.","f":"Augustine, <i>Serm.</i> 152.7 (PL 38:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-7)."},"augustine-sermones/152.8":{"o":"Misit Deus Filium suum in similitudinem carnis peccati: non in carne peccati. In carne quidem, sed non in carne peccati. Cætera ergo omnium hominum caro, caro pcccati: sola illius, non caro peccati; quia non eum mater concupiscentia, sed gratia concepit: tamen habens similitudinem carnis peccati; unde et nutriri, et csurire, et sitire, et dormire, et fatigari, et mori potuit. In similitudinem carnis peccati misit Deus Filium suum.","t":"“God sent his Son in the likeness of the flesh of sin”: not in the flesh of sin. In flesh indeed, but not in the flesh of sin. The flesh of all other men, then, is flesh of sin; his alone is not flesh of sin, because his mother conceived him not by desire but by grace; yet it has the likeness of the flesh of sin, so that he could be nourished, and be hungry, and thirst, and sleep, and grow weary, and die. “God sent his Son in the likeness of the flesh of sin.”","f":"Augustine, <i>Serm.</i> 152.8 (PL 38:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-8)."},"augustine-sermones/152.9":{"o":"De quo peccato? Quod peccatum? De peccato damnavit peccatum in carne: ut justitia legis impleatur in nobis. Jam illa justitia legis impleatur in nobis; jam illa justitia quæ jubetur, impleatur in nobis per Spiritum qni adjuvat: id est, lex litteræ impleatur in nobis per spiritum vitæ: qui non secundum carnem ambulamus, sed secundum spiritum. De quo ergo peccato Dominus, quod peccatum damnavit? Video, video quidem quod peccatum damnavit, video prorsus: Ecce Agnus Dei, ecce qui tollit peccatum mundi. Quod peccatum? Omne peccatum, omne nostrum peccatum damnavit. Sed de quo peccato? Ipse non habebat peccatum: de illo dictum est, Qui peccatum non fecit, nec inventus eat dolus in ore ejus. Nullum prorsus, nec trahendo, nec addendo: nullum peccatum habuit, nec originis, nee propriæ iniquitatis. Originem virgo demonstrat; conversatio vero ejus sancta satis ostendit nihil eum fecisse unde dignus esset morte. Ideo ait: Ecce venit princeps hujus mundi (diabolum significans), et in me nihil inveniet. Non inveniet quare me occidat princeps mortis. Et quare ergo moreris? Sed ut sciant omnes quia voluntatem Patris mei facio, eamus hinc. Et perrexit ad passioncm mortis, mortem voluntariam, non necessitatis, sed arbitrii. Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Nemo tollit eam a me, sed ego pono eam, et iterum sumo eam (1 d. x, 17. 18). Si miraris potestatem, intellige majestatem. Ut Deus loquitur, Christus loquitur.","t":"By what sin? What sin? “By sin he condemned sin in the flesh, so that the righteousness of the law might be fulfilled in us.” Now let that righteousness of the law be fulfilled in us; now let that righteousness which is commanded be fulfilled in us through the Spirit who helps: that is, let the law of the letter be fulfilled in us through the Spirit of life, “who walk not according to the flesh, but according to the Spirit.” By what sin, then, did the Lord condemn sin, and what sin? I see, I certainly see what sin he condemned; I see it plainly: “Behold the Lamb of God, behold him who takes away the sin of the world.” What sin? All sin; all our sin he condemned. But by what sin? He himself had no sin: of him it was said, “Who committed no sin, nor was deceit found in his mouth.” None at all, neither by inheriting nor by adding: he had no sin, neither of origin nor of his own iniquity. The virgin shows his origin; and his holy way of life shows clearly enough that he did nothing for which he deserved death. Therefore he says: “See, the prince of this world is coming” (meaning the devil), “and he will find nothing in me.” The prince of death will find no reason to kill me. Why, then, do you die? “But so that all may know that I do the will of my Father, let us go from here.” And he went to the suffering of death, a voluntary death, not of necessity but of free choice. “I have power to lay down my life, and I have power to take it up again. No one takes it from me, but I lay it down, and I take it up again.” If you wonder at the power, understand the majesty. Christ speaks as God speaks.","f":"Augustine, <i>Serm.</i> 152.9 (PL 38:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/152-9)."},"augustine-sermones/153.1":{"o":"Audivimus, concorditerque respondimus, et Deo nostro consona voce cantavimus: Beatus vir quem tu erudieris, Domine, et ex lege tua docueris eum ( Psal. XCIII, 12 ). Silentium si præbeatis, audietis. Non invenit locum sapientia, ubi non est patientia. Nos loquimur, sed erudit Deus: nos loquimur, sed Dcus docet. Non enim beatus dictus est quem docet homo, sed quem tu erudieris, Domine. Nos plantare possumus et rigare: sed Dei est incrementum darc ( I Cor. III, 7). Qui plantat et qui rigat, forinsecus operatur: qui dat incrementum, intrinsccus opitulatur. Quæ nobis lectio de sancti Apostoli Epistola proposita sit ad loquendum, quam difficilis, quam latebrosa, quam ( si non intelligatur aut male intelligatur ) periculosa; puto, fratres, imo scio, quia nobiscum recitaretur, audistis; et fluctuastis, si advertistis; aut si aliqui et intellexistis, quam sit arduum sine dubitatione vidistis. Hanc itaque lectionem totumque ipsum molestum et obscurum, sed intelligentibus salubrem Epistolæ Apostoli locum suscepimus, adjuvante misericordia Dei, exponere disserendo. Charitati vestræ debitores nos esse scio, exactorcs vos esse sentio. Quemadmodum nos, ut ista percipiatis, oramus: sic et vos orate, ut ea vobis explicare valeamus. Si enim oratio nostra concordet; et vos faciet Deus idoncos auditores, et nos debiti hujus fidelissimos redditores.","t":"We have heard, and responded in harmony, and sung to our God with one voice: “Blessed is the man whom you instruct, O Lord, and teach from your law.” If you give silence, you will hear. Wisdom finds no place where there is no patience. We speak, but God instructs; we speak, but God teaches. For he is not called blessed whom man teaches, but “whom you instruct, O Lord.” We can plant and water: but it is God’s to give the growth. He who plants and he who waters works from outside; he who gives the growth helps from within. How difficult, how obscure, how dangerous (if it is not understood, or is misunderstood) is the reading from the holy apostle’s Epistle set before us to speak about, you heard, I think, brothers, or rather I know, when it was read with us; and you wavered, if you were paying attention; or if some of you did understand, you certainly saw how hard it is. So we have undertaken, with the help of God’s mercy, to explain in discussion this reading and the whole of this troublesome and obscure passage of the apostle’s Epistle, healthful though it is to those who understand it. I know that we are debtors to your Charity; I feel that you are exacting creditors. As we pray that you may grasp these things, so you too pray that we may be able to explain them to you. For if our prayer is in harmony, God will make you fit hearers, and us most faithful payers of this debt.","f":"Augustine, <i>Serm.</i> 153.1 (PL 38:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-1)."},"augustine-sermones/153.10":{"o":"Ego autem mortuus sum. Quid est, mortuus sum? Prævaricator factus sum, Et inventum est mihi mandatum quod erat in vitam. Videte quia Lex laudatur, mandatum quod erat in vitam. Qualis enim vita est, non concupiscere? 0 vita dulcis! Dulcis est quidem voluptas concupiscentiæ: verum est, nec eam homines sequerentur, nisi dulcis esset. Theatrum, spectaculum, meretrix lasciva, turpissima cantilena, dulcia sunt ista concupiscentiæ; dulcia plane, suavia, delectabilia: sed, Narraverunt mihi injusti delectationes, sed non sicut lex tua, Domine. Suavia sunt, dulcia sunt, delectabilia sunt: sed audi meliora, Narraverunt mihi injusti delectationes,sed non sicut lex tua, Domine. Felix anima quæ hujusmodi delectationibus oblectatur, ubi turpitudine nulla inquinatur, et veritatis serenitate purgatur. Quem autem delectat lex Dei, et sic delectat, ut omnes delectationes lasciviæ vincat, non sibi arroget istam delectationem: Dominus dabit suavitatem ( Psal. LXXXIV, 13). Quam dicam? Domine, da mihi illam suavitatem, vel illam? Suavis es, Domine, et in tua suavitate doce me justitias tuas(Psal. ex VIII, 68). In tua suavitate doce me, et doces me. Tunc disco ut faciam, si in tua suavitate doceas me. Cæterum quamdiu blanditur iniquitas et dulcis est iniquitas, amara est veritas. In tua suavitate doce me: ut suavis sit veritas, dulcedine tua contemnatur iniquitas. Multo melior est ct suavior veritas, scd sanis suavis est panis. Quid melius et præclarius pane cœlesti? Sed si non obstupefacit dentes iniquitas. Scriptura enim dicit: Sicut uva acerba dentibus noxia est, et fumus oculis; sic iniquitas utentibus ea. Quid prodest quia panem laudatis, si male vivitis? Quod laudatis non manducatis. Cum ergo audis verbum, cum audis verbum justitiæ et veritatis, et laudas; multo laudabilius est, si facias. Fac ergo quod laudas. An dicturus es: Volo, sed non valeo? Quare non vales? Quia sanitas non est. Unde sanitatem perdidisti, nisi quia peccando Creatorem offendisti? Ergo ut ejus panem, quem laudas, cum suavitate, id est, cum sanitate manduces, dic illi: Ego dixi, Domine, miserere mei; sana animam meam, quoniam peccavi tibi. Ergo, inquit, inventum est mihi mandatum quod erat in vitam, hoc esse in mortem. Erat enim sibi antea ignotus peccator, factus cst manifestus prævaricator. Ecce inventum est illi in mortem, quod crat in vitam.","t":"“But I died.” What is “I died”? I became a transgressor. “And the commandment that was for life was found by me.” See how the Law is praised: “the commandment that was for life.” For what a life it is, not to desire! O sweet life! The pleasure of desire is sweet indeed: that is true; nor would people follow it unless it were sweet. The theater, the show, the wanton harlot, the most shameful song: these sweet things belong to desire; plainly sweet, pleasant, delightful. But “the wicked have told me of delights, but not like your law, O Lord.” They are pleasant, they are sweet, they are delightful: but hear of better things: “The wicked have told me of delights, but not like your law, O Lord.” Happy the soul delighted by delights of this kind, where it is defiled by no foulness and is cleansed by the serenity of truth. But whoever is delighted by the law of God, and so delighted that it conquers all the delights of wantonness, let him not claim this delight for himself: “The Lord will give sweetness.” What shall I say? “Lord, give me that sweetness,” or the other? “You are sweet, O Lord, and in your sweetness teach me your righteous decrees.” In your sweetness teach me, and you do teach me. Then I learn so as to do it, if you teach me in your sweetness. Otherwise, as long as iniquity flatters and iniquity is sweet, truth is bitter. “In your sweetness teach me”: so that truth may be sweet, and iniquity despised through your sweetness. Truth is much better and sweeter; but bread is sweet to the healthy. What is better and more splendid than heavenly bread? But only if iniquity does not set the teeth on edge. For Scripture says: “As an unripe grape is harmful to the teeth, and smoke to the eyes, so is iniquity to those who practice it.” What does it profit that you praise the bread, if you live badly? What you praise you do not eat. So when you hear the word, when you hear the word of righteousness and truth and praise it, it is much more praiseworthy if you do it. So do what you praise. Or will you say: “I want to, but I am not able”? Why are you not able? Because there is no health. How did you lose your health, but by offending the Creator by sinning? So that you may eat his bread, which you praise, with sweetness, that is, with health, say to him: “I said, O Lord, have mercy on me; heal my soul, for I have sinned against you.” “So,” he says, “the commandment which was for life was found by me to be for death.” For before he was a sinner unknown to himself; he became a manifest transgressor. See, what was for life was found by him to be for death.","f":"Augustine, <i>Serm.</i> 153.10 (PL 38:491–492; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-10)."},"augustine-sermones/153.11":{"o":"Occasione autem, inquit, accepta peccatum per mandatum fefellit me, et per illud occidit. Sic factum est primo in paradiso: Fefellit, inquit, me occasione accepta per mandatum. Vide serpentem mulieri illi susurrantem. Quæsivit ab ea quid dixerit Deus: respondit illa, Dixit nobis Deus: Ex omni ligno qnod est in paradiso, edetis; de ligno autem scientiœ boni et mali non edetis. Ex eo si ederitis, morte moriemini. Hoc est Dei mandatum. Contra serpens: Non, inquit, morte moriemini. Sciebat enim Deus qnia qua die ederitis, aperientur oculi vestri, et eritis tanquam dii ( Gen. III, 2-5). Occasione ergo accepta peccatum per mandatum fefellit me, et per illud occidit. Gladio quem portabas, te inimicus occidit; armis tuis te vicit, armis tuis te interemit. Recipe mandatum: scito esse arma, non quibus occidat te, sed quibus a te occidatur inimicus. Sed noli præsumere de viribus tuis. Vide parvum David contra Goliath, vide parvum contra ingentem; sed in nomine Domini præsumentem. Tu venis ad me, inquit, cum clypeo et lancea; ego in nomine Domini omnipotentis. Sic, sic; aliter non: omnino aliter non prosternitur inimicus. Qui prasumit de viribus suis, antequam pugnet ipse prosternitur.","t":"“But sin,” he says, “taking occasion through the commandment, deceived me, and by it killed me.” So it happened first in paradise: “It deceived me,” he says, “taking occasion through the commandment.” See the serpent whispering to that woman. He asked her what God had said: she answered, “God said to us: Of every tree that is in paradise you shall eat; but of the tree of the knowledge of good and evil you shall not eat. If you eat of it, you will surely die.” This is God’s commandment. Against it the serpent: “You will not,” he says, “surely die. For God knew that on the day you eat, your eyes will be opened, and you will be like gods.” So “sin, taking occasion through the commandment, deceived me, and by it killed me.” With the sword you were carrying the enemy killed you; with your own weapons he conquered you, with your own weapons he slew you. Take back the commandment: know that it is weapons, not for him to kill you with, but for you to kill the enemy with. But do not presume on your own strength. See little David against Goliath; see the little one against the giant, but presuming on the name of the Lord. “You come to me,” he says, “with shield and spear; I in the name of the Lord almighty.” So, so, and not otherwise: in no other way at all is the enemy thrown down. He who presumes on his own strength is thrown down before he fights.","f":"Augustine, <i>Serm.</i> 153.11 (PL 38:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-11)."},"augustine-sermones/153.12":{"o":"Videte tamen, charissimi, videte etiam atque etiam Paulum apostolum contra furorcm Manichæorum esse legis divinæ apertissimum laudatorem, videte quid adjungat: Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Numquid uberius laudari potest? Paulo ante verbo illo quod dixit, Absit, defenderat a crimine, non laudaverat. Aliud est a crimine objecto defendere, aliud debito præconio prædicare. Crimen objectum fuit, Quid ergo dicemus? Lex peccatum est? Defensio, Absit. Uno verbo defenditur veritas; quia magna est Apostoli defendentis auctoritas. Quid diu defendat? Sufficit, Absit. An vultis, inquit, experimentum accipere ejus qui in me loquitur Christus ( II Cor. XIII, 3)? Modo autem: Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum","t":"See, nevertheless, beloved, see again and again that the apostle Paul, against the madness of the Manichees, is a most open praiser of the divine law; see what he adds: “So the law is holy, and the commandment holy and just and good.” Can it be praised more richly? A little before, with the word “Far from it,” he had defended it from the charge; he had not praised it. It is one thing to defend from a charge brought, another to proclaim with due praise. The charge brought was: “What then shall we say? Is the Law sin?” The defense: “Far from it.” With one word the truth is defended, because the authority of the apostle who defends it is great. Why should he defend it at length? It is enough: “Far from it.” “Do you want proof,” he says, “of Christ who speaks in me?” But now: “So the law is holy, and the commandment holy and just and good.”","f":"Augustine, <i>Serm.</i> 153.12 (PL 38:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-12)."},"augustine-sermones/153.13":{"o":"Quod ergo bonum est, mihi factum eat mors? Absit. Quia bonum non cst mors. Sed peccatum ut appareat peccatum, per bonum operatum eat mihi mortem. Mors non est lex, sed peccatum est mors. Jamdudum autem dixerat. Sine lege peccatum mortuum est. Ubi vos admonueram, quia mortuum est, dixit, absconditum latet, non apparet. Modo videte quam vere ita dictum sit: Peccatum, inquit, ut appareat peccatum. Non dixit, Ut sit; quia erat et quando non apparebat. Peccatum ut appareat peccatum. Quid est, ut appareat peccatum? Quia concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Non ait, Concupiscentiam non habebam; sed, concupiscentiam nesciebam. Sic etiam hic non ait, Ut sit peccatum; sed, ut appareat peccatum, per bonum mihi operatum eat mortem. Quam mortem? Ut fiat supra modum peccator aut peccatum per mandatum. Attende, supra modum peccator. Quare supra modum? Quia jam et prævaricatio. Ubi enim lex non est, nee prœvaricatio.","t":"“Did that which is good, then, become death to me? Far from it.” For death is not good. “But sin, so that it might appear sin, worked death for me through what is good.” Death is not the law; but sin is death. He had said a while ago: “Without the law sin was dead.” There I pointed out to you that he said “was dead” meaning that it lies hidden and does not appear. Now see how truly this was said: “Sin,” he says, “so that it might appear sin.” He did not say, “so that it might be,” because it existed even when it did not appear. “Sin, so that it might appear sin.” What is “so that it might appear sin”? Because “I did not know desire, unless the Law had said, You shall not desire.” He does not say, “I did not have desire,” but, “I did not know desire.” So here too he does not say, “so that it might be sin,” but, “so that sin might appear, it worked death for me through what is good.” What death? “So that the sinner, or sin, might become beyond measure through the commandment.” Notice: “beyond measure a sinner.” Why beyond measure? Because now there is transgression as well. “For where there is no law, there is no transgression.”","f":"Augustine, <i>Serm.</i> 153.13 (PL 38:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-13)."},"augustine-sermones/153.14":{"o":"Videte crgo, fratres, videte, gcnus humanum a prima illius primi hominis morte fluxisse. Etenim peccatum a primo homine intravit in hunc mundum, et per peccatum mors, et ita in omnes homines pertransiit. Pertransiit, verbum attendite, quod audistis: considerate, videte quid est, pertransiit. Pertransiit: inde est et parvulus reus; peccatum nondum fecit, sed traxit. Etenim illud peccatum non in fonte mansit, sed pertransiit: non in illum aut illum, sed in omnes homines pertransiit. Genuit peccatores morti obnoxios primus peccator, primus prævaricator. Venit ad sanandos de virgine Salvator. Quia ad te non qua venisti, venit: non enim ille de concupiscentia maris et feminæ, non de illo vinculo concupiscentiæ. Spiritus, inquit, sanctus superveniet in te. Dictum est hoc virgini, dictum est fide ferventi, non concupiscentia carnis æstuanti: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Quæ tale obumbraculum haberet, quando ardore libidinis æstuaret? Quia ergo non qua venisti ad te venit, liberat te. Ubi te invenit? Venumdatum sub peccato, jacentem in morte primi hominis, trahentem peccatum primi hominis, habentem reatum antequam habere posses arbitrium. Ecce ubi te invenit, quando parvulum invenit. Sed parvuli ætatem excessisti: ecce crevisti, primo peccato multa addidisti; legem accepisti, prævaricator exstitisti. Sed noli esse sollicitus: Ubi abundavit peccatum, superabundavit gratia. Conversi ad Dominum, etc.","t":"See, then, brothers, see that the human race has flowed from that first death of the first man. For “sin entered this world through the first man, and through sin death, and so it passed through to all men.” “It passed through”: attend to the word you have heard; consider, see what “it passed through” means. “It passed through”: hence even the little child is guilty; he has not yet committed sin, but he has contracted it. For that sin did not remain at its source, but passed through: not to this one or that one, but it passed through to all men. The first sinner, the first transgressor, begot sinners liable to death. The Savior came from a virgin to heal them. He came to you, but not by the way you came: for he was not from the desire of man and woman, not from that bond of desire. “The Holy Spirit,” it says, “will come upon you.” This was said to a virgin, said to one fervent in faith, not to one burning with fleshly desire: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” What woman would have such an overshadowing while she burned with the heat of lust? So because he did not come to you by the way you came, he sets you free. Where did he find you? Sold under sin, lying in the death of the first man, drawing the sin of the first man, having guilt before you could have choice. See where he found you, when he found you a little child. But you have passed the age of a little child: see, you have grown up, you have added many sins to the first sin; you have received the law, you have become a transgressor. But do not be anxious: “Where sin abounded, grace abounded the more.” Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 153.14 (PL 38:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-14)."},"augustine-sermones/153.2":{"o":"Cum enim essemus in carne, ait Apostolus, passiones peccatorum quæ per Legem sunt, operabantur in membris nostris, ut fructum ferrent morti. Hic videtur ( quod non intelligentibus primum ct grande periculum est ) Apostolus reprehendere et culpare legem Dei. Dicit aliquis, Absit hoc ab animo qualiscumque christiani: quis hoc vel insanus audeat de Apostolo suspicari? Et tamen, fratres mei, verba ista male intellecta, fomitem insaniæ furori Manichæorum subministrarunt. Manichæi enim legem Dei per Moysen datam, dicunt non a Deo datam, et eam Evangelio contrariam esse contendunt. Et quando cum eis agitur, his testimoniis apostoli Pauli qux non intelligunt, conantur convincerc, quid dicam, catholicos non intelligentes, et non potius negligentes? Non enim multum est, si quis velit esse diligens, post calumnias ab hæretico auditas, saltem considerare in codice circumstantiam lectionis. Quod si fecerit; ibi mox inveniet unde adversarium loquacem redarguat, unde hostes Legis rebellesque prosternat. Etsi enim tardus est ad intelligenda verba Apostoli, manifesta ibi laus est expressa legis Dei.","t":"“For when we were in the flesh,” says the apostle, “the passions of sins which were through the Law were at work in our members, to bear fruit for death.” Here the apostle seems (and for those who do not understand, this is the first and great danger) to rebuke and blame the law of God. Someone says: “Far be this from the mind of any Christian whatever: who, even a madman, would dare to suspect this of the apostle?” And yet, my brothers, these words, misunderstood, have supplied tinder to the raging madness of the Manichees. For the Manichees say that the law of God given through Moses was not given by God, and they contend that it is contrary to the Gospel. And when one deals with them, they try with these testimonies of the apostle Paul, which they do not understand, to refute Catholics who do not understand them; or should I rather say, who are negligent? For it is no great matter, if anyone wants to be diligent, after hearing the heretic’s slanders, at least to look in the book at the context of the reading. If he does so, he will soon find there the means to refute the talkative adversary, to throw down the enemies and rebels against the Law. For even if he is slow to understand the apostle’s words, a clear praise of the law of God is expressed there.","f":"Augustine, <i>Serm.</i> 153.2 (PL 38:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-2)."},"augustine-sermones/153.3":{"o":"Videte enim prius et advertite. Cum enim essemus in carne, ait, passiones peccatorum quæ per Legem sunt, operabantur. Hic jam Manichæus erigit cervicem, exaltat cornua. impetit te, facit impetum: Ecce, inquit. passiones peccatorum quæ per Legem sunt. Quomodo bona est Lex, per quam in nobis sunt passiones peccalorum, et operantur in membris nostris, ut fructum ferant morti? Lege, aliquantum progredere, totum audi patienter, etsi non intelligenter. Hoc enim quod ait, Passiones peccatorum quæ per Legem sunt, operabantur iti membris nostris, multum est ut intelligas: sed prius esto mecum Legis laudator, ct tunc fieri mereberis intellector. Clausum cor habes, et clavem accusas? Ecce interim quod non intelligimus, paululum seponamus, ad laudem Legis quæ aperta est veniamus. Passiones, inquit, peccatorum, quæ per Legem sunt, operabantur in membris nostris, ut fructum ferrent morti. Nunc ergo evacuati sumus a Lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ. Adhuc videtur Legem arguere, culpare, improbare, detestari: sed non intelligentibus. Cum enim dicit, Cum essemus in carne, passiones peccatorum quœ per Legem sunt, operabantur in membris nostris, ut fructum ferrent morti. Nunc ergo evacuati sumus a Lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ, quasi utique videtur Legem accusare atque culpare. Vidit hoc et ipse, vidit, sensit se non intelligi, et contra obscuritatem verborum suorum cogitationes hominum commoveri: sensit quid possis dicere, sensit quid possis contradicere; et prior hoc voluit dicere, ut tu non invenias quod diceres.","t":"First see and attend. “For when we were in the flesh,” he says, “the passions of sins which were through the Law were at work.” Here the Manichee raises his neck, lifts his horns, goes for you, charges: “See,” he says, “the passions of sins which were through the Law. How is the Law good, through which the passions of sins are in us and are at work in our members to bear fruit for death?” Read on, go forward a little, hear the whole patiently, even if not understandingly. For what he says, “The passions of sins which were through the Law were at work in our members,” is a great deal for you to understand: but first be with me a praiser of the Law, and then you will deserve to become one who understands it. Your heart is shut, and you blame the key? See, meanwhile let us set aside for a little what we do not understand, and come to the praise of the Law, which is plain. “The passions,” he says, “of sins which were through the Law were at work in our members, to bear fruit for death. But now we have been released from the Law of death, by which we were held, so that we serve in newness of spirit and not in oldness of the letter.” He still seems to accuse the Law, to blame it, disapprove of it, detest it: but only to those who do not understand. For when he says, “When we were in the flesh, the passions of sins which were through the Law were at work in our members, to bear fruit for death. But now we have been released from the Law of death, by which we were held, so that we serve in newness of spirit and not in oldness of the letter,” he does seem to accuse and blame the Law. He saw this himself; he saw it; he sensed that he would not be understood, and that people’s thoughts would be stirred against the obscurity of his words: he sensed what you might say, he sensed what you might object; and he chose to say it first, so that you would find nothing to say.","f":"Augustine, <i>Serm.</i> 153.3 (PL 38:489–490; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-3)."},"augustine-sermones/153.4":{"o":"Quid ergo dicemus, inquit? Hoc sequitur. Quid ergo dicemus? Lex peccatum eat? Absit. Uno verbo Legem absolvit, Legis accusatorem damnavit. Auctoritatem Apostoli contra me proferebas, o Manichæe, et dicebas mihi, cum Legem reprehenderes, Ecce audi Apostolum, lege Apostolum: Passiones peccatorum quœ per Legem sunt, operabantur in membris nostris, ut fructum ferrent morti. Nunc ergo evacuati sumus a Lege mortis, in qua detinebamur, ita ut serviamus in novitate spiritus, et non in vetustate litteræ. Jactabas te, clamabas, dicebas, audi, lege, vide: ista dixeras, et jam verso tergo ire cupiebas. Exspecta, audivi te, audi me: imo nec ego te, nec tu me; sed ambo simul audiamus Apostolum, qui solvit se, et alligat te. Quid ergo dicemus, inquit? Lex peccatum est? Hoc dicebas, Lex peccatum est, hoc nempe dicebas. Ecce audisti quod dicebas, audi quod dicas. Legem Dci peccatum esse dicebas, quando eam cæcus ct improvidus reprehendebas. Errasti: vidit Paulus errorem tuum. Quod dicebas, ipse dixit. Quid ergo dicemus? Lex peccatum est? Quod dicebas, hoc dicimus? Lex peccatum est? Absit. Si Apostoli sequebaris auctoritatem, appende verbum, et cape inde consilium. Audi, Lex peccatum eat? Absit. Audi, Absit. Si Apostolum sequeris, si ejus auctoritatem plurimi pendis, audi, Absit: et quod sentiebas, a te absit. Quid ergo dicemus? Quid dicemus? quia dixi, Passiones peccatorum quœ per Legem sunt, operabantur in membris nostris, ut fructum ferrent morti; quia dixi, Evacuati sumus a Lege mortis, in qua detinebamur; quia dixi, Serviamus in novitate spiritus, et non in vetustate litteræ: Lex peccatum est? Absit. Quare ergo, Apostole, tanta illa dixisti?","t":"“What then shall we say?” he says. This follows. “What then shall we say? Is the Law sin? Far from it.” With one word he acquitted the Law and condemned the Law’s accuser. You were bringing the apostle’s authority against me, O Manichee, and saying to me as you found fault with the Law: “See, hear the apostle, read the apostle: The passions of sins which were through the Law were at work in our members to bear fruit for death. But now we have been released from the Law of death, by which we were held, so that we serve in newness of spirit and not in oldness of the letter.” You were boasting, shouting, saying, “Hear, read, see”: you had said this, and now you wanted to turn your back and go. Wait: I have heard you; hear me: or rather, neither I you nor you me, but let us both hear the apostle together, who frees himself and binds you. “What then shall we say?” he says. “Is the Law sin?” This is what you were saying, “The Law is sin”; this is surely what you were saying. See, you have heard what you were saying: hear what you should say. You said that the law of God was sin, when, blind and heedless, you found fault with it. You were wrong: Paul saw your error. What you were saying, he said himself. “What then shall we say? Is the Law sin?” Are we saying what you were saying, “The Law is sin”? “Far from it.” If you were following the apostle’s authority, weigh the word and take counsel from it. Hear: “Is the Law sin? Far from it.” Hear: “Far from it.” If you follow the apostle, if you value his authority most highly, hear “Far from it”; and let what you thought be far from you. “What then shall we say?” What shall we say, because I said, “The passions of sins which were through the Law were at work in our members, to bear fruit for death”; because I said, “We have been released from the Law of death, by which we were held”; because I said, “that we may serve in newness of spirit and not in oldness of the letter”? “Is the Law sin? Far from it.” Why then, apostle, did you say such great things?","f":"Augustine, <i>Serm.</i> 153.4 (PL 38:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-4)."},"augustine-sermones/153.5":{"o":"Lex absit ut sit peccatum: Sed peccatum, inquit, non cognovi, nisi per Legem. Nam concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Jam modo interrogo te, Manichæe, modo te interrogo, responde mihi. Mala est Lex quæ dicit, Non concupisces? Hoc nec luxuriosus mihi et nequam aliquis responderit Etenim et ipsi homines flagitiosi quando reprehenduntur, erubescunt; et quando sunt inter castos, lascivire non audent. Si ergo malam dicis esse Legem quæ dicit, Non concupisces; impune vis concupiscere; accusas Legem, quia percutit libidinem. Fratres mei, si non audiremus Apostolum dicentem, Lex peccatum est? Absit; sed tantummodo verba Legis commemorantem, ubi dictum est, Non concupisces: etiam Legem illo non laudante, nos tamen laudare dcberemus: illam laudare, nos accusare. Ecce Lex, ecce desuper tuba divina clamat homini, Non concupisces. Non concupisces, reprehende si potes; fac, si reprehendere non potes. Audisti, Non concupisces: reprehendere non audes. Quia bonum est quod dixit, Non concupisces; malum est concupiscere. Malum culpat Lex, a tuo malo te prohibet Lex. Ergo concupiscere malum culpat Lex, a tuo malo te prohibet Lex. Ergo fac quod jubet Lex, noli facere quod vetat Lex, noli concupiscere.","t":"Far be it that the Law should be sin. “But I did not know sin,” he says, “except through the Law. For I did not know desire, unless the Law had said, You shall not desire.” Now I ask you, Manichee, now I ask you: answer me. Is the Law evil which says, “You shall not desire”? Not even some debauched and worthless man would answer me so. For even outrageous men blush when they are rebuked, and when they are among the chaste they do not dare to be wanton. If, then, you say that the Law is evil which says, “You shall not desire,” you want to desire with impunity; you accuse the Law because it strikes at lust. My brothers, if we did not hear the apostle saying, “Is the Law sin? Far from it,” but only quoting the words of the Law, where it is said, “You shall not desire,” then even if he did not praise the Law, we ought still to praise it: to praise it, and to accuse ourselves. See the Law; see, from above the divine trumpet cries to man, “You shall not desire.” “You shall not desire”: find fault with it if you can; do it, if you cannot find fault with it. You have heard, “You shall not desire”: you do not dare to find fault with it. Because what it said, “You shall not desire,” is good, desiring is evil. The Law blames evil; the Law forbids you your own evil. So the Law blames the evil of desiring; the Law forbids you your own evil. So do what the Law commands; do not do what the Law forbids: do not desire.","f":"Augustine, <i>Serm.</i> 153.5 (PL 38:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-5)."},"augustine-sermones/153.6":{"o":"Sed quid ait Apostolus? Concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Ibam enim post concupiscentiam meam, et qua trahebat currebam, ejusque illecebras blandas, et ex carnali suavitate jucundas magnam felicitatem arbitrabar. Laudatur enim peccator, ait Lex, in desideriis animœ suœ; et qui iniqua gerit, benedicitur. Invenis hominem concupiscentias suas carnales sectantem, totumque se illis servum donantem, aucupari undique voluptates, fornicari, inebriari; non dico amplius; fornicari, inquam, inebriari. Hæc dixi quæ licite committuntur, sed non Dei legibus. Quis enim aliquando ad judicem ductus est, quia meretricis lupanar intravit? Quis aliquando in publicis tribunalibus accusatus est, quia per suas lyristrias lascivus immundusque defluxit? Quis aliquando habens uxorem, quia ancillam suam vitiavit, crimen invenit? Sed in foro, non in coelo; in lege mundi, non in lege Creatoris mundi. Luxuriosus autem, immundus atque lascivus felix dicitur abundare voluptatibus, frui deliciis. Jamvero si se ctiam vino ingurgitet, si bibat mensuras sine mensura; parum est quia non invenit crimen, etiam viri fortis accipit nomen: tanto nequior, quanto sub poculo invictior. Cum laudantur ista, et dicitur, Felix est, magnus est, bene est illi; et non solum hoc non putatur esse peccatum, sed etiam putatur vel Dei donum, vel certe suave, blandum et licitum bonum: procedit lex Dei, et dicit, Non concupisces. Ille homo qui putabat magnum bonum esse, magnamque felicitatem existimabat, ea quæ posset, suæ concupiscentiæ non negare, sequi qua trahit; audit, Non concupisces; et cognoscit esse peccatum. Deus dixit, homo audivit, Deo credidit, peccatum suum vidit; quod bonum putabat, malum esse cognovit: voluit frenare concupiscentiam, non ire post eam, strinxit se, conatus est, victus est. Qui fuit antea nescius malorum suorum, factus est doctus, et pejus cst victus: cœpit esse non solum peccator, sed etiam prævaricator. Peccator enim et antea crat: sed antequam Legem audiret, peccatorem se esse nesciebat. Legem audivit, peccatum vidit; conatus est vincere, superatus atque prostratus est; factus est et Legis prævaricator, qui fuit antea nescius peccator. Hoc dicit Apostolus: Lex peccatum est? Absit. Sed peccatum non cognovi, nisi per Legem. Nam concupiscentiam nesciebam nisi Lex diceret, Non concupisces.","t":"But what does the apostle say? “I did not know desire, unless the Law had said, You shall not desire.” For I went after my desire and ran where it dragged me, and I thought its pleasant enticements, delightful with carnal sweetness, a great happiness. “For the sinner is praised,” the Law says, “in the desires of his soul, and he who does wicked things is blessed.” You find a man pursuing his carnal desires and giving himself over to them wholly as their slave, hunting pleasures everywhere, committing fornication, getting drunk; I say no more: committing fornication, I say, getting drunk. I have named these things, which are committed lawfully, but not by God’s laws. For who was ever brought before a judge because he entered a harlot’s brothel? Who was ever accused in the public courts because he melted away, wanton and unclean, among his harp-girls? Who that had a wife was ever found guilty of a crime because he defiled his slave-girl? But that is in the forum, not in heaven; in the law of the world, not in the law of the world’s Creator. And the debauched, unclean, wanton man is called happy, abounding in pleasures, enjoying delights. Now if he also gorges himself with wine, if he drinks measures without measure, it is not enough that he is charged with no crime; he even gets the name of a strong man: the more wicked, the more unconquered over his cup. When these things are praised, and it is said, “He is happy, he is great, he is doing well,” and not only is this not thought to be sin, but it is even thought to be a gift of God, or at least a sweet, pleasant, and lawful good, the law of God comes forward and says, “You shall not desire.” That man, who thought it a great good and reckoned it a great happiness not to deny his desire whatever he could, but to follow where it dragged him, hears, “You shall not desire”; and he recognizes that it is sin. God spoke, man heard, believed God, saw his sin; what he thought good he recognized to be evil: he wanted to rein in his desire, not to go after it; he held himself in, he tried, he was conquered. He who before was ignorant of his evils was made knowing, and, worse, was conquered: he began to be not only a sinner but also a transgressor. For he was a sinner before too; but before he heard the Law he did not know he was a sinner. He heard the Law, saw his sin; he tried to conquer, was overcome and thrown down; and he who before was an unknowing sinner became also a transgressor of the Law. This is what the apostle says: “Is the Law sin? Far from it. But I did not know sin except through the Law. For I did not know desire, unless the Law had said, You shall not desire.”","f":"Augustine, <i>Serm.</i> 153.6 (PL 38:490–491; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-6)."},"augustine-sermones/153.7":{"o":"Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Minor erat concupiscentia, quando ante Legem securus peccabas, nunc autem oppositis tibi obicibus Legis, fluvius concupiscentiæ quasi frenatus est paululum, non siccatus: sed increscente impetu qui te ducebat obicibus nullis, obruit te obicibus ruptis. Concupiscentia tua minor erat, quando tuam movebat libidinem, omnis est autem quando transcendit et Legem. Vis nosse quam magna sit? Vide quid ruperit: Non concupisces. Non homo dixit, Deus dixit, Creator dixit, Judex æternus dixit, non quicumque dixit. Fac ergo quod dixit. Non facis? observa judicantem qui dixit. Sed quid facias, o homo? Ideo non vicisti, quia de te præsumpsisti.","t":"“But sin, taking occasion through the commandment, worked in me every desire.” Desire was less when before the Law you sinned without a care; but now, with the barriers of the Law set against you, the river of desire was checked a little, as it were, not dried up: but as its force grew, the river which used to carry you along with no barriers has overwhelmed you, bursting the barriers. Your desire was less when it stirred your lust; but it is complete when it overleaps even the Law. Do you want to know how great it is? See what it has burst through: “You shall not desire.” Not a man said it; God said it, the Creator said it, the eternal Judge said it; not just anyone said it. So do what he said. You do not do it? Watch out for the judge who said it. But what are you to do, O man? You did not conquer because you presumed on yourself.","f":"Augustine, <i>Serm.</i> 153.7 (PL 38:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-7)."},"augustine-sermones/153.8":{"o":"Attende ergo nunc verba superiora, quoe videbantur obscura: Cum enim essemus in carne. Verba quæ superiora diximus, unde coepit lectio quæ obscura videbatur, attendite: Cum enim essemus in carne, passiones peccatorum quæ per Legem sunt. Unde per Legem sunt? Quia eramus in carne. Quid est, quia eramus in carne? Præsumebamus de carne. Num enim qui loquebatur Apostolus, jam exierat de ista carne, aut eis loquebatur qui jam exierant morte de ista carne? Non ulique; sed secundum hujus vitæ modum, et qui loquebatur, et quibus loquebatur, in carne crant. Quid ergo est, Cum essemus in carne; nisi, cum de carne præsumeremus, hoc est, de nobis confideremus? Homini enim dictum est, et de hominibus dictum est, Videbit omnis caro salutare Dei. Quid est, Videbit omnis caro; nisi, videbit omnis homo? Et quid est, Verbum caro factum eat; nisi, Verbum homo factum est? Non enim Verbum et caro erat, et anima ibi non erat: sed carnis nomine homo significatus est, in eo quod legitur, Verbum caro factum est. Ergo Cum essemus in carne, id est, in concupiscentiis carnis versaremur, ibique totam spem nostram tanquam in nobis poneremus: passiones peccatorum, quæ per legem sunt, auctæ sunt per legem. Prohibendo enim fecerunt legis prævaricalorem; quia ille qui prævaricator est factus, Deum non habuit adjutorem. Operabantur ergo in membris nostris, ut fructum ferrent, cui, nisi morti? Si damnandus erat peccator, quam spem habet prævaricator?","t":"So attend now to the earlier words, which seemed obscure: “For when we were in the flesh.” Attend to the words I spoke of earlier, with which the reading that seemed obscure began: “For when we were in the flesh, the passions of sins which were through the Law.” How were they through the Law? Because we were in the flesh. What is “because we were in the flesh”? We presumed on the flesh. For had the apostle who was speaking already left this flesh, or was he speaking to those who had already left this flesh by death? Certainly not; according to the manner of this life, both the one who spoke and those to whom he spoke were in the flesh. What then is “When we were in the flesh,” but “when we presumed on the flesh,” that is, trusted in ourselves? For it was said to man, and said of men, “All flesh will see the salvation of God.” What is “All flesh will see,” but “Every man will see”? And what is “The Word was made flesh,” but “The Word was made man”? For it is not that the Word and flesh were there and no soul was there: but by the name of flesh man is meant in what we read, “The Word was made flesh.” So “when we were in the flesh,” that is, when we lived in the desires of the flesh and placed all our hope there, as if in ourselves, “the passions of sins which were through the law” were increased through the law. For by forbidding they made a transgressor of the law, because he who was made a transgressor did not have God as his helper. So they “were at work in our members, to bear fruit”: for whom, but for death? If the sinner was to be condemned, what hope has the transgressor?","f":"Augustine, <i>Serm.</i> 153.8 (PL 38:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-8)."},"augustine-sermones/153.9":{"o":"Ergo, o homo, vicit te concupiscentia tua; vicit, quia in malo loco te invenit: invenit te in carne, ideo te vicit. Migra inde: quid expavescis? Non tibi dixi ut moriaris. Noli expavescere, quia dixi, Migra de carne. Non tibi dixi ut moriaris, imo audeo dicere, dixi ut moriaris. Si mortui estis cum Christo, quæ sursum sunt quærite. In carne vivens, noli esse in carne. Omnis caro fenum, Verbum autem Domini manet in œternum. Dominus fiat refugium tuum. Instat concupiscentia, urget te, magnas vires accepit adversum te. prohibitione Legis grandior facta est, majorem hostem pateris: sit Dominus refugium tuum, turris fortitudinis a facie inimici. Noli ergo esse in carne, in spiritu esto. Quid est in spiritu esto? In Deo spem pone. Nam si posueris spem in ipso spiritu quo homo es, iterum spiritus tuus in carnem relabitur, quia non dedisti eum illi a quo suspendatur. Non se continet, si non continetur. Noli remanere in te, transcende et te: in illo te pone qui fecit te. Nam si spem in te hahueris, accepta Lcge prævaricator cris. Invenit te hostis nudum refugio, invadit te: vide ne forte rapiat, velut leo, et non sit qui eruat. Attende verba Apostoli Legem laudantis, se accusantis, reum se sub Lege facientis, et personam forte tuam in se transfigurantis, et dicentis tibi: Peccatum non cognovi, nisi per Legem. Nam concupiscentiam nesciebam, nisi Lex diceret, Non concupisces. Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Sine lege enim peccatum mortuum est. Quid est, mortuum est? Latet, non apparet omnino, tanquam sepultum ignoratur. Adveniente autem mandato, peccatum revixit. Quid est, revixit? Apparere coepit, sentiri coepit, rebellare adversum me cœpit.","t":"So, O man, your desire conquered you; it conquered because it found you in a bad place: it found you in the flesh; that is why it conquered you. Move from there: why are you alarmed? I did not tell you to die. Do not be alarmed because I said, Move out of the flesh. I did not tell you to die; or rather, I dare to say it, I did tell you to die. “If you have died with Christ, seek the things that are above.” Living in the flesh, do not be in the flesh. “All flesh is grass, but the word of the Lord remains forever.” Let the Lord become your refuge. Desire presses on, urges you, has gained great strength against you; by the prohibition of the Law it has grown greater, you suffer a greater enemy: let the Lord be your refuge, “a tower of strength against the face of the enemy.” So do not be in the flesh; be in the spirit. What is “be in the spirit”? Put your hope in God. For if you put your hope in the very spirit by which you are a man, your spirit slips back again into the flesh, because you have not given it to him on whom it may hang. It does not hold itself up if it is not held up. Do not remain in yourself; pass beyond yourself too: place yourself in him who made you. For if you place your hope in yourself, having received the Law you will be a transgressor. The enemy finds you bare of refuge and attacks you: see that he does not seize you like a lion, with no one to rescue. Attend to the words of the apostle praising the Law, accusing himself, making himself guilty under the Law, and perhaps taking your person upon himself, and saying to you: “I did not know sin except through the Law. For I did not know desire, unless the Law had said, You shall not desire. But sin, taking occasion through the commandment, worked in me every desire. For without the law sin was dead.” What is “was dead”? It lies hidden, it does not appear at all; it is unknown, as if buried. “But when the commandment came, sin revived.” What is “revived”? It began to appear, began to be felt, began to rebel against me.","f":"Augustine, <i>Serm.</i> 153.9 (PL 38:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/153-9)."},"augustine-sermones/154.1":{"o":"Hesternam lectionem de sancti apostoli Pauli Epistola, qui sermoni adfuistis, audistis: illam lectio sequitur quæ hodie recitata est. Adhuc versatur ille difficilis et periculosus locus, quem vobis in adjutorio Domini nostri, qualium me religioso apud eum adjuvatis affectu, pro viribus quas dare dignatur, exponere et enodare suscepimus. Patientiam mihi præbeat Charitas vestra, ut si habeo propter obscuritatem rerum difficilem disputationem, saltem habeam facilem vocem. Si enim utrumque sit difficile, multum laboratur: et utinam non sine causa laboretur. Ut autem prosit labor noster, sit patiens auditus vester. Quia Legem non culpat Apostolus, hesterno die audientibus, qnantum existimo, satisfecimus. Ibi quippe ait: Quid ergo dicemus? Lex peccatum est. Absit. Sed peccatum non cognovi, nisi per legem. Nam concupiscenliam nesciebam, nisi Lex diceret, Non concupisces. Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Sine lege enim peccatum mortuum est; id est latet, non apparet. Ego autem vivebam aliquando sine lege: adveniente autem mandato, peccatum revixit. Ego autem mortuus sum, et inventum est mihi mandatum quod erat in vitam ( quid enim tam pertinens ad vitam, quam, Non concupisces?), hoc esse in mortem. Peccatum enim occasione accepta per mandatum fefellit me, et per illud occidit: concupiscentiam terruit, non exstinxit; terruit, nonoppressit; fecit timorem pœna, non amorem justitiæ. Itaque, inquit, lex quidem sancta, et mandatum sanctum, et justum, et bonum. Quod ergo bonum est, mihi factum est mors? Absit. Non enim lex mors, sed peccatum mors. Quid ergo ex occasione mandati? Sed peccatum ut appareat peccatum (latebat enim quando mortuum dicebatur: per bonum mihi operatum est mortem; ut, addita prævaricatione, fiat supra modum peccans peccatum per mandatum; quia prævaricatio peccato non adderetur, si non esset mandatum. Alio enim loco dicit aperte idem apostolus: Ubi enim lex non est, nec prævaricatio Quid ergo? Quid dubitamus ad hoc datam esse Legem, ut inveniret se homo? Quando enim Deus non prohibebat a malo, latebat se homo: vires suas languidas non invenit, nisi quando legem prohibitionis accepit. Invenit ergo se, in malis invenit se. Quo fugit se? Quocumque enim fugerit se, sequitur se. Et quid ei prodest de se invento scientia, quam sauciat conscientia?","t":"Those of you who were present at the sermon heard yesterday's reading from the Epistle of the holy apostle Paul; the reading that was recited today follows it. We are still dealing with that difficult and dangerous passage which, with the help of our Lord, we undertook to expound and unravel for you, as far as the strength he deigns to give allows, and you help me with a devout affection toward him. Let your Charity grant me patience, so that if, because of the obscurity of the matter, I have a difficult discussion, I may at least have an easy voice. For if both are difficult, there is much labor: and would that it were not labor in vain. But for our labor to profit, let your hearing be patient. That the Apostle does not blame the Law we showed, I think, to the satisfaction of those who heard yesterday. For there he says: “What then shall we say? Is the Law sin? Far from it. But I did not know sin except through the Law. For I did not know desire unless the Law had said, ‘You shall not desire.’ But sin, taking the occasion, worked in me through the commandment every kind of desire. For without the Law sin is dead,” that is, it lies hidden, it does not appear. “But I was once alive without the Law; but when the commandment came, sin revived. And I died, and the commandment which was for life (for what pertains so much to life as ‘You shall not desire’?) was found to be for death for me. For sin, taking the occasion through the commandment, deceived me and through it killed me”: it frightened desire, it did not extinguish it; it frightened it, it did not crush it; it produced fear of punishment, not love of righteousness. “So,” he says, “the Law indeed is holy, and the commandment holy and just and good. Did what is good, then, become death for me? Far from it.” The Law is not death; sin is death. What then from the occasion of the commandment? “But sin, that it might appear as sin” (for it lay hidden when it was called dead), “worked death for me through what is good, so that,” with transgression added, “sin might become sinful beyond measure through the commandment”; for transgression would not be added to sin if there were no commandment. For in another place the same apostle says plainly: “For where there is no law, there is no transgression.” What then? Why do we doubt that the Law was given for this, that man might find himself? For when God did not forbid evil, man lay hidden from himself; he did not find his own feeble strength until he received the law of prohibition. So he found himself; he found himself among evils. Where does he flee from himself? Wherever he flees from himself, he follows himself. And what good does knowledge of himself, once found, do him, when conscience wounds him?","f":"Augustine, <i>Serm.</i> 154.1 (PL 38:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-1)."},"augustine-sermones/154.10":{"o":"Si autem quod nolo, illud facio; consentio legi, quoniam bona est. Quid est hoe, Si quod nolo, illud facio; consentio Legi, quoniam bona est? Consentires legi, si quod vellet faceres: facis quod lex odit, quomodo consentis legi? Prorsus, Si quod nolo, hoc facio; consentio legi, quoniam bona est. Quomodo? Quia jubet lex, Non concupisces, Quid volo ego? non concupiscere? Volendo quod vult lex, consentio legi, quoniam bona est. Si diceret lex, Non concupisces, et ego vellem concupiscere; non consentirem legi, et omnino ab illa voluntatis perversitate diversus existerem. Dicente enim lege, Non concupisces, et ego vellem concupiscere; non consentio legi Dei. Quid modo? quid dicis, o lex? Non concupisces. Et ego nolo concupiscere, et ego nolo; quod non vis, nolo: ideo consentio, quia quod non vis, nolo. Non implet legem infirmitas mea: sed Legem laudat voluntas mea. Ergo si quod nolo, hoc ago; ideo consentio legi, quia nolo quod non vult, non quia ago quod nolo. Ipsum enim agere concupiscere est, non concupiscentiæ consentire: ne aliquis jam in Apostolo peccandi sibi quærat exemplum, et det malum exemplum. Non quod volo ago. Quid enim lex dicit? Non concupisces. Et ego nolo concupiscere, et tamen concupisco; quamvis concupiscentiæ meæ assensum non præbeam quamvis post eam non eam. Resisto enim, averto mentem, nego arma, teneo membra; et tamen fit in me quod nolo. Quod non vult lex, nolo cum lege; quod non vult, nolo: ergo consentio legi.","t":"“But if I do what I do not want, I agree with the Law that it is good.” What is this: “If I do what I do not want, I agree with the Law that it is good”? You would agree with the Law if you did what it wants; you do what the Law hates—how do you agree with the Law? Exactly so: “If I do what I do not want, I agree with the Law that it is good.” How? Because the Law commands, “You shall not desire.” What do I want? Not to desire. By wanting what the Law wants, I agree with the Law that it is good. If the Law said, “You shall not desire,” and I wanted to desire, I would not agree with the Law, and I would stand entirely apart from it by that perversity of will. For when the Law says, “You shall not desire,” and I want to desire, I do not agree with the law of God. What now? What do you say, O Law? “You shall not desire.” And I do not want to desire; I do not want it; what you do not want, I do not want: so I agree, because what you do not want, I do not want. My weakness does not fulfill the Law, but my will praises the Law. So “if I do what I do not want,” I agree with the Law because I do not want what it does not want, not because I do what I do not want. For the very doing is desiring, not consenting to desire—lest anyone now seek in the Apostle an example for sinning, and give a bad example. “I do not do what I want.” For what does the Law say? “You shall not desire.” And I do not want to desire, and yet I desire, although I do not give assent to my desire, although I do not go after it. For I resist, I turn my mind away, I refuse it weapons, I hold my members in check; and yet what I do not want happens in me. What the Law does not want, I do not want along with the Law; what it does not want, I do not want: so I agree with the Law.","f":"Augustine, <i>Serm.</i> 154.10 (PL 38:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-10)."},"augustine-sermones/154.11":{"o":"Sed quia ego sum in carne; ego sum in mente; sed magis ego sum in mente, quam in carne. Quia enim ego sum in mente, ego sum in regente: mens enim regit, caro regitur: et magis sum ego in eo quo rego, quam in eo in quo regor. Quia ergo magis ego in mente: Nunc autem jam non ego operor illud. Nunc autem, quid est? Nunc autem, jam redemptus, qui fui antea sub peccato venumdatus, jam accepta gratia Salvatoris, ut mente condelecter legi Dei, non ego operor illud, sed quod habitat in me peccatum. Scio enim quia non habitat in me. Iterum ergo in me: audi quod sequitur, hoc est in carne mea bonum. Velle enim mihi adjacet. Scio. Quid scis? Quia non habitat in me, hoc est in carne mea, bonum. Jamdudum dixeras, Quod operor, ignoro. Si ignoras, quomodo scis? Modo dicis, Ignoro; modo dicis, Scio: ego quomodo intelligam, nescio. An hoc est quod intelligo? Ubi enim ait, Quod operor, ignoro; dixit ignoro, non approbo, non accepto, non mihi placet, non consentio, non laudo. Non enim et Christus eos ignorabit, quibus dicturus est, Non novi vos. Prorsus etiam hoc intelligo, Quod enim operor, ignoro: quia quod non facio, ignoro. Non enim ego operor illud, sed id quod in me habitat peccatum. Ideo ignoro: quia non ego facio, sicut dictum est de Domino, Eum qui non noverat peccatum. Quid est, non noverat? Ergo non noverat quod arguebat? non noverat quod puniebat? Si ergo non noverat quod puniebat, injuste puniebat. Quia vero juste puniebat, noverat quod puniebat. Et tamen peccatum non noverat, quia peccatum non fecerat. Quod enim operor, ignoro: non enim quod volo ago; sed quod odi, illud facio. Si autem quod nolo, hoc facio; consentio legi, quoniam bona est. Nunc autem, accepta jam gratia, non ego operor illud: libera est mens, caro captiva. Non ego operor illud, sed id quod in me habitat peccatum. Scio enim quia non habitat in me, hoc est in carne mea, bonum.","t":"But since it is I in the flesh and I in the mind, yet I am more in the mind than in the flesh: for because I am in the mind, I am in what rules; for the mind rules, the flesh is ruled; and I am more in that by which I rule than in that in which I am ruled. Since then I am more in the mind: “But now it is no longer I who do it.” What is “but now”? Now that I am redeemed, I who was before sold under sin; now that I have received the grace of the Savior so as to delight with my mind in the law of God, “it is not I who do it, but the sin that dwells in me. For I know that there does not dwell in me”—again “in me”; hear what follows—“that is, in my flesh, any good. For to will is present to me.” “I know.” What do you know? “That there does not dwell in me, that is, in my flesh, any good.” A while ago you had said, “What I do, I do not know.” If you do not know, how do you know? Now you say, “I do not know”; now you say, “I know”: how I am to understand it, I do not know. Or is this what I understand? Where he says, “What I do, I do not know,” he said “I do not know” meaning: I do not approve, I do not accept, it does not please me, I do not consent, I do not praise. For so Christ too will not know those to whom he will say, “I do not know you.” Indeed I understand this too: “For what I do, I do not know,” because what I do not do, I do not know. “For it is not I who do it, but the sin that dwells in me.” Therefore I do not know it, because I do not do it, as it was said of the Lord: “Him who did not know sin.” What is “did not know”? Did he then not know what he rebuked? Did he not know what he punished? If he did not know what he punished, he punished unjustly. But because he punished justly, he knew what he punished. And yet he did not know sin, because he had not committed sin. “For what I do, I do not know; for I do not do what I want, but what I hate, that I do. But if I do what I do not want, I agree with the Law that it is good. But now,” grace being already received, “it is not I who do it”: the mind is free, the flesh captive. “It is not I who do it, but the sin that dwells in me. For I know that there does not dwell in me, that is, in my flesh, any good.”","f":"Augustine, <i>Serm.</i> 154.11 (PL 38:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-11)."},"augustine-sermones/154.12":{"o":"Velle enim adjacet mihi, perficere autem bonum non adjacet. Adjacet velle, perficere non adjacet. Non dixit, facere; sed, perficere. Non enim nihil facis. Rebellat concupiscentia, et non consentis; delectat uxor aliena, et non annuis, mentem avertis, in secretarium mentis intras. Vides foris strepentem concupiscentiam, profers adversus eam sententiam, mundans conscientiam. Nolo; inquis, non facio. Puta quia delectat, non facio, habeo cui condelecter. Condelector enim legi Dei secundum interiorem hominem. Quid tu de carne tua tumultuaris? Quid delectationes stultas, temporales fluxas, vanas, noxias, tumultuose suggeris et eas quasi garrula mihi narras? Narraverunt mihi injusti delectationes. Inde est et ista concupiscentia. Narrat mihi delectationes, sed non sicut lex tua, Domine. Condelector enim legi Dei: non de me, sed de gratia Dei. Tu concupiscentia in carne tumultuans, mentem tibi non subdis. In Deo sperabo; non timebo quid faciat mihi caro. Mihi, hoc est, mente non consentiente, tumultuatur caro. In Deo, inquit, sperabo; non timebo quid faciat mihi caro. Sicut nec aliena, ita nec mea. Qui ergo in se hæc agit, nihil facit? Multum facit: magnum est quod facit, sed tamen non perficit. Quid est enim perficere? Ubi est, mors, contentio tua? Ergo, Velle adjacet mihi, perficere autem bonum non.","t":"“For to will is present to me, but to accomplish the good is not present.” To will is present; to accomplish is not present. He did not say “to do,” but “to accomplish.” For you are not doing nothing. Desire rebels, and you do not consent; another man's wife delights you, and you do not nod assent; you turn your mind away, you enter the inner room of the mind. You see desire making a din outside; you pronounce sentence against it, cleansing your conscience. “I do not want it,” you say, “I do not do it.” Suppose it delights; I do not do it; I have something to delight in with. “For I delight in the law of God according to the inner man.” Why do you riot, out of my flesh? Why do you riotously suggest foolish, temporal, fleeting, empty, harmful delights, and tell them to me like a chatterbox? “The unjust have told me of delights.” From there comes this desire too. It tells me of delights, but not like your law, O Lord. “For I delight in the law of God”: not of myself, but of the grace of God. You, desire, rioting in the flesh, do not subject the mind to yourself. “In God I will hope; I will not fear what the flesh may do to me.” “To me,” he says: that is, with the mind not consenting, the flesh riots. “In God,” he says, “I will hope; I will not fear what the flesh may do to me”: neither another's flesh nor my own. Does the one who does these things in himself, then, do nothing? He does much: what he does is great, and yet he does not accomplish. For what is it to accomplish? “Where, O death, is your contention?” So: “To will is present to me, but to accomplish the good is not.”","f":"Augustine, <i>Serm.</i> 154.12 (PL 38:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-12)."},"augustine-sermones/154.13":{"o":"Non enim quod volo, facio bonum; sed quod nolo malum, hoc ago. Et repetit, Si autem quod nolo ego, hoc facio, id est, concupisco; jam non ego operor illud, sed id quod in me habitat peccatum. Invenio ergo legem mihi volenti facere bonum. Bonum invenio legem; bonum est lex, bonum aliquid est lex. Unde probo? Quia implere volo. Invenio ergo legem mihi volenti facere bonum; quoniam mihi malum adjacet. Et hoc mihi. Non enim caro non mea, aut de alia substantia caro, aut de alio principio caro, aut anima ex Deo, et caro de gente tenebrarum. Absit! Languor repugnat sanitati. Semivivus jacet in via, curatur adhuc, sanantur omnes languores ejus. Non quod volo ago; sed quod odi, illud facio. Si autem quod nolo ego, illud facio; invenio ergo legem volenti mihi facere bonum, quoniam mihi malum adjacet. Quod malum?.","t":"“For I do not do the good that I want; but the evil that I do not want, that I do.” And he repeats: “But if I do what I do not want”—that is, I desire—“it is no longer I who do it, but the sin that dwells in me. So I find the Law, for me who wants to do good.” I find the Law good; the Law is good, the Law is something good. How do I prove it? Because I want to fulfill it. “So I find the Law, for me who wants to do good; because evil is present to me.” And this “to me.” For the flesh is not someone else's, or flesh of another substance, or flesh from another principle, or the soul from God and the flesh from the race of darkness. Far from it! Sickness resists health. The half-dead man lies in the road; he is still being cured; all his sicknesses are being healed. “I do not do what I want; but what I hate, that I do. But if I do what I do not want, I find then the Law, for me who wants to do good, because evil is present to me.” What evil?","f":"Augustine, <i>Serm.</i> 154.13 (PL 38:495–496; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-13)."},"augustine-sermones/154.14":{"o":"Condelector enim legi Dei secundum interiorem hominem. Video aliam legem in membris meis, repugnantem legi mentis meæ, et captivum me ducentem in lege peccati, quœ est in membris meis: captivum, sed ex carne; captivum, sed ex parte. Nam mens repugnat, et condelectatur legi Dei. Sic enim intelligere debemus, si de se ipso Apostolus loquitur. Jam ergo si mens non consentit peccato titillanti, suggerenti, blandienti; si mens non consentit, quoniam habet alias interius delectationes suas, delectationibus carnis ex nulla parte conferendas: si ergo non consentit, et est in me quiddam mortuum, et quiddam vivum, mors adhuc contendit, sed mens viva non consentit. Numquid ipsa mors non est in te? Numquid illud quod mortuum est, non pertinet ad te? Adhuc tibi est contentio. Quid etiam inde sperandum est?","t":"“For I delight in the law of God according to the inner man. I see another law in my members, warring against the law of my mind, and leading me captive in the law of sin which is in my members”: captive, but from the flesh; captive, but in part. For the mind resists and delights in the law of God. So we must understand it, if the Apostle is speaking of himself. If then the mind does not consent to sin as it tickles, suggests, and flatters—if the mind does not consent because it has other inner delights of its own, in no way to be compared with the delights of the flesh—if then it does not consent, and yet there is in me something dead and something alive, death still contends, but the living mind does not consent. Is not that death itself in you? Does not that which is dead belong to you? You still have the contention. What, then, is to be hoped for even here?","f":"Augustine, <i>Serm.</i> 154.14 (PL 38:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-14)."},"augustine-sermones/154.15":{"o":"Miser ergo homo: etsi non in mente, tamen in carne miser homo. Non enim in mente homo, et in carne non homo. Quis enim unquam carnem suam odio habuit? Miser ego homo, quis me liberabit de corpore mortis hujus? Quid est hoc, fratres? Quasi carere vult corpore. Quid festinas? Si tantum ibi est intentio tua, ut corpore careas; mors quandoque ventura est, et te ab isto corpore mortis dies adveniens ultimus procul dubio liberabit. Quid est quod pro magno gemis? Quid est quod dicis, Quis me liberabit? Mortalis loqueris, moriturus loqueris. Separatio mentis a carne quandoque ventura est: propter brevitatem vitæ nunquam longe est: propter quotidianos casus quando sit, nescis. Ergo sive festines, sive tardes, omnis vita humana brevis est: quid pro magno gemis, et dicis, Quis me liberabit de corpore mortis hujus?","t":"So a wretched man: if not in the mind, still in the flesh a wretched man. For he is not a man in the mind and not a man in the flesh. For who ever hated his own flesh? “Wretched man that I am, who will deliver me from the body of this death?” What is this, brothers? It is as if he wants to be rid of the body. Why are you in a hurry? If your aim there is only to be rid of the body, death will come some day, and the last day, when it comes, will without doubt deliver you from this body of death. Why do you groan over it as something great? Why do you say, “Who will deliver me?” You speak as a mortal; you speak as one who will die. The separation of the mind from the flesh will come some day: because of the shortness of life it is never far off; because of daily accidents you do not know when it will be. So whether you hurry or delay, all human life is short: why do you groan over it as something great and say, “Who will deliver me from the body of this death?”","f":"Augustine, <i>Serm.</i> 154.15 (PL 38:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-15)."},"augustine-sermones/154.16":{"o":"Et adjungit: Gratia Dei per Jesum Christum Dominum nostrum. Pagani enim qui non habent gratiam Dei per Jesum Christum Dominum nostrum, non morientur? non quandoque die ultimo a carne solventur? non illo die a corpore mortis hujus liberabuntur? Tu quid est quod pro magno gratiæ Dei per Jesum Christum Dominum nostrum vis tribuere, quia de corpore mortis hujus liberaberis? Respondet tibi Apostolus, si sensum ejus cepimus, imo quia Domino adjuvante, sine dubio cepimus; respondet tibi Apostolus, et dicit: Scio quid loquar. Paganos dicis liberari a corpore mortis hujus, quia veniet dies ultimus vitæ hujus, et solventur ad tempus a corpore mortis hujus. Veniet et dies, quando omnes qui sunt in monumentis audient vocem ejus; et procedent qui bona fecerunt, in resurrectionem vitæ: ecce liberati a corpore mortis hujus. Qui mala fecerunt, in resurrectionem judicii: ecce redierunt ad corpus mortis hujus. Corpus mortis hujus redit ad impium, nec inde aliquando solvetur. Tunc non erit vita æterna, sed mors æterna, quia poena æterna.","t":"And he adds: “The grace of God through Jesus Christ our Lord.” For will not the pagans, who do not have the grace of God through Jesus Christ our Lord, die? Will they not some day, on their last day, be released from the flesh? Will they not on that day be delivered from the body of this death? Why then do you want to attribute, as something great, to the grace of God through Jesus Christ our Lord that you will be delivered from the body of this death? The Apostle answers you—if we have grasped his meaning, or rather, since with the Lord's help we have grasped it without doubt—the Apostle answers you and says: I know what I am saying. You say that pagans are delivered from the body of this death because the last day of this life will come and they will be released for a time from the body of this death. But the day will also come when “all who are in the tombs will hear his voice; and those who have done good will come forth to the resurrection of life”: see, these are delivered from the body of this death. “Those who have done evil, to the resurrection of judgment”: see, these have returned to the body of this death. The body of this death returns to the ungodly, and he will never be released from it. Then there will be not eternal life but eternal death, because eternal punishment.","f":"Augustine, <i>Serm.</i> 154.16 (PL 38:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-16)."},"augustine-sermones/154.17":{"o":"Tu autem, o Christiane, roga quantum potes, exclama et dic: Miser ego homo, quis me liberabit de corpore mortis hujus? Respondetur tibi: securus efficeris, non de te, sed de Domino tuo; securus efficeris de pignore tuo. Spera cum Christo regnum Christi, jam pignus tenes sanguinem Christi. Dic, dic, Quis me liberabit de corpore mortis hujus? ut respondeatur tibi, Gratia Dei per Jesum Christum Dominum nostrum. Non enim sic liberaberis de corpore mortis hujus, ut hoc corpus non habeas. Habebis, sed jam non mortis hujus. Ipsum erit, sed non ipsum erit. Ipsum erit, quia ipsa caro erit: non ipsum erit, quia mortale non erit. Sic, sic liberaberis a corpore mortis hujus, ut mortale hoc induat immortalitatem, et corruptibile hoc induat incorruptionem. A quo? per quem? Gratia Dei, per Jesum Christum Dominum nostrum. Quia per unum hominem mors, et per unum hominem resurrectio mortuorum. Sicut in Adam omnes moriuntur: inde est quod gemis. In Adam omnes moriuntur: inde est quod gemis, inde est quod cum morte confligis, inde est corpus mortis hujus. Sed sicut in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur. Vivificatus accepto corpore immortali, ubi dicas, Ubi est, mors contentio tua? liberatus eris a corpore mortis hujus: non tamen virtute tua, sed gratia Dei per Jesum Christum Dominum nostrum. Conversi ad Dominum, etc.","t":"But you, O Christian, pray as much as you can; cry out and say: “Wretched man that I am, who will deliver me from the body of this death?” You are answered: you are made secure, not of yourself but of your Lord; you are made secure by your pledge. Hope with Christ for the kingdom of Christ; you already hold the pledge, the blood of Christ. Say, say, “Who will deliver me from the body of this death?” so that you may be answered, “The grace of God through Jesus Christ our Lord.” For you will not be delivered from the body of this death in such a way that you will not have this body. You will have it, but no longer of this death. It will be the same, and it will not be the same. It will be the same, because it will be the same flesh; it will not be the same, because it will not be mortal. So, so will you be delivered from the body of this death, that this mortal will put on immortality and this corruptible will put on incorruption. By whom? Through whom? “The grace of God through Jesus Christ our Lord.” “For since through one man came death, through one man came also the resurrection of the dead. As in Adam all die”: that is why you groan. “In Adam all die”: that is why you groan, that is why you are in conflict with death, that is why there is the body of this death. “But as in Adam all die, so also in Christ all will be made alive.” Made alive, having received an immortal body, where you may say, “Where, O death, is your contention?”, you will be delivered from the body of this death—not by your own strength, but by the grace of God through Jesus Christ our Lord. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 154.17 (PL 38:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-17)."},"augustine-sermones/154.2":{"o":"Loquitur ergo et in ista lectione, quæ hodie recitata est, ille qui invenit se. Scimus, inquit, quia lex spiritualis est; ego autem carnalis sum, venumdatus sub peccato. Quod enim operor, ignoro. Non enim quod volo,hoc ago; sed quod odi, illud facio.Quæritur hoc loco magna diligentia quis intelligatur, utrum ipse Apostolus qui loquebatur; an alium aliquem in se transfiguravit, quem tangeret in se, sicut dixit quodam loco: Hœc autem omnia transfiguravi in me et Apollo propter vos, ut innobis discatis. Si ergo Apostolus loquitur (quod nemo dubitat), et cum dicit, Non quod volo ago; sed quod odi, illud facio, non de altero, sed de se ipso dicit: quid sumus intellecturi, fratres mei? Itane apostolus Paulus nolebat, verbi gratia, facere adulterium, et faciebat adulterium? nolebat esse avarus, et erat avarus? Quis autem nostrum audeat se induere tali blasphemia, ut de Apostolo hoc sentiat? Forte ergo alius est aliquis: forte tu es, aut tu es, aut ille est, aut ego sum. Si ergo aliquis nostrum est, ipsum quasi de ipso audiamus, et non irati nos corrigamus. Si autem ipse est, forte enim et ipse est; non sic intelligamus quod dixit, Non quod volo ago; sed quod odi, illud fucio, tanquam vellet esse castus, et esse adulter; aut vellet esse misericors, et esset crudelis; aut vellet esse pius, et esset impius. Non ad hoc accipiamus, Non enim quod volo, hoc ago; sed quod odi, illud facio.","t":"So in this reading too, which was recited today, it is the man who found himself who speaks. “We know,” he says, “that the Law is spiritual; but I am carnal, sold under sin. For what I do, I do not know. For I do not do what I want; but what I hate, that I do.” Here it is asked with great care who is to be understood: whether the Apostle himself was speaking, or whether he transferred to himself some other person whom he was touching in himself, as he said in a certain place: “Now all these things I have transferred to myself and Apollos for your sakes, that you may learn in us.” If then the Apostle is speaking (which no one doubts), and when he says, “I do not do what I want, but what I hate, that I do,” he speaks not of another but of himself, what are we to understand, my brothers? Did the apostle Paul, for example, not want to commit adultery, and yet commit adultery? Did he not want to be greedy, and yet was greedy? Which of us would dare to clothe himself in such a blasphemy as to think this of the Apostle? Perhaps then it is someone else: perhaps it is you, or you, or he, or I. If then it is one of us, let us hear it as though of ourselves, and let us correct ourselves without anger. But if it is he himself (for perhaps it is he himself), let us not understand what he said, “I do not do what I want, but what I hate, that I do,” as though he wanted to be chaste and was an adulterer, or wanted to be merciful and was cruel, or wanted to be devout and was ungodly. Let us not take “For I do not do what I want, but what I hate, that I do” in that way.","f":"Augustine, <i>Serm.</i> 154.2 (PL 38:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-2)."},"augustine-sermones/154.3":{"o":"Sed ad quid? Volo non concupiscere, et concupisco Lex quid dixit? Non concupisces. Homo Legem audivit, vitium agnovit: bellum indixit, captivitatem invenit. Sed forte aliquis homo, non Apostolus. Quid ergo dicimus, fratres mei? Non habebat ullam concupiscentiam Apostolus in carne sua, quam habere nollet; cui tamen existenti, titillanti, suggerenti, sollicitanti, æstuanti, tentanti non consentiret? Dico Charitati vestræ, si crediderimus Apostolum nullam prorsus habuisse infirmitatem concupiscentiæ cui reluctaretur, multum credimus de illo: atque utinam ita sit. Non enim invidere nos oportet Apostolis, sed Apostolos imitari. Verumtamen, charissimi, audio ipsum Apostolum confitentem, nondum eum ad tantam perfectionem justitiæ pervenisse, quantam in Angelis esse credimus: quorum Angelorum æqualitatem speramus, si ad hoc quod volumus perveniamus. Quid enim aliud nobis Dominus promittit in resurrectione, ubi ait: In resurrectione mortuorum neque nubent, neque uxores ducent; non enim incipient mori, sed erunt œquales Angelis Dei?","t":"But to what end? “I want not to desire, and I desire.” What did the Law say? “You shall not desire.” Man heard the Law, recognized the vice, declared war, found captivity. But perhaps it is some man, not the Apostle. What then do we say, my brothers? Did the Apostle have no desire in his flesh which he did not want to have, but which, as it arose, tickled, suggested, solicited, burned, and tempted, he did not consent to? I say to your Charity: if we believe that the Apostle had no weakness of desire whatever against which he struggled, we believe a great deal of him; and would that it were so. For we ought not to envy the apostles, but to imitate the apostles. Yet, dearly beloved, I hear the Apostle himself confessing that he had not yet attained such perfection of righteousness as we believe there is in the angels; and we hope for equality with those angels if we attain to what we desire. For what else does the Lord promise us in the resurrection, where he says: “In the resurrection of the dead they will neither marry nor take wives; for they will not begin to die, but will be equal to the angels of God”?","f":"Augustine, <i>Serm.</i> 154.3 (PL 38:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-3)."},"augustine-sermones/154.4":{"o":"Dicit ergo aliquis: Et tu unde scis quia Paulus apostolus angeli justitiam et perfectionem nondum habebat? Non facio injuriam Apostolo, non credo nisi Apostolo, alium testem non quæro; suspicantem non audio, nimium laudantem non curo. Dic mihi, sancte Apostole, de te ipso, ubi nemo dubitat quia de te ipso loqueris. Nam ubi dixisti, Non quod volo ago; sed quod odi, illud facio; existunt qui dicant, quod alium in te nescio quem transfiguraveris laborantem, deficientem, victum, captivum. Tu mihi dic de te, ubi nemo dubitat quia loqueris de te. Fratres, ait Apostolus, ego me ipsum non arbitror apprehendisse. Et quid facis? Unum autem, quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem, ait, non secundum perfectionem; secundum intentionem sequor ad palmam supernœ vocationis Dei in Christo Jesu. Supra jam dixerat: Non quia jam acceperim, aut jam perfectus sim. Adhuc contradicitur et dicitur: Dicebat ista Apostolus, quia nondum pervenerat ad immortalitatem; non quia nondum pervenerat ad justitiæ perfectionem. Jam ergo tam justus erat quam sunt Angeli, sed nondum immortalis sicut sunt Angeli. Sic, inquiunt, sic est prorsus. Modo dixisti: Tam erat justus quam sunt Angeli, sed nondum immortalis sicut sunt Angeli. Ergo perfectionem justitiæ jam tenebat, sed sequendo palmam supernam, immortalitatem quærebat.","t":"So someone says: “And how do you know that the apostle Paul did not yet have the righteousness and perfection of an angel?” I do no injury to the Apostle; I believe no one but the Apostle; I seek no other witness. I do not listen to the one who suspects him; I do not care for the one who praises him too much. Tell me, holy Apostle, about yourself, in a place where no one doubts that you speak of yourself. For where you said, “I do not do what I want, but what I hate, that I do,” there are those who say that you transferred to yourself some other person, struggling, failing, defeated, captive. Tell me of yourself, where no one doubts that you speak of yourself. “Brothers,” says the Apostle, “I do not consider that I have laid hold of it myself.” And what do you do? “But one thing: forgetting what lies behind, stretched out toward what lies ahead”—“according to intention,” he says, not according to perfection—“according to intention I pursue the prize of God's upward calling in Christ Jesus.” Above he had already said: “Not that I have already received it, or am already perfect.” Still they contradict and say: “The Apostle said this because he had not yet reached immortality, not because he had not yet reached perfection of righteousness. So he was already as righteous as the angels are, but not yet immortal as the angels are.” “Yes,” they say, “that is exactly it.” You have just said: “He was as righteous as the angels are, but not yet immortal as the angels are.” So he already held perfection of righteousness, but in pursuing the upward prize he was seeking immortality.","f":"Augustine, <i>Serm.</i> 154.4 (PL 38:493–494; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-4)."},"augustine-sermones/154.5":{"o":"Dic nobis, sancte Apostole, alium aliquem manifestiorem locum, non ubi quæris immortalitatem, sed ubi confiteris infirmitatem. Et hic jam susurratur, jam contradicitur. Videor mihi audire quorumdam cogitationes, et hic dicitur mihi: Verum est, novi quid dicturus es: confitetur infirmitatem, sed carnis, non mentis; confitetur infirmitatem, sed corporis, non animi: in animo autem est perfecta justitia, non in corpore. Nam quis ignorat utique Apostolum in corpore fuisse fragilem, corpore fuisse mortalem, sicut dicit: Habemus thesaurum istum in vasis fictilibus? Quid tibi ergo cum vase fictili? De thesauro aliquid loquere. Si aliquid minus habuit, si erat quod ei ad aurum justitiæ posset addi, inveniamus. Ipsum audiamus, ne injuriosi existimemur. Et ne magnitudine revelationum mearum, Apostolus dicit: In magnitudine revelationum mearum ne extollar. Nempe hic agnoscitis Apostolum habentem magnitudinem revelationum, et timentem elationis præcipitium. Ut ergo noveris quia et ipse Apostolus, qui volebat alios salvos facere, adhuc curabatur: ut noveris quia et ipse adhuc curabatur; si magnipendis ipsius honorem, audi quid medicus ei apposuerit ad tumorem: audi non me, ipsum audi. Audi confitentem, ut sentias docentem. Audi: Et ne magnitudine revelationum mearum extollar. Ecce jam possum dicere apostolo Paulo: Ne extollaris, sancte Apostole? Tu ne extollaris, adhuc cavendum est? Tu ne extollaris, adhuc timendum est? Tu ne extollaris, adhuc huic infirmitati medicina quærenda est?","t":"Tell us, holy Apostle, some other, plainer place, not where you seek immortality but where you confess weakness. And here already there is whispering, already contradiction. I seem to hear the thoughts of certain people, and here I am told: “True; I know what you are going to say: he confesses weakness, but of the flesh, not of the mind; he confesses weakness, but of the body, not of the soul; but in the soul there is perfect righteousness, not in the body. For who does not know that the Apostle was frail in body, mortal in body, as he says: ‘We have this treasure in earthen vessels’?” What then have you to do with the earthen vessel? Say something about the treasure. If it lacked something, if there was anything that could be added to the gold of his righteousness, let us find it. Let us hear him, so that we may not be thought insulting. “In the greatness of my revelations,” the Apostle says, “lest I be lifted up.” Here surely you recognize the Apostle having greatness of revelations and fearing the headlong fall of pride. So that you may know that the Apostle himself, who wanted to save others, was still being healed; so that you may know that he himself was still being healed: if you think much of his honor, hear what the physician applied to him against swelling. Do not hear me; hear him. Hear him confessing, so that you may perceive him teaching. Hear: “And lest I be lifted up by the greatness of my revelations.” Now I can say to the apostle Paul: “Lest you be lifted up, holy Apostle? You—lest you be lifted up—must you still be on guard? You—lest you be lifted up—must you still fear? You—lest you be lifted up—must a remedy still be sought for this weakness?”","f":"Augustine, <i>Serm.</i> 154.5 (PL 38:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-5)."},"augustine-sermones/154.6":{"o":"Quid mihi, inquit, dicis tu? Et tu audi quid sim; et noli altum sapere, sed time. Audi quomodo brevis agnus ingrediatur, ubi aries sic periclitatur. Ne magnitudine, inquit, revelationum mearum extollar, datus est mihi stimulus carnis meœ, angelus satanæ, qui me colaphizet. Qualem tumorem timuit, qui mordacissimum epithema accepit? Jam ergo modo dic quia tanta in illo erat justitia, quanta est in Angelis sanctis. An forte et angelus sanctus in cœlo, ne extollatur, accipit stimulum angelum satanæ, a quo colaphizetur? Absit hoc de sanctis Angelis suspicari. Homines sumus, Apostolos sanctos homines agnoscamus; vasa electa, sed adhuc fragilia; adhuc in hac carne pcregrinantes, nondum in cœlesti patria triumphantes. Ergo quoniam Dominum ter rogavit, ut ab illo iste stimulus auferretur; nec auditus est ad voluntatem, quia exauditus est ad sanitatem (II Cor. XII, 7-9); forte non indecenter ipse loquitur, ubi dicit, Scimus autem quia Lex spiritualis est; ego autem carnalis sum.","t":"“What are you saying to me?” he says. And you, hear what I am; and “do not be high-minded, but fear.” Hear how a little lamb should enter where a ram is in such danger. “Lest I be lifted up,” he says, “by the greatness of my revelations, there was given me a goad of my flesh, an angel of Satan, to buffet me.” What swelling did he fear, who received so very biting a plaster? Now say, then, that there was as much righteousness in him as there is in the holy angels. Or does a holy angel in heaven too, lest he be lifted up, receive a goad, an angel of Satan, to buffet him? Far be it from us to suspect this of the holy angels. We are men; let us recognize the apostles as holy men: chosen vessels, but still fragile; still journeying as pilgrims in this flesh, not yet triumphing in the heavenly homeland. Since, therefore, he asked the Lord three times that this goad be taken away from him, and was not heard according to his wish because he was heard for his healing, perhaps it is not unfitting that he himself is the one who speaks where he says, “We know that the Law is spiritual; but I am carnal.”","f":"Augustine, <i>Serm.</i> 154.6 (PL 38:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-6)."},"augustine-sermones/154.7":{"o":"Ergo carnalis Apostolus, qui aliis dicebat, Vos qui spirituales estis, instruite hujusmodi in spiritu lenitatis? alios tanquam spirituales alloquitur, et ipse carnalis est? Sed quid dixit et ipsis spiritualibus, quia nondum erant in perfectione coelesti et angelica, nondum erant in illius patriæ securitate, sed in hujus peregrinationis sollicitudine versabantur? quid eis dixit? Certe spirituales eos vocavit: Vos, inquit, qui spirituales estis, instruite hujusmodi in spiritu lenitatis, intendens te ipsum, ne et tu tenteris. Ecce, quem spiritualem jam appellavit, timuit illi tentationis fragilitatem, unde posset tentari spiritualis, etsi non ex mente, utique ex carne. Spiritualis enim, quia secundum spiritum vivit; adhuc autem ex parte mortali carnalis: idem spiritualis, idemque carnalis. Ecce spiritualis: Mente servio legi Dei. Ecce carnalis: carne autem legi peccati. Idem ergo ipse et spiritualis et carnalis? Idem plane, quamdiu hic vivit, sic est.","t":"So the Apostle is carnal, who said to others, “You who are spiritual, instruct such a one in a spirit of gentleness”? Does he address others as spiritual, while he himself is carnal? But what did he say even to those spiritual people, since they were not yet in heavenly and angelic perfection, not yet in the security of that homeland, but were living amid the anxiety of this pilgrimage? What did he say to them? Certainly he called them spiritual: “You who are spiritual,” he says, “instruct such a one in a spirit of gentleness, looking to yourself, lest you too be tempted.” See: the one he had already called spiritual he feared for, because of the frailty to temptation by which a spiritual man could be tempted—if not from the mind, then certainly from the flesh. For he is spiritual because he lives according to the Spirit; but he is still carnal in his mortal part: the same man spiritual, the same man carnal. Here is the spiritual man: “With the mind I serve the law of God.” Here is the carnal man: “but with the flesh the law of sin.” Is the same man, then, both spiritual and carnal? Plainly the same; so it is as long as he lives here.","f":"Augustine, <i>Serm.</i> 154.7 (PL 38:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-7)."},"augustine-sermones/154.8":{"o":"Noli mirari, quisquis es, quicumque carnalibus concupiscentiis cedis atque consentis, qui eas vel bonas putas ad explendam libidinis saturitatem, vel certe sic jam vides malas, ut eis tamen cedendo consentias, et quo ducunt sequaris, et ea quæ mala suggerunt perpetres; totus carnalis es. Tu, tu quisquis talis es, totus carnalis es. Si autem concupiscis quidem, quod Lex vetat, cum dicit, Non concupisces; servas tamen aliud quod item Lex jubet, Post concupiscentias tuas non eas: mente spiritualis es, carne carnalis. Aliud est enim, non concupiscere; aliud, post concupiscentias suas non ire. Non concupiscere, omnino perfecti est; post concupiscentias suas non ire, pugnantis est, luctantis est, laborantis est. Ubi fervet pugna, quare desperatur victoria? Quando erit victoria? Quando absorbebitur mors in victoriam. Tunc enim vox erit triumphantis, non sudor pugnantis. Quæ futura est vox illa triumphantis, cum corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem? Vides victorem, audi exsultantem, exspecta triumphantem. Tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus ( I Cor. xv, 53- 55)? Ubi est? Ecce erat, et non est. Ubi est, mors, contentio tua? Ecce mortis contentio: Non quod volo ago. Ecce mortis contentio: Scimus quia lex spiritualis est; ego autem carnalis sum. Si ergo Apostolus de se ipso dicit; si dico, non confirmo: si Apostolus dicit, Scimus quia lex spiritualis est, ego autem carnalis sum; mente enim spiritualis, corpore carnalis: quando totus spiritualis? Cum, Seminatur corpus animale, resurget corpus spirituale. Modo ergo quando fervet mortis contentio, non quod volo ago: ex parte spiritualis, ex parte carnalis; ex parte meliore spiritualis, ex parte inferiore carnalis. Adhuc confligo, nondum vici: magnum mihi est non vinci. Non quod volo, hoc ago; quod odi, illud facio. Quid facis? Concupisco. Etsi concupiscentiæ non consentio, etsi post concupiscentias meas non eo; tamen adhuc concupisco: et utique etiam in ipsa parte ego sum.","t":"Do not wonder, whoever you are who yield to and consent to carnal desires, who either think them good for satisfying the fullness of lust, or at least already see them as evil yet consent by yielding to them, follow where they lead, and commit the evils they suggest: you are wholly carnal. You, you, whoever you are of this kind, are wholly carnal. But if you do desire what the Law forbids when it says, “You shall not desire,” and yet keep another thing that the Law likewise commands, “Do not go after your desires,” you are spiritual in mind, carnal in flesh. For it is one thing not to desire, another not to go after one's desires. Not to desire belongs to one who is wholly perfect; not to go after one's desires belongs to one who is fighting, struggling, laboring. Where the fight is hot, why despair of victory? When will the victory be? When death is swallowed up in victory. For then there will be the voice of one triumphing, not the sweat of one fighting. What will that voice of one triumphing be? When this corruptible has put on incorruption and this mortal has put on immortality. You see the victor; hear him exulting; wait for him triumphing. Then will come the saying that is written: “Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting?” Where is it? See, it was, and it is not. “Where, O death, is your contention?” Here is death's contention: “I do not do what I want.” Here is death's contention: “We know that the Law is spiritual; but I am carnal.” If then the Apostle speaks of himself—I say “if”; I do not assert it—if the Apostle says, “We know that the Law is spiritual, but I am carnal,” spiritual indeed in mind, carnal in body, when will he be wholly spiritual? When “it is sown an animal body, it will rise a spiritual body.” Now then, while death's contention is hot, “I do not do what I want”: partly spiritual, partly carnal; in the better part spiritual, in the lower part carnal. I am still in conflict; I have not yet won; it is a great thing for me not to be beaten. “I do not do what I want; what I hate, that I do.” What do you do? I desire. Even if I do not consent to desire, even if I do not go after my desires, yet I still desire: and certainly in that part too it is I.","f":"Augustine, <i>Serm.</i> 154.8 (PL 38:494–495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-8)."},"augustine-sermones/154.9":{"o":"Non enim ego in mente, et alius in carne. Sed quid? Igitur ipse ego; quia ego in mente, ego in carne. Non enim duæ naturæ contrariæ, sed et utraque unus homo: quia unus Deus, a quo factus est homo. Igitur ipse ego, ego ipse, mente servio legi Dei, carne autem legi peccati. Mente non consentio legi peccati: sed tamen nollem esset in membris meis lex ulla peccati. Quia ergo nollem, et tamen est; non quod volo ago: quia concupisco, et nolo, non quod volo ago; sed quod odi illud facio. Quid odi? Concupiscere. Odi concupiscere, et tamen ago illud carne, non mente:Quod odi, illud facio.","t":"For it is not I in the mind and another in the flesh. But what? “So then I myself”; because it is I in the mind, I in the flesh. For there are not two contrary natures, but both are one man, because there is one God by whom man was made. “So then I myself, I myself, with the mind serve the law of God, but with the flesh the law of sin.” With the mind I do not consent to the law of sin; but still I would wish there were no law of sin at all in my members. Because then I would not wish it, and yet it is there, “I do not do what I want”: because I desire and do not want to, “I do not do what I want; but what I hate, that I do.” What do I hate? To desire. I hate to desire, and yet I do it with the flesh, not with the mind: “What I hate, that I do.”","f":"Augustine, <i>Serm.</i> 154.9 (PL 38:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/154-9)."},"augustine-sermones/155.1":{"o":"Hesterna lectio sancti Apostoli eo usque terminata est, ubi dictum est: Igitur ipse ego mente servio legi Dei, carne autem legi peccati. In qua conclusione demonstravit Apostolus, ad hoc se dixisse quæ supra dixerat, Jam non ego operor illud, sed id quod in me habitat peccatum; quia non mente operabatur consentiendo, sed carne concupiscendo. Hoc enim peccati nomine appellat, unde oriuntur cuncta peccata, id est, ex carnali concupiscentia. Quidquid enim est peccatorum in dictis, in factis, in cogitationibus, non exoriuntur nisi ex mala cupiditate, non exoriuntur nisi ex illicita delectatione. Huic ergo illicitæ delectationi si resistamus, si non consentiamus, si membra velut arma non ministremus; non regnat peccatum in nostro mortali corpore. Peccatum enim ante regnum perdit, et sic perit. In hac ergo vita, quantum ad sanctos attinet, regnum perdit, in alia perit. Hic enim regnum perdit, quando post concupiscentias nostras non imus: ibi autem perit, quando dicetur, Ubi est, mors, contentio tua?","t":"Yesterday's reading from the holy Apostle ended where it is said: “So then I myself with the mind serve the law of God, but with the flesh the law of sin.” In this conclusion the Apostle showed that he had said what he said above—“It is no longer I who do it, but the sin that dwells in me”—for this reason: that he was not acting with the mind by consenting, but with the flesh by desiring. For he calls by the name of sin that from which all sins arise, that is, carnal desire. For whatever sins there are in words, in deeds, in thoughts, they arise only from evil desire, they arise only from unlawful delight. If then we resist this unlawful delight, if we do not consent, if we do not lend our members to it as weapons, sin does not reign in our mortal body. For sin first loses its reign, and so perishes. In this life, then, as far as the saints are concerned, it loses its reign; in the other it perishes. Here it loses its reign when we do not go after our desires; there it perishes when it will be said, “Where, O death, is your contention?”","f":"Augustine, <i>Serm.</i> 155.1 (PL 38:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-1)."},"augustine-sermones/155.10":{"o":"Sed in quibus nobis? Qui non secundum carnem ambulamus, sed secundum spiritum. Qui enim secundum carnem sunt, quæ carnis sunt sapiunt; qui autem secundum spiritum, quæ sunt spiritus. Prudentia enim carnis mors est: prudentia autem spiritus vita et pax. Prudentia enim carnis inimica in Deum. Legi enim Dei non est subjecta: neque enim potest. Quid est, neque enim potest? Non homo non potest, non anima non potest, non denique ipsa caro, quia Dei creatura, non potest: sed prudentia carnis non potest, vitium non potest, non natura. Quomodo si diceres, Claudicatio rectæ ambulationi non est subjecta: neque enim potest. Pes potest, sed claudicatio non potest. Tolle claudicationem, et videbis rectam ambulationem. Sed quamdiu claudicatio est, non potest: sic quamdiu prudentia carnis est, non potest. Non sit prudentia carnis, et homo potest. Prudentia spiritus vita et pax. Quod ergo ait, Prudentia carnis inimica in Deum; noli sic accipere, quasi inimica ista possit lædere Deum. Resistendo inimica est, non occidendo. Illi autem nocet, in quo est prudentia carnis: quia vitium naturæ nocet, in qua natura inest. Medicina autem ideo inventa est, ut pellatur vitium, et sanetur natura. Venit ergo Salvator ad genus humanum, nullum sanum invenit, ideo magnus medicus venit.","t":"But in which of us? “We who walk not according to the flesh but according to the Spirit. For those who are according to the flesh mind the things of the flesh; but those who are according to the Spirit, the things of the Spirit. For the prudence of the flesh is death, but the prudence of the Spirit is life and peace. For the prudence of the flesh is hostile to God. For it is not subject to the law of God; nor indeed can it be.” What is “nor indeed can it be”? It is not that man cannot, not that the soul cannot, not even that the flesh itself cannot, since it is God's creature; but the prudence of the flesh cannot: the vice cannot, not the nature. As if you were to say, “Limping is not subject to walking straight, nor indeed can it be.” The foot can, but the limping cannot. Take away the limping, and you will see straight walking. But as long as there is limping, it cannot: so as long as there is the prudence of the flesh, it cannot. Let there be no prudence of the flesh, and man can. “The prudence of the Spirit is life and peace.” So when he says, “The prudence of the flesh is hostile to God,” do not take it as though this enemy could harm God. It is an enemy by resisting, not by killing. It harms the one in whom the prudence of the flesh is, because a vice harms the nature in which it is. But medicine was invented so that the vice might be driven out and the nature healed. So the Savior came to the human race; he found no one healthy; therefore a great physician came.","f":"Augustine, <i>Serm.</i> 155.10 (PL 38:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-10)."},"augustine-sermones/155.11":{"o":"Hoc propterea dixi, quia Manichæi volentes aliam contra Deum inducere naturam mali, aliquantum de hoc Apostoli testimonio errorem suum existimant adjuvari, et putant quasi naturaliter dictum, quia dictum est, non potest, inimica est in Deum: Legi enim Dei non est subjecta, neque enim potest: et non attenderunt non de carne dictum esse, non potest: non de homine dictum esse, non potest; non de anima dictum esse, non potest; sed de prudentia carnis. Prudentia ista vitium est. Vis nosse quid est, sapere secundum carnem? Mors est. Sed ille ipse unus homo, eademque natura a Domino Deo vero et bono condita, heri sapiebat secundum carnem, hodie sapit secundum spiritum: expulsum est vitium, sanata est natura. Nam quamdiu esset prudentia illa carnis, omnino legi Dei subjecta esse non posset. Quamdiu enim inest per vitium claudicatio, nullo modo potest esse recta ambulatio. Sanato autem vitio, reparata est natura. Fuistis aliquando tenebræ; nunc autem lux in Domino.","t":"I have said this because the Manichees, wanting to bring in another nature of evil against God, think their error is helped somewhat by this testimony of the Apostle, and they think it was said as of a nature, because it is said “it cannot,” “it is hostile to God: for it is not subject to the law of God, nor indeed can it be.” And they have not noticed that “it cannot” was not said of the flesh, not said of man, not said of the soul, but of the prudence of the flesh. That prudence is a vice. Do you want to know what it is to mind according to the flesh? It is death. But that same one man, one and the same nature created by the Lord God, true and good, yesterday minded things according to the flesh, today minds things according to the Spirit: the vice has been driven out, the nature has been healed. For as long as that prudence of the flesh was there, it could not be subject at all to the law of God. For as long as limping is present through a vice, there can in no way be straight walking. But when the vice is healed, the nature is restored. “You were once darkness, but now you are light in the Lord.”","f":"Augustine, <i>Serm.</i> 155.11 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-11)."},"augustine-sermones/155.12":{"o":"Videte ergo quid sequitur: Qui autem in carne sunt; id est, qui in carne confidunt, qui concupiscentias suas sequuntur, qui in his habitant, qui earum voluptatibus oblectantur, qui in earum delectationibus beatam felicemque vitam constituunt, ipsi sunt in carne; Deo placere non possunt. Non enim sic dictum est, Qui autem in carne sunt, Deo placere non possunt; quasi dictum esset, In hac vita cum sunt homines, Deo placere non possunt. Ergo non placuerunt sancti Patriarchæ? Ergo non placuerunt sancti Prophetæ? Ergo non placuerunt sancti Apostoli? Non placuerunt sancti martyres, qui antequam corpus deponerent patiendo, Christum confitendo, non solum voluptatem contemnebant, sed dolores quoque patientissime perferebant? Placuerunt, sed in carne non fuerunt. Portabant carnem, non portabantur a carne. Jam enim paralytico dictum erat, Tolle grabatum tuum. Qui ergo in carne sunt, quemadmodum dixi, quemadmodum jam exposui, non in hoc sæculo vivendo, sed carnis concupiscentiis consentiendo, Deo placere non possunt.","t":"See then what follows: “But those who are in the flesh”—that is, those who trust in the flesh, who follow their desires, who dwell in them, who take delight in their pleasures, who place a blessed and happy life in their delights: these are in the flesh—“cannot please God.” For it was not said, “Those who are in the flesh cannot please God,” as though it had been said, “While men are in this life, they cannot please God.” Did the holy patriarchs not please him, then? Did the holy prophets not please him? Did the holy apostles not please him? Did the holy martyrs not please him, who, before they laid aside the body by suffering and confessing Christ, not only despised pleasure but also bore pains with the greatest patience? They pleased him, but they were not in the flesh. They carried the flesh; they were not carried by the flesh. For it had already been said to the paralytic, “Take up your bed.” So those who are in the flesh, as I said, as I have already explained—not by living in this world, but by consenting to the desires of the flesh—cannot please God.","f":"Augustine, <i>Serm.</i> 155.12 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-12)."},"augustine-sermones/155.13":{"o":"Denique audite ipsum, quæstionem sine ulla dubitatione solventem. Vivens utique in hoc corpore loquebatur: et tamen adjunxit, Vos autem non estis in carne. Putas, est aliquis hic in nobis, cui dictum est? Ecce populo Dei dixit, Ecclesiæ dixit: Romanis quidem scribebat; sed universæ Christi Ecclesiæ dixit; sed tritico dixit, non paleæ; massæ dixit latenti, non stipulæ apparenti. Unusquisque in corde suo agnoscat. Nos auribus loquimur, conscientias non videmus: tamen secundum ea quæ superius locuti sumus, existimo in nomine Christi esse in plebe Christi quibus dictum est, Vos autem non estis in carne, sed in Spiritu: si tamen Spiritus Dei habitat in vobis. Non estis in carne, quia non facitis opera carnis consentiendo concupiscentiis carnis; sed estis in Spiritu, quia secundum interiorem hominem condelectamini legi Dei: et hoc est, Si tamen Spiritus Dei habitat in vobis. Nam si de spiritu vestro præsumitis, adhuc in carne estis. Si ergo non estis in carne, ut in Spiritu Dei sitis; tunc enim in carne non estis. Nam si recedat Spiritus Dei, pondere suo spiritus hominis revolvitur in carnem, redit ad facta carnalia, redit ad concupiscentias sæculares: et erunt illius hominis pejora novissima quam erant prima. Sic ergo habete liberum arbitrium, ut imploretis auxilium. Non estis in carne, et hoc ex viribus vestris? Absit. Unde ergo? Si tamen Spiritus Dei habitat in vobis. Si quis autem Spiritum Christi non habet, hic non est ejus. Non ergo se extendat, non se jactet, non sibi arroget virtutem propriam, egena et vitiata natura. O humana natura! o Adam, quando sanus eras, non stetisti, et tuis viribus surrexisti? Si quis Spiritum Christi non habet: ipse enim Spiritus Dei, qui Spiritus Christi; et Patris est enim et Filii: Si quis Spiritum Christi non habet, non se fallat, hic non est ejus.","t":"Then hear him solving the question without any doubt. He was certainly speaking while living in this body; and yet he added, “But you are not in the flesh.” Do you think there is anyone here among us to whom this was said? See, he said it to the people of God; he said it to the Church. He was writing to the Romans, but he said it to the whole Church of Christ; he said it to the wheat, not the chaff; to the hidden mass of grain, not to the visible straw. Let each one recognize himself in his own heart. We speak to ears; we do not see consciences. Yet, according to what we said above, I think that in the name of Christ there are in the people of Christ those to whom it was said, “But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you.” You are not in the flesh, because you do not do the works of the flesh by consenting to the desires of the flesh; but you are in the Spirit, because according to the inner man you delight in the law of God: and this is “if indeed the Spirit of God dwells in you.” For if you presume upon your own spirit, you are still in the flesh. If then you are not in the flesh, it is so that you may be in the Spirit of God; for then you are not in the flesh. For if the Spirit of God withdraws, the spirit of man by its own weight rolls back into the flesh, returns to carnal deeds, returns to worldly desires; and “the last state of that man will be worse than the first.” So have free choice in such a way that you implore help. You are not in the flesh—and is this from your own strength? Far from it. From where, then? “If indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to him.” So let not nature, needy and damaged, stretch itself out, boast, and claim for itself its own strength. O human nature! O Adam, when you were healthy, did you not fail to stand—and have you risen by your own strength? “If anyone does not have the Spirit of Christ”—for the Spirit of God is himself the Spirit of Christ; for he is the Spirit of the Father and of the Son—“if anyone does not have the Spirit of Christ,” let him not deceive himself: “he does not belong to him.”","f":"Augustine, <i>Serm.</i> 155.13 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-13)."},"augustine-sermones/155.14":{"o":"Ecce, adjuvante ipsius misericordia, Spiritum Christi habemus: ex ipsa dilectione justitiæ, integra fide, catholica fide, Spiritum Dei nobis inesse cognoscimus. Sed quid de carne illa mortali? Quid de lege in membris nostris repugnante legi mentis? Quid de illo gemitu, Miser ego homo? Audi, Si autem Christus in vobis, corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Ergo de corpore mortuo propter peccatum, jam desperandum est? Nulla spes est? Sic dormit, ut non adjiciat ut resurgat? Absit. Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Remansit tristitia de nostro corpore. Nemo autem carnem suam odio habuit. Videmus quam sollicite curetur sepultura mortuorum. Corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Jam dicebas ad consolationem, Vellem quidem et corpus meum esset in vita: sed quia non potest, sit vel spiritus meus, sit vel anima mea. Exspecta, noli esse sollicitus.","t":"See: by his mercy helping us, we have the Spirit of Christ. From the very love of righteousness, from whole faith, from Catholic faith, we know that the Spirit of God is in us. But what of that mortal flesh? What of the law in our members warring against the law of the mind? What of that groan, “Wretched man that I am”? Hear: “But if Christ is in you, the body indeed is dead because of sin, but the spirit is life because of righteousness.” Must we then despair of the body that is dead because of sin? Is there no hope? “Does he sleep so as not to rise again?” Far from it. “The body indeed is dead because of sin, but the spirit is life because of righteousness.” Sadness has remained about our body. “But no one ever hated his own flesh.” We see how anxiously the burial of the dead is cared for. “The body indeed is dead because of sin, but the spirit is life because of righteousness.” You were already saying by way of consolation: “I would like my body too to be in life; but since it cannot be, let at least my spirit be, let at least my soul be.” Wait; do not be anxious.","f":"Augustine, <i>Serm.</i> 155.14 (PL 38:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-14)."},"augustine-sermones/155.15":{"o":"Si enim Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum Jesum a mortuis, vivificabit et mortalia corpora vestra. Quid timetis? Quid etiam pro ipsa carne solliciti estis? Capillus capitis vestri non peribit. Adam peccando damnavit in mortem corpora vestra; sed Jesus, si est Spiritus ejus in vobis, vivificabit et mortalia corpora vestra; quia suum sanguinem dedit pro salute vestra. Promissum reddi dubitas, qui tale pignus tenes? Sic ergo, homo, non erit mortis illa contentio, sic implebitur quod dictum est, Miser ego homo, quis me liberabit de corpore mortis hujus? Quia Christus Jesus, si Spiritus ejus habitat in vobis, vivificabit et mortalia corpora vestra. Sic liberaberis de corpore mortis hujus, non corpus non habendo, vel alterum habendo; sed non ulterius moriendo. Si enim non adderet, mortis hujus, et diceret, Quis me liberabit de corpore? forte suggereretur error cogitationi humanæ, et diceretur: Vides quia non vult Deus nos esse cum corpore? De corpore, inquit, mortis hujus, Mortem tolle, et bonum est corpus. Detrahatur mors novissima inimica, et erit mihi in æternum caro mea amica. Nemo enim unquam carnem suam odio habuit. Etsi spiritus concupiscit contra carnem, et caro concupiscit adversus spiritum; etsi modo rixa est in ista domo, maritus litigans, non perniciem, sed concordiam quærit uxoris. Absit, fratres mei, absit ut spiritus concupiscendo contra carnem oderit carnem. Vitia carnis odit, prudentiam carnis odit, contentionem mortis odit. Corruptibile hoc induat incorruptionem, et mortale hoc induat immortalitatem; seminetur corpus animale, resurgat corpus spirituale; et videbis plenam perfectamque concordiam, videbis creaturam laudare Creatorem. Si ergo Spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra, propter inhabitantem Spiritum ejus qui habitat in vobis: non propter merita vestra, sed propter munera sua. Conversi ad Dominum, etc.","t":"“For if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies.” What do you fear? Why are you anxious even for the flesh itself? “A hair of your head will not perish.” Adam by sinning condemned your bodies to death; but Jesus, if his Spirit is in you, will give life even to your mortal bodies, because he gave his blood for your salvation. Do you doubt that the promise will be kept, you who hold such a pledge? So then, O man, that contention of death will not be; so will be fulfilled what was said, “Wretched man that I am, who will deliver me from the body of this death?” Because Christ Jesus, if his Spirit dwells in you, will give life even to your mortal bodies. So you will be delivered from the body of this death, not by having no body, or by having another, but by no longer dying. For if he had not added “of this death,” and had said, “Who will deliver me from the body?”, perhaps an error might be suggested to human thought, and it might be said: “You see that God does not want us to be with a body?” “From the body,” he says, “of this death.” Take away death, and the body is good. Let death, the last enemy, be taken away, and my flesh will be my friend for ever. “For no one ever hated his own flesh.” Even if “the spirit desires against the flesh, and the flesh desires against the spirit,” even if there is now a quarrel in this house, the husband quarreling seeks not the ruin but the concord of his wife. Far be it, my brothers, far be it that the spirit, desiring against the flesh, should hate the flesh. It hates the vices of the flesh, it hates the prudence of the flesh, it hates the contention of death. Let this corruptible put on incorruption, and this mortal put on immortality; let it be sown an animal body, let it rise a spiritual body; and you will see full and perfect concord, you will see the creature praising the Creator. “If then the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies, because of his Spirit who dwells in you”: not because of your merits, but because of his gifts. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 155.15 (PL 38:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-15)."},"augustine-sermones/155.2":{"o":"Ergo cum dixisset Apostolus, Mente servio legi Dei, carne autem legi peccati; non dando membra committendis iniquitatibus, sed tantum concupiscendo, nec tamen illicitæ concupiscentiæ manus dando: ergo cum dixisset, Mente servio legi Dei, carne autem legi peccati; subjecit et ait, Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu ( Rom. VIII, 1 ). His qui sunt in carne condemnatio est: his qui sunt in Christo Jesu nulla condemnatio est. Ne putares hoc postea futurum, ideo addidit, nunc. Postea illud exspecta, ut nec concupiscentia sit in te, contra quam contendas, cum qua confligas, cui non consentias, quam frenes et domes: post exspecta, quia hæc ipsa erit. Si enim quod nobiscum contendit ex mortali corpore etiam postea erit; Ubi est, mors, contentio tua? falsum erit. Quid ergo postea futurum sit, sciamus. Tunc enim fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Aculeus enim mortis est peccatum; virtus autem peccati, lex. Quia ex prohibitione auctum est desiderium, non exstinctum. Lex peccato dedit virtutem, tantummodo per litteram jubendo, non per spiritum subveniendo. Ergo tunc non erit hoc; sed quid nunc? Quid sit nunc, quæris? Quod et paulo ante dixit: Nunc autem jam non ego operor illud: et ibi nunc. Quid est, non ego operor illud? Non consentio, non annuo, non decerno, semper mihi displicet: membra mea teneo. Et magnum est hoc: cum sit ex carne concupiscentia, et ad carnem pertineant corporis membra, quando non regnat peccatum, id est, carnis concupiscentia; plus habet juris mens ad tenenda membra carnis, ne dentur in arma iniquitatis, quam ipsa concupiscentia carnis ad movenda membra carnis. Itaque concupiscentia est carnis, et membra carnis: mens tamen quia dominatum habet: si tamen desuper adjuvetur, ne cum ei multum contra Dei gratiam damus, non regem, sed tyrannum faciamus: tantum ergo valet mens, sic regit cum regitur, ut de membris ipsius carnis, contra concupiscentiam carnis ipsius, possit agere quod ait Apostolus, Non ergo regnet peccatum in vestro mortali corpore, ad obediendum desideriis ejus; nec exhibeatis membra vestra arma iniquitatis peccato (llom. VI, 12, 13).","t":"So when the Apostle had said, “With the mind I serve the law of God, but with the flesh the law of sin”—not giving his members to commit iniquities, but only desiring, and yet not giving in to unlawful desire—when, then, he had said, “With the mind I serve the law of God, but with the flesh the law of sin,” he went on and said: “There is therefore now no condemnation for those who are in Christ Jesus.” For those who are in the flesh there is condemnation; for those who are in Christ Jesus there is no condemnation. Lest you think this would be only later, he added “now.” Later, expect that there will not even be desire in you against which to contend, with which to struggle, to which you refuse consent, which you rein in and tame: expect that later, for that very thing will be. For if what contends with us from the mortal body will still be there later, then “Where, O death, is your contention?” will be false. Let us know, then, what will be later. For then will come the saying that is written: “Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting? For the sting of death is sin, and the power of sin is the Law.” Because desire was increased by the prohibition, not extinguished. The Law gave power to sin, merely commanding by the letter, not coming to help by the Spirit. So then this will not be; but what now? You ask what there is now? What he said a little before: “But now it is no longer I who do it”: there too, “now.” What is “it is not I who do it”? I do not consent, I do not nod, I do not decide; it always displeases me; I hold my members in check. And this is a great thing: although desire is from the flesh, and the members of the body belong to the flesh, when sin—that is, the desire of the flesh—does not reign, the mind has more right to hold back the members of the flesh, so that they are not given as weapons of iniquity, than the desire of the flesh itself has to move the members of the flesh. So desire belongs to the flesh, and the members are of the flesh; yet the mind, because it has dominion—provided it is helped from above, lest by granting it much against the grace of God we make it not a king but a tyrant—the mind, then, is so strong, it so rules when it is ruled, that with the members of the flesh itself, against the desire of the flesh itself, it can do what the Apostle says: “Therefore do not let sin reign in your mortal body, to obey its desires; and do not present your members to sin as weapons of iniquity.”","f":"Augustine, <i>Serm.</i> 155.2 (PL 38:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-2)."},"augustine-sermones/155.3":{"o":"Nulla ergo condemnatio est nunc his qui sunt in Christo Jesu. Non sint solliciti, si concupiscentiis illicitis titillantur: non sint solliciti, quod videtur adhuc esse lex in membris repugnans legi mentis. Nulla enim condemnatio est. Sed quibus? etiam nunc quibus? Qui sunt in Christo Jesu. Et ubi est illa sententia, de qua dicebat paulo ante: Video aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me in lege peccati quæ est in membris meis (ld. VII, 23)? Sed me dicebat ex carne, non ex mente. Ubi ergo illa lex, si nulla condemnatio est his qui sunt in Christo Jesu? Lex enim spiritus vitæ in Christo Jesu. Lex enim, non illa in monte Sina per litteram: Lex enim, non illa in vetustate litteræ; sed Lex spiritus vitæ in Christo Jesu, liberavit te a lege peccati et mortis. Ut enim condelecteris legi Dei secundum interiorem hominem, unde haberes, nisi lex spiritus vitæ in Christo Jesu liberaret te a lege peccati et mortis? Ideo, mens humana, ne tibi tribuas, ne multum superbias; imo ne omnino superbias, o mens humana, quod non consentis desideriis carnis quod lex peccati non te de arce deponit: Lex spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis. Non te illa lex liberavit, de qua supra dictum est, Ut serviamnus in novitate spiritus, et non in vetustate litteræ ( Ibid. 6). Quare illa non liberavit? Nonne et ipsa digito Dei scripta est? Nonne digitus Dei Spiritus sanctus intelligitur? Lege Evangelium, et vide quia ubi dicit unus evangelista, Domino dicente, Si ego in Spiritu Dei ejicio dæmonia; alius dicit, Si cgo in digito Dei ejicio dæmonia ( Luc. XI, 20). Si ergo et lex illa digito Dei scripta est, hoc est, Spiritu Dei; quo Spiritu victi magi Pharaonis dixerunt, Digitus Dei est hic ( Exod. VIII, 19): si ergo et ipsa, imo cum ct ipsa Spiritu Dei, hoc est, digito Dei conscripta sit, quare non de illa dicitur, Lex enim spiritus vitæ in Christo Jesu?","t":"“There is therefore now no condemnation for those who are in Christ Jesus.” Let them not be anxious if they are tickled by unlawful desires; let them not be anxious that there still seems to be a law in their members warring against the law of the mind. For there is no condemnation. But for whom? Even now, for whom? For those who are in Christ Jesus. And where is that sentence of which he spoke a little before: “I see another law in my members, warring against the law of my mind, and taking me captive in the law of sin which is in my members”? But he said “me” in respect of the flesh, not of the mind. Where then is that law, if there is no condemnation for those who are in Christ Jesus? “For the law of the Spirit of life in Christ Jesus”—the law, not that one given on Mount Sinai by the letter; the law, not that one in the oldness of the letter; but “the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.” For that you delight in the law of God according to the inner man—where would you have it from, unless the law of the Spirit of life in Christ Jesus set you free from the law of sin and death? Therefore, human mind, do not credit it to yourself, do not be very proud—rather, do not be proud at all, O human mind—that you do not consent to the desires of the flesh, that the law of sin does not cast you down from your citadel: “The law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.” That law of which it was said above, “so that we serve in the newness of the Spirit, and not in the oldness of the letter,” did not set you free. Why did it not set you free? Was it not also written by the finger of God? Is not the finger of God understood to be the Holy Spirit? Read the Gospel and see that where one evangelist says, the Lord speaking, “If I by the Spirit of God cast out demons,” another says, “If I by the finger of God cast out demons.” If then that law too was written by the finger of God, that is, by the Spirit of God—by which Spirit Pharaoh's magicians, defeated, said, “This is the finger of God”—if then it too, or rather since it too was written by the Spirit of God, that is, by the finger of God, why is it not said of it: “For the law of the Spirit of life in Christ Jesus”?","f":"Augustine, <i>Serm.</i> 155.3 (PL 38:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-3)."},"augustine-sermones/155.4":{"o":"Lex enim mortis non ipsa dicitur, lex peccati et mortis non illa lex dicitur quæ data est in monte Sina. Lex peccati et mortis illa dicitur de qua gemens ait, Video aliam legem in membris meis, repugnantem legi mentis meæ. Sed illa lex, ipsa est quæ dicta est, Itaque lex quidem sancta, et mandatum sanctum, ct justum, et bonum. Et subjecit, Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem; ut fiat supra modum peccans peccatum per mandatum. Quid est, supra modum? Ut addatur prævaricatio. Data est ergo lex illa, ut inveniretur infirmitas. Parum est hoc, non solum ut inveniretur, sed etiam ut augeretur, et vel sic medicus quæreretur. Si enim levis morbus esset, contemneretur: si morbus contemneretur, medicus non quæreretur: si medicus non quæreretur, morbus non finiretur. Ideo ubi abundavit peccatum, superabundavit gratia ( Rom. v, 20): quæ delevit cuncta peccata quæ invenit, et ad non peccandum voluntati nostræ conanti adjutorium subministravit; ut ipsa voluntas nostra non in se ipsa, sed in Deo laudaretur. In Deo enim laudabimur tota die: et, In Domino laudabitur anima mea; audiunt mites, et jucundentur ( Psal. XXXIII, 3). Audiant mites: nam superbi et litigiosi non audiunt. Ergo quare non ipsa est Lex digito Dei scripta, quæ dat adjutorium hoc gratiæ, de qua loquimur? Quare? Quia in tabulis lapideis scripta est, non in tabulis cordis carnalibus.","t":"It is not that law that is called the law of death; the law of sin and death is not that law which was given on Mount Sinai. The law of sin and death is that of which he says, groaning, “I see another law in my members, warring against the law of my mind.” But that law is the one of which it was said, “So the Law indeed is holy, and the commandment holy and just and good.” And he added: “Did what is good, then, become death for me? Far from it. But sin, that it might appear as sin, worked death for me through what is good, so that sin might become sinful beyond measure through the commandment.” What is “beyond measure”? That transgression is added. So that law was given that weakness might be found out. That is not all: not only that it might be found out, but also that it might be increased, and so at least a physician might be sought. For if the disease were slight, it would be disregarded; if the disease were disregarded, the physician would not be sought; if the physician were not sought, the disease would not be ended. Therefore “where sin abounded, grace abounded still more”: grace, which blotted out all the sins it found, and supplied help to our will as it strives not to sin, so that our will itself might be praised not in itself but in God. For “in God we shall be praised all the day,” and “In the Lord my soul shall be praised; let the meek hear and be glad.” Let the meek hear: for the proud and contentious do not hear. Why then is not the very Law written by the finger of God the one that gives this help of grace of which we are speaking? Why? Because it was written on tablets of stone, not on fleshly tablets of the heart.","f":"Augustine, <i>Serm.</i> 155.4 (PL 38:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-4)."},"augustine-sermones/155.5":{"o":"Denique, fratres mei, in magno mysterio videte concordiam, videte distantiam; concordiam Legis, distantiam plebis. Celebratur Pascha in veteri populo, sicut nostis occisione agni cum azymis: ubi occisio ovis Christum significat, azyma autem novam vitam, hoc est, sine vetustate fermenti. Unde nobis Apostolus dicit: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi: Pascha enim nostrum immolatus est Christus. Celebratum est ergo Pascha in illo veteri populo, nondum in luce fulgente, sed in umbra significante celebratum est: et post quinquaginta dies a celebratione Paschæ, sicut computans inveniet qui voluerit, datur Lex in monte Sina, scripta digito Dei. Venit verum Pascha, immolatur Christus: transitum facit a morte ad vitam. Transitus enim interpretatur hebraice Pascha: quod expressit evangelista dicens, Cum autem veniret hora ut transiret Jesus de hoc mundo ad Patrem ( Joan. XIII, i). Celebratur ergo Pascha, resurgit Dominus, facit transitum a morte ad vitam, quod est Pascha; et numerantur quinquaginta dies, et venit Spiritus sanctus, digitus Dei.","t":"Indeed, my brothers, in a great mystery see the agreement, see the difference: the agreement of the Law, the difference of the people. The Passover is celebrated among the old people, as you know, by the slaying of a lamb with unleavened bread: there the slaying of the sheep signifies Christ, and the unleavened bread the new life, that is, without the oldness of leaven. Hence the Apostle says to us: “Clean out the old leaven, that you may be a new lump, as you are unleavened: for Christ our Passover has been sacrificed.” So the Passover was celebrated among that old people, not yet in shining light but in signifying shadow; and fifty days after the celebration of the Passover, as anyone who wishes will find by counting, the Law is given on Mount Sinai, written by the finger of God. The true Passover comes; Christ is sacrificed; he makes the passage from death to life. For Pascha in Hebrew means “passage”; the evangelist expressed this when he said, “But when the hour came for Jesus to pass from this world to the Father.” So the Passover is celebrated; the Lord rises; he makes the passage from death to life, which is the Pascha; fifty days are counted, and the Holy Spirit comes, the finger of God.","f":"Augustine, <i>Serm.</i> 155.5 (PL 38:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-5)."},"augustine-sermones/155.6":{"o":"Sed videte ibi quomodo, et hic quomodo. Ibi plebs longe stabat, timor erat, amor non erat. Nam usque adeo timuerunt, ut dicerent ad Moysen: Loquere tu ad nos, et non nobis loquatur Dominus, ne moriamur. Descendit ergo, sicut scriptum est, Deus in Sina in igne; sed plebem longe stantem territans, et digito suo scribens in lapide (Exod. xix, xx, et XXXI, 18), non in corde. Hic autem quando venit Spiritus sanctus, congregati erant fideles in unum: nec in monte terruit, sed intravit in domum. De cælo quidem factus est subito sonus, quasi ferretur flatus vehemens: sonuit, sed nullus expavit. Audisti sonum, vide et ignem; quia et in monte utrumque erat, et ignis et sonitus: sed illic etiam fumus, hic vero ignis serenus. Visæ sunt eis, inquit Scriptura, linguæ divisæ, velut ignis. Numquid de longinquo territans? Absit. Nam insedit super unumquemque eorum, et cæperunt linguis loqui, sicut Spiritus dabat eis pronuntiare ( Act. II 1-4). Audi linguam loquentem, et intellige Spiritum, non in lapide, sed in corde scribentem. Lex ergo spiritus vitæ, scripta in corde, non in lapide; in Christo Jesu, in quo celebratum est verissimum Pascha; liberavit te a lege peccati et mortis. Nam ut noveris ipsam esse distantiam evidentissimam veteris et novi Testamenti; unde et dicit Apostolus, Non in tabulis lapideis, sed in tabulis cordis carnalibus. Dominus apud prophetam dicit, Ecce dies veniunt, dicit Dominus, et consummabo super domum Jacob testamentum novum, non secundum testamentum quod constitui patribus eorum, in die qua apprehendi manum eorum, et duxi eos de terra Ægypti. Deinde ipsam differentiam evidenter ostendens: Dans, inquit, leges meas in cordibus eorum; in cordibus, inquit, eorum superscribam eas. ( Jerem. XXXI, 51-35). Si ergo scribatur lex Dei in corde tuo, non foris terreat, sed intus mulceat; tunc Lex spiritus vitæ in Christo Jesu liberavit te a lege peccati et mortis.","t":"But see how it was there, and how it is here. There the people stood far off; there was fear, there was no love. For they were so afraid that they said to Moses: “You speak to us, and let not the Lord speak to us, lest we die.” So God came down on Sinai in fire, as it is written, but terrifying the people who stood far off, and writing with his finger on stone, not on the heart. But here, when the Holy Spirit came, the faithful were gathered together in one place; he did not terrify them on a mountain, but entered into the house. From heaven indeed there came suddenly a sound, as of a mighty wind rushing: it sounded, but no one was terrified. You have heard the sound; see the fire too, for on the mountain there were both, fire and sound; but there there was also smoke, while here the fire was serene. “There appeared to them,” says Scripture, “divided tongues as of fire.” Did it terrify them from afar? Far from it. For it sat upon each one of them, and they began to speak in tongues, as the Spirit gave them to speak. Hear the tongue speaking, and understand the Spirit writing not on stone but on the heart. So “the law of the Spirit of life,” written on the heart, not on stone, “in Christ Jesus,” in whom the truest Passover was celebrated, “has set you free from the law of sin and death.” For so that you may know that this is the plainest difference between the Old and the New Testament—hence the Apostle says, “not on tablets of stone, but on fleshly tablets of the heart”—the Lord says through the prophet: “Behold, the days are coming, says the Lord, and I will complete over the house of Jacob a new covenant, not according to the covenant which I made with their fathers on the day when I took them by the hand and led them out of the land of Egypt.” Then, showing the difference plainly: “Putting my laws,” he says, “in their hearts; in their hearts I will write them.” If then the law of God is written on your heart, not terrifying from without but soothing within, then “the law of the Spirit of life in Christ Jesus has set you free from the law of sin and death.”","f":"Augustine, <i>Serm.</i> 155.6 (PL 38:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-6)."},"augustine-sermones/155.7":{"o":"Quod enim impossibile erat Legis. Hoc enim sequitur in lectione Apostoli, Quod impossibile erat Legis. Et ne ipsa culparetur, quid subjunxit? In quo infirmabatur per carnem. Lex enim jubebat, et non implebat; quia caro, ubi non erat gratia, invictissime resistebat. Et lex infirmabatur per carnem: quia lex spiritualis est; ego autem carnalis sum. Quomodo ergo lex homini opitularetur jubens per litteram, et non dans gratiam? Infirmabatur per carnem. Quid fecit Deus, cum hoc impossibile esset legis, et infirmaretur per carnem? Deus Filium suum misit. Per quid infirmabatur lex, et propter quid erat hoc impossibile legis? Infirmabatur per carnem. Quid ergo Deus? Contra carnem misit carnem: imo etiam pro carne misit carnem. Peccatum enim carnis occidit, carnis substantiam liberavit. Misit Deus Filium suum in similitudinem carnis peccati. In carne quidem vera, sed non in carne peccati. Quid autem, in similitudinem carnis peccati? Id est, ut esset caro, vera caro. Et unde similitudo carnis peccati? Quia de peccato mors: mors est utique in omni carne peccati; de qua dicit Apostolus, Ut evacuaretur corpus peccati. Quia ergo mors est in omni carne peccati: sed utrumque ibi est, et mors et peccatum in carne cætera. In carne peccati et mors est, et peccatum: in similitudine carnis peccati mors erat, et peccatum non erat. Si enim caro peccati esset, et merito peccati pœnam mortis lueret, non diceret ipse Dominus, Ecce venit princeps mundi, et in me nihil inveniet. Quare ergo me occidit? Quia quæ non rapui, tunc exsolvebam ( Psal. LXVIII, 5). Prorsus quod fecit de tributo, hoc fecit de morte. Exigebatur tributum, didrachma: Quare, inquit, tu et discipuli tui non redditis tributum? Vocavit ad se Petrum, et ait ei: Reges mundi a quibus exigunt tributum? a filiis suis, an ab alienis? Responsum est: Ab alienis. Ergo, inquit, liberi sunt filii. Tamen ne scandalizemus eos, vade ad mare, mitte hamum, et qui primus surrexerit, id est, primogenitus a mortuis: aperi, inquit, os ejus, et invenies ibi staterem, id est, duas didrachmas, quatuor drachmas: quia didrachma, id est, duæ drachmæ, in caput exigebatur. Invenies ibi staterem, hoc est, quatuor drachmas, da eis pro me et te. Quid est, Pro me et te? Ipse Christus, Petrus, Ecclesia Christi, Ecclesiæ quatuor Evangelia. Mysterium latebat: Christus tamen tributum non debitum persolvebat. Sic persolvit et mortem: non debebat, et persolvebat. Qui nisi indebitum solveret, nunquam nos a debito liberaret.","t":"“For what was impossible for the Law.” For this follows in the reading from the Apostle: “What was impossible for the Law.” And lest the Law itself be blamed, what did he add? “In that it was weak through the flesh.” For the Law commanded and did not fulfill, because the flesh, where there was no grace, resisted invincibly. And the Law was weak through the flesh, because “the Law is spiritual, but I am carnal.” How then would the Law help a man, commanding by the letter and not giving grace? It was weak through the flesh. What did God do, since this was impossible for the Law and it was weak through the flesh? “God sent his Son.” Through what was the Law weak, and on account of what was this impossible for the Law? It was weak through the flesh. What then did God do? Against flesh he sent flesh: rather, for flesh he sent flesh. For he killed the sin of the flesh, and set free the substance of the flesh. “God sent his Son in the likeness of the flesh of sin.” In true flesh indeed, but not in the flesh of sin. But what is “in the likeness of the flesh of sin”? That is, that it was flesh, true flesh. And why the likeness of the flesh of sin? Because death comes from sin; death is certainly in all flesh of sin, of which the Apostle says, “that the body of sin might be done away with.” For death is in all flesh of sin, but both are there, death and sin, in the rest of flesh. In the flesh of sin there is both death and sin; in the likeness of the flesh of sin there was death, and there was not sin. For if it were flesh of sin, and paid the penalty of death as the due of sin, the Lord himself would not say, “Behold, the prince of this world comes, and he will find nothing in me.” Why then does he kill me? Because “I then paid back what I had not stolen.” Again, what he did about the tax, he did about death. The tax was being demanded, the didrachma: “Why,” they said, “do you and your disciples not pay the tax?” He called Peter to him and said to him: “From whom do the kings of the world demand tax? From their own sons, or from strangers?” The answer was: “From strangers.” “Then,” he said, “the sons are free. Yet, lest we offend them, go to the sea, cast a hook, and the one that comes up first”—that is, the firstborn from the dead—“open its mouth,” he says, “and you will find there a stater,” that is, two didrachmas, four drachmas, because a didrachma, that is, two drachmas, was demanded per head. “You will find there a stater,” that is, four drachmas; “give it for me and for you.” What is “for me and for you”? Christ himself, Peter, the Church of Christ; for the Church, the four Gospels. The mystery lay hidden; yet Christ paid a tax that was not owed. So he paid death too: he did not owe it, and he paid it. And unless he had paid what was not owed, he would never have freed us from what was owed.","f":"Augustine, <i>Serm.</i> 155.7 (PL 38:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-7)."},"augustine-sermones/155.8":{"o":"Quod ergo impossibile erat Legis, quæ faciebat prævaricatorem, quia nondum mens convicta quæsierat Salvatorem; in quo infirmabatur per carnem, misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne. Quomodo ergo non habebat peccatum, si de peccato damnavit peccatum? Jam aliquando exposuimus vobis hoc: sed qui meminerunt, recognoscant; qui non audierunt, audiant; qui obliti sunt, recolant. Peccatum vocabatur in Lege sacrificium pro peccato. Assidue Lex hoc commemorat: non semel, non iterum, sed sæpissime peccata dicebantur sacrificia pro peccatis. Tale peccatum erat Christus. Quid enim dicamus? Peccatum habebat? Absit. Peccatum non habebat, et peccatum erat. Peccatum erat, dixi, secundum illam intelligentiam, quia sacrificium pro peccato. Audi quia hoc modo peccatum erat, ipsum Apostolum audi. De illo loquens ait: Eum qui non noverat peccatum. Ipsam sententiam vobis exponebam, quando ista dicebam: Eum, inquit, qui non noverat peccatum, id est, Dominum nostrum Jesum Christum, Deus Pater eum qui non noverat peccatum, pro nobis peccatum fecit: eum ipsum Christum qui non noverat peccatum, Deus Pater pro nobis peccatum fecit, ut nos simus justitia Dei in ipso. Videte duo, justitia Dei non nostra; in ipso, non in nobis. Inde illi magni sancti, de quibus dicit Psalmus, Justitia tua sicut montes Dei. Et quasi diceretur in ipso Psalmo, ubi dictum est, Justitia tua: non enim justitia eorum, sed, Justitia tua velut montes Dei: Levavi enim oculos meos in montes, unde veniet auxilium mihi; sed non a montibus: Auxilium enim meum a Domino; qui fecit cœlum et terram (Psal. cIa, 1, 2): ergo cum dixisset, Justitia tua sicut montes Dei; quasi quæreretur, Utquid ergo alii nascuntur qui non pertinent ad justitiam Dei? subjecit, Judicia tua sicut multa abyssus. Quid est, sicut multa abyssus? Altum est, impenetrabile est, inaccessum est humanæ intentioni. Divitiæ enim Dei inscrutabiles: inscrutabilia judicia ejus, investigabiles vias ejus. Ergo et hic, Misit Deus Filium suum, propter præscitos, et prædestinatos, vocandos, justificandos, glorificandos: ut montes Dei dicant, Si Deus pro nobis, quis contra nos ( Rom. VIII, 29-31)? Misit Deus Filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum in carne, ut justitia legis impleretur in nobis. Non implebatur per se, impleta est per Christum. Non enim venit legem solvere, sed implere.","t":"So, “what was impossible for the Law”—which made a man a transgressor, because the mind, not yet convicted, had not yet sought the Savior—“in that it was weak through the flesh, God sent his Son in the likeness of the flesh of sin, and from sin condemned sin in the flesh.” How then did he not have sin, if from sin he condemned sin? We have explained this to you before; but let those who remember recognize it, those who did not hear it hear it, those who have forgotten recall it. In the Law the sacrifice for sin was called “sin.” The Law mentions this constantly: not once, not twice, but very often sacrifices for sins were called “sins.” Such a “sin” was Christ. For what are we to say? Did he have sin? Far from it. He did not have sin, and he was sin. He was sin, I said, in that sense: because he was the sacrifice for sin. Hear that he was sin in this way; hear the Apostle himself. Speaking of him he says: “Him who did not know sin.” I was expounding this very sentence to you when I said these things: “Him,” he says, “who did not know sin”—that is, our Lord Jesus Christ—God the Father “made sin for us,” him who did not know sin; Christ himself, who did not know sin, God the Father made sin for us, “so that we might become the righteousness of God in him.” See two things: the righteousness of God, not ours; in him, not in us. Hence those great saints of whom the Psalm says, “Your righteousness is like the mountains of God.” And as though it were being said in that same Psalm, where it is said, “your righteousness”—for not their righteousness, but “your righteousness is like the mountains of God”: for “I lifted up my eyes to the mountains, from where my help will come,” but not from the mountains: “for my help is from the Lord, who made heaven and earth”—so when he had said, “Your righteousness is like the mountains of God,” as though it were asked, “Why then are others born who do not belong to the righteousness of God?”, he added, “Your judgments are like the great deep.” What is “like the great deep”? It is deep, it is impenetrable, it is inaccessible to human attention. For the riches of God are unsearchable: “how unsearchable are his judgments, and his ways past finding out.” So here too, “God sent his Son,” for the sake of those foreknown and predestined, to be called, justified, and glorified, so that the mountains of God may say, “If God is for us, who is against us?” “God sent his Son in the likeness of the flesh of sin, and from sin condemned sin in the flesh, so that the righteousness of the Law might be fulfilled in us.” It was not fulfilled by itself; it was fulfilled through Christ. For he did not come to abolish the Law, but to fulfill it.","f":"Augustine, <i>Serm.</i> 155.8 (PL 38:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-8)."},"augustine-sermones/155.9":{"o":"Sed quomodo justitia legis impleretur in nobis, vel quomodo impletur nobis, vel quibus nobis? Vis audire in quibus nobis? Qui non secundum carnem ambulamus, sed secundum spiritum. Quid est, secundum carnem ambulare? Carnalibus concupiscentiis consentire. Quid est, secundum spiritum ambulare? Adjuvari spiritu in mente, et concupiscentiis carnis non obedire. Sic ergo impletur in nobis lex, impletur in nobis justitia Dei. Modo interim impletur, Post concupiscentias tuas non eas. Post concupiscentias tuas, cum audis, illicitas accipe. Post concupiscentias tuas non eas, debet impleri ex voluntate nostra adjuta gratia Dei; debet impleri, Post concupiscentias tuas non eas. Quidquid enim illa concupiscentia carnis egit in nobis præteritorum peccatorum, sive in factis, sive in dictis, sive in cogitationibus; totum deletum est sacro Baptismate: omnia debita delevit una indulgentia. Restat ergo cum carne conflictus: quia deleta est iniquitas, sed manet infirmitas. Inest, titillat delectatio illicitæ concupiscentiæ: pugna, resiste, noli consentire; et impletur hic, Post concupiscentias tuas non eas: quia et si quando subrepunt, et usurpant sibi oculum, aurem, linguam, volaticam cogitationem, nec sic desperemus de salute nostra. Ideo quotidie dicimus, Dimitte nobis debita nostra. Justitia, inquit, legis impleretur in nobis.","t":"But how might the righteousness of the Law be fulfilled in us, or how is it fulfilled for us, or for which of us? Do you want to hear in which of us? “We who walk not according to the flesh but according to the Spirit.” What is it to walk according to the flesh? To consent to carnal desires. What is it to walk according to the Spirit? To be helped by the Spirit in the mind, and not to obey the desires of the flesh. So in this way the Law is fulfilled in us; the righteousness of God is fulfilled in us. Meanwhile, for now, this is fulfilled: “Do not go after your desires.” “After your desires”: when you hear it, take it as unlawful ones. “Do not go after your desires” must be fulfilled by our will helped by the grace of God; it must be fulfilled: “Do not go after your desires.” For whatever past sins that desire of the flesh worked in us, whether in deeds or words or thoughts, all has been blotted out by holy Baptism: one pardon blotted out all debts. What remains, then, is the conflict with the flesh: because the iniquity has been blotted out, but the weakness remains. The delight of unlawful desire is present and tickles: fight, resist, do not consent; and here this is fulfilled: “Do not go after your desires.” For even if at times they creep in and seize for themselves the eye, the ear, the tongue, a flitting thought, not even so should we despair of our salvation. That is why we say every day, “Forgive us our debts.” “That the righteousness,” he says, “of the Law might be fulfilled in us.”","f":"Augustine, <i>Serm.</i> 155.9 (PL 38:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/155-9)."},"augustine-sermones/156.1":{"o":"Verbi Dei altitudo exercet studium, non denegat intellectum. Si enim omnia clausa essent, nihil esset unde revelarentur obscura. Rursus si omnia tecta essent, non esset unde alimentum perciperet anima, et haberet vires quibus posset ad clausa pulsare. In lectionibus apostolicis superioribus, quas Charitati vestræ, quantum Dominus adjuvare dignatus est, exposuimus, multum laborem et sollicitudinem passi sumus. Compatiebamur vobis, et solliciti eramus et pro nobis et pro vobis. Quantum autem existimo, adjuvit Dominus et nos et vos; et ea quæ prorsus difficillima videbantur, sic per nos enodare dignatus est, ut nulla quæstio remaneret, quæ conturbet mentem piam. Impia enim mens odit etiam ipsum intellectum; et homo aliquando nimium mente perversa timet intelligere, ne cogatur quod intellexerit facere. De talibus ait Psalmus: Noluerunt intelligere ut bene agerent. Vos autem, charissimi, quia bonum est bene sentire de vobis, exigitis intellectum, exigit Deus fructum. Intellectus enim, sicut scriptum est, bonus omnibus facientibus eum. Hoc tamen quod restat et hodie recitatum est, quamvis non habeat tantam difficultatem, quantam habuerunt superiora, quæ jam, ut potuimus, adjuvante Domino, transvecti sumus, desiderat tamen intentionem vestram: velut enim conclusio fit, propter illa quæ dicta sunt in superioribus lectionibus, ubi laborabatur, ne forte reus constitueretur Apostolus omnium quodam modo peccatorum dicendo, Non enim quod volo ago ( Rom. VII, 15). Deinde ne lex videretur aut sufficere posse homini habenti liberum arbitrium, etiamsi nullum ultra auxilium divinum porrigeretur, aut certe frustra data fuisse crederetur, dicta est et causa quare sit lex data, quia et ipsa in adjutorium data est, sed non sicut gratia.","t":"The depth of the word of God exercises our zeal; it does not deny us understanding. For if everything were closed, there would be nothing by which obscure things could be revealed. Again, if everything were covered, there would be nothing from which the soul could take nourishment and gain strength with which to knock at what is closed. In the earlier readings from the Apostle, which we expounded to your Charity as far as the Lord deigned to help, we endured much labor and anxiety. We suffered with you, and we were anxious both for ourselves and for you. But as far as I think, the Lord helped both us and you; and the things that seemed utterly difficult he deigned to unravel through us in such a way that no question remains to disturb a devout mind. For an ungodly mind hates even understanding itself; and a man with a too perverse mind sometimes fears to understand, lest he be compelled to do what he has understood. Of such the Psalm says: “They would not understand so as to do well.” But you, dearly beloved—for it is good to think well of you—demand understanding; God demands fruit. For understanding, as it is written, is good for all who do it. Yet what remains, and was recited today, although it does not have as much difficulty as the earlier passages, which, with the Lord's help, we have already crossed as best we could, still requires your attention. For it forms a kind of conclusion to what was said in the earlier readings, where we labored lest the Apostle should somehow be made guilty of all sins by saying, “For I do not do what I want.” Then, lest the Law should seem either able to suffice for a man who has free choice, even if no further divine help were offered, or else be believed to have been given in vain, the reason why the Law was given was also stated: because it too was given as a help, but not as grace is.","f":"Augustine, <i>Serm.</i> 156.1 (PL 38:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-1)."},"augustine-sermones/156.10":{"o":"Cum ergo dixisset Apostolus, Si autem spiritu actiones carnis mortificaveritis, vivetis; id est, illas concupiscentias carnis, quibus non consentire magna laus est, quas non habere perfectio est: si has actiones carnis morbidas, et de morte habentes contentionem, spiritu mortificaveritis, vivetis. Hic jam metuendum est, ne quisquam rursus ad mortificandas actiones carnis de spiritu suo præsumat. Non solum enim Deus spiritus est: sed et anima tua spiritus est, et mens tua spiritus est. Et cum dicis, Mente servio legi Dei, carne autem legi peccati: quia spiritus concupiscit adversus carnem, et caro adversus spiritum. Ergo ne ad carnis actiones mortificandas de spiritu tuo præsumas, et superbia pecces, et tibi superbo resistatur, non humili gratia concedatur: Deus enim superbis resistit, humilibus autem dat gratiam. Ne forte ergo suboriretur tibi ista superbia, vide quid sequatur. Cum enim dixisset, Si spiritu actiones carnis mortificaveritis, vivetis; ne hic se extolleret humanus spiritus, et ad hoc opus se idoneum firmumque jactaret, subjecit, et ait, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Quid te ergo jam volebas extollere, ubi audisti, Si spiritu actiones carnis mortificaveritis, vivetis? Dicturus enim eras: Hoc potest voluntas mea, hoc potest liberum arbitrium meum. Quæ voluntas? quod liberum arbitrium? Nisi ille regat, cadis: nisi ille erigat, jaces. Quomodo ergo spiritu tuo, cum audias Apostolum dicentem, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei? Tu te vis agere, a te ipso vis agi ad actiones carnis mortificandas? Quid tibi prodest quia non eris Epicureus, et eris Stoicus? Sive Epicureus eris, sive Stoicus eris, inter filios Dei non eris. Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei. Non qui secundum carnem suam vivunt, non qui secundum spiritum suum vivunt; non qui carnis voluptate ducuntur, non qui spiritu suo aguntur: sed, quotquot Spiritu Dei aguntur, hi filii sunt Dei.","t":"So when the Apostle had said, “But if by the Spirit you put to death the deeds of the flesh, you will live”—that is, those desires of the flesh which it is a great glory not to consent to and perfection not to have: if you put to death by the Spirit these diseased deeds of the flesh, which keep up the contention of death, you will live—here now we must fear lest anyone presume, in turn, upon his own spirit for putting to death the deeds of the flesh. For not only is God spirit; your soul too is spirit, and your mind is spirit. And when you say, “With the mind I serve the law of God, but with the flesh the law of sin”: because “the spirit desires against the flesh, and the flesh against the spirit.” So lest you presume upon your own spirit for putting to death the deeds of the flesh, and sin by pride, and as a proud man be resisted, and grace not be granted to you as to a humble man—for “God resists the proud, but gives grace to the humble”—lest perhaps this pride should creep up in you, see what follows. For when he had said, “If by the Spirit you put to death the deeds of the flesh, you will live,” lest the human spirit exalt itself here and boast itself fit and strong for this work, he added and said: “For all who are led by the Spirit of God are sons of God.” Why then did you already want to exalt yourself when you heard, “If by the Spirit you put to death the deeds of the flesh, you will live”? For you were going to say: “My will can do this; my free choice can do this.” What will? What free choice? Unless he rules you, you fall; unless he raises you, you lie fallen. How then by your own spirit, when you hear the Apostle saying, “For all who are led by the Spirit of God are sons of God”? Do you want to lead yourself, do you want to be led by yourself in putting to death the deeds of the flesh? What does it profit you that you will not be an Epicurean, if you will be a Stoic? Whether you are an Epicurean or a Stoic, you will not be among the sons of God. “For all who are led by the Spirit of God are sons of God.” Not those who live according to their flesh, not those who live according to their own spirit; not those who are led by the pleasure of the flesh, not those who are led by their own spirit; but “all who are led by the Spirit of God, these are sons of God.”","f":"Augustine, <i>Serm.</i> 156.10 (PL 38:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-10)."},"augustine-sermones/156.11":{"o":"Dicit mihi aliquis: Ergo agimur, non agimus. Respondeo: Imo et agis, et ageris; et tunc bene agis, si a bono agaris. Spiritus enim Dei qui te agit, agenti adjutor est tibi. Ipsum nomen adjutoris præscribit tibi, quia et tu ipse aliquid agis. Agnosce quid poscas; agnosce quid confitearis, quando dicis: Adjutor meus esto, ne derelinquas me ( Psal. XXVI, 9). Adjutorem utique invocas Deum. Nemo adjuvatur, si ab illo nihil agatur. Quotquot enim, inquit, Spiritu Dei aguntur, hi filii sunt Dei: non littera, sed Spiritu; non Lege præcipiente, minante, promittente; sed Spiritu exhortante, illuminante, adjuvante. Scimus, inquit idem apostolus, quia diligentibus Deum omnia cooperantur in bonum ( Rom. VIII, 28). Si non esses operator, ille non esset cooperator.","t":"Someone says to me: “So we are led; we do not act.” I answer: No—you both act and are led; and you act well then, if you are led by the Good. For the Spirit of God who leads you is a helper to you as you act. The very name of helper prescribes to you that you yourself also do something. Recognize what you ask for; recognize what you confess when you say: “Be my helper; do not forsake me.” You certainly call on God as helper. No one is helped if nothing is done by him. “For all who are led,” he says, “by the Spirit of God, these are sons of God”: not by the letter, but by the Spirit; not by the Law commanding, threatening, promising, but by the Spirit exhorting, enlightening, helping. “We know,” says the same apostle, “that for those who love God all things work together for good.” If you were not a worker, he would not be a co-worker.","f":"Augustine, <i>Serm.</i> 156.11 (PL 38:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-11)."},"augustine-sermones/156.12":{"o":"Sed hic fortiter vigilate, ne forte dicat spiritus vester: Si subtraxerit se cooperatio Dei et adjutorium Dei, spiritus meus facit hoc: etsi cum labore, etsi cum aliqua difficultate potest, tamen implere potest. Quomodo si aliquis dicat: Remis quidem pervenimus, sed cum aliquo labore; o si ventum habeamus, facilius pervenimus. Non sic est adjutorium Dei, non sic est adjutorium Christi, non sic est adjutorium Spiritus sancti. Prorsus si defuerit, nihil boni agere poteris. Agis quidem illo non adjuvante libera voluntate, sed male. Ad hoc idonea est voluntas tua, quæ vocatur libera, et male agendo fit damnabilis ancilla. Cum dico tibi, Sine adjutorio Dei nihil agis, nihil boni dico. Nam ad male agendum habes sine adjutorio Dei liberam voluntatem: quanquam non est illa libera. A quo enim quis devictus est, huic et servus addictus est; et, Omnis qui facit peccatum, servus est peccati; et, Si vos Filius liberaverit, tunc vere liberi eritis ( Joan. VIII, 34, 36).","t":"But here be strongly on your guard, lest perhaps your spirit say: “If God's co-working and God's help withdraw, my spirit does this; even if with labor, even if with some difficulty, it can, yet it can fulfill it.” As if someone should say: “We arrive by oars, though with some labor; oh, if we had wind, we would arrive more easily.” God's help is not like that, Christ's help is not like that, the Holy Spirit's help is not like that. If it is lacking, you will be able to do nothing good at all. You do act without his help, by free will—but badly. For this your will, which is called free, is fit, and by acting badly it becomes a condemned slave girl. When I say to you, “Without God's help you do nothing,” I mean nothing good. For to act badly you have free will without God's help—although it is not free. For “by whom one is overcome, to him he is also bound as a slave”; and, “Everyone who commits sin is a slave of sin”; and, “If the Son sets you free, then you will be truly free.”","f":"Augustine, <i>Serm.</i> 156.12 (PL 38:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-12)."},"augustine-sermones/156.13":{"o":"Prorsus hoc credite, sic vos agere bona voluntate. Quia vivitis, utique agitis. Non enim adjutor est ille, si nihil agatis: non enim cooperator est ille, si nihil operamini. Sic vos tamen scitote agere bona, ut sit rector Spiritus adjutor: qui si defuerit, nihil boni omnino agere valeatis. Non sicut quidam dicere cœperunt, qui coarctati sunt aliquando gratiam confiteri: Et benedicimus Deum, quia vel hoc aliquando dixerunt; accedendo enim proficere poterunt, et ad id quod vere rectum est pervenire. Jam ergo dicunt adjutricem esse gratiam Dei, ad facilius facienda. Ista sunt enim verba eorum: Ad hoc dedit, inquiunt, Deus gratiam suam hominibus, ut quod facere jubentur per liberum arbitrium, facilius possint implere per gratiam. Velo facilius, remo difficilius: tamen et remo itur. Jumento facilius, pedibus difficilius: sed tamen et pedibus pervenitur. Non est sic. Magister enim verus qui neminem palpat, neminem fallit, verax doctor idemque Salvator, ad quem nos duxit molestissimus pædagogus; cum de bonis operibus, id est, de sarmentorum et palmitum fructibus loqueretur, non ait, Sine me quidem potestis facere aliquid, sed facilius per me: non ait, Fructum vestrum sine me potestis facere, sed uberiorem per me. Non hoc dixit. Legite quid dixerit: Evangelium sanctum est, omnium superba colla subduntur. Non hæc dicit Augustinus, hæc dicit Dominus. Quid dicit Dominus? Sine me nihil potestis facere. Jam nunc cum auditis, Quotquot Spiritu Dei aguntur, hi filii sunt Dei, nolite vos demittere. Neque enim templum suum sic de vobis ædificat Deus, quasi de lapidibus qui non habent motum suum: levantur, ab structore ponuntur. Non sic sunt lapides vivi: Et vos tanquam lapides vivi coædificamini in templum Dei (Ephes. n, 22, et I Petr. II, 5). Ducimini, sed currite et vos: ducimini, sed sequimini: quia cum secuti fueritis, verum erit illud, quia sine illo nihil facere potestis. Non enim volentis, neque currentis, sed miserentis est Dei ( Rom. IX, 16).","t":"Believe this firmly: that you act by good will in this way. Because you live, you certainly act. For he is not a helper if you do nothing; he is not a co-worker if you work nothing. Yet know that you do good in such a way that the Spirit is your ruler and helper: if he is lacking, you can do nothing good at all. Not as certain people have begun to say, who were at last compelled to confess grace—and we bless God that they have said even this at last; for by drawing near they may be able to make progress and arrive at what is truly right. They now say that the grace of God is a helper for doing things more easily. For these are their words: “God gave his grace to men for this,” they say, “that what they are commanded to do by free choice they may be able to fulfill more easily by grace.” By sail more easily, by oar with more difficulty: yet one also goes by oar. By beast of burden more easily, on foot with more difficulty: but yet one also arrives on foot. It is not so. For the true Master who flatters no one and deceives no one, the truthful Teacher and likewise the Savior, to whom that most troublesome tutor has led us, when he spoke of good works, that is, of the fruits of the shoots and branches, did not say, “Without me you can indeed do something, but more easily through me”; he did not say, “You can bear your fruit without me, but more abundant fruit through me.” He did not say this. Read what he said: it is the holy Gospel, to which the proud necks of all are bowed. Augustine does not say these things; the Lord says them. What does the Lord say? “Without me you can do nothing.” Now, then, when you hear, “All who are led by the Spirit of God, these are sons of God,” do not let yourselves go slack. For God does not build his temple out of you as out of stones that have no movement of their own: they are lifted, they are placed by the builder. Living stones are not like that: “And you, like living stones, are being built together into the temple of God.” You are led, but you also must run; you are led, but follow: because when you have followed, that saying will be true, that without him you can do nothing. “For it is not of him who wills, nor of him who runs, but of God who shows mercy.”","f":"Augustine, <i>Serm.</i> 156.13 (PL 38:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-13)."},"augustine-sermones/156.14":{"o":"Forte dicturi eratis: Et Lex sufficit nobis. Lex timorem dedit: et videte quid hinc subjunxit Apostolus, cum diceret, Quotquot enim Spiritu Dei aguntur, hi filii sunt Dei: quia cum Spiritu Dei aguntur, charitate aguntur: Charitas enim Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est vobis ( Id. v, 5): secutus adjunxit, Non enim accepistis spiritum servitutis iterum in timore. Quid est, iterum? Quomodo terrente molestissimo pædagogo. Quid est, iterum? Sicut in monte Sina accepistis spiritum servitutis. Dicit aliquis: Alius est spiritus servitutis, alius spiritus libertatis. Si alius esset, non diceret Apostolus, iterum. Idem ergo spiritus, sed in tabulis lapideis in timore, in tabulis cordis in dilectione. Jam nudiustertius qui adfuistis audistis, quomodo longe positam plebem, voces, ignis, fumus in monte terrebat (Exod. xix, XX, et xxxi, 18); quomodo autem veniens Spiritus sanctus, idem ipse digitus Dei, quinquagesimo die post umbram Paschæ quomodo venerit, et igneis linguis super unumquemque eorum insederit. Jam ergo non in timore, sed in dilectione; ut non servi, sed filii simus. Qui enim adhuc ideo bene agit, quia pænam timet, Deum non amat, nondum est inter filios: utinam tamen vel poenam timeat. Timor servus est, charitas libera est; et ut sic dicamus, timor est servus charitatis. Ne possideat diabolus cor tuum, præcedat servus in corde tuo, et servet dominæ venturæ locum. Fac, fac vel timore pœnæ, si nondum potes amore justitiæ. Veniet domina, et servus abscedet: quia consummata charitas foras mittit timorem. Non enim accepistis spiritum servitutis iterum in timore. Novum Testamentum est, non vetus. Vetera transierunt, et ecce nova facta sunt omnia: omnia autem ex Deo.","t":"Perhaps you were going to say: “The Law too is enough for us.” The Law gave fear: and see what the Apostle added from here when he said, “For all who are led by the Spirit of God, these are sons of God”: because when they are led by the Spirit of God, they are led by love—“for the love of God has been poured out in our hearts through the Holy Spirit who has been given to us”—he went on and added: “For you did not receive the spirit of slavery again in fear.” What is “again”? As when that most troublesome tutor terrified you. What is “again”? As on Mount Sinai you received the spirit of slavery. Someone says: “The spirit of slavery is one, the spirit of freedom another.” If it were another, the Apostle would not say “again.” So it is the same Spirit, but on tablets of stone in fear, on tablets of the heart in love. Those of you who were here three days ago heard how voices, fire, and smoke on the mountain terrified the people standing far off; and how the Holy Spirit, coming—the same finger of God—came on the fiftieth day after the shadow of the Passover, and sat in fiery tongues upon each one of them. So now not in fear but in love, so that we are not slaves but sons. For whoever still acts well because he fears punishment does not love God; he is not yet among the sons—yet would that he at least feared punishment. Fear is a slave, love is free; and, so to speak, fear is the slave of love. Lest the devil take possession of your heart, let the slave go ahead in your heart and keep the place for the mistress who is to come. Act, act, at least from fear of punishment, if you cannot yet from love of righteousness. The mistress will come, and the slave will withdraw: because “perfect love casts out fear.” “For you did not receive the spirit of slavery again in fear.” It is the New Testament, not the Old. “The old things have passed away; behold, all things have become new: and all things are from God.”","f":"Augustine, <i>Serm.</i> 156.14 (PL 38:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-14)."},"augustine-sermones/156.15":{"o":"Denique quid sequitur? Quid ergo accepimus, quasi diceres: Sed accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Dominus timetur, pater amatur. Accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Clamor iste cordis est, non faucium, non labiorum: intus sonat, auribus Dei sonat. Clauso ore, labiisque immotis, Susanna ista voce clamabat (Dan. XIII). Sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Cor clamet, Pater noster qui es in cœlis. Ergo quare non tantum Pater? Quid sibi vult, Abba, Pater? Si enim quæras quid sit Abba, respondetur tibi, Pater. Abba enim hebraice pater dicitur. Quare voluit utrumque Apostolus ponere? Quia videbat lapidem angularem, quem reprobaverunt ædificantes, et factus est in caput anguli, non sine causa angularem dictum, nisi quia in osculum recipit utrumque parietem de diverso venientem. Hinc circumcisio, inde præputium, tantum a se et inter se longe, quantum ab angulo longe: quantum autem ad angulum prope, et inter se utique prope; in angulo autem inter se juncti. Ipse est enim pax nostra, qui fecit utraque unum. Ergo inde circumcisio, inde præputium, parietum concordia, anguli gloria. Accepistis Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater.","t":"Then what follows? What then have we received—as if you were to say this? “But you have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” A master is feared, a father is loved. “You have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” This cry is of the heart, not of the throat, not of the lips: it sounds within; it sounds in God's ears. With mouth closed and lips unmoving, Susanna cried with this voice. “But you have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” Let the heart cry, “Our Father who are in heaven.” Why then not just “Father”? What does “Abba, Father” mean? For if you ask what “Abba” is, you are answered, “Father.” For “abba” in Hebrew means father. Why did the Apostle want to put both? Because he saw the cornerstone, which the builders rejected and which became the head of the corner, called “corner” not without reason, but because it receives into its embrace both walls coming from different directions. On one side circumcision, on the other uncircumcision, as far from each other and between themselves as they are far from the corner; but as near to the corner, so near also to each other; and in the corner joined together. “For he is our peace, who has made both one.” So on one side circumcision, on the other uncircumcision: the concord of the walls, the glory of the corner. “You have received the Spirit of adoption as sons, in whom we cry, Abba, Father.”","f":"Augustine, <i>Serm.</i> 156.15 (PL 38:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-15)."},"augustine-sermones/156.16":{"o":"Qualis res est, si pignus tale est? Nec pignus, sed arrha dicenda est. Pignus enim quando ponitur, cum fuerit res ipsa reddita pignus aufertur. Arrha autem de ipsa re datur, quæ danda promittitur; ut res quando redditur, impleatur quod datum est, non mutetur. Unusquisque ergo attendat cor suum, utrum ex intimis cordis medullis et sincera charitate dicat, Pater. Non modo quæritur quanta sit ipsa charitas, utrum magna, an parva, an mediocris: utrum vel sit, quæro. Si nata est, latendo crescit, crescendo perficietur, perfecta permanebit. Non enim perfecta vergit in senium, et a senectute veniet ad mortem: ad hoc perficietur, ut æterna permaneat. Vide enim quid sequitur. Clamamus, Abba, Pater. Ipse Spiritus testimonium reddit spiritui nostro, quia sumus filii Dei. Non spiritus noster reddit testimonium spiritui nostro, quia sumus filii Dei: sed Spiritus Dei, arrha, reddit testimonium pro ea re quæ nobis promissa est. Ipse Spiritus testimonium reddit spiritui nostro, quia sumus filii Dei. Si autem filii, et hœredes. Non enim inaniter filii. Hæc est merces: Et hœredes. Hoc est quod paulo ante dicebam, quia medicus noster et sanitatem nobis donat, et mercedem insuper largiri dignatur. Quæ est illa merces? Hæreditas. Sed non quomodo est hominis patris hæreditas. Relinquit enim filiis suis, non possidet cum filiis suis: et tamen magnum se facit, et gratias sibi agi desiderat, quia voluit dare quod non possit auferre. Moriens enim tolleret secum? Puto quia si posset, nihil hic filiis suis dimisisset. Hæredes Dei sic sunt, ut ipse Deus sit hæreditas nostra cui dicit Psalmus: Dominus pars hæreditatis meæ. Hæredes quidem Dei: si parum vobis est, audite, quo amplius gaudeatis: Hæredes quidem Dei, cohæredes autem Christi. Conversi ad Dominum, etc.","t":"What must the thing be, if the pledge is such? But it should be called not a pledge but an earnest. For when a pledge is deposited, once the thing itself has been rendered, the pledge is taken back. But an earnest is given from the very thing that is promised to be given, so that when the thing is rendered, what has been given is completed, not exchanged. So let each one attend to his own heart, whether he says “Father” from the inmost marrow of the heart and with sincere love. It is not now asked how great that love is, whether great or small or middling; I ask whether it is there at all. If it has been born, it grows in hiding; by growing it will be made perfect; made perfect it will endure. For when perfect it does not decline into old age, nor will it come from old age to death: it will be made perfect so that it may endure for ever. For see what follows. “We cry, Abba, Father. The Spirit himself bears witness with our spirit that we are sons of God.” It is not our spirit that bears witness with our spirit that we are sons of God; but the Spirit of God, the earnest, bears witness on behalf of that thing which has been promised us. “The Spirit himself bears witness with our spirit that we are sons of God.” “But if sons, heirs too.” For we are not sons in vain. This is the reward: “heirs too.” This is what I was saying a little before: that our physician both gives us health and deigns to bestow a reward besides. What is that reward? An inheritance. But not as a human father's inheritance is. For he leaves it to his sons; he does not possess it with his sons: and yet he makes himself great and wants to be thanked because he was willing to give what he could not take away. For dying, would he take it with him? I think that if he could, he would have left nothing here to his sons. We are heirs of God in such a way that God himself is our inheritance, to whom the Psalm says: “The Lord is the portion of my inheritance.” “Heirs indeed of God”: if this is too little for you, hear, so that you may rejoice still more: “Heirs indeed of God, and fellow heirs with Christ.” Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 156.16 (PL 38:505–506; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-16)."},"augustine-sermones/156.2":{"o":"Data est enim, sicut jam exposuimus, et tenere debetis, et vobis vehementius et diligentius nos commendare debemus; data est ut inveniret se homo, non ut morbus sacraretur, sed ut prævaricatione morbo crescente medicus quæreretur (Supra. in Serm. 155, n. 4). Et quis est iste medicus, nisi qui dixit: Non est opus sanis medicus, sed male habentibus. Qui ergo non confitetur Creatorem, negat superbus auctorem. Qui autem negat ægritudinem suam, superfluum judicat Salvatorem. Ergo et in natura nostra Creatorem laudemus; et propter vitium quod nobis infliximus, Salvatorem quæramus. Et quomodo quærimus Salvatorem? Ut det legem? Parum est: Si enim data esset lex quæ posset vivificare, omnino esset ex lege justitia. Si ergo non est data lex quæ posset vivificare, quare data est? Sequitur, et ostendit quare sit data: quia etiam sic in adjutorium data est, ne te sanum putares. Si ergo data esset lex, quæ posset vivificare, omnino ex lege esset justitia. Et quasi quæreremus, Quare ergo data est? Sed conclusit, inquit, Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus (Gelat. III, it, 22). Quando audis promissorem, exspecta factorem. Idonea fuit humana natura per liberum arbitrium vulnerare se: sed jam vulnerata et saucia, non est idonea per liberum arbitrium sanare se. Si enim volueris intemperanter vivere ut ægrotes, ad hoc medicum non requiris: ad labem sufficis tibi. Cum autem intemperanter agens coeperis esse ægrotus, non sic potes ab ægritudine liberare te, quomodo potuisti per intemperantiam te in ægritudinem præcipitare. Et tamen medicus etiam sano præcipit temperantiam. Bonus medicus hoc facit, non vult esse necessarius ægrotanti. Sic etiam Dominus Deus creato homini sine vitio temperantiam præcipere dignatus est: quam si ille servasset, medicum postea morbo suo non desideraret. Sed quia non servavit, languidus factus est, cecidit; infirmus creavit infirmos, id est, infirmus genuit infirmos. Et tamen in omnibus qui nascuntur infirmis Deus quod bonum est operatur, formando corpus, vivificando corpus, alimenta præbendo pluviam suam et solem suum super bonos et malos dando: non est unde accusent bonum, nec mali. Insuper etiam genus humanum justo suo judicio condemnatum noluit in interitum sempiternum relinquere: sed misit et medicum, misit Salvatorem, misit eum qui gratis sanaret; parum est qui gratis sanaret, qui sanatis etiam mercedem daret. Nihil addi ad istam benevolentiam potest. Quis est qui dicat: Sanem te, et do tibi mercedem? Optime fecit. Sciebat enim se divitem venisse ad pauperem: et sanat ægrotos, et sanatis donat, et non aliud quam se ipsum donat. Salvator est adjutorium languidi, ipse Salvator est præmium sanati. Ergo, fratres, quod hodie admoniti estis, debitores sumus non carni, ut secundum carnem vivamus. Ad hoc enim adjuti sumus, ad hoc Spiritum Dei accepimus, ad hoc etiam in laboribus nostris quotidianum adjutorium postulamus. Lex cui minatur non implendo quod jubet, eum facit esse sub se: hi sunt sub lege, non sub gratia. Bona est lex, si quis ea legitime utatur. Quid est ergo legitime uti lege? Per legem agnoscere morbum suum, et quærere ad sanitatem divinum adjutorium. Quia, sicut dixi, et sæpe dicendum est, Si lex posset vivificare, omnino ex lege esset justitia: nec quæreretur salvator, nec veniret Christus, nec sanguine suo ovem perditam quæreret. Sic enim dicit alio loco idem apostolus: Nam si per legem justitia, ergo Christus gratis mortuus est. Quæ igitur utilitas legis, et quod adjutorium? Quia conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Itaque lex, inquit, pædagogus noster erat in Christo Jesu (1 d. III, 24). Ex ista similitudine rem de qua loquor, attendite. Pædagogus puerum non ducit ad se ipsum, sed ad magistrum: sed cum puer bene institutus jam creverit, sub pædagogo non erit.","t":"For it was given, as we have already explained—and you must hold on to it, and we must commend it to you all the more earnestly and carefully—it was given so that man might find himself; not that the disease might be made sacred, but that, as the disease grew through transgression, the physician might be sought. And who is this physician but the one who said, “It is not the healthy who need a physician, but those who are ill”? So he who does not confess the Creator proudly denies his maker; and he who denies his sickness judges the Savior superfluous. So let us praise the Creator in our nature, and, because of the vice we have inflicted on ourselves, let us seek the Savior. And how do we seek the Savior? That he may give a law? That is too little. “For if a law had been given that could give life, righteousness would indeed be from the law.” If then no law was given that could give life, why was it given? He goes on and shows why it was given: because even so it was given as a help, so that you would not think yourself healthy. “If then a law had been given that could give life, righteousness would indeed be from the law.” And as though we were asking, “Why then was it given?”: “But Scripture,” he says, “has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” When you hear one who promises, expect one who performs. Human nature was able by free choice to wound itself; but once wounded and injured, it is not able by free choice to heal itself. For if you want to live intemperately so as to fall ill, you do not need a physician for that: you are enough for yourself to bring about your ruin. But when by acting intemperately you have begun to be ill, you cannot free yourself from the illness in the way you could hurl yourself into illness by intemperance. And yet a physician prescribes temperance even to a healthy man. A good physician does this: he does not want to be needed by a sick man. So too the Lord God deigned to prescribe temperance to man created without vice; had he kept it, he would not afterward have needed a physician for his disease. But because he did not keep it, he became feeble, he fell; the weak man created weak men, that is, the weak man begot weak men. And yet in all who are born weak God works what is good, forming the body, giving life to the body, providing food, giving his rain and his sun to the good and the bad: even the bad have no ground for accusing the Good One. Moreover, he would not leave the human race, condemned by his just judgment, to everlasting destruction; but he sent a physician, he sent a Savior, he sent one who would heal freely—and that is too little: one who would heal freely and also give a reward to those he healed. Nothing can be added to such kindness. Who is there who says, “Let me heal you, and I give you a reward”? He did best of all. For he knew that he had come rich to the poor: he both heals the sick and gives gifts to the healed, and gives nothing other than himself. The Savior is the help of the feeble; the Savior himself is the reward of the healed. So, brothers, as you have been reminded today, we are debtors, not to the flesh, to live according to the flesh. For this we have been helped, for this we have received the Spirit of God, for this we ask also for daily help in our labors. The Law, threatening the one who does not fulfill what it commands, makes him to be under it: these are under the law, not under grace. “The law is good, if one uses it lawfully.” What then is it to use the Law lawfully? To recognize one's disease through the Law, and to seek divine help for health. For, as I have said, and it must often be said, if the Law could give life, righteousness would indeed be from the Law: no Savior would be sought, Christ would not come, nor seek the lost sheep with his blood. For so the same apostle says in another place: “For if righteousness is through the law, then Christ died for nothing.” What then is the usefulness of the Law, and what help? That “Scripture has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe. So the law,” he says, “was our tutor in Christ Jesus.” Attend to the matter I am speaking of from this comparison. The tutor does not lead the boy to himself, but to the teacher; and when the boy, well instructed, has grown up, he will no longer be under the tutor.","f":"Augustine, <i>Serm.</i> 156.2 (PL 38:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-2)."},"augustine-sermones/156.4":{"o":"Tractans de his Apostolus etiam alio loco: valde enim assidue hoc commendat; sed utinam non surdis! commendat autem hoc assidue, commendans fidem Gentibus; quia fide impetrant adjutorium, ut impleant legem, non per legem, sed vires implendi impetrantes per fidem: ad hoc assidue dicit et commendat ista Apostolus, propter Judæos, qui de lege gloriabantur, et libero suo arbitrio legem sufficere arbitrabantur: ac per hoc quia libero suo arbitrio legem sufficere arbitrabantur, Ignorantes Dei justitiam, id est, ex fide justitiam daturi a Deo, et suam volentes statuere, quasi suis viribus impletam, non clamante fide impetratam, justitiæ Dei, sicut dicit, non sunt subjecti. Finis enim legis Christus, ait, ad justitiam omni credenti. Ergo cum de his tractat, opposuit sibi, Quid ergo lex? Quasi, Quæ utilitas legis? Respondit: Prævaricationis gratia posita est. Hoc est quod dicit alibi, Lex subintravit, ut abundaret delictum. Et ibi quid addidit? Ubi autem abundavit delictum, superabundavit gratia. Quia in leviore ægritudine contemnebatur adjutorium medicinæ: crevit morbus, et quæsitus est medicus. Quid ergo lex? Prævaricationis gratia posita est: unde humiliaretur cervix superborum multum sibi tribuentium, et voluntati suæ tantum arrogantium, ut sibi liberum arbitrium posse putarent ad justitiam sufficere: quæ tunc quando erat in integra libertate, id est, in paradiso, ostendit vires suas, ostendit quantum posset, sed ad ruendum, non ad surgendum. Lex ergo prævaricationis gratia posita est, donec veniret semen cui promissum est, dispositum per Angelos in manu Mediatoris.","t":"The Apostle deals with these things in another place too: for he commends this very constantly—would that it were not to the deaf! He commends it constantly, commending faith to the Gentiles, because by faith they obtain help to fulfill the Law, not through the Law, but obtaining strength to fulfill it through faith. The Apostle says and commends these things constantly because of the Jews, who boasted of the Law and thought the Law sufficient for their free choice; and so, because they thought the Law sufficient for their free choice, “being ignorant of the righteousness of God”—that is, the righteousness from faith to be given by God—“and seeking to establish their own”—as though fulfilled by their own strength, not obtained by faith crying out—“they did not submit,” as he says, “to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.” So when he deals with these things, he raises the objection: “Why then the Law?”—as if to say, “What is the usefulness of the Law?” He answered: “It was set down for the sake of transgression.” This is what he says elsewhere: “The Law came in, so that the offense might abound.” And what did he add there? “But where the offense abounded, grace abounded still more.” Because, while the sickness was slighter, the help of medicine was disregarded: the disease grew, and the physician was sought. “Why then the Law? It was set down for the sake of transgression,” so that the necks of the proud might be humbled, who credit much to themselves and claim so much for their own will that they think their free choice can suffice for righteousness. When it was in its whole freedom, that is, in paradise, it showed its strength; it showed how much it could do—but for falling, not for rising. So “the Law was set down for the sake of transgression, until the offspring should come to whom the promise was made, ordained through angels in the hand of a mediator.”","f":"Augustine, <i>Serm.</i> 156.4 (PL 38:502; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-4)."},"augustine-sermones/156.5":{"o":"Mediator autem unius non est: Deus autem unus est. Quid est, Mediator unius non est? Quia inter duos utique mediator est. Si unus est Deus, et mediator non est unius; inter quid et Deum quærimus mediatorem? quia mediator unius non est, Deus autem unus est. Inter quid et quid sit mediator, invenimus ipso Apostolo dicente: Unus enim Deus, et unus mediator Dei et hominum, homo Christus Jesus. Si non jaceres, mediatorem necessarium non haberes: quia vero jaces, et surgere non potes, mediatorem quodam modo Deus tibi porrexit brachium suum. Et brachium Domini cui revelatum est? Nemo ergo dicat: Quoniam non sumus sub lege, sed sub gratia; ergo peccemus, ergo quod volumus faciamus. Qui hoc dicit, ægritudinem amat, non sanitatem. Gratia medicina est. Qui vult semper ægrotare, ingratus est medicinæ. Ergo, fratres, accepto adjutorio, porrecto nobis desuper divino auxilio, brachio Domini, et ipso brachio Domini porrecto nobis auxilio Spiritu sancto, debitores sumus non carni, ut secundum carnem ambulemus. Quia fides bene operari non potest, nisi per dilectionem. Ipsa est enim fidelium fides, ne sit dæmonum fides: quia et dæmones credunt, et contremiscunt. Illa est ergo laudabilis fides, ipsa est vera gratiæ fides, quæ per dilectionem operatur. Ut autem habeamus dilectionem, et ex ea possimus habere bonam operationem, numquid eam nobis dare possumus, cum scriptum sit, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis? Charitas usque adeo est donum Dei, ut Deus vocetur, apostolo Joanne dicente, Deus charitas est, et qui manet in charitate, in Deo manet, et Deus in eo.","t":"“But a mediator is not of one; but God is one.” What is “a mediator is not of one”? Because a mediator is always between two. If God is one, and a mediator is not of one, between what and God do we look for a mediator? For “a mediator is not of one, but God is one.” Between what and what the mediator is, we find in the words of the Apostle himself: “For there is one God, and one mediator between God and men, the man Christ Jesus.” If you were not lying fallen, you would not need a mediator; but because you are lying fallen and cannot get up, God has, as it were, stretched out to you his arm, the mediator. “And to whom has the arm of the Lord been revealed?” So let no one say: “Since we are not under the law but under grace, let us sin; let us do what we like.” Whoever says this loves sickness, not health. Grace is medicine. Whoever wants always to be sick is ungrateful to the medicine. So, brothers, having received help, divine aid having been stretched out to us from above—the arm of the Lord—and through that arm of the Lord the aid of the Holy Spirit having been held out to us, we are debtors, not to the flesh, to walk according to the flesh. Because faith cannot work well except through love. For this is the faith of the faithful, lest it be the faith of demons: for “the demons also believe and tremble.” That, then, is praiseworthy faith, that is the true faith of grace, which “works through love.” But in order to have love, and from it to be able to have good working, can we give it to ourselves, when it is written, “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us”? Love is so much the gift of God that it is called God, as the apostle John says: “God is love, and he who abides in love abides in God, and God in him.”","f":"Augustine, <i>Serm.</i> 156.5 (PL 38:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-5)."},"augustine-sermones/156.6":{"o":"Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus. Si enim secundum carnem vixeritis, moriemini. Non quia caro malum est: nam et ipsa Dei creatura est, et ab eo condita a quo et anima; nec illa, nec illa pars Dei, sed et illa et illa creatura Dei. Ergo caro non est malum: sed secundum carnem vivere malum est. Deus summe bonus est, quia summe est qui ait, Ego sum qui sum. Deus ergo summe bonus est: anima magnum bonum, sed non summum bonum. Cum autem audis, Deus summe bonus est, noli putare de Deo tantum Patre dictum, sed de Patre et Filio et Spiritu sancto. Hæc enim Trinitas unum sunt, et unus est Deus, et summe bonus est. Ita plane unus est Deus, ut quando de ipsa Trinitate interrogaris, hoc respondeas: ne forte cum audieris, Unus est Deus, putes ipsum esse Patrem, ipsum esse Filium, ipsum esse Spiritum sanctum. Non ita est: sed qui Pater est in illa Trinitate, non est Filius: qui Filius est in illa Trinitate, non est Pater: qui Spiritus sanctus est in illa Trinitate, nec Filius est, nec Pater; sed Spiritus Patris, idemque Spiritus Filii. Ipse est enim unus Spiritus sanctus et Patris et Filii, coæternus Patri et Filio, consubstantialis, æqualis. Hæc tota Trinitas, unus Deus summe bonus. Anima vero, ut dixi, creata a summo bono, non tamen summum bonum, sed magnum bonum. Item caro nec summum bonum, nec magnum bonum; sed tamen parvum bonum. Anima ergo magnum bonum, sed non summum bonum: vivens inter summum bonum et parvum bonum, id est, inter Deum et carnem, inferior Deo, carne superior; quare non vivit secundum summum bonum, sed vivit secundum parvum bonum? Hoc planius dicitur: Quare non vivit secundum Deum, sed vivit secundum carnem? Debitrix enim est non carni, ut secundum carnem vivat. Caro debet secundum ipsam vivere, non ipsa secundum carnem. Ipsa vivat secundum ipsam, quæ vivit de ipsa. Certe unaquæque secundum hoc vivat, unde vivit. Unde vivit caro tua? De anima tua. Unde vivit anima tua? De Deo tuo. Unaquæque harum secundum vitam suam vivat. Caro enim sibi non est vita; sed anima carnis est vita. Anima sibi non est vita: sed Deus. est animæ vita. Anima ergo quæ debet secundum Deum vivere; non enim debitrix est carni, ut secundum carnem vivat: ergo quæ secundum Deum debet vivere, si secundum se ipsam vivat, deficit; secundum carnem vivit et proficit. Tunc autem recte vivit caro secundum animam, si anima vivat secundum Deum. Nam si anima, non dico secundum carnem, sed secundum se ipsam, ut dixi, voluerit vivere; dicturus vobis sum quid sit secundum se ipsam vivere: bonum est enim, ut hoc noveritis, et valde salubre.","t":"So, brothers, “we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you will die.” Not because the flesh is evil: for it too is God's creature, made by him who also made the soul; neither the one nor the other is a part of God, but both are God's creatures. So the flesh is not evil; but to live according to the flesh is evil. God is supremely good, because he supremely is, who says, “I am who am.” So God is supremely good; the soul is a great good, but not the supreme good. But when you hear “God is supremely good,” do not think it is said of God the Father only, but of the Father and the Son and the Holy Spirit. For this Trinity are one, and is one God, and is supremely good. God is one in such a way that, when you are asked about the Trinity itself, you may answer this; but lest perhaps, when you hear “God is one,” you think that the Father is the same as the Son and the same as the Holy Spirit. It is not so: but he who is the Father in that Trinity is not the Son; he who is the Son in that Trinity is not the Father; he who is the Holy Spirit in that Trinity is neither the Son nor the Father, but the Spirit of the Father and likewise the Spirit of the Son. For he is the one Holy Spirit of both the Father and the Son, coeternal with the Father and the Son, consubstantial, equal. This whole Trinity is one God, supremely good. The soul, as I said, created by the supreme good, is not the supreme good, but a great good. Likewise the flesh is neither the supreme good nor a great good, but still a small good. The soul then is a great good, but not the supreme good: living between the supreme good and a small good, that is, between God and the flesh, lower than God, higher than the flesh, why does it not live according to the supreme good, but lives according to a small good? This is said more plainly: why does it not live according to God, but lives according to the flesh? For it is a debtor, not to the flesh, to live according to the flesh. The flesh ought to live according to the soul, not the soul according to the flesh. Let that live according to the soul which lives from the soul. Surely each thing should live according to that from which it lives. From what does your flesh live? From your soul. From what does your soul live? From your God. Let each of these live according to its life. For the flesh is not its own life; the soul is the life of the flesh. The soul is not its own life; God is the life of the soul. So the soul, which ought to live according to God—for it is not a debtor to the flesh, to live according to the flesh—the soul, then, which ought to live according to God, if it lives according to itself, fails; it lives according to the flesh, and goes further. But the flesh lives rightly according to the soul when the soul lives according to God. For if the soul wants to live, I do not say according to the flesh, but according to itself, as I said—I am going to tell you what it is to live according to itself; for it is good that you should know this, and very wholesome.","f":"Augustine, <i>Serm.</i> 156.6 (PL 38:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-6)."},"augustine-sermones/156.7":{"o":"Fuerunt philosophi sæculi hujus, alii putaverunt non esse beatitudinem, nisi secundum carnem vivere, et bonum hominis in voluptate corporis posuerunt. Isti philosophi Epicurei dicti sunt, ab Epicuro quodam auctore, magistro suo, et qui alii similes eorum. Exstiterunt autem alii superbi, quasi a carne se removentes, et totam spem beatitudinis suæ in anima sua constituentes, posuerunt summum bonum in virtute sua. Vocem Psalmi in vobis affectus pietatis agnovit: scitis, nostis, agnovistis quomodo irrisi sunt in sancto Psalmo, qui confidunt in virtute sua. Tales fuerunt philosophi, qui Stoici nuncupati sunt. Illi secundum carnem viventes, isti secundum animam viventes, nec illi nec isti secundum Deum viventes. Ideo cum ad urbem Atheniensium, ubi istæ philosophorum disciplinæ studio et contentione fervebant, venisset apostolus Paulus, sicut in Actibus Apostolorum legitur; ubi vos gaudeo nostrum agnoscendo et recolendo prævenire sermonem, sicut ibi scriptum est, Contulerunt cum illo quidam philosophorum Epicureorum et Stoicorum (Act. XVII, 18): contulerunt cum illo secundum carnem viventes, contulerunt cum illo secundum animam viventes, contulit cum illis secundum Deum vivens. Dicebat Epicureus: Mihi frui carne, bonum est. Dicebat Stoicus: Mihi frui mea mente, bonum est. Dicebat Apostolus: Mihi autem adhærere Deo, bonum est ( Psal. LXXII, 28). Dicebat Epicureus: Beatus cujus est in fructu voluptas carnis ejus. Dicebat Stoicus: Imo beatus cujus est in fructu virtus animæ ejus. Dicebat Apostolus: Beatus cujus est nomen Domini spes ejus. Errat Epicureus: falsum est enim, esse hominem beatum, cujus est in fructu voluptas carnis ejus. Fallitur et Stoicus: falsum est enim, et omnino mendosissimum, beatum esse hominem, cujus est in fructu virtus animæ ejus. Beatus ergo cujus est nomen Domini spes ejus. Et quia illi vani sunt et mentiuntur: Et non respexit, inquit, in vanitates et insanias mendaces.","t":"There were philosophers of this world, some of whom thought there was no happiness except in living according to the flesh, and placed man's good in bodily pleasure. These philosophers were called Epicureans, from a certain Epicurus, their founder and master, and others like them. But others arose, proud, removing themselves as it were from the flesh and placing the whole hope of their happiness in their own soul; they placed the supreme good in their own virtue. The devout feeling in you has recognized the voice of the Psalm: you know, you are aware, you have recognized how those who trust in their own strength are mocked in the holy Psalm. Such were the philosophers called Stoics. The former lived according to the flesh, the latter according to the soul; neither the former nor the latter lived according to God. So when the apostle Paul came to the city of the Athenians, where the schools of these philosophers were seething with study and contention, as we read in the Acts of the Apostles—where I am glad to see you anticipate my sermon by recognizing and recalling it—as it is written there, “Certain of the Epicurean and Stoic philosophers conferred with him”: those living according to the flesh conferred with him, those living according to the soul conferred with him; he who lived according to God conferred with them. The Epicurean said: “For me, to enjoy the flesh is good.” The Stoic said: “For me, to enjoy my own mind is good.” The Apostle said: “But for me, to cleave to God is good.” The Epicurean said: “Happy the man whose enjoyment is the pleasure of his flesh.” The Stoic said: “No, happy the man whose enjoyment is the virtue of his soul.” The Apostle said: “Happy the man whose hope is the name of the Lord.” The Epicurean errs: for it is false that the man whose enjoyment is the pleasure of his flesh is happy. The Stoic too is deceived: for it is false, and utterly mistaken, that the man whose enjoyment is the virtue of his soul is happy. Happy, then, is the man whose hope is the name of the Lord. And because those others are vain and lie: “And he has not looked,” it says, “to vanities and lying follies.”","f":"Augustine, <i>Serm.</i> 156.7 (PL 38:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-7)."},"augustine-sermones/156.8":{"o":"Ergo, fratres, debitores sumus non carni, ut secundum carnem vivamus, sicut Epicurei. Sed etiam si secundum se ipsam vivere voluerit anima, carnalis erit; carnem sapit, de carne non surgit. Non est enim quemadmodum inde surgat, qui brachium porrectum jacenti non tenet. Si enim secundum carnem vixeritis. Ubi enim dictum est, Quid faciat mihi homo? ibi dictum est, Quid faciat mihi caro. Si enim secundum carnem vixeritis, moriemini. Non ista morte, cum de corpore exitur; ista enim moriemini, etsi secundum spiritum vixeritis: sed illa morte, de qua Dominus in Evangelio terribiliter dicit, Eum timete, qui habet potestatem et animam et corpus perdere in gehennam ignis. Si ergo secundum carnem vixeritis, moriemini.","t":"So, brothers, we are debtors, not to the flesh, to live according to the flesh, as the Epicureans do. But even if the soul wants to live according to itself, it will be carnal: it has the taste of the flesh; it does not rise from the flesh. For there is no way for one to rise from there who does not take hold of the arm stretched out to him as he lies fallen. “For if you live according to the flesh.” For where it is said, “What can man do to me?”, there it is said, “What can flesh do to me?” “For if you live according to the flesh, you will die.” Not by this death, when one leaves the body—for you will die this death even if you live according to the Spirit—but by that death of which the Lord says terribly in the Gospel: “Fear him who has power to destroy both soul and body in the hell of fire.” “So if you live according to the flesh, you will die.”","f":"Augustine, <i>Serm.</i> 156.8 (PL 38:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-8)."},"augustine-sermones/156.9":{"o":"Si autem spiritu actiones carnis mortificaveritis, vivetis. Hoc est opus nostrum in hac vita, actiones carnis spiritu mortificare; quotidie affligere, minuere, frenare, interimere. Quam multa enim proficientes non jam delectant, quæ antea delectabant? Quando ergo delectabat, et non ei consentiebatur, mortificabatur: quia jam non delectat, mortificatum est. Calca mortuum, transi ad vivum: calca jacentem, conflige cum resistente. Mortua est enim delectatio una, sed vivit altera: et illam, dum non consentis, mortificas; cum coeperit omnino non delectare, mortificasti. Hæc est actio nostra, hæc est militia nostra. In hoc agone cum confligimus, Deum habemus spectatorem: in hoc agone cum laboramus, Deum poscimus adjutorem. Si enim nos ipse non adjuvat, non dico vincere, sed nec pugnare poterimus.","t":"“But if by the Spirit you put to death the deeds of the flesh, you will live.” This is our work in this life: to put to death the deeds of the flesh by the Spirit; daily to afflict, diminish, rein in, and kill them. For how many things that delighted us before no longer delight us as we make progress? So when a thing delighted, and was not consented to, it was being put to death; because it no longer delights, it has been put to death. Trample on the dead one, pass on to the living one; trample on the one lying fallen, fight with the one resisting. For one delight is dead, but another lives: and that one you put to death while you do not consent; when it has begun not to delight at all, you have put it to death. This is our action, this is our warfare. When we fight in this contest, we have God as spectator; when we labor in this contest, we ask God to be our helper. For if he does not help us, we shall be able, I do not say to win, but not even to fight.","f":"Augustine, <i>Serm.</i> 156.9 (PL 38:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/156-9)."},"augustine-sermones/157.1":{"o":"Sicut Apostolum dixisse meminit Sanctitas vestra, fratres charissimi, Spe salvi facti sumus: Spes autem, inquit, quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus, speramus, per patientiam exspectamus. Hinc vobis exhortatorium et consolatorium præbere sermonem admonet nos ipse Dominus Deus noster, cui dicitur in Psalmo: Spes mea es tu, portio mea in terra viventium. Ipse, inquam, qui spes nostra est in terra viventium, jubet ut vos alloquamur in hac terra morientium; ut non respiciatis quæ videntur, sed quæ non videntur. Quæ enim videntur, temporalia sunt; quæ autem non videntur, æterna. Quia ergo quod non videmus speramus, et per patientiam exspectamus; merito nobis in Psalmo dicitur, Sustine Dominum, viriliter age, et confortetur cor tuum, et sustine Dominum. Mundi enim promissa semper fallunt; Dei autem promissa nunquam fallunt. Sed quia mundus quod pollicetur, hic videtur daturus, id est, in hac terra morientium, in qua nunc sumus; Deus autem quod pollicetur, in terra viventium nobis daturus est: multi fatigantur exspectare veracem, et non erubescunt amare fallacem. De talibus dicit Scriptura: Væ his qui perdiderunt sustinentiam, et diverterunt in vias pravas. Cum etiam viriliter agentibus et corde confortato Deum sustinentibus, filii sempiternæ mortis insultare non cessant jactantes suas delicias temporales, quæ ad tempus obdulcant fauces eorum, postea vero amariores felle invenient eas. Dicunt enim nobis: Ubi est quod vobis promittitur post hanc vitam? Quis huc inde reversus est, et indicavit vera esse quæ creditis? Ecce nos in nostrarum voluptatum satietate lætamur, quia quod videmus, speramus: vos autem in laboribus continentiæ cruciamini, credendo quod non videtis. Deinde subjungunt quod commemoravit Apostolus: Manducemus et bibamus: cras enim moriemur. Sed videte quid ipse cavendum monuerit: Corrumpunt, inquit, mores bonos colloquia mala. Sobrii estote juste, et nolite peccare.","t":"As your Holiness remembers, dearest brothers, the Apostle said: “By hope we have been saved. But hope that is seen is not hope: for what a man sees, why does he hope for? But if we hope for what we do not see, we wait for it with patience.” From this the Lord our God himself prompts us to give you a sermon of exhortation and consolation—he to whom it is said in the Psalm: “You are my hope, my portion in the land of the living.” He himself, I say, who is our hope in the land of the living, commands us to address you in this land of the dying, so that you may look not to the things that are seen but to the things that are not seen. “For the things that are seen are temporal; but the things that are not seen are eternal.” Since, then, we hope for what we do not see and wait for it with patience, it is rightly said to us in the Psalm: “Wait for the Lord; act manfully, and let your heart be strengthened, and wait for the Lord.” For the world's promises always deceive; but God's promises never deceive. But because the world seems about to give what it promises here, that is, in this land of the dying in which we now are, while God is going to give what he promises in the land of the living, many grow weary of waiting for the truthful one, and are not ashamed to love the deceiver. Of such Scripture says: “Woe to those who have lost endurance and have turned aside into crooked ways.” Moreover, the children of everlasting death do not cease to mock those who act manfully and wait for God with strengthened heart, boasting of their temporal delights, which for a time sweeten their throats but afterward they will find more bitter than gall. For they say to us: “Where is what is promised you after this life? Who has come back here from there and shown that what you believe is true? Look, we rejoice in the fullness of our pleasures, because we hope for what we see; but you are tormented by the labors of self-restraint, believing what you do not see.” Then they add what the Apostle recalled: “Let us eat and drink, for tomorrow we die.” But see what he warned must be guarded against: “Bad company,” he says, “corrupts good morals. Be sober, as is right, and do not sin.”","f":"Augustine, <i>Serm.</i> 157.1 (PL 38:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/157-1)."},"augustine-sermones/157.2":{"o":"Cavete ergo, fratres, ne talibus colloquiis mores vestri corrumpantur, evertatur spes, enervetur patientia, et divertatis in vias pravas. Imo vero mites atque mansueti tenete vias rectas, quas vos docet Dominus: de quibus Psalmus dicit, Diriget mites in judicio, docebit mansuetos vias suas. Patientiam quippe in laboribus hujus vitæ, sine qua non potest custodiri spes futuræ vitæ, nemo potest perpetuo retinere, nisi mitis atque mansuetus; qui non resistit voluntati Dei, cujus jugum lene est et sarcina levis, sed credentibus Deo, et sperantibus in eum, et diligentibus eum. Ita quippe mites atque mansueti non solum consolationes ejus amabitis, sed etiam flagella ejus tanquam boni filii tolerabitis; ut quoniam quod non videtis speratis, per patientiam exspectetis. Sic agite, sic ambulate. In Christo enim ambulatis, qui dixit: Ego sum via. Quomodo in illo ambulandum sit, discite, non solum ejus verbo, sed etiam ejus exemplo. Huic enim proprio Filio non pepercit Pater, sed pro nobis omnibus tradidit illum: non utique nolentem, neque recusantem, sed pariter volentem; quia una est voluntas Patris et Filii secundum æqualitatem formæ Dei, in qua cum esset, non rapinam arbitratus est, esse æqualis Deo: et singulariter obedientem, secundum quod semetipsum evacuavit formam servi accipiens. Nam ipse dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis. Sic ergo Pater proprio Filio non pepercit, sed pro nobis omnibus tradidit eum, ut et ipse Filius traderet semetipsum pro nobis.","t":"Beware, then, brothers, lest your morals be corrupted by such talk, your hope overturned, your patience weakened, and you turn aside into crooked ways. Rather, being meek and gentle, keep to the straight ways which the Lord teaches you, of which the Psalm says: “He will guide the meek in judgment; he will teach the gentle his ways.” For no one can keep patience to the end amid the labors of this life—without which the hope of the future life cannot be guarded—unless he is meek and gentle; one who does not resist the will of God, whose yoke is easy and burden light—but to those who believe God, hope in him, and love him. For so, being meek and gentle, you will not only love his consolations but will also bear his scourges like good sons; so that, since you hope for what you do not see, you may wait for it with patience. Act so; walk so. For you walk in Christ, who said, “I am the way.” Learn how to walk in him, not only from his word but also from his example. For “the Father did not spare his own Son, but handed him over for us all”: certainly not unwilling or refusing, but equally willing, because the will of the Father and the Son is one according to the equality of the form of God, in which, being in it, “he did not think it robbery to be equal with God”; and singularly obedient, in that “he emptied himself, taking the form of a servant.” For “he loved us, and handed himself over for us as an offering and sacrifice to God for a fragrance of sweetness.” So the Father did not spare his own Son, but handed him over for us all, in such a way that the Son also handed himself over for us.","f":"Augustine, <i>Serm.</i> 157.2 (PL 38:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/157-2)."},"augustine-sermones/157.3":{"o":"Traditus ergo ille excelsus, per quem facta sunt omnia, traditus propter formam servi in opprobrium hominum et abjectionem plebis, in contumeliam, in flagella, in mortem crucis docuit nos exemplo passionis, cum quanta patientia in illo ambulemus: et firmavit nos exemplo suæ resurrectionis, quid ab illo patienter sperare debeamus. Si enim quod non videmus speramus, per patientiam exspectamus. Quod non videmus quidem, speramus: sed corpus sumus illius capitis, in quo jam perfectum est quod speramus. De illo enim dictum est quod ipse sit caput corporis Ecclesiæ, primogenitus, ipse primatum tenens. Et de nobis scriptum est: Vos autem estis corpus Christi et membra. Si autem quod non videmus speramus, per patientiam exspectamus, securi; quoniam qui resurrexit caput nostrum est, servat spem nostram. Et quia priusquam resurgeret, flagellatum est caput nostrum, firmavit patientiam nostram. Scriptum est enim: Quem enim diligit Dominus, corripit; flagellat autem omnem filium, quem recipit. Non itaque in flagello deficiamus, ut in resurrectione gaudeamus. Ita enim verum est quod flagellat omnem filium quem recipit, ut nec Unico suo pepercerit, sed pro nobis omnibus tradiderit eum. Intuentes ergo eum, qui sine peccati merito flagellatus est, qui mortuus est propter delicta nostra, et resurrexit propter justificationem nostram, non timeamus ne abjiciamur flagellati; sed potius confidamus quia recipiemur justificati.","t":"So that exalted one through whom all things were made was handed over—handed over because of the form of a servant—to the reproach of men and the contempt of the people, to insult, to scourging, to the death of the cross; by the example of his passion he taught us with how much patience we should walk in him; and by the example of his resurrection he strengthened us as to what we ought to hope for from him with patience. “For if we hope for what we do not see, we wait for it with patience.” We hope indeed for what we do not see; but we are the body of that head in whom what we hope for is already accomplished. For it was said of him that he is the head of the body, the Church, the firstborn, holding the first place himself. And of us it is written: “But you are the body of Christ and its members.” If then we hope for what we do not see and wait for it with patience, we wait secure, because the one who rose is our head and keeps our hope. And because our head was scourged before he rose, he strengthened our patience. For it is written: “For whom the Lord loves he corrects; and he scourges every son whom he receives.” So let us not fail under the scourge, that we may rejoice in the resurrection. For it is so true that he scourges every son whom he receives, that he did not spare even his Only One, but handed him over for us all. Looking, then, at him who was scourged without the desert of sin, “who died for our sins and rose for our justification,” let us not fear that we shall be cast off when we are scourged; but rather let us trust that we shall be received when we are justified.","f":"Augustine, <i>Serm.</i> 157.3 (PL 38:506–507; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/157-3)."},"augustine-sermones/157.4":{"o":"Quamvis enim nondum venerit nostri gaudii plenitudo: nec modo tamen sine gaudio relicti sumus; quia spe salvi facti sumus. Ideo et ipse Apostolus, qui ait: Si quod non videmus speramus, per patientiam exspectamus; dicit alio loco, Spe gaudentes, in tribulatione patientes. Habentes ergo talem spem, multa fiducia utamur: et sermo noster in gratia conditus sit sale, ut sciamus quemadmodum oporteat unicuique respondere. Dicendum est enim eis qui cum perdidissent, vel nunquam suscepissent sustinentiam, nobis sustinentibus Dominum ( quia quod non videmus sperantes, per patientiam exspectamus) etiam insultare audent, cum imitari deberent: Ubi sunt deliciæ vestræ, propter quas ambulatis per vias pravas? Non dicimus, ubi erunt, cum hæc vita transierit; sed modo ubi sunt? Cum hesternum diem hodiernus abstulerit, et hodiernum crastinus ablaturus sit, quid eorum quæ diligitis, non transcurrit et transvolat? Quid non fugit pene antequam capitur, cum ex ipso hodierno die nulla possit vel hora retineri? Ista enim secunda excluditur a tertia, sicut prima exclusa est a secunda. Ipsius horæ unius, quæ præsens videtur, nihil est præsens: omnes enim partes ejus, et omnia momenta fugitiva sunt.","t":"For although the fullness of our joy has not yet come, we have not been left even now without joy, because by hope we have been saved. Therefore the Apostle himself, who says, “If we hope for what we do not see, we wait for it with patience,” says in another place, “Rejoicing in hope, patient in tribulation.” Having, then, such a hope, let us use great confidence; and let our speech be seasoned with salt in grace, so that we may know how we ought to answer each one. For it must be said to those who, having lost endurance or never having taken it up, even dare to mock us as we wait for the Lord (because, hoping for what we do not see, we wait for it with patience), when they ought to imitate us: “Where are your delights, for which you walk in crooked ways?” We do not say, “Where will they be when this life has passed?” but, “Where are they now?” When today has taken away yesterday, and tomorrow is about to take away today, what of the things you love does not run past and fly away? What does not flee almost before it is grasped, when not even an hour of this very day can be held? For the second hour is shut out by the third, as the first was shut out by the second. Of that one hour that seems present, nothing is present: for all its parts and all its moments are fleeting.","f":"Augustine, <i>Serm.</i> 157.4 (PL 38:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/157-4)."},"augustine-sermones/157.5":{"o":"Propter quid peccat homo, si non excæcatus est cum peccat, vel cum peccaret attendat. Poterat videre quia voluptas transitura sine prudentia desideratur; vel cum transierit, cum pœnitentia cogitatur. Nos irridetis, quia speramus æterna, quæ non videmus; cum vos eis quæ videntur temporalibus subditi, nesciatis qualis vobis dies crastinus illucescat: quem sæpe bonum sperantes, malum invenitis; nec, si bonus fuerit, cum ne fugiat tenere poteritis. Nos irridetis, quia speramus æterna: quæ cum venerint, non transibunt; quia nec ipsa veniunt, sed semper manent: nos autem ad illa veniemus, cum per viam dominicam ista quæ transeunt transierimus. A vobis vero temporalia nec sperari aliquando desinunt, et tamen crebro sperata vos fallunt: nec cessant vos inflammare ventura, corrumpere venientia, torquere transeuntia. Nonne ipsa sunt quæ concupita inardescunt, adepta vilescunt, amissa vanescunt? Utimur eis et nos secundum peregrinationis nostræ necessitatem: sed non in eis gaudia nostra figimus, ne illis labentibus subruamur. Utimur enim hoc mundo tanquam non utentes ( I Cor. VII, 31), ut veniamus ad eum qui fecit hunc mundum, et in eo maneamus, ejus æternitate perfruentes.","t":"Let a man consider for what he sins, if he is not blinded when he sins or when he was about to sin. He could see that pleasure which will pass is desired without prudence, or, when it has passed, is thought of with regret. You mock us because we hope for eternal things which we do not see, while you, subject to the temporal things that are seen, do not know what kind of tomorrow will dawn for you; often hoping it good, you find it bad; and if it is good, you cannot hold it so that it does not flee. You mock us because we hope for eternal things: when they come, they will not pass away; for they do not even come, but always remain; but we shall come to them, when by the Lord's way we have passed through these passing things. But by you temporal things never cease to be hoped for, and yet, hoped for again and again, they deceive you: things to come do not cease to inflame you, things arriving to corrupt you, things passing to torment you. Are they not the things that blaze when desired, grow cheap when gained, and vanish when lost? We too use them according to the necessity of our pilgrimage, but we do not fix our joys in them, lest we be overthrown when they slip away. For we use this world as though not using it, so that we may come to him who made this world, and remain in him, enjoying his eternity.","f":"Augustine, <i>Serm.</i> 157.5 (PL 38:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/157-5)."},"augustine-sermones/157.6":{"o":"Quid est autem quod dicitis, Quis huc inde venit, et quid apud inferos geratur, quis hominibus indicavit? Et hinc vobis os clausit, qui mortuum quarta die resuscitavit, et ultra non moriturus die tertio resurrexit, et antequam moreretur, qualis vita morientes excipiat, tanquam ille quem nihil lateret, et in paupere quiescente et in divite ardente narravit. Sed illi ista non credunt, qui dicunt, Quis huc inde reversus est? Credituros se volunt videri, si quis parentum suorum revivisceret. Sed maledictus omnis qui spem suam ponit in homine. Ideo ergo Deus homo factus, mori et resurgere voluit; ut et quod futurum esset homini, in hominis carne ostenderetur, et Deo tamen, non homini crederetur. Et certe Ecclesia fidelium toto orbe diffusa, jam ante oculos eorum est. Legant eam ante tot sæcula uni homini promissam, qui contra spem in spem credidit, ut fieret pater multarum gentium. Quod ergo uni Abrahæ credenti promissum est, jam videmus impletum; et quod universo orbi promittitur credenti, desperamus esse venturum? Eant nunc et dicant: Manducemus et bibamus; cras enim moriemur. Illi se adhuc cras dicunt morituros, veritas autem illos jam cum ista dicunt, invenit mortuos. Vos autem, fratres, filii resurrectionis, cives sanctorum Angelorum, Dei hæredes, et Christi cohæredes, cavete imitari eos, qui cras exspirando moriuntur, et hodie bibendo sepeliuntur. Sed sicut dicit idem apostolus, ne corrumpant vestros mores bonos colloquia mala; sobrii estote juste, et nolite peccare (l Cor. xv, 32-34): ambulantes angustam, sed certam viam ducentem ad latitudinem Jerusalem coelestis, quæ mater nostra æterna est; firmissime sperate quod non videtis, patienter exspectate quod nondum habetis; quia veracem promissorem Christum fidelissime retinetis.","t":"But what is this that you say: “Who has come here from there? And who has told men what goes on in the underworld?” Your mouth was shut on this point by him who raised a dead man on the fourth day, and himself rose on the third day never to die again, and who, before he died, told—as one from whom nothing was hidden—what kind of life receives the dying, both in the poor man at rest and in the rich man burning. But those who say, “Who has come back here from there?” do not believe these things. They want to seem ready to believe if one of their own parents came back to life. But “cursed is everyone who places his hope in man.” Therefore God, made man, willed to die and rise again, so that what would happen to man might be shown in the flesh of a man, and yet God, not a man, would be believed. And certainly the Church of the faithful, spread through the whole world, is already before their eyes. Let them read that it was promised so many ages ago to one man, who against hope believed in hope, that he would become the father of many nations. What was promised to Abraham alone, believing, we already see fulfilled; and do we despair that what is promised to the whole believing world will come? Let them go now and say, “Let us eat and drink, for tomorrow we die.” They say they will die tomorrow; but the truth finds them dead already while they say it. But you, brothers, sons of the resurrection, fellow citizens of the holy angels, heirs of God and fellow heirs of Christ, beware of imitating those who die tomorrow by breathing their last and are buried today by drinking. But, as the same apostle says, lest bad company corrupt your good morals, “be sober, as is right, and do not sin,” walking the narrow but sure way that leads to the breadth of the heavenly Jerusalem, which is our eternal mother. Hope most firmly for what you do not see; wait patiently for what you do not yet have; because you hold most faithfully to Christ, the truthful promiser.","f":"Augustine, <i>Serm.</i> 157.6 (PL 38:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/157-6)."},"augustine-sermones/158.1":{"o":"Apostolum beatum audivimus exhortantem et confirmantem nos, cum diceret nobis: Si Deus pro nobis, quis contra nos? Pro quibus autem sit Deus, superius ostendit, ubi ait: quos autem prædestinavit, illos et vocavit; quos autem vocavit, illos et justificavit; quos autem justificavit, illos et glorificavit. Quid ergo dicemus ad hæc? Si Deus pro nobis, quis contra nos? Deus pro nobis, ut prædestinaret nos; Deus pro nobis, ut vocaret nos; Deus pro nobis, ut justificaret nos; Deus pro nobis, ut glorificaret nos. Si Deus pro nobis, quis contra nos? Prædestinavit, antequam essemus; vocavit, cum aversi essemus; justificavit, cum peccatores essemus; glorificavit, cum mortales essemus. Si Deus pro nobis, quis contra nos? Prædestinatis a Deo, vocatis, justificatis, glorificatis, qui vult adversari, paret se, si potest bellare adversus Deum. Ubi enim audivimus, Si Deus pro nobis, quis contra nos? nisi qui Deum vincit, non lædit nos. Et quis est qui vincit Omnipotentem? Quicumque reluctari voluerit, sibi nocet. Hoc est, quod et Paulo adhuc Saulo de coelo Christus clamavit: Non tibi expedit contra stimulum calcitrare. Sæviat, sæviat quantum potest; qui calces adversus stimulum mittit, nonne in se ipsum sævit?","t":"We have heard the blessed Apostle exhorting and strengthening us when he said to us: “If God is for us, who is against us?” For whom God is, he showed above, where he says: “And those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified. What then shall we say to these things? If God is for us, who is against us?” God is for us, to predestine us; God is for us, to call us; God is for us, to justify us; God is for us, to glorify us. “If God is for us, who is against us?” He predestined us before we existed; he called us when we were turned away; he justified us when we were sinners; he glorified us when we were mortal. “If God is for us, who is against us?” Let whoever wants to oppose those predestined, called, justified, and glorified by God prepare himself, if he can, to make war against God. For where we have heard, “If God is for us, who is against us?”, no one harms us unless he defeats God. And who is there who defeats the Almighty? Whoever wants to struggle against him harms himself. This is what Christ cried out from heaven to Paul, still Saul: “It is not good for you to kick against the goad.” Let him rage, let him rage as much as he can: does not one who kicks against the goad rage against himself?","f":"Augustine, <i>Serm.</i> 158.1 (PL 38:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-1)."},"augustine-sermones/158.2":{"o":"In his autem quatuor rebus, quas commendavit Apostolus insignes, quæ pertinent ad eos pro quibus est Deus, id est, prædestinatione, vocatione, justificatione, glorificatione; in his ergo quatuor rebus considerare debemus quid jam habeamus, et quid adhuc exspectemus. In his enim quæ jam habemus, laudemus Deum largitorem: in his quæ nondum habemus, teneamus debitorem. Debitor enim factus est, non aliquid a nobis accipiendo, sed quod ei placuit promittendo. Aliter enim dicimus homini, Debes mihi quia dedi tibi: et aliter dicimus, Debes mihi, quia promisisti mihi. Quando dicis, Debes mihi, quia dedi tibi: a te processit beneficium, sed mutuatum, non donatum. Quando autem dicis, Debes mihi, quia promisisti mihi: tu nihil dedisti, et tamen exigis. Bonitas enim ejus qui promisit, dabit, ne in malitiam fides convertatur. Qui enim fallit, malus est. Deo autem numquid dicimus, Redde mihi, quia dedi tibi? Quid dedimus Deo, quando totum quod sumus, et quod habemus boni, ab illo habemus? Nihil ergo ei dedimus. Non est quemadmodum ista voce exigamus debitorem Deum, maxime dicente nobis Apostolo, Quis enim cognovit sensum Domini? aut quis consiliarius Ejus fuit? aut quis prior dedit illi, et retribuetur ei? Illo ergo modo possumus exigere Dominum nostrum, ut dicamus: Redde quod promisisti, quia fecimus quod jussisti: et hoc tu fecisti, quia laborantes juvisti.","t":"Now in these four things which the Apostle set forth as remarkable, which belong to those for whom God is—that is, predestination, calling, justification, glorification—in these four things, then, we ought to consider what we already have and what we still await. In those that we already have, let us praise God the giver; in those that we do not yet have, let us hold him as debtor. For he has become a debtor, not by receiving anything from us, but by promising what pleased him. For we say to a man in one way, “You owe me, because I gave to you,” and in another way, “You owe me, because you promised me.” When you say, “You owe me, because I gave to you,” the benefit came from you, but lent, not given. But when you say, “You owe me, because you promised me,” you gave nothing, and yet you demand. For the goodness of the one who promised will give, lest good faith be turned into wickedness. For whoever deceives is wicked. But do we say to God, “Pay me back, because I gave to you”? What have we given God, when all that we are and whatever good we have, we have from him? So we have given him nothing. There is no way for us to demand payment of God as debtor with that word, especially as the Apostle says to us: “For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it will be repaid him?” So we can demand of our Lord in this way, saying: “Give what you promised, because we did what you commanded: and you did this, because you helped us as we labored.”","f":"Augustine, <i>Serm.</i> 158.2 (PL 38:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-2)."},"augustine-sermones/158.3":{"o":"Nemo ergo dicat: Ideo me vocavit Deus, quia colui Deum. Quomodo coluisses, si vocatus non fuisses? Si propterea te vocavit Deus, quia coluisti Deum: ergo prior dedisti, et retribuit tibi. Nonne istam tibi vocem Apostolus tollit, cum dicit, Aut quis prior dedit illi, et retribuetur ei? Sed ecce quando vocatus es, vel jam eras. Quomodo prædestinareris, nisi quando non eras? Quid Deo dedisti, quando qui aliquid dares, non eras? Quid ergo fecit Deus, quando prædestinavit qui non erat? Quod ait Apostolus: Qui vocat ea quæ non sunt, tanquam ea quæ sunt. Si jam esses, non prædestinareris; nisi aversus esses, non vocareris; nisi impius esses, non justificareris, nisi terrenus et abjectus esses, non glorificareris. Quis ergo prior dedit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quid ergo reddimus? Ipsi gloria. Quia non eramus, quando sumus prædestinati; quia aversi eramus, quando sumus vocati; quia peccatores eramus, quando sumus justificati: agamus Deo gratias, ne remaneamus ingrati.","t":"So let no one say: “God called me because I worshipped God.” How would you have worshipped if you had not been called? If God called you because you worshipped God, then you gave first, and he repaid you. Does not the Apostle take this saying away from you when he says, “Or who has first given to him, and it will be repaid him?” But look: when you were called, perhaps you already existed. How were you predestined except when you did not exist? What did you give God when you, who might give something, did not exist? What then did God do when he predestined one who did not exist? What the Apostle says: “Who calls the things that are not as though they were.” If you already existed, you would not be predestined; unless you had been turned away, you would not be called; unless you had been ungodly, you would not be justified; unless you had been earthly and abject, you would not be glorified. “Who then has first given to him, and it will be repaid him? For from him and through him and in him are all things.” What then do we give back? “To him be glory.” Because we did not exist when we were predestined, because we were turned away when we were called, because we were sinners when we were justified, let us give thanks to God, lest we remain ungrateful.","f":"Augustine, <i>Serm.</i> 158.3 (PL 38:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-3)."},"augustine-sermones/158.4":{"o":"Proposueramus autem considerare de his quatuor rebus quid jam consecuti fuerimus, quid adhuc adipiscendum exspectemus. Prædestinati enim jam sumus et antequam essemus. Vocati sumus, quando christiani facti sumus. Jam ergo et hoc habemus. Justificati, quid? Quid est, justificati? Audemus dicere, jam hoc tertium habere nos? Et erit quisquam nostrum qui audeat dicere, Justus sum? Puto enim hoc esse, Justus sum, quod est, peccator non sum. Si audes hoc dicere, occurrit tibi Joannes: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est (I Joan. I, S). Quid ergo? Nihil habemus de justitia? An habemus, sed non totum habemus? Hoc ergo quæramus. Si enim aliquid habemus, et aliquid non habemus; crescat quod habemus, et implebitur quod non habemus. Ecce enim baptizati sunt homines, omnia illis peccata dimissa sunt, justificati sunt a peccatis; negare non possumus: restat tamen lucta cum carne, restat lucta cum mundo, restat lucta cum diabolo. Qui autem luctatur, aliquando ferit, aliquando percutitur; aliquando vincit, aliquando perimitur: quomodo de stadio exeat attenditur. Nam si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Item, si dixerimus quia justitiæ nihil habemus, adversum Dei dona mentimur. Si enim justitiæ nihil habemus, nec fidem habemus: si fidem non habemus, christiani non sumus. Si autem fidem habemus, jam aliquid habemus justitiæ. Ipsum aliquid, vis nosse quantum sit? Justus ex fide vivit: justus, inquam, ex fide vivit; quia credit quod non videt.","t":"We had proposed to consider, of these four things, what we have already obtained and what we still await to receive. For we are already predestined, even before we existed. We were called when we became Christians. So we already have this too. Justified—what about that? What is “justified”? Do we dare to say that we already have this third? And will there be anyone of us who dares to say, “I am righteous”? For I think that “I am righteous” is the same as “I am not a sinner.” If you dare to say this, John meets you: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” What then? Have we nothing of righteousness? Or do we have it, but not all of it? Let us look into this. For if we have something and do not have something, let what we have grow, and what we do not have will be filled up. For see, people have been baptized; all their sins have been forgiven them; they have been justified from sins: we cannot deny it. Yet there remains the struggle with the flesh, there remains the struggle with the world, there remains the struggle with the devil. And one who wrestles sometimes strikes, sometimes is struck; sometimes wins, sometimes is brought down: how he leaves the arena is what counts. For “if we say that we have no sin, we deceive ourselves, and the truth is not in us.” Likewise, if we say that we have nothing of righteousness, we lie against God's gifts. For if we have nothing of righteousness, we do not have faith either; if we do not have faith, we are not Christians. But if we have faith, we already have something of righteousness. Do you want to know how great that “something” is? “The righteous lives by faith”: the righteous, I say, lives by faith, because he believes what he does not see.","f":"Augustine, <i>Serm.</i> 158.4 (PL 38:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-4)."},"augustine-sermones/158.5":{"o":"Patres, arietes sancti, duces Apostoli, quando annuntiaverunt, non solum viderunt oculis, sed etiam manibus tractaverunt: et tamen Dominus servans nobis donum fidei, cuidam discipulorum suorum tractanti, palpanti, veritatem digitis inquirenti et invenienti, exclamanti, Dominus meus et Deus meus; ait ipse Dominus et Deus, Quia vidisti, credidisti. Et nos futuros intuens: Beati, inquit, qui non viderunt et crediderunt. Non vidimus, audivimus, et credidimus. Beati prædicti sumus, et de justitia nihil habemus? Venit Dominus carnaliter ad Judæos, et occisus est: non venit ad nos, et acceptus est. Populus quem non cognovi, servivit mihi, in obauditu auris obedivit mihi. Nos sumus, et de justitia nihil habemus? Omnino habemus. Grati simus ex eo quod habemus: ut addatur quod non habemus, et non perdamus quod habemus. Ergo et hoc tertium jam agitur in nobis. Justificati sumus: sed ipsa justitia, cum proficimus, crescit. Et quomodo crescat dicam, et vobiscum quodam modo conferam; ut unusquisque vestrum jam in ipsa justificatione constitutus, accepta scilicet remissione peccatorum per lavacrum regenerationis, accepto Spiritu sancto, proficiens de die in diem, videat ubi sit, accedat, proficiat et crescat, donec consummetur, non ut finiatur, sed ut perficiatur.","t":"The fathers, the holy rams, the apostles our leaders, when they proclaimed, not only saw with their eyes but also handled with their hands; and yet the Lord, keeping the gift of faith for us, said to one of his disciples—who was handling, feeling, searching out the truth with his fingers, finding it, and crying out, “My Lord and my God”—the Lord and God himself said, “Because you have seen, you have believed.” And looking at us who were to come: “Blessed,” he said, “are those who have not seen and have believed.” We have not seen; we have heard and believed. Have we been called blessed beforehand, and have nothing of righteousness? The Lord came in the flesh to the Jews, and was killed; he did not come to us, and was received. “A people whom I did not know served me; at the hearing of the ear it obeyed me.” That is we—and have we nothing of righteousness? We certainly have. Let us be grateful for what we have, so that what we do not have may be added, and we may not lose what we have. So this third thing too is already being done in us. We have been justified; but righteousness itself grows as we make progress. And how it grows I shall tell, and in a way confer with you, so that each of you, already set in justification itself—having received, namely, the forgiveness of sins through the washing of regeneration, and having received the Holy Spirit—making progress from day to day, may see where he is, may draw near, progress, and grow, until he is brought to completion: not so as to come to an end, but so as to be made perfect.","f":"Augustine, <i>Serm.</i> 158.5 (PL 38:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-5)."},"augustine-sermones/158.6":{"o":"Incipit homo a fide: quid pertinet ad fidem? Credere. Sed adhuc ista fides discernatur ab immundis spiritibus. Ad fidem quid pertinet? Credere. Sed ait apostolus Jacobus: Et dæmones credunt, et contremiscunt. Si tantum credis, et sine spe vivis, vel dilectionem non habes: Et dæmones credunt, et contremiscunt. Quid magnum est, si dicis Christum Filium Dei? Hoc dixit Petrus, et audivit, Beatus es Simon Bar Jona: hoc dixerunt dæmones, et audierunt, Obmutescite. Ille beatus, dicitur ei, Quia non revelavit tibi caro et sanguis, sed Pater meus qui in cœlis est. Illi autem audiunt, Obmutescite: et hoc ipsum dicunt, et repelluntur. Una vox est: sed Dominus radicem interrogat, non florem. Unde dicitur ad Hebræos: Ne qua radix amaritudinis sursum germinans molestet, et per illam contaminentur multi (Hebr. xn, i5). Prius ergo discerne fidem tuam a fide dæmonis. Unde eam discernis? Dæmones hoc dixerunt timendo, Petrus amando. Adde ergo fidei spem. Et quæ spes est, nisi de aliqua conscientiæ bonitate? Speique ipsi adde charitatem. Desuper eminentem viam habemus, dicente Apostolo, Supereminentem viam vobis demonstro: Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum velut æramentum sonans, aut cymbalum tinniens: et cætera enarrat bona, et sine charitate nihil prodesse confirmat. Maneant ergo hæc, fides, spes, charitas: major autem horum charitas. Sectamini charitatem, Discernite ergo fidem vestram. Jam estis de prædestinatis, vocatis, justificatis. Paulus Apostolus dicit: Neque circumcisio aliquid valet, neque præputium; sed fides. Dic adhuc, Apostole, adde, discerne; quia, Et dæmones credunt et contremiscunt: ergo adde et discerne, dæmones enim credunt, et contremiscunt quod oderunt. Distingue, Apostole, et circumcide fidem meam, et discerne causam meam de gente non sancta ( Psal. XLII, 4). Plane distinguit, discernit, circumcidit. Et fides, inquit, quæ per dilectionem operatur.","t":"A man begins from faith. What belongs to faith? To believe. But this faith must still be distinguished from that of the unclean spirits. What belongs to faith? To believe. But the apostle James says: “The demons also believe, and tremble.” If you only believe, and live without hope, or do not have love: “The demons also believe, and tremble.” What great thing is it if you say that Christ is the Son of God? Peter said this, and heard, “Blessed are you, Simon Bar-Jona”; the demons said this, and heard, “Be silent.” He is blessed; it is said to him, “For flesh and blood has not revealed it to you, but my Father who is in heaven.” But they hear, “Be silent”: they say the very same thing, and are repelled. It is one word; but the Lord questions the root, not the flower. Hence it is said to the Hebrews: “Lest any root of bitterness springing up trouble you, and through it many be defiled.” So first distinguish your faith from the faith of the demon. How do you distinguish it? The demons said this fearing, Peter loving. So add hope to faith. And what is hope, if not from some goodness of conscience? And to hope itself add love. We have a way surpassing from above, as the Apostle says: “I show you a still more excellent way. If I speak with the tongues of men and of angels, but do not have love, I have become like sounding brass or a tinkling cymbal”; and he recounts the other good things and affirms that without love they profit nothing. “So these remain, faith, hope, love; but the greatest of these is love. Pursue love.” So distinguish your faith. You are already among the predestined, called, justified. The apostle Paul says: “Neither circumcision avails anything, nor uncircumcision, but faith.” Say more, Apostle; add, distinguish; for “the demons also believe, and tremble.” So add and distinguish: for the demons believe and tremble at what they hate. Distinguish, Apostle, and circumcise my faith, and “distinguish my cause from a nation that is not holy.” Plainly he distinguishes, he discerns, he circumcises: “And faith,” he says, “which works through love.”","f":"Augustine, <i>Serm.</i> 158.6 (PL 38:509; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-6)."},"augustine-sermones/158.7":{"o":"Unusquisque ergo, fratres mei, inspiciat se intus, appendat se, probet se in omnibus factis suis, bonis operibus suis, quæ faciat cum charitate, non exspectans retributionem temporalem, sed promissum Dei, faciem Dei. Non enim quidquid tibi Deus promittit, valet aliquid præter ipsum Deum. Omnino me non satiaret Deus, nisi promitteret mihi se ipsum Deum. Quid est tota terra? Quid est totum mare? Quid est totum cœlum? Quid sunt omnia sidera? Quid sol? Quid luna? Quid exercitus Angelorum? Omnium istorum Creatorem sitio: ipsum esurio, ipsum sitio, ipsi dico, Quoniam apud te et fons vitæ. Qui mihi dicit: Ego sum panis qui de cœlo descendi. Esuriat et sitiat peregrinatio mea, ut satietur præsentia mea. Arridet mundus multis rebus, pulchris, fortibus, variis; pulchrior est ille qui fecit, fortior et clarior ille qui fecit, suavior ille est qui fecit. Satiabor, cum manifestabitur gloria tua. Fides ergo quæ per dilectionem operatur si est in vobis, jam pertinetis ad prædestinatos, vocatos, justificatos: ergo crescat in vobis. Fides enim quæ per dilectionem operatur, sine spe esse non potest. Cum autem venerimus, jam erit ibi fides? dicetur nobis, Crede? Non utique. Videbimus eum, contemplabimur eum. Dilectissimi, filii Dei sumus, et nondum apparuit quod erimus. Quia nondum apparuit, ideo fides. Filii Dei sumus, prædestinati, vocati, justificati: filii Dei sumus, et nondum apparuit quod erimus. Modo ergo fides, antequam appareat quod erimus. Scimus quod cum apparuerit, similes ei erimus. Numquid quia credimus? Non. Quare ergo? Quoniam videbimus eum sicuti est (I Joan. In, 2).","t":"So let each one, my brothers, look into himself within, weigh himself, test himself in all his deeds, in his good works—which he should do with love, not expecting temporal reward but the promise of God, the face of God. For whatever God promises you is worth nothing apart from God himself. God would not satisfy me at all unless he promised me himself, God. What is the whole earth? What is the whole sea? What is the whole sky? What are all the stars? What the sun? What the moon? What the army of angels? I thirst for the Creator of all these: him I hunger for, him I thirst for, to him I say, “For with you is the fountain of life.” He who says to me: “I am the bread that came down from heaven.” Let my pilgrimage hunger and thirst, that my presence may be satisfied. The world smiles on us with many things, beautiful, strong, varied; more beautiful is he who made them, stronger and brighter he who made them, sweeter he who made them. “I shall be satisfied when your glory is made manifest.” If then the faith that works through love is in you, you already belong to the predestined, called, justified: so let it grow in you. For the faith that works through love cannot be without hope. But when we have arrived, will there be faith there? Will it be said to us, “Believe”? Certainly not. We shall see him, we shall contemplate him. “Beloved, we are sons of God, and it has not yet appeared what we shall be.” Because it has not yet appeared, therefore there is faith. We are sons of God—predestined, called, justified: “we are sons of God, and it has not yet appeared what we shall be.” So now there is faith, before what we shall be appears. “We know that when he appears, we shall be like him.” Is it because we believe? No. Why then? “Because we shall see him as he is.”","f":"Augustine, <i>Serm.</i> 158.7 (PL 38:509; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-7)."},"augustine-sermones/158.8":{"o":"Quid spes? erit ibi? Spes jam non erit, quando erit res. Etenim ipsa spes peregrinationi necessaria est, ipsa est quæ consolatur in via. Viator enim quando laborat ambulando, ideo laborem tolerat, quia pervenire sperat. Tolle illi spem perveniendi, continuo franguntur vires ambulandi. Ergo et spes quæ hic est, ad justitiam pertinet peregrinationis nostræ. Ipsum Apostolum audi: Adoptionem, inquit, exspectantes, in nobismetipsis ingemiscimus adhuc. Ubi est gemitus, jam non potest dici illa felicitas, de qua Scriptura dicit, Transiit labor et gemitus (lsai. XXXV, 10). Ergo adhuc, inquit, in nobismetipsis ingemiscimus, adoptionem exspectantes redemptionem corporis nostri. Adhuc ingemiscimus. Quare? Spe enim salvi facti sumus. Spes autem quæ videtur, non est spes. Si enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus. In hac ergo patientia martyres coronabantur; desiderabant quæ non videbant, contemnebant quæ ferebant. In hac spe dicebant: Quis nos separabit a charitate Christi? Tribulatio? an angustia? an persecutio? an fames? an nuditas? an gladius? Quia propter te. Et ubi est propter quem? Quia propter te, inquit, mortificamur tota die (Rom. VIIIt, 23, 24, 25, 55, 36) Propter te. Et ubi est, Beati qui non viderunt et crediderunt? Ecce ubi est, in te est, quia et fides ipsa in te ipso est. An fallit nos Apostolus, qui dicit habitare Christum per fidem in cordibus nostris? Modo per fidem, tunc per speciem: modo per fidem, quamdiu in via, quamdiu in peregrinatione. Quamdiu enim sumus in corpore, peregrinamur a Domino: per fidem enim ambulamus, non per speciem.","t":"What of hope? Will it be there? There will no longer be hope when there is the reality. For hope itself is necessary for the pilgrimage; it is what consoles on the way. For a traveler, when he toils in walking, endures the toil because he hopes to arrive. Take away from him the hope of arriving, and at once his strength for walking is broken. So the hope that is here also belongs to the righteousness of our pilgrimage. Hear the Apostle himself: “Waiting for the adoption,” he says, “we groan within ourselves still.” Where there is groaning, that happiness cannot yet be spoken of of which Scripture says, “Toil and groaning have passed away.” So “still,” he says, “we groan within ourselves, waiting for the adoption, the redemption of our body.” We still groan. Why? “For by hope we have been saved. But hope that is seen is not hope. For if a man sees, why does he hope? But if we hope for what we do not see, we wait for it with patience.” In this patience the martyrs were crowned: they longed for what they did not see, they despised what they suffered. In this hope they said: “Who will separate us from the love of Christ? Tribulation? or distress? or persecution? or famine? or nakedness? or the sword? For for your sake.” And where is he for whose sake? “For for your sake,” he says, “we are put to death all the day long.” For your sake. And where is “Blessed are those who have not seen and have believed”? See where it is: it is in you, because faith itself is in you yourself. Or does the Apostle deceive us, who says that Christ dwells in our hearts through faith? Now through faith, then through sight; now through faith, as long as we are on the way, as long as we are on pilgrimage. “For as long as we are in the body, we are on pilgrimage away from the Lord: for we walk by faith, not by sight.”","f":"Augustine, <i>Serm.</i> 158.8 (PL 38:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-8)."},"augustine-sermones/158.9":{"o":"Si hoc est fides, quid erit species? Audi quid erit: Ut sit Deus omnia in omnibus. Quid est, Omnia? Quidquid hic quærebas, quidquid hic pro magno habebas, ipse tibi erit. Quid hic volebas, quid amabas? Manducare et bibere? Ipse tibi erit cibus, ipse tibi erit potus. Quid hic volebas? Sanitatem corporis fragilem, transeuntem? Ipse tibi immortalitas erit. Quid hic quærebas? Divitias? Avare, quid enim tibi sufficit, si Deus ipse non sufficit? Sed quid amabas? Gloriam, honores? Deus tibi erit gloria: cui et modo dicitur, Gloria mea, et exaltans caput meum, Jam enim exaltavit caput meum. Caput nostrum Christus est, Sed quid miraris? Quia caput et cætera membra exaltabuntur; tunc erit Deus omnia in omnibus. Hoc modo credimus, hoc modo speramus: cum venerimus, tenebimus; et jam visio erit, non fides: cum venerimus, tenebimus, et jam res erit, non spes. Charitas quid? numquid et ipsa modo est, et tunc non erit? Si amamus credendo et non videndo; quomodo amabimus videndo et tenendo? Ergo charitas erit, sed perfecta erit: sicut Apostolus ait, Fides, spes, charitas, tria hæc; major autem horum charitas. Hanc habentes, et in nobis nutrientes, securi illo adjuvante perseverantes in eo, dicamus: Quis nos separabit a charitate Christi? donec ipse misereatur, ipse perficiat. Tribulatio? an angustia? an fames? an nuditas? an periculum? an gladius? Quoniam propter te mortificamur tota die, deputati sumus ut oves occisionis. Et quis supportat? quis omnia tolerat? Sed in his omnibus superamus. Unde? Per eum qui dilexit nos ( Ron:. VIII, 56, 37). Ergo, Si Deus pro nobis, quis contra nos?","t":"If this is faith, what will sight be? Hear what it will be: “That God may be all in all.” What is “all”? Whatever you sought here, whatever you counted great here, he himself will be to you. What did you want here, what did you love? To eat and drink? He himself will be your food, he himself will be your drink. What did you want here? Health of body, fragile and passing? He himself will be your immortality. What did you seek here? Riches? Greedy one, what will suffice you if God himself does not suffice? But what did you love? Glory, honors? God will be your glory, to whom even now it is said, “My glory, and the one who lifts up my head.” For he has already lifted up my head. Our head is Christ. But why do you wonder? Because the head and the other members will be lifted up; then God will be all in all. This we now believe, this we now hope: when we arrive, we shall hold it; and then there will be sight, not faith; when we arrive, we shall hold it, and then there will be the reality, not hope. What of love? Is it too something that is now and then will not be? If we love by believing and not seeing, how shall we love by seeing and holding? So there will be love, but it will be perfect: as the Apostle says, “Faith, hope, love, these three; but the greatest of these is love.” Having this, and nourishing it in us, secure, persevering in him with his help, let us say: “Who will separate us from the love of Christ?”—until he himself shows mercy, he himself brings to perfection—“Tribulation? or distress? or famine? or nakedness? or danger? or the sword? For for your sake we are put to death all the day long; we are counted as sheep for the slaughter.” And who bears it? Who endures all things? “But in all these things we are more than conquerors.” How? “Through him who loved us.” So, “If God is for us, who is against us?”","f":"Augustine, <i>Serm.</i> 158.9 (PL 38:510; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/158-9)."},"augustine-sermones/159.1":{"o":"Hesterno die de justificatione nostra, quæ nobis est a Domino Deo nostro, sermo productus est, ministrantibus nobis, donante illo, audientibus vobis. Et cum simus in hac vita onerati sarcina corruptibilis carnis, non utique sine peccato; quia si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est: justificatos tamen nos esse secundum modum peregrinationis nostræ, viventes ex fide quousque fruamur specie, claruit, quantum arbitror, Charitati vestræ. Incipitur ergo a fide, ut perveniatur ad speciem: via curritur, patria quæritur. In peregrinatione dicit anima nostra: Quoniam ante te est omne desiderium meum, et gemitus meus a te non est absconditus. In patria vero nullus orandi locus erit, sed tantum laudandi. Quare orandi locus nullus erit? Quia nihil deest. Quod hic creditur, ibi videtur; quod hic speratur, ibi tenetur; quod hic petitur, ibi accipitur. Perfectio tamen in hac vita nonnulla est, ad quam sancti martyres pervenerunt. Ideoque habet ecclesiastica disciplina, quod fideles noverunt, cum martyres eo loco recitantur ad altare Dei, ubi non pro ipsis oretur: pro cæteris autem commemoratis defunctis oratur. Injuria est enim, pro martyre orare, cujus nos debemus orationibus commendari. Certavit enim contra peccatum usque ad sanguinem. Quibusdam vero adhuc imperfectis, et tamen ex parte justificatis, ad Hebræos dicit Apostolus: Nondum enim usque ad sanguinem pugnastis, adversus peccatum certantes. Si ergo illi nondum usque ad sanguinem, procul dubio aliqui usque ad sanguinem. Qui usque ad sanguinem? Utique sancti martyres; de quibus lectio sancti apostoli Jacobi modo audita est. Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. Perfectis jam dicitur, qui etiam possunt dicere: Proba me, Domine, et tenta me. Scientes, inquit, quia tribulatio patientiam operatur; patientia autem opus perfectum habet.","t":"Yesterday a sermon was given on our justification, which we have from the Lord our God: we ministering, he giving, you listening. And although in this life, burdened with the load of corruptible flesh, we are certainly not without sin—for “if we say that we have no sin, we deceive ourselves, and the truth is not in us”—it has become clear to your Charity, I think, that we are nevertheless justified according to the measure of our pilgrimage, living also by faith until we enjoy sight. So one begins from faith in order to arrive at sight: the way is run, the homeland is sought. On pilgrimage our soul says: “For all my desire is before you, and my groaning is not hidden from you.” But in the homeland there will be no place for prayer, only for praise. Why will there be no place for prayer? Because nothing will be lacking. What is believed here is seen there; what is hoped for here is held there; what is asked for here is received there. Yet there is some perfection in this life, to which the holy martyrs have attained. And so the Church's discipline has it, as the faithful know, that when the martyrs are named at that place at the altar of God, prayer is not offered for them; but for the other departed who are commemorated, prayer is offered. For it is an injury to pray for a martyr, to whose prayers we ought to be commended. For he strove against sin to the point of blood. But to some who were still imperfect, and yet in part justified, the Apostle says to the Hebrews: “For you have not yet resisted to the point of blood, striving against sin.” If then they had not yet done so to the point of blood, without doubt some had done so to the point of blood. Who to the point of blood? Certainly the holy martyrs, of whom the reading from the holy apostle James has just been heard: “Count it all joy, my brothers, when you fall into various temptations.” This is said to those already perfect, who can also say, “Prove me, O Lord, and try me.” “Knowing,” he says, “that tribulation works patience; and patience has a perfect work.”","f":"Augustine, <i>Serm.</i> 159.1 (PL 38:510; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-1)."},"augustine-sermones/159.2":{"o":"Amanda est enim justitia; et in hac justitia amanda gradus sunt proficientium. Prius est ut amori justitiæ non præponantur omnia quæ delectant. Ipse est primus gradus. Quid est quod dixi? Ut inter omnia quæ delectant, plus te delectet ipsa justitia; non ut alia non delectent, sed plus ipsa delectet. Delectant enim quadam naturaliter infirmitatem nostram, ut cibus et potus delectant esurientes atque sitientes; ut nos delectat hæc lux, quæ de cælo funditur sole exorto, vel quæ de sideribus et luna fulget, vel quæ in terra accenditur luminibus consolantibus tenebras oculorum: delectat canora vox et suavissima cantilena, delectat odor bonus; delectant etiam tactum nostrum quæcumque pertinent ad carnis aliquam voluptatem. Et hæc omnia, quæ nos delectant in sensibus corporis, aliqua licita sunt. Delectant enim, ut dixi, oculos spectacula ista magna naturæ: sed delectant oculos etiam spectacula theatrorum. Hæc licita, illa illicita. Psalmus sacer suaviter cantatus delectat auditum: sed delectant auditum etiam cantica histrionum. Hoc licite, illud illicite. Delectant olfactum flores et aromata, et hæc Dei creatura: delectant olfactum etiam thura in aris dæmoniorum. Hoc licite, illud illicite. Delectat gustum cibus non prohibitus; delectant gustum etiam epulæ sacrilegorum sacrificiorum. Hoc licite, illud illicite. Delectant conjugales amplexus: delectant etiam meretricum. Hoc licite, illud illicite. Videtis ergo, charissimi, in istis corporis sensibus licitas et illicitas delectationes. Justitia sic delectet, ut vincat etiam licitas delectationes; et ei delectationi qua licite delectaris, præpone justitiam.","t":"For righteousness must be loved; and in this loving of righteousness there are degrees for those who make progress. The first is that all the things that delight should not be put before the love of righteousness. That is the first degree. What have I said? That among all the things that delight, righteousness itself should delight you more: not that other things should not delight, but that it should delight more. For things delight our weakness by nature, as food and drink delight the hungry and thirsty; as this light delights us that pours from heaven when the sun has risen, or shines from the stars and moon, or is kindled on earth with lamps that console the eyes in darkness; a melodious voice and a very sweet song delight; a good smell delights; and whatever pertains to some pleasure of the flesh delights our touch. And of all these things that delight us in the senses of the body, some are lawful. For, as I said, these great spectacles of nature delight the eyes; but the spectacles of the theaters also delight the eyes. These are lawful, those unlawful. A sacred psalm sweetly sung delights the hearing; but the songs of actors also delight the hearing. This lawfully, that unlawfully. Flowers and spices delight the smell, and these are God's creation; incense on the altars of demons also delights the smell. This lawfully, that unlawfully. Food that is not forbidden delights the taste; the feasts of sacrilegious sacrifices also delight the taste. This lawfully, that unlawfully. Conjugal embraces delight; the embraces of prostitutes also delight. This lawfully, that unlawfully. So you see, dearly beloved, in these bodily senses there are lawful and unlawful delights. Let righteousness so delight you that it overcomes even lawful delights; and put righteousness before the delight in which you take lawful delight.","f":"Augustine, <i>Serm.</i> 159.2 (PL 38:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-2)."},"augustine-sermones/159.3":{"o":"Constituamus ante oculos, propter hoc quod dixi, exemplum certaminis. Interrogo utrum ames justitiam: respondebis, Amo. Quod non responderes veraciter, nisi te aliquatenus delectaret. Non enim amatur, nisi quod delectat. Delectare in Domino, Scriptura dicit. Dominus autem justitia est. Non enim tibi fingere debes Deum quasi idolum. Invisibilibus similis est Deus; et ea in nobis sunt meliora, quæ sunt invisibilia. Melior est fides quam caro, melior est fides quam aurum, et melior est fides quam argentum, quam pecunia, quam prædia, quam familia, quam divitiæ; et ista omnia videntur, fides non videtur. Cui ergo similiorem putabimus Deum, visibilibus, an invisibilibus? pretiosis, an vilibus? De vilioribus loquar. Habes duos servos, unum deformem corpore, alium pulcherrimum; sed illum deformem fidelem, alterum infidelem. Dic mihi quem plus diligas: et video te amare invisibilia. Quid ergo, quando plus amas servum fidelem, licet corpore deformem, quam pulchrum infidelem, errasti, et foeda pulchris præposuisti? Utique non: sed pulchriora foedis præposuisti. Contempsisti enim oculos carnis, et erexisti oculos cordis. Interrogasti oculos carnis, et quid tibi renuntiaverunt? Iste pulcher est, ille foedus. Repulisti eos, eorum testimonium reprobasti: erexisti oculos cordis in servum fidelem, et in servum infidelem: istum invenisti fœdum carne, illum pulchrum; sed pronuntiasti et dixisti, Quid fide pulchrius? quid infidelitate deformius?","t":"Because of what I have said, let us set before our eyes an example of the contest. I ask whether you love righteousness: you will answer, “I love it.” You would not answer this truthfully unless it delighted you to some extent. For nothing is loved unless it delights. “Delight in the Lord,” Scripture says. And the Lord is righteousness. For you must not picture God to yourself like an idol. God is like invisible things; and those things in us are better which are invisible. Faith is better than flesh; faith is better than gold, and faith is better than silver, than money, than estates, than household, than riches; and all these are seen, faith is not seen. To which then shall we think God more like: to visible things or invisible? To precious things or cheap? Let me speak of cheaper things. You have two slaves, one ugly in body, the other very handsome; but the ugly one faithful, the other unfaithful. Tell me which you love more: and I see that you love invisible things. What then—when you love the faithful slave more, though ugly in body, than the handsome unfaithful one, have you erred and put the ugly before the beautiful? Certainly not: you have put the more beautiful before the ugly. For you disregarded the eyes of the flesh and raised the eyes of the heart. You asked the eyes of the flesh, and what did they report to you? “This one is handsome, that one ugly.” You rejected them; you disallowed their testimony. You raised the eyes of the heart to the faithful slave and to the unfaithful slave: you found this one ugly in flesh, that one handsome; but you pronounced and said, “What is more beautiful than faith? What is uglier than unfaithfulness?”","f":"Augustine, <i>Serm.</i> 159.3 (PL 38:511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-3)."},"augustine-sermones/159.4":{"o":"Ergo præ omnibus voluptatibus, hoc est delectationibus etiam licitis, amanda est justitia. Si enim habes sensus interiores, omnes illi interiores sensus delectantur delectatione justitiæ. Si habes oculos interiores, vide justitiæ lumen: Quoniam apud te est fons vitæ, et in lumine tuo videbimus lumen. De illo lumine dicit Psalmus: Illumina oculos meos, ne unquam obdormiam in morte. Item si habes aures interiores, audi justitiam. Tales aures quærebat, qui dicebat: Qui habet aures audiendi, audiat. Si habes olfactum interius, audi Apostolum: Christi bonus odor sumus Deo in omni loco. Si habes gustatum interius, audi: Gustate et videte, quoniam suavis est Dominus. Si habes tactum interius, audi quid sponsa cantet de sponso: Sinistra ejus sub capite meo, et dextera ejus amplectetur me.","t":"So righteousness must be loved above all pleasures, that is, above even lawful delights. For if you have inner senses, all those inner senses take delight in the delight of righteousness. If you have inner eyes, see the light of righteousness: “For with you is the fountain of life, and in your light we shall see light.” Of that light the Psalm says: “Enlighten my eyes, lest I ever sleep in death.” Likewise, if you have inner ears, hear righteousness. He was looking for such ears who said: “He who has ears to hear, let him hear.” If you have an inner sense of smell, hear the Apostle: “We are the good fragrance of Christ to God in every place.” If you have an inner sense of taste, hear: “Taste and see that the Lord is sweet.” If you have an inner sense of touch, hear what the bride sings of the bridegroom: “His left hand is under my head, and his right hand will embrace me.”","f":"Augustine, <i>Serm.</i> 159.4 (PL 38:511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-4)."},"augustine-sermones/159.5":{"o":"Exemplum ergo, ut dicere cœperam, hujus certaminis proponamus. Videamus, fratres mei, quisnam sit; interrogo, et respondeat, quod dicturus sum, utrum sic delectetur justitia, ut eam cæteris ad hos sensus corporis pertinentibus delectationibus anteponat. Ecce delectat te aurum tuum, oculos tuos delectat: metallum est pulchrum, fulgentissimum, delectat. Pulchrum est, non nego: nam si pulchrum negavero, Creatori injuriam facio. Venit ergo tentator, et dicit tibi: Tollo tibi aurum, nisi dixeris pro me falsum testimonium: si autem dixeris, addo tibi. Decertant in te duæ delectationes: modo interrogo te quid præponas, quid te plus delectet, aurum, an veritas; aurum, an verum testimonium. An hoc lucet, et illud non lucet? Fides quæritur in vero testimonio. Aurum lucet, fides non lucet? Erubesce, habeto oculos: quod amabas in servo tuo, redde Domino tuo. Jamdudum enim cum interrogarem de duobus servis tuis, uno deformi fideli, alio pulchro infideli, quem magis diligeres; respondebas mihi juste, et præponebas quod præponendum fuit. Redi in te, quia modo agitur de te ipso. Certe amasti servum fidelem: Dominus tuus indignus est, si te habeat servum fidelem? Et tu servo tuo fideli pro magno quid promittebas? Ut multum diligeres, summum præmium libertatis. Quid magnum promittebas fideli servo tuo? Libertatem temporalem. Nonne videmus multos servientes non egentes, et liberos mendicantes? Et exigebas ab eo fidem, cui promittebas libertatem: nec ei servas fidem, qui tibi promittit æternitatem!","t":"So, as I had begun to say, let us set out an example of this contest. Let us see, my brothers, who he is: I ask, and let him answer what I am about to say, whether he so delights in righteousness that he puts it before the other delights belonging to these bodily senses. See, your gold delights you; it delights your eyes: it is a beautiful metal, most brilliant; it delights. It is beautiful, I do not deny it; for if I deny it is beautiful, I do injury to the Creator. So the tempter comes and says to you: “I take away your gold unless you bear false witness for me; but if you do, I add more to you.” Two delights fight it out in you: now I ask you what you put first, what delights you more, gold or truth; gold, or true testimony. Does this shine and that not shine? Faithfulness is sought in true testimony. Does gold shine, and faithfulness not shine? Blush; have eyes: what you loved in your slave, give back to your Lord. For a while ago, when I asked you about your two slaves, one ugly and faithful, the other handsome and unfaithful, which you loved more, you answered me rightly and put first what was to be put first. Return to yourself, because now the matter concerns yourself. Certainly you loved the faithful slave: is your Lord unworthy to have you as a faithful slave? And what great thing did you promise your faithful slave? To love him much, the highest reward, freedom. What great thing did you promise your faithful slave? Temporal freedom. Do we not see many slaves who are not in need, and free men begging? And you demanded faithfulness from the one to whom you promised freedom; and you do not keep faith with him who promises you eternity!","f":"Augustine, <i>Serm.</i> 159.5 (PL 38:511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-5)."},"augustine-sermones/159.6":{"o":"Longum est, per singulos corporis sensus excurrere: sed quod de oculis dixi, hoc de cæteris intelligite; et præponite delectationi carnis, delectationem mentis. Carnem quippe vestram delectant illicitæ voluptates: mentem vestram delectet invisibilis, pulchra, casta, sancta, canora, dulcis justitia, ut non ad eam timore cogamini. Si enim ad eam timore cogimini, nondum delectat. Peccare non debes, non timore poenæ, sed amore justitiæ. Hinc Apostolus dicit: Humanum dico propter infirmitatem carnis vestræ. Sicut enim exhibuistis membra vestra servire immunditiæ et iniquitati ad iniquitatem; sic nunc exhibete membra vestra servire justitiæ in sanctificationem. Quid dixi? Humanum dico: quod potestis portare, dico. Quando exhibuistis membra vestra iniquitati ad flagitia perpetranda, timore adducti estis, an delectatione invitati? Quid dicitis? Respondete nobis, quia et qui bene vivitis, male aliquando fortasse vixistis. Quando peccabatis, delectabamini in peccatis vestris; timor vos adducebat ad peccandum, an suavitas peccati? Respondebitis, Suavitas. Ad peccatum suavitas adducit, et ad justitiam timor impingit? Probate vos, inspicite vos. Tollat aurum qui minatur: suavior est justitia, lucidior est justitia. Non det aurum qui promittit: præponenda est auro justitia, delectando præponenda est; fulgentior est, lucidior est, suavior est, dulcior est. Jam ergo si quis se probat, et in hoc certamine superavit, audivit Apostolum dicentem, Humanum dico propter infirmitatem carnis vestræ. Sine dubio pepercit infirmitati: et nescio quid gratius minus idoneis dicere tentavit.","t":"It would take long to run through each of the bodily senses; but what I said of the eyes, understand of the others; and put the delight of the mind before the delight of the flesh. Unlawful pleasures delight your flesh: let invisible, beautiful, chaste, holy, melodious, sweet righteousness delight your mind, so that you are not driven to it by fear. For if you are driven to it by fear, it does not yet delight. You ought not to sin, not from fear of punishment but from love of righteousness. Hence the Apostle says: “I speak in human terms because of the weakness of your flesh. For as you presented your members to serve impurity and iniquity for iniquity, so now present your members to serve righteousness for sanctification.” What have I said? “I speak in human terms”: I say what you can bear. When you presented your members to iniquity for committing shameful deeds, were you led by fear, or invited by delight? What do you say? Answer us—for even those of you who live well perhaps lived badly at some time. When you sinned, you delighted in your sins: did fear lead you to sin, or the sweetness of sin? You will answer, “Sweetness.” Does sweetness lead to sin, and fear drive to righteousness? Test yourselves; look into yourselves. Let him who threatens take away your gold: righteousness is sweeter, righteousness is brighter. Let him who promises not give the gold: righteousness must be put before gold, put before it by delight; it is more brilliant, brighter, sweeter, more pleasant. Now then, if anyone tests himself and has won in this contest, he has heard the Apostle saying, “I speak in human terms because of the weakness of your flesh.” Without doubt he spared weakness, and tried to say something more acceptable to those less capable.","f":"Augustine, <i>Serm.</i> 159.6 (PL 38:511–512; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-6)."},"augustine-sermones/159.7":{"o":"Ecce, inquit, hoc dico quod capere potestis: exhibuistis membra vestra deliciis illicitis, peccatorum suavitate ducti estis, ut illa faceretis; ducat vos ad recta facta suavitas et dulcedo justitiæ: amate justitiam, quomodo amastis iniquitatem. Digna est justitia, quæ a vobis impetret ut exhibeatis illi, quod exhibuistis iniquitati: hoc est Humanum dico, hoc est, quod infirmitas vestra tolerare adhuc potest. Quid ergo suspendit Apostolus? quid distulit dicere? Quid distulit, dicam, si potero. Appende justitiam et iniquitatem: tantumne digna est justitia, quantum digna fuit iniquitas? Sic amanda est ista, quomodo amata est illa? Absit ut sic, sed et utinam vel sic. Ergo plus? Plus omnino. In iniquitate secutus es voluptatem, pro justitia tolera dolorem. In injustitia, inquam, secutus es delectationem, pro justitia tolera dolorem: hoc est plus. Ecce nescio quis ætatis lubricæ impudicus adolescens, suavitate illiciente injecit oculos in conjugem alienam, amavit, cupit pervenire; quærit tamen latere: sic enim amat voluptatem, ut plus timeat dolorem. Quare quærit latere? Timet apprehendi, ligari, adduci, includi, produci, torqueri, occidi. Hæc omnia timendo, in illa appetitione suavitas sua latebras quærit: aucupatur absentiam mariti, ipsum adjutorem flagitii sui timet invenire, quia conscio se formidat implicare. Et videmus eum suavitate duci: sed suavitas illa non est tanta, ut vincat etiam timorem et dolorem timoremque poenarum. Da mihi pulchram justitiam, da mihi fidei pulchritudinem: Procedat in medium, ostendat se oculis cordis, inspiret fervorem amatoribus suis. Jam tibi dicitur: Frui me vis? Contemne quidquid te aliud delectat, contemne pro me. Ecce contempsisti, parum est illi: Humanum est hoc, propter infirmitatem carnis vestræ. Parum est ut contemnas quidquid te delectabat; contemne quidquid te terrebat; contemne carceres, contemne vincula, contemne equuleum, contemne tormenta, contemne mortem. Hæc vicisti, me invenisti. In utroque gradu amatores justitiæ vos probate.","t":"“See,” he says, “I say this, which you can grasp: you presented your members to unlawful delights; you were led by the sweetness of sins to do those things; let the sweetness and pleasantness of righteousness lead you to right deeds: love righteousness as you loved iniquity.” Righteousness is worthy to obtain from you that you present to it what you presented to iniquity: this is “I speak in human terms,” this is what your weakness can still bear. What then did the Apostle hold back? What did he put off saying? What he put off, I shall say, if I can. Weigh righteousness and iniquity: is righteousness worth only as much as iniquity was worth? Is this to be loved as that was loved? Far be it that it should be so—and yet would that it were at least so. So more? Much more. In iniquity you followed pleasure; for righteousness endure pain. In injustice, I say, you followed delight; for righteousness endure pain: this is more. See, some unchaste young man of a slippery age, with alluring sweetness, has cast his eyes on another man's wife; he has loved her; he desires to attain her; yet he seeks to stay hidden. For he so loves pleasure that he fears pain more. Why does he seek to stay hidden? He fears to be caught, bound, led away, shut up, brought out, tortured, killed. Fearing all these things, in that desire his sweetness seeks a hiding place: he watches for the husband's absence; he fears to find even the helper of his crime, because he dreads to entangle himself with an accomplice. And we see him led by sweetness; but that sweetness is not so great as to overcome even fear and pain and the fear of punishments. Give me beautiful righteousness; give me the beauty of faith: let it come forth into the midst, let it show itself to the eyes of the heart, let it breathe fervor into its lovers. Now it is said to you: “Do you want to enjoy me? Despise whatever else delights you; despise it for me.” See, you have despised it; it is too little for her: this is human, because of the weakness of your flesh. It is too little that you despise whatever delighted you; despise whatever terrified you: despise prisons, despise chains, despise the rack, despise torments, despise death. You have overcome these; you have found me. In both degrees, lovers of righteousness, test yourselves.","f":"Augustine, <i>Serm.</i> 159.7 (PL 38:512; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-7)."},"augustine-sermones/159.8":{"o":"Invenimus forsitan aliquos qui præponant justitiæ delectationem voluptatibus et delectationi corporis sui: qui autem pro illa pœnas, dolores, mortemque contemnat, putas est aliquis in vobis? Saltem cogitemus, quod profiteri non audemus. Quid cogitamus? Ubi cogitamus? Millia martyrum adjacent oculis nostris, ipsi veri amatores perfectique justitiæ. De illis dictum est: Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis; scientes quod probatio fidei vestrœ patientiam operatur; patientia autem opus perfectum habet. Quid addi potest, ut opus perfectum habeat? Amat, ardet, fervet; calcat omnia quæ delectant, et transit: venit ad aspera, horrenda, truculenta, minantia; calcat, frangit, et transit. O amare, o ire, o sibi perire, o ad Deum pervenire! Qui animam suam amat perdet illam; et qui perdiderit animam suam propter me, in vitam æternam inveniet illam. Sic armandus est amator justitiæ, sic armandus est amator invisibilis pulchritudinis. Quæ dico vobis in tenebris, dicite in lumine; et quæ in aure auditis, super tecta prædicate. Quid est, quæ dico vobis in tenebris, dicite in lumine? Quæ dico et auditis mente, dicite præsumentes. Et quod in aure auditis, super tecta prædicate. Quid est, In aure auditis? In secreto auditis; quia profiteri et confiteri adhuc timetis. Quid est ergo, Super tecta prædicate? Domus vestræ, corpora vestra; domus vestræ, carnes vestræ. Ascende in tectum, calca carnem, et prædica verbum.","t":"We may perhaps find some who put the delight of righteousness before pleasures and the delight of their body; but one who for her sake despises punishments, pains, and death—do you think there is anyone among you? At least let us think what we do not dare to profess. What do we think? Where do we think it? Thousands of martyrs lie before our eyes, true and perfect lovers of righteousness. Of them it was said: “Count it all joy, my brothers, when you fall into various temptations, knowing that the testing of your faith works patience; and patience has a perfect work.” What can be added for it to have a perfect work? He loves, he burns, he glows; he tramples on everything that delights, and passes on; he comes to things harsh, horrible, savage, threatening; he tramples, breaks, and passes on. O to love, O to go, O to perish to oneself, O to arrive at God! “He who loves his life will lose it; and he who loses his life for my sake will find it for eternal life.” So must the lover of righteousness be armed; so must the lover of invisible beauty be armed. “What I tell you in the darkness, say in the light; and what you hear in the ear, proclaim on the housetops.” What is “what I tell you in the darkness, say in the light”? What I say and you hear in the mind, say boldly. “And what you hear in the ear, proclaim on the housetops.” What is “you hear in the ear”? You hear in secret, because you still fear to profess and confess. What then is “proclaim on the housetops”? Your houses are your bodies; your houses are your flesh. Climb onto the roof, tread down the flesh, and proclaim the word.","f":"Augustine, <i>Serm.</i> 159.8 (PL 38:512; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-8)."},"augustine-sermones/159.9":{"o":"Sed prius, fratres mei, plangite quod eratis, ut quod nondum estis, esse possitis. Hoc quod loquor magnum est. Et unde nobis magnum? Summum est, perfectum est, optimum est: unde nobis? Audite unde nobis: Omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec momenti obumbratio. Inde est quod habemus bonum, inde est quod nondum habemus. Non habetis? Petite, et accipietis. Si vos, ait Salvator, si vos cum sitis mali, nostis bona data dare filiis vestris; quanto magis Pater vester cœlestis dabit bona petentibus se? Examinet se ergo omnis homo, et quidquid in se boni invenerit, quod pertineat ad justificationem nostram, agat gratias illi qui dedit; et agendo gratias illi qui dedit, ab illo petat et quod nondum dedit. Non enim tu in accipiendo proficis, et ille in dando deficit. Quantumlibet capaces fauces, capacem ventrem afferas; fons vincit sitientem.","t":"But first, my brothers, lament what you were, so that you may be able to be what you are not yet. What I am saying is great. And from where is something great for us? It is highest, it is perfect, it is best: from where for us? Hear from where for us: “Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of a moment.” From there is the good that we have; from there is what we do not yet have. You do not have it? “Ask, and you will receive.” “If you,” says the Savior, “if you, though you are evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him?” So let every man examine himself, and whatever good he finds in himself that pertains to our justification, let him give thanks to the one who gave it; and in giving thanks to the one who gave it, let him ask from him also what he has not yet given. For you do not grow in receiving while he runs short in giving. However wide a throat, however capacious a stomach you bring, the spring is more than the thirsty man.","f":"Augustine, <i>Serm.</i> 159.9 (PL 38:512; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/159-9)."},"augustine-sermones/16.1":{"o":"Vocans humanum genus Spiritus Dei, jubendo quid facere et promittendo quid sperare debeamus, prius mentem nostram inflammat ad præmium; ut quod præcipitur magis bonum amando, quam malum timendo faciamus. Quis est homo, inquit, qui vult vitam, et diligit videre dies bonos? Sic interrogatur quis iste sit, quasi possit inveniri qui non sit. Quis enim non vult vitam? qui non diligit videre dies bonos? Audi ergo quod sequitur, quicumque hoc vis et diligis, homo; audi quod sequitur, omnis homo: Cohibe, inquit, linguam tuam a malo, et labia tua non loquantur dolum. Declina a malo, et fac bonum; quære pacem, et sequere eam ( Psal. XXXIII, 13-15). Horum omnium cætera superiora sunt in præcepto, ultimum in præmio. Nam ut cohibeamus linguam nostram a malo, et labia nostra non loquantur dolum, declinemus a malo, et faciamus bonum, ut quæramus pacem præcipitur nobis: ut autem sequamur eam, promittitur nobis. Quæ ista pax est, nisi quam non habet mundus? Quæ ista pax est, nisi quam non habet ista vita, quæ in illius vitæ comparatione nec vita est? Neque enim de hac vita diceret, Quis est homo, qui vult vitam? et ad istam vel retinendam vel producendam præceptis consequentibus hortaretur, tanquam et istam quis non vellet. Nam et hæc optatur saltem prolixa, quia non potest esse sempiterna: et per hanc potest homo pervenire ad illam, si quemadmodum vult eam longam, sic velit et bonam. Quantum est autem in hac vita, longum, quod erit aliquando finitum? Et quod erat longum, erit nullum: quia et quando erat, non stabat; quando producebatur, non augebatur; nec addendo crescebat, quia veniendo recedebat.","t":"The Spirit of God, calling the human race, commanding what we ought to do and promising what we ought to hope for, first inflames our mind toward the reward, so that we may do what is commanded more by loving the good than by fearing the bad. \"Who is the man,\" he says, \"who wants life and loves to see good days?\" The question is asked who he is, as if one could be found who was not such. For who does not want life? Who does not love to see good days? Hear, then, what follows, you man, whoever you are who want and love this; hear what follows, every man: \"Keep your tongue from evil, and let your lips not speak deceit. Turn from evil and do good; seek peace and pursue it.\" Of all these, the rest, which come before, are in the command; the last is in the reward. For that we should keep our tongue from evil, and our lips not speak deceit, that we should turn from evil and do good, that we should seek peace, is commanded us; but that we should pursue it is promised us. What is this peace, if not that which the world does not have? What is this peace, if not that which this life does not have, which in comparison with that life is not life? For he would not say of this life, \"Who is the man who wants life?\" and urge us by the following commands either to keep this life or to prolong it, as if anyone did not want even this life. For even this life is desired, at least to be long, since it cannot be eternal: and through this life a man can come to that one, if as he wants this life long, so he wants it good too. And how long is anything in this life, which will one day be ended? And what was long will be nothing: because even when it was, it did not stand; when it was being prolonged, it was not being increased; nor did it grow by adding, because by coming it was going away.","f":"Augustine, <i>Serm.</i> 16.1 (PL 38:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/16-1)."},"augustine-sermones/16.2":{"o":"Quisquis igitur es amator longæ vitæ, esto potius bonæ vitæ. Nam si male vivere volueris, longa vita non erit verum bonum, sed erit longum malum. Vide autem quam sis absurdus atque perversus: cum te vitam fatearis plus amare, quam villam, villam vis potius bonam habere, quam vitam. Nam ut inhiando et male concupiscendo adipiscaris villam bonam, fraudando efficis vitam malam. Tamen si tibi diceretur, si a te quaereretur, utrum malles villa bona carere perdendo, an vita mala moriendo; responderes, te, si utrumque retinere non posses, paratiorem esse ut villa tibi auferretur. Cur igitur non sic amatur vita, ut sit etiam bona, quæ abs te omnibus tuis bonis præfertur etiam mala? Cupis certe ut longa sit, licet mala sit: imo fac ut bona sit, et noli timere ne brevis sit. Nam si te sollicito bene agitur, te securo cito finietur. Succedet ei namque vita æterna, sine metu beata, sine fine longa. De illa quippe interrogat, qui dicit, Quis est homo qui vult vitam, et diligit videre dies bonos? In hac autem vita jubet nos Apostolus redimere tempus, quoniam dies mali sunt. Et quid est redimere tempus, nisi, cum opus est, etiam detrimento temporalium commodorum ad æterna quærenda et capessenda spatia temporis comparare? Unde et Dominus præcipit, dicens, Si quis voluerit tecum judicio contendere, et tunicam tuam tollere, dimitte illi et pallium: ut scilicet amissa re aliqua temporali, impendas ad quietem, quod eras impensurus ad litem.","t":"Whoever you are, then, who love a long life, love rather a good life. For if you choose to live badly, a long life will not be a true good, but a long evil. And see how absurd and perverse you are: though you admit that you love life more than your estate, you would rather have a good estate than a good life. For in order to get a good estate by gaping after it and coveting wrongly, you make your life bad by fraud. Yet if it were said to you, if you were asked, whether you would rather lose a good estate or a bad life by dying, you would answer that, if you could not keep both, you were readier to have the estate taken from you. Why, then, is life not so loved that it is also good, when you prefer it, even bad, to all your goods? You certainly want it to be long, even though it is bad: rather, make it good, and do not fear that it will be short. For if, with you careful, it goes well, with you careless it will soon end. For eternal life will succeed it, happy without fear, long without end. It is about that life that he asks who says, \"Who is the man who wants life and loves to see good days?\" But in this life the Apostle commands us to redeem the time, because the days are evil. And what is redeeming the time, if not, when necessary, buying stretches of time for seeking and seizing eternal things even at the cost of temporal advantages? Hence the Lord too commands, saying, \"If anyone wants to go to law with you and take your tunic, let him have your cloak too\": so that, losing some temporal thing, you may spend on peace what you were going to spend on a lawsuit.","f":"Augustine, <i>Serm.</i> 16.2 (PL 38:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/16-2)."},"augustine-sermones/16.3":{"o":"Quod itaque non de vita et diebus hujus temporis loquatur Spiritus Dei, dicens, Quis est homo qui vult vitam, et cupit videre dies bonos? sequentia docent. Talia enim præcepta subjungit, quibus obaudiendo vitam et dies bonos habere possimus, ut hæc vita quam nunc agimus, et hi dies pro eisdem praeceptis implendis plerumque amittendi sint. Proinde si hanc vitam, in qua nunc sumus, intellexerimus in eo quod dictum est, Quis est homo qui vult vitam? et propter hanc habendam quæ connectuntur præcepta faciamus; quid acturi sumus, cum aliquis in malitia potens mortem nobis fuerit comminatus, nisi falsum testimonium dixerimus? Profecto enim si fecerimus quod hic jubetur, Cohibe linguam tuam a malo, ut propter hoc praeceptum testimonii fallaciam recusemus, quasi decepti videbimur: quia propter habendæ vitæ cupiditatem præceptum servare suscepimus, et eam magis praeceptum servando perdidimus. Porro si vitam intellexerimus in æternum beatam, quam post istam Deus dabit obedientibus sibi; de qua Dominus dixit ad quemdam, Si vis venire ad vitam, serva mandata: tunc vero interrogati, Quis est homo qui vult vitam; respondemus nos velle vitam, et si etiam sub ipso percussoris ictu veritatem servabimus in testimonio, mortem contemnimus in mundo, vitam consequimur in coelo.","t":"That the Spirit of God is not speaking of the life and days of this time when he says, \"Who is the man who wants life and desires to see good days?\", what follows shows. For he adds commands by obeying which we may have life and good days, such that this life which we now lead, and these days, must often be given up for the sake of fulfilling those same commands. So if we understand this life in which we now are in the words, \"Who is the man who wants life?\", and do the commands joined to it for the sake of having this life, what shall we do when someone powerful in malice threatens us with death unless we bear false witness? For certainly, if we do what is commanded here, \"Keep your tongue from evil,\" so that for the sake of this command we refuse false testimony, we shall seem to have been deceived: because we undertook to keep the command out of desire to have life, and by keeping the command we have rather lost it. But if we understand the life that is happy for ever, which God will give after this one to those who obey him, of which the Lord said to someone, \"If you want to come to life, keep the commandments\": then indeed, when we are asked, \"Who is the man who wants life?\", we answer that we want life; and if, even under the blow of the executioner, we keep to the truth in testimony, we despise death in the world, we obtain life in heaven.","f":"Augustine, <i>Serm.</i> 16.3 (PL 38:121–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/16-3)."},"augustine-sermones/16.4":{"o":"Hoc de diebus bonis intelligamus. Nam si propter dies præsentis sæculi, qui boni dicuntur, et non sunt, in sepultura cordis per epularum aggeres, in luxuriæ ac vinolentiae gurgitibus, in turpissimis ingluvium voluptatibus: si ergo propter istos dies, quasi propter dies bonos, susceperimus præceptum, ut labia nostra non loquantur dolum; plerumque tales dies cogunt amatores suos loqui dolum, et tales dies negantur eis qui non loquuntur dolum. Quid enim aliud est, loqui dolum, nisi aliud labiis promere, cum aliud claudatur in pectore? Ad hoc maxime adulatorum exarsit negotium; quia pene semper, ne prohibeantur ab opimis mensis apparatisque conviviis, blandiendo non tacent falsum: et ab his prohibentur, si amando Deum dixerint verum. Ergo propter istos dies, quos putant bonos, ut eis exhibeantur, loquuntur dolum; et eis negantur, si non loquuntur dolum. Alii sunt igitur dies boni, de quibus admonemur, ut si eos videre diligimus, cohibeamus a malo linguam, nec dolum loquamur. Non sunt de isto sæculo dies illi: non eos habet caelum quod transiet, sed quod permanebit; non eos novit terra morientium, sed terra viventium. Hos quisquis intellexerit et dilexerit, linguam cohibet a malo: et si eum terror mortis cogat ad malum, labia ejus non loquuntur dolum: et si diebus fallaciter bonis invitetur ad dolum, declinat a malo etiam inter bona, facit bonum etiam inter mala; quærit pacem, quæ non est super terram, et sequitur eam in illo qui fecit caelum et terram.","t":"Let us understand this of the good days. For if, for the sake of the days of the present age, which are called good and are not, buried in the heart under heaps of feasts, in whirlpools of luxury and drunkenness, in the most shameful pleasures of gluttony: if, then, for the sake of these days, as though for good days, we undertake the command that our lips should not speak deceit; often such days force their lovers to speak deceit, and such days are denied to those who do not speak deceit. For what else is speaking deceit but putting forth one thing with the lips while another is shut up in the breast? This is why the business of flatterers has flourished most; because almost always, so as not to be shut out from rich tables and elaborate banquets, they do not keep silent about what is false in their flattery: and they are shut out from them if, loving God, they speak the truth. So for these days, which they think good, they speak deceit so that the days may be provided for them; and the days are denied them if they do not speak deceit. There are, then, other good days, about which we are admonished that, if we love to see them, we should keep our tongue from evil and not speak deceit. Those days are not of this world: the heaven that will pass away does not have them, but the heaven that will remain; the land of the dying does not know them, but the land of the living. Whoever has understood and loved them keeps his tongue from evil: and if the terror of death drives him to evil, his lips do not speak deceit; and if he is invited to deceit by deceptively good days, he turns from evil even among good things, he does good even among evil things; he seeks peace, which is not on earth, and pursues it in him who made heaven and earth.","f":"Augustine, <i>Serm.</i> 16.4 (PL 38:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/16-4)."},"augustine-sermones/16.5":{"o":"Proinde, fratres, concupiscite vitam, et diligite videre dies bonos ubi nulla nox erit: vitam in qua dies malus non timeatur; dies bonos, in quibus nunquam vita finiatur. Sed si hanc mercedem diligitis, cavete ne opus, cujus ea merces est, recusetis. Illam enim pacem quærendo sequimini: quærite autem manibus vestris nocte coram Deo, et non decipiemini. Quid est enim manibus vestris, nisi operibus vestris? Quid est nocte, nisi in tribulatione? Quid est coram Deo, nisi conscientiæ puritate? Sic vivendo et hoc amando, habebitis Deum in contemplatione, et in illo vitam sine defectione; dies bonos sine contenebratione, pacem sine dissensione.","t":"So, brothers, desire life, and love to see good days where there will be no night: a life in which no bad day is feared; good days in which life will never end. But if you love this reward, beware of refusing the work of which it is the reward. For seek that peace and pursue it: and seek it with your hands, at night, before God, and you will not be deceived. For what is \"with your hands\" but by your works? What is \"at night\" but in tribulation? What is \"before God\" but in purity of conscience? Living thus and loving this, you will have God in contemplation, and in him life without failing, good days without darkening, peace without dissension.","f":"Augustine, <i>Serm.</i> 16.5 (PL 38:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/16-5)."},"augustine-sermones/160.1":{"o":"Admoniti ab Apostolo sumus, ut qui gloriatur in Domino glorietur; eique Domino cantavimus, In tua justitia erue me, et exime me. Hoc est ergo in Domino gloriari, non in sua, sed in ejus justitia gloriari. Hæc autem justitia latuit eos qui de sua justitia gloriamur. Et hoc maxime vitium apparuit in Judæis novum Testamentum recusantibus et in vetere homine remanentibus. Frustra et infructuose in suis codicibus legerant atque cantaverant, In tua justitia erue me. Ignorantes enim Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. Nemo ergo tanquam de sua justitia glorietur, etiamsi justus est. De sua quippe justitia glorianti dictum est: Quid enim habes quod non accepisti? Ergo qui gloriatur, in Domino glorietur. Quid enim securius, quam in illo gloriari, de quo nemo potest omnino confundi? Nam si gloriatus fueris in homine, potest inveniri aliquid in homine, imo multa inveniri possunt in homine, de quibus confundatur qui in illo gloriatur. Cum autem audis non esse in homine gloriandum, utique nec in te: non enim tu non homo. Si ergo gloriaris in te, in homine gloriaris: et hoc est stultius et exsecrabilius. Quia si gloriatus fueris in homine justo aliquo vel alio sapiente, ille non in se gloriatur in quo tu gloriaris; tu autem si in te gloriaris, non sapiens, non justus es: si autem non oportet in homine sapiente gloriari, multo minus oportet in insipiente gloriari. Qui autem gloriatur in se, in insipiente gloriatur. Eo enim ipso insipiens convincitur, quia in se ipso gloriatur. Ergo qui gloriatur, in Domino glorietur. Nihil tutius, nihil securius. Si potes, habes quod apprehendas, in Domino gloriatus non confunderis. Non enim aliquid reprehensionis inveniri potest in illo, in quo gloriaris. Ac per hoc et ille qui non dicebat, In mea justitia erue me; sed, In tua justitia erue me: hoc prius dixit, In te speravi, Domine, non confundar in æternum.","t":"We have been admonished by the Apostle that “he who boasts should boast in the Lord”; and to that Lord we have sung, “In your righteousness rescue me and deliver me.” This, then, is to boast in the Lord: to boast not in one's own righteousness but in his. But this righteousness was hidden from those of us who boast of our own righteousness. And this vice appeared most of all in the Jews who refused the New Testament and remained in the old man. In vain and without fruit they had read and sung in their books, “In your righteousness rescue me.” For “being ignorant of God's righteousness, and seeking to establish their own, they did not submit to God's righteousness.” So let no one boast as of his own righteousness, even if he is righteous. For to one boasting of his own righteousness it was said: “For what do you have that you did not receive?” So “he who boasts should boast in the Lord.” For what is more secure than to boast in him in whom no one can ever be put to shame? For if you boast in a man, something can be found in a man—indeed many things can be found in a man—at which he who boasts in him may be put to shame. But when you hear that one must not boast in a man, certainly not in yourself either: for you are not other than a man. If then you boast in yourself, you boast in a man; and this is more foolish and more detestable. For if you boast in some righteous or wise man, he in whom you boast does not boast in himself; but if you boast in yourself, you are not wise, you are not righteous. And if one ought not to boast in a wise man, much less ought one to boast in a fool. But he who boasts in himself boasts in a fool. For by that very fact he is proved a fool, that he boasts in himself. So “he who boasts should boast in the Lord.” Nothing is safer, nothing more secure. If you can, you have something to grasp: boasting in the Lord, you will not be put to shame. For nothing blameworthy can be found in him in whom you boast. And so he too who did not say, “In my righteousness rescue me,” but, “In your righteousness rescue me,” first said this: “In you, O Lord, I have hoped; let me not be put to shame for ever.”","f":"Augustine, <i>Serm.</i> 160.1 (PL 38:512–513; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-1)."},"augustine-sermones/160.2":{"o":"Numquid enim aliud est, in quo erraverunt Judæi, aut quo alio vitio ab evangelica gratia extorres facti sunt, nisi uno illo de quo Apostolus non tacuit, quod paulo ante commemoravi? Testimonium, inquit, eis perhibeo, quia zelum Dei habent, sed non secundum scientiam. Ubi laudavit, etiam reprehendit. Unde ergo illi vitiosi? Quia utique quamvis zelum Dei habeant, non secundum scientiam. Et quasi consuleremus Apostolum, et diceremus, Quid est quod dixisti, non secundum scientiam? Quæ est ista scientia, quam illi non habent, qui tamen zelum Dei habent? Quam scientiam non habent, vis audire? Attende quod sequitur: Ignorantes enim Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. Si ergo zelum Dei habes, et vis habere secundum scientiam, et pertinere ad Testamentum novum, ad quod Judæi propterea pertinere non potuerunt, quia zelum Dei non secundum scientiam habuerunt; agnosce Dei justitiam, et noli tuam velle constituere hanc ipsam, si quam habes: si bene vivis, si præcepta Dei facis, noli tuum putare; hoc est enim velle suam justitiam constituere. Agnosce a quo acceperis et habes quod accepisti. Non enim habes, quod non accepisti. Si autem accepisti, quid gloriaris, quasi non acceperis? Cum enim gloriaris, quasi non acceperis, in te gloriaris: et ubi est, Qui gloriatur, in Domino glorietur? Datum tene, sed datorem agnosce. Spiritum suum se daturum cum promitteret Dominus: Si quis sitit, inquit, veniat ad me, et bibat. Qui credit in me, flumina aquæ vivæ fluent de ventre ejus. Unde in te hoc flumen? Recordare tuam pristinam siccitatem. Nisi enim siccus fuisses, non sitisses: si non sitisses, non bibisses. Quid est, si non sitisses, non bibisses? Nisi tu te inanem invenisses, in Christum non credidisses. Antequam diceret, flumina aquæ vivæ fluent de ventre ejus; prius dixit, Si quis sitit, veniat et bibat. Ideo flumen habebis aquæ vivæ, quia bibis: non bibis, si non sitis: si autem sitiebas, quare tanquam de tuo flumine gloriari volebas? Ergo qui gloriatur, in Domino glorietur.","t":"For in what else did the Jews err, or by what other vice were they made exiles from the grace of the Gospel, if not by that one of which the Apostle was not silent, which I mentioned a little before? “I bear them witness,” he says, “that they have a zeal for God, but not according to knowledge.” Where he praised, he also rebuked. Why then are they at fault? Because, although they have a zeal for God, it is not according to knowledge. And as if we consulted the Apostle and said, “What is it that you said, ‘not according to knowledge’? What is that knowledge which they do not have, who nevertheless have a zeal for God?”—do you want to hear what knowledge they lack? Attend to what follows: “For being ignorant of God's righteousness, and seeking to establish their own, they did not submit to God's righteousness.” If then you have a zeal for God and want to have it according to knowledge, and to belong to the New Testament—to which the Jews could not belong because they had a zeal for God not according to knowledge—recognize God's righteousness, and do not want to establish as your own this very righteousness, if you have any: if you live well, if you do God's commandments, do not think it your own; for this is to want to establish one's own righteousness. Recognize from whom you received it, and you have what you received. For you have nothing that you did not receive. “But if you received it, why do you boast as if you had not received it?” For when you boast as if you had not received it, you boast in yourself: and where is “He who boasts should boast in the Lord”? Hold the gift, but recognize the giver. When the Lord promised that he would give his Spirit: “If anyone thirsts,” he said, “let him come to me and drink. He who believes in me, rivers of living water will flow from his belly.” From where is this river in you? Remember your former dryness. For unless you had been dry, you would not have thirsted; if you had not thirsted, you would not have drunk. What is “if you had not thirsted, you would not have drunk”? Unless you had found yourself empty, you would not have believed in Christ. Before he said, “Rivers of living water will flow from his belly,” he first said, “If anyone thirsts, let him come and drink.” You will have a river of living water because you drink; you do not drink if you do not thirst. But if you were thirsty, why did you want to boast as of your own river? So “he who boasts should boast in the Lord.”","f":"Augustine, <i>Serm.</i> 160.2 (PL 38:513; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-2)."},"augustine-sermones/160.3":{"o":"Et ego, inquit, fratres, veniens ad vos veni non in elatione verbi aut sapientiæ, annuntians vobis mysterium Dei. Dicit etiam: Numquid dixi me scire aliquid in vobis, nisi Jesum Christum, et hunc crucifixum? Et si hoc solum sciebat, nihil est quod nesciebat. Magnum est scire Christum crucifixum: sed ante oculos parvulorum tanquam involutum posuit thesaurum. Christum, inquit, crucifixum. Quanta habet intus iste thesaurus? Deinde alio loco, cum metueret quibusdam, ne per philosophiam et inanem fallaciam seducerentur a Christo, thesaurum scientiæ et sapientiæ Dei promisit in Christo. Cavete, inquit, ne quis vos seducat per philosophiam et inanem seductionem, secundum elementa mundi, non secundum Christum, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. Christus crucifixus, thesauri sapientiæ et scientiæ absconditi. Nolite ergo, inquit, nomine sapientiæ decipi. Ad hoc involucrum vos advocat, hoc vobis ut evolvatur, orate. Stulte hujus mundi philosophe, quod quæris nihil est: quem non quæris. Quid prodest, quia multum sitis, et fontem calcando pertransis? Contemnis humilitatem, quia non intelligis majestatem. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent (I Cor. u, 8). Jesum Christum, inquit, crucifixum. Non dixi aliquid me in vobis scire, nisi Jesum Christum, et hunc crucifixum: humilitatem ejus, quam irrident superbi, ut fiat in eis, Increpasti superbos; maledicti enim qui declinant a mandatis tuis. Et quod est mandatum ejus, nisi ut credamus in eum, et diligamus invicem? In quem credamus? In Christum crucifixum. Quod non vult audire superbia, hoc audiat sapientia. Mandatum ejus est, ut credamus in eum. In quem? In Christum crucifixum. Hoc est mandatum ejus, ut credamus in Christum crucifixum. Hoc omnino: sed superbus iste, erecta cervice, tumenti gutture, elata lingua, inflatis buccis irridet Christum crucifixum. Maledicti ergo qui declinant a mandatis tuis. Quare irrident, nisi quia vilem vesticulam forinsecus circumdatam vident, latentem intus thesaurum non vident? Videt carnem, videt hominem, videt crucem, videt mortem, ista contemnit. Mane, noli transire, noli spernere, noli insultare. Exspecta, scrutare: forte est aliquid intus quod te multum delectet. Si invenias quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Videt oculus carnem: est intra carnem quod oculus non videt. Audit auris tua vocem: est ibi quod auris non audivit. Ascendit in cor tuum, quasi de terrenis cogitationibus, homo crucifixus et mortuus: est illic quod in cor hominis non ascendit. Ascendunt enim in cor nostrum usitatæ cogitationes: Ascendit, inquit, in cor Moysi visitare fratres suos (Exod. n, 11); humana est ista conditio. Et cum discipuli de ipso Domino dubitarent, et apud se ipsos dicerent, cum subito resurrexisse conspicerent, Ipse est, non est; caro est, spiritus est: hoc eis dicit, Quid cogitationes ascendunt in cor vestrum (-Luc. xxiv, 38)?","t":"“And I, brothers,” he says, “coming to you, did not come with loftiness of speech or of wisdom, proclaiming to you the mystery of God.” He also says: “Did I say that I knew anything among you except Jesus Christ, and him crucified?” And if he knew this alone, there is nothing he did not know. It is a great thing to know Christ crucified; but he set it before the eyes of little ones like a wrapped-up treasure. “Christ,” he says, “crucified.” How much does this treasure hold within? Then in another place, when he feared for some lest they be led away from Christ through philosophy and empty deceit, he promised the treasure of God's knowledge and wisdom in Christ. “Beware,” he says, “lest anyone lead you astray through philosophy and empty seduction, according to the elements of the world, not according to Christ, in whom are hidden all the treasures of wisdom and knowledge.” Christ crucified—the hidden treasures of wisdom and knowledge. “Do not, then,” he says, “be deceived by the name of wisdom.” He calls you to this wrapping; pray that it may be unwrapped for you. Foolish philosopher of this world, what you seek is nothing: him you do not seek. What good is it that you thirst much, and pass over the spring by trampling on it? You despise his humility because you do not understand his majesty. “For if they had known, they would never have crucified the Lord of glory.” “Jesus Christ,” he says, “crucified.” “I did not say that I knew anything among you except Jesus Christ, and him crucified”: his humility, which the proud mock, so that in them may be fulfilled, “You have rebuked the proud; cursed are those who turn aside from your commandments.” And what is his commandment, but that we believe in him and love one another? In whom are we to believe? In Christ crucified. What pride does not want to hear, let wisdom hear. His commandment is that we believe in him. In whom? In Christ crucified. This is his commandment, that we believe in Christ crucified. Entirely this. But this proud man, with neck erect, swollen throat, lofty tongue, puffed-out cheeks, mocks Christ crucified. “Cursed, then, are those who turn aside from your commandments.” Why do they mock, unless because they see a cheap little garment wrapped around outside, and do not see the treasure hidden within? He sees the flesh, sees the man, sees the cross, sees the death: these he despises. Stay; do not pass by; do not spurn; do not insult. Wait; search: perhaps there is something within that will delight you greatly—if you find what “eye has not seen, nor ear heard, nor has it ascended into the heart of man.” The eye sees the flesh: within the flesh is what the eye does not see. Your ear hears a voice: there is in it what the ear has not heard. A man crucified and dead ascends into your heart, as from earthly thoughts: there is in him what has not ascended into the heart of man. For familiar thoughts ascend into our heart: “It ascended,” it says, “into the heart of Moses to visit his brothers”; this is the human condition. And when the disciples doubted about the Lord himself, and said among themselves when they saw that he had suddenly risen, “It is he; it is not; it is flesh; it is a spirit,” he says this to them: “Why do thoughts ascend into your heart?”","f":"Augustine, <i>Serm.</i> 160.3 (PL 38:513–514; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-3)."},"augustine-sermones/160.4":{"o":"Quæramus ergo, si possumus, non quod in cor nostrum possit ascendere, sed quo cor nostrum mereatur ascendere. Merebitur enim in regnante glorificari, qui didicerit in crucifixo gloriari. Unde videns ipse Apostolus, non solum quo ascendat, sed etiam qua ascendat: multi enim viderunt quo, nec viderunt qua: amaverunt celsitudinis patriam, sed ignoraverunt humilitatis viam: sciens ergo Apostolus, et cogitans et præmeditans, non solum quo, sed etiam qua, Mihi, inquit, absit gloriari, nisi in cruce Domini Jesu Christi. Poterat dicere, In sapientia Domini nostri Jesu Christi; et verum diceret: poterat, In majestate; et verum diceret: poterat, In potestate; et verum diceret: sed dixit, in cruce. Ubi mundi philosophus erubuit, ibi thesaurum Apostolus reperit: non contemnendo vile involucrum, pervenit ad pretiosum involutum. Absit, inquit, mihi gloriari, nisi in cruce Domini nostri Jesu Christi. Bonam sarcinam sustulisti, ibi tutum est quod quæsisti; et quid ibi magnum lateret, ostendisti. Quale adjutorium? Per quem mihi, inquit, mundus crucifixus est et ego mundo. Quando tibi crucifigeretur mundus, nisi pro te crucifigeretur per quem factus est mundus? Ergo qui gloriatur, in Domino glorietur. Quo Domino? Christo crucifixo. Ubi humilitas, ibi majestas; ubi infirmitas, ibi potestas; ubi mors, ibi vita. Si vis ad illa pervenire, noli ista contemnere.","t":"Let us seek, then, if we can, not what can ascend into our heart, but where our heart may be found worthy to ascend. For he will be found worthy to be glorified in the one reigning, who has learned to boast in the one crucified. Hence the Apostle himself saw not only where to ascend but also by what way to ascend—for many have seen where, but not seen by what way; they loved the homeland of loftiness but did not know the way of humility. So the Apostle, knowing, considering, and meditating beforehand not only where but also by what way, says: “Far be it from me to boast, except in the cross of our Lord Jesus Christ.” He could have said, “in the wisdom of our Lord Jesus Christ,” and he would have spoken truly; he could have said, “in the majesty,” and he would have spoken truly; he could have said, “in the power,” and he would have spoken truly; but he said, “in the cross.” Where the philosopher of the world blushed, there the Apostle found a treasure: by not despising the cheap wrapping, he came to the precious thing wrapped. “Far be it from me,” he says, “to boast, except in the cross of our Lord Jesus Christ.” You have taken up a good burden; there what you sought is safe; and you have shown what great thing lay hidden there. What help? “Through whom,” he says, “the world has been crucified to me, and I to the world.” When would the world be crucified to you, unless he through whom the world was made were crucified for you? So “he who boasts should boast in the Lord.” In what Lord? Christ crucified. Where there is humility, there is majesty; where weakness, there power; where death, there life. If you want to arrive at those, do not despise these.","f":"Augustine, <i>Serm.</i> 160.4 (PL 38:514; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-4)."},"augustine-sermones/160.5":{"o":"Audisti in Evangelio filios Zebedæi. Quærebant altitudinem, dicentes ut unus eorum sederet ad dexteram tanti patrisfamilias, alter ad sinistram. Magnam plane illi celsitudinem requirebant, magnam: sed quoniam postponebant qua, vocat eos Christus ab eo quo ire volebant, ad illud qua ire debebant. Quærentibus quippe tantam celsitudinem quid respondit? Potestis bibere calicem quem ego bibiturus sum? Quem calicem, nisi humilitatis, nisi passionis? quem bibiturus et in se transformans infirmitatem nostram ait Patri: Pater, si fieri potest, transeat a me calix iste (ld. XXVI, 59). Istos ipsos in se transformans, qui talem calicem bibere recusabant, et altitudinem quærebant, humilitatis viam negligebant, Potestis bibere, inquit, calicem quem ego bibiturus sum? Christum quæritis excelsum; redite ad crucifixum. Vultis regnare et gloriari in sedibus Christi; prius discite dicere, Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi. Hæc est doctrina christiana, humilitatis præceptum, humilitatis commendatio, ut non gloriemur, nisi in cruce Domini nostri Jesu Christi. Nam non est magnum in Christi sapientia gloriari: magnum est in cruce Christi gloriari: unde tibi insultat impius, inde glorietur pius; unde insultat superbus, inde glorietur christianus. Noli erubescere de cruce Christi: ideo in fronte tanquam in sede pudoris signum ipsum accepisti. Recole frontem tuam, ne linguam expavescas alienam.","t":"You heard in the Gospel about the sons of Zebedee. They were seeking height, asking that one of them might sit at the right hand of so great a householder, the other at the left. They were seeking a great height indeed, great; but because they put aside the way by which, Christ calls them away from where they wanted to go to the way by which they ought to go. For what did he answer them as they sought so great a height? “Can you drink the cup which I am going to drink?” What cup, but that of humility, that of the passion? The cup which he was going to drink, and, transferring our weakness to himself, he said to the Father: “Father, if it is possible, let this cup pass from me.” Transferring to himself these very men who refused to drink such a cup and sought height while neglecting the way of humility, he said: “Can you drink the cup which I am going to drink?” You seek Christ exalted; go back to Christ crucified. You want to reign and be glorified in Christ's seats; first learn to say, “Far be it from me to boast, except in the cross of our Lord Jesus Christ.” This is Christian teaching, the precept of humility, the commendation of humility: that we boast only in the cross of our Lord Jesus Christ. For it is no great thing to boast in Christ's wisdom; it is a great thing to boast in Christ's cross. Where the ungodly mocks you, there let the godly boast; where the proud mocks, there let the Christian boast. Do not be ashamed of the cross of Christ: that is why you received that very sign on your forehead, as on the seat of shame. Remember your forehead, lest you dread another's tongue.","f":"Augustine, <i>Serm.</i> 160.5 (PL 38:514; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-5)."},"augustine-sermones/160.6":{"o":"Signum veteris Testamenti circumcisio in latenti carne: signum novi Testamenti crux in libera fronte. Ibi enim occultatio est, hic revelatio: illud est sub velamine, hoc in facie. Quamdiu enim legitur Moyses, velamen super cor eorum positum est. Quare? Quia non transierunt ad Christum. Cum enim transieris ad Christum, auferetur velamen: ut qui habebas in occulto circumcisionem, in fronte portes crucem, Nos autem revelata facie gloriam Domini speculantes, in eamdem imaginem, inquit, transformamur, de gloria in gloriam, tanquam a Domini Spiritu. Ne hoc tibi tribuas, ne hoc tuum putes, ne ignorans Dei justitiam et tuam volens constituere, justitiæ Dei non sis subjectus. Transi ergo ad Christum, o qui gloriaris de circumcisione. Inde enim vis gloriam habere, quod verecundaris ostendere. Signum est, verum est, a Deo præceptum est: sed occultationis signum est. Novum enim Testamentum in veteri velabatur: vetus Testamentum in novo revelatur. Ideo signum ab occulto transeat in manifestum, et incipiat esse in fronte quod latebat sub veste. Nam in eo signo Christum esse prænuntiatum quis ambigat? Inde cultellus petrinus: Petra autem erat Christus. Inde octavus dies circumcisionis, et dominicus resurrectionis. Ideo Apostolus inde transiens, inde veniens, transiens scilicet ad Christum, ut auferatur velamen, novit unde glorietur. Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. Quid enim prius dixerat? Neque enim qui circumcisi sunt, ii legem custodiunt; sed volunt vos circumcidi, ut in vestra carne glorientur (Galal. v!, 14, 15). Tu quid, Apostole? Transfer signum ad frontem. Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. Hic habeo, inquit, quod ignorabam. Venit Testamentum novum, revelatum est quod occultabatur. Qui sedebant in umbra mortis, lumen ortum est eis (Isai. IX, 2). Revelatum est eis quod occultabatur: quod latebat, in aperto est. Venit ipsa Petra, omnes nos spiritu circumcidit, et suæ humilitatis signum in redemptorum fronte defixit.","t":"The sign of the Old Testament was circumcision in hidden flesh; the sign of the New Testament is the cross on the free forehead. For there is concealment, here revelation; that is under a veil, this in the face. “For as long as Moses is read, a veil lies over their heart.” Why? Because they have not passed over to Christ. “For when you have passed over to Christ, the veil will be taken away”: so that you who had circumcision in secret may carry the cross on your forehead. “But we with unveiled face, beholding the glory of the Lord, are transformed,” he says, “into the same image, from glory to glory, as by the Spirit of the Lord.” Do not attribute this to yourself; do not think it your own; lest, ignorant of God's righteousness and seeking to establish your own, you do not submit to God's righteousness. So pass over to Christ, you who boast of circumcision. For you want to have glory from what you are ashamed to show. It is a sign; it is true; it was commanded by God; but it is a sign of concealment. For the New Testament was veiled in the Old; the Old Testament is revealed in the New. So let the sign pass from the hidden into the open, and let what lay hidden under clothing begin to be on the forehead. For who doubts that Christ was foretold in that sign? Hence the stone knife: “and the rock was Christ.” Hence the eighth day of circumcision, and the Lord's day of resurrection. So the Apostle, passing over from there, coming from there—passing over, that is, to Christ, so that the veil might be taken away—knows in what to boast: “But far be it from me to boast, except in the cross of our Lord Jesus Christ.” For what had he said before? “For not even those who are circumcised keep the Law; but they want you to be circumcised so that they may boast in your flesh.” And you, Apostle? Transfer the sign to the forehead. “But far be it from me to boast, except in the cross of our Lord Jesus Christ.” “Here I have,” he says, “what I did not know.” The New Testament came; what was hidden was revealed. “Those who sat in the shadow of death, on them a light has dawned.” What was hidden was revealed to them; what lay hidden is in the open. The Rock himself came; he circumcised all of us in the spirit, and fixed the sign of his humility on the forehead of the redeemed.","f":"Augustine, <i>Serm.</i> 160.6 (PL 38:514–515; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-6)."},"augustine-sermones/160.7":{"o":"Jam gloriatio in cruce sit Christi: non nos pudeat humilitatis Excelsi. Quamdiu discretio ciborum, et carnis circumcisio? Quorum Deus venter, et gloria in pudendis eorum. Illis futura prænuntiabantur, jam facta credantur. Non simus ingrati ei qui venit, si exspectavimus ut veniret. Sed unde Judæi ab hac gratia extorres, alieni, fugitivi? Quia zelum Dei habent, sed non secundum scientiam. Quam scientiam? Ignorantes, inquit, Dei justitiam, et suam volentes constituere: non tenentes Deum nisi in præceptis, et suis viribus se arbitrantes implere posse præcepta, adjutorium devitarunt. Finis enim legis Christus, perfectio legis Christus, ad justitiam omni credenti. Et quid facit Christus? Justificat impium. Credendo quippe in eum qui justificat impium, non pium, sed impium; faciens pium, quem reperit impium: credenti ergo in eum qui justificat impium, deputatur fides ejus ad justitiam. Si enim Abraham ex operibus justificatus est, tanquam ipse fecerit, tanquam sibi hoc ipse præstiterit; habet gloriam, sed non apud Deum. Qui autem gloriatur, in Domino glorietur; et securus dicat, In tua justitia erue me, et exime me. Eruit enim et eximit in se sperantes; non suis viribus, quod acceperint, tribuentes. Et hoc ipsum enim est sapientiæ, scire cujus est donum. Quis hoc dixit? Qui rogavit Deum, ut daret illi continentiam. Quæ justitia, quæ particula justitiæ impleri potest, sine aliqua continentia? Delectat enim peccare: nam si non delectaret, non fieret. Minus autem delectat justitia, aut non delectat, aut minus quam dignum est, delectat. Unde hoc, nisi de languoribus animæ? Panis in fastidio est, et delectat venenum. Unde iste languor sanabitur, obsecro vos? Itane a nobismetipsis et per nosmetipsos? Qui omnes idonei fuimus vulnerare nos, quis nostrum est idoneus curare quod fecit? Sic et in ipsis delictis, quis non cum voluerit, vulnerat se? Sed non quis cum voluerit, sanat se. Sit ergo animus pius, sit fideliter christianus, sit gratiæ non ingratus. Agnoscatur medicus: nunquam se sanat ægrotus.","t":"Now let our boasting be in the cross of Christ; let us not be ashamed of the humility of the Most High. How long the distinction of foods, and circumcision of the flesh? “Whose god is the belly, and whose glory is in their shame.” To them future things were foretold; now let them believe they have been done. Let us not be ungrateful to him who came, if we waited for him to come. But why are the Jews exiles from this grace, strangers, fugitives? “Because they have a zeal for God, but not according to knowledge.” What knowledge? “Being ignorant,” he says, “of God's righteousness, and seeking to establish their own”—holding God only in the commandments, and thinking that they could fulfill the commandments by their own strength, they avoided help. “For Christ is the end of the Law,” Christ the perfection of the Law, “for righteousness to everyone who believes.” And what does Christ do? He justifies the ungodly. For by believing in him who justifies the ungodly—not the godly, but the ungodly, making godly the one he found ungodly—“to him who believes in him who justifies the ungodly, his faith is counted for righteousness. For if Abraham was justified by works,” as though he had done it himself, as though he had provided this for himself, “he has glory, but not before God.” But “he who boasts should boast in the Lord,” and let him say securely, “In your righteousness rescue me and deliver me.” For he rescues and delivers those who hope in him, not attributing to their own strength what they have received. “And this very thing belongs to wisdom, to know whose gift it is.” Who said this? He who asked God to give him self-restraint. What righteousness, what particle of righteousness can be fulfilled without some self-restraint? For sinning delights: for if it did not delight, it would not be done. But righteousness delights less, or does not delight, or delights less than it deserves. From where is this, if not from the sicknesses of the soul? Bread is loathed, and poison delights. How will this sickness be healed, I beg you? Is it from ourselves and through ourselves? We who were all able to wound ourselves—which of us is able to heal what he has done? So too in sins themselves, who does not wound himself when he wishes? But not everyone heals himself when he wishes. Let the soul then be devout; let it be faithfully Christian; let it not be ungrateful to grace. Let the physician be recognized: a sick man never heals himself.","f":"Augustine, <i>Serm.</i> 160.7 (PL 38:515; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/160-7)."},"augustine-sermones/161.1":{"o":"Apostolum audivimus, cum legeretur, corripientem et coercentem humanas libidines, et dicentem: Nescitis quia corpora vestra membra Christi sunt? Tollens ergo membra Christi, faciam membra meretricis? Absit. Corpora ergo nostra membra Christi esse dixit; quoniam Christus caput nostrum est, eo quod homo factus est propter nos: caput de quo dictum est, Ipse Salvator corporis nostri. Corpus autem ejus Ecclesia est. Si ergo Dominus noster Jesus Christus tantummodo animam humanam susciperet; membra ejus non essent nisi animæ nostræ: quia vero et corpus suscepit, per quod etiam caput est nobis, qui ex anima et corpore constamus; profecto illius membra sunt et corpora nostra. Si ergo unusquisque cupiens fornicari, vilescebat sibi, et in se ipso contemnebat se ipsum, non in se contemnat Christum: non dicat, Faciam, nihil sum: Omnis caro fenum. Sed corpus tuum membrum est Christi. Quo ibas? Redi. Quo te tanquam præcipitare cupiebas? Parce in te Christo, agnosce in te Christum. Tollens ergo membra Christi, faciam membra meretricis? Meretrix est enim quæ tibi ad adulterium consentit: et forte ipsa christiana tollit membra Christi, et facit membra adulteri. Invicem in vobis contemnitis Christum, nec agnoscitis Dominum vestrum, nec cogitatis pretium vestrum. Qualis autem ille Dominus, qui servos suos fecit fratres suos? Sed parum erat fratres suos, nisi faceret membra sua. Itane tanta dignitas viluit? Quia tam benigne præstita est, non honor ei retribuitur? Si non præstaretur, desideraretur: quia præstita est, contemnitur?","t":"We heard the Apostle, when he was read, rebuking and restraining human lusts and saying: “Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Far from it.” So he said that our bodies are members of Christ, since Christ is our head, because he became man for our sake: the head of whom it was said, “He himself is the Savior of our body.” And his body is the Church. If then our Lord Jesus Christ had taken only a human soul, his members would be only our souls; but because he also took a body, through which he is also head to us, who consist of soul and body, our bodies too are certainly his members. If then anyone wanting to commit sexual immorality held himself cheap and despised himself in himself, let him not despise Christ in himself; let him not say, “I will do it; I am nothing: all flesh is grass.” But your body is a member of Christ. Where were you going? Come back. Where were you wanting, as it were, to hurl yourself? Spare Christ in you; recognize Christ in you. “Shall I then take the members of Christ and make them members of a prostitute?” For the woman who consents with you to adultery is a prostitute; and perhaps she herself, a Christian, takes the members of Christ and makes them members of an adulterer. You despise Christ in each other; you do not recognize your Lord, nor do you think of your price. What kind of Lord is he, who made his slaves his brothers? But it was too little to make them his brothers, unless he made them his members. Has such great dignity grown cheap? Because it was granted so kindly, is no honor paid it? If it were not granted, it would be longed for; because it has been granted, is it despised?","f":"Augustine, <i>Serm.</i> 161.1 (PL 38:515; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-1)."},"augustine-sermones/161.10":{"o":"Lubricos et inhonestos amatores attendite; si quis amore feminæ lascivus et nequam vestit se aliter quam illi placet, vestit se aliter quam amatæ suæ placet, aut ornat se aliter quam illi placet. Illa dixerit, Nolo habeas talem byrrhum; non habet: si per hiemem illi dicat, In lacerna te amo; eligit tremere, quam displicere. Numquid illa cui displicet, damnatura est? numquid in carcerem missura? numquid tortores adhibitura? Hoc solum ibi timetur, Non te videbo: hoc solum ibi contremiscitur, Faciem meam non videbis. Si hoc impudica dicit, et terret; Deus dicit, et non terret? Sane plurimum; sed si amamus. Si autem non amamus, non inde terremur; sed terremur ut servi, de igne, de gehenna, de atrocissimis tartareis minis, de exaggeratissimis diaboli angelis, ejusque suppliciis? Vel inde terreamur. Si illud minus amamus, vel illa timeamus.","t":"Look at slippery and dishonorable lovers. If someone, lewd and worthless in his love for a woman, dresses otherwise than pleases her, dresses otherwise than pleases his beloved, or adorns himself otherwise than pleases her—if she says, “I don't want you to have such a cloak,” he does not have it; if in winter she says to him, “I love you in a light mantle,” he chooses to shiver rather than displease. Is the woman he displeases going to condemn him? Is she going to send him to prison? Is she going to bring in torturers? This alone is feared there: “I will not see you”; this alone is trembled at there: “You will not see my face.” If an unchaste woman says this and terrifies, does God say it and not terrify? Very much indeed—but if we love. But if we do not love, we are not terrified by that; but are we terrified like slaves of fire, of hell, of the most dreadful threats of Tartarus, of the devil's most fearsome angels and his torments? Let us at least be terrified by these. If we love that less, let us at least fear these.","f":"Augustine, <i>Serm.</i> 161.10 (PL 38:518; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-10)."},"augustine-sermones/161.11":{"o":"Non ergo fiant fornicationes. Templum Dei estis, et Spiritus Dei habitat in vobis. Si quis templum Dei corruperit, corrumpet illum Deus. Licita sunt matrimonia, nihil amplius requiratis. Non enim grande onus impositum est. Virginibus major amor imposuit majus onus. Virgines quod licebat noluerunt, ut plus placerent ei cui se devoverunt. Ambierunt illam majorem pulchritudinem cordis sui. Quid jubes? Tanquam dicerent, Quid jubes? Ne adulteræ simus, hoc præcipis? Amando te, plus facimus quam jubes. De virginibus, ait Apostolus, præceptum Domini non habeo. Ergo quare hoc faciunt? Consilium autem do. Illæ autem amantes, quibus terrenæ nuptiæ viluerunt, quæ terrenos amplexus non desideraverunt, usque adeo acceptaverunt præceptum, ut non recusarent consilium: ut plus placerent, plus se ornaverunt. Corporis enim hujus, id est, exterioris hominis ornamenta quanto magis appetuntur, tanto sunt interioris majora detrimenta: quanto autem minus appetuntur ornamenta exterioris hominis, tanto magis moribus pulchris homo interior adornatur. Unde dicit et Petrus: Ornantes se non in tortis crinibus. Cum enim dixisset, Ornantes se; quid aliud a carnalibus, quam visibilia ista ornamenta putaremur? Continuo tulit cogitationi quod cupiditas inquirebat. Non, inquit, in tortis crinibus, neque auro, vel margaritis, vel veste pretiosa; sed ille absconditus cordis homo, qui est ante Deum dives. Neque enim Deus divitias daret exteriori homini, et inopem relinqueret interiorem: dedit invisibili divitias invisibiles, et invisibilem ornavit invisibiliter.","t":"So let there be no sexual immorality. “You are the temple of God, and the Spirit of God dwells in you. If anyone corrupts the temple of God, God will destroy him.” Marriages are lawful; seek nothing more. For no great burden has been imposed. On virgins a greater love has imposed a greater burden. Virgins refused what was lawful, so as to please more the one to whom they vowed themselves. They sought that greater beauty of their heart. “What do you command?” As if they said, “What do you command? That we not be adulteresses—is that what you prescribe? Loving you, we do more than you command.” “Concerning virgins,” says the Apostle, “I have no command of the Lord.” Why then do they do this? “But I give counsel.” And they, loving, for whom earthly marriage had grown cheap, who did not desire earthly embraces, so accepted the command that they did not refuse the counsel: to please more, they adorned themselves more. For the more the adornments of this body, that is, of the outer man, are sought, the greater are the losses of the inner man; but the less the adornments of the outer man are sought, the more the inner man is adorned with beautiful character. Hence Peter too says: “Adorning themselves not with braided hair.” For when he had said, “adorning themselves,” what else would we, carnal as we are, have thought but these visible adornments? At once he removed from the mind what desire was looking for: “Not,” he says, “with braided hair, nor with gold, or pearls, or costly clothing, but the hidden man of the heart, who is rich before God.” For God would not give riches to the outer man and leave the inner man poor: he gave invisible riches to the invisible man, and adorned the invisible man invisibly.","f":"Augustine, <i>Serm.</i> 161.11 (PL 38:518; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-11)."},"augustine-sermones/161.12":{"o":"His ornamentis studentes Dei puellæ, sanctæ virgines, nec quod licebat appetierunt, nec quod cogebantur consenserunt. Multæ enim etiam parentum suorum contrarios conatus igne superni amoris superaverunt. Iratus est pater, ploravit mater: non curavit illa, cui ante oculos versabatur speciosus forma præ filiis hominum. Ei quippe se ornari desideravit, ut tota ejus curam gereret. Quia quæ nupta est, cogitat quæ sunt mundi, quomodo viro placeat: quæ autem innupta est, cogitat quæ sunt Dei, quomodo placeat Deo. Videte quid sit amare. Non dixit, Cogitat ne damnetur a Deo. Adhuc enim iste timor ille servilis est, custos quidem malorum, ut abstineant se a malis, et abstinendo digni sint ad se admittere charitatem. Sed illæ non cogitant quemadmodum non puniantur a Deo, sed quomodo placeant Deo, pulchritudine interiore, decore occulti hominis, decore cordis, ubi illius oculis nudæ sunt: nudæ intus, non foris; integræ et intus et foris. Vel virgines doceant conjugatos et conjugatas, non ire in adulterium. Illæ faciunt plus quam licet; illi non faciant quod non licet.","t":"Devoting themselves to these adornments, God's maidens, the holy virgins, neither sought what was lawful nor consented to what they were being pressed to. For many have overcome even the opposing efforts of their parents by the fire of heavenly love. The father was angry, the mother wept: she did not care, before whose eyes moved the one “beautiful in form above the sons of men.” For him she desired to be adorned, so as to be wholly devoted to him. Because “the married woman thinks of the things of the world, how she may please her husband; but the unmarried woman thinks of the things of God, how she may please God.” See what it is to love. He did not say, “She thinks how not to be condemned by God.” For that fear is still slavish, a guard indeed against evils, so that they abstain from evils and by abstaining become worthy to admit love into themselves. But those virgins do not think how they may not be punished by God, but how they may please God—by inner beauty, by the comeliness of the hidden person, by the comeliness of the heart, where they are naked to his eyes: naked within, not without; whole both within and without. Let virgins at least teach married men and married women not to go into adultery. They do more than is lawful; let those not do what is not lawful.","f":"Augustine, <i>Serm.</i> 161.12 (PL 38:518–519; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-12)."},"augustine-sermones/161.2":{"o":"Hæc autem corpora nostra, quæ dicit Apostolus membra esse Christi, propter corpus Christi, quod ex genere corporis nostri suscepit; hæc ergo corpora nostra dicit idem apostolus templum esse in nobis Spiritus sancti, quem habemus a Deo. Propter corpus Christi corpora nostra membra sunt Christi: propter inhabitantem Spiritum Christi, corpora nostra sunt templum Spiritus sancti. Quid horum in te contemnis? Christum, cujus membrum es? an Spiritum sanctum, cujus templum es? Ipsam meretricem, quæ tibi consentit ad malum, non audes fortasse introducere in cubiculum tuum, ubi habes lectum tuum conjugalem: sed quæris aliquem abjectum in domo tua et turpem locum, in quo turpiter voluteris. Defers ergo honorem cubiculo uxoris tuæ, et non defers templo Dei tui? Non introducis impudicam, ubi dormis cum conjuge tua, et tu ipse is ad impudicam, cum sis templum Dei? Puto quia melius est templum Dei, quam cubiculum uxoris tuæ. Quocumque enim ieris, Jesus videt te; qui fecit te, et perditum redemit te, et pro mortuo mortuus est pro te. Tu te non agnoscis: sed ille a te oculos non avertit, non ad adjuvandum, sed ad puniendum. Oculi enim Domini super justos, et aures ejus ad preces eorum. Continuo subjecit, et terruit eos qui sibi malam securitatem dabant, qui sibi dicebant, Faciam: non enim Deus me tam turpia facientem dignatur attendere. Audi quid sequitur, cujus sis attende; quoniam quocumque ieris, Jesus videt: Vultus autem Domini super facientes mala, ut perdat de terra memoriam eorum. Sed de qua terra? Ubi dicitur, Spes mea es tu, portio mea in terra viventium. Forte enim malus, iniquus, adulter, impudicus, fornicarius gaudet quia facit, et senescit in quo libido non senescit, et dicit apud se: Certe verum est, Vultus autem Domini super facientes mala, ut perdat de terra memoriam eorum. Ecce ego jam senui, qui ab ineunte ætate usque in hodiernum diem tanta committo, multos castos ante me sepelivi, multorum castorum funera juvenum ad sepulcrum ipse deduxi, et pudicis impudicus supervixi. Quid est quod dicitur, quia Vultus Domini super facientes mala, ut perdat de terra memoriam eorum? Est alia terra ubi non est impudicus, est alia terra in regno Dei. Nolite errare: neque fornicatores, neque idolis servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici regnum Dei possidebunt. Hoc est, perdet de terra memoriam eorum. Multi enim talia committentes, spem sibi ponunt: propter eos qui perdite viventes spem sibi ponunt in regno Dei, quo non accessuri sunt, dictum est, Perdet de terra memoriam eorum. Erit enim cælum novum, et terra nova, quam justi inhabitabunt. Ibi impii, ibi mali, ibi nequissimi habitare non sinuntur. Eligat modo qui talis est, ubi desideret habitare, cum tempus est ut possit mutari.","t":"These bodies of ours, which the Apostle says are members of Christ because of the body of Christ, which he took from the kind of our body—these bodies of ours, then, the same apostle says are the temple in us of the Holy Spirit, whom we have from God. Because of the body of Christ, our bodies are members of Christ; because of the indwelling Spirit of Christ, our bodies are the temple of the Holy Spirit. Which of these do you despise in yourself? Christ, whose member you are? Or the Holy Spirit, whose temple you are? The prostitute herself who consents with you to evil you perhaps do not dare to bring into your bedroom, where you have your marriage bed; but you look for some low and shameful place in your house in which to wallow shamefully. So you pay honor to your wife's bedroom, and do not pay honor to the temple of your God? You do not bring an unchaste woman where you sleep with your wife, and you yourself go to an unchaste woman, though you are the temple of God? I think the temple of God is better than your wife's bedroom. For wherever you go, Jesus sees you—he who made you, and redeemed you when you were lost, and died for you when you were dead. You do not recognize yourself; but he does not turn his eyes from you—not to help, but to punish. “For the eyes of the Lord are on the righteous, and his ears on their prayers.” At once he added, and terrified those who gave themselves a bad security, who said to themselves, “I will do it; for God does not deign to notice me doing such shameful things.” Hear what follows; attend to whose you are; for wherever you go, Jesus sees: “But the face of the Lord is on those who do evil, to destroy their memory from the earth.” But from what earth? Where it is said, “You are my hope, my portion in the land of the living.” For perhaps a wicked, unjust man, an adulterer, unchaste, sexually immoral, rejoices that he does it, and grows old while his lust does not grow old, and says to himself: “Certainly it is true: ‘But the face of the Lord is on those who do evil, to destroy their memory from the earth.’ See, I have already grown old, I who from early youth to this day have committed so much; I have buried many chaste men before me; I myself have escorted the funerals of many chaste young men to the tomb, and, unchaste, I have outlived the chaste. What is it that is said, ‘The face of the Lord is on those who do evil, to destroy their memory from the earth’?” There is another earth where there is no unchaste man; there is another earth in the kingdom of God. “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers will possess the kingdom of God.” This is “he will destroy their memory from the earth.” For many who commit such things set hope for themselves: because of those who, living lost lives, set themselves hope in the kingdom of God, where they will not come, it was said, “He will destroy their memory from the earth.” For there will be a new heaven and a new earth, which the righteous will inhabit. There the ungodly, there the evil, there the most wicked are not allowed to dwell. Let the one who is such choose now where he wishes to dwell, while there is time for him to be able to change.","f":"Augustine, <i>Serm.</i> 161.2 (PL 38:515–516; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-2)."},"augustine-sermones/161.4":{"o":"Duæ quippe habitationes sunt; una in igne æterno, alia in regno æterno. Puta quia in igne æterno aliter ille, aliter ille torquebuntur: ibi erunt tamen, ibi omnes cruciabuntur; minus ille, plus ille. Quia tolerabilius erit Sodomæ in die judicii, quam alteri civitati: et quidam circumeunt mare et terram, facere unum proselytum, quem cum fecerint, faciunt eum filium gehennæ duplo quam sunt ipsi. Puta quia alii duplo, alii simplo; puta quia alii plus, alii minus: non est regio ubi tibi eligas locum. Quæcumque ibi mitiora tormenta sunt, pejora sunt, quam quæ formidas in isto sæculo. Cogita quomodo tremas, si tibi aliquis calumnietur, ne mittaris in carcerem: et tu ipse contra te male vivis, ut mittaris in ignem? Contremiscis, conturbaris, pallescis, ad ecclesiam curris, episcopum videre desideras, ad pedes ejus volutans. Quærit, quare? Libera me, inquis. Quid agitur? Ecce ille mihi calumniatur. Et quid tibi facturus est? Domine, concutior; Domine, in carcerem mittor; miserere mei, libera me. Ecce quomodo timetur carcer, quomodo timetur conclusio; et non timetur gehennæ exustio! Postremo, quando augetur calamitas, et pressura sævit atrocior, et usque ad mortem sævit, quando bonum videtur homini ne moriatur, ne occidatur, debere succurri omnes clamant, adjutoria cuncta implorantur; subvenite, currite propter animam. Tota exaggeratio calamitatis est, quia dicitur, propter animam. Succurrendum est quidem, nec huic timori adjutorium denegandum: faciendum quod fieri potest, a quo potest.","t":"For there are two dwellings: one in eternal fire, the other in the eternal kingdom. Suppose that in eternal fire one will be tormented in one way, another in another: yet they will be there; there all will be tormented—one less, another more. For “it will be more tolerable for Sodom on the day of judgment than for” another city; and some “go round sea and land to make one proselyte, and when they have made him, they make him a son of hell twice as much as themselves.” Suppose that some are twice, others once; suppose that some more, others less: there is no region where you may choose a place for yourself. Whatever milder torments there are there are worse than those you dread in this world. Think how you tremble, if someone brings a false charge against you, lest you be sent to prison: and do you yourself live badly against yourself so as to be sent into fire? You tremble, you are disturbed, you turn pale, you run to the church, you want to see the bishop, rolling at his feet. He asks why. “Free me,” you say. What is the matter? “See, this man is bringing a false charge against me.” And what is he going to do to you? “Lord, I am being shaken down; Lord, I am being sent to prison; have mercy on me, free me.” See how prison is feared, how confinement is feared; and the burning of hell is not feared! Finally, when the calamity increases and the pressure rages more fiercely, even to the point of death, when it seems good to a man not to die, lest he be killed, all cry that help ought to be given; all aids are implored: “Help, run, for a soul!” The whole exaggeration of the calamity lies in saying “for a soul.” Help must indeed be given, and aid must not be denied to this fear: let what can be done be done by whoever can do it.","f":"Augustine, <i>Serm.</i> 161.4 (PL 38:516; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-4)."},"augustine-sermones/161.5":{"o":"Verumtamen ego interrogare volo periclitantem, et isto nomine mea viscera commoventem; quoniam dicit, Curre propter animam. Facile huic ego respondeo: Ego quidem curro propter carnem tuam; utinam tu curreres propter animam tuam. Et tu noveris quia propter corpus tuum curro, non propter animam tuam. Melius audio Christum vera dicentem, quam te timore falso murmurantem. Ipse enim Dominus dicit: Nolite timere eos qui corpus occidunt, animam autem non possunt occidere. Certe propter animam tuam me vis currere: ecce quem times, et sub cujus comminationibus expallescis, non potest occidere animam tuam: usque ad corpus sævit, tu noli sævire in animam tuam. Ab illo occidi non potest, a te potest; non lancea, sed lingua. Inimicus qui te perculit, finit hanc vitam: Os autem quod mentitur, occidit animam. Ex his ergo quæ in hoc tempore homines timent, conjiciant quæ timere debeant. Timet enim carcerem, et non timet gehennam? Timet quæstionarios tortores, et non timet infernales angelos? Timet cruciatum temporalem, et non timet poenas ignis æterni? Postremo timet ad modicum mori, et non timet in æternum mori?","t":"But I want to question the one in danger, who moves my heart with that word, since he says, “Run for a soul.” I answer him easily: “I am indeed running for your flesh; would that you would run for your soul! And know that I am running for your body, not for your soul.” I would rather hear Christ speaking the truth than you murmuring in false fear. For the Lord himself says: “Do not fear those who kill the body but cannot kill the soul.” Certainly you want me to run for your soul: see, the one you fear, at whose threats you turn pale, cannot kill your soul: he rages as far as the body; do not you rage against your own soul. He cannot kill it; you can—not with a spear, but with your tongue. The enemy who strikes you ends this life: “But the mouth that lies kills the soul.” So from the things men fear in this time, let them infer what they ought to fear. For does one fear prison and not fear hell? Fear the interrogators and torturers, and not fear the angels of hell? Fear temporal torment, and not fear the punishments of eternal fire? Finally, fear to die for a short while, and not fear to die for ever?","f":"Augustine, <i>Serm.</i> 161.5 (PL 38:516; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-5)."},"augustine-sermones/161.6":{"o":"Ille qui te occisurus est, quem times, quem exhorrescis, quem fugis, a cujus timore non sineris dormire, et ipsum in somnis si vides, cum dormieris, expavescis, quid est facturus tibi? Exclusurus est de carne tua animam tuam: anima tua exclusa quo eat, vide. Neque enim potest ille aliter carnem tuam occidere, nisi inde excludat animam tuam, per quam vivit caro tua. Præsentia quippe animæ tuæ caro vivit, et quamdiu in carne tua præsens est anima tua, necesse est ut vivat caro tua. Ille autem qui tuam mortem quærit, ejicere vult de carne tua vitam tuam, qua vivit caro tua. Putas, non est aliqua vita, qua vivit ipsa anima tua? Est enim anima vita quædam, qua vivit caro tua. Putas, nulla alia vita est, qua vivit ipsa anima tua: aut quomodo habet caro tua vitam, animam qua vivit caro tua, fit et ipsa anima tua, ut habeat aliquam vitam suam? et quomodo caro, cum moritur, exspirat animam vitam suam; sic et anima, quando moritur, exspirat aliquam vitam suam? Si invenerimus quæ sit hæc vita, non corporis tui, quod est anima tua; sed vita vitæ corporis tui, hoc est, vita animæ tuæ: si invenerimus eam, ex hac morte, qua times ne de carne ejiciatur anima tua, puto quia plus debes timere illam mortem, ne vita animæ tuæ projiciatur de anima tua. Breviter ergo dicam: et quid multis teneor? Vita corporis anima est, vita animæ Deus est. Spiritus Dei habitat in anima, et per animam in corpore, ut et corpora nostra templum sint Spiritus sancti, quem habemus a Deo. Venit enim Spiritus ad animam nostram: quia charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis; et totum possidet qui principale tenet. In te quippe illud principatur, quod melius est. Tenens Deus quod melius est, id est, cor tuum, mentem tuam, animam tuam, profecto per meliorem possidet et inferiorem, quod est corpus tuum. Sæviat igitur inimicus, minetur mortem, faciat si permittitur, excludat de carne animam tuam: anima tua non excludat a se vitam suam. Si recte plangis, et putas te miserabiliter dicere potenti inimico tuo, Noli ferire, parce sanguini meo: non tibi dicit Deus, Miserere animæ tuæ placens Deo? Anima tua forte dicit: Roga illum, ne feriat; nam dimitto te. Si enim percusserit, manere tecum non possum. Roga ne feriat, si vis ut non te dimittam. Quæ tibi dicit, si vis ut non te dimittam? Tu ipse: tu enim qui loqueris, anima es. Si ergo percusserit carnem, tu fugis, tu exis, tu migras, jacet terra in terra. Ubi erit quod animavit terram? quod flatu Dei tibi datum est, ubi erit? Si non efflavit vitam suam, id est, Deum suum, in illo erit quem non perdidit, in illo erit quem non a se exclusit. Si autem obtemperas infirmitati animæ tuæ, dicenti tibi, Ferit, et dimitto te; non times Deum dicentem tibi, Peccas, et dimitto te?","t":"That man who is going to kill you, whom you fear, whom you shudder at, whom you flee, from fear of whom you are not allowed to sleep, and whom, if you see him in dreams when you have fallen asleep, you are terrified—what is he going to do to you? He is going to drive your soul out of your flesh: see where your soul, driven out, may go. For he cannot kill your flesh in any other way than by driving out from it your soul, by which your flesh lives. For the flesh lives by the presence of your soul; and as long as your soul is present in your flesh, your flesh must live. But the one who seeks your death wants to cast out of your flesh your life, by which your flesh lives. Do you think there is no life by which your soul itself lives? For the soul is a kind of life, by which your flesh lives. Do you think there is no other life by which your soul itself lives? Or—just as your flesh has a life, the soul by which your flesh lives—is your soul itself not such as to have some life of its own? And as the flesh, when it dies, breathes out the soul, its life, so the soul too, when it dies, breathes out some life of its own? If we find what this life is—not the life of your body, which is your soul, but the life of the life of your body, that is, the life of your soul—if we find it, then, compared with this death by which you fear that your soul may be cast out of your flesh, I think you ought to fear more that death in which the life of your soul is cast out of your soul. Let me say it briefly, then; why am I detained by many words? The life of the body is the soul; the life of the soul is God. The Spirit of God dwells in the soul, and through the soul in the body, so that our bodies too are the temple of the Holy Spirit, whom we have from God. For the Spirit comes to our soul, because “the love of God has been poured out in our hearts through the Holy Spirit who has been given to us”; and he who holds the principal part possesses the whole. For in you that rules which is better. God, holding what is better—that is, your heart, your mind, your soul—certainly through the better possesses also the lower, which is your body. So let the enemy rage; let him threaten death; let him do it, if he is allowed; let him drive your soul out of your flesh: let your soul not drive its life out from itself. If you lament rightly, and think you speak piteously when you say to your powerful enemy, “Do not strike; spare my blood,” does not God say to you, “Have mercy on your own soul, pleasing God”? Your soul perhaps says: “Ask him not to strike; for otherwise I leave you. For if he strikes, I cannot stay with you. Ask him not to strike, if you want me not to leave you.” Who says to you, “if you want me not to leave you”? You yourself; for you who speak are the soul. So if he strikes the flesh, you flee, you go out, you move away; earth lies on earth. Where will that be which animated the earth? That which was given you by the breath of God, where will it be? If it has not breathed out its life, that is, its God, it will be in him whom it has not lost; it will be in him whom it has not shut out from itself. But if you obey the weakness of your soul when it says to you, “He strikes, and I leave you,” do you not fear God when he says to you, “You sin, and I leave you”?","f":"Augustine, <i>Serm.</i> 161.6 (PL 38:516–517; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-6)."},"augustine-sermones/161.7":{"o":"Timor vanus est omnium hominum timentium amittere temporalia, quandoque migraturorum, et migrare trepidantium, volentium semper differre quod non possunt auferre. Vanus est iste timor hominum: et tamen est, et vehemens est, et resisti ei non potest. Hinc increpandi, hinc objurgandi, hinc plangendi, hinc lugendi homines, timentes mori, et nihil aliud agentes, nisi serius mori. Quare non agunt non mori? Quoniam quidquid agunt, non efficiunt ut non moriantur. Possunt autem aliquid agere, quo efficiant ut nunquam moriantur? Nullo modo. Prorsus quidquid egeris, quantumcumque invigilaveris, quocumque fugeris, quælibet munimenta quæsieris, quibuslibet divitiis te redemeris, quibuslibet calliditatibus hostem fefelleris; non fallis febrem. Nihil enim aliud agis, ut non cito ab hoste moriaris, nisi ut serius aliquando a febre moriaris. Habes quod agas, ut nunquam moriaris. Si times mortem, ama vitam. Vita tua Deus est, vita tua Christus est, vita tua Spiritus sanctus est. Non illi places male agendo. Templum ruinosum non inhabitat, templum sordidum non ingreditur. Sed geme ad illum, ut mundet sibi locum; geme ad illum, ut ædificet templum sibi: quod tu destruxisti, ipse construat; quod tu exterminasti, ipse reformet; quod tu dejecisti, ipse erigat. Clama ad Deum, clama interius, clama ubi audit: quia et ibi peccas, ubi videt; ibi clama, ubi audit.","t":"Vain is the fear of all men who fear to lose temporal things—men who will move on some day, who tremble at moving on, who want always to put off what they cannot take away. This fear of men is vain; and yet it exists, and it is vehement, and it cannot be resisted. Hence men are to be rebuked, hence scolded, hence lamented, hence mourned: they fear to die, and do nothing else but die later. Why do they not act so as not to die? Because whatever they do, they do not bring it about that they do not die. But can they do something by which to bring it about that they never die? In no way. Certainly, whatever you do, however watchful you are, wherever you flee, whatever fortifications you seek, whatever riches you ransom yourself with, whatever cunning you use to deceive the enemy, you do not deceive fever. For all you do in order not to die soon at the enemy's hand is to die at some later time of a fever. You have something to do so that you never die. If you fear death, love life. Your life is God; your life is Christ; your life is the Holy Spirit. You do not please him by doing evil. He does not dwell in a ruined temple; he does not enter a filthy temple. But groan to him, that he may cleanse a place for himself; groan to him, that he may build a temple for himself: what you destroyed, let him build; what you ruined, let him reform; what you threw down, let him raise up. Cry to God; cry within; cry where he hears: for you also sin where he sees; cry there, where he hears.","f":"Augustine, <i>Serm.</i> 161.7 (PL 38:517; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-7)."},"augustine-sermones/161.8":{"o":"Et cum timorem correxeris, et utiliter timere coeperis, non temporales cruciatus, sed æterni ignis supplicia, et ideo adulter non fueris: hinc enim loquebamur, propter Apostolum, qui dixit, Corpora vestra membra Christi sunt: cum ergo ideo adulter esse non coeperis, quia times ardere in igne sempiterno, nondum laudandus es; non quidem ita dolendus, ut ante, sed tamen nondum laudandus. Quid enim magnum est, timere poenam? Magnum est, sed amare justitiam. Interrogo te, et invenio te. Tu inspice interrogationem meam sonantem, et fac de te ipso interrogationem silentem. Dico ergo tibi: Libidine cum victus habes consentientem; quare non committis adulterium? Et respondebis: Quia timeo gehennam, timeo supplicium ignis æterni, timeo judicium Christi, timeo societatem diaboli, ne puniar ab illo, et cum illo ardeam. Quid? dicturus sum, Male times? quomodo tibi dicebam de adversario, quia quærebat corpus tuum occidere. Ibi enim recte dicebam, Male times, securum te fecit Dominus tuus, dicens: Nolite timere eos qui corpus occidunt. Modo cum dicis mihi, Gehennam timeo, ardere timeo, in æternum puniri timeo: quid dicturus sum? Male times? vane times? Non audeo, quandoquidem ipse Dominus ablato timore, subjecit timorem; et ait, ubi dixit, Nolite timere eos qui corpus occidunt, et postea non habent quid faciant: sed eum timete, qui habet potestatem et corpus et animam occidere in gehennam ignis: ita dico vobis, hunc timete. Cum ergo Dominus timorem incusserit, et vehementer incusserit, et repetendo verbum comminationem geminaverit, dicturus ego sum, Male times? Ista non dicam. Plane time, nihil melius times; nihil est quod magis timere debeas. Sed interrogo te: Si non te videret Deus, quando facis, nec quisquam te convinceret in judicio illius, faceres? Tu te vide. Non enim potes ad verba omnia mea respondere, inspice te ipsum. Faceres? Si faceres, ergo pcenam times, castitatem nondum amas, charitatem nondum habes: serviliter times; formido est mali, nondum dilectio boni. Sed time tamen, ut ista formido custodiat te, ut perducat ad dilectionem. Timor enim iste, quo gehennam times, et ideo mala non facis, continet te; et sic volentem peccare animum interiorem non sinit. Est enim quidam custos timor, quasi pædagogus legis; littera est minans, nondum gratia juvans. Custodiat tamen te timor iste, dum non facis timendo, et veniet charitas; intrat in cor tuum, et quantum illa intrat, tantum timor exit. Timor enim id agebat, ne faceres: charitas id agit, ut nolis facere, etiam si impune possis admittere.","t":"And when you have corrected your fear, and have begun to fear usefully—not temporal torments, but the punishments of eternal fire—and for that reason are not an adulterer (for this is where we were speaking from, because of the Apostle who said, “Your bodies are members of Christ”): when, then, you have stopped being an adulterer for this reason, that you fear to burn in everlasting fire, you are not yet to be praised. You are not, indeed, to be grieved over as before; but still you are not yet to be praised. For what great thing is it to fear punishment? What is great is to love righteousness. I question you, and I find you out. Look at my sounding question, and put to yourself a silent question about yourself. I say to you, then: “Overcome by lust, you have a woman consenting: why do you not commit adultery?” And you will answer: “Because I fear hell, I fear the punishment of eternal fire, I fear the judgment of Christ, I fear the company of the devil, lest I be punished by him and burn with him.” What? Am I going to say, “You fear wrongly,” as I said to you about the adversary who sought to kill your body? There I rightly said, “You fear wrongly”; your Lord made you secure, saying, “Do not fear those who kill the body.” Now when you say to me, “I fear hell, I fear to burn, I fear to be punished for ever,” what am I to say? “You fear wrongly? You fear vainly?” I do not dare, since the Lord himself, having taken away one fear, put another in its place; and where he said, “Do not fear those who kill the body, and afterward have nothing more they can do,” he said: “But fear him who has power to kill both body and soul in the hell of fire: yes, I tell you, fear him.” When, then, the Lord has struck fear, and struck it vehemently, and has doubled the threat by repeating the word, am I going to say, “You fear wrongly”? I will not say it. Fear by all means; you fear nothing better; there is nothing you ought to fear more. But I ask you: if God did not see you when you did it, and no one would convict you at his judgment, would you do it? Look at yourself. For you cannot answer all my words aloud; look into yourself. Would you do it? If you would do it, then you fear punishment, you do not yet love chastity, you do not yet have love: you fear like a slave; it is dread of evil, not yet love of good. But fear nonetheless, so that this dread may guard you, so that it may lead you to love. For this fear, by which you fear hell and so do not do evil, holds you in; and so it does not allow the inner mind that wants to sin to do it. For fear is a kind of guard, like the tutor of the Law; it is the letter threatening, not yet grace helping. Yet let this fear guard you while you do not do it from fear, and love will come; it enters your heart, and as much as it enters, so much fear goes out. For fear brought it about that you did not do it; love brings it about that you do not want to do it, even if you could commit it with impunity.","f":"Augustine, <i>Serm.</i> 161.8 (PL 38:517–518; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-8)."},"augustine-sermones/161.9":{"o":"Dixi quid timeatis, dixi quid appetatis. Sectamini charitatem, intret charitas; admittite illam, timendo peccare, admittite amorem non peccantem, admittite amorem bene viventem. Illa, ut dicere coeperam, intrante, incipit timor exire. Quanto plus illa intraverit, tanto timor minor erit. Cum illa tota intraverit, nullus timor erit: quia perfecta charitas foras mittit timorem. Intrat ergo charitas, pellit timorem. Non autem intrat et ipsa incomitata. Habet secum suum timorem, quem introducit ipsa; sed illum castum, permanentem in sæculum sæculi. Servilis timor est, quo times cum diabolo ardere: timor castus est, quo times Deo displicere. Considerate, charissimi, et ipsos humanos interrogate affectus. Timet servus offendere dominum suum, ne jubeat eum verberari, jubeat in compedes mitti, jubeat carcere includi, jubeat eum pistrino conteri. Hæc timens servus non peccat: sed quando senserit absentes oculos domini sui, nec habuerit testem a quo possit convinci, facit. Quare facit? Quia pænam timebat, non justitiam diligebat. Vir autem bonus, vir justus, homo liber (nam solus justus est liber; omnis enim qui facit peccatum, servus peccati est [Joan, VIII, 34]), delectatur ipsa justitia: et si possit sine teste peccare, testem reformidat et Deum: et si possit audire Deum dicentem sibi, Video te cum peccas, non te damnabo, sed displices mihi: ille nolens displicere oculis patris, non formidolosi judicis, timet, non ne damnetur, non ne puniatur, non ne crucietur; sed ne offendat gaudium paternum, ne displiceat oculis amantis. Si enim amat ipse, et amantem sui dominum sentit, non facit quod displicet amanti se.","t":"I have said what you should fear; I have said what you should seek. Pursue love; let love enter; admit it—fearing to sin, admit the love that does not sin, admit the love that lives well. When it enters, as I had begun to say, fear begins to go out. The more it enters, the less fear there will be. When it has entered wholly, there will be no fear: because “perfect love casts out fear.” So love enters and drives out fear. But it does not enter unaccompanied. It has with it its own fear, which it brings in itself; but that fear is chaste, “enduring for ever and ever.” Slavish fear is that by which you fear to burn with the devil; chaste fear is that by which you fear to displease God. Consider, dearly beloved, and question human affections themselves. A slave fears to offend his master, lest he order him to be beaten, order him to be put in fetters, order him to be shut in prison, order him to be ground down at the mill. Fearing these things, the slave does not sin; but when he perceives that his master's eyes are absent, and has no witness by whom he can be convicted, he does it. Why does he do it? Because he feared punishment; he did not love righteousness. But a good man, a righteous man, a free man (for only the righteous man is free; for “everyone who commits sin is a slave of sin”) delights in righteousness itself; and if he could sin without a witness, he dreads God as witness; and if he could hear God saying to him, “I see you when you sin; I will not condemn you, but you displease me,” he, not wanting to displease the eyes of a father, not of a fearsome judge, fears—not lest he be condemned, not lest he be punished, not lest he be tormented, but lest he offend his father's joy, lest he displease the eyes of one who loves him. For if he himself loves, and perceives that his Lord loves him, he does not do what displeases the one who loves him.","f":"Augustine, <i>Serm.</i> 161.9 (PL 38:518; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/161-9)."},"augustine-sermones/162.1":{"o":"Quæstio de Epistola Corinthiorum beati Pauli apostoli, ubi dicit, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat; nescio si possit ad liquidum dissolvi, quamvis possit, donante Domino, aliquid inde probabiliter dici: ita enim profunda est. Nam cum superius in eadem Epistola Apostolus diceret, Nolite errare: neque fornicatores, neque idolis servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt: et paulo post, Nescitis, ait, quoniam corpora vestra membra sunt Christi? Tollens ergo membra Christi, faciam membra meretricis? Absit. An nescitis quia qui adheret meretrici, unum corpus est? Erunt enim, inquit, duo in carne una. Qui autem adhæret Domino, unus spiritus est. Fugite fornicationem: atque ibi subjunxit, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat. An nescitis quia corpus vestrum, templum in vobis Spiritus sancti est, quem habetis a Deo, et non estis vestri? Empti enim estis pretio magno: glorificate et portate Deum in corpore vestro: cum ergo multa et horrenda in boc capitulo prius enumerasset hominum peccata, quibus non dabitur regnum Dei, quæ tamen nonnisi per corpus perpetrari ab hominibus possunt; quod corpus utique jam fidelium, templum esse dicit Spiritus sancti, quem habemus a Deo; ipsaque membra corporis nostri, membra esse asseverat Christi: de quibus arguendo et quodam modo interrogando, ait: Tollens ergo membra Christi, faciam membra meretricis? responderitque sibi, Absit; subjungat adhuc et dicat, Nescitis quoniam qui adhæret meretrici, unum corpus est. Erunt enim, inquit, duo in carne una: qui autem adhæret Domino, unus spiritus est; et concludat, Fugite fornicationem: sequitur tamen ipse, et dicit, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat; quasi vero illa quæ dinumeravit peccata, dicens, Nolite errare: neque fornicatores, neque idolis servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces, regnum Dei possidebunt; ista omnia facinora et flagitia, numquid nonnisi per corpus fieri aut exerceri possunt? Quis hoc sani capitis homo negaverit? Totum quippe istum locum Apostolus, propter ipsum corpus jam emptum pretio magno, id est, Christi sanguine pretioso, templum Spiritus sancti factum a Domino, ne talibus flagitiis pollueretur, sed potius inviolatum tanquam Dei habitaculum servaretur, agebat et defendebat. Quare ergo subjungere voluit hoc, unde difficilis quæstio nasceretur; id est, ut diceret, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus suum peccat: cum sive ipsa fornicatio, sive alia hujusmodi, quæ nonnisi per corpus fiunt peccata turpitudini et fornicationi simillima, nonnisi per ipsum corpus gerantur atque exerceantur? Quid enim? poteritne esse quispiam (ut cætera superius memorata taceam) fur, vel ebriosus, vel maledicus, vel rapax, extra operationem corporis hujus? Quamvis nec ipsa idololatria neque ipsa avaritia, præter servitium corporis hujus poterit ad usum fructumque suum pervenire. Quid est ergo, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat? Primum, quia in corpore isto homo constitutus, quidquid solo tantum animo poterit inique concupiscere, dici non potest extra corpus hoc hominem facere, cum constet eum carnali sensu et carnali prudentia hoc agere, isto adhuc circumseptum corpore. Nam et quod in Psalmo scriptum est, Dixit impius in corde suo, Non est Deus: idem beatus Paulus apostolus non potuit utique separare a corporali opere, illo loco ubi ait, Omnes astabimus ante tribunal Christi, ut recipiat unusquisque secundum ea quæ per corpus gessit, sive bonum, sive malum. Quia videlicet nonnisi in corpore constitutus impius potuit dicere, Non est Deus. Ut taceam quod in alia Epistola ipse Doctor Gentium dicit, Manifesta autem sunt opera carnis: et exsequitur, Qua sunt fornicationes, immunditiæ, luxuriæ, veneficia, inimicitiæ, contentiones, æmulationes, animositates, dissensiones, hæreses, invidiæ, ebrietates, et his similia; quæ prædico vobis, sicut prædixi, quia qui talia agunt, regnum Dei non possidebunt. Numquid enim non videtur nobis extra corpus fieri cætera illa quæ ibi interposuit, æmulationes, animositates, dissensiones, invidias, hæreses? et tamen operibus carnis ista tribuit Doctor Gentium in fide et veritate. Quid est ergo, Omne peccatum quodcumque fecerit homo, extra corpus est; et unum tantummodo fornicationis peccatum nominans, ait: Qui autem fornicatur, in corpus proprium peccat?","t":"The question from the Epistle to the Corinthians of the blessed apostle Paul, where he says, “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body,” I do not know whether it can be resolved clearly, although, God granting, something can be said about it with probability: so deep is it. For earlier in the same Epistle the Apostle said: “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will possess the kingdom of God”; and a little after: “Do you not know,” he says, “that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Far from it. Or do you not know that he who joins himself to a prostitute is one body? For the two, he says, will be in one flesh. But he who joins himself to the Lord is one spirit. Flee sexual immorality.” And there he added: “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple in you of the Holy Spirit, whom you have from God, and you are not your own? For you were bought at a great price: glorify and carry God in your body.” So when in this chapter he had first listed many dreadful sins of men, to which the kingdom of God will not be given, and which nevertheless men cannot commit except through the body—which body, of the faithful at least, he says is the temple of the Holy Spirit, whom we have from God, and whose members, the members of our body, he asserts are members of Christ; of which, rebuking and in a way questioning, he says, “Shall I then take the members of Christ and make them members of a prostitute?”, and answers himself, “Far from it”; and adds further, “Do you not know that he who joins himself to a prostitute is one body? For the two, he says, will be in one flesh; but he who joins himself to the Lord is one spirit”; and concludes, “Flee sexual immorality”—he nevertheless goes on and says, “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body”: as though the sins he listed when he said, “Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will possess the kingdom of God”—as though all these crimes and outrages could be done or carried out otherwise than through the body! Who of sound mind would deny this? For the Apostle was treating and defending that whole passage for the sake of the body itself, already bought at a great price, that is, by the precious blood of Christ, made by the Lord a temple of the Holy Spirit, so that it might not be polluted by such outrages but rather kept inviolate as God's dwelling. Why then did he want to add this, from which a difficult question would arise—that is, to say, “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body”—when both sexual immorality itself and other such sins, which are done only through the body and are very like shamefulness and sexual immorality, are carried out and practiced only through the body itself? For what? Can anyone be (to say nothing of the others mentioned above) a thief, or a drunkard, or a reviler, or a robber, apart from the action of this body? Although neither idolatry itself nor greed itself can attain its use and enjoyment apart from the service of this body. What then is “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body”? First, because when a man is set in this body, whatever he can wickedly desire with the mind alone cannot be said to be done by the man outside this body, since it is plain that he does it with carnal sense and carnal prudence while still enclosed in this body. For also what is written in the Psalm, “The ungodly said in his heart, There is no God,” the same blessed apostle Paul certainly could not separate from bodily action, in that place where he says, “We shall all stand before the judgment seat of Christ, so that each may receive according to what he has done through the body, whether good or evil”: because, of course, only when set in the body could the ungodly say, “There is no God.” Not to mention that in another Epistle the Teacher of the Gentiles himself says, “Now the works of the flesh are plain,” and goes on: “which are sexual immorality, impurity, licentiousness, sorcery, enmities, strife, jealousy, anger, dissensions, heresies, envy, drunkenness, and the like; of which I tell you beforehand, as I told you before, that those who do such things will not possess the kingdom of God.” Do not the others he inserted there—jealousy, anger, dissensions, envy, heresies—seem to us to be done outside the body? And yet the Teacher of the Gentiles, in faith and truth, assigns these to the works of the flesh. What then is “Every sin that a man commits is outside the body,” and, naming only the one sin of sexual immorality, he says, “But he who commits sexual immorality sins against his own body”?","f":"Augustine, <i>Serm.</i> 162.1 (PL 38:519; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/162-1)."},"augustine-sermones/162.2":{"o":"Apparet igitur cuivis tardo et obtunso, quam sit ista quæstio difficilis: quam Dominus piæ intentioni nostræ, si aliquantulum dignatus fuerit dilucescere atque revelare, poterimus aliquid rationabiliter dicere. Videtur enim beatus Apostolus, in quo loquebatur Christus, aut exaggerare voluisse fornicationis malum super cætera omnia peccata, quæ etsi per corpus committantur; non tamen animum humanum concupiscentiæ carnali ita efficiunt obstrictum et obnoxium, quemadmodum in solo opere fornicationis corporalis, commisceri facit animum vis ingens libidinis cum ipso corpore, et unum cum ipso quodam modo agglutinari et devinctum esse; in tantum ut nihil aliud ipso momento et experimento hujus tam magni flagitii cogitare homini liceat, aut intendere, nisi quod sibimet addicit mentem, quam captivam subdit ipsa submersio, et quodam modo absorptio libidinis et concupiscentiæ carnalis; ut hoc esse videatur quod dictum est, Qui autem fornicatur, in corpus proprium peccat: quia tunc fit proprie et familiariter servum corporis cor hominis fornicantis, in tempore maxime ipsius nequissimæ operationis: in tantum ut ipse Apostolus inculcatius volens commendare cavendum hominibus hoc malum, dixerit, Tollens ergo membra Christi, faciam membra meretricis? et exsecrans atque detestans responderit, Absit. An nescitis, inquit, quoniam qui adhæret meretrici unum corpus est? Erunt enim, inquit, duo in carne una. Numquid hoc posset dici de aliis atque aliis quibuscumque facinoribus hominum? Liberum est enim animo humano in aliis quibusque sceleribus, et unum aliquid eorum operari, et eo ipso tempore alibi cogitatione distendi: quod in fornicationis ipso opere atque tempore non licet animo, ad aliud aliquid cogitandum liberum esse. Sic enim totus homo absorbetur ab ipso et in ipso corpore, ut jam dici non possit ipse animus suus esse; sed simul totus homo dici possit quod caro sit, et spiritus vadens et non revertens. Sic ergo possumus intelligere, quia omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat: ut videatur, ut dixi, Apostolus in tantum exaggerare voluisse fornicationis malum, ut in comparatione hujus fornicationis, cætera extra corpus habenda esse duxerit quæcumque peccata; solo hoc tantummodo fornicationis malo in corpus proprium peccari dixerit, quia majore libidinis ardore, quo superior nullus est, voluptas ipsius corporis tenet servum, efficitque captivum.","t":"It is plain, then, to anyone however slow and dull, how difficult this question is; if the Lord deigns to shed a little light on it and reveal it to our devout attention, we shall be able to say something reasonable. For the blessed Apostle, in whom Christ spoke, seems to have wanted to exaggerate the evil of sexual immorality above all other sins: these, even if committed through the body, do not make the human mind so bound and subject to carnal desire as, in the act of bodily sexual immorality alone, the huge force of lust makes the mind mingle with the body itself and in a way be glued to it into one and bound fast; so much so that at that very moment and in the experience of so great an outrage a man is not able to think of or attend to anything else, except that the submersion, and in a way the absorption, of lust and carnal desire claims for itself the mind it subjects as a captive. So this would seem to be what was said: “But he who commits sexual immorality sins against his own body”: because then the heart of the man committing sexual immorality becomes properly and intimately the slave of the body, especially at the time of that most wicked act. So much so that the Apostle himself, wanting to impress more forcefully on men that this evil must be avoided, said, “Shall I then take the members of Christ and make them members of a prostitute?”, and, cursing and detesting it, answered, “Far from it. Or do you not know,” he says, “that he who joins himself to a prostitute is one body? For the two, he says, will be in one flesh.” Could this be said of any other crimes of men? For in any other crimes the human mind is free both to perform one of them and at the same time to be stretched out in thought elsewhere; but in the very act and time of sexual immorality the mind is not allowed to be free to think of anything else. For the whole man is so absorbed by and in the body itself that it can no longer be said that the mind is its own; but the whole man together can be said to be flesh, “and a spirit going and not returning.” So we can understand that “every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body,” in this way: that the Apostle, as I said, seems to have wanted to exaggerate the evil of sexual immorality so much that, in comparison with it, he held all other sins whatever to be outside the body; and said that by this evil of sexual immorality alone one sins against one's own body, because by the greater heat of lust, than which none is greater, the pleasure of the body itself holds him as a slave and makes him captive.","f":"Augustine, <i>Serm.</i> 162.2 (PL 38:519–520; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/162-2)."},"augustine-sermones/162.3":{"o":"Hæc dicta sint de speciali fornicatione hujus corporis. Verum quia non solum fornicatio in sacris Litteris specialiter, sed etiam generaliter arguitur et nominatur; conemur, Deo adjuvante, et hinc aliquid probabiliter dicere. Generalis igitur fornicatio aperte manifestatur in Psalmo, ubi dicitur: Quoniam ecce qui longe se faciunt a te, peribunt; perdidisti omnem qui fornicatur abs te. Ubi subsequenter, qualiter ista generalis fornicatio evadi et effugi possit, adjunxit dicens: Mihi autem adhærere Deo bonum est ( Psal. LXXII, 27,28). Ut exinde facile advertamus, illam esse generalem fornicationem animæ humanæ, qua non adhærens quisque Deo, adhæret mundo. Unde beatus apostolus Joannes dicit: Si quis dilexerit mundum, dilectio Patris non est in eo. Et apostolus Jacobus dicit: Adulteri, nescitis quia amicitia hujus mundi inimica est Deo? Breviter ergo definitum est, non posse habere dilectionem Dei, qui habuerit dilectionem mundi; et inimicum esse Dei, qui amicus esse voluerit mundi. Ad hoc etiam pertinet quod Dominus in Evangelio dicit: Nemo potest duobus dominis servire: aut enim unum odio habebit, et alterum diliget; aut unum patietur, et alterum contemnet. Et concludit: Non potestis Deo servire et mammonæ. Ista est ergo generalis, ut dictum est, animæ fornicatio, omnia omnino in se continens, qua non adhæretur Deo, dum adhæretur mundo: ut sic etiam intelligere valeamus, secundum istam generalem fornicationem, quod ait Apostolus, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat. Quia si non fornicetur anima humana, adhærendo Deo, nec adhærendo mundo, quæcumque alia peccata, a concupiscentia carnali prorsus aliena potuerit pro ipsa fragilitate mortalitatis, vel ignorando, vel negligendo, vel obliviscendo, vel non intelligendo homo incurrere, hoc sit quod dictum est, Omne peccatum quodcumque fecerit homo, extra corpus est: quia nullum hic corporalis vel temporalis concupiscentiæ peccatum poterit reperiri; unde merito extra corpus esse quodlibet tale peccatum, dici videtur. Quod si adhærens mundo mundanus homo, longe se facit a Deo, fornicando ab ipso Deo, in corpus proprium peccat: quia corporali concupiscentia in quæque temporalia et carnalia, carnali sensu et prudentia humanus animus trahitur, atque distrahitur creaturæ serviens potius quam Creatori, qui est benedictus in sæcula.","t":"Let this be said about the special sexual immorality of this body. But because sexual immorality is reproved and named in the sacred Scriptures not only specially but also generally, let us try, with God's help, to say something probable on this too. General sexual immorality, then, is plainly shown in the Psalm, where it is said: “For behold, those who make themselves far from you will perish; you have destroyed everyone who commits fornication away from you.” Where, next, he added how this general fornication can be escaped and avoided, saying: “But for me it is good to cleave to God.” So from this we may easily notice that the general fornication of the human soul is that by which one, not cleaving to God, cleaves to the world. Hence the blessed apostle John says: “If anyone loves the world, the love of the Father is not in him.” And the apostle James says: “Adulterers, do you not know that friendship with this world is hostile to God?” So it is briefly defined that one who has love of the world cannot have love of God, and that one who wants to be a friend of the world is an enemy of God. To this also belongs what the Lord says in the Gospel: “No one can serve two masters: for either he will hate the one and love the other, or he will put up with the one and despise the other.” And he concludes: “You cannot serve God and mammon.” This, then, as has been said, is the general fornication of the soul, containing in itself absolutely everything, by which one does not cleave to God while cleaving to the world. So that in this way, according to this general fornication, we may also be able to understand what the Apostle says, “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body.” For if the human soul does not commit fornication—cleaving to God, and not cleaving to the world—whatever other sins, wholly foreign to carnal desire, a man may incur through the very frailty of mortality, whether by ignorance, negligence, forgetfulness, or failure to understand, let this be what was said, “Every sin that a man commits is outside the body”: because no sin of bodily or temporal desire can be found here; so any such sin seems rightly said to be outside the body. But if the worldly man, cleaving to the world, makes himself far from God, committing fornication away from God himself, he sins against his own body: because the human mind is drawn and pulled apart by bodily desire toward all things temporal and carnal, with carnal sense and prudence, “serving the creature rather than the Creator, who is blessed for ever.”","f":"Augustine, <i>Serm.</i> 162.3 (PL 38:520; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/162-3)."},"augustine-sermones/162.4":{"o":"Sic ergo, quantum mihi videtur, salva fide, intelligi potest utriusque fornicationis malum, tam specialis, quam universalis, in hoc uno capitulo tanti et tam magni doctoris, ubi ait, Omne peccatum quodcumque fecerit homo, extra corpus est; qui autem fornicatur, in corpus proprium peccat: ut aut exaggeratio facta sit ab Apostolo hujus specialis fornicationis, qua in corpus proprium peccari recte intelligitur; quia nusquam sic totus homo corporis ipsius voluptati addicitur, et ineffabiliter vel inevitabiliter affigitur, ut in comparatione hujus tanti mali, cætera peccata extra corpus esse videantur, etiamsi per corpus exerceantur. Quemadmodum solius fornicationis vis quædam imperiosæ libidinis, conditioni suæ subdit, propriumque ipsius corporis mancipium pessimum facit, tempore maxime ipsius immundissimæ operationis; ut aliud quid præter quod agit in ipso corpore, non sit liberum humanæ menti vel cogitare, vel intendere. Si autem etiam generalem significare voluit Apostolus fornicationem, propter quam dixisse videatur, Omne peccatum quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus proprium peccat: sic accipiendum est et intelligendum, ut quisque dum non adhæret Deo, qui adhæret mundo, omnia temporalia diligens et concupiscens, merito in corpus proprium peccare dicatur, id est, universæ concupiscentiæ carnali deditus et subditus factus, tanquam totus creaturæ servus ab ipso Creatore alienus, per illam initium omnis peccati superbiam, cujus superbiæ initium est, ut scriptum est, apostatare a Deo. A quo generali fornicationis malo quisque alienus, quodcumque aliud peccatum potuerit ut homo corruptibilis adhuc et mortalis incurrere, hoc intelligatur extra corpus esse; id est, extra corporeæ et temporalis omnis concupiscentiæ malum, alienum esse, extra corpus, ut sæpe dictum est, esse. Tantummodo enim carnalis et generalis concupiscentiæ malo per omnia fornicatur anima a Deo, tanquam corporalibus et temporalibus desideriis et delectationibus illigata et devincta, in corpus proprium peccat, cujus universaliter concupiscentiæ serviens, incurvatur mundo, et alienatur a Deo: quod est, ut dictum est, Initium superbiæ hominis, apostatare a Deo. Propter quod generalis fornicationis cavendum malum, beatus Joannes admonet, dicens: Nolite diligere mundum, neque ea quœ sunt in mundo; quoniam quæ in mundo sunt, concupiscentia carnis est, et concupiscentia oculorum, et ambitio sæculi, quæ non est ex Patre, sed ex mundo. Et mundus transit, et concupiscentia ejus. Qui autem fecerit voluntatem Dei, manet in æternum, sicut ille manet in œternum. Ista ergo dilectio mundi, quæ universalem in se concupiscentiam continet mundi, generalis est fornicatio, qua peccatur in corpus proprium; eo quod omnibus corporalibus et visibilibus et temporalibus desideriis et voluptatibus humanus indesinenter servit animus, ab ipso Creatore universorum desolatus atque derelictus.","t":"In this way, then, as it seems to me, without harm to the faith, the evil of both kinds of fornication, the special as well as the universal, can be understood in this one chapter of so great and eminent a teacher, where he says, “Every sin that a man commits is outside the body; but he who commits sexual immorality sins against his own body”: either the Apostle has exaggerated this special sexual immorality, by which one is rightly understood to sin against one's own body, because nowhere is the whole man so given over to the pleasure of the body itself, and so indescribably or inescapably fastened to it, that in comparison with so great an evil the other sins seem to be outside the body, even if they are carried out through the body; just as a certain force of imperious lust belonging to sexual immorality alone subjects a man to its condition and makes him the body's own worst slave, especially at the time of that most unclean act, so that the human mind is not free to think of or attend to anything other than what it is doing in the body. Or, if the Apostle also meant to signify the general fornication, on account of which he seems to have said, “Every sin that a man commits is outside the body; but he who commits fornication sins against his own body,” it must be taken and understood thus: that anyone who does not cleave to God but cleaves to the world, loving and desiring all temporal things, is rightly said to sin against his own body—that is, having become given over and subject to all carnal desire, as a creature wholly a slave and estranged from the Creator himself, through that pride which is the beginning of all sin, of which pride the beginning is, as it is written, to apostatize from God. Whoever is free from this general evil of fornication, whatever other sin he may incur, as a man still corruptible and mortal, let it be understood to be outside the body; that is, outside the evil of all bodily and temporal desire, foreign to it, outside the body, as has often been said. For only by the evil of carnal and general desire does the soul commit fornication in everything away from God, as one entangled and bound by bodily and temporal desires and delights; it sins against its own body, serving whose desire universally it is bent down to the world and estranged from God: which is, as has been said, “The beginning of man's pride is to apostatize from God.” Because of this, the blessed John warns that the evil of general fornication must be avoided, saying: “Do not love the world, nor the things that are in the world; for the things that are in the world are the desire of the flesh, and the desire of the eyes, and the ambition of the world, which is not from the Father but from the world. And the world passes away, and its desire. But he who does the will of God abides for ever, as he abides for ever.” So this love of the world, which contains in itself the universal desire of the world, is the general fornication by which one sins against one's own body; because the human mind ceaselessly serves all bodily, visible, and temporal desires and pleasures, abandoned and forsaken by the Creator of all things himself.","f":"Augustine, <i>Serm.</i> 162.4 (PL 38:520–521; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/162-4)."},"augustine-sermones/163.1":{"o":"Si consideremus, fratres, ante gratiam Domini quid fuerimus, et per gratiam Domini quid esse cœperimus; profecto invenimus quia sicut homines in melius commutantur, ita etiam terrarum loca quæ prius contra Dei gratiam fuerunt, nunc Dei gratiæ dedicantur. Nos enim, sicut dicit Apostolus, templum Dei vivi sumus; propter quod dicit Deus, Inhabitabo in illis, et deambulabo. Quæ autem hic simulacra fuerunt, figi noverant, ambulare non noverant. Deambulat autem in nobis præsentia majestatis, si latitudinem invenerit charitatis. Ad hoc nos exhortans Apostolus ait: Dilatamini, ne sitis jugum ducentes cum infidelibus. Si dilatemur, deambulat in nobis Deus: sed ut dilatemur, operetur ipse Deus. Si enim latitudinem charitas facit, quæ non novit angustias; videte quia Deus sibi in nobis latitudinem facit, ipso dicente Apostolo, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis ( Rom. V, 8). Propter hanc latitudinem, inquam, in nobis deambulat Deus.","t":"If we consider, brothers, what we were before the grace of the Lord, and what we have begun to be through the grace of the Lord, we surely find that just as men are changed for the better, so also places on earth which formerly were against God's grace are now dedicated to God's grace. For we, as the Apostle says, are the temple of the living God; as God says, “I will dwell in them and walk among them.” But the idols that were here knew how to be fixed in place; they did not know how to walk. The presence of the Majesty walks about in us, if it finds the breadth of love. Urging us to this, the Apostle says: “Be enlarged; do not be yoked with unbelievers.” If we are enlarged, God walks about in us; but that we may be enlarged, let God himself do it. For if love makes breadth, which knows no narrowness, see that God makes breadth for himself in us, as the Apostle himself says: “The love of God has been poured out in our hearts through the Holy Spirit who has been given to us.” Because of this breadth, I say, God walks about in us.","f":"Augustine, <i>Serm.</i> 163.1 (PL 38:521; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-1)."},"augustine-sermones/163.10":{"o":"Sed de lege præsumis, quia data est tibi lex, et datum est tibi præceptum. Bonum est tibi ut Spiritus te vivificet, ne littera occidat. Volo ut velis; sed non sufficit ut velis. Adjuvandus es ut plene velis, et impleas quod velis. Nam vis videre quid valeat sine Spiritu adjuvante littera jubens? Ibi dixit, Cum dictum est, Ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum; continuo subjunxit, Virtus autem peccati lex ( I Cor. XV, 54-56 )? Quid est, Virtus peccati lex? Non mala jubendo, vel bona prohibendo: imo vero mala prohibendo, et bona jubendo. Virtus autem peccati lex: quia, Subintravit, inquit, lex ut abundaret delictum. Quid est, ut abundaret delictum? Quia ubi gratia non erat, auxit prohibitio desiderium: et cum quasi de propria præsumitur virtute, factum est grande vitium. Sed quid fecit gratia? Ubi abundavit peccatum superabundavit gratia ( Rom. V, 20). Venit Dominus: totum quod de Adam traxisti, totum quod tuis pravis moribus addidisti, totum dimisit, totum delevit; orationem docuit, gratiam promisit; certamen indixit, laboranti subvenit, victorem coronavit. Itaque, inquit Apostolus, Lex quidem sancta, et mandatum sanctum, et justum, et bonum. Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum, ut appareat peccatum. Nam quando non prohibebaris, erat; sed non apparebat. Nam concupiscentiam inquit, nesciebam, nisi Lex diceret, Non concupisces. Occasione igitur accepta, peccatum per mandatum fefellit me, et per illud occidit. Ecce quid est, Littera occidit.","t":"But you presume upon the Law, because the Law was given to you, and the commandment was given to you. It is good for you that the Spirit give you life, lest the letter kill. I want you to will; but it is not enough that you will. You must be helped so that you may will fully, and fulfill what you will. For do you want to see what the letter commanding can do without the Spirit helping? Did he not say there—when it was said, “Where, O death, is your sting? But the sting of death is sin”—did he not at once add, “But the power of sin is the Law”? What is “the power of sin is the Law”? Not by commanding evil or forbidding good: rather, by forbidding evil and commanding good. “But the power of sin is the Law”: because “the Law came in,” he says, “so that the offense might abound.” What is “so that the offense might abound”? Because where grace was not, prohibition increased desire; and when one presumes as if on one's own strength, a great vice is produced. But what did grace do? “Where sin abounded, grace abounded still more.” The Lord came: all that you drew from Adam, all that you added by your own bad habits, he forgave entirely, he blotted out entirely; he taught prayer, he promised grace; he declared the contest, he helped the one laboring, he crowned the victor. “So,” says the Apostle, “the Law indeed is holy, and the commandment holy and just and good. Did what is good, then, become death for me? Far from it. But sin, that it might appear as sin.” For when you were not forbidden, it was there, but it did not appear. “For I did not know desire,” he says, “unless the Law had said, You shall not desire. So sin, taking the occasion, through the commandment deceived me, and through it killed me.” See what “the letter kills” means.","f":"Augustine, <i>Serm.</i> 163.10 (PL 38:523; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-10)."},"augustine-sermones/163.11":{"o":"Si vis ergo evadere legem minantem, ad Spiritum fuge adjuvantem. Quod enim lex imperat, fides sperat. Clama ad Deum tuum, adjuvet te. Non remaneas sub littera reus, sed Spiritu suo te adjuvet Deus: ne tibi similis sit superbus Judæus. Cum enim aculeus mortis esset peccatum, virtus autem peccati lex; quid ageret humana infirmitas, in qua fatigabatur voluntas? Velle, inquit, adjacet mihi; perficere autem bonum non invenio. Quid ergo ageret? Ecce aculeus mortis peccatum, ecce virtus peccati lex. Sed lex subintravit, ut abundaret delictum. Si enim lex posset vivificare, omnino ex lege esset justitia. Sed conclusit Scriptura omnia sub peccato. Quomodo conclusit? Ne vagareris, ne præcipitareris, ne mergereris; cancellos tibi fecit lex, ut non inveniendo qua exires, ad gratiam convolares. Sed conclusit Scriptura omnia sub peccato, ut promissio. Qui promittit, quod facit promittit, non quod tu facis. Si tu facturus esses, prænuntiator esset Deus, non promissor. Sed conclusit, inquit, Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Audi, daretur. Quid superbis? Audi, daretur. Quid enim habes, quod non accepisti? Ergo quia aculeus mortis est peccatum, virtus autem peccati lex; et hoc de bona providentia Dei, ut concluderentur homines sub peccato, et quærerent adjutorem, quærerent gratiam, quærerent Deum, non de sua virtute præsumerent; ideo et hic cum dixisset, Aculeus autem mortis peccatum, virtus autem peccati lex: quid times? quid laboras? quid sudas? Audi quod sequitur: Gratias autem Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum. Certe tu tibi das victoriam? Gratias Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum.","t":"If then you want to escape the threatening Law, flee to the helping Spirit. For what the Law commands, faith hopes for. Cry to your God, that he may help you. Do not remain guilty under the letter; but let God help you by his Spirit, lest the proud Jew be like you. For since “the sting of death was sin, and the power of sin the Law,” what was human weakness to do, in which the will grew weary? “To will,” he says, “is present to me; but to accomplish the good I do not find.” What then was it to do? See, the sting of death is sin; see, the power of sin is the Law. But “the Law came in so that the offense might abound. For if a law could give life, righteousness would indeed be from the Law. But Scripture has shut up all things under sin.” How has it shut them up? So that you would not wander, would not fall headlong, would not drown: the Law made railings for you, so that, finding no way out, you would fly to grace. “But Scripture has shut up all things under sin, so that the promise”—he who promises promises what he himself does, not what you do. If you were going to do it, God would be a foreteller, not a promiser. “But Scripture,” he says, “has shut up all things under sin, so that the promise by faith in Jesus Christ might be given to those who believe.” Hear: “might be given.” Why are you proud? Hear: “might be given.” “For what do you have that you did not receive?” So, because the sting of death is sin and the power of sin the Law—and this by the good providence of God, so that men might be shut up under sin and seek a helper, seek grace, seek God, and not presume on their own strength—therefore here too, when he had said, “But the sting of death is sin, and the power of sin the Law”: why do you fear? why do you labor? why do you sweat? Hear what follows: “But thanks be to God, who has given us the victory through our Lord Jesus Christ.” Do you really give yourself the victory? “Thanks be to God, who has given us the victory through our Lord Jesus Christ.”","f":"Augustine, <i>Serm.</i> 163.11 (PL 38:523–524; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-11)."},"augustine-sermones/163.12":{"o":"Ergo cum cœperis laborare pugnans contra concupiscentias carnis, spiritu ambula, spiritum invoca, donum Dei quære. Et si lex in membris repugnat legi mentis tuæ ex parte inferiori, id est, a carne, captivum te tenet sub lege peccati: et hoc emendabitur, et hoc transiet in jura victoriæ. Tu tantum clama, tu tantum invoca. Oportet semper orare, et non deficere. Invoca omnino, invoca adjutorium. Adhuc te loquente, dicit, Ecce adsum. Post intellige, et audis dicentem animæ tuæ, Salus tua ego sum. Cum ergo lex carnis repugnare coeperit legi mentis, et captivum te ducere in lege peccati, quæ est in membris tuis: orando dic, confitendo dic, Miser ego homo. Quid enim aliud est homo? Quid est homo, nisi quod memor es ejus? Dic, Miser ego homo: quia nisi venisset Filius hominis, periisset homo. Exclama in angustiis, Quis me liberabit de corpore mortis hujus? ubi lex in membris meis repugnat legi mentis meæ. Condelector enim legi Dei secundum interiorem hominem. Quis me liberabit de corpore mortis hujus? Si hoc fideliter, si humiliter dicis; verissime respondetur, Gratia Dei per Jesum Christum Dominum nostrum. Conversi ad Dominum, etc.","t":"So when you have begun to labor, fighting against the desires of the flesh, walk by the Spirit, call on the Spirit, seek the gift of God. And if the law in your members wars against the law of your mind from the lower part, that is, from the flesh, and holds you captive under the law of sin, this too will be amended, this too will pass into the rights of victory. Only cry out; only call on him. “One must always pray and not lose heart.” Call on him by all means; call for help. While you are still speaking, he says, “Here I am.” Afterward understand, and you hear him saying to your soul, “I am your salvation.” So when the law of the flesh has begun to war against the law of the mind and to lead you captive in the law of sin which is in your members, say it praying, say it confessing: “Wretched man that I am.” For what else is man? “What is man, that you are mindful of him?” Say, “Wretched man that I am”: because unless the Son of Man had come, man would have perished. Cry out in your distress: “Who will deliver me from the body of this death?”—where the law in my members wars against the law of my mind. “For I delight in the law of God according to the inner man. Who will deliver me from the body of this death?” If you say this faithfully, if you say it humbly, the most true answer is given: “The grace of God through Jesus Christ our Lord.” Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 163.12 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-12)."},"augustine-sermones/163.2":{"o":"Modo Apostoli Epistola cum recitaretur, audivimus: Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Caro enim concupiscit adversus spiritum, et spiritus adversus carnem. Hœc enim invicem adversantur; ut non ea quæ vultis faciatis. Baptizatis dicebat: sed templum Dei adhuc ædificabat, nondum dedicabat. Videte, fratres mei, quemadmodum cum loca ipsa terrena in melius convertuntur, alia diruuntur atque franguntur, alia in meliores usus commutantur; sic et nos simus. Opera carnis fuerunt in nobis. Audistis cum commemorarentur: Manifesta autem sunt, inquit, opera carnis, quoe sunt fornicationes, immunditiœ, idolorum servitus, veneficia, non beneficia, id est, non a bonis dicta, sed a venenis; contentiones, inimicitiæ, hœreses, invidiæ, ebrietates, et his similia; dejicienda sunt, non mutanda: quœ prœdico, inquit, vobis, sicut prœdixi, quoniam qui talia agunt, regnum Dei non possidebunt. Ista in nobis, tanquam idola frangenda sunt. In usus autem meliores vertenda sunt ipsa corporis nostri membra, ut quæ serviebant immunditiæ cupiditatis, serviant gratiæ charitatis. Sed videte quid dixerit, et diligenter advertite. Operarii Dei sumus, adhuc ædificatur templum Dei. In capite suo jam dedicatum est; quoniam Dominus resurrexit a mortuis, devicta morte, mortalitate consumpta ascendit in cælum: quia scriptus de illo erat Psalmus dedicationis domus. Ideo post passionem dicit: Convertisti luctum meum in gaudium mihi, conscidisti saccum meum, et accinxisti me jucunditate; ut psallat tibi gloria mea, et non compungar. Facta est ergo illa post passionem dedicatio in resurrectione. Ergo et nostra modo fit ædificatio per fidem, ut fiat et ipsa dedicatio per ultimam resurrectionem. Denique post istum psalmum dedicationis domus, ubi ostenditur resuscitatio capitis nostri, alius est psalmus post istum, non ante istum, cujus sic habet titulus: Quando domus œdificabatur post captivitatem. Recolite captivitatem, ubi antea fuerimus, quando totum mundum velut massam infidelium diabolus possidebat. Propter hanc captivitatem Redemptor advenit; pretium nostrum sanguinem suum fudit: fuso suo sanguine, captivitatis nostræ instrumenta delevit. Lex, inquit Apostolus, spiritualis est; ego autem carnalis sum, venumdatus sub peccato. Antea sub peccato venumdati, sed postea gratia liberati. Post illam captivitatem, domus modo ædificantur; et ut ædificetur, evangelizatur. Sic enim incipit Psalmus ipse: Cantate Domino canticum novum. Et ne putes domum istam in uno angulo ædificari, sicut ædificant schismatici vel hæretici; attende quod sequitur: Cantate Domino, omnis terra ( PsaL XCV, 1).","t":"Just now, when the Apostle's Epistle was being read, we heard: “Walk by the Spirit, and do not bring the desires of the flesh to completion. For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do the things you want.” He was saying this to the baptized; but he was still building God's temple, not yet dedicating it. See, my brothers: just as, when earthly places themselves are converted for the better, some things are pulled down and broken, others changed to better uses, so we too stand. The works of the flesh were in us. You heard when they were listed: “Now the works of the flesh are plain,” he says, “which are sexual immorality, impurity, idolatry, sorcery”—veneficia, not beneficia, that is, named not from goods but from poisons—“strife, enmities, heresies, envy, drunkenness, and the like”: these must be pulled down, not changed; “which I tell you beforehand,” he says, “as I told you before, that those who do such things will not possess the kingdom of God.” These things in us must be broken like idols. But the very members of our body are to be turned to better uses, so that those which served the impurity of desire may serve the grace of love. But see what he said, and attend carefully. We are God's workers; the temple of God is still being built. In its head it has already been dedicated; for the Lord rose from the dead, and, death overcome and mortality consumed, ascended into heaven: for the Psalm of the dedication of the house was written about him. Therefore after the passion he says: “You have turned my mourning into joy for me; you have torn my sackcloth and girded me with gladness, that my glory may sing to you and I may not be pierced.” So that dedication took place after the passion, in the resurrection. So our building too is now being done by faith, so that the dedication itself may also take place at the last resurrection. Next, after this psalm of the dedication of the house, in which the raising of our head is shown, there is another psalm—after this one, not before—whose title runs thus: “When the house was being built after the captivity.” Recall the captivity, where we were before, when the devil possessed the whole world like a lump of unbelievers. Because of this captivity the Redeemer came; he shed his blood as our price; by shedding his blood he blotted out the bonds of our captivity. “The Law,” says the Apostle, “is spiritual; but I am carnal, sold under sin.” Before, sold under sin; but afterward set free by grace. After that captivity the house is now being built; and that it may be built, the gospel is preached. For thus the Psalm itself begins: “Sing to the Lord a new song.” And lest you think this house is being built in one corner, as schismatics or heretics build, attend to what follows: “Sing to the Lord, all the earth.”","f":"Augustine, <i>Serm.</i> 163.2 (PL 38:521; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-2)."},"augustine-sermones/163.4":{"o":"Cantate Domino canticum novum: contra canticum vetus, Testamentum novum, quia prius Testamentum vetus: novus homo, ut deponatur vetus homo. Exuite vos, inquit, veterem hominem cum actibus suis; et induite novum, qui secundum Deum creatus est in justitia et sanctitate veritatis. Ergo, Cantate Domino canticum novum; cantate Domino, omnis terra. Cantate, et ædificate; cantate, et bene canite. Annuntiate diem ex die salutare ejus: annuntiate diem ex die Christum ejus. Quid est enim salutare ejus, nisi Christum ejus? Pro isto salutari orabamus in Psalmo: Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. Desiderabant hoc salutare antiqui justi, de quibus Dominus dicebat discipulis: Multi voluerunt videre quœ vos videtis, et non potuerunt. Et salutare tuum da nobis. Dixerunt hoc antiqui justi, Salutare tuum da nobis: Christum tuum cum in hac carne vivimus, videamus. Videamus in carne, qui nos liberet a carne: veniat caro mundans carnem; patiatur caro, et redimat animam et carnem. Et salutare tuum, Domine, da nobis. In hoc desiderio erat ille sanctus senex Simeon: in hoc, inquam, desiderio erat senex ille sanctus et de Deo bene meritus Simeon; sine dubio et ipse dicebat, Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. In hoc desiderio in talibus precibus responsum accepit, quia non gustaret mortem, nisi vidisset Christum Domini. Natus est Christus; veniebat ille, ille ibat: sed donec veniret ille, ille ire nolebat. Jam senectus matura excludebat, sed sincera pietas detinebat. At ubi venit, at ubi natus est, at ubi eum portari matris manibus vidit, et divinam infantiam pia senectus agnovit; accepit eum in manus suas, et dixit: Nunc dimittis, Domine, servum tuum in pace; quoniam viderunt oculi mei salutare tuum. Ecce unde dicebat, Ostende nobis, Domine, misericordiam tuam, et salutare tuum da nobis. Impletum est desiderium senis, mundi ipsius senectute vergente. Ipse ad senem hominem venit, qui mundum veterem invenit. Ergo si mundum veterem invenit, audiat mundus: Cantate Domino canticum novum; cantate Domino, omnis terra. Destruatur vetustas, novitas surgat. Cantate Domino canticum novum, cantate Domino. Videte certamen ædificantium. Cantate Domino, benedicite nomen ejus. Bene nuntiate, quod est græce evangelizate. Quid? Diem ex die. Quem diem ex die? Salutare ejus. Quem diem ex die? Lumen ex lumine, Filium de Patre, salutare ejus. Annuntiate in gentibus gloriam ejus, in omnibus populis mirabilia ejus. Ecce quomodo domus ædificatur post captivitatem. Terribilis est super omnes deos. Super quos deos? Quoniam omnes dii gentium dœmonia; Dominus autem cœlos fecit. Sanctos fecit, Apostolos fecit. Quoniam cœli enarrant gloriam Dei. Non sunt loquelæ neque sermones, quorum non audiantur voces eorum. In omnem terram exivit sonus eorum ( Psal. XVIII, 2,4,5 ): quia omnis terra cantat canticum novum.","t":"“Sing to the Lord a new song”: as against the old song; the New Testament, because the Old Testament came first; the new man, so that the old man may be put off. “Put off,” he says, “the old man with his deeds, and put on the new, who is created according to God in righteousness and holiness of truth.” So: “Sing to the Lord a new song; sing to the Lord, all the earth.” Sing, and build; sing, and sing well. “Proclaim from day to day his salvation”: proclaim Day from Day, his Christ. For what is his salvation but his Christ? For this salvation we were praying in the Psalm: “Show us, O Lord, your mercy, and give us your salvation.” The righteous of old longed for this salvation, of whom the Lord said to the disciples: “Many wanted to see what you see, and could not.” “And give us your salvation.” The righteous of old said this: “Give us your salvation”: let us see your Christ while we live in this flesh. Let us see in the flesh the one who will free us from the flesh; let flesh come that cleanses flesh; let flesh suffer, and redeem soul and flesh. “And give us your salvation, O Lord.” In this longing was that holy old man Simeon; in this longing, I say, was that holy old man Simeon, well deserving of God; without doubt he too said, “Show us, O Lord, your mercy, and give us your salvation.” In this longing, in such prayers, he received the answer that he would not taste death until he had seen the Lord's Christ. Christ was born; the one was coming, the other was going; but until the one came, the other did not want to go. Ripe old age was already pushing him out, but sincere devotion held him back. But when he came, when he was born, when he saw him carried in his mother's arms, and devout old age recognized the divine infancy, he took him in his arms and said: “Now you dismiss your servant, O Lord, in peace; for my eyes have seen your salvation.” See why he said, “Show us, O Lord, your mercy, and give us your salvation.” The old man's longing was fulfilled as the world itself was declining into old age. He came to an old man, he who found an old world. So if he found an old world, let the world hear: “Sing to the Lord a new song; sing to the Lord, all the earth.” Let oldness be destroyed; let newness rise. “Sing to the Lord a new song; sing to the Lord.” See the contest of the builders. “Sing to the Lord, bless his name.” “Announce well”—which in Greek is “evangelize.” What? “Day from day.” What day from day? “His salvation.” What day from day? Light from light, the Son from the Father, his salvation. “Proclaim among the nations his glory, among all peoples his wonders.” See how the house is built after the captivity. “He is terrible above all gods.” Above what gods? “For all the gods of the nations are demons; but the Lord made the heavens.” He made the saints, he made the apostles. “For the heavens tell the glory of God. There are no speeches nor words in which their voices are not heard. Their sound has gone out into all the earth”: because all the earth sings a new song.","f":"Augustine, <i>Serm.</i> 163.4 (PL 38:521–522; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-4)."},"augustine-sermones/163.6":{"o":"Audiamus ergo et Apostolum, architectum magistri: Ut sapiens, inquit, architectus fundamentum posui. Audiamus ergo istum architectum, quædam nova construentem, quædam vetera dejicientem. Spiritu, inquit, ambulate, nova est ista constructio: et concupiscentias carnis ne perfeceritis, veterum est ista destructio. Caro enim, inquit, concupiscit adversus spiritum, et spiritus adversus carnem. Hœc enim invicem adversantur; ut non ea quœ vultis faciatis. Adhuc enim ædificamini, nondum dedicamini. Ut non ea quæ vultis faciatis. Quæ enim vultis? Ut omnino nullæ sint concupiscentiæ malarum et illicitarum delectationum. Quis sanctus non hæc velit? Sed non efficit: quamdiu hic vivitur, hoc non impletur. Caro enim concupiscit adversus spiritum, et spiritus adversus carnem. Hcec enim invicem adversantur; ut ea quœ vultis facere, ut nullæ sint in vobis prorsus rerum illicitarum concupiscentiæ, non possitis. Quid ergo restat? Spiritu ambulate; et, quia non potestis efficere ut concupiscentias carnis consumatis, concupiscentias carnis ne perficiatis. Consumere quidem illas atque finire, et penitus exstirpare omni modo velle debetis: sed quamdiu sunt in vobis, et est alia lex in membris vestris repugnans legi mentis vestræ, concupiscentias carnis ne perficeritis. Quid enim vultis? Ut omnino non sint concupiscentiæ carnis. Non vos permittunt implere quod vultis; nolite eas permittere implere quod volunt. Quid vultis? Ut omnino non sint. Sed sunt. Caro concupiscit adversus spiritum: concupiscat spiritus adversus carnem. Ut non ea quœ vultis faciatis, id est, ut non sint in vobis ipsæ concupiscentiæ carnis; nec ipsæ faciant quod volunt, ut opus earum perficiatis. Si non tibi in totum ceditur, noli et tu cedere. Prius æquetur pugna, ut aliquando sit victoria.","t":"Let us hear, then, the Apostle too, the master's architect: “As a wise architect,” he says, “I laid the foundation.” Let us hear this architect, then, building some new things and pulling down some old ones. “Walk by the Spirit,” he says: this is the new construction; “and do not bring the desires of the flesh to completion”: this is the destruction of the old. “For the flesh,” he says, “desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that you do not do the things you want.” For you are still being built, not yet dedicated. “So that you do not do the things you want.” For what do you want? That there be no desires at all for evil and unlawful delights. What saint would not want this? But he does not achieve it: as long as one lives here, it is not fulfilled. “For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other, so that” the things you want to do—that there be no desires for unlawful things in you at all—“you cannot do.” What then remains? “Walk by the Spirit”; and, since you cannot bring it about that you consume the desires of the flesh, “do not bring the desires of the flesh to completion.” You ought indeed to want in every way to consume them, to end them, and to root them out entirely; but as long as they are in you, and there is another law in your members warring against the law of your mind, do not bring the desires of the flesh to completion. For what do you want? That there be no desires of the flesh at all. They do not allow you to fulfill what you want; do not you allow them to fulfill what they want. What do you want? That they should not be at all. But they are. “The flesh desires against the spirit”: let the spirit desire against the flesh. “So that you do not do the things you want,” that is, that these desires of the flesh should not be in you; neither let them do what they want, so that you bring their work to completion. If no one yields to you entirely, do not you yield either. First let the battle be made even, so that there may at some time be victory.","f":"Augustine, <i>Serm.</i> 163.6 (PL 38:522; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-6)."},"augustine-sermones/163.7":{"o":"Etenim procul dubio, fratres mei, erit: credamus, speremus, amemus, erit aliquando victoria, in dedicatione domus, quæ modo ædificatur post captivitatem. Novissima enim inimica destruetur mors, cum corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem. Præmeditamini verba triumphantium: Ubi est, mors contentio tua ( I Cor. XV, 26, 53,54, 55)? Triumphantium ista vox est, non pugnantium. Pugnantium autem vox est, Miserere mei Domine quoniam infirmus sum: sana me, Domine, quoniam conturbata sunt ossa mea, et anima mea turbata est valde; et tu, Domine, usquequo ( Psal. VI, 3,4 )? Vide laborantem in certamine. Et tu, Domine, usquequo? Quid est, Usquequo? Quousque probes quia ego subvenio. Si enim cito subvenirem, luctamen non sentires: si luctamen non sentires, tanquam de tuis viribus superbires; et per istam superbiam nunquam ad victoriam pervenires. Dictum est quidem, Adhuc te loquente dicam: Ecce adsum: sed Deus et cum differt adest, et quod differt adest, et differendo adest; ne præproperam cum implet voluntatem, perfectam non impleat sanitatem.","t":"For without doubt, my brothers, it will be: let us believe, let us hope, let us love; there will at some time be victory, at the dedication of the house that is now being built after the captivity. For “the last enemy to be destroyed is death,” when “this corruptible has put on incorruption, and this mortal has put on immortality.” Rehearse beforehand the words of those who triumph: “Where, O death, is your contention?” That is the voice of those who triumph, not of those who fight. But the voice of those who fight is: “Have mercy on me, O Lord, for I am weak; heal me, O Lord, for my bones are troubled, and my soul is greatly troubled; and you, O Lord, how long?” See him laboring in the contest. “And you, O Lord, how long?” What is “how long”? Until you prove that I come to help. For if I came to help quickly, you would not feel the struggle; if you did not feel the struggle, you would be proud as of your own strength; and through that pride you would never reach victory. It was indeed said, “While you are still speaking I will say, Here I am”; but God is present even when he delays, and what he delays is present, and in delaying he is present: lest, by fulfilling the will too hastily, he fail to bring about perfect health.","f":"Augustine, <i>Serm.</i> 163.7 (PL 38:522; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-7)."},"augustine-sermones/163.8":{"o":"Non enim, fratres mei, apostolo Paulo non aderat, qui cum certaret, ne extolleretur, timebat. In magnitudine, inquit, revelationum mearum ne extollar. Videte in conflictatione certantem, nondum in securitate triumphantem. In magnitudine revelationum, mearum ne extollar. Quis dicit, Ne extollar? O terror, o tremor! Quis dicit, Ne extollar? Cum tanta ejus verba sint retundentia elationem, compescentia tumorem, et dicit, Ne extollar? Parum est quia dicit, Ne extollar: videte medicamentum quod sibi dicit appositum. Ne extollar, inquit, datus est mihi stimulus carnis meæ, angelus satanæ. O venenum, quod non curatur nisi veneno! Datus est mihi stimulus carnis meæ, angelus satanæ, qui me colaphizet. Caput cædebatur, ne caput extolleretur. O antidotum, quod quasi de serpente conficitur, et propterea theriacum nuncupatur! Serpens enim ille superbiam persuasit. Gustate, et eritis sicut dii ( Gen. III 5): superbiæ persuasio ista est. Unde cecidit, inde dejecit. Merito ergo venenum serpentis de serpente sanatur. Quid ait Apostolus? Propter quod ter Dominum rogavi, ut auferret eum a me. Ubi est, Adhuc te loquente dicam, Ecce adsum? Propter quod, non semel, sed iterum et tertio Dominum rogavi. Nonne tunc et ipse dicebat, Et tu, Domine, usquequo? Sed numquid quia differebat, ideo non aderat, et falsum erat, Adhuc te loquente dicam, Ecce adsum? Quid enim? medicus quando dat quod desideras, adest; quando secat, non adest? Nonne sub medici ferramento clamas ut parcat; et quia magis adest, magis secat? Denique ut scias quia aderat, videte quid ter roganti responderit. Dixit, inquit, mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur ( I Cor. XII, 7-9). Ego, inquit, novi: medicus optimus, Ego, inquit, novi in quem tumorem pergat quod volo sanare. Quiesce, adhibeam quod scio. Sufficit tibi gratia mea: non tibi sufficit voluntas tua. Hæc erant utique verba certantis, et in certamine periclitantis, et divinum auxilium postulantis.","t":"For, my brothers, he was not absent from the apostle Paul, who, while he was fighting, feared being lifted up. “In the greatness,” he says, “of my revelations, lest I be lifted up.” See him struggling in the conflict, not yet triumphing in security. “In the greatness of my revelations, lest I be lifted up.” Who says, “lest I be lifted up”? O terror, O trembling! Who says, “lest I be lifted up”? When his words are so strong in beating down pride and checking swelling, and he says, “lest I be lifted up”? It is not enough that he says, “lest I be lifted up”: see the remedy he says was applied to him. “Lest I be lifted up,” he says, “there was given me a goad of my flesh, an angel of Satan.” O poison, which is cured only by poison! “There was given me a goad of my flesh, an angel of Satan, to buffet me.” The head was struck, lest the head be lifted up. O antidote, made as it were from a serpent, and therefore called theriac! For that serpent persuaded to pride: “Taste, and you will be like gods”: this is the persuasion of pride. From where he fell, from there he threw down. Rightly, then, the serpent's poison is healed from the serpent. What does the Apostle say? “For this I asked the Lord three times to take it away from me.” Where is “While you are still speaking I will say, Here I am”? For this I asked the Lord, not once, but a second and a third time. Was he not then also saying, “And you, O Lord, how long?” But because he delayed, was he therefore not present, and was “While you are still speaking I will say, Here I am” false? For what? Is a physician present when he gives what you desire, and not present when he cuts? Do you not cry out under the physician's knife for him to spare you; and because he is more present, he cuts more? Finally, so that you may know that he was present, see what he answered to the one asking three times. “He said to me,” he says, “My grace is enough for you; for power is made perfect in weakness.” “I,” he says, “know”—the best physician—“I know,” he says, “into what swelling the thing I want to heal is heading. Be quiet; let me apply what I know.” “My grace is enough for you”: your own will is not enough for you. These were certainly the words of one fighting, in danger in the fight, and asking for divine help.","f":"Augustine, <i>Serm.</i> 163.8 (PL 38:522–523; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-8)."},"augustine-sermones/163.9":{"o":"Triumphantis autem verba quæ erunt? Verba certantis, dum domus ædificatur: verba triumphantis, cum domus in ultimo dedicatur. Ubi est, mors, contentio tua? ubi est, mors aculeus tuus? Aculeus autem mortis est peccatum. Sic ista dicebat Apostolus, quasi ipse jam ibi esset. Denique post hæc verba, quæ constat esse de futura perceptione, non de præsenti conflictatione; quandoquidem dicit, Tunc fiet: non modo fit, sed tunc fiet. Quid tunc fiet? Sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Tunc fiet ut nusquam sit aculeus mortis, nusquam possit inveniri peccatum. Quid festinas? Tunc fiet, tunc fiet. Mereatur in te humilitas, ut tunc in te fiat; ne superbia non permittat ut vel tunc in te fiat. Tunc fiet. Modo interim dum pugnas, dum laboras, dum periclitaris, dic, dic, Dimitte nobis debita nostra. Dic omnino dum pugnas, dic, verum dic, ex animo dic: Si dixerimus quia peccatum non habemus, nos ipsos seducimus ( I Joan. I, 8). Tu tibi diabolus eris. Nos ipsos seducimus, et veritas in nobis non est. Non enim verum dicimus, dicendo nos non habere peccatum; cum hic non simus sine peccato. Dicamus ergo veritatem, ut aliquando inveniamus securitatem. Sit veritas in pugna, ut acquiratur securitas in victoria. Tunc fiet, Ubi est, mors, aculeus tuus? Aculeus enim mortis est peccatum.","t":"But what will be the words of the one triumphing? The words of the one fighting while the house is being built; the words of the one triumphing when the house is dedicated at the last. “Where, O death, is your contention? Where, O death, is your sting? But the sting of death is sin.” The Apostle said these things as if he were already there. Next, after these words, which plainly concern future possession, not present conflict—since he says, “Then will come about”: not “it comes about now,” but “then will come about.” What will come about then? “The saying that is written: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting?” Then it will come about that the sting of death is nowhere, that sin can nowhere be found. Why are you in a hurry? Then it will come about, then it will come about. Let humility earn that it come about in you then; let not pride prevent it from coming about in you even then. Then it will come about. Meanwhile, now, while you fight, while you labor, while you are in danger, say, say, “Forgive us our debts.” Say it by all means while you fight; say it, say it truly, say it from the heart: “If we say that we have no sin, we deceive ourselves.” You will be a devil to yourself. “We deceive ourselves, and the truth is not in us.” For we do not speak the truth by saying we have no sin, since here we are not without sin. Let us speak the truth, then, that we may at some time find security. Let there be truth in the fight, so that security may be gained in the victory. Then will come about, “Where, O death, is your sting? For the sting of death is sin.”","f":"Augustine, <i>Serm.</i> 163.9 (PL 38:523; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/163-9)."},"augustine-sermones/164.1":{"o":"Omnes nos per Apostolum admonet veritas, ut invicem onera nostra portemus: et in eo ipso quo nos admonet, ut invicem onera nostra portemus, quo fructu id faciamus ostendit, adjungens et dicens, Et sic adimplebitis legem Christi: quæ non implebitur, nisi invicem onera nostra portemus. Quæ sint onera ista, et quemadmodum portanda sint, quoniam quidem omnes pro nostris viribus conari debemus implere legem Christi, adjuvante Domino conabor ostendere. Quod me demonstraturum esse proposui, mementote ut exigatis: et cum reddidero, non petatis. Hoc me demonstraturum esse proposui, adjuvante Domino intentionem meam et pro me orationes vestras, quæ sint onera quæ invicem nos jubet ut portemus Apostolus, et quemadmodum portanda sint. Hoc si fecerimus, illud ubi fructum posuit, sua sponte consequetur, ut impleamus legem Christi.","t":"Truth admonishes all of us through the Apostle to bear one another's burdens; and in the very admonition to bear one another's burdens, it shows with what fruit we do it, adding and saying, “And so you will fulfill the law of Christ”—which will not be fulfilled unless we bear one another's burdens. What these burdens are, and how they are to be borne—since all of us ought to try, according to our strength, to fulfill the law of Christ—I shall try, with the Lord's help, to show. Remember to demand what I have proposed to show; and when I have rendered it, do not ask for it again. This I have proposed to show—the Lord helping my purpose, and your prayers for me—what the burdens are which the Apostle commands us to bear for one another, and how they are to be borne. If we do this, that in which he placed the fruit will follow of its own accord: that we fulfill the law of Christ.","f":"Augustine, <i>Serm.</i> 164.1 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-1)."},"augustine-sermones/164.10":{"o":"Non vobis fumos vendant qui dicunt: Sancti sumus, non portamus sarcinas vestras, ideo vobis non communicamus. Majores isti portant sarcinas divisionis, majores portant sarcinas præcisionis, sarcinas schismatis, sarcinas hæresis, sarcinas dissensionis, sarcinas animositatis, sarcinas falsorum testimoniorum, sarcinas calumniosarum criminationum. Istas sarcinas conati sumus, et conamur deponere de humeris fratrum nostrorum. Illi amant illas tenentes ad se, minores esse nolunt, quia ipsis sarcinis tumuerunt. Nam et qui ponit sarcinam, quam gestabat collo, quasi minor fit; sed pondus posuit, non staturam.","t":"Let them not sell you smoke who say: “We are holy; we do not carry your packs; therefore we do not communicate with you.” They carry greater packs: packs of division, packs of cutting off, packs of schism, packs of heresy, packs of dissension, packs of animosity, packs of false testimonies, packs of slanderous accusations. We have tried, and are trying, to lift these packs from the shoulders of our brothers. They love them and hold them to themselves; they do not want to be smaller, because they have swollen with these very packs. For one who puts down a pack he was carrying on his neck becomes, as it were, smaller; but he has put down a weight, not his stature.","f":"Augustine, <i>Serm.</i> 164.10 (PL 38:526; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-10)."},"augustine-sermones/164.11":{"o":"Sed ego, inquis, non communico peccatis alienis. Quasi hoc tibi dicam: Veni, communica peccatis alienis. Non hoc dico, novi quid dicat Apostolus: sed illud dico. Propter peccata aliena, si vera essent, et non tua magis essent, gregem Dei mixtum ovibus et hædis non desereres; aream dominicam, quamdiu palea trituratur, non relinqueres; retia dominica quamdiu bonos et malos pisces ad littus trahunt, non disrumperes. Et quomodo, inquis, ferrem quem novi malum? Nonne melius ipsum ferres, quam te foras efferres? Ecce quomodo ferres: si attenderes Apostolum dicentem, Unusquisque proprium onus portabit; liberaret te ista sententia. Non enim cum illo communicares avaritiam, sed communicares cum illo Christi mensam. Et quid tibi obesset, si cum illo communicares Christi mensam? Apostolus dicit: Qui enim manducat et bibit indigne, judicium sibi manducat et bibit ( I Gor. XI, 29). Sibi, non tibi. Sane si judex es, si judicandi potestatem accepisti, ecclesiastica regula, si apud te accusatur, si veris documentis testibusque convincitur, coerce, corripe, excommunica, degrada. Sic vigilet tolerantia, ut non dormiat disciplina.","t":"“But I,” you say, “do not communicate with other people's sins.” As if I were saying to you, “Come, communicate with other people's sins.” I do not say this; I know what the Apostle says; but I say this: because of other people's sins—if they were true, and not rather yours—you should not desert God's flock, mixed with sheep and goats; you should not leave the Lord's threshing floor while the chaff is being threshed; you should not break the Lord's nets while they are drawing good and bad fish to the shore. “And how,” you say, “should I bear one whom I knew to be wicked?” Would it not be better to bear him than to bear yourself outside? See how you should bear him: if you attended to the Apostle saying, “Each one will bear his own burden,” that sentence would set you free. For you would not be sharing avarice with him, but sharing with him the table of Christ. And what harm would it do you if you shared with him the table of Christ? The Apostle says: “For he who eats and drinks unworthily eats and drinks judgment to himself.” To himself, not to you. Of course, if you are a judge, if you have received the power of judging by the rule of the Church, if he is accused before you, if he is convicted by true documents and witnesses, restrain, rebuke, excommunicate, degrade. Let tolerance be so watchful that discipline does not sleep.","f":"Augustine, <i>Serm.</i> 164.11 (PL 38:526; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-11)."},"augustine-sermones/164.12":{"o":"Sed damnatus est, inquiunt, Cæcilianus. Damnatus? A quibus? Primo absens, deinde a Traditoribus innocens. Allegata sunt ista, Gestis inserta, probata sunt. Enervare quidem vires veritatis conati sunt, et inanium nebulis prosecutionum ejus serenitatem nebulare, quantum potuerunt, enisi sunt. Adfuit Dominus, vicit serenitas ejus nebulas eorum. Et videte quomodo nescientes absolverunt Ecclesiam orbis terrarum, cujus communione gaudemus, qualescumque in ea simus. Non ipsos nos, sed ipsam tuemur, defendimus, obtinemus, aream dominicam defendendo, pro area dominica clamo. Tu quis in ea sim, noli cures: ventilabrum exspecto. Noli, inquam, hoc cures: aut si curare vis, noli cum lite curare, ut possis fratrem sanare. Cura paleam, si potes: sed triticum noli relinquere, si paleam curare non potes. Excutiuntur aliquando de arca dominica et paleæ; interdum et grana, sed non longe. Sunt autem operarii boni, circumeunt aream, et ea quæ foris excussa sunt, quibusdam mundatoriis trahunt et revocant in aream, etsi trahendo, etsi cogendo. Mundatoria instrumenta sunt leges istæ mundanæ. Revoca, etiam cum terra trahe triticum, ne propter terram pereat triticum. Damnatus est, inquiunt, Cæcilianus. Damnatus est semel absens, ter absolutus est præsens. Respondimus eis; et homines indociles, quantum potuimus, breviter de suis factis admonuimus, et diximus: Quid recitatis contra Cæcilianum concilium septuaginta episcoporum, sententias in absentem proferentium? Plures prolatæ sunt a Maximianistarum concilio contra absentem Primianum. Diximus: Absens ab illis damnatus est Cæcilianus, absens ab istis damnatus est Primianus. Quomodo isti non præjudicant absenti Primiano, sic et illi præjudicare non potuerunt absenti Cæciliano.","t":"“But Caecilian,” they say, “was condemned.” Condemned? By whom? First, absent; then, by traitors, though innocent. These things were alleged, inserted in the Proceedings, proved. They indeed tried to weaken the strength of the truth, and strove as much as they could to cloud its clearness with the fogs of empty pleadings. The Lord was present; his clearness overcame their fogs. And see how, without knowing it, they acquitted the Church of the whole world, in whose communion we rejoice, whatever we may be in it. We guard, defend, and maintain not ourselves but her; in defending the Lord's threshing floor, I cry out for the Lord's threshing floor. What I may be in it, do not trouble yourself: I await the winnowing fan. Do not, I say, trouble yourself about this; or if you want to trouble yourself, do not do it with strife, so that you may be able to heal a brother. Take care of the chaff, if you can; but do not leave the wheat, if you cannot take care of the chaff. Sometimes chaff is shaken out of the Lord's threshing floor; sometimes grains too, but not far. But there are good workers who go round the threshing floor and draw back into the floor, with certain cleaning tools, what has been shaken out, even by dragging, even by compelling. The cleaning tools are these worldly laws. Call it back; drag the wheat even along with earth, lest the wheat perish because of the earth. “Caecilian,” they say, “was condemned.” He was condemned once in his absence; he was acquitted three times when present. We answered them; and, as far as we could, we briefly reminded these unteachable men of their own deeds, and said: “Why do you read out against Caecilian the council of seventy bishops pronouncing sentences against him in his absence? More were pronounced by the council of the Maximianists against the absent Primian.” We said: “Caecilian was condemned in his absence by those; Primian was condemned in his absence by these. Just as these do not prejudge the absent Primian, so those too could not prejudge the absent Caecilian.”","f":"Augustine, <i>Serm.</i> 164.12 (PL 38:526–527; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-12)."},"augustine-sermones/164.13":{"o":"Quid eos putatis in hac angustia respondisse? Quid enim dicerem? Qua evaderent inclusi retibus veritatis? Ut hæc retia violenter rumperent, quid dixerunt breviter et absolute pro nobis? Et quidem multa, et pene omnia pro nobis, sicut Gesta indicabunt, quæ jam proponenda vestra Charitas lectura est. Sed hoc loco rogo vos, et obsecro per Christum, ut teneatis, dicatis, in ore semper habeatis. Non potuit enim pro nobis brevior, et certior, et liquidior ferri sententia. Quid ergo dixit, cum hoc objiceremus: Sic non præjudicant isti Cæciliano, quomodo nec illi Primiano. Et ille defensor illorum: Nec causa causæ præjudicat, nec persona personæ (Brevic. Collationis cum Donalistis, die 3, cap. 16, n. 28). O responsum breve, liquidum, verum! Non enim scivit quid dixit; sed Caiphæ similis, cum esset pontifex prophetavit: Nec causa causæ præjudicat, nec persona personæ. Si nec causa causæ, nec persona personæ præjudicat, ergo unusquisque sarcinam suam portat. Eat nunc et objiciat tibi Cæcilianum: non tibi cuicumque homini, sed ipsi orbi terrarum objiciat Cæcilianum. Quod cum facit, innocentem objicit innocentibus. Prorsus Gesta indicabunt liquidissime. Purgatus est Cæcilianus. Sed fac eum non purgatum, fac criminosum inventum; audi vocem tuam ab orbe terrarum: Nec causa causæ, nec persona personæ præjudicat. Anima hæretica, insanabilis, animosa, cum tu in te sententiam dicas, judicem quid accusas? Si illum ego corrupi, ut judicaret pro me; te quis corrupit, ut damnares te?","t":"What do you think they answered in this tight spot? For what was I to say? How could they escape, shut in by the nets of truth? To burst these nets violently, what did they say, briefly and absolutely, in our favor? Indeed many things, almost everything, in our favor, as the Proceedings will show, which your Charity is soon to read when they are posted. But at this point I ask you, and beseech you by Christ, to hold it, to say it, always to have it on your lips. For no briefer, surer, or clearer sentence could have been pronounced in our favor. What then did he say, when we objected this: “Just as these do not prejudge Caecilian, so neither do those prejudge Primian”? And their advocate said: “Neither does case prejudge case, nor person person.” O answer brief, clear, true! For he did not know what he said; but, like Caiaphas, being high priest, he prophesied: “Neither does case prejudge case, nor person person.” If neither case prejudges case, nor person person, then each one carries his own pack. Let him go now and throw Caecilian up at you: not at you, any man whatever, but let him throw Caecilian up at the whole world. When he does so, he throws an innocent man up at the innocent. The Proceedings will show it most clearly: Caecilian was cleared. But suppose him not cleared; suppose him found guilty: hear your own voice from the whole world: “Neither does case prejudge case, nor person person.” Heretical soul, incurable, animated, when you pronounce sentence against yourself, why do you accuse the judge? If I corrupted him to judge in my favor, who corrupted you to condemn yourself?","f":"Augustine, <i>Serm.</i> 164.13 (PL 38:527; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-13)."},"augustine-sermones/164.14":{"o":"Utinam hæc aliquando cogitent, vel sero cogitent, vel detumescente animositate cogitent; ad se redeant, se interrogent, se discutiant, sibi respondeant, pro veritate non timeant eos quibus falsitatem diutissime vendiderunt. Ipsos enim timent offendere; erubescunt humanæ infirmitati, et non erubescunt invictissimæ veritati. Utique hoc timent, ne dicatur eis: Quare ergo nos decepistis? quare nos seduxistis? quare tanta mala et falsa dixistis? Respondere deberent, si Deum timerent: Humanum fuit errare, diabolicum est per animositatem in errore manere. Melius quidem erat si nunquam erraremus: sed vel quod secundum est faciamus, ut errorem aliquando emendemus. Decepimus, quia decepti eramus: falsa prædicavimus, quia prædicantibus falsa credidimus. Dicant suis: Simul erravimus, simul ab errore recedamus. Duces vobis fuimus ad foveam, et secuti estis cum duceremus ad foveam; et nunc sequimini cum ducimus ad Ecclesiam. Possent ista dicere: indignantibus dicerent, iratis dicerent, aliquando et illi ponerent indignationem, amarent vel sero unitatem.","t":"Would that they would at some time think of these things—even late, even as their animosity subsides; that they would return to themselves, question themselves, examine themselves, answer themselves; that for the truth's sake they would not fear those to whom they have so long sold falsehood. For they fear to offend them; they are ashamed before human weakness, and are not ashamed before invincible truth. Certainly they fear this, lest it be said to them: “Why then did you deceive us? Why did you lead us astray? Why did you say such evil and false things?” They ought to answer, if they feared God: “To err was human; to remain in error through animosity is diabolical. It would indeed have been better if we had never erred; but let us at least do what is second best, and at some time correct our error. We deceived because we had been deceived; we preached falsehoods because we believed those who preached falsehoods.” Let them say to their people: “We erred together; let us leave error together. We were your leaders into the pit, and you followed when we led you into the pit; and now follow when we lead you to the Church.” They could say these things: they would say them to the indignant, they would say them to the angry; at some time those too would lay aside their indignation and love unity, even late.","f":"Augustine, <i>Serm.</i> 164.14 (PL 38:527; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-14)."},"augustine-sermones/164.15":{"o":"Nos tamen, fratres, patientes circa illos simus. In fervore sunt et tumore oculi quos curamus. Non dico ut curare cessemus; sed ut non insultationibus ad majores amaritudines provocemus; rationem leniter reddamus, non de victoria superbe exsultemus. Servum enim Domini litigare non oportet, Apostolus dicit, sed mitem esse ad omnes, docibilem, patientem, in modestia corripientem diversa sentientes: ne forte det illis Deus pænitentiam, et resipiscant a diaboli laqueis, a quo captivi tenentur secundum ipsius voluntatem. Patienter ergo ferte, si sani estis, patienter ferte, in quantum sani estis. Nam quis perfecte sanus? Cum Rex justus sederit in throno, quis gloriabitur mundum se habere cor, aut quis gloriabitur mundum se esse a peccato? Ergo quamdiu tales sumus, hoc nobis debemus, ut invicem onera nostra portemus. Conversi ad Dominum, etc.","t":"Yet let us, brothers, be patient toward them. The eyes we are treating are inflamed and swollen. I do not say that we should stop treating them, but that we should not provoke them to greater bitterness by insults; let us give our reasons gently, let us not exult proudly over our victory. “For the servant of the Lord must not quarrel,” the Apostle says, “but be gentle toward all, teachable, patient, correcting with modesty those who think otherwise, in case God may give them repentance and they may come to their senses from the snares of the devil, by whom they are held captive according to his will.” So bear them patiently, if you are healthy; bear them patiently, inasmuch as you are healthy. For who is perfectly healthy? “When the righteous King sits on the throne, who will boast that he has a clean heart, or who will boast that he is clean from sin?” So as long as we are such, we owe ourselves this: to bear one another's burdens. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 164.15 (PL 38:527; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-15)."},"augustine-sermones/164.2":{"o":"Dicit aliquis: Obscure enim apostolus locutus est, at tu coneris exponere quæ sint ista onera, vel quemadmodum invicem sustinenda? Est illic quæstio, quæ nos cogit onera distinguere. Et in ipso quippe capitulo lectionis habes ibi positum, Unusquisque autem proprium onus portabit. Jam ergo occurrit sensibus vestris, Si unusquisque onus proprium portabit, quomodo dicit, Invicem onera vestra portate? Nisi quia onera distinguenda sunt, ne sibi contraria loqui putetur Apostolus. Non enim longe, non enim in alia Epistola, non enim in hac ipsa longe superius aut inferius; sed in eo ipso loco, ita ut sibi sint eadem verba contigua, utrumque posuit, et quia unusquisque proprium onus portabit, et quod admonuit et hortatus est, ut invicem onera nostra portemus.","t":"Someone says: “Did the Apostle speak obscurely, then, that you try to explain what these burdens are, or how they are to be borne by one another?” There is a question there that forces us to distinguish the burdens. For in the very chapter of the reading you have it set down: “But each one will bear his own burden.” So now it occurs to your minds: “If each one will bear his own burden, how does he say, ‘Bear one another's burdens’?” Unless the burdens are to be distinguished, the Apostle might be thought to contradict himself. For not far off, not in another Epistle, not even in this one far above or below, but in the very same place, so that the words are next to each other, he put both: that each one will bear his own burden, and what he admonished and urged, that we bear one another's burdens.","f":"Augustine, <i>Serm.</i> 164.2 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-2)."},"augustine-sermones/164.3":{"o":"Alia ergo sunt onera, in quibus unusquisque proprium portat, nec portat cum alio alter, nec projicit in alterum; et alia sunt onera, in quibus recte dicis fratri, Porto tecum, aut Porto pro te. Si ergo distinctione opus est, non est facilis intellectus. Contra eos ergo qui putabant posse hominem contaminari peccatis alienis, respondit Apostolus, Unusquisque onus proprium portabit. Item, contra eos quibus per hoc possit negligentia subintrare, ut quasi securi facti quod non contaminarentur peccatis alienis, neminem curarent corrigere, Invicem onera vestra portate. Breviter dictum, breviterque distinctum est: et quantum existimo, manifestationem veritatis non impedivit. Nam et breviter audistis, et cito intellexistis. Corda vestra non vidi: sed testes cordis voces audivi. Jam ergo tanquam de intellectis securi, aliquanto latius disseramus; non ut intelligendum insinuetur, sed ut quod intellectum est, commendetur.","t":"So there are some burdens in which each one bears his own, neither does one bear it with another nor cast it onto another; and there are other burdens in which you rightly say to a brother, “I bear it with you,” or “I bear it for you.” So if a distinction is needed, the understanding is not easy. Against those, then, who thought that a man could be contaminated by other people's sins, the Apostle answered, “Each one will bear his own burden.” Likewise, against those in whom negligence could creep in through this—so that, as though made secure because they would not be contaminated by others' sins, they would care to correct no one—“Bear one another's burdens.” It has been said briefly and distinguished briefly; and, as far as I think, it has not hindered the showing of the truth. For you both heard it briefly and understood it quickly. I have not seen your hearts, but I have heard your voices, the witnesses of the heart. So now, as though secure about what has been understood, let us discuss it somewhat more broadly—not so that it may be understood, but so that what has been understood may be commended.","f":"Augustine, <i>Serm.</i> 164.3 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-3)."},"augustine-sermones/164.4":{"o":"Onera quæ unusquisque sua portat, peccata sunt. Has detestabilium onerum sarcinas portantibus hominibus, et sub eis frustra sudantibus, Dominus dicit: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos. Quomodo reficit peccatis oneratos, nisi indulgentia peccatorum? Concionator mundi, de quadam specula excelsæ auctoritatis exclamat: Audi, genus humanum; audite, filii Adam; audi, genus laboriosum et infructuosum: video laborem vestrum, videte donum meum. Scio, laboratis et onerati estis; et quod est miserius, perniciosas sarcinas, vestris humeris alligatis: ad hæc, quod pejus est, onera addi vobis petitis, non deponi. Quis nostrum brevi tempore potest multiplicitatem et varietatem harum disserere sarcinarum? Tamen inde pauca commemoremus, et de his cætera conjectemus. Vide hominem oneratum sarcina avaritiæ, vide illum sub hac sarcina sudantem, anhelantem, sitientem, et laborando sarcinam addentem. Quid exspectas, o avare, amplectens onus tuum, et catenis cupiditatis alligans malam sarcinam sub humeros tuos? Quid exspectas? quid laboras? quid inhias? quid concupiscis? Nempe satiare avaritiam. O vota inania et facta nequissima! Exspectas ergo satiare avaritiam? Illa te potest premere, tu illam non potes satiare. An forte non est gravis? Usque adeo sub hac sarcina sensum etiam perdidisti? Non est gravis avaritia? Quare ergo te de somno excitat, quæ te aliquando etiam dormire non sinit? Et fortasse habes cum illa alterum onus pigritiæ, et ista duo nequissima onera secumque pugnantia premunt te, et dilaniant te. Non enim paria imperant, non enim similia jubent. Pigritia dicit, Dormi: avaritia dicit, Surge. Pigritia dicit, Noli pati frigidos dies: avaritia dicit, Tolera in mari etiam tempestates. Illa dicit, Quiesce; illa non sinit quiescere. Jubet, non solum, Procede; sed et, Naviga trans mare, quære terras quas ignoras. Merces in Indiam deportandæ sunt: non nosti linguam Indorum, sed intelligibilis videtur sermo avaritiæ. Venies ignotus ad ignotum; das, accipis, emis, portas; periclitatus pervenisti, cum periculis redis, exclamas in mari exagitatus tempestate, Deus, libera me. Non audis respondentem, Quare? Misi te? Avaritia tibi jussit ut acquireres quod non habebas: ego tibi jussi ut sine labore ante ostium tuum pauperi dares quod habebas. Illa te ad Indos misit ad reportandum aurum: ego tibi ad ostium Christum posui, a quo emeres regnum coelorum. Laboras in jussione avaritiæ, in jussione mea non laboras. Ambo jussimus; non audisti me: cui obaudisti liberet te.","t":"The burdens that each one bears as his own are sins. To men carrying these packs of detestable burdens and sweating under them in vain, the Lord says: “Come to me, all you who labor and are burdened, and I will refresh you.” How does he refresh those burdened with sins, except by the forgiveness of sins? The world's preacher cries out from a lofty watchtower of authority: “Hear, human race; hear, sons of Adam; hear, race laborious and fruitless: I see your labor; see my gift. I know, you labor and are burdened; and what is more wretched, you tie destructive packs to your own shoulders; and besides, what is worse, you ask for burdens to be added to you, not taken off.” Which of us can in a short time discuss the multiplicity and variety of these packs? Yet let us mention a few of them, and from these infer the rest. See a man burdened with the pack of avarice; see him under this pack sweating, panting, thirsting, and by laboring adding to the pack. What do you expect, O avaricious man, embracing your burden and tying the evil pack under your shoulders with the chains of greed? What do you expect? Why do you labor? Why do you gape? What do you desire? Surely to satisfy your avarice. O empty wishes and most wicked deeds! So you expect to satisfy avarice? It can crush you; you cannot satisfy it. Or perhaps it is not heavy? Have you lost even your senses under this pack? Is avarice not heavy? Why then does it rouse you from sleep, it that sometimes does not even let you sleep? And perhaps along with it you have another burden, that of sloth, and these two most wicked burdens, fighting with each other, crush you and tear you apart. For they do not command the same things; they do not order like things. Sloth says, “Sleep”; avarice says, “Get up.” Sloth says, “Don't suffer cold days”; avarice says, “Endure even storms at sea.” The one says, “Rest”; the other does not let you rest. It commands not only “Go forth,” but also “Sail across the sea; seek lands you do not know.” Goods must be carried to India: you do not know the language of the Indians, but the language of avarice seems intelligible. You will come, a stranger to a stranger; you give, you receive, you buy, you carry; you have arrived through dangers, you return amid dangers; tossed by a storm at sea, you cry out, “God, free me.” Do you not hear him answering, “Why? Did I send you? Avarice commanded you to acquire what you did not have; I commanded you to give without labor to the poor man at your door what you had. It sent you to the Indians to bring back gold; I placed Christ at your door, from whom you might buy the kingdom of heaven. You labor at avarice's command; at my command you do not labor. We both gave orders; you did not listen to me: let the one you obeyed free you.”","f":"Augustine, <i>Serm.</i> 164.4 (PL 38:524; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-4)."},"augustine-sermones/164.6":{"o":"Quam multi has sarcinas portant? Quanti mihi modo contra ipsas sarcinas loquenti sub ipsis positi exclamant? Cum sarcinis intrarunt, cum sarcinis exeunt: avari ingressi sunt, avari discedunt. Ego loquendo contra istas sarcinas laboravi. Si clamatis, ponite quod portatis. Postremo me nolite audire; Imperatorem vestrum audite clamantem, Venite ad me, omnes qui laboratis et onerati estis. Non enim venitis, nisi laborare desinatis. Vultis ad me currere, sed cum gravibus sarcinis non potestis. Venite, inquit, ad me, omnes qui laboratis et onerati estis, et ego vos reficiam. Do veniam præteritorum peccatorum, tollam quod premebat oculos vestros, sanabo quod nocuit humeris vestris. Tollam quidem sarcinas, sed inanes a sarcinis non dimittam: tollam sarcinas malas, et imponam bonas. Cum enim dixisset, Et ego vos reficiam; adjunxit, Tollite jugum meum super vos. Male te subjugaverat cupiditas, salubriter te subjuget charitas.","t":"How many carry these packs? How many, set under them, cry out to me now as I speak against those very packs? They came in with packs, they go out with packs: they entered avaricious, they depart avaricious. I have labored in speaking against these packs. If you cry out, put down what you carry. Finally, do not listen to me; listen to your Commander crying out, “Come to me, all you who labor and are burdened.” For you do not come unless you stop laboring. You want to run to me, but with heavy packs you cannot. “Come,” he says, “to me, all you who labor and are burdened, and I will refresh you. I give pardon for past sins; I will take away what weighed on your eyes; I will heal what harmed your shoulders. I will indeed take away your packs, but I will not send you away empty of packs: I will take away bad packs, and put on good ones.” For when he had said, “And I will refresh you,” he added, “Take my yoke upon you.” Greed had yoked you badly; let love yoke you to your salvation.","f":"Augustine, <i>Serm.</i> 164.6 (PL 38:525; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-6)."},"augustine-sermones/164.7":{"o":"Tollite jugum meum super vos, et discite a me. Si vobis viluit humanum qualecumque magisterium, discite a me. Christus clamat magister, unicus Dei Filius, solus verax, verus, veritas clamat, Discite a me. Quid? Quia in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, et omnia per ipsum facta sunt? Numquid hoc ab eo discere poterimus, mundum fabricare, coelum luminibus implere, diei noctisque vicissitudines ordinare, tempora et sæcula jubere percurrere, seminibus vim tribuere, animalibus terram replere? Nihil horum nos jubet discere magister cælestis: illa facit ut Deus. Sed quia iste Deus et homo esse dignatus est, in eo quod Deus est, audi ut recreeris; in eo quod homo est, audi ut imiteris. Discite, inquit, a me; non mundum fabricare, et creare naturas: nec illa quidem alia quæ hic latens Deus, homo manifestus effecit; nec ipsa dicit, Discite a me febres ab ægrotantibus pellere, fugare dæmonia, mortuos suscitare, ventis et fluctibus imperare, super aquas ambulare: nec hoc dicit, Discite a me. Hoec enim dedit quibusdam discipulis suis, quibusdam non dedit: hoc autem, Discite a me, omnibus dicit; ab hoc præcepto nemo se excuset, Discite a me quoniam mitis sum, et humilis corde. Quare dubitas hanc sarcinam ferre? Hæc sarcina gravis est, humilitas et pietas? Hæc sarcina gravis est, fides, spes, charitas? Istæ enim humilem, istæ mitem reddunt. Et vide quia oneratus non eris, si ipsum audieris. Jugum enim meum lene est, et sarcina mea levis est. Quid est, levis est? Quid si habet pondus, sed minus? plus habet avaritia, minus justitia? Nolo sic intelligas. Hæc sarcina non est pondus onerati, sed alæ sunt volaturi. Habent enim et aves pennarum suarum sarcinas. Et quid dicimus? Portant illas, et portantur. Portant illas in terra, portantur ab illis in cælo. Tu si misericordiam velis præbere avi, præsertim æstate, et dicas, Miseram istam aviculam onerant pennæ, et detrahas onus hoc; in terra remanebit, cui subvenire voluisti. Porta ergo pennas pacis, alas accipe charitatis. Hæc est sarcina, sic implebitur lex Christi.","t":"“Take my yoke upon you, and learn from me.” If any human teaching whatever has grown cheap to you, “learn from me.” Christ the teacher cries out, the only Son of God, alone truthful, true, the Truth cries out: “Learn from me.” What? That “in the beginning was the Word, and the Word was with God, and the Word was God, and all things were made through him”? Shall we be able to learn this from him: to build the world, to fill the sky with lights, to order the alternations of day and night, to command times and ages to run their course, to give power to seeds, to fill the earth with animals? The heavenly teacher commands us to learn none of these things: he does them as God. But because this God deigned also to be man, in that he is God, hear him so as to be renewed; in that he is man, hear him so as to imitate him. “Learn from me,” he says—not to build the world and create natures; nor even those other things which God, hidden here, did as man made manifest; nor does he say even of them, “Learn from me to drive fevers from the sick, to put demons to flight, to raise the dead, to command winds and waves, to walk on water”: he does not say, “Learn this from me.” For these he gave to some of his disciples, to some he did not give. But this “Learn from me” he says to all; from this precept let no one excuse himself: “Learn from me, for I am gentle and humble of heart.” Why do you hesitate to carry this pack? Is this pack heavy, humility and devotion? Is this pack heavy, faith, hope, love? For these make one humble, these make one gentle. And see that you will not be burdened if you listen to him. “For my yoke is easy, and my burden light.” What is “light”? What if it has weight, but less? Avarice more, righteousness less? I do not want you to understand it so. This pack is not the weight of one burdened, but the wings of one about to fly. For birds too have the packs of their feathers. And what do we say? They carry them, and are carried. They carry them on earth; they are carried by them in the sky. If you wanted to show mercy to a bird, especially in summer, and said, “Its feathers burden this poor little bird,” and took off this burden, it would remain on the earth—the bird you wanted to help. So carry the feathers of peace; take the wings of love. This is the pack; so will the law of Christ be fulfilled.","f":"Augustine, <i>Serm.</i> 164.7 (PL 38:525; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-7)."},"augustine-sermones/164.8":{"o":"Videte nunc, nescio quis avarus intrat: nosti illum avarum, stat tecum, et tu non es avarus; sed etiam misericors, das pauperi quod habes, non inhias in ea quæ non habes; audis dicentem Apostolum, Præcipe divitibus hujus mundi, non superbe sapere, neque sperare in incerto divitiarum, sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam ( I Tim. VI, 17-19). Audisti, agnovisti, didicisti, tenuisti, fecisti. Fac quod facis, noli pigrescere, noli cessare. Qui perseveraverit usque in finem, hic salvus erit. Bene fecisti homini, ingratus est homo: non te pœniteat bene fecisse, ne fundas poenitendo quod implesti miserando: dic in corde tuo, Non videt iste in quem feci, videt ille propter quem feci; quia iste si videret, si ingratus non esset, sibi potius quam mihi prodesset. Ad Deum me teneam, quem non latet quod facio; non solum quod facio, sed etiam quod corde facio: illum sperem retributorem, qui facti mei non quærit testem. Talis es, et forte in populo Dei stat juxta te avarus raptor, inhians rebus alienis. Quem nosti talem, et fidelis est, vel potius fidelis vocatur, non eum potes de ecclesia pellere, non habes aliquem aditum castigando et corripiendo corrigere, accessurus est tecum ad altare: noli timere; Unusquisque proprium onus portabit. Memento Apostoli, ut securus accedas: Unusquisque proprium onus portabit. Tantummodo non tibi dicat, Porta mecum. Nam si cum illo communicare volueris avaritiam, onus non minuetur, sed duo gravabuntur. Portet ergo sarcinam suam, et tu tuam: quoniam quando ex humeris Dominus tuus talem sarcinam excussit, alteram imposuit; excussit cupiditatis, imposuit charitatis. Ergo secundum cupiditates malas unusquisque sarcinam suam portat, malus malam, bonus bonam.","t":"See now: some avaricious man comes in; you know him to be avaricious; he stands with you, and you are not avaricious, but even merciful; you give the poor what you have; you do not gape after what you do not have; you hear the Apostle saying: “Command the rich of this world not to be haughty, nor to hope in the uncertainty of riches, but in the living God, who provides us all things richly to enjoy: let them be rich in good works, give readily, share, lay up for themselves a good foundation for the future, so that they may lay hold of the true life.” You have heard, recognized, learned, held, done it. Do what you are doing; do not grow slack; do not stop. “He who perseveres to the end will be saved.” You have done good to a man; the man is ungrateful: do not regret having done good, lest by regretting you pour away what you accomplished by showing mercy. Say in your heart: “He for whom I did it does not see; he for whose sake I did it sees. For if this man saw it, if he were not ungrateful, it would profit him rather than me. Let me hold to God, from whom what I do is not hidden—not only what I do, but also what I do in my heart; let me hope in him as repayer, who seeks no witness of my deed.” You are such a one, and perhaps in God's people an avaricious robber stands beside you, gaping after other people's property. You know him to be such, and he is a believer, or rather is called a believer; you cannot drive him from the church; you have no way to correct him by chastising and rebuking; he is going to approach the altar with you: do not fear: “Each one will bear his own burden.” Remember the Apostle, so that you may approach securely: “Each one will bear his own burden.” Only let him not say to you, “Carry it with me.” For if you want to share avarice with him, the burden will not be lessened, but two will be weighed down. So let him carry his pack, and you yours: for when your Lord shook such a pack from your shoulders, he put on another: he shook off that of greed, he put on that of love. So according to evil desires each one carries his own pack, the bad man a bad one, the good man a good one.","f":"Augustine, <i>Serm.</i> 164.8 (PL 38:525–526; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-8)."},"augustine-sermones/164.9":{"o":"Converte te jam et ad illud præceptum, Invicem onera vestra portate. Habes enim sarcinam Christi; unde portes cum altero onus proprium. Pauper est, dives es: onus illius paupertas est; tu tale onus non habes. Vide ne forte cum te interpellaverit pauper, tu dicas, Unusquisque onus proprium portabit. Hic alterum præceptum audi: Invicem onera vestra portate. Paupertas non est onus meum, sed est onus fratris mei. Vide ne divitiæ sint majus onus tuum. Nam non habes onus paupertatem, sed habes onus divitias. Si bene intendas, onus est. Ille alterum onus habet, tu alterum. Porta cum illo, et portet tecum, ut invicem onera vestra portetis. Quod est onus paupertatis? Non habere. Quod est divitiarum onus? Plus quam opus est habere. Et ille oneratus est, et tu oneratus es. Porta cum illo non habere, portet tecum plus habere; ut fiant æquales sarcinæ vestræ. Si enim dederis indigenti, minuis illi non habenti onus ipsius, quod erat non habere: si ei dederis, incipit habere; minutum est illi onus, quod vocatur non habere: minuit et ipse onus tuum, quod vocatur plus habere. Duo ambulatis viam Dei in peregrinatione hujus sæculi: tu portabas sumptus magnos superfluos; ille autem sumptus non habebat: adhæsit tibi, comes tuus esse desiderans; noli negligere, noli spernere, noli relinquere. Non vides quantum portes? Nihil portanti et non habenti da inde aliquid, et comitem adjuvabis, et te relevabis. Apostolica sententia satis, quantum opinor, exposita est.","t":"Turn now also to that other precept: “Bear one another's burdens.” For you have the pack of Christ; so you may carry your own burden with another. He is poor, you are rich: his burden is poverty; you do not have such a burden. See that perhaps, when the poor man appeals to you, you say, “Each one will bear his own burden.” Here hear the other precept: “Bear one another's burdens.” Poverty is not my burden, but it is my brother's burden. See whether riches may not be your greater burden. For you do not have poverty as a burden, but you have riches as a burden. If you look closely, it is a burden. He has one burden, you another. Carry with him, and let him carry with you, so that you bear one another's burdens. What is the burden of poverty? Not having. What is the burden of riches? Having more than is needed. Both he is burdened and you are burdened. Carry with him his not having; let him carry with you your having more; so that your packs become equal. For if you give to the needy, you lessen the burden of the one who does not have, which was not having: if you give to him, he begins to have; his burden, which is called not having, is lessened; and he too lessens your burden, which is called having more. You two walk the way of God on the pilgrimage of this world: you were carrying large superfluous provisions; he had no provisions; he attached himself to you, wanting to be your companion. Do not neglect him, do not spurn him, do not leave him. Do you not see how much you are carrying? To the one carrying nothing and having nothing give something from it, and you will help your companion and relieve yourself. The Apostle's sentence has been explained sufficiently, I think.","f":"Augustine, <i>Serm.</i> 164.9 (PL 38:526; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/164-9)."},"augustine-sermones/165.1":{"o":"Apostolum audivimus, Psalmum audivimus, Evangelium audivimus; consonant omnes divinæ lectiones, ut spem non in nobis, sed in Domino collocemus. Peto, inquit Apostolus, non infirmari in tribulationibus meis pro vobis, quæ est gloria vestra. Peto, inquit, non infirmari, id est, ut non infirmemini, quando auditis me pati pro vobis tribulationes; quia hæc est gloria vestra. Petit ergo eos, ut non infirmentur; quod non faceret, nisi eorum vellet excitare voluntatem. Si enim responderent, Quid nos petis quod in potestate non habemus? numquid non viderentur sibi justum reddidisse responsum? Et tamen Apostolus, nisi sciret esse in eis voluntatis propriæ consensionem, ubi et ipsi aliquid agerent, non diceret, Peto. Et si diceret, Jubeo, nisi eos nosset adhibere posse jussioni suæ voluntatem, sine causa hoc verbum de ejus ore procederet. Sed rursus sciens sine Dei adjutorio infirmam esse hominis voluntatem, non solum ne dicerent, Voluntatis arbitrium non habemus, dixit, Peto; verum etiam ne dicerent, Voluntatis arbitrium sufficit nobis, videte quid addidit: Hujus rei gratia. Cujus rei gratia, nisi quam supra dixerat, Peto non infirmari in tribulationibus meis pro vobis, quæ est gloria vestra? Quia ergo voluntatis habetis arbitrium, Peto. Quia vero vobis voluntatis non sufficit arbitrium ad implendum quod peto, Hujus rei gratia flecto genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in coelo et in terra nominatur. Ut det vobis. Quid, det vobis? Quod peto a vobis, rogo det vobis. Peto enim a vobis, propter arbitrium voluntatis: rogo det vobis, propter auxilium majestatis.","t":"We have heard the Apostle, we have heard the Psalm, we have heard the Gospel: all the divine readings agree that we should place our hope not in ourselves but in the Lord. “I ask,” says the Apostle, “that you not lose heart in my tribulations for you, which are your glory.” “I ask,” he says, “not to lose heart,” that is, that you not lose heart when you hear that I suffer tribulations for you; for this is your glory. So he asks them not to lose heart; which he would not do unless he wanted to rouse their will. For if they answered, “Why do you ask of us what we do not have in our power?”, would they not seem to themselves to have given a just answer? And yet the Apostle, unless he knew that there was in them the consent of their own will, where they themselves would do something, would not say, “I ask.” And if he said, “I command,” unless he knew that they could apply their will to his command, this word would come from his mouth to no purpose. But again, knowing that without God's help the will of man is weak, he said, “I ask,” not only lest they say, “We have no choice of will”; but also, lest they say, “The choice of the will suffices us,” see what he added: “For this reason.” For what reason, if not what he had said above: “I ask that you not lose heart in my tribulations for you, which are your glory”? Because you have choice of will, then: “I ask.” But because choice of will is not enough for you to fulfill what I ask: “For this reason I bend my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named, that he may give you.” What is “that he may give you”? What I ask of you, I pray he may give you. For I ask it of you because of the choice of the will; I pray that he give it to you because of the help of his majesty.","f":"Augustine, <i>Serm.</i> 165.1 (PL 38:527–528; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-1)."},"augustine-sermones/165.2":{"o":"Sed Apostoli verba prævenimus. Adhuc fortasse exspectatis audire, qui textum ejusdem lectionis memoria non tenetis, utrum revera ideo Apostolus pro ipsis ad Patrem genua flectat, ut det illis quod dixerat eis, Peto. Mementote ergo quid petierit ab ipsis. Peto non infirmari in tribulationibus meis pro vobis: hoc ab ipsis petit. Modo videte quid illis petit: Flecto genua mea ad Patrem Domini nostri Jesu Christi, ut det vobis secundum divitias gloriæ suæ virtute corroborari. Quid est aliud, nisi non infirmari? Virtute corroborari, inquit, per Spiritum ejus. Iste Spiritus gratiæ. Videte quid petit. Hoc a Deo petit, quod ab hominibus exigit: quia ut Deus velit dare, debes et tu ad accipiendum accommodare voluntatem. Quomodo vis accipere gratiam divinæ bonitatis, qui sinum non aperis voluntatis? Det, inquit, vobis. Non enim habetis, nisi det vobis. Det vobis virtute corroborari per Spiritum ejus. Si enim dederit vobis virtute corroborari, ibi dabit vobis non infirmari. In interiore homine habitare Christum per fidem in cordibus vestris. Totum hoc det vobis. In charitate radicati et fundati, ut prævaleatis comprehendere cum omnibus sanctis. Quid comprehendere? Det vobis per Spiritum suum virtute corroborari, et habitare in interiore homine vestro Christum per fidem, atque ita in charitate radicati et fundati possitis comprehendere cum omnibus sanctis: quid? Quæ sit latitudo, longitudo, altitudo et profundum. Altitudo quidem in latina lingua utrumque significat: et quod sursum versus est, altitudinis nomen habet; et quod in profundum altum est, altitudinis nomen habet. Ideo bene respondit interpres ad id quod sursum altum est, altitudinem dicere; ad illud quod deorsum altum est, profundum dicere.","t":"But we have run ahead of the Apostle's words. Perhaps those of you who do not hold the text of this reading in memory are still waiting to hear whether the Apostle really bends his knees to the Father for them so that he may give them what he had said to them, “I ask.” Remember, then, what he asked of them: “I ask that you not lose heart in my tribulations for you”: this he asks of them. Now see what he asks for them: “I bend my knees to the Father of our Lord Jesus Christ, that he may give you, according to the riches of his glory, to be strengthened with power.” What else is this but not to lose heart? “To be strengthened with power,” he says, “through his Spirit.” This is the Spirit of grace. See what he asks. He asks of God what he demands of men: because for God to be willing to give, you too must adapt your will to receive. How do you want to receive the grace of the divine goodness, you who do not open the lap of your will? “That he may give you,” he says. For you do not have it unless he gives it to you. “That he may give you to be strengthened with power through his Spirit.” For if he gives you to be strengthened with power, in that he will give you not to lose heart. “That Christ may dwell in the inner man through faith in your hearts.” May he give you all this. “Rooted and grounded in love, so that you may be able to comprehend with all the saints.” Comprehend what? May he give you through his Spirit to be strengthened with power, and that Christ dwell in your inner man through faith, and so, rooted and grounded in love, you may be able to comprehend with all the saints—what? “What is the breadth, length, height, and depth.” In the Latin language altitudo signifies both: both what is high upward has the name altitudo, and what is deep downward has the name altitudo. So the translator did well to say altitudo for what is high upward, and profundum for what is deep downward.","f":"Augustine, <i>Serm.</i> 165.2 (PL 38:528; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-2)."},"augustine-sermones/165.3":{"o":"Quid est ergo, fratres mei? exponam hoc ego vobis. Facilius forte si cuiquam sit, quid ergo? quia latitudinem, longitudinem, altitudinem, et profundum, quatuor ista quæ dicit Apostolus, minus idoneus sum vel comprehendere vel proferre, transibo ab hoc? An forte pulsabo, et ut vobis salubre aliquid proferam, vestris orationibus adjuvabor? Quid pergis corde, homo christiane, per latitudinem terræ, longitudinem temporum, altitudinem coeli, profunditatem abyssi? Quando ista comprehendis vel mente vel corpore? hoc est, sive cogitando sive carnis oculis intuendo, quando ista comprehendis? Ipsum audi Apostolum dicentem tibi: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. Et nos in illa gloriemur, vel quia super illam incumbimus. In illa gloriemur omnes, o boni fratres, in illa gloriemur. Ibi forte inveniemus et latitudinem, et longitudinem, et altitudinem, et profundum. His enim Apostoli verbis crux quodam modo nobis ante oculos constituta est. Habet enim latitudinem, in qua manus figuntur: habet longitudinem, quod inde usque ad terram ducitur lignum; habet et altitudinem, quod ab ipso transverso, in quo figuntur manus, excedit aliquantum, ubi caput crucifixi ponitur: habet et profundum, hoc est quod in terra figitur, et non videtur. Videte magnum sacramentum. Ab illo profundo quod non vides, surgit totum quod vides.","t":"What then is it, my brothers? Let me explain this to you. Perhaps it would be easier if it were for someone else—what then? Because I am less fit either to comprehend or to set forth these four things the Apostle speaks of, breadth, length, height, and depth, shall I pass this by? Or shall I perhaps knock, and be helped by your prayers to set forth something wholesome for you? Why, Christian man, do you go in your heart through the breadth of the earth, the length of the ages, the height of heaven, the depth of the abyss? When do you comprehend these, either with mind or body—that is, either by thinking or by looking with the eyes of the flesh—when do you comprehend them? Hear the Apostle himself saying to you: “But far be it from me to boast, except in the cross of our Lord Jesus Christ.” Let us too boast in it, or because we lean on it. Let us all boast in it, O good brothers; let us boast in it. There perhaps we shall find breadth and length and height and depth. For by these words of the Apostle the cross is in a way set before our eyes. For it has breadth, on which the hands are fixed; it has length, because from there the wood runs down to the ground; it has height too, because above the crossbeam on which the hands are fixed it extends a little, where the head of the crucified is placed; and it has depth, that is, the part fixed in the ground, which is not seen. See the great mystery. From that depth which you do not see rises all that you see.","f":"Augustine, <i>Serm.</i> 165.3 (PL 38:528; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-3)."},"augustine-sermones/165.4":{"o":"Ubi ergo est latitudo? Confer te ad vitam moresque sanctorum, qui dicunt, Absit gloriari, nisi in cruce Domini nostri Jesu Christi. Invenimus in moribus eorum latitudinem charitatis; unde illos admonet ipse Apostolus, dicens, Dilatamini, ne sitis jugum ducentes cum infidelibus. Et quia ipse latus erat, qui eos ad latitudinem exhortabatur, audi quid dicat: Os nostrum patet ad vos, o Corinthii; cor nostrum dilatatum est. Latitudo ergo charitas est, quæ sola bene operatur. Latitudo facit ut hilarem datorem diligat Deus. Si enim angustiam passus fuerit, tristis dabit: si tristis dabit, perit quod dabit. Opus est ergo latitudine charitatis, ne pereat quidquid boni facis. Sed quoniam ait Dominus, Ubi abundabit iniquitas, refrigescet charitas multorum; da mihi et longitudinem. Quæ est longitudo? Qui perseveraverit usque in finem, hic salvus erit. Hæc est longitudo crucis, ubi totum corpus porrigitur: ubi quodam modo statur, quo stando perseveratur. Si ergo quæris, qui in cruce gloriatis, habere crucis latitudinem; habeto bene operandi virtutem. Si vis habere crucis longitudinem; habeto perseverandi longanimitatem. Si autem vis habere crucis altitudinem; nosce quid audias, et ubi audias, Sursum cor. Quid est, Sursum cor? Ibi spera, ibi ama: inde pete virtutem, ibi exspecta mercedem. Nam si bene operaris, et hilariter tribuis, videris habere latitudinem. Si in iisdem bonis operibus usque in finem perseveraveris, videris habere longitudinem. Sed si omnia hæc non propter supernam mercedem facis, altitudinem non habebis; et illa jam nec latitudo erit nec longitudo. Quid est enim habere altitudinem, nisi cogitare Deum, amare Deum; et gratis amare ipsum Deum adjutorem, ipsum spectatorem, ipsum coronatorem, ipsum præmii largitorem; postremo ipsum præmium deputare, non aliud ab ipso quam ipsum exspectare? Si amas, gratis ama: si vere amas, ipse sit merces quem amas. An vero tibi chara sunt omnia, et vilis est ille qui condidit omnia?","t":"Where then is the breadth? Turn to the life and character of the saints, who say, “Far be it from me to boast, except in the cross of our Lord Jesus Christ.” We find in their character the breadth of love; hence the Apostle himself admonishes them, saying, “Be enlarged; do not be yoked with unbelievers.” And because he who urged them to breadth was himself broad, hear what he says: “Our mouth is open to you, O Corinthians; our heart is enlarged.” So breadth is love, which alone works well. Breadth brings it about that God loves a cheerful giver. For if he suffers narrowness, he will give sadly; if he gives sadly, what he gives is lost. So there is need of the breadth of love, lest whatever good you do be lost. But since the Lord says, “Because iniquity will abound, the love of many will grow cold,” give me length too. What is length? “He who perseveres to the end will be saved.” This is the length of the cross, along which the whole body is stretched: where in a way one stands, and by standing perseveres. So if you who boast in the cross seek to have the breadth of the cross, have the power of working well. If you want to have the length of the cross, have the long-suffering of perseverance. But if you want to have the height of the cross, know what you hear and where you hear it: “Lift up your heart.” What is “Lift up your heart”? Hope there, love there; ask power from there, expect the reward there. For if you work well and give cheerfully, you seem to have breadth. If you persevere in the same good works to the end, you seem to have length. But if you do all these things not for the heavenly reward, you will not have height; and then that will be neither breadth nor length. For what is it to have height, but to think of God, to love God, and to love freely God himself the helper, himself the spectator, himself the crowner, himself the giver of the reward; finally, to count him himself the reward, to expect nothing else from him but himself? If you love, love freely; if you truly love, let the one you love be your reward. Or are all things dear to you, and is he cheap who made all things?","f":"Augustine, <i>Serm.</i> 165.4 (PL 38:528–529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-4)."},"augustine-sermones/165.5":{"o":"Hæc ut possimus, flexit genua sua pro nobis Apostolus, utique ideo ut detur nobis. Terret enim et Evangelium: Vobis datum est scire mysterium regni, illis autem non est datum. Qui enim habet, dabitur ei. Quis autem habet cui dabitur, nisi cui datum est? Qui autem non habet, et quod habet auferetur ab eo. Quis autem non habet, nisi cui non est datum? Quare ergo illi datum est, et illi non est datum? Non me piget dicere, hoc est profundum crucis. De profunda nescio quo judiciorum Dei, quæ perscrutari contemplarique non possumus, procedit omne quod possumus. De profunditate, inquam, nescio qua judiciorum Dei, quæ inscrutabilia contemplari non possumus, perscrutari non valemus, procedit omne quod possumus. Quod possum, video: unde possim, non video; nisi quia et hoc hactenus video, quod novi esse a Deo. Quare autem illum, et non illum: nimium est ad me, abyssus est, profundum crucis est; admiratione exclamare possum, disputatione demonstrare non possum. Quid possum exclamare de ista profunditate? Quam magnificata sunt opera tua, Domine! Gentes illuminantur, Judæi excæcantur. Quidam parvuli sacramento Baptismatis abluuntur, quidam vero parvuli in morte primi hominis relinquuntur. Quam magnificata sunt opera tua, Domine! Nimis profundæ factæ sunt cogitationes tuæ! Et sequitur: Vir imprudens non cognoscit, et stultus non intelligit hæc. Quid non intelligit stultus et imprudens? Quia vel profundum est. Nam si stultus non intelligit, et sapiens intelligit, non est nimis profundum. Sed si sapiens intelligit quia profundum est, stultus non intelligit quia vel profundum est.","t":"That we may do these things, the Apostle bent his knees for us—certainly so that it might be given to us. For the Gospel also terrifies: “To you it has been given to know the mystery of the kingdom; but to them it has not been given. For to him who has, it will be given.” But who has, to whom it will be given, except one to whom it has been given? “But he who does not have, even what he has will be taken from him.” But who does not have, except one to whom it has not been given? Why then has it been given to this one and not given to that one? I am not ashamed to say: this is the depth of the cross. From some depth or other of God's judgments, which we cannot search out or contemplate, comes forth all that we can do. From some depth or other, I say, of God's judgments, which are unsearchable and which we cannot contemplate or search out, comes forth all that we can do. What I can do, I see; from where I can do it, I do not see—except that I see this much, that I know it is from God. But why this one and not that one: it is too much for me; it is an abyss; it is the depth of the cross. I can cry out in wonder; I cannot demonstrate it by argument. What can I cry out about this depth? “How great are your works, O Lord!” The Gentiles are enlightened, the Jews are blinded. Some little ones are washed by the sacrament of Baptism, while some little ones are left in the death of the first man. “How great are your works, O Lord! Your thoughts are made very deep!” And it follows: “The imprudent man does not know, and the fool does not understand these things.” What does the fool and the imprudent man not understand? That it is even deep. For if the fool does not understand and the wise man understands, it is not very deep. But if the wise man understands that it is deep, the fool does not understand that it is even deep.","f":"Augustine, <i>Serm.</i> 165.5 (PL 38:529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-5)."},"augustine-sermones/165.6":{"o":"Ideo multi de isto profundo quærentes reddere rationem, in fabulas vanitatis abierunt. Aliqui dixerunt quod animæ sursum in cœlo peccant, et secundum sua peccata ad corpora pro meritis diriguntur, et dignis ibi quasi carceribus includuntur. Ierunt post cogitationes suas; volentes disputare de Dei profundo, mersi sunt in profundum. Occurrit enim eis Apostolus, volens gratiam commendare, et elegit illos geminos in utero Rebeccæ, et dicit: Nondum enim natis, nec qui aliquid egerint boni aut mali. Vide quemadmodum tulit vanis hominibus phantasias conversationis animarum ante corpus in cælo. Si enim ibi jam conversatæ sunt, jam aliquid boni egerunt vel mali, et pro meritis suis ad corpora terrena detrusæ sunt. Si placet, contradicamus Apostolo, qui dixit, Nondum natis, nec qui aliquid egerint boni aut mali. Hoc autem quia propter Apostoli evidentem sententiam respuit catholica fides, quod animæ in coelis prius vivant et conversentur, et illic recipiendorum corporum merita assumant, modo isti novelli non audent dicere.","t":"That is why many, seeking to give an account of this depth, have gone off into fables of vanity. Some have said that souls sin above in heaven, and according to their sins are sent down to bodies as they deserve, and are shut up in them as in fitting prisons. They have gone after their own thoughts; wanting to dispute about the depth of God, they have been plunged into the depth. For the Apostle meets them, wanting to commend grace; he chose those twins in Rebecca's womb, and says: “For they were not yet born, nor had they done anything good or evil.” See how he took away from vain men their fantasies about the conduct of souls in heaven before the body. For if they had already lived there, they had already done something good or evil, and were thrust down into earthly bodies according to their deserts. If you please, let us contradict the Apostle, who said, “not yet born, nor had they done anything good or evil.” But because the Catholic faith rejects this, on account of the Apostle's plain sentence—that souls first live and conduct themselves in heaven and there take on deserts for the bodies they are to receive—these new men do not dare to say it.","f":"Augustine, <i>Serm.</i> 165.6 (PL 38:529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-6)."},"augustine-sermones/165.7":{"o":"Sed quid dicunt? Aliqui, sicut audivimus, ipsorum ita disputant: Prorsus, inquiunt, pro meritis suis omnes homines moriuntur, quia peccaverunt; non enim esset mors, nisi veniens de peccato. Optime quidem et vere dictum est, Non esset mors, nisi veniens de peccato. Sed ego, cum hoc audio, ideo laudo, quia illam primam mortem intueor et illius primi hominis peccatum. Audio enim Apostolum: Sicut in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur. Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt. Omnes enim unus fuerunt. Sic te audio dicentem mortem hominis de peccato esse? Non, inquit. Et quid dicis? Omnem hominem Deus immortalem creat modo. Mirabilis novitas. Quid dicis? Prorsus, inquit, omnem hominem Deus immortalem creat. Quare ergo moriuntur parvuli infantes? Nam si dicam, Quare moriuntur grandes homines? dicturus es mihi, Peccaverunt. Ergo de majorum ætate non disputabo: parvulorum infantiam contra te testem citabo. Non loquuntur, et convincunt: tacent, et quod dico probant. Ecce infantes in suis utique operibus innocentes sunt, nihil secum nisi quod de primo homine traxerunt habentes: quibus propterea est gratia Christi necessaria, ut in Christo vivificentur, qui in Adam mortui sunt; ut quia inquinati sunt generatione, purgentur regeneratione. Ipsos ergo testes citabo. Responde mihi: Quare moriuntur, si omnes homines immortales nascuntur, et quoniam peccant, ideo moriuntur? Quid putatis dici potuisse? Quæ aures ferant? Peccaverunt et ipsi. Ubi peccaverunt? Rogo te, quando peccaverunt? quomodo peccaverunt? Bonum et malum quid sit nesciunt. Peccatum accipiunt, qui præceptum non capiunt? Proba mihi peccatores infantes: quod dixisti, vere quia oblitus es quod fuisti, proba mihi peccata infantium. An quia plorant, peccant? quia motibus quasi mutorum animalium, molestias repellunt, voluptates accipiunt, ideo peccant? Si motus isti peccata sunt, ampliores peccatores in Baptismo fiunt; quia cum baptizantur, vehementissime reluctantur. Quare illis in tanta reluctatione non imputatur peccatum, nisi quia nullum est adhuc voluntatis arbitrium?","t":"But what do they say? Some of them, as we have heard, argue thus: “Certainly,” they say, “all men die for their own deserts, because they have sinned; for there would be no death unless it came from sin.” This is indeed very well and truly said: there would be no death unless it came from sin. But when I hear this, I praise it because I look at that first death and the sin of that first man. For I hear the Apostle: “As in Adam all die, so also in Christ all will be made alive.” “Through one man sin entered the world, and through sin death; and so it passed to all men, in whom all sinned.” For all were one. Is that how I hear you say that man's death is from sin? “No,” he says. And what do you say? “God now creates every man immortal.” A marvelous novelty! What do you say? “Certainly,” he says, “God creates every man immortal.” Why then do little infants die? For if I say, “Why do grown men die?”, you will say to me, “They have sinned.” So I will not argue about the age of adults: I will cite the infancy of little ones as a witness against you. They do not speak, and they convict; they are silent, and they prove what I say. See, infants are certainly innocent in their own works, having nothing with them except what they drew from the first man; for this reason the grace of Christ is necessary for them, so that those who died in Adam may be made alive in Christ; so that, because they are defiled by generation, they may be cleansed by regeneration. These, then, I will cite as witnesses. Answer me: why do they die, if all men are born immortal and die because they sin? What do you think could be said? What ears would bear it? “They too have sinned.” Where have they sinned? I ask you, when have they sinned? How have they sinned? They do not know what good and evil are. Do those receive sin who cannot grasp a commandment? Prove to me that infants are sinners: you said it truly because you have forgotten what you were—prove to me the sins of infants. Do they sin because they cry? Because with movements like those of dumb animals they push away annoyances and take in pleasures, do they therefore sin? If these movements are sins, they become greater sinners at Baptism, because when they are baptized they resist most vehemently. Why is sin not imputed to them in such great resistance, unless because there is as yet no choice of will?","f":"Augustine, <i>Serm.</i> 165.7 (PL 38:529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-7)."},"augustine-sermones/165.8":{"o":"Sed aliud dico: Isti quia nati sunt, ut arbitraris, peccarunt. Nam si non peccarent, inquis, non morerentur. Quid de illis dicis qui in utero moriuntur? O angustia! Et ipsi, inquit, peccarunt, ideo moriuntur. Mentiris, An falleris? Contradicit Apostolus: Nondum natis, nec aliquid agentibus boni aut mali. Magis Apostolum audio quam te, magis Apostolo credo quam tibi. Nondum natis, nec aliquid agentibus boni aut mali. Si autem hoc testimonium refellis, vade tibi potius ad illas vagationes, et dic: Quia in coelo peccarunt, et inde in corpora præcipitantur. Non dico, inquit. Quare non dicis? Quia dicit Apostolus, Nondum natis, nec aliquid agentibus boni aut mali. Si ergo non eos accusas in cælo, quare accusas in utero? Ad utrumque respondet Apostolus, et eis respondet qui dicunt, In coelo peccaverunt; et eis respondet qui dicunt, In utero peccaverunt, quia ad utrumque valent illa verba quæ dicunt, antequam nascerentur, nihil egisse vel boni vel mali. Quare ergo moriuntur? Et hic te auditurus sum, et non potius Magistrum Gentium? Dic mihi, Paule apostole, quare moriuntur? Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt. Ecce primus homo totam massam damnabilem fecit: veniat, veniat Dominus noster, secundus homo; veniat, veniat; ex alio tramite veniat, per virginem veniat; vivus veniat, mortuos inveniat: moriatur, ut morienti subveniat, mortuos ad vitam transferat, mortuos redimat a morte, servet vitam in morte, occidat mortem de morte. Sola est ista gratia parvulorum, sola majorum: sola liberat pusillos cum magnis. Quare illum, et quare illum; quare non illum atque illum; nolo a me quæras. Homo sum: profundum crucis adverto, non penetro; expavesco, non scrutor. Inscrutabilia sunt judicia ejus, investigabiles sunt viæ ejus. Homo sum, homo es: homo erat qui dicebat, O homo, tu quis es qui respondeas Deo? Homo dicebat, homini dicebat. Audiat homo, ne pereat homo, propter quem Deus factus est homo. In hac ergo crucis profunditate, in hac rerum tanta obscuritate teneamus quod cantavimus: non de nostra virtute præsumamus, non ingenioli nostri viribus in hac quæstione aliquid arrogemus: Psalmum dicamus, cum Psalmo dicamus, Miserere mei, Deus, miserere mei. Quare? Quia virtutem habeo qua te promerear? Non. Quare? Quia voluntatis arbitrium gero, unde gratiam tuam meritum meum præcedat? Non. Sed quare? Quoniam in te confidit anima mea. Magna scientia ista confidentia. Conversi ad Dominum, etc.","t":"But I say something else: “These, because they were born, have sinned, as you think. For if they did not sin,” you say, “they would not die.” What do you say of those who die in the womb? O tight spot! “They too,” he says, “sinned; therefore they die.” Are you lying, or deceived? The Apostle contradicts you: “Not yet born, nor having done anything good or evil.” I listen to the Apostle rather than to you; I believe the Apostle rather than you. “Not yet born, nor having done anything good or evil.” But if you refute this testimony, go rather to those wanderings and say: “Because they sinned in heaven, and from there are hurled down into bodies.” “I do not say it,” he says. Why do you not say it? “Because the Apostle says, ‘not yet born, nor having done anything good or evil.’” If then you do not accuse them in heaven, why do you accuse them in the womb? The Apostle answers both: he answers those who say, “They sinned in heaven,” and he answers those who say, “They sinned in the womb,” because those words, saying that before they were born they had done nothing good or evil, apply to both. Why then do they die? And shall I listen to you here, and not rather to the Teacher of the Gentiles? Tell me, apostle Paul, why do they die? “Through one man sin entered the world, and through sin death; and so it passed to all men, in whom all sinned.” See, the first man made the whole lump condemnable: let our Lord come, let the second man come; let him come, let him come; let him come by another path, let him come through a virgin; let him come living, let him find the dead; let him die, so as to help the dying, bring the dead over to life, redeem the dead from death, keep life in death, kill death by death. This grace alone belongs to little ones, it alone to adults: it alone frees the small with the great. Why this one, and why that one; why not this one and that one—do not ask me. I am a man: I perceive the depth of the cross; I do not penetrate it; I tremble before it; I do not search it out. “Unsearchable are his judgments, and his ways past finding out.” I am a man; you are a man; it was a man who said, “O man, who are you to answer back to God?” A man said it, he said it to a man. Let man hear, lest man perish, for whose sake God became man. In this depth of the cross, then, in such great obscurity of things, let us hold to what we sang: let us not presume on our own strength, let us not claim anything in this question by the powers of our little wit. Let us say the Psalm; with the Psalm let us say: “Have mercy on me, O God, have mercy on me.” Why? Because I have strength by which to deserve you? No. Why? Because I have choice of will, so that my merit may go before your grace? No. But why? “Because my soul trusts in you.” Great knowledge, this trust. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 165.8 (PL 38:529–530; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/165-8)."},"augustine-sermones/166.1":{"o":"Hanc sententiam, quam dixit Apostolus, Deponentes mendacium, loquimini veritatem, non esse contrariam illi sententiæ, quæ dicta est in Psalmo, Omnis homo mendax, si Dominus dat intellectum, breviter exponemus. Quid ergo est, Deponentes mendacium, loquimini veritatem; et, Omnis homo mendax? An impossibilia per Apostolum Deus jubet? Non. Quid ergo jubet? Audeo dicere: sed sine contumelia dictum accipiatis, quia et in me ipsum dico: hoc jubet Deus, ut non simus homines. Si enim dicerem, Jubet Deus ut non sitis homines; acerbe forsitan acciperetis: et me itaque conjunxi, ne quis irascatur.","t":"That this sentence spoken by the Apostle, “Putting away lying, speak the truth,” is not contrary to that sentence spoken in the Psalm, “Every man is a liar,” we shall briefly explain, if the Lord gives understanding. What then is “Putting away lying, speak the truth,” and “Every man is a liar”? Does God command impossible things through the Apostle? No. What then does he command? I dare to say it—but take it without offense, because I say it against myself too: God commands this, that we not be men. For if I said, “God commands that you not be men,” you might perhaps take it harshly; so I have joined myself in, lest anyone be angry.","f":"Augustine, <i>Serm.</i> 166.1 (PL 38:530; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/166-1)."},"augustine-sermones/166.2":{"o":"Plus enim dico Sanctitati vestræ: invenimus Apostolum tanquam crimen objecisse hominibus, quia homines sunt: objurgans enim illos hoc dixit. Quomodo nos irati dicimus alicui, Pecus es: sic ille corripiens in flagello Dominicæ disciplinæ, objecit hominibus quia homines erant. Quid illos fieri volebat, quibus crimen erat quia homines erant? Cum enim sit inter vos, inquit, æmulatio et contentio; nonne carnales estis, et secundum hominem ambulatis? Cum enim quis dicat, Ego quidem sum Pauli; alius autem, Ego Apollo: nonne homines estis ( I Cor. III, et 4)? Exprobrans et objurgans ait, Nonne homines estis? Quid ergo eos fieri volebat, nisi quod in Psalmo dicitur, Ego dixi, Dii estis et filii Altissimi? Hoc quidem dixit Deus: ad hoc enim vocat. Sed quid subjungit? Vos autem sicut homines moriemini, et sicut unus de principibus cadetis. Et ibi opprobrium objectum est, cum dicitur, Vos autem sicut homines moriemini. Homo enim Adam, et non filius hominis: Christus autem filius hominis, et Deus. Ad mendacium vetus homo pertinet, id est, Adam; ad veritatem novus homo filius hominis, hoc est, Christus Deus. Si deponis mendacium, exue Adam; si loqueris veritatem, indue Christum: et non tibi erunt contraria quæ modo in Scripturis sunt posita. Quia et Apostolus exuendum hominem veterem et induendum novum monens, dicit, Deponentes mendacium, loquimini veritatem: et Psalmus illos admonebat et plangebat, qui nolentes exuere Adam et induere Christum, non novi homines, sed tantum homines esse cupiebant; qualibus dicitur, Nonne homines estis? Et in vos cadit quod dictum est, Omnis homo mendax.","t":"For I say more to your Holiness: we find that the Apostle reproached men, as with a crime, that they were men; for he said this rebuking them. As we in anger say to someone, “You are a beast,” so he, correcting them with the scourge of the Lord's discipline, reproached men that they were men. What did he want them to become, for whom it was a crime that they were men? “For since there is jealousy and strife among you,” he says, “are you not carnal, and walking according to man? For when one says, ‘I am of Paul,’ and another, ‘I of Apollos,’ are you not men?” Reproaching and rebuking, he says, “Are you not men?” What then did he want them to become, if not what is said in the Psalm, “I said, You are gods, and all sons of the Most High”? God said this: for to this he calls. But what does he add? “But you will die like men, and fall like one of the princes.” There too a reproach was made when it is said, “But you will die like men.” For Adam was a man and not a son of man; but Christ is the Son of Man, and God. To lying belongs the old man, that is, Adam; to truth, the new man, the Son of Man, that is, Christ God. If you put away lying, strip off Adam; if you speak the truth, put on Christ: and the things now set down in the Scriptures will not be contrary for you. For the Apostle, admonishing that the old man must be put off and the new put on, says, “Putting away lying, speak the truth”; and the Psalm was admonishing and lamenting those who, unwilling to put off Adam and put on Christ, desired to be not new men but only men; to such it is said, “Are you not men?” And on you falls what was said, “Every man is a liar.”","f":"Augustine, <i>Serm.</i> 166.2 (PL 38:530; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/166-2)."},"augustine-sermones/166.3":{"o":"Si homo vis esse, mendax eris. Noli velle esse homo, et non eris mendax. Indue Christum, et eris verax: ut quæ locutus fueris, non tua sint quasi propria, et abs te instituta, sed illustrantis te et illuminantis veritatis. Nam si spoliaberis lumine, remanebis in tenebris tuis, et non poteris nisi mendacia loqui. Ait enim ipse Dominus, Qui loquitur mendacium, de suo loquitur: quia omnis homo mendax. Qui ergo loquitur veritatem, non de suo loquitur, sed de Dei. Non quidem ita, ut eum loqui dicamus aliena: fiunt enim sua, cum amat quod accipit, et gratias agit illi qui dedit. Nam si ablata fuerit homini illustratio veritatis, remanebit tanquam nudus indumento luminis, et non poterit nisi mendacia loqui. Hoc enim in illo remanebit, quod in Psalmo scriptum est, Omnis homo mendax.","t":"If you want to be a man, you will be a liar. Do not want to be a man, and you will not be a liar. Put on Christ, and you will be truthful: so that what you speak may not be your own, as if your own property and established by you, but of the truth that enlightens and illumines you. For if you are stripped of the light, you will remain in your own darkness, and you will be able to speak only lies. For the Lord himself says, “He who speaks a lie speaks from his own”: because every man is a liar. So he who speaks the truth speaks not from his own but from God's. Not indeed in such a way that we say he speaks what belongs to another: for it becomes his own when he loves what he receives and gives thanks to the one who gave it. For if the enlightening of truth is taken from a man, he will remain as if naked of the garment of light, and he will be able to speak only lies. For in him will remain what is written in the Psalm: “Every man is a liar.”","f":"Augustine, <i>Serm.</i> 166.3 (PL 38:530; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/166-3)."},"augustine-sermones/166.4":{"o":"Non est ergo unde quisquam calumnietur, et dicat mihi: Mentiar, quia homo sum. Dicam enim et ego fidentissime: Noli esse homo, ut non mentiaris. Ergo, inquit, homo non ero? Non utique. Ut enim non sis homo, ad hoc vocatus es ab illo qui propter te factus est homo. Noli succensere. Non enim ita tibi dicitur ut homo non sis, ut pecus sis: sed ut sis inter eos quibus dedit potestatem filios Dei fieri. Deus enim deum te vult facere: non natura, sicut est ille quem genuit; sed dono suo et adoptione. Sicut enim ille per humanitatem factus est particeps mortalitatis tuæ; sic te per exaltationem facit participem immortalitatis suæ. Age igitur gratias, et amplectere quod donatum est ut merearis perfrui quo vocatus es. Noli esse Adam, et non eris homo. Si non homo, non utique mendax: quia omnis homo mendax. Et cum coeperis non mentiri, noli tibi tribuere et extolli, quasi ex tuo proprio: ne vento superbiæ, tanquam lucerna quæ aliunde accenditur, exstinguaris, et remaneas rursus in mendacio tuo. Nolite ergo mentiri, fratres. Jam enim veteres homines eratis: accessistis ad gratiam Dei, facti estis homines novi. Mendacium ad Adam pertinet, veritas ad Christum. Deponentes ergo mendacium, loquimini veritatem, ut et caro ista mortalis quam adhuc habetis de Adam, præcedente novitate spiritus, mereatur et ipsa innovationem et commutationem tempore resurrectionis suæ: ac si totus homo deificatus inhæreat perpetuæ atque incommutabili veritati.","t":"So there is no ground for anyone to raise a quibble and say to me, “I will lie, because I am a man.” For I too will say most confidently: Do not be a man, so that you may not lie. “So,” he says, “I will not be a man?” Certainly not. For you have been called to this, that you not be a man, by him who for your sake became man. Do not be angry. For it is not said to you that you should not be a man in such a way that you should be a beast, but that you should be among those to whom he gave power to become sons of God. For God wants to make you a god: not by nature, as is he whom he begot, but by his gift and adoption. For as he through his humanity became a sharer in your mortality, so he makes you, by exaltation, a sharer in his immortality. So give thanks, and embrace what has been given, so that you may deserve to enjoy that to which you have been called. Do not be Adam, and you will not be a man. If not a man, certainly not a liar: because every man is a liar. And when you have begun not to lie, do not attribute it to yourself and be lifted up, as though it were your own, lest by the wind of pride, like a lamp lit from elsewhere, you be put out and remain again in your own lie. So do not lie, brothers. For you were once old men; you have come to the grace of God; you have become new men. Lying belongs to Adam, truth to Christ. So, putting away lying, speak the truth, so that this mortal flesh too, which you still have from Adam, with the newness of the spirit going before, may itself deserve renewal and change at the time of its resurrection; and so the whole man, deified, may cling to the everlasting and unchangeable truth.","f":"Augustine, <i>Serm.</i> 166.4 (PL 38:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/166-4)."},"augustine-sermones/167.1":{"o":"Apostolum, cum legeretur, audistis; imo omnes audivimus, dicentem nobis: Videte quomodo caute ambuletis; non ut insipientes, sed ut sapientes; redimentes tempus, quoniam dies mali sunt. Dies malos, fratres, duæ res faciunt, malitia et miseria. Per malitiam hominum et miseriam hominum ducuntur dies mali. Cæterum dies isti, quantum pertinet ad spatia horarum, ordinati sunt: ducunt vices, agunt tempora; oritur sol, occidit sol, transeunt tempora. Cui molesta sunt tempora, si homines sibi non sunt molesti? Ergo dies malos, sicut dixi, duæ res faciunt, miseria hominum et malitia hominum. Sed miseria hominum communis est: non debet malitia esse communis. Ex quo enim lapsus est Adam, et de paradiso expulsus, nunquam fuerunt dies, nisi mali. Istos pueros qui nascuntur, interrogemus, quare a ploratu incipiunt, qui et ridere possunt. Nascitur, et statim plorat: post nescio quot dies ridet. Quando plorabat nascens, propheta suæ calamitatis erat: lacrymæ enim testes sunt miseriæ. Nondum loquitur, et jam prophetat. Quid prophetat? In labore se futurum, vel in timore. Et si bene vixerit et justus fuerit, certe in mediis positis tentationibus semper timebit.","t":"You heard the Apostle when he was read; or rather, we all heard him saying to us: “See how you walk carefully, not as unwise but as wise, redeeming the time, because the days are evil.” Two things make days evil, brothers: malice and misery. Through the malice of men and the misery of men the days are drawn out evil. Otherwise these days, as far as the spaces of hours are concerned, are ordered: they take their turns, they bring the seasons; the sun rises, the sun sets, the times pass. To whom are the times troublesome, if men are not troublesome to themselves? So, as I said, two things make days evil: the misery of men and the malice of men. But the misery of men is common; malice ought not to be common. For since Adam fell and was expelled from paradise, there have never been any but evil days. Let us ask these children who are born why they begin with crying, when they can also laugh. One is born, and at once cries; after I know not how many days he laughs. When he cried at birth, he was a prophet of his own calamity: for tears are witnesses of misery. He does not yet speak, and already he prophesies. What does he prophesy? That he will be in toil or in fear. And if he lives well and is righteous, certainly, set amid temptations, he will always fear.","f":"Augustine, <i>Serm.</i> 167.1 (PL 38:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/167-1)."},"augustine-sermones/167.2":{"o":"Quid ait Apostolus? Omnes qui volunt in Christo pie vivere, persecutionem patientur. Ecce quia dies mali sunt, sine persecutione vivere hic justi non possunt. Qui inter malos vivunt, persecutionem patiuntur. Omnes mali persequuntur bonos, non ferro et lapidibus, sed vita et moribus. Numquid aliquis sanctum Lot persequebatur in Sodomis? Nemo illi molestus erat: et tamen inter impios vivebat, et inter immundos, superbos, blasphemos, persecutionem patiebatur, non vapulando, sed malos videndo. Quisquis me audis, et nondum vivis in Christo pie, incipe in Christo pie vivere, et probas quod dico. Denique Apostolus cum commemoraret pericula sua: Periculis, inquit, in mari, periculis in fluminibus, periculis in deserto, periculis in latronibus, periculis in falsis fratribus. Cætera pericula quiescere possunt, pericula a falsis fratribus quiescere usque in finem sæculi non noverunt.","t":"What does the Apostle say? “All who want to live devoutly in Christ will suffer persecution.” See: because the days are evil, the righteous cannot live here without persecution. Those who live among the wicked suffer persecution. All the wicked persecute the good, not with sword and stones, but by their life and character. Did anyone persecute holy Lot in Sodom? No one troubled him; and yet he lived among the ungodly, and among the unclean, the proud, the blasphemers, he suffered persecution—not by being beaten, but by seeing the wicked. Whoever you are who hear me and do not yet live devoutly in Christ, begin to live devoutly in Christ, and you will prove what I say. Finally the Apostle, when he recalled his dangers, says: “In dangers at sea, in dangers in rivers, in dangers in the desert, in dangers from robbers, in dangers from false brothers.” The other dangers can come to rest; the dangers from false brothers do not know how to come to rest until the end of the world.","f":"Augustine, <i>Serm.</i> 167.2 (PL 38:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/167-2)."},"augustine-sermones/167.3":{"o":"Redimamus tempus; quoniam dies mali sunt. Exspectatis a me forte scire, quid est tempus redimere. Dicturus sum quod pauci audiunt, pauci ferunt, pauci aggrediuntur, pauci agunt: tamen dicam, quoniam ipsi pauci qui me audituri sunt, inter malos vivunt. Redimere tempus, est quando aliquis tibi infert litem, perde aliquid, ut Deo vaces, non litibus. Perde ergo: ex eo quod perdis, pretium est temporis. Certe quando pro tuis necessitatibus procedis ad publicum, das nummos, et emis tibi panem, aut vinum, aut oleum, aut tignum, aut aliquam supellectilem: das et accipis, aliquid amittis, aliquid acquiris; hoc est emere. Nam si nihil amittas, et habeas quod non habebas; aut invenisti, aut donatum accepisti, aut hæreditate acquisisti. Quando autem aliquid amittis ut aliquid habeas, tunc emis: quod habes, emptum est; quod amittis, pretium est. Quomodo ergo perdis nummos, ut emas tibi aliquid; sic perde nummos, ut emas tibi quietem. Ecce hoc est tempus redimere.","t":"Let us redeem the time, because the days are evil. Perhaps you are waiting to learn from me what it is to redeem the time. I am going to say what few hear, few bear, few attempt, few do; yet I will say it, since the few who will listen to me live among the wicked. To redeem the time is, when someone brings a lawsuit against you, to lose something, so as to be free for God and not for lawsuits. So lose: what you lose is the price of the time. Certainly when you go out into the public market for your needs, you give coins and buy yourself bread, or wine, or oil, or timber, or some household goods: you give and you receive; you lose something, you gain something; this is buying. For if you lose nothing and have what you did not have, either you found it, or received it as a gift, or acquired it by inheritance. But when you lose something in order to have something, then you buy: what you have is bought; what you lose is the price. So as you lose coins to buy yourself something, so lose coins to buy yourself quiet. See, this is to redeem the time.","f":"Augustine, <i>Serm.</i> 167.3 (PL 38:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/167-3)."},"augustine-sermones/167.4":{"o":"Proverbium notum est Punicum, quod quidem Latine vobis dicam, quia Punice non omnes nostis. Punicum enim proverbium est antiquum: Nummum quærit pestilentia; duos illi da, et ducat se. Numquid non hoc proverbium de Evangelio videtur natum? Nam quid aliud dixit Dominus, quam, Redimentes tempus, quando ait, Si quis vult judicio tecum contendere, et tunicam tuam tollere, dimitte ei et pallium? Judicio vult tecum contendere, et tunicam tuam tollere, vult avocare te a Deo tuo: non habebis quietum cor, non habebis tranquillum animum, everteris cogitationibus curis, irritaris adversus ipsum adversarium tuum. Ecce tempus perdidisti. Quanto ergo melius est ut nummum amittas, et tempus redimas? Fratres mei, in causis vestris et in negotiis vestris, quando ad nos judicanda veniunt, si homini christiano dico ut pro tempore redimendo perdat aliquid suum; quanto majore cura et fiducia debeo dicere ut reddat alienum? Ambos enim christianos audio. Jam ille calumniosus, qui vult alteri facere causam, et tollere ab illo vel pro compositione, gaudet ad ista verba. Apostolus dixit, Redimentes tempus, quoniam dies mali sunt. Facio ergo calumniam christiano illi, velit nolit, dat mihi aliquid ut tempus redimat, quia episcopum audivit. Dic mihi, si illi dicturus sum, Perde aliquid, ut sis otiosus; tibi non sum dicturus, Calumniose, perdite fili diaboli, quare res alienas auferre moliris? Causam non habes, et calumnia plenus es. Si ergo illi dixero, Illi da aliquid, ut recedat a calumnia; tu ubi eris, qui habebis de calumnia pecuniam? Ille qui propter vitandam calumniam tempus a te redimit, hic tolerat dies malos: tu autem qui de calumniis pasceris, hic habebis dies malos, et post istos habiturus es in die judicii pejores. Sed hoc forte rides, quia pecuniam rapis. Ride, ride, et contemne: ego erogem, veniet qui exigat.","t":"There is a well-known Punic proverb, which I shall tell you in Latin, since not all of you know Punic. For it is an old Punic proverb: “The plague is asking for a coin; give it two, and let it take itself off.” Does not this proverb seem to have been born of the Gospel? For what else did the Lord say but “redeeming the time,” when he says, “If anyone wants to contend with you in court and take your tunic, let him have your cloak as well”? He wants to contend with you in court and take your tunic; he wants to call you away from your God: you will not have a quiet heart, you will not have a tranquil mind, you will be overturned by anxious thoughts, you will be provoked against your adversary himself. See, you have lost the time. How much better, then, to lose a coin and redeem the time? My brothers, in your cases and in your business, when they come to us to be judged, if I tell a Christian man to lose something of his own in order to redeem the time, with how much greater care and confidence ought I to tell the other to give back what belongs to someone else? For I hear both of them as Christians. Now that slanderer who wants to bring a case against another and take from him something, even by way of settlement, rejoices at these words: “The Apostle said, ‘Redeeming the time, because the days are evil.’ So I bring a false charge against that Christian; whether he likes it or not, he gives me something to redeem the time, because he has listened to the bishop.” Tell me: if I am going to say to him, “Lose something, so as to be at leisure,” am I not going to say to you, “Slanderer, lost son of the devil, why are you trying to carry off other people's property? You have no case, and you are full of slander”? If then I say to him, “Give him something, so that he may withdraw from his slander,” where will you be, who will have money from slander? He who redeems the time from you in order to avoid slander endures evil days here; but you who feed on slanders will have evil days here, and after these you will have worse ones on the day of judgment. But perhaps you laugh at this, because you snatch money. Laugh, laugh, and despise it: I pay it out; one will come who will exact it.","f":"Augustine, <i>Serm.</i> 167.4 (PL 38:531–532; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/167-4)."},"augustine-sermones/168.1":{"o":"Lectionibus, canticis, sermonibusque divinis, et quod est præcipuum, gratia sua ædificet Dominus cor vestrum; ut quod verum auditis, non audiatis ad judicium, sed ad præmium. Faciet hoc, quoniam qui promisit potens est et facere. Ita credidit Abraham, dans gloriam Deo, unde et plenissime credens quoniam quæ promisit potens est et facere ( Rom. IV, 20, 21). Magnum nostrum gaudium: nos promisit Abrahæ; nos promissionis filii sumus. Quando enim dictum est Abrahæ, In semine tuo benedicentur omnes gentes ( Gen. XXII, 18), nos promissi sumus. Ergo ipse nos fecit filios fidei Abrahæ, qui potens est facere quod promisit. Nemo dicat: Ego feci. Non enim promittit Deus, et facis tu. Potest autem recte dici quia quæ promittis tu, facit Deus. Tu enim infirmus es, tu omnipotens non es. Quando ergo promittis, nisi Deus faciat, inanis est promissio tua. Dei autem promissio non pendet ex te, sed ex illo. Sed ego, inquis, credidi. Concedo. Verum dicis: tu credidisti, sed non tibi tu fidem dedisti. Unde autem credidisti, nisi ex fide? Fides in te donum Dei est.","t":"By the readings, songs, and divine sermons, and—what is chief—by his grace, may the Lord build up your heart, so that what you hear as true you may hear not for judgment but for reward. He will do this, since he who promised is also able to do it. So Abraham believed, giving glory to God, and so most fully believing that what he promised he is also able to do. Our joy is great: he promised us to Abraham; we are children of the promise. For when it was said to Abraham, “In your offspring all nations will be blessed,” we were promised. So he made us children of Abraham's faith, he who is able to do what he promised. Let no one say, “I did it.” For God does not promise and you do. But it can rightly be said that what you promise, God does. For you are weak; you are not almighty. So when you promise, unless God does it, your promise is empty. But God's promise does not depend on you, but on him. “But I,” you say, “believed.” I grant it. You speak the truth: you believed; but you did not give yourself faith. From where did you believe, if not from faith? Faith in you is God's gift.","f":"Augustine, <i>Serm.</i> 168.1 (PL 38:532; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-1)."},"augustine-sermones/168.2":{"o":"Audi Apostolum ipsum fidei disputatorem, et gratiæ magnum defensorem: audi eum dicentem, Pax fratribus, et charitas cum fide. Magna tria dixit, Pax, charitas, fides. A fine coepit, ad initium terminavit. Initium est enim in fide, finis in pace. Qua enim credimus, ipsa est fides. Sed fides debet esse Christianorum, non dæmoniorum. Nam, sicut dicit Jacobus apostolus, Et dæmones credunt et contremiscunt. Et dæmones dixerunt Christo, Tu es Filius Dei. Confitebantur dæmones quod non credebant homines. Illi tremuerunt, illi occiderunt. Quid enim quia dixerunt dæmones, Tu es Filius Dei, scimus qui sis; ideo regnaturi sunt cum Filio Dei? Absit! Discernenda est ergo fides dæmonum a fide sanctorum. Plane discernenda vigilanter et diligenter. Nam et Petrus hoc dixit Domino dicenti, Quem me esse dicitis? Tu es Christus Filius Dei vivi. Et Dominus: Beatus es, Simon Bar-Jona. O Domine, hoc tibi dixerunt et dæmones: quare ipsi non sunt beati? Quare? Quia dæmones hoc dixerunt timore, Petrus amore. Ideo initium est a fide. Sed quali fide? Quam definivit Apostolus: Neque circumcisio aliquid valet, neque præputium, sed fides. Dic quæ fides? Quæ per dilectionem operatur ( Galat. v, 6). Hanc dæmones non habent fidem, quæ per dilectionem operatur: sed soli servi Dei, soli sancti Dei, soli fide filii Abrahæ, soli filii dilectionis, filii promissionis; ideo dicta est et charitas. Tria illa dicta sunt ab Apostolo, Pax fratribus, et charitas cum fide. Pax fratribus. Unde pax? Et charitas. Unde charitas? Cum fide. Si enim non credis, non amas. Dixit ergo Apostolus, sic incipiens a fine, et veniens ad initium: Pax, charitas, cum fide. Nos dicamus, Fides, charitas, pax. Crede, ama, regna. Si enim credis et non amas, adhuc non discrevisti fidem tuam ab eis qui tremebant et dicebant: Scimus qui sis, Filius Dei. Ergo tu ama: quia charitas cum fide ipsa te perducit ad pacem. Quam pacem? Veram pacem, plenam pacem, solidam pacem, securam pacem; ubi nulla pestis, nullus hostis. Ipsa pax est finis omnium desideriorum bonorum. Charitas cum fide: et si sic dicas, bene dicis, Fides cum charitate.","t":"Hear the Apostle himself, the debater on faith and the great advocate of grace; hear him saying, “Peace to the brothers, and love with faith.” He named three great things: peace, love, faith. He began from the end and finished at the beginning. For the beginning is in faith, the end in peace. That by which we believe is faith itself. But the faith ought to be that of Christians, not of demons. For, as the apostle James says, “The demons also believe, and tremble.” And the demons said to Christ, “You are the Son of God.” The demons confessed what men did not believe. They trembled; these killed. For because the demons said, “You are the Son of God, we know who you are,” are they therefore going to reign with the Son of God? Far from it! So the faith of demons must be distinguished from the faith of the saints—distinguished watchfully and carefully. For Peter too said this to the Lord when he asked, “Who do you say that I am?”: “You are the Christ, the Son of the living God.” And the Lord: “Blessed are you, Simon Bar-Jona.” O Lord, the demons also said this to you: why are they not blessed? Why? Because the demons said this from fear, Peter from love. So the beginning is from faith. But what kind of faith? That which the Apostle defined: “Neither circumcision avails anything, nor uncircumcision, but faith.” Say what faith? “Which works through love.” The demons do not have this faith, which works through love; but only the servants of God, only the saints of God, only the children of Abraham by faith, only the children of love, the children of the promise; that is why love too was mentioned. Those three were named by the Apostle: “Peace to the brothers, and love with faith.” “Peace to the brothers.” From where peace? “And love.” From where love? “With faith.” For if you do not believe, you do not love. So the Apostle spoke thus, beginning from the end and coming to the beginning: peace, love, with faith. Let us say: faith, love, peace. Believe, love, reign. For if you believe and do not love, you have not yet distinguished your faith from those who trembled and said, “We know who you are, the Son of God.” So love: because love with faith itself leads you to peace. What peace? True peace, full peace, solid peace, secure peace, where there is no plague, no enemy. That peace is the end of all good desires. Love with faith; and if you say it thus, you say it well: faith with love.","f":"Augustine, <i>Serm.</i> 168.2 (PL 38:532; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-2)."},"augustine-sermones/168.3":{"o":"Magna ergo bona commemoravit Apostolus, Pax fratribus, et charitas cum fide: magna bona. Sed dicat unde bona ista: unde sunt, a nobis, an a Deo? Si dicis, A nobis; in te gloriaris, non in Deo. Si autem didicisti quod ait et ipse Apostolus Ut qui gloriatur, in Domino glorietur; confitere pacem, charitatem cum fide, non tibi esse nisi a Deo. Sed respondes mihi: Tu hoc dicis, proba quod dicis. Probo: ipsum Apostolum testem vocabo. Ecce habetis: Apostolus dixit, Pax fratribus, et charitas cum fide. Ipse dixit. Quid ipse dixit? Vide, sequitur, Pax fratribus, et charitas cum fide, a Deo Patre nostro et Domino Jesu Christo. Quid ergo habes quod non accepisti? Si autem accepisti, quid gloriaris quasi non acceperis? Nam si gloriatus est Abraham, ex fide gloriatus est. Quæ est fides plena et perfecta? Quæ credit ex Deo esse omnia bona nostra, et ipsam fidem. Iterum dicit Apostolus, Misericordiam consecutus sum. O confessio! Non ait, Misericordiam consecutus sum, quia fidelis eram; sed, ut fidelis essem, misericordiam consecutus sum (1 d. VII, 25). Veniamus ad ejus primordia, videamus Saulum sævientem, spectemus furentem, spectemus odia anhelantem, sanguinemque sitientem. Spectemus, fratres, eum; magnum spectaculum. Ecce post Stephani necem, post effusum testis Dei lapidibus sanguinem, ubi vestimenta servabat lapidantium, ut et in eorum etiam manibus lapidaret, tunc dispersi sunt fratres qui erant Jerosolymis congregati; et ille sæviens cui parum erat vidisse et fudisse sanguinem Stephani, accepit litteras a principibus sacerdotum, ut iret Damascum, et quoscumque ibi inveniret Christianos, vinctos adduceret. Et ibat. Hæc Pauli via erat, cujus via nondum erat Christus; adhuc Sauli, nondum Pauli. Ibat. Quid habebat in corde? Quid, nisi malum? Date mihi merita ejus. Si merita quæris, damnationis sunt, non liberationis. Ibat ergo sævire in membra Christi, ibat sanguinem fundere, ibat lupus pastor futurus: sic ibat. Non enim poterat aliter ire ad illa, propter quæ ibat. Et cum sic ambulat, cogitat, anhelat cædes; cum ducit pedes ejus ira, movet membra odium, dum pergit et ambulat, obtemperat mancipium crudelitati: et ecce vox de coelo, Saule, Saule, quid me persequeris? Ecce quare dixit, Misericordiam consecutus sum, ut fidelis essem. Erat infidelis; parum est, erat in ipsa infidelitate crudelis: sed misericordiam consecutus est, ut fidelis esset ( Act. VII-IX). Quid dicturus es Deo dicenti, Hoc volo? Ergo, Domine, ille qui tanta fecit, tanta mala in sanctos tuos facere cupiebat, tali eum misericordia dignum existimas? Hoc volo. An oculus tuus nequam est, quia ego bonus sum?","t":"So the Apostle mentioned great goods: “Peace to the brothers, and love with faith”—great goods. But let him say where these goods come from: from us, or from God? If you say, “From us,” you boast in yourself, not in God. But if you have learned what the Apostle himself says, “So that he who boasts should boast in the Lord,” confess that peace, love with faith, are yours only from God. But you answer me: “You say this; prove what you say.” I prove it: I will call the Apostle himself as witness. See, you have it: the Apostle said, “Peace to the brothers, and love with faith.” He himself said it. What did he say? See, it follows: “Peace to the brothers, and love with faith, from God our Father and the Lord Jesus Christ.” “What then do you have that you did not receive? But if you received it, why do you boast as if you had not received it?” For if Abraham boasted, he boasted of faith. What is full and perfect faith? That which believes that all our goods are from God, and faith itself. Again the Apostle says, “I obtained mercy.” O confession! He does not say, “I obtained mercy because I was faithful,” but, “that I might be faithful, I obtained mercy.” Let us come to his beginnings; let us see Saul raging; let us look at him furious; let us look at him panting out hatred and thirsting for blood. Let us look at him, brothers: a great spectacle. See, after Stephen's killing, after the blood of God's witness was shed by stones, when he guarded the clothes of those stoning him, so that he stoned through their hands too, then the brothers who had been gathered in Jerusalem were scattered; and he, raging, for whom it was too little to have seen and shed the blood of Stephen, received letters from the chief priests to go to Damascus and bring bound whatever Christians he found there. And he went. This was Paul's way, whose way was not yet Christ; still Saul's, not yet Paul's. He went. What did he have in his heart? What but evil? Give me his merits. If you seek merits, they are of condemnation, not of liberation. So he went to rage against Christ's members; he went to shed blood; he went, a wolf who would be a shepherd: so he went. For he could not go otherwise to the things for which he was going. And as he walks thus, plots, pants for slaughter—while anger drives his feet, hatred moves his limbs, while he goes on and walks, a slave obedient to cruelty—behold, a voice from heaven: “Saul, Saul, why are you persecuting me?” See why he said, “I obtained mercy, that I might be faithful.” He was unfaithful; that is too little: in his very unfaithfulness he was cruel; but he obtained mercy, that he might be faithful. What will you say to God when he says, “I will it so”? “So, Lord, the one who did so much, who longed to do so much evil to your saints, do you judge worthy of such mercy?” “I will it so. Is your eye evil because I am good?”","f":"Augustine, <i>Serm.</i> 168.3 (PL 38:532–533; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-3)."},"augustine-sermones/168.5":{"o":"Habete fidem: sed ut habeatis fidem, orate fide. Sed orare fide non possetis, nisi fidem haberetis. Non enim orat, nisi fides. Quomodo enim invocabunt, in quem non crediderunt? Aut quomodo credent ei quem non audierunt? Quomodo autem audient sine prædicante? Aut quomodo prædicabunt, si non mittantur? Ideo loquimur, quia missi sumus. Audite nos, audite illum per nos. Ergo, ait aliquis, invocamus Deum, ut det nobis perseverare in his bonis quæ habemus, et addat bona quæ non habemus. Præcessit ergo fides quæ rogat. Certo totum dat Deus. Ut enim daret mihi, rogavi: ut rogarem, prius credidi. Ergo mihi dedi quod credidi, et Deus dedit quod credens oravi. Solvatur quæstio: non enim parva est. Hoc te video loqui, quia tu prior dedisti aliquid Deo, ut cætera daret tibi. Dedisti quippe illi fidem tuam et orationem tuam. Et ubi est quod ait Apostolus: Quis enim cognovit sensum Domini, aut quis consiliarius ejus fuit? Aut quis prior dedit illi, et retribuetur ei? Ecce qualis vis esse. Ergo prior dedisti Deo, et hoc dedisti quod tibi non dedit Deus? Invenisti unde dares? Homo mendice, unde habuisti? Ergo unde dares aliquid habuisti? Quid enim habes, quod non accepisti? Ergo de Dei das Deo: ex eo quod tibi dedit, a te accipit. Nam mendicitas tua, nisi ipse prior dedisset, inanissima remaneret.","t":"Have faith; but in order to have faith, pray with faith. But you could not pray with faith unless you had faith. For only faith prays. “For how will they call on him in whom they have not believed? Or how will they believe him whom they have not heard? And how will they hear without a preacher? Or how will they preach unless they are sent?” That is why we speak: because we have been sent. Hear us; hear him through us. “So,” someone says, “we call on God to grant us to persevere in these goods that we have, and to add the goods that we do not have. So the faith that asks came first. Certainly God gives everything. For, that he might give to me, I asked; that I might ask, I first believed. So I gave myself that I believed, and God gave what I prayed for in believing.” Let the question be solved: for it is not small. I see you are saying this because you first gave something to God, so that he might give you the rest. For you gave him your faith and your prayer. And where is what the Apostle says: “For who has known the mind of the Lord, or who has been his counselor? Or who has first given to him, and it will be repaid him?” See what you want to be. So you gave to God first, and gave what God did not give you? You found something to give? Beggar man, where did you have it from? So you had something from which to give? “For what do you have that you did not receive?” So you give God from God's: from what he gave you, he receives from you. For your begging would have remained utterly empty unless he had first given.","f":"Augustine, <i>Serm.</i> 168.5 (PL 38:533; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-5)."},"augustine-sermones/168.6":{"o":"Audite unde hoc evidentius probetis. Ecce vos quia credidistis, accepistis: quid dicimus de eis qui nondum crediderunt, qualis erat Saulus, qui nondum crediderat? Accepit autem ut crederet: posteaquam credidit Christo, tunc cœpit invocare Christum. Ab illo accepit ut crederet, et credendo invocaret, invocando cætera acciperet. Quid putamus, fratres? Saulus antequam crederet, orabant pro illo qui crediderant, an non orabant? Dicatur mihi, si non pro illo orabant, quare dixit Stephanus, Domine, ne statuas illis hoc peccatum? Orabatur et pro illo, et pro aliis infidelibus, ut crederent. Ecce nondum habebant fidem, et orationibus fidelium accipiebant fidem. Nondum habebant quod Deo offerrent; quia nondum erant misericordiam consecuti, ut fideles essent. Denique posteaquam Saulus iste conversus est, una voce elisus et levatus, elisus persecutor, levatus prædicator: posteaquam cœpit evangelizare fidem quam aliquando vastabat, quid de se dixit? Eram autem ignotus facie Ecclesiis Judææ, quæ sunt in Christo: tantum autem audiebant, quia is qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me magnificabant Deum. Numquid dixit, et in me magnificabant me? Et in me, qui evangelizabam fidem quam aliquando vastabam, non me magnificabant, sed Deum. Ergo ipse fecit, ut Saulus deposita tunica veteri, peccatis pannosa, cædibus sanguinea, ut deposita ista tunica, acciperet tunicam humilitatis, et fieret de Saulo Paulus.","t":"Hear how you may prove this more clearly. See, you received because you believed: what do we say of those who have not yet believed, as was Saul, who had not yet believed? But he received in order to believe: after he believed in Christ, then he began to call on Christ. From him he received that he might believe, and by believing call on him, and by calling on him receive the rest. What do we think, brothers? Before Saul believed, did those who had believed pray for him, or not? Let me be told: if they did not pray for him, why did Stephen say, “Lord, do not hold this sin against them”? Prayer was being made for him, and for other unbelievers, that they might believe. See, they did not yet have faith, and by the prayers of the faithful they received faith. They did not yet have anything to offer God, because they had not yet obtained mercy that they might be faithful. Finally, after this Saul was converted—struck down and raised up by one voice, struck down a persecutor, raised up a preacher—after he began to preach the faith he once ravaged, what did he say of himself? “I was unknown by face to the churches of Judea that are in Christ; they only heard that he who once persecuted us now preaches the faith he once ravaged; and they glorified God in me.” Did he say, “And they glorified me in me”? “And in me,” who was preaching the faith I once ravaged, they glorified not me, but God. So he himself brought it about that Saul, putting off the old tunic, ragged with sins, bloody with killings—that, putting off this tunic, he should receive the tunic of humility, and Saul should become Paul.","f":"Augustine, <i>Serm.</i> 168.6 (PL 38:533; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-6)."},"augustine-sermones/168.7":{"o":"Quid est Paulus? Minimus. Ego enim sum minimus Apostolorum. Ecce quid est Paulus. Paulum enim latine modicum est. Sic loquimur quando dicimus, Post paulum video te, paulo post facio illud. Quid est, paulo post? Modico post: post paulum, post modicum. Quare ergo Paulus? Quia modicus. Modicus, quia novissimus. Ego enim sum, inquit, novissimus Apostolorum, qui non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Bene dicis: unde debuisti damnari, ab eo accepisti unde debeas coronari. A quo accepisti, unde debeas coronari? A quo accepit, vultis audire? Nolite me, ipsum audite: Non sum, inquit, dignus vocari Apostolus, quia persecutus sum Ecclesiam Dei; sed gratia Dei sum id quod sum. Ergo quod eras, iniquitate illa eras: quod es, gratia Dei es. Et gratia ejus, inquit, vacua in me non fuit. Ecce evangelizat fidem quam aliquando vastabat: nec gratia ipsa vacat in illo, qui ait, In me vacua non fuit, sed plus omnibus illis laboravi. Observa, erigere te coepisti. Ubi es, Paule? Certe modicus eras. Plus omnibus illis laboravi. Dic unde? Quid enim habes quod non accepisti? Statim respexit: et cum dixisset, Plus omnibus illis laboravi; quasi expavit ad verba sua, et mox subjecit se humilem Paulum, Non autem ego, sed gratia Dei mecum.","t":"What is Paul? Least. “For I am the least of the apostles.” See what Paul is. For paulum in Latin is “little.” So we speak when we say, “I'll see you after a little while,” “I'll do that a little later.” What is “a little later”? A small time after: after a little, after a small time. Why then Paul? Because little. Little, because last. “For I am,” he says, “the last of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” You speak well: for that for which you should have been condemned, you received from him that for which you should be crowned. From whom did you receive that for which you should be crowned? Do you want to hear from whom he received it? Do not hear me; hear him: “I am not worthy,” he says, “to be called an apostle, because I persecuted the church of God; but by the grace of God I am what I am.” So what you were, you were by that iniquity; what you are, you are by the grace of God. “And his grace,” he says, “in me was not empty.” See, he preaches the faith he once ravaged: nor is grace itself idle in him who says, “In me it was not empty, but I labored more than all of them.” Watch out: you have begun to raise yourself up. Where are you, Paul? Certainly you were little. “I labored more than all of them.” Say from where? “For what do you have that you did not receive?” At once he looked back; and when he had said, “I labored more than all of them,” he was, as it were, afraid at his own words, and at once the humble Paul put himself under: “Yet not I, but the grace of God with me.”","f":"Augustine, <i>Serm.</i> 168.7 (PL 38:533–534; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-7)."},"augustine-sermones/168.8":{"o":"Ergo, fratres mei, ut noveritis etiam fidem a Domino Deo esse nobis, orate pro illis qui nondum crediderunt. Si quis habet amicum forte infidelem, moneo illum ut oret pro illo. Vere opus est ut ego illum moneam? Maritus christianus est, uxor infidelis est: non orat pro uxore sua, ut credat? Uxor est christiana, maritus infidelis est: non orat mulier religiosa pro marito suo, ut credat? Quando hoc orat qui orat; quid orat, nisi ut Deus det illi fidem? Ergo donum Dei est fides. Nemo se extollat, nemo sibi arroget, quasi sibi aliquid dederit. Qui gloriatur, in Domino glorietur.","t":"So, my brothers, that you may know that faith too is ours from the Lord God, pray for those who have not yet believed. If anyone perhaps has an unbelieving friend, I urge him to pray for him. Is there really any need for me to urge him? The husband is a Christian, the wife an unbeliever: does he not pray for his wife, that she may believe? The wife is a Christian, the husband an unbeliever: does not the devout woman pray for her husband, that he may believe? When one prays this, what does he pray but that God give him faith? So faith is God's gift. Let no one exalt himself; let no one claim for himself as though he had given himself anything. He who boasts, let him boast in the Lord.","f":"Augustine, <i>Serm.</i> 168.8 (PL 38:534; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/168-8)."},"augustine-sermones/169.1":{"o":"Ad apostolicam lectionem aures et animum intendat Sanctitas vestra, adjuvando nos affectu vestro apud Dominum Deum nostrum, ut ea quæ ille nobis revelare dignatur, ad vos apte atque salubriter proferre possimus. Ergo cum legeretur, audistis dicentem apostolum Paulum, Nos enim sumus circumcisio, qui spiritui Dei servimus. Scio plerosque codices habere, Qui spiritu Deo servimus. Quantum autem inspicere potuimus, plures Græci hoc habent, Qui spiritui Dei servimus. Sed non ibi quæstio est. Manifestum est enim utrumque, et congruum regulæ veritatis, quia et spiritui Dei servimus, et non carne, sed spiritu Deo servimus. Carne enim servit Deo, qui de rebus carnalibus sperat se placere Deo. Cum vero et ipsa caro ad bona opera spiritui subditur, spiritu servimus Deo: quia carnem domamus, ut spiritus obtemperet Deo. Spiritus enim regit, caro regitur: nec spiritus bene regit, si non regatur.","t":"Let your Holiness turn ears and mind to the reading from the Apostle, helping us with your affection before the Lord our God, so that what he deigns to reveal to us we may set forth to you fittingly and wholesomely. So when it was read, you heard the apostle Paul saying, “For we are the circumcision, who serve the Spirit of God.” I know that most manuscripts have, “who serve God in spirit.” But as far as we have been able to look into it, most Greek manuscripts have this: “who serve the Spirit of God.” But the question does not lie there. For both are plain and agree with the rule of truth: we both serve the Spirit of God, and we serve God not with the flesh but in spirit. For he serves God with the flesh who hopes to please God by carnal things. But when the flesh itself also is made subject to the spirit for good works, we serve God in spirit, because we tame the flesh so that the spirit may obey God. For the spirit rules, the flesh is ruled; and the spirit does not rule well unless it is ruled.","f":"Augustine, <i>Serm.</i> 169.1 (PL 38:534; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-1)."},"augustine-sermones/169.10":{"o":"Horruit ergo Apostolus, percussus et prostratus, erectus et instructus. Factum enim est in illo: Ego percutiam, et ego sanabo. Non enim ait, Sanabo, et percutiam; sed, Percutiam, et sanabo. Percutiam te, et dabo tibi me. Sic prostratus horruit justitiam suam, in qua erat certe sine querela, laudabilis, magnus, quasi gloriosus apud Judæos: detrimenta existimavit, damna credidit, stercora deputavit, ut inveniretur in illo non habens suam justitiam, quæ ex lege est; sed eam quæ per fidem est Christi, quæ est, inquit, ex Deo. Illi autem qui offenderunt in lapidem offensionis, quid de illis dicit ipse Apostolus? Quia non, inquit, ex fide, sed tanquam ex operibus. Quia ipsi quasi sua justitia offenderunt in lapidem offensionis: sicut scriptum est, Ecce pono in Sion lapidem offensionis, et petram scandali; et qui crediderit in eum, non confundetur. Qui enim crediderit in eum, non habebit suam justitiam, quæ ex lege est, quamvis sit bona lex; sed implebit ipsam legem, non sua justitia, sed data ex Deo. Ita enim non confundetur. Charitas enim est legis plenitudo. Et unde ista charitas diffusa est in cordibus nostris? Non utique a nobis, sed per Spiritum sanctum qui datus est nobis. Offenderunt ergo illi in lapidem offensionis, et petram scandali. Et ait de illis: Fratres, bona voluntas quidem cordis mei, et deprecatio ad Deum pro illis in salutem. Deprecatur Apostolus pro non credentibus, ut credant; pro aversis, ut convertantur. Videtis quia nec ipsa conversio sine Dei adjutorio. Deprecatio, inquit, ad Deum pro illis ad salutem. Testimonium enim perhibeo, quia zelum Dei habent. Sic habebat et ipse: zelum Dei habebat. Sed quomodo ipse habebat? Quomodo illi habebant: sed non secundum scientiam. Quid est hoc, non secundum scientiam? Ignorantes enim Dei justitiam, et suam volentes constituere. Unde isto correctus inquit, Non habens meam justitiam. Illi volunt suam constituere, adhuc eos delectat in stercore jacere. Ego non habeo meam justitiam, sed eam quæ est per fidem Christi, justitiam ex Deo; justitiam, inquam, ex Deo, qui justificat impium.","t":"So the Apostle shuddered—struck and laid low, raised and instructed. For in him was done: “I will strike, and I will heal.” For he does not say, “I will heal and strike,” but, “I will strike and heal.” I will strike you, and give you myself. So, laid low, he shuddered at his own righteousness, in which he was certainly without complaint, praiseworthy, great, as it were glorious among the Jews: he counted it losses, believed it damage, reckoned it dung, “that he might be found in him, not having his own righteousness which is from the Law, but that which is through faith in Christ, which is,” he says, “from God.” But those who stumbled over the stone of stumbling—what does the Apostle himself say of them? “Because not,” he says, “from faith, but as if from works.” Because, as with their own righteousness, they stumbled over the stone of stumbling: as it is written, “Behold, I lay in Zion a stone of stumbling and a rock of offense; and whoever believes in him will not be put to shame.” For whoever believes in him will not have his own righteousness which is from the Law, although the Law is good; but he will fulfill the Law itself, not by his own righteousness, but by that given from God. So he will not be put to shame. “For love is the fullness of the Law.” And from where has this love been poured out in our hearts? Certainly not from us, but “through the Holy Spirit who has been given to us.” So those stumbled over the stone of stumbling and the rock of offense. And he says of them: “Brothers, the good will of my heart and my prayer to God for them is for salvation.” The Apostle prays for unbelievers, that they may believe; for those turned away, that they may be turned back. You see that not even conversion itself is without God's help. “My prayer to God for them,” he says, “is for salvation. For I bear them witness that they have a zeal for God.” So he himself had it too: he had a zeal for God. But how did he have it? As they had it: “but not according to knowledge.” What is this, “not according to knowledge”? “For being ignorant of God's righteousness, and seeking to establish their own.” Hence, corrected of this, he says, “Not having my own righteousness.” They want to establish their own; it still delights them to lie in dung. “I do not have my own righteousness, but that which is through faith in Christ, the righteousness from God”—the righteousness, I say, from God, who justifies the ungodly.","f":"Augustine, <i>Serm.</i> 169.10 (PL 38:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-10)."},"augustine-sermones/169.11":{"o":"Tolle te, tolle, inquam, te a te, impedis te: si tu te ædificas, ruinam ædificas. Nisi Dominus ædificaverit domum, in vanum laboraverunt qui ædificant eam. Noli ergo velle habere justitiam tuam. Certe ex lege est, nempe ex lege est: certe Deus dedit legem, et quia justitia ex lege est, non sit tua. Apostolus Paulus loquitur: mihi amantes justitiam suam non calumnientur. Ecce ubi illum habes: aperi, lege, audi, vide. Tuam justitiam noli habere: stercora illam deputat Apostolus, quamvis sit ex lege, tamen quia suam. Ignorantes enim Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. Noli putare quia christianus vocaris, ideo te non posse offendere in lapidem offensionis. Cujus gratiæ derogas, in ipsum offendis. Minus est offendere Christum in cruce pendentem, quam in cœlo sedentem. Justitia sit, sed ex gratia sit, a Deo tibi sit; non tua sit. Sacerdotes tui, inquit, induantur justitiam. Vestis accipitur, non cum capillis nascitur: pecora de suo vestiuntur. Hanc prædicat apostolus Paulus: a Deo tibi sit. Geme ut impetres, plora ut impetres, crede ut impetres. Qui, inquit, invocaverit nomen Domini, salvus erit (Joel n, 33). An putatis sic dictum esse, Qui invocaverit nomen Domini, salvus erit; quia a febre, aut a peste, aut a podagra, aut aliquo dolore corporis? Non sic, sed salvus erit, justus erit. Quia non est opus sanis medicus, sed male habentibus. Exposuit cum dixit, Non veni vocare justos, sed peccatores.","t":"Take yourself away—take yourself, I say, away from yourself: you hinder yourself. If you build yourself, you build a ruin. “Unless the Lord builds the house, those who build it have labored in vain.” So do not want to have your own righteousness. Certainly it is from the Law—indeed it is from the Law; certainly God gave the Law—and because righteousness is from the Law, let it not be yours. The apostle Paul speaks: let those who love their own righteousness not raise quibbles against me. See where you have him: open, read, listen, see. Do not want to have your own righteousness: the Apostle reckons it dung, although it is from the Law, yet because it is his own. “For being ignorant of God's righteousness, and seeking to establish their own, they did not submit to God's righteousness.” Do not think that because you are called a Christian you therefore cannot stumble over the stone of stumbling. Whose grace you disparage, him you stumble over. It is a lesser thing to stumble over Christ hanging on the cross than seated in heaven. Let there be righteousness, but let it be from grace; let it be yours from God; let it not be your own. “Let your priests,” it says, “be clothed with righteousness.” A garment is received; it is not born with the hair: cattle are clothed from their own. This the apostle Paul preaches: let it be yours from God. Groan to obtain it; weep to obtain it; believe to obtain it. “Whoever calls,” it says, “on the name of the Lord will be saved.” Do you think it was said, “Whoever calls on the name of the Lord will be saved,” in the sense of saved from a fever, or a plague, or gout, or some pain of the body? Not so; but he will be saved, he will be righteous. “For it is not the healthy who need a physician, but those who are ill.” He explained it when he said, “I did not come to call the righteous, but sinners.”","f":"Augustine, <i>Serm.</i> 169.11 (PL 38:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-11)."},"augustine-sermones/169.12":{"o":"Videte ergo quid sequitur. Et inveniar, inquit, in illo, non habens meam justitiam, quæ ex lege est; quamvis ex lege, tamen meam: sed eam quæ est per fidem Christi; quæ impetratur a Deo, quæ est ex Deo, justitiam in fide, ad cognoscendum eum, et virtutem resurrectionis ejus. Aliquid magnum est, agnoscere virtutem resurrectionis Christi. Hoc putatis esse magnum, quia carnem suam resuscitavit? Ipsam dixit virtutem resurrectionis ejus? Nonne erit etiam nostra in fine sæculi resurrectio? Nonne et nostrum corruptibile hoc induet incorruptionem, et mortale hoc induet immortalitatem? Nonne quomodo ipse resurrexit a mortuis, et jam non moritur, et mors ei ultra non dominabitur ( Rom. VI, 9); sic et nos, mirabilius, ut ita dicam? Nam illius caro non vidit corruptionem, nostra de cinere reparatur. Magnum est quidem, quia præcessit in exemplo, et dedit nobis quid speraremus: sed non hoc est solum illi qui de justitia loquebatur non sua, sed illa quæ ex Deo est, et ibi nominavit virtutem resurrectionis Christi: agnosce ibi justificationem tuam. Ex illius enim resurrectione justificamur, tanquam a petra circumcidamur. Propterea inde cœpit, Nos sumus circumcisio. Unde circumcisio? A petra. Qua petra? Christo. Quomodo? Octavo die. Quomodo resurrexit Dominus Dominico die.","t":"See then what follows. “And may I be found in him,” he says, “not having my own righteousness, which is from the Law”—although from the Law, yet my own—“but that which is through faith in Christ”—which is obtained from God, which is from God—“righteousness in faith, so as to know him and the power of his resurrection.” It is something great to know the power of Christ's resurrection. Do you think this is great because he raised his own flesh? Is that what he called the power of his resurrection? Will not our resurrection too come at the end of the world? Will not this corruptible of ours too put on incorruption, and this mortal put on immortality? Just as he rose from the dead and now does not die, and death will no longer have dominion over him, so shall we too—more wonderfully, if I may say so? For his flesh did not see corruption; ours is restored from ashes. It is indeed great, because he went before as an example and gave us what to hope for; but this is not all for one who was speaking of a righteousness not his own but from God, and there named the power of Christ's resurrection: recognize there your justification. For by his resurrection we are justified, as we are circumcised by the rock. That is why he began from there: “We are the circumcision.” From where the circumcision? From the rock. What rock? Christ. How? On the eighth day. As the Lord rose on the Lord's day.","f":"Augustine, <i>Serm.</i> 169.12 (PL 38:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-12)."},"augustine-sermones/169.13":{"o":"Hanc ergo, fratres mei, justificationem et habeamus in quantum habemus, et augeamus in quantum minores sumus, et perficiamus cum illuc venerimus, ubi dicetur: Ubi est, mors, victoria tua? ubi est, mors, aculeus tuus? Sed totum ex Deo: non tamen quasi dormientes, non quasi ut non conemur, non quasi ut non velimus. Sine voluntate tua non erit in te justitia Dei. Voluntas quidem non est nisi tua, justitia non est nisi Dei. Esse potest justitia Dei sine voluntate tua, sed in te esse non potest præter voluntatem tuam. Demonstratum est quid agere debeas: jussit lex, Non facias illud, non illud; fac hoc atque illud. Demonstratum est tibi, jussum est tibi, apertum est tibi, si tibi est cor, intellexisti quid facias: roga ut facias, si cognoscis virtutem resurrectionis Christi. Traditus est enim propter delicta nostra, et resurrexit propter justificationem nostram ( Rom. IV, 25). Quid est, propter justificationem nostram? Ut justificet nos, ut justos faciat nos. Eris opus Dei, non solum quia homo es, sed etiam quia justus es. Melius est enim justum esse, quam te hominem esse. Si hominem te fecit Deus, et justum tu te facis; melius aliquid facis quam fecit Deus. Sed sine te fecit te Deus. Non enim adhibuisti aliquem consensum, ut te faceret Deus. Quomodo consentiebas qui non eras? Qui ergo fecit te sine te, non te justificat sine te. Ergo fecit nescientem, justificat volentem. Tamen ipse justificat, ne sit justitia tua, ne redeas ad damna, ad detrimenta et stercora, inveniri in illo non habens justitiam tuam, quæ ex lege est, sed justitiam per fidem Christi, quæ est ex Deo: justitiam ex fide, ad cognoscendum eum, et virtutem resurrectionis ejus, et communicationem passionum ejus. Et ipsa virtus tua erit; communicatio passionum Christi, virtus tua erit.","t":"So, my brothers, let us both have this justification as far as we have it, and increase it as far as we fall short, and bring it to completion when we arrive there where it will be said: “Where, O death, is your victory? Where, O death, is your sting?” But all is from God: not, however, as if we were asleep, not as if we were not to try, not as if we were not to will. Without your will the righteousness of God will not be in you. The will indeed is only yours; the righteousness is only God's. The righteousness of God can exist without your will, but it cannot be in you apart from your will. What you ought to do has been shown: the Law commanded, “Do not do this, nor that; do this and that.” It has been shown to you, commanded you, opened to you; if you have a heart, you have understood what to do: ask that you may do it, if you know the power of Christ's resurrection. “For he was handed over for our sins, and rose for our justification.” What is “for our justification”? That he may justify us, that he may make us righteous. You will be God's work, not only because you are a man, but also because you are righteous. For it is better to be righteous than to be a man. If God made you a man, and you make yourself righteous, you make something better than God made. But God made you without you. For you did not give any consent so that God might make you. How did you consent, who did not exist? So he who made you without you does not justify you without you. So he made one who did not know; he justifies one who wills. Yet he himself justifies, lest the righteousness be yours, lest you return to losses, damages, and dung—to be found in him not having your own righteousness, which is from the Law, but the righteousness through faith in Christ, which is from God: the righteousness from faith, so as to know him and the power of his resurrection and the fellowship of his sufferings. And that will be your strength; the fellowship of Christ's sufferings will be your strength.","f":"Augustine, <i>Serm.</i> 169.13 (PL 38:537–538; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-13)."},"augustine-sermones/169.14":{"o":"Quid autem erit in communicationibus passionum Christi, si charitas non erit? Nonne inveniuntur torti latrones in tanta fortitudine corporum, ut quidam eorum non solum conscios prodere noluerint, sed nec nomina sua confiteri dignati sint; inter cruciatus, inter tormenta, effossis lateribus, et pene perditis membris, manserit animus in obstinatione nequissima? Vide ergo quid amabant. Facere tamen ista sine magno amore non poterant. Sed non sic amator Dei. Deus non amatur, nisi de Deo. Amavit ille nescio quid aliud de carne, sicut homo. Quodlibet amaverit, socios suos amaverit, conscientiam scelerum amaverit, gloriam in facinoribus amaverit; quodlibet amaverit, multum amavit, qui torqueri potuit, deficere non potuit. Si ergo ille non potuit, qui torqueri potuit, deficere non potuit; si ergo ille non potuit tanta perferre sine amore; nec tu poteris communicare Christi passionibus sine amore.","t":"But what will there be in fellowship with Christ's sufferings if there is no love? Are not tortured robbers found with such strength of body that some of them not only refused to betray their accomplices but did not even deign to confess their own names; amid torments and tortures, their sides dug open and their limbs almost destroyed, their mind remained in the most wicked obstinacy? See, then, what they loved. Yet they could not do these things without great love. But the lover of God is not so. God is not loved except from God. That man loved something else from the flesh, as a man. Whatever he loved—whether he loved his companions, loved his partnership in crime, loved glory in his misdeeds—whatever he loved, he loved much, who could be tortured and could not give way. If then he could not—he who could be tortured and could not give way—if then he could not bear so much without love, neither will you be able to share in Christ's sufferings without love.","f":"Augustine, <i>Serm.</i> 169.14 (PL 38:538; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-14)."},"augustine-sermones/169.15":{"o":"Sed quæro quo amore. Non sit cupiditas, sed sit charitas. Si enim, inquit, tradidero corpus meum ut ardeam, et charitatem non habeam; nihil mihi prodest. Ut prosit tibi communicatio passionum Christi, charitas adsit. Unde tibi charitas? O mendicissima infirmitas, unde tibi charitas Dei? Vis ostendo tibi unde sit tibi? Ipsum interroga horrearium dominicum. Si enim in te fuerit charitas Dei, communicabis Christi passionibus et verus eris martyr. In quo charitas coronatur, ipse erit verus martyr. Unde ergo tibi? Habemus thesaurum istum in vasis fictilibus, ait ipse Apostolus, ut eminentia virtutis sit Dei, et non ex nobis ( II Cor. IV, 7). Ergo unde tibi charitas, nisi quia diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis ( Rom. V, 5). Ecce ad quod geme. Contemne spiritum tuum, accipe Spiritum Dei. Non timeat spiritus tuus, ne cum coeperit in te habitare Spiritus Dei, angustias patiatur in corpore tuo. Cum habitare in corpore tuo coeperit Spiritus Dei, non inde excludet spiritum tuum: noli timere. Si divitem aliquem hospitio suscipias, pateris angustias; ubi maneas tu non invenis, ubi illi lectus paretur, ubi conjux, ubi filii, ubi familia. Quid ago, inquis? Quo eo? quo migrabo? Suscipe divitem Spiritum Dei: dilataberis, non angustaberis. Dilatasti gressus meos subter me, dicis. Hospiti tuo dicturus es, Dilatasti gressus meos subter me. Quando non hic eras, angustias patiebar: implesti cellam meam, et non me exclusisti, sed angustiam meam. Cum enim dicit, Charitas Dei diffusa est, ipsa diffusio latitudinem significat. Non ergo timeas angustias, recipe hospitem istum: et non sit hospes quasi de transeuntibus. Non enim habet dare discedendo: Veniens habitet in te, et dedit. Ipsius esto, non te deserat, non inde migret: tene illum omnino, et dic illi, Domine Deus noster, posside nos.","t":"But I ask, with what love? Let it not be greed, but let it be charity. “For if I hand over my body to be burned,” he says, “but do not have love, it profits me nothing.” For fellowship with Christ's sufferings to profit you, let love be present. From where do you get love? O most beggarly weakness, from where do you get the love of God? Do you want me to show you where you get it? Ask the Lord's granary keeper himself. For if the love of God is in you, you will share in Christ's sufferings and will be a true martyr. In whom love is crowned, he will be a true martyr. From where then do you get it? “We have this treasure in earthen vessels,” says the Apostle himself, “so that the surpassing greatness of the power may be God's and not from us.” So from where do you get love, if not because “it has been poured out in our hearts through the Holy Spirit who has been given to us”? See what to groan for. Despise your own spirit; receive the Spirit of God. Let your spirit not fear that, when the Spirit of God begins to dwell in you, it will suffer narrowness in your body. When the Spirit of God begins to dwell in your body, he will not shut your spirit out of it: do not fear. If you receive some rich man as a guest, you suffer narrowness; you find nowhere to stay yourself, nowhere to make up a bed for him, nowhere for his wife, his children, his household. “What shall I do?” you say. “Where shall I go? Where shall I move?” Receive the rich Spirit of God: you will be enlarged, not narrowed. “You have enlarged my steps under me,” you say. You will say to your guest, “You have enlarged my steps under me. When you were not here, I suffered narrowness: you have filled my room, and you have not shut me out, but my narrowness.” For when he says, “The love of God has been poured out,” the very pouring out signifies breadth. So do not fear narrowness; receive this guest; and let him not be a guest as of those passing through. For he has nothing to give by leaving. Coming, let him dwell in you; and he has given. Be his; let him not desert you, let him not move away from there: hold him by all means, and say to him, “O Lord our God, possess us.”","f":"Augustine, <i>Serm.</i> 169.15 (PL 38:538; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-15)."},"augustine-sermones/169.16":{"o":"Ergo ad hoc, inquit, habeamus justitiam, quæ ex Deo est, ad cognoscendum eum, et virtutem resurrectionis ejus, et communicationem passionum ejus, conformati morti ipsius. Consepulti enim, inquit, sumus cum Christo per Baptismum in mortem; ut quemadmodum Christus surrexit a mortuis, sic et nos in novitate vitce ambulemus. Morere, ut vivas: sepelire, ut resurgas. Cum enim sepultus fueris, et resurrexeris; tunc verum erit, Sursum cor. Sapuit quod dixi. Numquid iste sermo saperet, nisi esset in vobis interna dulcedo? Conformatus, inquit, morti ipsius, si quo modo occurram in resurrectionem mortuorum. De justitia loquebatur, justitia quæ est ex fide Christi, justitia quæ a Deo est, et sic cuncta exsecutus est. Et cum justitiam quæreret dicens, Ut inveniar in illo non habens meam justitiam, quæ ex Lege est, sed justitiam quæ est ex fide Christi, quæ est ex Deo; dicit modo, Si quo modo occurram in resurrectionem mortuorum. Quare dixisti, Si quo modo occurram? Non quia jam acceperim, aut jam perfectus sim: sequor autem, si quo modo apprehendam, in quo et apprehensus sum a Christo Jesu. Prævenit me justitia ipsius, sequatur illum mea. Tunc autem sequetur mea, si non sit mea. Si quo modo occurram. Non quia jam acceperim, aut jam perfectus sim. Coeperunt mirari, qui hoc audiebant dicentem Apostolum: Non quia jam acceperim, aut jam perfectus sim. Quid est quod nondum acceperat? Fidem habebat, virtutem habebat, spem habebat, charitate flagrabat, virtutes operabatur, invictissime prædicabat, omnes persecutiones tolerabat, in omnibus patiens, amans Ecclesiam, sollicitudinem omnium Ecclesiarum corde gestans: quid nondum acceperat? Non quia jam acceperim, aut jam perfectus sim. Quid est quod dicis? Dicis, et miramur; dicis, et stupemus. Novimus enim quid audiamus: quid dicis? Fratres, ait. Quid est quod dicis? quid dicis? Ego me non arbitror apprehendisse. Nolite, inquit, in me falli: plus me ipse novi quam vos. Si nescio quid mihi desit; nescio quid adsit. Ego me ipsum non arbitror apprehendisse. Unum autem: hoc non me arbitror apprehendisse. Multa habeo, et unum nondum apprehendi. Unam petii a Domino, hanc requiram. Quid petisti, aut quid requiris? Ut inhabitem in domo Domini per omnes dies vitæ meæ. Utquid? Ut contempler delectationem Domini. Ipsum est unum, quod se dicebat nondum apprehendisse Apostolus: et quantum illi deerat, in tantum nondum perfectus erat.","t":"So, he says, let us have the righteousness which is from God for this: “so as to know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death.” “For we were buried,” he says, “with Christ through Baptism into death, so that as Christ rose from the dead, so we too may walk in newness of life.” Die, that you may live; be buried, that you may rise. For when you have been buried and have risen, then “Lift up your heart” will be true. What I said has tasted sweet. Would this sermon taste sweet unless there were an inner sweetness in you? “Being conformed,” he says, “to his death, if somehow I may attain to the resurrection of the dead.” He was speaking of righteousness, the righteousness which is from faith in Christ, the righteousness which is from God, and so he went through everything. And when he was seeking righteousness, saying, “that I may be found in him not having my own righteousness which is from the Law, but the righteousness which is from faith in Christ, which is from God,” he now says, “if somehow I may attain to the resurrection of the dead.” Why did you say, “if somehow I may attain”? “Not that I have already received it, or am already perfect; but I pursue, if somehow I may lay hold of that for which I also have been laid hold of by Christ Jesus.” His righteousness went before me; let mine follow it. But mine will follow it then if it is not mine. “If somehow I may attain. Not that I have already received it, or am already perfect.” Those who heard the Apostle saying this began to wonder: “Not that I have already received it, or am already perfect.” What was it that he had not yet received? He had faith, he had virtue, he had hope, he was burning with love, he worked miracles, he preached unconquerably, he endured all persecutions, patient in all things, loving the Church, carrying in his heart the care of all the churches: what had he not yet received? “Not that I have already received it, or am already perfect.” What is it you are saying? You say it, and we wonder; you say it, and we are astonished. For we know what we are hearing: what are you saying? “Brothers,” he says. What is it you are saying? What do you say? “I do not consider that I have laid hold of it myself.” “Do not be deceived about me,” he says; “I know myself better than you do. I know what I lack; I know what I have. I do not consider that I have laid hold of it myself. But one thing: this I do not consider I have laid hold of.” “I have many things, and one thing I have not yet laid hold of.” “One thing I have asked of the Lord; this I will seek.” What have you asked, or what are you seeking? “That I may dwell in the house of the Lord all the days of my life.” For what? “That I may contemplate the delight of the Lord.” This is the one thing that the Apostle said he had not yet laid hold of; and as much as he lacked it, so far he was not yet perfect.","f":"Augustine, <i>Serm.</i> 169.16 (PL 38:538–539; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-16)."},"augustine-sermones/169.17":{"o":"Meministis, fratres mei, evangelicæ illius lectionis, ubi duæ sorores Dominum susceperunt, Martha et Maria. Certe recolitis: Martha in multo ministerio conversabatur et occupata erat circa curam domus; quippe Dominum hospitio receperat et discipulos ejus. Satagebat omni cura religiosissima, ne sancti apud eam ullam paterentur injuriam. Cum ergo esset occupata circa multum ministerium, Maria soror ejus sedebat ad pedes Domini, et verbum ejus audiebat. Illa in labore stomachabunda, quod illam videret sedentem, et de suis laboribus nihil curantem, interpellavit Dominum: Placet, inquit, tibi, Domine, quod soror mea deseruit me, et ecce tantum in ministerio laboro? Et Dominus: Martha, Martha, circa multum es occupata. Porro unum est necessarium. Maria meliorem partem elegit, quæ non auferetur ab ea. Tu bonam, sed ista meliorem. Tu bonam (bonum est enim conversari in obsequio sanctorum), sed ista meliorem. Denique quod tu elegisti, transit. Ministras esurientibus, ministras sitientibus, ministras lectulos dormituris, præbes domum habitare volentibus: omnia ista transeunt. Erit tempus ubi nemo esuriat, nemo sitiat, nemo dormiat. Ergo cura tua auferetur a te. Maria meliorem elegit partem, quæ non auferetur ab ea. Non auferetur: contemplari elegit, verbo vivere elegit. Qualis erit vita de Verbo sine verbo? Modo ista vivebat de Verbo, sed sonante verbo. Erit vita de Verbo, nullo sonante verbo. Ipsum Verbum vita est. Similes ei erimus, quoniam videbimus eum sicuti est. Ipsa erat una, ut contemplaretur delectationem Domini. Hoc in sæculi hujus nocte non possumus. Mane astabo tibi, et contemplabor. Ergo, Ego, inquit, me non arbitror apprehendisse. Unum autem.","t":"You remember, my brothers, that Gospel reading where two sisters received the Lord, Martha and Mary. Certainly you recall it: Martha was busy with much serving and was occupied with the care of the house; for she had received the Lord and his disciples as guests. She bustled about with every most devout care, lest the holy ones suffer any slight in her house. So while she was occupied with much serving, Mary her sister sat at the Lord's feet and listened to his word. Martha, irritated in her labor at seeing her sitting and caring nothing for her own labors, appealed to the Lord: “Does it please you, Lord,” she said, “that my sister has left me, and see how much I labor in serving?” And the Lord: “Martha, Martha, you are occupied about much. But one thing is necessary. Mary has chosen the better part, which will not be taken from her.” You chose a good part, but she the better. You a good part—for it is good to be busy in the service of the saints—but she the better. In short, what you have chosen passes away. You serve the hungry, you serve the thirsty, you serve beds to those who will sleep, you provide a house to those wishing to dwell: all these things pass away. There will be a time when no one hungers, no one thirsts, no one sleeps. So your care will be taken from you. “Mary has chosen the better part, which will not be taken from her.” It will not be taken: she chose to contemplate, she chose to live by the Word. What will life from the Word be without a word? Now she was living from the Word, but by the word sounding. There will be life from the Word with no word sounding. The Word himself is life. “We shall be like him, because we shall see him as he is.” That was the one thing: to contemplate the delight of the Lord. This we cannot do in the night of this world. “In the morning I will stand before you, and I will contemplate.” So: “I,” he says, “do not consider that I have laid hold of it myself. But one thing.”","f":"Augustine, <i>Serm.</i> 169.17 (PL 38:539; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-17)."},"augustine-sermones/169.18":{"o":"Quid ergo facio? Quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor. Adhuc sequor: ad palmam supernæ vocationis Dei in Christo Jesu. Adhuc sequor, adhuc proficio, adhuc ambulo, adhuc in via sum, adhuc me extendo, nondum perveni. Ergo si et tu ambulas, si te extendis, si ea quæ ventura sunt cogitas; obliviscere præterita, noli in ea respicere, ne ibi remaneas ubi respexeris. Mementote uxoris Lot ( Luc. XVII, 32). Quotquot ergo perfecti, hoc sapiamus. Dixerat, Non sum perfectus, et dicit, Quotquot perfecti, hoc sapiamus. Ego me non arbitror apprehendisse. Non quia jam acceperim, aut jam perfectus sim: et dicit, Quotquot perfecti, hoc sapiamus. Perfecti, et non perfecti: perfecti viatores, nondum perfecti possessores. Et ut noveritis quod perfectos viatores dicat; qui jam in via ambulant, perfecti viatores sunt: ut scias viatores eum dixisse, non habitatores, non possessores; audi quod sequitur: Quotquot ergo perfecti, hoc sapiamus. Et si quid aliter sapitis, ne forte subrepat vobis, quia vos aliquid estis. Qui autem se ipsum putat esse aliquid, cum nihil sit, se ipsum seducit. Et qui se putat aliquid scire, necdum scit quemadmodum oportet scire. Ergo, Et si quid aliter sapitis, quasi parvuli; id quoque vobis Deus revelabit. Verumtamen in quo pervenimus, in eo ambulemus. Ut revelet nobis Deus et quod aliter sapimus, in quo pervenimus, non in eo remaneamus, sed in eo ambulemus. Videtis quia viatores sumus. Dicitis, Quid est ambulare? Breviter dico, Proficere; ne forte non intelligatis, et pigrius ambuletis. Proficite, fratres mei, discutite vos semper sine dolo, sine adulatione, sine palpatione. Non enim aliquis est intus tecum, cui erubescas, et jactes te. Est ibi, sed cui placet humilitas, ipse te probet. Proba et te ipsum tu ipse. Semper tibi displiceat quod es, si vis pervenire ad id quod nondum es. Nam ubi tibi placuisti, ibi remansisti. Si autem dixeris, Sufficit; et peristi: Semper adde, semper ambula, semper profice: noli in via remanere, noli retro redire, noli deviare. Remanet, qui non proficit; retro redit, qui ad ea revolvitur unde jam abscesserat; deviat, qui apostatat. Melius it claudus in via, quam cursor præter viam. Conversi ad Dominum, etc.","t":"What then do I do? “Forgetting what lies behind, stretched out toward what lies ahead, according to intention I pursue.” I still pursue: “toward the prize of God's upward calling in Christ Jesus.” I still pursue, I still make progress, I still walk, I am still on the way, I still stretch out; I have not yet arrived. So if you too are walking, if you are stretching out, if you are thinking of the things to come, forget the things past; do not look back at them, lest you remain where you looked back. “Remember Lot's wife.” “So let as many as are perfect think this.” He had said, “I am not perfect,” and he says, “Let as many as are perfect think this.” “I do not consider that I have laid hold of it myself. Not that I have already received it, or am already perfect”: and he says, “Let as many as are perfect think this.” Perfect, and not perfect: perfect travelers, not yet perfect possessors. And that you may know that he calls them perfect travelers—those who already walk on the way are perfect travelers—that you may know that he spoke of travelers, not dwellers, not possessors, hear what follows: “So let as many as are perfect think this. And if you think anything otherwise,” lest perhaps it creep into you that you are something—“for if anyone thinks himself to be something, when he is nothing, he deceives himself,” and “he who thinks he knows something does not yet know as he ought to know”—so, “and if you think anything otherwise,” as little ones, “God will reveal that too to you. Nevertheless, in that to which we have attained, let us walk.” So that God may reveal to us also what we think otherwise, let us not remain in that to which we have attained, but walk in it. You see that we are travelers. You ask, “What is walking?” I say briefly: making progress; lest perhaps you not understand and walk more lazily. Make progress, my brothers; examine yourselves always without deceit, without flattery, without coaxing. For there is no one within with you before whom you would blush or show off. There is someone there, but one whom humility pleases: let him test you. Test yourself too, yourself. Let what you are always displease you, if you want to arrive at what you are not yet. For where you have pleased yourself, there you have stopped. But if you say, “It is enough,” you have perished. Always add, always walk, always make progress: do not stop on the way, do not go back, do not go astray. He stops who does not make progress; he goes back who turns back to the things he had already left; he goes astray who apostatizes. Better a lame man on the way than a runner off the way. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 169.18 (PL 38:539; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-18)."},"augustine-sermones/169.2":{"o":"Cum ergo ait, Nos sumus circumcisio; videte quid voluerit intelligi in illa circumcisione, quæ in umbra data est significante, quæ remota est luce veniente. Cur autem non dixerit, Nos habemus circumcisionem; sed, Nos sumus circumcisio: sic accipite hoc voluisse Apostolum dicere, Nos sumus justitia. Circumcisio enim justitia est. Magis autem commendat quod dicit dicendo nos esse justitiam, quam dicendo nos esse justos: ita tamen ut cum justitiam dicit esse, justos intelligamus. Non enim sumus illa incommutabilis justitia, cujus participes facti sumus: sed quemadmodum dicitur, Magna ibi juventus est, pro multis juvenibus; sic dicitur justitia, ut intelligantur justi. Audite hoc ipsum evidentius, eodem dicente Apostolo, Ut nos, inquit, simus justitia Dei in ipso. Nos simus justitia, non nostra, sed Dei; ab illo accepta, non a nobis assumpta; impertita, non usurpata; donata, non rapta. Cuidam enim rapina erat esse æqualis Deo: et quoniam quæsivit rapinam, invenit ruinam. Dominus autem noster Jesus Christus, cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Cui enim æqualitas Dei natura erat, rapina non erat. Sed tamen semetipsum exinanivit, formam servi accipiens ( Philipp. II, 6, 7), ut nos essemus justitia Dei in ipso. Si enim ille paupertatem vitaret, nos paupertate non careremus. Pauper enim ille factus est, cum dives esset; ut illius paupertate, sicut scriptum est, nos ditaremur ( II Cor. VIII, 9). Divitiæ illius quid nos facturæ sunt, cujus paupertas nos divites facit? Apostolus ergo non tibi negavit circumcisionem, sed exposuit; lucem prætendit, umbram removit.","t":"So when he says, “We are the circumcision,” see what he wanted to be understood in that circumcision which was given in a signifying shadow and was removed when the light came. But why did he not say, “We have circumcision,” but, “We are the circumcision”? Take it that the Apostle wanted to say this: “We are righteousness.” For circumcision is righteousness. And he commends what he says more by saying that we are righteousness than by saying that we are righteous; yet in such a way that, when he says we are righteousness, we understand the righteous. For we are not that unchangeable righteousness in which we have been made sharers; but just as one says, “There is a great youth there,” for many young men, so “righteousness” is said so that the righteous may be understood. Hear this more plainly, the same Apostle saying, “That we,” he says, “might be the righteousness of God in him.” Let us be righteousness—not ours, but God's; received from him, not taken up by ourselves; imparted, not usurped; given, not seized. For to a certain one it was robbery to be equal with God; and because he sought robbery, he found ruin. But our Lord Jesus Christ, “being in the form of God, did not think it robbery to be equal with God.” For to him for whom equality with God was nature, it was not robbery. “But yet he emptied himself, taking the form of a servant,” so that we might be the righteousness of God in him. For if he had avoided poverty, we would not be free of poverty. For he became poor, though he was rich, so that “by his poverty,” as it is written, “we might be made rich.” What will his riches make of us, whose poverty makes us rich? So the Apostle did not deny you circumcision but explained it; he held out the light and removed the shadow.","f":"Augustine, <i>Serm.</i> 169.2 (PL 38:534; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-2)."},"augustine-sermones/169.3":{"o":"Nos sumus, inquit, circumcisio, qui spiritu Deo servimus, et gloriamur in Christo Jesu, et non in carne fidentes. Respexit quosdam in carne fidentes: ipsi erant qui de carnis circumcisione gloriabantur. De quibus alio loco dicit, Quorum Deus venter est, et gloria in pudendis eorum. Intellige tu circumcisionem, et esto circumcisio: intellige, et esto. Intellectus enim bonus, sed omnibus qui faciunt eum (Psal. ex, 10). Non utique frustra octavo die jussus est infans circumcidi, nisi quia petra, qua circumcidimur, Christus erat. Cultellis enim petrinis circumcisus est populus: Petra autem erat Christus. Quare ergo octavo die? Quia in hebdomadibus idem primus qui octavus. Completis enim septem diebus, reditur ad primum. Finitur septimus, Dominus sepultus: reditur ad primum, Dominus resuscitatus. Domini enim resuscitatio promisit nobis æternum diem et consecravit nobis Dominicum diem. Qui vocatur Dominicus, ipse videtur proprie ad Dominum pertinere: quia eo die Dominus resurrexit. Reddita est petra, circumcidantur qui volunt dicere, Nos enim sumus circumcisio. Traditus est enim propter peccata nostra, et resurrexit propter justificationem nostram. Justificatio tua, circumcisio tua, non est a te. Gratia salvi facti estis per fidem; et hoc non ex vobis, sed Dei donum est: non ex operibus. Ne forte dicas, Promerui, et ideo accepi. Non putes te promerendo accepisse, qui non promerereris, nisi accepisses. Gratia præcessit meritum tuum: non gratia ex merito, sed meritum ex gratia. Nam si gratia ex merito; emisti, non gratis accepisti. Pro nihilo, inquit, salvos facies eos. Quid est, Pro nihilo salvos facies eos? Nihil in eis invenis unde salves, et tamen salvas. Gratis das, gratis salvas. Omnia merita præcedis, ut dona tua consequantur merita mea. Prorsus gratis das, gratis salvas, qui nihil invenis unde salves, et multum invenis unde damnes.","t":"“We are,” he says, “the circumcision, who serve God in spirit, and boast in Christ Jesus, and do not trust in the flesh.” He had in view certain people trusting in the flesh: they were the ones who boasted of circumcision of the flesh. Of them he says in another place, “Whose god is the belly, and whose glory is in their shame.” Understand circumcision, and be circumcision: understand, and be it; “for understanding is good, but for all who do it.” Not for nothing, surely, was the infant commanded to be circumcised on the eighth day, except because the rock by which we are circumcised was Christ. For the people were circumcised with stone knives: “and the rock was Christ.” Why then on the eighth day? Because in weeks the first is the same as the eighth. For when seven days are completed, one returns to the first. The seventh ends: the Lord buried; one returns to the first: the Lord raised. For the Lord's raising promised us an eternal day and consecrated for us the Lord's day. That which is called the Lord's day seems to belong properly to the Lord, because on that day the Lord rose. The rock has been given back; let those be circumcised who want to say, “For we are the circumcision.” “For he was handed over for our sins, and rose for our justification.” Your justification, your circumcision, is not from you. “By grace you have been saved through faith; and this not from yourselves, but it is the gift of God; not from works.” Lest perhaps you say, “I deserved it, and therefore I received it.” Do not think that you received by deserving, you who would not deserve unless you had received. Grace went before your merit: not grace from merit, but merit from grace. For if grace is from merit, you bought it; you did not receive it freely. “For nothing,” it says, “you will save them.” What is “For nothing you will save them”? You find nothing in them for which to save them, and yet you save. You give freely, you save freely. You go before all merits, so that my merits may follow your gifts. Certainly you give freely, you save freely, you who find nothing for which to save, and much for which to condemn.","f":"Augustine, <i>Serm.</i> 169.3 (PL 38:534–535; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-3)."},"augustine-sermones/169.4":{"o":"Nos ergo, inquit, sumus circumcisio, qui spiritui Dei servimus, et gloriamur in Christo Jesu. Qui gloriatur, in Domino glorietur ( I Cor. I, 31). Et non in carne fidentes. Et quid est, fidere in carne? Audite, inquit. Quanquam ego, inquit, habeam fiduciam, et in carne. Si quis alius in carne putat se habere fiduciam, magis ego. Ne arbitremini, inquit, me hoc contemnere quod non habeo. Quid magnum est, si homo abjectus, plebeius, ignobilis, contemnat nobilitatem, et tunc exhibeat veram humilitatem? Quanquam ego, inquit, habeam fiduciam et in carne. Ideo vos, inquit, doceo contemnere, quoniam videtis me habere quod contemnam. Si quis alius in carne putat se habere fiduciam, magis ego.","t":"“So we,” he says, “are the circumcision, who serve the Spirit of God, and boast in Christ Jesus.” “He who boasts, let him boast in the Lord.” “And do not trust in the flesh.” And what is it to trust in the flesh? Listen, he says: “Although I,” he says, “might have confidence even in the flesh. If anyone else thinks he has confidence in the flesh, I more.” “Do not think,” he says, “that I despise this because I do not have it.” What great thing is it if a man who is low, plebeian, and of no birth despises nobility and then displays true humility? “Although I,” he says, “might have confidence even in the flesh. So I teach you to despise it, since you see that I have something to despise. If anyone else thinks he has confidence in the flesh, I more.”","f":"Augustine, <i>Serm.</i> 169.4 (PL 38:535; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-4)."},"augustine-sermones/169.5":{"o":"Et audi in carne fiduciam: Circumcisione octavi diei; id est, non proselytus, non advena ad populum Dei, non major circumcisus, sed a parentibus natus Judæus, habeo circumcisionem octavi diei. Ex genere Isræl, de tribu Benjamin, Hebræus ex Hebræis, secundum Legem pharisæus. Primarii quidam erant, et quasi ad nobilitatem Judaicam segregati, non contemptibili plebi commixti, qui dicebantur Pharisæi. Nam dicitur hoc verbum, quasi segregationem interpretari, quomodo in latina lingua dicitur egregius, quasi a grege separatus. Fuerunt autem Isrælitæ, id est, ex genere Isræl, etiam illi qui separati fuerant a templo. Remansit autem ad templum tribus Juda, et tribus Benjamin. Tribus Levi in sacerdotibus, tribus Juda regia, et tribus Benjamin, hoc solum remansit ad Jerusalem et ad templum Dei, quando facta est separatio illa in servo Salomonis (III Reg. XII). Non ergo leviter accipiatis quod ait, tribu Benjamin: inhærens Judæ, non recedens a templo. Hebræus ex Hebræis, secundum legem pharisæus, secundum æmulationem persequens Ecclesiam. Inter merita sua commemorat quod fuerit persecutor: secundum æmulationem, inquit. Quam æmulationem? Non eram, inquit, piger Judæus: quidquid erat quod Legi meæ adversarium videretur, impatienter ferebam, acriter insequebar. Hæc apud Judæos nobilitas: sed apud Christum quæritur humilitas. Ideo ibi iste Saulus, hic Paulus. Saulus a Saüle nomen derivatur. Qui fuerit Saul, nostis: ipsius electa est statura proceritas. Sic eum describit Scriptura, quod supereminens esset omnibus, quando electus est ut ungeretur in regem. Non fuit sic Paulus, sed factus Paulus. Paulus enim parvus, ideo Paulus modicus. Ergo, secundum æmulationem, inquit, persequens Ecclesiam. Hinc intelligant homines, qualis apud Judæos fuerim, qui Christi Ecclesiam persequebar æmulatione traditionum paternarum.","t":"And hear the confidence in the flesh: “Circumcised on the eighth day”; that is, not a proselyte, not a stranger who came to God's people, not circumcised as an adult, but born a Jew of Jewish parents: I have circumcision of the eighth day. “Of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews, as to the Law a Pharisee.” There were certain leading men, set apart as it were for Jewish nobility, not mixed with the despised common people, who were called Pharisees. For this word is said to mean something like separation, as in Latin one says egregius, as if separated from the flock (grex). Now there were also Israelites, that is, of the race of Israel, who had been separated from the temple. But the tribe of Judah and the tribe of Benjamin remained with the temple. The tribe of Levi among the priests, the royal tribe of Judah, and the tribe of Benjamin—this alone remained with Jerusalem and the temple of God when that separation took place under Solomon's servant. So do not take it lightly that he says, “of the tribe of Benjamin”: cleaving to Judah, not departing from the temple. “A Hebrew of Hebrews, as to the Law a Pharisee, as to zeal persecuting the Church.” Among his merits he mentions that he was a persecutor: “as to zeal,” he says. What zeal? “I was not,” he says, “a lazy Jew: whatever seemed opposed to my Law I bore impatiently, I pursued fiercely.” This was nobility among the Jews; but with Christ humility is sought. That is why there he was Saul, here Paul. The name Saul is derived from Saul. You know who Saul was: he was chosen for his tall stature. So Scripture describes him, that he stood above all when he was chosen to be anointed king. Paul was not so, but was made Paul. For Paul is small: so Paul is “little.” So, “as to zeal,” he says, “persecuting the Church.” From this let men understand what I was among the Jews, I who persecuted Christ's Church out of zeal for the traditions of my fathers.","f":"Augustine, <i>Serm.</i> 169.5 (PL 38:535; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-5)."},"augustine-sermones/169.6":{"o":"Addit, Secundum justitiam quæ est in lege, qua fuerim sine querela. Novit Charitas vestra, dictos esse sine querela ambulasse in omnibus justificationibus Domini Zachariam et Elizabeth: in omnibus, inquit Scriptura, justificationibus Domini ambulantes sine querela. Ecce hoc erat et Paulus noster, quando Saulus erat. In lege sine querela ambulabat: et quod in eo fuit sine querela, hoc de illo faciebat magnam querelam. Quid ergo putamus, fratres, esse sine querela secundum justitiam, quæ in lege est, malum est? Si malum est, secundum justitiam quæ in lege est, esse sine querela; ergo aliquid mali est lex? Sed habemus eumdem apostolum dicentem, Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Si lex sancta, et mandatum sanctum, et justum, et bonum; secundum justitiam quæ est ex lege sancta, conversari sine querela, quomodo potest non esse bonum? quomodo potest non esse sanctum? An forte sanctum est? Audiamus ipsum Apostolum; videte quid dicat: Quæ mihi lucra fuerunt, hæc propter Christum damna esse duxi. Damna sua dicit, et inter damna sua computat, quod in justitia, quæ est in lege, fuerit sine querela. Verumtamen, inquit, et arbitror omnia damna esse propter eminentem scientiam Christi Jesu Domini nostri. Attendo, inquit, laudes meas, comparo eminentiæ Domini nostri Jesu Christi. Illud sitio, hoc contemno. Parum est hoc: Propter quem arbitror, inquit, omnia non solum detrimenta esse, verum et stercora existimavi esse, ut Christum lucrifacerem.","t":"He adds: “As to the righteousness that is in the Law, in which I was without complaint.” Your Charity knows that Zechariah and Elizabeth are said to have walked without complaint in all the ordinances of the Lord: “walking,” says Scripture, “in all the ordinances of the Lord without complaint.” See, this was what our Paul was too, when he was Saul. He walked without complaint in the Law; and what in him was without complaint made a great complaint against him. What then do we think, brothers? Is it evil to be without complaint according to the righteousness that is in the Law? If it is evil to be without complaint according to the righteousness that is in the Law, then is the Law something evil? But we have the same apostle saying, “So the Law indeed is holy, and the commandment holy and just and good.” If the Law is holy, and the commandment holy and just and good, how can living without complaint according to the righteousness that is from the holy Law not be good? How can it not be holy? Or perhaps it is holy? Let us hear the Apostle himself; see what he says: “What were gains to me, these I have counted losses because of Christ.” He calls them his losses, and among his losses he counts that he was without complaint in the righteousness that is in the Law. “Yet indeed,” he says, “I count all things to be loss because of the surpassing knowledge of Christ Jesus our Lord.” “I look at my praises,” he says; “I compare them with the surpassing greatness of our Lord Jesus Christ. That I thirst for; this I despise.” That is too little: “Because of whom,” he says, “I count all things not only as losses, but I have also counted them as dung, that I may gain Christ.”","f":"Augustine, <i>Serm.</i> 169.6 (PL 38:535; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-6)."},"augustine-sermones/169.7":{"o":"Quæstio major exorta est, o Paule! Si secundum justitiam, quæ in lege est, versabaris sine querela, et hoc in detrimentis tuis, in damnis, in stercoribus computas, ut Christum lucrifacias, ergo justitia illa a Christo prohibebat? Obsecro te, expone hoc paululum. Deo potius dicamus, ut illuminet et nos, a quo ipse illuminatus est, qui Epistolam istam scripsit nobis, non atramento, sed Spiritu Dei vivi. Videtis, charissimi, quam sit arduum, quam difficile intelligere hoc: cum constet legem sanctam esse, et mandatum sanctum, et justum, et bonum; constetque omnino inter fideles catholicos; ita ut nemo dissentiat, nisi qui non vult esse catholicus, hanc legem non datam nisi a Domino Deo nostro: secundum istam justitiam, quæ in lege est, conversari sine querela, impedimentum fuisse Apostolo, ne veniret ad Christum; nec eum venisse ad Christum, nisi hoc quod fuit secundum justitiam, quæ in lege est, sine querela, inter damna et detrimenta et stercora computasset. Sequamur ergo, et accedamus aliquantum, ne forte in ipsis verbis Apostoli elucescat nobis aliquid, unde ista removeatur et solvatur obscuritas. Detrimenta, inquit, credidi hæc omnia, et stercora existimavi, ut Christum lucrifaciam. Intendite, obsecro. Damna, detrimenta, stercora ista existimavi, in quibus etiam illud commemoro, quod fuerim sine querela secundum justitiam, quæ in lege est. Existimavi ergo hæc omnia detrimenta et stercora, ut Christum lucrifaciam, et inveniar in illo, non habens meam justitiam quæ ex lege est. Qui prævenistis intellectu expositionem, arbitramini vos tanquam veloces in via cum tardioribus ambulare. Celeritas aliquantum reprimatur, ne comes tardior deseratur. Ut Christum, inquit, lucrifaciam, et inveniar in illo, non habens meam justitiam, quæ ex lege est. Si meam dixerat, quare addidit ex lege? Si enim ex lege est, quomodo tua est? Numquid tu tibi imposuisti legem? Deus legem dedit, Deus legem imposuit, Deus legi suæ te obtemperare præcepit. Lex si non te doceret quemadmodum vivere deberes, quomodo posses habere justitiam sine querela secundum legem? si secundum legem habes, quomodo dicis, Non habens meam justitiam, quæ ex lege est, sed eam quæ est per fidem Christi, quæ est a Deo?","t":"A greater question has arisen, O Paul! If you lived without complaint according to the righteousness that is in the Law, and you count this among your losses, your damages, your dung, so that you may gain Christ—did that righteousness then keep you away from Christ? I beg you, explain this a little. Let us rather speak to God, that he may enlighten us too, he by whom that man was enlightened who wrote this Epistle to us, not with ink but with the Spirit of the living God. You see, dearly beloved, how arduous, how difficult this is to understand: since it is certain that the Law is holy, and the commandment holy and just and good; and it is entirely certain among Catholic believers, so that no one disagrees except one who does not want to be Catholic, that this Law was given by none other than the Lord our God; that to live without complaint according to this righteousness that is in the Law was an obstacle to the Apostle, keeping him from coming to Christ; and that he did not come to Christ unless he counted among losses, damages, and dung his having been without complaint according to the righteousness that is in the Law. Let us follow on, then, and come a little closer, in case something may shine out for us in the Apostle's own words by which this obscurity may be removed and dissolved. “I have believed all these things to be losses,” he says, “and counted them as dung, that I may gain Christ.” Attend, I beg you. “I have counted these as damages, losses, dung”—among which I also mention that I was without complaint according to the righteousness that is in the Law. “So I counted all these things as losses and dung, that I may gain Christ, and be found in him, not having my own righteousness which is from the Law.” You who have run ahead of the explanation in understanding, think of yourselves as swift walkers on the road with slower ones. Let your speed be held back a little, lest the slower companion be abandoned. “That I may gain Christ,” he says, “and be found in him, not having my own righteousness which is from the Law.” If he had said “my own,” why did he add “from the Law”? For if it is from the Law, how is it yours? Did you impose the Law on yourself? God gave the Law, God imposed the Law, God commanded you to obey his Law. If the Law did not teach you how you ought to live, how could you have righteousness without complaint according to the Law? If you have it according to the Law, how do you say, “not having my own righteousness which is from the Law, but that which is through faith in Christ, which is from God”?","f":"Augustine, <i>Serm.</i> 169.7 (PL 38:535–536; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-7)."},"augustine-sermones/169.8":{"o":"Jam ergo dicam ut potero: revelet melius qui vos possidet, donet et intellectum et affectum. Donabit enim effectum, si donabit affectum. Hoc est enim quod volo dicere: lege Dei proposita, ipsa enim dixit, Non concupisces: lege ergo Dei proposita, exceptis illis carnalibus sacramentis, quæ fuerunt umbræ futurorum: lege Dei proposita quisquis timuerit, et suis viribus eam implere se posse putaverit, et fecerit quod lex jubet, non amando justitiam, sed timendo pœnam; fuit quidem secundum justitiam, quæ ex lege est, homo sine querela; non furatur, non adulterat, non dicit falsum testimonium, non facit homicidium, non concupiscit rem proximi sui: potest hoc, potest fortassis; unde? Timore pœnæ. Quanquam qui timore poenæ non concupiscit, puto quia concupiscit. Terrore ingenti armorum atque telorum, et circumdantis forsitan multitudinis vel obviam euntis, etiam leo revocatur a præda: et tamen leo venit, leo redit; prædam non rapuit, non malitiam posuit. Si talis es, adhuc justitia est, qua justitia tibi consulis ne torquearis. Quid magnum est, poenam timere? Quis eam non timet? quis latro, quis sceleratus, quis nefarius? Sed hoc interest inter timorem tuum timoremque latronis, quod latro timet leges hominum, et ideo facit latrocinium, quia sperat se fallere leges hominum: tu autem leges ejus times, ejus pœnam times, quem fallere non potes. Nam si fallere posses, quid non fecisses? Ergo et concupiscentiam tuam malam non amor tollit, sed timor premit. Ad ovile venit lupus; latratu canum et clamore pastorum ab ovili reversus est lupus: ipse tamen semper est lupus. In ovem vertatur. Facit enim et hoc Dominus: sed ipsa est justitia ejus, non tua. Nam quamdiu habes tuam, potes timere poenam, non amare justitiam. Ergo, fratres mei, habet delicias suas iniquitas, et justitia non habet? Delectat malum, et non delectat bonum? Delectat omnino: sed, Dominus dabit suavitatem, et terra nostra dabit fructum suum. Ille nisi prior det suavitatem, terra nostra non habebit nisi sterilitatem. Hanc ergo justitiam concupivit Apostolus, delectatus est: memor fuit Dei, et delectatus est ( Psal. LXXVI, 4): concupivit anima ejus, et æstuavit in atria Domini (PsaL LXXXIII, 3}; et viluerunt omnia quæ pro magno habebat, facta sunt damna, detrimenta, stercora.","t":"Now then I will speak as I can: let him who possesses you reveal it better, and give both understanding and affection. For he will give the effect, if he gives the affection. For this is what I want to say: when God's Law has been set before us—for it said, “You shall not desire”—when God's Law, then, has been set before us (apart from those carnal sacraments which were shadows of things to come), whoever has feared it, and thought he could fulfill it by his own strength, and done what the Law commands not by loving righteousness but by fearing punishment, was indeed a man without complaint according to the righteousness which is from the Law: he does not steal, does not commit adultery, does not bear false witness, does not commit murder, does not desire his neighbor's property. He can do this, perhaps he can. From what? From fear of punishment. Although he who does not desire from fear of punishment, I think, does desire. By great terror of arms and weapons, and of a crowd perhaps surrounding it or coming against it, even a lion is called back from its prey; and yet the lion came, the lion goes back: it did not seize the prey, it did not lay aside its malice. If you are such, it is still righteousness, by which righteousness you take care not to be tortured. What great thing is it to fear punishment? Who does not fear it? What robber, what criminal, what wicked man? But this is the difference between your fear and the robber's fear: the robber fears the laws of men, and so commits robbery, because he hopes to deceive the laws of men; but you fear the laws of him, you fear the punishment of him, whom you cannot deceive. For if you could deceive him, what would you not have done? So it is not love that takes away your evil desire, but fear that holds it down. The wolf comes to the sheepfold; by the barking of dogs and the shouting of shepherds the wolf has turned back from the fold: yet it is always a wolf. Let it be turned into a sheep. For the Lord does this too: but that is his righteousness, not yours. For as long as you have your own, you can fear punishment, not love righteousness. So, my brothers, does iniquity have its delights and righteousness not? Does evil delight and good not delight? It certainly delights; but “the Lord will give sweetness, and our earth will give its fruit.” Unless he first gives sweetness, our earth will have only barrenness. So this is the righteousness the Apostle desired, delighted in: “he remembered God, and was delighted”; his soul desired and burned for the courts of the Lord; and all the things he had held as great grew cheap; they became losses, damages, dung.","f":"Augustine, <i>Serm.</i> 169.8 (PL 38:536; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-8)."},"augustine-sermones/169.9":{"o":"Hinc enim erat et illud, quod Ecclesiam persequebatur secundum æmulationem paternarum traditionum; inde erat, quia suam justitiam constituebat, non justitiam Dei quærebat. Videte enim, quia inde persequebatur Ecclesiam. Quid ergo dicemus? ait alio loco ipse Apostolus: Quod gentes quæ non sectabantur justitiam, apprehenderunt justitiam. Sed quam? Justitiam autem quæ ex fide est. Gentes autem quæ non sectabantur justitiam, quæ ex lege est, quasi propriam suam, quæ fit de timore pœnæ, non de amore justitiæ; quia non sectabantur justitiam, apprehenderunt justitiam; justitiam autem quæ ex fide est. Isræl autem, inquit, persequens legem justitiæ, in legem justitiæ non pervenit. Quare? Quia non ex fide. Quid est, Quia non ex fide? Non speravit in Deum, non illam petivit a Deo, non credidit in eum qui justificat impium: non fuit similis Publicano oculos in terram dejicienti, pectus suum percutienti, et dicenti, Domine, propitius esto mihi peccatori. Ergo persequens legem justitiæ in legem justitiæ non pervenit. Quare? Quia non ex fide, sed quasi ex operibus. Offenderunt enim in lapidem offensionis. Ecce unde Saulus persequebatur Ecclesiam. Quando enim persequebatur Ecclesiam, in lapidem offensionis offendebat. Christus humilis in terra jacebat: in cœlis quidem et ipse erat, levata illuc carne sua a mortuis resuscitata; sed nisi et in terra Christus jaceret, non ipse Saulo clamaret, Quid me persequeris? Ergo ille jacebat, quia humilitatem præferebat: ille offendebat, quia non videbat. Et totum hoc non videre, unde erat? De tumore superbiæ. Quid est, De tumore superbiæ? Quasi de justitia sua. Ex lege quidem, sed sua. Quid est, Ex lege? Quia in mandatis legis. Quid est, De sua? Tanquam de viribus suis. Amor deerat, amor justitiæ, amor charitatis Christi. Et unde illi amor? Solus illum possidebat timor, sed charitati venturæ locum in corde servabat. Cum sæviret erectus, jactabundus, glorians apud ipsos Judæos quod secundum æmulationem paternarum traditionum persequebatur Ecclesiam; cum sibi videretur excelsus, audivit desuper vocem Domini nostri Jesu Christi, jam in cœlo sedentis, et adhuc humilitatem commendantis, Saule, inquit, Saule, quid me persequeris? Durum est tibi adversus stimulum calces mittere. Possem te dimittere: tu enim vexareris punctionibus meis, non ego frangerer calcibus tuis: sed non te dimitto. Sævis, et misereor. Quid me persequeris? Non enim timeo te, ne iterum crucifigas me: sed volo agnoscas me, ne occidas non me, sed te.","t":"For from this came also the fact that he persecuted the Church out of zeal for the traditions of his fathers: it came from this, that he was establishing his own righteousness, not seeking the righteousness of God. For see that this was why he persecuted the Church. “What then shall we say?” says the Apostle himself in another place: “That the Gentiles, who did not pursue righteousness, have attained righteousness.” But which? “The righteousness that is from faith.” The Gentiles, who did not pursue the righteousness that is from the Law, as though their own, which comes from fear of punishment, not from love of righteousness—because they did not pursue righteousness, they attained righteousness, the righteousness that is from faith. “But Israel,” he says, “pursuing the law of righteousness, did not arrive at the law of righteousness.” Why? “Because not from faith.” What is “because not from faith”? He did not hope in God, did not ask it of God, did not believe in him who justifies the ungodly; he was not like the tax collector, casting his eyes to the ground, beating his breast, and saying, “Lord, be merciful to me a sinner.” So, pursuing the law of righteousness, he did not arrive at the law of righteousness. Why? “Because not from faith, but as if from works. For they stumbled over the stone of stumbling.” See why Saul persecuted the Church. For when he persecuted the Church, he was stumbling over the stone of stumbling. Christ lay humble on earth: in heaven indeed he was too, his flesh raised from the dead and lifted up there; but unless Christ also lay on earth, he would not have cried to Saul, “Why are you persecuting me?” So he lay there, because he displayed humility; the other stumbled, because he did not see. And from where came all this not seeing? From the swelling of pride. What is “from the swelling of pride”? As from his own righteousness. From the Law indeed, but his own. What is “from the Law”? Because in the Law's commandments. What is “his own”? As from his own strength. Love was lacking—love of righteousness, love of the charity of Christ. And from where would he have love? Fear alone possessed him; but it was keeping a place in his heart for the love that was to come. When he raged, upright, boastful, glorying among the Jews themselves that out of zeal for the traditions of his fathers he was persecuting the Church—when he seemed lofty to himself—he heard from above the voice of our Lord Jesus Christ, already seated in heaven and still commending humility: “Saul,” he said, “Saul, why are you persecuting me? It is hard for you to kick against the goad. I could let you go: for you would be hurt by my goads; I would not be broken by your kicks. But I do not let you go. You rage, and I have mercy. Why are you persecuting me? For I do not fear you, lest you crucify me again; but I want you to recognize me, lest you kill not me but yourself.”","f":"Augustine, <i>Serm.</i> 169.9 (PL 38:536–537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/169-9)."},"augustine-sermones/17.1":{"o":"Cantavimus, fratres, Deus manifestus veniet, Deus noster, et non silebit. Deum Christum Scriptura prædixit venturum ad judicium vivorum et mortuorum. Quando enim prius venit judicari, occultus fuit: quando veniet judicare, manifestus erit. Quam fuerit tunc occultus, hinc intelligite quod ait Apostolus: Si enim cognovissent, nunquam Dominum gloriæ crucifixissent. Tunc autem siluit interrogatus, sicut et Evangelium loquitur, et impletur in eo Isaiæ prophetia dicentis: Sicut ovis ad immolandum ductus est, et sicut agnus coram tondente se fuit sine voce, sic non aperuit os suum. Veniet ergo manifestus, et non silebit. Ad hoc dictum est, Non silebit, quia siluit judicatus. Nam quantum attinet ad voces ipsius nobis necessarias, quando siluit? Non siluit per Patriarchas, non siluit per os carnis suae: et modo si sileret, Scriptura non loqueretur. Lector ascendit, et ipse non silet. Tractator loquitur, si vera loquitur, Christus loquitur. Si sileret Christus, ego vobis ista non dicerem. Nec per os vestrum siluit: nam quando cantabatis, ipse loquebatur. Non silet, opus est ut nos audiamus, sed aure cordis: nam facile est audire auribus carnis. Illis auribus audire debemus, quas quaerebat magister ipse, cum diceret: Qui habet aures audiendi, audiat (Matth. x III, 9). Quis enim ante illum, quando ista dicebat, sine auribus carnis stabat? Omnes aures habebant, et pauci habebant: non omnes habebant aures audiendi, hoc est obediendi.","t":"We have sung, brothers, \"God will come manifestly, our God, and will not keep silent.\" Scripture foretold that God, Christ, will come to judge the living and the dead. For when he came before to be judged, he was hidden: when he comes to judge, he will be manifest. How hidden he was then, understand from what the Apostle says: \"For if they had known it, they would never have crucified the Lord of glory.\" Then he kept silent when questioned, as the Gospel says, and the prophecy of Isaiah was fulfilled in him, saying: \"He was led like a sheep to the slaughter, and like a lamb before its shearer he was without voice, so he did not open his mouth.\" So he will come manifestly, and will not keep silent. \"He will not keep silent\" was said for this reason, because he kept silent when judged. For as regards his words necessary for us, when has he kept silent? He did not keep silent through the patriarchs, he did not keep silent through the mouth of his flesh: and if he kept silent now, Scripture would not speak. The reader goes up, and he does not keep silent. The preacher speaks; if he speaks the truth, Christ speaks. If Christ kept silent, I would not be saying these things to you. Nor has he kept silent through your mouth: for when you were singing, he was speaking. He does not keep silent; we need to hear, but with the ear of the heart: for it is easy to hear with the ears of the flesh. We ought to hear with those ears which the Master himself was looking for when he said: \"He who has ears to hear, let him hear.\" For who stood before him, when he was saying this, without fleshly ears? All had ears, and few had them: not all had ears to hear, that is, to obey.","f":"Augustine, <i>Serm.</i> 17.1 (PL 38:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-1)."},"augustine-sermones/17.2":{"o":"Quam terribiliter locutus est per prophetam Ezechielem, credo adhibuistis aurem, credo audistis quemadmodum dixerit, Ad domum Israel mittam te, non ad populum altioris linguæ te mittam. Populus autem ille nolent audire te, quia nolunt audire me. Quid ostendit, nisi quia ipse Deus per Prophetam loquebatur? Quia vero in ipsis verbis propheticis nos maxime territi sumus, id est præpositi quos posuit loqui ad populum suum, prius in illis verbis videmus faciem nostram. Demonstratum est enim nobis, sonante lectore; quasi speculum ubi nos inspiceremus; et inspeximus nos: inspicite vos. Ecce ego facio, quod ibi audivi. Si non discreveris, inquit, justum, si non dixeris peccatori, Morte morieris, et ostenderis illi ut recedat ab iniquitatibus suis; ipse quidem in peccatis suis morietur, sanguinem autem ejus de manu tua exquiram. Si autem dixeris, et ille contempserit, et non obedierit; ille in sceleribus suis morietur, tu autem animam tuam liberabis. Dico vobis, libero animam meam. In magno enim sum, non periculo, sed exitio constitutus, si tacuero. Sed cum ego dixero, et implevero officium meum, vos jam attendite periculum vestrum. Quid autem volo? quid desidero? quid cupio? quare loquor? quare hic sedeo? quare vivo? nisi hac intentione, ut cum Christo simul vivamus? Cupiditas mea ista est, honor meus iste est, gloria mea ista est, gaudium meum hoc est, possessio mea ista est. Sed si non me audieritis, et tamen ego non tacuero, animam meam liberabo. Sed nolo salvus esse sine vobis.","t":"How terribly he spoke through the prophet Ezekiel! I believe you paid attention; I believe you heard how he said, \"I will send you to the house of Israel, not to a people of a deeper language will I send you. But that people will not listen to you, because they will not listen to me.\" What does this show but that God himself was speaking through the prophet? But because we, above all, were terrified by those very prophetic words, that is, the overseers whom he set to speak to his people, we first see our own face in those words. For a mirror, as it were, was shown to us as the reader read, in which we might look at ourselves; and we have looked at ourselves: you look at yourselves. See, I am doing what I heard there. \"If you do not warn,\" he says, \"the righteous; if you do not say to the sinner, 'You shall surely die,' and show him so that he turns from his iniquities, he will indeed die in his sins, but his blood I will require from your hand. But if you have spoken, and he has despised it and not obeyed, he will die in his crimes, but you will have freed your soul.\" I tell you, I am freeing my soul. For if I keep silent, I am placed not in great danger, but in ruin. But when I have spoken and fulfilled my duty, you now attend to your danger. What do I want? What do I desire? What do I long for? Why do I speak? Why do I sit here? Why do I live? If not with this intention, that we may live together with Christ? This is my longing, this is my honor, this is my glory, this is my joy, this is my possession. But if you do not hear me, and still I have not kept silent, I shall free my soul. But I do not want to be saved without you.","f":"Augustine, <i>Serm.</i> 17.2 (PL 38:123–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-2)."},"augustine-sermones/17.3":{"o":"Nolite ergo contemnere, fratres mei, peccata in quibus forte consuetudinem jam fecistis. Omne enim peccatum consuetudine vilescit, et fit homini quasi nullum sit: obduruit, jam dolorem perdidit. Quod valde putre est, nec dolet: quod non dolet, non pro sano habendum, sed pro mortuo computandum est. Attendite quæ dicat Scriptura, et ibi videte quemadmodum Vivere debeatis. Quis non contemnat ebriositatis peccatum? Abundat tale peccatum, et contemnitur. Jam cor ebriosum perdidit sensum, non habet dolorem, quia nec salutem. Quando aliquid pungitur et dolet, aut sanum est, aut est in illo spes aliqua sanitatis: quando autem tangitur, pungitur, vellicatur, nec dolet; pro mortuo habendum est, ac de corpore præcidendum. Sed aliquando nos parcimus, et non novimus nisi loqui: excommunicare, de Ecclesia projicere pigri sumus. Aliquando enim timemus ne ipso flagello pejor fiat qui cæditur. Et quamvis qui tales sunt, jam in anima mortui sint: tamen quia Medicus noster omnipotens est, non est desperandum de his; sed totis viribus supplicandum, ut aures cordis, quas clausas habere probantur, Dominus aperire dignetur. Sed numquid ille parcet, numquid silebit quem timere debemus? Audistis in ipso Psalmo, fratres mei, cum enumeraret peccata peccatoris, ait, Hæc fecisti, et tacui. Contra hoc dictum est, Veniet, et non silebit. Præsentia sua non silebit. Excepto enim quod Dominus Christus significatur, quia siluit in judicio, ut impleretur in illo etiam ea prophetia, quam paulo ante commemoravi; hoc excepto, modo Deus ipse per se ipsum Dominus Christus tacet. Ascendit enim in cælum, et sedet ad dexteram Patris, inde venturus est judicare vivos et mortuos: quamdiu ibi est, donec veniat tacet. Voces ejus in Libris audimus, de ore ipsius non audimus. Audistis vocem ipsius de sanctis Scripturis isto loco: auditis cum vos ipsos commemoratis, et forte de his rebus inter vos sermocinamini.","t":"So do not make light, my brothers, of the sins that you have perhaps already made a habit of. For every sin becomes cheap through habit, and becomes to a man as though it were nothing: he has grown hard, he has already lost the pain. What is very rotten does not even hurt: what does not hurt is not to be held sound, but to be counted dead. Pay attention to what Scripture says, and see there how you ought to live. Who does not make light of the sin of drunkenness? Such a sin abounds, and is made light of. The drunken heart has already lost its feeling; it has no pain, because it has no health either. When something is pricked and hurts, either it is sound or there is some hope of health in it: but when it is touched, pricked, plucked at, and does not hurt, it is to be held dead and cut off from the body. But sometimes we spare, and know only how to speak: we are slow to excommunicate, to cast out of the Church. For sometimes we fear that the one who is beaten will become worse by the very scourge. And although such people are already dead in soul, still, because our Doctor is almighty, we must not despair of them, but beg with all our strength that the Lord may deign to open the ears of the heart which they are shown to have closed. But will he whom we ought to fear spare, will he keep silent? You heard in that same Psalm, my brothers, when he listed the sins of the sinner, he said, \"These things you have done, and I kept silent.\" Against this it was said, \"He will come, and will not keep silent.\" By his presence he will not keep silent. For apart from the fact that the Lord Christ is signified, because he kept silent at his trial, so that that prophecy too might be fulfilled in him which I mentioned a little before; apart from this, God himself, the Lord Christ, in his own person, now keeps silent. For he has ascended into heaven, and sits at the right hand of the Father, whence he will come to judge the living and the dead: as long as he is there, until he comes, he keeps silent. We hear his voice in the books; we do not hear it from his mouth. You heard his voice from the holy Scriptures in this passage: you hear it when you remind yourselves of these things, and perhaps talk about them among yourselves.","f":"Augustine, <i>Serm.</i> 17.3 (PL 38:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-3)."},"augustine-sermones/17.4":{"o":"Qui vult audiri a Deo, charissimi, prius audiat Deum. Numquid audis illum quando facis adulterium; et latere te putas, quia homo te non videt? Ille te videt, sed tacet. Quando furtum facis, captas oculos ejus cui furaris; et si eum latet, facis: si propterea non facis, quia times ne videaris, intus fecisti, in corde fecisti; fur teneris, et nihil tulisti: sed et tu, si opportunitas detur ad implendum malum factum tuum, furaris, et laetaris quia tacet. Audi ergo Psalmum: te admonuit, te quicumque es, qui forte hic hodie stas, et nocte aliquid fecisti, te admonuit, tibi dixit, Hæc fecisti et tacui. Suspicatus es iniquitatem, quod ero tibi similis? O homines qui hæc verba quæ dicturus sum, nec in ore habetis, nec in corde, felices estis. Nonne quotidie homines mala facientes, aut quos bene fecisse poenitet, et poenitentia perversa fundunt quod mulserunt; nonne quotidie dicunt, et ista murmura inter se rodunt: Vere si Deo displicerent ista, permitteret illa fieri, aut illi qui ea faciunt felices essent in terra? Videmus raptores, videmus infirmorum oppressores, videmus vicinorum expulsores, videmus violentos limitum invasores, videmus calumniatores; et tamen potentes, divites, felices in hac terra. Si vere Deus ista videret, si ista curaret, parceret eis? Addunt et hoc, quod pejus est: Non placent nisi mali. Contingat autem ut faciat bene aliquis, et sequatur forte aliqua tentatio, continuo ad manum habet: Non expedit bene facere; qui fecerit bene, nihil illi prodest. Parum est tibi quod male vis facere, et bene facientibus maledicis? Hæc fecisti, inquit, et tacui. Suspicatus es iniquitatem, quod ero tibi similis. Quid est, quod ero tibi similis? Quia sic mihi placet malum, quomodo tibi: hoc es suspicatus. Hoc dixisti in corde tuo: sed ego audivi, quando dixisti in corde tuo. Quod pejus est, in hæc verba progrediuntur, ut nec audiri timeant.","t":"Whoever wants to be heard by God, dearly beloved, let him first hear God. Do you hear him when you commit adultery, and think you are hidden because no man sees you? He sees you, but he keeps silent. When you steal, you watch the eyes of the one you are robbing; and if you escape his notice, you do it: if you do not do it only because you are afraid of being seen, you have done it within, you have done it in your heart; you are held a thief, and you have taken nothing: but you too, if opportunity were given to carry out your evil deed, would steal, and you are glad because he keeps silent. So hear the Psalm: it has warned you, you, whoever you are, who perhaps stand here today and did something last night; it has warned you, it has said to you, \"These things you have done, and I kept silent. You suspected iniquity, that I would be like you.\" O people, you who have these words I am about to say neither in your mouth nor in your heart, you are happy. Do not people who do evil every day, or who regret having done good, and by a perverse repentance pour out what they had milked, do they not say every day, and gnaw these murmurs among themselves: \"Truly, if these things displeased God, would he allow them to be done, or would those who do them be happy on earth? We see robbers, we see oppressors of the weak, we see men who drive out their neighbors, we see violent invaders of boundaries, we see slanderers; and yet they are powerful, rich, happy in this land. If God truly saw these things, if he cared about them, would he spare them?\" They add this too, which is worse: \"Only the wicked are pleasing.\" And if it happens that someone does good, and perhaps some trial follows, he has it ready to hand at once: \"It does not pay to do good; whoever does good gains nothing by it.\" Is it not enough for you that you want to do evil, but you curse those who do good? \"These things you have done,\" he says, \"and I kept silent. You suspected iniquity, that I would be like you.\" What does \"that I would be like you\" mean? That evil pleases me as it pleases you: this is what you suspected. You said this in your heart: but I heard, when you said it in your heart. What is worse, they go so far in these words that they are not even afraid of being heard.","f":"Augustine, <i>Serm.</i> 17.4 (PL 38:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-4)."},"augustine-sermones/17.5":{"o":"Ergo suspicatus es inique, quod ero tibi similis. Arguam te: quomodo non putas, et quando non putas, arguam te. Sileo cum facis: sed non sileo cum judico. Arguam te. Quid tibi faciam, quando arguam te? Statuam te ante faciem tuam. Modo enim quando male facis, putas quia bonus es, quia non vis te videre. Alios reprehendis, te non respicis; alios accusas, de te non cogitas; alios ponis ante oculos tuos, te ponis post dorsum tuum. Ego quando te arguo, contra facio; tollo te a dorso tuo, et pono te ante oculos tuos. Videbis te, et planges te; et non erit jam tunc quomodo corrigas te. Contemnis ergo tempus misericordiae, veniet tempus judicii: quia tu in ecclesia mihi cantasti, Misericordiam et judicium cantabo tibi, Domine. Ex ore nostro exit, et ubique ecclesiae concrepant Christo, Misericordiam et judicium cantabo tibi, Domine. Tempus est misericordiae, ut corrigamur: nondum venit tempus judicii. Locus est, spatium est: peccavimus, corrigamur. Nondum finita est via, nondum clausus est dies, nondum exspiratum est; non desperetur, quod est pejus: quoniam propter ipsa peccata humana et tolerabilia, et tanto crebriora, quanto mitiora, constituit Deus in Ecclesia tempore misericordiæ praerogante quotidianam medicinam, ut dicamus, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: ut his verbis lota facie ad altare accedamus, et his verbis lota facie corpore Christi et sanguine communicemus.","t":"So you suspected wickedly that I would be like you. \"I will rebuke you\": in a way you do not expect, and when you do not expect it, I will rebuke you. I keep silent when you act: but I do not keep silent when I judge. \"I will rebuke you.\" What will I do to you when I rebuke you? \"I will set you before your face.\" For now, when you do evil, you think you are good, because you do not want to see yourself. You blame others, you do not look at yourself; you accuse others, you do not think about yourself; you put others before your eyes, you put yourself behind your back. When I rebuke you, I do the opposite; I take you from behind your back and put you before your eyes. You will see yourself, and lament yourself; and then there will be no way for you to correct yourself. So you despise the time of mercy; the time of judgment will come: because you sang to me in church, \"Mercy and judgment I will sing to you, Lord.\" It comes out of our mouth, and churches everywhere resound to Christ, \"Mercy and judgment I will sing to you, Lord.\" It is the time of mercy, so that we may be corrected: the time of judgment has not yet come. There is room, there is space: we have sinned, let us be corrected. The road is not yet finished, the day not yet closed, the last breath not yet drawn; let there be no despair, which is worse: since for those human and tolerable sins, which are the more frequent the milder they are, God has established in the Church, in the time when mercy is offered, a daily medicine, that we should say, \"Forgive us our debts, as we also forgive our debtors\": so that with our faces washed by these words we may approach the altar, and with our faces washed by these words we may communicate in the body and blood of Christ.","f":"Augustine, <i>Serm.</i> 17.5 (PL 38:125–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-5)."},"augustine-sermones/17.6":{"o":"Sed quod est gravius, ipsam medicinam sic homines contemnunt, ut non solum non dent veniam quando in illos peccatur, sed nec velint petere quando ipsi peccant. Intravit tentatio, subrepsit ira; tantum dominata est iracundia, quantum potuit, ut non solum tumultuaretur cor, sed et convicia et crimina vomeret lingua. Non vides quo te impulit? non vides quo te præcipitavit? Tandem corrige, dic, Male feci, peccavi. Non enim morieris, si dixeris: crede, non mihi, sed Deo. Quid sum ego? Homo sum, par vester sum, carnem porto, infirmus sum: omnes credamus Deo. Attendite vobis. Ipse Dominus Christus ait, Attendite vobis: Si peccaverit frater tuus, corripe eum inter te et ipsum solum. Si te audierit, lucratus es fratrem tuum: si te non audierit, adhibe tecum duos aut tres. In ore duorum aut trium testium stabit omne verbum. Si nec ipsos audierit, refer ad Ecclesiam. Si nec ipsam audierit, sit tibi tanquam ethnicus et publicanus. Ethnicus gentilis est; gentilis ille est, qui in Christum non credit. Si nec Ecclesiam audierit, mortuum computa. Sed ecce vivit, ecce intrat, ecce signat, ecce genu figit, ecce orat, ecce ad altare accedit. Sed sit tibi tanquam ethnicus et publicanus. Noli in illo attendere falsa signa: vivens mortuus est. Unde vivit? Quomodo vivit? Si dicam alicui in conspectu vestro, Tu hoc fecisti: respondebit postea, Quantum erat? Intus me moneret, intus mihi diceret quia male feci, intus viderem peccatum meum: quare in populo arguit? Quid si feci, et non correxisti? Quid si feci, et adhuc perseveras? Quid si feci, et adhuc tibi bene fecisse videris in corde tuo? Quia tacet ille, justus es? Quia ille modo non vindicat, nihil male fecisti? Non times, Arguam te? Non times, Constituam te ante faciem tuam? non times?","t":"But what is more serious, people so despise this very medicine that they not only do not give pardon when they are sinned against, but will not even ask for it when they themselves sin. Temptation has come in, anger has crept in; wrath has gained as much mastery as it could, so that not only was the heart in turmoil, but the tongue also vomited insults and accusations. Do you not see where it drove you? Do you not see where it threw you headlong? At last correct it; say, \"I did wrong, I have sinned.\" For you will not die if you say it: believe, not me, but God. What am I? I am a man, I am your equal, I carry flesh, I am weak: let us all believe God. Take heed to yourselves. The Lord Christ himself says, \"Take heed to yourselves: if your brother sins, rebuke him between you and him alone. If he listens to you, you have gained your brother: if he does not listen to you, take with you two or three. On the mouth of two or three witnesses every word shall stand. If he does not listen even to them, refer it to the Church. If he does not listen even to her, let him be to you as a heathen and a tax collector.\" A heathen is a Gentile; the Gentile is one who does not believe in Christ. If he does not listen even to the Church, count him dead. \"But see, he is alive, see, he comes in, see, he signs himself with the cross, see, he kneels, see, he prays, see, he approaches the altar.\" But let him be to you as a heathen and a tax collector. Do not attend to false signs in him: living, he is dead. How does he live? In what way does he live? If I say to someone in your presence, \"You did this,\" he will answer afterwards, \"How much was it? He should have warned me privately, told me privately that I did wrong, so that I might see my sin privately: why does he rebuke me before the people?\" What if you did it, and did not correct it? What if you did it, and still persist? What if you did it, and still think in your heart you did well? Because he keeps silent, are you righteous? Because he does not now take vengeance, have you done nothing wrong? Are you not afraid of \"I will rebuke you\"? Are you not afraid of \"I will set you before your face\"? Are you not afraid?","f":"Augustine, <i>Serm.</i> 17.6 (PL 38:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-6)."},"augustine-sermones/17.7":{"o":"Sed longe est, inquis, judicium. Primo, quis tibi dixit quia longe est dies judicii? Numquid si longe est dies judicii, longe est dies tuus? Unde scis quando est? Nonne multi sani dormierunt et obduruerunt? Nonne casus nostros nobiscum in hac carne portamus? Nonne fragiliores sumus, quam si vitrei essemus? Vitrum enim etsi fragile est, tamen servatum diu durat: et invenis calices ab avis et proavis, in quibus bibunt nepotes et pronepotes. Tanta fragilitas custodita est per annos. Nos autem homines, et sub tantis casibus quotidianis fragiles ambulamus; et si casus ipsi repentini non acciderent, diu tamen vivere non valeremus. Vita humana tota brevis est, ab infantia usque ad decrepitam senectutem tota brevis est. Adam si adhuc viveret, et hodie moreretur, quid illi vitæ longitudo profuisset? Huc accedit, quia ipse dies, qui quasi naturaliter servit, morbo injecto incertus est. Quotidie moriuntur homines: et qui vivunt deducunt illos, exsequias celebrant, et vitam sibi promittunt. Nemo dicit, Corrigam me, ne cras hoc sim quod iste quem deduxi. Placent vobis verba, ego quæro facta. Nolite me contristare pravis moribus vestris: quia delectatio mea non est in hac vita nisi vestra bona vita.","t":"\"But the judgment is far off,\" you say. First, who told you that the day of judgment is far off? Even if the day of judgment is far off, is your own day far off? How do you know when it is? Have not many fallen asleep healthy and grown stiff? Do we not carry our falls with us in this flesh? Are we not more fragile than if we were made of glass? For glass, though it is fragile, lasts a long time if it is kept carefully: and you find cups from grandfathers and great-grandfathers from which grandsons and great-grandsons drink. Such fragility has been preserved through the years. But we human beings walk about fragile amid so many daily accidents; and even if those sudden accidents did not happen, we still could not live long. The whole of human life is short; from infancy to decrepit old age it is all short. If Adam were still alive and died today, what good would the length of life have done him? Add to this that the very day which seems to serve us naturally becomes uncertain when disease strikes. Every day people die: and those who are alive escort them to burial, celebrate their funerals, and promise themselves life. No one says, \"Let me correct myself, lest tomorrow I be what this man is whom I have escorted to burial.\" Words please you; I look for deeds. Do not grieve me with your bad ways: for my delight in this life is nothing but your good life.","f":"Augustine, <i>Serm.</i> 17.7 (PL 38:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/17-7)."},"augustine-sermones/170.1":{"o":"Divinæ lectiones omnes ita sibi connectuntur, tanquam una sit lectio: quia omnes ex uno ore procedunt. Multa sunt ora ministerium sermonis gerentium: sed unum est os ministros implentis. Audivimus apostolicam lectionem, et forte aliquem moveat quod ibi scriptum est: Secundum justitiam quæ ex lege est, qui fuerim sine querela. Quæ mihi lucra fuerunt, hæc propter Christum damna esse duxi. Deinde secutus ait: Non solum damna, sed etiam stercora existimavi esse, ut Christum lucrifaciam, et inveniar in illo non habens meam justitiam quæ ex lege est, sed justitiam quæ est ex fide Jesu Christi. Quomodo enim stercora existimavit et damna, secundum justitiam quæ ex lege est, conversari sine querela? Quis enim legem dedit? Nonne ipse legem præmisit, qui postea reis legis cum indulgentia venit? Sed his eum credimus venisse cum indulgentia, quos reos lex tenebat. Numquid autem lex reos tenebat eos qui secundum justitiam quæ ex lege est conversati sunt sine querela? Si ergo indulgentiam et veniam peccatorum reis legis attulit Dominus, non attulit Paulo apostolo, qui dicit sine querela se in lege conversatum? Sed ipsum audiamus alio loco: Non ex operibus, inquit, quæ nos fecimus, sed secundum suam misericordiam salvos nos fecit, per lavacrum regenerationis. Et iterum, Qui prius fui blasphemus, et persecutor, et injuriosus: sed misericordiam consecutus sum, et reliqua. Hic se constituit conversatum in lege sine querela, hic talem se confitetur fuisse peccatorem, ut omnis peccator propterea de se non desperet, quia Paulus meruit indulgentiam.","t":"All the divine readings are so connected with one another that they are as one reading, because they all come from one mouth. There are many mouths of those who carry out the ministry of the word; but one is the mouth that fills the ministers. We have heard the reading from the Apostle, and perhaps what is written there may disturb someone: “As to the righteousness which is from the Law, I was without complaint. What were gains to me, these I have counted losses because of Christ.” Then he went on to say: “Not only losses, but I have also counted them as dung, that I may gain Christ, and be found in him, not having my own righteousness which is from the Law, but the righteousness which is from faith in Jesus Christ.” For how did he count as dung and losses living without complaint according to the righteousness which is from the Law? For who gave the Law? Did not he send the Law ahead who later came with pardon for those guilty under the Law? But we believe that he came with pardon to those whom the Law held guilty. Did the Law hold guilty those who lived without complaint according to the righteousness which is from the Law? If then the Lord brought pardon and forgiveness of sins to those guilty under the Law, did he not bring it to the apostle Paul, who says he lived without complaint in the Law? But let us hear him in another place: “Not from works,” he says, “which we did, but according to his mercy he saved us, through the washing of regeneration.” And again: “I who was formerly a blasphemer and a persecutor and insolent; but I obtained mercy,” and the rest. Here he represents himself as having lived without complaint in the Law; there he confesses that he was such a sinner that no sinner should despair of himself, because Paul obtained pardon.","f":"Augustine, <i>Serm.</i> 170.1 (PL 38:539–540; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-1)."},"augustine-sermones/170.10":{"o":"Audistis et Evangelium his sermonibus concordare. Voluntas, inquit, Patris est, ut omnia quæ dedit mihi non pereant, sed habeant vitam æternam; et ego resuscitabo eos in novissimo die. Se ipsum primo die, nos novissimo die. Primus dies ad caput Ecclesiæ. Dies enim æternus Dominus Christus, non facit occasum. Novissimus dies, erit finis sæculi. Nolo dicas: Quando iste eri? Generi humano longe erit, unicuique hominum; n erit; quia novissimus dics est cujusque dies I.. Et enim rum hinc exieris, recipieris pro merit. esurges ad recipienda quæ gessisti. Tunc Den habit, non tam merita tua, quam dona sua. Quid ibi donavit, si servasti, cognoscet. Nunc crgo, a, desiderium nostrum non sit, nisi in coelum;., nisi ad vitam æternam. Nemo sibi placeat, quasi qui hic juste vixerit, et comparet se illis qui male vivunt, secundum Pharisæum qui se justificabat, qui non audierat Apostolum, Non quia jam acceperim, aut jam perfectus sim. Ergo non acceperat adhuc hoc quod desiderabat. Pignus acceperat, sic dixit: Qui dedit nobis pignus Spiritum. Cujus rei pignus erat, ad hoc pervenire cupiebat: participatio quædam, sed distat. Aliter modo participamus, aliter tunc participabimus. Modo per fidem, per spem, in eodem Spiritu: tunc autem species erit, res erit: idem autem Spiritus, idem Deus, eadem plenitudo. Qui clamat absentibus, exhibebit præsentibus: qui vocat peregrinos, nutriet et alet in patria.","t":"You heard the Gospel too agreeing with these words: “The will of the Father,” he says, “is that all that he has given me may not perish, but may have eternal life; and I will raise them up on the last day.” Himself on the first day, us on the last day. The first day belongs to the head of the Church. For the Lord Christ is a day that does not set. The last day will be the end of the world. I do not want you to say, “When will that be?” For the human race it will be far off; for each individual man it will not be far, because each one's last day is his own day. For when you depart from here, you will be received according to your merits; you will rise to receive what you have done. Then God will regard not so much your merits as his own gifts: what he gave there, he will recognize if you have kept it. Now then, brothers, let our desire be only for heaven, only for eternal life. Let no one be pleased with himself as one who has lived righteously here, and compare himself with those who live badly, like the Pharisee who justified himself, who had not heard the Apostle: “Not that I have already received it, or am already perfect.” So he had not yet received what he desired. He had received a pledge; so he said: “Who has given us the pledge of the Spirit.” What that was the pledge of, he longed to attain: a certain sharing, but there is a difference. We share now in one way; we shall share then in another. Now by faith, by hope, in the same Spirit; but then there will be sight, there will be the reality: but the same Spirit, the same God, the same fullness. He who calls to the absent will show himself to the present; he who calls the pilgrims will nourish and feed them in the homeland.","f":"Augustine, <i>Serm.</i> 170.10 (PL 38:542; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-10)."},"augustine-sermones/170.11":{"o":"Via nobis factus est Christus, et desperamus nos perventuros? Via ista finiri non potest, præcidi non potest, corrumpi non potest, nec pluvia, nec diluviis, nec a latronibus obsideri. Ambula securus in Christo, ambula; ne offendas, ne cadas, ne retro respicias, ne in via remaneas, ne a via recedas. Ista omnia præcave tantum, et pervenisti. Cum perveneris, tunc jam gloriare ex hoc: noli in te. Nam qui se laudat, Deum non laudat; sed se a Deo avertit: quomodo qui vult recedere ab igne, ignis calidus remanet, sed ille frigescit: quomodo qui vult recedere a lumine, si recesserit, lumen in se lucidum remanet, sed ille tenebratur. Non recedamus a calore Spiritus, a lumine veritatis. Vocem modo audivimus, tunc autem facie ad faciem videbimus. Nemo sibi placeat, nemo alii insultet. Omnes sic velimus proficere, ut non invideamus proficientibus, non insultemus deficientibus: et erit in nobis cum gaudio impletum quod promissum est in Evangelio, Et ego resuscitabo eos in novissimo die.","t":"Christ has become the way for us, and do we despair of arriving? This way cannot be ended, cannot be cut off, cannot be spoiled, nor besieged by rain, by floods, or by robbers. Walk secure in Christ; walk: lest you stumble, lest you fall, lest you look back, lest you stop on the way, lest you leave the way. Only beware of all these things, and you have arrived. When you have arrived, then boast of this: not in yourself. For he who praises himself does not praise God, but turns himself away from God: as when one wants to withdraw from a fire, the fire remains hot, but he grows cold; as when one wants to withdraw from the light, if he withdraws, the light remains bright in itself, but he is darkened. Let us not withdraw from the warmth of the Spirit, from the light of truth. Now we have heard the voice; but then we shall see face to face. Let no one be pleased with himself; let no one mock another. Let us all so want to make progress that we do not envy those who are making progress, nor mock those who are falling short: and there will be fulfilled in us with joy what is promised in the Gospel: “And I will raise them up on the last day.”","f":"Augustine, <i>Serm.</i> 170.11 (PL 38:542–543; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-11)."},"augustine-sermones/170.2":{"o":"Videte, fratres, et vim sermonis hujus intuemini, quomodo Paulus apostolus damna existimat et stercora, ubi sine querela dicit se conversatum fuisse. Hac impletor legis, illac reus legis, uno eodemque tempore, ante Baptismum, ante gratiam. Sed non sine causa damna esse dicit: ne subintrent cogitationes noxiæ, hoc ideo dixisse apostolum Paulum, quod alius dederit legem, alius Evangelium: sicut Manichæus mente perversa sentit, et reliqui hæretici, qui dixerunt, alium fuisse datorem legis quæ data est per Moysen, alium autem largitorem evangelicæ gratiæ; illum quidem Deum malum, illum vero Deum bonum. Quid miramur, fratres? In obscuritate legis, tanquam in clausis ostiis, caliginem passi sunt; quia non pietate pulsaverunt. Invenimus aliquando eumdem Paulum apertissime dicere, legem bonam esse: quam tamen ideo datam dicit esse, ut abundaret peccatum; et ideo abundasse peccatum, ut superabundaret gratia. Præsumebant enim homines de viribus suis, et faciendo quidquid sibi licere arbitrabantur, peccabant in legem Dei occultam. Unde ista lex manifesta promulgata est eis, qui omnino sibi rei esse non videbantur. Data est illis lex, non quæ sanaret, sed quæ ægrotantes probaret. Lex præcucurrit ante medicum, ut se ægrotus, qui se sanum putabat, inveniret ægrotum: et dixit: Non concupisces. Et quia ante datam legem prævaricatio nondum erat: Ubi enim non est, inquit, lex, nec prævaricatio; antea sine lege peccabatur; data vero lege posteaquam peccatum est, amplius peccatum est, quia cum prævaricatione peccatum est. Invenit se homo vinci a cupiditatibus suis, quas mala consuetudine adversum se nutriebat; qui etiam cum vinculo et obligatione peccati ex Adam fuerat propagatus. Unde dicit Apostolus: Fuimus et nos aliquando natura filii iræ. Inde est, quod nec unius diei infantem mundum dicit a peccato: non ex eo quod commisit, sed ex eo quod contraxit.","t":"See, brothers, and look at the force of this saying: how the apostle Paul counts as losses and dung that in which he says he lived without complaint. On one side a fulfiller of the Law, on the other guilty under the Law, at one and the same time, before Baptism, before grace. But it is not without reason that he says they are losses; lest harmful thoughts creep in, that the apostle Paul said this because one gave the Law and another the Gospel—as Mani, with perverse mind, thinks, and the other heretics who said that the giver of the Law given through Moses was one, and the bestower of the grace of the Gospel another; the one an evil God, the other a good God. Why do we wonder, brothers? In the obscurity of the Law, as before closed doors, they suffered darkness, because they did not knock with devotion. We find the same Paul at times saying most plainly that the Law is good; yet he says it was given so that sin might abound, and that sin abounded so that grace might abound still more. For men presumed on their own strength, and by doing whatever they thought lawful for themselves, they sinned against the hidden law of God. Hence this manifest Law was promulgated to those who did not at all seem to themselves to be guilty. The Law was given to them not to heal but to prove them sick. The Law ran ahead of the physician, so that the sick man, who thought himself healthy, might find himself sick: and it said, “You shall not desire.” And because before the Law was given there was not yet transgression—“for where there is no law,” he says, “there is no transgression”—before, one sinned without the Law; but once the Law was given, after one sinned, the sin was greater, because it was sin with transgression. Man found himself defeated by his own desires, which by bad habit he was nourishing against himself; he who had also been propagated from Adam with the bond and obligation of sin. Hence the Apostle says: “We too were once by nature children of wrath.” Hence it is that it says not even an infant of one day is clean from sin: not from what it committed, but from what it contracted.","f":"Augustine, <i>Serm.</i> 170.2 (PL 38:540; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-2)."},"augustine-sermones/170.3":{"o":"Audi Psalmum interiora dicentem, et peccatorum nostrorum secretiora canentem. Ex persona enim generis humani dicitur Christo: Tibi soli peccavi, et malignum coram te feci. Non ex persona unius David hoc dicit, sed ex Adam persona, de quo est genus humanum. Audi enim sequentia: Tibi, inquit, soli peccavi, et malignum coram te feci; ut justificeris in sermonibus tuis. Christo dicitur: unde hoc intelligimus? Audi quod sequitur: Et vincas, cum judicaris. Non est judicatus Deus Pater, non est judicatus Deus Spiritus sanctus: non invenimus nisi solum Filium in ista carne, quam de nostra massa suscipere dignatus est, judicatum: non ex modo concupiscentiæ hominis et feminæ: virgo credidit, virgo concepit, virgo peperit, virgo permansit. Et ideo dicitur, Et vincas, cum judicaris. Judicatus est enim, et vicit; quia sine peccato judicatus est. Patientiæ fuit sustinere judicium, non reatus. Multi innocentes judicantur, sed in ipsis causis quas agunt. Nam de reliquo, peccato non carent; quia sicut ante homines facti, sic ante Deum cogitationis peccatum est. Factum tuum coram oculis Dei, cogitatio tua est. Testis facti est ipse judex: accusatrix facti ipsa conscientia. Ergo ille vere innocens judicatus est, et ideo vicit. Solus enim vicit, non de judice Pontio Pilato, neque de Judæis sævientibus; sed de ipso diabolo, qui omnia nostra peccata rimatur diligentia invidentiæ.","t":"Hear the Psalm speaking of inner things and singing the more hidden of our sins. For it is said to Christ in the person of the human race: “Against you alone have I sinned, and done evil before you.” He says this not in the person of David alone, but in the person of Adam, from whom the human race comes. For hear what follows: “Against you alone,” he says, “have I sinned, and done evil before you; that you may be justified in your words.” It is said to Christ: how do we understand this? Hear what follows: “And may prevail when you are judged.” God the Father was not judged, God the Holy Spirit was not judged: we find only the Son judged, in this flesh which he deigned to take from our lump—not by way of the desire of man and woman: a virgin believed, a virgin conceived, a virgin gave birth, a virgin remained. And so it is said, “And may prevail when you are judged.” For he was judged and prevailed, because he was judged without sin. To undergo judgment was a matter of patience, not of guilt. Many innocent people are judged, but innocent in the cases they are pleading. For as to the rest, they are not without sin; because as there is sin of deed before men, so there is sin of thought before God. Your thought is your deed before the eyes of God. The judge himself is witness of the deed; conscience itself is the accuser of the deed. So he alone was truly judged innocent, and therefore prevailed. For he alone prevailed—not over the judge Pontius Pilate, nor over the raging Jews, but over the devil himself, who searches out all our sins with the diligence of envy.","f":"Augustine, <i>Serm.</i> 170.3 (PL 38:540; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-3)."},"augustine-sermones/170.4":{"o":"Et quid ait Dominus Jesus de ipso diabolo? Ecce venit princeps mundi hujus. Jam sæpe dictum est Charitati vestræ, mundum istum appellari peccatores. Et quare peccatores nomine mundi appellantur? Quia dilectione mundi inhabitant mundum. Qui enim non diligunt mundum, non habitant in eo quod non diligunt. Nostra, inquit, conversatio in cælis est. Si ergo qui diligit Deum, in cœlo habitat cum Deo; qui diligit mundum, in mundo cum principe habitat mundi. Omnes itaque dilectores mundi, ipsi sunt mundus: habitatores mundi, non carne, quod omnes justi; sed animo, quod soli peccatores, quibus princeps est diabolus. Quomodo dicitur domus habitatores domus: secundum quam sententiam dicimus malam domum esse marmoratam, et bonam domum esse fumigatam. Invenis domum fumosam, quam boni habitant, et dicis, Bona domus. Invenis domum marmoratam et laqueatam, quam possident iniqui, et dicis, Mala domus: domum appellans non parietes et receptacula corporum, sed ipsos habitatores. Sic mundum appellavit Scriptura habitatores mundi per concupiscentiam dilectionis, non per conversationem corporis. Ergo, Ecce, inquit, venit princeps mundi, et in me nihil invenit. In solo ipso nihil invenit diabolus. Et tanquam diceretur ei, Quare ergo moreris? ibi sequitur, Sed ut sciant omnes quia voluntatem Patris mei facio, surgite, eamus hinc. Surgit, et it ad passionem. Quare? Quia voluntatem Patris mei facio. Propter hanc ergo singularem innocentiam ait Psalmus, Tibi soli peccavi, et malignum coram te feci; ut justificeris in sermonibus tuis, et vincas cum judicaris: quia nihil mali in te invenit. Quare autem in te invenit, o genus humanum? Quia sequitur et dicit, Ego enim in iniquitate conceptus sum, et in peccatis concepit me mater mea ( Psal. L, 6, 7). Dicit hoc David. Quære unde natus sit David: invenies de legitima uxore, de nullo adulterio. Secundum quam ergo propaginem dicit, In iniquitate conceptus sum; nisi quia ibi est quiddam de mortis propagine, quod secum trahit omnis qui ex conjunctione viri et feminæ nascitur?","t":"And what does the Lord Jesus say of the devil himself? “Behold, the prince of this world comes.” It has often been said to your Charity that sinners are called this world. And why are sinners called by the name of the world? Because by love of the world they inhabit the world. For those who do not love the world do not dwell in what they do not love. “Our citizenship,” he says, “is in heaven.” If then whoever loves God dwells in heaven with God, whoever loves the world dwells in the world with the prince of the world. So all lovers of the world are themselves the world: inhabitants of the world not in the flesh, as all the righteous are, but in mind, as only sinners are, whose prince is the devil. As the inhabitants of a house are called the house: according to which meaning we say that a marble house is a bad house, and a smoky house is a good house. You find a smoky house where good people live, and you say, “A good house.” You find a house of marble and paneled ceilings which wicked people possess, and you say, “A bad house”: calling the house not the walls and shelters of bodies, but the inhabitants themselves. So Scripture called the inhabitants of the world “the world” by the desire of love, not by bodily dwelling. So: “Behold,” he says, “the prince of the world comes, and finds nothing in me.” In him alone the devil found nothing. And as if it were said to him, “Why then do you die?”, there follows: “But that all may know that I do the will of my Father, rise, let us go from here.” He rises and goes to his passion. Why? Because “I do the will of my Father.” Because of this singular innocence, then, the Psalm says, “Against you alone have I sinned, and done evil before you, that you may be justified in your words and prevail when you are judged”: because he found nothing evil in you. But why did he find something in you, O human race? Because it goes on and says, “For I was conceived in iniquity, and in sins my mother conceived me.” David says this. Look for how David was born: you will find it was of a lawful wife, of no adultery. According to what descent, then, does he say, “I was conceived in iniquity,” unless because there is in it something of the descent of death, which everyone born of the union of man and woman draws with him?","f":"Augustine, <i>Serm.</i> 170.4 (PL 38:540–541; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-4)."},"augustine-sermones/170.5":{"o":"Habens ergo unusquisque concupiscentiam, attendat legem dicentem, Non concupisces: invenit in se quod lex prohibet, et fit reus legis. Inveniens autem in se cui subditus est, incipiat jam dicere, Condelector legi Dei secundum interiorem hominem: video autem aliam legem in membris meis, repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis. Cognovit se ægrotum, imploret medicum: Infelix ego homo, quis me liberabit de corpore mortis hujus? Respondeat medicus, Gratia Dei per Jesum Christum Dominum nostrum. Gratia Dei, non merita tua. Quare ergo te dixisti in lege cum justitia sine querela conversatum? Attendite: sine querela dixit hominum. Est enim quædam justitia, quam potest homo implere, ut nullus hominum queratur de homine. Dicit enim, Non concupiscas alienum. Tu si non rapueris alienum, nulla querela erit hominum. Ergo aliquando concupiscis, et non rapis. Sed sententia Dei supra te est, quia concupiscis: reus es legis, sed in oculis legislatoris. Sine querela vivis: quare ergo ista damna? quare ista stercora? Constrictior est aliquanto nodus iste: sed solvet qui solet. Hoc autem non ego solus pia subjectione, sed omnes pia intentione mereamur. Quidquid faciebant Judæi, unde homines non quererentur, et esset ipsis conversatio in lege sine querela, sibi tribuebant, et ipsam justitiam secundum legem viribus suis assignabant: implere non poterant, sed in tantum faciebant, in quantum poterant; sibi tribuendo, nec hoc pie implebant.","t":"So let each one who has desire attend to the Law saying, “You shall not desire”: he finds in himself what the Law forbids, and becomes guilty under the Law. Finding in himself that to which he is subject, let him begin now to say, “I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and taking me captive in the law of sin which is in my members.” He has recognized himself as sick; let him implore the physician: “Unhappy man that I am, who will deliver me from the body of this death?” Let the physician answer: “The grace of God through Jesus Christ our Lord.” The grace of God, not your merits. Why then did you say that you lived in the Law with righteousness without complaint? Attend: he said “without complaint” of men. For there is a certain righteousness which a man can fulfill so that no man complains of him. For it says, “Do not desire what belongs to another.” If you do not seize what belongs to another, there will be no complaint from men. So sometimes you desire and do not seize. But God's sentence is over you, because you desire: you are guilty under the Law, but in the eyes of the Lawgiver. You live without complaint: why then these losses? Why this dung? This knot is somewhat tighter; but he will untie it who is accustomed to. And let us all earn this—not I alone by devout submission, but all of us by devout attention. Whatever the Jews did, so that men might not complain, and they had a life without complaint in the Law, they attributed to themselves, and assigned that righteousness according to the Law to their own strength. They could not fulfill it; but they did as much as they could; and by attributing it to themselves they did not fulfill even this devoutly.","f":"Augustine, <i>Serm.</i> 170.5 (PL 38:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-5)."},"augustine-sermones/170.6":{"o":"Hoc ergo dicit legem implere, hoc est, non concupiscere. Quis hoc qui vivit, potest? Adjuvet nos Psalmus, qui modo cantatus est, Exaudi me in tua justitia: hoc est, non in mea. Si diceret, Exaudi me in justitia mea: tanquam meritum vocaret. Vocat quidem in nonnullis locis et suam justitiam: sed hic melius discernit, quia et suam quando dicit, datam dicit; quomodo dicimus, Panem nostrum quotidianum da nobis hodie. Quomodo, nostrum; quomodo, da? Ergo hic distinctius loquens ait, Exaudi me in tua justitia. Et sequitur, Et non intres in judicium cum servo tuo. Quid est, Non intres in judicium cum servo tuo? Non stes mecum in judicio, exigendo a me omnia quæ præcepisti, exigendo omnia quæ jussisti. Nam reum me invenies, si in judicium intraveris mecum. Opus est ergo, inquit, mihi misericordia tua potius, quam liquidissimo judicio tuo. Quare ergo, Ne intres in judicium cum servo tuo? Sequitur, et dicit, Quia non justificabitur in conspectu tuo omnis vivens. Servus enim sum: quare mecum stas in judicio? Misericordia Domini utor. Quare? Quoniam non justificabitur in conspectu tuo omnis vivens. Quid dixit? Quamdiu vivitur in hac vita, nemo justificatus est, sed in conspectu Dei. Non frustra addidit, in conspectu tuo: nisi quia potest esse justificatus aliquis in conspectu hominum, ut ei illud impleatur, Secundum justitiam quæ ex lege est, qui fuerim sine querela, in conspectu hominum. Refer ad conspectum Dei: Non justificabitur in conspectu tuo omnis vivens.","t":"This, then, he calls fulfilling the Law: not to desire. Who that lives can do this? Let the Psalm help us that was just now sung: “Hear me in your righteousness”: that is, not in mine. If he said, “Hear me in my righteousness,” he would be calling as if on merit. In some places he does indeed call it his own righteousness too; but here he distinguishes better, because even when he says “his own,” he says it is given; as we say, “Give us today our daily bread.” How “ours,” how “give”? So here, speaking more distinctly, he says, “Hear me in your righteousness.” And it follows: “And do not enter into judgment with your servant.” What is “Do not enter into judgment with your servant”? Do not stand with me in judgment, demanding of me all that you have commanded, demanding all that you have ordered. For you will find me guilty if you enter into judgment with me. “So I need,” he says, “your mercy rather than your most exact judgment.” Why then “Do not enter into judgment with your servant”? He goes on and says: “For no one living will be justified in your sight.” “For I am a servant: why do you stand with me in judgment? I rely on the Lord's mercy.” Why? “For no one living will be justified in your sight.” What did he say? As long as one lives in this life, no one is justified—but in God's sight. Not for nothing did he add “in your sight,” except because someone can be justified in the sight of men, so that this is fulfilled in him: “As to the righteousness which is from the Law, I was without complaint”—in the sight of men. Refer it to the sight of God: “No one living will be justified in your sight.”","f":"Augustine, <i>Serm.</i> 170.6 (PL 38:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-6)."},"augustine-sermones/170.7":{"o":"Quid ergo facturi sumus? Clamemus, Ne intres in judicium cum servo tuo. Clamemus, Infelix ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum. Hoc ergo Psalmum audivimus, hoc Apostolum audivimus; quia cum fuerit illa justitia secundum quam vivunt Angeli, cum fuerit illa justitia ubi nulla erit concupiscentia, inde unusquisque metiatur se quid est modo, et quid erit tunc; et inveniet in comparatione illius justitiæ, istam damna esse et stercora. Quisquis autem putat se modo posse implere justitiam, cum vixerit bene atque innocenter secundum probabilitatem existimationis humanæ; in via remansit: non desiderat melius, quia implesse se putat; maximeque sibi tribuens, erit superbus. Et melior est peccator humilis, quam justus superbus. Ideo ait, Et inveniar in illo non habens meam justitiam, quæ ex lege est, sicut Judæi putabant; sed justitiam quæ ex fide est Christi Jesu. Deinde secutus ait, Si quo modo occurram in resurrectionem mortuorum. Ibi se credidit impleturum esse justitiam, id est, plenam se habiturum justitiam. In comparatione resurrectionis illius, stercus est tota vita quam gerimus. Adhuc Apostolum audi apertius dicentem, Si quo modo occurram in resurrectionem justorum: non quia jam acceperim, aut jam perfectus sim. Et contexit deinde, Fratres, ego me non arbitror apprehendisse. Quomodo comparat justitiam justitiæ, salutem saluti, fidem speciei, peregrinationem civitati?","t":"What then shall we do? Let us cry out, “Do not enter into judgment with your servant.” Let us cry out, “Unhappy man that I am, who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” This we have heard from the Psalm; this we have heard from the Apostle; because when there is that righteousness by which the angels live, when there is that righteousness where there will be no desire, let each one measure from that what he is now and what he will be then; and he will find that, in comparison with that righteousness, this one is losses and dung. But whoever thinks he can fulfill righteousness now, when he has lived well and innocently according to the approval of human judgment, has stopped on the way: he does not desire something better, because he thinks he has fulfilled it; and attributing it chiefly to himself, he will be proud. And a humble sinner is better than a proud righteous man. That is why he says, “And may I be found in him not having my own righteousness which is from the Law,” as the Jews thought, “but the righteousness which is from faith in Christ Jesus.” Then he went on to say, “If somehow I may attain to the resurrection of the dead.” There he believed he would fulfill righteousness, that is, would have full righteousness. In comparison with that resurrection, the whole life we lead is dung. Hear the Apostle still more plainly saying, “If somehow I may attain to the resurrection of the righteous: not that I have already received it, or am already perfect.” And he then joins: “Brothers, I do not consider that I have laid hold of it myself.” How he compares righteousness with righteousness, salvation with salvation, faith with sight, pilgrimage with the city!","f":"Augustine, <i>Serm.</i> 170.7 (PL 38:541–542; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-7)."},"augustine-sermones/170.8":{"o":"Attendite quomodo hoc impleat: Fratres, ego me non arbitror apprehendisse. Unum autem. Quid unum, nisi ex fide vivere, spe salutis æternæ, ubi erit plena et perfecta justitia, in cujus comparatione damna sunt quæ transitura sunt, et stercora quæ reprobanda sunt? Quid ergo? Unum autem, quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor ad palmam supernæ vocationis Dei in Christo Jesu. Et ad eos qui de sua perfectione possent præsumere, Quotquot autem perfecti sumus, hoc sapiamus. Jam dudum dixerat se imperfectum, nunc autem perfectum. Quare, nisi quia ipsa est perfectio hominis, invenisse se non esse perfectum? Quotquot autem perfecti sumus, hoc sapiamus. Et si quid forte aliter sapitis, id quoque vobis Deus revelabit: id est, ut si vos in aliquo profectu animi justificatos probatis, legendo Scripturas, et inveniendo quæ sit vera et perfecta justitia, inveniatis vos reos, et desiderio futurorum damnetis præsentia, vivatis ex fide et spe et charitate; et intelligatis quia quod adhuc creditis, nondum videtis; quod adhuc speratis, nondum tenetis; quod adhuc desideratis, nondum impletis. Et si talis est charitas peregrinantium, qualis erit videntium? Ergo ille qui docebat justitiam Dei, et non constituebat suam, clamabat de Psalmo, Exaudi me in tua justitia. Et non intres in judicium cum servo tuo; quoniam non justificabitur in conspectu tuo omnis vivens.","t":"Attend how he fulfills this: “Brothers, I do not consider that I have laid hold of it myself. But one thing.” What one thing, but to live by faith, in hope of eternal salvation, where there will be full and perfect righteousness, in comparison with which the things that will pass away are losses, and the things to be rejected are dung? What then? “But one thing: forgetting what lies behind, stretched out toward what lies ahead, according to intention I pursue toward the prize of God's upward calling in Christ Jesus.” And to those who might presume on their own perfection: “So let as many of us as are perfect think this.” A little before he had said he was imperfect, and now perfect. Why, unless because the very perfection of man is to have found that he is not perfect? “So let as many of us as are perfect think this. And if perhaps you think anything otherwise, God will reveal that too to you”: that is, if you consider yourselves justified by some progress of mind, by reading the Scriptures and finding what true and perfect righteousness is, you may find yourselves guilty, and by desire for the things to come condemn the things present, and live by faith and hope and love; and understand that what you still believe, you do not yet see; what you still hope for, you do not yet hold; what you still desire, you do not yet fulfill. And if the love of pilgrims is such, what will that of those who see be? So he who taught God's righteousness, and did not establish his own, cried out from the Psalm: “Hear me in your righteousness. And do not enter into judgment with your servant; for no one living will be justified in your sight.”","f":"Augustine, <i>Serm.</i> 170.8 (PL 38:542; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-8)."},"augustine-sermones/170.9":{"o":"Secundum hanc vitam dicitur Moysi, Nemo faciem Dei vidit, et vixit. Non enim vivendum est in hac vita, ut illam faciem videamus. Moriendum est mundo, ut Deo in sempiternum vivamus. Tunc non peccabimus, non solum factis, sed nec concupiscentiis, cum illam faciem videbimus, quæ vincit omnes concupiscentias. Tam enim dulcis est, fratres mei, tam pulchra, ut illa visa nihil aliud possit delectare. Satietas erit insatiabilis, nullum fastidium; semper esuriemus, semper saturi erimus. Audi ipsas duas sententias de Scriptura: Qui bibunt me, dicit Sapientia, adhuc sitient; et qui edunt me, adhuc esurient. Sed ne putes quia ibi erit indigentia et fames, audi Dominum: Qui biberit ex aqua hac, non sitiet in æternum. Sed dicis: Quando erit? Quandocumque erit, tamen exspecta Dominum, sustine Dominum, viriliter age, et confortetur cor tuum. Numquid tanta restant, quanta peracta sunt? Intende ab Adam usque ad hodiernum diem, quot sæcula evoluta sunt, et ecce jam non sunt. Pauci dies remanent quodam modo: sic enim dicendum est quod remanet in comparatione transactorum sæculorum. Exhortemur invicem, exhortetur nos ille qui venit ad nos, qui cucurrit viam, et dixit, Sequimini: qui ascendit prior in cœlum, ut caput de sublimioribus subveniat cæteris membris in terra laborantibus; qui dixit de coelo, Saule, Saule, quid me persequeris? Ergo nemo desperet: reddetur nobis in fine quod promissum est; ibi implebitur illa justitia.","t":"According to this life it is said to Moses: “No one has seen the face of God and lived.” For one must not live in this life in order to see that face. One must die to the world, in order to live to God for ever. Then we shall not sin, not only in deeds but not even in desires, when we see that face which overcomes all desires. For it is so sweet, my brothers, so beautiful, that once it is seen nothing else can delight. There will be insatiable fullness, no loathing; we shall always hunger, we shall always be filled. Hear these two sayings of Scripture: “Those who drink me,” says Wisdom, “will thirst still; and those who eat me will hunger still.” But lest you think there will be want and hunger there, hear the Lord: “Whoever drinks of this water will never thirst.” But you say: “When will it be?” Whenever it will be, still wait for the Lord; endure the Lord; act manfully, and let your heart be strengthened. Do as many ages remain as have been completed? Consider how many ages have rolled by from Adam to this day, and see, they are no more. A few days remain, so to speak: for so we must call what remains in comparison with the ages that have passed. Let us exhort one another; let him exhort us who came to us, who ran the way and said, “Follow me”: who ascended first into heaven, so that the head from on high might come to the help of the other members laboring on earth; who said from heaven, “Saul, Saul, why are you persecuting me?” So let no one despair: what was promised will be rendered to us at the end; there that righteousness will be fulfilled.","f":"Augustine, <i>Serm.</i> 170.9 (PL 38:542; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/170-9)."},"augustine-sermones/171.1":{"o":"Gaudere nos Apostolus præcipit, sed in Domino, non in sæculo. Quicumque enim voluerit amicus esse hujus mundi, sicut Scriptura dicit, inimicus Dei reputabitur. Sicut autem non potest homo duobus dominis servire; sic nemo potest gaudere et in sæculo, et in Domino. Multum inter se hæc duo gaudia differunt, suntque omnino contraria. Quando gaudetur in sæculo, non gaudetur in Domino: quando gaudetur in Domino, non gaudetur in sæculo. Vincat gaudium in Domino, donec finiatur gaudium in sæculo. Gaudium in Domino semper augeatur: gaudium in sæculo semper minuatur, donec finiatur. Non ideo ista dicuntur, quoniam in hoc sæculo cum sumus gaudere non debemus; sed ut etiam in hoc sæculo constituti, jam in Domino gaudeamus. Sed ait aliquis: In sæculo sum; utique si gaudeo, ibi gaudeo ubi sum. Quid enim? quia es in sæculo, in Domino non es? Audi eumdem apostolum ad Athenienses loquentem, et in Actibus apostolorum dicentem de Deo Domino Creatore nostro, In illo vivimus, et movemur, et sumus. Qui enim ubique est, ubi non est? Nonne ad hoc nos exhortabatur? Dominus in proximo est, nihil solliciti fueritis. Magnum est hoc, quod ascendit super omnes cœlos, et proximus est eis qui versantur in terris. Quis est iste longinquus et proximus, nisi qui nobis misericordia factus est proximus?","t":"The Apostle commands us to rejoice, but in the Lord, not in the world. For “whoever wants to be a friend of this world,” as Scripture says, “will be reckoned an enemy of God.” And just as a man cannot serve two masters, so no one can rejoice both in the world and in the Lord. These two joys differ greatly from each other and are entirely contrary. When one rejoices in the world, one does not rejoice in the Lord; when one rejoices in the Lord, one does not rejoice in the world. Let joy in the Lord win, until joy in the world is ended. Let joy in the Lord always increase; let joy in the world always lessen, until it is ended. This is not said because, while we are in this world, we ought not to rejoice, but so that, even while set in this world, we may already rejoice in the Lord. But someone says: “I am in the world; certainly if I rejoice, I rejoice where I am.” What then? Because you are in the world, are you not in the Lord? Hear the same apostle speaking to the Athenians, and in the Acts of the Apostles saying of God, the Lord our Creator, “In him we live and move and are.” For he who is everywhere—where is he not? Was he not exhorting us to this? “The Lord is near; have no anxiety.” This is a great thing: that he ascended above all the heavens, and is near to those who dwell on earth. Who is this one far off and near, but he who by mercy has become our neighbor?","f":"Augustine, <i>Serm.</i> 171.1 (PL 38:543; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/171-1)."},"augustine-sermones/171.2":{"o":"Totum enim genus humanum est homo ille qui jacebat in via semivivus a latronibus relictus, quem contempsit transiens sacerdos et Levites, et accessit ad eum curandum eique opitulandum transiens Samaritanus. Ut autem narraret hoc, unde causa descendit? Quemdam quærentem quæ sint optima præcepta et summa in Lege, admonuit duo esse: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua; et diliges proximum tuum tanquam te ipsum. Ille autem: Et quis est mihi proximus? Et narravit Dominus, Homo quidam descendebat ab Jerusalem in Jericho. Ostendit illum quodam modo Isrælitam. Et incidit in latrones. Cum exspoliassent, et plagas ei graves irrogassent, dimiserunt eum in via semivivum. Transiit sacerdos, utique genere proximus, præteriit jacentem. Transiit Levites, et hic genere proximus, jacentem etiam ipse contempsit. Transiit Samaritanus, genere longinquus, misericordia proximus, fecitque quod nostis. In quo Samaritano se voluit intelligi Dominus Jesus Christus. Samaritanus enim Custos interpretatur. Ideo surgens a mortuis, jam non moritur, et mors ei ultra non dominabitur: quia non dormit, neque dormitat qui custodit Isræl ( Psal. CXX, 4). Denique quando conviciis tantis blasphemabant Judæi, dixerunt illi: Nonne verum dicimus, quia Samaritanus es, et dæmonium habes? Cum ergo duo essent verba conviciosa objecta Domino, dictumque illi esset, Nonne verum dicimus, quia Samaritanus es, et dæmonium habes? poterat respondere, Nec Samaritanus sum, nec dæmonium habeo: respondit autem, Ego dæmonium non habeo. Quod respondit, refutavit: quod tacuit, confirmavit. Negavit se habere dæmonium, qui se noverat dæmoniorum exclusorem: non se negavit infirmi custodem. Ergo Dominus in proximo est; quia Dominus nobis factus est in proximo.","t":"For the whole human race is that man who lay on the road half dead, left by robbers, whom the priest and the Levite passing by disregarded, and to whom the Samaritan passing by came to care for him and help him. But to tell this, what occasion led to it? When someone asked what are the best and highest commandments in the Law, he told him there are two: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; and you shall love your neighbor as yourself.” And he said: “And who is my neighbor?” And the Lord told: “A certain man was going down from Jerusalem to Jericho.” He showed him to be in a way an Israelite. “And he fell among robbers.” When they had stripped him and dealt him severe blows, they left him on the road half dead. A priest passed by—certainly a neighbor by race—and went past him lying there. A Levite passed by—he too a neighbor by race—and he too disregarded him lying there. A Samaritan passed by, far off by race, a neighbor by mercy, and did what you know. In this Samaritan the Lord Jesus Christ wanted himself to be understood. For “Samaritan” means “guardian.” Therefore, “rising from the dead he no longer dies, and death will no longer have dominion over him”: because “he who guards Israel will neither slumber nor sleep.” Finally, when the Jews blasphemed with such great insults, they said to him: “Do we not say rightly that you are a Samaritan and have a demon?” So when two insulting words were thrown at the Lord, and it was said to him, “Do we not say rightly that you are a Samaritan and have a demon?”, he could have answered, “I am neither a Samaritan nor have I a demon”; but he answered, “I do not have a demon.” What he answered, he refuted; what he passed over in silence, he confirmed. He denied that he had a demon, he who knew himself to be the expeller of demons; he did not deny that he was the guardian of the weak. So the Lord is near, because the Lord has become our neighbor.","f":"Augustine, <i>Serm.</i> 171.2 (PL 38:543; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/171-2)."},"augustine-sermones/171.3":{"o":"Quid tam longinquum, quid tam remotum, quam Deus ab hominibus, immortalis a mortalibus, justus a peccatoribus? Non loco longe, sed dissimilitudine. Nam solemus etiam ita loqui, cum de duobus hominibus dicimus, quando diversi sunt mores: Iste longe est ab illo. Etiamsi juxta steterint, etiamsi vicinius inhabitent, etiamsi una catena colligentur; longe est pius ab impio, longe est innocens a reo, longe est justus ab injusto. Si hoc de duobus hominibus dicitur, quid de Deo et hominibus? Cum ergo longe a nobis esset immortalis et justus, tanquam a mortalibus et peccatoribus, descendit ad nos, ut fieret nobis proximus ille longinquus. Et quid fecit? Cum haberet ipse duo bona, et nos duo mala; ille duo bona, justitiam et immortalitatem; nos duo mala, iniquitatem et mortalitatem: si utrumque malum nostrum suscepisset, par noster factus esset, et liberatore nobiscum opus haberet. Quid ergo fecit, ut esset proximus nobis? Proximus non hoc quod nos, sed prope nos. Duo attende: Justus est, immortalis est. In duobus tuis malis, una est culpa, altera est poena: culpa est quod injustus es, pœna est quia mortalis es. Ille ut esset proximus, suscepit poenam tuam, non suscepit culpam tuam: et si suscepit, delendam suscepit, non faciendam. Justus et immortalis, longe ab injustis et mortalibus. Peccator mortalis, longe eras a justo immortali. Non est factus ille peccator, quod tu: sed factus est mortalis, quod tu. Manens justus, factus est mortalis. Suscipiendo pænam et non suscipiendo culpam, et culpam delevit et pœnam. Dominus ergo in proximo est, nihil solliciti fueritis. Etsi super omnes cœlos ascendit corpore, non recessit majestate. Ubique præsens est, qui fecit omnia. In sæculo gaudium quod est? Gaudere de iniquitate, gaudere de turpitudine, gaudere de dedecore, de deformitate. De his omnibus gaudet sæculum. Quæ omnia non essent, nisi homines voluissent. Alia sunt quæ faciunt homines, alia quæ patiuntur, etsi nolunt, ferunt. Quid ergo est hoc sæculum, et quod est gaudium sæculi? Dico, fratres, breviter quantum possum, quantum Deus adjuvat; festinanter, breviter dico. Sæculi lætitia est impunita nequitia. Luxurientur homines, fornicentur, in spectaculis nugentur, ebriositate ingurgitentur, turpitudine foedentur, nihil mali patiantur: et videte sæculi gaudium. Ista mala quæ commemoravi, non castiget fames, non belli timor, non aliquis timor, non aliquis morbus, non aliquæ adversitates; sed sint omnia in rerum abundantia, in pace carnis, in securitate malæ mentis: ecce videte sæculi gaudium. Sed non cogitat Deus sicut homo: alia est Dei cogitatio, alia hominis. Magnæ misericordiæ est, nequitiam impunitam non relinquere: et ne cogatur in extremo gehennæ damnare, modo flagello dignatur castigare.","t":"What is so far, what so remote, as God from men, the immortal from mortals, the righteous from sinners? Not far in place, but by unlikeness. For we are accustomed to speak so even of two men, when their characters differ: “This man is far from that one.” Even if they stand side by side, even if they live as neighbors, even if they are bound by one chain, the devout man is far from the ungodly, the innocent far from the guilty, the righteous far from the unrighteous. If this is said of two men, what of God and men? So since the immortal and righteous was far from us, as from mortals and sinners, he came down to us, so that the one far off might become our neighbor. And what did he do? Since he had two goods and we two evils—he two goods, righteousness and immortality; we two evils, iniquity and mortality—if he had taken on both our evils, he would have become our equal and would have needed a deliverer along with us. What then did he do to be our neighbor? A neighbor—not what we are, but near us. Attend to two things: he is righteous, he is immortal. In your two evils, one is guilt, the other punishment: the guilt is that you are unrighteous; the punishment is that you are mortal. He, to be your neighbor, took on your punishment; he did not take on your guilt; and if he took it on, he took it on to destroy it, not to commit it. Righteous and immortal, far from the unrighteous and mortal. A mortal sinner, you were far from the righteous immortal. He did not become a sinner, as you are; but he became mortal, as you are. Remaining righteous, he became mortal. By taking on the punishment and not taking on the guilt, he destroyed both the guilt and the punishment. So “the Lord is near; have no anxiety.” Even if he ascended in body above all the heavens, he did not withdraw in majesty. He is present everywhere, he who made all things. What is joy in the world? To rejoice in iniquity, to rejoice in shamefulness, to rejoice in disgrace, in ugliness. In all these the world rejoices. All these would not exist unless men willed them. Some things are what men do; others what they suffer: even if they do not will them, they bear them. What then is this world, and what is the joy of the world? I say, brothers, briefly, as far as I can, as far as God helps; I say it quickly, briefly. The joy of the world is unpunished wickedness. Let men be luxurious, commit sexual immorality, trifle at the shows, gorge themselves with drunkenness, be fouled with shamefulness, and suffer no evil: and see the joy of the world. Let no famine chastise these evils I have mentioned, no fear of war, no fear of any kind, no disease, no adversities; but let all be in abundance of things, in peace of the flesh, in security of an evil mind: see, look at the joy of the world. But God does not think as man thinks: God's thought is one thing, man's another. It is of great mercy not to leave wickedness unpunished; and lest he be compelled to condemn in the end of hell, he deigns now to chastise with the scourge.","f":"Augustine, <i>Serm.</i> 171.3 (PL 38:543–544; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/171-3)."},"augustine-sermones/171.5":{"o":"Nam vis nosse, nulla pœna quanta sit pœna, non tamen justo, sed peccatori, cui est temporalis pœna, ne succedat æterna? Vis ergo nosse, nulla pœna quanta sit pæna? Psalmum interroga: Irritavit Dominum peccator. Exclamavit vehementer, attendit, consideravit, exclamavit: Irritavit Dominum peccator. Quare, obsecro? quid vidisti? Qui autem hoc exclamavit, vidit peccatorem impune luxuriantem, male facientem, bonis abundantem, et exclamavit: Irritavit Dominum peccator. Quare hoc dixisti? Quid enim vidisti? Præ magnitudine iræ suæ non requirit. Intelligite, fratres christiani, misericordiam Dei. Quando castigat mundum, non vult damnare mundum. Præ magnitudine iræ suæ non exquirit. Ideo non exquirit, quia multum irascitur. Magna est ira ejus. Parcendo sævit, sed juste sævit. Est enim severitas, quasi sæva veritas. Si ergo aliquando sævit parcendo, bonum est nobis ut subveniat castigando. Et tamen si facta generis humani consideremus, quid patimur? Non secundum peccata nostra fecit nobis. Filii enim sumus. Unde hoc probamus? Mortuus est pro nobis Unicus, ne remaneret unus. Noluit esse unus, qui mortuus est unus. Multos enim filios Dei fecit unicus Filius Dei. Emit sibi fratres sanguine suo, probavit reprobatus, redemit venditus, honoravit injuriatus, vivificavit occisus. Dubitas quod dabit tibi bona sua, qui non dedignatus est suscipere mala tua? Ergo, fratres, gaudete in Domino, non in sæculo: id est, gaudete in veritate, non in iniquitate; gaudete in spe æternitatis, non in flore vanitatis. Ita gaudete: et ubicumque, et quamdiucumque hic fueritis, Dominus in proximo est, nihil solliciti fueritis.","t":"For do you want to know how great a punishment no punishment is—not indeed for the righteous man, but for the sinner, for whom there is temporal punishment so that eternal may not follow? Do you want to know, then, how great a punishment no punishment is? Ask the Psalm: “The sinner has provoked the Lord.” He cried out vehemently, attended, considered, cried out: “The sinner has provoked the Lord.” Why, I beg you? What did you see? He who cried this out saw a sinner indulging himself with impunity, doing evil, abounding in goods, and cried out: “The sinner has provoked the Lord.” Why did you say this? What did you see? “In the greatness of his anger he does not seek him out.” Understand, Christian brothers, the mercy of God. When he chastises the world, he does not want to condemn the world. “In the greatness of his anger he does not seek him out.” He does not seek him out because he is very angry. Great is his anger. By sparing he rages; but he rages justly. For severitas is, as it were, saeva veritas, savage truth. If then he sometimes rages by sparing, it is good for us that he comes to our help by chastising. And yet, if we consider the deeds of the human race, what do we suffer? “He has not done to us according to our sins.” For we are sons. How do we prove this? The Only One died for us, lest he remain alone. He who died alone did not want to be alone. For the only Son of God made many sons of God. He bought himself brothers with his blood; rejected, he approved; sold, he redeemed; insulted, he honored; killed, he gave life. Do you doubt that he will give you his good things, who did not disdain to take on your evil things? So, brothers, rejoice in the Lord, not in the world: that is, rejoice in truth, not in iniquity; rejoice in the hope of eternity, not in the flower of vanity. So rejoice: and wherever and for however long you are here, “the Lord is near; have no anxiety.”","f":"Augustine, <i>Serm.</i> 171.5 (PL 38:544; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/171-5)."},"augustine-sermones/172.1":{"o":"Admonet nos beatus Apostolus, ut de dormientibus, hoc est, mortuis charissimis nostris, non contristemur, sicut et cæteri qui spem non habent, spem scilicet resurrectionis et incorruptionis æternæ. Nam ideo et dormientes eos appellat Scripturæ veracissima consuetudo, ut cum dormientes audimus, evigilaturos minime desperemus. Unde etiam cantatur in Psalmo: Numquid qui dormit, non adjiciet ut resurgat? Est ergo de mortuis eis qui diligunt, quædam tristitia quodam modo naturalis. Mortem quippe horret, non opinio, sed natura. Nec mors homini accideret, nisi ex pœna quam præcesserat culpa. Quapropter si animalia quæ ita creata sunt, ut suo quæque tempore moriantur, mortem fugiunt, diligunt vitam; quanto magis homo, qui sic fuerat creatus, ut si vivere sine peccato voluisset, sine termino viveret? Hinc itaque necesse est ut tristes simus, quando nos moriendo deserunt quos amamus: quia etsi novimus eos non in æternum relinquere nos mansuros, sed aliquantum præcedere secuturos; tamen mors ipsa quam natura refugit, cum occupat dilectum, contristat in nobis ipsius dilectionis affectum. Ideo non admonuit Apostolus, ut non contristemur; sed, non sicut cæteri qui spem non habent. Contristamur ergo nos in nostrorum mortibus necessitate amittendi, sed cum spe recipiendi. Inde angimur, hinc consolamur: inde infirmitas afficit, hinc fides reficit: inde dolet humana conditio, hinc sanat divina promissio.","t":"The blessed Apostle admonishes us not to grieve over those who sleep, that is, our dearest dead, “as the rest do who have no hope”—hope, namely, of resurrection and of eternal incorruption. For that is why the most truthful custom of Scripture calls them “sleeping,” so that when we hear of them as sleeping we may by no means despair that they will awake. Hence it is also sung in the Psalm: “Will not he who sleeps rise again?” So there is, for those who love them, a certain grief over the dead that is in a way natural. For it is not opinion but nature that shudders at death. And death would not happen to man except as the punishment that guilt had preceded. So if animals, which were so created that each dies in its own time, flee death and love life, how much more man, who had been so created that, had he willed to live without sin, he would have lived without end? Hence it is necessary that we be sad when those we love desert us by dying; because, even if we know that they have not left us to remain forever, but have gone a little ahead and we shall follow, yet death itself, from which nature recoils, when it seizes a loved one, saddens in us the very affection of love. Therefore the Apostle did not admonish us not to grieve, but not to grieve “as the rest do who have no hope.” So we grieve at the deaths of our own from the necessity of losing them, but with the hope of receiving them back. On this side we are pained, on that we are consoled; on this side weakness afflicts us, on that faith restores us; on this side the human condition grieves, on that the divine promise heals.","f":"Augustine, <i>Serm.</i> 172.1 (PL 38:544; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/172-1)."},"augustine-sermones/172.2":{"o":"Proinde pompæ funeris, agmina exsequiarum, sumptuosa diligentia sepulturæ, monumentorum opulenta constructio, vivorum sunt qualiacumque solatia, non adjutoria mortuorum. Orationibus vero sanctæ Ecclesiæ, et sacrificio salutari, et eleemosynis, quæ pro eorum spiritibus erogantur, non est dubitandum mortuos adjuvari; ut cum eis misericordius agatur a Domino, quam eorum peccata meruerunt. Hoc enim a patribus traditum, universa observat Ecclesia, ut pro eis qui in corporis et sanguinis Christi communione defuncti sunt, cum ad ipsum sacrificium loco suo commemorantur, oretur, ac pro illis quoque id offerri commemoretur. Cum vero eorum commendandorum causa opera misericordiæ celebrantur, quis eis dubitet suffragari, pro quibus orationes Deo non inaniter allegantur? Non omnino ambigendum est, ista prodesse defunctis; sed talibus qui ita vixerint ante mortem, ut possint eis hæc utilia esse post mortem. Nam qui sine fide quæ per dilectionem operatur, ejusque Sacramentis, de corporibus exierunt, frustra illis a suis hujusmodi pietatis impenduntur officia, cujus, dum hic essent, pignore caruerunt, vel non suscipientes, vel in vacuum suscipientes Dei gratiam, et sibi non misericordiam thesaurizantes, sed iram. Non ergo mortuis nova merita comparantur, cum pro eis boni aliquid operantur sui, sed eorum præcedentibus consequentia ista redduntur. Non enim actum est, nisi cum hic viverent, ut eos hæc aliquid adjuvarent, cum hic vivere destitissent. Et ideo istam finiens quisque vitam, nisi quod meruit in ipsa, non poterit habere post ipsam.","t":"Accordingly, the pomp of the funeral, the throngs of the procession, costly care for burial, the lavish building of monuments are some kind of comfort for the living, not helps for the dead. But that the dead are helped by the prayers of the holy Church, and by the saving sacrifice, and by the alms that are given for their spirits, is not to be doubted: so that the Lord may deal with them more mercifully than their sins deserved. For this, handed down from the fathers, the whole Church observes: that for those who have died in the communion of the body and blood of Christ, when they are commemorated in their place at the sacrifice itself, prayer is offered, and it is commemorated that the sacrifice is offered for them too. But when works of mercy are performed to commend them, who would doubt that they are aided, for whom prayers are not offered to God in vain? It is not at all to be doubted that these things profit the dead—but such as lived before death in such a way that these things could be useful to them after death. For those who departed from their bodies without the faith that works through love, and its sacraments, have in vain these offices of devotion paid them by their own: they lacked its pledge while they were here, either not receiving God's grace or receiving it in vain, and treasuring up for themselves not mercy but wrath. So no new merits are acquired for the dead when their own do something good for them; but these consequences are rendered to their preceding merits. For it was brought about only while they lived here that these things should help them somewhat when they had ceased to live here. And therefore each one, ending this life, will be able to have after it only what he merited in it.","f":"Augustine, <i>Serm.</i> 172.2 (PL 38:544–545; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/172-2)."},"augustine-sermones/172.3":{"o":"Permittantur itaque pia corda charorum de suorum mortibus contristari dolore sanabili, et consolabiles lacrymas fundant conditione mortali; quas cito reprimat fidei gaudium, qua creduntur fideles, quando moriuntur, paululum a nobis abire, et ad meliora transire. Consolentur eos etiam fraterna obsequia, sive quæ funeribus exhibentur, sive quæ dolentibus adhibentur, ne sit justa querela dicentium, Sustinui qui simul contristaretur, et non fuit; et consolantes, et non inveni. Sit pro viribus cura sepeliendi et sepulcra construendi: quia et hæc in Scripturis sanctis inter bona opera deputata sunt: nec solum in corporibus Patriarcharum aliorumque sanctorum, et humanis cadaveribus quorumcumque jacentium; verum etiam in ipsius Domini corpore prædicati atque collaudati sunt, qui ista fecerunt. Impleant hæc homines erga suos officia postremi muneris, et sui humani levamenta mœroris. Verum illa quæ adjuvant spiritus defunctorum, oblationes, orationes, erogationes, multo pro eis observantius, instantius, abundantius impendant, qui suos carne, non spiritu mortuos, non solum carnaliter, sed etiam spiritualiter amant.","t":"So let the devout hearts of loved ones be allowed to grieve over the deaths of their own with a sorrow that can be healed, and let them shed tears that can be consoled, because of our mortal condition; tears which the joy of faith may quickly check, by which it is believed that the faithful, when they die, depart from us for a little while and pass to better things. Let them be consoled also by brotherly services, whether those shown at funerals or those offered to the grieving, lest there be just complaint from those who say, “I waited for one to grieve with me, and there was none; and for comforters, and I found none.” Let there be care, according to one's means, for burying and building tombs: for these too are reckoned among good works in the holy Scriptures; and not only in the case of the bodies of the patriarchs and other saints, and the human corpses of any who lay unburied, but also in the case of the Lord's own body, those who did these things were proclaimed and praised. Let men fulfill these offices of the last service toward their own, and these alleviations of their human grief. But those things that help the spirits of the dead—offerings, prayers, alms—let those who love their own, dead in flesh, not in spirit, not only in a carnal but also in a spiritual way, pay them for them much more observantly, more earnestly, more abundantly.","f":"Augustine, <i>Serm.</i> 172.3 (PL 38:545; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/172-3)."},"augustine-sermones/173.1":{"o":"Quando celebramus dies fratrum defunctorum, in mente habere debemus, et quid sperandum, et quid timendum sit. Secundum hoc enim sperandum est, quoniam pretiosa in conspectu Domini mors sanctorum ejus: secundum hoc autem timendum est, quia mors peccatorum pessima ( PsaL XXXIII, 22). Ideoque propter spem, In memoria æterna erit justus: propter timorem, Ab auditu malo non timebit. Erit enim auditus quo nullus sit pejor, quando dicetur sinistris, Ite in ignem æternum. Ab hoc auditu malo justus non timebit. Erit enim ad dexteram inter illos quibus dicetur, Venite, benedicti Patris mei, percipite regnum. In hac autem vita, quæ media ante summa bona et ante summa mala ducitur, in medio bonorum malorumque mediorum, id est, in neutra parte summorum; quia et bona quæcumque hic fuerint homini, in comparatione bonorum æternorum nulla sunt; et mala quæcumque in hac vita experitur homo, in comparatione ignis æterni nec comparanda sunt: in hac ergo medietate vitæ, illud quod audivimus nunc ex Evangelio, tenere debemus, Qui credit, inquit, in me, licet moriatur, vivit. Et vitam pronuntiat, et mortem non negat. Qui credit in me, licet moriatur, vivit. Quid est, licet moriatur, vivit? Licet moriatur corpore, vivit spiritu. Deinde adjungit: Et qui vivit et credit in me, non morietur in æternum. Certe licet moriatur; quomodo, si non morietur? Sed licet moriatur ad tempus, non morietur in æternum. Sic ista solvitur quæstio, ut non sint inter se contraria verba veritatis, et possint instruere affectum pietatis. Ergo licet corpore morituri simus, vivimus si credimus.","t":"When we celebrate the days of our departed brothers, we ought to keep in mind both what is to be hoped and what is to be feared. For according to this it is to be hoped, that “precious in the sight of the Lord is the death of his saints”; but according to this it is to be feared, that “the death of sinners is very evil.” And so, because of hope, “The righteous will be in everlasting remembrance”; because of fear, “He will not fear an evil hearing.” For there will be a hearing than which none is worse, when it will be said to those on the left, “Go into the eternal fire.” The righteous will not fear this evil hearing. For he will be on the right among those to whom it will be said, “Come, blessed of my Father, receive the kingdom.” But in this life, which is led midway before the highest goods and before the highest evils, in the midst of goods and evils that are middling, that is, in neither part of the highest—because whatever goods a man may have here are nothing in comparison with eternal goods, and whatever evils a man experiences in this life are not even to be compared with eternal fire—in this middle part of life, then, we ought to hold what we have now heard from the Gospel: “He who believes in me,” he says, “though he die, lives.” He both pronounces life and does not deny death. “He who believes in me, though he die, lives.” What is “though he die, lives”? Though he die in body, he lives in spirit. Then he adds: “And whoever lives and believes in me will not die for ever.” Certainly “though he die”: how so, if he will not die? But though he die for a time, he will not die for ever. So this question is solved, so that the words of truth are not contrary to each other, and can instruct the affection of devotion. So though we are to die in body, we live if we believe.","f":"Augustine, <i>Serm.</i> 173.1 (PL 38:545; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/173-1)."},"augustine-sermones/173.2":{"o":"Est autem fides nostra maxime discreta ab omni fide Gentilium in resurrectione mortuorum. Hanc enim illi omnino non recipiunt: quia ubi recipiant, non habent. A Domino enim præparatur voluntas hominis, ut sit fidei receptaculum. Dicit Judæis Dominus: Sermo meus non capit in vobis. Ergo in his capit, in quibus invenit quod capiat. In his enim invenit quod capiat sermo qui capit, quos Deus pollicendo non decipit. Ille enim qui quærit ovem perditam, et quam quærit novit, et ubi quærat, et quomodo ejus membra dispersa colligat, et in unam salutem redigat, et ita restituat ut eam ulterius non perdat. Consolemur ergo nos invicem, et in his sermonibus nostris. Potest non dolere cor humanum defuncto charissimo: melius tamen cum dolet sanatur cor humanum quam non dolendo fit inhumanum. Maria Domino cohærebat, et mortuum fratrem dolebat. Sed quid miraris quia Maria dolebat tunc, cum ipse Dominus flebat? Movere autem quemvis potest, quomodo flebat mortuum, se continuo jubente victurum (Joan. XI)? Non mortuum flebat, quem ipse suscitavit; sed mortem, quam sibi homo peccando comparavit. Si enim peccatum non præcessisset, sine omors secula non fuisset. Secuta ergo mors uu poris, quam præcessit mors animæ. Mor præcessit deserendo Deum 1, et mors corpoi est deserente anima. Hac deseruit volens, ha est deserere nolens. Tanquam illi diceretur sisti ab eo quem diligere debuisti, recede ab dilexisti. Quis enim vult mori? Prorsus nem nemo, ut beato Petro diceretur, Alter te feret quo tu non vis. Si ergo n mortis amaritudo, non esset magna martyri tudo.","t":"Now our faith is most of all distinguished from all the faith of the Gentiles in the resurrection of the dead. For they do not receive this at all, because they have nothing in which to receive it. For “the will of man is prepared by the Lord,” so as to be a receptacle of faith. The Lord says to the Jews: “My word finds no place in you.” So it finds place in those in whom it finds something in which to find place. For the word that finds place finds in them something in which to find place, those whom God, in promising, does not deceive. For he who seeks the lost sheep knows the one he seeks, and where to seek it, and how to gather its scattered members and bring them back into one salvation, and so to restore it that he does not lose it again. Let us comfort one another, then, also with these words of ours. It is possible for the human heart not to grieve over a dearest one who has died; yet the human heart is better healed when it grieves than made inhuman by not grieving. Mary clung to the Lord, and grieved for her dead brother. But why do you wonder that Mary grieved then, when the Lord himself wept? But it can disturb anyone how he wept for a dead man who, at his command, would at once live again. He did not weep for the dead man whom he himself raised, but for death, which man brought on himself by sinning. For if sin had not gone before, death of the body would not have followed. So death of the body followed, which death of the soul had preceded. The death of the soul came first by deserting God, and the death of the body comes by the soul's deserting it. The soul deserted willingly; the body is deserted unwillingly. As if it were said to it: “You deserted the one you ought to have loved; withdraw from what you loved.” For who wants to die? Certainly no one—so much no one that it was said to blessed Peter, “Another will carry you where you do not want to go.” So if the bitterness of death were not great, the fortitude of the martyrs would not be great.","f":"Augustine, <i>Serm.</i> 173.2 (PL 38:545–546; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/173-2)."},"augustine-sermones/173.3":{"o":"et Apostolus, De dormientibus, inquit, nolo rare, fratres, ut non contristemini, sicut et Ge spem non habent. Non tantum ait, ut non mini; sed, ut non sic contristemini, quemi Gentes, quæ spem non habent. Necesse est contristemini: sed ubi contristaris, conso spes. Quomodo enim non contristaris, ut quod vivit ex anima, fit exanime, discedentE Qui ambulabat jacet, qui loqu batur tace oculi lucem non capiunt, aures nulli voci pa omnia membrorum officia conquievcrunl; qui moveat gressus ad ambulandum, manus a dum, sensus ad percipicndum. Nonne ista es quam nescio quis invisibilis habitator orna cessit qui non videbatur, remansit quod cum videatur. Ista est causa tristitiæ. Si hæc I ristitix, sit hujus tristitiæconsolatio. Quæ cc « Quia ipse Dominus in jussu et in voce ar et in novissima tuba descendet de cœlo, et i Chribto resurgent primi: deinde noa vive re iqui snmus, simul cum illis rapiemur in obviam Christo in æra. > Numquid ethoc ac Non: sed quid est? Et ita semper cum Domino Pereat contristatio, ubi tanta est consolati gatur luctus ex animo, fides expellat dol lania spe non decet esse triste templum De bitat bonus consolator, ibi qui non fallit, p Quid mortuum diu plangamus' Quoniam m( est? Per illam transivit et Dominus. Suffn pauca Charitati vestræ: consoletur vos abi qui non migrat de corde vestro; sed ita dig! bitare, ut nos dignetur etiam in fine mutare versi ad Dominum, etc.","t":"The Apostle too: “Concerning those who sleep,” he says, “I do not want you to be ignorant, brothers, that you may not grieve as the Gentiles do, who have no hope.” He does not say only “that you may not grieve,” but “that you may not grieve as the Gentiles, who have no hope.” It is necessary that you grieve; but where you grieve, let hope console you. For how should you not grieve, when what lived from the soul becomes lifeless as the soul departs? He who walked lies; he who spoke is silent; the eyes take in no light, the ears are open to no voice; all the functions of the members have ceased; there is no one to move the steps for walking, the hands for working, the senses for perceiving. Is not this the house which some invisible dweller adorned? He who was not seen has departed; there has remained what grieves us when it is seen. This is the cause of grief. If this is the cause of grief, let there be a consolation for this grief. What consolation? “For the Lord himself, at the command and at the voice of the archangel and at the last trumpet, will come down from heaven, and the dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet Christ in the air.” Is even this the end? No: but what? “And so we shall always be with the Lord.” Let grief perish, where there is such consolation; let mourning be driven from the mind; let faith drive out sorrow. Where there is such hope, it is not fitting that the temple of God be sad. There the good Consoler dwells; there he who does not deceive promises. Why should we long lament the dead? Because death is bitter? The Lord too passed through it. Let these few words to your Charity suffice: may he console you who does not move out of your heart, but so deigns to dwell there that he deigns also to change us at the end. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 173.3 (PL 38:546; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/173-3)."},"augustine-sermones/174.1":{"o":"Audivimus beatum apostolum Paulum dicentem, Humanus sermo et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. Humanus ergo sermo et omni acceptione dignus. Quare humanus, et non divinus? Procul dubio nisi iste humanus sermo etiam divinus esset, dignus omni acceptione non esset. Sed sic est sermo iste humanus et divinus, quomodo est ipse Christus et homo et Deus. Si ergo recte intelligimus sermonem istum, non solum humanum esse, verum etiam divinum; quare Apostolus humanum maluit dicere, quam divinum? Procul dubio enim qui non mentiretur, si diceret divinum, non sine causa maluit dicere humanum. Hoc ergo elegit, per quod Christus in mundum venit. Venit enim per quod homo erat. Nam per quod Deus erat, semper hic erat. Ubi enim non est Deus, qui dixit, Cælum et terram ego impleo? Christus est certe virtus et sapientia Dei; de qua dicitur, Attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Ergo in hoc mundo erat, et mundus per eum factus est, et mundus eum non cognovit. Et hic erat, et venit: hic erat per divinam majestatem, venit per humanam infirmitatem. Quia ergo venit per infirmitatem humanam, ideo prædicans adventum ejus dixit, Humanus sermo. Non liberaretur humanum genus, nisi sermo Dei dignaretur esse humanus. Nam et homo ille dicitur humanus, qui se exhibet hominem, et maxime qui hospitio suscipit hominem. Si ergo humanus dicitur qui in domo sua suscipit hominem, quam humanus est qui in se ipso suscepit hominem?","t":"We have heard the blessed apostle Paul saying: “A human saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners, of whom I am the first.” So: “a human saying, and worthy of all acceptance.” Why human, and not divine? Without doubt, unless this human saying were also divine, it would not be worthy of all acceptance. But this saying is human and divine just as Christ himself is both man and God. If then we rightly understand this saying to be not only human but also divine, why did the Apostle prefer to say human rather than divine? Without doubt, he who would not have lied if he had said divine did not without reason prefer to say human. So he chose that by which Christ came into the world. For he came by that by which he was man. For by that by which he was God, he was always here. For where is God not, who said, “I fill heaven and earth”? Christ is certainly the power and wisdom of God, of which it is said, “It reaches from end to end mightily, and orders all things sweetly.” So “he was in this world, and the world was made through him, and the world did not know him.” Both he was here, and he came: he was here by divine majesty; he came by human weakness. Because he came by human weakness, therefore, preaching his coming, he said, “A human saying.” The human race would not be set free unless the Word of God deigned to be human. For a man is also called humane who shows himself a man, and especially who receives a man as a guest. If then he is called humane who receives a man into his house, how humane is he who received man into himself?","f":"Augustine, <i>Serm.</i> 174.1 (PL 38:546; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-1)."},"augustine-sermones/174.2":{"o":"Ergo, Humanus sermo et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere. Attende Evangelium: Venit enim Filius hominis quærere et salvare quod perierat. Si homo non perisset, Filius hominis non venisset. Ergo perierat homo, venit Deus homo, et inventus est homo. Perierat homo per liberam voluntatem: venit Deus homo per gratiam liberatricem. Quæris quid valeat ad malum liberum arbitrium? Recole hominem peccantem. Quæris quid valeat ad auxilium Deus et homo? Attende in eo gratiam liberantem. Nusquam potuit sic ostendi, quantum valeat voluntas hominis usurpata per superbiam, ad vitandum sine adjutorio Dei malum; non potuit plus et manifestius exprimi, quam in homine primo. Et ecce periit primus homo, et ubi esset, nisi venisset secundus homo? Quia et ille homo, ideo et iste homo, et ideo humanus sermo. Prorsus nusquam sic apparet benignitas gratiæ et liberalitas omnipotentiæ Dei, quam in homine mediatore Dei et hominum, homine Christo Jesu. Quid enim dicimus, fratres mei? In fide catholica nutritis loquor, vel in pacem catholicam lucratis. Novimus et tenemus mediatorem Dei et hominum, hominem Christum Jesum, in quantum homo erat, ejus esse naturæ cujus et nos sumus. Non enim alterius naturæ caro nostra et caro illius, nec alterius naturæ anima nostra et anima illius. Hanc suscepit naturam, quam salvandam esse judicavit. Nihil minus habebat in natura, sed nihil habebat in culpa. Natura pura, sed non sola humana: ibi erat Deus, ibi erat Verbum Dei. Et sicut tu unus homo, anima es et caro; sic et ille unus Christus, Deus et homo. Audebit ergo aliquis dicere quia natura nostra in illo Mediatore primum per liberum arbitrium promeruit Deum, et sic suscipi meruit, ut esset homo et Deus unus Christus Jesus? Ecce nos possumus dicere virtutibus nostris, moribus nostris, conversatione vitæ nostræ meruisse ut efficiamur filii Dei: possumus dicere, Accepimus præceptum, si servaverimus et bene vixerimus, recipiemur in numerum filiorum Dei. Numquid et ille prius vixit filius hominis, et bene vivendo factus est filius Dei? Inde cœpit, et inde incœpit, et susceptione factus est. Verbum enim caro factum est, ut habitaret in nobis. Verbum Dei, unicus Dei Filius assumpsit animam et carnem hominis, non antea se promerentis, nec ad illam percipiendam sublimitatem virtute propria laborantis, sed omnino gratis. Nihil enim præcessit illam susceptionem: susceptione factus est. Virgo concepit: ante conceptum virginis homo mediator? Non utique prius justus fuit. Quomodo enim justus fuit, qui nec fuit? Virgo concepit, et susceptione hominis inde coepit. Merito dictum est: Vidimus gloriam ejus, gloriam tanquam unigeniti a Patre, plenum gratia et veritate. Amas liberam voluntatem tuam, dicturus es patri tuo: Da mihi substantiam meam quæ me contingit ( Luc. XV, 12). Quid te tibi committis? Melius te potest servare, qui te potuit, antequam esses, creare. Agnosce ergo Christum, gratia plenus est. Hoc tibi vult fundere, quo plenus est: hoc tibi dicit, Quære dona mea, obliviscere merita tua; quia si ego quærerem merita tua, non venires ad dona mea. Noli te extollere, pusillus esto, Zacchæus esto.","t":"So: “A human saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners.” Attend to the Gospel: “For the Son of Man came to seek and to save what was lost.” If man had not been lost, the Son of Man would not have come. So man was lost; God-man came; and man was found. Man was lost through free will; God-man came through liberating grace. Do you ask what free choice can do toward evil? Recall man sinning. Do you ask what God-and-man can do toward help? Attend in him to liberating grace. Nowhere could it be so shown how much the will of man, usurped through pride, can do to avoid evil without God's help; it could not be expressed more or more plainly than in the first man. And see, the first man perished; and where would he be, had the second man not come? Because that one was man, therefore this one too is man; and therefore “a human saying.” Certainly nowhere does the kindness of grace and the generosity of God's omnipotence appear so much as in the man who is mediator between God and men, the man Christ Jesus. For what do we say, my brothers? I am speaking to those nourished in the Catholic faith, or won over into Catholic peace. We know and hold that the mediator between God and men, the man Christ Jesus, insofar as he was man, is of the same nature as we are. For our flesh and his flesh are not of different natures, nor our soul and his soul of different natures. He took the nature which he judged was to be saved. He had nothing less in nature, but he had nothing in guilt. A pure nature, but not merely human: there was God, there was the Word of God. And as you, one man, are soul and flesh, so he too, one Christ, is God and man. Will anyone then dare to say that our nature in that Mediator first deserved God by free choice, and so deserved to be taken up, so that he should be man and God, one Christ Jesus? See, we can say that by our virtues, our character, the conduct of our life, we have deserved to be made sons of God; we can say: “We received a commandment; if we keep it and live well, we shall be received into the number of the sons of God.” Did he too first live as son of man, and by living well become Son of God? From that point he began, and from that point he started: he was made by being taken up. “For the Word was made flesh, to dwell in us.” The Word of God, the only Son of God, took the soul and flesh of a man who did not deserve it beforehand, nor labored by his own virtue to attain that sublimity, but entirely freely. For nothing preceded that taking up: by the taking up he was made. A virgin conceived: before the virgin's conception was there a man mediator? Certainly he was not righteous beforehand. For how was he righteous, who did not even exist? A virgin conceived, and from the taking up of man he began. Rightly it was said: “We saw his glory, glory as of the only-begotten from the Father, full of grace and truth.” You love your free will; you are going to say to your father, “Give me the portion of property that falls to me.” Why do you entrust yourself to yourself? He can keep you better who could create you before you existed. So recognize Christ: he is full of grace. He wants to pour on you that of which he is full. He says this to you: “Seek my gifts; forget your merits; for if I sought your merits, you would not come to my gifts.” Do not exalt yourself; be small; be Zacchaeus.","f":"Augustine, <i>Serm.</i> 174.2 (PL 38:546–547; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-2)."},"augustine-sermones/174.3":{"o":"Sed dicturus es: Si Zacchæus fuero, præ turba non potero videre Jesum. Noli esse tristis, ascende lignum, ubi pro te pependit Jesus, et videbis Jesum. Et quale genus ligni ascendit Zacchæus? Sycomorum. In regionibus nostris aut omnino nusquam, aut raro forte alicubi nascitur: in illis autem partibus multum est hujus generis ligni et pomi. Sycomora dicuntur poma quædam ficis similia: sed tamen distant aliquid; quod possunt nosse qui viderunt vel gustaverunt. Quantum tamen indicant interpretatione nominis, sycomora Fici fatuæ latine interpretantur. Jam vide Zacchæum meum, vide illum, obsecro te, volentem in turba videre Jesum, et non valentem. Humilis enim erat, turba superba erat: et ipsa turba ad videndum bene Dominum, sicut solet turba, se ipsam impediebat: ascendit a turba, et videt Jesum non impediente turba. Turba enim dicit humilibus, humilitatis viam gradientibus, injurias suas Deo dimittentibus, vindictam de inimicis non requirentibus, turba insultat, et dicit: Indefense, qui te non potes vindicare. Turba impedit ne videatur Jesus: turba glorians et exultans quando se potuerit vindicare, impedit ne videatur ille qui pendens ait, Pater, ignosce illis, quia nesciunt quid faciunt. Hunc ergo volens videre Zacchæus, in quo figurabatur persona humilium, non attendit turbam impedientem; sed ascendit sycomorum, quasi fatui pomi lignum. Nos enim, inquit Apostolus, prædicamus Christum crucifixum, Judæis quidem scandalum: attende sycomorum: Gentibus autem stultitiam. Denique de cruce Christi nobis insultant sapientes hujus mundi, et dicunt: Quale cor habetis, qui Deum colitis crucifixum? Quale cor habemus? Non utique vestrum. Sapientia hujus mundi stultitia est apud Deum. Non enim vestrum cor habemus. Sed dicitis cor nostrum stultum. Dicite quod vultis: nos ascendamus sycomorum, et videamus Jesum. Ideo enim vos Jesum videre non potestis, quia sycomorum ascendere erubescitis. Apprehendat Zacchæus sycomorum, ascendat humilis crucem. Parum est, ascendat; ne de cruce Christi erubescat, in fronte illam figat, ubi sedes pudoris est: ibi omnino, ibi in quo membro erubescitur, ibi figatur unde non erubescatur. Puto quia tu irrides sycomorum: et ipsa me fecit videre Jesum. Sed tu irrides sycomorum, quia homo es: stultum autem Dei sapientius est quam hominum","t":"But you will say: “If I am Zacchaeus, I shall not be able to see Jesus for the crowd.” Do not be sad: climb the tree where Jesus hung for you, and you will see Jesus. And what kind of tree did Zacchaeus climb? A sycamore. In our regions it either grows nowhere at all or perhaps rarely somewhere; but in those parts there is much of this kind of tree and fruit. Sycamores are the name of certain fruits like figs, but they differ somewhat, as those who have seen or tasted them can know. Yet as far as the meaning of the name indicates, sycomora is interpreted in Latin “foolish figs.” Now see my Zacchaeus; see him, I beg you, wanting to see Jesus in the crowd and not being able. For he was humble; the crowd was proud; and the crowd itself, as a crowd usually does, hindered itself from seeing the Lord well. He climbed up from the crowd and sees Jesus, the crowd no longer hindering. For the crowd says to the humble, to those walking the way of humility, forgiving their injuries to God, not demanding vengeance on their enemies—the crowd mocks and says: “Defenseless one, who cannot avenge yourself!” The crowd hinders Jesus from being seen: the crowd, glorying and exulting when it has been able to avenge itself, hinders him from being seen who, hanging, said, “Father, forgive them, for they do not know what they do.” So Zacchaeus, wanting to see him—in Zacchaeus the person of the humble was figured—paid no attention to the hindering crowd, but climbed the sycamore, the tree as it were of foolish fruit. “For we,” says the Apostle, “preach Christ crucified, to the Jews a stumbling block”—attend to the sycamore—“but to the Gentiles foolishness.” Indeed the wise of this world mock us about the cross of Christ and say: “What kind of heart do you have, who worship a crucified God?” What kind of heart do we have? Certainly not yours. “The wisdom of this world is foolishness with God.” For we do not have your heart. But you say our heart is foolish. Say what you like: let us climb the sycamore and see Jesus. For you cannot see Jesus because you are ashamed to climb the sycamore. Let Zacchaeus take hold of the sycamore; let the humble man climb the cross. That is too little—let him climb; lest he be ashamed of Christ's cross, let him fix it on his forehead, where the seat of shame is: there altogether, there in that member where one blushes, let it be fixed, so that one does not blush. I think you laugh at the sycamore; and it made me see Jesus. But you laugh at the sycamore because you are a man; “but the foolishness of God is wiser than men.”","f":"Augustine, <i>Serm.</i> 174.3 (PL 38:547; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-3)."},"augustine-sermones/174.4":{"o":"Et vidit Dominus ipsum Zacchæum. Visus est, et vidit: sed nisi visus esset, non videret. Quos enim prædestinavit, illos et vocavit. Ipse est qui Nathanæli dixit, jam quasi testimonio suo adjuvanti Evangelium, et dicenti, A Nazareth potest aliquid boni esse? Dominus ad illum, Priusquam te Philippus vocaret, cum esses sub arbore fici, vidi te. Nostis unde sibi succinctoria fecerunt primi peccatores Adam et Eva. Quando peccaverunt, de foliis fici succinctoria sibi fecerunt et pudenda texerunt: quia quod eos puderet peccando fecerunt. Ergo si succinctoria sibi primi peccatores fecerunt, unde originem ducimus, in quibus perieramus, ut veniret ille quærere et salvare quod perierat, de foliis fici ad pudenda tegenda fecerunt; quid aliud dictum est, Cum esses sub arbore fici, vidi te; nisi, non venires ad purgatorem peccati, nisi prior te vidisset in umbra peccati? Ut videremus, visi sumus; ut diligeremus, dilecti sumus. Deus meus, misericordia ejus præveniet me.","t":"“And the Lord saw Zacchaeus himself.” He was seen, and he saw; but unless he had been seen, he would not have seen. “For those whom he predestined, he also called.” He is the one who said to Nathanael—who was already, as it were, helping the Gospel by his testimony, and saying, “Can anything good come from Nazareth?”—the Lord said to him: “Before Philip called you, when you were under the fig tree, I saw you.” You know from what the first sinners, Adam and Eve, made themselves girdles. When they sinned, they made themselves girdles of fig leaves and covered their shame, because by sinning they had done what shamed them. So if the first sinners, from whom we draw our origin, in whom we had perished—so that he came to seek and save what had perished—made themselves girdles of fig leaves to cover their shame, what else was meant by “When you were under the fig tree, I saw you,” but: you would not come to the cleanser of sin unless he had first seen you in the shade of sin? That we might see, we were seen; that we might love, we were loved. “My God, his mercy will go before me.”","f":"Augustine, <i>Serm.</i> 174.4 (PL 38:547; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-4)."},"augustine-sermones/174.5":{"o":"Jam ergo Dominus, qui Zacchæum in corde susceperat, in domum ejus dignatus est suscipi: et dixit, Zacchæe, festinans descende, quoniam in domo tua oportet me manere. Magnum beneficium ille arbitrabatur, Christum videre. Qui magnum et ineffabile beneficium putabat, transeuntem videre, subito meruit in domo habere. Infunditur gratia, operatur fides per dilectionem, suscipitur Christus in domum, qui jam habitabat in corde. Dicit Christo Zacchæus: Domine, dimidium rerum mearum do pauperibus; et si quid aliquem fraudavi, quadruplum reddo. Quasi diceret: Ideo mihi dimidium teneo, non quod habeam, sed unde reddam. Vere ecce quod est suscipere Jesum, in cor suscipere. Ibi enim erat Christus, in Zacchæo erat, et de illo sibi dicebat, quod ex ore ejus audiebat. Sic enim Apostolus dicit: Habitare Christum per fidem in cordibus vestris.","t":"Now then the Lord, who had received Zacchaeus in his heart, deigned to be received into his house; and he said: “Zacchaeus, make haste and come down, for I must stay in your house.” He thought it a great benefit to see Christ. He who thought it a great and unspeakable benefit to see him passing by suddenly was found worthy to have him in his house. Grace is poured in; faith works through love; Christ is received into the house, who was already dwelling in the heart. Zacchaeus says to Christ: “Lord, half of my goods I give to the poor; and if I have defrauded anyone of anything, I restore fourfold.” As if he said: “I keep half for myself, not in order to have it, but in order to have something from which to make restitution.” Truly, see what it is to receive Jesus: to receive him into the heart. For Christ was there, he was in Zacchaeus, and from him Zacchaeus said to himself what he heard from his mouth. For so the Apostle says: “That Christ may dwell through faith in your hearts.”","f":"Augustine, <i>Serm.</i> 174.5 (PL 38:547–548; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-5)."},"augustine-sermones/174.6":{"o":"Jam ergo quia Zacchæus erat, quia princeps publicanorum erat, quia valde peccator erat; quasi sana illa turba, quæ impediebat videre Jesum, admirata est, et reprehendit quod in domum peccatoris intrasset Jesus. Hoc erat reprehendere quod in domum ægroti intravit medicus. Quia ergo velut peccator Zacchæus irrisus est, irrisus est autem ab insanis sanatus, Dominus respondit irridentibus: Hodie salus huic domui facta est. Ecce quare intravi, salus hodie facta est. Utique si Salvator non intrasset, salus in illa domo facta non esset. Quid ergo miraris, ægrote? Voca et tu Jesum, noli tibi sanus videri. Cum spe ægrotat, qui medicum suscipit: desperate ægrotat, qui per insaniam medicum cædit. Qualis ergo ejus insania, qui medicum occidit? Quanta vero bonitas et potentia medici, qui de sanguine suo, insano interfectori suo medicamentum fecit? Neque enim ille qui venerat quærere et salvare quod perierat, pendens sine causa dicebat, Pater, ignosce illis, quia nesciunt quid faciunt. Insani sunt, medicus sum: sæviant, patienter fero; cum occiderint, tunc sanabo. Simus ergo inter illos quos sanat. Humanus sermo et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere: magnos, pusillos, peccatores salvos facere. Venit Filius hominis quærere et salvare quod perierat.","t":"Now then, because he was Zacchaeus, because he was chief of the tax collectors, because he was a great sinner, that crowd, as if healthy, which hindered the seeing of Jesus, was amazed and found fault that Jesus had entered a sinner's house. This was to find fault that the physician entered a sick man's house. So because Zacchaeus was mocked as a sinner—and he was mocked, healed, by the mad—the Lord answered the mockers: “Today salvation has come to this house.” See why I entered: salvation has come today. Certainly, if the Savior had not entered, salvation would not have come to that house. Why then do you wonder, sick man? Call Jesus too; do not think yourself healthy. He is sick with hope who receives the physician; he is sick without hope who, through madness, strikes the physician. What then is the madness of him who kills the physician? And how great the goodness and power of the physician, who of his own blood made medicine for his mad killer? For not without reason did he who had come to seek and save what was lost say, hanging, “Father, forgive them, for they do not know what they do.” “They are mad; I am the physician: let them rage, I bear it patiently; when they have killed me, then I will heal.” Let us then be among those whom he heals. “A human saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners”—to save sinners great and small. “The Son of Man came to seek and to save what was lost.”","f":"Augustine, <i>Serm.</i> 174.6 (PL 38:548; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-6)."},"augustine-sermones/174.7":{"o":"Qui dicit infantilem ætatem non habere quod salvet Jesus, omnibus fidelibus infantibus Christum negat esse Jesum. Qui dicit, inquam, infantilem ætatem non habere quod salvet Jesus in ea, nihil aliud dicit quam Christum Dominum fidelibus infantibus, idest, in Christo baptizatis infantibus non esse Jesum. Jesus enim quid est? Interpretatur Jesus, Salvator. Salvator est Jesus. Quos non salvat, non habendo quod in eis salvet, non est illis Jesus. Jam si corda vestra tolerant, aliquibus baptizatis Christum non esse Jesum, nescio utrum fides vestra in regula sana possit agnosci. Infantes sunt, sed membra ejus fiunt. Infantes sunt, sed Sacramenta ejus accipiunt. Infantes sunt, sed mensæ ejus participes fiunt, ut habeant in se vitam. Quid mihi dicis, Sanus est, non habet vitium? Quare cum illo curris ad medicum, si non habet vitium? Non times ne dicat tibi, Aufer hinc eum quem putas sanum? Filius hominis non venit, nisi quærere et salvare quod perierat. Quare illum ad me affers, si non perierat?","t":"Whoever says that the age of infancy has nothing for Jesus to save is saying that Christ is not Jesus for all believing infants. Whoever says, I say, that the age of infancy has nothing for Jesus to save in it is saying nothing else than that Christ the Lord is not Jesus for believing infants, that is, for infants baptized in Christ. For what is Jesus? Jesus is interpreted Savior. Jesus is Savior. Those he does not save, having nothing in them to save, he is not Jesus to them. Now if your hearts can bear that Christ is not Jesus for some baptized persons, I do not know whether your faith can be recognized as sound in the rule. They are infants, but they become his members. They are infants, but they receive his sacraments. They are infants, but they become partakers of his table, so that they may have life in themselves. Why do you tell me, “He is healthy; he has no fault”? Why do you run with him to the physician, if he has no fault? Do you not fear lest he say to you, “Take away from here the one you think healthy”? The Son of Man came only to seek and to save what was lost. “Why do you bring him to me, if he was not lost?”","f":"Augustine, <i>Serm.</i> 174.7 (PL 38:548; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-7)."},"augustine-sermones/174.8":{"o":"Humanus sermo et omni acceptione dignus, quia Christus Jesus venit in mundum. Quare venit in mundum? Peccatores salvos facere. Alia causa non fuit quare veniret in mundum. Non eum de cælo ad terram merita nostra bona, sed peccata duxerunt. Hæc est causa cur veniret, peccatores salvos facere. Et vocabis, inquit, nomen ejus Jesum. Quare vocabis nomen ejus Jesum? Ipse enim salvum faciet populum suum a peccatis eorum. Vocabis nomen ejus Jesum. Quare Jesum? quæ ratio est hujus nominis? Audi quare: Ipse enim salvum faciet populum suum. Unde? A peccatis eorum. Populum suum a peccatis eorum. Numquid ad istum populum non pertinent parvuli, quem salvum faciet Jesus a peccatis eorum? Pertinent plane, pertinent, fratres mei. Sic habete in corde, sic credite, cum ista fide parvulos ad gratiam Christi portate; ne si hanc fidem in corde non habueritis, pro quibus respondetis, lingua vestra occidatis. Prorsus, fratres, qui non cum ista fide cum parvulo cucurrerit, fingit. Sanus est, nihil mali habet, nihil vitii habet; sed tollam illum ad medicum. Quare? Quia sic solet fieri. Non times ne tibi dicat medicus, Tolle hinc tecum ipsum; non est opus sanis medicus, sed male habentibus.","t":"“A human saying, and worthy of all acceptance: that Christ Jesus came into the world.” Why did he come into the world? “To save sinners.” There was no other reason why he should come into the world. Not our good merits but our sins brought him from heaven to earth. This is the reason why he came: to save sinners. “And you shall call,” it says, “his name Jesus.” Why shall you call his name Jesus? “For he will save his people from their sins.” “You shall call his name Jesus.” Why Jesus? What is the reason for this name? Hear why: “For he will save his people.” From what? “From their sins.” “His people from their sins.” Do little ones not belong to this people, whom Jesus will save from their sins? They certainly belong, they belong, my brothers. Hold this so in your heart; believe it so; bring the little ones to the grace of Christ with this faith; lest, if you do not have this faith in your heart, you kill with your tongue those for whom you answer. Certainly, brothers, whoever runs with a little one without this faith is pretending. “He is healthy, he has nothing wrong, he has no fault; but I will take him to the physician.” Why? “Because that is what is usually done.” Do you not fear that the physician may say to you, “Take him away from here with you; it is not the healthy who need a physician, but those who are ill”?","f":"Augustine, <i>Serm.</i> 174.8 (PL 38:548; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-8)."},"augustine-sermones/174.9":{"o":"Commendaverim Charitati vestræ causam eorum qui pro se loqui non possunt. Omnes parvuli tanquam pupilli considerentur, etiam qui nondum parentes proprios extulerunt. Omnis prædestinatorum numerus parvulorum populum Dei quærit tutorem, qui exspectat Dominum salvatorem. Universam massam generis humani in homine primo venenator ille percussit; nemo ad secundum transit a primo, nisi per Baptismatis sacramentum. In parvulis natis et nondum baptizatis agnoscatur Adam: in parvulis natis et baptizatis et ob hoc renatis agnoscatur Christus. Qui Adam non agnoscit in parvulis natis, nec Christum agnoscere poterit in renatis. Sed quare, inquiunt, jam baptizatus homo fidelis, jam dimisso peccato, generat eum qui est cum primi hominis peccato? Quia carne illum generat, non spiritu. Quod natum est de carne, caro est. Et si exterior homo noster, ait Apostolus, corrumpitur, sed interior renovatur de die in diem. Ex eo quod in te renovatur, non generas parvulum: ex eo quod in te corrumpitur, generas parvulum. Tu ut non in æternum moriaris natus es, et renatus es: ille adhuc natus, renatus nondum est. Si tu renascendo vivis, sine ut et ille renascatur ut vivat; sine, inquam, renascatur, sine renascatur. Quare contradicis? quare novis disputationibus antiquam fidei regulam frangere conaris? Quid est enim quod dicis, Parvuli non habent omnino vel originale peccatum? Quid est quod dicis, nisi ut non accedant ad Jesum? Sed tibi clamat Jesus, Sine parvulos venire ad me ( Marc. X, 14). Conversi ad Dominum, etc.","t":"Let me commend to your Charity the cause of those who cannot speak for themselves. Let all little ones be regarded as orphans, even those who have not yet buried their own parents. The whole number of predestined little ones, the people of God, seeks a guardian, who awaits the Lord as Savior. That poisoner struck the whole lump of the human race in the first man; no one passes from the first to the second except through the sacrament of Baptism. In little ones born and not yet baptized, let Adam be recognized; in little ones born and baptized, and therefore reborn, let Christ be recognized. Whoever does not recognize Adam in little ones born would not be able to recognize Christ in those reborn. “But why,” they say, “does a baptized believer, whose sin has already been forgiven, beget one who has the sin of the first man?” Because he begets him by the flesh, not by the spirit. “What is born of the flesh is flesh.” “And though our outer man,” says the Apostle, “is being corrupted, yet the inner is being renewed day by day.” You do not beget a little one from what is renewed in you: you beget a little one from what is corrupted in you. You, so as not to die for ever, were born and reborn: he is as yet born, not yet reborn. If you live by being reborn, allow him too to be reborn that he may live; allow him, I say, to be reborn, allow him to be reborn. Why do you contradict? Why do you try to break the ancient rule of faith with new disputations? For what is it that you say, “Little ones have no sin at all, not even original”? What is it you say, but that they should not come to Jesus? But Jesus cries to you: “Let the little ones come to me.” Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 174.9 (PL 38:548–549; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/174-9)."},"augustine-sermones/175.1":{"o":"Quod lectum est modo de sancto Evangelio, hoc et Paulus apostolus dicit, cujus verba ista sunt: Fidelis sermo et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. Nulla causa fuit veniendi Christo Domino, nisi peccatores salvos facere. Tolle morbos, tolle vulnera, et nulla causa est medicinæ. Si venit de coelo magnus medicus, magnus per totum orbem terræ jacebat ægrotus. Ipse ægrotus genus humanum est. Sed non omnium est fides. Novit Dominus qui sunt ejus. Superbiebant Judæi, extollebant se, alta sapiebant, justos se putabant, et Dominum colligentem peccatores insuper accusabant. Qui ergo superbiebant et alta sapiebant, relicti sunt in montibus, ad nonaginta novem pertinent (Matth. XVIII, 12). Quid est, relicti sunt in montibus? Relicti sunt in timore terreno. Quid est, ad nonaginta novem pertinent? In sinistra sunt, non in dextera. Nonaginta enim et novem in sinistra numerantur; unum adde, ad dexteram transitur. Venit ergo, ut ipse alio loco dicit, Venit Filius hominis quærere et salvare quod perierat. Totum enim perierat: ex quo peccavit unus, ubi erat totum periit totum. Sed venit unus sine peccato, qui salvos faceret a peccato. Isti autem superbiendo, quod est pejus, et ægrotabant, et sanos se esse credebant.","t":"What has just been read from the holy Gospel the apostle Paul also says, whose words are these: “A faithful saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners, of whom I am the first.” There was no reason for Christ the Lord to come except to save sinners. Take away diseases, take away wounds, and there is no reason for medicine. If a great physician came from heaven, a great sick man was lying throughout the whole world. That sick man is the human race. “But not all have faith.” “The Lord knows those who are his.” The Jews were proud; they exalted themselves; they thought lofty things; they thought themselves righteous, and moreover accused the Lord of gathering sinners. So those who were proud and thought lofty things were left on the mountains: they belong to the ninety-nine. What is “they were left on the mountains”? They were left in earthly fear. What is “they belong to the ninety-nine”? They are on the left, not on the right. For ninety-nine are counted on the left hand; add one, and it passes to the right. So he came, as he says in another place: “The Son of Man came to seek and to save what was lost.” For the whole was lost: from the time one sinned, in whom the whole was, the whole perished. But one came without sin, to save from sin. But these, by being proud—which is worse—were both sick and believed themselves healthy.","f":"Augustine, <i>Serm.</i> 175.1 (PL 38:549; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-1)."},"augustine-sermones/175.2":{"o":"Periculosius ægrotant, qui mentem febribus perdiderunt. Illi rident, et sani plorant. Ridet enim phreneticus; sed non est sanus. Porro autem qui mentis est sanæ, plorat phreneticum ridentem. Primum, si duo ista proponas, Quid est melius, ridere, an plorare? quis non sibi eligat ridere? Denique propter dolorem salubrem pœnitentiæ, in fletu Dominus posuit officium, in risu beneficium. Quomodo? Quando ait in Evangelio, Beati qui plorant, quoniam ridebunt. Ergo in ploratu officium est, in risu est præmium sapientiæ. Risum enim pro gaudio posuit, non cachinnationem, sed exsultationem. Ergo si duo ista proponas, et quæras quid horum sit melius, ridere, an plorare; omnis homo plorare non vult, et ridere vult. Porro si addas personas ad istos affectus, et ita proponas cum personis, Quid est melius, ridere phreneticum, an plorare sanum? eligit sibi homo fletum cum sanitate, quam risum cum amentia. Tantum valet mentis sanitas, ut etiam cum planctu eligatur. Isti ergo qui sanos se putabant, multo periculosius et desperatius ægrotabant; et ipsa ægritudine qua mentes perdiderant, etiam medicum cædebant. Parum est, cædebant: dicam totum; non solum cædebant, sed etiam occidebant. Ille autem etiam cum occideretur, medicus erat, vapulabat, et curabat; patiebatur phreneticum, nec deserebat ægrotum: tenebatur, alligabatur, colaphis percutiebatur, arundine plagas accipiebat, irridebatur, insultabatur ei, postremo audiebatur, damnabatur, ligno suspendebatur, undique circumfremebatur; et medicus erat.","t":"Those who have lost their minds to fever are more dangerously sick. They laugh, and the healthy weep. For the delirious man laughs, but he is not healthy. But one who is of sound mind weeps over the delirious man laughing. First, if you set out these two things—“Which is better, to laugh or to weep?”—who would not choose for himself to laugh? Indeed, because of the wholesome pain of repentance, the Lord placed duty in weeping and reward in laughter. How? When he says in the Gospel, “Blessed are those who weep, for they will laugh.” So in weeping there is duty; in laughter there is the reward of wisdom. For he put laughter for joy—not guffawing, but exultation. So if you set out these two things and ask which of them is better, to laugh or to weep, every man does not want to weep and wants to laugh. But if you add persons to these feelings, and set it out thus with persons—“Which is better, a delirious man laughing or a healthy man weeping?”—a man chooses for himself weeping with health rather than laughter with madness. So much is soundness of mind worth that it is chosen even with lamentation. These, then, who thought themselves healthy were sick far more dangerously and hopelessly; and by the very sickness by which they had lost their minds, they even beat the physician. That is too little—they beat him: let me say it all: not only did they beat him, but they killed him. But he, even while he was being killed, was the physician: he was being beaten, and was healing; he bore with the delirious, and did not desert the sick. He was seized, bound, struck with fists, received blows from a reed, was mocked, insulted; finally he was heard, condemned, hung on the wood, roared at on every side: and he was the physician.","f":"Augustine, <i>Serm.</i> 175.2 (PL 38:549; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-2)."},"augustine-sermones/175.3":{"o":"Agnoscis phreneticos, agnosce et medicum. Pater, ignosce illis, quia nesciunt quid faciunt. Illi perdita mente sæviebant, et medici sanguinem sæviendo fundebant: ille autem etiam de ipso sanguine suo ægrotis medicamenta faciebat. Non enim vere frustra dixit, Pater, ignosce illis, quia nesciunt quid faciunt. Orat christianus, et exauditur; orat Christus, et non exauditur? Nam qui exaudit cum Patre, quia Deus est, quomodo non exauditur homo, quod pro nobis factus est? Prorsus exauditus est. Ibi erant, ibi sæviebant: de his erant qui reprehendebant eum, et dicebant, Ecce cum publicanis et peccatoribus convescitur. Erant in ipso populo, a quo ipso medicus occidebatur, et in ejus sanguine etiam ipsis antidotum parabatur. Cum enim Dominus non solum sanguinem funderet, verum etiam ipsam suam mortem ad medicamenti confectionem impenderet; resurrexit ad demonstrandum resurrectionis exemplum. Patientia sua passus est, ut doceret patientiam nostram; et in resurrectione sua præmium patientiæ demonstravit. Item, ut nostis, et omnes confitemur, ascendit in cœlum, deinde ab eo Spiritus sanctus est missus, ante promissus. Dixerat enim discipulis suis: Sedete in civitate, donec induamini virtute ex alto. Venit ergo et promissio ipsius, venit Spiritus sanctus, implevit discipulos, coeperunt loqui linguis omnium gentium: signum in illis procedebat unitatis. Loquebatur enim tunc unus homo omnibus linguis; quia locutura erat unitas Ecclesiæ in omnibus linguis. Expaverunt qui audiebant. Noverant enim homines idiotas fuisse, unius tantum linguæ; et mirabantur ac stupebant, quod unius linguæ homines, vel ut multum duarum, linguis omnium gentium, loquerentur: suspensi sunt stupore, perdiderunt elationem, de monte facti sunt valles. Jam si humiles sunt, valles sunt; quod infuderis capiunt, non dimittunt. Si venerit aqua super altitudinem, decurrit et defluit: si venerit aqua ad concavum et humilem locum, et capitur et stat. Tales jam illi erant; stupebant, mirabantur, perdiderant sævitiam.","t":"You recognize the delirious; recognize the physician too: “Father, forgive them, for they do not know what they do.” They raged with lost minds, and in raging shed the physician's blood; but he made medicines for the sick even from his own blood. For not in vain did he say, “Father, forgive them, for they do not know what they do.” A Christian prays and is heard; does Christ pray and not be heard? For he who hears together with the Father, because he is God—how is he not heard as man, which he became for us? Certainly he was heard. They were there; they raged there; among them were those who found fault with him and said, “See, he eats with tax collectors and sinners.” They were among that very people by which the physician was killed, and in his blood an antidote was prepared even for them. For since the Lord not only shed his blood but also spent his very death on preparing the medicine, he rose to show an example of resurrection. By his own patience he suffered, to teach our patience; and in his resurrection he showed the reward of patience. Then, as you know and we all confess, he ascended into heaven; then the Holy Spirit was sent by him, having been promised before. For he had said to his disciples: “Stay in the city until you are clothed with power from on high.” So his promise came: the Holy Spirit came, filled the disciples; they began to speak in the tongues of all nations: a sign of unity went forth in them. For then one man spoke in all languages, because the unity of the Church was going to speak in all languages. Those who heard were astonished. For they knew that these men had been unlearned, of one language only; and they wondered and were amazed that men of one language, or at most two, spoke in the languages of all nations: they were struck with astonishment, they lost their pride, from mountains they became valleys. Now if they are humble, they are valleys: what you pour in they take and do not let go. If water comes upon a height, it runs down and flows off; if water comes to a hollow and low place, it is both taken in and stays. Such were they now: they were amazed, they wondered, they had lost their savagery.","f":"Augustine, <i>Serm.</i> 175.3 (PL 38:549–550; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-3)."},"augustine-sermones/175.4":{"o":"Denique loquente sibi Petro, compuncti sunt, et factum est in illis quod Psalmus prædixerat: Conversus sum in ærumnam, cum configeretur spina. Quid est spina? Compunctio pœnitentiæ. Sic habes et verba ipsa Scripturæ in Actibus Apostolorum: Compuncti sunt corde, et dixerunt ad Apostolos, Quid faciemus? Quare dixerunt, Quid faciemus? Novimus quid fecimus: Quid faciemus? Quantum ad nostrum factum attinet, desperatio est salutis: sit ergo in vestro consilio, si fieri potest, spes aliqua sanitatis. Novimus quid fecerimus, dicite quid faciamus. Quid est quod fecimus? Non enim quemcumque hominem occidimus; et multum mali fecissemus, si quemcumque hominem innocentem occidissemus. Latronem elegimus, innocentem occidimus; mortuum elegimus, medicum occidimus: dicite, Quid faciemus? Et Petrus: Agite poenitentiam, et baptizetur unusquisque vestrum in nomine Domini nostri Jesu Christi; ut transeatis de nonaginta novem ad centum: quia cum nonaginta et novem essetis, pœnitentiam vobis necessariam non putabatis, et Domino colligenti peccatores et volenti eos facere pænitentes, insuper insultabatis. Modo ergo compuncti, quia cognovistis peccatum vestrum, Agite pænitentiam, et baptizetur unusquisque vestrum in nomine Domini nostri Jesu Christi; baptizetur in ejus nomine quem occidistis sine crimine: et remittuntur vobis peccata vestra. Reducti sunt in spem: doluerunt, gemuerunt, conversi sunt, sanati sunt (Act. II). Ipsi erant illi; Pater, ignosce illis, quia nesciunt quid faciunt.","t":"Then, when Peter spoke to them, they were pierced, and there was done in them what the Psalm had foretold: “I was turned to misery while the thorn was fixed in me.” What is the thorn? The pricking of repentance. So you have the very words of Scripture in the Acts of the Apostles: “They were pierced to the heart, and said to the apostles, What shall we do?” Why did they say, “What shall we do?” “We know what we have done: what shall we do? As far as our deed is concerned, there is despair of salvation: so let there be in your counsel, if it can be, some hope of health. We know what we have done; tell us what we should do. What is it that we have done? For we did not kill just any man; and we would have done much evil if we had killed any innocent man at all. We chose a robber, we killed the innocent; we chose the dead, we killed the physician: tell us, what shall we do?” And Peter: “Repent, and let each of you be baptized in the name of our Lord Jesus Christ”: so that you pass from the ninety-nine to the hundred; because when you were the ninety-nine, you did not think repentance necessary for you, and you even mocked the Lord as he gathered sinners and wanted to make them penitent. Now then, pierced, because you have recognized your sin, “repent, and let each of you be baptized in the name of our Lord Jesus Christ”; let him be baptized in the name of him whom you killed without crime: “and your sins will be forgiven you.” They were brought back to hope: they grieved, they groaned, they were converted, they were healed. They were the very ones: “Father, forgive them, for they do not know what they do.”","f":"Augustine, <i>Serm.</i> 175.4 (PL 38:550; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-4)."},"augustine-sermones/175.5":{"o":"Unusquisque ergo, charissimi, quando audit Dominum Jesum Christum non venisse propter justos, sed propter peccatores, non amet esse peccator: ne forte dicat in corde suo, Si justus fuero, non me amat Christus; si peccator fuero, amat me: quia propter peccatores descendit, non propter justos. Respondet enim tibi: Si medicum agnovisti, febrem quare non timuisti? Utique medicus ad ægrotum venit, constat: sed ideo venit medicus ad ægrotum, ne ille sit semper ægrotus. Quid ergo dicimus? quid pronuntiamus? quid definimus? Ægrotum amat medicus, an sanum? Quod vult facere amat; non quod invenit. Ad ægrotum quidem venit, ad sanum non venit: noli attendere quia ad illum venit, ad illum non venit; plus enim amat sanum, quam ægrotum. Nam, ut noveritis quia plus amat sanum, quam ægrotum; numquid faceret quod odisset?","t":"So, dearly beloved, when each one hears that the Lord Jesus Christ came not for the righteous but for sinners, let him not love being a sinner; lest perhaps he say in his heart, “If I am righteous, Christ does not love me; if I am a sinner, he loves me, because he came down for sinners, not for the righteous.” For he answers you: “If you recognized the physician, why did you not fear the fever?” Certainly the physician comes to the sick man, that is plain; but the physician comes to the sick man so that he may not always be sick. What then do we say? What do we pronounce? What do we define? Does the physician love the sick man or the healthy one? He loves what he wants to make, not what he finds. He comes indeed to the sick man; he does not come to the healthy: do not attend to the fact that he comes to the one and does not come to the other; for he loves the healthy man more than the sick. For, that you may know that he loves the healthy more than the sick—would he make what he hated?","f":"Augustine, <i>Serm.</i> 175.5 (PL 38:550; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-5)."},"augustine-sermones/175.6":{"o":"Ergo Paulum apostolum attende: Fidelis sermo et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. Dixit, quorum primus ego sum. Quomodo erat primus? Ante illum non fuerunt peccatores tot Judæi? Ante illum non fuerunt peccatores in genere humano? Ante illum in omnibus hominibus nemo peccato tenebatur? Adam non ante illum fuit, qui primus peccavit, et nos omnes in mortem præcipitavit? Quid est, Quorum primus ego sum? Ad quos venit primus ego sum? Sed nec hoc verum est. Primus electus est Petrus, primus Andreas, primi alii apostoli; tu apostolus es novissimus: quomodo dicis, Quorum primus ego sum? Ergo apostolus novissimus, primus peccator. Et hoc quomodo primus peccator? Ante te peccavit Petrus, quando ipsum Dominum ter negavit. Nolo dicere, quia et ipse nisi peccator inventus esset, de sinistra ad dexteram non transisset.","t":"So attend to the apostle Paul: “A faithful saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners, of whom I am the first.” He said, “of whom I am the first.” How was he the first? Were there not so many Jewish sinners before him? Were there not sinners in the human race before him? Before him was no one among all men held by sin? Was not Adam before him, who sinned first and hurled us all into death? What is “of whom I am the first”? Of those to whom he came, am I the first? But this is not true either. Peter was chosen first, Andrew first, the other apostles first; you are the last apostle: how do you say, “of whom I am the first”? So the last apostle is the first sinner. And how is this the first sinner? Peter sinned before you, when he denied the Lord himself three times. I will not say that he too, unless he had been found a sinner, would not have passed from the left to the right.","f":"Augustine, <i>Serm.</i> 175.6 (PL 38:550; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-6)."},"augustine-sermones/175.7":{"o":"Quid est ergo, Quorum primus ego sum? Quia omnibus pejor sum. Ergo pejorem voluit intelligi primum. Quomodo in artificibus, quicumque vult ædificare, quid dicit? Quis est hic primus structor? quis est primus faber? Aut si curari vult, Quis est hic primus medicus? Non utique interrogat quis prior sit ætate, aut quis prior sit professione; sed quis prior sit arte. Quomodo illi in arte primi, sic iste in iniquitate primus. Quare Paulus in iniquitate primus? Recolite Saulum, et invenietis. Attenditis Paulum, obliti estis Saulum: attenditis ad pastorem, obliti estis lupum. Nonne ille est cui ad lapidandum Stephanum manus una non sufficiebat, et aliorum vestimenta servabat? Nonne ipse est qui Ecclesiam ubique persequebatur? Nonne ipse est qui litteras acceperat a principibus sacerdotum? Quia parum illi erat persequi Christianos, qui erant in Jerusalem; sed volebat ad alia loca venire, ubi eos inveniret, et ligaret, et puniendos adduceret. Nonne cum iter agens spirat et anhelat cædes, de coelo percussus est, et vocem Domini ad salutem fulminatus audivit? Dum ambulat, prosternitur; ut videat, excæcatur. Ipse est ergo qui primus erat persecutor, illo pejor non fuit.","t":"What then is “of whom I am the first”? Because I am worse than all. So he wanted “first” to be understood as worse. As with craftsmen: whoever wants to build, what does he say? “Who is the first builder here? Who is the first smith?” Or if he wants to be cured: “Who is the first physician here?” Certainly he does not ask who is prior in age, or who is prior in profession, but who is prior in skill. As they are first in skill, so this man is first in iniquity. Why was Paul first in iniquity? Recall Saul, and you will find out. You attend to Paul; you have forgotten Saul: you attend to the shepherd; you have forgotten the wolf. Is not he the one for whom one pair of hands was not enough for stoning Stephen, and who guarded the clothes of others? Is not he the one who persecuted the Church everywhere? Is not he the one who had received letters from the chief priests? Because it was too little for him to persecute the Christians who were in Jerusalem; but he wanted to go to other places, where he might find them, bind them, and bring them to be punished. Is it not he who, as he was traveling, breathing and panting slaughter, was struck down from heaven, and, thunderstruck, heard the voice of the Lord for his salvation? While he walks, he is laid low; in order to see, he is blinded. So he is the one who was the first persecutor; there was none worse than he.","f":"Augustine, <i>Serm.</i> 175.7 (PL 38:550; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-7)."},"augustine-sermones/175.8":{"o":"Audite unde plus intelligatis. Ananiæ loquebatur ipse Dominus Christus, jam illo prostrato, jam erecto: et dicebat ei, Vade ad vicum illum, ibi invenies Saulum a Tarsis Ciliciæ, loquere ei. Quoniam vidit virum Ananiam intrantem ad se, et baptizantem se. Ille audivit nomen Sauli, et inter manus ipsius medici tremuit. Quod est autem dulcius, Saulus unde vocaretur, credo quia recolitis, et propter eos qui non recolunt, commemorem. Saül erat ille persecutor David. In David Christus erat, in David Christus præfigurabatur, in Saule Saulus præfigurabatur. Tanquam David Saüli de cœlo, Saule, Saule, quid me persequeris? Ananias Ovis interpretatur: loquebatur ovi pastor, et timebat ovis lupum. Tanta hujus lupi fama præcesserat, ut non se putaret tutam ovis, nec inter manus pastoris. Et Dominus ad illum, quasi ad ovem trementem. Ille enim cum audisset hoc, dixit: Domine, audivi de isto homine quanta mala fecit sanctis tuis in Jerusalem, et modo dicitur epistolas accepisse a principibus sacerdotum, ut quoscumque tenuerit, alligatos ducat. Quo me mittis? ovem ad lupum? Sed ille non audivit hanc excusationem. Jam enim dixerat paucis oviculis suis: Ecce ego mitto vos sicut oves in medio luporum. Si missæ sunt oves in medio luporum, quare trepidas ire, Anania, ad eum qui jam non est lupus? Lupum timebas: sed respondet tibi Dominus Deus tuus, De lupo ovem feci; facio de ove pastorem.","t":"Hear something from which you may understand more. The Lord Christ himself was speaking to Ananias, when Saul had already been laid low and already raised up, and he was saying to him: “Go to that street; there you will find Saul of Tarsus in Cilicia; speak to him. For he has seen a man, Ananias, coming in to him” and baptizing him. Ananias heard the name of Saul, and trembled in the very hands of the physician. And what is sweeter: why he was called Saul, I believe you remember; and for those who do not remember, let me recall it. Saul was that persecutor of David. In David was Christ; in David Christ was prefigured; in Saul this Saul was prefigured. As David to Saul, so from heaven: “Saul, Saul, why are you persecuting me?” Ananias means “sheep”: the shepherd was speaking to the sheep, and the sheep feared the wolf. So great a report of this wolf had gone before that the sheep did not think itself safe even in the shepherd's hands. And the Lord spoke to him, as to a trembling sheep. For when he heard this, he said: “Lord, I have heard of this man how much evil he has done to your saints in Jerusalem; and now he is said to have received letters from the chief priests to bring bound whomever he catches. Where are you sending me—a sheep to the wolf?” But the Lord did not listen to this excuse. For he had already said to his few little sheep: “Behold, I send you as sheep in the midst of wolves.” If sheep were sent into the midst of wolves, why do you hesitate to go, Ananias, to one who is no longer a wolf? You feared the wolf; but the Lord your God answers you: “From a wolf I have made a sheep; from a sheep I am making a shepherd.”","f":"Augustine, <i>Serm.</i> 175.8 (PL 38:550–551; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-8)."},"augustine-sermones/175.9":{"o":"Quomodo ergo ipse Saulus postea Paulus gratulatur se ad Dei pervenisse misericordiam, quia primus, hoc est excellens in peccatis inventus est: Et tamen misericordiam consecutus sum, ut in me ostenderet Christus Jesus omnem longanimitatem, propter eos qui credituri sunt illi in vitam æternam: ut dicant sibi omnes, Si Paulus sanatus est, ego quare despero? Si a tanto medico tam desperatus æger sanatus est, ego cur vulneribus meis illas manus non aptabo? ad illas manus non festinabo? Ut hoc dicerent homines, ideo Saulus factus est ex persecutore apostolus (Act. VII-IX). Quia quo venit medicus, quærit aliquem ibi desperatum, et ipsum sanat: et si pauperrimum inveniat, tamen desperatum inveniat; non ibi quærit mercedem, sed commendat artem. Dicam ergo quod cœperam. Quomodo ergo Saulus congratulatur se a Christo, quia peccator erat, assumptum atque sanatum, nec dixit, Maneam in peccato, quia propter me venit Christus, non propter justum: ita etiam tu, qui audieras quia Christus propter peccatores venit, noli tibi dormire in dulci stratu; sed audi ipsum Paulum dicentem, Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus. Noli amare stratum peccati. Totum stratum ejus vertisti in infirmitate ejus, dictum est antea. Surge, sanus esto, sanitatem ama, et noli rursus per superbiam de dextera ire ad sinistram, de valle ad montem, de humilitate ad tumorem. Cum factus fueris sanus, id est, cum juste cœperis vivere, Deo tribue, non tibi. Non enim laudando te, salvus factus es; sed contra te pronuntiando. Nam si te laudaveris per superbiam, gravius ægrotabis. Omnis enim qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur. Conversi ad Dominum, etc.","t":"So Saul, later Paul, rejoices that he came to God's mercy, because he was found first, that is, outstanding in sins: “And yet I obtained mercy, so that in me Christ Jesus might show all his long-suffering, for the sake of those who are going to believe in him for eternal life”: so that all may say to themselves, “If Paul was healed, why do I despair? If so hopeless a patient was healed by so great a physician, why should I not apply those hands to my wounds? Why should I not hurry to those hands?” That men might say this, Saul was made from a persecutor an apostle. For wherever a physician comes, he looks for someone there who has been given up, and heals him; and if he finds him very poor, still he finds him given up: he does not look for a fee there, but commends his skill. So let me say what I had begun. Just as Saul rejoices that he, because he was a sinner, was taken up and healed by Christ, and did not say, “Let me remain in sin, because Christ came for me, not for the righteous man,” so you too, who had heard that Christ came for sinners, do not sleep on a sweet bed; but hear Paul himself saying, “Rise, you who sleep, and arise from the dead, and Christ will enlighten you.” Do not love the bed of sin. “You have turned his whole bed in his sickness,” it was said before. Rise, be healthy, love health, and do not again through pride go from the right to the left, from the valley to the mountain, from humility to swelling. When you have been made healthy, that is, when you have begun to live righteously, attribute it to God, not to yourself. For you were not saved by praising yourself, but by pronouncing against yourself. For if you praise yourself through pride, you will be more seriously sick. “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 175.9 (PL 38:551; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/175-9)."},"augustine-sermones/176.1":{"o":"De divinis lectionibus quod Dominus admonere dignatur, intenti audite, fratres, illo dante, me ministrante. Primam lectionem audivimus Apostoli: Fidelis sermo et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. Sed ideo misericordiam consecutus sum, ut in me ostenderet Christus Jesus omnem longanimitatem suam, ad informationem eorum qui credituri sunt illi in vitam æternam. Hoc de apostolica lectione percepimus. Deinde cantavimus Psalmum, exhortantes nos invicem, una voce, uno corde dicentes, Venite adoremus, et prosternamur ei, et fleamus coram Domino qui fecit nos: et ibi præveniamus faciem ejus in confessione, et in psalmis jubilemus ei. Post hæc, evangelica lectio decem leprosos mundatos nobis ostendit, et unum ex eis alienigenam gratias agentem mundatori suo. Has tres lectiones, quantum pro tempore possumus, pertractemus, dicentes pauca de singulis; et quantum conari possumus, adjuvante Domino, non in aliqua earum sic immorantes, ut aliis duabus impedimentum afferamus.","t":"Hear attentively, brothers, what the Lord deigns to admonish concerning the divine readings, he giving, I ministering. We heard first the reading from the Apostle: “A faithful saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners, of whom I am the first. But for this I obtained mercy, so that in me Christ Jesus might show all his long-suffering, for the instruction of those who are going to believe in him for eternal life.” This we took in from the reading from the Apostle. Then we sang the Psalm, exhorting one another, saying with one voice, one heart, “Come, let us worship and fall down before him, and weep before the Lord who made us”; and there, “let us come before his face with confession, and in psalms let us shout for joy to him.” After these, the Gospel reading showed us ten lepers cleansed, and one of them, a foreigner, giving thanks to his cleanser. Let us treat these three readings, as far as time allows, saying a little about each; and as far as we can try, with the Lord's help, not dwelling so long on any of them as to hinder the other two.","f":"Augustine, <i>Serm.</i> 176.1 (PL 38:551; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/176-1)."},"augustine-sermones/176.2":{"o":"Proponit nobis Apostolus scientiam gratiarum actionis. Mementote quid ultima evangelica lectio resonet, quomodo Jesus Dominus laudat gratias agentem, ingratos improbat, mundatos in cute, leprosos in corde. Quid ergo Apostolus? Fidelis, inquit, sermo et omni acceptione dignus. Quis est iste sermo? Quia Christus Jesus venit in mundum. Utquid? Peccatores salvos facere. Quid tu? Quorum primus ego sum. Qui dicit, vel Non sum peccator, vel Non fui, ingratus est Salvatori. Nullus hominum in ista quæ ex Adam defluit massa mortalium, nullus omnino hominum non ægrotus, nullus sine gratia Christi sanatus. Quid de parvulis pueris, si ex Adam ægroti? Nam et ipsi portantur ad Ecclesiam: et si pedibus illuc currere non possunt, alienis pedibus currunt, ut sanentur. Accommodat illis mater Ecclesia aliorum pedes ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur: ut quoniam quod ægri sunt alio peccante prægravantur, sic cum hi sani sunt, alio pro eis confitente salventur. Nemo ergo vobis susurret doctrinas alienas. Hoc Ecclesia semper habuit, semper tenuit: hoc a majorum fide percepit; hoc usque in finem perseveranter custodit. Quoniam non est opus sanis medicus, sed ægrotantibus. Quid necessarium ergo habuit infans Christum, si non ægrotat? Si sanus est, quare per eos qui eum diligunt, medicum quærit? Si quando portantur infantes, dicuntur omnino nullum propaginis habere peccatum, et veniunt ad Christum; quare non eis dicitur in Ecclesia qui eos apportant, Auferte hinc innocentes istos: non est opus sanis medicus, sed male habentibus; non venit Christus vocare justos, sed peccatores? Nunquam dictum est: sed nec aliquando dicetur. Quisque ergo quod potest, fratres, loquatur pro eo qui loqui pro se non potest. Pro magno commendantur episcopis patrimonia pupillorum, quanto magis gratia parvulorum? Pupillum tuetur episcopus, ne mortuis parentibus ab extraneis opprimatur. Clamet plus pro parvulo, cui timet ne a parentibus occidatur: clamet cum Apostolo, Fidelis sermo et omni acceptione dignus, quia Christus Jesus venit in mundum, nullam aliam ob causam, nisi peccatores salvos facere. Qui venit ad Christum, habet quod in eo sanetur: qui non habet, non est causa quare medico offeratur. Eligant parentes unum de duobus: aut confiteantur in parvulis suis sanari peccatum, aut eos medico offerre desinant. Hoc nihil est aliud quam velle medico sanum offerre. Quid offers? Baptizandum. Quem? infantem. Cui offers? Christo. Ei certe qui venit in mundum? Ita, inquit. Quare venit in mundum? Peccatores salvos facere. Ergo quem offers, habet quod in illo salvum fiat? Si dixeris, Habet; confitendo deles: si dixeris, Non habet; negando tenes.","t":"The Apostle sets before us the knowledge of thanksgiving. Remember what the last reading, from the Gospel, sounds: how the Lord Jesus praises the one who gives thanks and reproves the ungrateful, cleansed in their skin, leprous in their heart. What then does the Apostle say? “A faithful saying,” he says, “and worthy of all acceptance.” What is this saying? “That Christ Jesus came into the world.” For what? “To save sinners.” And you? “Of whom I am the first.” Whoever says either “I am not a sinner” or “I was not” is ungrateful to the Savior. No man in this lump of mortals that flows from Adam, no man at all is not sick; no one is healed without the grace of Christ. What of little children, if they are sick from Adam? For they too are carried to the Church; and if they cannot run there on their own feet, they run on the feet of others, to be healed. Mother Church lends them the feet of others so that they may come, the heart of others so that they may believe, the tongue of others so that they may confess; so that, since they are weighed down by their sickness through another's sin, so when they are healthy they may be saved by another confessing for them. So let no one whisper strange doctrines to you. This the Church has always had, always held; this it received from the faith of the elders; this it guards perseveringly to the end. Because it is not the healthy who need a physician, but the sick. What need of Christ, then, had an infant, if it is not sick? If it is healthy, why does it seek the physician through those who love it? If, when infants are carried, they are said to have no sin of descent at all, and they come to Christ, why is it not said in the Church to those who bring them, “Take these innocents away from here: it is not the healthy who need a physician, but those who are ill; Christ did not come to call the righteous, but sinners”? It has never been said; nor will it ever be said. So let each one, brothers, speak as he can for one who cannot speak for himself. The patrimonies of orphans are entrusted to bishops as a great charge; how much more the grace of little ones? The bishop protects the orphan, lest, his parents dead, he be oppressed by strangers. Let him cry out more for the little one, for whom he fears lest he be killed by his parents; let him cry out with the Apostle: “A faithful saying, and worthy of all acceptance: that Christ Jesus came into the world” for no other reason than “to save sinners.” He who comes to Christ has something in him to be healed; he who has not has no reason to be offered to the physician. Let parents choose one of two: either let them confess that sin is healed in their little ones, or let them stop offering them to the physician. This is nothing else than to want to offer a healthy person to the physician. What are you offering? “One to be baptized.” Whom? “An infant.” To whom are you offering him? “To Christ.” Surely to him who came into the world? “Yes,” he says. Why did he come into the world? “To save sinners.” So the one you offer has something in him to be saved? If you say, “He has,” by confessing you blot it out; if you say, “He has not,” by denying you keep it.","f":"Augustine, <i>Serm.</i> 176.2 (PL 38:551–552; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/176-2)."},"augustine-sermones/176.3":{"o":"Peccatores, inquit, salvos facere, quorum primus ego sum. Ante Paulum non erant peccatores? Certe vel ipse Adam ante omnes, et plena peccatoribus terra deleta diluvio, et deinceps quam multi. Unde verum est, ego primus sum? Primum se dixit, non peccatorum ordine, sed peccati magnitudine. Magnitudinem peccati sui attendit, unde se primum dixit peccatorum; quomodo dicuntur inter advocatos, verbi gratia, primi: primus est iste, non quia plures annos habet, ex quo causas agit; sed quia ex quo cœpit, cæteros superavit. Dicat ergo Apostolus alio loco unde primus sit peccatorum: Ego, inquit, sum novissimus Apostolorum, qui non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Nemo acrior inter persecutores: ergo nemo prior inter peccatores.","t":"“To save sinners,” he says, “of whom I am the first.” Were there no sinners before Paul? Certainly Adam himself before all, and the earth full of sinners destroyed by the flood, and after that how many! How then is it true, “I am the first”? He called himself first not in the order of sinners but in the greatness of sin. He looked at the greatness of his sin, and so called himself first of sinners; as among advocates some are called, for example, first: this man is first, not because he has more years since he began pleading cases, but because, from the time he began, he surpassed the rest. So let the Apostle say in another place why he is first of sinners: “I,” he says, “am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.” No one was fiercer among the persecutors: so no one was foremost among sinners more than he.","f":"Augustine, <i>Serm.</i> 176.3 (PL 38:552; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/176-3)."},"augustine-sermones/176.4":{"o":"Sed misericordiam, inquit, consecutus sum. Et quare sit misericordiam consecutus, exponit causam: Ut in me, inquit, ostenderet Christus Jesus omnem longanimitatem, ad informationem eorum qui credituri sunt illi in vitam æternam. Christus, inquit, daturus veniam conversis ad se peccatoribus usque ad inimicos suos, me primo elegit acriorem inimicum; quem cum sanaret, nemo in cæteris desperaret. Faciunt hoc medici: quando ad ea loca veniunt ubi ignoti sunt, quos curent primitus eligunt desperatos; ut in eis et benevolentiam exerceant, et commendent doctrinam; ut unusquisque in illo loco dicat proximo suo, Vade ad illum medicum, securus esto, sanat te. Et ille, Me sanat? non vides quid patiar? Ego novi quid simile: tu quod pateris, et ego quidem passus sum. Sic dicit Paulus unicuique ægroto, et de se volenti desperare: Qui curavit me, misit me ad te, et dixit mihi, Illi desperanti vade, et dic quid habuisti, quid in te sanavi, quam cito sanavi. De cœlo vocavi, una voce percussi et dejeci, alia erexi et elegi, tertia implevi et misi, quarta liberavi et coronavi (Act. IX). Vade, dic ægrotis, clama desperatis: Fidelis sermo, et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere. Quid timetis? quid trepidatis? Quorum primus ego sum. Ego, inquit, vobis loquor, sanus ægrotantibus, stans jacentibus, securus desperantibus. Ideo enim misericordiam consecutus sum, ut in me ostenderet Christus Jesus omnem longanimitatem. Morbum meum diu pertulit, et sic abstulit; tanquam bonus medicus phreneticum patienter toleravit, sustinuit me ferientem se, donavit mihi feriri pro se. Omnem, inquit, longanimitatem ostendit in me, ad informationem eorum qui credituri sunt illi in vitam æternam.","t":"“But I obtained mercy,” he says. And he explains the reason why he obtained mercy: “So that in me,” he says, “Christ Jesus might show all his long-suffering, for the instruction of those who are going to believe in him for eternal life.” “Christ,” he says, “who was going to give pardon to sinners turning to him, even to his enemies, chose me first, the fiercer enemy; so that when he healed him, no one among the rest would despair.” Physicians do this: when they come to places where they are unknown, they first choose to cure those given up as hopeless, so that in them they may both exercise kindness and commend their skill; so that each one in that place may say to his neighbor, “Go to that physician; be secure; he heals you.” And the other: “He heals me? Do you not see what I suffer?” “I know something like it: what you suffer, I too suffered.” So Paul says to each sick man who wants to despair of himself: “He who cured me sent me to you, and said to me, ‘Go to that despairing man, and tell him what you had, what I healed in you, how quickly I healed it. I called from heaven; with one word I struck and cast down, with another I raised and chose, with a third I filled and sent, with a fourth I set free and crowned.’ Go, tell the sick, cry out to the despairing: ‘A faithful saying, and worthy of all acceptance: that Christ Jesus came into the world to save sinners.’ Why do you fear? Why do you tremble? ‘Of whom I am the first.’ I,” he says, “speak to you, healthy to the sick, standing to the fallen, secure to the despairing. ‘For this I obtained mercy, so that in me Christ Jesus might show all his long-suffering.’ He bore my disease long, and so took it away; like a good physician he patiently tolerated the delirious man; he endured me striking him; he granted me to be struck for him. ‘He showed all his long-suffering in me,’ he says, ‘for the instruction of those who are going to believe in him for eternal life.’”","f":"Augustine, <i>Serm.</i> 176.4 (PL 38:552; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/176-4)."},"augustine-sermones/176.5":{"o":"Nolite ergo desperare. Ægroti estis, accedite ad eum, et sanamini: cæci estis, accedite ad eum, et illuminamini. Et qui sani estis, ei gratias agite: et qui ægrotatis, ad eum sanandi currite: dicite omnes, Venite adoremus, et prosternamur ei, et ploremus coram Domino qui fecit nos, et homines, et salvos. Nam si ille nos fecit homines, nos autem ipsi nos fecimus salvos; aliquid illo melius fecimus. Melior est enim salvus homo, quam quilibet homo. Si ergo te Deus fecit hominem, et tu te fecisti bonum hominem; quod tu fecisti melius est. Noli te extollere super Deum: subde te Deo, adora, prosternere, confitere illi qui fecit te: quia nemo recreat, nisi qui creat; nemo reficit, nisi qui fecit. Hoc et in alio psalmo: Ipse fecit nos, et non ipsi nos. Sane quando te fecit, quid tu faceres non habebas: quando autem jam es, habes et tu ipse quod facias; ad medicum curras, medicum implores, qui ubique est. Et ut implorares, excitavit cor tuum, et posse implorare donavit tibi; Deus est enim, inquit, qui operatur in vobis et velle, et operari, pro bona voluntate. Quia ut haberes bonam voluntatem, illius vocatio præcessit. Clama, Deus meus, misericordia ejus prœveniet me. Ut esses, ut sentires, ut audires, ut consentires, prævenit te misericordia ejus. Prævenit te in omnibus: præveni et tu in aliquo iram ejus. In quo, inquis, in quo? Confitere ista omnia a Deo te habere quidquid boni habes, a te quidquid mali. Ne in bonis tuis illum contemnas, te laudes; ne in malis tuis illum accuses, te excuses: ipsa est vera confessio. Ille qui in tantis bonis prævenit te, venturus est ad te, et inspecturus dona sua et mala tua; quomodo bono ejus usus fueris, inspicit te. Ergo quia in omnibus istis donis prævenit te, vide in quo tu prævenias faciem venturi: audi Psalmum, Præveniamus faciem ejus in confessione. Præveniamus faciem ejus: antequam veniat, propitietur; antequam adsit, placetur. Habes enim sacerdotem per quem possis placare Deum tuum, et ipse cum Patre Deus est ad te, qui homo est propter te. Ita jubilabis in Psalmis, præveniens faciem ejus in confessione. Jubila in Psalmo: præveniens faciem ejus in confessione, accusa te; jubilans in Psalmo, lauda illum. Accusando te, et laudando eum qui fecit te; veniet qui mortuus est pro te, et vivificabit te.","t":"So do not despair. You are sick: come to him, and be healed. You are blind: come to him, and be enlightened. And you who are healthy, give him thanks; and you who are sick, run to him to be healed. Say, all of you: “Come, let us worship and fall down before him, and weep before the Lord who made us”—both men and saved. For if he made us men, and we made ourselves saved, we made something better than he. For a saved man is better than any man whatever. If then God made you a man, and you made yourself a good man, what you made is better. Do not exalt yourself above God; submit yourself to God; worship, fall down, confess to him who made you: for no one re-creates but he who creates; no one remakes but he who made. This too in another psalm: “He made us, and not we ourselves.” Of course, when he made you, you had nothing you could do; but when you already exist, you yourself also have something to do: run to the physician, implore the physician, who is everywhere. And that you might implore him, he roused your heart and granted you to be able to implore: “For it is God,” he says, “who works in you both to will and to work, according to good will.” Because, that you might have a good will, his calling went before. Cry, “My God, his mercy will go before me.” That you might exist, that you might feel, that you might hear, that you might consent, his mercy went before you. He went before you in everything: you too, go before his anger in something. In what, you say, in what? Confess that you have all these things from God—whatever good you have—and from yourself whatever evil. Lest in your good things you despise him and praise yourself; lest in your evil things you accuse him and excuse yourself: this is true confession. He who went before you in so many good things is going to come to you and inspect his gifts and your evils; he inspects you as to how you have used his good. So since he went before you in all these gifts, see in what you may go before the face of the one who is coming: hear the Psalm, “Let us come before his face with confession.” “Let us come before his face”: before he comes, let him be propitiated; before he is present, let him be appeased. For you have a priest through whom you can appease your God; and he, God with the Father, is man for your sake. So you will shout for joy in psalms, coming before his face with confession. Shout for joy in the Psalm: coming before his face with confession, accuse yourself; shouting for joy in the Psalm, praise him. By accusing yourself and praising him who made you, he will come who died for you, and he will give you life.","f":"Augustine, <i>Serm.</i> 176.5 (PL 38:552–553; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/176-5)."},"augustine-sermones/176.6":{"o":"Hoc tenete, in hoc persistite. Nemo variet, nemo leprosus sit. Doctrina inconstans, non habens unum colorem, mentis lepram significat: et istam Christus mundat. Forte in aliquo variasti, et inspexisti, et in melius sententiam commutasti; et quod varium erat, unius coloris effectum est. Noli tibi tribuere, ne sis inter novem qui gratias non egerunt. Unus egit gratias: cæteri Judæi erant: ille alienigena erat, gentes alienigenas significabat, numerus ille Christo decimas dedit. Illi ergo debemus quod sumus, quod vivimus, quod intelligimus: quod homines sumus, quod bene viximus, quod recte intelleximus, illi debemus. Nostrum nihil, nisi peccatum quod habemus. Quid enim habes, quod non accepisti? Vos ergo, maxime qui scitis quid audiatis, curatum ab ægritudine, mundatum a varietate sursum cor ponite, et Deo gratias agite.","t":"Hold this; persist in this. Let no one be varied; let no one be leprous. Inconstant doctrine, not having one color, signifies leprosy of the mind; and this too Christ cleanses. Perhaps you varied in something, and looked into it, and changed your opinion for the better; and what was varied has been made of one color. Do not attribute it to yourself, lest you be among the nine who did not give thanks. One gave thanks: the rest were Jews; he was a foreigner; he signified the foreign nations; that number gave Christ a tithe. To him, then, we owe what we are, that we live, that we understand: that we are men, that we have lived well, that we have understood rightly, we owe to him. Nothing is ours except the sin that we have. “For what do you have that you did not receive?” You then, especially you who know what you are hearing, cured from sickness, cleansed from variegation, lift up your heart, and give thanks to God.","f":"Augustine, <i>Serm.</i> 176.6 (PL 38:553; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/176-6)."},"augustine-sermones/177.1":{"o":"Nihil, inquit, intulimus in hunc mundum, sed nec auferre aliquid possumus: victum et tegumentum habentes, his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem et in laqueum, et in desideria multa et noxia, quæ mergunt homines in interitum et perditionem. Radix enim est omnium malorum avaritia: quam quidam appetentes, a fide pererraverunt, et inseruerunt se doloribus multis. Digna res quœ intentos vos faciat ad audiendum, et nos promptos ad loquendum. His verbis constituitur ante oculos nostros avaritia: accusetur, non defendatur; imo accusata damnetur, ne defensor ejus cum illa damnetur. Nescio quo autem modo id agit avaritia in cordibus hominum, ut omnes, vel ut verius et cautius dicam, pene omnes verbis eam constituant ream, et factis velint habere susceptam. Dixerunt in illam multi et multa, et magna, et gravia, et vera; et poetæ et historici et oratores et philosophi, et omne litterarum et professionum genus multa dixit in avaritiam. Magnum est autem non illam habere, et multo plus est non eam habere, quam de vitiis ejus non tacere.","t":"“We brought nothing,” he says, “into this world, nor can we take anything out: having food and clothing, let us be content with these. For those who want to become rich fall into temptation and a snare, and into many harmful desires, which plunge men into destruction and perdition. For avarice is the root of all evils; and some, craving it, have wandered from the faith and pierced themselves with many pains.” A matter worthy to make you attentive to hear, and us ready to speak. By these words avarice is set before our eyes: let it be accused, not defended; rather, accused, let it be condemned, lest its defender be condemned with it. But somehow avarice brings it about in men's hearts that all—or, to speak more truly and carefully, almost all—declare it guilty in words, and in deeds want to keep it as their own. Many have said many things against it, great and grave and true; poets and historians and orators and philosophers, and every kind of letters and profession, have said much against avarice. But it is a great thing not to have it; and it is much more not to have it than not to be silent about its vices.","f":"Augustine, <i>Serm.</i> 177.1 (PL 38:553; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-1)."},"augustine-sermones/177.10":{"o":"Quid ergo sis facturus ex his quæ habes, dives, attende. Jam non superbe sapis: recte. Non speras in incerto divitiarum, sed speras in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: laudabiliter. Noli ergo piger esse in his quæ sequentur. Divites sint in operibus bonis. Hæc videamus; et quod non videmus, credamus. Dicebas, Aurum habeo, sed non amo: sed non amare tuum intus est; si quid de te mereor, proba et mihi; quod non abscondis Deo tuo, proba et fratri tuo. Unde, inquis, probabo? Ex eo quod sequitur, Divites sint in operibus bonis, ut facile tribuant. Ad hoc dives esto, ut facile tribuas. Pauper enim vult tribuere, et non potest: apud illum difficultas, apud te facilitas. Hoc tibi prosit quod dives es, quia cum volueris facere, statim facis. Facile tribuant, communicent. Numquid perdunt? Thesaurizent sibi fundamentum bonum in futurum. Et ne ipsum aurum et argentum et prædia, et ea quæ pulchra videntur in facultatibus hominum, etiam ibi desideremus, cum dicitur nobis, Illuc migrate, thesaurum vestrum ibi ponite: admonuit nos contra carnales cogitationes, et subjecit: Ut apprehendant veram vitam: non aurum, quod in terra remansit, non facultates putredinis, non bona transeuntia, sed veram vitam. Quodam modo ergo migramus, quando hoc illuc transit, neque hoc ibi habebimus, quod hinc transferimus. Quodam modo Dominus Deus noster mercatores nos vult esse, mutationem nobiscum facit; quod hic abundat damus, quod ibi abundat accipimus: quemadmodum plerique trajectitias merces faciunt, aliud dant alibi, et quo veniunt aliud accipiunt. Verbi gratia, dicit amico suo, Accipe hic a me aurum, et da mihi in Africa oleum: et migrat et non migrat; jam quod desiderat accepit. Talis est ista mutatio, qualis, fratres mei nostra mercatio. Quid damus, et quid accipimus? Hoc damus quod nobiscum auferre non possumus, etsi vellemus. Quare ergo perit? Id quod minus est detur, ut quod est majus ibi inveniatur. Damus terram, et accipimus cælum; damus temporalia, et accipimus æterna; damus putrescentia, et accipimus immortalia: postremo damus quod dedit Deus, et accipimus ipsum Deum. Non ergo simus pigri in ista mutatione rerum, in ista mercatura optima et ineffabili. Prosit quia hic sumus, prosit quia nati sumus, prosit quia peregrinamur. Non inopes remaneamus. Non intret arcam cordis tinea malæ cogitationis: non dicatur, Non dabo, ne cras non habeam. Noli multum cogitare de futuris: imo multum cogita de futuris; sed de longe futuris: Thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam. Hæc ita, quemadmodum dixit Apostolus, Non ut aliis refectio, vobis autem angustia, sed ex æqualitate. Habe: tantum non amare, servare, thesaurizare, incubare reconditis hoc est de incertis sperare. Quam multi divites dormierunt, pauperes surrexerunt! Propter istam enim cogitationem, cum dixisset: Sine amore modus pecuniæ sufficiens est præsentibus. Propter malas cogitationes, quæ dicunt, Si thesaurum non habuero, quis mihi dabit, cum egere coepero? Deinde, Abundat unde vivam, sufficit mihi unde vivam: sed quid, si impingat mihi calumnia? unde me redimam? Quid, si mihi necesse sit litigare? unde sumptus impendam? Quamdiu omnia mala quæ possunt evenire generi humano narrare et computare non poteris, plerumque una calamitas turbat computum numerantis, et totum quod numerabatur, non solum perit, sed nec in digitis remanebit? Ideo contra istum cogitationis vermiculum, contra malignam tineam apposuit Deus in Scriptura sua, quomodo solent apponi vestibus odoramenta quædam, ne tineent. Quid? cogitabasne tibi calamitates? non timebas unam grandem? Attende quod sequitur: Sine amore modus pecuniæ sufficiens est præsentibus. Ipse enim dixit: Non te derelinquam, non te deseram ( Hebr. XIII, 5 ). Timebas mala nescio quæ, propterea pecuniam servabas: tene fidejussorem; hoc Deus tibi dicit, Non te derelinquam, non te deseram. Homo si promitteret, crederes; Deus promittit, et dubitas? Promisit, scripsit, cautionem fecit: esto securus. Lege quod tenes, cautionem tenes, ipsum debitorem tenuisti, a quo tua debita relaxari petisti.","t":"So attend, rich man, to what you are to do with what you have. You are no longer proud-minded: rightly. You do not hope in the uncertainty of riches, but you hope in the living God, who provides us all things abundantly to enjoy: praiseworthily. So do not be lazy in what follows. “Let them be rich in good works.” Let us see these; and what we do not see, let us believe. You were saying, “I have gold, but I do not love it”: but your not loving is within; if I deserve anything of you, prove it to me too; what you do not hide from your God, prove to your brother too. “From what,” you say, “shall I prove it?” From what follows: “Let them be rich in good works, let them give readily.” Be rich for this, that you may give readily. For a poor man wants to give and cannot: with him there is difficulty, with you ease. Let this profit you, that you are rich: that when you want to do it, you do it at once. “Let them give readily, let them share.” Do they lose? “Let them lay up for themselves a good foundation for the future.” And lest we desire even there that very gold and silver and estates, and the things that seem beautiful in men's resources, when it is said to us, “Move there, put your treasure there,” he warned us against carnal thoughts and added: “so that they may lay hold of the true life”: not gold, which remained on earth, not resources of decay, not passing goods, but the true life. So in a way we move, when this passes there; and we shall not have there this which we transfer from here. In a way the Lord our God wants us to be merchants; he makes an exchange with us: what abounds here we give, what abounds there we receive; as many deal in goods shipped across the sea: they give one thing in one place, and where they come they receive another. For example, one says to his friend, “Take gold from me here, and give me oil in Africa”: and he moves and does not move; he has already received what he desired. Such is this exchange, my brothers, such is our trading. What do we give, and what do we receive? We give what we cannot take with us, even if we wanted to. Why then should it perish? Let what is less be given, so that what is greater may be found there. We give earth and receive heaven; we give temporal things and receive eternal; we give things that decay and receive immortal; finally we give what God gave, and we receive God himself. So let us not be lazy in this exchange of things, in this best and unspeakable trade. Let it profit us that we are here; let it profit us that we were born; let it profit us that we are on pilgrimage. Let us not remain poor. Let not the evil moth of thought enter the chest of the heart; let it not be said, “I will not give, lest tomorrow I not have.” Do not think much about the future—or rather, think much about the future, but about the far future: “Let them lay up for themselves a good foundation for the future, so that they may lay hold of the true life.” These things, as the Apostle said, “not that others may have relief and you hardship, but by equality.” Have; only do not love, hoard, treasure, brood over what is stored away; that is to hope in uncertain things. How many rich went to sleep and woke up poor! For because of this thought, when he had said, “Without love of money, a sufficient measure for the present”—because of the evil thoughts that say, “If I have no treasure, who will give to me when I begin to be in need?”; then, “I have abundantly to live on, I have enough to live on: but what if a false charge strikes me? From what shall I ransom myself? What if I must go to law? From what shall I pay the costs?”—since you cannot recount and reckon all the evils that can happen to the human race, and one calamity upsets the reckoning of the one counting, and the whole that was being counted not only perishes but will not even remain in the accounts—therefore against this little worm of thought, against the malignant moth, God set in his Scripture, as certain scents are set among clothes so that they may not be moth-eaten—what? Were you thinking of calamities for yourself? Did you not fear one great one? Attend to what follows: “Without love of money, a sufficient measure for the present. For he himself said: I will not leave you, nor forsake you.” You feared some evils or other, and therefore you kept money: hold the guarantor; this is what God says to you: “I will not leave you, nor forsake you.” If a man promised, you would believe; God promises, and do you doubt? He has promised, he has written it, he has given a bond: be secure. Read what you hold: you hold the bond; you have held the debtor himself, from whom you asked that your debts be forgiven.","f":"Augustine, <i>Serm.</i> 177.10 (PL 38:556; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-10)."},"augustine-sermones/177.2":{"o":"Quid autem interest inter philosophos, verbi gratia, accusantes avaritiam, et Apostolos eamdem ipsam accusantes? quid interest? Si advertamus, discimus aliquid, quod proprium non habet nisi schola Christi. Ecce quod modo commemoravi, Nihil intulimus in hunc mundum, nec auferre aliquid possumus: habentes victum et tegumentum, his contenti simus, multi dixerunt. Etiam hoc, Radix omnium malorum avaritia, fuerunt qui dicerent. Illud quod sequitur, nemo dixit illorum: Tu autem, homo Dei, hæc fuge; sectare vero justitiam, fidem, charitatem, cum his qui invocant nomen Domini de corde puro. Talia nullus dixit illorum. Longe est a crepantibus buccis soliditas pietatis. Quapropter, charissimi, quoniam sunt extra societatem nostram qui et avaritiam accusaverunt et contempserunt; ne nobis magni videantur aut hominibus Dei, propterea, Tu autem, homo Dei. Si ullo modo compararentur, primitus discernere et tenere debemus propter Deum nos facere quod facimus. Nam si veri Dei cultus afferatur, quilibet amator avaritiæ reprobatur. Verumtamen incutere nobis debet majorem curam regula pietatis. Turpe est enim, et nimis pudendum et dolendum, si cultores idolorum inventi sunt avaritiæ domitores, et cultor Dei unius ab avaritia subjugetur, et fiat avaritiæ mancipium, cujus sanguis fit pretium. Addidit Apostolus, et dixit Timotheo: Testificor coram Deo, qui vivificat omnia, et Christo Jesu qui testimonium reddidit sub Pontio Pilato, bonam confessionem (hoc ab illis quantum longe est, vide), ut serves mandatum irreprehensibile usque in adventum Domini nostri Jesu Christi: quem temporibus propriis ostendit beatus et solus potens, Rex regum et Dominus dominantium; qui solus habet immortalitatem et lucem habitat inaccessibilem; quem nemo hominum vidit, nec videre potest; cui est honor et gloria in sæcula sæculorum. Hujus familiæ facti sumus, in hujus familiam adoptati sumus; hujus filii non nostris meritis, sed ipsius gratia sumus. Nimis grave est et nimis horribile, ut avaritia nos teneat in terris; cum illi dicamus, Pater noster, qui es in cœlis, cujus desiderio vilescunt omnia; nec nata nobis sunt inter quæ nati sumus, quia propter illum renati sumus. Sint hæc ad necessitatis usum, non ad charitatis affectum: sint tanquam stabulum viatoris, non tanquam prædium possessoris. Refice, et transi. Iter agis, attende ad quem venisti; quia magnus est qui ad te venit. Discedendo de hac vita, locum facis venienti: stabuli est ista conditio: cedes, ut alius accedat. Sed si vis ad locum tutissimum pervenire, Deus a te non recedat, cui dicimus, Deduxisti me per semitas justitiæ tuæ, propter nomen tuum: non propter meritum meum.","t":"But what is the difference between, for example, philosophers accusing avarice and the apostles accusing the same? What is the difference? If we pay attention, we learn something that only the school of Christ has as its own. See, what I have just mentioned—“We brought nothing into this world, nor can we take anything out; having food and clothing, let us be content with these”—many have said. This too, “Avarice is the root of all evils,” some have said. What follows none of them said: “But you, man of God, flee these things; pursue righteousness, faith, love, with those who call on the name of the Lord from a pure heart.” None of them said such things. The solidity of devotion is far from cheeks that rattle. So, dearly beloved, since there are those outside our fellowship who have both accused and despised avarice, lest they seem great to us or to men of God, therefore: “But you, man of God.” If they are compared in any way, we must first of all distinguish and hold that we do what we do for God's sake. For if the worship of the true God is brought forward, any lover of avarice is rejected. Yet the rule of devotion ought to strike greater care into us. For it is shameful, and very much to be blushed at and grieved over, if worshippers of idols have been found who tame avarice, and a worshipper of the one God is subjugated by avarice and becomes avarice's slave, he whose price is blood. The Apostle added and said to Timothy: “I charge you before God, who gives life to all things, and Christ Jesus, who bore witness under Pontius Pilate to the good confession” (see how far this is from them) “that you keep the commandment blameless until the coming of our Lord Jesus Christ, whom in his own times the blessed and only Potentate will show, the King of kings and Lord of lords, who alone has immortality and dwells in inaccessible light, whom no man has seen or can see; to whom be honor and glory for ever and ever.” We have been made of this household, into this household we have been adopted; we are his sons not by our own merits but by his grace. It is too grave and too horrible that avarice should hold us on earth, when we say to him, “Our Father, who are in heaven,” in longing for whom all things grow cheap; and the things among which we were born are not native to us, because for his sake we have been born again. Let these things be for the use of necessity, not for the affection of love; let them be like a traveler's inn, not like an owner's estate. Refresh yourself, and pass on. You are on a journey: attend to whom you have come to, for great is he who came to you. By departing from this life you make room for the one coming: such is the condition of an inn: you leave, so that another may come. But if you want to reach the safest place, let God not withdraw from you, to whom we say: “You have led me in the paths of your righteousness, for your name's sake”—not for my merit.","f":"Augustine, <i>Serm.</i> 177.2 (PL 38:553; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-2)."},"augustine-sermones/177.3":{"o":"Aliud est ergo iter mortalitatis, aliud iter pietatis. Iter mortalitatis commune est; illuc enim ambulant omnes nati: illuc, nonnisi renati. Ad illud pertinet nasci, crescere, senescere, mori. Propter hoc necessarius est victus et tegumentum. Sufficientes sint hujus itineris sumptus. Quare te gravas? Quare tantum portas in via brevi, non unde ad hanc viam finiendam juveris, sed unde potius ad hanc viam finiendam gravius onereris? Nimium quippe mirabile est, quod tibi vis ut contingat: oneras te, multum portas, premit te in hac via pecunia, et per hanc viam premit te avaritia. Avaritia enim cordis est immunditia. Nihil tollis de hoc mundo, quem amasti: sed tollis vitium quod amasti. Si perseveranter amas mundum; qui fecit mundum, non te invenit mundum. Si ergo in usum temporalem moderata pecunia sit viatici, in eo fine constituto qui scriptus est, Sine amore, inquit, pecuniœ, modus sufficiens est prœsentibus. Vide ante omnia quid præstruxit: Sine amore, inquit: ita manum mitte, ut cor inde solvas. Nam si pecuniæ per amorem cor alligare volueris, inseris te doloribus multis: et ubi erit, Tu autem, homo Dei, hœc fuge? Non enim ait, Relinque, et desere; sed, Fuge quasi hostem. Quærebas fugere cum auro, fuge aurum: cor tuum fugiat, et servus est tuus. Cupiditas non sit, pietas tamen non desit; est quod facias de auro, si dominus es auri, non servus. Si dominus auri es, facis de illo quod bonum est: si servus, facit de te quod malum est. Si dominus auri es, vestitus de te Dominum laudat: si servus auri es, spoliatus de te blasphemat. Servum autem te facit cupiditas, liberum charitas. Inde servus, si non fugeris. Tu autem, homo Dei, hœc fuge. In hac causa si non vis esse servus, esto fugitivus. Audisti quid fugias, habes et quod secteris. Non enim inaniter fugis, aut sic relinquis ut non apprehendas. Sectare ergo justitiam, fidem, pietatem, charitatem. Hæc te divitem faciant. Hæ divitiæ tutæ sint: fur ad eas non accedit, nisi mala voluntas ei dederit locum. Muni arcam interiorem, hoc est, conscientiam. Has divitias non tibi latro, non quilibet potentissimus inimicus, non irruens hostis aut barbarus, non denique naufragium poterit auferre, unde si nudus exeas, plenus exis. Neque enim vere inanis erat, quamvis forinsecus nihil habere videretur, qui dicebat: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum (JQb I, 21). Laudabilis ista plenitudo, ingentes divitiæ; inanis auro, plenus Deo; inanis omni transitoria facultate, plenus sui Domini voluntate. Quid quæritis aurum tantis laboribus, et peregrinationibus? Amate has divitias, et modo implemini: fons earum non latet, si cor patet: aperit cor clavis fidei, et aperit et mundat ubi ponas. Noli tibi angustus videri: divitiæ tuæ, Deus tuus; quando intravit, ipse dilatavit.","t":"So the journey of mortality is one thing, the journey of devotion another. The journey of mortality is common; all who are born walk on it: on the other, only those born again. To the former belong being born, growing, growing old, dying. For this, food and clothing are necessary. Let the provisions for this journey be sufficient. Why do you weigh yourself down? Why do you carry so much on a short road—not what may help you to finish this road, but rather what may burden you more heavily to finish it? What you want to happen to you is too amazing: you load yourself, you carry much, money presses on you on this road, and along this road avarice presses on you. For avarice is uncleanness of the heart. You take nothing out of this world that you loved; but you take the vice that you loved. If you persistently love the world, he who made the world does not find you clean. If then money for provisions is moderate, for temporal use, within the limit that is written—“Without love,” he says, “of money, a sufficient measure for the present”—see what he put first of all: “without love,” he says: put your hand in so that you free your heart from it. For if you want to bind your heart to money through love, you thrust yourself into many pains; and where will be, “But you, man of God, flee these things”? For he does not say, “Leave and abandon,” but, “Flee,” as from an enemy. You sought to flee with gold; flee gold: let your heart flee it, and it is your slave. Let there be no greed; yet let devotion not be lacking; there is something you can do with gold, if you are master of the gold, not its slave. If you are master of the gold, you do good with it; if a slave, it does evil with you. If you are master of the gold, the one clothed by you praises the Lord; if you are a slave of gold, the one stripped by you blasphemes. Greed makes you a slave, love makes you free. From that you are a slave, if you do not flee. “But you, man of God, flee these things.” In this cause, if you do not want to be a slave, be a runaway. You have heard what to flee; you have also what to pursue. For you do not flee in vain, or leave in such a way as not to lay hold of something. “So pursue righteousness, faith, devotion, love.” Let these make you rich. Let these riches be safe: the thief does not come near them, unless an evil will has given him a place. Fortify the inner chest, that is, the conscience. These riches no thief, no most powerful enemy, no invading foe or barbarian, finally no shipwreck will be able to take from you; from which, if you go out naked, you go out full. For neither was he truly empty, although outwardly he seemed to have nothing, who said: “The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord.” Praiseworthy is this fullness, huge riches: empty of gold, full of God; empty of every passing resource, full of his Lord's will. Why do you seek gold with such labors and wanderings? Love these riches, and be filled now: their spring is not hidden, if the heart is open; the key of faith opens the heart, and opens and cleanses where you may put them. Do not think yourself narrow: your riches are your God; when he has entered, he himself has enlarged you.","f":"Augustine, <i>Serm.</i> 177.3 (PL 38:553–554; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-3)."},"augustine-sermones/177.5":{"o":"Ergo, Sine amore pecuniœ, modus sufficiens est prœsentibus: quare prœsentibus? quia, Nihil intulimus in hunc mundum, nec auferre aliquid possumus: ideo prœsentibus, non futuris. Sed quæ res decipit hominem ad avaritiæ computum? Quid, si diu vivo? Qui dat vitam, dat unde vita sustentetur. Postremo sint reditus, quare quæritur et thesaurus? Redit aliquid de negotio, redit aliquid de artificio, redit aliquid de pretio: sufficiat, non thesaurizetur; ne ubi pones thesaurum tuum, ibi remaneat et cor tuum, et ut sursum sit, frustra audias, falsumque respondeas. Quando enim respondes ad illud sacratissimum verbum et voce subscribis, ab ipso corde intus non accusaris? Quamvis pressum et oppressum cor tuum, non tibi intus dicit, Sub terra me ponis, quare mentiris? Ergone tibi non dicit: Nonne ibi sum, ubi thesaurus tuus? Ergo mentiris. An vero ille mentitur, qui dixit: Ubi enim fuerit thesaurus tuus, illic erit et cor tuum? Tu dicis: Non illic erit. Veritas dicit: Illic erit. Sed non illic erit, quia non amo. Factis proba. Non amas, sed dives es. Bene quidem attendis, et discernis te: ab eo qui dives est, discernis eum qui vult dives esse. Inter divitem esse, et divitem velle esse, justa discretio negari non potest. Ibi facultas est, hic cupiditas.","t":"So, “Without love of money, a sufficient measure for the present.” Why “for the present”? Because “we brought nothing into this world, nor can we take anything out”: therefore for the present, not for the future. But what deceives a man into the reckoning of avarice? “What if I live long?” He who gives life gives the means by which life is sustained. Finally, if there are revenues, why is a treasure also sought? Something comes in from business, something comes in from a craft, something comes in from a price: let it suffice; let it not be hoarded; lest where you put your treasure, there your heart too remain; and when it is to be lifted up, you hear in vain and answer falsely. For when you answer to that most sacred word, and subscribe with your voice, are you not accused within by your very heart? Although your heart is pressed and oppressed, does it not say to you within, “You put me under the earth: why do you lie?” Does it not say to you, “Am I not there, where your treasure is”? So you lie. Or does he lie who said, “For where your treasure is, there your heart will be also”? You say, “It will not be there.” The Truth says, “It will be there.” “But it will not be there, because I do not love it.” Prove it by deeds. “I do not love it; but I am rich.” You attend well indeed and distinguish yourself: you distinguish from the one who is rich the one who wants to be rich. Between being rich and wanting to be rich, a just distinction cannot be denied. There is resource; here, greed.","f":"Augustine, <i>Serm.</i> 177.5 (PL 38:554; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-5)."},"augustine-sermones/177.6":{"o":"Nam et ipse Apostolus non ait, Qui divites sunt; sed, Qui volunt divites fieri, incidunt in tentationem et laqueum, et desideria multa et noxia: volendo fieri, non existendo. Ideo ait, desideria. Desiderium est enim in homine, quo vult pervenire. Nam nemo desiderat quod habet. Insatiabilis est quidem avaritia; nec tamen in ipsis qui multum habent, desiderium dicendum est ejus rei quam habent, sed quam volunt addere. Habet istam villam, desiderat habere et illam quam non habet; sed cum habuerit, aliam desiderabit; non tamen desiderabit quod habuit, sed quod non habuit. Volendo ergo dives esse, desiderat, æstuat, sitit; et tanquam hydropisis morbo, plus bibendo, plus sitit. Mira ista similitudo est in corporis morbo, omnino avarus in corde hydrops est. Nam hydrops in carne, humore plenus est, humore periclitatur, et humore non satiatur: sic hydrops in corde, quanto plus habet, tanto plus eget. Quando minus habebat, minora volebat, paucioribus gaudebat, exiguis buccellis exhilarabatur: quia vero, impletus est, distentus abundantissimus factus est hæreditatis. Quotidie bibit, venit et sitit. Si hoc habebo, illud potero; parum possum, quia parum habeo. Cum et hoc habueris, plus habes velle: egestas aucta est, non potestas.","t":"For the Apostle himself does not say, “Those who are rich,” but, “Those who want to become rich fall into temptation and a snare, and many harmful desires”: by wanting to become, not by being. That is why he says “desires.” For desire is that in a man by which he wants to arrive. For no one desires what he has. Avarice is indeed insatiable; and yet even in those who have much, desire is not to be spoken of as for the thing they have, but for what they want to add. He has this estate; he desires to have that one too which he does not have; but when he has it, he will desire another; yet he will not desire what he had, but what he did not have. So by wanting to be rich he desires, he burns, he thirsts; and as with the disease of dropsy, the more he drinks, the more he thirsts. Wonderful is this likeness to the body's disease: the avaricious man is wholly dropsical in heart. For the dropsical man in the flesh is full of fluid, is endangered by fluid, and is not satisfied with fluid: so the dropsical in heart, the more he has, the more he lacks. When he had less, he wanted less; he rejoiced in fewer things; he was cheered by little mouthfuls; but when he was filled, he was distended, and became most abundant in inheritance. Every day he drinks, comes, and thirsts. “If I have this, I shall be able to do that; I can do little, because I have little.” When you have this too, you have more to want: your need has increased, not your power.","f":"Augustine, <i>Serm.</i> 177.6 (PL 38:554; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-6)."},"augustine-sermones/177.7":{"o":"Sed non amo, inquis, quod habeo, ut sursum cor habeam. Plane consentio; si non amas, potest esse sursum cor tuum. Quare enim non sit sursum cor liberum? Sed vide si non amas, ipse tibi fideliter renuntia, non a me accusatus, sed a te interrogatus. Plane, inquis, non amo: dives quidem sum: sed quia jam sum, non autem volo esse, ut incidam in tentationem et laqueum, et desideria multa et noxia, quæ mergunt hominem in perditionem. Grave malum, horrendum, periculosum, exitiosum. Jam sum, inquis, dives, non esse volo. Jam es dives, jam inquis, non esse vis. Non, inquis. Si non esses, nolles? Nollem, inquis. Jam ergo quia es, et verbum Dei te foris divitem invenit, intus divitem fecit; accipe quæ divitibus dicta sunt. Hoc enim quod his dicebatur verbis, Nihil intulimus in hunc mundum, sed nec auferre aliquid possumus: victum et tegumentum habentes his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem, et cætera. Qui volunt, inquit, divites fieri; tanquam ad pauperes dicebantur. Hæc verba Apostoli pauperem te invenerunt? Dic illa, et dives es: dic in corde ex corde, Nihil intuli in hunc mundum, sed nec auferre aliquid possum: victum et tegumentum habens, his contentus sum. Nam si voluero dives fieri, incidam in tentationem et laqueum. Dic, et consiste ubi inventus es. Noli te inserere doloribus multis; ne cum volueris te exuere, lanieris. Sed dives inventus es? Sunt et alia verba, quæ, recitemus: non existimet ad se nihil dictum qui dives inventus est. Eidem Timotheo dicit, eidem Apostolus dicit, sed pauperi dicit Timotheo: Timotheus enim pauper erat, sicut Paulus. Quid ergo Timotheo de hoc dicturus est, homini pauperi, quod pertineat ad eos qui inventi sunt divites? Audi quid: Prœcipe, inquit, divitibus hujus mundi: quia sunt et divites Dei; et veri divites non sunt nisi divites Dei, qualis erat ipse Paulus, qui ait, Ego enim didici in quibus sum sufficiens esse. Avaro autem non sufficit. Ergo, Prœcipe, inquit, divitibus hujus mundi. Quid eis dicam? Nolite velle esse divites? Jam divites inventi sunt: audiant quod ad eos dictum est, ubi caput est, non superbe sapere. Adhuc habentur divitiæ, multumque amantur. Nidus colligitur superbiæ, ubi nutriatur et crescat; quod pejus est, non volat, sed maneat. Ergo ante omnia, non superbe sapere. Ut intelligat, sapiat, cogitet se mortalem, et mortales pauperes pares. Ambos enim terra nudos excepit, ambos exspectat mors, ambos non timet febris. Habet eam pauper strato terreno, sed nec dives eam venientem lecto terret argenteo. Ergo, Prœcipe hujus mundi divitibus, non superbe sapere. Agnoscant pauperes suos: pauperes homines sunt et homines; dissimilis vestis, sed similis cutis: et si dives mortuus conditur aromatibus, non erit nulla putredo, sed sera; serius putrescit, numquid non putrescit? Sed ponamus, non ambo putrescant: tamen non ambo non sentiunt? Prœcipe divitibus hujus mundi non superbe sapere. Non superbe sapiant; et vere tales erunt, quales videri esse volunt; sine amore possidebunt, non possidebuntur.","t":"“But I do not love,” you say, “what I have, so that I may have my heart lifted up.” I fully agree: if you do not love it, your heart can be lifted up. For why should a free heart not be lifted up? But see whether you do not love it; report to yourself faithfully—not accused by me, but questioned by yourself. “Certainly,” you say, “I do not love it: I am indeed rich; but because I already am, not that I want to be, so as to fall into temptation and a snare and many harmful desires, which plunge a man into perdition. A grave evil, horrible, dangerous, deadly. I am already rich,” you say; “I do not want to be.” You are already rich; already, you say, you do not want to be. “No,” you say. If you were not, would you not want to be? “I would not,” you say. So since you already are, and the word of God has found you rich outside, made you rich inside, receive what was said to the rich. For what was said in these words—“We brought nothing into this world, nor can we take anything out: having food and clothing, let us be content with these. For those who want to become rich fall into temptation,” and the rest—“Those who want,” he says, “to become rich”: these were said as to the poor. Did these words of the Apostle find you poor? Say them, and you are rich: say in your heart from the heart, “I brought nothing into this world, nor can I take anything out: having food and clothing, I am content with these. For if I want to become rich, I shall fall into temptation and a snare.” Say it, and stand where you were found. Do not thrust yourself into many pains, lest when you want to strip yourself you be torn. But were you found rich? There are other words too; let us recite them: let him who was found rich not think that nothing was said to him. He says it to the same Timothy, the same Apostle says it, but he says it to Timothy who was poor; for Timothy was poor, as was Paul. What then is he going to say to Timothy about this, a poor man, that pertains to those who have been found rich? Hear what: “Command,” he says, “the rich of this world”—for there are also the rich of God; and the truly rich are none but the rich of God, such as Paul himself was, who says, “For I have learned in whatever state I am to be self-sufficient.” But to the avaricious man nothing is sufficient. So, “Command,” he says, “the rich of this world.” What shall I say to them? “Do not want to be rich”? They have already been found rich: let them hear what was said to them, where the head is: “not to be proud-minded.” Riches are still held and much loved. A nest of pride is gathered, where it may be nourished and grow; what is worse, it does not fly away but stays. So first of all, not to be proud-minded. That he may understand, be wise, think himself mortal, and the mortal poor his equals. For the earth received both naked, death awaits both, fever does not fear either. The poor man has it on an earthen bed; but neither does the rich man frighten it from coming with his silver bed. So, “Command the rich of this world not to be proud-minded.” Let them recognize their poor: the poor are men and men; dissimilar clothing, but similar skin. And if the rich man when dead is embalmed with spices, there will not be no decay, but late decay: he decays later; does he not decay? But let us suppose both do not decay: yet do not both cease to feel? “Command the rich of this world not to be proud-minded.” Let them not be proud-minded; and they will truly be such as they want to seem to be: they will possess without love, they will not be possessed.","f":"Augustine, <i>Serm.</i> 177.7 (PL 38:554–555; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-7)."},"augustine-sermones/177.8":{"o":"Sed quæ sequantur vide: Non superbe sapere, neque sperare in incerto divitiarum. Amas aurum; fac, si potes, certum, ut non timeas inniti. Congregasti facultatem; da tibi, si potes, securitatem. Neque sperare in incerto divitiarum. Tolle inde spem, ubi fixisti. Sed in Deo vivo. Ibi fige spem, ibi anchoram cordis tui, ut tempestas sæculi non te inde abrumpat: in Deo vivo, qui prœstat nobis omnia abunde ad fruendum. Si omnia, quanto magis se? Et vere ad fruendum ipso nobis erit omnia. Nam non mihi videtur dictum, Qui dedit nobis omnia abundanter ad fruendum, nisi se ipsum. Videtur enim aliud esse uti, aliud frui. Utimur enim pro necessitate, fruimur pro jucunditate. Ergo ista temporalia dedit ad utendum, se ad fruendum. Si ergo se, quare dictum est omnia, nisi quia scriptum est, Ut sit Deus omnia in omnibus? Ergo ibi cor ad fruendum, ut sit sursum cor. Solve te hinc, sed alliga ibi: periculosum est tibi in his tentationibus sine vinculo remanere.","t":"But see what follows: “Not to be proud-minded, nor to hope in the uncertainty of riches.” You love gold: make it certain, if you can, so that you do not fear to lean on it. You have gathered wealth: give yourself security, if you can. “Nor to hope in the uncertainty of riches.” Take your hope away from where you fixed it. “But in the living God.” Fix your hope there; there the anchor of your heart, so that the storm of the world may not tear you away from there: “in the living God, who provides us all things abundantly to enjoy.” If all things, how much more himself? And truly for enjoyment he himself will be all things to us. For it does not seem to me that “who has given us all things abundantly to enjoy” was said except of himself. For to use seems to be one thing, to enjoy another. We use for necessity; we enjoy for delight. So he gave these temporal things for use, himself for enjoyment. If then himself, why is it said “all things,” unless because it is written, “That God may be all in all”? So there let the heart be, for enjoying, so that the heart may be lifted up. Loosen yourself from here, but bind yourself there: it is dangerous for you to remain without a mooring in these temptations.","f":"Augustine, <i>Serm.</i> 177.8 (PL 38:555; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-8)."},"augustine-sermones/177.9":{"o":"Non sperare in incerto divitiarum: non tamen nusquam; sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum. Quid tam omnia, quam qui fecit omnia? Non enim ab illo fierent hæc omnia, nisi ea nosset. Quis audeat dicere, Hoc fecit Deus, quod non noverat? Quod noverat fecit. Habebat ergo antequam fecit: sed habebat miris modis, non sicut fecit, ut fecit temporalia et transeuntia, sed sicut facit artifex. Habet intus quod operatur foris. Ibi ergo sunt omnia præcipua, immortalia, indeficientia, permanentia, et ipse Deus omnia in omnibus: sed sanctis suis ipse erit omnia in omnibus. Ipse ergo sufficit, solus sufficit, de quo dictum est, Ostende nobis Patrem, et sufficit nobis. Sed, Tanto, inquit, tempore vobiscum sum, et non cognovistis me? Qui me vidit, et Patrem vidit. Omnia Deus Pater et Filius et Spiritus sanctus. Merito solus sufficit. Si avari sumus, ipsum amemus. Si opes desideramus, solus nos satiare poterit de quo dictum est, Qui satiat in bonis desiderium tuum. Hoc peccatori non sufficit? hoc tantum, tam magnum bonum peccatori non sufficit? Volendo habere omnia, plus perdidit omnia: quia, Radix est omnium malorum avaritia. Merito per prophetam increpat animæ peccatrici et a se fornicanti, et dicit: Existimasti, si a me discederes, aliquid te amplius habituram. Sed quomodo ille filius minor, ecce porcos pavisti: ecce omnia perdidisti; ecce egens remansisti, et sero fessus redisti. Jam intellige, quia id quod tibi pater dabat, tutius ipse servabat. Existimasti, si a me recessisses, aliquid amplius te habituram. O anima peccatrix et impleta fornicationibus, facta turpis, facta decolor, facta immunda, et sic amata! Redi ergo ad pulchrum, ut ad pulchritudinem redeas: redi, et dic illi qui tibi solus sufficit: Perdidisti omnem qui fornicatur abs te. Quid ergo sufficit, nisi quod sequitur, Mihi autem adhærere Deo bonum est? Ergo sursum cor, non in terra, non in mendacissimo thesauro, non in loco putredinis. Radix est enim omnium malorum avaritia. Et in ipso Adam radix omnium malorum avaritia fuit. Plus enim voluit, quam accepit, quia Deus illi non suffecit.","t":"“Not to hope in the uncertainty of riches”; yet not nowhere, but “in the living God, who provides us all things abundantly to enjoy.” What is so much “all things” as he who made all things? For all these things would not have been made by him unless he knew them. Who would dare to say, “God made this, which he did not know”? What he knew, he made. So he had them before he made them; but he had them in a wonderful way—not as he made them, temporal and passing, but as a craftsman makes. He has within what he works without. There, then, are all things principal, immortal, unfailing, permanent; and God himself is all in all—but to his saints he himself will be all in all. So he suffices; he alone suffices, of whom it was said, “Show us the Father, and it suffices us.” But, “Have I been so long with you,” he says, “and you have not known me? He who has seen me has seen the Father too.” All things are God, Father and Son and Holy Spirit. Rightly he alone suffices. If we are avaricious, let us love him. If we desire riches, he alone will be able to satisfy us, of whom it was said, “Who satisfies your desire with good things.” Does this not suffice the sinner? Does so much, so great a good, not suffice the sinner? By wanting to have all things, he lost all things the more: because “avarice is the root of all evils.” Rightly he rebukes the sinful soul, committing fornication away from him, through the prophet, and says: “You thought, if you departed from me, you would have something more.” But like that younger son, see, you have fed pigs; see, you have lost everything; see, you have remained in need, and late, exhausted, you have returned. Now understand that what your father gave you, he himself kept more safely. “You thought, if you withdrew from me, you would have something more.” O sinful soul, filled with fornications, made ugly, made discolored, made unclean—and so loved! Return then to the beautiful, so that you may return to beauty; return, and say to him who alone suffices you: “You have destroyed everyone who commits fornication away from you.” What then suffices, but what follows, “But for me it is good to cleave to God”? So let the heart be lifted up, not in the earth, not in a most lying treasure, not in a place of decay. “For avarice is the root of all evils.” And in Adam himself the root of all evils was avarice. For he wanted more than he received, because God did not suffice him.","f":"Augustine, <i>Serm.</i> 177.9 (PL 38:555–556; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/177-9)."},"augustine-sermones/178.1":{"o":"Beati Apostoli Epistola cum legeretur de constituendis episcopis, commemoravit nos sine dubio respicere in nos: et vos commemoravit non judicare nos; maxime quia omnes audivimus capituli Evangelii recentis lectionis novissimam sententiam: Nolite judicare personaliter, sed justum judicium judicate ( Joan. VII, 24). Personam itaque judicando nemo accipit alienam, si non accipit suam. Beatus Apostolus ait quodam loco: Non sic pugno, quasi ærem cædens: sed castigo corpus meum, et in servitutem redigo; ne forte aliis prædicans, ipse reprobus inveniar ( I Cor. ix, 26, 27 ). Suo timore nos terruit. Quid enim faciet agnus ubi aries tremit? Inter multa ergo, quibus scripsit Apostolus, qualis esse episcopus debeat, etiam illud audivimus, unde modo forsitan loqui et disputare sufficiat. Si enim singula discutere, et de singulis, ut dignum est, disputare conemur; nec nostræ vires sufficiunt ad loquendum, nec vestræ ad audiendum. Quid ergo est quod volo dicere, si adjuvet me qui terruit me? Inter cætera ait episcopum potentem esse debere in doctrina sana, ut contradicentes redarguere possit. Magnum opus est, gravis sarcina, clivus arduus. Sed sperabo, inquit, in Deum, quoniam ipse liberabit me de laqueo venantium, et a verbo aspero ( Psal. XC, 2, 3 ). Nulla enim causa est, quæ magis faciat hominem dispensatorem Dei pigriorem ad redarguendos contradicentes, quam timor verbi asperi.","t":"When the Epistle of the blessed Apostle was being read concerning the appointing of bishops, it reminded us without doubt to look at ourselves; and it reminded you not to judge us—especially since we all heard the last sentence of the chapter of the Gospel recently read: “Do not judge by persons, but judge just judgment.” So no one, in judging, accepts another's person if he does not accept his own. The blessed Apostle says in a certain place: “I do not fight as one beating the air: but I chastise my body and bring it into subjection, lest perhaps, having preached to others, I myself be found reprobate.” He terrified us with his own fear. For what will the lamb do where the ram trembles? Among the many things, then, by which the Apostle wrote what a bishop ought to be, we heard this too, about which it may perhaps be enough to speak and discuss now. For if we tried to examine each item and discuss each as it deserves, neither would our strength suffice for speaking nor yours for listening. What then is it that I want to say, if he who terrified me helps me? Among other things he says that a bishop must be able in sound doctrine, so that he can refute those who contradict. It is a great work, a heavy burden, a steep slope. “But I will hope,” he says, “in God, for he himself will deliver me from the snare of the hunters and from a harsh word.” For there is no reason that makes a steward of God lazier in refuting those who contradict than fear of a harsh word.","f":"Augustine, <i>Serm.</i> 178.1 (PL 38:556–557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-1)."},"augustine-sermones/178.10":{"o":"Quid est magnum, timere malum? Magnum est, non facere malum: magnum est, amare bonum. Nam et latro timet malum; et ubi non potest, non facit: et tamen latro est. Deus enim cor interrogat, non manum. Lupus venit ad ovile ovium, quærit invadere, quærit jugulare, quærit devorare: vigilant pastores, latrant canes: nihil potest, non aufert, non occidit; sed tamen lupus venit, lupus redit. Numquid quia ovem non tulit, ideo lupus venit, et ovis redit? Lupus venit tremens, lupus redit tremens: lupus est tamen et fremens et tremens. Interroga ergo te, quisquis vis judicare; et vide si tunc non facis male, quando putes facere et ab homine non puniri: tunc times Deum. Nemo est ibi, nisi tu et ille cui facis malum, et Deus qui ambos videt: vide, ibi time. Parum est quod dico, Vide, ibi time malum: ibi ama bonum. Nam etiamsi timore gehennæ non facis malum, nondum es perfectus. Audeo dicere, si timore gehennæ non facis malum, est quidem in te fides, quia credis futurum Dei esse judicium: gaudeo fidei tuæ, sed adhuc timeo malitiæ tuæ. Quid est quod dixi? Quia si timore gehennæ non facis malum, non amore justitiæ facis bonum.","t":"What great thing is it to fear evil? What is great is not to do evil; what is great is to love good. For the robber too fears evil, and where he cannot, he does not do it; and yet he is a robber. For God questions the heart, not the hand. A wolf comes to the sheepfold; it seeks to invade, seeks to slaughter, seeks to devour; the shepherds are watching, the dogs bark: it can do nothing, carries nothing off, kills nothing; but still a wolf came, a wolf goes back. Because it did not carry off a sheep, did a wolf therefore come and a sheep go back? A wolf came trembling, a wolf goes back trembling: it is still a wolf, both raging and trembling. So question yourself, whoever wants to judge; and see whether you do not do evil at a time when you think you could do it and not be punished by man: then you fear God. No one is there but you and the one to whom you do evil, and God who sees you both: see, there fear. It is too little what I say, “See, there fear evil”: there love good. For even if you do not do evil from fear of hell, you are not yet perfect. I dare to say: if you do not do evil from fear of hell, there is indeed faith in you, because you believe there will be God's judgment: I rejoice in your faith, but I still fear your malice. What is it that I have said? That if you do not do evil from fear of hell, you do not do good from love of righteousness.","f":"Augustine, <i>Serm.</i> 178.10 (PL 38:559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-10)."},"augustine-sermones/178.11":{"o":"Aliud est, timere poenam; aliud est, amare justitiam. Amor castus in te esse debet, quo amore desideres videre, non cœlum et terram, non campos liquidos maris, non spectacula nugatoria, non fulgores nitoresque gemmarum: sed desidera videre Deum tuum, amare Deum tuum; quia dictum est: Dilectissimi, filii Dei sumus, et nondum apparuit quid erimus: scimus autem quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Ecce propter quam visionem fac bonum, ecce propter quam noli facere malum. Si enim amas videre Deum tuum, si in hac peregrinatione illo amore suspiras; ecce probat te Dominus Deus tuus, quasi dicat tibi: Ecce fac quod vis, imple cupiditates tuas, extende nequitiam, dilata luxuriam, quidquid libuerit, licitum puta; non hinc te punio, non te in gehennas mino, faciem meam tantum tibi negabo. Si expavisti, amasti; si hoc quod dictum est, Faciem suam tibi negabit Deus tuus, contremuit cor tuum, in non videndo Deum tuum magnam pœnam putasti; gratis amasti. Si ergo sermo meus invenit in cordibus vestris aliquam scintillam gratuiti amoris Dci, ipsam nutrite: ad hanc augendam vos advocate prece, humilitate, dolore pœnitentiæ, dilectione justitiæ, operibus bonis, gemitibus sinceris, conversatione laudabili, amicitia fideli. Hanc scintillam boni amoris flate in vobis, nutrite in vobis: ipsa cum creverit, et flammam dignissimam et amplissimam fecerit, omnium cupiditatum carnalium fena consumit.","t":"It is one thing to fear punishment, another to love righteousness. There ought to be in you a chaste love, by which love you desire to see—not heaven and earth, not the liquid plains of the sea, not trifling shows, not the brilliance and splendor of gems—but desire to see your God, to love your God; because it was said: “Dearly beloved, we are sons of God, and it has not yet appeared what we shall be; but we know that when he appears we shall be like him, because we shall see him as he is.” See, for the sake of this vision do good; see, for the sake of this vision do not do evil. For if you love to see your God, if on this pilgrimage you sigh with that love, see, the Lord your God tests you, as though he said to you: “Look, do what you want; fulfill your desires; extend your wickedness; widen your luxury; whatever pleases you, think it lawful; I do not punish you for it, I do not threaten you with hell; I will only deny you my face.” If you were terrified, you loved; if, at what was said, “Your God will deny you his face,” your heart trembled, if you thought not seeing your God a great punishment, you loved freely. If then my sermon has found in your hearts some spark of free love of God, nourish it: to increase it call it forth by prayer, humility, the sorrow of repentance, love of righteousness, good works, sincere groans, praiseworthy conduct, faithful friendship. Blow on this spark of good love in yourselves; nourish it in yourselves: when it has grown and made a most worthy and ample flame, it consumes the hay of all carnal desires.","f":"Augustine, <i>Serm.</i> 178.11 (PL 38:559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-11)."},"augustine-sermones/178.2":{"o":"Prius ergo quid sit, contradicentes redarguere, ut Dominus donaverit, exponam vobis. Contradicentes non uno modo intelligendi sunt. Paucissimi enim nobis contradicunt loquendo: sed multi male vivendo. Quando mihi audet dicere christianus, bonum esse rapere res alienas; quandoquidem non audet dicere, bonum esse tenaciter servare res suas? Numquid enim dives ille, cui successerat regio, et non inveniebat ubi poneret fructus suos, et se consilium invenisse gaudebat destruendi veteres apothecas, et construendi novas ampliores, ut impleret eas, et diceret animæ suæ, Anima, habes multa bona in multum tempus, lætare, jucundare, satiare: numquid ergo iste dives aliena quærebat? Fructus suos colligere disponebat, ubi poneret consulebat, non de cujusquam vicini agris, non limite perturbato, non spoliato paupere, non circumvento simplice, sed tantummodo de suis colligendis cogitabat. Audite quid audierit, qui tenaciter servabat sua; et hinc intelligite quid exspectent, qui rapiunt aliena. Cum ergo se prudentissimum consilium invenisse arbitraretur, de apothecis veteribus angustis dejiciendis, et amplioribus novis ædificandis, et omnibus suis fructibus colligendis et recondendis, non alienis concupiscendis atque rapiendis; ait illi Deus, Stulte: ubi tibi sapiens videris, ibi stulte. Stulte, inquit, hac nocte repetunt a te animam tuam; hæc quæ præparasti cujus erunt ( Luc. XII, 16-20 )? Si servaveris, tua non erunt: si erogaveris, tua erunt. Quid, inquit, reponis, quod relicturus es? Ecce increpatus est stultus male recondens. Si stultus est qui recondit sua, vos invenite nomen ei qui tollit aliena. Si sordidus est reconditor suorum, ulcerosus est raptor alienorum. Sed non qualis ille ulcerosus, qui jacebat ante januam divitis, et cujus canes linguebant ulcera. Ille enim ulcerosus erat in corpore; raptor, in corde.","t":"First, then, I will explain to you, as the Lord grants, what it is to refute those who contradict. Those who contradict are not to be understood in one way only. For very few contradict us by speaking; but many by living badly. When does a Christian dare to tell me that it is good to seize other people's property, since he does not dare to say that it is good to keep one's own tenaciously? For that rich man whose land had prospered, and who did not find where to put his crops, and rejoiced that he had found the plan of pulling down his old barns and building new, larger ones, to fill them and say to his soul, “Soul, you have many goods for many years; rejoice, make merry, be filled”—was this rich man seeking other people's things? He was arranging to gather his own crops; he was considering where to put them; not from any neighbor's fields, not by disturbing a boundary, not by robbing a poor man, not by cheating a simple one; he was thinking only of gathering his own. Hear what he heard, who kept his own tenaciously; and from this understand what those may expect who seize other people's. When then he thought he had found a most prudent plan—of pulling down the old, narrow barns, building new, larger ones, and gathering and storing all his own crops, not coveting and seizing others'—God said to him: “Fool”: where you seem wise to yourself, there you are a fool. “Fool,” he says, “this night they demand your soul from you; the things you have prepared, whose will they be?” If you keep them, they will not be yours; if you give them out, they will be yours. “Why,” he says, “do you store away what you are going to leave behind?” See, the fool who stored badly was rebuked. If he is a fool who stores away his own, find a name for him who takes away others'. If he who stores away his own is sordid, he who seizes others' is ulcerous—but not like that ulcerous man who lay before the rich man's gate, whose sores the dogs licked. For he was ulcerous in body; the robber, in heart.","f":"Augustine, <i>Serm.</i> 178.2 (PL 38:557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-2)."},"augustine-sermones/178.3":{"o":"Fortassis aliquis respondeat, et dicat: Non valde magna pæna erat illi homini, cui dixit Deus, Stulte. Non sic dicit Deus, Stulte, quomodo homo dicit. Tale in quemquam Dei verbum, judicium est. Numquid enim Deus stultis daturus est regnum cœlorum? Quibus autem non est daturus regnum coelorum, quid eis restat, nisi pœna gehennarum? Conjicere hoc videmur: aperte hoc manifesteque videamus. Nam et ille dives, ante cujus januam jacebat pauperrimus ulcerosus, non est dictus raptor rerum alienarum. Erat quidam dives, inquit, qui induebatur purpura et bysso, et epulabatur quotidie splendide. Dives, inquit, erat: non dixit, Calumniator; non dixit, Pauperum oppressor; non dixit, Rerum alienarum raptor, aut delator, aut receptor; non dixit, Pupillorum spoliator; non dixit, Viduarum persecutor; nihil horum: sed, Erat quidam dives. Quid magnum est? Dives erat, de suo dives erat. Cui aliquid tulerat? An forte ille auferret, et Dominus de illo reticeret, et personam ejus acciperet, si crimina ejus absconderet, qui nobis dicit, Nolite personaliter judicare? Si vis ergo audire crimen divitis illius, noli amplius quærere, quam audis a Veritate. Dives erat; induebatur purpura et bysso, et epulabatur quotidie splendide. Quod ergo ejus crimen? Jacens ante januam ulcerosus, et non adjutus. Hoc enim aperte de illo dictum est, quod immisericors erat. Numquid enim, charissimi, si pauper ille ante januam jacens sufficientem panem a divite acciperet, diceretur de illo quia cupiebat saturari de micis quæ cadebant de mensa divitis? Propter hanc solam inhumanitatem, qua contemnebat pauperem ante januam suam jacentem, nec congrue digneque pascebat, mortuus est et sepultus; et cum apud inferos in tormentis esset, levavit oculos suos, et vidit pauperem in sinu Abrahæ. Et quid pluribus immorer? Desideravit guttam, qui non dedit micam: non accepit justa sententia, qui non dedit crudeli avaritia. Si hæc ergo pœna est avarorum, quæ pœna raptorum?","t":"Perhaps someone may answer and say: “It was not a very great punishment for that man to whom God said, ‘Fool.’” God does not say “Fool” as a man says it. Such a word of God against anyone is a judgment. For will God give the kingdom of heaven to fools? And to those to whom he will not give the kingdom of heaven, what remains for them but the punishment of hell? We seem to be inferring this: let us see it openly and plainly. For that rich man too, before whose gate the very poor ulcerous man lay, was not called a seizer of other people's property. “There was a certain rich man,” he says, “who was clothed in purple and fine linen, and feasted splendidly every day.” “He was rich,” he says: he did not say “a slanderer”; he did not say “an oppressor of the poor”; he did not say “a seizer of other people's property,” or “an informer,” or “a receiver of stolen goods”; he did not say “a despoiler of orphans”; he did not say “a persecutor of widows”; none of these, but: “There was a certain rich man.” What great thing is that? He was rich; he was rich from his own. From whom had he taken anything? Or would he perhaps take things away, and the Lord be silent about him, and accept his person by hiding his crimes—he who says to us, “Do not judge by persons”? So if you want to hear the crime of that rich man, do not seek further than what you hear from the Truth. He was rich; he was clothed in purple and fine linen, and feasted splendidly every day. What then was his crime? The ulcerous man lay before his gate, and was not helped. For this is said of him plainly: that he was unmerciful. For, dearly beloved, if that poor man lying before the gate received sufficient bread from the rich man, would it be said of him that he longed to be filled with the crumbs that fell from the rich man's table? Because of this inhumanity alone, by which he despised the poor man lying before his gate and did not feed him fittingly and worthily, he died and was buried; and when he was in torments in the underworld, he lifted up his eyes and saw the poor man in Abraham's bosom. And why should I dwell on it longer? He longed for a drop, who did not give a crumb: he did not receive, by just sentence, who did not give, by cruel avarice. If then this is the punishment of the avaricious, what is the punishment of robbers?","f":"Augustine, <i>Serm.</i> 178.3 (PL 38:557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-3)."},"augustine-sermones/178.4":{"o":"Sed ait mihi raptor rerum alienarum: Ego similis illius divitis non sum. Agapes facio, vinctis in carcere victum mitto, nudos vestio, peregrinos suscipio. Dare te putas? Tollere noli, et dedisti. Cui dederis, gaudet; cui abstuleris, plorat: quem duorum istorum exauditurus est Dominus? Dicis ei cui dederis: Gratias age quia accepisti. Sed alter tibi ex alia parte dicit: Ego gemo cui abstulisti. Et pene totum tenuisti, et exiguum illi dedisti. Si ergo quod alteri abstulisti egentibus dedisses, nec talia opera diligit Deus. Dicit tibi Deus: Stulte, jussi ut dares, sed non de alieno. Si habes, da de tuo: si non habes quod des de tuo, melius nulli dabis, quam alteros spoliabis. Dicturus est Dominus Christus, cum in judicio suo sederit, et alios ad dexteram et ad sinistram alios separaverit, bene operantibus: Venite, benedicti Patris mei, percipite regnum; sterilibus autem, qui nihil boni in pauperes operati sunt: Ite in ignem æternum. Et quid dicturus est bonis? Esurivi enim, et dedistis mihi manducare, et cætera. Et respondebunt illi: Domine, quando te vidimus esurientem? Et ille ad eos: Cum uni ex minimis meis fecistis, mihi fecistis. Intellige ergo, stulte, qui vis eleemosynam facere de rapina, quoniam si quando pascis christianum, pascis Christum; quando spolias christianum, spolias Christum. Attendite quid sinistris dicturus est: Ite in ignem æternum. Quare? Esurivi enim, et non dedistis mihi manducare; nudus fui, et non vestistis me ( Matth. xxv, 34, etc). Ite. Quo? In ignem æternum. Prorsus ite. Quare? Nudus fui, et non vestistis me. Si ergo in ignem æternum ibit cui dicturus est Christus, Nudus fui, et non vestisti me; quem locum in igne æterno habebit cui dicturus est, Vestitus fui, et spoliasti me?","t":"But the seizer of other people's property says to me: “I am not like that rich man. I give love-feasts; I send food to those bound in prison; I clothe the naked; I receive strangers.” Do you think you are giving? Do not take, and you have given. The one to whom you give rejoices; the one from whom you take weeps: which of the two will the Lord hear? You say to the one to whom you gave: “Give thanks, because you have received.” But the other says to you from the other side: “I groan, from whom you took.” And you have kept almost all, and given him a little. Even if you had given to the needy what you took from another, God does not love such works. God says to you: “Fool, I commanded you to give, but not from what belongs to another.” If you have, give from your own; if you do not have anything of your own to give, it is better to give to no one than to despoil others. The Lord Christ, when he sits in his judgment and has separated some to the right and others to the left, will say to those who did good: “Come, blessed of my Father, receive the kingdom”; but to the barren, who did nothing good to the poor: “Go into the eternal fire.” And what will he say to the good? “For I was hungry, and you gave me to eat,” and the rest. And they will answer him: “Lord, when did we see you hungry?” And he to them: “When you did it to one of my least, you did it to me.” So understand, fool, you who want to give alms from robbery: if when you feed a Christian you feed Christ, when you despoil a Christian you despoil Christ. Attend to what he will say to those on the left: “Go into the eternal fire.” Why? “For I was hungry, and you did not give me to eat; I was naked, and you did not clothe me.” “Go.” Where? “Into the eternal fire.” Surely go. Why? “I was naked, and you did not clothe me.” If then he will go into eternal fire to whom Christ will say, “I was naked, and you did not clothe me,” what place in eternal fire will he have to whom he will say, “I was clothed, and you despoiled me”?","f":"Augustine, <i>Serm.</i> 178.4 (PL 38:557–558; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-4)."},"augustine-sermones/178.5":{"o":"Hic fortasse ut evadas hanc vocem, ne dicat tibi Christus, Vestitus fui, et spoliasti me; mutata consuetudine, cogitas spoliare paganum, et vestire christianum. Et hic respondebit tibi Christus, imo nunc respondebit tibi per servum qualemcumque ministrum suum: respondebit tibi Christus, et dicet, Etiam hic parce damnis meis. Cum enim christianus spolias paganum, impedis fieri christianum. Etiam et hic fortasse respondebis adhuc: Ego non odio poenam ingero, sed dilectione potius disciplinæ: ideo spolio paganum, ut per hanc asperam et salubrem disciplinam faciam christianum. Audirem et crederem, si quod abstulisti pagano, redderes christiano.","t":"Here perhaps, to escape this voice, lest Christ say to you, “I was clothed, and you despoiled me,” you change your habit and think to despoil a pagan and clothe a Christian. And here Christ will answer you—indeed he answers you now through any servant whatever, his minister—Christ will answer you and say: “Here too spare my losses.” For when you, a Christian, despoil a pagan, you hinder him from becoming a Christian. Here too perhaps you will still answer: “I do not inflict the penalty out of hatred, but rather out of love of discipline; I despoil a pagan in order to make him a Christian by this harsh and wholesome discipline.” I would hear and believe it, if what you took from the pagan you gave back to him as a Christian.","f":"Augustine, <i>Serm.</i> 178.5 (PL 38:558; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-5)."},"augustine-sermones/178.6":{"o":"Diximus contra unum vitium rapinarum, quo res humanæ usquequaque vastantur: diximus, et nemo nobis contradicit. Quis enim audet apertissimæ loquendo contradicere veritati? Non ergo fecimus quod Apostolus monuit, non contradicentes redarguimus; obedientes alloquimur, laudantes instruimus; non contradicentes redarguimus. Ita vero non contradicunt lingua, sed vita. Moneo, rapit; doceo, rapit; præcipio, rapit; arguo, rapit: quomodo non contradicit? Dicam ergo quod de hac re sufficere existimo. Abstinete vos, fratres, abstinete vos, filii, abstinete vos a consuetudine rapiendi: et vos qui sub manibus raptorum gemitis, abstinete vos a cupiditate rapiendi. Alius potens est, et rapit: tu in manu raptoris gemis; quia rapere non potes, ideo non facis. Habeto facultatem, et ibi laudabo domitam cupiditatem.","t":"We have spoken against one vice, that of robbery, by which human affairs are laid waste everywhere: we have spoken, and no one contradicts us. For who dares to contradict the plainest truth by speaking? So we have not done what the Apostle admonished; we do not refute those who contradict; we address the obedient, we instruct those who praise; we do not refute those who contradict. And yet they do not contradict with the tongue, but with their life. I warn—he seizes; I teach—he seizes; I command—he seizes; I rebuke—he seizes: how does he not contradict? So let me say what I think is enough on this matter. Refrain, brothers; refrain, sons; refrain from the habit of seizing; and you who groan under the hands of robbers, refrain from the desire to seize. Another is powerful and seizes: you groan in the robber's hand; because you cannot seize, therefore you do not. Have the power, and there I will praise desire tamed.","f":"Augustine, <i>Serm.</i> 178.6 (PL 38:558; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-6)."},"augustine-sermones/178.7":{"o":"Beatum sancta Scriptura dicit, qui post aurum non abiit; qui potuit transgredi, et non est transgressus; qui facere mala potuit, et non fecit. Tu autem dicis, Nunquam negavi rem alienam. Quia forte nemo tibi commendavit; aut forte commendavit, sed sub testibus commendavit. Dic mihi, reddidisti, quando a solo solus, ubi Deus inter vos fuerat, accepisti? Si tunc reddidisti, si mortuo qui commendavit, nescienti filio reddidisti; tunc te laudabo, quia post aurum non isti; quia potuisti transgredi, et non es transgressus; quia potuisti mala facere, et non fecisti. Si forte alienum sacculum solidorum, ubi nemo te vidit, in via invenisti, et sine ulla mora cujus fuerat reddidisti. Eia, fratres, redite ad vos, inspicite vos, interrogate vos, vera respondete vobis, et judicate vos non secundum personam, sed justum judicium judicate. Ecce christianus es, ecclesiam frequentas, verbum Dei audis, de lectione verbi Dei lætissime commoveris. Tu laudas tractantem, ego quæro facientem: tu, inquam, laudas dicentem, ego quæro facientem. Christianus es, frequentas ecclesiam, amas verbum Dei, et libenter audis. Ecce hoc quod propono, in eo te examina, in eo te appende, in eo ascende mentis tuæ tribunal, et constitue te ante te, et judica te: et si pravum inveneris, corrige te. Propono ergo. Deus dicit in lege sua, inventionem esse reddendam ( Deut. XXII, 3): Deus in lege sua dicit, quam primo populo dedit, pro quibus Christus nondum erat mortuus, inventionem tanquam alienum esse reddendam; si quisquam, verbi gratia, in via inveniat alienum sacculum solidorum, debere reddere. Sed nescit cui? Non se excusat ignorantia, si non dominetur avaritia.","t":"Holy Scripture calls blessed the one “who has not gone after gold; who could transgress and did not transgress; who could do evil and did not.” But you say: “I have never denied what belonged to another.” Perhaps because no one entrusted anything to you; or perhaps someone did entrust it, but entrusted it before witnesses. Tell me, did you return it when you received it alone from one alone, when God was between you? If you returned it then, if you returned it to the son who did not know, when the one who entrusted it had died, then I will praise you, because you did not go after gold; because you could transgress and did not transgress; because you could do evil and did not. If perhaps you found someone else's purse of solidi on the road, where no one saw you, and returned it without any delay to its owner. Come, brothers, return to yourselves, look into yourselves, question yourselves, answer yourselves truthfully, and judge yourselves not by persons, but judge just judgment. See, you are a Christian, you attend church, you hear the word of God, you are most joyfully moved by the reading of the word of God. You praise the one who expounds; I look for the one who does: you, I say, praise the one who speaks; I look for the one who does. You are a Christian, you attend church, you love the word of God and hear it gladly. See this that I propose: examine yourself in it, weigh yourself in it, mount in it the tribunal of your mind, set yourself before yourself, and judge yourself; and if you find yourself crooked, correct yourself. So I propose. God says in his Law that what is found must be returned: God says in his Law, which he gave to the first people, for whom Christ had not yet died, that a found thing must be returned as belonging to another; if anyone, for example, finds someone else's purse of solidi on the road, he must return it. “But he does not know to whom?” Ignorance is no excuse, if avarice does not rule.","f":"Augustine, <i>Serm.</i> 178.7 (PL 38:558; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-7)."},"augustine-sermones/178.8":{"o":"Dicam vestræ Charitati, quoniam dona Dei sunt; et sunt in populo Dei quinon frustra audiunt verbum Dei: dicam quod fecerit pauperrimus homo, nobis apud Mediolanum constitutis; tam pauper, ut proscholus esset grammatici: sed plane christianus, quamvis ille esset paganus grammaticus; melior ad velum, quam in cathedra. Invenit sacculum, nisi forte me numerus fallit, cum solidis ferme ducentis: memor legis proposuit pittacium publice. Reddendum enim sciebat; sed cui redderet, ignorabat. Proposuit pittacium publice: Qui solidos perdidit, veniat ad locum illum, et quærat hominem illum. Ille qui plangens circumquaque vagabatur, invento et lecto pittacio, venit ad hominem. Et ne forte quæreret alienum, quæsivit signa, interrogavit sacculi qualitatem, sigillum, solidorum etiam numerum. Et cum omnia ille fideliter respondisset, reddidit quod invenerat. Ille autem repletus gaudio, et quærens vicem rependere, tanquam decimas obtulit illi solidos viginti: qui noluit accipere. Obtulit vel decem: noluit accipere. Saltem rogavit vel quinque acciperet: noluit ille. Stomachabundus homo projecit sacculum: Nihil perdidi, ait; si non vis aliquid a me accipere, nec ego aliquid perdidi. Quale certamen, fratres mei, quale certamen? qualis pugna, qualis conflictus? Theatrum mundus, spectator Deus. Victus tandem ille quod offerebatur accepit: continuo totum pauperibus erogavit, unum solidum in domo sua non dimisit. Quid est? Si aliquid egi in cordibus vestris, si verbum Dei insedit in vobis, si requiem invenit apud vos, facite hoc, fratres mei: nolite putare damnum vos pati, si feceritis; magnum lucrum est, si feceritis quod dico. Perdidi viginti solidos, perdidi ducentos, quingentos. Quid perdidisti? De domo tua perierant: alter perdiderat, non tu. Terra communis est, in una domo estis, in hoc mundo ambo viatores, hujus vitæ unum stabulum intrastis. Posuit ille, oblitus est ille; cecidit ab illo, tu invenisti alibi. Quis invenisti? Christianus. Quis invenisti? Qui legem audisti, christianus qui legem audisti. Quis invenisti? Qui cum audires multa laudasti, tu invenisti. Si ergo veraciter laudasti, redde quod invenisti. Si ergo non reddidisti quod invenisti; quando laudasti, testimonium contra te dixisti. Estote fideles inventores, et tunc iniquos vituperate raptores. Nam quod invenisti et non reddidisti, rapuisti. Quantum potuisti, fecisti: quia plus non potuisti, ideo non plus fecisti. Qui alienum negat, si possit et tollit. Quod non tollis, timor prohibet: non bonum facis, sed malum metuis.","t":"I will tell your Charity—since these are gifts of God, and there are among God's people those who do not hear the word of God in vain—I will tell what a very poor man did when we were living at Milan: so poor that he was an assistant to a grammar teacher; but plainly a Christian, although the grammarian was a pagan; better at the curtain than in the chair. He found a purse, unless perhaps my memory of the number deceives me, with nearly two hundred solidi. Mindful of the Law, he posted a notice publicly. For he knew it must be returned, but he did not know to whom to return it. He posted a notice publicly: “Whoever lost solidi, let him come to such a place and ask for such a man.” The one who was wandering about everywhere lamenting found and read the notice and came to the man. And lest perhaps he be seeking what was not his, he asked for signs; he questioned him about the kind of purse, the seal, even the number of solidi. And when he had answered everything faithfully, he gave back what he had found. The other, filled with joy and seeking to make a return, offered him twenty solidi as a kind of tithe: he would not accept. He offered at least ten: he would not accept. At least he begged him to accept five: he refused. Annoyed, the man threw down the purse: “I have lost nothing,” he said; “if you will not accept anything from me, neither have I lost anything.” What a contest, my brothers, what a contest! What a fight, what a conflict! The world is the theater, God the spectator. Overcome at last, the other accepted what was offered; at once he gave it all out to the poor; he did not leave one solidus in his house. What is this? If I have done anything in your hearts, if the word of God has settled in you, if it has found rest with you, do this, my brothers: do not think you suffer loss if you do it; it is great gain if you do what I say. “I have lost twenty solidi, I have lost two hundred, five hundred.” What have you lost? They had perished from your house? Another had lost them, not you. The earth is common; you are in one house; in this world you are both travelers; you have entered the one inn of this life. He put it down, he forgot it; it fell from him; you found it elsewhere. Who found it? A Christian. Who found it? You who heard the Law, a Christian who heard the Law. Who found it? You who praised many things when you heard them—you found it. If then you praised truly, return what you found. If you did not return what you found, then when you praised you bore witness against yourself. Be faithful finders, and then blame wicked robbers. For what you found and did not return, you have stolen. As much as you could, you did; because you could not do more, therefore you did not do more. He who denies what belongs to another would also take it, if he could. That you do not take it, fear prevents: you are not doing good, but fearing evil.","f":"Augustine, <i>Serm.</i> 178.8 (PL 38:558–559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/178-8)."},"augustine-sermones/179.1":{"o":"Verbi Dei assiduos auditores, beatus Jacobus apostolus convenit, dicens: Estote autem factores verbi, et non auditores tantum, fallentes vosmetipsos. Neque enim eum cujus verbum est, aut per quem dicitur verbum; sed vosmetipsos fallitis. Ex hac ergo sententia manante de fonte veritatis, per os apostolicum veracissimum, audemus et nos exhortari vos: et cum exhortamur vos, respicere nos. Verbi Dei enim inanis est forinsecus prædicator, qui non est intus auditor. Nec ita aversi ab humanitate et fideli consideratione sumus, ut pericula nostra non intelligamus, qui verbum Dei populis prædicamus. Consolatur autem nos, quia ubi periclitamur in ministeriis nostris, adjuvamur orationibus vestris. Nam ut noveritis, fratres, quam tutiore loco stetis quam nos, ipsius apostoli aliam sententiam profero dicentis, Sit autem unusquisque vestrum velox ad audiendum, tardus autem ad loquendum. Prius itaque de hoc officio nostro loquar, propter hanc sententiam, qua admonemur esse velociores ad audiendum, tardiores ad loquendum: ut cum officium nostrum qui sæpe loquimur, excusavero, tunc veniam ad id quod primo proposui.","t":"The blessed apostle James addresses the assiduous hearers of God's word, saying: “But be doers of the word, and not hearers only, deceiving yourselves.” For you do not deceive the one whose word it is, or the one through whom the word is spoken; but you deceive yourselves. From this sentence, then, flowing from the fountain of truth through the most truthful apostolic mouth, we too dare to exhort you; and while we exhort you, to look at ourselves. For he is an empty preacher of God's word outwardly who is not a hearer inwardly. Nor are we so turned away from humanity and from faithful consideration as not to understand our own dangers, we who preach God's word to the peoples. But it consoles us that where we are endangered in our ministry, we are helped by your prayers. For that you may know, brothers, how much safer a place you stand in than we, I bring forward another sentence of the same apostle, saying: “But let each of you be swift to hear, slow to speak.” So first I will speak of this office of ours, because of this sentence by which we are admonished to be swifter to hear, slower to speak; so that, when I have excused our office, we who speak often, I may then come to what I proposed first.","f":"Augustine, <i>Serm.</i> 179.1 (PL 38:559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-1)."},"augustine-sermones/179.10":{"o":"Post hanc exhortationem timeo ne non verbo erigam, sed desperatione confringam. Fortassis enim aliquis, vel unus, vel duo, vel certe plures, in ista vestra frequenti præsentia judicat me, et dicit: Vellem scire, si iste qui mihi loquitur, omnia facit quæ vel ipse audit, vel cæteris dicit. Huic repondeo: Mihi autem minimum est ut a vobis dijudicer, aut ab humano die. Quoniam et ego ipse ex aliqua parte, quid nunc sim, possum scire; quid cras futurus sim, nescio. Sed tibi de me, o quisquis ita moveris, Dominus securitatem dedit. Si enim facio quæ dico vel quæ audio, imitatores mei estote; sicut et ego Christi ( I Cor. iv, 3, t6). Si autem dico, et non facio; Dominum audite: Quœ dicunt, facite; quœ autem faciunt, facere nolite. Ergo si bene de me sentis, laudas me: si male sentis, accusas me, sed non excusas te. Quomodo enim te excusabis, si in malum prædicatorem veritatis verbum Dei tibi dicentem, et sua mala opera facientem contorqueas accusationem; cum Dominus tuus, redemptor tuus, effusor pretii, aggregans te militiæ suæ, et faciens de servo suo fratrem suum, non te desinat commonere, et dicat, Quœ dicunt, facite; quæ autem faciunt, facere nolite? Dicunt enim, inquit, et non faciunt. Bona dicunt, mala faciunt: tu audi bona, et noli facere mala. Hic respondebis: Quomodo audio bona ab homine malo? Numquid colligunt de spinis uvas ( Id. VII, 16)?","t":"After this exhortation I fear that I may not raise you up by the word but break you by despair. For perhaps someone, or one or two, or certainly more, in this numerous presence of yours judges me and says: “I would like to know whether this man who speaks to me does everything that he either hears himself or tells others.” I answer him: “But to me it is a very small thing to be judged by you, or by man's day.” For I myself also can know in some part what I am now; what I shall be tomorrow, I do not know. But to you, whoever you are who are so moved, the Lord has given security about me. For if I do what I say or what I hear, “be imitators of me, as I am of Christ.” But if I say and do not do, hear the Lord: “What they say, do; but what they do, do not do.” So if you think well of me, you praise me; if you think badly, you accuse me, but you do not excuse yourself. For how will you excuse yourself if you twist an accusation against a bad preacher of truth, who speaks God's word to you and does his own evil works—when your Lord, your Redeemer, who poured out the price, who enrolls you in his army and makes his servant his brother, does not cease to admonish you, and says: “What they say, do; but what they do, do not do”? “For they say,” he says, “and do not do.” They say good things; they do bad things: you hear the good things, and do not do the bad. Here you will answer: “How do I hear good things from a bad man? Do they gather grapes from thorns?”","f":"Augustine, <i>Serm.</i> 179.10 (PL 38:562; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-10)."},"augustine-sermones/179.2":{"o":"Oportet nos exhortari vos, ut non sitis auditores tantum verbi, sed etiam factores. Quod ergo sæpe vobis loquimur, quis non, parum advertens necessitatem nostram, judicat nos, cum legit, Sit autem omnis homo velox ad audiendum, tardus autem ad loquendum? Ecce studium vestrum nos non permittit istam servare sententiam. Debetis ergo orare, sublevare, quem cogitis periclitari. Verumtamen, fratres mei, dicam vobis, quod volo credatis; quia hoc in corde meo non videtis. Ego qui vobis assidue loquor, jubente domno et fratre meo episcopo vestro, et exigentibus vobis, tunc solidum gaudeo, dum audio. Gaudium, inquam, meum tunc solidum est, quando audio, non quando prædico. Tunc enim securus delector. Voluptas illa non habet inflationem. Non ibi formidatur præcipitium elationis, ubi est petra solidæ veritatis. Et ut sciatis ita esse, audite ubi dictum est, Auditui meo dabis exsultationem et lœtitiam. Ibi gaudeo, ubi audio. Deinde secutus adjunxit, Exsultabunt ossa humiliata. Ubi audimus ergo, humiles sumus: ubi autem prædicamus, et si non elatione periclitamur, certe vel frenamur. Et si non extollor, periclitor ne extollar. Ubi autem audio, sine fraudatore fruor, sine teste delector. Noverat hoc gaudium etiam amicus ille sponsi, qui dicebat: Qui habet sponsam, sponsus est: amicus autem sponsi stat, et audit eum. Et ideo stat, quia audit eum. Quia et primus homo audiendo Deum stetit, audiendo serpentem cecidit. Ergo amicus sponsi stat, et audit eum: et gaudio, inquit, gaudet propter vocem sponsi. Non propter vocem suam, sed propter vocem sponsi. Vocem tamen sponsi quam intus audiebat, foras populis non claudebat.","t":"We must exhort you not to be hearers of the word only, but also doers. As for the fact that we speak to you often, who, not noticing our necessity, would not judge us when he reads, “But let every man be swift to hear, slow to speak”? See, your eagerness does not allow us to keep this sentence. So you ought to pray for and support the one you compel to be in danger. Yet, my brothers, I will tell you something I want you to believe, since you do not see it in my heart. I who speak to you constantly, at the command of my lord and brother your bishop and at your demand, rejoice solidly when I hear. My joy, I say, is solid then, when I hear, not when I preach. For then I delight securely. That pleasure has no swelling. There the headlong fall of pride is not feared, where there is the rock of solid truth. And that you may know it is so, hear where it is said: “To my hearing you will give exultation and gladness.” There I rejoice, where I hear. Then it adds: “The bones that have been humbled will exult.” So when we hear, we are humble; but when we preach, even if we are not endangered by pride, at least we are reined in. And even if I am not lifted up, I am in danger of being lifted up. But when I hear, I enjoy without a deceiver, I delight without a witness. That friend of the Bridegroom knew this joy too, who said: “He who has the bride is the bridegroom; but the friend of the bridegroom stands and hears him.” And he stands because he hears him. For the first man too stood by hearing God, and fell by hearing the serpent. So the friend of the Bridegroom stands and hears him, “and rejoices with joy,” he says, “because of the bridegroom's voice.” Not because of his own voice, but because of the Bridegroom's voice. Yet the Bridegroom's voice which he heard within, he did not shut out from the peoples outside.","f":"Augustine, <i>Serm.</i> 179.2 (PL 38:559–560; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-2)."},"augustine-sermones/179.3":{"o":"Hanc partem sibi elegerat etiam illa Maria, quæ ministrante et circa multum ministerium occupata sorore sua, sedebat ad pedes Domini, et otiosa verbum ejus audiebat. Joannes stabat, illa sedebat: sed illa corde stabat, et ille humilitate sedebat. Statio enim significat permansionem; sessio, humilitatem. Et ut sciatis quia statio permansionem significat, hanc permansionem dicitur diabolus non habuisse; de quo dictum est: Ille homicida erat ab initio, et in veritate non stetit. Item quia sessio significat humilitatem, ille psalmus ostendit, ubi admonet de poenitentia, et dicit: Surgite postquam sedistis, qui manducatis panem doloris. Quid est, Surgite postquam sedistis? Qui se humiliat, exaltabitur. Quid autem boni habeat auditio, ipse Dominus testis est, loquens de Maria quæ sedebat ad pedes ejus, et verbum ejus audiebat. Cum enim soror ejus occupatissima circa ministerium, a germana sua desertam se esse quereretur, ab interpellato Domino audivit: Martha, Martha, circa multa es occupata; porro unum est necessarium. Maria meliorem partem elegit, quœ non auferetur ab ea. Numquid malum erat quod Martha agebat? Quis nostrum satis explicet verbis, quantum sit bonum hospitalitatem ministrare sanctis? Si quibuslibet sanctis, quanto magis capiti et præcipuis membris, Christo et Apostolis? Nonne unusquisque vestrum habens hoc hospitalitatis bonum, quando audit quid Martha faciebat, dicit apud se ipsum: O beata, o felix, quæ suscipere Dominum meruit; cujus hospites Apostoli facti sunt ambulantes in carne! Nec tu deficias, quia non potes quod Martha, suscipere Christum in domum tuam cum Apostolis suis: facit te ipse securum: Quando uni ex minimis meis fecistis, mihi fecistis. Opus ergo magnum est, valde magnum, quod præcipit Apostolus dicens: Necessitatibus sanctorum communicantes, hospitalitatem sectantes ( Rom. in, 13). Quam laudans in Epistola ad Hebreos dicit: Per hanc quidam nescientes, hospitio receperunt Angelos. Magnum ergo ministerium, magnum donum. Et tamen Maria meliorem partem elegit; quia sorore sollicita, laborante, multa curante, illa vacabat, sedebat, audiebat.","t":"This part that Mary too had chosen for herself, who, while her sister was serving and busy about much serving, sat at the Lord's feet and, at leisure, heard his word. John was standing, she was sitting; but she stood in heart, and he sat in humility. For standing signifies permanence; sitting, humility. And that you may know that standing signifies permanence: the devil is said not to have had this permanence, of whom it was said, “He was a murderer from the beginning, and did not stand in the truth.” Likewise, that sitting signifies humility, the psalm shows where it admonishes about repentance and says: “Rise after you have sat, you who eat the bread of sorrow.” What is “Rise after you have sat”? “He who humbles himself will be exalted.” But what good hearing has, the Lord himself is witness, speaking of Mary, who sat at his feet and heard his word. For when her sister, very busy about the serving, complained that she had been abandoned by her sister, she heard from the Lord to whom she appealed: “Martha, Martha, you are busy about many things; but one thing is necessary. Mary has chosen the better part, which will not be taken from her.” Was what Martha was doing evil? Which of us could explain sufficiently in words how great a good it is to serve hospitality to the saints? If to any saints whatever, how much more to the head and the chief members, Christ and the apostles? Does not each of you who has this good of hospitality, when he hears what Martha was doing, say to himself: “O blessed, O happy woman, who was found worthy to receive the Lord, whose guests the apostles became while walking in the flesh!” And do not you lose heart because you cannot do what Martha did, receive Christ into your house with his apostles: he himself makes you secure: “When you did it to one of the least of mine, you did it to me.” So it is a great work, very great, which the Apostle commands, saying: “Sharing in the needs of the saints, pursuing hospitality.” Praising it in the Epistle to the Hebrews, he says: “Through this some, without knowing it, received angels as guests.” So it is a great service, a great gift. And yet Mary chose the better part; for while her sister was anxious, laboring, caring for many things, she was at leisure, she sat, she heard.","f":"Augustine, <i>Serm.</i> 179.3 (PL 38:560; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-3)."},"augustine-sermones/179.4":{"o":"Ostendit tamen Dominus, unde fuerit illa pars melior. Continuo quippe cum dixisset, Maria meliorem partem elegit; quasi quæreremus, ut scire vellemus unde meliorem, subjunxit et ait, Quæ non auferetur ab ea. Quid intelligimus, fratres mei? Si ideo meliorem partem elegit, quia non auferetur ab ea; sine dubio Martha eam partem elegerat, quæ auferretur ab ea. Plane auferetur ab omni homine, qui ministrat sanctis ea quæ sunt corpori necessaria, auferetur ab eo quod facit. Non enim semper ministraturus est sanctis. Cui enim ministrat, nisi infirmitati? cui ministrat, nisi mortalitati? cui ministrat, nisi esurienti ac sitienti? Hæc omnia non erunt, cum corruptibile hoc induerit incorruptionem, et mortale hoc induerit immortalitatem. Cum enim transierit ipsa necessitas, nullum erit ministerium necessitatis. Auferetur labor, sed reddetur merces. Cui tunc ministrabitur cibus, ubi esurit nemo? cui potus, ubi sitit nemo? cui hospitium, ubi peregrinus est nemo? Dominus ergo cum discipulis suis, ut posset mercedem hujus operis reddere, dignatus est indigere. Esuriebat et ipse, et sitiebat: non quia cogebatur, sed quia dignabatur. Bonum enim erat, ut per quem facta sunt omnia, esuriret: sic enim felix esset qui pasceret. Et quando Dominum quisque pascebat, quid dabat? quis dabat? unde dabat? cui dabat? Quid dabat? Cibum pani dabat. Quis dabat? Ille utique dabat, qui plus accipere volebat. Unde dabat? numquid de suo, quid enim habebat, quod non acceperat? Cui dabat? Nonne illi qui creaverat et quod accipiebat, et a quo accipiebat? Magnum hoc ministerium, magnum hoc opus, magnum donum. Et tamen Maria meliorem partem elegit, quœ non auferetur ab ea. Pars ergo Marthæ transit: sed, ut dixi., merces pro illa data non transit.","t":"Yet the Lord showed why that part was better. For at once, when he had said, “Mary has chosen the better part,” as if we were asking, wanting to know why better, he added and said, “which will not be taken from her.” What do we understand, my brothers? If she chose the better part because it will not be taken from her, without doubt Martha had chosen the part that would be taken from her. Certainly it will be taken from every man who serves the saints with the things necessary for the body: it will be taken from him, what he does. For he will not always be serving the saints. For whom does he serve but weakness? Whom does he serve but mortality? Whom does he serve but the hungry and thirsty? All these will not be, when this corruptible has put on incorruption and this mortal has put on immortality. For when necessity itself has passed, there will be no service of necessity. The labor will be taken away, but the reward will be rendered. To whom will food be served then, where no one hungers? To whom drink, where no one thirsts? To whom hospitality, where no one is a stranger? So the Lord with his disciples, in order to be able to render the reward of this work, deigned to be in need. He himself hungered and thirsted: not because he was compelled, but because he deigned. For it was good that he through whom all things were made should hunger: for so the one who fed him would be happy. And when anyone fed the Lord, what did he give? Who gave? From what did he give? To whom did he give? What did he give? He gave food to the Bread. Who gave? He certainly gave who wanted to receive more. From what did he give? From his own? For what did he have that he had not received? To whom did he give? Was it not to him who had created both what he received and the one from whom he received it? Great is this service, great this work, great the gift. And yet Mary chose the better part, which will not be taken from her. So Martha's part passes; but, as I said, the reward given for it does not pass.","f":"Augustine, <i>Serm.</i> 179.4 (PL 38:560; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-4)."},"augustine-sermones/179.5":{"o":"Pars vero Mariæ non transit. Videte quomodo non transeat. Unde delectabatur Maria quando audiebat? Quid manducabat? quid bibebat? Scitis quid manducabat, quid bibebat? Ipsum Dominum interrogemus, qui talem suis præparat mensam, ipsum interrogemus. Beati, inquit, qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. De isto fonte, de isto horreo justitiæ sancta Maria sedens ad pedes Domini, quasdam esuriens micas accipiebat. Tantum enim Dominus tunc dabat, quantum illa capiebat. Totum autem tantum quantum in illa sua futura mensa daturus est, nec ipsi discipuli, nec ipsi Apostoli capere tunc poterant, quando illis dicebat: Adhuc habeo vobis multa dicere; sed non potestis illa audire modo. Unde ergo Maria, ut dixi, delectabatur? Quid manducabat, quid bibebat avidissimis cordis faucibus? Justitiam, veritatem. Veritate delectabatur, veritatem audiebat: veritati inhiabat, veritati suspirabat. Veritatem esuriens manducabat, sitiens bibebat: et ipsa reficiebatur, et unde pascebatur non minuebatur. Unde Maria delectabatur? quid manducabat? Immoror, quia delector. Audeo dicere, ipsum manducabat quem audiebat. Si enim veritatem manducabat, nonne ipse dixit, Ego sum veritas? Et quid amplius dicam? Manducabatur, quia panis erat: Ego sum, inquit, panis qui de cœlo descendi. Iste panis est qui reficit, nec deficit.","t":"But Mary's part does not pass. See how it does not pass. In what did Mary take delight when she heard? What was she eating? What was she drinking? Do you know what she was eating, what she was drinking? Let us ask the Lord himself, who prepares such a table for his own; let us ask him. “Blessed,” he says, “are those who hunger and thirst for righteousness, for they will be filled.” From this fountain, from this granary of righteousness, holy Mary, sitting at the Lord's feet and hungering, was receiving certain crumbs. For the Lord was then giving as much as she could take. But the whole, as much as he will give at that future table of his, not even the disciples themselves, not even the apostles themselves could then take, when he said to them: “I still have many things to say to you, but you cannot hear them now.” In what then, as I said, did Mary take delight? What was she eating, what was she drinking with the most eager throat of her heart? Righteousness, truth. She delighted in truth, she heard truth, she gaped for truth, she sighed for truth. Hungering, she ate truth; thirsting, she drank it: and she herself was refreshed, and that by which she was fed was not diminished. In what did Mary delight? What was she eating? I linger, because I delight in it. I dare to say: she was eating the very one whom she was hearing. For if she was eating truth, did he not say, “I am the truth”? And what more shall I say? He was being eaten, because he was bread: “I am,” he says, “the bread that came down from heaven.” This is the bread that refreshes and does not run out.","f":"Augustine, <i>Serm.</i> 179.5 (PL 38:560–561; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-5)."},"augustine-sermones/179.6":{"o":"Intendat itaque Charitas vestra. Ecce dicimus ministrare sanctis, cibum parare, potum ministrare, mensam ponere, pedes lavare, lectum sternere, tecto suscipere; nonne omne hoc transiturum est? Quis autem audet dicere, modo nos pasci veritate, non pasci autem cum venerimus ad immortalitatem? Nonne si pascimur modo micis, tunc plenam habebimus mensam? De ipso enim cibo spirituali Dominus dicebat, quando laudavit fidem Centurionis, et dixit: Amen dico vobis, non inveni tantam fidem in Isræl. Et ideo dico vobis, quia multi ab oriente et occidente venient, et recumbent cum Abraham et Isaac et Jacob in regno cœlorum. Absit a cogitationibus nostris, ut illos cibos in mensa illius regni cogitemus, de qualibus dicit Apostolus: Esca ventri, et venter escis; Deus autem et hunc et has evacuabit. Quare evacuabit? Quia fames non erit ibi. Quod manducabitur, non finitur. Nam et hoc præmium sanctis suis promittens in illo regno, ait: Amen dico vobis, quia faciet eos recumbere; et transiet, et ministrabit eis. Quid est, faciet eos recumbere, nisi, faciet requiescere, faciet vacare? Quid est, transibit, vel, transiet, et ministrabit eis? Post hunc transitum ministrabit eis. Hic enim transitum fecit Christus: veniemus ad eum quo transivit, ibi jam non transit. Nam et Pascha in hebræa lingua Transitus interpretatur. Hoc Dominus ostendit, imo evangelista, ubi de Domino dixit: Cum autem venisset hora ut transiret de hoc mundo ad Patrem. Si ergo hic nos pascit, et sic pascit; ibi quomodo pascet? Quod ergo elegit Maria, crescebat, non transibat. Delectatio enim cordis humani de lumine veritatis, de affluentia sapientiæ, delectatio cordis humani, cordis fidelis, cordis sancti, non invenitur voluptas, cui possit aliqua ex parte comparari, ut vel minor dicatur. Quod enim dicis, Minus est, quasi crescendo par erit. Nolo dicere, Minor: non comparo; alterius generis est, longe aliud est. Quid est enim modo quod omnes attenditis, omnes auditis, omnes excitamini, et quando verum aliquid dicitur, delectamini? Quid vidistis? Quid tenuistis? Quis color apparuit oculis vestris? Quæ forma, quæ figura, quæ statura, quæ lineamenta membrorum, quæ corporis pulchritudo? Nihil horum. Et tamen amatis. Quando enim sic laudaretis, si non amaretis? Quando amaretis, si nihil videretis? Me itaque non ostendente formam corporis, lineamenta, colorem, pulchros motus, me non ostendente, vos tamen videtis, amatis, laudatis. Si hæc delectatio veritatis dulcis est nunc, multo dulcior erit tunc. Maria meliorem partem elegit, quœ non auferetur ab ea.","t":"So let your Charity attend. See, we speak of serving the saints: preparing food, serving drink, setting the table, washing feet, making the bed, receiving under one's roof: will not all this pass away? But who dares to say that we are fed on truth now, but not fed on it when we have come to immortality? If we are fed on crumbs now, shall we not then have a full table? For of this spiritual food the Lord spoke when he praised the centurion's faith and said: “Amen I say to you, I have not found such faith in Israel. And therefore I say to you that many will come from east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven.” Far be it from our thoughts that we should think of those foods at the table of that kingdom of which the Apostle says: “Food for the belly, and the belly for food; but God will destroy both the one and the other.” Why will he destroy them? Because there will be no hunger there. What will be eaten there is not used up. For promising this reward too to his saints in that kingdom, he says: “Amen I say to you, he will make them recline, and will pass by and serve them.” What is “he will make them recline,” but he will make them rest, he will make them be at leisure? What is “he will pass, or will pass by, and serve them”? After this passing he will serve them. For here Christ made the passage: we shall come to where he passed; there he no longer passes. For Pascha in the Hebrew language means “passage.” The Lord showed this—or rather the evangelist, where he said of the Lord: “But when the hour came for him to pass from this world to the Father.” If then he feeds us here, and feeds us so, how will he feed us there? So what Mary chose was growing, not passing away. For the delight of the human heart in the light of truth, in the abundance of wisdom—the delight of the human heart, of a faithful heart, of a holy heart—no pleasure can be found that could in any part be compared with it, so as even to be called lesser. For when you say, “It is less,” it is as if by growing it would become equal. I do not want to say “lesser”: I do not compare; it is of another kind, far different. For what is it now that all of you are attending, all hearing, all roused, and when something true is said, you are delighted? What have you seen? What have you held? What color has appeared to your eyes? What shape, what figure, what stature, what features of limbs, what beauty of body? None of these. And yet you love. For when would you praise so, if you did not love? When would you love, if you saw nothing? So, while I show no form of body, no features, no color, no graceful movements—while I show none of these—you nevertheless see, love, praise. If this delight in truth is sweet now, it will be much sweeter then. “Mary has chosen the better part, which will not be taken from her.”","f":"Augustine, <i>Serm.</i> 179.6 (PL 38:561; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-6)."},"augustine-sermones/179.7":{"o":"Ostendi, sicut potui, quantum me Dominus adjuvare dignatus est, dulcissimæ Charitati vestræ, quam tutiore loco stetis audiendo, quam nos prædicando. Hoc enim modo vos facitis, quod tunc omnes facturi sumus. Non enim erit tunc aliquis magister verbi, sed magister Verbum. Illud ergo sequitur, quod ad vos pertinet facere, ad nos monere. Vos enim estis auditores verbi, nos prædicatores. Intus autem ubi nemo videt, omnes auditores sumus: intus in corde, in mente, ubi vos docet ille, qui vos admonet laudare. Ego enim forinsecus loquor, ille intus excitat. Omnes ergo intus auditores sumus; et omnes et foris et intus in conspectu Dei factores esse debemus. Unde intus factores? Quia qui viderit mulierem ad concupiscendum eam, jam mœchatus est eam in corde suo. Et potest esse mœchus, nullo hominum vidente, sed Deo puniente. Quis est ergo intus factor? Qui non ad concupiscendum videt. Quis est foris factor? Frange panem tuum esurienti. Hoc enim cum fit, videt et proximus: sed quo animo fit, non videt nisi Deus. Estote ergo, fratres mei, factores verbi, et non auditores tantum, fallentes vosmetipsos: non Deum, non eum qui prædicat. Ego enim, vel quisquis vobis prædicat verbum, cor vestrum non videt: quid agatis intus in cogitationibus vestris, judicare non potest. Quod homo non potest, intuetur Deus, cui cor humanum non potest occultari. Ipse videt quo studio audias, quid cogites, quid teneas, quantum proficias de supplementis suis, quam instanter ores, quemadmodum depreceris Deum ex eo quod non habes, quomodo gratias agas ex eo quod habes: ille novit qui exacturus est. Nos pecuniam dominicam erogare possumus: veniet exactor qui dixit, Serve nequam, dares pecuniam meam nummutariis, et ego veniens cum usuris exigerem.","t":"I have shown, as well as I could, as far as the Lord deigned to help me, to your most sweet Charity, how much safer a place you stand in by hearing than we by preaching. For in this way you are now doing what all of us will do then. For then there will not be any teacher of the word, but the Word as teacher. So there follows what pertains to you to do, to us to admonish. For you are hearers of the word, we preachers. But within, where no one sees, we are all hearers: within, in the heart, in the mind, where he teaches you who admonishes you to praise. For I speak outwardly; he rouses within. So we are all hearers within; and all of us, both outwardly and inwardly, in God's sight, ought to be doers. How doers within? Because “whoever looks at a woman to desire her has already committed adultery with her in his heart.” And one can be an adulterer with no man seeing, but God punishing. Who then is a doer within? One who does not look in order to desire. Who is a doer without? “Break your bread to the hungry.” For when this is done, the neighbor also sees; but with what intention it is done, only God sees. So, my brothers, be doers of the word, and not hearers only, deceiving yourselves—not God, not the one who preaches. For I, or whoever preaches the word to you, do not see your heart: I cannot judge what you do within in your thoughts. What man cannot, God sees, from whom the human heart cannot be hidden. He sees with what zeal you hear, what you think, what you hold, how much you profit from his supplies, how earnestly you pray, how you entreat God for what you do not have, how you give thanks for what you have: he knows, who will exact it. We can pay out the Lord's money; the exactor will come who said, “Wicked servant, you should have given my money to the bankers, and at my coming I would have exacted it with interest.”","f":"Augustine, <i>Serm.</i> 179.7 (PL 38:561; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-7)."},"augustine-sermones/179.8":{"o":"Nolite ergo, fratres mei, fallere vosmetipsos, quia venistis studiose ad audiendum verbum, si non facitis quod auditis deficiendo. Cogitate si pulchrum est audire, quanto magis facere. Si non audis, auditum negligis, nihil ædificas. Si audis et non facis, ruinam ædificas. Domini Christi est de hac re proposita congruentissima similitudo: Qui audit, inquit, verba mea hœc, et facit ea, similabo eum viro prudenti qui ædificat domum suam super petram. Descendit pluvia, venerunt flumina, flaverunt venti, et impegerunt in domum illam, et non cecidit. Quare non cecidit? Fundata enim erat super petram. Ergo audire et facere, ædificare est super petram. Ipsum enim audire ædificare est. Qui autem, inquit, audit verba mea hœc, et non facit ea, similabo eum viro stulto qui ædificat. Et ipse ædificat. Quid ædificat? Ecce ædificat domum suam: sed quia non facit quod audit, et audiendo œdificat super arenam. Ergo super arenam, qui audit et non facit, ædificat: super petram, qui audit et facit: nec super arenam, nec super petram ædificat, qui omnino non audit. Vide autem quid sequatur: Descendit pluvia, venerunt flumina, flaverunt venti, et impegerunt in domum illam, et cecidit; et facta est ruina ejus magna. Spectaculum miserabile!","t":"So, my brothers, do not deceive yourselves because you have come eagerly to hear the word, if you do not do what you hear, falling short. Think: if it is beautiful to hear, how much more to do. If you do not hear, if you neglect hearing, you build nothing. If you hear and do not do, you build a ruin. The Lord Christ set forth a most fitting likeness on this matter: “Whoever hears,” he says, “these words of mine and does them, I will liken to a prudent man who builds his house on rock. The rain came down, the floods came, the winds blew, and beat upon that house, and it did not fall.” Why did it not fall? “For it was founded on rock.” So to hear and do is to build on rock. For to hear itself is to build. “But whoever,” he says, “hears these words of mine and does not do them, I will liken to a foolish man who builds.” He too builds. What does he build? See, he builds his house; but because he does not do what he hears, by hearing he builds on sand. So he who hears and does not do builds on sand; he who hears and does builds on rock; he who does not hear at all builds neither on sand nor on rock. But see what follows: “The rain came down, the floods came, the winds blew, and beat upon that house, and it fell; and great was its ruin.” A pitiable sight!","f":"Augustine, <i>Serm.</i> 179.8 (PL 38:561–562; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-8)."},"augustine-sermones/179.9":{"o":"Ait ergo aliquis: Quod non sum facturus, quid mihi opus est audire? Audiendo enim, inquit, et non faciendo, ruinam ædificabo. Nonne tutius est nihil audire? Ipsam quippe partem Dominus in sua similitudine proposita attingere noluit, sed intelligendam dedit. In hoc enim sæculo, pluvia, venti, flumina non quiescunt. Non ædificas super petram, ut veniant, et non te dejiciant? Non ædificas super arenam, ne cum venerint, domum dejiciant? Ergo sine ullo tecto, quia nihil audis, sic remanebis. Venit pluvia, veniunt flumina: numquid ideo tutus, quia raperis nudus? Considera ergo, qualem tibi elegeris partem. Non eris, ut putas, non audiendo securus: necesse est te nudum sine ullo tecto obrui, tolli, submergi. Si ergo malum est super arenam ædificare, malum est nihil ædificare; restat ut non sit bonum nisi in petra ædificare. Malum est ergo non audire: malum est audire et non facere: restat audire et facere. Estote ergo factores verbi, et non auditores tantum, fallentes vosmetipsos.","t":"So someone says: “What I am not going to do, why do I need to hear? For by hearing,” he says, “and not doing, I shall build a ruin. Is it not safer to hear nothing?” The Lord in the likeness he set forth did not want to touch this part, but gave it to be understood. For in this world, rain, winds, and floods do not rest. Do you not build on rock, so that when they come they do not throw you down? Do you not build on sand, lest when they come they throw down the house? So you will remain without any roof, because you hear nothing. The rain comes, the floods come: are you therefore safe, because you are swept away naked? So consider what kind of part you have chosen for yourself. You will not be secure, as you think, by not hearing: you must be overwhelmed, carried off, drowned, naked and without any roof. If then it is evil to build on sand, it is evil to build nothing; it remains that nothing is good but to build on rock. So it is evil not to hear; it is evil to hear and not do; it remains to hear and do. “So be doers of the word, and not hearers only, deceiving yourselves.”","f":"Augustine, <i>Serm.</i> 179.9 (PL 38:562; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/179-9)."},"augustine-sermones/18.1":{"o":"Ad exhortandas mentes Charitatis vestræ, pauca de presenti psalmo, quae donat Dominus, gratanter accipite. De Domino nostro Jesu Christo prophetatum est in isto psalmo, ubi audivimus et cantavimus, Deus manifestus veniet, Deus noster, et non silebit. Ipse enim Dominus Christus, Deus noster, Filius Dei, primo adventu venit occultus, secundo adventu veniet manifestus. Quando venit occultus, non innotuit nisi servis suis: quando veniet manifestus, innotescet bonis et malis. Quando venit occultus, venit judicandus: quando veniet manifestus, veniet judicaturus. Denique tunc cum judicaretur, siluit, et de silentio ejus propheta praedixerat, Sicut ovis ad immolandum ductus est, et sicut agnus coram tondente, sic non aperuit os suum. Sed Deus noster manifestus veniet, Deus noster, et non silebit. Non quomodo siluit, quando judicandus erat, ita silebit, quando judicaturus erit. Et nunc non silet, si sit qui audiat: sed dictum est, Tunc non silebit, quando vocem ejus agnoscent et qui modo contemnunt. Modo enim quando dicuntur praecepta Dei, quibusdam in risum veniunt: et quoniam quod promisit Deus modo non ostenditur, et quod minatur modo non videtur, quod præcipit irridetur. Modo enim felicitatem quæ dicitur mundi hujus, habent et mali; infelicitatem quæ dicitur mundi hujus, habent et boni. Attendunt homines qui credunt præsentia et non credunt futura, quoniam ista bona et mala præsentis sæculi promiscue habent boni et mali. Si divitias optant, vident habere divitias et pessimos homines et bonos homines; vident etiam, si exhorrent paupertatem et miserias hujus sæculi, laborare in his miseriis non solum bonos, sed etiam malos: et dicunt in corde suo, quia res humanas Deus nec respicit, nec regit, sed omnino in intimo quodam mundi hujus fundo dimisit nos casibus volvi, nec aliquam providentiam exhibet nobis. Ac per hoc fit in illis contemptus præcepti, quia non vident manifestationem judicii.","t":"To encourage the minds of your Charity, receive gladly a few things from the present Psalm, which the Lord grants. It was prophesied of our Lord Jesus Christ in this Psalm, where we heard and sang, \"God will come manifestly, our God, and will not keep silent.\" For the Lord Christ himself, our God, the Son of God, came hidden at his first coming; he will come manifest at his second coming. When he came hidden, he was known only to his servants: when he comes manifest, he will be known to good and bad. When he came hidden, he came to be judged: when he comes manifest, he will come to judge. In fact, when he was judged, he kept silent, and the prophet had foretold his silence: \"Like a sheep he was led to the slaughter, and like a lamb before the shearer, so he did not open his mouth.\" But \"our God will come manifestly, our God, and will not keep silent.\" As he kept silent when he was to be judged, so he will not keep silent when he is to judge. And now he does not keep silent, if there is anyone to hear: but it was said, \"Then he will not keep silent,\" when even those who now despise him will recognize his voice. For now, when the commandments of God are spoken, some people laugh at them: and because what God promised is not now shown, and what he threatens is not now seen, what he commands is mocked. For now the bad also have what is called the happiness of this world; the good also have what is called the unhappiness of this world. People who believe in the present and do not believe in the future notice that good and bad alike have these goods and evils of the present age. If they want riches, they see that both the worst men and good men have riches; they also see, if they shudder at the poverty and miseries of this world, that not only the good but also the bad toil in these miseries: and they say in their hearts that God neither looks on human affairs nor governs them, but has left us altogether to be rolled about by chance in some deep pit of this world, and shows us no providence. And because of this, contempt for the commandment arises in them, because they do not see the manifestation of judgment.","f":"Augustine, <i>Serm.</i> 18.1 (PL 38:127–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/18-1)."},"augustine-sermones/18.2":{"o":"Verumtamen etiam modo debet quisque attendere, quia quando vult Deus, respicit et judicat, et ad horam non differt: quando autem vult, differt. Et unde hoc? Quia si nunquam in præsenti judicaret, non esse Deus crederetur: si omnia in præsenti judicaret, nihil judicio reservaret. Ad hoc enim multa servantur judicio, et quædam in præsentia judicantur, ut illi qui differuntur, timeant et convertantur. Non enim amat Deus damnare, sed salvare: et ideo patiens est in malos, ut de malis faciat bonos. Sed dicit Apostolus, quia revelabitur ira Dei super omnem impietatem, et reddet Deus unicuique secundum opera sua. Admonet autem et corripit hominem contemnentem; et dicit, An divitias bonitatis et longanimitatis ejus contemnis? Quia bonus est in te, quia longanimis est in te, quia patiens est in te, quia differt te et non aufert te, contemnis, et omnino nullum judicium Dei putas: ignorans quia patientia Dei ad pœnitentiam te adducit? Tu autem secundum duritiam cordis tui thesaurizas tibi iram in die iræ et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua.","t":"Yet even now each one ought to notice that when God wills, he looks and judges, and does not delay for an hour; and when he wills, he delays. And why this? Because if he never judged in the present, it would be believed that there is no God: if he judged everything in the present, he would reserve nothing for the judgment. For many things are kept for the judgment, and some are judged in the present, so that those who are put off may fear and be converted. For God does not love to condemn, but to save: and so he is patient with the wicked, so as to make the wicked good. But the Apostle says that the wrath of God will be revealed against all ungodliness, and God will render to each according to his works. And he admonishes and rebukes the man who despises, and says, \"Or do you despise the riches of his goodness and long-suffering?\" Because he is good to you, because he is long-suffering toward you, because he is patient with you, because he puts you off and does not take you away, you despise him, and think there is no judgment of God at all: \"not knowing that the patience of God leads you to repentance? But according to the hardness of your heart you are storing up wrath for yourself on the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works.\"","f":"Augustine, <i>Serm.</i> 18.2 (PL 38:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/18-2)."},"augustine-sermones/18.3":{"o":"Quidquid ergo homo facit modo, in thesaurum mittit, sed nescit quid colligat: quomodo divites, qui in thesaurum terræ mittunt, quasi sciunt quid colligunt, sed nesciunt cui colligunt. Quis enim possideat divitias eorum post mortem ipsorum, prorsus ignorant: et aliquando divitiæ eorum ad inimicos eorum perveniunt. Et ideo se quisque fraudat nolens manducare, ut ditescat, ut alius de laboribus ejus fluat et luxurietur et dissolvatur. Quomodo ergo colligunt quidem scientes, sed cui colligant, nesciunt: sic contra in thesaurum cœlestem boni quid colligant sciunt, mali quid colligant, nesciunt. Bonus enim ponit in thesauro cœlesti omnia opera misericordiæ, quae fecit circa homines quibus subvenit; et scit quoniam fidelis est custos, qui illi servat omnia quæ reponit. Et non ea videt, sed de thesauro suo certus est, quia neque aliquid a fure subripitur, neque ab hoste invaditur, neque ab inimico et improbo et potente quasi e victo tollitur; sed semper manebit, quia a Domino potentissimo custoditur. Si enim pecunias homines fideli servo commendant, et securi sunt; misericordias suas commendant potenti Domino, et solliciti sunt? Noverunt ergo quia quidquid reponunt, totum ibi salvum est: qui fideles sunt, potentiæ Domini sui fidem jungunt. Credunt enim quia servat, et inveniunt quod servat. Nam et homines qui pecuniam colligunt, numquid vident arcam ipsam, aut in arcam pecuniam semper colligunt et mittunt, aut infodiunt et servant? Non vident; et tamen quasi conscientia eorum scit quia ibi est in loco illo ubi posuerunt. Et forte jam fur tulit, et vanus gaudet qui inaniter reservavit. In thesauro autem coelesti si quid posuerimus, et de Domini custodia securi sumus, et omnino furem nullum patiamur, nec damnum aliquod sustinemus. Mali vero et ipsi mittunt in thesaurum omnia mala opera sua, et servat illis Deus. Hoc est quod dixit Apostolus, Thesaurizas tibi iram in die iræ justi judicii Dei.","t":"Whatever a man does now, then, he puts into a treasury, but he does not know what he is gathering: just as the rich, who put into an earthly treasury, as it were know what they are gathering, but do not know for whom they are gathering. For they have no idea at all who will possess their riches after their death: and sometimes their riches come to their enemies. And so a man cheats himself, unwilling to eat, in order to grow rich, so that another may wallow and indulge and dissolve himself on his labors. So as they gather knowing what, but not knowing for whom, so on the contrary in the heavenly treasury the good know what they gather, the wicked do not know what they gather. For the good man puts in the heavenly treasury all the works of mercy that he has done for the people he has helped; and he knows that the keeper is faithful, who keeps for him everything he deposits. And he does not see them, but he is sure of his treasure, that nothing is stolen by a thief, nor seized by an enemy, nor taken by a hostile, wicked and powerful man as from one defeated; but it will always remain, because it is guarded by the most powerful Lord. For if people entrust money to a faithful servant and are secure, do they entrust their acts of mercy to the powerful Lord and remain anxious? So they know that whatever they deposit is all safe there: those who are faithful join their faith to the power of their Lord. For they believe that he keeps it, and they find what he keeps. For do even people who gather money always see the chest itself, or always gather and put money into the chest, or bury and keep it? They do not see it; and yet their conscience, as it were, knows that it is there in the place where they put it. And perhaps a thief has already taken it, and the empty man rejoices who has kept it in vain. But if we put anything in the heavenly treasury, we are secure in the Lord's keeping, and suffer no thief at all, nor sustain any loss. But the wicked too put all their evil works into the treasury, and God keeps them for them. This is what the Apostle said: \"You are storing up wrath for yourself on the day of the wrath of the just judgment of God.\"","f":"Augustine, <i>Serm.</i> 18.3 (PL 38:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/18-3)."},"augustine-sermones/18.4":{"o":"Sed quoniam servatur quidquid mali faciunt, et nesciunt: ubi venerit Deus noster manifestus, et non silebit, convocabit ad se omnes gentes, sicut dicit in Evangelio, et separabit, quosdam ponens ad dexteram, quosdam ad sinistram: et incipiet jam tractare thesauros utrorumque, quid quisque posuit ut inveniat. Venite, inquit, benedicti Patris mei, ad eos qui sunt ad dexteram, percipite regnum quod vobis paratum est ab initio mundi. Regnum coelorum, regnum sempiternum, societatem cum Angelis, æternam vitam, ubi nullus oritur, neque moritur, hoc percipite. Quando enim opera vestra in thesaurum mittebatis, regnum coelorum emebatis. Percipite regnum quod vobis paratum est ab initio mundi. Etiam ostendit illis thesauros suos: Esurivi, et dedistis mihi manducare; sitivi, et potastis me; nudus fui, et vestistis me; hospes fui, et adduxistis me; in carcere fui, et venistis ad me; æger fui, et visitastis me. Et respondent illi: Domine, quando te vidimus in his necessitatibus constitutum, et ministravimus tibi? Et ille: Quando uni ex minimis meis fecistis, mihi fecistis. Quia ergo quando uni ex minimis meis fecistis, mihi fecistis, percipite quod misistis, possidete quod emistis. Mihi enim Servatori ideo credidistis. Deinde convertet se ad illos qui sunt a sinistris, et ostendet illis thesauros suos inanes operis boni: Ite, inquit, in ignem æternum, qui paratus est diabolo et angelis ejus. Esurivi, et non dedistis mihi manducare. Aut si aliquid invenistis in thesauro isto, aut aliquid misistis, cogitate, et reddetur vobis. Sed nunquam te, inquiunt ipsi, vidimus esurientem. Et ille: Quando uni ex minimis meis non fecistis, nec mihi fecistis. Forte enim ideo mihi non faciebatis, quia me in terra ambulare non videbatis? Tam mali estis, ut si videretis, sicut Judæi crucifigeretis. Hodie enim mali homines, qui conantur, si fieri posset, non esse ecclesias ubi illis prædicentur praecepta Dei, nonne et ipsum Christum occiderent, si in terra viventem invenirent? Sed audebunt dicere, quasi illi qui nesciat cogitationes hominum: Domine, quando te vidimus esurientem? Et ille: Quando uni ex minimis meis non fecistis, nec mihi fecistis. Minimos meos egentes posueram vobis in terra: ego tanquam caput, dicet, in cælo sedebam ad dexteram Patris, sed membra mea in terra laborabant, membra mea in terra egebant; membris meis daretis, et ad caput perveniret quod daretis. Et sciretis quia minimos meos egentes quando vobis in terra posui, laturarios vobis institui, qui opera vestra in thesaurum meum portarent: nihil in eorum manibus posuistis, propterea apud me nihil invenistis. Tunc ergo non silebit, sed apparebit: ideo dictum est, Non silebit. Modo autem dicit illud Lector de codice, et contemnitur: dicit illud de ore suo tractator aut disputator episcopus, et irridetur. Numquid sic irrideri habet, quando ab ipso judice potentissimo dicetur? Unusquisque recipiet quod fecit, bonum sive malum. Tunc dicturi sunt homines sera et infructuosa pœnitentia: O si possemus iterum vivere; et quod contempsimus, audire et facere! Tunc dicent illi, quos ex adverso constituunt iniquitates eorum, sicut dicitur in libro Sapientiae: Quid nobis profuit superbia? et divitiarum jactantia quid contulit nobis? Transierunt omnia sicut umbra. Videtis quia poenitebit eos: sed ista paenitentia cruciabilis, non sanabilis. Vis habere utilem pœnitentiam? Modo habe. Si enim modo habueris, corrigeris: cum correctus fueris, fundetur ille thesaurus tuus, ubi colligebantur mala opera tua, et implebitur alius thesaurus tuus, ubi bona opera tua colligantur. Sed forte conversus ad Deum, statim morieris, opera tua nulla forte invenientur in illo thesauro? Plane ibi invenies opera tua, quia scriptum est, Pax in terra hominibus bonæ voluntatis. Deus non annotat facultatem, sed coronat voluntatem. Scit quia voluisti, et non potuisti; sic te annotat, quasi feceris quod voluisti. Ergo opus est ut convertaris, ne differendo subito moriaris, et omnino nihil inveniatur quod in præsenti habeas, et in futuro possideas. Conversi ad Dominum, etc.","t":"But since whatever the wicked do is kept, and they do not know it, when our God comes manifestly and does not keep silent, he will call all nations to himself, as he says in the Gospel, and separate them, putting some on the right, some on the left: and he will then begin to go through the treasuries of both, what each has put in to find again. \"Come,\" he says to those on the right, \"you blessed of my Father, receive the kingdom that has been prepared for you from the beginning of the world.\" The kingdom of heaven, the everlasting kingdom, fellowship with the angels, eternal life, where no one is born and no one dies: receive this. For when you were putting your works into the treasury, you were buying the kingdom of heaven. \"Receive the kingdom that has been prepared for you from the beginning of the world.\" He even shows them their treasuries: \"I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was naked and you clothed me; I was a stranger and you took me in; I was in prison and you came to me; I was sick and you visited me.\" And they answer: \"Lord, when did we see you in these needs and minister to you?\" And he: \"When you did it to one of the least of mine, you did it to me.\" Since, then, when you did it to one of the least of mine you did it to me, receive what you sent ahead, possess what you bought. For that is why you trusted me, the Keeper. Then he will turn to those who are on the left, and show them their treasuries empty of good works: \"Go,\" he says, \"into the eternal fire, which is prepared for the devil and his angels. I was hungry and you did not give me to eat.\" Or if you have found anything in this treasury, or sent anything ahead, think, and it will be given back to you. \"But we never,\" they say, \"saw you hungry.\" And he: \"When you did not do it to one of the least of mine, you did not do it to me.\" Perhaps you did not do it for me because you did not see me walking on earth? You are so wicked that if you had seen me, you would have crucified me like the Jews. For today, wicked people who try, if it were possible, to have no churches where the commandments of God are preached to them, would they not kill Christ himself if they found him living on earth? But they will dare to say, as if to one who does not know human thoughts: \"Lord, when did we see you hungry?\" And he: \"When you did not do it to one of the least of mine, you did not do it to me.\" \"I had placed my least ones, needy, among you on earth: I, as the head,\" he will say, \"was sitting in heaven at the right hand of the Father; but my members were toiling on earth, my members were in need on earth; you should have given to my members, and what you gave would have reached the head. And you should have known that when I placed my needy least ones among you on earth, I appointed them as porters for you, to carry your works into my treasury: you put nothing into their hands, and so you have found nothing with me.\" Then, therefore, he will not keep silent, but will appear: that is why it was said, \"He will not keep silent.\" But now the reader says this from the book, and it is despised; the preacher or disputing bishop says it from his own mouth, and it is mocked. Will it be mocked like this when it is spoken by the most powerful Judge himself? \"Each will receive what he has done, good or bad.\" Then people will say, in late and fruitless repentance: \"Oh, if we could live again, and hear and do what we despised!\" Then those whom their iniquities set on the other side will say, as is said in the book of Wisdom: \"What did pride profit us? And what did the boasting of riches bring us? All those things have passed away like a shadow.\" You see that they will repent: but that repentance will torment, not heal. Do you want a useful repentance? Have it now. For if you have it now, you will be corrected: when you have been corrected, that treasury of yours where your evil works were gathered will be emptied, and your other treasury will be filled, where your good works are gathered. \"But perhaps, as soon as I turn to God, I will die; will no works of mine perhaps be found in that treasury?\" Certainly you will find your works there, for it is written, \"Peace on earth to men of good will.\" God does not note your means, but crowns your will. He knows that you willed and could not; he notes you as if you had done what you willed. So it is necessary for you to be converted, lest by delaying you die suddenly, and nothing at all be found for you to have in the present and possess in the future. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 18.4 (PL 38:129–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/18-4)."},"augustine-sermones/180.1":{"o":"Prima lectio quæ nobis hodie recitata est apostoli Jacobi, oblata nobis est ad disserendum, et quodam modo indicta. Intentos enim vos fecit, admonens ante omnia ne juretis. Difficilis quæstio est. Hoc peccatum quem non reum teneat, si jurare peccatum est? Nam perjurium peccatum esse, et grande peccatum, nemo dubitat. Sed non ait Apostolus, de cujus lectione tractamus, Ante omnia, fratres mei, nolite perjurare; sed, nolite jurare. Præcessit etiam ipsius Domini Jesu Christi in Evangelio similis admonitio: Audistis, inquit, quia dictum est antiquis, Non perjurabis: ego autem dico vobis, nolite jurare, neque per cœlum, quia sedes Dei est; neque per terram, quia scabellum est pedum ejus; neque per caput tuum jurabis, quia non tibi est potestas facere unum capillum album aut nigrum. Sit autem sermo vester, Est, est; Non, non: si quid amplius est, a malo est. Huic dominicæ admonitioni memorata Apostoli lectio omnino sic congruit, ut nihil aliud Deus jussisse videatur: quia nullus alius hoc dixit, quam ille qui per Apostolum dixit: Ante omnia, inquit, fratres mei, nolite jurare, neque per cœlum, neque per terram, neque aliud quodcumque juramentum. Sit autem sermo vester, Est, est; Non, non. Nisi quod iste addidit, Ante omnia: ex quo multum fecit intentos, auxitque difficultatem quæstioni.","t":"The first reading recited to us today, from the apostle James, was offered to us for discussion, and in a way imposed on us. For it made you attentive, admonishing you above all not to swear. It is a difficult question. Whom does this sin not hold guilty, if swearing is a sin? For no one doubts that perjury is a sin, and a great sin. But the Apostle, whose reading we are treating, does not say, “Above all, my brothers, do not perjure yourselves,” but, “do not swear.” The similar admonition of the Lord Jesus Christ himself in the Gospel came before: “You have heard,” he says, “that it was said to those of old, You shall not perjure yourself; but I say to you, do not swear at all, neither by heaven, for it is the throne of God; nor by the earth, for it is the footstool of his feet; nor shall you swear by your head, for you have no power to make one hair white or black. But let your speech be, Yes, yes; No, no: whatever is more than these is from evil.” The reading from the Apostle we have mentioned agrees with this admonition of the Lord so completely that God seems to have commanded nothing else; because no other said this than he who said through the Apostle: “Above all,” he says, “my brothers, do not swear, neither by heaven nor by earth nor by any other oath. But let your speech be, Yes, yes; No, no.” Except that he added “above all”: by which he made us very attentive, and increased the difficulty of the question.","f":"Augustine, <i>Serm.</i> 180.1 (PL 38:562; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-1)."},"augustine-sermones/180.10":{"o":"Juravimus et nos passim, habuimus istam teterrimam consuetudinem et mortiferam. Dico Charitati vestræ: ex quo Deo servire cœpimus, et quantum malum sit in perjurio vidimus, timuimus vehementer, et veternosissimam consuetudinem timore frenavimus. Frenata restringitur, restricta languescit, languescens emoritur, et malæ consuetudini bona succedit. Denique non vobis dicimus, non nos jurare. Si enim hoc dicimus, mentimur. Quantum ad me pertinet, juro; sed quantum mihi videtur, magna necessitate compulsus. Cum videro non mihi credi nisi faciam, et ei qui mihi non credit non expedire quod non credit, hac perpensa ratione et consideratione librata, cum magno timore dico, Coram Deo; aut, Testis est Deus; aut, Scit Christus sic esse in animo meo: et video quia plus est, id est, quia amplius est quam Est, est; Non, non: sed quod amplius est, a malo est; et si non a malo jurantis, a malo est non credentis. Denique non ait, Si amplius facit, malus est: et, Sit in ore vestro, Est, est: Non non; si quis amplius facit, malus est: sed, Sit in ore vestro, Est, est; Non, non: quod autem amplius est, a malo est. Sed quære cujus. Sed tamen aliud habet humana pessima consuetudo. Et cum tibi creditur, juras; et cum nemo exigit, juras; et horrentibus hominibus juras; non taces jurando, vix es sanus non perjurando. Nisi forte putatis, fratres, quia si sciret apostolus Paulus credere sibi Galatas, adderet jurationem et diceret, Quœ autem scribo vobis, ecce coram Deo, quia non mentior. Videbat ibi eos qui credebant; videbat et alios qui non credebant. Ergo noli dicere, Non juro, si forte exigitur. A malo est enim quod facis; sed illius qui exigit. Nam tu quomodo te purges non habes, quomodo satisfacias negotio quod instat, non invenis. Sed aliud est, cum exigitur juratio; aliud, cum offertur: et hoc ipsum quod offertur, aliud cum offertur non credenti; aliud cum ventilatur et credenti.","t":"We too swore indiscriminately; we had this most foul and deadly habit. I tell your Charity: from the time we began to serve God, and saw how great an evil there is in perjury, we were greatly afraid, and reined in that most inveterate habit by fear. Reined in, it is restrained; restrained, it weakens; weakening, it dies; and a good habit succeeds the bad. Yet we do not tell you that we do not swear. For if we said this, we would lie. As far as I am concerned, I swear; but, as it seems to me, compelled by great necessity. When I see that I am not believed unless I do it, and that it is not good for the one who does not believe me that he does not believe—this reason having been weighed and the consideration balanced—with great fear I say, “Before God,” or “God is witness,” or “Christ knows that this is so in my mind.” And I see that it is more, that is, that it is beyond “Yes, yes; No, no.” But what is more is from evil; and if not from the evil of the one swearing, it is from the evil of the one who does not believe. Indeed he does not say, “If one does more, he is evil”; and, “Let there be in your mouth Yes, yes; No, no; if anyone does more, he is evil”; but, “Let there be in your mouth Yes, yes; No, no; but what is more is from evil.” But ask whose. Yet the worst human habit has something else. Even when you are believed, you swear; even when no one demands it, you swear; even when men shudder, you swear; you are not silent in swearing; you are hardly sound in not perjuring yourself. Unless perhaps you think, brothers, that if the apostle Paul knew the Galatians believed him, he would add an oath and say, “What I write to you, behold, before God, I do not lie.” He saw there those who believed; he saw also others who did not believe. So do not say, “I do not swear,” if perhaps it is demanded. For what you do is from evil—but of the one who demands it. For you have no way to clear yourself; you find no way to settle the business at hand. But it is one thing when an oath is demanded, another when it is offered; and this very offering is one thing when it is offered to one who does not believe, another when it is thrown about even to one who believes.","f":"Augustine, <i>Serm.</i> 180.10 (PL 38:565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-10)."},"augustine-sermones/180.11":{"o":"Tene ergo linguam et consuetudinem, quantum potes: non quomodo quidam, quando illis dicitur, Verum dicis? non credo. Non fecisti? non credo: Deus judicet, jura mihi. Et ipse qui exigit jurationem, multum interest si nescit illum falsum juraturum, an scit. Si enim nescit, et ideo dicit, Jura mihi, ut fides ei fiat; non audeo dicere non esse peccatum, tamen humana tentatio est. Si autem scit eum fecisse, novit fecisse, vidit fecisse, et cogit jurare, homicida est. Ille enim suo perjurio se perimit: sed iste manum interficientis et expressit et pressit. Cum vero aliquis sceleratus fur audit, Jura si non tulisti, jura si non fecisti, ab eo qui nescit an fecit: ille tunc, Christiano non licet jurare; quando ab illo exigitur jusjurandum, non licet jurare; Christianus sum, non mihi licet. Capta talem, averte te ab illo, dissimula a negotio de quo loquebaris; misce alias fabulas, et invenies eum millies jurantem, qui semel jurare noluit. Istam ergo consuetudinem quotidianam, crebram, sine causa, nullo extorquente, nullo de tuis verbis dubitante jurandi, avertite a vobis, amputate a linguis vestris, circumcidite ab ore vestro.","t":"So restrain your tongue and your habit as much as you can: not as some do, when it is said to them, “Are you telling the truth? I don't believe you. You didn't do it? I don't believe you: let God judge; swear to me.” And for the one who demands an oath, it makes a great difference whether he does not know that the other will swear falsely, or knows it. For if he does not know, and therefore says, “Swear to me,” so that he may be given assurance, I do not dare to say it is not a sin; yet it is a human temptation. But if he knows that the other did it—knows he did it, saw he did it—and compels him to swear, he is a murderer. For the other kills himself by his perjury; but this one both pressed out and pressed down the hand of the killer. But when some wicked thief hears, “Swear, if you did not take it; swear, if you did not do it,” from one who does not know whether he did it, then he says: “A Christian is not allowed to swear”—when an oath is demanded of him, “it is not allowed to swear; I am a Christian, it is not allowed me.” Catch such a man: turn away from him, drop the business you were talking about, mix in other stories, and you will find swearing a thousand times the one who would not swear once. So this habit of swearing—daily, frequent, without cause, with no one extorting it, no one doubting your words—turn away from yourselves, cut off from your tongues, circumcise from your mouth.","f":"Augustine, <i>Serm.</i> 180.11 (PL 38:565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-11)."},"augustine-sermones/180.12":{"o":"Sed consuetudo est, solet dici. Solet dici, quando non dico. Hoc est, Ante omnia. Quid est, Ante omnia? Præ cæteris cautus esto, plus ad hoc intentus esto, quam ad alia. Major consuetudo majorem intentionem flagitat, non rei levis consuetudo. Si de manu aliquid faceres, facilius manui tuæ imperares ne faceret; si pedibus aliquo eundum esset, pigritia retardante excitares te ut surgeres, et ires. Lingua facilitatem habet motus, in udo posita est, facile in lubrico labitur. Quanto illa citius et facilius movetur, tanto tu adversus illam fixus esto. Domabis, si vigilabis; vigilabis, si timebis; timebis, si christianum te esse cogitaveris. Nam tantum mali habet juratio, ut qui lapides colunt, timeant falsum jurare per lapides: tu non times Deum præsentem, Deum viventem, Deum scientem, Deum manentem, Deum in contemptorem vindicantem? Claudit ille templum super lapidem, et it ad domum suam: ipse super deum suum clausit, et tamen quando illi dicitur, Jure per Jovem, præsentis oculos timet. Et ecce dico Charitati vestræ, et qui per lapidem falsum jurat, perjurus est. Unde hoc dico? Quia multi et in hoc falluntur, et putant, quia nihil est per quod jurant, non se crimine teneri perjurii. Prorsus perjurus es, quia per id quod sanctum putas, falsum juras. Sed ego illud sanctum non puto. Sanctum putat cui juras. Non enim quando juras, tibi juras, aut lapidi juras; sed proximo juras. Homini juras ante lapidem: sed numquid non ante Deum? Non te audit lapis loquentem: sed punit te Deus fallentem.","t":"“But it is habit,” it is usually said. It is usually said when I do not speak. This is “above all.” What is “above all”? Be cautious before other things; be more intent on this than on other things. A greater habit demands greater attention, not the habit of a light thing. If you did something with your hand, you would more easily command your hand not to do it; if you had to go somewhere on foot, with laziness holding you back, you would rouse yourself to get up and go. The tongue has ease of movement; it is set in moisture; it easily slips on a slippery place. The more quickly and easily it moves, the more firmly fixed be you against it. You will tame it if you are watchful; you will be watchful if you fear; you will fear if you consider that you are a Christian. For swearing has so much evil that those who worship stones fear to swear falsely by stones: and do you not fear God present, God living, God knowing, God abiding, God avenging on the despiser? He shuts the temple over a stone and goes to his house: he himself has shut it over his god; and yet when it is said to him, “Swear by Jupiter,” he fears its eyes as if present. And see, I tell your Charity, even he who swears falsely by a stone is a perjurer. Why do I say this? Because many are deceived in this too, and think that, because what they swear by is nothing, they are not held by the crime of perjury. Certainly you are a perjurer, because you swear falsely by what you think holy. “But I do not think it holy.” He thinks it holy to whom you swear. For when you swear, you do not swear to yourself, or to the stone; but you swear to your neighbor. You swear to a man before a stone: but are you not before God? The stone does not hear you speaking; but God punishes you deceiving.","f":"Augustine, <i>Serm.</i> 180.12 (PL 38:565–566; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-12)."},"augustine-sermones/180.14":{"o":"Ante omnia ergo, fratres mei, obsecro vos, ne sine causa me Deus hæc loqui compulerit. Dico enim ante ipsum quod dixi, sæpe me istam quæstionem devitasse: timui ne monendo et præcipiendo plus reos facerem non audituros: hodie autem plus timui ne loqui recusarem, quod loqui juberer. Quasi vero parvus sit fructus sudoris hujus mei, si omnes qui mihi acclamaverunt, clament et contra se, ne falsum jurent adversum se: si tot homines qui me attentissime audierunt, attenti sint adversus consuetudinem suam, et admoneant se hodie, cum ad domos suas venerint, cum consuetudinem suam lapsu linguæ repetiverint; admoneat proximus proximum: Hoc est quod hodie audivimus, hoc est quod obstricti sumus. Non fiat hodie, certe cum recens sermo est, Expertus loquor: non fiat hodie, pigrius fit cras. Si et cras factum non fuerit, minus laborat qui custodit; adjuvatur enim consuetudine superioris diei. Triduo moritur pestis de qua laboramus: et gaudebimus de fructu vestro; quia magno bono abundabitis, si tam magno malo carebitis. Conversi ad Dominum, etc.","t":"Above all, then, my brothers, I beg you, lest God have compelled me to say these things without cause. For I say before him what I have said, that I often avoided this question: I feared lest by admonishing and commanding I make more guilty those who would not listen; but today I feared more to refuse to speak what I was ordered to speak. As if the fruit of this sweat of mine were small, if all who acclaimed me were to cry out also against themselves, lest they swear falsely against themselves; if so many men who listened to me most attentively were attentive against their habit, and admonished themselves today, when they have come to their homes, when they have repeated their habit by a slip of the tongue; let neighbor admonish neighbor: “This is what we heard today; this is what we were bound to.” Let it not happen today, at least while the sermon is fresh. I speak from experience: let it not happen today; it happens more slowly tomorrow. If it has not happened tomorrow either, the one who keeps guard labors less; for he is helped by the habit of the day before. In three days the plague we are struggling with dies: and we shall rejoice in your fruit; because you will abound in a great good, if you are without so great an evil. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 180.14 (PL 38:566; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-14)."},"augustine-sermones/180.2":{"o":"Invenimus enim jurasse sanctos, jurasse primitus ipsum Dominum, in quo non est omnino peccatum. Juravit Dominus, et non pœnitebit eum: Tu es sacerdos in œternum, secundum ordinem Melchisedech. Æternitatem sacerdotii Filio cum juratione promisit. Habes etiam, Per memetipsum juro, dicit Dominus. Et illud juratio est, Vivo ego, dicit Dominus. Quomodo homo per Deum, sic Deus per se ipsum. Non est ergo peccatum jurare? Durum est hoc dicere: et quoniam diximus Deum jurasse, quam blasphemum est hoc dicere? Jurat Deus qui peccatum non habet: non ergo est peccatum jurare; sed magis peccatum est pejerare. Fortasse quis dicat non esse proponendum de Domino Deo jurationis exemplum. Deus enim est, et forte illi soli competit jurare, qui non potest pejerare. Homines enim falsum jurant, vel cum fallunt, vel cum falluntur. Aut enim putat homo verum esse quod falsum est, et temere jurat: aut scit vel putat falsum esse, et tamen pro vero jurat, et nihilominus cum scelere jurat. Distant autem ista perjuria, quæ duo commemoravi. Fac illum jurare, qui verum putat esse, pro quo jurat: verum putat esse, et tamen falsum est. Non ex animo iste perjurat; fallitur, hoc pro vero habet quod falsum est; non pro re falsa sciens jurationem interponit. Da alium qui scit falsum esse, et dicit verum esse; et jurat tanquam verum sit, quod scit falsum esse. Videtis quam ista detestanda sit bellua, et de rebus humanis exterminanda? Quis enim hoc fieri velit? Omnes homines talia detestantur. Fac alium, putat falsum esse, et jurat tanquam verum sit, et forte verum est. Verbi gratia, ut intelligatis, Pluit in illo loco? interrogas hominem; et putat non pluisse, et ad negotium ipsius competit, ut dicat, Pluit: sed putat non pluisse; dicitur ei, Vere pluit? Vere, et jurat: et tamen pluit ibi, sed ille nescit, et putat non pluisse; perjurus est. Interest quemadmodum verbum procedat ex animo. Ream linguam non facit, nisi mens rea. Quis est autem qui non fallatur, etsi noluit fallere? Quis est homo cui non subrepat fallacia? Et tamen juratio ab ore non discedit, frequentatur: plura sunt plerumque juramenta, quam verba. Si discutiat homo quoties juret per totum diem, quoties se vulneret, quoties gladio linguæ se feriat et transfigat, quis in illo locus invenitur sanus? Quia ergo grave peccatum est pejerare, compendium tibi dedit Scriptura, Noli jurare.","t":"For we find that the saints swore, and first of all that the Lord himself swore, in whom there is no sin at all. “The Lord has sworn, and will not repent: You are a priest for ever according to the order of Melchizedek.” With an oath he promised the eternity of the priesthood to the Son. You also have: “By myself I swear, says the Lord.” And this is an oath: “As I live, says the Lord.” As man swears by God, so God by himself. Is it not a sin, then, to swear? It is hard to say this; and since we have said that God swore, how blasphemous is it to say it? God swears, who has no sin: so it is not a sin to swear; but rather it is a sin to perjure oneself. Perhaps someone may say that God's example of swearing should not be set before us. For he is God, and perhaps it belongs to him alone to swear, who cannot perjure himself. For men swear falsely either when they deceive or when they are deceived. For either a man thinks that true which is false, and swears rashly; or he knows or thinks it false, and yet swears it as true, and nonetheless swears with crime. Now these two perjuries I have mentioned differ. Suppose a man swears who thinks true the thing he swears to: he thinks it true, and yet it is false. This man does not perjure himself from the heart; he is deceived; he holds for true what is false; he does not knowingly interpose an oath for a false thing. Give me another who knows it is false and says it is true, and swears as if it were true what he knows is false. You see how detestable a beast this is, to be banished from human affairs? For who would want this to happen? All men detest such things. Suppose another: he thinks it false, and swears as though it were true, and perhaps it is true. For example, that you may understand: “Did it rain in that place?” you ask a man; and he thinks it did not rain, and it suits his business to say, “It rained”; but he thinks it did not rain. It is said to him, “Did it truly rain?” “Truly,” and he swears; and yet it did rain there, but he does not know, and thinks it did not rain: he is a perjurer. What matters is how the word proceeds from the mind. Nothing makes the tongue guilty but a guilty mind. But who is there who is not deceived, even if he did not want to deceive? What man is there to whom deception does not creep in? And yet swearing does not leave the mouth; it is frequent: often there are more oaths than words. If a man examined how often he swears through the whole day, how often he wounds himself, how often he strikes and pierces himself with the sword of the tongue, what healthy spot would be found in him? So because it is a grave sin to perjure oneself, Scripture has given you a shortcut: Do not swear.","f":"Augustine, <i>Serm.</i> 180.2 (PL 38:562–563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-2)."},"augustine-sermones/180.3":{"o":"Quid tibi dicturus sum, homo? Verum jura? Ecce verum jura, non peccas: si verum juras, non peccas. Sed homo inter tentationes positus, carne involutus, calcans terram sub terra, dum corpus quod corrumpitur aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem; inter ista multa tua cogitata incerta, volatica, conjecturas humanas, fallacias humanas, quando non subrepit tibi quod falsum est, posito in regione falsitatis? Vis ergo longe esse a perjurio? Jurare noli. Qui enim jurat, aliquando verum jurare potest; qui autem non jurat, mendacium jurare nunquam potest. Juret ergo Deus, qui jurat securus, quem nihil fallit, quem nihil latet, qui omnino fallere ignorat, quia nec falli potest. Cum enim jurat, se adhibet testem. Quomodo tu cum juras, Deum adhibes testem; sic ipse cum jurat, se testem adhibet. Tu quando illum adhibes testem, forte supra mendacium tuum, accipis in vanum nomen Domini Dei tui. Ne ergo mendacium jures, noli jurare. Ipsa est angustia. Perjurium præcipitium. Qui jurat, juxta est: qui non jurat, longe est. Peccat et graviter qui falsum jurat: non peccat qui verum jurat: sed nec ille peccat, qui omnino non jurat. Sed qui non jurat, et non peccat, longe est a peccato: qui autem verum jurat, non peccat, sed prope est ad peccatum. Fac te ambulare in aliquo loco, ubi a parte dextera spatiosa sit terra, nec usquam angustias patiaris; a sinistra præceps locus est. Ubi eligis ambulare? Super finem terræ in labio præcipitii, an inde longe? Puto quia inde longe. Sic et qui jurat, in fine ambulat; et ambulat pedibus infirmis, quia humanis. Si offenderis, deorsum is; si lapsus fueris, deorsum is. Et quid te excipit? Perjurii poena. Ergo volebas verum jurare: audi consilium Dei, Noli jurare.","t":"What shall I say to you, man? “Swear the truth”? See, swear the truth, you do not sin: if you swear the truth, you do not sin. But man, set amid temptations, wrapped in flesh, treading the earth beneath the earth, while “the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things”—amid these many thoughts of yours, uncertain, flitting, human conjectures, human deceptions—when does falsehood not creep up on you, set as you are in the region of falsehood? Do you want, then, to be far from perjury? Do not swear. For he who swears can sometimes swear the truth; but he who does not swear can never swear a lie. So let God swear, who swears securely, whom nothing deceives, from whom nothing is hidden, who does not know how to deceive at all, because he cannot be deceived. For when he swears, he calls himself as witness. As you, when you swear, call God as witness, so he, when he swears, calls himself as witness. You, when you call him as witness, perhaps over your lie, take the name of the Lord your God in vain. So that you may not swear a lie, do not swear. This is the narrow place. Perjury is the precipice. He who swears is near it; he who does not swear is far from it. He who swears falsely sins, and gravely; he who swears the truth does not sin; but neither does he sin who does not swear at all. But he who does not swear, and does not sin, is far from sin; while he who swears the truth does not sin, but is near to sin. Suppose you are walking in some place where on the right there is spacious ground and you suffer no narrowness anywhere; on the left there is a precipice. Where do you choose to walk? At the edge of the ground, on the lip of the precipice, or far from it? I think far from it. So too he who swears walks at the edge; and he walks on weak feet, because human ones. If you stumble, down you go; if you slip, down you go. And what receives you? The punishment of perjury. So you wanted to swear the truth: hear God's counsel: do not swear.","f":"Augustine, <i>Serm.</i> 180.3 (PL 38:563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-3)."},"augustine-sermones/180.4":{"o":"Si peccatum esset juratio, nec in veteri Lege diceretur, Non perjurabis; reddes autem Domino jusjurandum tuum. Non enim peccatum præciperetur nobis. Sed ait tibi Deus tuus, Si juraveris, non damnabo: si verum juraveris, non damnabo. Sed numquid si non juraveris damnabo? Duo sunt, inquit, quæ non damno unquam; veram jurationem, et nullam jurationem: damno autem falsam jurationem. Falsa juratio exitiosa est, vera juratio periculosa est, nulla juratio secura est. Scio esse difficilem quæstionem, et Charitati vestræ fateor, semper illam vitavi. Nunc autem cum die dominico debito reddendi sermonis recitaretur eadem lectio, divinitus mihi inspiratum esse credidi, ut inde tractarem. Hinc me dicere Deus voluit: hinc vos audire. Obsecro ne contemnatis, obsecro ut cor stabiliatis, linguæ mobilitates mutetis. Non frustra est omnino, non vacat quod cum eam, ut dixi, quæstionem semper devitare voluerim, imposita est necessitati meæ, ut imponatur et Charitati vestræ.","t":"If swearing were a sin, it would not be said even in the old Law, “You shall not perjure yourself; but you shall render your oath to the Lord.” For a sin would not be commanded us. But your God says to you: “If you swear, I will not condemn you; if you swear the truth, I will not condemn you. But will I condemn you if you do not swear? There are two things,” he says, “that I never condemn: true swearing and no swearing; but I condemn false swearing.” False swearing is deadly; true swearing is dangerous; no swearing is safe. I know it is a difficult question, and I confess to your Charity, I have always avoided it. But now, when on the Lord's day this same reading was recited when a sermon was due, I believed it was divinely inspired in me to treat it. God wanted me to speak on this; you to hear it. I beg you not to despise it; I beg you to make your heart steady and change the restlessness of the tongue. It is not at all in vain, it is not idle, that, although, as I said, I always wanted to avoid this question, it was imposed on my necessity, so that it may be imposed also on your Charity.","f":"Augustine, <i>Serm.</i> 180.4 (PL 38:563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-4)."},"augustine-sermones/180.5":{"o":"Ut noveritis, verum jurare non esse peccatum, invenimus et apostolum Paulum jurasse: Quotidie morior, per vestram gloriam, fratres, quam habeo in Christo Jesu Domino nostro. Per vestram gloriam, juratio est. Non quasi sic ait, Per vestram gloriam morior, quasi vestra gloria me facit mori; quomodo si diceret, Per venenum mortuus est, per gladium mortuus est, per bestiam mortuus est, per inimicum mortuus est; id est, faciente inimico, faciente gladio, faciente veneno, et similia: non sic dixit, Per vestram gloriam. Ambiguitatem græcus sermo dissolvit. Inspicitur in Epistola græca, et invenitur ibi juratio quæ non est ambigua, Νὴ τὴν ὑμετέραν καύχησιν. Νὴ τὸν θεόν, ubi dixerit græcus, jurat. Quotidie auditis Græcos, et qui græce nostis, Νὴ τὀν θεόν: quando dicit, Νὴ τὸν θεόν, juratio est, Per Deum. Ergo nemo dubitet jurasse Apostolum, cum dixit, Per vestram gloriam, fratres, (et ne putemus eum per humanam gloriam jurasse) quam habeo in Christo Jesu Domino nostro. Est alio loco juratio prorsus certa et expressa: Testem invoco super animam meam. Apostolus dicit, Testem Deum invoco super animam meam, quia parcens vobis nondum veni Corinthum (II Cor. I, 23). Et alio loco ad Galatas: Quæ autem scribo vobis, ecce coram Deo, quia non mentior.","t":"That you may know that to swear the truth is not a sin, we find that the apostle Paul too swore: “I die daily, by your glory, brothers, which I have in Christ Jesus our Lord.” “By your glory” is an oath. He did not say “By your glory I die” as if your glory makes me die; as if he were saying, “He died by poison, he died by the sword, he died by a beast, he died by an enemy,” that is, the enemy doing it, the sword doing it, the poison doing it, and the like: he did not say “By your glory” in that way. The Greek language resolves the ambiguity. One looks in the Greek Epistle and finds there an oath that is not ambiguous: νὴ τὴν ὑμετέραν καύχησιν. Where a Greek says νὴ τὸν θεόν, he swears. You hear Greeks every day, and those of you who know Greek: νὴ τὸν θεόν. When he says νὴ τὸν θεόν, it is an oath: “By God.” So let no one doubt that the Apostle swore when he said, “By your glory, brothers”—and lest we think he swore by human glory—“which I have in Christ Jesus our Lord.” There is in another place an oath entirely certain and express: “I call witness upon my soul.” The Apostle says, “I call God as witness upon my soul, that to spare you I have not yet come to Corinth.” And in another place, to the Galatians: “What I write to you, behold, before God, I do not lie.”","f":"Augustine, <i>Serm.</i> 180.5 (PL 38:563–564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-5)."},"augustine-sermones/180.6":{"o":"Intendite, quæso, et advertite: et si non tam plausibilis sermo vobis sit, propter angustias quæstionis; utilis tamen est, si ad viscera vestra perveniat. Ecce juravit Apostolus. Non vos fallant, qui nescio quomodo volentes ipsas jurationes discernere, vel potius non intelligere, dicunt non esse jurationem, quando dicit homo, Scit Deus, Testis est Deus, Invoco Deum super animam meam verum me dicere. Invocavit, inquit, Deum, testem fecit Deum: numquid juravit? Qui hæc dicunt, nihil aliud volunt, nisi invocato Deo teste mentiri. Itane vero, quisquis es pravi cordis, et perversi cordis, si dicas, Per Deum, juras; si dicas, Testis est Deus, non juras? Quid est enim, Per Deum; nisi, Testis est Deus? Aut quid est, Testis est Deus; nisi, Per Deum?","t":"Attend, I beg you, and take note: and even if the sermon is not so pleasing to you because of the narrowness of the question, yet it is useful if it reaches your inmost parts. See, the Apostle swore. Let them not deceive you who, wanting somehow to distinguish oaths themselves—or rather not understanding them—say that it is not an oath when a man says, “God knows,” “God is witness,” “I call God upon my soul that I speak the truth.” “He called on God,” they say, “he made God a witness: did he swear?” Those who say this want nothing else than to lie with God called as witness. Is it really so, whoever you are of crooked and perverse heart: if you say “By God,” you swear; if you say “God is witness,” you do not swear? For what is “By God,” but “God is witness”? Or what is “God is witness,” but “By God”?","f":"Augustine, <i>Serm.</i> 180.6 (PL 38:564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-6)."},"augustine-sermones/180.7":{"o":"Quid est autem jurare, nisi jus Deo reddere, quando per Deum juras; jus saluti tuæ reddere, quando per salutem tuam juras; jus filiis tuis reddere, quando per filios tuos juras? Quod autem jus debemus saluti nostræ, filiis nostris, Deo nostro, nisi charitatis, veritatis, et non falsitatis? Maxime autem per Deum cum fit, ipsa est vera juratio: quia et cum dicit quisque, Per meam salutem, salutem suam Deo obligat: quando dicit, Per filios, oppignerat Deo filios suos, ut hoc veniat in caput eorum, quod exit de ore ipsius: si verum, verum; si falsum, falsum. Cum ergo filios suos, vel caput suum, vel salutem suam quisque in juratione nominans, quidquid nominat obligat Deo; quanto magis quando pejerat per ipsum Deum? Timet enim falsum jurare per filium suum, et non timet falsum jurare per Deum suum? Fortassis hoc dicens in animo suo, Timeo per filium meum falsum jurare, ne moriatur: Deo autem qui non moritur, etsi falsum per eum juretur, quid mali contingit? Bene quidem dicis, nihil mali contingit Deo, quando falsum juras per Deum: sed contingit mali multum tibi, qui fallis proximum, cui testem adhibes Deum. Si aliquid teste filio tuo faceres, et amico vel proximo tuo vel cuilibet homini diceres, Non feci, et tangeres filio tuo caput, quo teste fecisti, et diceres, Per hujus salutem, quia non feci: exclamaret forte filius tuus sub paterna manu tremens, nec tamen paternam manum, sed divinam tremens, Noli pater, non tibi vilis sit salus mea; Deum super me invocasti, ego te vidi, fecisti, noli pejerare: te quidem habeo genitorem, sed plus et tuum et meum timeo Creatorem.","t":"What then is to swear (iurare), but to render right (ius) to God when you swear by God; to render right to your health when you swear by your health; to render right to your children when you swear by your children? And what right do we owe to our health, to our children, to our God, but that of love, of truth, and not of falsehood? But it is above all when it is done by God that it is a true oath: for even when one says, “By my health,” he pledges his health to God; when he says, “By my children,” he pawns his children to God, so that what comes out of his mouth may come upon their heads: if true, true; if false, false. When, then, anyone in swearing names his children or his head or his health, whatever he names he pledges to God: how much more when he perjures himself by God himself? For does he fear to swear falsely by his son, and not fear to swear falsely by his God? Perhaps saying this in his mind: “I fear to swear falsely by my son, lest he die; but to God, who does not die, even if one swears falsely by him, what evil happens?” You say well indeed that no evil happens to God when you swear falsely by God; but much evil happens to you, who deceive your neighbor, to whom you bring God as witness. If you did something with your son as witness, and said to your friend or neighbor or any man, “I did not do it,” and touched the head of your son, before whom as witness you did it, and said, “By his health, I did not do it,” perhaps your son, trembling under his father's hand—yet trembling not at the father's hand but at God's—would cry out: “Do not, father; let my health not be cheap to you; you have called God upon me; I saw you, you did it; do not perjure yourself: I have you indeed as my begetter, but I fear more both your Creator and mine.”","f":"Augustine, <i>Serm.</i> 180.7 (PL 38:564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-7)."},"augustine-sermones/180.8":{"o":"Sed quia Deus, quando per eum juras, non tibi dicit, Ego te vidi, noli jurare, fecisti: sed times ne te ille occidat, tu te ipse occidis: quia ergo non dicit, Ego te vidi, putas quia non vidit? Et ubi est quod dicit: Tacui, tacui; numquid semper tacebo? Et tamen plerumque dicit, Ego te vidi: sed aliter quando vindicat in perjurum. Sed non in omnes vindicat: ideo homines ædificantur ad exemplum. Ego scio, ille mihi falsum juravit, et vivit. Ille tibi falsum juravit, et vivit? Falsum juravit, et vivit: ille falsum juravit. Tu falleris. Si tu oculos haberes unde mortem hujus videres, si et tu in eo quod est mori, et non mori, non fallereris, videres hujus mortem. Et modo intende Scripturam; et ibi invenies jacentem, quem putas viventem. Quia pedibus ambulat, quia manibus contrectat, quia oculis videt, et audit auribus, officiis cæteris membrorum satis utitur, viventem putas. Vivit, sed corpus ejus: mortua est autem anima ejus, mortuum est quod melius est ejus. Vivit habitaculum, mortuus est habitator. Quomodo, inquies, cum vivat corpus, mortua est anima; cum corpus non viveret, nisi vivificatum ab anima? Quomodo ergo mortua est anima, de qua vivit corpus? Audi ergo, et disce: corpus hominis creatura Dei est, et anima hominis creatura Dei est. De anima Deus vivificat carnem; ipsam item animam vivificat de se ipso, non de se ipsa. Vita ergo corporis anima est; vita ergo animæ Deus est. Moritur corpus, cum recedit anima: moritur ergo anima, si recedit Deus. Recedit anima, cum corpus percutitur gladio: et putas quia non recedit Deus, cum ipsa anima feritur perjurio? Vis videre quia mortuus est, de quo loqueris? Lege Scripturam: Os quod mentitur, occidit animam ( Sap. I, 11). Sed tu præsentem Deum ultorem putas, si ille qui te juratione falsa deceperit, continuo exspiret. Si expiret ante oculos tuos, exspiravit caro ipsius. Quid est, exspiravit caro ipsius? Spiritum quo vivificabatur, ejecit. Hoc est, exspiravit excluso spiritu, quo vivebat caro. Pejeravit, exclusit spiritum quo vivebat anima. Exspiravit, sed nescis; exspiravit, sed non vides. Carnem enim jacentem sine anima vides, animam miseram sine Deo videre non potes. Crede ergo, adhibe oculos fidei. Nemo perjurus impunitus; prorsus nemo, cum illo est poena sua. Si haberet in cubiculo suo tortorem carnis, punitus esset: habet in secreta cordis sui tortorem conscientiæ suæ, et impunitus vocatur? Et tamen quid dicis? Vivit, gaudet, luxuriatur qui mihi mendacium juravit: quid est, quod me mittis ad invisibilia? Quia et ipse Deus, per quem juravit, invisibilis est. Juravit per invisibilem, feritur pœna invisibili. Sed vivit, inquit, et quodam modo scatet et bullit luxuriis. Si hoc ita est, quod scatet luxuriis, quod bullit luxuriis, vermes sunt animæ mortuæ. Denique omnis homo prudens, qui tales luxuriantes perjuros attendit, sano cordis olfactu, avertit se, non vult videre, non vult audire. Unde se ista sanitas avertit, nisi quia putet anima mortua?","t":"But because God, when you swear by him, does not say to you, “I saw you; do not swear; you did it”—and you fear your son would die, while you kill yourself—because, then, he does not say, “I saw you,” do you think he did not see? And where is what he says: “I have kept silent, I have kept silent: shall I always keep silent?” And yet often he does say, “I saw you”: but otherwise, when he punishes the perjurer. But he does not punish all of them: so men are built up by example. “I know that man swore falsely to me, and he lives.” He swore falsely to you, and he lives? He swore falsely, and lives: that man swore falsely. You are deceived. If you had eyes with which to see his death—if you too were not deceived about what it is to die and not to die—you would see his death. And now attend to Scripture, and there you will find lying dead the man you think living. Because he walks with feet, handles with hands, sees with eyes and hears with ears, and uses the other functions of his members well enough, you think him living. He lives, but his body: his soul is dead; what is better in him is dead. The dwelling lives; the dweller is dead. “How,” you will say, “when the body lives, is the soul dead, since the body would not live unless given life by the soul? How then is the soul dead, from which the body lives?” Hear, then, and learn: the body of man is God's creature, and the soul of man is God's creature. By the soul God gives life to the flesh; the soul itself, likewise, he gives life to from himself, not from itself. So the life of the body is the soul; so the life of the soul is God. The body dies when the soul withdraws; so the soul dies if God withdraws. The soul withdraws when the body is struck with a sword; and do you think God does not withdraw when the soul itself is struck by perjury? Do you want to see that he is dead, the one you are speaking of? Read Scripture: “The mouth that lies kills the soul.” But you think God an avenger only if he who deceived you by a false oath breathes his last at once. If he breathes his last before your eyes, his flesh has breathed its last. What is it, his flesh has breathed its last? It has cast out the spirit by which it was given life. This is: it breathed its last, the spirit being shut out by which the flesh lived. He perjured himself: he shut out the Spirit by which the soul lived. He breathed his last, but you do not know it; he breathed his last, but you do not see it. For you see the flesh lying without the soul; you cannot see the wretched soul without God. Believe, then; apply the eyes of faith. No perjurer is unpunished; absolutely none: his punishment is with him. If he had in his bedroom a torturer of the flesh, he would be punished: he has in the secret of his heart the torturer of his conscience, and is he called unpunished? And yet what do you say? “He lives, he rejoices, he lives in luxury, the man who swore a lie to me: why do you send me to invisible things?” Because God himself, by whom he swore, is invisible. He swore by the invisible; he is struck with an invisible punishment. “But he lives,” he says, “and in a way teems and bubbles with luxuries.” If this is so, that he teems with luxuries, that he bubbles with luxuries, they are the worms of a dead soul. Indeed every prudent man who looks at such luxuriating perjurers turns away with the healthy smell of the heart; he does not want to see, does not want to hear. Why does this health turn away, unless because the dead soul stinks?","f":"Augustine, <i>Serm.</i> 180.8 (PL 38:564–565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-8)."},"augustine-sermones/180.9":{"o":"Breviter ergo audite, fratres mei, concludam sermonem, figens in cordibus vestris curam salubrem: Ante omnia nolite jurare. Quare, Ante omnia? Si magnum est facinus pejerare, nulla autem culpa est verum jurare, quare, Ante omnia nolite jurare? Debuit enim dicere, Ante omnia nolite pejerare. Ante omnia, inquit, nolite jurare. Jurare enim pejus est, quam furari? Jurare pejus est, quam adulterare? Non dico falsum jurare; jurare dico; jurare pejus est, quam hominem occidere? Absit. Hominem occidere, adulterare, furari, peccatum est: jurare non est peccatum; sed falsum jurare, peccatum est. Quare ergo, Ante omnia? Isto verbo quod ait, Ante omnia, cautos nos fecit adversus linguam nostram. Ante omnia, ait, ut attendatis præ cæteris, ut vigiletis ne subrepat vobis consuetudo jurandi. Tanquam in specula ita te posuit contra te: Ante omnia, levavit te super, Per Deum, per Christum occido illum: et hæc quoties per diem, quoties per horam? Non aperis os, nisi ad talem jurationem. Nolles ut diceret tibi, Ante omnia, ut te adversus consuetudinem intentissimum redderet, ut omnia tua inspiceres, omnes motus linguæ tuæ diligentissime custodires, esses custos malæ consuetudinis tuæ, ad eam constringendam? Audi, Ante omnia. Dormiebas, pungo, Ante omnia, spinas admoveo. Quid est, Ante omnia? Ante omnia vigila, ante omnia intentus esto.","t":"Hear briefly, then, my brothers; let me conclude the sermon, fixing a wholesome care in your hearts: “Above all, do not swear.” Why “above all”? If it is a great crime to perjure oneself, but there is no fault in swearing the truth, why “Above all, do not swear”? For he ought to have said, “Above all, do not perjure yourselves.” “Above all,” he says, “do not swear.” Is swearing worse than stealing? Is swearing worse than committing adultery? I do not say swearing falsely; I say swearing: is swearing worse than killing a man? Far from it. To kill a man, to commit adultery, to steal is a sin: to swear is not a sin; but to swear falsely is a sin. Why then “above all”? By this word that he says, “above all,” he has made us wary against our tongue. “Above all,” he says, so that you may attend to it before other things, so that you may watch lest the habit of swearing creep up on you. He has placed you as on a watchtower against yourself: “Above all” has raised you above “By God,” “By Christ,” “I'll kill him”: and how often these through the day, how often through the hour? You open your mouth only for such an oath. Would you not want him to say “Above all” to you, so as to make you most attentive against the habit, so that you would inspect all your doings, guard most carefully all the movements of your tongue, be the guard of your bad habit, to restrain it? Hear: “Above all.” You were sleeping: I prick you with “Above all”; I apply thorns. What is “above all”? Above all be watchful; above all be attentive.","f":"Augustine, <i>Serm.</i> 180.9 (PL 38:565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/180-9)."},"augustine-sermones/181.1":{"o":"Beatissimus Joannes apostolus salubriter et veraciter scribens, inter cætera ait: Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est. Si autem confessi fuerimus peccata nostra, fidelis est et justus, qui dimittat nobis peccata, et mundet nos ab omni iniquitate. His verbis docuit beatus Joannes, imo ipse Dominus Jesus non se tacens per Joannem, neminem in ista carne, in isto corruptibili corpore, in ista terra, in isto maligno sæculo, in ista vita tentationibus plena, neminem hic vivere sine peccato. Absoluta sententia est, nec expositore indiget: Si dixerimus quia peccatum non habemus. Quis est enim qui non habet peccatum? Sicut Scriptura dicit, Nec infans cujus est vita diei unius super terram. Talis parvulus peccatum non fecit, sed de parentibus traxit. Ergo nullo modo quisquam potest dicere, non se habuisse peccatum. Sed accessit per fidem ad lavacrum regenerationis homo fidelis, et omnia dimissa sunt ei; jam sub gratia vivit, in fide vivit, membrum Christi factus est, templum Dei factus est: et tamen sic quomodo membrum Christi et templum Dei factus est, si dixerit se non habere peccatum, seipsum seducit, et veritas in eo non est; prorsus mentitur, si dicat, Justus sum.","t":"The most blessed apostle John, writing wholesomely and truly, says among other things: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” By these words blessed John taught—or rather the Lord Jesus himself, not silent about himself through John—that no one in this flesh, in this corruptible body, on this earth, in this evil world, in this life full of temptations, no one lives here without sin. The sentence is absolute; it needs no expositor: “If we say that we have no sin.” For who is there that has no sin? As Scripture says, “Not even an infant whose life on earth is one day.” Such a little one has committed no sin, but has drawn it from his parents. So in no way can anyone say that he has not had sin. But a believing man has come by faith to the washing of regeneration, and everything has been forgiven him; he now lives under grace, he lives in faith, he has become a member of Christ, he has become a temple of God; and yet, even as he has become a member of Christ and a temple of God, if he says he has no sin, he deceives himself, and the truth is not in him; he is plainly lying if he says, “I am righteous.”","f":"Augustine, <i>Serm.</i> 181.1 (PL 38:566; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-1)."},"augustine-sermones/181.2":{"o":"Sunt autem quidam inflati utres, spiritu elationis pleni, non magnitudine ingentes, sed superbiæ morbo tumentes, ut dicere audeant, inveniri homines absque peccato. Dicunt ergo, justos prorsus in hac vita nullum habere peccatum. Hæretici autem sunt Pelagiani, iidemque Coelestiani, qui hoc dicunt. Et cum responsum illis fuerit, Quid est quod dicitis? Ergo vivit hic homo sine peccato, et non habet omnino ullum peccatum, nec facto, nec verbo, nec cogitatione? Respondent de illo superbiæ vento, quo pleni sunt: quem ventum utinam finirent, reflarentur et tacerent, id est, humiles fierent, non elati: respondent, inquam, Prorsus isti homines sancti, fideles Dei, nec facto, nec verbo, nec cogitatione possunt ullum habere peccatum. Et cum eis dicitur, Qui sunt isti justi, qui sine peccato sunt? respondent et dicunt, Tota Ecclesia. Mirari potuissem, si invenirem unum, duos, tres, decem, quot quærebat Abraham. Abraham enim a quinquaginta usque ad decem descendit: tu, hæretice, respondes, et dicis mihi totam Ecclesiam. Unde hoc probas? Probo, inquis. Proba, rogo te. Magnum enim mihi gaudium affers, si docere potueris, totam prorsus Ecclesiam in singulis quibusque fidelibus suis nullum habere peccatum. Probo, inquis. Dic unde? Apostolus loquitur. Quid loquitur Apostolus? Christus, inquit, dilexit Ecclesiam. Audio, et Apostoli verba esse cognosco. Mundans eam lavacro aquæ in verbo, ut exhiberet sibi gloriosam Ecclesiam, non habentem maculam aut rugam, aut aliquid hujusmodi. Audivimus de nube magna tonitrua. Nubes enim Dei Apostolus. Verba ista sonuerunt, et tremere nos fecerunt.","t":"But there are certain inflated wineskins, full of the wind of pride, not huge in greatness but swollen with the disease of pride, so that they dare to say that men are found without sin. They say, then, that the righteous in this life have no sin at all. Those who say this are heretics, the Pelagians, also called Celestians. And when they are answered, “What is it you are saying? Does a man then live here without sin, and have no sin at all, neither in deed nor in word nor in thought?”, they answer from that wind of pride with which they are full—would that they would end that wind, deflate, and be silent, that is, become humble, not lifted up—they answer, I say: “Certainly these holy men, God's faithful, can have no sin, neither in deed nor in word nor in thought.” And when it is said to them, “Who are these righteous who are without sin?”, they answer and say: “The whole Church.” I could have wondered if I found one, two, three, ten, as many as Abraham sought. For Abraham came down from fifty to ten: you, heretic, answer and tell me the whole Church. How do you prove it? “I prove it,” you say. Prove it, I beg you. For you bring me great joy if you can show that the whole Church, in every one of its faithful, has no sin at all. “I prove it,” you say. Say from where. “The Apostle speaks.” What does the Apostle say? “Christ,” he says, “loved the Church.” I hear, and I recognize the Apostle's words. “Cleansing her by the washing of water in the word, that he might present to himself a glorious Church, not having spot or wrinkle or anything of the kind.” We have heard great thunder from the cloud. For the Apostle is a cloud of God. These words sounded, and made us tremble.","f":"Augustine, <i>Serm.</i> 181.2 (PL 38:566; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-2)."},"augustine-sermones/181.3":{"o":"Sed dicite nobis, antequam quæramus quomodo ista verba Apostolus dixerit; dicite, inquam, nobis, utrum vos justi estis, an non. Respondent, Justi sumus. Ergo non habetis peccatum? Per omnes dies, per omnes noctes nihil mali facitis, nihil mali dicitis, nihil mali cogitatis? Non audent dicere, Nihil. Sed quid respondent? Nos quidem peccatores sumus; sed de sanctis loquimur, non de nobis. Hoc vos interrogo: Christiani estis? Non dico, Justi estis? Christiani estis? Non audent negare: Christiani, inquiunt, sumus. Fideles ergo estis? Baptizati estis? Baptizati, inquiunt, sumus. Dimissa sunt vobis cuncta peccata? Dimissa, inquiunt. Quomodo ergo estis peccatores? Sufficit mihi unde vos repellam. Vos christiani estis, baptizati estis, fideles estis, membra Ecclesiæ estis, et habetis maculas et rugas? Quomodo ergo est Ecclesia isto tempore sine macula et ruga cum vos sitis ruga ejus et macula? Aut si non vultis esse Ecclesiam, nisi eam quæ sine macula et ruga est, cum rugis vestris et maculis præcidite vos a membris ejus, præcidite vos a corpore ejus. Sed quid adhuc dicam ut se ab Ecclesia segregent, cum hoc jam fecerint? Hæretici enim sunt, jam foris sunt: cum tota munditia sua foris remanserunt. Redite, et audite; audite, et credite.","t":"But tell us, before we ask how the Apostle said these words; tell us, I say, whether you are righteous or not. They answer: “We are righteous.” So you have no sin? Through all the days, through all the nights you do nothing evil, say nothing evil, think nothing evil? They do not dare to say, “Nothing.” But what do they answer? “We indeed are sinners; but we are speaking of the saints, not of ourselves.” I ask you this: Are you Christians? I do not say, are you righteous; are you Christians? They do not dare to deny: “We are Christians,” they say. Are you believers, then? Are you baptized? “We are baptized,” they say. Have all sins been forgiven you? “Forgiven,” they say. How then are you sinners? I have enough to repel you with. You are Christians, you are baptized, you are believers, you are members of the Church, and you have spots and wrinkles? How then is the Church at this time without spot and wrinkle, when you are its wrinkle and spot? Or if you do not want the Church to be anything but that which is without spot and wrinkle, cut yourselves, with your wrinkles and spots, off from its members; cut yourselves off from its body. But why should I still say that they should separate themselves from the Church, when they have already done so? For they are heretics; they are already outside: with all their cleanness they have remained outside. Come back, and listen; listen, and believe.","f":"Augustine, <i>Serm.</i> 181.3 (PL 38:566–567; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-3)."},"augustine-sermones/181.4":{"o":"Forte dicturi estis, in corde vestro tumido et inflato: Numquid potuimus dicere quia justi sumus? Necesse utique erat propter humilitatem, ut diceremus nos peccatores esse. Propter humilitatem ergo mentiris? Justus es, sine peccato es: sed propter humilitatem dicis te peccatorem. Quomodo te accipiam tanquam christianum in alterum testem, quem contra te ipsum teneo falsum testem? Justus es, sine peccato es, et dicis te habere peccatum. Testis ergo falsus es contra te. Non accipit Deus mendacem humilitatem tuam. Inspice vitam tuam, vide conscientiam tuam. Ergo justus es, sed non potes nisi dicere te peccatorem? Audi Joannem; ipse tibi repetit quod etiam superius veraciter dixit: Si dixerimus, inquit, quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est. Tu non habes peccatum, et dicis te habere peccatum; veritas in te non est. Quia non dixit Joannes, Si dixerimus quia peccatum non habemus, humilitas in nobis non est: sed dixit, nos ipsos seducimus, et veritas in nobis non est. Ergo mentimur, si dixerimus nos non habere peccatum. Si mendacium timuit Joannes, tu mendacium non times, ut cum sis justus, dicas te esse peccatorem? Quomodo ergo te accipiam ad alienam causam testem, qui in causa tua mentiris? Sanctos reos constituis, dum contra te falsum testimonium dicis. Quid facturus es alteri, qui te infamas? Quomodo alter tuam calumniam devitabit, quando te tuæ linguæ mendacio reum facis?","t":"Perhaps you are going to say in your swollen and inflated heart: “Could we have said that we are righteous? It was surely necessary, for humility's sake, that we say we are sinners.” So you lie for humility's sake? You are righteous, you are without sin; but for humility's sake you say you are a sinner. How shall I accept you, as a Christian, as a witness in another's case, whom I hold as a false witness against yourself? You are righteous, you are without sin, and you say you have sin. So you are a false witness against yourself. God does not accept your lying humility. Look at your life; see your conscience. So you are righteous, but you can only say you are a sinner? Hear John; he repeats to you what he truly said above: “If we say,” he says, “that we have no sin, we deceive ourselves, and the truth is not in us.” You have no sin, and you say you have sin: the truth is not in you. For John did not say, “If we say that we have no sin, humility is not in us,” but he said, “we deceive ourselves, and the truth is not in us.” So we lie if we say we have no sin. If John feared a lie, do you not fear a lie, so that, though you are righteous, you say you are a sinner? How then shall I accept you as a witness in another's case, who lie in your own? You make the saints guilty while you bear false witness against yourself. What will you do to another, you who defame yourself? How will another avoid your slander, when by the lie of your tongue you make yourself guilty?","f":"Augustine, <i>Serm.</i> 181.4 (PL 38:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-4)."},"augustine-sermones/181.5":{"o":"Iterum te interrogo alio modo: Justus es, aut peccator? Respondes, Peccator. Mentiris, quia non quod te esse corde credis, hoc ore dicis. Ergo et si non eras peccator, esse incipies dum mentiris. Dicis enim: Humilitatis causa nos dicimus peccatores esse; nam Deus videt quia justi sumus. Cum ergo humilitatis causa mentiris, si non eras peccator antequam mentireris, mentiendo efficeris quod evitaveras. Veritas in te non est, nisi te ita dixeris peccatorem, ut etiam esse cognoscas. Veritas autem ipsa est, ut quod es dicas. Nam quomodo est humilitas, ubi regnat falsitas?","t":"Again I question you another way: Are you righteous, or a sinner? You answer, “A sinner.” You lie, because what you believe in your heart that you are, you do not say with your mouth. So even if you were not a sinner, you begin to be one while you lie. For you say: “For humility's sake we say we are sinners; for God sees that we are righteous.” When then you lie for humility's sake, if you were not a sinner before you lied, by lying you become what you had avoided. The truth is not in you unless you call yourself a sinner in such a way that you also know you are one. For truth itself is that you say what you are. For how is there humility where falsehood reigns?","f":"Augustine, <i>Serm.</i> 181.5 (PL 38:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-5)."},"augustine-sermones/181.6":{"o":"Postremo omittamus Joannis verba: ecce in corpore Ecclesiæ, quam dicis non habere maculam aut rugam aut aliquid ejusmodi, et esse sine peccato, ecce veniet hora orationis, oratura est tota Ecclesia: et tu quidem foris es; veni ad orationem dominicam, veni ad trutinam, veni, dic, Pater noster, qui es in cœlis. Sequere: Sanctificetur nomen tuum. Veniat regnum tuum. Fiat voluntas tua, sicut in cœlo, et in terra. Panem nostrum quotidianum da nobis hodie. Sequere, et dic: Dimitte nobis debita nostra. Responde, hæretice, quæ sunt debita tua? An forte pecuniam mutuam a Deo accepisti? Non, inquit. Non te ego amplius interrogabo de hoc: ipse enim Dominus expositurus est, quæ sint debita quæ nobis petimus relaxari. Dicamus ergo sequentia: Sicut et nos dimittimus debitoribus nostris. Exponat hoc Dominus: Si enim dimiseritis hominibus peccata (ergo debita vestra peccata sunt), dimittet vobis et Pater vester peccata vestra. Redi ergo, hæretice, ad orationem, si obsurduisti contra veram fidei rationem. Dimitte nobis debita nostra, dicis, an non dicis? Si non dicis, etsi præsens fueris corpore, foris tamen es ab Ecclesia. Ecclesiæ enim oratio est, vox est de magisterio Domini veniens. Ipse dixit, Sic orate: discipulis dixit, Sic orate: discipulis dixit, Apostolis dixit, et nobis qualescumque agniculi sumus dixit; arietibus gregis dixit, Sic orate. Videte quis dixerit, et quibus dixerit. Veritas discipulis, Pastor pastorum arietibus: Sic orate, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Rex militibus, Dominus servis, Christus Apostolis, veritas hominibus loquebatur, sublimitas humilibus loquebatur. Scio quid in vobis agatur: ego vos appendo, ego de trutina mea renuntio, prorsus dico quid in vobis agitur. Hoc enim ego plus quam vos scio. Dicite, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.","t":"Finally, let us leave aside John's words: see, in the body of the Church, which you say has no spot or wrinkle or anything of the kind, and is without sin—see, the hour of prayer will come, the whole Church is going to pray; and you indeed are outside: come to the Lord's Prayer, come to the scales, come, say, “Our Father, who are in heaven.” Go on: “Hallowed be your name. Your kingdom come. Your will be done, as in heaven, so also on earth. Give us today our daily bread.” Go on and say: “Forgive us our debts.” Answer, heretic: what are your debts? Did you perhaps borrow money from God? “No,” he says. I will not question you further about this: for the Lord himself will explain what debts we ask to be released. Let us say what follows, then: “As we also forgive our debtors.” Let the Lord explain this: “For if you forgive men their sins” (so your debts are sins), “your Father too will forgive you your sins.” Come back, then, heretic, to prayer, if you have grown deaf to the true reasoning of faith. “Forgive us our debts”: do you say it, or do you not? If you do not say it, even if you are present in body, you are nevertheless outside the Church. For it is the Church's prayer; it is a voice coming from the Lord's teaching. He said, “Pray thus”: he said it to the disciples, “Pray thus”; he said it to the disciples, he said it to the apostles, and he said it to us, little lambs such as we are; he said it to the rams of the flock: “Pray thus.” See who said it, and to whom he said it. The Truth to the disciples, the Shepherd of shepherds to the rams: “Pray thus: Forgive us our debts, as we also forgive our debtors.” The King to soldiers, the Lord to servants, Christ to apostles, the Truth to men was speaking; loftiness was speaking to the lowly. I know what goes on in you: I weigh you, I report from my scales, I say exactly what goes on in you. For this I know better than you. Say: “Forgive us our debts, as we also forgive our debtors.”","f":"Augustine, <i>Serm.</i> 181.6 (PL 38:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-6)."},"augustine-sermones/181.7":{"o":"Interrogo te, homo juste, sancte, homo sine macula et ruga; interrogo te, inquam: Oratio ista Ecclesiæ est, fidelium est, an catechumenorum? Certe utique regeneratorum est, id est, baptizatorum: postremo, quod totum superat, filiorum est. Nam si non est filiorum, qua fronte dicitur, Pater noster, qui es in cœlis? Ubi ergo estis, o justi et sancti? In membris Ecclesiæ hujus estis, an non estis? Ibi eratis, sed jam non estis ibi. Et utinam jam præcisi accepta ratione audiant et credant. Ergo si tota Ecclesia dicit, Dimitte nobis debita nostra, reprobus est qui hoc non dicit. Et nos quidem cum dicimus, debita nostra, quousque id quod petimus accipiamus, reprobi sumus, quia peccatores sumus: sed quod vos non facitis, nos faciendo, id est peccata nostra confitendo, mundamur; si tamen faciamus quod dicimus, Sicut et nos dimittimus debitoribus nostris. Ubi es ergo, hæretice Pelagiane vel Cœlestiane? Ecce tota Ecclesia dicit, Dimitte nobis debita nostra. Habet ergo maculas et rugas. Sed confessione ruga extenditur, confessione macula abluitur. Stat Ecclesia in oratione, ut mundetur confessione: et quamdiu hic vivitur, sic stat. Et cum de corpore exierit unusquisque, dimittuntur ei omnia, quæ talia habebat ut dimitterentur debita; quia et quotidianis precibus dimittuntur: et tunc exit mundatus, et thesaurizatur Ecclesia in thesauros Domini aurum purum; ac per hoc in thesauros Domini Ecclesia est sine macula et ruga. Et si ibi sine macula et ruga est, hic quid orandum est? Ut venia percipiatur. Qui dat veniam, maculam extergit: qui ignoscit, rugam extendit. Et ubi extenditur ruga nostra? Tanquam in tendicula magni fullonis, in cruce Christi. In ipsa enim cruce, id est, in ipsa tendicula pro nobis sanguinem fudit. Et nostis fideles quale testimonium perhibeatis sanguini quem accepistis. Certe enim dicitis, Amen. Nostis qui sit sanguis qui pro multis effusus est in remissionem peccatorum. Ecce quomodo fit Ecclesia sine macula et ruga, tanquam bene mundata in tendicula crucis extenditur: sed hic omnino potest id agi. Exhibet sibi Ecclesiam gloriosam Dominus, non habentem maculam aut rugam. Agit hoc et hic, exhibet ibi. Hoc enim agit, ut non habeamus maculam aut rugam. Magnus est qui agit, bene curat, doctissimus artifex est. Extendit in ligno, et facit nos sine ruga, quos abluenda recent si. macula. ipse qui venit sine macula et aiM ruga, extensus est in tendicula; sed propter nos, non propter set ut nos faceret sine macula et ruga. Rogemus ergo eum ut faciat, et postquam recent % ad horrea nos ducat > ibique nos reponat % ubi pressorium non erit.","t":"I question you, righteous man, holy man, man without spot and wrinkle; I question you, I say: is this prayer the Church's, the faithful's, or the catechumens'? Certainly it belongs to the regenerated, that is, the baptized; finally—what surpasses all—it belongs to sons. For if it is not sons', with what face is it said, “Our Father, who are in heaven”? Where then are you, O righteous and holy ones? Are you among the members of this Church, or are you not? You were there, but now you are not there. And would that, already cut off, having received reasons, they would hear and believe. So if the whole Church says, “Forgive us our debts,” he who does not say it is reprobate. And we indeed, when we say “our debts,” are reprobate until we receive what we ask, because we are sinners; but by doing what you do not do, that is, by confessing our sins, we are cleansed; provided we do what we say, “As we also forgive our debtors.” Where are you, then, Pelagian or Celestian heretic? See, the whole Church says, “Forgive us our debts.” So it has spots and wrinkles. But by confession the wrinkle is stretched out; by confession the spot is washed away. The Church stands in prayer, to be cleansed by confession; and as long as one lives here, so it stands. And when each one has departed from the body, everything is forgiven him which was such that the debts could be forgiven, because they are also forgiven by daily prayers; and then he departs cleansed, and the Church is laid up in the Lord's treasuries as pure gold; and so in the Lord's treasuries the Church is without spot and wrinkle. And if there it is without spot and wrinkle, what is to be prayed for here? That pardon may be received. He who gives pardon wipes away the spot; he who forgives stretches out the wrinkle. And where is our wrinkle stretched out? As on the stretching frame of a great fuller—on the cross of Christ. For on that cross, that is, on that stretching frame, he shed his blood for us. And you who are faithful know what testimony you bear to the blood you have received. For certainly you say, “Amen.” You know what is the blood that was shed for many for the forgiveness of sins. See how the Church is made without spot and wrinkle: like something well cleansed, it is stretched on the frame of the cross; but here all of this can be accomplished. The Lord presents to himself a glorious Church, not having spot or wrinkle. He does this here too; he presents it there. For he does this, that we may have no spot or wrinkle. Great is he who does it; he cares well; he is a most skilled craftsman. He stretches us on the wood and makes us without wrinkle, us whom he has washed of the stain. He himself, who came without spot and without wrinkle, was stretched on the frame; but for our sake, not his own, to make us without spot and wrinkle. Let us ask him, then, to do it, and after he has threshed us to lead us to the granaries and store us there where there will be no press.","f":"Augustine, <i>Serm.</i> 181.7 (PL 38:567–568; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-7)."},"augustine-sermones/181.8":{"o":"Tu ergo qui loquebaris, sine macula et ruga es? Quid hic facis in Ecclesia, quæ dicit, Dimitte nobis debita nostra? Debita se habere confitetur, quæ relaxentur. Qui non confitentur, non ideo non habent: sed ideo eis non relaxabuntur. Confessio nos sanat, et vita cauta, vita humilis, oratio cum fide, contritio cordis, lacrymæ non fictæ de vena cordis profluentes, ut dimittantur nobis peccata, sine quibus esse non possumus. Confessio, inquam, nos sanat, dicente apostolo Joanne, Si confiteamur peccata nostra, fidelis est et justus, ut dimittat nobis peccata, et mundet nos ab omni iniquitate. Non autem, quia dico quod non possumus hic esse sine peccato, homicidia facere debemus, aut adulteria, vel cætera mortifera peccata, quæ uno ictu perimunt. Talia non facit bonæ fidei et bonæ spei christianus: sed illa sola, quæ quotidiano orationis penicillo tergantur. Humiles et devoti dicamus quotidie, Dimitte nobis debita nostra: sed si faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Sponsio hæc cum Deo, vera sponsio et fixa conditio est. Tu homo es, et habes debitorem, et debitor etiam tu es. Accedis ad Deum, qui habet debitores, et debitor non est, ut postules tibi debita relaxari. Sed hoc tibi dicit: Ego debita non habeo, tu habes debita; debes enim mihi: sed etiam frater tuus debet tibi. Debitor meus es, habes et tu debitorem. Debitor meus es, quia peccasti in me: habes debitorem fratrem, quia peccavit in te. Quod feceris cum debitore tuo, facio et ego cum meo: id est, si dimittis, dimitto; si tenes, teneo. Tu contra te tenes, qui alteri non dimittis. Nemo ergo dicat se esse sine peccato: sed non tamen ideo debemus amare peccatum. Oderimus ea fratres; etsi non sumus sine peccatis, oderimus tamen ea: et maxime a criminibus nos abstineamus; abstineamus, quantum possumus, a levibus peccatis. Ego, ait, nescio quis, non habeo peccata. Se ipsum decipit, et veritas in eo non est. Prorsus oremus, ut Deus dimittat: sed faciamus quod dicitur, dimittamus et nos debitoribus nostris. Cum dimittimus, et dimittitur nobis. Quotidie dicimus hoc, et quotidie facimus, et quotidie fit in nobis. Non hic sumus sine peccato, sed exibimus hinc sine peccato.","t":"You then who were speaking—are you without spot and wrinkle? What are you doing here in the Church, which says, “Forgive us our debts”? It confesses that it has debts to be released. Those who do not confess do not therefore not have them; but therefore they will not be released to them. Confession heals us, and a careful life, a humble life, prayer with faith, contrition of heart, unfeigned tears flowing from the vein of the heart, so that the sins may be forgiven us without which we cannot be. Confession, I say, heals us, as the apostle John says: “If we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” But because I say that we cannot be without sin here, we must not therefore commit murders, or adulteries, or the other deadly sins that kill with one blow. A Christian of good faith and good hope does not do such things, but only those that are wiped away by the daily sponge of prayer. Humble and devout, let us say daily, “Forgive us our debts”—but if we do what follows, “As we also forgive our debtors.” This is a pledge with God, a true pledge and a fixed condition. You are a man, and you have a debtor, and you too are a debtor. You approach God, who has debtors and is not a debtor, to ask that your debts be released. But he says this to you: “I have no debts; you have debts, for you owe me; but your brother also owes you. You are my debtor; you too have a debtor. You are my debtor, because you sinned against me; you have your brother as debtor, because he sinned against you. What you do with your debtor, I too do with mine: that is, if you forgive, I forgive; if you hold, I hold.” You hold against yourself, you who do not forgive another. So let no one say that he is without sin; but we must not therefore love sin. Let us hate them, brothers; even if we are not without sins, let us hate them nonetheless; and above all let us abstain from crimes; let us abstain, as far as we can, from light sins. “I,” says someone or other, “have no sins.” He deceives himself, and the truth is not in him. Certainly let us pray that God may forgive; but let us do what is said: let us too forgive our debtors. When we forgive, it is forgiven us too. We say this daily, and daily we do it, and daily it is done in us. We are not without sin here, but we shall depart from here without sin.","f":"Augustine, <i>Serm.</i> 181.8 (PL 38:568; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/181-8)."},"augustine-sermones/182.1":{"o":"Quando Joannes apostolus legebatur, audivimus loquentem per eum Spiritum sanctum, et dicentem: Charissimi, nolite omni spiritui credere; sed probate spiritus, si ex Deo sunt. Repeto, quia necessarium est ut repetam, et hoc mentibus vestris, quantum Dominus adjuvat, vehementer inculcem. Charissimi, nolite omni spiritui credere; sed probate spiritus, si ex Deo sunt. Quoniam multi pseudoprophetæ prodierunt in hunc mundum. Præcepit Spiritus sanctus, ne omni spiritui credamus: et causam cur hoc præceperit, dixit. Quæ illa causa est? Quoniam multi, inquit, pseudoprophetæ prodierunt in hunc mundum. Quisquis ergo ista præcepta contempserit, et omni spiritui credendum putaverit, necesse est incurrat in pseudoprophetas, et quod pejus est, blasphemet veros Prophetas. Hic jam ex isto præcepto homo cautus effectus dicturus est mihi: Audivi, teneo, obtemperare desidero, quia et ego in pseudoprophetas nolo incurrere. Quis enim hoc velit, a mendacibus decipi? Siquidem pseudopropheta est mendax propheta. Da mihi hominem religiosum, non vult fallere: da mihi hominem impium, sacrilegum, fallere vult, falli non vult. Cum ergo nolint fallere boni, falli autem nec boni velint nec mali, quis est qui in pseudoprophetam velit incurrere? Verba dico consulentis me: sed utique in pseudoprophetam nemo nisi invitus incurrit. Audivi præceptum Joannis, imo Domini per Joannem, Nolite omni spiritui credere. Ecce accipio, ita volo. Addit, et dicit. Sed probate spiritus, si ex Deo sunt. Unde probo? Probare vellem, si errare non possem. Certe nisi probavero spiritus qui ex Deo sunt, incurram necesse est in spiritus qui ex Deo non sunt, et ex hoc seducar a pseudoprophetis. Quid agam? Quomodo observem? O si sanctus Joannes, quomodo nobis dixit, Nolite omni spiritui credere, sed probate spiritus, si ex Deo sunt; dicere dignaretur, quomodo probentur spiritus qui ex Deo sunt! Noli esse sollicitus, et hoc audi. Hinc cognoscitur spiritus Dei: hoc certe exspectabas audire, ut probares spiritus qui ex Deo sunt. Hinc cognoscitur spiritus Dei: Joannes dixit, non ego: hoc sequitur in lectione quam tracto. Cum enim nos propterea faceret sollicitos et cautos, ne omni spiritui credamus, sed probemus spiritus qui ex Deo sunt, quia multi pseudoprophetæ prodierunt in hunc mundum; continuo vidit quid desideraremus, occurrit exspectationi, injecit oculum tacitæ cogitationi. Gratias Deo, quia et hoc per illum loqui dignatus est. Hinc cognoscitur spiritus Dei. Eia audite; audite, intelligite, discernite; inhærete veritati, resistite falsitati. Hinc cognoscitur spiritus Dei. Unde, rogo te? Hoc est quod audire cupiebam. Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: et omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. Interim ergo, charissimi, repellite ab auribus vestris omnem disputatorem, prædicatorem, scriptorem, susurratorem, qui negat Jesum Christum in carne venisse. Ergo repellite Manichæos a domibus, ab auribus, a cordibus vestris. Manichæi enim Christum in carne venisse apertissime negant. Spiritus ergo illorum non sunt ex Deo.","t":"When the apostle John was being read, we heard the Holy Spirit speaking through him and saying: “Dearly beloved, do not believe every spirit, but test the spirits, whether they are from God.” I repeat it, because it is necessary for me to repeat it, and to drive this vehemently into your minds as far as the Lord helps. “Dearly beloved, do not believe every spirit, but test the spirits, whether they are from God. For many false prophets have gone out into this world.” The Holy Spirit commanded that we not believe every spirit, and he gave the reason why he commanded it. What is that reason? “For many false prophets,” he says, “have gone out into this world.” So whoever despises these commands and thinks every spirit is to be believed must fall among false prophets, and, what is worse, blaspheme the true prophets. Here now a man, made wary by this command, will say to me: “I have heard, I hold it, I desire to obey, because I too do not want to fall among false prophets. For who would want this, to be deceived by liars?” For a false prophet is a lying prophet. Give me a religious man: he does not want to deceive. Give me an ungodly, sacrilegious man: he wants to deceive; he does not want to be deceived. Since, then, the good do not want to deceive, and neither good nor bad want to be deceived, who is there that wants to fall among false prophets? I speak the words of one consulting me: but certainly no one falls among false prophets except unwillingly. “I have heard John's command—rather the Lord's through John—‘Do not believe every spirit.’ See, I accept it; I want it so. He adds and says: ‘But test the spirits, whether they are from God.’ How shall I test? I would want to test, if I could not err. Certainly unless I test which spirits are from God, I must fall among the spirits that are not from God, and so be seduced by false prophets. What shall I do? How shall I observe it? O if holy John, as he told us, ‘Do not believe every spirit, but test the spirits, whether they are from God,’ would deign to say how the spirits that are from God are tested!” Do not be anxious; hear this too. “By this the Spirit of God is known”: this surely you were waiting to hear, so as to test the spirits that are from God. “By this the Spirit of God is known”: John said it, not I; it follows in the reading I am treating. For when he made us anxious and wary for this reason, not to believe every spirit but to test which spirits are from God, because many false prophets have gone out into this world, at once he saw what we desired, met our expectation, cast his eye on our silent thought. Thanks be to God, that he deigned to speak this too through him. “By this the Spirit of God is known.” Come, listen; listen, understand, discern; cling to the truth, resist falsehood. “By this the Spirit of God is known.” By what, I ask you? This is what I wanted to hear. “Every spirit that confesses that Jesus Christ has come in the flesh is from God; and every spirit that does not confess that Jesus Christ has come in the flesh is not from God.” Meanwhile, then, dearly beloved, repel from your ears every debater, preacher, writer, whisperer who denies that Jesus Christ has come in the flesh. So repel the Manichees from your houses, from your ears, from your hearts. For the Manichees most openly deny that Christ came in the flesh. So their spirits are not from God.","f":"Augustine, <i>Serm.</i> 182.1 (PL 38:568–569; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/182-1)."},"augustine-sermones/182.3":{"o":"Hic video unde velit lupus obrepere; agnosco, et quantum valeo, devitandum esse demonstro. Hinc, in eo quod dixi, vel potius ab Apostolo dictum commemoravi; quia Omnis spiritus qui negat Jesum Christum in carne venisse, ex Deo non est; insidiatur Manichæus in hoc verbo, et dicit mihi: Ecce spiritus qui negat Jesum Christum in carne venisse, ex Deo non est; unde est ergo? Si ex Deo non est, inquit, unde est? Numquid enim potest esse, nisi aliunde? Si ergo, inquit, ex Deo non est, et aliunde est, vides esse duas naturas. Invenimus lupum: retia salubria tendamus, venemur, capiamus, captum trucidemus. Trucidemus plane; moriatur error, vivat homo. Ecce in eo quod dixi, Capiamus, trucidemus; moriatur error, vivat homo; ibi solvitur quæstio. Sed recolite quod proposui, ne obliti quæstionem, non intelligatis solutionem. Omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. Et Manichæus continuo: Et unde est? Si ex Deo non est, aliunde est. Si aliunde est, docui duas esse naturas. Hanc quæstionem tenete, et mentes ad illa mea verba revocate, ubi dixi, Capiamus, trucidemus; moriatur error, vivat homo. Error non est ex Deo, homo ex Deo est. Redite ad quæstionem: Omnis spiritus qui non confitetur Jesum in carne venisse, ex Deo non est. Dico et ego, Omnia per ipsum facta sunt. Omnis spiritus laudet Dominum. Sed si non omnis spiritus ex Deo est, quomodo spiritus qui ex Deo non est laudat Dominum? Prorsus omnis spiritus laudet Dominum. Utrumque video, languidum intelligo; vitium sanetur, natura liberetur. Vitium natura non est, sed naturæ inimicum est. Sana unde langues, remanet unde laudes. Medicina vitia persequitur, non naturam. Omnis spiritus qui non confitetur Jesum Christum in carne venisse, ex Deo non est. In quantum non confitetur Christum in carne venisse, in tantum ex Deo non est; quia iste error qui non confitetur Christum in carne venisse, ex Deo non est. Fratres, quid est quod renascimur? Si bene nati sumus, quid est quod renascimur? Natura quæ corrupta fuerat, reparatur; natura quæ lapsa fuerat, erigitur; natura quæ deformis jacebat gratia reformatur. Solus enim Creator, Pater, Filius et Spiritus sanctus; trina unitas, una trinitas; sola illa natura immutabilis, incommutabilis, nec defectui, nec profectui obnoxia, nec cadit, ut minus sit; nec transcendit, ut plus sit; perfecta, sempiterna, omni modo immutabilis, sola illa natura. Creatura vero bona, sed Creatori impar valde. Vis adhærere diabolo desertori, si æquare contendis condita Conditori.","t":"Here I see where the wolf wants to creep in; I recognize it, and as far as I can, I show that it must be avoided. Here, in what I said—or rather, what I recalled was said by the Apostle—that “every spirit that denies that Jesus Christ has come in the flesh is not from God,” the Manichee lies in wait at this word and says to me: “See, the spirit that denies that Jesus Christ has come in the flesh is not from God: where then is it from? If it is not from God,” he says, “where is it from? For can it be, except from elsewhere? If then,” he says, “it is not from God and is from elsewhere, you see that there are two natures.” We have found the wolf: let us spread wholesome nets, let us hunt, let us catch, and, caught, let us slaughter. Let us slaughter indeed: let the error die, let the man live. See, in what I said—“Let us catch, let us slaughter; let the error die, let the man live”—there the question is solved. But recall what I proposed, lest, forgetting the question, you not understand the solution. “Every spirit that does not confess that Jesus Christ has come in the flesh is not from God.” And the Manichee at once: “And where is it from? If it is not from God, it is from elsewhere. If it is from elsewhere, I have shown that there are two natures.” Hold this question, and bring your minds back to those words of mine where I said, “Let us catch, let us slaughter; let the error die, let the man live.” The error is not from God; the man is from God. Return to the question: “Every spirit that does not confess that Jesus has come in the flesh is not from God.” I say also, “All things were made through him.” “Let every spirit praise the Lord.” But if not every spirit is from God, how does a spirit that is not from God praise the Lord? Certainly let every spirit praise the Lord. I see both; I understand the sick one: let the vice be healed, let the nature be set free. The vice is not the nature, but the enemy of the nature. Heal what makes you sick; there remains that by which you may praise. Medicine pursues vices, not nature. “Every spirit that does not confess that Jesus Christ has come in the flesh is not from God.” Inasmuch as it does not confess that Christ has come in the flesh, so far it is not from God; because this error that does not confess Christ has come in the flesh is not from God. Brothers, why are we reborn? If we were born well, why are we reborn? The nature that had been corrupted is repaired; the nature that had fallen is raised; the nature that lay deformed is reformed by grace. For only the Creator—Father, Son, and Holy Spirit; threefold unity, one Trinity—only that nature is immutable, unchangeable, subject neither to decline nor to progress; it neither falls, so as to be less, nor rises beyond, so as to be more; perfect, everlasting, in every way immutable, that nature alone. But the creature is good, but very unequal to the Creator. You want to cleave to the devil, the deserter, if you strive to make things created equal to their Creator.","f":"Augustine, <i>Serm.</i> 182.3 (PL 38:569; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/182-3)."},"augustine-sermones/182.4":{"o":"Agnoscat anima conditionem suam: non est Deus. Cum se anima putat Deum, offendit Deum: non invenit salvatorem, sed invenit damnatorem. Quoniam Deus quando animas malas damnat, non se damnat: si autem anima hoc est quod Deus, se damnat. Demus honorem Deo nostro, fratres, cui clamamus, Libera nos a malo. Et si susurret tibi, ut in oratione invenias tentationem, et dicat tibi, Quid est quod clamasti, Libera nos a malo? Certe non est malum? Responde illi: Ego sum malus; et si liberaverit me a malo, ero de malo bonus: liberet me a me, ne incurram in te. Hoc dic Manichæo: Si Deus liberaverit me a me, non incurram in te: quia si Deus liberaverit me a me malo, ero bonus; si bonus ero, sapiens ero; si sapiens ero, non errabo; si non errabo, a te decipi non potero. Liberet ergo Deus me a me, et non incurro in te. Meum est enim vitium, ut errem et credam tibi: quoniam anima mea impleta est illusionibus. Non sum mihi ipse lumen: nam si essem, nunquam errassem. Ideo pars Dei non sum, quia substantia Dei, natura Dei, errare non potest: ego autem erro; nam et tu ipse confiteris, sapientem te dicis, ab errore me liberare conaris. Unde ergo erro, si natura Dei sum? Erubesce, da honorem Deo. Ego dico quia multum adhuc erras: sed sicut tu ipse confiteris, erraveras. Erraverat ergo natura Dei? ierat in immunditiam natura Dei? Adulteria committebat natura Dei? Stupra illicita faciebat natura Dei? Cæca nesciebat qua iret natura Dei? Facinoribus et flagitiis obruebatur natura Dei? Erubesce, da honorem Deo.","t":"Let the soul recognize its condition: it is not God. When the soul thinks itself God, it offends God: it finds not a Savior but a condemner. For when God condemns evil souls, he does not condemn himself; but if the soul is what God is, he condemns himself. Let us give honor to our God, brothers, to whom we cry, “Deliver us from evil.” And if he whispers to you, so as to tempt you in prayer, and says to you, “What is it that you cried, Deliver us from evil? Surely it is not evil?”—answer him: “I am evil; and if he delivers me from evil, from evil I shall be good: let him deliver me from myself, lest I fall into you.” Say this to the Manichee: “If God delivers me from myself, I shall not fall into you; because if God delivers me from my evil self, I shall be good; if I am good, I shall be wise; if I am wise, I shall not err; if I do not err, I shall not be able to be deceived by you. So let God deliver me from myself, and I do not fall into you. For it is my vice that I err and believe you; for my soul is filled with illusions. I am not light to myself: for if I were, I would never have erred. So I am not a part of God, because the substance of God, the nature of God, cannot err; but I err; for you yourself confess it; you call yourself wise; you try to free me from error. Why then do I err, if I am the nature of God?” Blush; give honor to God. I say that you still err much; but as you yourself confess, you had erred. So had the nature of God erred? Had the nature of God gone into uncleanness? Was the nature of God committing adulteries? Was the nature of God doing unlawful sexual acts? Did the nature of God, blind, not know where it was going? Was the nature of God overwhelmed by crimes and outrages? Blush; give honor to God.","f":"Augustine, <i>Serm.</i> 182.4 (PL 38:569–570; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/182-4)."},"augustine-sermones/182.5":{"o":"Lumen tibi esse non potes; non potes, non potes. Erat lumen verum. In comparatione Joannis dictum est, Erat lumen verum. Numquid non et Joannes lucerna? Ille erat lucerna ardens et lucens, Dominus dixit. Numquid lucerna lumen non est? Sed erat lumen verum. Lucerna et accendi potest, et exstingui potest: lumen verum accendere potest, exstingui non potest. Erat ergo lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Illuminandi sumus, non lumen sumus. Expergiscere, clama mecum: Dominus illuminatio mea. Quid est ergo quod dicis? Ergo non sunt mala? Sunt mala, sed mutantur; et ipsa erunt bona: quia ipsa mala, vitio sunt mala, non natura. Quid est, Libera nos a malo? Nonne possemus et possumus hæc verba dicere, Libera nos a tenebris? A quibus tenebris? A nobis ipsis, si quæ in nobis sunt reliquiæ tenebrarum, donec in totum lux efficiamur, nihil habentes in nobis quod resistat claritati, quod repugnet veritati, quod subjaceat infirmitati, quod conditione mortalitatis deficiat. Tunc totum videte quid erit, quando erit, Corruptibile hoc induetur incorruptione, et mortale hoc induetur immortalitate. Tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Aculeus autem mortis est peccatum. Ubi malum?","t":"You cannot be light to yourself; you cannot, you cannot. “He was the true light.” In comparison with John it was said, “He was the true light.” Was not John too a lamp? “He was a burning and shining lamp,” the Lord said. Is not a lamp light? But “he was the true light.” A lamp can be both lit and put out: the true light can light, it cannot be put out. So “he was the true light, which enlightens every man coming into this world.” We are to be enlightened; we are not the light. Wake up; cry with me: “The Lord is my enlightenment.” What then is it you say? “So there are no evils?” There are evils, but they are changed; and they themselves will be good: because these very evils are evil by vice, not by nature. What is “Deliver us from evil”? Could we not, and can we not, say these words: “Deliver us from darkness”? From what darkness? From ourselves, if there are in us remnants of darkness, until we are made wholly light, having nothing in us that resists brightness, that fights against truth, that lies under weakness, that fails by the condition of mortality. Then see what the whole will be, when it will be: “This corruptible will put on incorruption, and this mortal will put on immortality.” “Then will come the saying that is written: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting? But the sting of death is sin.” Where is evil?","f":"Augustine, <i>Serm.</i> 182.5 (PL 38:570; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/182-5)."},"augustine-sermones/182.6":{"o":"Modo mala hominum quæ? Error et infirmitas. Aut nescis quid agas, et errando laberis; aut scis quid agi debeat, et infirmitate superaris. Ergo omne malum hominis error et infirmitas. Contra errorem clama, Dominus illuminatio mea. Contra infirmitatem adde, Et salus mea. Crede, bonus esto: tu es malus, tu eris bonus. Noli dividere. Natura in te sananda est, non separanda. Vis nosse quid es? Tenebre. Quare tenebræ? Homo qui dicis, Corrumpitur Deus, aliquid his tenebris potest esse profundius? Crede, agnosce Christum in carne venisse, accepisse quod non erat, non amisisse quod erat; hominem in se mutasse, non in hominem fuisse mutatum. Agnosce, et tu ipse ex malo eris bonus, ex tenebris eris lux. An mentior, et non est unde convincam? Apostolum accipis, si te non fingis accipere; Apostolum legis, et deciperis, et decipis. Unde deciperis? Errando malo tuo te ipso. Si autem credideris, erroremque discusseris, audies ab Apostolo, Fuistis enim aliquando tenebræ; nunc autem lux. Sed addidit, lux, sed ubi? In Domino. Ergo tenebræ in te, lux in Domino. Quia non tibi potes lucere, accedendo illuminaris, recedendo tenebraris: quia non tibi lumen tu ipse es, aliunde illuminaris. Accedite ad eum, et illuminamini.","t":"Now what are the evils of men? Error and weakness. Either you do not know what to do, and by erring you slip; or you know what ought to be done, and you are overcome by weakness. So all the evil of man is error and weakness. Against error cry, “The Lord is my enlightenment.” Against weakness add, “and my salvation.” Believe; be good: you are evil, you will be good. Do not divide. The nature in you is to be healed, not separated. Do you want to know what you are? Darkness. Why darkness? O man who say, “God is corrupted,” can anything be deeper than this darkness? Believe; recognize that Christ came in the flesh, took what he was not, did not lose what he was; changed man into himself, was not changed into man. Recognize it, and you yourself from evil will be good, from darkness you will be light. Or do I lie, and have nothing with which to convince you? You accept the Apostle, if you do not pretend to accept him; you read the Apostle, and you are deceived and you deceive. How are you deceived? By erring, by your own evil, by yourself. But if you believe and shake off your error, you will hear from the Apostle: “For you were once darkness; but now light.” But he added: light, but where? “In the Lord.” So darkness in you, light in the Lord. Because you cannot shine for yourself, by drawing near you are enlightened, by withdrawing you are darkened: because you are not light to yourself, you are enlightened from elsewhere. “Draw near to him, and be enlightened.”","f":"Augustine, <i>Serm.</i> 182.6 (PL 38:570; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/182-6)."},"augustine-sermones/182.7":{"o":"Scio, charissimi, de ista lectione sancti Joannis in re una multum me fuisse immoratum, nec vos esse fatigandos ultra video, vel ultra capacitatem replendos; et nostra infirmitas cogitanda est. Nam hæc verba sancti Joannis habent adhuc magnas latebras suas. Interim eos qui negant Christum in carne venisse, repellite. Constat enim eos non esse ex Deo. In quantum errant, in quantum peccant, in quantum blasphemant, non sunt ex Deo: sanentur, et ex Deo erunt; quia et natura ex Deo erant. Hinc quantumcumque disputavi, attendite Scripturas. Nolite credere eis qui negant Christum in carne venisse. Sed certe dicturus es mihi: Ergo qui dicit Christum in carne venisse, ex Deo est? Audiamus Donatistas, quia confitentur Christum in carne venisse; audiamus Arianos, quia confitentur Christum in carne venisse; audiamus Eunomianos, quia confitentur Christum in carne venisse; audiamus Photinianos, quia confitentur Christum in carne venisse. Si enim omnes spiritus qui confitentur Christum in carne venisse, ex Deo sunt, quam multæ sunt hæreses mendaces, deceptrices, insanæ, confitentur tamen Christum in carne venisse. Quid ergo dicturi sumus? Quomodo istam quæstionem soluturi? Quomodocumque solvenda sit, hodie solvi non potest. Tenete me debitorem: sed Deum pro me et pro vobis orate adjutorem. Conversi ad Dominum, etc.","t":"I know, dearly beloved, that I have dwelt long on one point of this reading from holy John, and I see that you must not be tired further or filled beyond your capacity; and our weakness too must be considered. For these words of holy John still have their great hiding places. Meanwhile, repel those who deny that Christ came in the flesh. For it is certain that they are not from God. Inasmuch as they err, inasmuch as they sin, inasmuch as they blaspheme, they are not from God: let them be healed, and they will be from God; because by nature too they were from God. From here, however much I have discussed, attend to the Scriptures. Do not believe those who deny that Christ came in the flesh. But certainly you are going to say to me: “So whoever says that Christ came in the flesh is from God?” Let us listen to the Donatists, because they confess that Christ came in the flesh; let us listen to the Arians, because they confess that Christ came in the flesh; let us listen to the Eunomians, because they confess that Christ came in the flesh; let us listen to the Photinians, because they confess that Christ came in the flesh. For if all spirits that confess that Christ came in the flesh are from God, how many heresies there are, lying, deceiving, insane, and yet they confess that Christ came in the flesh! What then shall we say? How shall we solve this question? However it is to be solved, it cannot be solved today. Hold me as a debtor; but pray to God as helper for me and for you. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 182.7 (PL 38:570; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/182-7)."},"augustine-sermones/183.1":{"o":"Vestræ Charitatis exspectatio, mei debiti exactio est. Non dubito meminisse vos, quid in adjutorio Domini de sancti Joannis lectione promiserim. Cum ergo audistis Lectorem, credo vos cogitasse me debere esse debiti redditorem. Magnam quippe quæstionem sermone in longum procedente distulimus, quomodo recte possit intelligi quod ait in Epistola sua beatus Joannes, non Baptista, sed Evangelista: Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est. Videmus enim multas hæreses confiteri Christum in carne venisse, et tamen non eas possumus dicere ex Deo esse. Negat Christum in carne venisse Manichæus. Non est laborandum, neque vobis diutius suadendum, quod iste error non sit ex Deo. Sed Arianus confitetur Christum in carne venisse, Eunomianus, Sabellianus, Photinianus. Quid istis convincendis quærimus testes? Quis tot numerat pestes? Sed interim quæ sunt notiora tractemus. Multis quippe hæreses illæ, quas nominavi, ignotæ sunt, et est ista ignorantia tutior. Certe quod novimus, Donatista confitetur Christum in carne venisse: et tamen absit ut sit hic error ex Deo. Ut de recentioribus hæreticis loquar, Pelagianista confitetur Christum in carne venisse: tamen omnino non est hic error ex Deo.","t":"Your Charity's expectation is the exacting of my debt. I do not doubt that you remember what, with the Lord's help, I promised concerning the reading from holy John. So when you heard the reader, I believe you thought that I ought to be the repayer of the debt. For as the sermon went on at length, we deferred a great question: how one can rightly understand what blessed John—not the Baptist, but the Evangelist—says in his Epistle: “Every spirit that confesses that Jesus Christ has come in the flesh is from God.” For we see many heresies confessing that Christ has come in the flesh, and yet we cannot say that they are from God. The Manichee denies that Christ came in the flesh. There is no need to labor or persuade you at length that this error is not from God. But the Arian confesses that Christ came in the flesh, the Eunomian, the Sabellian, the Photinian. Why do we seek witnesses to convict these? Who counts so many plagues? But meanwhile let us treat the better known ones. For those heresies I have named are unknown to many, and that ignorance is safer. Certainly, as we know, the Donatist confesses that Christ came in the flesh; and yet far be it that this error is from God. To speak of more recent heretics, the Pelagian confesses that Christ came in the flesh; yet this error is not at all from God.","f":"Augustine, <i>Serm.</i> 183.1 (PL 38:570–571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-1)."},"augustine-sermones/183.10":{"o":"De illis subtilior disputatio est, qui hoc confitentur quod nos, unigenitum Filium æqualem Patri, ejusdem substantiæ, æterno coæternum; et tamen Donatistæ sunt. Dicamus eis: Verbis confitemini, factis negatis. Aliquis enim negat factis. Non omnis qui negat, verbo negat. Plane sunt homines qui factis negant. Interrogemus Apostolum: Omnia inquit, munda mundis; immundis autem et infidelibus nihil est mundum, sed pollutœ sunt eorum et mens et conscientia. Confitentur enim Deum se nosse, factis autem negant ( Tit. I, 15,10). Quid est, negare factis? Superbire, et schismata facere; non in Deo, sed in homine gloriari. Ita factis negatur Christus: unitatem quippe amat Christus. Postremo ecce quomodo et ipsi Christum negant, ut apertius loquamur. Nos eum dicimus Christum, de quo ait Joannes Baptista: Qui habet sponsam, sponsus est. Bonum conjugium, sanctæ nuptiæ. Sponsus Christus, sponsa Ecclesia. Ab sponso cognoscimus sponsam. Dicat nobis ipse sponsus, quam habet sponsam: dicat, ne fortassis erremus, et invitati ad nuptias sancta vota turbemus: dicat, ostendat primo se ipsum sponsum.","t":"The argument is subtler about those who confess what we do—the only-begotten Son, equal to the Father, of the same substance, coeternal with the eternal—and yet are Donatists. Let us say to them: “You confess in words; you deny in deeds.” For one can deny by deeds. Not everyone who denies denies by word. Certainly there are men who deny by deeds. Let us question the Apostle: “All things,” he says, “are clean to the clean; but to the unclean and unbelieving nothing is clean, but both their mind and their conscience are polluted. For they profess that they know God, but by their deeds they deny him.” What is it to deny by deeds? To be proud, and to make schisms; to boast not in God but in man. So Christ is denied by deeds: for Christ loves unity. Finally, see how they too deny Christ, to speak more openly. We call him Christ of whom John the Baptist says: “He who has the bride is the bridegroom.” A good marriage, a holy wedding. The Bridegroom is Christ, the bride the Church. From the bridegroom we recognize the bride. Let the bridegroom himself tell us what bride he has: let him tell, lest perhaps we err, and, invited to the wedding, disturb the holy vows: let him tell; let him first show himself as the bridegroom.","f":"Augustine, <i>Serm.</i> 183.10 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-10)."},"augustine-sermones/183.11":{"o":"Post resurrectionem ait discipulis suis: Non sciebatis quia oportebat impleri omnia quæ scripta sunt in lege Moysi et Prophetis, et Psalmis de me? Tunc, Evangelista sequitur et dicit, Tunc aperuit illis sensum, ut intelligerent Scripturas, et dixit eis: Quia sic oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus, quem confessus est Petrus, hoc est Filium Dei vivi, oportebat ut pateretur, et tertio die resurgeret. Et factum erat: impletum videbant, caput tenebant, corpus quærebant. Quod est caput? Ipse Christus: passus est, tertio die resurrexit: caput est Ecclesiæ. Corpus quod est? Ipsa Ecclesia. Videbant ergo discipuli caput, corpus non videbant. Ergo eos corpus non videntes, doceat caput. Dic, Domine Jesu; dic, sancte sponse, instrue nos de corpore tuo, de sponsa tua, de dilecta tua, de columba tua, quam dotasti sanguine tuo, dic: Oportebat Christum pati, et resurgere a mortuis tertio die. Ecce sponsus: dic de sponsa, imple tabulas matrimoniales. Audite sponsam: Et prædicari, inquit. Hoc enim sequitur. Oportebat Christum pati, et resurgere a mortuis tertio die, et prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes. Ubi te abscondis? Per omnes gentes, incipientibus ab Jerusalem ( Luc. xxiv, 44-47 ). Sic est factum. Legimus promissum, videmus impletum. Ecce lux mea; ubi est obscuritas tua? Ergo Christus sponsus est hujus Ecclesiæ, quæ prædicatur in omnes gentes, et pullulat et crescit usque ad fines terræ, incipientibus ab Jerusalem: hujus sponsus est Christus. Tu quid dicis? Cujus sponsus est Christus? Partis Donati? Non est ipse, non est ipse. Homo bone, non est ipse: imo homo male, non est ipse. Ad nuptias venimus, tabulas legamus, et non litigemus. Ergo si tu dicis, Christus est sponsus partis Donati; ego tabulas lego, et invenio esse Christum sponsum Ecclesiæ diffusæ toto orbe terrarum. Si dicis, Ipse est, et non est ipse, negas Christum in carne venisse.","t":"After the resurrection he says to his disciples: “Did you not know that everything written about me in the law of Moses and the Prophets and the Psalms had to be fulfilled?” Then, the Evangelist goes on to say, “Then he opened their minds to understand the Scriptures, and said to them: That thus the Christ had to suffer and rise from the dead on the third day.” See the Bridegroom, whom Peter confessed, that is, the Son of the living God: he had to suffer and rise on the third day. And it had happened: they saw it fulfilled; they held the head; they were seeking the body. What is the head? Christ himself: he suffered, he rose on the third day: he is the head of the Church. What is the body? The Church itself. So the disciples saw the head; they did not see the body. So, since they did not see the body, let the head teach them. Speak, Lord Jesus; speak, holy Bridegroom; instruct us about your body, about your bride, about your beloved, about your dove, whom you have endowed with your blood; speak: “The Christ had to suffer and rise from the dead on the third day.” See the Bridegroom: speak of the bride; fill in the marriage contract. Hear the bride: “And that there be preached,” he says—for this follows—“The Christ had to suffer and rise from the dead on the third day, and that repentance and forgiveness of sins be preached in his name to all nations.” Where are you hiding? “To all nations, beginning from Jerusalem.” So it has been done. We read the promise; we see it fulfilled. See my light: where is your darkness? So Christ is the Bridegroom of this Church which is preached to all nations, and sprouts and grows to the ends of the earth, beginning from Jerusalem: of this one Christ is the Bridegroom. What do you say? Whose bridegroom is Christ? “Of the party of Donatus?” It is not he; it is not he. Good man, it is not he—or rather, bad man, it is not he. We have come to a wedding; let us read the contract, and not quarrel. So if you say, “Christ is the bridegroom of the party of Donatus,” I read the contract and find that Christ is the Bridegroom of the Church spread through the whole world. If you say, “It is he,” and it is not he, you deny that Christ has come in the flesh.","f":"Augustine, <i>Serm.</i> 183.11 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-11)."},"augustine-sermones/183.12":{"o":"Pelagianista restat, non ex hæresibus omnibus, sed eis quas pro parvo tempore commemoravi. Jam enim dixi, Quis numerat tot pestes? Quid dicis, Pelagianista? Audite quid dicit. Videtur confiteri Christum in carne venisse: sed discussus invenitur negare. Christus enim in carne venit, quæ similitudo esset carnis peccati, non esset caro peccati. Apostoli verba sunt: Misit Deus Filium suum in similitudinem carnis peccati. Non in similitudinem carnis, quasi caro non esset caro; sed in similitudinem carnis peccati, quia caro erat, sed peccati caro non erat. Iste autem Pelagius et cæteram carnem omnis infantis carni Christi conatur æquare. Non est, charissimi. Non pro magno commendaretur in Christo similitudo carnis peccati, nisi omnis cætera caro esset caro peccati. Quid ergo prodest, quia dicis Christum in carne venisse, et omnium infantium carni eum conaris æquare? Et tibi hoc dico quod Donatistæ: Non est ipse. Ecce video Ecclesiam matrem testimonium reddentem ipsis uberibus suis. Accurrunt matres cum parvulis filiis, ingerunt Salvatori salvandos, non Pelagio damnandos. Mater quælibet mulier pietate currens cum parvulo filio dicit: Baptizetur, ut salvetur. Pelagius contra: Quid salvetur? Non est quod in eo salvetur; nihil habet vitii, nihil ex traduce damnationis attraxit. Si æqualis est Christo, quare quærit Christum? Ecce dico tibi: Sponsus Filius Dei qui venit in carne, salvator est et majorum et minorum, salvator est et grandium et infantium, et ipse est Christus: tu autem dicis salvatorem Christum majorum, non minorum: non est ipse. Si non est ipse, negas et tu Christum in carne venisse.","t":"The Pelagian remains—not of all the heresies, but of those I have mentioned for the short time. For I have already said, “Who counts so many plagues?” What do you say, Pelagian? Hear what he says. He seems to confess that Christ has come in the flesh; but examined, he is found to deny it. For Christ came in a flesh that was the likeness of the flesh of sin, not the flesh of sin. The Apostle's words are: “God sent his Son in the likeness of the flesh of sin.” Not in the likeness of flesh, as if the flesh were not flesh; but in the likeness of the flesh of sin, because it was flesh, but it was not flesh of sin. But this Pelagius tries to make all the rest of every infant's flesh equal to the flesh of Christ. It is not so, dearly beloved. The likeness of the flesh of sin in Christ would not be commended as something great, unless all other flesh were flesh of sin. What good is it, then, that you say Christ came in the flesh, and try to make the flesh of all infants equal to his? To you too I say what I said to the Donatists: “It is not he.” See, I see Mother Church bearing witness with her very breasts. Mothers run with their little sons; they bring them to the Savior to be saved, not to Pelagius to be condemned. Any mother whatever, running in devotion with her little son, says: “Let him be baptized, that he may be saved.” Pelagius on the contrary: “Saved from what? There is nothing in him to be saved; he has no fault; he has drawn nothing of condemnation by descent.” If he is equal to Christ, why does he seek Christ? See, I tell you: the Bridegroom, the Son of God who came in the flesh, is Savior of both older and younger, Savior both of grown men and of infants, and he is Christ; but you say Christ is Savior of the older, not of the younger: it is not he. If it is not he, you too deny that Christ has come in the flesh.","f":"Augustine, <i>Serm.</i> 183.12 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-12)."},"augustine-sermones/183.13":{"o":"Et si discutiamus omnes hæreses, invenimus eas negare Christum in carne venisse. Omnes hæretici negant Christum in carne venisse. Quid miramini, si Pagani negant Christum in carne venisse? Quid miramini, si Judæi negant Christum in carne venisse? Quid miramini, si Manichæi apertissime negant Christum in carne venisse? Sed dico Charitati vestræ, etiam omnes mali Catholici verbis confitentur Christum in carne venisse; factis autem negant. Nolite ergo esse tanquam de fide securi. Adjungite fidei rectæ vitam rectam, ut Christum confiteamini in carne venisse, et verbis vera dicendo, et factis bene vivendo. Nam si confiteamini verbis, et factis negetis; fides talium malorum prope est fides dæmoniorum. Audite me, charissimi, audite me, ne sit vobis testis sudor hic meus; audite me. Jacobus apostolus cum de fide et operibus loqueretur adversus eos, qui sibi putabant fidem sufficere, et opera bona habere nolebant, ait: Tu credis quia unus est Deus; bene facis: et dæmones credunt, et contremiscunt. Numquid ideo dæmones ab æterno igne liberabuntur, quia credunt, et contremiscunt? Ecce modo quod audistis in Evangelio, quod ait Petrus, Tu es Christus Filius Dei vivi: legite, et invenietis dixisse dæmones, Scimus qui sis, Filius Dei. Petrus tamen laudatur, dæmon compescitur. Una vox, facta diversa. Unde separantur istæ duæ confessiones? Laudatur amor, damnatur timor. Non enim amore dicebant hoc dæmones. Tu es Filius Dei. Timore hoc dicebant, non amore. Denique illi in confessione dicebant: Quid nobis et tibi [Marc. i, 24, 25)? Petrus autem: Tecum sum usque ad mortem (Luc. XXII, 33).","t":"And if we examine all the heresies, we find that they deny that Christ has come in the flesh. All heretics deny that Christ has come in the flesh. Why do you wonder if pagans deny that Christ has come in the flesh? Why do you wonder if Jews deny that Christ has come in the flesh? Why do you wonder if the Manichees most openly deny that Christ has come in the flesh? But I tell your Charity: even all bad Catholics confess in words that Christ has come in the flesh, but deny it by their deeds. So do not be secure as though about your faith. Join a right life to right faith, so that you may confess that Christ has come in the flesh both by speaking truth in words and by living well in deeds. For if you confess in words and deny in deeds, the faith of such bad people is near the faith of demons. Hear me, dearly beloved, hear me, lest this sweat of mine be a witness against you; hear me. The apostle James, when he spoke of faith and works against those who thought faith was enough for them and did not want to have good works, says: “You believe that God is one; you do well: the demons also believe, and tremble.” Will the demons therefore be freed from eternal fire because they believe and tremble? See, what you heard just now in the Gospel, that Peter said, “You are the Christ, the Son of the living God”: read, and you will find that the demons said, “We know who you are, the Son of God.” Yet Peter is praised, the demon is restrained. One voice, different deeds. By what are these two confessions separated? Love is praised, fear condemned. For the demons did not say this from love, “You are the Son of God.” They said it from fear, not from love. Indeed, they said in their confession: “What have we to do with you?” But Peter: “I am with you even to death.”","f":"Augustine, <i>Serm.</i> 183.13 (PL 38:572–573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-13)."},"augustine-sermones/183.14":{"o":"Sed et ipse Petrus unde, fratres mei, unde illi dicere ex amore, Tu es Christus Filius Dei vivi? Unde illi? Itane de suo? Absit. Bene, quod ipsum Evangelii capitulum utrumque demonstrat, quid Petrus de Dei, quid de suo. Utrumque ibi habes: lege, non est quod a me exspectes audire. Commemoro Evangelium: Tu es Christus Filius Dei vivi. Et Dominus ad eum: Beatus es, Simon Bar-Jona. Quare? De tuo beatus? Non. Quia caro et sanguis non revelavit tibi: hoc enim es tu. Non tibi revelavit caro et sanguis; sed Pater meus qui in cælis est. Et sequitur, et dicit cætera quæ commemorare longum est. Paulo post Dominus ibi, post hæc verba sua, quibus approbavit fidem Petri, eamque petram esse monstravit, coepit ostendere discipulis suis, quia oportebat eum venire Jerosolymam, et multa pati, et reprobari a senioribus et scribis et sacerdotibus, et occidi, et tertio die resurgere. Ibi Petrus de suo expavit, et horruit mortem Christi, expavit æger medicinam suam. Absit a te, Domine, inquit: propitius tibi esto, non fiat hoc. Et ubi est, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam? Oblitus es, Petre? Oblitus es, Majorem charitatem nemo habet, quam ut animam suam ponat quis pro amicis suis (Id. XV, 13)? Oblitus es. Oblivio illa de ipsius; trepidatio, horror et timor mortis, totum de Petri: imo de Simonis, non de Petri. Et Dominus: Vade retro, satanas. Beatus es, Simon Bar-Jona: Vade retro, satanas. Beatus es, Simon Bar-Jona; sed de Dei. Vade retro, satanas; unde? Recolite unde beatus. Jam dixi: Quia non tibi revelavit caro et sanguis; sed Pater meus qui in cælis est. Unde satanas? Dicat Dominus: Neque enim sapis quæ Dei sunt, sed quæ sunt hominum.","t":"But Peter himself—from where, my brothers, from where did he have it to say from love, “You are the Christ, the Son of the living God”? From where did he have it? Was it from his own? Far from it. Good that the same chapter of the Gospel shows both: what Peter had from God, what from himself. You have both there: read; there is no need to expect to hear it from me. I recall the Gospel: “You are the Christ, the Son of the living God.” And the Lord to him: “Blessed are you, Simon Bar-Jona.” Why? Blessed from your own? No. “Because flesh and blood has not revealed it to you”—for that is what you are. “Flesh and blood has not revealed it to you, but my Father who is in heaven.” And it goes on and says the rest, which it would take long to recall. A little later there, after these words of his by which he approved Peter's faith and showed it to be the rock, the Lord began to show his disciples that he must go to Jerusalem and suffer many things, and be rejected by the elders and scribes and priests, and be killed, and rise on the third day. There Peter, from his own, was terrified and shuddered at the death of Christ; the sick man was terrified at his own medicine. “Far be it from you, Lord,” he said; “be merciful to yourself; let this not happen.” And where is, “I have power to lay down my life, and I have power to take it up again”? Have you forgotten, Peter? Have you forgotten, “Greater love has no one than this, that one lay down his life for his friends”? You have forgotten. That forgetfulness was from his own; the trepidation, the horror, and the fear of death, all from Peter's own—or rather from Simon's, not from Peter's. And the Lord: “Get behind me, Satan.” “Blessed are you, Simon Bar-Jona”: “Get behind me, Satan.” “Blessed are you, Simon Bar-Jona”—but from God's. “Get behind me, Satan”—from where? Recall from where he was blessed. I have already said: “Because flesh and blood has not revealed it to you, but my Father who is in heaven.” From where Satan? Let the Lord say: “For you do not savor the things that are of God, but the things that are of men.”","f":"Augustine, <i>Serm.</i> 183.14 (PL 38:573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-14)."},"augustine-sermones/183.15":{"o":"Sperate in Dominum, et veræ fidei bona facta conjungite. Confitemini Christum in carne venisse, et credendo, et bene vivendo, et utrumque ab illo acceptum tenete, ab illo augendum et perficiendum sperate. Maledictus enim omnis qui spem suam ponit in homine (Jerem. XVII, 5). Et bonum est homini ut qui gloriatur, in Domino glorietur. Conversi ad Dominum Deum Patrem omnipotentem, puro corde ei, quantum potest parvitas nostra, maximas atque veras gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur; inimicum quoque a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, mentem gubernet, spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium ejus. Amen.","t":"Hope in the Lord, and join good deeds to true faith. Confess that Christ has come in the flesh, both by believing and by living well; and hold both as received from him, and hope that they will be increased and perfected by him. “For cursed is everyone who places his hope in man.” And it is good for man that “he who boasts should boast in the Lord.” Turning to the Lord God, the Father almighty, with a pure heart, let us give him, as far as our littleness can, the greatest and truest thanks; praying with our whole mind his singular gentleness, that he may deign in his good pleasure to hear our prayers; that by his power he may also drive the enemy from our actions and thoughts, multiply our faith, govern our mind, grant us spiritual thoughts, and lead us to his blessedness: through Jesus Christ his Son. Amen.","f":"Augustine, <i>Serm.</i> 183.15 (PL 38:573–574; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-15)."},"augustine-sermones/183.2":{"o":"Proinde, charissimi, diligenter consideremus, quoniam non dubitamus veram esse sententiam, Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: convincendi sunt isti quod non confiteantur Christum in carne venisse. Nam si eis istam concesserimus confessionem, ex Deo illos esse fatebimur. Quomodo vos ab eorum erroribus vel prohibemus, vel deterremus, vel adversus eos scuto veritatis defendimus? Adjuvet nos Dominus, quia et vestra exspectatio pro nobis oratio est, ut convincantur isti quia non confitentur Christum in carne venisse.","t":"Accordingly, dearly beloved, let us consider carefully: since we do not doubt that the sentence is true, “Every spirit that confesses that Jesus Christ has come in the flesh is from God,” these must be convicted of not confessing that Christ has come in the flesh. For if we grant them this confession, we shall admit that they are from God. How then could we keep you from their errors, or deter you, or defend you against them with the shield of truth? May the Lord help us—for your expectation too is a prayer for us—that these may be convicted of not confessing that Christ has come in the flesh.","f":"Augustine, <i>Serm.</i> 183.2 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-2)."},"augustine-sermones/183.3":{"o":"Arianus audit, et prædicat partum virginis Mariæ. Confitetur ergo Christum in carne venisse? Non. Quomodo probamus? Si adjuvet Dominus intelligentias vestras, facillime. Quid est quod exigimus? Utrum confiteatur Jesum Christum in carne venisse. Quomodo confiteri potest, in carne venisse Jesum Christum, qui negat ipsum Christum? Quis enim est Christus? Beatum Petrum interrogemus. Modo cum Evangelium legeretur, audistis, cum quæsisset Dominus ipse Jesus Christus, quem illum dicerent homines Filium hominis; responderunt discipuli opiniones alienas, et dixerunt: Alii Joannem Baptistam, alii Eliam, alii Jeremiam, aut unum ex Prophetis. Qui hæc confitebantur vel confitentur, Jesum Christum plus quam hominem non noverunt. Si autem Jesum Christum plus quam hominem non noverunt, Jesum Christum utique non noverunt. Si enim tantummodo homo est, et nihil amplius, non est ipse Jesus Christus. Vos ergo, inquit, quem me esse dicitis? Respondit Petrus, unus pro omnibus, quia unitas in omnibus: Tu es Christus Filius Dei vivi ( Matth. XVI, 13-16).","t":"The Arian hears and preaches the birth from the virgin Mary. Does he then confess that Christ has come in the flesh? No. How do we prove it? If the Lord helps your understanding, very easily. What is it we require? Whether he confesses that Jesus Christ has come in the flesh. How can one confess that Jesus Christ has come in the flesh who denies Christ himself? For who is Christ? Let us ask blessed Peter. Just now, when the Gospel was read, you heard how, when the Lord Jesus Christ himself had asked whom men said that he, the Son of Man, was, the disciples answered with other people's opinions, and said: “Some John the Baptist, others Elijah, others Jeremiah or one of the prophets.” Those who confessed or confess these things did not know Jesus Christ as more than a man. But if they did not know Jesus Christ as more than a man, they certainly did not know Jesus Christ. For if he is only a man and nothing more, he is not Jesus Christ. “But you,” he says, “who do you say that I am?” Peter answered, one for all, because there is unity in all: “You are the Christ, the Son of the living God.”","f":"Augustine, <i>Serm.</i> 183.3 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-3)."},"augustine-sermones/183.4":{"o":"Ecce habes confessionem veram, confessionem plenam. Jungere enim debes utrumque, quod de se Christus, et quod de Christo Petrus. Quid de se Christus? Quem me dicunt homines esse Filium hominis? Quid de Christo Petrus? Tu es Christus Filius Dei vivi. Utrumque conjunge, et venit Christus in carne. Hoc de se Christus quod minus est, hoc de Christo Petrus quod majus est. Respondit de veritate humilitas, et de humilitate veritas: hoc est de veritate Dei humilitas, et de humilitate hominis veritas. Quem me dicunt homines esse, inquit, Filium hominis? Dico ego quod factus sum propter vos: dic tu, Petre, quis est qui fecit vos. Qui ergo confitetur Jesum Christum in carne venisse, profecto confitetur Filium Dei in carne venisse. Dicat nunc Arianus, utrum confiteatur Christum in carne venisse. Si Filium Dei confitetur in carne venisse, Christum confitetur in carne venisse. Si Filium Dei negat Christum, nescit Christum: alium pro alio dicit, non ipsum dicit. Quid est enim Filius Dei? Quomodo quærebamus, quid est Christus; et audiebamus, quod sit Filius Dei: quæramus, quid est Filius Dei. Ecce Filius Dei: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. In principio erat Verbum. Quid dicis, Ariane? In principio, sicut dicit Genesis, fecit Deus cœlum et terram; tu autem dicis, In principio fecit Deus Verbum. Factum enim dicis Verbum, creaturam dicis Verbum. Tu ergo dicis, In principio fecit Deus Verbum: sed Evangelista dicit, In principio erat Verbum. Et ideo in principio fecit Deus cœlum et terram, quia erat Verbum. Omnia per ipsum facta sunt. Factum dicis. Si factum dicis, Filium negas.","t":"See, you have the true confession, the full confession. For you must join both: what Christ said of himself, and what Peter said of Christ. What did Christ say of himself? “Whom do men say that I, the Son of Man, am?” What did Peter say of Christ? “You are the Christ, the Son of the living God.” Join both, and Christ has come in the flesh. Christ said of himself what is less; Peter said of Christ what is greater. Humility answered concerning truth, and truth concerning humility: that is, humility concerning the truth of God, and truth concerning the humility of man. “Whom do men say,” he says, “that I, the Son of Man, am? I say what I became for your sake: you, Peter, say who it is that made you.” So whoever confesses that Jesus Christ has come in the flesh certainly confesses that the Son of God has come in the flesh. Let the Arian say now whether he confesses that Christ has come in the flesh. If he confesses that the Son of God has come in the flesh, he confesses that Christ has come in the flesh. If he denies that Christ is the Son of God, he does not know Christ: he speaks of one in place of another; he does not speak of him. For what is the Son of God? As we were asking what Christ is, and were hearing that he is the Son of God, let us ask what the Son of God is. See, the Son of God: “In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God.” “In the beginning was the Word.” What do you say, Arian? “In the beginning,” as Genesis says, “God made heaven and earth”; but you say, “In the beginning God made the Word.” For you call the Word made, you call the Word a creature. So you say, “In the beginning God made the Word”; but the Evangelist says, “In the beginning was the Word.” And therefore “in the beginning God made heaven and earth,” because the Word was. “All things were made through him.” You call him made: if you call him made, you deny the Son.","f":"Augustine, <i>Serm.</i> 183.4 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-4)."},"augustine-sermones/183.5":{"o":"Filium enim quærimus natura, non gratia; Filium unicum, unigenitum, non adoptatum. Talem Filium quærimus, tam verum Filium quærimus, qui cum in forma Dei esset, Apostoli verba sunt, propter rudes commemoro, ne mea verba putentur: illum Filium quærimus, qui cum in forma Dei esset, sicut dicit Apostolus, non rapinam arbitratus est esse æqualis Deo. Non rapina, quia natura. Natura erat, rapina non erat. Non rapinam arbitratus est esse æqualis Deo. Non erat ei rapina, natura erat: sic erat ex æternitate, sic erat coæternus gignenti, sic erat æqualis Patri, sic erat. Semetipsum exinanivit: ut confiteamur Jesum Christum in carne venisse. Semetipsum exinanivit. Quomodo? Amittendo quod erat, an assumendo quod non erat? Sequatur Apostolus; audiamus: Semetipsum exinanivit, formam servi accipiens. Sic se exinanivit, formam servi accipiens, non formam Dei amittens. Forma servi accessit, non forma Dei discessit. Hoc est confiteri Christum in carne venisse. Arianus autem qui non confitetur æqualem, non confitetur Filium. Si non confitetur Filium, non confitetur Christum. Qui non confitetur Christum, quomodo confitetur Christum in carne venisse?","t":"For we seek the Son by nature, not by grace; the only Son, the only-begotten, not adopted. Such a Son we seek, so true a Son we seek, who, “being in the form of God”—these are the Apostle's words; I mention it for the uninstructed, lest they be thought my words—we seek that Son who, “being in the form of God,” as the Apostle says, “did not think it robbery to be equal with God.” Not robbery, because nature. It was nature; it was not robbery. “He did not think it robbery to be equal with God.” It was not robbery to him; it was nature: so he was from eternity, so he was coeternal with the one begetting, so he was equal to the Father, so he was. “He emptied himself”: that we may confess that Jesus Christ has come in the flesh. “He emptied himself.” How? By losing what he was, or by taking what he was not? Let the Apostle go on; let us hear: “He emptied himself, taking the form of a servant.” So he emptied himself, taking the form of a servant, not losing the form of God. The form of a servant was added; the form of God did not depart. This is to confess that Christ has come in the flesh. But the Arian, who does not confess him equal, does not confess the Son. If he does not confess the Son, he does not confess Christ. He who does not confess Christ—how does he confess that Christ has come in the flesh?","f":"Augustine, <i>Serm.</i> 183.5 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-5)."},"augustine-sermones/183.6":{"o":"Sic et Eunomianus par ejus, socius ejus, non multum diversus. Etenim dicuntur Ariani confessi fuisse quia vel similis est Patri Filius; et si non æqualis dixerunt, sed similis; iste, nec similis. Et iste ergo negat Christum. Si enim Christus verus Patri æqualis est et similis, profecto qui negat æqualem, negat Christum; qui negat similem, negat Christum. Qui ergo negat æqualem et similem, negat in carne venisse Christum. Quæro enim: Venit in carne Christus? Respondet: Venit. Et putamus quia confitetur. Interrogo: Quis Christus venit in carne? æqualis Patri, an inæqualis? Respondet: Inæqualis. Inæqualem ergo Patri dicis venisse in carne: negas Christum in carne venisse, quia Christus æqualis est Patri.","t":"So too the Eunomian, his equal, his companion, not much different. For the Arians are said to have confessed at least that the Son is like the Father; and if they did not say equal, they said like; this one, not even like. So this one too denies Christ. For if the true Christ is equal and like to the Father, certainly he who denies him equal denies Christ; he who denies him like denies Christ. So he who denies him equal and like denies that Christ has come in the flesh. For I ask: “Has Christ come in the flesh?” He answers: “He has come.” And we think he confesses it. I ask: “Which Christ has come in the flesh? Equal to the Father, or unequal?” He answers: “Unequal.” So you say that one unequal to the Father has come in the flesh: you deny that Christ has come in the flesh, because Christ is equal to the Father.","f":"Augustine, <i>Serm.</i> 183.6 (PL 38:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-6)."},"augustine-sermones/183.7":{"o":"Sabellianum audi. Ipse est Filius, qui est et Pater. Hoc dicit, hinc pungit, hinc venena diffundit. Ipse est, inquit, Pater. Quando vult, Filius est: quando vult, Pater est. Non est ipse Christus. Et tu erras, si hunc Christum dicis in carne venisse quia iste Christus non est, negas Christum in carne venisse.","t":"Hear the Sabellian. “The Son is the same who is also the Father.” This he says; here he stings; here he pours out poisons. “He is the same,” he says, “the Father. When he wishes, he is the Son; when he wishes, he is the Father.” That is not Christ. And you err if you say this one has come in the flesh as Christ: because this one is not Christ, you deny that Christ has come in the flesh.","f":"Augustine, <i>Serm.</i> 183.7 (PL 38:571–572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-7)."},"augustine-sermones/183.8":{"o":"Quid dicis, Photine? Ait Photinus: Christus solum homo est, Deus non est. Formam servi confiteris, formam Dei negas. Et Christus in forma Dei æqualis est Patri, in forma servi consors est nobis. Et tu negas Christum in carne venisse.","t":"What do you say, Photinus? Photinus says: “Christ is only a man; he is not God.” You confess the form of a servant; you deny the form of God. And Christ in the form of God is equal to the Father; in the form of a servant he is our partner. And you deny that Christ has come in the flesh.","f":"Augustine, <i>Serm.</i> 183.8 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-8)."},"augustine-sermones/183.9":{"o":"Donatista quid? Donatistæ plurimi hoc confitentur de Filio quod nos, quod æqualis sit Patri Filius, ejusdemque substantiæ: alii vero eorum, ejusdem quidem substantiæ confitentur, sed æqualem negant. Quid opus est disputare de his qui negant æqualem? Si enim negant æqualem, negant Filium. Si negant Filium, negant Christum. Si negant Christum, quomodo confitentur in carne venisse Christum?","t":"What of the Donatist? Very many Donatists confess the same about the Son as we do: that the Son is equal to the Father and of the same substance; but others of them confess that he is of the same substance, yet deny that he is equal. What need is there to argue about those who deny him equal? For if they deny him equal, they deny the Son. If they deny the Son, they deny Christ. If they deny Christ, how do they confess that Christ has come in the flesh?","f":"Augustine, <i>Serm.</i> 183.9 (PL 38:572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/183-9)."},"augustine-sermones/184.1":{"o":"1. Natalis Domini et Salvaloris nostri Jesu Christi, quo Veritas de terra orta est, et dies ex die in noslruin natus est diem, anniversario reditu nobis hodie celebrandus illuxit: exsultemus et jucundemur in eo. Quid enim nobis præstiterit tantæ sublimitatis humilitas, fides habet Christianorum, remotum est a cordibus impiorum; quoniam abscondit Deus hæc a sapientibus et prudentibus, et revelavit ea parvulis ( Matth. XI, 25). Tenrant ergo humiles humilitatem Dei: ut in hoc tanto adjumento, tanquam in infirmitatis suæ jumento, perveniant ad altitudinem Dei. Sapientes autcm illi et prudentes, dum alta Dei quærunt, et humilia non credunt, ista prætermittentes, et propter hoc nec ad illa pervenientes; inanes et leves, inflati et elati, et tanquam inter cælum et terram in ventoso medio pependerunt. Sant enim sapientes et prudentes, sed hujus mundi, non illius a quo factus est mundus. Nam si esset in eis vera sapientia, quæ Dei est et Deus est, intelligerent a Deo carnem potuisse suscipi, nec eum in carnem potuisse mutari: intelligerent eum assumpsisse quod non erat, et permansisse quod erat; ct in homine ad nos vcnissc, et a Patre non recessisse; et id eum perseverasse quod est, et nobis apparuisse quod sumus; et corpori infantili polentiam esse inditam, et mundanæ moli non esse subtractam 2. Cujus opus est apud Patrem manentis mundus universus, hujus opus est ad nos venientis Virginis partus. Dedit quippe indicium majestatis ejus Virgo mater, quam virgo ante conceptum, lam virgo post partum; a viro prægnans inventa, non facta: gravida masculo, sine masculo: felicior atque mirabilior fecunditate addita, integritate non perdita. Hoc tam grande miraculum malunt illi fictum putare, quam factum. IIa in Christo homine et Deo, credere quoniam non possunt bumana, contemnunt; quoniam non possunt contemnere divina, non credunt. Nobis autem quanlo illis abjectius, tanto sit gratius in humilitate Dei hominis corpus: et quanto illis est impossibilior, tanto sit divinior in hominis nativitate virginis partus.","t":"The birthday of our Lord and Savior Jesus Christ, on which Truth sprang from the earth and Day from day was born into our day, has dawned for us today, to be celebrated in its yearly return: let us rejoice and be glad in it. For what the humility of such great loftiness has bestowed on us, the faith of Christians holds, and it is far from the hearts of the ungodly; for “God has hidden these things from the wise and prudent and revealed them to little ones.” Let the humble, then, hold fast to the humility of God, so that by this great help, as if on the beast of burden of their own weakness, they may come to the height of God. But those wise and prudent people, while they seek the high things of God and do not believe the lowly ones, pass these by, and for that reason do not reach the others either; empty and light, puffed up and lifted up, they have hung as it were between heaven and earth in the windy middle. They are indeed wise and prudent, but of this world, not of him by whom the world was made. For if there were true wisdom in them, the wisdom which is of God and is God, they would understand that flesh could be taken up by God, and that he could not be changed into flesh; they would understand that he assumed what he was not and remained what he was; that he came to us in a man and did not withdraw from the Father; that he continued to be what he is and appeared to us as what we are; that power was placed in an infant's body and was not withdrawn from the mass of the world. [2] The whole world is the work of him as he abides with the Father; the Virgin's childbearing is the work of him as he comes to us. For the virgin mother gave a sign of his majesty: as much a virgin before conceiving as a virgin after giving birth; found pregnant, but not made so by a man; with child of a male, without a male; happier and more wonderful by fruitfulness added and integrity not lost. So great a miracle those people prefer to think invented rather than done. Thus in Christ, man and God, they despise the human things because they cannot believe them, and they do not believe the divine things because they cannot despise them. But to us, the more abject the body of the God-man in his humility seems to them, the more welcome let it be; and the more impossible the virgin's childbearing in the birth of the man seems to them, the more divine let it be to us.","f":"Augustine, <i>Serm.</i> 184.1 (PL 38:996; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/184-1)."},"augustine-sermones/184.2":{"o":"Proiude Natalem Domini frequentia et festivitate debita celebremus. Exsultent viri; exsultent fcminæ: Christus vir est natus, ei femina est natus; et uterque sexus est honoratus. Jam ergo ad secundum hominem transeat, qui in primo fuerat ante damnatus. Mortem nobis persuaserat femina: vitam nobis peperit femina. Nata est similitudo carnis peccati, qua mundaretur caro peccati. Non itaque caro culpetur, sed ut natura vivat, culpa moriatur: quia sine culpa natus est, in quo is qui in culpa fuerat, renascatur. Exsultate, pueri sancti, qui Christum præcipue sequendum clegisiis, qui conjugia non quæsistis. Non ad vos per conjugium venit, quem sequendum invenistis; ut donaret vobis contemnere per quod venistis. Vos enim venistis per carnales nuptias, sine quibus ille spirituales venit ad nuptias: et vobis dedit spernere nuptias, quos præcipue vocavii ad nuptias. Ergo unde nati estis, non quæsistis; quia eum qui non ita natus est, plus quam cæteri dilexistis. Exsultate, virgines sanctæ: Virgo vobis peperit, cui sine corruptione nubatis; quæ nec concipiendo, nec paricndo potestis perdere quod amatis. Exsultate, justi: Natalis est Justificatoris. Exsultate, debiles et a groii: Natalis est Salvatoris. Exsultate, captivi: Natalis est Redemptoris. Exsultent servi: Natalis cst dominantis. Exsultent liberi: Natalis est liberantis. Exsultent omnes Christiani: Natalis est Christi.","t":"Let us therefore celebrate the Lord's birthday with the crowds and festivity it deserves. Let men rejoice; let women rejoice: Christ was born a man, he was born of a woman; and both sexes have been honored. Let him, then, who had earlier been condemned in the first man now pass over to the second. A woman had persuaded us to death; a woman bore life for us. There was born the likeness of sinful flesh, by which sinful flesh might be cleansed. So let the flesh not be blamed; but let the fault die so that the nature may live; for he was born without fault in whom the one who had been at fault may be born again. Rejoice, holy young men, who have chosen above all to follow Christ, who have not sought marriage. He whom you have found to follow did not come to you through marriage, so that he might grant you to despise that through which you came. For you came through fleshly marriage, without which he came to the spiritual marriage; and he gave you to spurn marriage, you whom he especially called to the marriage feast. So you have not sought that from which you were born, because you have loved, more than others do, him who was not born in that way. Rejoice, holy virgins: a Virgin has borne for you one to whom you may be wedded without corruption, you who can lose what you love neither by conceiving nor by giving birth. Rejoice, you righteous: it is the birthday of the Justifier. Rejoice, you weak and sick: it is the birthday of the Savior. Rejoice, you captives: it is the birthday of the Redeemer. Let slaves rejoice: it is the birthday of the Lord. Let the free rejoice: it is the birthday of the Liberator. Let all Christians rejoice: it is the birthday of Christ.","f":"Augustine, <i>Serm.</i> 184.2 (PL 38:996–997; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/184-2)."},"augustine-sermones/184.3":{"o":"Hic de matre natus istum dicrn sæculis commendavit, qui de Patre natus sæcula cuncta creavit. Nec illa nativitas ullam habere potuit matrem, nee ista quæsivit hominem patrem. Denique natus est Christus et de patre, et de matre; et sine patre, et sine matre: de patre Deus, de matre homo; sinc matre Deus, sine patre homo. Gencrationem ergo ejus quis enarrabit (Isai. LIII, S): sivc illam sine tempore, live istam sine seminc; illam sine initio, istam sine exemplo; illam quæ nunquam non fuit, istam quæ nee antea nec postca fuit; illam quæ non habet linem, istam quæ initium illic babet, ubi finem. Merito ergo Prophetæ nuntiaverunt nasciturum, coeli vero atqne Angeli natum. Jacebat in præsepio continens mundum: et infans crat et Verbum. Quem coeni non capiunt, unius feminæ sinus ferebat. Ula regem nostrum regebat; in quo sumus, ina portabat; panem nostrum illa lactabat. 0 manifesta infirmitas, et mira humilitas, in qua sic latuit tota divinitas! Matrem cui subjacebat infantia, regebat potentia; et cujus ubera sugebat, eam veritate pascebat. Perficiat in nobis sua munera, qui sumere non abhorruit cHam nostra primordia: et ipse faciat nos Dei filios, qui propter nos Cen voluit hominis filius.","t":"He who, born of the Father, created all the ages, being born of a mother commended this day to the ages. That birth could have no mother, and this one sought no human father. In short, Christ was born both of a father and of a mother, and without a father and without a mother: of a father as God, of a mother as man; without a mother as God, without a father as man. “Who then shall declare his generation?” whether that one without time or this one without seed; that one without beginning, this one without precedent; that one which never was not, this one which never was before or after; that one which has no end, this one which has its beginning where it has its end. Rightly, then, did the prophets announce that he would be born, while heaven and the angels announced that he had been born. He who holds the world together lay in a manger; he was both an infant and the Word. He whom the heavens do not contain was carried in the bosom of one woman. She ruled our King; she carried him in whom we are; she nursed our Bread. O manifest weakness and wonderful humility, in which the whole Godhead lay so hidden! By his power he ruled the mother to whom his infancy was subject, and he fed with truth her at whose breasts he sucked. May he who did not shrink from taking even our beginnings perfect his gifts in us; and may he make us children of God, who for our sake willed to become a son of man.","f":"Augustine, <i>Serm.</i> 184.3 (PL 38:997; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/184-3)."},"augustine-sermones/185.1":{"o":"Natalis Domini dicitur, quando Dei Sa* pientia se demonstravit infantem, et Dei Verbum sine verbis vocera-carnis emisit. Illa tamen occulta divinitas, et Magis coelo teste significata, et pastoribus angelica voce nuntiata est. Hanc igitur anniversaria solemnitate celebramus diem, qua impleta est prophotra dicens: Veritas de terra orta est, et justitia de coelo prospexit ( Psal. LXXXIV, 42). Veritas quæ est in sinu Patris, de terra orta est, ut esset etiam in sinu matris. Veritas qua mundus continetur, de terra orta est, ut femineis manibus portaretur. Veritas qua beatitudo Angelorum incorruptibiliter alitur, de terra orta est, ut carnalibus uberibus lactaretur. Veritas cui cœlum non sufficit, de terra orta est, ut in præsepio poneretur. Cujus bono in tanta humilitate venit tanta sublimitas? Nulli utique suo; sed magno, si credimus, nostro. Expergiscere, homo: pro te Deus factus est homo. Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus. Pro te, inquam, Deus factus est homo. In æternum mortuus esses, nisi in tempore natus esset. Nunquam liberareris a carne peccati, nisi suscepisset similitudinem carnis peccati. Perpetua te possideret miscria, nisi fieret hæc misericordia. Non revixisses, nisi tune morti convenisset. Defecisses, nisi subvenisset. Perisses, nisi venisset.","t":"It is called the Lord's birthday when the Wisdom of God showed himself an infant, and the Word of God without words uttered the voice of flesh. Yet that hidden divinity was both signified to the Magi by the witness of heaven and announced to the shepherds by the voice of angels. We celebrate this day, then, with a yearly solemnity, the day on which the prophecy was fulfilled that says: “Truth has sprung from the earth, and righteousness has looked down from heaven.” The Truth that is in the bosom of the Father sprang from the earth so as to be also in the bosom of a mother. The Truth by which the world is held together sprang from the earth so as to be carried in a woman's hands. The Truth by which the blessedness of the angels is incorruptibly fed sprang from the earth so as to be nursed at breasts of flesh. The Truth for which heaven is not enough sprang from the earth so as to be laid in a manger. For whose good did such loftiness come in such humility? For no good of his own, surely, but for a great good of ours, if we believe. Wake up, O man: for you God became man. “Rise, you who sleep, and arise from the dead, and Christ will give you light.” For you, I say, God became man. You would have been dead forever had he not been born in time. You would never have been freed from the flesh of sin had he not taken the likeness of the flesh of sin. Everlasting misery would have held you had this mercy not been done. You would not have come back to life had he not then come to meet death. You would have failed had he not come to help. You would have perished had he not come.","f":"Augustine, <i>Serm.</i> 185.1 (PL 38:997; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/185-1)."},"augustine-sermones/185.2":{"o":"Celebremus læti nostræ salutis et redemptionis adventum. Celebremus festum diem, quo magnus et ætcrous dies ex magno et ætermo die venit in hunc nostrum tam brevem temporalem diem. Hic est nobis factus justitia, et sanctificatio, et redemptio: ut, quemadmodum scriptum est, Qui gloriatnr, in Domino glorietur. Ut eniin superbiæ Judæorum similes non essemus, qui ignorantes Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti: propterea cum dixisset, Veritas de terra orta est; mox addidit, et justitia de cælo prospexit: ne sibi eam mortalis infirmitas arrogaret, ne ista sua diceret, et se homo a se ipso justificari, hoc est a se justum fieri credens, Dei justitiam recusaret. Veritas ergo de terra orta est: Christus qui dixit, Ego sum veritas, de virgine natus cst. Et justitia de cælo prospexit: quoniam credens in eum qui natus cst, non homo a se ipso, sed a Deo justiticatus est. Veritas de terra orta eat: quia Verbum caro factum eat. Et justitia de cælo prospexit: quia omne datum optimum et omne donum perfectum desursum eat. Veritas de terra orta est, caro de Maria. Et justitia de cælo prospexit: quia non potest homo accipere quidquam, nisi fuerit ei datum de coelo.","t":"Let us joyfully celebrate the coming of our salvation and redemption. Let us celebrate the festal day on which the great and eternal Day came from the great and eternal Day into this so brief and temporal day of ours. He has become for us righteousness and sanctification and redemption, so that, as it is written, “Let him who boasts, boast in the Lord.” For so that we might not be like the pride of the Jews, who, “being ignorant of God's righteousness and wishing to establish their own, did not submit to the righteousness of God,” for that reason, after saying “Truth has sprung from the earth,” he at once added “and righteousness has looked down from heaven”: lest mortal weakness claim it for itself, lest it call it its own, and man, believing that he is justified by himself, that is, made righteous by himself, refuse the righteousness of God. “Truth,” then, “has sprung from the earth”: Christ, who said “I am the truth,” was born of a virgin. “And righteousness has looked down from heaven”: because whoever believes in him who was born is justified not by himself but by God. “Truth has sprung from the earth”: because “the Word became flesh.” “And righteousness has looked down from heaven”: because “every best gift and every perfect gift is from above.” “Truth has sprung from the earth”: flesh from Mary. “And righteousness has looked down from heaven”: because “a man cannot receive anything unless it has been given him from heaven.”","f":"Augustine, <i>Serm.</i> 185.2 (PL 38:997; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/185-2)."},"augustine-sermones/185.3":{"o":"Justificati igiturex fide, pacem hubeamus ad Deum per Dominum nostrum Jesum Christum; per quem et accessum habemus in gratiam istam, in qua stamus, et gloriamur in spe gloriæ Dei. His, fratres, quæ mecum recognoscitis, paucis apostolicis verbis, pauca verba psalmi hujus admiscere delectat, et consonantiam reperirc. Justificati ex fide, pacem habeamus ad Deum: quia justitia et pax osculatæ sunt invicem. Per Dominum uoslrum Jesum Christum: quia Veritas de terra orta est. Per quem et accessum habemus in gratiam istam, in qua stamus, et gloriamur in spe gloriæ Dei. Non ait, Gloriæ nostræ; sed, glorie Dei: quia justitia non de nobis processit, sed de cælo prospexit. Ergo qui gloriatur, non in se, sed in Domino glorietur. Hinc enim et nato ex Virginc Domino, cujus diem Natalem hodie celebramus, præconium vocis angelicæ factum est: Gloria in excelsis Deo, ei in terra pax hominibus bonæ voluntatis. In terra enim pax uncie, nisi quia Veritas de terra orta eat, id est, Christus de carne natus est? Et ipse est pax nostra qui fecit utraque unum: ut essemus homines bonæ volunlatis, suaviter connexi vinculis unitatis. In hac igitur gratia gandeamus, ut sit gloria nostra testimonium conscientiæ nostra: ubi non in nobis, sed in Domino gloriemur. Hinc caim dictum est, Gloria mea, et exaltans caput meum. Nam quæ majorgralia Dei nohis potuit illucescere, quam ut habens unigenitum Filium, farcret eum hominis filium, atque ita vicissim hominis filium, faceret Dei Filium? Quære meritum, quære causam, quære justitiam; et vide utrum invenias nisi gratiam.","t":"“Being justified, therefore, by faith, let us have peace with God through our Lord Jesus Christ, through whom we also have access into this grace in which we stand, and we boast in the hope of the glory of God.” Brothers, I am pleased to mix with these few words of the Apostle, which you recognize along with me, a few words of this psalm, and to find how they agree. “Being justified by faith, let us have peace with God”: because “righteousness and peace have kissed each other.” “Through our Lord Jesus Christ”: because “Truth has sprung from the earth.” “Through whom we also have access into this grace in which we stand, and we boast in the hope of the glory of God.” He does not say “of our glory” but “of the glory of God”: because righteousness did not come forth from us but “looked down from heaven.” Therefore “let him who boasts” boast not in himself but “in the Lord.” For this is why, when the Lord was born of the Virgin, whose birthday we celebrate today, the angelic voice proclaimed: “Glory to God in the highest, and on earth peace to men of good will.” For whence peace on earth, unless because “Truth has sprung from the earth,” that is, Christ has been born of flesh? And “he is our peace, who has made both one,” so that we might be men of good will, sweetly joined by the bonds of unity. Let us rejoice, then, in this grace, so that our glory may be “the testimony of our conscience,” where we boast not in ourselves but in the Lord. For hence it is said, “My glory, and the one who lifts up my head.” For what greater grace of God could have dawned on us than that, having an only-begotten Son, he should make him a son of man, and so in turn make a son of man a son of God? Look for merit, look for cause, look for justice; and see whether you find anything but grace.","f":"Augustine, <i>Serm.</i> 185.3 (PL 38:997–999; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/185-3)."},"augustine-sermones/186.1":{"o":"Gaudeamus, fratres: lætentur et exsultent gentes. Istum diem nobis non sol iste visibilis, sed Creator ipsius invisibilis consecravit; quando eum pro nobis visibilem factum, a quo invisibili et ipsa creata cst, visceribus fecundis et genitalibus integris Virgo Mater effudit. Concipicns virgo, pariens virgo, virgo gravida, virgo feta, virgo perpetua. Quid miraris hæc, o homo? Deum sic nasci oportuit, quando esse dignatus est homo. Talem fecit illam, qui cst factus ex illa. Antequam enim fieret, erat: et quia omnipotens crat, fieri potui! manens quod erat. Fccit sibi matrem, cum esset apud Patrem: et cum fieret ex matre, mansit in Patre. Quomodo Deus esse desisteret, cum homo esse coepit, qui genitrici suæ prestitit ne desisteret virgo esse, cum peperit? Proindequod Verbum caro factum est, non Yerbuln in carnem pereundo cessit; sed caro ad Verbum, ne ipsa periret, accessit.: ut quemadmodum homo est anima et caro, sic esset Cbristus Deus et homo. Idem Deus qui homo, et qui Deus idem homo: non confusione naturæ, sed unitate personæ. Denique qui Filius Dei generanti est coæternus semper ex Patre, idem filius hominis esse cæpit ex Virgine. Ac sic et Filii divinitati est addita humanitas; et tamen non est personarum facta quaternitas, sed permanet trinitas.","t":"Let us rejoice, brothers; let the nations be glad and exult. This day has been consecrated for us not by this visible sun but by its invisible Creator, when the Virgin Mother, from a fruitful womb and with her virginity untouched, brought forth him who was made visible for us, by whom, invisible, she herself also was created. A virgin conceiving, a virgin giving birth, a virgin with child, a virgin delivered, a virgin forever. Why do you marvel at these things, O man? God had to be born so, when he deigned to be man. He who was made from her made her such. For before he was made, he was; and because he was almighty, he could be made while remaining what he was. He made himself a mother while he was with the Father; and when he was made from a mother, he remained in the Father. How should he cease to be God when he began to be man, he who granted his mother not to cease to be a virgin when she gave birth? Accordingly, the fact that the Word became flesh does not mean that the Word perished and gave way into flesh, but that flesh came to the Word so as not to perish itself; so that, as man is soul and flesh, so Christ might be God and man. The same one who is man is God, and the same one who is God is man: not by confusion of nature but by unity of person. In short, he who as Son of God is always coeternal with the one who begets him from the Father, the same began to be son of man from the Virgin. And so humanity was added to the divinity of the Son, and yet no quaternity of persons came about, but the Trinity remains.","f":"Augustine, <i>Serm.</i> 186.1 (PL 38:999; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/186-1)."},"augustine-sermones/186.2":{"o":"Non ergo vobis subrepat quorumdam sententia minus attentorum in regulam fidei ct in Scripturarum oracula divinarum. Dieunt euim: Qui filius est hominis, factus est Filius Dei; qui vero Filius est Dei, nou est factus lilius hominis. Hoc ut dicerent, quod verum est attenderunt; sed verum eloqui non valucrunt. Quid enim attenderunt, nisi quia humana natura potuit in melius commutari, in detcrius autem divina uon patuit? Hoc verum est: sed etiam sic, id est, ncquaquam in deterius divinitate muutata, Verbum tamen caro factum est. Neque enim nit Evangelium, Caro Verbum facta est; sed ait, Verbum curo factum est. Verbum autem Deus; quia Deus erat Verbum. Et quid caro, nisi homo? Non enim sine anima in Christo hominis caro. Uude ait, Tristis est anima mea usque ad mortem. Si ergo Verbuin Deus, ct homo caro, quid est aliud, Verbum factum cat caro; nisi, Qui Deus crat, factus ost homo? Ac per hoc qni erat Dei Filius, factus est hominis filius, assumptione inferioris. noa conversione potioris; an cipiendo quod non crat, non emittendo quod crat. Nam quomodo in Regula fidei confiteremur, credere nos in Filium Dei qui natus est ex virgine Maria, si non Filius Dei, sed filius hominis natus est ex virgine Maria? Quis enim christianus neget ex illa femina filium hominis natum? sed tamen Deum lominem factum, et ita hominem Deum fastum. Deus enim erat Verbum, et Verbum caro factum est. Coniitendum est igitur, eum qui Filius Dei erat, ut de virgine Maria nasceretur, assumpta forma servi filium hominis factum, quod erat manentem, quod non crat assumentem. esse incipientem quo minor est Patre, et semper manentem in eo quod unum sunt ipse et Pater.","t":"So do not let the opinion of certain people creep up on you, people too little attentive to the rule of faith and to the oracles of the divine Scriptures. For they say: He who is son of man became Son of God; but he who is Son of God did not become son of man. In saying this they had in view something true, but they could not express the truth. For what did they have in view, except that human nature could be changed for the better, while the divine could not be changed for the worse? That is true; but even so, that is, with the divinity in no way changed for the worse, the Word nonetheless became flesh. For the Gospel does not say, “The flesh became the Word,” but it says, “The Word became flesh.” Now the Word is God, because “the Word was God.” And what is flesh but man? For in Christ the flesh of the man was not without a soul; hence he says, “My soul is sorrowful even to death.” If, then, the Word is God and the flesh is man, what else does “The Word became flesh” mean but “He who was God became man”? And for this reason he who was Son of God became son of man, by assuming the lower, not by changing the higher; by taking up what he was not, not by losing what he was. For how should we confess in the rule of faith that we believe in the Son of God who was born of the Virgin Mary, if it was not the Son of God but a son of man who was born of the Virgin Mary? For what Christian denies that a son of man was born of that woman? But yet God was made man, and so man was made God. For “the Word was God, and the Word became flesh.” We must confess, therefore, that he who was Son of God, in order to be born of the Virgin Mary, took the form of a slave and became son of man, remaining what he was and taking up what he was not; beginning to be that in which he is less than the Father, and always remaining that in which he and the Father are one.","f":"Augustine, <i>Serm.</i> 186.2 (PL 38:999; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/186-2)."},"augustine-sermones/186.3":{"o":"Nam si ille qui semper cst Dei Filius, uon ipse cst factus hominis filius, quomodo de illo dicit Apobtolus: Qui cum in forma Dei esset, non rapinam arbitratus eat esse æqualis Deo; sed se ipsum exinanivit formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo? Neque euim alius, sed ipse in forma Dei æqualis Patri, qui est utique unigenitus Dei Filius, semetipsum exinanivit, in similitudinem hominum factus. Neque alius, æd idem ipse in forma Dei æqualis Patri, humiliavit, nou alium, sed semetipsum factus obediens usque ad mortem, mortem autem crucis. Quod totum non fecit Dei Filius, nisi in ea forma qua est bominis filius. Item si ille qui semper cst Dei Filius, non est ipse factus hominis filius, quomodo dicit Apostolus ad Romanos: Segregilus in Evangelium Dei, quod ante promiserat per Prophetas suos in Scripturis sanctis de Filio suo, qui factus eat ei ei semine David secundum carnem? Ecce Filius Dei, quod utique setnper crat, factus cst ex semine David secundum carnem, quod non erat. Item si ille qui est Dei Filius, non est ipse factus lilius hominis, quomodo misit Deus Filium suum factum ex muliere? Quo nomine secundum hebræam linguam non virgineum decius negatur, sed feminens sexus ostenditur. Quis enim a Patre est missus, nisi unigenitus Dei Filius? Quomodo ergo ex muliere factus, nisi quia idem ipse qui erat apud Patrem Dei Filius, missus factus est hominis filius? De Patre natus sine temporis die, de matre natus hoc die. Istum enim diem quem creavit, in quo crearetur elcgit, sicut factus est de matre quam fecit. Nam et ipse dies a quo deinceps incrementum lucis accipit dies, opus Christi significat, a quo interior homo noster renovatur de dte in diem. Æterno quippe Crcatori in tempore creato ille dies de- Luit esse natalis, cui creatura' congrueret temporalis.","t":"For if he who is always Son of God did not himself become son of man, how does the Apostle say of him: “Who, being in the form of God, did not think it robbery to be equal with God, but emptied himself, taking the form of a slave, made in the likeness of men, and found in appearance as a man”? For it was not another, but he himself, equal to the Father in the form of God, that is, the only-begotten Son of God, who emptied himself, made in the likeness of men. Nor was it another, but the very same, equal to the Father in the form of God, who humbled, not another, but himself, “becoming obedient even to death, the death of the cross.” All of this the Son of God did only in that form in which he is son of man. Again, if he who is always Son of God did not himself become son of man, how does the Apostle say to the Romans: “Set apart for the gospel of God, which he had promised beforehand through his prophets in the holy Scriptures concerning his Son, who was made for him from the seed of David according to the flesh”? See: the Son of God, which he always was, was made from the seed of David according to the flesh, which he was not. Again, if he who is Son of God did not himself become son of man, how did “God send his Son, made of a woman”? By this word, in the Hebrew manner of speaking, virginal honor is not denied, but the female sex is indicated. For who was sent by the Father but the only-begotten Son of God? How then was he made of a woman, unless the very same who was Son of God with the Father, being sent, became son of man? Born of the Father without a day of time, born of his mother on this day. For he chose this day, which he created, to be created on, just as he was made from the mother whom he made. For this very day, from which the daylight begins to grow, signifies the work of Christ, by whom our inner man is renewed from day to day. For the eternal Creator, created in time, ought to have as his birthday the day with which temporal creation would agree.","f":"Augustine, <i>Serm.</i> 186.3 (PL 38:999–1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/186-3)."},"augustine-sermones/187.1":{"o":"Laudem Domini loquctur os meum: ejus Domini, per quem facta sunt omnia, et qui factus est inter omnia: qui est Patris revclator, matris creator: Filius Dei de Patre sine matre, filius hominis de matre sine patre: magnus dies Angelorum, parvus in die hominum: Verbum Deus ante omnia tempora, Verbum caro opportuno tempore: cOnditor solis, conditus sub sole: cuncta sæcula ordinans de sinu Patris, hodiernum diem consecrans de utero matris: ibi manens, hinc procedens: effector cœli et terræ, sub cœlo exortus in terra: ineffabiliter sapiens, sapienter infans: mundum implens, in præsepio jacens: sidcra regens, ubcra lambens: ita magnus in forma Dei, brevis in forma servi; ut nec isa brevitate magnitudo illa minnerelur, nec illa Magnitudine ista breVitas premeretur. Neque enim quando membra humana suscepit, opera divina deseruit: nec attingere a fine usque ad finem fortiter, et disponere omnia suaviter destitit; quando infirmitate carnis indutus, virginali utero receptus est, non incluus; ut nec Angelis subtraheretur sapientiæ cibus, et nos gustaremus quam suavis est Dommus.","t":"“My mouth shall speak the praise of the Lord”: of that Lord through whom all things were made, and who was made among all things; who is the revealer of the Father, the creator of his mother; Son of God from the Father without a mother, son of man from a mother without a father; the great Day of the angels, small in the day of men; the Word, God before all times, the Word, flesh at the fitting time; maker of the sun, made under the sun; ordering all the ages from the bosom of the Father, consecrating today's day from the womb of his mother; abiding there, coming forth from here; maker of heaven and earth, born under heaven on earth; ineffably wise, wisely an infant; filling the world, lying in a manger; ruling the stars, sucking at the breasts; so great in the form of God, so small in the form of a slave, that neither was that greatness lessened by this smallness, nor this smallness crushed by that greatness. For when he took on human members he did not abandon divine works, nor did he cease “to reach from end to end mightily and to order all things sweetly,” when, clothed with the weakness of flesh, he was received, not enclosed, in a virgin's womb; so that the food of wisdom was not taken away from the angels, and we might “taste how sweet the Lord is.”","f":"Augustine, <i>Serm.</i> 187.1 (PL 38:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/187-1)."},"augustine-sermones/187.2":{"o":"Quid hoc miramur de Verbo Dei, cum sermo iste quem promimus ita Iibcr sensibus influat, ut eum et recipiat, et non includat auditor? Nam nisi reciperetur, neminem instrueret: si includeretur, ad alios hon veniret. Et utique sermo iste verbis syllabisque dividitur: nee tamen ex eo tanquam ex cibo ventris singulas particulas tollitis; sed omnes totum auditis, totum singuli capitis. Nec timemus dum loquimur, ne totum audiendo unus absumat, nec alter possit habere quod sumat: sed ita vos attentos esse volumus, nullius aurem mentemque fraudantes, ut et totum singuli audialis, et totum ad audicndum cæteris relinquatis. Ncquc hoc fit alternis temporibus, ut cum sermo qui dicitur ad te primum intraverit, cxcata te, ut ad aliUm possit intrare: sed simul ad omnes venit; ct totus ad singulos pervenit. Et si lotus memoria teneri valuisset, sicut ad totum audiendum omnes venistis, ita cum toto singuli rediretis. Quanto magis Verbum Dei, per quod facta sunt omnia, ct quod in sc manens innovat omnia; quod nec locis concluditur, nec temporibus tendituf, nec morulis brevibus longisque variatur, nec vocibus texitur. nec silentio terminatur, quanto magis hoc tantum et tale Verbum potuit matris uterum assumpto corpore fecundare, et de sinu Patris non emigrare? hinc ad oculos humanos exire, indo mentes angelicas illustrare? binc ad terras procedere, inde coelos extendere? hinc homo neri, inde homines facere?","t":"Why do we marvel at this in the Word of God, when this speech that we utter flows so freely into the senses that the hearer both receives it and does not enclose it? For unless it were received it would instruct no one; if it were enclosed it would not reach others. And this speech is certainly divided into words and syllables; yet you do not take single pieces of it, as of food for the belly, but all of you hear all of it, and each of you takes in all of it. Nor are we afraid while we speak that one person by hearing will use up the whole, and another will have nothing left to take; but we want you so attentive, cheating no one's ear or mind, that each of you hears the whole and leaves the whole for the others to hear. Nor does this happen by turns, so that when the speech being spoken has first entered you it leaves you in order to enter another; but it comes to all at once, and reaches each one whole. And if it could be held whole in memory, then just as you all came to hear the whole, so each of you would go home with the whole. How much more could the Word of God, through whom all things were made, and who, abiding in himself, renews all things, who is not enclosed by places nor stretched out by times nor varied by short and long pauses, nor woven of sounds nor ended by silence, how much more could this Word, so great and of such a kind, make his mother's womb fruitful by taking a body and not depart from the bosom of the Father? Come out to human eyes here, and enlighten angelic minds there? Go forth to the earth here, and stretch out the heavens there? Become man here, and make men there?","f":"Augustine, <i>Serm.</i> 187.2 (PL 38:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/187-2)."},"augustine-sermones/187.3":{"o":"Nemo ergo credat Dei Filium conversum et commutatum esse in hominis lilium: sed potius credamus ct non consumpta divina et perfecte assumpta humana substantia, manentem Dei Filiuni, factum hominis filium. Neque cnim quia dictum est, Deus erat Verbum, et Verbum caro factum est; sic Verbum caro factum est, ut esse desineret Deus: quando in ipsa carne quod Verbum caro factum est, Emmanuel natum est, nobiscum Deut. Sicut verbum quod corde gestamus, fit vox cum id ore proferimus, - non tamen illud in hanc commutatur, sed illo integro ista in qua procedat assumitur, ut et iutus maneat quod intelligatur, et furis sonet quod audiatur: hoc idem tamen profertur in sono, quod ante sonuerat in silentio; atque ita verbum cum fit vox, non mutatur in vocem; sed manens in mentis luce, et assumpta carnis voce procedit ad audientem, et non deseritcogitantem. NoM cum ipsa vox in silentio cogitatur, quæ vel græcæ est, vel latinæ, vel linguæ alterius cujuslibet: sed cum ante omnem linguarum diversitatem res ipsa quæ dicenda est, adhuc in cubili cordis quodam modo nuda est intelligenti, quæ ut inde procedat loquentis voce vestitur. Verumtamen utrumque hoc, et quod cogitatur inlelligendo, et quod sonat loquendo, mutabile atque dissimile est: neque illud manebit, cdm oblitus fueris; neque hoc, cum silueris: Verbum autem Domini manet in æternum. et incommutabiliter manet.","t":"Let no one, then, believe that the Son of God was converted and changed into a son of man; but let us rather believe that, with the divine substance not consumed and the human substance perfectly assumed, the Son of God remained and became son of man. For because it is said, “The Word was God,” and “The Word became flesh,” the Word did not become flesh in such a way that he ceased to be God; for in that very flesh, because the Word became flesh, Emmanuel was born, God with us. Just as the word we carry in our heart becomes a sound when we bring it out with the mouth, yet the former is not changed into the latter, but, the former remaining whole, the latter is taken up in which it may come forth, so that what is understood remains within and what is heard sounds outside: yet the same thing is brought out in sound that had sounded before in silence; and so the word, when it becomes a sound, is not changed into the sound, but, remaining in the light of the mind and taking up the voice of flesh, it goes forth to the hearer and does not desert the one who thinks it. I do not mean when the sound itself, which is Greek or Latin or of any other language, is thought in silence; but when, before all diversity of languages, the thing itself that is to be said is still, in a manner, bare to the one who understands it in the chamber of the heart, and in order to come forth from there is clothed with the speaker's voice. Yet both of these, what is thought in understanding and what sounds in speaking, are changeable and unlike: the one will not remain when you have forgotten, nor the other when you have fallen silent; but “the word of the Lord remains forever,” and remains unchangeably.","f":"Augustine, <i>Serm.</i> 187.3 (PL 38:1001; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/187-3)."},"augustine-sermones/187.4":{"o":"Et cum carnem assumpsit ex tempore, ut ad temporalem vitam nostram procederet, non in carne amisit æternitatem, sed etiam carni præstitit immortalitatem. Ita ipse tanquam sponsus procedens de thalamo suo, exsultavit ut gigas ad currendam viam. Qui cum in forma Dei esset, non rapinam arbitratus eat esse æqualis Deo: sed ut propter nos fieret quod nou erat, semetipsum exinanivit; non formam Dei perdens, sed formam servi accipiens: et per bane in similitudinem hominum factus nec propria substantia; sed habitu inventus ut homo (Philipp. nt et 7). Hoc enim tntum quod sumus vel in anima vel in corpore, nostra natura est, illius habitus: nos nisi hoc essemus, non esscinus; ille si hoc non esset, esset utique Deus. Et cum hoc esse cœpit quod non crat, homo factus est permanens Deus: ut non unum horum, sed utrumque verissime diceretur; et propter quod homo factus cst, Quoniam Pater major me est; et propter quod permansit Deus, Ego et Pater unum sumus. Nam si Verbum in carnem, hoc cst Deus in hominem mutatus converteretur, non esset vernum, nisi, Pater major me est; quia homine major est Deus: illud autem falsum esset, Ego et Pater unum sumus; quia non sunt unum Deus et homo. Sed Corsitan posset dicero: Ego et Pater, non unum sumus, sed unum fuimus. Quod enim erat et esse destitit, non est utique, sed fuit. Nunc autem, et propter veram formam servi, quam acceperat, veram dixit, Pater major me est; et propter veram formam Dei, in qua permanebat, verum dixit. Ego et Pater unum sumus. Ex inanivit ergo se apud homines, non ita factus quod non erat, ut non esset quod erat: sed occultans quod erat, et demonstrans quod factus erat. Proinde quia Virgo concepit et peperit filium, propter maniCestam servi formam, Puer natus est nobis. Quia vero Dei Verbum quod manet in æternum, caro factUm est, ut hobilarct in nobis, ptopter Dei funnam latentem, sed manentem, sicut nuntiavit Gabriel, vocamus nomen ejus Emmanuel. Factus eSt enim homo, permanens Deus, nt et filius hominis recte voeetur Nobiscum Deus: noa alter Deus, alter homo. Exsultet Itaque in credentibus mundus, quibus salvandis venit per quem factus est mundus. Conditor Marine, natus ex Maria: filius David, Dominus David: semen Abrahæ, qui est ante Abraham: factor terræ, factus in terra: creator cæli, creatus sub cælo. Ipse est dies quem fecit Dominus, et dics cordis nostri ipse est Dominus. Ambulemus in lurnine cjus, exsultemus et jucundemur in eo.","t":"And when he took flesh in time in order to come forth into our temporal life, he did not lose eternity in the flesh but even granted immortality to the flesh. So he, “like a bridegroom coming forth from his chamber, rejoiced like a giant to run his course.” “Who, being in the form of God, did not think it robbery to be equal with God”; but so that he might become for our sake what he was not, “he emptied himself,” not losing the form of God but “taking the form of a slave”; and through this “made in the likeness of men,” not in his own substance, but “found in appearance as a man.” For all that we are, whether in soul or in body, is our nature but his appearance: we, if we were not this, would not be; he, if he were not this, would still be God. And when he began to be what he was not, he became man while remaining God, so that not one of these but both might be said most truly: because he became man, “The Father is greater than I”; and because he remained God, “I and the Father are one.” For if the Word had been converted into flesh, that is, God changed into man, only “The Father is greater than I” would be true, because God is greater than man; but “I and the Father are one” would be false, because God and man are not one. But perhaps he could then say, “I and the Father are not one, but we were one.” For what was and has ceased to be, surely is not, but was. As it is, because of the true form of a slave which he had taken, he said truly, “The Father is greater than I”; and because of the true form of God, in which he remained, he said truly, “I and the Father are one.” He emptied himself, then, among men, not becoming what he was not in such a way as not to be what he was, but hiding what he was and showing what he had become. Accordingly, because a virgin conceived and bore a son, on account of the manifest form of a slave, “A child is born to us.” But because the Word of God, which remains forever, became flesh to dwell among us, on account of the form of God, hidden but remaining, as Gabriel announced, “we call his name Emmanuel.” For he became man while remaining God, so that the son of man too may rightly be called God with us: not God one person and man another. Let the world, then, rejoice in those who believe, for whose salvation he came through whom the world was made: the founder of Mary, born of Mary; son of David, Lord of David; seed of Abraham, who is before Abraham; maker of the earth, made on earth; creator of heaven, created under heaven. He is the day that the Lord has made, and the Lord himself is the day of our heart. Let us walk in his light; let us exult and be glad in him.","f":"Augustine, <i>Serm.</i> 187.4 (PL 38:1001–1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/187-4)."},"augustine-sermones/188.1":{"o":"Filium Dei, sicuti est apud Pa. trem æqualis ilii et coæternus, in quo condita sunt omnia in cœlo et in terra, visibilia et invisibilia, Verbum Dei et Dcum, vitam et lucem hominum, si laudare moliamur; non mirum cst qnod nulla humana cogitalio, nullus sermo sufOciat. Quomodo enim laudare digne valeat lingua nostra, quem eor nostrum adhuc videre non valet, ubi oculum condidit quo possit videri, si purgetur iniquitas, si sanetur infirmitas, et fiant beati mundo corde, quia ipsi Deum videbunt? Non mirum est, inquam, nos non mvenire, quibus verbis unum Verbum dicamus, in quo dictum est ut essemus, qui de ino aliquid diceremus. Hæc enim verba cogitata atque prolata mens nostra format, illo autem Verbo ipsa formatur. Nee eo modo facit homo verba, quo modo est factus ipse per Verbum: quia nee eo modo genuit Pater unicum Verbum, quo modo feeit cuncta per Verbum. Deum quippe genuit Deus; sed simul gignens et genitus unus est Deus. bandum autem fecit Deus; mundus transit, et permanet Deus. Et sicut ea quæ facta sunt, se ipsa utique non fecerunt: sie a nullo factus est, per quem Nen omnia potuerunt. Non igitur mirum, si homo factus inter omnia, verbis nonexplicat Verbum. per quod facto sunt omnia.","t":"If we try to praise the Son of God as he is with the Father, equal and coeternal with him, in whom all things were founded in heaven and on earth, visible and invisible, the Word of God and God, the life and light of men, it is no wonder that no human thought, no speech is enough. For how could our tongue worthily praise him whom our heart cannot yet see, though he made in it the eye by which he can be seen, if its iniquity is purged, if its weakness is healed, and they become “blessed, the pure in heart, for they shall see God”? It is no wonder, I say, that we do not find words with which to speak the one Word in whom it was spoken that we should exist, we who would say something about him. For our mind forms these words, thought and uttered; but by that Word the mind itself is formed. Nor does man make words in the way that he himself was made through the Word; for neither did the Father beget the one Word in the way that he made all things through the Word. For God begot God; but begetter and begotten together are one God. But God made the world; the world passes away, and God remains. And just as the things that were made certainly did not make themselves, so he through whom all things could be made was made by no one. It is no wonder, therefore, if man, made among all things, does not explain in words the Word through whom all things were made.","f":"Augustine, <i>Serm.</i> 188.1 (PL 38:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/188-1)."},"augustine-sermones/188.2":{"o":"Hac itaque paululum aares et animos advertamus, si forte valeamus aliquid congruum dignumque dicere, non ex eo quod in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: sed ex eo quod Verbum caro factum est: si forte dicatur a nobis per quod habituvit in nobis; si forte ibi possit esse dicibilis, ubi voluit esse visibilis. Propter hoc enim et istum celebramus diem, quo nasci est dignatus ex virgine: quam gencrationcm suam fccit ab hominibus utcumque narrari. In illa vero æternitate, in qua Deus de Deo natus est, Generationem ejus quisenarrabit? Ibi talis dies non est, qui solemniter celebretur. Neque enim transit anniversario volumine rediturus; sed manet sine occasu, quia non cœpit exortu. Est ergo illud unicum Dei Verbum, illa vita, illa lux hominum, æternus quidem dies: iste autem in quo humanæ carni copulatus, factus est tanquam sponsus procedens de thalamo suo, nunc hodiernus est, cras fit hesternus. Verumtamen bodiernus natum ex virgine commendat æternum, quia æternus natus ex virgine consecravit hodiernum. Quas itaque laudes charitati Dei dicamus, quas gratias agamus? Qui nos ita dilexit, ut propter nos fieret in tempore, per quem facta sunt tempora; et multis servis suis in mundo minor esset atale, ipso mundo antiquior æternitate; homo fieret qui hominem fecit, crearetur ex matre quam creavit, portaretur manibus quas formavit, sugeret ubera quæ implevit, in præsepi muta vagiret infantia Verbum, sinc quo muta est humana eloquentia.","t":"Let us therefore turn our ears and minds a little in this direction, in case we may be able to say something fitting and worthy, not from the fact that “in the beginning was the Word, and the Word was with God, and the Word was God,” but from the fact that “the Word became flesh”; in case something may be said by us of how “he dwelt among us”; in case he may be speakable there where he willed to be visible. For this is why we celebrate this day, on which he deigned to be born of a virgin: this generation of his he caused to be told by men in some fashion. But of that eternity in which God was born of God, “who shall declare his generation?” There is no such day there to be celebrated solemnly. For it does not pass away to return with the yearly round, but remains without setting, because it did not begin with a rising. That only Word of God, then, that life, that light of men, is indeed the eternal day; but this day, on which, joined to human flesh, he became “like a bridegroom coming forth from his chamber,” is today now, and tomorrow becomes yesterday. Yet today commends the eternal one born of a virgin, because the eternal one born of a virgin consecrated today. What praises, then, shall we speak to the love of God, what thanks shall we give? He so loved us that for our sake he through whom the times were made came to be in time; that in the world he was younger in age than many of his servants, though older than the world itself in eternity; that he who made man became man, was created from the mother whom he created, was carried by hands that he formed, sucked breasts that he filled, and, the Word, wailed in the manger in speechless infancy, he without whom human eloquence is speechless.","f":"Augustine, <i>Serm.</i> 188.2 (PL 38:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/188-2)."},"augustine-sermones/188.3":{"o":"Vide, o homo, quid pro te factus est Deus: docti inam tantæ ' humilitatis agnoscc, ctiam in nondum Inquente doctore. Tu quondam in paradiso tam facundus fuisti, ut omni annine vivæ nomina imponercs: propter te autem Creator tuus infans jacebat, et nominc suo nec matrem vocabat. Tu in latissimo fructuosorum nemorum prædio te perdidisti, obedientiam negligendo: ille obediens in angustissimum diversorium mortalis venit, ut mortuum quaTeret moriendo. Tu cum esses bomo, Deus esse voluisti, ut perircs (Id. III): ille cum esset Deus, homo esse voluit, ut quod pcrierat inveniret. Tantum te pressit bumana superbia, ut te non posset nisi humilitas sublevare divina.","t":"See, O man, what God became for you: recognize the teaching of such great humility, even in a teacher who does not yet speak. You were once so eloquent in paradise that you gave names to every living soul; but for your sake your Creator lay an infant and did not even call his mother by name. You lost yourself in the widest estate of fruitful groves by neglecting obedience; he came, obedient, into the narrowest lodging of a mortal, to seek the dead by dying. You, though you were a man, wished to be God, and so you perished; he, though he was God, willed to be man, to find what had perished. Human pride pressed you down so far that nothing but divine humility could lift you up.","f":"Augustine, <i>Serm.</i> 188.3 (PL 38:1003; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/188-3)."},"augustine-sermones/188.4":{"o":"Celebremus ergo cum gaudio dicm quo peperit Maria Salvalorem, conjugata conjugii creatorem, virgo virginum principem; ct dala marito, et mater non de marito; virgo ante conjugium, virgo in conjugio; virgo prægnans, virgo lactans. Sanctæ quippe Matri omnipotens Filius nullo modo virginitatem natus abstulit, quam nasciturus elegit. Dona est enim fccunditas in conjugio: sed melior integritas io sanctimonio. Homo igitur Christus qui utrumque præstare posset ut Deus (idem namque homo idem Deus), nunquam sic daret Matri bonum quod conjuges diligunt, ut auferret melius propter quod virgines matres esse contemnunt. Virgo ila'luc sancta Ecclesia celebrat hodie Virginis partum. Huic enim dicit Apostolus: Aptavi vos uni viro virginem castam exhibere Christo. Unde virginem castam in tot populis utriusque sexus, in lot non solum pueris et virginibus, verum etiam conjugatis patribus, matribusque? unde, inquam, virgiuem castam, nisi in fidii, spei, et cbaritatis integritate? Virginitatem proinde Christus Ecclesiæ facturus in corde, prius Mariæ serravit in corpore. Humano quippe conjugio sponso femina Iraditur, ut virgo jam non ait: Ecclesia vero virgo esse non posset, nisi sponsum eui traderetur, filium virginis invenisset.","t":"Let us celebrate with joy, then, the day on which Mary bore the Savior: a married woman bore the creator of marriage, a virgin the prince of virgins; both given to a husband and a mother not by her husband; a virgin before marriage, a virgin in marriage; a virgin pregnant, a virgin nursing. For her almighty Son, by being born, in no way took from his holy Mother the virginity which he chose before he was born. Fruitfulness in marriage is good, but integrity in consecrated holiness is better. Christ the man, then, who as God could grant both (for the same one is man and God), would never give his Mother the good that married people love in such a way as to take away the better good for whose sake virgins decline to be mothers. The holy Church, a virgin, therefore celebrates today the Virgin's childbearing. For to her the Apostle says: “I have betrothed you to one husband, to present you as a chaste virgin to Christ.” Whence a chaste virgin in so many peoples of both sexes, in so many not only boys and virgins but also married fathers and mothers? Whence, I say, a chaste virgin, except in the integrity of faith, hope, and love? Christ, then, intending to make virginity for the Church in the heart, first preserved it for Mary in the body. For in human marriage a woman is handed over to a bridegroom so that she is no longer a virgin; but the Church could not be a virgin unless she had found, as the bridegroom to whom she was handed over, the son of a virgin.","f":"Augustine, <i>Serm.</i> 188.4 (PL 38:1003–1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/188-4)."},"augustine-sermones/189.1":{"o":"Sanctificavit nobis, fratres, istum diem, dies qui fecit omnem diem. De quo Psalmus canit, Cantate Domino canticum norum; cantate Domino, omRi' terra. Cantate Domino, et bencdicite nomini ejus: benedicite de die in diem salutare ejus. Quis est dies de die, nisi Filius de Patre, lumen de lumine? Sed dies ille hunc genuit diem, qui de Virgine natus est hodie. Dies ergo ille non babet ortum, non habet occasum. Diem dico Patrem Deum. Quid est dies, nisi lumen? Npn oculorum carnalium, non lumen commune cum pecoribus'; sed lumen quod Angelis lucet, lumen cui videndo corda purgantur. Transit ista nox in qua modo vivimus, in qua nobis accenduntur lucenæ Scripturarum: et veniet illud quod in Psalmo canitur, Mane astabo tibi, et contemplabor te.","t":"The Day who made every day has sanctified this day for us, brothers. Of him the psalm sings: “Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord and bless his name; bless his salvation from day to day.” Who is day from day but the Son from the Father, light from light? But that Day begot this Day who was born of the Virgin today. That Day, then, has no rising and no setting. By “Day” I mean God the Father. What is day but light? Not the light of fleshly eyes, not light shared with cattle, but light that shines for angels, light for the seeing of which hearts are purified. This night in which we now live is passing, in which the lamps of the Scriptures are lit for us; and there will come what is sung in the psalm: “In the morning I will stand before you and contemplate you.”","f":"Augustine, <i>Serm.</i> 189.1 (PL 38:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/189-1)."},"augustine-sermones/189.2":{"o":"Dies ergo ille, Verbum Dei, dies qui lucet Angelis, dies qui Iacet in illa unde peregrinamur patria, vestivit se carne, natusque est de Maria virgine. Mirabiliter natus. Quid mirabilius virginis partu? Concipit, et virgo est; parit, et virgo est. Creatus est de ea quam creavit: attulit ci fecunditalem, non corrupit ejus integritatem. Maria unde? Ex Adam. Adam unde? De terra. Si Maria de Adam, et Adam de terra; ergo et Maria terra. Si autem Maria terra, agnoscamus quod cantamus, Veritas de terra orta est, Quale nobis beneficium præstitit' Veritas de terra orta est, et justitia de cælo prospexit. Judæi cnim, sicut dicit Apostolus, ignorantes Dei justitiam, et suam volentes constituere, justitiœ Dei non sunt subjecit. Unde potest homo esse justus? a scmetipso? Quis pauper sibi dat panem?. Quis nudus cooperitur, nisi acceperit vestem? Undo Justitia? Quæ justitia siue fide? Justus enim ex fide vivit. Qui sine fide se dicit justum, mentitur. Quoniam mentitur in quo non est fides; si vult dicere verum, convertat se ad veritatem. Longe enim veritas erat, quæ de terra orta est. Dormiebas, venit ad te: gravi opprimebaris somno, excitavit te: viam tibi fecit per se, ne perderet te.. Ergo, Veritas de terra orta est, quia Christus de vi'iine natus est: justitia de cælo prospexit, ut per justitiam homines resipiscerent, qui per injustitiam, desipuerunt.","t":"That Day, then, the Word of God, the day that shines for angels, the day that shines in that homeland from which we are exiles, clothed himself with flesh and was born of the Virgin Mary. Born wonderfully. What is more wonderful than a virgin's childbearing? She conceives and is a virgin; she gives birth and is a virgin. He was created from her whom he created; he brought her fruitfulness, he did not corrupt her integrity. Where is Mary from? From Adam. Where is Adam from? From the earth. If Mary is from Adam, and Adam from the earth, then Mary too is earth. And if Mary is earth, let us recognize what we sing: “Truth has sprung from the earth.” What benefit has it given us? “Truth has sprung from the earth, and righteousness has looked down from heaven.” For the Jews, as the Apostle says, “being ignorant of God's righteousness and wishing to establish their own, did not submit to God's righteousness.” How can a man be righteous? From himself? What poor man gives himself bread? What naked man is covered unless he has received clothing? Whence righteousness? What righteousness is there without faith? For “the righteous lives by faith.” Whoever calls himself righteous without faith lies. Since he in whom there is no faith lies, if he wants to speak the truth, let him turn to the Truth. For the Truth that has sprung from the earth was far away. You were asleep: he came to you; you were weighed down with heavy sleep: he woke you; he made a way for you through himself, so as not to lose you. Therefore “Truth has sprung from the earth,” because Christ was born of a virgin; “righteousness has looked down from heaven,” so that through righteousness men might come back to their senses who through unrighteousness had lost them.","f":"Augustine, <i>Serm.</i> 189.2 (PL 38:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/189-2)."},"augustine-sermones/189.3":{"o":"Mortales eramus, peccatis opprimebamur, pœnas nostras portabamus. Omnis homo qnando nascitur, a miseria inchoat. Noli quærere prophetantem: interroga nascentem, vide flentem. Cum hæc esset in terra Dci indignatio, qualis subito facia est dignatio? Veritas de terra orta est. Creavit omnia, creatus est inter omnia. Fecit diem, venit in diem. Dominus Christus in æternum sine initio apud Patrem, habct et Natalem. In principio Verbum, qui nisi haberet humanam generationem, nos ad divinam non perveniremus regenerationem, halus est, ut renasceremur. Christus natus est, nemo dubitet renasci: gencratus est, non rcgencrandus. Cui enim necessaria erat regeneratio, nisi cujus damnata est generatio? Fiat itaque in cordibus nostris misericordia ejus. Portavit eum mater in utero: portemus et nos in corde. Gravidata est virgo incarnatione Christi: gravidentur pectora. nostra fide Christi. Pcperit virgo Salvatorem: pariat anima nostra salutcm, pariamus et laudcm. Non simus steriles: animæ nostræ Deo sint fecundæ.","t":"We were mortal, we were weighed down by sins, we were bearing our punishments. Every man, when he is born, begins with misery. Do not look for a prophet: ask the newborn, see him crying. When there was such indignation of God on the earth, what condescension suddenly came about? “Truth has sprung from the earth.” He created all things; he was created among all things. He made the day; he came into the day. The Lord Christ, without beginning with the Father forever, has also a birthday. In the beginning was the Word; unless he had a human generation we would not come to divine regeneration: he was born so that we might be reborn. Christ has been born: let no one hesitate to be reborn. He was generated, not to be regenerated. For who needed regeneration but one whose generation had been condemned? Let his mercy, then, come to be in our hearts. His mother carried him in her womb; let us carry him in our heart. The virgin was made pregnant by the incarnation of Christ; let our breasts be made pregnant by faith in Christ. The virgin bore the Savior; let our soul bring forth salvation, and let us bring forth praise too. Let us not be barren; let our souls be fruitful for God.","f":"Augustine, <i>Serm.</i> 189.3 (PL 38:1005; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/189-3)."},"augustine-sermones/189.4":{"o":"Generatio Christi a Patre sine matrc, ct a matre sine patre: ambæ mirabiles. Prima, æterna; sccunda, temporalis. Natus est æternus de acterno. Quid miraris? Deus est. Sit consideratio divinitatis; et pent causa admirationis. Transeat admiratio, ascendat laudatio: fides adsit, crede quod factum est. Parumne pro te humiliatus est Deus? Qui Deus erat, factus est. Angustum erat diversorium, involutus pannis, in præsepe positus est, quis non admiretur? Ille qui mundum implet, in diversorio locdm non invenit. In præscpio positus cibus noster est factus. Accedant ad præscpe duo animalia, duo populi. Cognovit bos possessorem suum, et asinus præsepe Domini sui. Noli erubescere Dei esse jumentum: Christum portabis. non errabis; ambulas per viam, sedet super te. Sedeat super nos Dominus. et quo vult nos diligat: jumentum ipsius simus, ad Jerusalem eamus. Ipso insideute non opprimimur, sed elevamur: ipso ducento, non errabimus, per ipsum ad ipsum eamus; ut cum nato hodie puero in perpetuum gaudcamus '.","t":"Christ's generation is from the Father without a mother, and from a mother without a father: both are wonderful. The first is eternal, the second temporal. The eternal was born of the eternal. Why do you marvel? He is God. Consider his divinity, and the reason for wonder vanishes. Let wonder pass, let praise rise; let faith be present: believe what has been done. Was it a small thing that God humbled himself for you? He who was God was made [man]. The lodging was cramped; he was wrapped in swaddling cloths and laid in a manger: who would not marvel? He who fills the world found no place in the lodging. Laid in a manger, he has become our food. Let the two animals come to the manger, the two peoples. “The ox knows its owner, and the donkey its master's manger.” Do not be ashamed to be God's beast of burden: you will carry Christ, you will not go astray; you walk on the way, he sits on you. Let the Lord sit on us and steer us where he wills; let us be his beast of burden, let us go to Jerusalem. With him seated on us we are not weighed down but lifted up; with him leading we shall not go astray. Let us go through him to him, so that we may rejoice forever with the child born today.","f":"Augustine, <i>Serm.</i> 189.4 (PL 38:1005–1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/189-4)."},"augustine-sermones/19.1":{"o":"Cantantes Dominum rogavimus, ut avertat faciem suam a peccatis nostris, et omnia facinora nostra deleat. Sed animadvertere potestis, fratres, quod in eodem psalmo audierimus, Quoniam iniquitatem meam ego agnosco, et peccatum meum ante me est semper. Dicitur autem Deo alibi, Ne avertas faciem tuam a me: cui diximus, Averte faciem tuam a peccatis meis. Cum sit ergo persona una homo et peccator, homo dicit, Ne avertas faciem tuam a me: peccator dicit, Averte faciem tuam a peccatis meis. Hoc ergo dicitur: Ne avertas faciem tuam ab eo quem fecisti; averte faciem tuam ab eo quod feci. Oculus tuus, inquit, utrumque distinguat, ne propter vitium natura dispereat. Fecisti tu aliquid, feci et ego aliquid: quod tu fecisti, natura dicitur; quod ego feci, vitium vocatur: vitium sanetur, ut natura servetur.","t":"In singing we asked the Lord to turn his face from our sins and blot out all our misdeeds. But you can notice, brothers, that in the same Psalm we heard, \"For I acknowledge my iniquity, and my sin is always before me.\" And elsewhere it is said to God, \"Do not turn your face from me\": to whom we said, \"Turn your face from my sins.\" Since, then, man and sinner are one person, the man says, \"Do not turn your face from me\": the sinner says, \"Turn your face from my sins.\" So this is what is said: Do not turn your face from what you made; turn your face from what I did. Let your eye, he says, distinguish the two, lest because of the fault the nature perish. You made something, and I too made something: what you made is called nature; what I made is called fault: let the fault be healed, so that the nature may be preserved.","f":"Augustine, <i>Serm.</i> 19.1 (PL 38:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/19-1)."},"augustine-sermones/19.2":{"o":"Facinus, inquit, meum ego agnosco. Si ego agnosco, ergo tu ignosce. Bene vivamus, et bene viventes sine peccato nos esse minime præsumamus: sic vita laudetur, ut venia postuletur. Desperati autem homines, quanto minus intenti sunt in peccata sua, tanto curiosiores sunt in aliena. Quærunt enim non quid corrigant, sed quid mordeant: et cum se non possint excusare, parati sunt alios accusare. Non sic iste nobis orandi et satis Deo faciendi demonstravit exemplum, dicens: Quoniam facinus meum ego agnosco, et peccatum meum ante me est semper. Non erat iste intentus in aliena peccata: advocabat se ad se; nec se palpabat, sed penetrabat, et in se ipsum altius descendebat. Sibi non parcebat: et ideo ut sibi parceretur non impudenter rogabat. Peccatum enim, fratres, impunitum esse non potest: si peccatum impunitum remaneat, injustum est: ergo sine dubitatione puniendum. Hoc tibi dicit Deus tuus: Puniendum est peccatum aut a te, aut a me. Punitur ergo peccatum, aut ab homine poenitente, aut a Deo judicante. Punitur ergo aut a te sine te, aut a Deo tecum. Quid est enim poenitentia, nisi sua in se ipsum iracundia? Qui poenitet, irascitur sibi. Nam si non ficte fiat, unde est et pectoris tunsio? Quid feris, si non irasceris? Quando ergo tundis pectus, irasceris cordi tuo, ut satisfacias Domino tuo. Potest enim etiam sic intelligi quod scriptum est, Irascimini, et nolite peccare ( Psal. IV, 5). Irascere quia peccasti, et puniens te ipsum noli peccare. Exsuscita cor poenitendo, et hoc erit sacrificium Deo.","t":"\"I acknowledge my misdeed,\" he says. If I acknowledge it, then you forgive. Let us live well, and, living well, let us by no means presume that we are without sin: let our life be praised in such a way that pardon is asked for. But hopeless people, the less attentive they are to their own sins, the more curious they are about others'. For they seek not what to correct but what to bite: and since they cannot excuse themselves, they are ready to accuse others. Not so has this man shown us an example of praying and making satisfaction to God, saying: \"For I acknowledge my misdeed, and my sin is always before me.\" This man was not intent on the sins of others: he summoned himself to himself; he did not stroke himself, but penetrated himself, and went down deeper into himself. He did not spare himself: and so he was not shameless in asking to be spared. For sin, brothers, cannot go unpunished: if sin remains unpunished, it is unjust: so without doubt it must be punished. This is what your God says to you: Sin must be punished either by you or by me. So sin is punished either by man repenting or by God judging. So it is punished either by you without you, or by God with you. For what is repentance but anger against oneself? He who repents is angry with himself. For if it is not done feignedly, why is there beating of the breast? Why do you strike, if you are not angry? So when you beat your breast, you are angry with your heart, so that you may make satisfaction to your Lord. For what is written can also be understood in this way: \"Be angry, and do not sin.\" Be angry because you have sinned, and, punishing yourself, do not sin. Rouse your heart by repenting, and this will be a sacrifice to God.","f":"Augustine, <i>Serm.</i> 19.2 (PL 38:131–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/19-2)."},"augustine-sermones/19.3":{"o":"Placari Deo vis? Nosce quid agas tecum, ut Deus placetur tibi. In eodem psalmo adverte: ibi enim legitur, Quoniam si voluisses sacrificium, dedissem utique; holocaustis non delectaberis. Ergo sine sacrificio eris? nihil oblaturus, de nulla oblatione Deum placaturus? Quid dixisti? Si voluisses sacrificium, dedissem utique; holocaustis non delectaberis. Sequere, et audi, et dic, Sacrificium Deo spiritus contribulatus; cor contritum et humiliatum Deus non spernit. Abjectis quæ offerebas, invenisti quod offeras. Offerebas enim apud Patres victimas pecorum, et sacrificia vocabantur. Si voluisses sacrificium, dedissem utique. Illa ergo non quæris, et tamen sacrificium quaeris. Populus tuus dicit tibi: Quid offeram, qui quod offerebam non offero? Ipse enim populus, aliis decedentibus, aliisque nascentibus, idem est populus. Sacramenta sunt mutata, non fides. Signa mutata sunt quibus aliquid significabatur, non res quæ significabatur. Pro Christo aries, pro Christo agnus, pro Christo vitulus, pro Christo hircus, totum Christus. Aries, quia ducit gregem: ipse est inventus in vepribus, quando pater Abraham filio jussus est parcere, nec tamen sine oblato sacrificio inde discedere. Et Isaac Christus erat, et aries Christus erat. Isaac sibi ligna portabat: Christus crucem propriam bajulabat. Pro Isaac aries, non tamen pro Christo Christus. Sed in Isaac et aries et Christus. Tenebatur cornibus in vepre aries (Gen. XXII): interroga Judæos, unde tunc Dominum coronaverint. Agnus est: Ecce Agnus Dei, ecce qui tollit peccata mundi (Joan. It 29). Taurus est; attende cornua crucis. Hircus est, propter similitudinem carnis peccati. Velata sunt ista, donec aspiraret dies, et removerentur umbræ. In eumdem ergo Dominum Christum, non solum quod Verbum, sed etiam quod mediator est Dei et hominum homo Christus Jesus, et Patres antiqui crediderunt, et ad nos eamdem fidem prædicando et prophetando transmiserunt. Unde dicit Apostolus, Habentes eumdem spiritum fidei, propter quod scriptum est, Credidi, propter quod locutus sum. Eumdem habentes, quem habuerunt et illi qui scripserunt, Credidi, propter quod locutus sum. Habentes ergo eumdem, inquit, spiritum fidei, propter quod scriptum est ab antiquis, Credidi, propter quod locutus sum; et nos credimus, propter quod et loquimur. Quando ergo David sanctus ita dicebat, Quoniam si voluisses sacrificium, dedissem utique; holocaustis non delectaberis, tunc illa sacrificia offerebantur Deo, quae modo non offeruntur. Ergo quando cantabat, prophetabat, et presentia spernebat, et futura praevidebat, Holocaustis, inquit, non delectaberis. Quando ergo holocaustis non delectaberis, sine sacrificio remanebis? Absit. Sacrificium Deo spiritus contribulatus; cor contritum et humiliatum, Deus, non spernis. Habes quod offeras. Non gregem circumspicias, non navigia præpares, et permees ad extremas provincias, unde aromata deferas: quaere in corde tuo quod gratum sit Deo, Cor conterendum est. Quid times ne contritum pereat? Ibi habes, Cor mundum crea in me, Deus. Ut ergo creetur mundum cor, conteratur immundum.","t":"Do you want God to be appeased? Know what you must do with yourself, so that God may be pleased with you. Notice in the same Psalm: for there we read, \"For if you had wanted sacrifice, I would surely have given it; you will not delight in burnt offerings.\" Will you then be without sacrifice? Will you offer nothing, appease God with no offering? What did you say? \"If you had wanted sacrifice, I would surely have given it; you will not delight in burnt offerings.\" Go on, and hear, and say: \"The sacrifice to God is a troubled spirit; a contrite and humbled heart God does not despise.\" Having thrown away what you used to offer, you have found what to offer. For among the fathers you used to offer victims from the flocks, and they were called sacrifices. \"If you had wanted sacrifice, I would surely have given it.\" Those you do not seek, then, and yet you seek a sacrifice. Your people says to you: \"What shall I offer, since I do not offer what I used to offer?\" For it is the same people, some passing away and others being born. The sacraments have been changed, not the faith. The signs by which something was signified have changed, not the thing that was signified. For Christ a ram, for Christ a lamb, for Christ a calf, for Christ a goat: everything is Christ. A ram, because he leads the flock: he is the one found in the thorn bushes when father Abraham was ordered to spare his son and yet not to depart from there without offering a sacrifice. Both Isaac was Christ and the ram was Christ. Isaac carried the wood for himself: Christ carried his own cross. A ram for Isaac; not, however, Christ for Christ. But in Isaac both the ram and Christ. The ram was held by its horns in a thorn bush: ask the Jews with what they then crowned the Lord. He is a lamb: \"Behold the Lamb of God, behold him who takes away the sins of the world.\" He is a bull: look at the horns of the cross. He is a goat, because of the likeness of sinful flesh. These things were veiled until the day should breathe and the shadows be removed. So in the same Lord Christ, not only as the Word but also as the mediator between God and men, the man Christ Jesus, the ancient fathers too believed, and passed on the same faith to us by preaching and prophesying. Hence the Apostle says, \"Having the same spirit of faith, as it is written, I believed, therefore I spoke.\" Having the same spirit that those also had who wrote, \"I believed, therefore I spoke.\" \"Having, then, the same spirit of faith,\" he says, as it was written by the ancients, \"I believed, therefore I spoke; we too believe, therefore we also speak.\" So when holy David said, \"For if you had wanted sacrifice, I would surely have given it; you will not delight in burnt offerings,\" then those sacrifices were offered to God which are not offered now. So when he was singing, he was prophesying, both scorning present things and foreseeing future ones. \"You will not delight,\" he says, \"in burnt offerings.\" So when you do not delight in burnt offerings, will you be left without sacrifice? Far from it. \"The sacrifice to God is a troubled spirit; a contrite and humbled heart, O God, you do not despise.\" You have something to offer. Do not look around at your flock, do not fit out ships and travel to the farthest provinces to bring back spices: seek in your heart what is pleasing to God. The heart must be crushed. Why are you afraid that being crushed it will perish? There you have, \"Create a clean heart in me, O God.\" So that a clean heart may be created, let the unclean one be crushed.","f":"Augustine, <i>Serm.</i> 19.3 (PL 38:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/19-3)."},"augustine-sermones/19.4":{"o":"Displiceamus nobis quando peccamus, quia peccata displicent Deo. Et quia sine peccato non sumus, vel in hoc Deo similes simus, quia hoc nobis displicet, quod illi. Ex aliqua parte conjungeris voluntati Dei, quia hoc tibi displicet in te, quod odit et ille qui fecit te. Artifex tuus ipse est: sed vide te ipsum, et dele in te ipso quod non est ex ipsius officina. Deus enim, sicut scriptum est, creavit hominem rectum. Quam bonus Deus Israel rectis corde! Si ergo sis rectus corde, non tibi displicebit Deus, bonus tibi erit Deus, laudabis Deum. Omnino, et in eo quod praestat, et in eo quod castigat, laudabis Deum. Ille enim qui dixit, Quam bonus Deus Israel rectis corde! se ipsum inspexerat, qui aliquando non erat rectus corde, et displicebat ei Deus: postea vero resipuit, et vidit non esse Deum perversum, sed se fuisse non rectum: et recordatus tempora pravitatis suæ, et præsens correctionis suæ, ait: Quam bonus Deus Israel! sed quibus? Rectis corde. Quid enim tu? Mei autem, inquit, pene commoti sunt pedes, paulo minus effusi sunt gressus mei: id est, pene lapsus sum. Unde hoc? Quia zelavi in peccatoribus pacem peccatorum intuens. Unde ergo commoti fuerint pedes hujus et pene lapsi sint gressus, quoniam non tacuit, cavendum monuit. Exspectabat a Deo, secundum Vetus Testamentum, ignorans ibi esse signa futurorum; exspectabat ergo a Deo præsentis vitae felicitatem, et in hac terra quaerebat quod suis Deus in coelo servabat. Felix volebat esse hic, cum felicitas non sit hic. Res enim bona et magna est felicitas; sed habet regionem suam. De regione felicitatis Christus venit, et hic eam nec ipse invenit. Irrisus est, exprobratus est, apprehensus est, flagellatus est, vinctus est, palmis cæsus est, affectus contumelia sputorum, spinis coronatus est, ligno suspensus: ad extremum, Domini exitus mortis. In Psalmo scriptum est (hi acclamaverunt qui cognoverunt), Et Domini exitus mortis ( Psal. LXVII, 21). Quid hic ergo, serve, felicitatem requiris, ubi et Domini exitus mortis? Cum ergo in regione non sua felicitatem requireret ille, de quo loqui cœperam, et propter illam in hac vita adipiscendam cohæreret Deo, eique serviret, et ejus præcepta, ut poterat, faceret; vidit hoc magnum, vel pro magno, quod quærebat a Deo, et propter quod Deo serviebat, esse apud eos qui Deo non serviebant, sed dæmonia colebant, et verum Deum blasphemabant. Vidit, et commotus est, quasi perdidisset fructum laboris sui. Hoc est quod zelavit in peccatoribus, pacem peccatorum intuens. Denique habes ibi, Ecce ipsi peccatores et abundantes in sæculo obtinuerunt divitias. Numquid sine causa justificavi cor meum, aut lavi inter innocentes manus meas, et fui flagellatus tota die? Colo Deum, blasphemant Deum: illis felicitas, mihi calamitas; ubi æquitas? Inde moti pedes, inde pene effusi gressus, inde propinquus interitus. Nam ad quod periculum venerit, videte: ibi ait, Et dixi, Quomodo scit Deus, et si est scientia in Altissimo? Videte ad quod periculum venerit quærendo a Deo pro magno præmio terrenam felicitatem. Discite ergo, charissimi, eam si habetis, contemnere, nec dicere in cordibus vestris, Ego quia colo Deum, ideo bene est mihi. Videbis enim, quo modo tibi putas bene, et illis qui non colunt Deum esse bene; et movebuntur gressus tui. Aut enim habes illam, colens Deum, et videbis quod habeat talia non colens Deum; et ideo putabis frustra te colere Deum, quia et ille habet felicitatem qui non colit Deum: aut non illam habes, et multo amplius Deum accusabis, qui dat eam blasphematoribus suis, et negat cultoribus suis. Discite ergo terrena contemnere, si vultis Deo fideli corde servire. Habes illam? Noli putare inde te esse bonum; sed fac te inde bonum. Non habes? noli putare inde te esse malum; sed cave malum, quo non venit bonus.","t":"Let us be displeased with ourselves when we sin, because sins displease God. And since we are not without sin, let us at least be like God in this, that what displeases him displeases us. In some part you are joined to God's will, because what he who made you hates in you displeases you too. He is your maker: but look at yourself, and destroy in yourself what is not from his workshop. For God, as it is written, made man upright. \"How good is the God of Israel to the upright of heart!\" If, then, you are upright of heart, God will not displease you, God will be good to you, you will praise God. Altogether, both in what he grants and in what he chastises, you will praise God. For he who said, \"How good is the God of Israel to the upright of heart!\" had looked at himself, who once was not upright of heart, and God displeased him; but afterwards he came to his senses, and saw that God was not perverse, but that he himself had not been upright: and recalling the time of his perversity and the present time of his correction, he said: \"How good is the God of Israel!\" But to whom? \"To the upright of heart.\" For what about you? \"But my feet,\" he says, \"were almost moved; my steps had nearly slipped\": that is, I almost fell. Why was this? \"Because I was jealous of sinners, seeing the peace of sinners.\" So why his feet were moved and his steps nearly slipped, he did not keep silent; he warned us to beware. He was expecting from God, according to the Old Testament, not knowing that there were signs of things to come there; he was expecting, then, from God the happiness of the present life, and seeking on this earth what God was keeping for his own in heaven. He wanted to be happy here, though happiness is not here. For happiness is a good and great thing; but it has its own country. Christ came from the country of happiness, and he did not find it here either. He was mocked, reproached, seized, scourged, bound, struck with palms, subjected to the insult of spittle, crowned with thorns, hung on a tree: at the last, \"the Lord's departure was death.\" In the Psalm it is written (those who recognized it acclaimed), \"And the Lord's departure was death.\" Why then, servant, do you seek happiness here, where even the Lord's departure was death? So when that man of whom I had begun to speak was seeking happiness in a country not its own, and in order to obtain it in this life was devoting himself to God and serving him, and doing his commands as he could, he saw that this great thing, or what he held great, which he was seeking from God and for which he was serving God, was found among those who did not serve God but worshipped demons and blasphemed the true God. He saw, and was shaken, as if he had lost the fruit of his labor. This is what it means that he was jealous of sinners, seeing the peace of sinners. Finally you have there: \"See, these sinners, abounding in the world, have obtained riches. Was it for nothing that I justified my heart and washed my hands among the innocent, and was scourged all day long?\" I worship God, they blaspheme God: happiness for them, calamity for me; where is fairness? Hence his feet were moved, hence his steps nearly slipped, hence ruin was near. See what danger he came to: there he says, \"And I said, How does God know, and is there knowledge in the Most High?\" See what danger he came to by seeking earthly happiness from God as a great reward. Learn, then, dearly beloved, to despise it if you have it, and not to say in your hearts, \"Because I worship God, therefore it goes well with me.\" For you will see that it goes well, as you think it goes well for you, for those also who do not worship God; and your steps will be moved. For either you have it, worshipping God, and you will see that one who does not worship God has such things; and so you will think that you worship God in vain, because he too has happiness who does not worship God: or you do not have it, and you will accuse God all the more, who gives it to his blasphemers and refuses it to his worshippers. Learn, then, to despise earthly things, if you want to serve God with a faithful heart. Do you have happiness? Do not think that this makes you good; but make yourself good with it. Do you not have it? Do not think that this makes you bad; but beware of evil, where the good man does not go.","f":"Augustine, <i>Serm.</i> 19.4 (PL 38:133–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/19-4)."},"augustine-sermones/19.5":{"o":"Etenim iste resipiscens, et reprehendens se ipsum, quod male cœperat de Deo sentire, anhelans peccator, et pacem intuens peccatorum; reprehendens ergo seipsum, ait: Quid enim mihi est in cœlo, et a te quid volui super terram? Jam resipiscens, jam correcto corde, agnovit quantum valeat cultus Dei: quem Dei cultum vilissimo pretio addixerat, quando pro illo terrenam felicitatem quærebat. Agnovit quid debeatur sursum cultoribus Dei, ubi jubemur habere cor et respondemus ibi nos habere: quod et utinam non mentiamur, saltem ipsa hora, saltem ipso momento, saltem ipso temporis puncto, quando respondemus. Respiciens ergo ille, et cor corrigens, reprehendit se quæsisse aliquando in terra felicitatem terrenam, quasi mercedem cultus Dei. Sed reprehendens se ait: Quid enim mihi est in cælo? Quid est ibi mihi? Vita æterna, incorruptio, regnum cum Christo, societas Angelorum; ubi nulla perturbatio, nulla ignorantia, nullum periculum, nulla tentatio; vera, certa, fixa securitas. Ecce quid mihi est in coelo. Et a te quid volui super terram? A te quid volui super terram? quid volui? Divitias fluxas, caducas, volaticas. Quid volui? Aurum, pallorem terrac; argentum, livorem terræ; honorem, temporis fumum. Ecce quid a te volui super terram. Et quia vidi hoc in peccatoribus, commoti sunt pedes mei, et paulo minus effusi sunt gressus mei. O quam bonus est rectis corde! Quid ergo quæris, Propheta fidelis? Aurum, et argentum, et divitias terrenas? Ergo tanti valet fides matronæ fidelis, quod habet et meretrix? Tanti ergo valet fides viri fidelis, quod habet et mimus, auriga, venator, latro? Absit, fratres mei, absit ut tanti valeat fides vestra. Avertat Deus hoc a cordibus vestris. Nam quanti valet, vultis nosse? Pro ea Christus mortuus est. Quid ergo terrenam mercedem quæris, auro et nummis addictus? Injuriam facis fidei, pro qua mortuus est Christus. Et quid est, inquit? quanti valet? Illum attende, qui ait: Quid enim mihi est in coelo? Non enim expressit quid erit illud. Sic ait: Et a te quid volui super terram? Illud laudando, hoc abjiciendo, utrumque tamen dixit, Quid est illud? Quod oculus non vidit. Quid est hoc? Quod fidelis oculus non sitit. Quid est illud? Quod invenit Lazarus ulcerosus. Quid est hoc? Quod habuit dives inflatus. Quid est illud? Quod perire non potest. Quid est hoc? Quod teneri non potest. Quid est illud? Ubi non erit labor. Quid est hoc? Quod non deserit timor. Quid enim mihi est in cœlo? Quid? Ipse qui fecit cœlum; pretium fidei tuae Deus tuus est; ipsum habebis, se ipsum præparat præmium cultoribus suis. Considerate, charissimi, universam creaturam, coelum, terram, mare, quæ in cœlo, quæ in terra, quæ in mari, quam pulchra, quam mira, quam digne ordinateque disposita. Movent vos ista? Movent plane. Quare? Quia pulchra sunt. Quid est qui fecit? Puto hebesceretis, si videretis pulchritudinem Angelorum. Quid est ergo creator Angelorum? Ipse est præmium fidei vestræ. Avari, quid vobis sufficit, si Deus ipse non vobis sufficit?","t":"For this man, coming to his senses and rebuking himself because he had begun to think badly of God, panting after the sinner and seeing the peace of sinners; rebuking himself, then, he says: \"For what is there for me in heaven, and what have I wanted from you on earth?\" Now come to his senses, now with his heart corrected, he recognized how much the worship of God is worth: the worship of God which he had sold at the cheapest price when he sought earthly happiness for it. He recognized what is owed above to the worshippers of God, where we are commanded to have our hearts and answer that we have them there: and would that we did not lie, at least at that very hour, at least at that very moment, at least at that very point of time when we answer. So that man, looking back, and correcting his heart, rebuked himself for having once sought earthly happiness on earth as the wage of the worship of God. And rebuking himself he says: \"For what is there for me in heaven?\" What is there for me? Eternal life, incorruption, the kingdom with Christ, the fellowship of the angels; where there is no disturbance, no ignorance, no danger, no temptation; true, certain, fixed security. See what is there for me in heaven. \"And what have I wanted from you on earth?\" What have I wanted from you on earth? What have I wanted? Riches that flow away, fall, fly off. What have I wanted? Gold, the pallor of the earth; silver, the bruise of the earth; honor, the smoke of time. See what I wanted from you on earth. And because I saw this among sinners, my feet were moved, and my steps had nearly slipped. \"O how good he is to the upright of heart!\" What, then, are you seeking, faithful prophet? Gold, and silver, and earthly riches? Is the faith of a faithful matron worth as much, then, as what a harlot also has? Is the faith of a faithful man worth as much as what an actor, a charioteer, a beast-fighter, a robber also has? Far from it, my brothers, far be it that your faith should be worth so little. May God turn this away from your hearts. Do you want to know how much it is worth? Christ died for it. Why then do you seek an earthly wage, sold to gold and coins? You insult the faith for which Christ died. \"And what is it,\" he says, \"how much is it worth?\" Look at the one who says: \"For what is there for me in heaven?\" He did not state what that will be. He says this: \"And what have I wanted from you on earth?\" Praising the one, rejecting the other, he still spoke of both. What is that? \"What eye has not seen.\" What is this? What the faithful eye does not thirst for. What is that? What Lazarus, full of sores, found. What is this? What the puffed-up rich man had. What is that? What cannot perish. What is this? What cannot be held. What is that? Where there will be no toil. What is this? What fear does not leave. \"For what is there for me in heaven?\" What? He himself who made heaven; the price of your faith is your God; you will have him himself; he prepares himself as the reward for his worshippers. Consider, dearly beloved, the whole creation, heaven, earth, sea, what is in heaven, what is on earth, what is in the sea: how beautiful, how wonderful, how worthily and orderly arranged. Do these things move you? They certainly move you. Why? Because they are beautiful. What is he who made them? I think you would be dazzled if you saw the beauty of the angels. What, then, is the creator of the angels? He himself is the reward of your faith. You greedy, what will satisfy you, if God himself does not satisfy you?","f":"Augustine, <i>Serm.</i> 19.5 (PL 38:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/19-5)."},"augustine-sermones/19.6":{"o":"Bene ergo vivamus, et ut hoc possimus, eum qui hoc præcepit, invocemus. Neque bonæ vitæ nostræ terrenam mercedem a Domino requiramus. Ad illa quæ promittuntur, intentionem nostram extendamus. Cor nostrum ibi ponamus, ubi putrescere non potest sæcularibus curis. Transeunt ista quæ occupant homines, volant ista; vapor est vita humana super terram. Accedunt etiam ipsius fragilis vitæ tanta et tam quotidiana pericula. Terræ motus magni de Orientalibus nuntiantur; nonnullæ magnæ repentinis collapsae sunt civitates. Territi apud Jerosolymam qui inerant Judæi, Pagani, catechumeni, omnes sunt baptizati. Dicuntur fortasse baptizati septem millia hominum. Signum Christi in vestibus Judæorum baptizatorum apparuit. Relatu fratrum fidelium constantissimo ista nuntiantur. Sitilensis etiam civitas gravissimo terræ motu concussa est, ut omnes forte quinque diebus in agris manerent, et ibi baptizata dicuntur fere duo millia hominum. Undique Deus terret, quia non vult invenire quo damnet. Nonnihil agitur in isto torculari. Mundus est torcular; abundant pressuræ ejus: oleum estote, non amurca. Convertatur quisque ad Deum, et mutet vitam. Occultum habet iter oleum; ad secreta sua tendit. Alius subsannat, irridet, blasphemat, clamat per plateas; amurca defluit. Dominus tamen torcularis per operarios suos, per sanctos Angelos suos non quiescit operari. Novit oleum suum, novit quid recipiat, quo pondere pressuræ eliquetur. Novit enim Dominus qui sunt ejus. Oleum estote, amurcam fugite; recedant ab iniquitate omnes qui nominant nomen Domini. Odia autem nolite concipere, aut cito finite. Non enim illa metuenda sunt. Times terræ motum? times cæli fremitum? times bella? Time et febrem: subito, cum illa magna metuuntur, ipsa non veniunt, et de transverso una febricula aufert hominem. Et si talem invenit ille judex, qualem non novit, qualibus dicturus est, Nescio vos, recedite a me; quid fiet postea? quo itur? per quem ambitur? unde vita reparanda redimitur? Quis iterum vivere, ut quod male fecit emendare permittitur? Finitum est. Pauci quidem convenistis: sed si bene audistis, abundatis. Non vos fallat, qui fallit: quia non vos decipit, qui non fallit.","t":"Let us live well, then, and so that we may be able to do so, let us call on him who commanded it. And let us not demand from the Lord an earthly reward for our good life. Let us stretch our intention toward the things that are promised. Let us put our heart there, where it cannot rot with worldly cares. These things that occupy people pass away, they fly off; human life on earth is a vapor. There are added, too, the so great and so daily dangers of this fragile life itself. Great earthquakes are reported from the East; some great cities have suddenly collapsed. At Jerusalem the Jews, pagans and catechumens who were there were terrified, and all were baptized. Perhaps seven thousand people are said to have been baptized. The sign of Christ appeared on the clothes of the baptized Jews. These things are reported by the most consistent account of faithful brothers. The city of Sitifis too was shaken by a very severe earthquake, so that everyone stayed in the fields for some five days, and nearly two thousand people are said to have been baptized there. God terrifies on every side, because he does not want to find anyone to condemn. Something is being done in this press. The world is a press; its pressures abound: be oil, not dregs. Let each one turn to God and change his life. The oil has a hidden path; it makes for its own secret place. Another sneers, mocks, blasphemes, shouts through the streets: the dregs flow away. Yet the Lord of the press, through his workers, through his holy angels, does not stop working. He knows his oil, he knows what he receives, under what weight of pressure it is to be drawn out. For \"the Lord knows those who are his.\" Be oil, flee the dregs; \"let all who name the name of the Lord depart from iniquity.\" And do not conceive hatreds, or end them quickly. For those are not the things to be feared. Are you afraid of earthquakes? Afraid of the roaring of the sky? Afraid of wars? Fear a fever too: suddenly, while those great things are feared, they do not come, and from the side a little fever carries a man off. And if that Judge finds him such as he does not know, such as those to whom he will say, \"I do not know you, depart from me,\" what will happen afterwards? Where will he go? Through whom will he canvass? With what will life be bought back to be restored? Who is allowed to live again, so as to amend what he did badly? It is finished. You have gathered in small numbers: but if you have heard well, you are abundant. Let not the deceiver deceive you: because he who does not deceive does not mislead you.","f":"Augustine, <i>Serm.</i> 19.6 (PL 38:135–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/19-6)."},"augustine-sermones/190.1":{"o":"Dominus noster Jesus qui crat apud Patrem antequam natus csset ex matre, non solum virginem de qua nasceretur, sed et diem quo nasceretur, elegit. Errantes homines plerumque eligunt dies, alius novellandi, alius ædificandi, alius proficiscendi, et aliquando etiam alius uxorem du-' cendi. Quod cum facit, ideo facit, ut inde aliquid natum feliciter nutriatur. Nemo tamen potes, cligere diem, quo ipse nascatur. Sed ille potuit utrumque cligere, qui utrumque potuit et creare. Nec ita elegit diem, sicut eligunt qui lata hominum inaniter de siderum dispositione suspendunt. Non enim per diem felix factus est qui est natus; sed felicem fecit diem, quo nasci est ipse dignatus. Nam et dies nativitatis ejus, habet mysterium lucis ejus. Sic enim dicit Apostolus: Nox præcessit, dies autem appropinquavit: abjiciamus opera tenebrarum, et induamus noa arma lucia, sicut in die honeste ambulemus. Agnoscamus diem, et simus dies. Nox enim eramus, cum inlideliter vivebamus. Et quoniam ipsa infidelitas quæ totum mundum vice noctis obtexerat, minuenda fuerat fide crescente; ideo die Natalis Domini nostri Jesu Christi, et nox incipit perpeti detrimenta, et dies sumere augmenta. Habeamus ergo, fratres, solemnem istum diem; non sicut infideles propter hunc solem, sed propter eum qui fecit hunc solem. Quod enim Verbum erat, caro factum est, ut propter nos posset esse sub sole. tlarne quippe sub sole: majestate autem super universum mundum; in quo condidit solent. Nunc vero ct carne super istum solem, quem pro Deo colunt, qui mente cæci verum justitiæ non vident solem.","t":"Our Lord Jesus, who was with the Father before he was born of his mother, chose not only the virgin of whom he would be born but also the day on which he would be born. People in error often choose days: one for planting new vines, another for building, another for setting out on a journey, and sometimes even one for taking a wife. When someone does this, he does it so that what begins from it may grow happily. Yet no one can choose the day on which he himself is born. But he could choose both who could also create both. Nor did he choose the day as do those who vainly hang the fates of men on the arrangement of the stars. For he who was born was not made happy by the day, but he made happy the day on which he deigned to be born. For the day of his birth also holds the mystery of his light. For so the Apostle says: “The night is far gone, the day is at hand; let us cast off the works of darkness and put on the armor of light; let us walk honorably as in the day.” Let us recognize the day, and let us be day. For we were night when we lived without faith. And since that unbelief which had covered the whole world like night had to be diminished as faith grew, therefore on the birthday of our Lord Jesus Christ the night begins to suffer losses and the day to gain increases. Let us keep this day as solemn, then, brothers; not, like unbelievers, because of this sun, but because of him who made this sun. For he who was the Word became flesh, so that for our sake he could be under the sun: under the sun in the flesh, but in majesty above the whole universe, in which he founded the sun. And now even in the flesh he is above this sun, which is worshipped as god by those who, blind in mind, do not see the true Sun of righteousness.","f":"Augustine, <i>Serm.</i> 190.1 (PL 38:1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/190-1)."},"augustine-sermones/190.2":{"o":"Diem ergo istum, Christiani, non divinæ nativitatis celebremus, sed humanæ, scilicet qua contemperatus est nobis; ut per invisibilem visibilem factum, a visibilibus ad invisibilia transiremus. Debemus enim fide catholica retinere duas esse nativitates Domini: unam divinam, alteram humanam; illam sine tempore, hanc in tempore. Ambas autem miraoiles: illam sine matre, istam sine patre. Si istam non comprehendimus, illam quande enarramus? Quis comprehendat novitatem novam, inusitatam, unicam in mundo, incredibilem credibi lem factam, et toto mundo incredibiliter creditam: ut virgo conciperet, virgo pareret, virgo pariens permaneret? Quod humana ratio non inveuit, fides capit: et ubi hnmana ratio deficit, fides proficit. Quis enim dicat non potuisse Dei Verbum per quod facta sunt omnia, facere sibi carnem etiam sine matre, sicut primum hominem sine patre fecit et matre? Sed quoniam utrumque sexum, id est, masculi et feminæ, ipse utique creavit; ideo utrumque sexum etiam nascendo voluit honorare, quem venerat liberare. Lapsum certe primi hominis nostis, quia noti est ausus serpens loqui viro, sed ad eum dejiciendum femineo usus est ministerio. Pcr infirmiorem, obtinuit fortiorem: et qui per alterum penetravit, de utroque triumphavit. Ideo ut non possemus mor. tem nostram in femina velut motu justi doloris borrere, eamque credere sine reparatione damnatam; Dominus veniens quærere quod pericrat, utrumque voluit honorando commendare, quia utrumque perierat. In nullo igitur sexu debemus injuriam facere Creatori: utrumque ad sperandam salutem commendavit Nativitas Domini. Honor masculini sexus est in carne Christi: honor feminini est in matre Christi. Vicit serpentis astutiam gratia Jesu Christi.","t":"Let us celebrate this day, then, Christians, not as the day of his divine birth but of his human birth, by which he was adapted to us, so that through the invisible made visible we might pass from visible things to invisible. For we must hold by the Catholic faith that there are two births of the Lord: one divine, the other human; that one without time, this one in time. Both are wonderful: that one without a mother, this one without a father. If we do not comprehend this one, how shall we tell of that one? Who could comprehend so new a novelty, unheard of, unique in the world, the incredible made credible and incredibly believed by the whole world: that a virgin should conceive, a virgin give birth, and in giving birth remain a virgin? What human reason did not find, faith grasps; and where human reason fails, faith advances. For who would say that the Word of God, through whom all things were made, could not make himself flesh even without a mother, as he made the first man without father and mother? But since he himself created both sexes, male and female, he willed also by being born to honor both sexes, which he had come to set free. You surely know the fall of the first man: the serpent did not dare speak to the man, but used the woman's service to throw him down. Through the weaker he got hold of the stronger; and he who entered through one triumphed over both. Therefore, so that we might not, as if moved by just grief, shrink in horror from our death in the woman and believe her condemned without repair, the Lord, coming to seek what had perished, willed to commend both by honoring them, because both had perished. So in neither sex should we do wrong to the Creator: the Lord's birth commended both to hope for salvation. The honor of the male sex is in the flesh of Christ; the honor of the female sex is in the mother of Christ. The grace of Jesus Christ has overcome the cunning of the serpent.","f":"Augustine, <i>Serm.</i> 190.2 (PL 38:1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/190-2)."},"augustine-sermones/190.3":{"o":"Uterque ergo scxus in eo qui hodie natus est renascatur, et celebret hodiernum diem: quo die non Dominus Cbristus esse coepit, sed qui erat semper apud Patrem, carnem quam accepit ex matre, in hanc lucem protulit; matri fecunditatem afferens, integritatem non auferens. Concipitur, nascitur, infans cst. Quis est iste infans? Infans enim dicitur, quod non possit fari, id est loqui. Ergo et infans, et Verbum est. Per carnem tacet, per Angelos docet. Nuntiatur pastoribus princeps pastorque pastorum: et in præsepi jacet fidelium cibaria jumetorum. Prædictum cnim fuerat per Prophetam: Agnovit bos possessorem suum, et asinus præsepe Domini sui. Ideo in asello sedit, quando Jerusalem cum laudibus multitudinis præcedentis ct consequeutis intravit. Et nos agnoscamus, ad præsepe accedamus, cibaria manducemus, Dominum rectoremque portemus; ut ad coelestem Jerusalem illo ducente veniamus. Infirma cst Christi ei matre nativitas; sed ex Patre ampla majestas. Habet in diebus temporalibus temporalem diem; sed ipse est dies æternus ex æterno die.","t":"Let both sexes, then, be reborn in him who was born today, and let them celebrate today's day, the day on which the Lord Christ did not begin to be, but, being always with the Father, brought into this light the flesh that he received from his mother, bringing his mother fruitfulness, not taking away her integrity. He is conceived, he is born, he is an infant. Who is this infant? For he is called an infant (infans) because he cannot fari, that is, speak. So he is both an infant and the Word. Through the flesh he is silent; through the angels he teaches. The prince and shepherd of shepherds is announced to shepherds, and he lies in a manger as the fodder of faithful beasts. For it had been foretold by the prophet: “The ox knows its owner, and the donkey its master's manger.” That is why he sat on a young donkey when he entered Jerusalem with the praises of the crowd going before and following. Let us too recognize him, come to the manger, eat the fodder, carry our Lord and ruler, so that with him leading we may come to the heavenly Jerusalem. Christ's birth from his mother is weak, but his majesty from the Father is vast. He has a temporal day among temporal days, but he himself is the eternal Day from the eternal Day.","f":"Augustine, <i>Serm.</i> 190.3 (PL 38:1007; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/190-3)."},"augustine-sermones/190.4":{"o":"Merito psalmi ejus tanquam voce tubæ cœlestis accendimur, ubi audimus: Cantate Domino canticum novum; cantate Domino, omnis terro. Cantate Domino, et benedicite nomen ejux (Psal. xcv, i et 2). Agnoscamus ergo, et annuntiemus diem ex die, qui in carne natus est ista die. Dies Filius ex die Paire, Deus ex Dco, lumen ex lumine. Hoc et enim salutare, de quo alibi dicitur: Deus misereatur nostri, et benedicat nos; illuminet vultum suum super nos: ut cognoscamus in terra viam mam, in omnibus gentibus salutare tuum ( Psal. LXVI, 2, 3). Quod dixit, in terra, hoc repetivit, in omnibus gentibus: et quod dixit, viam tuam, hoc repetivit, salutare tuum. Ipsum Dominum dixisse meminimus, Ego sum via. Et modo cum Evangelium legeretur, audivimus Simeonem beatissimum senem responsum accepisse divinum, quod non gustaret mortem, nisi prius vidisset Christum Domini. Qui cum accepisset in manibus infantem Christum, et cognovisset parvulum magnum: Nunc dimittis, inquit, Domine, servum tuum, secundum verbum tuum, in pace: quoniam viderunt oculi mei salutare tuum. Bcne ergo nuntiemus diem ex die, salutare ejus. Annuntiemus in gentibus gloriamejus, in omnibus populis mirabilia ejus. In præsepi jacet, sed mundum continet: ubera sugit, sed Angelos pascit: pannis involvitur, sed immortalitate nos vestit: lactatur, sed adoratur: locum in diversorio non invenit, sed templum sibi in credentium cordibus facit. Ut enim fieret fortis infirmitas, infirma facta est fortitudo. Magis ergo miremur, quam contemnamus ejus etiam carnalem nativitatem; et ibi agnoscamus tantæ propter nos celsitudinis humilitatem. Inde accendamus charitatem, ut perveniamus ad ejus æternitatem.","t":"Rightly are we fired by his psalms as by the sound of a heavenly trumpet when we hear: “Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord and bless his name.” Let us recognize, then, and announce Day from day, who was born in the flesh on this day: the Son, Day from the Father, Day; God from God, light from light. For this is the salvation of which it is said elsewhere: “God be merciful to us and bless us; may he make his face shine upon us, that we may know your way on earth, your salvation among all nations.” What he said as “on earth” he repeated as “among all nations”; and what he said as “your way” he repeated as “your salvation.” We remember that the Lord himself said, “I am the way.” And just now, when the Gospel was read, we heard that the most blessed old man Simeon had received a divine answer that he would not taste death until he had first seen the Lord's Christ. When he had taken the infant Christ in his hands and recognized the little one as great, he said: “Now, Lord, you let your servant depart in peace according to your word, because my eyes have seen your salvation.” Let us well announce, then, Day from day, his salvation. Let us declare his glory among the nations, his wonders among all peoples. He lies in a manger, but he holds the world together; he sucks the breasts, but he feeds the angels; he is wrapped in swaddling cloths, but he clothes us with immortality; he is nursed, but he is worshipped; he finds no place in the lodging, but he makes himself a temple in the hearts of believers. For so that weakness might become strong, strength became weak. Let us then marvel at even his fleshly birth rather than despise it, and recognize in it the humility of such great loftiness for our sake. Let us kindle our love from it, so that we may come to his eternity.","f":"Augustine, <i>Serm.</i> 190.4 (PL 38:1007–1009; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/190-4)."},"augustine-sermones/191.1":{"o":"Verbum Patris per quod facta sunt tempora, caro factum, Natalem suum nobis Cecil in tempore: et in ortu humano babere voluit unum diem, Mine cujus nutu divino nullus volvitur dies. Ipse apud Patrem præcedit cuncta spatia sæculorum: ipse de matre in hac die cursibus se ingessit annorum. Homo factus, hominis factor: ut sugeret ubera, regens sidcra; ut esuriret panis, ut sitiret fons, dormiret lux, ab itinere via fatigaretur, falsis testibus veritas accusaretur, judex vivorum ct mortuorum a judice mortali judicaretur, ab injustis justitia damnaretur, flagellis disciplina exdereiur, spinis botrus coronaretur, in ligno fundamentum suspenderetur, virtus iufirmarelur, salus vulneraretur, vita moreretur. Ad hæc atque hujusmodi sustinenda pro nobis indigna, ut liberaret indignos; quando nec ille aliquid mali, qui propter nos tanta pertulit mala, nec nos boni aliquid merebamur, qui per eum tanta accepimus bona: propter hæc ergo, qui erat ante omnia sæcula sine initio dierum Dei Filius, esse in novissimis diebus dignatus est bominis lilius; et qui de Patre natus, non a Patre factus erat, factus est in matre quam fecerat; ut ex illa ortus hic aliquando esset, quæ nisi per illum nunquam et nusquam esse potuisset.","t":"The Word of the Father, through whom the times were made, became flesh and made his birthday for us in time; and in his human birth he willed to have one day, he without whose divine assent no day turns. With the Father he precedes all the spans of the ages; from his mother on this day he entered the course of the years. The maker of man was made man: so that he who rules the stars might suck at the breasts; that the Bread might hunger, the Fountain thirst, the Light sleep, the Way be wearied by the journey, the Truth be accused by false witnesses, the Judge of the living and the dead be judged by a mortal judge, Righteousness be condemned by the unrighteous, Discipline be beaten with whips, the Cluster of grapes be crowned with thorns, the Foundation be hung on wood, Strength be made weak, Health be wounded, Life die. To endure these and like indignities for us, in order to set free the unworthy, since neither did he deserve any evil, who endured such great evils for our sake, nor did we deserve any good, who received such great goods through him: for these reasons, then, he who before all ages, without beginning of days, was the Son of God deigned in the last days to be the son of man; and he who was born of the Father, not made by the Father, was made in the mother whom he had made, so that he might for a time spring from her here, who could never and nowhere have existed except through him.","f":"Augustine, <i>Serm.</i> 191.1 (PL 38:1009; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/191-1)."},"augustine-sermones/191.2":{"o":"Sic adimpletum est quod prædixerat Psalmus, Veritas de terra orta eat. Maria virgo ante conceptum, virgo post partum. Absit enim ut in ea terra, hoc est in ea carne unde orta est veritas, periret integritas. Nempe post resurrectionem suam, cum spiritus putaretur esse, non corpus: Palpate, inquit, et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Et tamen illius juvenilis corporis soliditas, non patentibus foribus se ad discipulos intromisit. Cur ergo qui potuit per clausaostia magnus intrare, non potuit etiam per incorrupta membra parvus exire? Sed neque hoc, nequc illud volunt credere increduli. Ideo potius fides utrumque credit; quia infidelitas utrumque non credit. Ipsa est quippe infidelitas, cui nulla in Christo videtur esse divinitas. Porro si fides Deum natum credit in carne, Deo non dubitat utrumque possibile; ut et corpus majoris ætatis non reserato aditu domus, intus positis præsentaret, et sponsus infans de thalamo suo, hoc est utero virginali, illæsa matris virginitate procederet.","t":"So was fulfilled what the psalm had foretold: “Truth has sprung from the earth.” Mary was a virgin before conceiving, a virgin after giving birth. Far be it that in that earth, that is, in that flesh from which Truth sprang, integrity should perish. Indeed, after his resurrection, when he was thought to be a spirit and not a body, he said: “Touch and see, for a spirit does not have flesh and bones, as you see that I have.” And yet the solid body of that young man came in to the disciples though the doors were not open. Why then could he who as a grown man could enter through closed doors not also, as a little one, come out through uncorrupted members? But unbelievers are willing to believe neither this nor that. So faith all the more believes both, because unbelief believes neither. For that is unbelief, which sees no divinity in Christ. But if faith believes that God was born in the flesh, it does not doubt that both are possible to God: that a body of fuller age should present itself to those inside without the entrance of the house being unbarred, and that the bridegroom as an infant should come forth from his chamber, that is, from the virginal womb, with his mother's virginity unharmed.","f":"Augustine, <i>Serm.</i> 191.2 (PL 38:1009; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/191-2)."},"augustine-sermones/191.3":{"o":"Illic naroque unigenitus Dei Filius humanam sibi dignatus est conjungere naturam, ut sibi capiti immaculato immaculatam consociaret Ecclesiam: quam Paulus apostolus virginem vocat, non solas in ea considerans etiam corpOre virgines, sed incorruptas omnium desiderans mentes. Desponsavi enim vos, inquit, uni viro, virginem castam exhibere Christo. Ecclesia ergo imitans Domini sui matrem, quoniam corpore non potuit, mente tamen et mater est et virgo. Nullo itaque modo virginitatem matri suæ nascendo Christus ademit, qui Ecclesiam suam de fornicatione dæmonum redimendo virginem fecit. Ex cujus incorrupta virginitate procreatæ virgines sanctæ, quæ terrenas nuptias contemnentes, esse etiam carne virgines elegistiS, gaudentes celebrate solemniter hodierno die Virginis partum. Ille quippe est natus ex femina, qui non est a masculo satus in femina. Qui vobis attulit quod amaretis, matri non abstulit quod amatis. Qui sanat in vobis quod traxistis ex Eva, absit ut vitiaret quod dilexistis in Maria.","t":"For there the only-begotten Son of God deigned to join human nature to himself, so that he might unite to himself, the spotless head, a spotless Church, which the apostle Paul calls a virgin, not considering in her only those who are virgins also in body, but desiring that the minds of all be uncorrupted. “For I have betrothed you,” he says, “to one husband, to present you as a chaste virgin to Christ.” The Church, then, imitating the mother of her Lord, since she could not do so in body, is yet in mind both mother and virgin. In no way, then, did Christ by being born take away his mother's virginity, he who made his Church a virgin by redeeming her from sexual immorality with demons. You holy virgins, born of her uncorrupted virginity, who, despising earthly marriage, have chosen to be virgins also in the flesh, celebrate today with joy and solemnity the Virgin's childbearing. For he was born of a woman who was not sown in a woman by a man. He who brought you what you might love did not take from his mother what you love. He who heals in you what you drew from Eve, far be it that he should spoil what you have loved in Mary.","f":"Augustine, <i>Serm.</i> 191.3 (PL 38:1009–1011; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/191-3)."},"augustine-sermones/191.4":{"o":"Illa igitur cujus vestigia sectamini, et ut conciperet, cum viro non mansit; et cum pareret, virgo permansit. Imitamini eam quantum potestis; non fecunditate, quia hoc non potestis, salva Virginitate. Sola utrumque potuit, quorum vos unum habere voluistis; quia hoc perditis, si utrumque habere velitis. Sola utrumque potuit, quæ omnipotentem peperit, per quem potuit. Solum enim unicum Dei Filium, isto unico modo fieri oportebat filium hominis. Nec tamen ideo non est vobis aliquid Christus, quia unius est virginis fetus. Ipsum quippe vos, quem filium edere non potuistis carne, sponsum invenistis in corde: et talem sponsum, quem et rcdemptorem sic teneat felicitas vestra, ut peremptorem non timeat virginitas vestra. Qui enim matri virginitatem nec corporali abstulit partu, multo magis in vobis cam spirituali servat amplexu. Nec propterea vos steriles deputetis, quia virgines permanetis. Nam et ipsa pia integritas carnis, ad fecunditatem pertinet mentis. Agite quod ait Apostolus: quoniam non cogitatis ea quoe sunt mundi, quomodo placeatis maritis; cogitate quæ Dei sunt, quomodo illi in ornnibus placeatis ( I Cor. VII, 32-34); ut non uterum fetibus, sed animum fedundum possitis habere virtutibus. Postremo omnes alloquor, omnibus dico; universam virginem castam, quam desponsavit Apostolus Christo, ista voce compello. Quod miramini in carne Mariæ, agite in penetralibus anima:. Qui corde credit ad justitiam, concipit Christum: qui ore confitelur ad salutem, parit Christum. Sic in mentibus vestris et fecunditas exuberet, et virginitas perseveret.","t":"She, then, whose footsteps you follow, did not lie with a man in order to conceive, and when she gave birth remained a virgin. Imitate her as far as you can: not in fruitfulness, because you cannot have that with virginity intact. She alone could have both, of which you have willed to have one; for you would lose this one if you wanted to have both. She alone could have both, who bore the Almighty, through whom she could. For the only Son of God alone had to become son of man in this unique way. Yet Christ is not nothing to you because he is the offspring of one virgin. For him whom you could not bear as a son in the flesh you have found as a bridegroom in the heart; and such a bridegroom that your happiness may hold him as redeemer in such a way that your virginity need not fear him as a ravisher. For he who did not take virginity from his mother even by bodily birth preserves it much more in you by a spiritual embrace. Nor should you think yourselves barren because you remain virgins. For that devout integrity of the flesh itself belongs to the fruitfulness of the mind. Do what the Apostle says: since you do not think of the things of the world, how to please husbands, think of the things of God, how to please him in all things; so that you may have, not a womb fruitful in offspring, but a soul fruitful in virtues. Finally, I address all, I speak to all; with these words I call upon the whole chaste virgin whom the Apostle betrothed to Christ. What you marvel at in the flesh of Mary, do in the inner chambers of the soul. Whoever believes with the heart unto righteousness conceives Christ; whoever confesses with the mouth unto salvation gives birth to Christ. So may fruitfulness abound in your minds, and virginity endure.","f":"Augustine, <i>Serm.</i> 191.4 (PL 38:1011; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/191-4)."},"augustine-sermones/192.1":{"o":"Hodie Veritas de terra orta est, Christus de carne natus est. GaudeLc solemniter, et sempiternum diem hodierno quoque admoniti cogitate, æterna dona spe firmissima concupiscite; filii Dei esse accepta poteftatc præsumite. Propter vos temporalis effectus est temporum effector, propter vos in carne apparuit mundi Conditor, propter vos creatus est Creator. Quid adhuc mortales mortaiihus rebus oblectamini, et fugitivam vitam, si fieri posset, tenere conamini? Spes longe clarior effulsit in terris, ut terrenis vita promitteretur in coelis. Hoc ut crederetur, rea incredibilior prærogota est. Deos facturus qui homines erant, liomo factus est qui Deus erat: nec amittens quod erat, fieri voluit ipse quod fecerat. Ipse fecit quod esset, quia hominem Deo addidit, non Deum in homine perdidit. Miramur virginis partum, et novum ipsum nascendi modum incredulis persuadere conamur, quod in utero non seminato germen prolis exortum cst, et a complexu carnis viscera immunia filium hominis protulerunt, cujus patrem hominem HOn tulerunt: quod virginitatis integritas et in conerptu clausa, et in partu incorrupta permansit. Mira est ista potentia, sed plus est rniranda misericordia, qnod ille qui sic nasci potuit, nasci voluit. Erat enim jam unicus Patri, qui unicus natus est matri: et ipse est factus in matre, qui sibi fecerat matrem: sempiternus cum Palrc, hodiernus ex matre: posmatrem de matre iactus, ante omnia de Patre non factus: sine quo Pater nunquam fuit, sine quo mater nunquam fuisset.","t":"Today “Truth has sprung from the earth”: Christ has been born of flesh. Rejoice solemnly; and, reminded by today's day, think of the everlasting day too; desire the eternal gifts with the firmest hope; having received the power, dare to be children of God. For your sake the maker of the times became temporal; for your sake the founder of the world appeared in the flesh; for your sake the Creator was created. Why, mortals, do you still take delight in mortal things, and try, if it were possible, to hold on to a fleeting life? A far brighter hope has shone on earth: that life in heaven should be promised to earthly beings. That this might be believed, something still more incredible was offered first. To make gods of those who were men, he who was God was made man; not losing what he was, he willed himself to become what he had made. He himself made what he would be, because he added man to God, he did not lose God in man. We marvel at the virgin's childbearing, and we try to persuade unbelievers of this new way of being born: that in an unsown womb the shoot of offspring sprang up, and a womb untouched by the embrace of flesh brought forth a son of man whose father it had not received as a man; that the integrity of virginity remained closed in conception and uncorrupted in giving birth. Wonderful is this power, but more wonderful is the mercy, that he who could be born in this way willed to be born. For he who was born the only son of his mother was already the only Son of the Father; and he was made in a mother, who had made his mother for himself: everlasting with the Father, born today of the mother; made of the mother after the mother, not made, from the Father, before all things; without whom the Father never was, without whom the mother would never have been.","f":"Augustine, <i>Serm.</i> 192.1 (PL 38:1011; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/192-1)."},"augustine-sermones/192.2":{"o":"Exsultate, virgines Christi, consors vestra est mater Christi. Christum parere non potuistis, sed propter Christum parere noluistis. Qui non ex vobis natus est, vobis natus est. Verumtamen si verbi ejus memineritis, sicut meminisse debetis, estis etiam vos matres ejus, quia voluntatem facitis Patris ejus. Ipse cnim dixit: Quicumque facit voluntatem Putris mei; ipse mihi frater et soror et mater est Exsultate, viduæ Christi: qui fecundam fecit virgini tatem, illi vovistis continentiæ sanctitatem. Exsulta etiam, castitas nuptialis, omnes fideliter viventes cum conjugibus vestris: quod amisistis in corpore, in corde servate. Ubi jam non potest esse a concubitu caro integra, sit in fido virgo conscientia, secundum quam virgo est omnis Ecclesia. In Maria Christum pia virgiuitas peperit: in Anna Christum viduitas parvum grandæva cognovit: in Elisabeth. Christo conjugalis castitas et anilis fecunditas militavit. Omnes gradus fidelium membrorum capiti contulerunt, quid ipsius gratia conferre potuerunt. Proinde quia veritas et pax et justitia Christus est, hunc fide concipite, operibus edite; ut quod egit uterus Mariæ in carne Christi, agat cor vestrum in lege Christi. Quomodo autem non ad partum Virginis pertinetis, quando Christi membra estis? Caput vestrum peperit Maria, vos Ecclesia. Nam ipsa quoque et mater et virgo est: mater visceribus charitatis, virgo integritate fidei et, pietatis. Populos parit, sed unius membra sunt, cuIUS ipsa est corpus et conjux, cHam in hoc similitadinem gerens illius virginis, quia ct in multis mater est unitatis.","t":"Rejoice, virgins of Christ: the mother of Christ is your companion. You could not bear Christ, but for Christ's sake you have chosen not to bear. He who was not born of you was born for you. Yet if you remember his word, as you ought, you too are his mothers, because you do the will of his Father. For he himself said: “Whoever does the will of my Father, he is my brother and sister and mother.” Rejoice, widows of Christ: to him who made virginity fruitful you have vowed the holiness of continence. Rejoice too, chastity of marriage, all of you who live faithfully with your spouses: what you have lost in the body, keep in the heart. Where the flesh can no longer be untouched by intercourse, let the conscience be virgin in faith, by which the whole Church is a virgin. In Mary devout virginity bore Christ; in Anna aged widowhood recognized Christ as a little one; in Elizabeth married chastity and fruitfulness in old age served Christ. All ranks of the faithful members brought to the head what by his grace they could bring. Accordingly, since Christ is truth and peace and righteousness, conceive him by faith, bring him forth by works; so that what Mary's womb did in the flesh of Christ, your heart may do in the law of Christ. And how do you not belong to the Virgin's childbearing, since you are members of Christ? Mary bore your head; the Church bore you. For she too is both mother and virgin: mother in the womb of love, virgin in the integrity of faith and devotion. She bears peoples, but they are members of one, whose body and spouse she is, bearing in this too the likeness of that virgin, because in the many she is the mother of unity.","f":"Augustine, <i>Serm.</i> 192.2 (PL 38:1011–1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/192-2)."},"augustine-sermones/192.3":{"o":"Omnes itaque unanimes, castis mentibus et affectibus sanctis, diem Natalis Domini celebremus: quo die, sicut istum ser-, monem exorsi sumus, Veritas de terra orta est. Jam enim et quod in eodem psalmo sequitur, factum est. Nam ille qui de terra ortus est, boc est, de carne natus est, quia de coelo vcnit, et super omnes est; procul dubio cunt ascendit ad Patrem, etiam justitia de cælo prospexit. Hanc enim justitiam verbis suis ipse commendat, promittendo Spiritum sanctum: Ipse, inquit, arguet mundum de peccato, et de justitia, et de judicio. De peccato quidem, quia non crediderunt in me: de justitia, quia ad Patrem vado; et jam. non videbitis, me. Hæc est justitia, quæ de cælo prospexit. A summo enim cælo egressio ejus, et occursus ejus usque ad sammum cæli. Ne vero quisquam contemneret veritatem, quia de terra orta est, cum sicut sponsus processit de thalamo suo, id est, de utero virginali, ubi Verbum Dei creaturæ humanæ quodam iueffabili conjugio copulatum est: ne hoc ergo quisquam contemneret, et quamvis mirabiliter natum, et dictis factisque mirabilem, tamen propter similitudincm carnis peccati nihil amplius Christum quam hominem crederet: cum dictum esset, Tanquam sponsus procedens de thalamo suo, exsultavit ut gigas ad carrenidam viam; continuo subjunctum est, A summo cælo egressio ejus. Quod ergo audis, Veritas de terra orta est, dignatio est, non conditio; misericordia est, non miseria. Veritas ut de terra oriretur, de coelo descendit: sponsus ut de thalamo suo procederet, a summo cœlo egressio ejus. Inde est quod hodie natus est, quo die minor dies nullus in terris, a quo tamen incrementa dies sumunt. Qui ergo inclinatus cst, et nos erexit, minimum elegit diem, sed unde lux crescit: ipso suo tali adventu, nos etiam tacitus tanquam sonitu magni clamoris exhortans, ut qui pauper propter nos factus est, in illo divites csse discamus; qui propter nos formam seni accepit, in illo libertatem accipiamus; qui propter nos de terra ortus est, in illo cœlum possideamus.","t":"Let us all, then, with one mind, with chaste minds and holy affections, celebrate the day of the Lord's birth, the day on which, as we began this sermon, “Truth has sprung from the earth.” For what follows in the same psalm has also now come about. For he who sprang from the earth, that is, was born of flesh, since he came from heaven and is above all, without doubt, when he ascended to the Father, then too “righteousness looked down from heaven.” For he himself commends this righteousness in his own words when he promises the Holy Spirit: “He,” he says, “will convict the world of sin and of righteousness and of judgment: of sin, because they have not believed in me; of righteousness, because I go to the Father, and you will no longer see me.” This is the righteousness that looked down from heaven. For “his going out is from the height of heaven, and his circuit to the height of heaven.” But lest anyone should despise the Truth because it sprang from the earth, when as a bridegroom it came forth from its chamber, that is, from the virginal womb, where the Word of God was joined to the human creature in a kind of ineffable marriage; lest anyone, then, should despise this and, though he was wonderfully born and wonderful in words and deeds, still believe Christ to be nothing more than a man because of the likeness of sinful flesh: after it had been said, “Like a bridegroom coming forth from his chamber, he rejoiced like a giant to run his course,” it was at once added, “His going out is from the height of heaven.” So when you hear, “Truth has sprung from the earth,” it is condescension, not condition; it is mercy, not misery. That Truth might spring from the earth, it came down from heaven; that the bridegroom might come forth from his chamber, his going out was from the height of heaven. That is why he was born today, the day than which no day on earth is shorter, yet from which the days take their increase. He, then, who bowed down and raised us up chose the shortest day, but the one from which light grows; by such a coming, though silent, exhorting us as with the sound of a great cry, that in him who became poor for our sake we may learn to be rich; that in him who took the form of a slave for our sake we may receive freedom; that in him who for our sake sprang from the earth we may possess heaven.","f":"Augustine, <i>Serm.</i> 192.3 (PL 38:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/192-3)."},"augustine-sermones/193.1":{"o":"Angelorum vocem, per quam Dominus Jesus Christus natus Virginis partu, pastoribus nuntiatus cst, cum Evangelium legeretur, audivimus: Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis. Festa vox et gratulatoria, non uni reminæ, cujus uterus prolem ediderat; sed generi humano, cui Virgo pepererat Salvatorem. Dignum enim erat, et hoc prorsus decebat, at ei fetæ quæ Dominum cœli et terras procreaverat, et post editum fetum integra manserat, non mulierculæ humanis solemnilaf tibus, sed Angeli divinis laudibus, fetalia celebrarent. Dicamus ergo et nos, et quanta possumus cum exsultatione dicamus, qui non pecorum pAstoribus eunt natum nuntians, sed ejus Natalitia cum ejus ovibus celebramus: dicamus, inquam, et nos fideli corde, devota voce, Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis. Et hæc verba divina, has Dei laudes, hoc angelicum gaudium, quanta valemus consideratione perspectum, fide et spe et charitate meditemur. SicuL enim credimus et speramus et desideramus, erimus et nos gloria in excelsis Deo, cum resurgente corpore spirituali rapti fuerimus in. nubibus obviam Christo: si modo cum in terra sumus, pacem cum bona voluntate sectemur. In excelsis quippe vita, quia ibi regio vivorum; et ibi dies boni', ubi Dominus idem ipse est, et anni ejus non deficiunt. Quisquis autem vult vitam, et diligit videre. dies bonos, cohibeat linguam suam a malo, et labia ejus non loquantur dolum; declinet a maio, et faciat. bonum: et ita sit homo bonæ volunjalis. Et quærat pacem, ac sequatur eam: quia in terra pax hominibus bonæ voluntatis.","t":"When the Gospel was read we heard the voice of the angels by which the Lord Jesus Christ, born of the Virgin's childbearing, was announced to the shepherds: “Glory to God in the highest, and on earth peace to men of good will.” A festive and congratulatory voice, not to one woman, whose womb had brought forth the child, but to the human race, for which the Virgin had borne the Savior. For it was fitting, and altogether proper, that for her who had brought forth the Lord of heaven and earth, and had remained untouched after bringing forth her child, not women with human ceremonies but angels with divine praises should celebrate the birth festivities. Let us too, then, say it, and say it with as much exultation as we can, we who do not announce to shepherds of flocks that he has been born, but celebrate his birthday with his sheep; let us too, I say, say with faithful heart and devout voice: “Glory to God in the highest, and on earth peace to men of good will.” And these divine words, these praises of God, this angelic joy, examined with all the consideration we can, let us meditate on in faith and hope and love. For as we believe and hope and desire, we too shall be glory to God in the highest when, with the spiritual body rising, we are caught up in the clouds to meet Christ, if only, while we are on earth, we pursue peace with good will. For in the highest is life, because there is the land of the living; and there are good days, where the Lord is the selfsame and his years do not fail. But whoever wants life and loves to see good days, let him keep his tongue from evil and his lips from speaking deceit; let him turn from evil and do good; and so let him be a man of good will. And let him seek peace and pursue it: because on earth there is peace to men of good will.","f":"Augustine, <i>Serm.</i> 193.1 (PL 38:1013; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/193-1)."},"augustine-sermones/193.2":{"o":"Quod si dicis, o homo, Ecce velle adjacet mihi, perficere autem bonum non invenio; et condelectaris., legi Dei secundum interiorem hominem, vidrs autem aliam legem in membris tuis repugnantem legi mentis tuæ, et captivum te ducentem in lege peccati quæ est in membris tuis: persiste in bona voluntate, et exclama quod sequitur, Miser ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei, per Jesum Christum Dominum nostrum. Ipse est enim pax in terra hominibus bonæ voluntatis, post bellum in quo caro concupiscit adversus spiritum, et spiritus adversus carnem; ut non quæ vultis illa faciatis: quoniam ipse est pax nostra, qui fecit utraque unum. Persistat igitur bona voluntas adversus concupiscentias malas, et persistens implo, ret auxilium gratiæ Dei, per Jesum Christum Dominum nostrum. Repugnatur illi a lege membrorum carnalium, et ecce jam etiam captivatur: imploret auxilium, non fidat viribus suis; et saltem fessa, non, dedignetur esse confessa. Aderit enim qui dixit. cix quos jam videbat credentes in cum: Si permanseritis. in verbo meo, vere discipuli mei eritis; et cognoscetis veritatem, et veritas liberabit vos. Aderit et liberabit veritas de corpore mortis hujus. IdeO.quippe Veritas, cujus Natalitia celebramus, de terra orta eat, ut sit pax in terra hominibus bonæ Voluntatis. Nam quis idoncus est velle et posse, nisi inspirando adjuvct ut possimus, quivocando præstitit ut velimus? Qnia ubiqne miserieordia ejus prævenit nos, ut vocaremur qui nolebamus, et ut impetremus posse quod volumus. Dicamus ergo ei: Juravi, et statui custodire judicia justitiæ tuæ. Statui quidem, et quia imperasti, promisi obedientiam: sed quoniam video aliam legem in membris meis repugnantem tegi mend. mea, et captivum me ducentem in lcge peccati, quæ eat in membris meis; humiliatus sum usquequaque, Domine, vivifica me secundum verbum suum. Ecce velle adjacet mihi: ergo voluntaria oris mei approba, Domine; ut fiat pax in terra hom nibus bonæ voluntatis. Dicamus ista, et si qua alia suggerit pietas, sanctis instructa lectionibus: ut nati ex Virgine Domini celebritatem non inaniter frequentemus, inchoati bona voluntate, perficiendi pleuissima charitates; quæ et diffunditur in cordibus nostris, non per nos ipsos, sed per Spiritum sanctum qui datus est nobis.","t":"But if you say, O man, “See, to will is present with me, but to accomplish the good I do not find”; and you delight in the law of God according to the inner man, but you see another law in your members fighting against the law of your mind and taking you captive in the law of sin that is in your members: persevere in good will and cry out what follows: “Wretched man that I am, who will free me from the body of this death? The grace of God through Jesus Christ our Lord.” For he is peace on earth to men of good will, after the war in which “the flesh lusts against the spirit and the spirit against the flesh, so that you do not do what you will”; for “he is our peace, who has made both one.” Let good will, then, persevere against evil desires, and, persevering, implore the help of the grace of God through Jesus Christ our Lord. It is fought against by the law of the fleshly members, and see, now it is even taken captive: let it implore help, not trust in its own strength; and at least, worn out, let it not disdain to confess. For he will be at hand who said to those whom he already saw believing in him: “If you remain in my word, you will truly be my disciples; and you will know the truth, and the truth will set you free.” The Truth will be at hand and will set you free from the body of this death. For this is why the Truth whose birthday we celebrate sprang from the earth: that there might be peace on earth to men of good will. For who is capable of willing and being able, unless he who by calling granted that we should will helps us by inspiring, so that we may be able? For everywhere his mercy goes before us, so that we might be called when we were unwilling, and that we might obtain the ability to do what we will. Let us say to him, then: “I have sworn and determined to keep the judgments of your righteousness.” I have determined, and because you commanded, I have promised obedience; but since I see another law in my members fighting against the law of my mind and taking me captive in the law of sin that is in my members, “I am humbled exceedingly, Lord; give me life according to your word.” See, “to will is present with me”: therefore “accept, Lord, the freewill offerings of my mouth,” so that there may be peace on earth to men of good will. Let us say these things, and whatever else devotion, instructed by the holy readings, suggests, so that we may not throng in vain to the celebration of the Lord born of the Virgin, begun by good will and to be perfected by the fullest love, which is poured out in our hearts, not by ourselves but by the Holy Spirit who has been given to us.","f":"Augustine, <i>Serm.</i> 193.2 (PL 38:1013–1015; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/193-2)."},"augustine-sermones/194.1":{"o":"Audite, filii lucis, adoptati in regnum Dei; fratres charissimi, audite; pudite, et exsultate, justi, in Domino, ut vos rectos possit decere laudatio. Audite quod Mostis, recolite quod audistis, amate quod creditis, prædicate quod amatis. Sicut anniversarium celebramus hunc diem, sic huic diei debitum exspectate serinonem. Natus cst Christus, Deus de Patre, homo de fnatre. De Patris immortalitate, de matris virginitate. Pe Patre sine matre, de matre sine patre. De Patre sine tempore, de matre sine scmine. Do Patre principium vitæ, de matre finis mortis. De Patre ordinans omnem diem, de matre conscerans Istum diem. Præmisit enim hominem Joannern, qui tunc nasceretur, cum dies inciperent minui; ct natus est ipse, cum dies inciperent crescere, ut ex hoc præfiguraretur quod ait idem Joannes, Illum oportet crescere, me autem minui. Debet enim vita humana in se deficere, in Christo proficere; ut qui vivunt, jam non sibi vivant, sed ei qui pro omnibus mortuus est et resurrexit: et dicat unusqoisque nostrum quod dicit Apostolus, Vivo au. tem jam non ego, vivit vero in me Christus. lllum enim oportet crescere, me autem minui.","t":"Hear, children of light, adopted into the kingdom of God; dearest brothers, hear; hear and exult in the Lord, you righteous, so that praise may befit you as upright. Hear what you know, recall what you have heard, love what you believe, preach what you love. As we celebrate this day as an anniversary, so expect the sermon due to this day. Christ was born: God from the Father, man from the mother; from the Father's immortality, from the mother's virginity; from the Father without a mother, from the mother without a father; from the Father without time, from the mother without seed; from the Father the beginning of life, from the mother the end of death; from the Father ordering every day, from the mother consecrating this day. For he sent ahead of himself the man John, who would be born when the days begin to shorten; and he himself was born when the days begin to lengthen, so that in this might be prefigured what the same John says: “He must increase, but I must decrease.” For human life must fail in itself and advance in Christ, so that those who live may no longer live for themselves but for him who died for all and rose again; and so that each of us may say what the Apostle says: “Yet I live, no longer I, but Christ lives in me.” For “he must increase, but I must decrease.”","f":"Augustine, <i>Serm.</i> 194.1 (PL 38:1015; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/194-1)."},"augustine-sermones/194.2":{"o":"Laudant eum condigne omnes Angeli ejus, quorum cibus æternus est, incorruptibili eos sagina vivificans; quia Verbum Dei est, cujus vita vivunt, cujus æternitate semper vivunt, cujus bonitate semper beate vivunt. Illi eum condigne laudant, Deum apud Deum, et dant gloriam in excelsis Deo. Not altem plebs ejus et oves manuum ejus, pro modulo iufirmitatis nostræ pacem per bonain voluntatem reconciliati mercamur. Ipsorum enim Angelorum vere hodierna vox est, quam nato noLis Salvatore exsultando fuderunt: Gloria in excelsis Deo, et in terra pax hominibus bonce voluntatis. Landant ergo illi competenter, laudemus et nos obedienter. Sunt illi nuntii ejus, sumus et nos pecora ejus. Implevit in coelo mensam ipsorum, implevit in terra præsepe nostrum. Plenitudo enim mensæ ipsorum est, quia in principio erat Verbum, et Verbum erat apud DeMne, et Deus erat Verbum. Plenitudo præsepii uostri est, quia Verbum caro factum cst, et habitavit in nobis. Ut enim panem Angelorum manducaret homo, crcator Angelorum factusest homo. Illi laudant vrvendo, nos credendo: illi fruendo, nos pctendo: illi capiendo, nos quærendo: illi intraudo, nos pulsando.","t":"All his angels praise him worthily; he is their eternal food, giving them life with incorruptible nourishment; for he is the Word of God, by whose life they live, by whose eternity they always live, by whose goodness they always live blessedly. They praise him worthily, God with God, and give glory to God in the highest. But we, his people and the sheep of his hands, reconciled according to the measure of our weakness, earn peace through good will. For it is truly the angels' own voice that we hear today, which they poured out in exultation when the Savior was born for us: “Glory to God in the highest, and on earth peace to men of good will.” Let them, then, praise him fittingly; let us too praise him obediently. They are his messengers; we too are his flock. He filled their table in heaven; he filled our manger on earth. For the fullness of their table is that “in the beginning was the Word, and the Word was with God, and the Word was God.” The fullness of our manger is that “the Word became flesh and dwelt among us.” For so that man might eat the bread of angels, the creator of angels became man. They praise by living, we by believing; they by enjoying, we by asking; they by receiving, we by seeking; they by entering, we by knocking.","f":"Augustine, <i>Serm.</i> 194.2 (PL 38:1015; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/194-2)."},"augustine-sermones/194.3":{"o":"Quis enim hominum omnes thesauros sapientiæ et scienti;c noverit in Christo occultos, atque in paupertate carnis ejus absconditos? Quia propter nos pauper factus est, cum dives esset, ut illius paupertate ditaremur. Cum enim mortalitatem assumeret, mortemque consumeret, in paupertate se ostendit: sed divitias dilatas promisit, non ablatas amisit. Quam multa' multitudo dulcedinis rjus, quam abscondit timentibus sc, perficit autem sperantibus in se! Ex parte enim scimus, donec veniat quod perfectum est. Cui capiendo ut idonei præstaremur, ille æqualis Patri in forma Dei, in forma servi factussimilis nobis, reformat nos ad similitudinem Dei: et factus filius hominis unicus Filius Dei multos filios hominum facit filios Dci; et nutritos servos pervisibilem formam servi, perficit liberos ad videndam formam Dei. Filii enim Dei sumus, et nondum apparuit quid erimus. Et scimus quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Nam qui sunt illi sapientiæ scientiaqne thesauri, quæ illæ divitiæ divinæ, nisi quia sufficiunt nobis Ą Et quæ illa multitudo dulcedinis, nisi quia satiat nos? Ostende ergo nobis.Patrem, et sufficit nobis. Et in quodam psalmo quidam ex nobis, vel in nobis, vel pro nobis, ait illi: Satiabor, dum manifestabitur gloria tua. Ipse autem et Pater unum sunt: et qui ipsum videt, videt et Patrem. Ergo Dominus virtutum, ipse est rex gloriæ. Convertens nos, ostendet nobis faciem suam; et salvi erimus ( Paul. LXXIX, 4), ct satiabimur, et sufficict nobis.","t":"For who among men could know all the treasures of wisdom and knowledge hidden in Christ, and concealed in the poverty of his flesh? For “for our sake he became poor, though he was rich, so that by his poverty we might be made rich.” For when he took on mortality and consumed death, he showed himself in poverty; but he promised riches deferred, he did not lose riches taken away. “How great is the abundance of his sweetness, which he has hidden for those who fear him,” but perfects for those who hope in him! For “we know in part, until what is perfect comes.” To make us fit to receive it, he who is equal to the Father in the form of God, made like us in the form of a slave, reshapes us to the likeness of God; and the only Son of God, become son of man, makes many sons of men sons of God; and the slaves he has nourished through the visible form of a slave he perfects as free to see the form of God. For “we are children of God, and it has not yet appeared what we shall be. And we know that when he appears we shall be like him, because we shall see him as he is.” For what are those treasures of wisdom and knowledge, what are those divine riches, except that they suffice us? And what is that abundance of sweetness, except that it satisfies us? “Show us, then, the Father, and it suffices us.” And in a certain psalm one of us, or in us, or for us, says to him: “I shall be satisfied when your glory is made manifest.” But he and the Father are one; and whoever sees him sees the Father also. Therefore “the Lord of hosts, he is the king of glory.” “Turning us, he will show us his face, and we shall be saved,” and we shall be satisfied, and it will suffice us.","f":"Augustine, <i>Serm.</i> 194.3 (PL 38:1015–1017; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/194-3)."},"augustine-sermones/194.4":{"o":"Dicat itaque illi cor nostrum: Quæsivi vultum tuum; vultum tutum, Domini, requiram; ne avertas faciem tuam a me. Et respondeat ipse cordi nostro: Qui diligit me mandata mea custodit: et qui diligit me, diligetur a Patre meo; et ego diligam eum, et ostendam me ipsum illi. Videbant utiquc cum oculis illi quibus hoc dicebat, et sonum vocis ejus auribus audiebant, et humano corde bominem cogitabant: sed quod oculus non vidit, nec auris audivit, nee in cor hominis ascendit, eumdem ipsum se promittebat ostendere diligentibus se. Quod donec fiat, donce ostendat nobis quod sufficiat nobis, donec euin fontem vitæ potemus et satiemur; interim dum ambulantes per fidem peregrinamur ab eo, dum esurimus et sitimus justitiam, et formæ Dei putchritudiuem ineffabili ardore desidcramus, formæ servi Natalem devoto obsequio celebremus. Nondum contemplari possumus quod gcnitus est ante luciferum a Patre, frequentemus quod nocturnis horis est natus ex virgine. Nondum capimus, quod ante solem permanet nomen ejus, agnoscamus in sole positum tabernaculum cjus. Nondum contuemur Unicum permanentem in Patre suo, recordemur sponsum procedentem de thalamo suo. Nondum idonei sumus convivio Patris nostri, agnoscamus præsepe Domini nostri Jesu Christi.","t":"Let our heart, then, say to him: “I have sought your face; your face, Lord, will I seek; do not turn your face away from me.” And let him answer our heart: “Whoever loves me keeps my commandments; and whoever loves me will be loved by my Father, and I will love him and show myself to him.” Those to whom he said this certainly saw him with their eyes, heard the sound of his voice with their ears, and thought of him as a man with a human heart; but what “eye has not seen, nor ear heard, nor has it entered into the heart of man,” that very self he promised to show to those who love him. Until this happens, until he shows us what suffices us, until we drink him as the fountain of life and are satisfied; meanwhile, while walking by faith we are exiles from him, while we hunger and thirst for righteousness and long with unspeakable ardor for the beauty of the form of God, let us celebrate with devout service the birthday of the form of a slave. We cannot yet contemplate that he was begotten of the Father before the daystar; let us throng to celebrate that he was born of a virgin in the hours of night. We do not yet grasp that his name endures before the sun; let us recognize his tabernacle placed in the sun. We do not yet behold the Only-begotten abiding in his Father; let us remember the bridegroom coming forth from his chamber. We are not yet fit for the banquet of our Father; let us recognize the manger of our Lord Jesus Christ.","f":"Augustine, <i>Serm.</i> 194.4 (PL 38:1017; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/194-4)."},"augustine-sermones/195.1":{"o":"Filius Dei idemque filius hominis Dominus noster Jesus Christus, sine matre de Patre natus, creavit omnem diem; sinc patre de matrc nntus, consecravit hunc diem; divina nativitate invisibilis, humana visibilis, utraque mirabilis. Proinde quod de illo propheta prædixit, Generationem ejus quis enarrabit? de qua potius dictum sit, judicare difficile est; utrum de illa ubi nunquam non natus coæternum habet Patrem, an de ista ubi aliquando natus, in qua fieret, jam feccrat matrem: utrum de illa ubi semper natus est, qui semper erat; quis enim enarrabit quomodo natum sit lumen de lumine, et unum lumen utrumque sit? quomodo natus sit Deus de Deo, nee deorum numerus creverit? quomodo velut de re transacta dicatur quod natus est, cum tempus in illa nativitate nee transierit, quo præterita esset; nee præcesserit. quo futura esset; nec præsens fuerit, quasi adhuc fieret, et perfecta non esset? Hanc crgo generationem quis enarrabit; cum id quod enarrandum est supra tempora maneat, sermo autem enarrantis in tempore transeat? Istam quoque ex virgine generationem quis enarrabit, cujus conceptus in carne non carnaliter factus, cujus ortus ex carne ubertatem nutrienti attulit, integritatem parienti non abstulit? Quamlibet itaque carum, sivc utramque generationem ejus quis enarrabit?","t":"Our Lord Jesus Christ, the Son of God and likewise the son of man, born of the Father without a mother, created every day; born of a mother without a father, he consecrated this day; invisible in his divine birth, visible in his human birth, wonderful in both. Accordingly, it is hard to judge which birth the prophet's prediction about him, “Who shall declare his generation?”, refers to: that one in which, never not born, he has a coeternal Father, or this one in which, born at a certain time, he had already made the mother in whom he would be made; that one in which he who always was is always born. For who shall declare how light was born of light and both are one light? how God was born of God and the number of gods did not grow? how it is said of that birth, as of something completed, that he was born, when in that birth time neither passed so that it would be past, nor went before so that it would be future, nor was present as though it were still happening and not complete? Who then shall declare this generation, when what is to be declared remains above times, while the speech of the one declaring passes in time? And who shall declare this generation from the virgin, whose conception in the flesh did not come about in a fleshly way, whose birth from the flesh brought abundance to the one nursing and did not take away integrity from the one giving birth? Whichever of these, then, or both: who shall declare his generation?","f":"Augustine, <i>Serm.</i> 195.1 (PL 38:1017; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/195-1)."},"augustine-sermones/195.2":{"o":"Hic est Domiuns Deus noster, hic est mediator Dei et hominum homo Salvator noster, qui natus de Patre creavit et ma- Irem; creatus de matre gloriflcavit et Patrem: sine femineo partu unicus Patri, sine virili complexu unicus matri. Hic est speciosus forma præ filiis hominum, sanctæ lilius Mariæ, sanctæ sponsus Ecclesiæ, quam suæ genitrici similem reddidit: nam ct nobis eam matrem fecit, et virginem sibi custodit. Ad hanc quippc dicit Apostolus: Aptavi vos uni viro, virginem castam exhibere Christo. De qua rursus dicit, matrem nostram non ancillam, sed liberam, cujus multi filii desertæ magis quam ejus quæ habet virum. Est ergo et Ecclesi?, sicut Mariæ, icrpetua integiitas, et incorrupta fecunditas. Quod cnim illa meruit in carnc, hæc servavit in mente: nisi quod illa peperit unum, hæc parit multos, in unum congregandos per unum.","t":"This is the Lord our God; this is the mediator between God and men, the man, our Savior; who, born of the Father, created even his mother; created of his mother, he glorified even the Father: the only Son of the Father without a woman's childbearing, the only son of his mother without a man's embrace. This is he who is “beautiful in form beyond the sons of men,” the son of holy Mary, the bridegroom of holy Church, whom he has made like his own mother: for he both made her a mother for us and keeps her a virgin for himself. For to her the Apostle says: “I have betrothed you to one husband, to present you as a chaste virgin to Christ.” Of her again he says that our mother is not the slave woman but the free, whose children are many, those of the desolate more than of her who has a husband. The Church, then, like Mary, has perpetual integrity and uncorrupted fruitfulness. For what Mary merited in the flesh, the Church has preserved in the mind; except that Mary bore one, while the Church bears many, to be gathered into one through the One.","f":"Augustine, <i>Serm.</i> 195.2 (PL 38:1017; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/195-2)."},"augustine-sermones/195.3":{"o":"Hic cst ergo dies quo vcnit in mundum, per quem factus est mundus; quo carne factus cst præsens, virtute nunquam absens: quia in hoc mundo erat, et in sua vcnit. In mundo erat, sed mundum latebat: quia lux lucebat in lenebris, et cam tenebræ non comprehendebant. Venit ergo in carne, carnis vitia mundaturus. Venit in medicinali terra, unde curaret inlcriorcs oculos nostros, quos exterior nostra excæcaverat terra: ut eis sanatis, qui fuimus ante:, tenebræ, lux efliciamur in Domino; et non jam lux in tenebris luceat præsens absenlibus, sed appareat certa cernentibus. Ad hoc processit sponsus de tbalamo suo, et exsultavit ut gigas ad currendam viam. Speciosus ut spoosus, fortis ut gigas, amabilis et terribilis, severus et serenus, putcher bonis, asper malis, manens ill sinu Patris, implevit uterum matris. In quo thalamo, id est, Virginis utero, natura divina sibi.copulavit humanam: ubi Verbum caro factum est pro nobis, uta matre procedens, habitaret in nobis; ut ad Patrem præcedens, ubi habitemns præparet nobis. Hunc ergo diem licti solemniter celebremus; et æternum diem, per eum qui nobis æternus in tempore natus est, fideliter exoptemus.","t":"This, then, is the day on which he came into the world through whom the world was made; on which he became present in the flesh, though in power he was never absent; for he was in this world and came to his own. He was in the world, but was hidden from the world, for the light shone in the darkness, and the darkness did not grasp it. So he came in the flesh to cleanse the vices of the flesh. He came in healing earth, with which to cure our inner eyes, which our outer earth had blinded; so that when they are healed, we who were once darkness may become light in the Lord, and the light may no longer shine in darkness, present to those who are absent, but may appear clearly to those who see. For this the bridegroom came forth from his chamber and rejoiced like a giant to run his course. Beautiful as a bridegroom, strong as a giant, lovable and terrible, severe and serene, fair to the good, harsh to the evil, remaining in the bosom of the Father he filled the womb of his mother. In that chamber, that is, the Virgin's womb, the divine nature joined the human to itself; there the Word became flesh for us, so that, coming forth from his mother, he might dwell among us, and, going ahead to the Father, might prepare for us a place to dwell. Let us, then, celebrate this day joyfully and solemnly, and through him who, eternal, was born for us in time, let us faithfully long for the eternal day.","f":"Augustine, <i>Serm.</i> 195.3 (PL 38:1017–1019; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/195-3)."},"augustine-sermones/196.1":{"o":"Hodiernus dies Natalis Domini nostri Jesu Christi nobis festus illuxit. Natalis dies, quo natus est dios. Et ideo hodie, quia ex hodierno crescit dies. Nativitates Domini nostri Jesu Christi, duæ sunt; una divin, altera huntana: ambæ mirabiles; illa sinc femina matre, ista sine viro patre. Quod ait sanctus Isaias propheta, Generationem ejus qui. enarrabit? ad ambas generationes referri potest. Quis digne enarret generantem Deum? Quis digne enarret virginis partum? Illud sine die, hoc certo dic: utrumque sine humana æstimatione, et cum magna admiratione. Illam primam attendite generalionem: In principio erat Verbum, et Verbum erat apud Dem, et Deus erat Verbum. Cujus Verbum! Ipsius Patris. Quod Verbum? Ipse Filius. Nunquam Pater sine Filio. Et tamen qui nunquam sinc Filio, genuit Filium. Et genuit, et non cœpit Sinc initio generato nullum est initium. Et tamen Filius, et tamen genitus. Dicturus est homo: Quomodo genitas, et non habet initium? Si genitus, habet initium: si non babet initium, quoinodo genitus? Quomodo, nescio. Quæris ab homine quomodo sit genitus Deus? Interrogatione tua laboro; sed Prophetam appello: Generationem ejus quis enarrabil? Veni mecum ad istam generationem humanam, veni tnecUm ad istam, in qua se ipsum. exinanivit formam servi accipicns: si forte vel ipsam capcre possimus, • si forte vel de ipsa aliquid loqui valeamus. Etenim quis capiat, Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo? Qais boC capiat? quis hoc digne cogitet? Cujus mens hoc audeat perscrutari? Cujus lingua audeat pronuntiare? Cujus vaicat cogitatio capere? Interim hoc omittamus: mulium est ad nos. Ut autem non multum esset ad nos, semetipsum exinanivit, formam servi accipiens, m simititudinem hominum factus. Ubi? In virgine Maria. Inde ergo aliqnid loquamur, si forte possumus. Angelus nuntiat, virgo audit, credit, ct concipit, Fides in mente, Christus in ventre. Virgo concepit, miramini: virgo peperit, plus miramini: post partum, virgo permansit. Generationem ergo istam quis enarrabit?","t":"Today, the birthday of our Lord Jesus Christ, has dawned for us as a feast. The birthday, on which the Day was born. And that is why it is today, because from today the day grows. The births of our Lord Jesus Christ are two: one divine, the other human; both wonderful: that one without a woman as mother, this one without a man as father. What the holy prophet Isaiah says, “Who shall declare his generation?”, can be referred to both generations. Who could worthily declare God begetting? Who could worthily declare the virgin's childbearing? That one without a day, this one on a fixed day; both beyond human reckoning and calling for great wonder. Look at that first generation: “In the beginning was the Word, and the Word was with God, and the Word was God.” Whose Word? The Father's own. What Word? The Son himself. Never was the Father without the Son. And yet he who was never without the Son begot the Son. He both begot and did not begin. For one begotten without beginning there is no beginning. And yet he is Son, and yet begotten. Someone will say: How is he begotten, and yet has no beginning? If begotten, he has a beginning; if he has no beginning, how is he begotten? How, I do not know. Do you ask a man how God was begotten? Your question weighs on me; but I appeal to the prophet: “Who shall declare his generation?” Come with me to this human generation, come with me to this one, in which he emptied himself, taking the form of a slave, in case we may be able to grasp even this, in case we may be able to say something even about it. For who could grasp “Who, being in the form of God, did not think it robbery to be equal with God”? Who could grasp this? Who could think of it worthily? Whose mind would dare examine it? Whose tongue would dare pronounce it? Whose thought could grasp it? Let us leave this aside for the moment: it is too much for us. But so that it might not be too much for us, “he emptied himself, taking the form of a slave, made in the likeness of men.” Where? In the Virgin Mary. Let us say something, then, about that, if we can. The angel announces, the virgin hears, believes, and conceives. Faith in the mind, Christ in the womb. A virgin conceived: marvel. A virgin gave birth: marvel more. After giving birth she remained a virgin. Who then shall declare this generation?","f":"Augustine, <i>Serm.</i> 196.1 (PL 38:1019; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/196-1)."},"augustine-sermones/196.2":{"o":"Dico qnod ves delectet, charissimi. Tres vitæ sunt in Ecclesia membrorum Christi: conjugalis, vidualis, virginalis. Quia ipse vitæ, ipsæ pudicitiæ futuræ erant in sanctis membris Christi; omnes istæ vitas tres attestatæ sunt Christum. Prima, conjugalis: quando Maria virgo concepit, Elisabeth uxor Zachariæ et ipsa conceperat; hujus Judicis præconem ferebat in utero. Venit ad eam sancta Maria, tanquam ad cognatam suam salutandam. Exsultavit infans in utero Elisabeth. Ille exsultavit, illa prophetavit. Habes attestantem pudicitiam conjugalem. Ubi vidualis? In Aana. Audistis modo cum Evangelium legeretur, quod esset sancta prophetissa vilua octoginta et quatuor annorum, quæ septem annis vixerat cum viro suo; frequentans Lem. plum Domini, serviens in orationibus nocte et die. Et ipsa vidua agnovit Christum. Vidit parvum, agnovit magnum. Et ipsa attestata est. Habos et in ista vitam vidualem. In Maria, virginalem (Luc. i et II). Eligat sibi quisque de istis tribus quam voluerit. Qui pra'ter istas esse voluerit, in membris Christi esse non disponit. Non dicant conjugatæ: Nos ad Chritum nOD pertinemus. Habuerunt maritos sanctæ feminæ. Non se extollant virgines. Quanto magnæ sunt, humilient se in omnibus. Omnia exempla salutis proposita sunt anlc oculos nostros. Nemo exorbitet. Nemo præter uxorem: melius sine uxore. Si pudicitiivm conjugalem quæris; habes Susannam: si vidualem; habes Annam: si virginatem; habes Mariam.","t":"I am saying something that will delight you, dearly beloved. There are three ways of life in the Church among the members of Christ: married, widowed, and virgin. Because these very ways of life, these forms of chastity, were to be found among the holy members of Christ, all three of these ways of life bore witness to Christ. First, the married: when the Virgin Mary conceived, Elizabeth, the wife of Zechariah, had also herself conceived; she was carrying in her womb the herald of this Judge. Holy Mary came to her, as if to greet her kinswoman. The infant leapt in Elizabeth's womb. He leapt; she prophesied. There you have married chastity bearing witness. Where is the widowed? In Anna. You heard just now, when the Gospel was read, that she was a holy prophetess, a widow of eighty-four years, who had lived seven years with her husband, frequenting the temple of the Lord, serving with prayers night and day. And this widow too recognized Christ. She saw him little; she recognized him great. She too bore witness. There you have in her the widowed life. In Mary, the virgin life. Let each choose for himself whichever of these three he will. Whoever wants to be outside these does not intend to be among the members of Christ. Let married women not say: We do not belong to Christ. Holy women had husbands. Let virgins not exalt themselves: the greater they are, the more let them humble themselves in all things. All the examples of salvation have been set before our eyes. Let no one stray from the track. Let no one go beyond his wife; it is better to be without a wife. If you seek married chastity, you have Susanna; if widowed, you have Anna; if virginal, you have Mary.","f":"Augustine, <i>Serm.</i> 196.2 (PL 38:1019; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/196-2)."},"augustine-sermones/196.3":{"o":"Non vilescat misericordia: jacet in terra Sapientia. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. 0 cibus et palis Angelorum: de te implemur Angeli, de tc satiantur, ct non fastidiunt; de te viuat de te sapiunt, de te bcati sunt. Ubies propter me? In diversoiio angusto, in pannis, in præsepio. Propter quem? Qui regit sidera, sugit ubera: implet Angelos, fatur in sinu Patris, tacet in sinu matris. Sed locuturus est competente ætate, impleturus Evangelium nobis. Propter nos passurus, propter nos moriturus, ad exemplum præmii nostri resurrecturus, ante oculos discipulorum in coelum ascensurus, ad judicium de coelo venturus. Ecce qui in præsepi jacebat, diminutus est, sed non perdidit se: accepit quod non erat, sed mansit quod erat. Ecce habemus infantem Christum, crescamus cnm illo.","t":"Let mercy not seem cheap: Wisdom lies on the ground. “In the beginning was the Word, and the Word was with God, and the Word was God.” O food and bread of angels: from you the angels are filled, from you they are satisfied and do not grow weary of you; from you they live, from you they are wise, from you they are blessed. Where are you for my sake? In a cramped lodging, in swaddling cloths, in a manger. For whose sake? He who rules the stars sucks at the breasts; he fills the angels, he speaks in the bosom of the Father, he is silent in the bosom of his mother. But he will speak at the fitting age, to fulfill the Gospel for us. For us he will suffer, for us he will die, as an example of our reward he will rise, before the eyes of his disciples he will ascend into heaven, he will come from heaven to judgment. See, he who lay in the manger was made small but did not lose himself; he took what he was not, but remained what he was. See, we have the infant Christ; let us grow with him.","f":"Augustine, <i>Serm.</i> 196.3 (PL 38:1019; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/196-3)."},"augustine-sermones/196.4":{"o":"Satis hæc sint Charitati vestræ. Quia multus hic video propter solemnitatem, oportet ut dicam. Calendæ Januariæ venturæ sunt. Christiani estis omnes; Deo propitio, christiana est civitas. Duo genera hominum hic sunt, Christani et Judæi. Non fiant illa quæ odit Deus: per lusum iniquitas, per jocum improbitas. Non sibi faciant homines judices, ne veniant in manus veri Judicis. Audite, Christiani estis, membra Christi estis. Cogitate quid estis, cogitate quanti empti estis. Postremo si vultis scirO quid facitis: ego eis dico, qui faciunt. Nolite ad injuriam vestram rcferrc, quibus ista displicent: eis dico qui faciunt, et quibus placent. Vultis nosse quid facitis, et qualem tristitiam nobis ingeritis? Faciunt illud Judæi '? Vel sic erubescite, ne Ilat. Natali Joannis, id est ante sex menses(tot enim menæs inter se habent præco et Judex), de solemnitate superstitiosa pagana•, Christiani ad mare veniebant et ibi se baptizabant. Absens eram: sed, sicut comperi, per disciplinam Christianornm presbyteri permoti, quibusdam dignam et ecclesiasticam disciplinam dederunt. Mumrmuraverunt inde homines, et dixerunt quidam: Quantum erat ut indicaretur nobis? Si ante præmoneremur, non faceremns. Ipsi præmonuissent presbyteri, non fecissemus. Ecce episcopus præmonet: moneo, prædico, denuntio. Audiatur episcopos jubens, audiatur episcopus monens, audiatur episcopus rogans, audiatur episcopus adjurans. Adjuro per ipsum qui hodie natus est: adjuro, obstringo, nemo faciat. Ego me absolvo. Melius est ut monens audiar, quam tristis sentiar.","t":"Let this be enough for Your Love. Because I see many here on account of the feast, I must say this. The Kalends of January are coming. You are all Christians; by God's favor the city is Christian. There are two kinds of people here, Christians and Jews. Let those things not be done which God hates: wickedness by way of play, depravity by way of a joke. Let people not make themselves judges, lest they come into the hands of the true Judge. Listen: you are Christians, you are members of Christ. Think what you are; think at how great a price you were bought. Finally, if you want to know what you are doing (I am speaking to those who do it; let those who dislike these things not take it as an insult to themselves; I am speaking to those who do them and to those whom they please), do you want to know what you are doing, and what sorrow you bring on us? Do the Jews do that? At least let that make you blush, so that it is not done. On John's birthday, that is, six months ago (for that is how many months lie between the herald and the Judge), Christians came to the sea from a superstitious pagan festival and bathed themselves there. I was away; but, as I learned, the presbyters, moved by the discipline proper to Christians, gave some of them a fitting ecclesiastical discipline. People grumbled about it, and some said: What would it have cost to tell us? If we had been warned beforehand, we would not have done it. If the presbyters themselves had warned us beforehand, we would not have done it. See, the bishop warns you beforehand: I warn, I preach, I proclaim. Let the bishop be heard commanding, let the bishop be heard warning, let the bishop be heard pleading, let the bishop be heard adjuring. I adjure you by him who was born today: I adjure you, I bind you, let no one do it. I free myself of responsibility. Better that I be heard warning than felt grieving.","f":"Augustine, <i>Serm.</i> 196.4 (PL 38:1019–1021; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/196-4)."},"augustine-sermones/197.1":{"o":"Revelatur enim ira Dei de celo super omnem impietatem. Quorum, nisi et Judæorum et Centium? Sed ne diceretur, Quare super impietatem Gentium? Nunquam enim Gentes Legem acceperunt et prævaricatores facti sunt? Recte revelatur ira Dei super Judæos, quibus data est Lex, et carn observare noluerunt: Gentibus autem non cst dala. Intuemini, fratres, et intelligite quomodo omnes reos ostendit, et omnes salutis indigere ac misericordiæ Dei. Revelatur enim ira Dei de cælo super omnem impietatem et injustitiam hominum eorum qui veritatem in iniquitate detinent. Videte quemadmodum non dixerit, Non habent veritatem: sed, Veritatem, inquit, in iniquitate detinent. Et quasi quæreres dicens, Quomodo possunt habere re. ritatem, qui Legem non acceperunt? sequitur, Quia quod notum est, inquit, Dei, manifestum est in illis. Et quomodo potuit manifestum esse in illis quod notum est Dei, qui Legem non acceperunt? Sequitur, et dicit: Invisibilia enim ejus, a creatura mundi, per ea quas facta sunt, intellecta conspiciuntur; sempiterna quoque ejus virtus et divinitas. Utique subaudimus, intellecta conspicitur. Cur enim attendat opera, et non quærat artificem? Attendis terram fructificantem, attendis marc plenum animalibus suis, attendis ærem plenum volatilibus, attendis coelum fulgere stellis, et cætera. et non dureris tanti opcris artificcm? Sed dicis mihi: Ista video. illum non video. Ad ista videnda corporis oculos dedit, ad se videndum mentem dedit. Neque enim et animam hominis vides. Sicut ergo ex motibus ct administratione corporis animam, quom non vides, intelligis: sic ex administratione totius mundi, et ea regimine ipsarum animarum intellige Creatorem. Sed parum est intelligere. Nam illi intellexerunt; et vide quid ait Apostolus: Quia cognoscentes Deum, non sicut Dent magnificaver unt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et obscuratum eat insipiens cor eorum. Quo merito, nisi superbi:c? Nam vide sequentia: Dicentes se esse sapientes, stulti facti sunt. Non enim debebant sibi arrogare quod ille donaverat, ncc se jactare ex eo quod non a se ipsis, sed ab illo habebant. Quod illi ullique red.. dendum fuit, ut ad hoc tenendum quod vidcre polerant, ab illo sanarentur qui dcderat ut viderent. Si enim hoc facerent, humilitatem servarent, et possent purgari, atque illi beatissimæcontemplationi cohære. ront. Quia vero superbia erat in cis, interposuit se falsus et fallax et superbus, qui eis promitteret quod per partes nescio quas superbiæ purgarentur animæ illorum, et fecit cultores dæmoniorum, inde sacra omnia quæ celebrantur a Paganis, quæ valere dicunt ad purgationem animarum suarum. Et audi Aposto. lum consequenter hæc dicentem, quia pre mercede superbiæ ista receperunt; quia non sic honorificaverunt Deum, ut honorificandus est Dens. Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis. Jam simulacra sunt. Et ista quidem omnium Græcorum aliarumque gentium, quai similitudinem hominum habent. Quia vero non est major et superstitiosior idololatria quam Ægyptiorum: nam.Egyptus perfudit mundum figmentis talihus, qualia deinceps dicit Apostolus: cum dixisset, In similitudinem imaginis corruptibilis hominis; addidi' t et volucrum, et quadrupedum, et serpentium. Numquid enim, fratres, in aliis templis vidistis simulacrum, capite canino vcl taurino, cæterorumque animatium irrationabilium figmenta? Hæc enim idola Ægyptiorum suut. Utrumque enim gcnus complexus, ait Apostolus: < In similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium. Proplerea tradidit illos Deus in desideria eordis corum, in iimnunditiam; ut contumeliis afliciant corpora sua in semetipsis. > Hæc mala eorum, ex impietate superbiæ sunt. Ista vero peccata quia de superbia, non solum peccata, sed etiam supplicia sunt. Cum enim dicit, Tradidit illos Deus, jam de vindicta est cujusdam peccati, ut hxc faciant. i Qui commutaverunt veritatem Dei in mendacium. » Quid est, < commutaverunt veritatem Dei in mendacium? In similitudinem > scilicet < imaginis corruptibilis hominis, et voI lucrum, et quadrupedum, et serpentium.» Et ne quisquam eorum diceret, Non simulacrum colo, sed quod significant simulacra; subjecit statim. Et coluerunt, et servierunt crealurm potius quam Creatori. Intelligite prudenter. Aut simulacrum enim colunt, aut creaturam. Qui simulacrum colit, convertit veritatem Dei in mendacium. Nam mare veritas est, Neptunus autem, mendacium factum ab homine, conversa veritate Dei in mendacium: quia Deus fecit mare; homo autem, simulacrum Neptuni. Sic, Deus fecit solem: homo autem simulacrum solis faciendo, convertit veritatem Dci in mendacium. Sed ne dicant, Nou colo simulacrum, sed solem colo, ideo dixit, Coluerunt creaturam potius quam Creatorem.","t":"“For the wrath of God is revealed from heaven against all ungodliness.” Of whom, if not of both Jews and Gentiles? But lest it be said: Why against the ungodliness of the Gentiles? For the Gentiles never received the Law, and so never became transgressors. The wrath of God is rightly revealed against the Jews, to whom the Law was given and who would not keep it; but to the Gentiles it was not given. Look, brothers, and understand how he shows all to be guilty, and all to need salvation and the mercy of God. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of those men who hold down the truth in unrighteousness.” See how he did not say, “They do not have the truth,” but, he says, “They hold down the truth in unrighteousness.” And as if you asked, How can those have the truth who did not receive the Law? it follows: “Because what is known of God,” he says, “is manifest among them.” And how could what is known of God be manifest among those who did not receive the Law? He goes on and says: “For his invisible things, from the creation of the world, are clearly seen, being understood through the things that are made; his eternal power also and divinity.” We understand, of course, “is clearly seen, being understood.” For why should anyone look at the works and not seek the maker? You look at the earth bearing fruit, you look at the sea full of its creatures, you look at the air full of birds, you look at the sky shining with stars, and so on; and do you not seek the maker of so great a work? But you say to me: These things I see; him I do not see. To see these he gave the eyes of the body; to see himself he gave the mind. For you do not see a man's soul either. Just as, then, from the movements and management of the body you understand the soul, which you do not see, so from the management of the whole world and the governing of souls themselves understand the Creator. But to understand is not enough. For they did understand; and see what the Apostle says: “Because, knowing God, they did not glorify him as God or give thanks, but became futile in their thoughts, and their foolish heart was darkened.” For what desert, if not pride? For see what follows: “Claiming to be wise, they became fools.” For they ought not to have claimed for themselves what he had given, nor boasted of what they had not from themselves but from him. This was to be given back to him, so that, to hold fast to what they could see, they might be healed by him who had granted them to see. For if they had done this, they would have kept humility, and could have been purified and would have clung to that most blessed contemplation. But because pride was in them, a false, deceitful, and proud one interposed himself, promising them that their souls would be purified by I know not what arts of pride; and he made them worshippers of demons: hence all the rites that are celebrated by pagans, which they say avail for the purification of their souls. And hear the Apostle saying next that they received these things as the wages of pride, because they did not honor God as God is to be honored: “And they changed the glory of the incorruptible God into the likeness of an image of corruptible man.” Now these are idols. And these indeed belong to all the Greeks and other nations, and have the likeness of men. But since there is no greater or more superstitious idolatry than that of the Egyptians (for Egypt flooded the world with such figments as the Apostle names next), after saying “into the likeness of an image of corruptible man,” he added, “and of birds, and of four-footed beasts, and of serpents.” For have you not, brothers, seen in other temples an idol with a dog's or a bull's head, and figments of other irrational animals? For these are the idols of the Egyptians. Embracing both kinds, the Apostle says: “Into the likeness of an image of corruptible man, and of birds, and of four-footed beasts, and of serpents. Therefore God gave them up in the desires of their heart to impurity, to dishonor their bodies among themselves.” These evils of theirs come from the ungodliness of pride. And these sins, because they come from pride, are not only sins but also punishments. For when he says, “God gave them up,” it is already a matter of punishment for a certain sin that they do these things. “Who exchanged the truth of God for a lie.” What is “exchanged the truth of God for a lie”? Into the likeness, that is, “of an image of corruptible man, and of birds, and of four-footed beasts, and of serpents.” And lest any of them say, I do not worship the idol but what the idols signify, he at once added: “And they worshipped and served the creature rather than the Creator.” Understand this wisely. For they worship either the idol or the creature. Whoever worships an idol turns the truth of God into a lie. For the sea is truth, but Neptune is a lie made by man, the truth of God turned into a lie: because God made the sea, but man made the idol of Neptune. So God made the sun; but man, by making an idol of the sun, turned the truth of God into a lie. But lest they say, I do not worship an idol, I worship the sun, he therefore said, “They worshipped the creature rather than the Creator.”","f":"Augustine, <i>Serm.</i> 197.1 (PL 38:1021–1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/197-1)."},"augustine-sermones/197.2":{"o":"Sed forsitan dicet aliquis: Etsi ipse humiliter natus est, in discipulorum nobilitate jactare se voluit. Non elegit regcs, aut senatores, aut philosophos, aut oratorcs: imo vero elegit plebeios, pauperes, indoctus. piscatores. Petrus piscator, Cyprianus orator. Nisi fideliter præcederet piscator, non humiliter sequeretur orator. Non de se quisquam desperet abjectus: tencat Christum, et spes ejus falsa non crit, etc..","t":"But perhaps someone will say: Even if he himself was born humbly, he wanted to make a show of the nobility of his disciples. He did not choose kings or senators or philosophers or orators; no, he chose common people, the poor, the unlearned, fishermen. Peter was a fisherman, Cyprian an orator. Unless the fisherman had faithfully gone ahead, the orator would not have humbly followed. Let no lowly person despair of himself: let him hold fast to Christ, and his hope will not be false, and so on.","f":"Augustine, <i>Serm.</i> 197.2 (PL 38:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/197-2)."},"augustine-sermones/197.3":{"o":"Quid volebat Simon, nisi laudari in miraculis, extolli superbia? Ipsa enim eum compulit, ut pecunia emendum putaret donum Spiritus sancti. Cui superbiæ contrarius Apostolus, in humilitate manendo, in meridie fervens spiritu, fulgens prudentia, dicit: Neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Quia dixcrat: Ego pluntavi, Apollo rigavit; sed Deus incrementum dedit. Et iterum: Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati eatis? Vide quomodo se coli respuit proChristo, et non vult se fornicanti animæ ostentare pro sponso. Nonne magnum videtur plantarc ct rigare? Sed neque qui plantat est aliquid, neque qui rigat. Quomodo timuit? Non se dicit aliquid ad salutem corum quos in Christo ædificare cupiebat.","t":"What did Simon want, but to be praised for miracles, to be lifted up by pride? For it was pride that drove him to think that the gift of the Holy Spirit could be bought with money. Opposed to that pride, the Apostle, remaining in humility, fervent in spirit at midday, shining with prudence, says: “Neither he who plants is anything, nor he who waters, but God who gives the growth.” For he had said: “I planted, Apollos watered, but God gave the growth.” And again: “Was Paul crucified for you? Or were you baptized in the name of Paul?” See how he refuses to be worshipped in place of Christ, and will not display himself as bridegroom to an unfaithful soul. Does it not seem great to plant and to water? But “neither he who plants is anything, nor he who waters.” How he feared! He does not call himself anything for the salvation of those whom he desired to build up in Christ.","f":"Augustine, <i>Serm.</i> 197.3 (PL 38:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/197-3)."},"augustine-sermones/197.4":{"o":"Nec ipse Apostolus voluit in se poni spem, sed in veritate qnam annuntiabat. Quod per ipsum dicebatur melius erat, quam ipse per quem annuntiabatur. Licet si nos, inquit. Parum est, audi scquentia: aut angelus, inquit, de coelo annuntiaverit vobis aliquid præterquam quod accepistis, anathema sit. Videbat posse falsum mediatorem transfigurare se in angelum lucis, et aliquid falsum annuntiare. Sicut ergo superbi homines volunt se adorari pro Deo, sibi arrogare quidquid possunt, se nominari, et si fieri potest, Christum ipsum gloria transire: ita diabolus et angeli cjus. Donatum Donatistæ pro Christo habent. Si audiant aliquem paganum detrahentem Christo, forsitan patienter ferant, quam si audiant detrahentem Donato.","t":"Nor did the Apostle himself want hope to be placed in him, but in the truth that he proclaimed. What was spoken through him was better than he himself through whom it was proclaimed. “Even if we,” he says. That is not enough; hear what follows: “or an angel from heaven should proclaim to you anything other than what you have received, let him be anathema.” He saw that a false mediator could transform himself into an angel of light and proclaim something false. Just as proud men want to be worshipped in place of God, to claim for themselves whatever they can, to be named, and, if possible, to surpass Christ himself in glory, so do the devil and his angels. The Donatists hold Donatus in place of Christ. If they hear some pagan disparaging Christ, they may bear it more patiently than if they hear someone disparaging Donatus.","f":"Augustine, <i>Serm.</i> 197.4 (PL 38:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/197-4)."},"augustine-sermones/197.5":{"o":"Quia ipse Christus loquitur in sanctis suis, dicente Apostolo, An experimentum quæritis ejus qui in me loquitur Christus ( II Cor. XIII, 3)? Et licet dicat, Neque qui plantat eat aliquid, neque qui rigat; sed qni incrementum dat Deus; non quia se ipsum, sed quia illum in se diligi volebat: perhibet tamen testimonium quibusdam, dicens, Quia sicut augeium Dei excepistis met sicut Christum Jesum ( Galat. IV, 14). In omnibus ergo sanctis suis ipse est amandus, qui ait: Esurivi, et dedistis mihi manducare ( Matth. xxv, 35 j. Non enim ait, Dedistis illis: sed, Dedistis mihi. Tanta est charitas capitis erga corpus suum!","t":"For Christ himself speaks in his saints, as the Apostle says: “Do you seek proof of Christ who speaks in me?” And although he says, “Neither he who plants is anything, nor he who waters, but God who gives the growth,” not because he wanted himself to be loved but Christ in himself, yet he bears witness to some, saying, “You received me as an angel of God, as Christ Jesus.” In all his saints, then, he is to be loved who says, “I was hungry, and you gave me to eat.” For he does not say, “You gave to them,” but, “You gave to me.” So great is the love of the head for his body!","f":"Augustine, <i>Serm.</i> 197.5 (PL 38:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/197-5)."},"augustine-sermones/197.6":{"o":"Quid est Juno? Juno, inquiunt, est ær. Jam dudum invitabat ut mare coleremus in simulacro telluris: nunc invitat ut ærem colamus. Elementa sunt ista, quibus mundus iste consistit. IIoc ergo apostolus Paulus in Epistola sua proponens: Cavete, inquit, ne quis vos decipiat per philosophiam et inanem fallaciam secundum elementa mundi hujus ( Coloss. II, 8 ). Ipsos enim tangebat, qui quasi prudentibus idola exponunt. Ideo cnm diceret philosophiam; in eodem loco ait, secundum elementa hujus mundi: non quasi qualescumque adoratores simulacrorum, sed quasi doctiores intferpretatores signorum cavendos esse admoncus.","t":"What is Juno? Juno, they say, is the air. A while ago he was inviting us to worship the sea in the image of the earth; now he invites us to worship the air. These are the elements of which this world consists. So the apostle Paul, setting this out in his letter, says: “Beware lest anyone deceive you through philosophy and empty deceit, according to the elements of this world.” For he was touching those who explain idols to people as if to the wise. That is why, when he said “philosophy,” he said in the same place “according to the elements of this world”: warning that they are to be guarded against, not as ordinary worshippers of idols, but as more learned interpreters of signs.","f":"Augustine, <i>Serm.</i> 197.6 (PL 38:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/197-6)."},"augustine-sermones/198.1":{"o":"Admonemus Charitatem vestram, fratres, quoniam vos quasi solemniter hodie convenisse conspicimus, et ad hunc diem solito frequentius congregatos; ut memineritis quod modo cantastis, ne sit lingua perstrepens corde muto; sed quod sonuistis voce ad aures invicem vestras, clametis affectu ad aures Dci. Hoc enim cantabatis: Salva nost Domine Deus noster, congrega noa de Gentibus, ut confiteamur nomini sancto tuo ( Psal. CV 47). Et modo si solemnitas Gentium, quæ fit hodierno die in lætitia sæculi atque carnali, in strepitu vanissimarum ct turpissimarum cantionum, in conviviis et saltationibus turpibus, in celebratione ipsius falsæ festivitatis, si ca quæ agunt Gentes non vos delectent, cougregabimini ex Gentibus.","t":"We remind Your Love, brothers, since we see that you have come together today as if for a festival, and have gathered on this day in greater numbers than usual, to remember what you have just sung, so that your tongue may not resound while your heart is mute; but what you sounded with your voice to one another's ears, cry out with your affection to the ears of God. For this is what you were singing: “Save us, Lord our God, and gather us from the nations, that we may confess your holy name.” And now, if the festival of the nations which takes place today in worldly and fleshly merriment, in the din of the emptiest and foulest songs, in banquets and shameful dances, in the celebration of that false festivity itself, if the things the nations do do not delight you, you will be gathered from the nations.","f":"Augustine, <i>Serm.</i> 198.1 (PL 38:1023; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/198-1)."},"augustine-sermones/198.2":{"o":"Vos certe cantavistis, et adhuc,divini cantici sonus recens est in auribus vestris, Salva nos, Domine Deus noater, et congrega noa de Gentibus. Quis potest congregari de Gentibus, nisi cum fit salvus? Qui ergo miscentur Gentibus, salvi non sunt; sahantur autem qui congregantur de Gentibus, salute fidei, salute spei, salute sincerissimæ cbaritatis, salute spirituali, salute promissorum Dei. Qui ergo credit, sperat, ct amat, non continuo salvus dicendus est. Interest enim quid credat, quid speret, et quid amct. Nemo quippe vivit in quacumque vita, sine tribus istis animæ affectionibus, credendi, sperandi, amandi. Si non credis quod credunt Gentes, non speras quod sperant Gentes.. non amas quod amant Gentes; con-' gregaris de Gentibus, segregaris, hoc est separaris de Gentibus. Nec te terreat commixtio corporalis in tanta separatione mentis. Quid enim tam separatum, quam ut credant illi dæmones deos, credas tu qui unus et verus est Deus? sperent illi inania sæculi, speres tu æternam Titam cum Christo? ament illi mundum, ames tu artificem mundi? Qui ergo aliud credit, aliud sperat, aliud amat, vita probet, factis ostendat. Acturus es celebrationem strenarum, sicut paganus, lusurus alea, et inebriaturus te: quomodo aliud credis, aliud speras, aliud amas? Quomodo libera fronte cantas, Salva no., Domine Deus noster, et congrega noa de Centibus? Segregaris enim de Gentibus, mixtus corpore Gentibus, dissimili vita. Et quanta sit ista segregatio, videte, si modo facitis, si modo probatis. Jam enim Dominus noster Jesus Christus Dei Filius, qui propter nos homo factus est, dedit pro nobis pretium. Itaque suum dedit ille pretium: ad hoc dedit, ut redimat, ut congreget de Gentibus. Si autem misceris Gentibus, non vis sequi eum qui te redemit: misceris aulcm Gentibus vita, facTis, corde, talia credendo, talia sperando, talia diligendo: ingratus es Redempiori tuo, nec agnoscis pretium tuum, sanguinem Agui immaculati. Ut ergo sequaris Redemptorem tuum, qui te redemit sanguinc suo, noli te miscere Gentibus similitudine morum atque factorum. Dant illi strenas, date vos eleemosynas. Avocantur illi cantionibus luxuriarum, avocate vos sermonibus Scripturarum: currunt illi ad theatrum, vos ad ecclesiam: inebriantur illi, vos jejunate. Si hodie non potestis jejunare, saltem cum sobrietate prandete. Hoc si fccerilis, bene cantastis, Salva nost Domine Deus noster, et congrega noa de Gentibus.","t":"You certainly sang it, and the sound of the divine song is still fresh in your ears: “Save us, Lord our God, and gather us from the nations.” Who can be gathered from the nations unless he is saved? Those, then, who mix with the nations are not saved; but those are saved who are gathered from the nations, by the salvation of faith, the salvation of hope, the salvation of most sincere love, spiritual salvation, the salvation of God's promises. Yet whoever believes, hopes, and loves is not at once to be called saved. For it matters what he believes, what he hopes, and what he loves. For no one lives any kind of life without these three affections of the soul: believing, hoping, loving. If you do not believe what the nations believe, do not hope what the nations hope, do not love what the nations love, you are gathered from the nations, you are segregated, that is, separated from the nations. And do not let bodily mixing frighten you when there is so great a separation of mind. For what is so separated as that they believe demons to be gods, while you believe in him who is the one and true God? That they hope for the empty things of the world, while you hope for eternal life with Christ? That they love the world, while you love the maker of the world? Whoever, then, believes otherwise, hopes otherwise, and loves otherwise, let him prove it by his life and show it by his deeds. Are you going to celebrate the New Year's gifts like a pagan, play at dice, and get drunk? How then do you believe otherwise, hope otherwise, love otherwise? How can you sing with an unashamed brow, “Save us, Lord our God, and gather us from the nations”? For you are segregated from the nations, though mixed with the nations in body, by a different life. And see how great this segregation is, if only you do it, if only you prove it. For our Lord Jesus Christ, the Son of God, who became man for us, has already paid the price for us. He paid his price for this purpose: to redeem, to gather from the nations. But if you mix with the nations, you do not want to follow him who redeemed you; and you mix with the nations by life, by deeds, by heart, by believing such things, hoping such things, loving such things: you are ungrateful to your Redeemer, and you do not recognize your price, the blood of the spotless Lamb. So, to follow your Redeemer, who redeemed you with his blood, do not mix with the nations by likeness of morals and deeds. They give New Year's gifts; you give alms. They are diverted by songs of debauchery; you be diverted by the words of the Scriptures. They run to the theater; you to the church. They get drunk; you fast. If you cannot fast today, at least dine with sobriety. If you do this, you have sung well: “Save us, Lord our God, and gather us from the nations.”","f":"Augustine, <i>Serm.</i> 198.2 (PL 38:1023–1025; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/198-2)."},"augustine-sermones/198.3":{"o":"Itaque mulli luctabuntur hodie in corde suo cum verbo quod audierunt. Diximus cnim, Nolite strenas dare, date pauperibus. Parum est ut tantum detis, amplius etiam date. Non vultis amplius? vel tantum date. Sed dicis mihi: Quando strenas do, mihi accipio et flo. Quid ergo, quando das pauperi, nihil accipis? Certe non hoc credas, quod Gentes credunt; certe non hoc speres, quod Gentes sperant. Ecce si dicis te nihil recipere cum pauperi dederis, factus es pars Gentilium: sine causa cantasti, Salva nos, Domine Deus noster, et congrega nos de Gentibus, Noli oblivisci illius præscriptionis, ubi dicitur: Qui dat pauperibus, nunquam egebit. Oblitus es jam quid dicturus Dominus eis, qui pauperibus dederunt, Venite, benedicti Patris mei, percipite regnum? et quid dicetur eis qui non dederint, Mittite eos in ignem celernum? Modo qui libenter audierunt quid dixit, cum bis certe stant qui non libenter audierunt. Ego nunc Christianis veris loquor. Si aliud creditis, aliud speratis, aliud amatis; aliter vivite, et distantem fidem, spem, et charitatem vesiram distantibus moribus approbate. Audite Apostolupi commonentem: « Nolite, » inquit, « jugum ducere cum infidelibus. Quæ enim participatio justitiæ cum iniquitate? ant quæ societas luminis ad tenebras? Quæ pars fideli cum infidcli? qni autem consensus templi Domini cum idolis » ( It Cor. VI, 14-16)? Et alibi dicit: « Quæ enim immolant Gentes, dæmoniis immolant, et non Deo. Nolo vos, > inquit. « socios fieri dæmoniorum ». Ergo Deos ipsorum delectant mores eorum. Ille autem qui dixit, Nolo vos fieri socios dæmoniorum, voluit ut ab illis qui dæmonibus servirent, vita et moribus separarentur. Etenim illa dæmonia dclectantur canLicis vanitatis, delectantur nugatorio spectaculo, et turpitudinibus variis theatrorum, insania circi, crudelitate amphitheatri, certarminibus animosis eorum qui pro pestilentibus hominibus lites et contentiones usque ad inimicitias suscipiunt, pro mimo, pro histrione pro pantomimo, pro auriga, pro venatore. Ista facientes, quasi thura ponunt dxmoniis de cordibus suis. Spiritus enim seductores gaudent seductis; et eorum quos scduxerint atque deceperint, malis moribus et vita turpi infamique pascuntur. Vos autem, » sicut dicit Apostolus, « non ita didicistis Christum: si tamen eum audistis, et in ipso edocti estis ( Ephes. IV, 20, 21 ). Nolite ergo cffici participes eorum. Eratis enim aliquando tenebræ, nunc autem lux in Domino; sicut filii lucis ambulate » (1 d. V, 7,8): ut et nos, qui vobis verbum Domini pradicamus, possimus vobiscum et de vobis in illa perpetua luce gaudere.","t":"So many will wrestle in their hearts today with the word they have heard. For we said: Do not give New Year's gifts; give to the poor. It is not enough to give only as much; give even more. You do not want to give more? Then give at least as much. But you say to me: When I give New Year's gifts, I receive some myself. What then, when you give to the poor, do you receive nothing? Surely you do not believe what the nations believe; surely you do not hope what the nations hope. See, if you say that you receive nothing back when you have given to the poor, you have become part of the Gentiles: you sang in vain, “Save us, Lord our God, and gather us from the nations.” Do not forget that rule where it is said: “Whoever gives to the poor will never be in want.” Have you already forgotten what the Lord will say to those who gave to the poor, “Come, blessed of my Father, receive the kingdom”? And what will be said to those who did not give, “Send them into the eternal fire”? Now those who heard gladly what he said are surely standing with those who did not hear it gladly. I am speaking now to true Christians. If you believe otherwise, hope otherwise, love otherwise, then live otherwise, and prove your different faith, hope, and love by different morals. Hear the Apostle admonishing: “Do not,” he says, “be yoked with unbelievers. For what partnership has righteousness with iniquity? Or what fellowship has light with darkness? What part has a believer with an unbeliever? What agreement has the temple of the Lord with idols?” And elsewhere he says: “What the nations sacrifice, they sacrifice to demons and not to God. I do not want you,” he says, “to become partners of demons.” So their gods delight in their morals. But he who said, “I do not want you to become partners of demons,” wanted them to be separated in life and morals from those who served demons. For those demons delight in songs of vanity, they delight in trifling spectacles and the various indecencies of the theaters, the madness of the circus, the cruelty of the amphitheater, the passionate contests of those who for pestilent men take up quarrels and contentions even to the point of enmity, for a mime, an actor, a pantomime, a charioteer, a beast fighter. Those who do these things offer, as it were, incense to demons from their hearts. For seducing spirits rejoice in those they have seduced, and they feed on the evil morals and the shameful and infamous life of those whom they have seduced and deceived. “But you,” as the Apostle says, “have not so learned Christ, if indeed you have heard him and been taught in him. Do not, therefore, become partners with them. For you were once darkness, but now you are light in the Lord; walk as children of light”: so that we too, who preach the word of the Lord to you, may rejoice with you and over you in that everlasting light.","f":"Augustine, <i>Serm.</i> 198.3 (PL 38:1025; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/198-3)."},"augustine-sermones/199.1":{"o":"Nnper celebravimus diem quo ex Judæis Dominus natus est: hodie celebramus, quo a Gentihus adoratus est. Quoniam salus ex Judæis: sed hæc salus usque ad fines terræ (lsai. XLIX, 6). Nam ct illo die pastores adoraverunt, hodie Magi. Illis Angeli, istis autem stella nuntiavit. Utrique de coelo didicerunt, cum regem coeli in terra viderunt, ut esset gtoria in excelsis Deo, et in terra pax hominibus bonæ voluntatis. Ipse eat enim pax nostra, qui fecit utraque unum. Jam hinc infans natusatque annuntiatus ostenditur lapis illc angularis, jam in ipso primordio nativitatis apparuit. Duos cx diverso parietcs in se copulare jam coepit, pastores a Judxa, Magos ab Oriente perducens: ut duos conderet in se in unum novum hominem, faciens pacem; pacem Itis qui longe, et pacem his qui prope. Ideoque illi ipso die de proximo accedentes, de longinquo isti hodie venientes, duos dies celebrandos posteris signaverunt, uiam tamen lucem mundi utrique viderunt.","t":"Recently we celebrated the day on which the Lord was born from the Jews; today we celebrate the day on which he was worshipped by the Gentiles. For salvation is from the Jews; but this salvation reaches to the ends of the earth. For on that day the shepherds worshipped, today the Magi. To the former angels announced it, to the latter a star. Both learned from heaven when they saw the king of heaven on earth, so that there might be glory to God in the highest, and on earth peace to men of good will. For he is our peace, who has made both one. Already from this point the infant, born and announced, is shown to be that cornerstone; already at the very beginning of his birth he appeared as such. Already he began to join two walls coming from different directions in himself, bringing the shepherds from Judea and the Magi from the East, so as to create in himself one new man out of the two, making peace: peace to those who are far off and peace to those who are near. And so the former, coming from nearby on that very day, and the latter, coming from afar today, marked two days for later generations to celebrate; yet both saw the one light of the world.","f":"Augustine, <i>Serm.</i> 199.1 (PL 38:1025–1027; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/199-1)."},"augustine-sermones/199.2":{"o":"Sed hodie de istis loquendum cst, quos de remotis terris iides duxit ad Christum. Venerunt cnim, et quæsierunt eum, dicentes: Ubi est qui natus est rex Judœo. rum? Vidimus enim stellam ejus in Oriente, et venimus adorare eum. Nuntiant et interrogant, credunt et quærunt; tanquam significantes eos qui aiubulant per fidem, et desiderant speciem. Nonne alii reges Judæorum jam toties in Judæa nati erant? Quid est, quod iste ab alienigenis in coelo agnoscitur, in terra quxrilur; in alto fulget, in humili latet? In Oriente Magi vident stellam, et ill Judæa natum intelligunt regem. Quis est iste rex tam parvus, tam magnus; nondum iu terris loquens, jam in cœlis edicta proponens? Verunuamen propter nos, quibus de Scripturis suis sanctis innolescero voluit, ipsos etiam Magos quibus tam clarum signum in cipio dedcrat, et quorum cordibus se in Judæa nalum esse revelaverat, Prophetis tamen suis de se credere vutuit. Quærendo enim civitatem in qua natus erat, quem videre et adorare cupiebant, necesse habuerunt percoatari principes Judæorum; ut illi de sancta Scriptura, quam ill ore, non in corde gestabant, inlideles fidelibus de gratia fidei responderent, mendaces a se, veraces contra se. Quantum enim erat, ut illis quærentibus Christum comites fierent, cum ab eis audissent quod visa su lla ejus venirent eum adorare cupienles; ipsi cos ad Bethlehem Judæ, quam de Libris divinis indicaverant, ducerent, pariter viderent, paritcr intelligerent, pariter adorarent? Nunc vero aliis demonstrato vitæ fonte, ipsi sunt mortui siccitate. Facti sunt cis tanquam lapides ad milliaria: viatoribus ambulantibus aliquid ostenderunt, sed ipsi stolidi atque immobiles remanserunt. Magi quærebant, ut invenirent: Herodes quærebat, ut perderet: Judæi civitatem nascentis legebant, tempus venientis non intelligebant. Inter Magorum pium amorem, et ilerodis crudelem timorem, illi evanuerunt Bethlehem demonstrantes: Christum autem qui ibi natus est, non tunc quæsitum, sed visum postea negaturi, nee tunc infantem, sed loquentem postea necaturi. Felix potius infantum ignorantia, quos Herodes persecutus est territus, quam isterum scientia quos consuluit perturbatus. Illi pro Christo potuerunt pati, quem nondum potcraut confiteri: isti docentis non seculi sunt veritatem, cujus nascentis potuerunt nosse civitatem.","t":"But today we must speak of those whom faith led to Christ from distant lands. For they came and sought him, saying: “Where is he who has been born king of the Jews? For we have seen his star in the East and have come to worship him.” They announce and they ask, they believe and they seek, as if signifying those who walk by faith and long for sight. Had not other kings of the Jews already been born in Judea so many times? Why is it that this one is recognized in heaven by foreigners and sought on earth; shines on high and is hidden in lowliness? In the East the Magi see a star, and they understand that a king has been born in Judea. Who is this king, so small, so great, not yet speaking on earth, already publishing edicts in heaven? Yet for our sake, to whom he willed to become known from his holy Scriptures, he willed that even the Magi, to whom he had given so clear a sign in heaven, and to whose hearts he had revealed that he had been born in Judea, should nevertheless believe his prophets about him. For in seeking the city in which he had been born, whom they longed to see and worship, they had to ask the leaders of the Jews; so that these, from the holy Scripture which they carried in their mouth, not in their heart, might, as unbelievers, answer believers about the grace of faith: liars on their own account, truthful against themselves. For what would it have cost them to become companions of those seeking Christ, when they had heard from them that, having seen his star, they had come longing to worship him; to lead them themselves to Bethlehem of Judah, which they had pointed out from the divine books, and to see together, understand together, worship together? As it is, having shown others the fountain of life, they themselves died of thirst. They became to them like milestones: they showed something to travelers on their way, but they themselves remained dull and unmoving. The Magi sought in order to find; Herod sought in order to destroy; the Jews read of the city of the one being born but did not understand the time of his coming. Between the devout love of the Magi and the cruel fear of Herod, they vanished after pointing out Bethlehem; but Christ, who was born there, whom they did not then seek, they would later deny when they had seen him, and would later kill, not then as an infant, but when he was speaking. Happier was the ignorance of the infants whom Herod in terror persecuted than the knowledge of those whom in alarm he consulted. The infants could suffer for Christ, whom they could not yet confess; these did not follow the truth of him as he taught, though they could know the city of his birth.","f":"Augustine, <i>Serm.</i> 199.2 (PL 38:1027; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/199-2)."},"augustine-sermones/199.3":{"o":"Magos sane ad ipsum proprie locum, uhi Deus Verbum infans crat, illa stella perduxit. Hic jain erubescat stultitia sacrilega, et quadaui, ut sic dicam, indocta doctrina, quæ ideo putat Christum sub stellarum decreto esse natum, quia scriptum est in Evangelio, quando natus est, stellam ejus Magos iu Oriente vidisse. Quod.verum non esset, nec si homines sub decroto ejusmodi nascerentur: quia non sicut Dei Filius propria voluntate, sed natura inortalis conditione nascuntur. Nunc autcm tantum abhorret a vero, sub stellato fato natum esse Christum, ut nullum bominum ita nasci credat quisquis recte credit in Christum. Sed de genituris hominum vani homines loquantur quod insipicnter opinantur, negent voluntatem qua peccant, confingant necessitatem qua peccata defendant; perditos mores, per quos in terra ab hominibus detestantur, in coelo etiam figere conentur, et a sideribus manare mentiantur: videat tamen unusquisque corum quemadmodum non vitam, sed familiam suam qualicumque potestate regendam putet; quandoquidem ista sentiendo servos suos in domo peccantes verberare non sinitur, nisi prius deos suos in coelo radiantes blasphemare cogatur. Christum tamen isti nee secundum suas vanissimas conjecturas, et non sane fatidicos, sed plane falsidicos libros, possunt idco putare sub stellarun. decreto esse natum, quia eo nato stellam Magi in Oriente viderunt. Hinc enim potius Christus non sub dominatu ejus, sed Dominus ejus apparuit: quia illa non in coelo sidereas vias tenuit, sed homiuibus quærentibus Christum viam usque ad locum, in quo natus fuerat, demonstraviL. Unde non ipsa Christum fecit mirabiliter vivere, sed ipsam fecit Christus mirabiliter apparere: nec ipsa Christi mirabilia deerevit, sed ipsam Christus inter sua mirabilia demonstravit. Ipse enim natus ex matre, de cœlo tere novum sidus ostendit, qui natus ex Patre coelum terramqne formavit. Eo nascente lux nova est in stella revelata, quo moriente Jux antiqua est in sole velata. Eo nascente superi novo honore claruerunt, quo moriente inferi novo timore tremuerunt, quo resurgente discipuli uovo amore exarserunt, quo ascendente cœli novo obsequio patuerunt. Celebremus ergo dcvoia solemnitalc et hunc diem, quo cognitum Christum Magi ex Gentibus adoraverunt; sicut celebravimus illum diem, quo natum Christum pastores cx Judæa vidcrunt. Ipse enim Dominus Dcus noster elegit Apostolos ex Judxa pastores, per quos congregaret salvandos etimu ex Gentibus peccatores.","t":"That star led the Magi to the very place where God the Word was an infant. Here let sacrilegious folly blush, and what I may call an unlearned learning, which thinks that Christ was born under the decree of the stars because it is written in the Gospel that, when he was born, the Magi saw his star in the East. That would not be true even if men were born under such a decree, since they are born not, like the Son of God, by their own will, but by the condition of mortal nature. But in fact it is so far from the truth that Christ was born under a starry fate that whoever rightly believes in Christ believes that no man is born so. But let vain men say what they foolishly think about the nativities of men; let them deny the will by which they sin, and invent a necessity by which to defend their sins; let them try to fix even in heaven the depraved morals for which they are detested by men on earth, and falsely claim that these flow from the stars: yet let each of them see how he thinks his household, if not his life, should be ruled by whatever authority he has; since, holding these views, he may not beat his slaves who sin in the house unless he is first compelled to blaspheme his gods shining in the sky. But even according to their own most empty conjectures and their books, which are not fate-telling but plainly false-telling, they cannot think that Christ was born under the decree of the stars because, when he was born, the Magi saw a star in the East. For by this, rather, Christ appeared not as under its dominion but as its Lord: because it did not keep to starry paths in the sky, but showed men seeking Christ the way all the way to the place where he had been born. So the star did not make Christ live wonderfully, but Christ made it appear wonderfully; nor did it decree Christ's wonders, but Christ showed it among his wonders. For he who, born of the Father, formed heaven and earth, born of his mother showed a new star in heaven. At his birth a new light was revealed in a star; at his death the ancient light was veiled in the sun. At his birth the heavens shone with new honor; at his death the underworld trembled with new fear; at his rising the disciples burned with new love; at his ascending the heavens opened with new obedience. Let us celebrate, then, with devout solemnity this day too, on which the Magi from the Gentiles worshipped Christ when they had come to know him, as we celebrated that day on which shepherds from Judea saw Christ when he had been born. For the Lord our God himself chose apostles from Judea as shepherds, through whom to gather sinners to be saved from the Gentiles too.","f":"Augustine, <i>Serm.</i> 199.3 (PL 38:1027; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/199-3)."},"augustine-sermones/2.1":{"o":"Notissima pietas patris nostri Abrahæ reddita nobis est in memoriam per recentem lectionem: et est quidem ita mirabilis, ut nullum cor arbitrandum sit tam obliviosum, ut inde aliquando elabi possit. Verumtamen nescio quomodo, quotiescumque legitur, quasi tunc fiat, ita afficit mentes audientium. Magna fides, magna pietas, non solum in Deum, sed etiam in ipsum unicum filium, cui nihil mali esse pater credidit, quidquid de illo jusserat qui creavit. Pater enim filii sui esse poterat Abraham, secundum operationem carnis; non autem creatur et conditor, secundum operationem majestatis. Et quidem, sicut dicit Apostolus, non secundum carnem natus est Isaac Abrahae, sed ex promissione ( Galat. IV, 23 ): non quia eam carne non erat operatus, sed quia de summa desperatione susceperat; et nisi adesset promittens Deus, nihil tam senex de visceribus aniculae conjugis sperare audebat posteritatis. Sed credidit nasciturum, et non plangit moriturum. Ejus dextera eligitur ad sacrificium, ut moreretur; cujus cor electum est ad fidem, ut nasceretur. Non trepidavit Abraham credere, quando promittebatur; non trepidavit offerre, quando exigebatur: nec fuit religio credentis contraria devotioni obedientis. Hoc dico, non sibi dixit Abraham, Deus mihi locutus est: quando promisit filium, credidi quia mihi daturus esset Deus posteritatem; et qualem posteritatem? Ut diceret mihi, In Isaac vocabitur tibi semen: et ne forte sic vocaretur mihi semen in Isaac, ut ante me meus filius moreretur, In semine tuo, inquit, benedicentur omnes gentes (Id. xxu, 18). Ipse mihi ergo loquens promisit filium, et ipse exigit ut occidam? Non sibi fecit quaestionem quasi de contrariis et sibi adversantibus verbis Dei promittentis filium nasciturum, et postea dicentis, Occide mihi filium tuum: sed erat in corde ejus fides semper inconcussa, et nullo modo deficiens. Cogitavit enim Abraham, Deum qui dedit ut ille de senibus nasceretur qui non erat, posse etiam de morte reparare. Amplius enim est quod jam fecerat Deus, cum qui non erat post tantam desperationem videbat sibi datum filium, et si humanam infirmitatem consulas, impossibile. Adjecit itaque animum ad fidem; non credidit aliquid impossibile esse Creatori. Qui, quemadmodum crediderat, suscepit filium, credidit postea jubenti Deo: jam in suscepto filio probaverat Deum. Credidit filium suscepturus, credidit occisurus. Ubique fidelis, nusquam crudelis. Omnino perduxit filium ad locum victimæ: armavit etiam dexteram cultro. Attendis quis feriat, et quem feriat: attende quis jubeat. Pius ergo Abraham obtemperando: quid Deus jubendo? Ne forte infirmis, non dicam sacrilegis animis, ipse displiceat qui jubebat. Sed si placet qui obtemperabat, quomodo displiceat qui jubebat? Quia si Abraham bene fecit obtemperando; multo melius, et longe melius, incomparabili modo, Deus jubendo.","t":"The well-known devotion of our father Abraham has been brought back to our memory by the reading just now; and it is indeed so wonderful that no heart should be thought so forgetful that it could ever slip from it. Yet somehow, whenever it is read, it moves the minds of the hearers as though it were happening then. Great faith, great devotion, not only toward God but also toward his only son himself, to whom the father believed no harm could come, whatever he who created him had ordered concerning him. For Abraham could be the father of his son by the working of the flesh, but not his creator and maker by the working of majesty. And indeed, as the Apostle says, Isaac was born to Abraham not according to the flesh but by promise: not because Abraham had not begotten him in the flesh, but because he had received him out of utter hopelessness; and had God who promised not been present, so old a man would not have dared to hope for any offspring from the womb of his aged wife. But he believed that he would be born, and he does not mourn that he is to die. His right hand is chosen for the sacrifice, that the son might die, whose heart was chosen for faith, that the son might be born. Abraham did not tremble to believe when the son was promised; he did not tremble to offer him when he was demanded; and the devotion of the believer was not contrary to the devotion of the one who obeyed. I say this: Abraham did not say to himself, \"God spoke to me; when he promised a son, I believed that God would give me offspring; and what offspring? Such that he said to me, 'In Isaac shall your seed be called'; and lest perhaps my seed should be called in Isaac in such a way that my son should die before me, he said, 'In your seed all nations shall be blessed.' So he who spoke to me promised a son, and does he himself demand that I kill him?\" He did not raise a question for himself, as though about contrary and conflicting words of God, who promised that a son would be born and afterwards said, \"Kill your son for me\"; but in his heart was a faith always unshaken and in no way failing. For Abraham reasoned that God, who had granted that he who did not exist should be born of old people, could also restore him from death. For what God had already done was greater, when Abraham saw a son given to him who had not existed, after so great a hopelessness, and, if you consult human weakness, impossibly. So he set his mind to faith; he did not believe that anything was impossible for the Creator. Having received his son as he had believed, he afterwards believed God when he commanded: in the son he had received he had already proved God. He believed when he was to receive his son; he believed when he was to kill him. Faithful everywhere, cruel nowhere. He led his son all the way to the place of sacrifice; he even armed his right hand with the knife. You notice who is striking and whom he is striking: notice who is commanding. Abraham, then, is devoted in obeying; what is God in commanding? Let not the one who commanded displease minds that are weak, not to say sacrilegious. But if the one who obeyed pleases, how can the one who commanded displease? For if Abraham did well in obeying, God did much better, far better, incomparably better, in commanding.","f":"Augustine, <i>Serm.</i> 2.1 (PL 38:25–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-1)."},"augustine-sermones/2.2":{"o":"Fortasse sacramentum quæratur. Non enim frustra hoc Deus juberet, aut carnaliter accipiendum est, quod lectum fortasse nonnullorum minus intelligentium corda commovit. Tentavit, inquit, Deus Abraham ( Gen. XXII, i ). Sic ergo ignarus est Deus rerum, sic nescius cordis humani, ut tentando hominem inveniat? Absit: sed ut ipse homo se inveniat. Primo itaque, fratres, propter illos qui adversantur Legi veteri, Scriptura sanctae; quia nonnulli non intelligentes citius volunt exagitare quod non intelligunt, quam quærere ut intelligant;.et non fiunt humiles inquisitores, sed superbi calumniatores: propter hos ergo qui Evangelium volunt accipere, et Legem veterem respuere; putantes in via Dei posse se esse, et recte uno pede ambulare; quoniam non sunt Scribae eruditi in regno Dei, qui proferunt de thesauro suo nova et vetera ( Matth. XIII, 5i): propter hos ergo tales, ne qui forte hic lateant, aut etsi hic non sunt, habeant qui adsunt, quid talibus respondeant, breviter solvenda est ista quæstio. Dicimus talibus, Evangelium accipitis, Legem non accipitis: nos autem dicimus, eumdem esse Evangelii misericordissimum largitorem, qui exstitit etiam Legis terribilis lator. Lege enim terruit, Evangelio conversos sanavit, quos ut converterentur Lege terruerat. Imperator dedit legem, et multa commissa sunt contra legem; lex quam dedit imperator, non noverat nisi punire peccantes: restabat ergo, ut ad solvenda delicta eorum, ipse cum indulgentia veniret, qui legem præmiserat. Sed quid dicit perversum cor, quia dicit accipere se Evangelium, Legem vero respuere? Quare respuit? Quia scriptum est, inquit, Tentavit Deus Abraham. Ego Deum colam qui tentat? Christum cole, quem habes in Evangelio. Ipse te revocat ad intelligendam Legem. Sed quia non transierunt ad Christum, in suo phantasmate remanserunt. Non enim colunt Christum, qualis prædicatur in Evangelio; sed qualem ipsi sibi finxerant. Propterea super velamen stultitiæ suæ naturalis, addunt alterum velamen perversae opinionis. Et quando per duplex velamen poterit videri quod lucet in Evangelio? Displicet tibi tentans Deus, displiceat tibi tentans Christus. Sed cum placuerit tibi tentans Christus, placeat tibi tentans Deus. Et Christus enim Filius Dei Deus, cum Patre Christus unus Deus. Ubi igitur legimus tentantem Christum? Evangelium loquitur: ait enim Philippo, Unde ememus panes, ut manducent hi? Et sequitur Evangelista: Hoc autem dicebat, tentans eum: ipse enim sciebat quid esset facturus ( Joan. VI, et 6). Refer nunc animum ad Deum tentantem Abraham. Hoc enim dicebat et Deus, tentans Abraham: ipse enim sciebat quid esset facturus. Agnoscitur tentator Christus, agnoscitur tentator Deus: corrigatur tentator hæreticus. Non enim sic tentat haereticus, quomodo tentat Deus. Deus enim tentat, ut aperiat homini: haereticus tentat, ut Deum sibi claudat.","t":"Perhaps the hidden meaning will be sought. For God would not have commanded this for nothing; or else it is to be taken carnally, this reading that has perhaps disturbed the hearts of some who understand less. \"God tempted Abraham,\" it says. Is God, then, so ignorant of things, so unaware of the human heart, that he finds a man out by tempting him? Far from it: it is so that the man may find himself out. First, then, brothers, on account of those who oppose the old Law, holy Scripture (for some who do not understand would sooner attack what they do not understand than seek to understand it, and become not humble inquirers but proud slanderers): on account of these, then, who want to accept the Gospel and reject the old Law, thinking they can be on God's way and walk properly on one foot, since they are not scribes trained in the kingdom of God, who bring out of their treasure things new and old; on account of such people, then, in case any are hiding here, or, if they are not here, so that those who are present may have an answer to give such people, this question must be briefly resolved. We say to such people: You accept the Gospel and do not accept the Law; but we say that the same one who is the most merciful giver of the Gospel was also the fearsome giver of the Law. For by the Law he terrified, and by the Gospel he healed those who had turned, whom he had terrified with the Law so that they might turn. An emperor gave a law, and many offenses were committed against the law; the law that the emperor gave knew only how to punish offenders; so it remained that he who had sent the law ahead should himself come with pardon to wipe out their offenses. But what does the perverse heart say, which says it accepts the Gospel but rejects the Law? Why does it reject it? \"Because it is written,\" he says, \"'God tempted Abraham.' Am I to worship a God who tempts?\" Worship Christ, whom you have in the Gospel. He himself calls you back to understand the Law. But because they did not pass over to Christ, they remained in their own phantom. For they do not worship Christ as he is preached in the Gospel, but such a Christ as they had invented for themselves. Therefore on top of the veil of their natural folly they add another veil of perverse opinion. And when, through a double veil, will they be able to see what shines in the Gospel? If God tempting displeases you, let Christ tempting displease you. But since Christ tempting pleases you, let God tempting please you. For Christ too, the Son of God, is God; with the Father, Christ is one God. Where then do we read of Christ tempting? The Gospel says it: he says to Philip, \"Where shall we buy bread, so that these may eat?\" And the Evangelist continues: \"But he said this tempting him; for he himself knew what he would do.\" Now turn your mind to God tempting Abraham. For God too said this tempting Abraham: for he himself knew what he would do. Christ is recognized as a tempter, God is recognized as a tempter: let the heretic tempter be corrected. For the heretic does not tempt as God tempts. God tempts in order to open a man to himself; the heretic tempts in order to shut God out from himself.","f":"Augustine, <i>Serm.</i> 2.2 (PL 38:27–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-2)."},"augustine-sermones/2.3":{"o":"Ergo noverit Charitas vestra tentatione Deum non id agere, ut ipse aliquid cognoscat quod ante nesciebat; sed ut ipso tentante, id est interrogante, quod est in homine occultum prodatur. Non enim sibi homo ita notus est, ut Creatori; nec sic æger sibi notus est, ut medico. Ægrotat homo; ipse patitur, medicus non patitur; et ab illo qui non patitur, exspectat audire qui patitur. Ideo in Psalmo clamat homo: Ab occultis meis munda me, Domine ( Psal. XVIII, 13). Quia sunt in homine occulta ipsi homini in quo sunt; et non procedunt, neque aperiuntur, neque inveniuntur, nisi in tentationibus. Si Deus cessat tentare, magister cessat docere. Sed Deus tentat, ut doceat; diabolus tentat, ut decipiat. Cui tamen nisi ille qui tentatur dederit locum, inanis tentatio et irridenda repellitur. Ideo Apostolus: Neque detis, ait, locum diabolo. Dant autem locum homines diabolo ex concupiscentiis suis. Non enim vident homines diabolum, cum quo pugnant: sed facile habent remedium. Se ipsos interius vincant, et de illo foris triumphant. Quare hoc dicimus? Quia nescit se homo, nisi in tentatione discat se. Cum autem didicerit se, non se negligat. Si enim se negligebat latentem, non se negligat notum.","t":"Let your Charity know, then, that by temptation God does not act in order that he himself may come to know something he did not know before, but in order that, by his tempting, that is, his questioning, what is hidden in a man may be brought out. For a man is not as well known to himself as to his Creator, nor is a sick man as well known to himself as to his doctor. A man is sick; he is the one who suffers; the doctor does not suffer; and the one who suffers waits to hear from the one who does not suffer. That is why in the Psalm a man cries out, \"Cleanse me from my hidden faults, Lord.\" For there are things in a man hidden from the very man in whom they are; and they do not come out, nor are they opened, nor found, except in temptations. If God stops tempting, the teacher stops teaching. But God tempts in order to teach; the devil tempts in order to deceive. Yet unless the one who is tempted gives him room, his temptation is empty and is driven off with scorn. That is why the Apostle says, \"Do not give room to the devil.\" And people give room to the devil out of their own desires. For people do not see the devil with whom they fight; but they have an easy remedy. Let them conquer themselves within, and they triumph over him outside. Why do we say this? Because a man does not know himself unless he learns himself in temptation. But once he has learned himself, let him not neglect himself. If he neglected himself when he was hidden, let him not neglect himself now that he is known.","f":"Augustine, <i>Serm.</i> 2.3 (PL 38:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-3)."},"augustine-sermones/2.4":{"o":"Quid ergo dicimus, fratres? Etsi sciebat se Abraham, nos non noveramus Abraham. Aut sibi, aut certe nobis prodendus erat: sibi, ut sciret unde gratias ageret; nobis, ut sciremus vel quid a Domino deprecaremur, vel quid in homine imitaremur. Quid ergo nos docet Abraham? Ut breviter dicam, ut Deo non præponamus quod dat Deus. Interim ad litteram rerum gestarum, antequam tractetur latebra sacramenti, id est quid lateat in hoc mysterio, quo jussus est Abraham occidere unicum filium. Ergo nec illud quod tibi pro magno præstat Deus, præponas illi qui præstitit; et cum tibi voluerit subtrahere, non tibi vilescat: quia gratis amandus est Deus. Quod enim dulcius a Deo præmium, quam ipse Deus?","t":"What, then, do we say, brothers? Even if Abraham knew himself, we did not know Abraham. He had to be brought out either to himself or certainly to us: to himself, that he might know what to give thanks for; to us, that we might know either what to ask of the Lord or what to imitate in a man. What, then, does Abraham teach us? To put it briefly, that we should not put what God gives before God. This is meanwhile at the level of the letter of the events, before the hiding place of the sacred sign is examined, that is, what lies hidden in this mystery in which Abraham was ordered to kill his only son. So do not put even what God grants you as a great gift before him who granted it; and when he wishes to take it from you, let him not become cheap to you: for God is to be loved freely. For what reward from God is sweeter than God himself?","f":"Augustine, <i>Serm.</i> 2.4 (PL 38:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-4)."},"augustine-sermones/2.5":{"o":"Deus discere dicitur, cum facit ut discamus. Ergo impleta Abraham devotionis obedientia, audit a Deo, Nunc cognovi quoniam tu times Deum. Quod ita intelligitur, quod Abraham fecerit Deus ut sibi innotesceret. Sicut quando loquitur propheta (Christianis loquor, vel proficientibus in schola Dei; non sunt rudia nec nova quæ dico, sed vestrae Sanctitati nobiscum usitatissima et manifestissima) quando propheta loquitur, quid dicimus? Dixit Deus, plane dicimus. Dicimus etiam, Dixit propheta. Et utrumque recte dicimus, et utrumque in auctoritate invenimus. Et Apostoli sic intellexerunt Prophetas, ut dicerent, Dixit Deus. Et alio loco, Dixit Isaias. Utrumque verum est, quia utrumque invenimus in Scripturis. Solvat mihi christianus quaestionem, quam modo proposui; et solvet sibi, quam paulo ante proposui. Quomodo? Quia quod homo dicit de dono Dei, Deus dicit: secundum illud, Non enim vos estis qui loquimini, et cætera; et iterum, Ecce ego Paulus loquor vobis; et iterum, Christus qui in me loquitur. Ergo istam regulam, fratres, transferte ad illud quod aliquando tortuosum videbatur, et rectum erit.","t":"God is said to learn when he makes us learn. So when Abraham had fulfilled the obedience of his devotion, he hears from God, \"Now I know that you fear God.\" This is understood to mean that God made Abraham known to himself. Just as when a prophet speaks (I am speaking to Christians, to those advancing in God's school; what I say is not raw or new, but most familiar and most obvious to your Holiness and to us): when a prophet speaks, what do we say? \"God said,\" we plainly say. We also say, \"The prophet said.\" And we say both rightly, and we find both in the authoritative writings. And the apostles understood the prophets so that they said, \"God said,\" and in another place, \"Isaiah said.\" Both are true, because we find both in the Scriptures. Let a Christian solve for me the question I have just put, and he will solve for himself the question I put a little earlier. How? Because what a man says by God's gift, God says, according to the words, \"For it is not you who speak,\" and the rest; and again, \"Behold, I Paul say to you\"; and again, \"Christ who speaks in me.\" Apply this rule, then, brothers, to what once seemed crooked, and it will be straight.","f":"Augustine, <i>Serm.</i> 2.5 (PL 38:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-5)."},"augustine-sermones/2.6":{"o":"Illum ergo omnes intueamur, ut esurientes animas nostras ille pascat, qui esurivit propter nos; qui pauper factus est, cum dives esset, ut ipsius paupertate nos ditaremur. Opportune ad eum paulo ante cantavimus: Omnia a te exspectant, ut des illis escam in tempore opportuno (Psal. CItI, 27). Si omnia, omnes: si omnes, et nos. Non ergo si quid boni in sermone daturi sumus, nos dabimus, sed ille a quo omnes accipimus; quia omnes ad eum exspectamus. Tempus est, det: sed faciamus quod dixit, ut det; id est, exspectemus ad eum, ipsum corde intueamur: quia sicut oculi corporis et aures ad nos, ita oculi cordis et aures ad illum. Patente aure cordis audite magnum sacramentum. Omnia quidem sacramenta divinarum Scripturarum utique magna atque divina sunt: sunt tamen insigniora, magisque præcipua, quæ maxime intentos nos desiderant, et quae præ cæteris ædificant lapsos, satiant esurientes: qui non ita satiantur, ut fastidiant; sed ut sit satietas sine fastidio, pellens inopiam, non assumens contemptum. Quem non moveat jussus immolari unicus filius ei, a quo promissus est? Et maxime res ita gesta, ut audivimus, intentos animos facit ad quærendum exponi sacramentum.","t":"Let us all, then, look to him, that he who was hungry for our sake may feed our hungry souls; who, though he was rich, became poor, that by his poverty we might be made rich. A little while ago we fittingly sang to him: \"All things wait upon you, that you may give them food in due season.\" If all things, then all people; if all people, then us too. So if we are to give anything good in this sermon, we shall not be the ones giving it, but he from whom we all receive, because we all wait upon him. It is time: let him give. But let us do what he said, so that he may give; that is, let us wait upon him and look to him with the heart; for as the eyes and ears of the body are turned to us, so the eyes and ears of the heart are turned to him. With the ear of the heart open, hear a great sacred mystery. All the mysteries of the divine Scriptures are indeed great and divine; yet some are more striking and more important, which require us to be most attentive, and which more than the others build up the fallen and satisfy the hungry: they are not so satisfied that they feel disgust, but so that there is satisfaction without disgust, driving out want without bringing in contempt. Whom would it not move that an only son was ordered to be sacrificed by him who had promised him? And above all, the thing happening as we have heard makes minds eager to seek the explanation of the mystery.","f":"Augustine, <i>Serm.</i> 2.6 (PL 38:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-6)."},"augustine-sermones/2.7":{"o":"Ante omnia tamen, fratres, hoc in nomine Domini et admonemus, quantum possumus, et præcipimus, ut quando auditis exponi sacramentum Scripturæ narrantis quæ gesta sunt, prius illud quod lectum est credatis sic gestum, quomodo lectum est; ne subtracto fundamento rei gestæ, quasi in aere quæratis ædificare. Abraham pater noster homo erat illis temporibus fidelis, credens Deo, justificatus ex fide, sicut Scriptura dicit, et vetus et nova. Suscepit filium de Sara uxore, jam in senectute utrisque constitutis, ex magna desperatione, sed secundum hominem. Quid autem de Deo non sperandum, cui difficile nihil est: qui sic facit magna, quomodo parva; sic suscitat mortuos, quomodo creat vivos? Si pictor eadem arte facit murem, qua elephantem (diversa opera, sed ars una): quanto magis Deus qui dixit, et facta sunt; mandavit, et creata sunt? Quid difficile facit, qui verbo facit? Qua facilitate creavit Angelos ultra cælos, ea facilitate luminaria in coelis, ea facilitate pisces in mari, ea facilitate arbores et animalia in terra: ea facilitate magna, qua parva. Cui ergo cuncta facillimum fuit facere de nihilo, mirandum est quia dedit senibus filium? Tales ergo illos viros vel illos homines habebat Deus, et illo tempore tales fecerat præcones Filio venturo, ut non solum in his quæ dicebant, sed etiam in his quæ faciebant, vel in his quae illis accidebant, Christus quaeratur, Christus inveniatur. Quidquid Scriptura dicit de Abraham, et factum est, et prophetia est: sicut Apostolus quodam loco dicit, Scriptum est enim quod Abraham duos filios habuit; unum de ancilla, et alterum de libera: quæ sunt in allegoria. Hæc ergo sunt duo Testamenta.","t":"Before everything, however, brothers, we urge and command this in the name of the Lord as strongly as we can: that when you hear the hidden meaning of a passage of Scripture that narrates events being explained, you first believe that what was read happened as it was read; lest, with the foundation of the actual event taken away, you try to build as if in the air. Our father Abraham was a man faithful in those times, believing God, justified by faith, as Scripture says, both old and new. He received a son from Sara his wife when both were already in old age, out of great hopelessness, but hopelessness by human reckoning. For what is not to be hoped for from God, to whom nothing is difficult; who makes great things as he makes small ones, who raises the dead as he creates the living? If a painter paints a mouse by the same art as an elephant (different works, but one art), how much more God, who spoke, and they were made; who commanded, and they were created? What does he do with difficulty, who does it by a word? With the same ease with which he created the angels above the heavens, he created the lights in the heavens, the fish in the sea, the trees and animals on the earth: great things with the same ease as small ones. Is it to be wondered at, then, that he for whom it was entirely easy to make all things from nothing gave a son to old people? Such were the men, such the human beings, that God had in that time, and such heralds had he made of them for the Son who was to come, that Christ is to be sought and found not only in what they said but also in what they did, or in what happened to them. Whatever Scripture says of Abraham both happened and is prophecy; as the Apostle says in one place, \"For it is written that Abraham had two sons, one by a slave woman and the other by a free woman; which things are an allegory. For these are the two covenants.\"","f":"Augustine, <i>Serm.</i> 2.7 (PL 38:29–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-7)."},"augustine-sermones/2.8":{"o":"Jam ergo non imprudenter dicimus quia Isaac et natus est Abrahæ, et aliquid significavit. Sicut et immolare filium jussus obtemperat Deo, perducit ad locum, pervenit triduo, dimittit duos servos suos cum jumento, pergit ipse quo Deus praeceperat; levat lignum in altare, levat filium super lignum. Antequam veniat filius ad locum sacrificii, portat lignum quo levandus est. Deinde cum jam pene feriretur,sonat vox, ut parcatur: et non tamen sine sacrificio et sine sanguine fuso receditur. Apparet aries in vepre inhærens cornibus, immolatur, peragitur sacrificium. Peracto sacrificio dicitur ad Abraham: Facio semen tuum, sicut stellas cæli et arenam maris; et obtinebit semen tuum civitates adversariorum; et benedicentur in semine tuo omnes gentes terrae, eo quod exaudisti vocem meam. Vide ergo quando factum est, et quando fit commemoratio facti ipsius. Quando dicit ille Aries, Foderunt manus meas et pedes meos, et cætera. Quando peractum est illud in Psalmo sacrificium, tunc in ipso Psalmo dictum est, Commemorabuntur et convertentur ad Dominum universi fines terræ; et adorabunt in conspectu ejus universæ patriæ gentium: quoniam ipsius est regnum, et ipse dominabitur gentium. Si commemorabuntur, dictum est, praesignatum est aliquando, quod fieri jam videmus.","t":"So it is not unwise of us to say that Isaac was both born to Abraham and signified something. So too, when Abraham was ordered to sacrifice his son, he obeys God, leads him to the place, arrives on the third day, leaves his two servants with the donkey, and goes himself where God had commanded; he lays the wood on the altar, lays his son on the wood. Before the son comes to the place of sacrifice, he carries the wood on which he is to be laid. Then, when he was almost struck, a voice sounds that he should be spared; and yet they do not leave without a sacrifice and without blood shed. A ram appears caught by its horns in a thorn bush; it is sacrificed, the sacrifice is completed. When the sacrifice was completed it is said to Abraham: \"I will make your seed like the stars of heaven and the sand of the sea; and your seed shall possess the cities of their enemies; and in your seed all the nations of the earth shall be blessed, because you have obeyed my voice.\" See, then, when it was done, and when the remembrance of the deed itself takes place. When that Ram says, \"They have pierced my hands and my feet,\" and the rest; when that sacrifice in the Psalm was accomplished, then in the same Psalm it was said, \"All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship in his sight; for the kingdom is his, and he shall rule over the nations.\" If \"they shall remember\" was said, then what we now see happening was signified beforehand at some time.","f":"Augustine, <i>Serm.</i> 2.8 (PL 38:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-8)."},"augustine-sermones/2.9":{"o":"Videamus ergo quomodo impletum sit, et unde impletum, quo praecedente sacrificio impletum, quod dictum est Abrahae, In semine tuo benedicentur omnes gentes. Felices gentes, quæ illud non audierunt, et nunc legentes crediderunt, quod credidit ille qui audivit. Credidit enim Abraham Deo, et reputatum est illi ad justitiam, et amicus Dei appellatus est. Quod credidit Deo, intus in corde, in sola fide est: quod autem immolandum duxit filium, quod intrepidus dexteram armavit, quod jam feriret, nisi voce teneretur, magna fides est utique, et magnum opus: et ipsum opus laudavit Deus, cum diceret, Quoniam exaudisti vocem meam. Quare ergo apostolus Paulus ait, Arbitramur justificari hominem per fidem sine operibus Legis; et alio loco dicit, Et fides quæ per dilectionem operatur? Quomodo fides per dilectionem operatur; et quomodo justificatur homo per fidem sine operibus Legis? Quomodo? intendite, fratres. Credidit aliquis, percepit fidei sacramenta in lecto, et mortuus est: defuit illi operandi tempus. Quid dicimus? quia non est justificatus? Plane dicimus justificatum, credentem in eum qui justificat impium. Ergo iste justificatus est, et operatus non est; et impletur sententia Apostoli dicentis, Arbitramur justificari hominem per fidem sine operibus Legis. Latro qui cum Domino crucifixus est, corde credidit ad justitiam, ore confessus est ad salutem. Nam fides quæ per dilectionem operatur, etsi non sit in quo exterius operetur, in corde tamen illa fervens servatur. Nam erant quidam in Lege, qui de operibus Legis gloriabantur, quæ fortasse non dilectione, sed timore faciebant; et volebant se justos videri, et præponi Gentibus, quæ opus Legis non fecerant. Apostolus autem praedicans fidem gentibus, cum eos qui accedebant ad Dominum, videret justificatos ex fide, ut jam qui crediderant bene operarentur, non quia bene operati sunt credere mererentur, exclamavit securus, et ait, Quia justificari homo potest ex fide sine operibus Legis: ut illi magis non fuerint justi, qui quod faciebant, timore faciebant; cum fides per dilectionem operetur in corde, etiam si foras non exit in opere.","t":"Let us see, then, how it was fulfilled, and from what source it was fulfilled, and by what preceding sacrifice there was fulfilled what was said to Abraham, \"In your seed all nations shall be blessed.\" Happy the nations, which did not hear that, and now, reading it, have believed what he who heard it believed. For \"Abraham believed God, and it was reckoned to him as righteousness, and he was called the friend of God.\" That he believed God, within, in the heart, lies in faith alone; but that he led his son to be sacrificed, that he fearlessly armed his right hand, that he would have struck had he not been held back by the voice, is certainly great faith and a great work; and God praised the work itself when he said, \"Because you have obeyed my voice.\" Why then does the apostle Paul say, \"We hold that a man is justified by faith without the works of the Law,\" and in another place, \"And faith which works through love\"? How does faith work through love, and how is a man justified by faith without the works of the Law? How? Pay attention, brothers. Someone believed, received the sacraments of faith on his bed, and died: he lacked time to work. What do we say? That he was not justified? We plainly say that he was justified, believing in him who justifies the ungodly. So this man was justified and did not work; and the saying of the Apostle is fulfilled, \"We hold that a man is justified by faith without the works of the Law.\" The thief who was crucified with the Lord believed with the heart unto righteousness and confessed with the mouth unto salvation. For faith which works through love, even if it has nothing in which to work outwardly, is still kept glowing in the heart. For there were some under the Law who boasted of the works of the Law, which perhaps they did not out of love but out of fear; and they wanted to seem righteous and to be preferred to the Gentiles, who had not done the work of the Law. But the Apostle, preaching faith to the Gentiles, when he saw that those who were coming to the Lord were justified by faith, so that those who had believed might then work well, not that they should earn believing because they had worked well, cried out confidently and said that a man can be justified by faith without the works of the Law: so that rather those were not righteous who did what they did out of fear, since faith works through love in the heart, even if it does not go out in a work.","f":"Augustine, <i>Serm.</i> 2.9 (PL 38:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/2-9)."},"augustine-sermones/20.1":{"o":"Voce consona, corde concordi, pro ipso corde nostro Dominum deprecantes diximus: Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis. Inde pauca quæ Dominus dederit, in ejus gratiam manifestabimus vobis. Psalmus est pœnitentis, amissam spem recuperare cupientis, lapsu suo jacentis, et Deum magnis deprecationibus urgentis, tanquam qui fuerit idoneus ad se vulnerandum, et non sit ad sanandum. Sicut enim ipsam carnem nostram percutere et vulnerare cum volumus, possumus; ut autem sanetur, medicum quærimus; nec ita nostra potestate salvamur, ut nostra potestate sauciamur: ita ad peccandum anima sibi ipsa sufficit; ad sanandum quod peccatum læserit, Dei medicinalem dexteram implorat. Unde dicit in alio psalmo: Ego dixi, Domine, miserere mei; sana animam meam, quia peccavi tibi. Ad hoc ait, Ego dixi, ut constitueret ante oculos voluntatem arbitriumque peccandi ex anima oriri, sibique sufficere ut perdat se; Dei autem esse quærere, et salvum facere quod se vulneraverat. Venit enim Filius hominis quærere, et salvum facere quod perierat. Hanc precem fundentes dicimus: Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis. Dicat anima quæ peccavit, ne plus pereat desperando, quam se perdidit delinquendo.","t":"With one voice, with harmonious hearts, praying to the Lord for our very heart, we said: \"Create a clean heart in me, O God, and renew a right spirit within me.\" So we shall show you a few things that the Lord has given, to his grace. It is the Psalm of a penitent, longing to recover lost hope, lying in his fall, and pressing God with great entreaties, as one who was able to wound himself but is not able to heal himself. For just as we can strike and wound our own flesh when we want to, but to be healed we seek a doctor, and we are not saved by our own power as we are wounded by our own power: so for sinning the soul is sufficient to itself; for healing what sin has hurt, it implores the healing right hand of God. That is why it says in another Psalm: \"I said, Lord, have mercy on me; heal my soul, for I have sinned against you.\" He says \"I said\" so as to set before our eyes that the will and choice to sin arise from the soul, and that it is sufficient to itself to destroy itself; but that it belongs to God to seek and save what had wounded itself. \"For the Son of man came to seek and to save what was lost.\" Pouring out this prayer, then, we say: \"Create a clean heart in me, O God, and renew a right spirit within me.\" Let the soul that has sinned say it, so that it may not perish more by despairing than it destroyed itself by transgressing.","f":"Augustine, <i>Serm.</i> 20.1 (PL 38:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/20-1)."},"augustine-sermones/20.2":{"o":"Ante omnia quippe danda est opera, ne peccemus, ne quamdam familiaritatem et amicitiam cum peccato, tanquam cum serpente faciamus. Morsu quippe venenato perimit peccantem, nec tale aliquid est, cum quo facienda sit amicitia: sed si forte aut infirmum oppresserit, aut incauto subrepserit, aut errantem ceperit, aut in errores eundo deceperit, non pigeat animam confiteri, nec quærat excusationem, sed sui accusationem. Nam et inde oravit quodam in psalmo, et ait: Pone, Domine, custodiam ori meo, et ostium continentiæ circum labia mea: et non declines cor meum in verba maligna, ad excusandas excusationes in peccatis. Peccatum quisque SUi.. det libi It unic omnia recusetur. Sed persuasum est? non excuset...., sed potius accusetur. Nam et iste qui dicebat, Cor mundum crea in me, Deus, sic incoepit, Miserere mei, Deus, secundum magnam misericordiam tuam. Magnam misericordiam magnus peccator implorat: magnam medicinam magnum vulnus desiderat. Ibi dicitur, Averte faciem tuam a peccatis meis, et omnes iniquitates meas dele. Cor mundum crea in me, Deus. Avertit ergo Deus faciem suam a peccatis confitentis, et se ipsum accusantis, Deique auxilium et misericordiam deprecantis. Avertit enim faciem suam a peccatis ejus, non avertendo ab ipso. Cui enim dicitur, Averte faciem tuam a peccatis meis, et omnes iniquitates meas dele; eidem alibi dicitur, Ne avertas faciem tuam a me. Avertit, quando non advertit: nam si advertit, evertit. Ideo et judices in convictos reos sententiam proferentes animadvertere dicuntur. Hoc ne faciat Deus, id est, ne animadvertat, dicimus, Averte faciem tuam a peccatis meis. Ne agnoscat, ignoscat. Quomodo autem nobilem dicimus nobilem, non autem nobilem dicimus ignobilem: sic noscentem noscentem, non autem noscentem ignoscentem. Tamen si vis ut ille ignoscat, tu agnosce. Impunitum non potest esse peccatum. impunitum esse non decet, non oportet, non est justum. Ergo quia impunitum non debet esse peccatum, puniatur a te, ne puniaris pro illo. Peccatum tuum judicem te habeat, non patronum. In tribunal mentis tuæ ascende contra te, et reum constitue te ante te. Noli ponere te post te, ne Deus ponat te ante se. Ideo dicit in eodem psalmo, unde facillimam impetret veniam: Quoniam iniquitatem meam ego agnosco, et peccatum meum ante me est semper. Tanquam dicens, Quoniam ante me est, ne sit ante te; et quia ego agnosco, tu ignosce. Ergo peccatum aut a te punitur, aut a Deo; sed a te sine te, a Deo tecum. Te ergo habeat punitorem, ut tu Deum habeas defensorem. Dic: Ego feci. Ego dixi, Domine, miserere mei; sana animam meam, quoniam peccavi tibi. Ego, inquit, dixi. Ego non quæro ad excusationem peccati, quis de me peccaverit, aut quis me peccare compulerit. Non dico, Fortuna fecit. Non dico, Fatum hoc voluit. Postremo non dico, Diabolus fecit. Nam et ipse diabolus suadendi habet potestatem, postremo terrendi; graves etiam, si permissus fuerit, molestias inferendi: a Domino deprecanda virtus est, ne illecebrosa capiant, aut ne dura confringant. Donet nobis contra illecebras et minas inimici, duas virtutes, continere et sustinere: continere libidines, ne prospera capiant; sustinere terrores, ne adversa confringant. Et cum scirem, inquit, quia nemo potest esse continens, nisi Deus det. Hinc ergo dicebat, Cor mundum crea in me, Deus; et, Væ his qui perdiderunt sustinentiam. Neminem ergo quæras accusare, ne accusatorem invenias, a quo te non possis defendere. Nam et ipse inimicus noster diabolus quando accusatur, gaudet: et vult omnino ut accuses illum; vult ipse ut a te ferat qualem volueris criminationem, cum tu perdas confessionem. Contra hujus astutiam exclamat ille, Ego dixi, Domine. Sine causa mihi insidiatur inimicus; novi astutias ejus: captat linguam meam, vult ut dicam, Diabolus fecit. Ego dixi, Domine. His ergo versutiis seducit animas, et a medicina confessionis avertit; aut persuadens eis ut se excusent, et quærant quos accusent; aut persuadens eis, quia jam peccaverunt, ut nunc desperent, et omnino se ad veniam posse pertinere non arbitrentur; aut persuadens eis, quia cito Deus totum ignoscit, ut sese homo non corrigat.","t":"Before everything, effort must be given not to sin, not to make a kind of familiarity and friendship with sin as with a serpent. For by its poisonous bite it kills the sinner, and it is not the kind of thing with which friendship should be made: but if perhaps it has overpowered someone weak, or crept up on someone unwary, or caught someone wandering, or deceived someone going into error, let the soul not be reluctant to confess, nor seek an excuse, but an accusation of itself. For on this account he prayed in a certain Psalm and said: \"Set a guard, Lord, on my mouth, and a door of restraint around my lips: and do not turn my heart to evil words, to make excuses in sins.\" Let each one see his sin; let it be refused above all. But has it persuaded him? Let him not excuse it, but rather accuse it. For this man too who said, \"Create a clean heart in me, O God,\" began thus: \"Have mercy on me, O God, according to your great mercy.\" A great sinner implores great mercy: a great wound desires a great medicine. There it is said, \"Turn your face from my sins, and blot out all my iniquities. Create a clean heart in me, O God.\" So God turns his face from the sins of one who confesses, and accuses himself, and begs God's help and mercy. For he turns his face from his sins, not by turning it from him. For to the one to whom it is said, \"Turn your face from my sins, and blot out all my iniquities,\" it is said elsewhere, \"Do not turn your face from me.\" He turns away when he does not turn toward; for if he turns toward, he overturns. That is why judges too, when they pronounce sentence on convicted defendants, are said to \"turn their attention\" to them. That God may not do this, that is, that he may not turn his attention to them, we say, \"Turn your face from my sins.\" Let him not take note of them; let him not know them. For as we call \"noble\" the noble, but call the not-noble \"ignoble,\" so we call the knowing \"knowing,\" but the not-knowing \"forgiving.\" Yet if you want him to forgive, you acknowledge. Sin cannot be unpunished. It is not fitting for it to be unpunished, it ought not to be, it is not just. So since sin must not be unpunished, let it be punished by you, lest you be punished for it. Let your sin have you as its judge, not its advocate. Mount the tribunal of your mind against yourself, and set yourself as defendant before yourself. Do not put yourself behind yourself, lest God put you before himself. That is why he says in the same Psalm, so that he may obtain pardon most easily: \"For I acknowledge my iniquity, and my sin is always before me.\" As though saying: Since it is before me, let it not be before you; and since I acknowledge it, you forgive. So sin is punished either by you or by God; but by you without you, by God with you. Let it have you, then, as its punisher, so that you may have God as your defender. Say: \"I did it.\" \"I said, Lord, have mercy on me; heal my soul, for I have sinned against you.\" \"I,\" he says, \"said.\" I do not look, to excuse my sin, for who sinned in my regard, or who compelled me to sin. I do not say, \"Fortune fell on me.\" I do not say, \"Fate willed this.\" Finally I do not say, \"The devil did it.\" For the devil himself has the power to persuade, and finally to terrify; and also, if he is permitted, to inflict grievous troubles: strength must be begged from the Lord, so that enticements may not capture us nor hardships break us. May he give us, against the enticements and threats of the enemy, two virtues, to restrain and to endure: to restrain our lusts, so that prosperity may not capture us; to endure terrors, so that adversity may not break us. \"And since I knew,\" it says, \"that no one can be continent unless God gives it.\" Hence, then, he said, \"Create a clean heart in me, O God\"; and, \"Woe to those who have lost endurance.\" So seek to accuse no one, lest you find an accuser from whom you cannot defend yourself. For our enemy the devil himself rejoices when he is accused: and he altogether wants you to accuse him; he himself wants to bear from you whatever charge you like, so long as you lose confession. Against his cunning that man cries out, \"I said, Lord.\" The enemy lies in wait for me in vain; I know his cunning: he is trying to catch my tongue; he wants me to say, \"The devil did it.\" \"I said, Lord.\" So by these tricks he seduces souls and turns them away from the medicine of confession: either persuading them to excuse themselves and look for someone to accuse; or persuading them, because they have already sinned, to despair now, and not to think they can come to pardon at all; or persuading them, because God quickly forgives everything, not to correct themselves.","f":"Augustine, <i>Serm.</i> 20.2 (PL 38:137–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/20-2)."},"augustine-sermones/20.3":{"o":"Videte quanta sint, adversus quae vigilare debeat cor poenitentis. Ne se excusando alterum accuset, veniat ei in mentem, Ego dixi, Domine, miserere mei; sana animam meam, quoniam peccavi tibi. Ne desperando pereat, ut quoniam peccavit, et graviter peccavit, putet se jam non posse sanari; et donet se libidinibus, trahendum omnibus cupiditatibus. Facit quidquid libet, quamvis non liceat. Et si non facit, ibi non facit, ubi homines timet. Omnino animo quodam gladiatorio, quoniam vitam desperat, quidquid potest facere ad satiandam cupiditatem et libidinem suam facit, tanquam devotus ad victimam. Tales desperatione pereunt. Contra istos pro his, id est contra tales cogitationes eorum, vigilans Scriptura dixit: In quacumque die conversus fuerit iniquus, et fecerit justitiam, omnes iniquitates ejus obliviscar (Ezech. XVIII. ii, et XXXIII, 14, 45). Rursus recreata anima, si his verbis crediderit, a desperationis malo, inveniet aliam foveam, ut quæ desperatione perire non potuit, spe pereat. Et quis est qui spe pereat? Ecce qualem propono, qui dixerit in animo suo: Jam Deus veniam promisit omnibus avertentibus se a peccatis, in quacumque hora conversi fuerint, omnes iniquitates eorum obliviscetur: ergo faciam quidquid volo; quando voluero convertam me, delebiturque quod fecero. Quid dicemus? quia non quando se converterit, curat Deus poenitentem? dimittit Deus omnia peccata præterita? Si negamus, indulgentiae divinæ contradicimus: verbis denique propheticis obviamus, divinis eloquiis repugnamus. Non est hoc fidelis dispensatoris.","t":"See how many things there are against which the heart of a penitent must keep watch. So that it may not, by excusing itself, accuse another, let it remember, \"I said, Lord, have mercy on me; heal my soul, for I have sinned against you.\" So that it may not perish by despairing, thinking, because it has sinned and sinned gravely, that it can no longer be healed; and give itself up to lusts, to be dragged along by all desires. It does whatever it likes, though it is not lawful. And if it does not do it, it does not do it where it fears people. Altogether with a kind of gladiator's spirit, since it despairs of life, it does whatever it can to satisfy its desire and lust, like one devoted to death as a victim. Such people perish by despair. Against these, for their sake, that is, against such thoughts of theirs, Scripture, keeping watch, said: \"On whatever day the wicked man turns and does righteousness, I will forget all his iniquities.\" Again, the soul, revived from the evil of despair if it has believed these words, may find another pit, so that, having been unable to perish by despair, it perishes by hope. And who perishes by hope? See the kind of man I propose, who says in his mind: \"God has already promised pardon to all who turn away from their sins; at whatever hour they are converted, he will forget all their iniquities: so I will do whatever I want; when I want to, I will turn, and what I have done will be blotted out.\" What shall we say? That God does not care for the penitent when he turns? That God does not forgive all past sins? If we deny it, we contradict the divine indulgence: we oppose the prophetic words, we fight against the divine utterances. That is not the part of a faithful steward.","f":"Augustine, <i>Serm.</i> 20.3 (PL 38:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/20-3)."},"augustine-sermones/20.4":{"o":"Recurrit, et dicit mihi quisquam: Dabis ergo laxamentum peccatis, ut faciant homines quidquid volunt, promissa venia, promissa impunitate cum se converterint? Laxant habenas ad peccandum: feruntur magno impetu, nullo revocante, spe desperati. Itane vero vigilaret Scriptura adversus desperantes, et non vigilaret adversus male sperantes? Audi ejus vigilias adversus malam et perversam spem: Ne tardes converti ad Dominum, neque differas de die in diem: subito enim veniet ira ejus, et in tempore vindictæ disperdet te. Quid est ergo, maligne sperator? Si desperes, peris; si speres, peris. Ubi tibi tutus locus erit, ut ab utraque fovea te eripias, et constituas te in via recta, serviens Deo, miserans animam tuam, placens Deo? Male desperabas, audisti, In quacumque die conversus fuerit iniquus, omnes iniquitates ejus obliviscar. Male sperare coeperas, audisti, Ne tardes converti ad Dominum, neque differas de die in diem. Undique te circumdedit providentia Dei misericorditer. Quid dicis? Promisit mihi Deus indulgentiam; quando me convertero dabit eam. Plane dabit, quando te converteris; sed quare te non convertis? Quoniam quando me convertero, dabit. Prorsus quando te converteris, dabit; sed ipsum quando quando est? Quare non hodie est, quare non cum tu me audis? quare non cum clamas? quare non cum laudas? Clamor meus sit adjutor pro te: clamor tuus sit testis contra te. Quare non hodie? quare non modo? Cras, inquit; indulgentiam mihi Deus promisit. Cras tu tibi promittis? Aut si forte mihi legis de libro sancto, sicut indulgentiam tibi promissam esse converso, sic tibi promissum crastinum diem, differ et crastinum. Nonne hoc primo posuit in terrore medicinali, nonne cum te increparet hoc dixit, Ne differas de die in diem: subito enim veniet ira ejus? Sed videlicet homo sapiens times ne plus habeas biduo bonae vitæ. Si erit crastinus dies, sit et hodiernus; et biduum sit. Si enim non erit crastinus dies, hodiernus securum te inveniet: si autem erit crastinus, addetur hodierno. Tu autem cupis habere longam vitam, et non times habere malam vitam. Diu vis vivere, et male vivere. Longum malum quæris, quare non potius longum bonum? Quid autem non bonum habere vis? Sola vita erit, quæ in te mala incurrit. Qualem vestem quaeras, si interrogem te, Bonam respondes; qualem villam, Bonam; qualem conjugem, Bonam; quales filios, Bonos; qualem domum, Bonam; solam vitam malam. Et omnibus bonis tuis præponis vitam, et inter omnia bona tua solam vis vitam malam. Nam omnia illa quae bona requirebas, vestem, domum, villam, et cætera, paratus es dare pro vita tua. Si tibi quisquam dixerit, Aut da mihi omnia bona tua, aut aufero vitam tuam: paratus es omnia bona tua dare, et illam etiam malam tenere. Quare non vis ut tibi sit bona, pro qua etiam mala das omnia bona? Ecce ablata est excusatio, adsit accusatio, ne inveniat damnatio.","t":"Someone comes back and says to me: \"Will you, then, give rein to sins, so that people may do whatever they want, with pardon promised, impunity promised when they are converted?\" They loosen the reins for sinning: they are carried along with great force, with no one calling them back, desperate through hope. Would Scripture, then, keep watch against those who despair and not keep watch against those who hope wrongly? Hear its watchfulness against bad and perverse hope: \"Do not delay to turn to the Lord, nor put it off from day to day: for his wrath will come suddenly, and in the time of vengeance he will destroy you.\" What then, malignant hoper? If you despair, you perish; if you hope, you perish. Where will there be a safe place for you, to rescue yourself from both pits and set yourself on the right road, serving God, having pity on your soul, pleasing God? You despaired wrongly; you heard, \"On whatever day the wicked man turns, I will forget all his iniquities.\" You began to hope wrongly; you heard, \"Do not delay to turn to the Lord, nor put it off from day to day.\" The providence of God has surrounded you mercifully on every side. What do you say? \"God has promised me pardon; when I turn he will give it.\" He will certainly give it when you turn; but why do you not turn? \"Because when I turn, he will give it.\" Certainly, when you turn, he will give it; but that very \"when,\" when is it? Why is it not today, why not while you are listening to me? Why not while you are shouting? Why not while you are praising? Let my shout be a helper for you: let your shout be a witness against you. Why not today? Why not now? \"Tomorrow,\" he says; \"God has promised me pardon.\" Do you promise yourself tomorrow? Or if perhaps you read me from the holy book that, as pardon has been promised to you when converted, so tomorrow has been promised to you, then put it off till tomorrow. Did he not put this first as a medicinal terror, did he not say this when rebuking you, \"Do not put it off from day to day: for his wrath will come suddenly\"? But, wise man that you are, of course you are afraid of having more than two days of good life. If there will be a tomorrow, let there be today too; and let it be two days. For if there will be no tomorrow, today will find you secure: but if there will be a tomorrow, it will be added to today. But you want to have a long life, and are not afraid of having a bad life. You want to live long, and live badly. You seek a long evil; why not rather a long good? What is there that you want to have not good? Only life will be what falls into evil in you. If I ask you what kind of garment you want, you answer, \"A good one\"; what kind of estate, \"A good one\"; what kind of wife, \"A good one\"; what kind of children, \"Good ones\"; what kind of house, \"A good one\"; only life a bad one. And you put life before all your goods, and among all your goods you want only your life to be bad. For all those things which you wanted good, garment, house, estate and the rest, you are ready to give for your life. If anyone says to you, \"Either give me all your goods, or I take your life,\" you are ready to give all your goods and keep it, even bad. Why do you not want it to be good, when for it, even bad, you give all your goods? See, excuse has been taken away; let accusation be present, so that condemnation may not find you.","f":"Augustine, <i>Serm.</i> 20.4 (PL 38:139–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/20-4)."},"augustine-sermones/20.5":{"o":"Exhortamur Charitatem vestram, ut impigre et vigilanter verba Dei ministrantibus presbyteris vos audire non pigeat. Dominus enim Deus noster est ipsa veritas, quam auditis per quemlibet loquatur; et nemo est major in vobis, nisi qui minor fuerit. Præloquendum ergo nobis fuit ex more, et vos '.Icite ex amore.","t":"We exhort your Charity not to be reluctant to listen readily and attentively to the presbyters who minister the word of God. For the Lord our God is the truth itself, through whomever you hear it spoken; and no one is greater among you except the one who is lesser. So we had to speak first, according to custom; and you, hear out of love.","f":"Augustine, <i>Serm.</i> 20.5 (PL 38:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/20-5)."},"augustine-sermones/200.1":{"o":"Ad partum Virginis adorandum Magi ab Oriente venerunt. Hunc diem hodie celebramus, huic debitam solemnitatem sermonemque persolvimus. Illis dies isle primus illuxit, anniversaria nobis festivitate rediit. hi! erant primitias Gentium, nos populus Gentium. Nobis huc lingua nuntiavit Apostolorum, stella illis tanquam lingua coelorum: et nobis iideni Apostoli, tanquam cæli, enarraverunt gloriam Dei. Cur enim non agnoscamus cos cœlos, qui facti sunt sedes Dci? sicut scriptum est, Anima justi, sedes eat sapientiæ (Sap. VII). Per Hos mini coelos Ille coelorum fabricator et habitator intonuit, quo tonitru mundus contremuit, et ecce jam credit. Magnum sacramentum. In præsepi tunc jacebat, et Magos ab Oriente ducebat. Abscondebatur in stabulo, et agnoscebatur in coelo; ut agnitus in cœlo manifestaretur in stabulo, et appellaretur Epipbania dies iste, quod latine manifestatio dici potest: simul ejus celsitudinem humilitatemque commendans, ut qui in aperto cælo signis sidereis monstrabatur, in angusto diversorio quæsitus inveniretur; iovaJidus infantilibus membris, iuvolutus infantilibus pannis, adoraretur a Magis, timerctur a malis.","t":"To worship the Virgin's child the Magi came from the East. This day we celebrate today; to it we pay the solemnity and sermon that are due. For them this day dawned for the first time; for us it has returned as a yearly festival. They were the firstfruits of the Gentiles; we are the people of the Gentiles. To us the tongue of the apostles announced it; to them a star, as it were the tongue of the heavens; and to us the same apostles, as heavens, have told the glory of God. For why should we not recognize as heavens those who were made the seat of God? As it is written: “The soul of the righteous is the seat of wisdom.” Through these heavens the maker and dweller of the heavens thundered; at that thunder the world trembled, and see, now it believes. A great mystery. He was lying then in a manger, and he was leading the Magi from the East. He was hidden in a stable and recognized in heaven, so that, recognized in heaven, he might be manifested in the stable, and this day might be called Epiphany, which in Latin can be called manifestation: commending at once his loftiness and his humility, so that he who was shown in the open sky by starry signs might be sought and found in a cramped lodging; weak in infant limbs, wrapped in infant cloths, worshipped by the Magi, feared by the wicked.","f":"Augustine, <i>Serm.</i> 200.1 (PL 38:1027–1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/200-1)."},"augustine-sermones/200.2":{"o":"Timuit enim eum rex Herodes, eisdem sibi Magis nuntiantibus, cum adhuc quærerent parvulum, quem cognoverant coelo teste jam natum. Quid erit tribunal judicantis, quando superbos reges cure terrebant infantis? Quanto consultius nunc reges, non sicut Herodes, iulerficere quærunt; sed sicut Magi potius, adorare delectantur, jam præsertim eum qui et ipsam mortem quarn cupiebat inimicus inferre, etiam pro ipsis inimicis ab inimicis sustinuit, eamque in suo corpore occisus occidit. Pie timeant nunc reges ad Patris dexteram jam sedentem, quem rex ille impius timuit adhuc matris ubera lambentem. Audiant quod scriptum est: Et nunc, reges, intelligite; erudimini, qui judicatis terram: servile Domino in litore, et exsultate ei cum tremore. Ile enim rex, ultor impiorum regum, et reclor piorum, non iia natus est, ut reges nascuntur in sæculo; quia et ille natus est x cujus regpum non est de hoc sæculo. Nobilitas fuit nascentis, in virginitate parientis; et nobilitas parientis, xn divinitate nascentis. Denique cum tam multi jam nati atque defuncti essent reges Judæorum, nunquam quemquam eorum adorandum Magi quæsierunt: quia nec quepiquam corum cœlo loquente didicerunt.","t":"For King Herod feared him when the same Magi told him of him, while they were still seeking the little one whom, by heaven's witness, they had learned was already born. What will the tribunal of the judge be like, when the cradle of the infant terrified proud kings? How much wiser kings are now, who do not seek to kill him like Herod, but rather, like the Magi, delight to worship him; especially now that he has endured from his enemies, and even for his enemies, the very death which the enemy longed to inflict, and, slain in his body, has slain death. Let kings now fear with devotion him who already sits at the Father's right hand, whom that ungodly king feared while he was still sucking at his mother's breasts. Let them hear what is written: “And now, kings, understand; be instructed, you who judge the earth; serve the Lord in fear, and rejoice in him with trembling.” For this king, avenger of ungodly kings and guide of godly ones, was not born as kings are born in the world; for he was born whose kingdom is not of this world. The nobility of the one being born lay in the virginity of the one giving birth; and the nobility of the one giving birth lay in the divinity of the one being born. Finally, though so many kings of the Jews had already been born and had died, the Magi never sought any of them to worship, because they had not learned of any of them by heaven speaking.","f":"Augustine, <i>Serm.</i> 200.2 (PL 38:1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/200-2)."},"augustine-sermones/200.3":{"o":"Verumtamen, quod prætereundum non est, hæc Magorum illuminatio magnum testimonium cæcitatis exstitit Judæorum. In terra corum isti requirebant, quem illi in sua non agnoscebant. Apud cos isti infantem invenerunt, quem illi apud se docentem negaverunt. In liis terris de longinquo isti peregrini puerum Christum Dondum verba promentem adoraverunt, ubi cives illi juvenem miracula facientem crucifixerunt. Isti in membris parvis Deum agnoverunt; illi in, factis magnis nee tanquam homini pepercerunt: quasi plus fuerit videre novam stellam in ejus nativitate fulgantem, quam solem ejus in morte lugentem. Jam voro quod eadem stella, qua; Magos perduxit ad locum ubi erat cum matre virgine Deus infans, quæ utique poterat eos et ad ipsam perducere civitatem, se tamen subtraxit, nec cis prorsus apparuit, donec de civitate, in qua Christus nasceretur, iidem ipsi interrogarentur Juriaci, ut ipsi eam secundum divinæ Scripturæ testimonium nominarent, ipsi diCerent, In Bethlehem Judæ. Sic enim scriptum est: Et tu Bethlehem. terra Juda, uon es minima in principibua Juda: ex ie enim exiet dux qui rege' populum meum Isræl: quid aliud hic significavit divina providentia, nisi apud Judæos sudas divinas Litteras remansuras, quibus Gentes instruerentur, illi excæcarentur; quas portarent non ad adjutonam salutis suæ, sed ad testimonium salutis nostræ? Nam hodie cum præmissas prophetias de Christo proferimus, jam rerum completarum luce declaratas, si forte Pagani, quos lucrari volumus, dixerint non cas tanto ante prædictas, sed post rerum eventum, ut hæc quæ facta sunt prophetata putarentur, a nubis esse confictas; Judseorum codices recitamus, ut tollatur dubitatio Paganorum: qui jam in Magis illis figura, bantur, quos Judici de civitate in qua natus est Christus, divinis eloquiis instruebant, et cum ipsi nec requirebant, nec agnoscebant.","t":"Yet, and this must not be passed over, this illumination of the Magi stood as a great testimony to the blindness of the Jews. These sought in the land of the Jews the one whom the Jews did not recognize in their own land. These found among them as an infant the one whom they denied among themselves when he taught. In those lands these strangers from afar worshipped the child Christ, not yet uttering words, where those citizens crucified him as a young man working miracles. These recognized God in small limbs; those did not spare him even as a man in great deeds: as if it were more to see a new star shining at his birth than the sun mourning at his death. And further, that same star which led the Magi to the place where the infant God was with his virgin mother, and which could surely have led them to the city itself, nevertheless withdrew and did not appear to them at all until those same Jews were asked about the city in which Christ was to be born, so that they themselves would name it according to the testimony of divine Scripture, they themselves would say, “In Bethlehem of Judah.” For so it is written: “And you, Bethlehem, land of Judah, are by no means least among the princes of Judah; for from you shall come forth a leader who will rule my people Israel.” What did divine providence signify here but that the divine Scriptures would remain among the Jews alone, by which the Gentiles would be instructed and they would be blinded; which they would carry not as a help to their own salvation but as a testimony to ours? For today, when we bring forward the prophecies made beforehand about Christ, now made clear by the light of their fulfilment, if perhaps the pagans whom we wish to win should say that they were not foretold so long before but were invented by us after the event, so that what has happened might be thought to have been prophesied, we read out the books of the Jews, so that the doubt of the pagans may be removed. The pagans were already figured in those Magi whom the Jews instructed from the divine oracles about the city in which Christ was born, while they themselves neither sought him nor recognized him.","f":"Augustine, <i>Serm.</i> 200.3 (PL 38:1029; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/200-3)."},"augustine-sermones/200.4":{"o":"Nunc ergo, charissimi, gratiæ filii et hæredes, videte vocationem vestram, et manifestato Judæis et Gentibus Cbristo tanquam angulari lapidi perseverantissima dilectione cohærete. Manifestatus enim est in ipsis cunabulis infantiæ suæ bis qui prope, et his qui longe crant; Judæis in pastorum propinquitate, Gentibus in Magorum longinquitate. illi ipso die quo natus est, isti ad cum hodie advenisse creduntur. Manifestatus ergo est, nec illis doctis, nec istis justis. Prævalet namque imperitia in rusticitate pastorum, et impietas in sacrilegiis Magorum. Utrosque sibi lapis ille angularis applicuit: quippe qui venit stulta mundi eligere, ut confunderet sapientes ( I Cor.. I, 27); et uon vocare justos, sed peccatores ( Maath. IX, 13); ut nullus magnus superbiret, nullus infimus desperaret. Unde Scribæ et Pharisæi dum nimis docti et nimis justi sibi videntur, cujus nascentis civitatem ostenderunt prophetica eloquia recitantes, hunc reprobaverunt æditicantes. Sed quia factus est in caput anguli, et quod natus ostendit, passus implevit; huic nos inhæreamus eum alio pariete habento reliquias Isræl, quæ per electionem gratiæ salvæ factæ sunt. Ros enim pastores ilii præfigurabant de proximo conjungendos, ut et nos, quorum ex longinquo vocationem Magorum significabat adventus, jam non peregrini et inquilini, sed cives sanctorum et domestici Dei maneamus, coædifacati super fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide existente Christo Jesu: qui feeit utraque unum, ut in uno amemus unitatem, et ad colligendos ramos qui eliam de oleastro inserti, per superbiam fracti hæretici sunt facti, quoniam potensestDeus iterum inserere illos, habeamus infatigabilem charitatem.","t":"Now therefore, dearly beloved, children and heirs of grace, consider your calling, and cling with most persevering love to Christ, manifested to Jews and Gentiles as the cornerstone. For he was manifested in the very cradle of his infancy to those who were near and to those who were far: to the Jews in the nearness of the shepherds, to the Gentiles in the distance of the Magi. The former are believed to have come to him on the very day he was born, the latter today. So he was manifested neither to those as learned nor to these as righteous. For ignorance prevails in the rusticity of shepherds, and ungodliness in the sacrileges of the Magi. That cornerstone joined both to himself, since he came to choose the foolish things of the world to confound the wise, and to call not the righteous but sinners, so that no great one should be proud and no lowly one despair. Hence the scribes and Pharisees, seeming to themselves too learned and too righteous, pointed out, as they recited the prophetic oracles, the city of his birth, yet as builders rejected him. But since he has become the head of the corner, and what he showed at his birth he fulfilled in his passion, let us cling to him with the other wall, which holds the remnant of Israel saved by the election of grace. For those shepherds prefigured them, to be joined from nearby; so that we too, whose calling from afar the coming of the Magi signified, may remain no longer strangers and sojourners but fellow citizens of the saints and members of God's household, built together on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone, who has made both one; so that in the One we may love unity, and may have tireless love for gathering back the branches which, though grafted in from the wild olive, were broken off through pride and became heretics, since God is able to graft them in again.","f":"Augustine, <i>Serm.</i> 200.4 (PL 38:1029–1031; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/200-4)."},"augustine-sermones/201.1":{"o":"Ante paucissimos dies Natalem Domini celebravimus: hodierno autem die manifestationem, qua manifestari Gentibus coepit, solemnitate non minus debita celebramus. lllo die Datum pastores Judæi viderunt: hodie Magi ab Oriente venientes adoravcrunt. Natus quippe fuerat lapis ille angularis, pax duorum parietum ex circumcisione et præputio, non ex parva diversitate venien- Uum; ut in illo copularentur, qui factus est pax nostra, et fecit utraque unum. Hoc in pastoribus Judæorum, et Magis Gentium præsignatum est. Inde coepit, quod in universo mundo fructificaret et cresceret. Nos itaque duos dies, Nativitatis ct Manifestationis Domini nostri, spirituali lætitia gratissimos habeamus. Judxi pastores ad eum angelo nuntiante, gentiles Magi stella demonstrante perducti sunt. Hæc stella vanas computationes astrologorum divinationesque confudit, curi stellarum adoratoribus Creatorem coeli et terræ adorandum potius demonstravit. Nam ipse novam stellam declaravit natus, qui antiquum solem obscuravit occisus. Illa luce inchoala est fides Gentium; illis tenebris accasata est perfidia Judæorum. Quid erat illa stella, quoe nec unquam antea inter sidera apparuit, nec postea demonstranda permansit? Quid erat, nisi magnifica lingua coeli, qux narrarel gloriam Dei, quas inusitatum virginis partum inusitato fulgore clamaret, cui postea non apparenti Evangelium toto orbe succederet? Quid denique Magi venientes dixerunt? Ubi est qui natus est rex Judæorum? Quid est hoc? Nenne tam multi antea reges crant nati Judæorum? Quid tantopere alienæ gentis regem nosse ct adorare cupierunt? Vidimus cnim, inquiunt, stellam ejus in Oriente, et venimus adorare eum (Matth. II, i). Numquid boc tanta devolionc requirerent, tanto pietatis affectu desiderarent, nisi cum agnoscerent regem Judæorum, qui rex est etiam sæculorum?","t":"A very few days ago we celebrated the Lord's birthday; today we celebrate with no less due solemnity the manifestation by which he began to be manifested to the Gentiles. On that day the Jewish shepherds saw him born; today the Magi coming from the East worshipped him. For that cornerstone had been born, the peace of two walls from circumcision and uncircumcision, which came from no small difference, so that they might be joined in him who has become our peace and has made both one. This was foreshadowed in the shepherds of the Jews and the Magi of the Gentiles. From there began what was to bear fruit and grow in the whole world. Let us therefore hold these two days, of the Nativity and of the Manifestation of our Lord, most dear with spiritual joy. The Jewish shepherds were led to him by an angel's announcement, the Gentile Magi by a star pointing the way. This star confounded the vain calculations and divinations of astrologers, when it showed to worshippers of stars that the Creator of heaven and earth was rather to be worshipped. For he who, slain, darkened the ancient sun, at his birth made known a new star. With that light the faith of the Gentiles began; by that darkness the faithlessness of the Jews was accused. What was that star, which had never appeared among the stars before and did not remain afterwards to be pointed out? What was it, if not a magnificent tongue of heaven, to tell the glory of God, to proclaim with unaccustomed brightness the unaccustomed childbearing of a virgin, and to be succeeded, when it no longer appeared, by the Gospel throughout the whole world? What, finally, did the Magi say when they came? “Where is he who has been born king of the Jews?” What is this? Had not so many kings of the Jews been born before? Why did they so greatly desire to know and worship the king of a foreign nation? “For we have seen,” they say, “his star in the East and have come to worship him.” Would they have sought this with such devotion, desired it with such affection of piety, unless they recognized as king of the Jews him who is also king of the ages?","f":"Augustine, <i>Serm.</i> 201.1 (PL 38:1031; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/201-1)."},"augustine-sermones/201.2":{"o":"Hinc et Pilatus nonnulla utique aura veritalis afflatus est, quando in ejus passione titulum scripsit, Rex Judæorum: quem Judæi conati sunt mendosi emendare. Quibus ille respondit, Quod scripsi, scripsi: quia prædictum crat in Psalmo, Tituli inscriptionem ne corrumpas. Advertamus itaque magnum hoc et mirabile sacramentum. Magi ex Gentibus erant, ipse etiam Pilatus ex Gentibus: illi stellam viderunt in coelo, ille titulum scripsit in ligno: utrique tamen non regem Gentium, sed Judxorum vel quærebant, vel agnoscebant. Judæi vero ipsi nec stellam secuti sunt, nee titulo consenserunt. Jam ilitur præsignabatur quod postea ipse Dominus dixit: Multi ab Oriente et Occidente venient, et recumbent cum Abraham et haac et Jacob iri regno cœlorum: filii autem regni ibunt tn tenebras exteriores. Nam Magi ab Oriente, Pilatus ab Occidente ve - nerat. Unde illi orienti, hoc est nascenli; ille aUtem occidenti, boc est morienti, attestabantur regi Judæorum: ut cum Abraham et Isaac ct Jacob, es quibus Judoci ducebant originem, recumberent in regno cælorum; non ex eis propagati per carnem, sed cis inserti per fidem: ut ille de quo Apostolos loquitur, olivæ inserendus jam præmonstraretur oleaster. Propterca quippc non ret Gentium, sed Judxorum ab eisdem Gentibus, vel quærebatur, vel agnoscebatur; quia oleaster ad olivam, non ad oleastrum oliva veniebat. Rami tamen frangendi, hoc est, infideles Jud;ci, ct Magis inquirentibus ubi Christus nasceretur, In Bethlehem Judœ, respondebant; et Pilato exprobrante quod regem suum crucifigi vellent, pertinacissime sæviebant. Itaque Magi adoraverunt, Judxis ostendentibus locum Christi nascentis; quia in Scriptura, quam Judæi acceperunt, Christum cognoscimus. Pilatus ex Gentibus manus lavit, Judæis mortem Christi petentibus; quia sanguine quem Judæi fuderunt, nostra peccata diluimus. Sed de testimonio Pilati per titulum, in quo scripsit regem Judæorum esse Christum, alius est disserendi locus: quo passionis est tempus.","t":"Hence Pilate too was touched by some breath of truth when, at his passion, he wrote the title “King of the Jews,” which the Jews, themselves in error, tried to correct. He answered them, “What I have written, I have written”; because it had been foretold in the psalm, “Do not corrupt the inscription of the title.” Let us note, then, this great and wonderful mystery. The Magi were from the Gentiles; Pilate too was from the Gentiles. They saw a star in heaven; he wrote a title on the wood. Yet both sought or recognized not the king of the Gentiles but of the Jews. But the Jews themselves neither followed the star nor agreed with the title. So there was already foreshadowed what the Lord himself said later: “Many will come from the East and the West and recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will go into the outer darkness.” For the Magi had come from the East, Pilate from the West. So they bore witness to the king of the Jews rising, that is, being born; and he to him setting, that is, dying: so that they might recline in the kingdom of heaven with Abraham and Isaac and Jacob, from whom the Jews drew their origin, not descended from them by the flesh but grafted into them by faith; so that already the wild olive of which the Apostle speaks, to be grafted into the olive, was foreshown. That is why it was not the king of the Gentiles but of the Jews who was sought or recognized by those same Gentiles: because the wild olive was coming to the olive, not the olive to the wild olive. Yet the branches to be broken off, that is, the unbelieving Jews, both answered the Magi when they asked where Christ was to be born, “In Bethlehem of Judah,” and raged most stubbornly when Pilate reproached them for wanting their king crucified. So the Magi worshipped, the Jews showing the place of Christ's birth, because we know Christ in the Scripture which the Jews received. Pilate, from the Gentiles, washed his hands while the Jews demanded Christ's death, because we wash away our sins in the blood that the Jews shed. But about Pilate's testimony through the title, in which he wrote that Christ was king of the Jews, there is another occasion for discussion: the season of the Passion.","f":"Augustine, <i>Serm.</i> 201.2 (PL 38:1031; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/201-2)."},"augustine-sermones/201.3":{"o":"Nunc vero quod attinet ad manifestationem nati Christi, de cujus manifestationis die, quæ græco vocabulo Epiphania nominatur, qua manifestari cæpit Gentibus cum eum Magi adoraverunt, quæ restant pauca dicamus. Nam etiam atque etiam considerare delectat, quemadmodum Magis quærentibus ubi Cbristus nasceretur, Judæi responderunt: In Bethlehem Judce; nee tamen ad eum venerunt ipsi, sed eis abscedentibus, Magos ad eum locum in quo infans erat, eadem stella perduxit; ut ostenderetur quod et civitatem poterat demonstrare, sed ad hoc se aliquantum subtraxerat, ut Judæi possent interrogari. Ad hoc sunt autem interrogati Judæi, ut demonstraretur eos non ad suam, sed ad Gentium salutem et agnitionem testimonia divina portare. Propter hoc enim iila gens regno suo pulsa est et dispersa per terras, ut ejus fldei cujus inimici sunt, ubique testes fleri cogerentur. Perdito quippe templo, sacrificio, sacerdotio, ipsoque regno, in paucis veteribus sacramentis nomen genusque custodiunt; ne permixti gentibus siue discretionc dispereant, et testimonium veritatis amittant: velut Cain accipiente signum, ut eum nullus occidat, qui fratrem justum invidus et superbus occidit. Hoc nimirum etiam in quinquagesimo octavo psalmo non incongruente in telligi potest, ubi Christus ex persona sui corporis loquitur et didit: Deus meus demonstravit mihi in inimicis meis. ne accideris eos, ne quando obliviscantur legis tuæ. In eis quippe inimicis fidei Christianæ demonstratur Gentibus quomodo prophetatus est Christus: ne forte, cum vidissent tanla manifestatione impleri prophetias, putarent easdem Scriptutas a Christianis esse confictas, cum de Christo pr;edicta recitarentur, quæ completa cernuntur. Profe-. runtur ergo codices a Juda'is, atque ita Deus demonstrat nobis in iuimicis nostris; quos ideo non occidit, hoc est, de terris nou pcnitHs perdidit, ne obliviscerentur legis ipsius: quam propterea legendo, et quædam ejus quamvis carualiter observando memincrunt, ut sini sumant judicium, nobis præbeant testimonium.","t":"Now, as regards the manifestation of the newborn Christ, whose day of manifestation is called by the Greek word Epiphany, on which he began to be manifested to the Gentiles when the Magi worshipped him, let us say the few things that remain. For it is a delight to consider again and again how the Jews answered the Magi when they asked where Christ was to be born, “In Bethlehem of Judah,” and yet did not themselves come to him, but when the Magi had gone away the same star led them to the place where the infant was; so that it was shown that the star could have pointed out the city too, but had withdrawn itself for a while so that the Jews might be asked. And the Jews were asked so that it might be shown that they carry the divine testimonies not for their own salvation and knowledge but for that of the Gentiles. For this is why that nation was driven from its kingdom and scattered through the lands: so that they might be compelled everywhere to become witnesses to the faith of which they are enemies. For having lost the temple, the sacrifice, the priesthood, and the kingdom itself, they keep their name and race in a few ancient rites, lest, mixed with the nations without distinction, they perish and lose the testimony of the truth: like Cain, who killed his righteous brother in envy and pride, receiving a mark so that no one should kill him. This can also be understood, not unfittingly, in Psalm 58, where Christ speaks in the person of his body and says: “My God has shown me among my enemies: do not kill them, lest at any time they forget your law.” For in those enemies of the Christian faith it is shown to the Gentiles how Christ was prophesied: lest perhaps, having seen the prophecies fulfilled with such manifestness, they should think those same Scriptures had been invented by Christians, when things foretold of Christ were read out which are seen to have been fulfilled. So the books are brought forward by the Jews, and thus God shows us among our enemies; whom he therefore did not kill, that is, did not wholly destroy from the earth, lest they forget his law, which they remember by reading it and by observing some parts of it, though in a fleshly way, so that they bring judgment on themselves and provide testimony to us.","f":"Augustine, <i>Serm.</i> 201.3 (PL 38:1031–1033; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/201-3)."},"augustine-sermones/202.1":{"o":"Hodierni diei per universum mundum nota solemnitas quid nobis afferat festivitatis, quidve anniversaria repetitione commemorct, anniversario qnoque sermone tempus admonct ut loquamur. Epiphania quippe græce, latine manifestatio dici potest. Hoc enim die Magi Dominum adorasse perhibentur; stcila scilicet apparente commoniti, et præcedente perducti. Eo quippe dic quo natus est, illi stellam in Oriente viderunt; ct qucm natum indicavcrit, agnoverunt. Ex illo igitur dic ad hunc diem occurrerunt, Herodem regem nuntio ternierunt, Judæis ex prophetica Scriptura respondentibus, Bethlehem civitatem, ubi Dominus natus fuerat, invenerunt. Ad ipsum dcinde Domiuum stella cadem ducentc venerunt, demonstratum adoraverunt; aurum, thus et myrrham obtulerunt; alio itinere redierunt. Manifestatus est quidem ct die ipso nativitatis suæ Dominus pastoribus ab angelo admonitis; quo etiam die pcr stellam et illis est longe in Oriente nuntiatus: sed isto dic ab eis cst adoratus. Suscepit ergo devotissime istum diem celebrandum universa Ecclesia Genuum: quia et illi Magi quid jam ruerunt, nisi primitiæ Gentium! Isrælitæ pastores, Magi gentiles: illi prope, isti longe: utrique tamen ad angularem lapidem concurrerunt. « Veniens quippe, sicut Apostotus uicit, evangelizavit pacem nobis qai eramus longe, et pacem his qui prope. Ipse est caim pax nostra, qui fecit utraque unum, et duos condidit in se, in unum novum hominem, faciens pacem, et commutavit utrosque in ono corpore Deo, interficiens inimicitias in semctipso ».","t":"Time bids us speak, also with a yearly sermon, about the festivity that today's feast, known throughout the whole world, brings us, and what it commemorates by its yearly return. For Epiphany is Greek; in Latin it can be called manifestation. For on this day the Magi are said to have worshipped the Lord, prompted by the star that appeared and led by it as it went before them. For on the day he was born they saw the star in the East, and they recognized whose birth it showed. From that day, then, to this day they hastened; they terrified King Herod with the news; when the Jews answered from the prophetic Scripture they found the city of Bethlehem, where the Lord had been born. Then, with the same star leading them, they came to the Lord himself; they worshipped him when he was shown to them; they offered gold, frankincense, and myrrh; they returned by another way. The Lord was indeed manifested on the very day of his birth to the shepherds, informed by an angel; on that day too he was announced by the star to those far away in the East; but it was on this day that he was worshipped by them. So the whole Church of the Gentiles has received this day as one to be celebrated most devoutly: for what were those Magi but the firstfruits of the Gentiles? The shepherds were Israelites, the Magi Gentiles; those near, these far; yet both ran together to the cornerstone. “For coming,” as the Apostle said, “he proclaimed peace to us who were far off and peace to those who were near. For he is our peace, who has made both one, and created the two in himself into one new man, making peace, and reconciled both in one body to God, killing the enmities in himself.”","f":"Augustine, <i>Serm.</i> 202.1 (PL 38:1033; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/202-1)."},"augustine-sermones/202.2":{"o":"Merito istum diem nunquam nobiscum hæretici Donatistæ celebrare voluerunt: quia nec unitatem amant, nec Orientali Ecclesiæ, ubi apparuit illa stella, communicant. Nos autem manifestationem Domini et Saivatoris Rostri Jesu Christi, qua primitias Gentium delibavit, in unitate Gentium celebremus. Tunc cnim puer, priusquam sciret vocare patrem aut matrem. sicut ute illo fuerat prophetatum, accepit virtutem Daniasci, et spolia Samariæ: id est, antequam per hunmanam carnem humana verba proferret, accepit virtutem Damasci, illud scilicet unde Damascus præsumebat. In divitiis quippe civitas iila secundum sæculum florens aliquando præsumpserat. In divitiis autem principatus auro defertur, quod Christo Magi suppliciter obtulerunt. Spolia vero Samariæ iidem ipsi crant, qui eam incolebant. Samaria namque pro idololatria posita est. Illic enim populus Isræl aversus a Domino, ad idola colenda conversus est. Debellaturus scilicet Christus gladio spirituali per universum orbem regnum diaboli, hæc prima puer spolia idololatria dominationi detraxit, ut ad se adorandum Magos conversos a peste illius superstitionis averteret, et iu hac terra nUndum loquens per linguam, loqueretur de coelo per stellam; ut et quis esset, et quo, et propter quos venisset, non voce carnis, sed virtute Verbi, quod caro facturn est, demonstraret. Hoc enim Verbum, quod in principio ctat Deus apud Deum, jam etiam caro factum, ut habitaret in nobis. et ad nos venerat, et apud Patrem manebat; sursum Angelos uon deserens, et deorsum ad se homines per Angelos colligens; et coelestibus habitatoribus secundum Verbum incommutabili veritate fulgebat, et propter angustum diversorium in præsepi jacebat. Ab ipso in cœlo demonstrabatur stella, et ipsum adorandum demonstrabat in terra. Et tamen infans tam potens, tam magnus, parvulus propter inimicitias Herodis in Ægyptum portantibus parentibus fugit: ita nondum sermone. sed factis jam suis membris loquens, et lacitus dicens, Si vos persecuti fuerint in una civitate, fugite in aliam. Mortalem quippe carnem, in qua nos præfiguraret, gerebat, in qua crat etiam pro uobis opportuno tempore moriturus. Unde a Magis illis non solum aurum bonorandus, ct thus adorandus. verum etiam myrrham sepeliendus acceperat. Quales etiam fuissent pro cjus nomine morituri, quam innocentes, quam humiles, ostendit in parvullis, quos Herodes occidit. Nam ex quibus tota Lex pendet et Prophetæ, etiam illum numerum præceptorum significavit bimalus illorum.","t":"Rightly have the heretical Donatists never been willing to celebrate this day with us: for they neither love unity nor are in communion with the Eastern Church, where that star appeared. But let us celebrate in the unity of the Gentiles the manifestation of our Lord and Savior Jesus Christ, by which he took the firstfruits of the Gentiles. For then the child, “before he knew how to call father or mother,” as had been prophesied of him, “received the strength of Damascus and the spoils of Samaria”: that is, before he uttered human words through human flesh, he received the strength of Damascus, namely that in which Damascus trusted. For that city, flourishing in worldly terms, had once trusted in riches. And among riches the first place goes to gold, which the Magi humbly offered to Christ. The spoils of Samaria were those very people who lived there. For Samaria stands for idolatry; for there the people of Israel, turned away from the Lord, turned to worshipping idols. So Christ, who was to conquer the kingdom of the devil throughout the whole world with the spiritual sword, as a child took these first spoils from the dominion of idolatry, turning the Magi away from the plague of that superstition to worship him; and in this land, not yet speaking with a tongue, he spoke from heaven through a star; so that he might show who he was, and where, and for whom he had come, not by the voice of flesh but by the power of the Word, which became flesh. For this Word, which in the beginning was God with God, now made flesh also to dwell among us, had both come to us and was abiding with the Father; not deserting the angels above, and gathering men below to himself through angels; he was shining with unchangeable truth as the Word for the dwellers in heaven, and, because the lodging was cramped, he was lying in a manger. By him a star was shown in heaven, and it showed him on earth as one to be worshipped. And yet the infant, so powerful, so great, fled as a little one into Egypt, carried by his parents, because of Herod's hostility; so speaking to his members already, not yet by words but by deeds, and saying silently: “If they persecute you in one city, flee to another.” For he bore mortal flesh, in which he prefigured us, and in which he was also to die for us at the fitting time. Hence from those Magi he received not only gold, as one to be honored, and frankincense, as one to be worshipped, but also myrrh, as one to be buried. And what kind of people were to die for his name, how innocent, how humble, he showed in the little ones whom Herod killed. For the two years of their age also signified that number of commandments on which the whole Law and the Prophets depend.","f":"Augustine, <i>Serm.</i> 202.2 (PL 38:1033; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/202-2)."},"augustine-sermones/202.3":{"o":"Jam vcro quem non facil intentum, quid sibi velit quod Magorum inquisitioni, ubi Christus nasceretur, Judæi do Scriptura responderunt, ct ipsi cum cis non adoraverunt? Nonnc hoc videnius etiam nunc, quando ex ipsis sacramentis, quihus corum duritia subditur, nihil aliud quan, Christus, in quem nolunt credere, ostenditur? Nonne et quando occidunt ovem et Pascha manducant ( Exod. XII, 9), gentibus Christum demonstrant, quem cum cis ipsi non adorant? Nam illud quale est, quod sæpe de lestirnoniis propheticis, quibus Christus prænuntiatus est, quibusque hominibus dubitantibus, neforte a Chritianis illa conscripta sint, non adhuc futura, sed facti, ad Judæorum codices provocamus, ut animos dubi tantium confirmemus? Nonne etiam tune Judæi Christum ostendunt Gentibus, quem nolunt adorare cum Gentibus?","t":"Whom does it not make attentive, what it means that, when the Magi asked where Christ was to be born, the Jews answered from Scripture, and yet did not worship with them? Do we not see this even now, when from those very rites to which their hardness is subject nothing else is shown but Christ, in whom they refuse to believe? When they kill a sheep and eat the Passover, do they not show the Gentiles Christ, whom they themselves do not worship with them? And what of this, that often, concerning the prophetic testimonies by which Christ was foretold, when some people doubt whether they were written by Christians, not about things still to come but about things already done, we appeal to the books of the Jews to confirm the minds of the doubters? Do not the Jews then too show to the Gentiles Christ, whom they will not worship with the Gentiles?","f":"Augustine, <i>Serm.</i> 202.3 (PL 38:1033–1035; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/202-3)."},"augustine-sermones/202.4":{"o":"Nos ergo, charrissimi, quorum erant illi Magi primitiæ, nos hæreditas Christi usque ad terminos terræ, propter quos cæcitas ex parte in Isræl facta est, ut plenitudo Gentium intraret ( Rom. XI, 25), cognito Domino et Salvatore nostro Jesu Christo, qui propter nos consolandos tunc jacnit in angusto diversorio, nunc propter sublimandos sedet in cœlo; sic eum annuntiemus in hac terra, in hac regione carnis nostræ, ut non qua venimus redeamus, nec prioris nostræ conversationis vestigia repetamus. Hoc est enim quod ct illi Magi non qua venerant redierunt. Via mutata, vita mutata est. Et nohis coeli enarraverunt gloriam Dui; et nos ad Christum adorandum fulgens ex Evangelio veritas, tanquam de cœlo stella, perduxit; et nos prophetiam in gente Judaica celebratam, tanquam indicium Judæorum non nobiseum pergentium, fideli aure percepimus; et nos regem ct sacerdotem et pro nobis mortuum Christum agnoscentes atque laudantes, tanquam in auro et thure et myrrha honoravimus: superest ut cum evan. gelizantes novam viam carpamus, non qua venimus redeamus.","t":"We, then, dearly beloved, whose firstfruits those Magi were, we the inheritance of Christ to the ends of the earth, for whose sake blindness in part has come upon Israel, so that the fullness of the Gentiles might come in, having come to know our Lord and Savior Jesus Christ, who to console us then lay in a cramped lodging, and now to exalt us sits in heaven, let us so proclaim him in this land, in this region of our flesh, that we do not return by the way we came, nor retrace the footsteps of our former way of life. For this is the meaning of the Magi's not returning by the way they had come. A changed way is a changed life. The heavens have told the glory of God to us too; the truth shining from the Gospel, like a star from heaven, has led us too to worship Christ; we too have heard with faithful ear the prophecy proclaimed in the Jewish nation, as the information given by the Jews who do not go along with us; we too, recognizing and praising Christ as king and priest and as having died for us, have honored him as with gold and frankincense and myrrh. It remains that, proclaiming the gospel, we take a new way and do not return by the way we came.","f":"Augustine, <i>Serm.</i> 202.4 (PL 38:1035; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/202-4)."},"augustine-sermones/203.1":{"o":"Epiphania græcæ linguæ vocabulo, latine manifestatio dici potest. Hodierno igitur die manifestatus Redemptor omnium gentium, fecit solemnitatem omnibus gentibus. Cujns itaque nativitatem ante dies paucissimos celebravimus, ejusdem manifestationem hodie celebramus. Dominus ergo noster Jesus Christus ante dics tredecim natus, a Magis hodie traditur adoratus. Quia factum est, Evangelii loquitur veritas: quo die autem factum sit, ubique clamai tam præclaræ istius solemnitatis auctoritas. Justum enim visum est, quod et vere justum est, ut quoniam illi Magi primi ex Gentibus Christum Dominum cognoverunt, et nondum ejus sermone commoti, stellam sibi apparentem et pro infante Verbo visibiliter loquentem, velut linguam cœli, secuti sunt, ut diem salutis primitiarum suarum Gentes gratanter agnoscerent, et eum Domino Christo cum gratiarum actione solemni obsequio dedicarent. Primitiæ quippe Judæcorum ad fidem rcvelationemque Christi in illis pastoribus exstiterunt, qui ipso die quo natus est, cum de proximo veniendo viderunt. Illis Angeli, istis stella nuntiavit. Illis dictum est, Gloria in excelsis Deo: in istis impletum est, Cæli enarrant gloriam Dei ( Psal. XVIII, 2). Utriquc sane tanquam initia duorum parietum de divereo venientium, circumcisionis ct præputii, ad angularem lapidem cucurrerunt: ut esset pat eorum, faciens utraque unum.","t":"Epiphany is a word of the Greek language; in Latin it can be called manifestation. Today, then, the Redeemer of all nations, being manifested, has made a festival for all nations. Whose birth we celebrated a very few days ago, his manifestation we celebrate today. Our Lord Jesus Christ, then, born thirteen days ago, is reported to have been worshipped by the Magi today. That it happened, the truth of the Gospel tells; on what day it happened, the authority of this so illustrious feast proclaims everywhere. For it seemed just, as it truly is just, that since those Magi were the first of the Gentiles to know Christ the Lord, and, not yet moved by his speech, followed the star that appeared to them and spoke visibly for the infant Word, as a tongue of heaven, the Gentiles should gratefully recognize the day of the salvation of their firstfruits, and dedicate it to the Lord Christ with thanksgiving and solemn service. For the firstfruits of the Jews for faith in Christ and his revelation were those shepherds who, coming from nearby, saw him on the very day he was born. To them angels announced it, to these a star. To them it was said, “Glory to God in the highest”; in these was fulfilled, “The heavens declare the glory of God.” Both indeed, as the beginnings of two walls coming from different directions, circumcision and uncircumcision, ran to the cornerstone, so that he might be their peace, making both one.","f":"Augustine, <i>Serm.</i> 203.1 (PL 38:1035; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/203-1)."},"augustine-sermones/203.2":{"o":"Verumtamcn illi Deum, ex eo quod Christum viderant, laudaverunt: isti autem visum Christum etiam adoraverunt. In illis gratia prior, in istis humilitas amplior. Fortasse ergo illi pastores minus rei, de salute alacrius exsultabant: isti autem Magi multis onerati peccatis, submissius indulgentiam requirebant. Hæc est illa humilitas, quam plus in eis qui ex Gentibus erant, quam in Judacis, divina Scriptura commendat. Ex Gentibus enim erat ille Centurio, qui cum Dominum in toto pectore suscepisset, se tamen dixit indignum ut in domum ejus intraret, nec ab eo ægrum suum voluit videri, sed salvum juberi. Sic interius præsentem corde retinebat, cujus a seo tecto præsentiam honorifice revocabat. Denique Dominus, Non inveni, inquit, tantam fidem in Isræl. Illa etiam Chananæa ex Gentibus erat, quæ cum se a Domino audisset canem, et cui panis filiorum mitteretur indignam, micas tanquam canis exegit: et ideo non esse meruit, quia id quod fuerat non negavit. Nam et ipsa audivit a Domino, 0 mulier, magna est fides tua. Humilitas in ea fecerat fidem magnam; quia se ipsam fecerat parvam.","t":"Yet the shepherds praised God because they had seen Christ; but these, having seen Christ, also worshipped him. In those grace came first; in these humility was greater. Perhaps, then, those shepherds, being less guilty, exulted more eagerly over their salvation, while these Magi, burdened with many sins, sought pardon more humbly. This is that humility which divine Scripture commends more in those who were from the Gentiles than in the Jews. For that centurion was from the Gentiles who, though he had received the Lord with his whole heart, nevertheless called himself unworthy that he should enter his house, and did not want his sick servant to be seen by him, but to be healed by his command. So he held him present in his heart within, whose presence he respectfully turned back from his roof. Finally the Lord said, “I have not found such faith in Israel.” That Canaanite woman also was from the Gentiles, who, when she heard herself called a dog by the Lord, unworthy to have the children's bread thrown to her, begged for crumbs like a dog; and so she deserved to be no longer what she was, because she did not deny what she had been. For she too heard from the Lord: “O woman, great is your faith.” Humility had made her faith great, because it had made her small.","f":"Augustine, <i>Serm.</i> 203.2 (PL 38:1035; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/203-2)."},"augustine-sermones/203.3":{"o":"Veniunt ergo pastores de proximo vidcre, et Magi de longinquo veniunt adorare. Hæc est humilitas qua inseri meruit oleaster in olivam, et olivam dare contra naturam ( Rom. XI, 17); quia naturam meruit mutnre per gratiam. Nam cum hoc oleastro totus silvesceret et amaresceret mundus, per insertionis gratiam pingucfactus enituit. Veniunt enim ab extremo terræ, secundum Jeremiam, dicentes: Vere mendacia coluerunt patres nostri. Et veniunt. non ab una orbis parte, sed sicut Evangelium secundum Lucam loquitur, ab Oriente, et Occidente, ab Aquilone et Meridie, qui recumbant cum Abraham et Isaac et Jacob in regno coelorum. Sic totus orbis ex partibus quatuor Trinitatis gratia vocaur in fidem. Secundum quem numerum, cum quatuor ter ducuntur, duodenarius numerus apostolicus consecratus est; tanquam universi orbis salutem ex quatuor mundi partibus, in Trinitatis gratiam præfigurans. Hunc enim numerum etiam discus ille significavit, qui demonstratus est Petro plenus omnibus animalibus ( Act. X, 11), tanquam olnnibus gentibus. Nam et ipse quatuor lineis suspensus e cœlo ter submissus assumptus est; ut quaterni duodecim facereot. Ideo fortasse post Natalem Domini duodecim diebus additis, Magi primitiæ Gentium ad Christum videndum adorandumque venerunt, et non solum accipere propriam, sed omnium quoque gentium salulcm significare meruerunt. Cclebremns ergo devotissime etiam istum diem; et Dominum Jesum, quem primitiæ illæ nostræ adoraverunt jacentem in diversorio, nos habitantem adorcmus in coelo. Hoc quippe in co illi venerati sunt futurum, quod nos veneramur im pletum. Adoraverunt primitiæ Gentium. inhiantem uberibus matris: adorant gentes sedentem ad dexteram Dei Patris.","t":"So the shepherds come from nearby to see, and the Magi come from afar to worship. This is the humility by which the wild olive deserved to be grafted into the olive and to bear olives against nature, because it deserved to change its nature by grace. For when with this wild olive the whole world was growing wild and bitter, by the grace of grafting it was enriched and shone. For they come from the end of the earth, according to Jeremiah, saying: “Truly our fathers worshipped lies.” And they come not from one part of the world, but, as the Gospel according to Luke says, from the East and the West, from the North and the South, to recline with Abraham and Isaac and Jacob in the kingdom of heaven. So the whole world from its four parts is called to faith by the grace of the Trinity. By this reckoning, when four is taken three times, the apostolic number twelve is consecrated, as if prefiguring the salvation of the whole world from the four parts of the world in the grace of the Trinity. This number was also signified by the vessel shown to Peter, full of all kinds of animals, as of all nations. For it was let down from heaven by four lines and was let down and taken up three times, so that fours made twelve. Perhaps that is why, twelve days having been added after the Lord's birthday, the Magi, the firstfruits of the Gentiles, came to see and worship Christ, and deserved not only to receive their own salvation but also to signify that of all nations. Let us celebrate this day too, then, most devoutly; and let us worship the Lord Jesus dwelling in heaven, whom those firstfruits of ours worshipped lying in a lodging. For what they venerated in him as future, we venerate as fulfilled. The firstfruits of the Gentiles worshipped him eager for his mother's breasts; the nations worship him seated at the right hand of God the Father.","f":"Augustine, <i>Serm.</i> 203.3 (PL 38:1035–1037; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/203-3)."},"augustine-sermones/204.1":{"o":"Ante paucos dies. Natalem Domini celebravimus: Epiphaniam hodie celebramus; quo græco vocabulo significatur manifestatio, et refertur ad illud quod ait Apostolus, Sine dubio magnum eat pietatis sacramentum, quod manifeatatum eat in carne ( I Tim. III 16 ). Ambo itaque dies ad manifestationem pertinent Christi. In illo quippe natas est homo ex homine matre, qui sine imitio Deus erat apud Patrem. Sed carni est manifestatus in carne; quia earo eum videre non poterat, sicut erat ia spiritu. Et illo quidem die, qui Natalis ipsius nuncupatur, viderunt eum pastores Judæcorum: hodierno autcm die qui Epiphania proprie, hoc est manifestatio dicitur, adoraverunt eum Magi Gentium. Illis eum Angeli, istis vcro stella nuntiavit. Coelos Angeli habi- Unt, et sidera exornant: utrisque ergo cædi enarraverunt gloriam Dei.","t":"A few days ago we celebrated the Lord's birthday; today we celebrate the Epiphany, a Greek word that means manifestation, and it refers to what the Apostle says: “Without doubt great is the mystery of godliness, which was manifested in the flesh.” So both days belong to the manifestation of Christ. On the former he was born a man from a human mother, he who without beginning was God with the Father. But he was manifested to flesh in the flesh, because flesh could not see him as he was in the spirit. And on that day which is called his birthday the shepherds of the Jews saw him; but on today's day, which is properly called Epiphany, that is, manifestation, the Magi of the Gentiles worshipped him. To those angels announced him, to these a star. Angels inhabit the heavens, and stars adorn them: to both, then, “the heavens declared the glory of God.”","f":"Augustine, <i>Serm.</i> 204.1 (PL 38:1037; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/204-1)."},"augustine-sermones/204.2":{"o":"Utrisque enim natus est lapis angularis; ut, quemadmodum dicit Apostolus, duos conderet in se, in unum novum liMinem, faciens pacem, et commutaret utrosque in uno corpore Deo per crucem. Quid enim est angulus, nisi conjunctio duorum parietum, qui ex diverso veniunt, et illic quodam modo osculum pacis inveniunt? Inimica quippe inter se fuerunt circumcisio et preputium, hec est Judæi et Gentes, propter duo inter se diversa atque contraria, inde veri unius Dei cultum, hinc multorum atque falsorum. Cum itaque illi essent prope, isti autem longe, utrosque adduxit ad se, qui « commutavit utrosque in uno corpore Deo, » sicut idem apostolus consequenter adjungit,« per crucem interficiens inimicitias in semetipso. Et «veniens evangelizavit pacem vobis, inquit, qui eratis longe, et pacem iis qui prope; quia per ipsum habemus accessum ambo in uno spiritu ad Patrem ». Videte si non et duos parietes ex inimicitiarum diversitate venientes, et angularem lapidem demonstravit Dominum Jesum, ad quem de diverso utrique accesseruut, in quo utrique concordaverunt, hoc est, et qui ex Juda:is in eum, ct qui ex Gentibus crediderunt; tanquam diceretur eis: Et vos de propinquo, et vos de longinquo, «accedite ad eum, et illuminamini, et vultus vestri non erubescent ». Scriptum est enim: «Ecce pono in Sion lapidein angularem, electum, pretiosum; et qui creJiderit in cum, non confundetur ( I Petr. II, 6). Qui audierunt et obedierunt, hinc atque inde utrique venerunt, pacem tenuerunt, inimicitias finierunt: utrorumque primitiæ pastores et Magi fuerunt. In eis cœpit bos agnoscere possessorem suum, et asinus præsepe domini sui ( Isai. i, 5). Ex Judæis animal cornutum, ubi Christo crucis cornua parabantur. Ex Gentibus animal auritum, unde, prædictum erat: Populus qnem non cognovi, servivit mihi, in auditu auris obaudivit mihi. Ipse namque possessor bovis et dominus asini in præsepi jacebat, et ambobus alimentum commune præbebat. Quia ergo pax venerat eis qui crant longe, et pax eis qui erant prope; pastores Isrælitæ tanquam prope inventi, eo dic quo natus est Christus, ad eum venerunt, viderunt et exsultaverunt: Magi autem gentiles, tanquam longe inventi, tot diebus interpositis ab illo quo natus est, hodie pervenerunt, invenerunt, adoraverunt. Oportebat itaque nOs, hoc est, Ecclesiam quæ congregatur ex Gentibus, hujus diei celebrationem, quoest Chrigtus primitiis Gentium manifestatus, illius dici celebrationi, quo est Christus ex Judæis natus, adjungere, et tanti sacramenti memoriam geminata solemnitate servare.","t":"For the cornerstone was born for both, so that, as the Apostle says, he might create the two in himself into one new man, making peace, and reconcile both in one body to God through the cross. For what is a corner but the joining of two walls which come from different directions and there, in a way, find the kiss of peace? For circumcision and uncircumcision, that is, Jews and Gentiles, were hostile to each other because of two things different and contrary to each other: on the one side the worship of the one true God, on the other that of many false ones. So, since those were near and these far, he brought both to himself, who “reconciled both in one body to God,” as the same apostle goes on to add, “through the cross, killing the enmities in himself. And coming,” he says, “he proclaimed peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father.” See whether he has not pointed out both the two walls coming from the difference of enmities, and the cornerstone, the Lord Jesus, to whom both came from different directions, in whom both came into agreement: that is, those who believed in him from the Jews and those who believed from the Gentiles; as if it were said to them: You from nearby and you from afar, “come to him and be enlightened, and your faces will not be ashamed.” For it is written: “Behold, I lay in Zion a cornerstone, chosen, precious; and whoever believes in him will not be put to shame.” Those who heard and obeyed came from both sides, held to peace, ended enmities: the firstfruits of both were the shepherds and the Magi. In them “the ox began to know its owner, and the donkey its master's manger.” From the Jews the horned animal, where the horns of the cross were being prepared for Christ; from the Gentiles the long-eared animal, of whom it had been foretold: “A people whom I did not know served me; at the hearing of the ear it obeyed me.” For the owner of the ox and the master of the donkey himself lay in the manger and gave both a common food. Since, then, peace had come to those who were far off and peace to those who were near, the Israelite shepherds, being found near, came to him on the day Christ was born, saw him, and exulted; but the Gentile Magi, being found far off, arrived today, so many days after his birth, found him, and worshipped him. It was fitting, then, that we, that is, the Church gathered from the Gentiles, should join the celebration of this day, on which Christ was manifested to the firstfruits of the Gentiles, to the celebration of that day on which Christ was born of the Jews, and keep the memory of so great a mystery with a twofold feast.","f":"Augustine, <i>Serm.</i> 204.2 (PL 38:1037; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/204-2)."},"augustine-sermones/204.3":{"o":"Quando duo parietes isti cogitan'tur, unus ex Judæis, alius ex Gentibus, angulari lapidi cohærendo, servantes unitatem spiritus in vinculo pacis; non offendat animum reproborum multitudo Judæorum, in quibus fucruut ædiftcantes, id est, volentes esse Legis doctorcs; sed quale; dicit Apostolus, Non intelligentes neque qum loquuntur, nequi de quibus affirmant. Per bane enim mentis cæcitatcm, lapidem reprobaverunt, qui factus est in caput ariguli. Sed non lierct in caput anguli, nisi duobus populis de diverso venientibus præberet pacificam, gratia copulante, juncturam. Non ergo cogitentur in Isrælitico paricte persecutores et interfectores Christi, quasi legem ædificantes et fidem destruentes, angu larem lapidem reprobantes et ruinam civitati miseræ fabricantes. Nec ista ibi cogitetur numerositas Judæorum dispersa per terras, ad divinarum, quas ncscientes ubique portant, testimonium Litterarum. In his enim claudicat Jacob, cui taCta et arefacta femoris latitudo, qua significaretur a semitis suis claudicans generis multitudo. Sed in pariete sancto, qui ex eis ad paccm lapidis angularis accessit, illi cogitentur in quibus benedictus est Jacob. Idem quippe et benedictus et claudus: bene - dictus in sanctificatis, claudus in reprobatis, Illi in isto pariete cogitentur, quorum abundantia præcedebat et sequebatur asellum Salvatoris, clamans: Benedictus qui venit in nomine Domini. Illi cogitentur qui discipuli inde electi, et apostoli facti sunt. Cogitetur Stephanus in græca lingna eoronæ nomine appellatus, et prior post resurrectionem Domini martyrio coronatus. Cogitentur etiam ex ipsis persecutoribus tot millia credentium, quando venit Spiritus sanctus. Cogitentur Ecclesiæ, de quibus Apostolus dicit: Eram autem ignotus facie Ecclesiis Judœœ, quœ erant in Christo: tantum autem audientes erant quia qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me magni ficabant Deum (Galat. ), 22-24). Isto modo Isræliticus paries cogitetur, et parieti ex Gentibus venienti qui nune est conspicuus, adjungatur: atque ita lapis angularis prius in præsepio positus, usque ad cœli culmen erectus, non frustra prædictus Christus Dominus invenitur.","t":"When these two walls are thought of, one from the Jews, the other from the Gentiles, cleaving to the cornerstone and keeping the unity of the spirit in the bond of peace, let not the multitude of reprobate Jews trouble the mind, among whom were the builders, that is, those who wanted to be teachers of the Law, but such as the Apostle says, “understanding neither what they say nor the things about which they make assertions.” Through this blindness of mind they rejected the stone which has become the head of the corner. But it would not become the head of the corner unless it offered two peoples coming from different directions a peaceful joining, with grace binding them together. Let us not, then, think of the persecutors and killers of Christ as in the Israelite wall, as if building the Law and destroying faith, rejecting the cornerstone and building ruin for an unhappy city. Nor let that numerous multitude of Jews scattered through the lands be thought of there, as witness to the divine Scriptures which they carry everywhere without understanding them. For in them Jacob limps, whose broad thigh was touched and withered, signifying the multitude of his race limping from its paths. But in the holy wall that came from them to the peace of the cornerstone, let those be thought of in whom Jacob was blessed. For the same man was both blessed and lame: blessed in those sanctified, lame in those reprobate. Let those be thought of in this wall whose great numbers went before and followed the Savior's donkey, crying, “Blessed is he who comes in the name of the Lord.” Let those be thought of who were chosen from there as disciples and made apostles. Let Stephen be thought of, called in the Greek language by the word for a crown, and first after the Lord's resurrection to be crowned with martyrdom. Let there be thought of also, from those very persecutors, so many thousands of believers when the Holy Spirit came. Let the churches be thought of of which the Apostle says: “I was unknown by face to the churches of Judea which were in Christ; they were only hearing that he who once persecuted us now proclaims the faith which he once ravaged; and they glorified God in me.” In this way let the Israelite wall be thought of, and let it be joined to the wall coming from the Gentiles, which is now plain to see; and so the cornerstone, first laid in the manger and raised to the summit of heaven, Christ the Lord, is found not to have been foretold in vain.","f":"Augustine, <i>Serm.</i> 204.3 (PL 38:1037–1039; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/204-3)."},"augustine-sermones/205.1":{"o":"Observationcm Quadragesimæ, solemni reditu prresentatam, hodierno die ingredimur: quo vobis solemniter eliam exhortitio nostra dcbetur; ut Det sermo per nostrum officium ministratus, jejunaturos corpore, pascat in corde; ac sic interior homo cibo suo refectus, exterioris castigationem possit agere, et robustius sustinere. Congruit enim nostræ devotioni, ut qui Domini crucifixi passionem jam propinquantem celebraturi sumus, reprimendarum carnalium voluptatum crucern nobis ipsi etiam radiamus, sicut dicit Apostolus: Qui autem Jesu Christi sunt, carnern suam crucifixerunt tum passionibus et concupiscentiis. In hac quidem cruce, per totam istam vitam, quæ in mediis tenlationibHS ducitur, perpetuo debet pendere christianus. Non enim est in hic vita tempus evellendi clavos, de quibus in Psalmo dicitur: Confige clavis a timore tuo carnes meas. Carnes, sunt carnales concupiscentiæ; clavi, sunt præcepta justitiæ: his illas timor Domini configit, qui nos illi acceptabilem hostiam crucifigit. Unde item dicit Apostolus: Obsecro itaque vos, fratres, per miserationem Dei, ut exhibeatis corpora vestra hostiam vivam, sanctam, Deo placentem. Crux ergo ista, in qua Dei servus non solum non confunditur, sed etiam gloriatur dicens, Mihi autem absit gloriari, nisi in eruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ege mundo (Galat. VI, 14): crux. inquam, ista non quadraginta dierum est, sed totius hujus vitæ, quæ mystico numero quadraginta istorum significatur dicrum; sive quod home ducturus hanc vitam, sicut nonnulli asserunt, diebus quadraginta formatur in utero; sive quod Evangelia qwatuor cum denaria Lege contordant, et quater deni isium numerum signant, nobisque in hac vita Scripturas utrasque necessarias esse demonstrant; sive alia qualibet probabiliore causa, quam potest intellectus mclior et luculentior invenire. Unde et Moyses et Elias et ipse Dominus quadragiata diebus Jejunaverunt: ut insinuaretur uobis et in Moyse et in Elia ct in ipso Christo, hoc est, in Lege et Prophetis et in ipso Evangelio, id nobiscum agi, ne conformemur et hæreamus huic sæculo, sed crucifigamus hominem veterem, non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et æmulatione agentes; sed induamus Dominum Jesum; et carnis curam ne fecerimus in concupiscentiis. Sic semper hic vive, Christiane: si terreno limo gressus non vis immergere,, noli de ista cruce descendere. Si autem hoc faciendum est per hanc totam vitam, quanto magis per istos Quadragesimæ dies, quibus non so. lum agitur, verum etiam significatur hæc vita?","t":"Today we enter on the observance of Lent, brought before us by its yearly return; and on this day our exhortation is also solemnly due to you, so that the word of God, ministered through our office, may feed in the heart those who are about to fast in the body; and so that the inner man, refreshed with its own food, may carry out the chastening of the outer man and endure it more sturdily. For it befits our devotion that we, who are about to celebrate the passion of the crucified Lord, now drawing near, should make for ourselves too a cross of restraint on fleshly pleasures, as the Apostle says: “Those who belong to Jesus Christ have crucified their flesh with its passions and desires.” On this cross indeed the Christian must hang continually throughout this whole life, which is led amid temptations. For in this life there is no time for pulling out the nails of which it is said in the psalm: “Pierce my flesh with nails from fear of you.” The flesh is the fleshly desires; the nails are the commands of righteousness: with these the fear of the Lord pierces them, and crucifies us as an acceptable victim to him. Hence the Apostle says again: “I beseech you, therefore, brothers, by the mercy of God, to present your bodies as a living sacrifice, holy, pleasing to God.” This cross, then, on which the servant of God not only is not put to shame but even glories, saying, “But far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world”: this cross, I say, is not of forty days but of this whole life, which is signified by the mystical number of these forty days; whether because, as some assert, a man who is to live this life is formed in the womb in forty days; or because the four Gospels agree with the tenfold Law, and four times ten makes this number, and shows us that both Scriptures are necessary in this life; or for some other more probable reason that a better and clearer understanding can find. Hence Moses and Elijah and the Lord himself fasted forty days: so that it might be suggested to us, in Moses and Elijah and Christ himself, that is, in the Law and the Prophets and the Gospel itself, that this is done with us: that we should not be conformed to this world and cling to it, but crucify the old man, not living in revelry and drunkenness, not in debauchery and impurity, not in strife and jealousy, but put on the Lord Jesus and make no provision for the flesh in its desires. Live so here always, Christian: if you do not want to sink your steps in the mud of earth, do not come down from this cross. But if this is to be done through this whole life, how much more through these days of Lent, in which this life is not only lived but also signified?","f":"Augustine, <i>Serm.</i> 205.1 (PL 38:1039; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/205-1)."},"augustine-sermones/205.2":{"o":"Per alios ergo dies non graventur corda vestra in crapula et ebrietate: per bos autem etiam jejunate. Per alios dies, adulteria, fornicationes, omnesquc illicitas corruptelas nolite contingere: per hos autem etiam a conjugibus abstinete. Quod vobis demitis jejunando, eleemosynis addite prærogando. Tempus quod reddendo coujugali debito occupabatur, supplicationibus impendatur. Corpus quod carnalibus affectibus solvebatur, puris precibus prosteniatur. Manus quæ amplexibus implicabantur, orationibus extendantur. Vos autem qui etiam per alios dies jejunatis, per hos augete quod facitis. Qui per alios dies perpetua continentia crucifigitis corpus, per hos Deo vestro crebrioribus et intentioribus inhærete orationibus. Omnes unanimes, omnes fideles fideliter, omnes in bac peregrinatione unius patrie desiderio suspirantes, et amore ferventes. Donum Dei, quod ipse non habet, nullus in altero invideat, nullus irridoat. In spiritualibus bonis, tuuin deputa, quod amas in fratre: suum deputet, quod amat in te. Nemo sub abstinentie specie, mutare affectet potius, quam resecare delicias; ut pretiosos cibos quærat, quia carne non vescitur, et inusitatos liquores, quia vinum non bibit: ne per occasionem quasi domandæ carnis, magis agat negotium voluptatis. Alimenta quidem mundis munda sunt omnia: sed in nullo est munda luxuriæ.","t":"On other days, then, let your hearts not be weighed down with dissipation and drunkenness; but on these days fast as well. On other days do not touch adulteries, sexual immoralities, and all unlawful corruptions; but on these days abstain even from your spouses. What you take from yourselves by fasting, add to alms by giving it out. Let the time that was taken up with rendering the marital debt be spent on supplications. Let the body that was relaxed in fleshly affections be prostrated in pure prayers. Let the hands that were entwined in embraces be stretched out in prayers. And you who fast on other days too, increase on these days what you do. You who on other days crucify the body by perpetual continence, cling to your God on these days with more frequent and more intent prayers. All of one mind, all faithful, faithfully; all in this pilgrimage sighing with longing for the one homeland and burning with love. Let no one envy in another, let no one mock, a gift of God that he himself does not have. In spiritual goods, count as yours what you love in your brother; let him count as his what he loves in you. Let no one, under the appearance of abstinence, aim to change his delicacies rather than cut them off; so as to seek costly foods because he does not eat meat, and unusual drinks because he does not drink wine: lest under the pretext of taming the flesh he rather do the business of pleasure. To the clean, indeed, all foods are clean; but in no one is self-indulgence clean.","f":"Augustine, <i>Serm.</i> 205.2 (PL 38:1039; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/205-2)."},"augustine-sermones/205.3":{"o":"Præ cæteris, fratres, a litibus et discordiis jejunate. Mementote prophetam quibusdam exprobrautem atque clamantem:. In diebus jejunii vestri, inveniuntur voluntates vestrœ, quod omnes qui sub jugo vestro sunt stimulatis, et cœditis pugnis; auditur in clamore vox vestra, et cætera talia. Quibus commemoratis adjunxit: Non hoc jejuniUm ego elegi, dicit Dominus. Si clamarc vultis, illum frequentate clamerem, de quo scriptum est: foce mea ad Dominum clamavi ( Psal. CXLI, 2). Ille quippe non est litis, sed charitatis; net. carnis t sed cordis. Non est talis ille, de quo dicitur: Expectavi ut faceret judicium, fecit autem iniquitatem; et non justitiam sed clamorem. Dimittite, et dimittetur vobis; datI, et dabitur vobis. Hæ sunt dune alæ orationis, quibus volat ad Deum: si iHud quod committitur, ignoscit delinquenti, et donat egenti.","t":"Above all, brothers, fast from lawsuits and discords. Remember the prophet reproaching certain people and crying out: “In the days of your fasting your own wills are found, for you goad all who are under your yoke and strike them with your fists; your voice is heard in clamor,” and other such things. Having mentioned these he added: “This is not the fast I have chosen, says the Lord.” If you want to cry out, frequent that cry of which it is written: “With my voice I cried to the Lord.” For that is not a cry of strife but of love; not of the flesh but of the heart. It is not like the cry of which it is said: “I waited for him to do justice, but he did iniquity; and not righteousness, but a cry.” “Forgive, and you will be forgiven; give, and it will be given to you.” These are the two wings of prayer by which it flies to God: if one pardons the offender what he has committed, and gives to the needy.","f":"Augustine, <i>Serm.</i> 205.3 (PL 38:1039–1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/205-3)."},"augustine-sermones/206.1":{"o":"Anniversario reditu Quadragesimæ tempus advenit, quo vobis exhortatio nostra debetur: quia et vos tempori congrua Domino opera vestra debctis: quæ tamen non Domitio utilia possint esse, sed vobis. Orationibus, jejuniis, eleemosynis et alia quidem tempora debent christiano fervere: verumtamen et illos qui diebus aliis in bis pigri sunt, debet ista solemnitas excitare; et ii qui per alios dies ad ista sunt alacres, nunc ea debent ferventius exercere. Tempus quippe humilitatis nostræ vita in hoc sæculo est, quam dies significant isti, Domino pro nohis Christo, qui semel moriendo passus est, velut annis omnibus revoluta solemnitate passuro. Quod enim semel in toto tempore factum est, ut vita Rostra novaretur; celebratur annis omnibus, ut in memoriam revocetur. Si ergo veracissimæ pietatis affectu, toto peregrinationis hujus tempore, quo in mediis tentationibus vivimus, humiles corde esse debemus: quanto magis his diebus, quibus ipsum tempus humilitatis nostræ non solum vivendo agimus, sed etiam cclebrando significainus? Humiles esse nos docuit humilitas Christi, quia impiis moriendo cessit: excelsos nos facit celsiludo Christi, quia pios resurgendo præcessit. Si enim commortui sumus, ait Apostolus, et convivemus: si toleramus, et conregnabimus (II Tim. II. ii et 12). Unum horum modo, tanquam ejus propinquante passione; alterum post Pascha, tanquam ejus resurrectione completa, devotione debita celebramus. Tunc enim post dies hujus humilitatis, eMam nostræ celsitudinis tempus, ctsi noudum videndo agere vacat; jam ta men præmeditando significare delectat. Nunc itaque orationibus ingemiscamus instantius: tunc uberius exhilarabimur laudibus.","t":"With its yearly return the season of Lent has come, in which our exhortation is due to you; for you too owe the Lord works fitting to the season, works which cannot be useful to the Lord, but to you. Other seasons too ought to find the Christian fervent in prayers, fasts, and alms; but this solemn season ought to rouse those who on other days are sluggish in these things, and those who on other days are eager for them ought now to practice them more fervently. For our life in this world is the time of our humility, which these days signify, while Christ the Lord, who suffered once for us by dying, is as it were to suffer again in the feast that returns every year. For what was done once in all time, so that our life might be renewed, is celebrated every year, so that it may be recalled to memory. If, then, with the affection of most true piety, we ought to be humble of heart throughout the whole time of this pilgrimage, in which we live amid temptations, how much more on these days, in which we not only live through the time of our humility but also signify it by celebrating it? The humility of Christ has taught us to be humble, because by dying he yielded to the ungodly; the loftiness of Christ makes us lofty, because by rising he went ahead of the godly. “For if we have died with him,” says the Apostle, “we shall also live with him; if we endure, we shall also reign with him.” The one of these we now celebrate with due devotion as his passion draws near; the other after Easter, as his resurrection is completed. For then, after the days of this humility, though we are not yet free to live out the time of our loftiness by seeing, it is already a delight to signify it by meditating on it beforehand. Now, then, let us groan more urgently in our prayers; then we shall be gladdened more abundantly in praise.","f":"Augustine, <i>Serm.</i> 206.1 (PL 38:1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/206-1)."},"augustine-sermones/206.2":{"o":"Sed orationibus nostris, quibus ad Deum facilius volando perveniant, eleemosynis et jejuniis pennas pietatis addamus. Hine autem intelligit animus christianus, quantum remotus esse debet a; fraude alienæ rei; quando sentit simile esse fraudi, si superflua sua non tribuerit indigenti.: Date el dubitur vobis; dimittite et dimilletur vobis. Hæc duo genera cleemosynarum, tribuendi et ignoscendi, elementer et serventer operemur; qui nobis a Domino ut bona tribuantur, et mala non retribuantur, oramus. Date, inquit, et dabitur vobis. Quid verius, quid justius; ot qui dare detrectat, se fraudet ipse, nec accipiat? Si Impudenter agricola quærit messem, ubi se novit non præmisisse semen; quanto impudentius quærit Deuir. diitem dantem, qui hominem pauperem noluit exaudire poscentem? In paupere enim se pasci voluit, qui non esurit. Deum ergo nostrum egentem non spernamus in paupere, ut egentes satiemur in divite. Habemus egentes, et egemus: dcmus ergo, ut accipiamus. Verumtamen quid est quod damus? Et pro isto exiguo, visibili, temporali atque terreno, quid est quod accipere desideramus? Quod oculus non vidit, nee auris audivit, nec in cor hominis ascendit. Nisi ipse promineret, impudentiæ fuisset dare isia, et accipere velle illa: et nolle dare nec ista: quas tamen ista nec ipsa haberemus, nisi dante illo qui exhortatur ut demus. Qua igitur fronte in utrisque speramus dantem, si in minimis contemnimus impcrantem? Dimittite, et dimittetur vobis. Hoc est, Ignoscite, et ignoscetur vobis. Conservus conservo reconcilietur; ne juste servus a Domino puniatur. In hoc genere eleemosynæ, nullus est pauper. Potest hoc facere ut in æternum vivat, etiam qui ad tempus noa habet unde vivat. Gratis datur, dando oumulatur, quæ non consumitur, nisi quando non erogatur. Cujus ergo usque ad bos dies inimicitiæ perdurarunt, confundantur atque finiantur. Finiamur, ne finiant: non teneantur, ne teneant: perimantur per redemptorem, ne perimant retentorem.","t":"But to our prayers, so that by flying they may reach God more easily, let us add the wings of piety, alms and fasting. From this the Christian mind understands how far it ought to be from defrauding another of what is his, when it perceives that it is like fraud not to give its superfluities to the needy. “Give, and it will be given to you; forgive, and you will be forgiven.” Let us carry out these two kinds of alms, giving and forgiving, gently and fervently, we who pray the Lord that good things may be given us and evil things not be repaid. “Give,” he says, “and it will be given to you.” What is truer, what more just, than that whoever refuses to give should defraud himself and not receive? If a farmer is shameless to look for a harvest where he knows he sowed no seed, how much more shameless is he who looks for the rich God to give, when he would not listen to a poor man asking? For he who does not hunger willed to be fed in the poor. Let us not, then, spurn our God in need in the poor, so that in our need we may be filled in the rich one. We have needy people, and we are needy: let us give, then, so that we may receive. Yet what is it that we give? And in return for this small, visible, temporal, and earthly thing, what is it that we long to receive? “What eye has not seen, nor ear heard, nor has it entered into the heart of man.” Had he not promised it, it would have been shameless to give these things and want to receive those, and to be unwilling to give even these: which we would not have either, unless he had given them who exhorts us to give. With what face, then, do we hope that he will give in both, if in the least things we despise him when he commands? “Forgive, and you will be forgiven”: that is, pardon, and you will be pardoned. Let fellow servant be reconciled with fellow servant, lest the servant be justly punished by the Lord. In this kind of almsgiving no one is poor. Even someone who has nothing for the present to live on can do this so as to live forever. It is given free; it grows by being given; it is not used up except when it is not paid out. Let those, then, whose enmities have lasted until these days be confounded and ended. Let the enmities be ended, lest they end us; let them not be held, lest they hold us; let them be destroyed by the one who redeems, lest they destroy the one who retains them.","f":"Augustine, <i>Serm.</i> 206.2 (PL 38:1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/206-2)."},"augustine-sermones/206.3":{"o":"Jejunia vestra non sint talia, qualia propheta condemnat, dicens: Non hoc jejunium elegi, dicit Dominus. Arguit enim jejunia litigiosorum: quærit piorum. Arguit opprimentes: quærit relaxantes. Arguit inimicantes: quærit liberantes. hde enim per hos dies a rebus licitis desideria vestra frenatis, neillicita committatis. Nullis diebus se ingurgitet vino, nee adulterio, qui diebus istis temperat a conjugio. Ita oratio nostra hu. militate et charitate, jejunando et dando, temperando et ignoscendo, bona tribuendo et mala non retribuendo, a malo decliuando et bona faciendo, quærit pacem, et consequitur eam. Volat enim talibus oratio pennis adminiculata virtutum: et quo Christus pax nostra præcessii, facilius perfertur in cœlum.","t":"Let your fasts not be such as the prophet condemns, saying: “This is not the fast I have chosen, says the Lord.” For he rebukes the fasts of the quarrelsome; he seeks those of the godly. He rebukes those who oppress; he seeks those who release. He rebukes those who make enemies; he seeks those who set free. For during these days you rein in your desires from lawful things, so that you may not commit unlawful ones. Let him who on these days refrains from marital intercourse on no day gorge himself with wine or commit adultery. So our prayer, by humility and love, by fasting and giving, by restraint and forgiveness, by bestowing good things and not repaying evil, by turning from evil and doing good, seeks peace and pursues it. For prayer flies when it is supported by such wings of virtues, and is borne more easily into heaven, where Christ our peace has gone before.","f":"Augustine, <i>Serm.</i> 206.3 (PL 38:1041; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/206-3)."},"augustine-sermones/207.1":{"o":"In adjutorio misericordiæ Domini Dei nostri, tentationes sæculi, insidiæ diaboli, mundi labor, carnis illecebra, turbulentorum temporum fluctus, et corpo ralts omnis atque spiritualis adversitas, eleemosynis, et jejuniis, atque orationibus superandæ suut. Hæc cum per totam vitam fervere debeant christiano; tum maxime propinquante solemnitate Paschali, quæ suo reditu anniversario nostras excitat mentes; innovans In eis memor ia salutari qnod Dominus noster unicus Dei Filius nlisericordiam præstitit nobis, jejunavit ravitque pro nobis. Eleemosyna quippe græce, nrisericordia est. Quæ autem major esse misericordia super miseros potuit, quam illa quæ cœli creatorem de coelo deposuit, et terreno corpore terræ induit conditorem; eum qui in æternitate Patris manet æqualis, mortalitate coæquavit et nobis, formam servi inundi Donaino imposuit; ut ipse panis esuriret, satietas sitiret, virtus infirmaretur, sanitas vulneraretur, vita moreretur. Hoc autem, ut nostra pasceretur fames, rigaretur ariditas, consolaretur infirmilas, exstingueretur iniquilaS, ardesceret charitas. Quæ major misericordia, quam creari creatorem, servire dominatorem, vendi redemptorem, humiliari exaltatorem, occidi suscitatorem? Nobis de præbendis eleemosynis precipitur ut panem demus esurienti: ille se ip sum ut nobis daret esurientibus, prius pro nobis se tradidit sævientibus. Precipitur nobis ut peregrinum rrcipiamus: ille pro nobis in sua propria venit, et sui eum non receperunt. Ipsum denique benedicat anima nostra, qui propitius fit omnibus iniquitatibus ejus, qui sanat omnes languores ejus, qui redimit de corruptione vitam ejus, qui cam coronat in miseratione et misericordia: qui satiat in bonis desiderium ejus. Exerceamus itaque eleemosynas nostras tanto impensius, tantoque frequentius, quanto propinquior fit dies qua nobis prærogata eleemosyna celebratur. Quia jejunium sine misericordia ei nihil est qui jejnnat.","t":"With the help of the mercy of the Lord our God, the temptations of the world, the snares of the devil, the toil of the world, the allurement of the flesh, the waves of turbulent times, and every bodily and spiritual adversity are to be overcome by alms, fasts, and prayers. Though these ought to be fervent in the Christian throughout his whole life, they should be so above all as the Paschal feast draws near, which by its yearly return rouses our minds, renewing in them the saving memory that our Lord, the only Son of God, showed us mercy, fasted, and prayed for us. For eleemosyna in Greek means mercy. And what greater mercy toward the wretched could there be than that which brought the creator of heaven down from heaven and clothed the founder of the earth with an earthly body; which made him who remains equal to the Father in eternity equal to us too in mortality, and laid the form of a slave on the Lord of the world; so that the Bread might hunger, Fullness thirst, Strength be made weak, Health be wounded, Life die? And this so that our hunger might be fed, our dryness watered, our weakness consoled, our iniquity extinguished, our love set aflame. What greater mercy than that the creator should be created, the ruler serve, the redeemer be sold, the exalter be humbled, the raiser of the dead be killed? Concerning the giving of alms we are commanded to give bread to the hungry; he, in order to give himself to us in our hunger, first handed himself over for us to those who raged against him. We are commanded to welcome the stranger; he came for our sake to his own, and his own did not receive him. Let our soul, then, bless him who is merciful to all its iniquities, who heals all its diseases, who redeems its life from corruption, who crowns it with compassion and mercy, who satisfies its desire with good things. Let us therefore practice our almsgiving all the more generously and all the more frequently, the nearer the day draws on which the alms bestowed on us is celebrated. For fasting without mercy is nothing to the one who fasts.","f":"Augustine, <i>Serm.</i> 207.1 (PL 38:1041–1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/207-1)."},"augustine-sermones/207.2":{"o":"Jejunemus etiam humiliantes animas nostras, appropinquante die quo magister humilitatis humiliavit semetipsum, factus subditus usque ad mortem crucis. Imitemur ejus crucem, abstinentiæ clavis edomitas concupiscentias configentes. Castigemus corpus nostrum, et servituti subjiciamus: et ne per indomitam carnem ad illicita prolabamur, in ea domanda aliquantum et ficita subtrahamus. Crapula et ebrietas etiam per dies cæteros devitanda: per hos autem dies etiam concessa prandia removenda. Adulteria et fornicationes semper exsecranda atque fugienda: his autem dicbus et a conjugibus temperandum est. Facile tibi obtemperabit caro, ne inhæreat alienis, quas refrenari consueverit ct a suis. Sane cavendum est ne mutes, non minuas voluptates. Videas enim, quosdam pro usitato vino, inusilatos liquores exquirere, ot aliorum expressione pomorum, quod ex uva sibi denegant, multo suavius compensare; cibos extra carnes multiplici varietate ac jucuuditate conquirere; et suavitates quas alio tempore consectari pudet, huic tempori quasi opportune colligere: ut videlicet observatio Quadragesimæ non sit veterum concupiscentiarum repressio, sed novarum deliciarum occasio. Hæc, fratres, ne vobis persuasa subrepapt, quanta potestis vigilantia providete. Parcimonia jejuniis conjungatur. Sicut ventris castiganda saturius, ita gulæ irritamenta cavenda suut. Non humanorum alimentorum, genera detestanda, sed carnalis est delectatio refrenanda. Esau non pingui vitulo vei volatilibus saginatis, sed Immoderate concupita lenticula reprobatus fst ( Gen. XXV, 30-54). Sanctum David aquam plus justo desiderasse poenituit ( I Paral. XI, 18, 49). Non operosis ergo ncque pretiosis, sed in promptu et positis quibusque vilioribus alimentis est corpus a jejunio reficiendum, vel potius fulciendum.","t":"Let us fast also humbling our souls, as the day approaches on which the teacher of humility humbled himself, becoming obedient even to the death of the cross. Let us imitate his cross, nailing our tamed desires with the nails of abstinence. Let us chastise our body and bring it into subjection; and lest through untamed flesh we slip into unlawful things, let us, in taming it, withdraw from it somewhat even of lawful things. Dissipation and drunkenness are to be avoided on other days too; but on these days even permitted meals are to be put off. Adulteries and sexual immoralities are always to be abhorred and shunned; but on these days one must refrain even from one's spouse. Your flesh will readily obey you not to cling to what belongs to others when it has grown used to being restrained even from what is its own. Care must certainly be taken not to change your pleasures rather than reduce them. For you may see some people seeking out unusual drinks in place of their usual wine, and by pressing other fruits making up much more sweetly for what they deny themselves from the grape; seeking out foods other than meat in manifold variety and delight; and collecting, as if at the right season, delicacies that they would be ashamed to pursue at another time: so that the observance of Lent becomes not a repression of old desires but an occasion for new delights. Brothers, guard with all the vigilance you can lest these notions creep in on you. Let frugality be joined to fasting. Just as the belly's surfeit is to be chastised, so the stimulants of the palate are to be avoided. Not that kinds of human food are to be abhorred, but fleshly delight is to be reined in. Esau was rejected not for a fatted calf or fattened birds but for a lentil stew immoderately craved. Holy David repented of having desired water more than was right. So the body is to be refreshed, or rather propped up, after fasting, not with elaborate or costly foods but with whatever cheaper foods are at hand and set before us.","f":"Augustine, <i>Serm.</i> 207.2 (PL 38:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/207-2)."},"augustine-sermones/207.3":{"o":"His diebus adminiculis piarum elecmosynarum et frugalium jejuniorum oratio nostra in superpa sustollitur: quia nec impudenter a Deo misericordia petitur, cum ab homine homini non negatur, nec serena cordis petentis intentio carnalium voluptatum phantasmatibus nubilis iropcditur. Sit autem oratio casta, ne forte non quod charitas, sed quod cupiditas quærit, optemus; ne inimicis mali aliquid imprecemur; ne in quos nocendo vel vindicando non possumus, orando sæviamus. Certe sicut nos apti efficimur ad orandum eleemosynis et jejuniis, sic et ipsa nostra oratio facit elcemosynas, cum dirigitur atque profunditur, non pro amicis tantum, verum etiam pro inimicis, et jejunat ab iro et odio et a perniciosissimis vitiis. Si enim nos jejunamus a cibis, quanto potius illa a vencnis? Denique nos debitis opportunisque temporibus alimentorum perceptione reficimur: nunquam illam escis talibus oblectemus. Perpetua suscipiat ista jejunia: quia est illi cibus proprius, quem sumere sine intefmissione præcipitur. Semper ergo jejunet ab odio, semper dilectione pascatur.","t":"In these days our prayer is lifted on high by the supports of devout alms and frugal fasts: for mercy is not shamelessly asked of God when it is not denied by man to man, nor is the serene intent of the heart of the one asking hindered by the clouds of the phantasms of fleshly pleasures. But let prayer be chaste, lest perhaps we long for what greed seeks rather than what love seeks; lest we call down some evil on our enemies; lest we rage by praying against those whom we cannot harm or take vengeance on. Certainly, just as we are made fit to pray by alms and fasts, so our prayer itself also gives alms when it is directed and poured out not only for friends but also for enemies, and fasts from anger and hatred and from the most pernicious vices. For if we fast from foods, how much more should it fast from poisons? Finally, we are refreshed by taking food at due and fitting times; let us never feed our prayer with such fare. Let it undertake these fasts perpetually, because it has its own proper food, which it is commanded to take without ceasing. Let it, then, always fast from hatred and always feed on love.","f":"Augustine, <i>Serm.</i> 207.3 (PL 38:1043; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/207-3)."},"augustine-sermones/208.1":{"o":"Solemne tempus advenit, quo vestram commoneamus et exhortemur in Domino Charitatem: quanquam ipsum lempus, eliam tacentibus nobis, satis vos admoncat et hortetur, ut jejuniis et orationibus et eleemosynis solito instantius et alacrius ferveatis. Sed ministerium nostri sermonis accedit, ut et vocis bujus tuba, vires suas spiritus vester adversus carnem dimicaturos accipiat. Sint ergo vestra jejunia sine litibus, clamoribus, cædibus: ut etiam qui sub jugo vestro sunt, remissionem cautam sentiant et benignam; nt asj eni severitas refrenetur, non ut salubris disciplina solvatur. Cum vero aliquo geMere ciborum eliam concessorum atque licitorum, causa castigandi corporis abstinetis, mementote omma munda mundis: ne quid putetis immundum, nisi quod infidelitas inquinaverit. Immundis enim et infidelibus, ait Apostolus, nihil est mundum. Sed plane fidelium corpora cum servituti subjiciuntur, proficit spi rituali saluti, quidquid corporali minuitur voluptati. Ideoque cavendum est, ne pretiosas escas vel pro aliis alias, vel etiam pretiosiores sine carnibus animalium requiratis. Cum enim corpus castigatur, et servituti subjicitur ( I Cor. IX, 27), restringendæ sunt deliciæ, non mutandæ. Quid enim interest in quali cibo concupiscentia immoderata culpetur? Non utiquo de solis caroibus, sed etiam de quibusdam pomis et agriculturæ alimentis Isrælitarum concupiscentia divina voce damnata est ENum. XI, 5, 33, 34). Et Esau, non propter offam suillam sed propter lenticulam defricatam, sua primogenita perdidit. Ut omittam quid esuriens Dominus tentatori etiam deipso pane responderit: qui certe non suam carnem quasi rebellem domabat, sed quid in talibus tentationibus respondere debeamus niiscricorditer admonebat. Quapropter, charissimi, a quibuscumque cibis vobis placuerit abstinere, mementote ut propositum vestrum pia temperantia conservetis, non ut Dei creaturam sacrilego errore damnetis. Quicumque etiam estis conjugibus alligati, nunc maxime apostolica monita nolite con- Umnere, ut invicem abstineatis ad tempus, ut vacelis orationibus. Quod enim et aliis diebus utiliter lit, nimis inverecundum est si modo non fiat. Arbitror onerosum non esse debere, anitiversaria observatione solemnibus diebus hoc faccre conjugatos, quod viduæ ex quadam viLe parte professæ sunt, quod tota vita sanctæ virgines susceperunt. Jam vero eleemosynas bis diebus augere, quodam modo ex debito est. Uhi enim justius quam miserendo impenditis, quod vobis abstinendo demitis? Et quid iniquius, quam ut quod minuH erogat abstinentia, servet permanens avaritia,:ut consumat ditata luxuria? Intendite itaque quibus dcbeatis quod vobis denegatis; ut quod detrahit temperantia voluptati, addat misericordia charitati. Quid jain dicam de illo opere misericordiæ, ubi nibil de apothecis, nihil de-sacculo impenditur, sed ex corde dimittitur; quod magis si maneat, quam si recedat, incipit esse damnosum? Iram dico adversus aliquem in corde sorvatam. Quid autem stultius, quam inimicum forinsecus devitare, et mulio pejorem in præcordiis intimis retinere? Unde Apostolus dicit, Sol non occidat super iracundiam vestram; moxque subjungit, Neque delis locum diabolo ( Ephes. IV, 26 et 27). Tanquant hoc agat, qui non cito iram pellit ex,animo, ut per illam velut per januam aditum præstet diabolo. Primitus itaque agendum est, ut super iram non occidat me sol; ne deserat ipsam mentem justitiæ sol. Sed in cujus pectore adhuc usque permansit, pellat eam saltem jam proximus dies Dominicæ passionis, qui non est iratus interfectoribus suis, pro quibus in ligno pendens et precem fudit et sanguinem. In cujuscumque ergo vestrum pectore usque ad istos sanctos dies fronte impudentissima purduravit, nunc inde saltem ira discedat. ut oratio secura procedat: nec offendat, aut palpi tet, aut sub conscientie stimulis obmutescat, cum ad eum locum venerit, ubi dicendum est, Dimitte nobis debita nostra, sicut et nos dimittimus debitaribus nostris. Aliquid petituri estis ne vobis retribuatur, et aliquid ut tribuatur. Remittite ergo, et remittetur vobis: date, et dabitur vobis. Hæc, fratres, etiamsi non admoneam, perpetua meditatione curare debetis. Cum vero tot divinorum testimoniorum ministra vox nostra diei quoque præsentis celebritate juvetur; timere non debeo ne me, vel potius omnium Dominum in me, aliquis vestrum forte contemnat: sed sperare potius quod grex. ejus agnoscens rjus esse quod dicitur, eum efficaciter exaudiendus exaudiat.","t":"The solemn season has come for us to remind and exhort Your Love in the Lord; although the season itself, even if we kept silent, sufficiently reminds and exhorts you to be fervent in fasts, prayers, and alms more urgently and eagerly than usual. But the ministry of our sermon is added, so that by the trumpet of this voice too your spirit, about to do battle against the flesh, may receive strength. Let your fasts, then, be without quarrels, shouting, and beatings; so that even those who are under your yoke may feel a relief that is careful and kind, so that harshness may be restrained, but not so that wholesome discipline may be loosened. And when for the sake of chastising the body you abstain from some kind of food, even what is permitted and lawful, remember that to the clean all things are clean: think nothing unclean except what unbelief has defiled. “For to the unclean and unbelieving,” says the Apostle, “nothing is clean.” But plainly, when the bodies of the faithful are brought into subjection, whatever is taken from bodily pleasure profits spiritual health. And so care must be taken not to seek costly foods, whether some in place of others, or even more costly ones without the flesh of animals. For when the body is chastised and brought into subjection, delicacies are to be restricted, not changed. For what difference does it make in what kind of food immoderate desire is blamed? It was not only for meat, but also for certain fruits and produce of the fields, that the craving of the Israelites was condemned by the divine voice. And Esau lost his birthright not for a dish of pork but for a dish of crushed lentils. Not to mention how the Lord, when he was hungry, answered the tempter concerning bread itself: he was certainly not taming his own flesh as if it were rebellious, but was mercifully showing us what we ought to answer in such temptations. Therefore, dearly beloved, from whatever foods you choose to abstain, remember to keep your purpose with devout temperance, not to condemn God's creation by sacrilegious error. And all of you who are bound to spouses, now above all do not despise the apostolic counsel to abstain from one another for a time, so as to be free for prayer. For what is usefully done on other days too, it is quite shameless not to do now. I think it ought not to be burdensome for married people to do on the solemn days of a yearly observance what widows have professed for a certain part of their life and holy virgins have undertaken for their whole life. [2] Now to increase alms in these days is in a way a matter of debt. For where can you spend more justly, by showing mercy, what you take from yourselves by abstaining? And what is more unjust than that what abstinence pays out by reducing, lasting avarice should keep, or enriched luxury consume? Consider, therefore, to whom you owe what you deny yourselves, so that what temperance takes from pleasure mercy may add to love. And what shall I say now of that work of mercy in which nothing is spent from storerooms, nothing from the purse, but something is released from the heart; something which begins to be harmful if it remains rather than if it departs? I mean anger kept in the heart against someone. What is more foolish than to avoid an enemy outside and keep a much worse one in the innermost heart? Hence the Apostle says, “Let not the sun go down on your anger,” and at once adds, “And do not give place to the devil”: as if whoever does not quickly drive anger from his mind does this, that through it, as through a door, he gives the devil entry. So first of all we must see to it that the sun does not go down on anger, lest the sun of righteousness desert the mind itself. But in whoever's breast it has remained until now, let at least the day of the Lord's passion, now near, drive it out: for he was not angry with his killers, for whom, hanging on the wood, he poured out both prayer and blood. In the breast of whichever of you, then, it has persisted with most shameless brow until these holy days, let anger at least now depart from it, so that prayer may go forth in security, and may not stumble, or tremble, or fall silent under the goads of conscience when it comes to the place where we must say, “Forgive us our debts, as we also forgive our debtors.” You are going to ask for something not to be repaid to you, and for something to be given you. “Forgive,” then, “and you will be forgiven; give, and it will be given to you.” These things, brothers, you ought to attend to in constant meditation even if I did not remind you. But since our voice, the servant of so many divine testimonies, is helped also by the celebration of the present day, I need not fear that any of you may perhaps despise me, or rather the Lord of all in me; I may rather hope that his flock, recognizing that what is said is his, will hear him to good effect, as he is to be heard.","f":"Augustine, <i>Serm.</i> 208.1 (PL 38:1043–1045; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/208-1)."},"augustine-sermones/209.1":{"o":"Solemne tempus advenit, quando de anima attentius cogitanda et corpore castigando vestram commoneam Charitatem. Ili sunt enim quadraginta' dies sacratissimi toto orbe terrarum, quos propinquante Pascha universus mundus, quem Deus in Christo reconciliat sibi, prædicanda devotione concelebrat. Si quas inimicitiæ, quæ vel nasci non debuerunt, vel cito mori dcbuerunt, et tamen usque ad hoc tempus sive negligentia, sive pertinacia, sive non modesta, sed superba verecundia, inter fratres perdurare potuerunt; saltem modo finiantur. Super quas sol non debuit occidere, saltem post multos solis ortus et occasus, etiam ipsæ suo tandem aliquando exstinguantur occasu, nec ulterius ullo renoventur exoptu. Negligens inimicitias finire obliviseitur; pertinax veniam non vult concedere, cum rogatur; superbe verecundus veniam petere dedignatur. His tribus vitiis inimicitiæ vivunt: sed animas. in quibus noe moriuntur, occ!- dunt. Vigilet contra negligentiam memoria, contra pertinaciam misericordia, contra superbam verecundiam submissa prudentia. Qui se concordiæ recolit nogleclorem, excutiat expergiscendo torporem: qui se cupit esse. sui debitoris exactorem, Dei se cogitet debitorem: qui erubescit petcre ut sibi. frater ignoscat, vincatper bonum timorem malum pudorem: ut noxiis inimicitiis finitis, ut eis mortuis, vos vivatis. Totum hoc charitas agit, quæ non agit perperam. Charitas, fratres mci, in quantum adest, exerceatur bene vivendo; in quantum autem minus est, impetretur petendo.","t":"The solemn season has come when I should remind Your Love to think more attentively of the soul and to chastise the body. For these are the forty most sacred days throughout the whole world, which, as Easter draws near, the whole world, which God is reconciling to himself in Christ, celebrates together with praiseworthy devotion. If any enmities, which ought either never to have been born or to have died quickly, have nevertheless been able to last among brothers until this time, whether through negligence, or obstinacy, or a shame that is not modest but proud, let them at least now be ended. On these the sun ought not to have gone down; at least after many risings and settings of the sun, let them too at last be extinguished by their own setting, and never again be renewed by any rising. The negligent forget to end enmities; the obstinate will not grant pardon when asked; the proudly ashamed disdain to ask for pardon. By these three vices enmities live; but they kill the souls in which they themselves do not die. Against negligence let memory keep watch; against obstinacy, mercy; against proud shame, humble prudence. Whoever recalls that he has neglected concord, let him wake up and shake off his torpor; whoever wants to exact payment from his debtor, let him think that he is God's debtor; whoever blushes to ask his brother to forgive him, let him overcome evil shame by good fear: so that, harmful enmities being ended and dead, you may live. All this love does, which does not act wrongly. Love, my brothers, so far as it is present, let it be exercised by living well; so far as it is lacking, let it be obtained by asking.","f":"Augustine, <i>Serm.</i> 209.1 (PL 38:1045; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/209-1)."},"augustine-sermones/209.2":{"o":"Ut autem nostræ orationes congruis. adminiculis adjuveutur, quoniam in bis diebus ferventiores eas habere debemus, etiam eleemosynas feryentius crogcmus. Ipsis adjiciatur, quod nobis jejunando et a cibis solitis abstinendo detrahitur. Quamvis eas debeat largiores habere, qui propter aliquam necessitatem corporis sui et consuetudinem alimentorum non potest abstinere, ut hoc addat pauperi, quod sibi detrahit: sed ideo plus det pauperi, quia sibi noA detrahit; ut qnoniam minus potest orationes suns castigatione corporis adjuvare, abundantiorem in corde pauperis includat eleemosynam, quæ pro illopossit orare. De Scripturis sanctis hac est saluberrimum amplectendumque consilium: Include. inquit, eleemosynam in corde pauperis, et hœc pro te exorabit.","t":"So that our prayers may be helped by fitting supports, since in these days we ought to make them more fervent, let us also pay out alms more fervently. Let there be added to them what is taken from us by fasting and abstaining from our usual foods. And whoever cannot abstain because of some need of his body and his habit of eating ought to give larger alms: not adding for the poor what he takes from himself, but giving more to the poor precisely because he does not take from himself; so that, since he is less able to help his prayers by chastising his body, he may shut up a more abundant alms in the heart of the poor, which can pray for him. For from the holy Scriptures comes this most wholesome counsel, to be embraced: “Shut up alms,” it says, “in the heart of the poor, and it will pray for you.”","f":"Augustine, <i>Serm.</i> 209.2 (PL 38:1045–1047; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/209-2)."},"augustine-sermones/209.3":{"o":"Admonemus etiam eos qui se a carnibus abstinent, ne vasa in quibus sunt coctæ tanquam immunda devitent. Sic enim loquens Apostolus ait: Omnia munda mundis. Quod enim fit in bujusmodi observationibus sana doctrina, non fit causa immunditiæ devitandæ, sed concupiscentiæ refrenandæ. Unde et illi qui sic se a carnibus temperant, ut alias escas et difficilioris præparationis et pretii majoris inquirant, multum errant. Non enim est boc suscipere abstinentiam, sed mutare luxuriam. Quomodo istis dicturi sumus, ut quod sibi detrahunt dent pauperi, a quibas solitus ita cibus relinquitur, ut in alio comparando sumptus augrater? Estote ergo his diebus et crebrius jejunantes, et vobis parcius impendentes, et egenis largius tribuentes. A conjugali quoque concubitu, hi dies postulant continentiam: Ad tempus, ait Apostolus, ut vacetis erationi: et iterum revertimini in idipsum, ue tentet vos satanas propter intemperantiam vestram ( I Cor. VII, 5). Non est hoc arduum atque difficile diebus paocis fidelibus conjugalis, quod a certo vitro articulo usque in finem sanctæ viduæ suscepcrunt, quod tota vita sanctæ virgines faciunt. Atque in his omnibus ferveatdevotio, comprimatur elatio. Neino sic gaudeat de bono largitatis, ut bonum amittat bumilitatis. Omnia vero cætera Dei dona non faciunt prodesse aliquid, nisi adsit vinculum charitatis.","t":"We also remind those who abstain from meat not to avoid as unclean the vessels in which meat has been cooked. For so the Apostle says: “To the clean all things are clean.” For what is done in such observances by sound doctrine is done not to avoid uncleanness but to rein in desire. Hence those who so refrain from meat that they seek other foods, both harder to prepare and more costly, are much mistaken. For this is not to undertake abstinence but to change one's luxury. How are we to tell such people to give the poor what they take from themselves, when they give up their usual food in such a way that their expense is increased in procuring another? Be, then, in these days, more frequent in fasting, more sparing in spending on yourselves, and more generous in giving to the needy. These days also call for continence from marital intercourse: “For a time,” says the Apostle, “so as to be free for prayer; and come together again, lest Satan tempt you because of your lack of self-control.” It is not hard or difficult for the married faithful to do for a few days what holy widows have undertaken from a certain point of life until its end, and what holy virgins do for their whole life. And in all these things let devotion be fervent and pride be suppressed. Let no one so rejoice in the good of generosity that he loses the good of humility. All the other gifts of God are of no profit unless the bond of love is present.","f":"Augustine, <i>Serm.</i> 209.3 (PL 38:1047; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/209-3)."},"augustine-sermones/21.1":{"o":"Jucundabitur justus in Domino, et sperabit in eo, et gloriabuntur omnes recti corde. Hoc certe voce et ore cantamus. Hæc verba Domino dixit et conscientia et lingua christiana, Jucundabitur justus in Domino, non in sæculo. Lux orta est justo, dicit alibi, et rectis corde jucunditas. Quaerens unde jucunditas, hic audis, Jucundabitur justus in Domino. Lux orta est justo, dicit alibi; et alibi, Delectare in Domino, et dabit tibi petitiones cordis tui. Quid nobis indicitur? quid donatur? quid jubetur? quid datur? Ut jucundemur in Domino. Quis jucundabitur in ea re quam non videt? An forte videmus Dominum? Hoc in promissione detinemus: nunc autem per fidem ambulamus, quamdiu sumus in corpore, peregrinamur a Domino; per fidem, non per speciem. Tunc ad speciem veniemus, quando implebitur quod item Joannes dicit: Dilectissimi, filii Dei sumus, et nondum apparuit quid erimus: scimus quia cum apparuerit, similes ei erimus, quando eum videbimus sicuti est (I Joan. III, i). Tunc ergo magna et perfecta jucunditas, et tunc plenum gaudium, ubi jam non spes lactat, sed res nutrit. Tamen etiam nunc, antequam res ipsa veniat nobis, antequam nos ad rem ipsam veniamus, jucundemur in Domino. Neque enim parvam jucunditatem habet spes, cujus postea erit res. Et in istis temporalibus rebus, in jucunditate, non Domini, sed sæculi, nonnulli multa amant, et ad ea quae amant, nondum pervenerunt: et tamen ardor in spe currit, rem nondum tenet. Verbi gratia, amas pecuniam; non curreres, si non sperares: amas uxorem, non ductam, sed adhuc ducendam; et forte ducenda amatur, ducta odio habebitur. Quare hoc? Quia talis non apparuit ducta, qualis ab animo pingebatur ducenda. Deus autem non vilescit præsens, amatur absens. Quantumcumque enim sibi humana mens exaggeraverit bonum quod Deus est, minus agit, et valde infra est; et necesse est plus inveniat adeptio, quam formabat cogitatio. Plus ergo amabimus cum viderimus, si potuerimus amare et antequam videremus. Modo ergo in spe amamus. Ideo jucundabitur, inquit, justus in Domino. Et continuo, quia nondum videt, et sperabit in eo.","t":"\"The righteous will rejoice in the Lord, and will hope in him, and all the upright of heart will be praised.\" This we certainly sing with voice and mouth. These words both the Christian conscience and the Christian tongue have said to the Lord: \"The righteous will rejoice in the Lord,\" not in the world. \"Light has risen for the righteous,\" it says elsewhere, \"and joy for the upright of heart.\" Asking where the joy comes from, you hear here, \"The righteous will rejoice in the Lord.\" \"Light has risen for the righteous,\" it says elsewhere; and elsewhere, \"Delight in the Lord, and he will give you the requests of your heart.\" What is announced to us? What is given? What is commanded? What is granted? That we should rejoice in the Lord. Who will rejoice in something he does not see? Or do we perhaps see the Lord? This we hold in promise: but now we walk by faith; as long as we are in the body, we are away from the Lord; by faith, not by sight. Then we shall come to sight, when what John likewise says is fulfilled: \"Beloved, we are sons of God, and it has not yet appeared what we shall be: we know that when he appears we shall be like him, when we see him as he is.\" Then, therefore, there will be great and perfect joy, and then full gladness, where hope no longer suckles us but the reality feeds us. Yet even now, before the reality itself comes to us, before we come to the reality itself, let us rejoice in the Lord. For hope, whose reality will come afterwards, has no small joy. And in these temporal things, in joy not of the Lord but of the world, some love many things and have not yet attained what they love: and yet ardor runs on in hope; it does not yet hold the thing. For example, you love money: you would not run after it if you did not hope for it. You love a wife, not yet married but still to be married; and perhaps she is loved while to be married, and when married will be hated. Why this? Because once married she did not appear such as the mind painted her while she was to be married. But God does not become cheap when present, though he is loved when absent. For however much the human mind exaggerates to itself the good that God is, it falls short, it is far below; and necessarily attainment will find more than thought was forming. So we shall love more when we have seen, if we have been able to love even before we saw. Now, then, we love in hope. That is why it says, \"The righteous will rejoice in the Lord.\" And immediately, because he does not yet see: \"and will hope in him.\"","f":"Augustine, <i>Serm.</i> 21.1 (PL 38:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-1)."},"augustine-sermones/21.10":{"o":"Quid accusas qui dedit aurum, qui recte accusaris male amando aurum? Habe aurum, dicit tibi Deus, dedi tibi, bene utere. Ornari vis auro; orna potius aurum: honorem vis, decus vis ab auro; decus præsta auro, ne sis dedecus auri. Aurum habet scortator, fornicator, luxuriator: edit pompaticos ludos, insana munera donat histrionibus; esurientibus pauperibus non donat: non est decus auri. Nonne qui recte attendit hoc, dicit, Doleo aurum quod in illum incurrit; o si ego illud haberem! Et tu aurum si haberes: modo enim dicis, Doleo aurum quod in istum incurrit; o si ego illud haberem! quid faceres? Peregrinos susciperem, inopes pascerem, nudos vestirem, captivos redimerem. Bona loqueris antequam habeas: vide loquaris quando habueris. Si sis talis, erit aurum in tuo ornatu. Si vero sic uteris auro, quia plus diligis eum qui creavit aurum, eris rectus, superiora plus diligens, inferioribus recte utens; et delectaberis in Domino, justus in Domino jucundaberis. Non erit in te accusatio Creatoris, sed erit gratiarum actio Redemptoris.","t":"Why do you accuse him who gave gold, you who are rightly accused of loving gold badly? \"Have gold,\" God says to you; \"I gave it to you; use it well.\" You want to be adorned with gold; adorn the gold rather: you want honor, you want distinction from gold; give distinction to the gold, do not be a disgrace to the gold. The whoremonger has gold, the fornicator, the debauchee: he puts on showy games, gives insane gifts to actors; he gives nothing to the hungry poor: that is no distinction to gold. Does not the one who rightly attends to this say, \"I am sorry for the gold that has fallen to that man; oh, if only I had it!\" And you, if you had the gold: for now you say, \"I am sorry for the gold that has fallen to this man; oh, if only I had it!\" What would you do? \"I would take in strangers, feed the needy, clothe the naked, ransom captives.\" You speak good things before you have it: see that you speak so when you have it. If you are such, the gold will be your adornment. And if you use gold so, because you love more him who created gold, you will be upright, loving higher things more, using lower things rightly; and you will delight in the Lord, you will rejoice in the Lord as a righteous man. There will be in you no accusation of the Creator, but thanksgiving to the Redeemer.","f":"Augustine, <i>Serm.</i> 21.10 (PL 38:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-10)."},"augustine-sermones/21.2":{"o":"Habemus tamen primitias Spiritus, et aliunde fortasse, et quem diligimus, propinquamus; et quod avide manducaturi et bibituri sumus, nunc, etsi tenuiter, prælambimus atque gustamus. Unde hoc probamus? Neque enim Deus, quem jubemur diligere, in quo jubemur jucundari, aurum est, aut argentum est, aut terra est, aut coelum est, aut lux ista solis est, aut quidquid de cælo fulget, aut quidquid de terra resplendet luce perfusum. Nullum corpus est Deus, spiritus est. Ideo, inquit, qui adorant, in spiritu et veritate oportet adorare. Non in loco aliquo corporis, quia non est corpus: non tanquam in monte excelso, ut per altitudinem montis putes te propinquare Deo. Excelsus quidem est Dominus, sed humilia respicit; excelsa autem a longe cognoscit ( Psal. CXXXVII, 6); humilia non longe. Certe excelsus est, et utique, si excelsa a longe cognoscit, humilia longinquius debet advertere. Si ab excelsis celsitudine sua longinquus est, ut ea a longe cognoscat; quanto magis, ait aliquis, ab humilibus ejus longe celsitudo secessit? Non ita est. Excelsus est enim Deus, et humilia respicit. Quomodo ea respicit? Prope est Dominus omnibus his qui obtriverunt cor. Noli ergo quærere montem altum, unde tibi vicinior esse videaris. Si extollis te, longe secedit a te: si humilias te, inclinat se ad te. Publicanus de longe stabat, et ideo Deus illi facilius propinquabat: nec oculos levare audebat ad caelum (Luc. XVIII. i3), et jam secum habebat qui fecerat cœlum. Unde ergo jucundamur in Domino, si a nobis tam longe est Dominus? Ut non sit longe, et ut longe sit, tu facis. Ama, et propinquabit: ama, et habitabit. Dominus in proximo est; nihil solliciti fueritis ( Philipp. iv, et 6). Vis videre quam si amaveris tecum sit? Deus charitas est. Quid longe lateque volitant phantasmata cogitationis tuæ, et dicis tibi, Putas quid est Deus? putas qualis est Deus? Quidquid finxeris, non est: quidquid cogitatione comprehenderis, non est. Si enim ipse esset, cogitatione comprehendi non posset. Sed ut aliquid gustu accipias, Deus charitas est. Dicturus es mihi, Putas quid est charitas? Charitas est qua diligimus. Quid diligimus? Ineffabile bonum, bonum beneficum, bonum bonorum omnium creatorem. Ipse te delectet, a quo habes quidquid te delectat. Non peccatum dico: nam peccatum solum ab illo non habes. Excepto peccato, ab illo habes quidquid aliud habes.","t":"Yet we have the firstfruits of the Spirit, and perhaps from elsewhere too we draw near to him whom we love; and what we are going to eat and drink eagerly we now, though thinly, lick and taste beforehand. How do we prove this? For God, whom we are commanded to love, in whom we are commanded to rejoice, is not gold, or silver, or earth, or heaven, or this light of the sun, or whatever shines from the sky, or whatever gleams on earth flooded with light. God is no body; he is spirit. That is why, it says, \"those who worship must worship in spirit and truth.\" Not in some place of body, because he is not a body: not as if on a high mountain, so that you think you draw near to God by the height of the mountain. \"The Lord is indeed high, but he looks on lowly things; and he knows lofty things from afar\"; lowly things not from afar. Certainly he is high, and surely, if he knows lofty things from afar, he ought to notice lowly things from still further off. If by his loftiness he is far from lofty things, so that he knows them from afar, how much more, someone says, has his loftiness withdrawn far from lowly things? It is not so. For God is high, and looks on lowly things. How does he look on them? \"The Lord is near to all those who have crushed their heart.\" So do not look for a high mountain from which you may seem nearer to him. If you lift yourself up, he withdraws far from you: if you humble yourself, he bends down to you. The tax collector stood far off, and so God drew near him more readily: \"he did not even dare to lift his eyes to heaven,\" and he already had with him him who had made heaven. How, then, do we rejoice in the Lord, if the Lord is so far from us? That he is not far, and that he is far, is your doing. Love, and he will draw near: love, and he will dwell in you. \"The Lord is near; have no anxiety.\" Do you want to see how he is with you if you love? \"God is love.\" Why do the fancies of your thought flit far and wide, and you say to yourself, \"What do you think God is? What do you think God is like?\" Whatever you imagine, he is not; whatever you grasp in thought, he is not. For if he were that, he could not be grasped in thought. But so that you may receive something to taste: \"God is love.\" You are going to say to me, \"What do you think love is?\" Love is that by which we love. What do we love? An ineffable good, a beneficent good, the good that is creator of all goods. Let him delight you, from whom you have whatever delights you. I do not mean sin: for sin is the only thing you do not have from him. Apart from sin, whatever else you have, you have from him.","f":"Augustine, <i>Serm.</i> 21.2 (PL 38:141–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-2)."},"augustine-sermones/21.3":{"o":"Non ergo, quod dixi, Ipse te delectet, a quo habes quidquid te delectat, peccatum intelligas, et dicas: Ecce delectat me peccatum; numquid a Deo habeo peccatum? Vide primo ne forte non te delectet peccatum, sed aliud te delectet, ubi facias peccatum. Amando ergo creaturam inordinate, contra usum honestum contra licitum, contra ipsius Creatoris legem et voluntatem amando creaturam peccas. Non ipsum peccatum amas: sed male amando quod amas, illaquearis peccato. Escam in reti appetis, et nesciens peccato vesceris; idemque sic defendis: Si peccatum est multum bibere, quare vinum instituit Dominus? Si peccatum est aurum amare, amator sum auri, non Creatoris: Creator auri Deus est; quare creavit quod amare malum est? Sic cætera quæ amas male, in quibus est omnis luxuria, ubi committuntur nulla flagitia: attende, inspice, considera, quia omnis creatura Dei bona est, et illic peccatum non est, nisi quia male uteris. Hoc ergo audi, o homo. Dicis, Quare Deus instituit quod me amare prohibet? Non ipse institueret, et non esset quod ego amarem; non institueret creaturam, quam me jubet non amare; et non esset quod amarem, et amando damnarer. Si vocem habere posset ipsa creatura, quam male amas quia nec te amas, responderet tibi: Nolles ut faceret me Deus, ne esset quod amares; nunc ergo vide quam iniquus sis, et in ipsis verbis tuis iniquissimus deprehendaris: velles ut Deus faceret te, qui est super te, et nolles faceret aliud bonum. Quod tibi fecit Deus, bonum est: sed alia sunt magna bona, alia parva bona; alia terrestria bona, alia spiritualia bona, alia temporalia bona; omnia tamen bona, quia bonus fecit bona. Ideo quodam in loco Scripturarum divinarum dicitur, Ordinate in me charitatem (Cant. II, 4). Bonum aliquid te fecit Deus, sub se fecit aliquid inferius et sub te; sub alio es, super aliud es: noli relicto superiore bono, curvare te ad inferius bonum. Rectus esto, ut lauderis: quia laudabuntur omnes recti corde. Unde enim peccas, nisi quia inordinate tractas res quas in usum accepisti? Esto bene utens rebus inferioribus, et eris recte fruens bono superiore.","t":"So do not take what I said, \"Let him delight you, from whom you have whatever delights you,\" as referring to sin, and say: \"See, sin delights me; do I have sin from God?\" First see whether perhaps sin does not delight you, but something else delights you, in which you commit sin. So by loving a creature inordinately, against honorable use, against what is lawful, against the law and will of the Creator himself, you sin by loving a creature. You do not love sin itself: but by loving badly what you love, you are snared by sin. You go for the bait in the net, and without knowing it you feed on sin; and you defend yourself like this: \"If it is a sin to drink much, why did the Lord institute wine? If it is a sin to love gold\" (I am a lover of gold, not of the Creator) \"God is the creator of gold; why did he create what it is bad to love?\" So too with the other things you love badly, in which there is all luxury, where no shameful acts are committed: attend, look, consider that every creature of God is good, and there is no sin there except that you use it badly. Hear this, then, O man. You say, \"Why did God institute what he forbids me to love? He should not have instituted it, and there would be nothing for me to love; he should not have instituted a creature which he commands me not to love; and there would be nothing for me to love and be condemned for loving.\" If the creature itself which you love badly, because you do not even love yourself, could have a voice, it would answer you: \"You would not want God to have made me, so that there would be nothing for you to love; now see how unjust you are, and in your very words you are caught most unjust: you would want God to make you, who is above you, and you would not want him to make another good thing.\" What God made for you is good: but some are great goods, others small goods; some earthly goods, others spiritual goods, others temporal goods; yet all are goods, because the Good made good things. That is why in a certain place of the divine Scriptures it is said, \"Set love in order in me.\" God has made you something good; under himself he has made something lower, and under you; you are under one thing, you are above another: do not abandon the higher good and bend yourself to the lower good. Be upright, so that you may be praised: because \"all the upright of heart will be praised.\" For how do you sin, except because you handle in a disordered way the things you received for use? Use lower things well, and you will rightly enjoy the higher good.","f":"Augustine, <i>Serm.</i> 21.3 (PL 38:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-3)."},"augustine-sermones/21.4":{"o":"Nunc audi, et discute ipsas agnitiones tuas: et interroga te qui tractas, et res quas tractas. Ecce si in negotio tuo argentum præponas auro, si plumbum argento, si pulverem plumbo; nonne ab omnibus sociis tuis, si forte negotiator es, dementissimus judicaberis, et ab eorum societate seduceris, dicerisque damnosus, et forte etiam toto capite sanandus? Quid aliud enim dicerent omnes socii tui, cum dixeris: Carius est argentum auro, aut melius est argentum auro? Nonne hæc clamabunt: Insane, deciperis; quid pateris, quando præponis argentum auro? Et nemo tibi dicet: Quid pateris, quando præponis aurum Deo? Quomodo, inquit, præpono aurum Deo? Si enim per quamdam dementiam præposuero argentum auro, ideo demens dicor, quia de duabus speciebus, quas ambas video, quas ambas intueor, quas ambas manu contrecto, præpono viliorem cariori: aurum Deo quomodo præpono? aurum video, Deum non video. Nec hinc te excusabis. Quare amas argentum? Quia carum est, quia caro valet. Quare plus aurum? Quia carius est. Argentum carum, aurum carius: Deus ipsa charitas est.","t":"Now hear, and examine your own knowledge: and question yourself who handle things, and the things you handle. See, if in your business you put silver before gold, lead before silver, dust before lead, will you not be judged utterly mad by all your partners, if perhaps you are a merchant, and be removed from their partnership, and be called ruinous, and perhaps even in need of treatment for your whole head? For what else would all your partners say, when you said, \"Silver is dearer than gold,\" or \"Silver is better than gold\"? Will they not cry out: \"Madman, you are deceived; what is wrong with you, putting silver before gold?\" And no one says to you, \"What is wrong with you, putting gold before God?\" \"How,\" he says, \"do I put gold before God? If through some madness I put silver before gold, I am called mad because, of two kinds, both of which I see, both of which I look at, both of which I handle, I put the cheaper before the dearer: how do I put gold before God? I see gold, I do not see God.\" You will not excuse yourself by this either. Why do you love silver? Because it is dear, because it is worth a high price. Why gold more? Because it is dearer. Silver dear, gold dearer: God is love itself.","f":"Augustine, <i>Serm.</i> 21.4 (PL 38:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-4)."},"augustine-sermones/21.5":{"o":"Ecce aliquid dicam muneris Dei, ut citius te convincam, quomodo præponis aurum Deo; quamvis aurum videas, Deum non videas; et ideo tibi non videaris præponere, quia velit nemo præponere rem quam videt ei rei quam non videt. Ecce aliquid dico. Quid tibi videtur? fides argentum est? aurum est? nummus est? pecus est? terra est? cælum est? Nihil horum est, et tamen aliquid est. Non tantum aliquid est, sed magnum est aliquid. Interim non loquor de fide illa superiore, qua fidelis vocaris, accedens ad mensam Domini tui, respondens ex fide verba fidei: interim hanc submoveo paulisper. De illa fide loquar, quæ vulgo etiam fides dicitur: non quam magnam tibi imperat Deus tuus, sed quam tu exigis a servo tuo. Ipsam dico, quia et ipsam imperat tibi Dominus tuus, ne cuiquam fraudem facias, fidem serves in negotio, fidem serves uxori in lecto. Et hanc tibi fidem imperat Deus tuus. Quid est fides ista? Certe eam non vides: si non vides, quare quando tibi frangitur clamas? Clamore tuo convinco quod videas. Dicebas: Quomodo aurum Deo præpono? aurum video, Deum non video. Ecce aurum vides, fidem non vides. An quod verius est, fidem vides; sed quando exigis, vides illam; quando de te exigitur, non vis eam videre? Apertis oculis clamas, Redde fidem quam promisisti: clausis oculis clamas, Nihil tibi promisi. In utroque oculos aperi. Inique, noli fidem, sed ipsam iniquitatem perdere: quod exigis redde. Servum tuum manumittendum manu ducis in Ecclesiam. Fit silentium, libellus tuus recitatur, aut fit desiderii tui prosecutio. Dicis te servum manumittere, quod tibi in omnibus servaverit fidem. Hoc diligis, hoc honoras, hoc donas præmio libertatis: quidquid potes, facis; facis liberum, quia non potes facere sempiternum. Deus tuus clamat ad te, et in servo tuo convincit te: dicit tibi in corde tuo, Duxisti servum tuum de domo tua ad domum meam; vis eum de domo mea liberum revocare in domum tuam: tu quare male servis in domo mea? Das illi quod potes: promitto tibi quod possum: tu facis liberum servantem tibi fidem; ego te facio sempiternum, si servaveris mihi fidem. Quid adhuc argumentaris contra me in animo tuo? Redde Domino tuo, quod laudas in servo tuo. An forte tibi tantum arrogas, ut te dignum putes, qui servum fidelem habeas, quem dicis, Comparavi; et ego non sum dignus, qui servum fidelem habeam, quem creavi? Hæc tibi loquitur Dominus tuus intus, ubi non audit, nisi tu; et ipse tibi loquitur, qui vera loquitur. Quid enim hac locutione verius? Noli obsurdescere. Ecce fidem amas in servo tuo; certe non vides fidem: quare illam amas in altero, et totum quod dixi in altero, et in servo quem pecunia comparasti, non tamen quem creasti? Gemina necessitudine tecum agit Dominus tuus. Et creavit te, et comparavit te. Antequam esses, inquit tibi, feci te; cum ex te sub peccato venumdatus esses, redemi te. Ut manumittas servum tuum, frangis tabulas ejus: Deus non frangit tabulas tuas. Tabulæ tuæ Evangelium sunt, ubi est sanguis, quo comparatus es: manent, quotidie recitantur, admoneris conditionis tuæ, commemoratur tibi pretium tuum.","t":"See, I will mention something of God's gift, so that I may more quickly convict you of how you put gold before God; though you see gold and do not see God, and so do not think you put it first, because no one would want to put a thing he does not see before a thing he sees. See, I mention something. What do you think? Is faith silver? Is it gold? Is it a coin? Is it cattle? Is it land? Is it the sky? It is none of these, and yet it is something. Not only is it something, but it is something great. For the moment I am not speaking of that higher faith by which you are called one of the faithful, when you approach the table of your Lord, answering the words of faith out of faith: for the moment I set that aside a little. I will speak of that faith which is also commonly called faith: not that great faith which your God commands you, but the faithfulness which you demand from your slave. I speak of that very faithfulness, because your Lord also commands it of you: that you cheat no one, that you keep faith in business, that you keep faith with your wife in bed. Your God commands you this faithfulness too. What is this faithfulness? Certainly you do not see it: if you do not see it, why do you shout when it is broken toward you? By your shout I convict you of seeing it. You were saying: \"How do I put gold before God? I see gold, I do not see God.\" See, you see gold, you do not see faithfulness. Or, what is truer, you see faithfulness; but when you demand it, you see it; when it is demanded of you, you do not want to see it? With open eyes you shout, \"Give back the faith you promised\": with closed eyes you shout, \"I promised you nothing.\" In both cases open your eyes. Unjust man, do not lose faith but your injustice itself: give back what you demand. You lead your slave, to be manumitted, by the hand into the church. There is silence, your document is read out, or the declaration of your wish is made. You say you are manumitting your slave because he has kept faith with you in everything. This you love, this you honor, this you reward with the gift of freedom: whatever you can, you do; you make him free, because you cannot make him everlasting. Your God cries out to you, and convicts you by your slave: he says to you in your heart, \"You have brought your slave from your house to my house; you want to bring him back from my house to your house free: why do you serve badly in my house? You give him what you can: I promise you what I can: you make free a slave who keeps faith with you; I make you everlasting, if you keep faith with me.\" Why do you still argue against me in your mind? Give back to your Lord what you praise in your slave. Or do you perhaps claim so much for yourself that you think yourself worthy to have a faithful slave, of whom you say, \"I bought him\"; and I am not worthy to have a faithful servant, whom I created? Your Lord says these things to you within, where no one hears but you; and he who speaks to you is he who speaks true things. For what is truer than this speech? Do not grow deaf. See, you love faithfulness in your slave; certainly you do not see faithfulness: why do you love it in another, and all that I said in another, and in a slave whom you bought with money, yet did not create? Your Lord deals with you by a double bond. He both created you and bought you. \"Before you existed,\" he says to you, \"I made you; when you had sold yourself under sin, I redeemed you.\" To manumit your slave, you break his tablets: God does not break your tablets. Your tablets are the Gospel, where the blood is by which you were bought: they remain, they are read daily, you are reminded of your condition, your price is recalled to you.","f":"Augustine, <i>Serm.</i> 21.5 (PL 38:143–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-5)."},"augustine-sermones/21.6":{"o":"Si tibi servus tuus, quem manumittis, fidem non exhiberet, nec se manumissione tua dignum fidem servando faceret, et eum in aliquibus in domo tua fraudibus invenires, quid clamares? Male serve, fidem mihi non servas? Nescis quia emi te? nescis quia sanguinem meum pro te numeravi? Clamas quantum potes, et coelum invidiosis pulsas vocibus: Sanguinem meum pro te dedi, male serve. Et omnes qui audiunt: Verum dicit. Si tibi auderet respondere sic invehenti et clamanti ipse servus tuus, non erubesceres si tibi dicat: Quem, rogo te, sanguinem pro me dedisti? quando me emisti, nec saltem te phlebotomasti. Sed sanguinem tuum pecuniam tuam vocas. Tantum amas pecuniam tuam, ut eam appelles sanguinem tuum. De voce tua te convincit Dominus tuus. Vocas pecuniam tuam sanguinem tuum, et ideo exigis a servo tuo empto fidem, quia pro eo dedisti, non utique sanguinem, sed nummum, vel aurum: ego quid dederim, recolis. Tabulas tuas lege, si non recolis; lege pro te mortem Salvatoris, lanceam percussoris, pretium Redemptoris. Potest et homo vivens vena, ut dixi, percussa dare sanguinem suum, et tamen vivere: plus est quod tibi dicit Dominus tuus: non de me vivente sanguis expressus est, sanguine meo te emi; addo, Morte mea te emi. Quid habes quod dicas? Redde fidem Domino tuo, quam exigis a servo tuo. Vides aurum, vides et fidem: non exigeres, si non videres; non laudares, si non videres; non libertate donares, si non videres: sed aurum oculis carnis vides, fidem oculis cordis vides. Quanto meliores sunt cordis, tanto melius est quod vides oculis cordis. Tu autem huic fidei, quam tibi imperat Dominus tuus, præponis aurum, et commendatum non reddis, et dicis, Nihil mihi dedisti: aut ei cui non commendasti, dicis, Redde quod tibi commendavi. Non das quod accepisti, repetis quod non dedisti. Ecce acquire, sic tolle, et exaggera tibi lutum. Quid premis, dicendo, Da, quod non commendasti; negando quod commendatum accepisti? Tolle, collige lucra damnosa: ecce arcam implesti, multum aurum acquisisti; arcam cordis discute, fidem perdidisti.","t":"If your slave whom you are manumitting did not show you faithfulness, nor make himself worthy of your manumission by keeping faith, and you found him in some frauds in your house, what would you shout? \"Wicked slave, you do not keep faith with me? Do you not know that I bought you? Do you not know that I paid out my blood for you?\" You shout as loud as you can, and beat the sky with resentful cries: \"I gave my blood for you, wicked slave.\" And all who hear say, \"He is right.\" If your slave himself dared to answer you as you inveighed and shouted like this, would you not blush if he said to you: \"What blood, I ask you, did you give for me? When you bought me, you did not even have yourself bled.\" But you call your money your blood. You love your money so much that you call it your blood. Your Lord convicts you by your own words. You call your money your blood, and so you demand faithfulness from your purchased slave, because for him you gave, not blood, of course, but coin or gold: \"Recall what I gave. Read your tablets, if you do not recall it; read the death of the Saviour for you, the lance of the one who pierced, the price paid by the Redeemer. A man too can, while living, give his blood by having a vein opened, as I said, and still live: what your Lord says to you is more: Blood was not drawn from me while I lived; I bought you with my blood; I add, I bought you with my death.\" What have you to say? Give back to your Lord the faithfulness you demand from your slave. You see gold, and you see faithfulness too: you would not demand it if you did not see it; you would not praise it if you did not see it; you would not reward it with freedom if you did not see it: but gold you see with the eyes of the flesh, faithfulness you see with the eyes of the heart. The better the eyes of the heart are, the better is what you see with the eyes of the heart. But to this faithfulness, which your Lord commands you, you prefer gold, and you do not return what was entrusted to you, and say, \"You gave me nothing\": or to one to whom you entrusted nothing, you say, \"Return what I entrusted to you.\" You do not give what you received, you claim back what you did not give. See, acquire, take, and heap up mud for yourself. Why do you press, saying, \"Give back what you were not entrusted,\" denying what you received entrusted to you? Take, gather ruinous gains: see, you have filled your chest, you have acquired much gold; examine the chest of your heart: you have lost faith.","f":"Augustine, <i>Serm.</i> 21.6 (PL 38:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-6)."},"augustine-sermones/21.8":{"o":"Redi ergo, si sensisti aliquid, si erubuisti, si quod pravum et curvum fuerat correxisti: redi, delectare in Domino, jucundare in Domino. Jucundare in iis quæ jussit Dominus, ut jucunderis in Domino. Jucundare in fide, jucundare in spe, jucundare in charitate, jucundare in misericordia, jucundare in hospitalitate, jucundare in castitate. Hæc omnia bona sunt, thesauri interioris hominis; gemmæ, non areæ tuæ, sed conscientiae tuæ. His ama dives esse, quas divitias nec naufragio possis amittere; unde si nudus exieris, plenus eris. Sic enim exis et rectus corde, ut lauderis, non reprehendens Dominum tuum, si quid tibi acciderit in hoc sæculo, et laudans flagellum Patris, cujus exspectas hæreditatem. Fuge sub manu emendantis. Non te avertas a disciplina, quia ille qui emendat te, errare non potest. Novit quid tecum faciat qui te fecit. An forte tam imperitum putas artificem tuum, ut sciret facere te, et obliviscatur quid tecum faciat? Antequam esses, de te cogitavit: nam nisi de te cogitasset, nunquam esses. Ergo de te cogitavit antequam esses, ut esses; et jam te existentem, manentem, viventem, sibi servientem contemnet, teque despiciet? Despexit, inquis: jam oravi, non me audivit. Quid, si hoc petebas, quod malo tuo accepisses, si accepisses? Ploravi ante illum, et non mihi dedit. O puer insensate, in quo plorasti? Ut acciperes felicitatem carnalem, felicitatem temporalem, felicitatem terrenam. Quid, si ista felicitas, quam exoptabas et petebas, et pro qua plorabas, præcipitaret te? Jamdudum loquebar de servo tuo, nunc similitudinem accipe de filio tuo. Plorat ante te filius tuus parvus, ut eum leves in equum tuum: numquid audis? numquid exaudis? Durus es, an potius misericors? Quid est, dic mihi, quo consilio facis? Certe hoc consilium est charitatis, quis dubitet? Cui grandi servas totam domum, parvulum plorantem non levas in equum. Omnia quæ habes, et domum et quidquid in domo, et agrum et quidquid in agro, illi servas; et tamen in equum non levas parvulum plorantem. Ploret quantum vult, tota die ploret; non exaudis, et misericordia non exaudis, et si exaudires, crudelis esses. Vide ergo, cogita hoc tibi faciat Dominus tuus, quando petis incongrua, et non accipis. Forte enim te inopia erudiet, copia corrumpet. Quæris tu copiam corruptionis, cum necessaria fortasse sit inopia eruditionis. Dimitte Deo tuo, qui scit quid det tibi, quid tollat tibi. Nam si det tibi quod male petis, forte iratus dat. Audi exempla de Lege. Israelitas concupiscentes concupiscentias ventris et gutturis, exaudivit iratus (Exodi XVI): Paulum dicentem, Tolle a me stimulum carnis, non exaudivit propitius.","t":"Return, then, if you have felt anything, if you have blushed, if you have corrected what had been crooked and bent: return, delight in the Lord, rejoice in the Lord. Rejoice in the things the Lord has commanded, so that you may rejoice in the Lord. Rejoice in faith, rejoice in hope, rejoice in love, rejoice in mercy, rejoice in hospitality, rejoice in chastity. All these are goods, treasures of the inner man; jewels not of your chest but of your conscience. Love to be rich in these, riches you cannot lose even in shipwreck; so that if you come out naked, you will be full. For so you come out upright of heart, so that you may be praised, not blaming your Lord if anything happens to you in this world, and praising the scourge of the Father whose inheritance you await. Flee under the hand that corrects. Do not turn away from discipline, because he who corrects you cannot err. He who made you knows what to do with you. Or do you perhaps think your maker so unskilled that he knew how to make you and forgets what to do with you? Before you existed, he thought of you: for if he had not thought of you, you would never have existed. So he thought of you before you existed, so that you might exist; and now that you exist, remain, live, serve him, will he despise you and look down on you? \"He has looked down on me,\" you say: \"I have prayed, and he has not heard me.\" What if you were asking for something that you would have received to your harm, if you had received it? \"I wept before him, and he did not give it to me.\" O senseless child, what did you weep for? To receive carnal happiness, temporal happiness, earthly happiness. What if this happiness, which you longed and asked for, and for which you wept, would throw you headlong? A little while ago I was speaking of your slave; now take a comparison from your son. Your little son cries before you for you to lift him onto your horse: do you listen? Do you grant it? Are you hard, or rather merciful? What is it, tell me, what counsel are you acting on? Certainly this is the counsel of love, who doubts it? For him, when grown, you are keeping the whole house; while he is little and crying, you do not lift him onto the horse. Everything you have, both the house and whatever is in the house, both the field and whatever is in the field, you are keeping for him; and yet you do not lift the little one, crying, onto the horse. Let him cry as much as he likes, let him cry all day; you do not grant it, and you do not grant it out of mercy, and if you granted it, you would be cruel. See, then, think that your Lord does this to you when you ask for unsuitable things and do not receive them. For perhaps want will train you, plenty will corrupt you. You seek the plenty of corruption, when perhaps the want of training is necessary. Leave it to your God, who knows what to give you, what to take from you. For if he gives you what you ask for wrongly, perhaps he gives it in anger. Hear examples from the Law. He heard in anger the Israelites who craved the cravings of belly and throat: he did not, in his favor, hear Paul saying, \"Take from me the thorn of the flesh.\"","f":"Augustine, <i>Serm.</i> 21.8 (PL 38:145–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-8)."},"augustine-sermones/21.9":{"o":"Ideo delectare in Domino, jucundare in Domino, non in sæculo. In Domino enim jucundabatur ille, qui cum perdidisset totam jucunditatem sæculi, remansit ei Dominus, in quo jucundaretur: remansit ei intra simplex, perfecta et immutabilis jucunditas cordis ejus. Quæ habebat possidebat, non possidebatur; a Domino autem possidebatur: illa calcabat, ex illo pendebat: ille illis subtractis quae calcabat, hæsit in illo in quo pendebat. Ecce enim quid sit in Domino jucundari. Dominus dedit, Dominus, vide jucunditatem, Dominus abstulit: numquid se abstulit? Quod dedit abstulit; qui dedit, se obtulit; jucundatur in Domino. Ergo, Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum. Quare displiceat servo id quod placuit Domino? Aurum, inquit, perdidi, familiam perdidi, pecora perdidi, quidquid habui perdidi: a quo habeo, non perdidi. Perdidi quod dederat; eum non perdidi, cujus ipse sum. Delectatio mea ipse, divitiae meae ipse. Sed quare? Quia non perversus, non capite deorsum, non neglexit eum qui supra se est, et dilexit ea quæ infra se. Ipsa est enim perversitas male utendi creatura.","t":"So delight in the Lord, rejoice in the Lord, not in the world. For that man rejoiced in the Lord who, when he had lost all the joy of the world, still had the Lord left to rejoice in: there remained to him within the simple, perfect and unchangeable joy of his heart. What he had, he possessed; he was not possessed by it; but he was possessed by the Lord: those things he trod underfoot, on him he hung: when the things he trod underfoot were taken away, he clung to him on whom he hung. See, then, what it is to rejoice in the Lord. \"The Lord gave,\" \"the Lord\" (see the joy), \"the Lord has taken away\": has he taken away himself? What he gave he took away; he who gave offered himself; he rejoices in the Lord. So: \"The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord.\" Why should what pleased the Lord displease the servant? \"I have lost gold,\" he says, \"I have lost my household, I have lost my cattle, I have lost whatever I had: him from whom I have them I have not lost. I have lost what he had given; I have not lost him whose I am. He himself is my delight, he himself my riches.\" But why? Because he was not perverse, not upside down, did not neglect him who is above him and love the things that are below him. For that is perversity: using the creature badly.","f":"Augustine, <i>Serm.</i> 21.9 (PL 38:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/21-9)."},"augustine-sermones/210.1":{"o":"Solemne tempus advenit, qood amplius quam per anui cætera spatia, nos orationibus atque jejuniis aniulam humiliare,et corpus castigare commoneat. Cur autem hoc propinquante solemnitate Dominica; passionis, et cur quadragesimi numerimysterio celebretur, quoniam solet movere nonnullos, merito de hac re quod dicendunaDominus donarc dignatus est, ad vestram Charitatemproferre suscipimus. Quos autem ista non ad litigandum, fcd ad cognoscendumquærere novimus, corumfide atque pietate multum adjuvamur, tit dicenda iMpetrare possimus.","t":"The solemn season has come which reminds us, more than the other spans of the year, to humble the soul with prayers and fasts and to chastise the body. But since it often troubles some people why this is celebrated as the feast of the Lord's passion draws near, and why with the mystery of the number forty, we rightly undertake to put before Your Love what the Lord has deigned to grant us to say on this matter. And those whom we know to ask these things not in order to quarrel but in order to learn help us greatly by their faith and piety, so that we may obtain what is to be said.","f":"Augustine, <i>Serm.</i> 210.1 (PL 38:1047; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-1)."},"augustine-sermones/210.10":{"o":"Jamvero illud, quanquam admonere non debui, quandoquidem tempus humiliandæ animæ, quantum potui, maxime commendavi; tamen propter hominum errores, qui per vaniloquas seductiones et pra.. vas consuetudines nobis molestam pro vobis curam inferre non cessant, tacere non possum. Sunt quidam observatores Quadragesimæ deliciosi potius quam religiosi, exquirentes novas suavitates magis quam veteres concupiscentias castigantes; qui copiosis pretiosisque apparatibus fructuum diversorum, quorumlibet obsoniorum varietates et sapores superare contendunt: vasa in quibus coctæ sunt carnes tanquam immunda formidant, et in sua carne ventris et gutturis luxuriam non formidant: jejunant, non ut solitam temperando minuant edacitatem; sed ut immoderatam differendo augeaot aviditatem. Nam ubi tempus reficiendi advenerit, opimis mensis* tanquam pecora præsepibus irruunt; numerosioribus ferculis conla obruunt ventresque distendunt; artificiosis et peregrinis condimentorum diversitatibus gulam, ne vel copia compescatur, irritant. Denique tantum capiunt manducando, quantum digerere non sufficiant jejunando.","t":"And now there is something I ought not to have had to warn about, since I have commended as much as I could the time for humbling the soul; yet because of the errors of people who, through vain-talking seductions and perverse customs, never cease to bring us troublesome concern on your behalf, I cannot keep silent. There are some observers of Lent who are pleasure-loving rather than religious, seeking out new delights rather than chastising old desires; who with plentiful and costly preparations of various fruits strive to outdo the variety and flavors of any dainties whatever. They fear the vessels in which meat has been cooked as if they were unclean, and do not fear in their own flesh the luxury of belly and gullet. They fast, not to reduce their usual greed by moderation, but to increase their immoderate craving by delay. For when the time for refreshment comes, they rush on their rich tables like cattle on their mangers; they overwhelm their hearts and stretch their bellies with more numerous courses; they stimulate their palate with artful and foreign varieties of seasoning, lest it be checked even by abundance. In short, they take in so much by eating that they cannot digest it by fasting.","f":"Augustine, <i>Serm.</i> 210.10 (PL 38:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-10)."},"augustine-sermones/210.11":{"o":"Sunt etiam qui vinum ita non bibunt, ut aliorum expressione pomorum alios sibi liquores, non salutis causa, sed jucunditatis, exquirant: tanquam non sit Quadragesima piæ humilitatis observatio, sed novæ voluptatis occasio. Quanto enim honestius, st stomachi infirmitas aquam potare non tolerat, vino usitato ct modico sustentetur, quam quærantur vina quas vindemiam nesciunt, quæ torcularia non noverunt; non ut potus mundior eligatur, sed ut frugalior improbctur? Quid autem absurdius, quam tempore quo caro arctius castiganda est, tantas carni suavitates procorare, ut ipsa faucium concupiseentia nolit Quadragesimam præterire? Quid inconvenientius, quam in diebus humilitatis, quando pauperum victus omnibus imitandus est, ita vivcre, ut si toto tempore sic vivatur, vix possint divitum patrimonia sustinere? Cavete ista, dilectissimi: cogitate quod scriptum est, Post concupiscentias tuas non eas. Quod saluberrimum præceptum si omni tempore observandum est, quanto amplius his diebus, quando ita turpe est si cupiditas nostra ad inusitatas laxetur illecebras, ut merito culpetur qui non restriuxerit usitatas?","t":"There are also those who do not drink wine, but in such a way that they seek out for themselves other drinks pressed from other fruits, not for health's sake but for pleasure: as if Lent were not an observance of devout humility but an occasion for new pleasure. How much more decent it would be, if a weak stomach cannot bear drinking water, to be sustained by the usual wine in moderation, than to seek wines that know no vintage and have never known the winepress; not to choose a purer drink, but to reject a more frugal one? And what is more absurd than, at a time when the flesh is to be chastised more strictly, to procure such delights for the flesh that the very craving of the gullet would not want Lent to pass? What is more unfitting than, in the days of humility, when the diet of the poor is to be imitated by all, to live in such a way that, if one lived so all the time, the fortunes of the rich could scarcely bear it? Beware of these things, most beloved: think of what is written, “Do not go after your desires.” If this most wholesome precept is to be observed at all times, how much more in these days, when it is so shameful for our craving to be let loose on unusual allurements that whoever has not restrained the usual ones is rightly blamed?","f":"Augustine, <i>Serm.</i> 210.11 (PL 38:1051–1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-11)."},"augustine-sermones/210.12":{"o":"Præcipue sane pauperum mementote, ut quod vobis parcius vivendo subtrahitis, in coelesti thesauro reponatis. Accipiat esuriens Christus, quod jejunans minus accipit christianus. Castigatio volentis, fiat sustentatio non habentis. Voluntaria copiosi inopia, fiat necessaria inopis copia. Sit etiam in animo placabili et humili misericors ignoscendi facilitas. Petat veniam, qui reeit injuriam: det veniam, qui accepit injuriam: ut non possiileamur a satana, cujus triumphus est dissensio Christianorum. Et hæc enim magni lucri eleemosyna est, debitum relaxare conservo, ut tibi relaxetur a Domino. Utrumque opus bonum coelestis magister discipulis commendavit dicens: Remittite, et remittetur vobis; date, et dabitur vobis. Mementote servi illius, cui omne debitum dominus ejus quod donaverat, replicavit, quia conservo ipse debenti sibi centum denarios misericordiam non rependit, quam de talentorum decem millibus quæ debebat accepit. In hoc genere operis boni excusatio nulla est, ubi sola voluntas tota facultas est. Potest quisque dicere: Ne stomachus doleat, jejunare non possum. Potest etiam dicere: Volo dare pauperi; sed unde, non habeo: aut tantum habeo, ut timeam egere, si dedero. Quanquam et in his operibus excusationes plerumque sibi homines falsas faciunt, quia veras non inveniunt. Verumtamen quis est qui dicat: Ideo non ignovi veniam petenti, quia me valetudo impedivit, aut quia manus qua porrigerem non fuit? Dimitte, ut dimittatur tibi. Carnis hic opus nullum est, nullum vel carnis suæ membrum in adjutorium animæ assumitur, ut hoc impleatur quod rogatur. Voluntate agitur, voluntate perficitur. fac securus, da securus, nihil in corpore dolcbis, nihil in domo minus habcbis. Jam vcro, fratres, videte quid mali sit, ut pœnitenti fratri DOn ignoscat, cui præceptum est ut inimicum adhuc diligat. Quæ cum ita sint, cum scriptum sit, Sol nou occidat super iracundiam vestram; considerate, charissimi, utrum christianus dicendus sit, qui saltem his diebus inimicitias non vult finire, quas nunquam debuit exercere.","t":"Above all remember the poor, so that what you take from yourselves by living more sparingly you may lay up in the heavenly treasury. Let the hungry Christ receive what the fasting Christian takes less of. Let the chastening of the one who is willing become the support of the one who has nothing. Let the voluntary want of the one who has plenty become the needed plenty of the one in want. Let there also be in a placable and humble mind a merciful readiness to forgive. Let him who did the wrong ask pardon; let him who received the wrong grant pardon; so that we may not be possessed by Satan, whose triumph is the dissension of Christians. For this too is an alms of great gain, to release a debt to a fellow servant, so that it may be released to you by the Lord. The heavenly teacher commended both good works to his disciples, saying: “Forgive, and you will be forgiven; give, and it will be given to you.” Remember that servant whose whole debt, which his master had forgiven him, was laid on him again, because he did not repay to his fellow servant who owed him a hundred denarii the mercy that he himself had received for the ten thousand talents that he owed. In this kind of good work there is no excuse, where the will alone is the whole means. Anyone can say: I cannot fast, lest my stomach hurt. He can also say: I want to give to the poor, but I do not have the means; or I have so little that I fear I shall be in want if I give. Though in these works too people often make false excuses for themselves because they do not find true ones. But who is there who can say: I did not grant pardon to the one who asked because my health prevented me, or because I had no hand to hold out? Forgive, that you may be forgiven. Here there is no work of the flesh; no member of one's flesh is called upon to help the soul fulfill what is asked. It is done by the will; it is completed by the will. Do it without anxiety, give without anxiety: you will suffer nothing in the body, you will have nothing less in the house. And now, brothers, see what an evil it is for a man not to forgive a repentant brother, when he is commanded to love even an enemy who is still hostile. Since this is so, and since it is written, “Let not the sun go down on your anger,” consider, dearly beloved, whether someone is to be called a Christian who will not end, at least in these days, enmities which he ought never to have carried on.","f":"Augustine, <i>Serm.</i> 210.12 (PL 38:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-12)."},"augustine-sermones/210.2":{"o":"Hoc cirim solet faqere quæstionem, cur ipsc Dominus Jesus Christus, qui humano corpore assumpto ad hoc utique hominibus homo factus apparuit, ut nobis et vivendi et moriendi et resurgendi præberet exemplum. uon antequam baptizaretur, sed posteaquam baptizatus est jejunavit. Sic enim scriptum est in Evangelio: « Baptizatus autem confestim ascendit de aqua; et ecce aperti suut ei cœli, et vidit Spiritum Dei descendentem super se. Et ecce vox de coelis dioens: Hic est Filius mens dilectus, in quo milii complacui. Tunc Jesus ductus est in desertum a Spiritu, ut tentaretur a diabolo. Et cum jejunasset quadraginta diebus et quadraginta noctibus, postea esuriit » (Matth. tu, 16 et 17; IV, 2). Nos autem cum eis qui baptizandi sunt, aute diem Daptismi eorum, qui dies Paschalis appropiat, jejunamus, post quem diem per dies quinquaginta jejunia relaxamus. Quod merito movere doberet, si baptizare vel baptizari nisi die Paschali solemnissimo non licerei. At cum per totum anuum, sicut unicuique vel necessitas fuerit vel voluntas, non prohibeatur a Baptismo, id donante illo qui dedit eis potestatem filias Dei fieri; anniversariam vero Domini passionem, nonnisi certo anni die, quod Pascha dicitur, liceat celebrari: Baptismi sacramentum a Pascha procul dubio distinguendum est. Hoc cniiu Qinni die licet accipere: illud uno et certo anni die fas cst agere. Hoc ad innovandam vitam datur: illud ad religionis memoriam commendatur. Sed quod ad illum dicni longe major baptizandorum numerus confluit, non gratia uberior salutis hic distat, sed Letitia major festivitatis, invitat.","t":"For this is what usually raises the question: why the Lord Jesus Christ himself, who took a human body and appeared to men as a man precisely in order to give us an example of living, dying, and rising, fasted not before he was baptized but after he was baptized. For so it is written in the Gospel: “When he had been baptized he immediately came up from the water; and behold, the heavens were opened to him, and he saw the Spirit of God descending upon him. And behold, a voice from heaven saying: This is my beloved Son, in whom I am well pleased. Then Jesus was led into the desert by the Spirit to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry.” But we fast with those who are to be baptized before the day of their baptism, which is the approach of the Paschal day, and after that day we relax our fasts for fifty days. This would rightly trouble us if it were not lawful to baptize or be baptized except on the most solemn Paschal day. But since throughout the whole year no one is barred from baptism, as each one's need or will may require, by the gift of him who gave them power to become children of God; whereas the yearly feast of the Lord's passion may be celebrated only on a fixed day of the year, which is called Pascha: the sacrament of baptism is without doubt to be distinguished from Pascha. The one may be received on any day; the other may rightly be kept on one fixed day of the year. The one is given to renew life; the other is commended as a remembrance of religion. And that a far greater number of those to be baptized flock to that day is not because a richer grace of salvation sets it apart, but because a greater joy of festivity invites them.","f":"Augustine, <i>Serm.</i> 210.2 (PL 38:1047; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-2)."},"augustine-sermones/210.3":{"o":"Quid qnod etiam baptismus Joannis, quem tunc Christusaccepit, a baptismo ipsius Christi, quem fideles cjus accipiunt, discerpendus est; nec ideo ille quo baptizatus est Christus, melior est isto quo baptizatur christianus, quia christiano melior est Cbristus; sed ideo magis istud baptismum, quia Christi est, illi præponitur? Joannes cnim baptizavitChristum, cum se Christo confiteretur minorem: Christus autem baptizat christianum, qui se ostendit et Joanne majorem. Sicut circumcisione carnis, quamvis eam et Cbristus accepit, et nemo christianus nunc accipit, melius cst sacramentum resurrectionis Christi, quo ad expoliandam carnalem ac veterem vitam circumciditur christianus, ut audiat Apostolum dicentem: Sicli Christus resurrexit a mortuis per gloriam Patris, sic et uos in novitate vitœ ambulemus. Sicut ipsum vetus Pascha, quod agui occisione celebrare præceptum est, non ideo qpia hoc cum discipulis oelebravit Christus. melius est quam Pascha nostrum, quo immolatus est Christus. Pertinuit enim ad præbendum nobis humilitatis et devotionis cxempium, ut illa ctiam sacramenta veniens suscipere dignaretur, quibus venturus ipse prænuntiabatur. ut hinc osten deret quanta religione nos oportet hæc suscipere sacramenta, quibus jam venisse nuntiatur.Non ergo quia Christus post acceptum Joannis baptismum continuo jejunavit, tanquam regulam observationis dedissc credendus cst, ut post ipsius Christi Baptismum acceptum, continuo jejunare necesse sit: sod plane illo exemplo docuit jejunandum essc, quando forte acriore luctamine cum tentatore confligimus. Ob boc enim Christus, qui sicut homo dignatus est nasci, non respuit sicut homo tentari, ut christianus magisterio ejus instructus non possit a tentatore superari. Sive ergo continuo post Baptismum, sive quolibet intervallo temporis interposito, quando simile prælium tentationis infertur homini, jejunandum eat: ut et corpus impleat de castigatione militiam, et animus impetret de humiliatione victoriam. In illo ergo dominico exemplo illius causa jejunii. non Jordanis linctio, sed diaboli tentatio fuit.","t":"What of the fact that the baptism of John, which Christ then received, is to be distinguished from the baptism of Christ himself, which his faithful receive; and that the baptism with which Christ was baptized is not better than this with which the Christian is baptized because Christ is better than the Christian, but rather this baptism is preferred to that because it is Christ's? For John baptized Christ while confessing himself less than Christ; but Christ baptizes the Christian, showing himself greater even than John. It is as with the circumcision of the flesh: though Christ too received it and no Christian now receives it, better is the sacrament of Christ's resurrection, by which the Christian is circumcised to strip off the fleshly old life, so that he hears the Apostle saying, “As Christ rose from the dead through the glory of the Father, so we too may walk in newness of life.” It is as with the old Passover itself, which was commanded to be celebrated by slaying a lamb: it is not better than our Passover, in which Christ has been sacrificed, because Christ celebrated it with his disciples. For it belonged to giving us an example of humility and devotion that, on coming, he deigned to receive even those sacraments by which he himself was foretold as one to come, in order to show by this with what great reverence we ought to receive these sacraments by which he is announced as having already come. So, because Christ fasted immediately after receiving John's baptism, it is not to be believed that he gave a rule of observance, as if it were necessary to fast immediately after receiving Christ's own baptism; but plainly by that example he taught that we must fast when we happen to grapple in fiercer struggle with the tempter. For this is why Christ, who deigned to be born as a man, did not refuse to be tempted as a man: so that the Christian, instructed by his teaching, might not be overcome by the tempter. Whether, then, immediately after baptism or after any interval of time, when a like battle of temptation is brought upon a man, he must fast, so that the body may fulfill its service by chastisement and the mind may win the victory by humility. In that example of the Lord, then, the cause of that fast was not the washing in the Jordan but the temptation of the devil.","f":"Augustine, <i>Serm.</i> 210.3 (PL 38:1047–1049; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-3)."},"augustine-sermones/210.4":{"o":"Cur autem nosantesolemnitatempassionis Dominicæ jcjunemus, ei illa jejuniorum relaxatio quinquagesimodie perficiatur, hæc ratio est. Otonis qui recte jejunat, aut animam suam in gemituorationis et castigatione corporis humiliat ex fide non ficta; aut ab illecebra carnali inopia aliqua spirituali veritatis ct sapientiæ delectatione suspensa, ad famem sitimque sentiendam descendit ejus intentie. De utroque jejuniigenere Dominus respondit interrogantibus cur discipuli ejus Mon jejunareni. Nam de illo primo, quod habet animæ humiliationem: Nen possunt, inquit, Ingere filii sponsi, quamdiu cum eis est sponsus. Sed veniet hora quandoauferetur ab eia sponsus, et tunc jejunabunt. De illo autem altero, quod habet epulas mentis, ita consequenterlocutus est: Nemo assuit pannum novum vestimento veleri, ne major scissura fiat: neque mittunt vinum novum in utres veteres, ne et utres rumpantur, et vinum effundatur; sed vinum novum in utres novos mi ttant, et utraque servantur. Proinde quin jum sponsus ablatas est, etique nobis Ulis illini pulchri sponsi, lugendum est. Speciosus enim forma prat filiis hominum, eujus diffusa gratia in labiis ejus, inter manus persequentium non habuit speciem neque docorcm, et ablata est de terra vita ejus. Et recte Ingemus, si flagramus desiderio ejus. Beati quibus eum licuitante passionem tunc habere præsentem, interrogare sicut vellent, et audire sicut audire deberent. litos dies concupierunt videre patres anie adventum ejus, neque viderunt: quia in alia dispensatione fuerant ordinati, per quos venturus annuntiaretur, non a quibus veniens audiretur. De his enim ad discipules loquiturdicens: Multijusti et Prophetœ voluerunt videre quœ vos videtis, et nonviderunt; et audire quœ auditis, et non audierunt. In nobis autem illud impletum est., quod ipse itidemdicit: Venient dies, quando desiderabitis videre unum de diebus istis, et non poteritis","t":"But why we fast before the feast of the Lord's passion, while that relaxation of fasting is completed on the fiftieth day, the reason is this. Whoever fasts rightly either humbles his soul in the groaning of prayer and the chastening of the body, out of faith unfeigned; or else his attention, lifted away from fleshly allurement by some spiritual delight in truth and wisdom, comes down to feeling hunger and thirst only lightly. Of both kinds of fasting the Lord spoke when he answered those who asked why his disciples did not fast. For of the first, which involves the humbling of the soul, he said: “The sons of the bridegroom cannot mourn as long as the bridegroom is with them; but the hour will come when the bridegroom is taken from them, and then they will fast.” And of the other, which involves the banquets of the mind, he went on to say: “No one sews a new patch on an old garment, lest a worse tear be made; nor do they put new wine into old wineskins, lest the wineskins burst and the wine be spilled; but they put new wine into new wineskins, and both are preserved.” Accordingly, since the bridegroom has now been taken from us, we, the sons of that beautiful bridegroom, must mourn. For he who is “beautiful in form beyond the sons of men,” whose “grace is poured out on his lips,” among the hands of his persecutors “had no form or comeliness, and his life was taken from the earth.” And rightly do we mourn if we burn with longing for him. Blessed were those who were allowed to have him present then, before his passion, to ask him as they wished and to hear him as they ought to hear. The fathers before his coming longed to see those days, and did not see them: because they had been appointed in another dispensation, as those through whom his coming would be announced, not those by whom he would be heard when he came. For of them he speaks to his disciples, saying: “Many righteous men and prophets desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.” But in us is fulfilled what he likewise says: “Days will come when you will desire to see one of these days, and you will not be able.”","f":"Augustine, <i>Serm.</i> 210.4 (PL 38:1049; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-4)."},"augustine-sermones/210.5":{"o":"Quis non sancti desiderii Hamma uratur? quis non hic lugeat? quis non laboret in gcmitu suo? quis non dicat, Factœ sunt mihi lacrymœ meœpanis die ac nocte, dum di citurmihi quotidie, Ubi est Deus tuus? Credimus quippe in eum jam sedentem ad dexteram Patris: sed tamen quamdiu sumus in corpore, peregrinamur ab eo, nec eum dubitantibus vel negantibus et dicentibus, Ubi est Deus tuus? valemus ostendere. Merito Apostolus ejus concupiscebat dissolvi, et esse cum illo: manere autem in carne non sibi optimum ducebat, sed necessariumpropter nos. Ubi cogitationes mortalium timida, et incertæ providentiæ uosirac; quouiam deprimit terrena inhabilatio sensum multa cogitantem. Inde tenutio est vita humana super terram;et in hac sæculi nocte circuit leo quærens quem devoret. Non Leo de tribu Juda, rex noster (.Apoc. V, 5); sed leo diabolus, adversarius noster. lile autem quatuor animalium de Apocalypsi Joannis figuras in se uno exprimens, natus ut homo, operatus ut leo, immolatus ut vitulus, volavit ut aquila (ld. IV, 7). Volavit super pennas ventorum, et posuit tenebras latibulum suum. Posuit tenebras, et facta est nox, in qua pertranscunt omnes bestiæ silvæ. Catuli leonum rugientes, tentatores videlicet per quos diabolns quærit quem devoret; non quidem habentes potestatem, nisi in eis quos acceperint quia et in Psalmo ipso ita sequitur, Quœrentes a Deo escam sibi ( Psal. CIII. 20, 21). In tam periculosa et tentationibus plena hujus sæculi nocte quis non timcat, quis non medullis omnibus contremiscat, ne dignius judicetur qui devorandus dimittaturr in fauces tam crudelisinimici? Unde jejunandum et orandum est.","t":"Who is not burned with the flame of holy longing? Who does not mourn here? Who does not toil in his groaning? Who does not say, “My tears have been my bread day and night, while it is said to me every day, Where is your God?” We believe indeed in him as already seated at the right hand of the Father; but yet, as long as we are in the body, we are exiles from him, and we cannot show him to those who doubt or deny and say, “Where is your God?” Rightly did his Apostle long to depart and be with him, while he thought remaining in the flesh not best for himself but necessary for our sake. Here the thoughts of mortals are timid and our foresight uncertain, for the earthly dwelling weighs down the mind that thinks of many things. Hence human life on earth is a trial; and in this night of the world the lion goes about seeking whom he may devour. Not the Lion of the tribe of Judah, our king, but the lion who is the devil, our adversary. Christ, expressing in himself alone the figures of the four living creatures of John's Apocalypse, was born as a man, worked as a lion, was sacrificed as a calf, flew as an eagle. “He flew upon the wings of the winds, and made darkness his hiding place.” He made darkness, and it became night, in which all the beasts of the forest pass through; the young lions roaring, that is, the tempters through whom the devil seeks whom he may devour; not indeed having power except over those whom they have received leave to take, for in that same psalm it goes on, “seeking their food from God.” In so dangerous a night of this world, full of temptations, who does not fear, who does not tremble in all his marrow, lest he be judged deserving to be let fall into the jaws of so cruel an enemy to be devoured? Hence we must fast and pray.","f":"Augustine, <i>Serm.</i> 210.5 (PL 38:1049; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-5)."},"augustine-sermones/210.6":{"o":"Et quando potius, quando instantius, quam propinquante ipsa Dominicæ passionis solemnitate, qua celebritate anniversaria quodam modo nobis ejusdem noctis memoria resculpitur, ne oblivione deleatur, ne pos non corpore, sed spiritu dormientes, ille rugiens devorator inveniat. Nani ei ipsa Dominica passio, quid nobis aHud in capite nostro Christo Jesu, quam ipsam vitæ hujus tentationem maxime commendavit? Unde adveniente jam mortis suæ tempore, Petro dixit: « Postulavit satanas vexare vos sicut triticum: et ego rogavi, Petre, pro te, ne deficiat fides tua, vade et conforta fratres tuos. Ei plane confortavit nos per apostolatum, per martyrium, per epistolas suas. Ubi etiam noctem, de qua loquor, admonens formidandam, consolatione prophetiæ tanquam nocturni luminis, ut cauti vigilaremus, edocuit. « Habemus, inquit, certiorem propheticum sermonem cui benefacitis intendentes, tanQuam tucernæ lucenti in obscuro loco, donee dies lucescat, et lucifer oriatur in cordibus vestris ( II Petr. 1, 19). »","t":"And when better, when more urgently, than as the very feast of the Lord's passion draws near, by whose yearly celebration the memory of that same night is in a way engraved anew for us, lest it be erased by forgetfulness, lest that roaring devourer find us asleep, not in body but in spirit? For what else did the Lord's passion itself commend to us in our head, Christ Jesus, than this very temptation of this life? Hence, when the time of his death was already coming, he said to Peter: “Satan has demanded to sift you like wheat; and I have prayed for you, Peter, that your faith may not fail; go and strengthen your brothers.” And he plainly did strengthen us through his apostleship, through his martyrdom, through his letters. In them too, warning us of the night of which I speak as something to be feared, he taught us, with the consolation of prophecy as with a light in the night, to keep careful watch. “We have,” he says, “the more sure prophetic word, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.”","f":"Augustine, <i>Serm.</i> 210.6 (PL 38:1049–1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-6)."},"augustine-sermones/210.7":{"o":"Sint ergo lumbi nostri accincti et lucernæ ardentes, et nos similes hominibus exspectantibus Dominum suum, quando veniat a nuptiis. Nec dicamus invicem nobis, Manducemus et bibamus; cras enim moriemur. Sed eo magis, quo incertus est mortis dies, et molestus est vitæ dies, jejunemus et oremus, cras enim moriemur. Pusillum, inquit, et non videbitis me; ei iterum pusillum, et videbitis me. Hæcest hora de qua dixit, Vos tristes eritis, sæculum autem gaudebit: id est, vita ista tentationibus plena, in qua peregrinamur ab eo. Sed iterum, inquit, videbo vos, et gaudebit cor vestrum; et gaudium vestrum nemo auferet a t'obi. ( Joan. XVI, 19, 20, 22). In hac spe fidelissimi promissoris eliam nunc utcumque gaudemus, donec veniat illud uberrimum gaudium, cum similes ei erimus, quoniam videbimus eum sicuti est ( I Joan. III, 2), et gaudium nostrum nemo auferet a nobis. Hujus enim spei tam gratum et gratuitum etiam pignus Spiritum sanctum accepimus, qui in cordibus nostris inenarrabiles gemitus operatur sanctorum desideriorum. « Concepimus enim, » sicut ait Iaias, « et parturivimus spiritum salutis ». Et i mulier cum parturit, » ait Doininus, « tristitia est illi, quoniam venit dies ejus: sed CUrII peperei it, fit gaudium magnum, quoniam natus est homo in sæculum ». Hoc erit gaudium, quod nemo auferet a nobis; quo in æternum lumen ex hac fidei conceptione transfundemur. Nune ergo jejunemus, et oremus, cum dies parturitionis est.","t":"Let our loins, then, be girded and our lamps burning, and let us be like men waiting for their master when he returns from the wedding. And let us not say to one another, “Let us eat and drink, for tomorrow we die.” But all the more, since the day of death is uncertain and the day of life is burdensome, let us fast and pray, for tomorrow we die. “A little while,” he says, “and you will not see me; and again a little while, and you will see me.” This is the hour of which he said, “You will be sorrowful, but the world will rejoice”: that is, this life full of temptations, in which we are exiles from him. “But I will see you again,” he says, “and your heart will rejoice, and no one will take your joy from you.” In this hope of the most faithful promiser we rejoice even now after a fashion, until that most abundant joy comes, when “we shall be like him, because we shall see him as he is,” and no one will take our joy from us. For of this hope we have received the Holy Spirit as a pledge so welcome and so free, who works in our hearts the unutterable groanings of holy longings. “For we have conceived,” as Isaiah says, “and been in labor, and brought forth the spirit of salvation.” And “a woman,” says the Lord, “when she is in labor has sorrow, because her day has come; but when she has given birth there is great joy, because a man has been born into the world.” This will be the joy which no one will take from us, into which, from this conception of faith, we shall be poured over into eternal light. Now, then, let us fast and pray, since it is the day of labor.","f":"Augustine, <i>Serm.</i> 210.7 (PL 38:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-7)."},"augustine-sermones/210.8":{"o":"Hoc totum corpus Christi per totum orbem diffusum, id est, tota hoc agit Ecclesia, et illa unitas quæ dicit in Psalmo: A finibus terræ ad te clamavi, dum angeretur cor meum. Unde jam nohis elucet cur Quadragesima instituta sit hujus humiliationis solemnitas. Quæ enim a finibus tcrræ clamat, cum angitur cor ejus, a quatuor orbis tcrræ partibus clamat, quas frequenter etiam Scriptura commemorat, Oriente et Occidente, Aquilone et Meridie. Per hoc totum ille decalogus Legis, jam non per litteram tantummodo metuendus, sed per gratiam charitatis implendus, indictus est. Unde quater multiplicatis decem, videmus quadraginta compleri. Sed adhuc in labore tentationis, cum venia delictorum. Quis enim perfecte implet, Non concupisces ( Exod. XX, 17)? Unde jejunandum et orandum est: a bono tamen opere noncessandum. Cui labori merces illa redditur in fine, quæ denarii noniine nuncupatur. Sicut autem ternarius a trihus, quaternarius a quatuor; ita denarius a decem nomen accepit: qui conjunctus quadragenario tanquam merces labori redditur. Quinquagenarii numeri ligura tempus illius gaudii signifccat, quod nemo auferet a nobis: cujus in hac vita nondum functionem habemus; sed tamen post solemnitatem Dominicæ passionis a die resurre ctionis ejus per die s quinquaginta, qmbus jejunia relaxamus, hoc in dominicis laudibus personante Alleluia celebramus.","t":"The whole body of Christ spread throughout the whole world, that is, the whole Church, does this, that unity which says in the psalm, “From the ends of the earth I have cried to you, while my heart was in anguish.” From this it now becomes clear to us why this solemn season of humiliation was established as a Forty. For she who cries from the ends of the earth when her heart is in anguish cries from the four parts of the world, which Scripture also often mentions: East and West, North and South. Through this whole world the Decalogue of the Law has been proclaimed, now no longer to be feared through the letter only, but to be fulfilled through the grace of love. Hence, ten multiplied by four, we see forty completed. But this is still in the toil of temptation, with pardon of sins. For who perfectly fulfills, “You shall not covet”? Hence we must fast and pray, yet not cease from good works. To this toil is paid at the end the wage which is called by the name denarius. For just as ternarius comes from three and quaternarius from four, so denarius takes its name from ten; joined to forty, it is paid as a wage for the toil. The figure of the number fifty signifies the time of that joy which no one will take from us: we do not yet have the enjoyment of it in this life; but after the feast of the Lord's passion, from the day of his resurrection, for fifty days, on which we relax our fasts, we celebrate it with Alleluia resounding in the Lord's praises.","f":"Augustine, <i>Serm.</i> 210.8 (PL 38:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-8)."},"augustine-sermones/210.9":{"o":"Nunc itaque, in persona Christi, ut non circumveniamini a satana, exhortor vos, dilectissimi, ut quotidianis jejuniis, largioribus eleemosynis, ferventioribus orationibus Deum propitietis. Nunc tempus est quo et conjugati ab uxoribus, et nuptæ a suis viris abstineant, ut orationibus vacem: quanquam et per totum annum certis diebus hoc facere debeant; ct quanto crebrius, tanto utique melius: quia et qui concessa immoderate appetit, eum qui concessit ofiendit. Oratio quippe spiritualis res est, et ideo tanto est acceptior, quanto magis suæ naturæ implet effectum. Tanto magis autem spirituali opere funditur, quanto magis animus qui eam fundit, a carnali voluptate suspenditur. Quadraginta diebus jejunavit Moyses Legis administrator, quadraginta Elias excellentissimus Prophetaruin, quadraginta ipse Dominus testimonium habens aLege et Prophetis. Inde cum his duobus in monte se ostendit. Nos autem qui tam longum jejunium perpetuare non possumus, ut per tot dies et noctes nihil alimentorum, sicut et illi, accipiamus, saltem quantum possumus faciamus; ut exceptis diebus per quos certis de causis mos Ecclesiæ prohibet jejunare, Domino Deo nostro vel quotidiano vel crebro jejunio placeamus. Sed numquid sicut a cibo et potu abstinentia per tot dies non potest este continui, sic et a concubitu non potest? cum videamus in nomine Christi multos utriusque sexus ab hac re penitus immunia membra Deo dicata servare. Puto non esse magnum, ut tota Paschali solemnitate possit conjugum castitas, quod potest tota vita virginitas.","t":"Now, therefore, in the person of Christ, so that you may not be outwitted by Satan, I exhort you, most beloved, to win God's favor by daily fasts, more generous alms, and more fervent prayers. Now is the time when husbands should abstain from their wives and wives from their husbands, so as to be free for prayer; although throughout the whole year too they ought to do this on certain days; and indeed the more often, the better; for whoever seeks immoderately what is permitted offends him who permitted it. For prayer is a spiritual thing, and so it is the more acceptable the more it fulfills the effect proper to its nature. And it is poured out the more in spiritual work, the more the mind that pours it out is lifted away from fleshly pleasure. Moses, the minister of the Law, fasted forty days; Elijah, most excellent of the prophets, forty; the Lord himself, who has the testimony of the Law and the Prophets, forty. That is why he showed himself on the mountain with these two. But we, who cannot carry on so long a fast as to take no food for so many days and nights as they did, let us at least do what we can: so that, except on the days on which for certain reasons the custom of the Church forbids fasting, we may please the Lord our God by daily or frequent fasting. But can it be that, as abstinence from food and drink cannot be continuous for so many days, so neither can abstinence from intercourse? when we see many of both sexes, in the name of Christ, keeping their members dedicated to God wholly free from this. I think it is no great thing for the chastity of spouses to manage for the whole Paschal season what virginity can manage for a whole life.","f":"Augustine, <i>Serm.</i> 210.9 (PL 38:1051; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/210-9)."},"augustine-sermones/211.1":{"o":"Dies isti sancti, quos agimus in observatione Quadragesimæ, commonent nos de fratema concordia loqui vobis, ut quicumque liabet adversus aliut, querelam, finiat, ne finiatur. Nolite ista contemnere, fratres mei. Cum enim vita ista mortalis et fragilis, qu:c inter tot terrenas tentationes periclitatur, et orat ne submergatur, non potest esse in quovis justo sine qualibuscumque peccatis; unum est remedium per quod vivere possimus, quia docuit nos magister Deus dicere in Oratione: Dimitte nobis debita nostra, sicut et noa dimittimus debitoribus nostris. Pactum et placitum cum Deo fecimus, et conditionem solvendi debiti in cautione subscripsimus. Dimitti nobis plena fiducia petimus, si et nos dimiUimus: si autem non dimittimus, dimitti nobis peccata non putemus; ne nos ipsos falla- - muse Homo se non fallat, Deus neminem fallit. Humanum est irasci: et utinam nec hoc possemus. Humanum est irasci: sed non debet iracundia tua, natus surculus brevis, suspicionibus irrigari, et ad trabem odii pervenire. Aliud est enim ira, aliud odium. Nain sæpe etiam pater irascitur filio, sed non odit filium: irascitur, ut corrigat. Si propterea irascitur ut corrigat, amando irascitur. Propterea dictum est: Festucam in oculo fratris tui vides; trabem autem in oculo tuo non vides. Culpas in alio iram, et tenes odium in te ipso. In comparatione odii, ira festuca est. Sed festucam si nutrias, trabes erit. Si evellas et projicias, nibilerit.","t":"These holy days that we spend in the observance of Lent remind us to speak to you about brotherly concord, so that whoever has a complaint against another may end it, lest he himself be ended. Do not despise these things, my brothers. For since this mortal and fragile life, which is in peril amid so many earthly temptations and prays not to be submerged, cannot be without sins of some kind in any righteous person, there is one remedy by which we can live: that God our teacher taught us to say in the Prayer, “Forgive us our debts, as we also forgive our debtors.” We have made a pact and agreement with God, and we have signed the condition for paying the debt in the bond. We ask with full confidence to be forgiven, if we too forgive; but if we do not forgive, let us not think that our sins are forgiven us; let us not deceive ourselves. Let a man not deceive himself; God deceives no one. It is human to be angry; and would that we could not do even this. It is human to be angry; but your anger, born as a little sprig, ought not to be watered with suspicions and grow into the beam of hatred. For anger is one thing, hatred another. For often even a father is angry with his son, but does not hate his son: he is angry in order to correct him. If he is angry in order to correct, he is angry by loving. That is why it was said: “You see the speck in your brother's eye, but you do not see the beam in your own eye.” You blame anger in another, and you hold hatred in yourself. Compared with hatred, anger is a speck. But if you nourish a speck, it will be a beam. If you pluck it out and throw it away, it will be nothing.","f":"Augustine, <i>Serm.</i> 211.1 (PL 38:1053; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/211-1)."},"augustine-sermones/211.2":{"o":"Si advertistis, beati Joannis, cum ejus Epistola legeretur, debuit vos terrere sententia. Ait enim: Tenebræ transierunt, lux vera jam lucet. Deinde secutus adjunxit: Qui se dicit in lumine esse, et fratrem suum odit, in tenebris eat usque adhuc. Sed forte tales tenebras esse homo putet, qoales patiuntur in carceribus inclusi. Utinam tales essent! Et tamen in talibus nemo vult esse. In his autem carcerum tenebris possunt includi et innocentes. In talibus enim tenebris inclusi sunt martyres. Tenebræ circumquaque fundebantur, et lux fulgebat in cordibus. In illis tenebris carceris oculis non videbant, sed amore tratenitatis Dcum videbant. Vultis scire quales sunt istæ tenebræ, de quibus dictum est, Qui odit fratrem suum, in tenebris eat usque adhuc? In alio loco dicit: Qui odit fratrem suum, homicida eat. Qui odit fratrem suum, ambulat, exit, intrat, procedit, nullis catenis oneratus, nullo carcere inclusus: reatu tamen ligatus est. Noli illum putare sine carcere esse: carcer, ejus, cor ejus est. Cum audis, Qui odit fratrem suum, in tenebris est usque adhuc: ne forte contemnas tales tenebras, adjungit, et dicit: Qui vdit fratrem suum, homicida est. Odis fratrem tuum, et securus ambulas? et concordare non vis, quamvis ideo Deus spatium det tibi? Ecce jam homicida es, et adhuc vivis: si Dominum iratum haberes, cum odio fratris subito rapereris. Parcit Deus tibi, parce tu libi, concorda cum fratre tuo. At forte tu vis, et ille non vult? Sufficiat tibi. Habes unde illum doleas: te solvisti. Dic, si vis concordare, et ille non vult; dic securus: Dimitte nobis debita nostra, sicut et noa dimittimus debitoribus nostris.","t":"If you noticed, when the letter of blessed John was read, its sentence ought to have frightened you. For he says: “The darkness has passed away; the true light is already shining.” Then he went on to add: “Whoever says he is in the light and hates his brother is in darkness until now.” But perhaps someone thinks that this darkness is like that which is suffered by those shut up in prisons. Would that it were! And yet no one wants to be in such darkness. But in the darkness of prisons even the innocent can be shut up. For the martyrs were shut up in such darkness. Darkness was poured all around them, and light shone in their hearts. In that darkness of prison they did not see with their eyes, but with love of brotherhood they saw God. Do you want to know what kind of darkness this is of which it is said, “Whoever hates his brother is in darkness until now”? In another place he says: “Whoever hates his brother is a murderer.” Whoever hates his brother walks, goes out, goes in, goes about, burdened by no chains, shut up in no prison; yet he is bound by guilt. Do not think he is without a prison: his prison is his heart. When you hear, “Whoever hates his brother is in darkness until now,” then lest perhaps you despise such darkness, he adds and says: “Whoever hates his brother is a murderer.” You hate your brother, and you walk about unconcerned? And you are unwilling to be reconciled, although God gives you time for this very purpose? See, you are already a murderer, and you are still alive: if you had the Lord angry with you, you would be snatched away suddenly with your hatred of your brother. God spares you; spare yourself; be reconciled with your brother. But perhaps you want to, and he does not? Let that be enough for you. You have reason to grieve for him: you have freed yourself. If you want to be reconciled and he does not, say it without anxiety: “Forgive us our debts, as we also forgive our debtors.”","f":"Augustine, <i>Serm.</i> 211.2 (PL 38:1053–1055; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/211-2)."},"augustine-sermones/211.3":{"o":"Forte peccasti in ilium, vis cum illo concordare, vis ei dicere: Frater, ignosce mihi quod peccavi in te. Ille non vult ignoscere, non vult dimittere debitum: quod ei debes, non vult tibi dimittere. Ipse observet, quando habet orare. Quando venturus est, qui tibi noluit dimittere quod in eum forte peccasti, quando venturus est ad orationem, quid facturus est? Dicat: Pater noster, qui es in coelis. Dicat, accedat: Sanctificetur nomen tuum. Adhuc dic: Veniat regnum tuum. Sequere: Fxut voluntas tua, sicut in cœlo, et in terra. Adhuc ambula: Panem nostrum quotidianum da nobis hodie. Dixisti: quod sequitur vide ne forte velis transcendere, et aliud dicere. Non esi qua transire possis, ibi teneris. Dic ergo, et verum dic: aut si non habes quare dicas, Dimitte nobis debita nostra, noli dicere. Et ubi est illud quod idem apostolus dixit: Si dixerimus, quia peccatum non habemus, noa ipsos decipimus, et veritas in nobis non est ( Id. I, 8)? Si autem mordet conscientia fragilitalis, et in hoc sæculo ubique abundantia iniquitatis; dic ergo, Dimitte nobis debita nostra. Sed quod sequitur vide. Noluisti enim dimittere peccatum fratri tuo, et dicturus es, Sicut et nos dimittimus debitoribus nostris. An non es dicturus? Si non es dicturus, nihil es accepturus: si autem dicturus, falsum es dicturus. Ergo dic, et verum dic. Quomodo dicturus es verum, qui fratri tuo noluisti relaxare peccatum?","t":"Perhaps you have sinned against him, you want to be reconciled with him, you want to say to him: Brother, forgive me for sinning against you. He will not forgive, he will not release the debt: what you owe him, he will not release to you. Let him watch out when he has to pray. When he who would not forgive you what perhaps you sinned against him comes to prayer, what will he do? Let him say, “Our Father, who are in heaven.” Let him say it, let him go on: “Hallowed be your name.” Say further: “Your kingdom come.” Go on: “Your will be done, on earth as in heaven.” Walk on further: “Give us today our daily bread.” You have said it; look at what follows, lest perhaps you want to skip over it and say something else. There is no way you can get past; there you are held. Say it, then, and say it truly; or, if you have no reason to say, “Forgive us our debts,” do not say it. And then where is what the same apostle said: “If we say that we have no sin, we deceive ourselves, and the truth is not in us”? But if the consciousness of your frailty bites you, and the abundance of iniquity everywhere in this world, then say, “Forgive us our debts.” But look at what follows. For you would not forgive your brother his sin, and you are going to say, “As we also forgive our debtors.” Or are you not going to say it? If you are not going to say it, you will receive nothing; but if you say it, you will say something false. So say it, and say it truly. How will you say it truly, you who would not release your brother's sin?","f":"Augustine, <i>Serm.</i> 211.3 (PL 38:1055; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/211-3)."},"augustine-sermones/211.4":{"o":"Illum admonui: modo te consolor, o quisquis es, si tamen es, qui dixisti fratri tuo, Dimitte mibi quod in te peccavi: si dixisti ex toto corde, si vera humilitate, non ficta charitate, quomodo Dcus videt in corde unde dixisti, sed ille noluit libi dimittere, noli esse sollicitus. Servi esus ambo, habetis Dominum: conservo tuo debes, noluit libi dimittere; interpella Dominum amborum. Quod tibi dimiserit Dominus, si potest, exigat servus. Dico aliud: Admonui crgo eum qui noluit dimittere fratri suo, cum petat ille dimitti sibi, ut faciat quod nolebat; ne, quando orat, non accipiat quod desiderat. Admonui et illum qui petivit veniam peccati sui a fratre suo, et non accepit; ut in eo quod non impetravit a fratre suo, securus sit de Domino suo. Est et aliud quod admoncam: Peccavit in te frater tuus, et noluit tibi dicere, Dimitte mihi quod in te peccavi. Abundant verba ista: utinam ilia Deus eradicet de agro suo, hoc est de cordibus vestris. Quam multi suut enim, qui sciunt se peccasse in fratres suos, et nolunt dicere, Dimitte mihi. Non erubuerunt peccare, et erubescunt rogare: non erubuerunt de iniquitate, et erubescunt de humilitate. Ipsos ergo in primis admoneo. Quicumque habetis discordiam cum fratribus vestris, et revocatis vos ad vos, et consideratis vos, et justum judicium fertis in vos, intus in cordibus vestris, et invenitis vos non debuisse facere quod fecistis, non debuisse dicere quod dixistis; petite veniam fratres a fratribus vestris, facile fratribus quod ait Apostolus, Donantes vobis ipsis, sicut et Deus in Christo donavit vobis ( Ephe:. IV, 32): facite, noliie erubescere veniam petere. Perinde omnibus dico, viris et feminis, minoribus et majoribus, laicis et clericis: dico et mihi ipsi. Omnes audiamus, omues timeamus. Si peccavimus ill fratres nostros, si adhuc inducias vivendi accepimus, non ideo morimur: adhuc enim vivimus, nondum damnati sumus: dum vivimus, faciamus quod jubet Pater, qui erit Deus judex; et petamus vcniam a fratribus, quos forte peccando in eos aliquid offendimus, aliquid łæsimus. Sunt personæ humiles pro ordine sæculi hujus, a quibus si petas veniam, extolluntur in superbiam: hoc est quod dico; aliquando dominus peccat in servum suum: quia etsi illc dominus esi, ille servus; ambo tamen alieni servi sunt, quia ambo Christi sanguine redempti sunt. Tamen durum videtur ut hoe etiam jubeam, hoc præcipiam, ut si forte dominus peccat in servum suum injuste litigando. injuste cædendo; dicat ille, Ignosce mihi, da mihi veniam. Non quia nou debet facere, sed ne ille incipiat superbire. Quid ergo? Ante oculos Dei poeniteat eum, ante oculos Dei puniat cor suum: et si non potest servo dicere, quia non oportet, Da mihi veniam; blande ilium alloquatur. Blanda enim appellatio, ve- Mna est postulatio.","t":"I have warned him; now I console you, whoever you are, if indeed there is such a one, who said to your brother, Forgive me for sinning against you: if you said it with your whole heart, with true humility, not with feigned love, as God sees in your heart the place from which you said it, and he would not forgive you, do not be anxious. You are both his servants; you have a Lord. You owe your fellow servant; he would not forgive you: appeal to the Lord of you both. What the Lord has forgiven you, let the servant exact if he can. I say something else. I have warned, then, him who would not forgive his brother when his brother asks to be forgiven, to do what he did not want to do, lest when he prays he not receive what he desires. I have warned also him who asked his brother's pardon for his sin and did not receive it, to be without anxiety before his Lord about what he did not obtain from his brother. There is something else to warn about. Your brother sinned against you, and would not say to you, Forgive me for sinning against you. Such words abound: would that God would root them out of his field, that is, out of your hearts. For how many there are who know that they have sinned against their brothers and will not say, Forgive me! They were not ashamed to sin, and they are ashamed to ask; they were not ashamed of iniquity, and they are ashamed of humility. So I warn them first of all. All of you who are at odds with your brothers, and come back to yourselves and consider yourselves, and pass just judgment on yourselves inwardly in your hearts, and find that you should not have done what you did, should not have said what you said: ask pardon, brothers, of your brothers; do with your brothers what the Apostle says, “Forgiving one another, as God in Christ has forgiven you”: do it, do not be ashamed to ask pardon. I say this equally to all, men and women, lesser and greater, laity and clergy: I say it also to myself. Let us all hear, let us all fear. If we have sinned against our brothers, if we have received a further respite for living, we do not therefore die: for we are still alive, we are not yet condemned. While we live, let us do what the Father commands, who will be God the judge; and let us ask pardon of our brothers whom perhaps, by sinning against them, we have in some way offended, in some way hurt. There are persons who are lowly according to the rank of this world, who, if you ask their pardon, are lifted up into pride. This is what I mean: sometimes a master sins against his slave; for though the one is master and the other slave, yet both are servants of another, because both have been redeemed by the blood of Christ. Yet it seems hard that I should also command this, should enjoin this: that if perhaps a master sins against his slave by quarreling with him unjustly or beating him unjustly, he should say, Forgive me, grant me pardon. Not because he ought not to do it, but lest the slave begin to be proud. What then? Let him repent before the eyes of God, let him punish his heart before the eyes of God; and if he cannot say to the slave, because it is not fitting, Grant me pardon, let him speak to him gently. For gentle address is a request for pardon.","f":"Augustine, <i>Serm.</i> 211.4 (PL 38:1055; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/211-4)."},"augustine-sermones/211.5":{"o":"Restat ut eos alloquar, in quos alii peccaverunt, et illi qui in eos peccaverunt, veniam petere noluerunt. Illos enim jam sum allocutus, qui petentibus veniam fratribus dare noluerunt. Nunc ergo cum alloquor vos omnes, quoniam dies sancti sunt, ne discordise vestræ remaneant; credo quia cogitastis aliqui in cordibus vestris, qui scitis vos cum fratribus vestris aliquas babere discordias, et invenistis quod non ipsi vos in eos peccavcritis, sed illi in vos. Etsi non modo milii loquimini, quia meum est loqui in hoc loco, vestrum autem tarcre et audire; tamen forte cogitando loquimini, et dicitis vobis, Volo concordare, sed ille me læsit, ille in me peccavit, et nou vult veniam postulare. Quid crgo? dictums sum, Vade ad illum, et tu pete veniam? Absit. Nolo mentiaris: nolo dicas, Da mihi veniam, qui te nosti non peccasse in fratrem tuum. Quid enim tib prodest, eum tu fueris tuus accusator? Quid expetas tibi ignosci, ab eo quem hon læsisti, aut in quem non peccasti? Nibil tibi prodest, nolo facias: nosti, bene discussisti, scis quia in te peccavit, non tu in illum. Scio, inquit. In ista tuta scientia, sit tua conseientia. Noli venire ad fratrem tuum qui in te peccavit, et ultro ab illo petere veniam. Debent inter vos esse alii pacifici, qui illum objurgent, ut a te prius veniam petat: tu tantum paratus esto ignoscere, prorsus paratus esto ex corde dimittere. Si paratus es dimittere, jam dimisisti. Habes adhuc quod ores: ora pro illo, ut petat a te veniam; quia scis ei nocere si non petat, ora pro illo ut petat. Dic Domino in orationc tua: Domine, scis me non peccasse in illum fratrem meum, sed illum potius peccasse in me, et obesse iUi quod peccavit in me, si veniam non petat a me; ego bono animo peto ut ignoscas ei.","t":"It remains for me to address those against whom others have sinned, where those who sinned against them have been unwilling to ask pardon. For I have already addressed those who were unwilling to grant pardon to brothers asking for it. Now, then, as I address you all, since these are holy days, so that your discords may not remain, I believe that some of you have thought in your hearts, you who know that you have some discord with your brothers, and you have found that it was not you who sinned against them but they against you. Though you do not speak to me now, since it is mine to speak in this place and yours to keep silent and listen, yet perhaps you speak in thought and say to yourselves: I want to be reconciled, but he hurt me, he sinned against me, and he will not ask pardon. What then? Am I going to say, Go to him and ask him for pardon yourself? Far from it. I do not want you to lie; I do not want you to say, Grant me pardon, when you know that you have not sinned against your brother. For what good does it do you to be your own accuser? Why should you seek to be forgiven by one whom you have not hurt, or against whom you have not sinned? It does you no good; I do not want you to do it. You know; you have examined the matter well; you know that he sinned against you, not you against him. I know, he says. In that sure knowledge let your conscience rest. Do not go to your brother who sinned against you and ask pardon of him of your own accord. There ought to be others among you, peacemakers, to rebuke him so that he first asks pardon of you: you only be ready to forgive, be wholly ready to forgive from the heart. If you are ready to forgive, you have already forgiven. You still have something to pray for: pray for him, that he may ask pardon of you; since you know that it harms him if he does not ask, pray for him that he may ask. Say to the Lord in your prayer: Lord, you know that I have not sinned against this brother of mine, but rather he against me, and that what he sinned against me harms him if he does not ask my pardon; with a good heart I ask that you forgive him.","f":"Augustine, <i>Serm.</i> 211.5 (PL 38:1055–1057; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/211-5)."},"augustine-sermones/211.6":{"o":"Ecce dixi vobis quod maxime per istos dies jejuniorum vestrorum, observationum vestrarum, continentiæ vestra:, mecum agere debeatis, ut cum fratribus vestris concordetis. Gaudeam et ego de pace vestra qui contristor litibus vestris: ut omnes donantes vobismetipsis, si quis habet adversus aliquem querelam, securi agamus Pascha, securi celebremus ejus passionem, qui nihil cuiquam dcbebat, et pretium pro debentibus solvit: Dominum Jesum Christum dio, qui in neminem precavit, et prope in illum omnis mundus peccavit; nec exegit supplicia, sed promisit præmia. Habemus ergo ipsum testem in cordibus nosti is, quia si in aliquem peccavimus, vero corde veniam postulemus; si aliquis in nos peccavit, veniam dare parati simus, et pro inimicis nostris oremus. Non exspectemus vindicari, fratres. Quid est, vindicari, nisi malo alieno pasci? Scio quotidie vcnire homines, genua figere, frontem terræ concutere, aliquando vultum suum lacrymis rigare; et in ista tanta humilitate ac perturbatione dicere: Domine, vindica me, occide inimicum meum. Plane ora, ut occidat inimicum tuum, et salvet fratrem tuum: occidat inimicitias, salvet naturam. Sic ora, ut vindicet te Deus: pereat qui te persequebatur, sed maneat qui tibi reddatur.","t":"See, I have told you what you ought to do with me above all during these days of your fasts, your observances, your continence: be reconciled with your brothers. Let me too rejoice in your peace, I who am saddened by your quarrels; so that, all forgiving one another, if anyone has a complaint against another, we may keep Easter without anxiety and celebrate without anxiety the passion of him who owed no one anything and paid the price for debtors: I mean the Lord Jesus Christ, who sinned against no one, and against whom nearly the whole world sinned; and he did not exact punishments but promised rewards. Let us have him, then, as witness in our hearts, so that if we have sinned against anyone we ask pardon with a true heart; if anyone has sinned against us, let us be ready to grant pardon, and let us pray for our enemies. Let us not wait to be avenged, brothers. What is being avenged but feeding on another's evil? I know that people come every day, kneel, strike their foreheads on the ground, sometimes wet their faces with tears, and in such great humility and agitation say: Lord, avenge me, kill my enemy. By all means pray that he kill your enemy and save your brother: that he kill the enmity and save the nature. Pray in this way that God may avenge you: let the one who persecuted you perish, but let the one who is restored to you remain.","f":"Augustine, <i>Serm.</i> 211.6 (PL 38:1057; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/211-6)."},"augustine-sermones/212.1":{"o":"Tempus est ut Symbolum accipiatis, quo continetur breviter, propter æternam salutem, omne quod creditis. Symbolum autem nuncupatur a similitudine quadam, translato vocabulo; quia symbolum inter se faciunt mercatores, quo eorum societas pacto fidei teneatur. Et vestra societas est commercium spiritualium, ut similes siris negotiatoribus bonam margaritam quxrentibus ( Matth. XIII, 45 ). Hæc est charitas, quæ diffundetur in cordibus vestris per Spiritum sanctum, qui dabitur vobis ( Ron:. V, 5 ). Ad hanc perveuitur ex fide, quæ isto Symbolo continetur: ut eredatis in Dcum Patrem omnipotentem, invisibilem, immortalem, regem sæculorum, visibilium et invisibilium creatorem; et quidquid aliud digne de illo vel ratio sincera, vel Scrpturæ sanctæ auctoritas loquitur. Nec ab ista excellentia Dei Filium scparetis. Ncque enim sic ista de Patre dicuntur, ut ab illo aliena sint qui dixit, Ego et Pater anum sumus ( Joan. X 30): et de quo Apostolus ait, Qui cum in forma Dei esset, non rapinam arbitratus eat esse æqualis Deo. Rapina quippe usurpatio est alieni: cum ilia æqualitas natura sit. Ac per hoe quomodo non eiit omnipotens Filius, per quem facta sunt omnia; cum etiam sit Virtus et Sapientia Dei ( I Cor. I. 24 ), de qua scriptum est, quod cum sit una, omnia potest? Est autem etiam natura invisibilis, in ea ipsa forma, in qua æqualis est Patri. Natura quippe invisibile est Verbum Dei, quod in principio erat, et Deus crat: in qua natura etiam immortalis omnino, id est omni modo incommutabilis manet. Nam et anima humana secundum quemdam modum dicitur immortalis: sed non est vera immortalitas, ubi tanta est mutabilitas, per quam et deficere et proficere potest. Unde mors ejus est, alienari a vita Dei per ignorantiam quæ est in illa: vita vero ejus, currere ad fontem vitæ, ut in lumine Dei videat lumen. Secundum quam vitam etiam vos per Christi gratiam revivisce'is a morte quadam, cui renuntiatis. Verbum autem Dei quod est unigenitus Filius, cum Patre semper incommutabiliter vivit; nec deficit, quia permansio non minuitur; nec proficit, quia perfectio non augetur. Est etiam ipse sæculorum visibilium et invisibilium creator: quia, sicut dicit Apostolus, In ipso condita sunt omnia in cœlo et in terra, visibilia et invisibilia; sive Throni, sive Dominationes, sive Principatus, sive Potestates: omnia in ipso et per ipsum creata sunt, et omnia illi constant ( Coloss. I, 16, 17). Sed quoniam semetipsum exinanivit, non formam Dei amittens, sed formam servi accipiens ( Philipp. II, 7 ); per hanc formam servi invisibilis visus est: quia natus est de Spiritu sancto et Maria virgine. In hac forma servi infirmatus est omnipotens: quia passus est sub Pontio Pilato. Per hanc formam servi, immortalis mortuus est: quia crucifixus est et sepultus. Per hanc formam servi, rex sæculorum die tertio resurrexit. Perhanc formam servi visibilium ct invisibilium creator ascendit in cælum, unde nunquam recessit. Per hanc formam servi, sedet ad dexteram Patris, qui est brachium Patris: de quo dicit prophet., Et brachium Domini cai revelatum est ( Isai. LIII, 1)? In hac forma servi, venturus est judicare vivos et mortuos: in qua particeps esse voluit mortuorum, cum sit vita vivorum. Per ipsum nobis Spiritus sanctus missus est a Patre, et ab ipso. Spiritus Patris et Filii ab utroque missus, a nullo genitus: unitas ambomm, æqualis ambobus. Hæc Trinitas unus Deus est, omnipotens, invisibilis, rex sæculorum, visibilium et invisibilium creator. Neque enim tres dominos, ant tres omnipotentes, aut tres creatores, aut quidquid aliud de excellentia Dei dici potest, dicimus: quia nec tres dii, sed nnus Deus. Quamvis in hac Trinitate Pater non sit Filius, et Filius non sit Pater, et Spiritus sanctus nec Filius sil nec Pater: sed ille Pater Filii, ille Filius Patris, ille Spiritus Patris et Filii. Credite, ut intelligatis. Nisi enim credideritis, non intelligetis. Ex hac fide gratiam sperate: in qua vobis peccata omnia dimittentur. Hinc enim salvi eritis, non ex vobis: Dei enim donum est. Post hanc etiam mortem, quæ in omnes pertransit, quæ vetustati primi hominis debetur, sperate etiam in fine vestrorum corporum resurrectionem: non ad passiones dolorum, sicut resurrecturi sunt impii; nec ad gaudia carnalium desideriorum, sicut putant stulti: sed sicut Apostolus ait, Seminatur corpus animale, surget corpus spirituale ( I Cor. XV, 54 ), ut jam non aggravet animam ( Sap. IX, 15 ), nec ullam quærat refectionem, quia nullam patietur defectionem.","t":"It is time for you to receive the Creed, in which is contained briefly, for the sake of eternal salvation, all that you believe. It is called symbolum by a certain likeness, the word being transferred; because merchants make a symbolum among themselves by which their partnership is held together by a pact of good faith. And your partnership is a commerce in spiritual things, so that you may be like traders seeking a good pearl. This is love, which will be poured out in your hearts through the Holy Spirit, who will be given to you. It is reached from faith, which is contained in this Creed: that you believe in God the Father almighty, invisible, immortal, king of the ages, creator of things visible and invisible; and whatever else either sound reason or the authority of holy Scripture says worthily of him. Nor should you separate the Son of God from this excellence. For these things are not said of the Father in such a way that they are foreign to him who said, “I and the Father are one,” and of whom the Apostle says, “Who, being in the form of God, did not think it robbery to be equal with God.” For robbery is the seizing of what belongs to another, whereas that equality is by nature. And so how should the Son not be almighty, through whom all things were made, since he is also the Power and Wisdom of God, of which it is written that, though she is one, she can do all things? He is also invisible by nature, in that very form in which he is equal to the Father. For the Word of God, which was in the beginning and was God, is invisible by nature; in which nature he also remains wholly immortal, that is, in every way unchangeable. For the human soul too is in a certain way called immortal; but there is no true immortality where there is such changeableness, by which it can both decline and advance. Hence its death is to be estranged from the life of God through the ignorance that is in it; its life is to run to the fountain of life, so as to see light in God's light. According to that life you too, by the grace of Christ, will come back to life from a certain death which you are renouncing. But the Word of God, who is the only-begotten Son, lives always unchangeably with the Father; he neither declines, because his abiding is not diminished, nor advances, because his perfection is not increased. He is also himself the creator of the ages, of things visible and invisible: for, as the Apostle says, “In him all things were founded in heaven and on earth, visible and invisible, whether Thrones or Dominions or Principalities or Powers: all things were created in him and through him, and all things hold together in him.” But since he emptied himself, not losing the form of God but taking the form of a slave, through this form of a slave the invisible was seen: because he was born of the Holy Spirit and the Virgin Mary. In this form of a slave the almighty was made weak: because he suffered under Pontius Pilate. Through this form of a slave the immortal died: because he was crucified and buried. Through this form of a slave the king of the ages rose on the third day. Through this form of a slave the creator of things visible and invisible ascended into heaven, from which he never departed. Through this form of a slave he sits at the right hand of the Father, he who is the arm of the Father, of whom the prophet says, “And to whom has the arm of the Lord been revealed?” In this form of a slave he will come to judge the living and the dead; in it he willed to share the lot of the dead, though he is the life of the living. Through him the Holy Spirit was sent to us from the Father and from himself: the Spirit of the Father and the Son, sent by both, begotten by neither; the unity of both, equal to both. This Trinity is one God, almighty, invisible, king of the ages, creator of things visible and invisible. For we do not speak of three lords, or three almighties, or three creators, or of three in whatever else can be said of the excellence of God; because there are not three gods but one God. Although in this Trinity the Father is not the Son, and the Son is not the Father, and the Holy Spirit is neither the Son nor the Father; but the one is the Father of the Son, the other the Son of the Father, the other the Spirit of the Father and the Son. Believe, so that you may understand. For “unless you believe, you will not understand.” From this faith hope for grace, in which all your sins will be forgiven you. For by this you will be saved, not of yourselves: for it is the gift of God. After this death too, which passes upon all and is due to the oldness of the first man, hope also at the end for the resurrection of your bodies: not to the sufferings of pain, as the ungodly will rise; nor to the joys of fleshly desires, as fools think; but as the Apostle says, “It is sown a natural body, it will rise a spiritual body,” so that it no longer weighs down the soul, nor seeks any refreshment, because it will suffer no failing.","f":"Augustine, <i>Serm.</i> 212.1 (PL 38:1057–1059; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/212-1)."},"augustine-sermones/212.2":{"o":"Hine igitur brevein sermonem de universo Symbolo vobis debitum reddidi, in quo Symbolo quod audieritis, totum in isto sermone nostro breviter collectum agnoscetis. Nec ut eadem verba Symboli tenetis, ullo modo debetis scribere; sed audiendo perdiscere: nec cum didiceritis, scribere; sed memoria semper tenere atque recolere. Quidquid enim in Symbolo audituri estis, in divinis sacrarum Scripturarum litteris continetur. Sed quod ita collectum et in formam quamdam redactum non licet scribi, commemoratio fit promissionis Dei, ubi per prophetam prænuntians Testementum novum dixit: Hoc eat Testamentum quod ordinabo eia post dies illos, dicit Dominus dando legem meam in mente eorum, et in corde eorum scribam eam. Hujus rei significandæ causa, audiendo symbolum discitur: nec in tabulis, vel in aliqua materia, sed in corde scribitur. Præstabit ille qui vos vocavit ad suum regnum et gloriam, ut ejus gratia regeneratis vobis, etiam Spiritu sancto scribatur in cordibus vestris; ut quod credilis diligatis, et fides per dilectionem operetur in vobis; ac sic Domino Deo largitori bonorum omnium placeatis, non serviliter timendo poenam, sed liberalitcr aman. do justitiam. Hoc est ergo Symbolum, quod vobis per Scripturas et sermones ecclesiasticos insinuatum est: sed sub hac brevi forma fidcJibus consistendum et proficiendum esi.","t":"Here, then, I have paid you the short sermon on the whole Creed that was owed to you; in it you will recognize, when you hear the Creed, that everything has been briefly gathered in this sermon of ours. And you ought not in any way to write down the very words of the Creed in order to hold them, but to learn them thoroughly by hearing; and when you have learned them, not to write them down, but always to keep them in memory and go over them. For whatever you are going to hear in the Creed is contained in the divine writings of the holy Scriptures. But the fact that it is not permitted to write down what has been so gathered and reduced to a certain form is a reminder of God's promise, where, foretelling the New Testament through the prophet, he said: “This is the covenant that I will make with them after those days, says the Lord: putting my law in their mind, and I will write it on their heart.” To signify this, the Creed is learned by hearing, and is written not on tablets or on any material, but on the heart. He who has called you to his kingdom and glory will grant that, when you have been regenerated by his grace, it may be written also by the Holy Spirit on your hearts, so that you may love what you believe, and faith may work in you through love; and so you may please the Lord God, the giver of all good things, not by fearing punishment like slaves but by loving righteousness like free men. This, then, is the Creed, which has been made known to you through the Scriptures and the sermons of the Church; but in this short form the faithful are to stand firm in it and make progress.","f":"Augustine, <i>Serm.</i> 212.2 (PL 38:1059; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/212-2)."},"augustine-sermones/213.1":{"o":"Symbolum est breviter complexa regula fidei, ut mentem instruat, nee oneret memonam; paucis verbis dicitur, unde multum acquiratur. Credo in Deum Patrem omnipotentem. Vide quam cito dicitur, et quantum valet. Deus est, et Pater est: Deus potestate, Pater bonitate. Quam felices sumus, qui Dominum nostrum patrem invenimus! Credamus ergo in eum, et omnia nobis de ipsius misericordia promittamus, quia omnipotens est: deo in Dcum Patrem omnipotentem credimus. Nemo dicat: Non mihi potest dimittere peccata. Quomodo non potest omnipotens? Sed dicis: Ego multum peccavi. Et ego dico: Sed ille omnipotens est. Et tu: Ego talia peccata commisi, unde liberari et mundari non possum. Respondeo: Sed ille omnipotens est. Videte quid ei cantetis in Psalmo: Benedic, inquit, anima mea Domino, et noli oblivisci omnes retributiones ejus: qui propitius fit omnibus iniquitatibus tuis, qui sanat omnes languores tuos. Ad hoc nobis est ejus omnipotentia necessaria. Nam universnecreaturæ ad hoc erat necessaria, ulcrearctur. Omnipotens est ad facienda majora et minora: omnipotens est ad 'facienda cœlestia et terrestria: onlnipolens est ad facienda immortalia et mortalia: omnipotens est ad facienda spiritualia et corporalia: omnipotens est ad facienda visibilia et invisibilia: magnus in magnis, nec parvus in minimis. Postremo omnipotens est ad facienda omnia qnæ facere voluerit. Nam ego dico quanta non possit. Non potest mori, non potest peccare. non potest mentiri, non potest falli. Tanta non potest: quæ si posset, non esset omnipotens. Credite ergo in eum, et confitemini. Corde enim creditur ad justiliam; ore autem confessio fit ad salutem ( Rom. I, 10). Ideo cum credideritis, oportet ut confiteamini, quando Symbolum reddetis. Accipite modo quod teneatis, et postea reddatis, et nunquam obliviscamini.","t":"The Creed is the rule of faith briefly summed up, so as to instruct the mind without burdening the memory; it is said in few words, from which much may be gained. “I believe in God the Father almighty.” See how quickly it is said, and how much it is worth. He is God, and he is Father: God in power, Father in goodness. How happy we are, who have found that our Lord is our Father! Let us believe in him, then, and promise ourselves everything from his mercy, because he is almighty: that is why we believe in God the Father almighty. Let no one say: He cannot forgive me my sins. How can the almighty not be able? But you say: I have sinned much. And I say: But he is almighty. And you say: I have committed such sins that I cannot be freed and cleansed of them. I answer: But he is almighty. See what you sing to him in the psalm: “Bless the Lord, O my soul,” he says, “and do not forget all his benefits: who is merciful to all your iniquities, who heals all your diseases.” For this his almightiness is necessary to us. For the whole creation it was necessary so that it might be created. He is almighty to make greater things and lesser things; almighty to make heavenly and earthly things; almighty to make immortal and mortal things; almighty to make spiritual and bodily things; almighty to make visible and invisible things: great in great things, and not small in the least. Finally, he is almighty to do all things that he wills to do. For I will tell you how many things he cannot do. He cannot die, he cannot sin, he cannot lie, he cannot be deceived. So many things he cannot do: if he could, he would not be almighty. Believe in him, then, and confess him. “For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” So when you have believed, you must confess, when you give back the Creed. Receive now what you are to hold, and afterwards give back, and never forget.","f":"Augustine, <i>Serm.</i> 213.1 (PL 38:1059–1061; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-1)."},"augustine-sermones/213.2":{"o":"Post hoc quid? Et in Jesum Christum. Credo, dicis, in Deum Patrem omnipotentem, et in Jesum Christum Filium ejus unicum, Dominum nostrum. Si Filium unicum, ergo Patri æqualem. Si Filium unicum, ergo ejusdem substantiæ cujus est Pater. Si Filium unicum, crgo ejus omnipotentiæ cujus est Pater. Si Filium unicum, ergo Patri coxtemum. Hoc in se, et apud se, ct apud Patrem. Propter nos quid t ad nos quid? Qui conceptus est de Spiritu sancto, natus ex virgine Maria. Ecce qua venit, quis, ad quos. Per virginem Ma - Tiam, in qua operatus est Spiritus sanctus, non homo maritus; qui fecundavit castam, et servavit intactam. Sic ergo carne indutus est Dominus Christus, sic far tus est homo qui fecit hominem, assumendo quod non crat, non perdendo quod erat. Verbum enim caro factum est, et habitavit in nobis. Non Verbum in carnem versum est, sed Verbum manens carne accepta, invisibilis semper, factus est visibilis qnando voluit, et habitavit in nobis. Qnid est, ill nobis f In liominibus. Factus unus es hominum numero, unus et unicus. Uniens Patri. Nobis quid? Et nobis unicus Salvator: nemo enim præter ipsum salvator noster. Et nobis unicus Redemptor: nemo cnim præter ipsum redemptor noster: non auro, non argento, sed sanguine suo.","t":"After this, what? “And in Jesus Christ.” I believe, you say, in God the Father almighty, and in Jesus Christ, his only Son, our Lord. If only Son, then equal to the Father. If only Son, then of the same substance as the Father. If only Son, then of the same almightiness as the Father. If only Son, then coeternal with the Father. This he is in himself, with himself, and with the Father. For us, what? To us, what? “Who was conceived of the Holy Spirit, born of the Virgin Mary.” See by what way he came, who he is, and to whom. Through the Virgin Mary, in whom the Holy Spirit worked, not a human husband; who made the chaste woman fruitful and kept her untouched. So, then, the Lord Christ was clothed with flesh; so he who made man was made man, assuming what he was not, not losing what he was. For “the Word became flesh and dwelt among us.” The Word was not turned into flesh; but the Word, remaining, having taken flesh, always invisible, became visible when he willed, and dwelt among us. What is “among us”? Among men. He became one in the number of men, one and only: the only Son of the Father. For us, what? For us too the only Savior: for no one but he is our Savior. And for us the only Redeemer: for no one but he is our Redeemer: not with gold, not with silver, but with his blood.","f":"Augustine, <i>Serm.</i> 213.2 (PL 38:1061; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-2)."},"augustine-sermones/213.3":{"o":"Ergo ipsa, ubi empti sumus, ejus commercia videamus. Cum enim dictum esset in Symbolo, Qui conceptus est de Spiritu sancto, natus ex virgine Mana: jam quid pro nobis? Passus est, sequitur, sub Pontio Pilato, crucifixus, mortuus et sepultus. Qui Filius Dei unicus Dominus noster crucifixus, Filius Dei unieus Dominus noster sepultus est. Homo crucifixus est, homo sepultus: Deus non est mutatus, Deus non est occisus, et tamen secundum hominem occisus. 8i enim cognovissent, ait Apostolus, nunquam Dominum gloriœ crucifixissent. Et Dominum gloriæ ostendit, et crucifixum confessus est. Quia si quis etiam tuam tunicam illæsa carne tua couscindat, tibi facit injuriam: nec sic clamas pro veste tua, ut dicas, Conscidisti tunicam mcam; sed, Conscidisti me, fila de me fecisti. Loqueris ista integer, et verum dicis, et de carne tua nihil detraxit qui lacsit. Sic et Dominiis Christus crucifixus cst. Dominus est, unicus Patri est; Salvator noster est, Dominus gloriæ est: tamen crucifixus est; sed in carne, et sepultus in sola carne. Nam ubi sepultus est, ct quando sepultus est, tunc ibi nec anima fuit. Sola carne in sepulcro jacebat, et tamen confiteris Jesum Christum Filium ejus unicum, Dominum nostrum; qui conceptus est de Spiritu sancto, natA ex virgine Maria, qui Jesus Christus, unicus Filius Dei, Dominus noster. Sub Pontio Pilato crucifixus, qui Jesus Christus, unicus Dei Filius, Dominus noster. Et sepultus, qui Jesus Christus, unicus Dei Filius, Dominus noster. Sola caro jacet, et tu dicis, Dominus noster? Dico, plane dico: quia vestem intueor, et vestitum adoro. Caro illa illius vestimentum fuit: quia cum in forma Dei esset, non rapinam arbitratus eat esse œqualis. Deo; sed semetipsum exinanit, formam servi accipiens, non formam Dei amittens; in similitudine hominum factus, et habitu inventus ut homo.","t":"Let us look, then, at the very transactions by which we were bought. For when it had been said in the Creed, “Who was conceived of the Holy Spirit, born of the Virgin Mary,” now, what for us? “Suffered,” it goes on, “under Pontius Pilate, was crucified, died, and was buried.” The only Son of God, our Lord, was crucified; the only Son of God, our Lord, was buried. The man was crucified, the man was buried: God was not changed, God was not killed, and yet he was killed according to the man. “For if they had known,” says the Apostle, “they would never have crucified the Lord of glory.” He both showed him to be the Lord of glory and confessed that he was crucified. For if someone tears even your tunic without harming your flesh, he does you an injury; and you do not cry out about your garment so as to say, You have torn my tunic, but, You have torn me, you have made shreds of me. You say this while unharmed, and you speak the truth, and the one who wronged you took nothing from your flesh. So too the Lord Christ was crucified. He is Lord, he is the only Son of the Father; he is our Savior, he is the Lord of glory: yet he was crucified, but in the flesh, and buried in the flesh alone. For where he was buried, and when he was buried, not even the soul was there. He lay in the tomb in the flesh alone; and yet you confess Jesus Christ, his only Son, our Lord, who was conceived of the Holy Spirit, born of the Virgin Mary: he who is Jesus Christ, the only Son of God, our Lord. Crucified under Pontius Pilate: he who is Jesus Christ, the only Son of God, our Lord. And buried: he who is Jesus Christ, the only Son of God, our Lord. The flesh alone lies there, and you say, “Our Lord”? I say it, I say it plainly: because I look at the garment and I worship the one who is clothed in it. That flesh was his garment: for, “being in the form of God, he did not think it robbery to be equal with God, but emptied himself, taking the form of a slave,” not losing the form of God, “made in the likeness of men and found in appearance as a man.”","f":"Augustine, <i>Serm.</i> 213.3 (PL 38:1061; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-3)."},"augustine-sermones/213.4":{"o":"Non contemnamus solam carnem: quando jacuit, tunc nos emit. Quare nos emit? Qaia non semper jacuit: Tertia enim die resurrexit a mortuis. Hoc sequitur in Symbolo. Cum confessi fuerimus ejus passionem, confitemur et resurrectionem. In passione quid egit? Docuit quid toleremus. In resurrectione quid egit? Ostendit quid speremus. Hic opus, ibi merces: opus in passione, merces in resurrectione. Nec, qnia resurrexit a mortuis, hic remansit. Sed quid scquilur? Ascendit in coelum. Et modo ubi est? Sedet ad dexteram Patris. Intellige dexteram, ne quæras ibi sinistram. Dextera Dei dicitur æterna felicitas. Dextera Dei dicitur ineffabilis, inæstimabilis, incomprehensibilis beatitudo atque prosperitas. Hæc est dextera Dei. Ibi sedet. Quid est, Ibi sedet? Ibi habitat. Sedes enim dicuntur, ubi quisque habitat. Num enim qnando iIlum vidit Stephanus sanctus, mentiebatur qui dicebat, Sedet ad dexteram Patris? Quomodo enim dicit Stephanus: Ecce ego video cœlum aper'una, et tilium hominis stantem ad dexteram Dei ( Ac,. VII, 55)? Quia ille vidit stantem, mentiebatur forte qui dicebat tunc, Sedet ad dexteram Patris? Sedet ergo, dictum est, manet, habitat. Quomodo? Quomodo tu. Quo statu? Quis dicet? Dicamus quod docuit, dicamus quod novimus.","t":"Let us not despise the flesh alone: when it lay there, then it bought us. Why did it buy us? Because it did not lie there always: “For on the third day he rose from the dead.” This follows in the Creed. When we have confessed his passion, we confess also his resurrection. In his passion what did he do? He taught what we are to endure. In his resurrection what did he do? He showed what we are to hope for. Here the work, there the wage: the work in the passion, the wage in the resurrection. And since he rose from the dead, he did not remain here. But what follows? “He ascended into heaven.” And where is he now? “He sits at the right hand of the Father.” Understand the right hand: do not look for a left hand there. The right hand of God means eternal happiness. The right hand of God means ineffable, inestimable, incomprehensible blessedness and prosperity. This is the right hand of God. There he sits. What does “there he sits” mean? There he dwells. For we speak of someone's seat where he dwells. When holy Stephen saw him, was the one who said, “He sits at the right hand of the Father,” lying? For how does Stephen say: “Behold, I see the heavens opened and the Son of Man standing at the right hand of God”? Because Stephen saw him standing, was the one who said, “He sits at the right hand of the Father,” lying? “Sits,” then, is said: he remains, he dwells. How? As you dwell. In what posture? Who will say? Let us say what he has taught; let us say what we know.","f":"Augustine, <i>Serm.</i> 213.4 (PL 38:1061; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-4)."},"augustine-sermones/213.5":{"o":"Quid! Inde venturus judicaturus vivos et mortuos. Confiteamur Salvatorem, ne timeamus judicem. Qui enim modo in eum credit, et precepta ejus facit, et diligit eum, non timebit quando veniet judicare vivos et mortuos: non solum non timebit, sed ut venial optabit. Quid enim nobis felicius quam quando vellit quem desideramus, quando venit quem amamus? Sed timeamus, quia judex noster erit. Qui modo est advocatus noster, ipse tunc erit judex noster. Audi Joannem: i Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in uobis non est. Si autem confessi fuerimus peccata nostra, » dixit, «fidelis est et justus, qni dimittat nobis peccata et mundet nos ab omni iniquitate. Hæc scripsi vobis, ut non peccetis: et si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum justum; et ipse est exoratio peccatorum nostrorum ». Si haberes causam apud aliquem judicem agendam, et instrueres advocatum, esses susceptus ab advocato, ageret causam tuam sicut posset; et si non illam finisset, et audires ilium judicem venturum; quantum gauderes, quia ipse potuit esse judex tuus, qui fuit paulo ante advocatus tuus? Et modo ip c pro nobis orat, ipse pro nobis interpellat. Advocatum cum habemus, et judicem timeamus? Imo quia advocatum præmisimus securi, judicem venturum speremus.","t":"What next? “From there he will come to judge the living and the dead.” Let us confess the Savior, so that we may not fear the judge. For whoever now believes in him, and does his commands, and loves him, will not fear when he comes to judge the living and the dead: not only will he not fear, he will long for him to come. For what is happier for us than when the one we desire comes, when the one we love comes? But are we to fear because he will be our judge? He who is now our advocate will then himself be our judge. Hear John: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins,” he said, “he is faithful and just to forgive us our sins and to cleanse us from all iniquity. I have written these things to you so that you may not sin; and if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” If you had a case to plead before some judge, and engaged an advocate, and you were taken on by the advocate and he pleaded your case as best he could; and if he had not finished it, and you heard that he himself was coming as judge, how you would rejoice that he could be your judge who a little before was your advocate! And now he himself prays for us, he himself intercedes for us. When we have an advocate, should we fear the judge? Rather, because we have sent our advocate ahead, let us look forward securely to the judge who is coming.","f":"Augustine, <i>Serm.</i> 213.5 (PL 38:1061–1063; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-5)."},"augustine-sermones/213.6":{"o":"Transitum est in Symbolo quod pertiuet ad Jesum Christum Filium Dei unicum, Dominum nostrum: sequitur, £t in Spiritum sanctum, ut compleatur Trinitas, Pater et Filius et Spiritus sanctus. Et de Filie multa suiU dicta, quia Filius suscepit hominem, Filius Verbum caro factum est, non Pater, non Spiritus sanctus: sed carnem Filii tota Trinitas fecit. Inseparabilia enim sunt opera Trinitatis. Sic ergo accipite Spiritum sanctum, ut non credatis minorem esse quam Filium, et minorem esse quam Patrem. Pater euim et Filius et Spiritus sanctus tota Trinitas unus Deus. Nihil ibi distat, nibil varium, nihil defectivum, nihil alteri contrarium; æquale semper, invisibile et incommutabile Pater et Filius et Spiritus sanctus. Liberet nos Trinitas a multitudine peccatorum.. Jam quod sequitur ad nos pertinet, Sanctam Ecclesiam. Sancta Ecclesia nos sumus: sed non sic dixi, Nos, quasi ecce qui hic sumus, qui me modo audistis. Quotquot hic sumus > Deo propitio, Christiani fideles in hac ecclesia v id est, in ista civitate, quotquot sunt in ista regione, quotquot sunt in ista provincia, quotquot sunt et trans mare quotquot sunt et in toto orbe torrarum: quonium a solis ortu usque ad occasum landatur nomen Domini ( PsaL CXII, 3). Sic se habet Ecclesia catholica mater nostra vera, vera illius sponsi conjux. Honoremus eam, quia tanti Domini matrona est. Et quid dicam? Magna est sponsi et singularis diguatio; meretricem invenit, virginem fecit. Quia meretrix fUit, non dcbet negaro, ne obliviscatur misericordiam liberantis. Quomodo non erat meretrix, quando post idola et dæmonia fornicabatur? Fornicatio cordis in omnibus fuit: in paucis earne, in omnibus corde. Et venit, et virginem fecit. Ecclesiam virgiuem fecit. In tide virgo est. In carne paucas habet virgines sanctimoniales: in Ode omnes virgines debet habere et feminas, et viros. Ibi enim debet esse castitas et puritas et sanctitas. Nam vulus nosse quam virgo sit? Apostolum Paulum audite, amicum sponsi audite zelantem sponso, non sibi. Aptavi vos, inquit, uni wiro. Ecclesiæ diccbat: et cui Ecclesiæ? Quocumque Litteræ illæ pervenire potuerunt. Aptavi vos uni viro virginem castam exhibere Christo. Timeo auteni, dixit, ne sicut serpens Evam decepit astutia sua. Serpens ille numquid corporaliter concubuit cum Eva? Et tamen virginitatem cordis ejus exstinxit. Hoc timeo, dicit, ne corrumpantur mantes vestrœ a castitate, quæ est in Christo ( II Cor. XI, 2, 3). Virgo est ergo Ecclesia: virgo est, virgo sit. Caveat seductorem, ne inveniat corruptorem. Virgo est Ecclesia. Dicturus es milii forte: Si virgo est, quomodo parit filios? Aut si non parit filios, quomodo dedimus nomina' nostra, ui de ejus visceribus nasceremur? Respondeo: Et virgo est, et parit. Mariam imitatur, quæ Dominum peperit. Numquid non virgo sancta Maria et peperit, et virgo permansit? Sic et Eeclesia, et parit, et virgo est. Et si consideres, Christum parit: quia membra ejus sunt qui baptizantur. Vos estis, inquit Apostolus, corpus Chriali et membra ( I Cor. XII, 27). Si ergo membra Christi parit, Mariæ simillima est.","t":"In the Creed we have gone through what concerns Jesus Christ, the only Son of God, our Lord; there follows, “And in the Holy Spirit,” so that the Trinity may be complete: Father, Son, and Holy Spirit. And many things have been said of the Son, because the Son took on a man; the Son, the Word, became flesh, not the Father, not the Holy Spirit; but the whole Trinity made the Son's flesh. For the works of the Trinity are inseparable. So receive the Holy Spirit in such a way that you do not believe him to be less than the Son, or less than the Father. For the Father and the Son and the Holy Spirit, the whole Trinity, are one God. There is nothing different there, nothing varied, nothing deficient, nothing contrary to another; Father, Son, and Holy Spirit are always equal, invisible, and unchangeable. May the Trinity free us from the multitude of our sins. [7] What follows now concerns us: “The holy Church.” We are the holy Church; but I did not say “We” as if meaning only those of us here, who have just heard me. As many of us as are here, by God's favor faithful Christians in this church, that is, in this city; as many as are in this region, as many as are in this province, as many as are across the sea, as many as are in the whole world: for “from the rising of the sun to its setting the name of the Lord is praised.” So it is with the Catholic Church, our true mother, the true wife of that bridegroom. Let us honor her, because she is the lady of so great a Lord. And what shall I say? Great and singular is the bridegroom's condescension: he found a harlot, he made her a virgin. That she was a harlot she must not deny, lest she forget the mercy of her deliverer. How was she not a harlot, when she committed sexual immorality after idols and demons? There was sexual immorality of the heart in all: in a few in the flesh, in all in the heart. And he came and made her a virgin; he made the Church a virgin. She is a virgin in faith. In the flesh she has a few consecrated virgins; in faith she ought to have all as virgins, both women and men. For there ought to be chastity and purity and holiness. Do you want to know how she is a virgin? Hear the apostle Paul, hear the friend of the bridegroom, jealous for the bridegroom, not for himself. “I have betrothed you,” he says, “to one husband.” He was saying it to the Church: and to what church? To wherever that letter could reach. “I have betrothed you to one husband, to present you as a chaste virgin to Christ. But I fear,” he said, “lest, as the serpent deceived Eve by his cunning.” Did that serpent lie with Eve bodily? And yet he extinguished the virginity of her heart. “This I fear,” he says, “lest your minds be corrupted from the chastity that is in Christ.” The Church is a virgin, then: she is a virgin; let her be a virgin. Let her beware of the seducer, lest she find a corrupter. The Church is a virgin. Perhaps you will say to me: If she is a virgin, how does she bear children? Or if she does not bear children, why did we give in our names, so as to be born from her womb? I answer: She is both a virgin and she gives birth. She imitates Mary, who bore the Lord. Did not holy Mary both give birth as a virgin and remain a virgin? So too the Church both gives birth and is a virgin. And if you consider it, she gives birth to Christ: because those who are baptized are his members. “You are,” says the Apostle, “the body of Christ, and members.” If, then, she gives birth to the members of Christ, she is most like Mary.","f":"Augustine, <i>Serm.</i> 213.6 (PL 38:1063; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-6)."},"augustine-sermones/213.8":{"o":"Remissionem peccatorum. Hæc iu Ecclesia si non esset, nulia spes esset: remissio peccatorum si in Ecclesia non esset, nulla futuræ vitæ et liberationis æternæ spes esseL Gratias agimus Deo, qui Ecclesiæ suæ dedit hoc donum. Ecce venturi estis ad fontem saocturn, diluemini Baptismo, salutari lavacro regenerationis reno. vabimini; critis sine ullo peccato, ascendentes de illo lavacro. Omnia qu:e vos præterita persequebantur, ibi delebuntur. iEgyptiis insequentibus Isrælitas similia erant vestra peccata, persequentibus, Sed usque ad mare Rubrum (Exod. XIV). Quid est, usque ad man Rubrum? Usque ad fontem Christi cruce et sanguine consecratum. Quod enim rubrum est, rubet. Non vides quomodo rubeat pars Christi? Interroga oculus fidei. Si crucem vides, attende et cruorem. Si vides quod pendet, attende quod fudit. Lancea perforatu i est latus Christi, et manavit pretium nostrum. Ideo signo Christi signatur Baptismus, id est, aqua ubi tingimini, et quasi in mari Rubro transiti- Peccata vestra hostes vestri suut. Sequuntur, sed Usque ad mare. Gum vos intraveritis, evadetis, illa delebuntur: quomodo evadentibus per siccum Isrælitis, aqua cooperiut i£gyptios. Et quid dicit Scriptura Unus ex eis non remansit. Peccasti multa, peccasti pauca; peccasti magna, peceasti parva: quod est minus ex eis non remansit. Sed quoniam victuri sumus in isto sacculo, uhi quis non vivit sine peccato; ideo remissio peccatorum non est in sola ablutione sacri Baptismatis, sed etiam in oratiour dominica et quotidiana, quam post octo dies accepturi estis. In ilia invenietis quasi quotidianum baptismum vestrum, ut agatis Deo gratias qui donavit hoc munus Ecclesiæ suæ, quod confitemur in Symbolo: ut cum dixerimus, Sanctam Ecclesiam; adjungamus, Remissionem peccatorum.","t":"“The forgiveness of sins.” If this were not in the Church, there would be no hope; if the forgiveness of sins were not in the Church, there would be no hope of a future life and of eternal liberation. We give thanks to God, who gave this gift to his Church. See, you are about to come to the holy font; you will be washed in baptism; you will be renewed by the saving bath of regeneration; you will be without any sin as you come up from that bath. All the past things that pursued you will be blotted out there. Your sins were like the Egyptians pursuing the Israelites; pursuing, but only as far as the Red Sea. What does “as far as the Red Sea” mean? As far as the font consecrated by the cross and blood of Christ. For what is red is ruddy. Do you not see how this part of Christ is red? Ask the eyes of faith. If you see the cross, notice also the blood. If you see what hangs there, notice what he poured out. Christ's side was pierced with a lance, and our price flowed out. That is why baptism, that is, the water in which you are dipped, is signed with the sign of Christ, and you pass through it as through the Red Sea. Your sins are your enemies. They follow, but only as far as the sea. When you have entered, you will escape; they will be blotted out: as, when the Israelites escaped over dry land, the water covered the Egyptians. And what does Scripture say? “Not one of them remained.” You have sinned much, you have sinned little; you have sinned greatly, you have sinned slightly: not even the least of them remained. But since we are going to live in this world, where no one lives without sin, the forgiveness of sins is not only in the washing of holy baptism, but also in the Lord's Prayer said daily, which you will receive after eight days. In it you will find, as it were, your daily baptism, so that you give thanks to God, who gave this gift to his Church, which we confess in the Creed: so that when we have said “The holy Church,” we add “The forgiveness of sins.”","f":"Augustine, <i>Serm.</i> 213.8 (PL 38:1063–1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-8)."},"augustine-sermones/213.9":{"o":"Post hæc, Carnis resurrectionem. Iste jam finis est. Sed finis sine fine erit resurrectio carnis. Sed erit postea nulla mors carnis, nullæ angustiæ carnis, nulla fames et sitis carnis, nullæ afflictiones carnis, nulla senectus et lassitudo carnis. Noli ergo horrere carnis resurrectionem. Bona ejus vide, mala obliviscere. Prorsus quidquid querclarum est carnalium modo, tune ibi non erit. Æterni erimus, æquales Angelis Dei (Matth. xxn, 50). Unam cum Angelis sanctis civitatem habebimus, a Domino possidebimur, hæreditas ejus crimus, et ipse hæreditas nostra erit: quoniam ipsi dicimus modo, Dominus pars hcereditatis meas. Et de nobis dictum est Filio ipsius: Postula a me, et dabo tibi gentes hæreditatem tuam. Possidebimus, et possidebimur; tenebimus, et tenebimur. Quid dicam? Colimur, et colimus. Sed colimus ut Dcum, colimur ut ager. Ut sciatis quia colimur, Dominum audite: Ego sum vitis vera, vos estis sarmenta, Pater meus agricola. Si agricola dicitur, agrum colit. Quem agrum? Colit nos. Et agricola terræ hujus visibilis arare potest, fodere potest, plantare potest; rigare, si aquam invenerit, potest: numquid potest incrementum dare, germen educere in terram, radicem figere, in auras promovere, robur addere ramis, fructibus onerare, foliis honestare? numquid agricola potest? Agricola tamen noster Deus Pater omnia ista potest in nobis. Quare? Quia credimus in Dcuin Patrem omnipotentem. Ergo tcnete quod et proposuimus vobis, et quomodo Deus dare dignatus eFt exposuimus.","t":"After these, “The resurrection of the flesh.” This is now the end. But the resurrection of the flesh will be an end without end. And afterwards there will be no death of the flesh, no distresses of the flesh, no hunger and thirst of the flesh, no afflictions of the flesh, no old age and weariness of the flesh. Do not, then, shudder at the resurrection of the flesh. Look at its goods; forget its evils. Whatever complaints of the flesh there are now will not be there then. We shall be eternal, equal to the angels of God. We shall have one city with the holy angels; we shall be possessed by the Lord, we shall be his inheritance, and he himself will be our inheritance: for we ourselves say now, “The Lord is the portion of my inheritance.” And of us it was said to his Son: “Ask of me, and I will give you the nations as your inheritance.” We shall possess and be possessed; we shall hold and be held. What shall I say? We are tilled, and we worship. But we worship him as God; we are tilled as a field. That you may know that we are tilled, hear the Lord: “I am the true vine, you are the branches, my Father is the farmer.” If he is called a farmer, he tills a field. What field? He tills us. And a farmer of this visible earth can plow, can dig, can plant, can water if he finds water: can he give the growth, bring the shoot up out of the earth, fix the root, raise it into the air, add strength to the branches, load them with fruit, adorn them with leaves? Can the farmer do that? Yet our farmer, God the Father, can do all these things in us. Why? Because we believe in God the Father almighty. Hold fast, then, to what we have both set before you and explained as God has deigned to grant.","f":"Augustine, <i>Serm.</i> 213.9 (PL 38:1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/213-9)."},"augustine-sermones/214.1":{"o":"Pro modulo ætatis rudimentorumque nostrorum, pro tirocinio suscepti muneris atque in vos dilectionis affectu, qui jam ministrantes altari quo accessuri estis, assistimus, nec ministerio sermonis vos fraudare debemus, Apostolus dicit: « Quoniam si confessus fucris in ore tuo quia Dominus est Jesus, et credideris in corde tuo quia Dominus illum suscitavit a mortuis, salvus eris. Corde enim creditur ad justitiam; ore confessio fit ad salutem». Hocin vobis ædificat Symbolum, quod et credere et confiteri debetis, ut salvi esse possitis. Et ea quidem, quæ breviter accepturi cstis, mandanda memoriæ et ore proferenda, non nova vel inaudita sunt vobis. Nam in sanctis Scripturis ct in sermonibus ecclesiasticis ea nullis modis posita solctis audire. Sed collecta breviter et in ordinem certum redacta atque constricta tradenda sunt vobis; ut fides vestra ædificetur, et confessio præpa» retur, et memoria non gravetur. hæc sunt quæ fideliter retenturi estis, et memoriter reddituri. ( Post hanc prælocutionem pronuntiandum est totum Symbolum, sine aliqua interposita disputatione: Credo in Deum Patrem omnipotentem, et cætera quæ sequuntur in eo. Quod Symbolum nostis quia scribi non solet: quo dicto, adjungenda est hæc disputatio.)","t":"According to the measure of our age and of our beginnings, according to our apprenticeship in the office we have undertaken, and with the affection of love toward you, we who already stand ministering at the altar to which you are about to come ought not to cheat you of the ministry of the word either. The Apostle says: “For if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes unto righteousness; with the mouth confession is made unto salvation.” This is what the Creed builds up in you, which you must both believe and confess so that you may be saved. And indeed the things which you are about to receive briefly, to be committed to memory and spoken with the mouth, are not new or unheard of to you. For you are accustomed to hear them set out in many ways in the holy Scriptures and in the sermons of the Church. But they are to be handed over to you gathered briefly, brought into a fixed order and compressed, so that your faith may be built up, your confession prepared, and your memory not burdened. These are the things which you are to hold faithfully and give back from memory. [After this preface the whole Creed is to be pronounced, without any discussion inserted: I believe in God the Father almighty, and the rest that follows in it. You know that this Creed is not usually written down. When it has been said, the following discussion is to be added.]","f":"Augustine, <i>Serm.</i> 214.1 (PL 38:1065; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-1)."},"augustine-sermones/214.10":{"o":"Credimus enim in Spiritum sanctum, de Patre precedentem, nec tamen lilium: super Filium manentem, nec Filii patrem: de Filio accipientem. nec tamen Filii filium: sed Spiritum Patris et Filii; Spiritum sanctum et ipsum Deum. Non enim haberet tale templum, si non esset Deus, unde dicit Apostolus, Nescitis quia corpora vestra templum in vobis Spiritus sancti est, quem habetis a Deo?Non creatune templum, sed Creatoris. Absit enim a nobis, ut templum simus creaturæ: cum dicat Apostolus, Templum enim Dei sanctum eat, quod estis vos. In hac Trinitate non est aliud alio majus aut minus, nulla operum separatio, nulla dissimilitudo substantiæ. Unus Pater Deus, unus Filius Deus, unus Spiritus sanctus Deus. Nee tamen Patcr et Filius et Spiritus sanctus tres dii, sed unus Deus. Ita ut non sit ipse Pater qui Filius, nec Filius sit qui Pater, nec Spiritus sanctus sit aut Pater aut Filius: sed Pater Filii Pater, ct Filius Patris Filius, et Spiritus sanctus Patris et Filii Spiritus: et singulus quisque Deus, et ipsa Trinitas unus Deus. Hæc fides imbuat corda vestra, et confessionem dirigat. Hoc audiendo credite, ut intelligalis; ut quod creditis, intelligere proficiendo valeatis.","t":"For we believe in the Holy Spirit, proceeding from the Father, yet not a son; abiding on the Son, yet not the Son's father; receiving from the Son, yet not the Son's son; but the Spirit of the Father and of the Son; the Holy Spirit, and himself God. For he would not have such a temple if he were not God; hence the Apostle says: “Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God?” Not a temple of a creature, but of the Creator. For far be it from us to be the temple of a creature, when the Apostle says: “For God's temple is holy, which you are.” In this Trinity nothing is greater or less than another, there is no separation of works, no unlikeness of substance. There is one Father, God; one Son, God; one Holy Spirit, God. Yet the Father and the Son and the Holy Spirit are not three gods but one God; in such a way that the Father is not the same as the Son, nor the Son the same as the Father, nor is the Holy Spirit either the Father or the Son; but the Father is the Father of the Son, and the Son the Son of the Father, and the Holy Spirit the Spirit of the Father and the Son; and each one is God, and the Trinity itself is one God. Let this faith steep your hearts and direct your confession. Believe this by hearing, so that you may understand; so that by making progress you may be able to understand what you believe.","f":"Augustine, <i>Serm.</i> 214.10 (PL 38:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-10)."},"augustine-sermones/214.11":{"o":"Sanctam quoque Ecclesiam, matrem vestram, tanquam supernam Jerusalem sanctam civitatem Dei, honorate, diligite, pradicate. Ipsa est quæ in hac fide, quam audistis, fructificat et crescit in universum mundum. Ecclesia Dei vivi, columna et firmamentum veritatis: quæ malos in fine separandos, a quibus interim discedit disparilitate morum, tolerat in communioneSacramentorum. Hæc propter sua frumenta inter paleas modo gementia, quorum in novissima ventilatione massa horreis debita declarabitur, claves accepit regni cœlorum; ut in illa per sanguinem Christi, operante Spiritu sancto, fiat remissio peccatorum. In hac Ecclesia reviviscet anima, quæ mortua fuerat peccatis, ut convivificetur Christo. eajus gratia sumus salvi facti.","t":"Honor, love, and proclaim also the holy Church, your mother, as the heavenly Jerusalem, the holy city of God. It is she who, in this faith which you have heard, bears fruit and grows throughout the whole world: the Church of the living God, the pillar and foundation of the truth; who, in the communion of the sacraments, tolerates the wicked who are to be separated at the end, from whom she meanwhile departs by unlikeness of morals. For the sake of her grain, now groaning among the chaff, whose mass, due for the granaries, will be made manifest at the final winnowing, she has received the keys of the kingdom of heaven; so that in her, through the blood of Christ, by the working of the Holy Spirit, the forgiveness of sins may take place. In this Church the soul which had been dead in sins will come to life again, so as to be made alive together with Christ, by whose grace we have been saved.","f":"Augustine, <i>Serm.</i> 214.11 (PL 38:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-11)."},"augustine-sermones/214.12":{"o":"Seo nec de ista carne mortali, quod resurrectura sit in sæculi fine, dubitare debemus. Oportet enim corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatenu Seminatur in corruptione, surget in incorruptione: seminatur in contumelia, surget in gloria: seminatur corpus animale, surget corpus spirituale. Hæc est christiana, hæc catholica, hæc apostolica lides. Credite Christo dicenti, Capillus capitis vestri non peribit { Luc. XXI, 18): et infidelitate depulsa, quanti valeatis, potius cogitate. Quid esim nostrum a Redemptore nostro contemni potest, quorum capillus contemni non potest? Ant quomodo dnbitabimus quod animæ et carni nostra vitam daturus sit æternam, qui pro nobis animam etcamem, et suscepit in qua moreretur, et posuit cum moreretur, et recepit ne mors timeretur? Omnia quæ traduntur in Symbolo pro modulo nostro, fratres mei, vestræ exposui Charitati. Quod ideo Symbolum dicitur, quia ibi nostræ societatis fides placita continetur, et ejus confessione tanquam signo dato christianus fidelis agnoscitur. Amen.","t":"Nor should we doubt that this mortal flesh will rise at the end of the world. “For this corruptible must put on incorruption, and this mortal put on immortality. It is sown in corruption, it will rise in incorruption; it is sown in dishonor, it will rise in glory; it is sown a natural body, it will rise a spiritual body.” This is the Christian, this the Catholic, this the apostolic faith. Believe Christ when he says, “Not a hair of your head will perish”; and, unbelief driven away, consider rather how much you are worth. For what of ours can be despised by our Redeemer, when our hair cannot be despised? Or how shall we doubt that he will give eternal life to our soul and our flesh, who for us both took the soul and flesh in which to die, and laid them down when he died, and took them back so that death might not be feared? All the things handed over in the Creed, my brothers, I have set out to Your Love according to our small capacity. It is called symbolum because in it the agreed faith of our fellowship is contained, and by its confession, as by a sign given, the faithful Christian is recognized. Amen.","f":"Augustine, <i>Serm.</i> 214.12 (PL 38:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-12)."},"augustine-sermones/214.2":{"o":"Ista quæ breviter audistis, non solum credere, sed cnam totidem verbis memoriæ commendare et ore proferre debctis. Sed quoniam municnda sunt adversus diversa sentientes et a diabolo captivatos, qui insidiantur fidei, cum adversantur saluti; mementote ita credere omnipotentem Deum, ut nulla omnino natura sit, quam ipse non condidit. Et ideo peccatum punit, quod ipse non fecit; quia eo foedatur natura, quam fecit. Omnes ergo visibiles invisibilcsque creaturas, vel quidquid rationabili mente potest esse particeps incommutabilis veritatis, sicuti angelus et homo; quidquid vivit et sentit, quamvis carcat intellectu, sicut sunt cuncta animalia, in terra, in aquis, in ære, gradientia, reptilia, natatilia, volatilia; quidquid sine intellectu, sinc aliquo sensu, quoquo modo dicitur vivere, sicu! sunt ea quæ radicibus figuntur in terra, et in auras germinando crumpunt atquc consurgunt; quidquid sola corpulentia locum occupat, sicut lapis, atque ipsius mundanæ molis quæcumque cernuntur vcl etiam tanguntur elementa: hæc omnia fccit omnipotens, mediis ima et summa conjungens, et universa quæ creavit locis congruis temporibusque disponens. Fecit autem non ex aliqua materie quam ipse non fecit. Non enim aliena formavit, sed ipse quod formaret instituit. Qui enim dicit quod aliquid facere de nihilo non potuerit, quomodo credit quod omnipotens fecerit? Sine dubio quippe negat omnipotentem, qui dicit quod mundum Deus facere uon posset, si unde faceret non haberet. Nam quæ est omnipotentia, ubi tanta cst indigentia, ut ad sui opcris effectum, quemadmodum faber, pervenire non posset, nisi cum materies quam ipse non instituit adjuvarct? Ab his igitur opinionibus et erroribus purget animum, qui creilil in omnipotentem Deum. Illa enim quæ dicitur informis rerum materies, formarum capax et subjecta operi Creatoris, in omnia est convertibilis, quæ placuerit facere Conditori. Non eam Deus velut sibi coæternam, unde mundum fabricaret, invenit: sed cam ipse ex omnino nihilo, cum rebus quas dic illa fecit, instituit. Nec fuit ante res ipsas, quje factæ videntur ex ipsa: ac per hoc omnipotens ex nihilo primitus cuncta fecit, cum quibus fecit pariter unde fecit. Materies itaque cœli et terræ; sicut hæc in principio sunt creata, simul cum ipsis est creata: nec fuit unde fierent quæ Deus in principio fecit: et tamen facta sunt quæ omnipotens fecit, quæ facta composuit, implevit, ornavit. Si enim quæ in principio fecit, ex nihilo ulique fecit; etiam ex his quæ fecit quidquid voluerit facere potens est, quia omnipotens est.","t":"What you have briefly heard you must not only believe but also commit to memory in just so many words and speak with your mouth. But since it must be fortified against those who think differently and have been taken captive by the devil, who lie in wait for faith while they oppose salvation, remember to believe that God is almighty in such a way that there is no nature at all which he did not found. And therefore he punishes sin, which he did not make, because by it the nature which he made is defiled. All creatures visible and invisible, then: whatever with a rational mind can share in unchangeable truth, such as angel and man; whatever lives and perceives, though lacking understanding, as do all the animals on land, in the waters, in the air, walking, creeping, swimming, flying; whatever without understanding, without any sense, is said in some way to live, as do the things that are fixed in the earth by roots and burst forth and rise into the air by sprouting; whatever occupies space by bulk alone, like stone, and whatever elements of the mass of the world itself are seen or even touched: all these the almighty made, joining the lowest and the highest by the middle, and arranging all that he created in fitting places and times. And he made them not from some matter that he did not make. For he did not shape things belonging to another, but he himself established what he was to shape. For whoever says that he could not make something out of nothing, how does he believe that the almighty made it? Without doubt he denies that he is almighty who says that God could not have made the world if he had nothing from which to make it. For what almightiness is there where there is such need that, like a craftsman, he could not achieve the effect of his work unless matter which he did not establish helped him? From these opinions and errors, then, let whoever believes in God almighty cleanse his mind. For that which is called the formless matter of things, capable of forms and subject to the Creator's work, can be turned into all things that the Founder has been pleased to make. God did not find it as something coeternal with himself, from which to fabricate the world; but he himself established it out of absolutely nothing, together with the things that he made from it. Nor did it exist before the very things that are seen to be made from it; and so the almighty first made all things out of nothing, making together with them that from which he made them. So the matter of heaven and earth, as these were created in the beginning, was created together with them; nor was there anything from which the things God made in the beginning came to be; and yet the things the almighty made were made, and having made them he arranged, filled, and adorned them. For if what he made in the beginning he made out of nothing, then from the things he made he is able to make whatever he wills, because he is almighty.","f":"Augustine, <i>Serm.</i> 214.2 (PL 38:1065–1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-2)."},"augustine-sermones/214.3":{"o":"Nec ideo credant iniqui Deum non esse omnipotentem, quia multa contra ejus faciunt voluntatem. Quia et cum faciunt quod non vult, hoc de cis facit quod ipse vult. Nullo modo igitur omnipotentis vel mutant, vel superant voluntatem: sive homo juste damnetur, sive misericorditer liberetur, voluntas omnipotentis impletur. Quod ergo non vult omnipotens, hoc solum non potest. Utitur ergo malis, non secundum eorum pravam, sed secundum suam rectam voluntatem. Nam sicut mali natura sua bona, hoc cst, bono ejus opere male utunlur; sic ipse bonus etiam eorum malis operibus bene utitur, ne omnipotentis voluntas aliqua ex parte vincatur. Si enim non haberet quod bonus de malis juste ac bene faccret, nullo modo eos veI nasci vel vivere sinerct; quos malos ipse non fecit, quia homines fecit: quia non peccata quæ sunt contra naturam, sed naturas ipsas creavit. Malos tamen cos futuros præscius ignorare non potuit: sed sicut noverat quæ ipsi essent mala facturi; sic etiam noverat quæ bona de illis esset ipse facturus. Quis verbis explicet, quis æquiparet Iuulibus, quantum nobis bonum contulerit passio Salvatoris, cujus in remissione peccatorum sanguis effusus est? et tamen tantum hoc bonum per malitiam zabuli, per malitiam Judæorum, per malitiam Judæ traditoris impletum est. Nec cis juste tribuitur bonum, quod per illos Deus, non ipsi hominibus contulcrint: sed eis justc retribuitur supplicium, quoniam nocere voluerunt. Sicut autem aliquid invenire potuimus, quo manifestum esset nobis, quemadmodum Deus etiam malis operibus et Judæorum et Judæ traditoris bene usus est ad nostram redemptionem ac salutem: sic in universa creatura occultis atque abditis sinibus, quos nec oculorum nec mentis acie penetramus, novit quemadmodum malis Deus bene utatur, ut in omnibus quæ nascuntur et administrantur in mu::du, voluntas omnipotentis impleatur.","t":"Nor should the wicked believe that God is not almighty because they do many things against his will. For even when they do what he does not will, he does with them what he wills. In no way, then, do they either change or overcome the will of the almighty: whether a man is justly condemned or mercifully set free, the will of the almighty is fulfilled. What the almighty does not will, then, that alone he cannot do. So he uses the wicked, not according to their perverse will but according to his own right will. For just as the wicked make bad use of their nature, which is good, that is, of his good work, so he, being good, makes good use even of their evil works, so that the will of the almighty may not be overcome in any part. For if he did not have something good and just that he could make of the wicked, he would in no way let them be born or live. He did not make them wicked, for he made them men; he created not the sins, which are against nature, but the natures themselves. Yet in his foreknowledge he could not be ignorant that they would be wicked; but just as he knew what evils they would do, so he also knew what good he himself would do from them. Who could explain in words, who could match with praises, how great a good the passion of the Savior, whose blood was poured out for the forgiveness of sins, has conferred on us? And yet this great good was accomplished through the malice of the devil, the malice of the Jews, the malice of Judas the traitor. Nor is the good justly ascribed to them, which God, not they, conferred on men through them; but punishment is justly repaid to them, because they willed to harm. And just as we have been able to find something that makes it clear to us how God made good use even of the evil works of the Jews and of Judas the traitor for our redemption and salvation, so in the whole creation, in hidden and secret recesses which we cannot penetrate with the eye of body or mind, he knows how to make good use of evil things, so that in all things that are born and governed in the world the will of the almighty may be fulfilled.","f":"Augustine, <i>Serm.</i> 214.3 (PL 38:1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-3)."},"augustine-sermones/214.4":{"o":"Sed quoniam dixi hoc solum omnipotentem nos posse, quod non vult: ne quis me temere dixisse arb tretur aliquid omnipotentem nos posse; hoc ci beat. Apostolus dixit. Si non cred manet, negare se ipsum noa potest. Sed quia non vult, non potest; quia et velle non potest. Non enim potest justitia vellc facere quod injustum est, aut sapientia velle quod stultum est, aut veritas velle quod falsum est. Unde adnionemur Deum omnipotentem, non hoc solum quod ait Apostolus, Negare seipsum non potest, sed multa non posse. Ecce ego dico, et ejus veritate dicere audeo, quod negare non audeo: Deus omnipotens non potest mori, non potest mutari, non potest falli, non potest miser fieri, non potest vinci. Hæc atque hujusmodi absit ut possit omnipotens. Ac per hoc non solum ostendit veritas omnipotentem esse, quod ista non possit; sed etiam cogit veritas omnipotentem non esse, qui hæc possit. Volens enim est Deus quidquid est; æternus ergo, et incommutabilis, et verax, et beatus, et insuperabilis volens est. Si ergo potest esse quod non vult, omnipotens non est: est autem omnipotens; ergo quidquid vult potest. Et ideo quod non vult, esse non potest; qui propterea dicitur omnipotens, quoniam quidquid vult potest. De quo et Psalmus dicit: In cœlo et in terra omnia quæcumque voluit fecit.","t":"But since I said that the only thing the almighty cannot do is what he does not will, lest anyone think that I spoke rashly in saying there is something the almighty cannot do, the blessed Apostle said this: “If we do not believe, he remains faithful; he cannot deny himself.” But because he does not will it, he cannot; for he cannot even will it. For justice cannot will to do what is unjust, nor wisdom will what is foolish, nor truth will what is false. Hence we are reminded that God almighty cannot do many things, not only what the Apostle says, “He cannot deny himself.” See, I say it, and by his truth I dare to say what I do not dare to deny: God almighty cannot die, cannot be changed, cannot be deceived, cannot become wretched, cannot be overcome. Far be it that the almighty should be able to do these and such things. And so truth not only shows that he is almighty because he cannot do these things, but also compels us to say that one who could do them would not be almighty. For God is willingly whatever he is: eternal, then, and unchangeable, and truthful, and blessed, and unconquerable he is willingly. If, then, he could be what he does not will, he would not be almighty; but he is almighty; therefore whatever he wills he can do. And so what he does not will, he cannot be; and he is called almighty precisely because he can do whatever he wills. Of him the psalm also says: “In heaven and on earth he has done all things whatsoever he willed.”","f":"Augustine, <i>Serm.</i> 214.4 (PL 38:1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-4)."},"augustine-sermones/214.5":{"o":"Deus igitur omnipotens, qui quæcumque voluit fecit omnia, genuit ullicum Verbum per quod facta sunt omnia: sed hoc non de nihilo, sed de se ipso: ideo non fecit, sed genuit In principio enim fecit cælum et terram: non autem fecit in principio Verbum; quia, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hic est Deus de Deo. Pater autem Deus, sed non de Deo. Hic est Filius Dei unicus; quia de substantia Patris, coæternus, æqualis Patri filius nullus alius est. Verbum Deus: non sicut verbum, cujus sonus et corde cogitari potest, et ore proferri; sed, sicut dictum est, quod brevius et melius dici non potest. Deus erat Verbum. Apud Patrem incommutabiliter manens, et incommutabilis etiam ipse cum Patre: de quo dicit Apostolus, Qui cum in forma Dei esset, non rapinam arbitratus est esse œqualis Deo. Esse quippe æqualem Patri, natura illi est, non rapina. Sic credimus in Jesum Christum Filium Dei Patris unicum, Dominum nostrum.","t":"God almighty, then, who has done all things whatsoever he willed, begot the only Word through whom all things were made; but this not from nothing, but from himself: therefore he did not make him, but begot him. For “in the beginning he made heaven and earth”; but he did not make the Word in the beginning; because “in the beginning was the Word, and the Word was with God, and the Word was God.” He is God from God. But the Father is God, yet not from God. He is the only Son of God; for no other son is of the substance of the Father, coeternal and equal to the Father. The Word is God: not like a word whose sound can be both thought in the heart and uttered with the mouth; but, as it has been said, and could not be said more briefly or better: “The Word was God.” He remains unchangeably with the Father, and is himself also unchangeable with the Father: of him the Apostle says, “Who, being in the form of God, did not think it robbery to be equal with God.” For to be equal to the Father is his by nature, not by robbery. So we believe in Jesus Christ, the only Son of God the Father, our Lord.","f":"Augustine, <i>Serm.</i> 214.5 (PL 38:1067; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-5)."},"augustine-sermones/214.6":{"o":"Sed quia ille, qui in forma Dei non rapinam arbilratus est esse æqualis Deo, per quem creati sumus, ut quod perierat quæreret et salvaret, semetipsum exinamvit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo: sic in eum credimus quod natus sit de Spiritu sancto et virgine Maria. Utraque enim ejus nativitas mira est, et divinitatis et humanitatis. Illa est de Patre sine matre, ista de matre sine patre: illa est sine aliquo tempore, ista in acceptabili tempore: illa a terna, ista opportuna: illa sine corpore in sinu Patris, ista cum corpore, quo non violata est virginitas matris: illa sine ullo sexu, ista sine ullo virili complexu. Idco autem dicimus natum de Spiritu sancto ei Maria virgine, quia cum sancta virgo in misisset ab angelo, Quomodo fiet istud? illc respondit: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit 'ibi. Deinde addidit: Propterea qnod nascetur ex te Sanctum vocabitur Filius Dei. Non ait, Qnod nascetur ex te, vocabitur lilius Spiritus sancti. Susceptus quippe a Verbo totus homo, id est, anima rationalis et corpus; ut unus Christus, unus Dens Dei Filius non tantum Verbum esset, sed Verbum et homo, totum hoc Dei Patris est filius propter Verbum,et hoiniuis filius propter hominem. Per id quod Verbum est, æqualis est Patri: pcr t id quud homo est, major est Pater. Et simul cum homine Fitius Dei cst, sed propter Verbum, a quo susceptus est humo: et simul cum Verbo filius hominis est, sed propter hominem, qui est susceptus a Verbo. Propter cujus sanctam in virginis utero conceptionem, non concupiscentia carnis urente factam, sed fidei charilate fervente, ideo dicitur natus de Spiritu sancto et virgine Maria: ut unum eorum pertineat, non ad gignentem, sed ad sanctificantem, alterum vero ad concipientem atque parientem. Proplerea, inquit, quod nascetur ex te Sanctum, vocabitur Filius Dei. Quia Sanctum, ideo de Spiritu sancto; quia nascetur ex te, ideo de virgine Maria; quia Filius Dei, ideo Verbum caro factum eat.","t":"But since he who in the form of God did not think it robbery to be equal with God, through whom we were created, in order to seek and save what had perished, emptied himself, taking the form of a slave, made in the likeness of men, and found in appearance as a man, so we believe in him as born of the Holy Spirit and the Virgin Mary. For both his births are wonderful, the divine and the human. That one is from the Father without a mother, this one from a mother without a father; that one without any time, this one in the acceptable time; that one eternal, this one opportune; that one without a body in the bosom of the Father, this one with a body, by which the mother's virginity was not violated; that one without any sex, this one without any man's embrace. And we say that he was born of the Holy Spirit and the Virgin Mary because, when the holy virgin had said to the angel, “How shall this be?” he answered: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Then he added: “Therefore the holy one that will be born of you will be called the Son of God.” He did not say, “What will be born of you will be called the son of the Holy Spirit.” For the whole man, that is, a rational soul and a body, was taken up by the Word, so that the one Christ, the one God, the Son of God, might be not only the Word but the Word and man; and this whole is the Son of God the Father because of the Word, and the son of man because of the man. By what he is as the Word, he is equal to the Father; by what he is as man, the Father is greater. And together with the man he is the Son of God, but because of the Word, by whom the man was taken up; and together with the Word he is the son of man, but because of the man, who was taken up by the Word. Because of his holy conception in the virgin's womb, brought about not by the burning of fleshly lust but by the fervor of the love of faith, he is said to be born of the Holy Spirit and the Virgin Mary: so that the one of these belongs not to one who begets but to one who sanctifies, and the other to one who conceives and gives birth. “Therefore,” he says, “the holy one that will be born of you will be called the Son of God.” Because holy, therefore of the Holy Spirit; because to be born of you, therefore of the Virgin Mary; because the Son of God, therefore “the Word became flesh.”","f":"Augustine, <i>Serm.</i> 214.6 (PL 38:1067–1069; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-6)."},"augustine-sermones/214.7":{"o":"Oportebat autem ut in homine assumpto, non solum invisibilis videretur, et Patri coæternus temporaliter nasceretur; verum eliam incontrectabilis teneretur, insuperabilis ligno suspenderetur, inviolabilis clavis configeretur, et vita ei immortalis in cruce moreretur, in monumento sepeliretur: hoc totum Dei Filius Dominus noster Jesus Christus. Unde consequens est ut eumdem ipsum Filium Dei unigenitum Dominum nostrum Jesum Christum, non solum hominem ex homine natum, verum etiam usque ad mortem et sepulturam humana passum, et corde credamus ad justitiam, et ore confileaniur ad salutem. Cnm enim sit totus Filius Dei unicus Dominus noster Jesus Christus Verbum et homo, atque ut expressius dicam, Verbum, anima, et caro; ad totum refertur quod in sola anima tristis fuit usque ad mortem; quia Filius Dei unicus Jesus Christus tristis fuit: ad totum refertur quod in solo homine crucifixus eat; quoniam Filius Dei unicus Jesus Christus crucifixus est: ad totum refertur quod in sola carne sepultus est. Ex quo enim cœpimus dicere credere nos in Jesum Christum Filium ejus unicum Dominum nostrum, ex ilio quidquid aliud de illo dicimus, non subauditur nisi Jesus Christus Filius Dei unicus Dominus noster. Nee miremini: sic enim dicimus Filium Dei unicum Jesum Christum Dominum nostrum sepultum, cum sola caro ejus sepulta sit; quemadmodum, verbi gratia, dicimus apostolum Petrum hodie jaccre in sepulcro, cum etillud verissime dicamus, eum in requie cum Christo gaudere. Eumdem quippe apostolum dicimus: non enim duo apostoli Petri, sed unus est. Eumdem ergo ipsum dicimus et in solo corpore jacere in sepulero, et in solo spiritu gaudere cum Christo. Additur autem, Sub Pontio Pilato, sive unde colligatur temporis veritas, sive nude Christi plus commendetur humilitas, quod sub homine jndice sit tanta perpessus, qui judex vivorum et mortuorum est cum tanta potestate venturus.","t":"And it was necessary that in the man he had taken up not only should the invisible be seen and the one coeternal with the Father be born in time, but also that the untouchable should be held, the unconquerable be hung on wood, the inviolable be pierced with nails, and the immortal life die on the cross and be buried in a tomb: all this is the Son of God, our Lord Jesus Christ. Hence it follows that we should both believe with the heart unto righteousness and confess with the mouth unto salvation that this same only-begotten Son of God, our Lord Jesus Christ, was not only born a man of a human being, but also suffered human things even to death and burial. For since the whole only Son of God, our Lord Jesus Christ, is Word and man, or, to put it more precisely, Word, soul, and flesh, it is referred to the whole that he was sorrowful even to death in the soul alone, because the only Son of God, Jesus Christ, was sorrowful; it is referred to the whole that he was crucified in the man alone, because the only Son of God, Jesus Christ, was crucified; it is referred to the whole that he was buried in the flesh alone. For from the moment we began to say that we believe in Jesus Christ his only Son our Lord, whatever else we say of him from there on, nothing is understood but Jesus Christ, the only Son of God, our Lord. And do not be surprised: for we say that the only Son of God, Jesus Christ our Lord, was buried, though only his flesh was buried, just as, for example, we say that the apostle Peter lies today in the tomb, while we say with complete truth that he rejoices in rest with Christ. For we speak of the same apostle: there are not two apostles Peter, but one. We say, then, of the very same one that he lies in the tomb in the body alone and rejoices with Christ in the spirit alone. And “under Pontius Pilate” is added, whether so that the truth of the time may be gathered from it, or so that Christ's humility may be more commended, in that he suffered so much under a human judge, he who is to come as judge of the living and the dead with such great power.","f":"Augustine, <i>Serm.</i> 214.7 (PL 38:1069; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-7)."},"augustine-sermones/214.8":{"o":"Tertio vero die resurrexit in carnc vera, sed nequaquam ulterius moritura. Hoc discipuli ejus oculis manibusque probaverunt; nec eorum fidem deciperet tanta bonitas, nec falleret veritas. Sed propter brevitatem cito subjungitur quod ascendit in cœlum Nam quadraginta diebus fuit curn discipulis suis; no tam magnum resurrectionis ejus miraculum, si eorum oculis cito subtraheretur, ludificatio putaretur. Ubi nunc sedct ad dexteram Patris: quod fidei oculis prudenter debemus intucri; ne arbitremur in aliqua sede immobiliter fixum, ut ei stare vel ambulare non lioeat. Non enim quia Stephanus sanctus eum stantem videre se dixit, ideo vel ille falsum vidit, vel Symboli hujus verba turbavit. Absit hoc putare, absit hoc dicere. Sed iliius habitatio in excelsa et ineffabili 'beatitudine ita siguiJicata est, ut illic sedere diceretur. Unde etiam sedes habitationes dicuntur; velut cum interrogamus ubi sit aliquis, et respondetur, In sedibus suis. Et de servis Dei maxime ac sæpissime dicitur, Tot annos ile in illo vel in illo mouasterio sedit; hoc est, requievit, commoratus est, habitavit. Nec sancta Scriptura hoc genus locutionis ignorat. Ille quippe Semei a n ge Salomone in Jerusalem civitate jussus habitare, addita comminatione, ut, si quando inde anderet exire, poenas debitas lueret, per tres ibi annos scdissc perhibetur (ἐϰἀθισε), quod intelligitur habitasse. Dextera vero ipsa Patris non ita dicitur secundum humaui corporis silum, tanquam Filio sit ipse ad sinistram, si ei secundum istos corporeos situs habitusque membrorum Filius collocatur ad dexteram. Sed ad dexteram Dei dicitur, honoris et felicitatis inenarrabilis celsitudo. Sicut de sapientia dictum legitur: Sinistra ejus sub capite meo, et dextera ejus amplectitur me (Cant. a, 6).Si enim subter jacuerit terrena commoditas, lum desuper amplectitur æterna felicitas.","t":"On the third day he rose in true flesh, but flesh that would never die again. This his disciples proved with eyes and hands; nor would such great goodness deceive their faith, nor would truth mislead them. But for brevity's sake it is quickly added that he ascended into heaven. For he was with his disciples forty days, lest so great a miracle of his resurrection be thought an illusion if he were quickly withdrawn from their eyes. There he now sits at the right hand of the Father: which we ought wisely to look at with the eyes of faith, lest we think him fixed immovably on some seat, so that he is not free to stand or walk. For holy Stephen said that he saw him standing; yet he did not therefore see falsely, nor did he upset the words of this Creed. Far be it to think this, far be it to say it. But his dwelling in lofty and ineffable blessedness is signified in such a way that he is said to sit there. Hence too dwellings are called seats; as when we ask where someone is, and the answer is, In his seat. And of the servants of God especially it is very often said, He sat for so many years in this or that monastery; that is, he rested, stayed, dwelt. Nor is holy Scripture unaware of this manner of speaking. For Shimei, ordered by King Solomon to live in the city of Jerusalem, with the threat that if he ever dared to go out of it he would pay the due penalty, is said to have sat there three years (ekathisen), which is understood to mean that he dwelt there. And the right hand of the Father is not so called according to the position of a human body, as if he were on the left of the Son, if according to such bodily positions and arrangement of members the Son is placed at his right. But “at the right hand of God” means the height of honor and unspeakable happiness. As we read it said of wisdom: “His left hand is under my head, and his right hand embraces me.” For if earthly comfort lies beneath, then eternal happiness embraces from above.","f":"Augustine, <i>Serm.</i> 214.8 (PL 38:1069; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-8)."},"augustine-sermones/214.9":{"o":"De sublimi ergo habitatione coelorum, ubi nunc est ejus etiam immortale jam corpus, Dominus noster Jesus Christus ad judicandos vivos mortuosque venturus est, secundum evidentissimum angelicum testimonium, quod scriptum est in Actibus Apostolorum. Intuentes enim discipuli Dominum ascendentem in cœlum, et eum suspensis aspectibus deducentes, audierunt Augelos dicere: Viri Galilœi, quid hic statis? Hic Jesus, qui receptus eat a vobis, sic veniet, quemadmodum vidistis cum euntem iu cœlum. Repressa est multa et diversa continens humana præsumptio. In ea forma judicabit Christus, in qua judicatus es. Sic enim euiM vidcrunt Apostoli ascendentem in cœlum, quando audicrunt sic esse venturum. illa forma crit conspicua vivis ct mortuis, bonis et malis: sivc bonos inlelliganius nomine appellatos esse vivorum, malosque mortuorum; sive illos vivos accipiamus, quos nondum finisse istam vitam inveniet ejus adventus, mortuos autem quos ejus præsentia suscitabit, sicut ipse in Evangelio loquitur dicens, Veniet hora, quando omnes qui sunt in monumentis, audient vocem ejus; et precedent qui bene fecerunt, in resurrectionem vitæ; qui mala egerunt, in resurrectionem judicii. Et illi videbunt in forma hominis in quem eredidcrunt, et illi qucm contempserunt. Formam vero Dci, qua æqualis est Patri, impii non videbunt. Tolletur enim impius, sicut dicit propbeta, ne videat claritatem Domini (lsai. XXVI, 10, sec. LXX). Et, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v, S). Hæc de Jesu Christo Filio Dei unico Domino nostro satis dicta sint.","t":"From the sublime dwelling of the heavens, then, where his body, now immortal, also is, our Lord Jesus Christ will come to judge the living and the dead, according to the most evident testimony of the angels, which is written in the Acts of the Apostles. For as the disciples watched the Lord ascending into heaven and followed him with upturned gaze, they heard the angels say: “Men of Galilee, why do you stand here? This Jesus, who has been taken up from you, will come in the same way as you saw him going into heaven.” Human presumption, which held many and various views, has been checked. Christ will judge in that form in which he was judged. For so the apostles saw him ascending into heaven when they heard that he would come in the same way. That form will be visible to the living and the dead, to the good and the evil: whether we understand the good to be called by the name of the living and the evil by that of the dead; or whether we take the living to be those whom his coming will find not yet having ended this life, and the dead those whom his presence will raise, as he himself says in the Gospel: “The hour will come when all who are in the tombs will hear his voice; and those who have done good will come forth to the resurrection of life, those who have done evil to the resurrection of judgment.” Both those who believed in him and those who despised him will see him in the form of a man. But the form of God, in which he is equal to the Father, the ungodly will not see. For “the ungodly will be taken away,” as the prophet says, “so that he may not see the glory of the Lord.” And, “Blessed are the pure in heart, for they shall see God.” Let this be enough said about Jesus Christ, the only Son of God, our Lord.","f":"Augustine, <i>Serm.</i> 214.9 (PL 38:1069–1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/214-9)."},"augustine-sermones/215.1":{"o":"Sacrosancti martyrii Symbolum, quod simul accepistis, et singuli hodie reddidistis, verba sunt in quibus matris Ecclesiæ fides supra fundamentum stabile, quod est Christus Dominus, solidata firmatur. Fundamentum enim aliud nemo potest ponere, pra'ter id quod positum eat, quod est Christus Jesus. Accepistis ergo, et reddidistis, quod animo et corde semper retinere debetis, quod in stratis vestris dicatis, quod in plateis cogitctis, et quod inter cibos non obliviscamini; in quo etiam dormientes corpore, corde vigiletis. Renuntiantes enim diabolo, pompis et angelis ejus mentem atque animam subtrahentes, oblivisci oportet præteritorum, et vetustate prioris vitæ contempta, cum novo homine vitam quoque ipsam sanctis moribus innovare; et, sicut Apostolus dicit, -quæ retro sunt obliti, atque in ea quæ ante sunt extenti, sequi ad palmam supernæ vocationis hei (Philipp. II, 13); et credere quod nondum vides, ut merho possis ad id quod credideris pervenire. Quod enim videt quia, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus.","t":"The Creed of the most holy mystery, which you received together and today have each given back, is the words in which the faith of mother Church is made firm, established on the stable foundation, which is Christ the Lord. For “no one can lay another foundation besides that which has been laid, which is Christ Jesus.” You have received, then, and given back what you must always keep in mind and heart, what you should say on your beds, think of in the streets, and not forget at meals; in which, even while you sleep in body, you should be awake in heart. For in renouncing the devil, withdrawing mind and soul from his pomps and angels, you must forget the past, and, despising the oldness of your former life, renew life itself with holy morals along with the new man; and, as the Apostle says, forgetting what lies behind and reaching out to what lies ahead, press on to the prize of the upward call of God; and believe what you do not yet see, so that you may deservedly come to what you have believed. “For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.”","f":"Augustine, <i>Serm.</i> 215.1 (PL 38:1071; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-1)."},"augustine-sermones/215.2":{"o":"Fides ergo hæc et salutis est regula, credere nos in Deum Patrem omnipotentem, universorum creatorem, rogem sæculorum, immortalem et invisibilem. Ipse est quippe Deus omnipotens, qui in primordio mundi cuncta ex nihilo fecit, qui est ante sæcula, qui fecit et regit sæcula. Non enim tempore augetur, aut loco distenditur, aut aliqua materia concluditur aut terminatur: sed manet apud se et in se ipso plena et perfecta æternitas, quam nec comprehendere humana cogitatio potest, nec lingua narrare. Nam si munus quod promittit sanctis suis, nec oculus vidit, nec auris audivit, nec in cor hominis ascendit; quomodo potest ipsum qui promittit, aut mens concipere, aut cor eogitare, aut lingua narrare?","t":"This, then, is the faith and the rule of salvation: to believe in God the Father almighty, creator of all things, king of the ages, immortal and invisible. For he is God almighty, who at the beginning of the world made all things out of nothing, who is before the ages, who made and rules the ages. For he is not increased by time, nor extended in space, nor enclosed or bounded by any matter; but he remains with himself and in himself full and perfect eternity, which human thought cannot grasp nor tongue tell. For if the gift which he promises his saints “eye has not seen, nor ear heard, nor has it entered into the heart of man,” how can mind conceive, or heart think, or tongue tell him who promises it?","f":"Augustine, <i>Serm.</i> 215.2 (PL 38:1071–1073; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-2)."},"augustine-sermones/215.3":{"o":"Credimus et in Filium ejus Dominum nostrum Jesum Christum, Deum verum de Deo vero, Dei Patris Filium Deum: sed non duos Deos. Ipse enim et Patcr unum sunt: et per Moysen populo insinuat dicens, Audit Isræl, mandata vitce; Dominus Deus tuus, Deus unus est. Si autem vis cogitare quemadmodum æternus Filius de æterno Patre sine tempore natus sit; redarguit te Isaias propheta, qui dicit: Generationem ejus quis enarrabit (lsai. LIII, 8)? Nativitatem itaque Dei ex Deo nee. cogitare poteris, nec narrare: credere tantum tibi permittitur r ut salvus esse possis; sicut Apostolus dicit: Credere enim oportet qui ad Deum accedit, quia est, et quærentibus eum mercedis redditor erit. Si vero nativitatem ejus secundum carnem, quam pro nostra salute dignatus accepit, scire desideras; audi, et crede Datum de Spiritu sancto ex Maria virgine. Qanquam et hanc ipsam nati vitatem ejus quis enarrabit? Quis enim digne æstimare potest Deum propter homines nasci voluisse, sine virili semine virginem concepisse, sine corruptione peperisse, et post partum in integritate permansisse? Dominus enim noster Jesus Christus uterum virginis dignatus intravit, membra feminæ immaculatus implevit, matrem sine corruptione felavit, a se ipso formatus exivit, atque integra genitricis viscera reservavit; ut eam de qua nasci dignatus est, et matris honore perfunderet, ct virginis sanctitate. Quis hoc cogitat? quis enarrat? Ergo et hanc nativitatem ejus quis enarrabit? Cujus enim mens ad cogitandum, cujus ad enuntiandum lingua sufficiat; non solum quod in principio erat Verbum, non habens ullusn nascendi principium; verum etiam quod Ver.. Lum caro factum est, eligens virginem quam sibi faceret matfem, faciens matrem quam servaret et virginem; Dei Filius nulla matre concipiente, hominis filius nullo homine seminante; fecunditatem feminæ veniendo afferens, integritatem nascendo non auferens? Quid est hoc? quis dicat? quis taceat?Et mirum dictu: quod eloqui non valenms, silere non sinimur; sonando prædicamus, quod nec cogitando comprehendimus. Tantum quippe Dei donum nec effari possumus, quoniam sumus ad ejus enarrandam magnitudinem parvuli; et tamen laudare compellimur, ne tacendo remaneamus ingrati. Scd Deo gratias, quia id quod competenter non potest dici, potest fidclitcr credi.","t":"We believe also in his Son, our Lord Jesus Christ, true God from true God, God the Son of God the Father; but not two gods. For he and the Father are one; and through Moses he instructs the people, saying: “Hear, O Israel, the commandments of life: the Lord your God is one God.” But if you want to think how the eternal Son was born of the eternal Father without time, the prophet Isaiah rebukes you, saying: “Who shall declare his generation?” So you will be able neither to think of nor to tell the birth of God from God: you are only permitted to believe it, so that you may be saved; as the Apostle says: “For whoever comes to God must believe that he exists, and that he will reward those who seek him.” But if you desire to know his birth according to the flesh, which he deigned to take for our salvation, hear, and believe that he was born of the Holy Spirit from the Virgin Mary. And yet who shall declare even this birth of his? For who can worthily weigh that God willed to be born for men's sake; that a virgin conceived without a man's seed, gave birth without corruption, and after giving birth remained intact? For our Lord Jesus Christ deigned to enter the virgin's womb; spotless, he filled a woman's members; he made his mother fruitful without corruption; he came forth formed by himself, and kept his mother's womb intact; so that he might suffuse her of whom he deigned to be born both with the honor of a mother and with the holiness of a virgin. Who can think this? Who can tell it? Who then shall declare even this birth of his? For whose mind is equal to thinking of it, whose tongue to uttering it: not only that in the beginning was the Word, having no beginning of birth, but also that the Word became flesh, choosing a virgin whom he would make his mother, making a mother whom he would keep a virgin; the Son of God with no mother conceiving him, the son of man with no man sowing seed; bringing fruitfulness to a woman by coming, not taking away her integrity by being born? What is this? Who can say it? Who can keep silent? And, wonderful to say, what we cannot express we are not allowed to keep silent about; we proclaim aloud what we do not grasp even by thinking. For we cannot speak of so great a gift of God, since we are too small to tell its greatness; and yet we are compelled to praise, lest by keeping silent we remain ungrateful. But thanks be to God, because what cannot be fittingly said can be faithfully believed.","f":"Augustine, <i>Serm.</i> 215.3 (PL 38:1073; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-3)."},"augustine-sermones/215.4":{"o":"Credimus ergo in Jesum Christum Dominum nostrum, natum de Spiritu sancto ex virgine Maria. Nam et ipsa beata Maria, quem credendo peperit, credendo concepit. Cum enim promisso sibi filio, quæsisset quemadmodum fieret, quoniam virum non cognosceret; utique solus ei nrodus cognoscendi atque pariendi notus erat, quem quidem ipsa experta non fuerat, sed ex aliis feminis natura frequentante didicerat, ex viro scilicet et femina hominem nasci: responsum ab Angelo accepit, Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi; propterea quod nascetur ex te Sanctum, vocabitur Filius Dei. Quæ cum dixisset Angelus, illa lide plena, et Christum prius mente quam ventre concipiens, Ecce, inquit, ancilla Domini, fiat mihi secundum verbum tuum (.Luc. I, 34-58). Fiat, inquit, sine virili seminc conceptus in virgine; nascatur de Spiritu sancto et integra femina, in quo renascatur de Spiritu sancto integra Ecclesia. Sanctum quod nascetur de bomine matre sine homine patre, vocetur Dci Filius; quoniam qui natus est de Deo Patre sine ulla matre, mirabilitcr oportuit ut fieret hominis lilius; in ea carne natus, ut per clausa viscera parvus exiret, in qua resuscitatus per clausa ostia magnus intraret. Mira sunt hæc, quia divina sunt; ineffabilia, quia et inscrutabilia: non sufficit explicando os hominis, quia nec investigando cor hominis. Credidit Maria, et in ea quod credidit factum est. Credamus et nos, ut et nobis possit prodesse quod factum est. Quamvis ergo mirabilis sit etiam ista nalivitas: tamen cogita, o homo, quid pro te Deus tuus, Creator pro creatura susceperit; ut Deus in Deo manens, æternus cum æterno vivens, æqualis Filius Patri, pro reis et pro peccatoribus servis formam servi non dedignaretur induere. Neque enim hoc meritis humanis est exhibitum. Nam pro iniquitatibus nostris poenas potius merebamur: sed si iniquitates observasset, quis sustinuisset? Pro impiis ergo et pro peccatoribus servis Dominus factus est homo, de Spiritu sancto et virgine Maria nasci dignatus est.","t":"We believe, then, in Jesus Christ our Lord, born of the Holy Spirit from the Virgin Mary. For blessed Mary herself conceived by believing him whom she bore by believing. For when a son had been promised her, and she had asked how it would come about, since she did not know a man (for surely the only way of conceiving and bearing known to her was the one which she herself had not experienced but had learned from other women, as nature makes it common, that a human being is born of a man and a woman), she received the answer from the angel: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one that will be born of you will be called the Son of God.” When the angel had said this, she, full of faith, and conceiving Christ in her mind before her womb, said: “Behold the handmaid of the Lord; let it be done to me according to your word.” Let it be done, she says: a conception without a man's seed in a virgin; let him be born of the Holy Spirit and an untouched woman, in whom the untouched Church may be reborn of the Holy Spirit. Let the holy one who will be born of a human mother without a human father be called the Son of God; for it was fitting that he who was born of God the Father without any mother should wonderfully become son of man; born in that flesh, so that as a little one he might come out through a closed womb, the flesh in which, raised from the dead, as a grown man he would come in through closed doors. These things are wonderful because they are divine; ineffable, because also unsearchable: the mouth of man is not enough to explain them, because the heart of man is not enough to investigate them. Mary believed, and what she believed was done in her. Let us too believe, so that what was done may also profit us. However wonderful, then, this birth too may be, yet consider, O man, what your God, the Creator, took on for you, his creature: that God abiding in God, the eternal living with the eternal, the Son equal to the Father, did not disdain to put on the form of a slave for guilty and sinful slaves. Nor was this shown in return for human merits. For we deserved punishment rather, for our iniquities; but “if he had marked iniquities, who would have stood?” For the ungodly, then, and for sinful slaves the Lord became man; he deigned to be born of the Holy Spirit and the Virgin Mary.","f":"Augustine, <i>Serm.</i> 215.4 (PL 38:1073; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-4)."},"augustine-sermones/215.5":{"o":"Parum hoc forsitan videatur, quod pro hominibus Deus, pro peccatoribus justus, pra. reis innocens,.pro captivis rex, pro servis Dominus carne humanitatis induLus advenit, in terris visus est et cum hominibus conversatus est: crucifixus insuper, mortuus et sepullus est. Non credis? Dicis forte: Quando hoc factum est? Audi quo tempore: sub Pontio Pilato. In significatione tibi etiam nomen judicis positum est, ne vel de tempore dubitares. Crede ergo Filium Dei crucifixum sub Pontio Pilato et sepultum. Majorem antem hac charitatem nemo habet, ut animam suam ponat quis pro amicis suis ( Joan. XV, 13). Putas, nemo? Omnino nemo. Verum est, Christus hoc dixit. Interrogemus Apostolum, etiam respondeat nobis. Christus, inquit, pro impiis mortuus est. Et iterum dicit: Cum inimici essemus, reconciliatisumus Deo per mortem Filii ejus. Ecce ergo in Christo majorem invenimus charitatem, quia animam suam non pro amicis, scd pro suis tradidit inimicis. Quantus ergo Dei amor erga homines et qualis affectio, sie amare etiam peccatores, ut amore eorum moreretur. Commendat enim charitatem suam in nobis, Apostoli verba sunt; quia cum adhuc peccatores essemus, Christus pro nobis mortuus est. Crede ergo hoc et tu, et pro salute tua noli erubescere ooafiteri. Corde enin:. creditur ad justitiamf ore autem confessio fit ad salutem. Denique ncdubitares, ne erubesceres,quando primum credidisti, signum Christi in fronte tanquam in domo pudoris accepisti. Recole frontem tuam ne, linguam expavescas alienam. Qui enim, inquit, ipse Dominus, confusus me fuerit coram hominibus, confundet illum Filius hominis coram Angelis Dei ( Marc. V!!!,38). Noli ergo erubescere ignominiam crucis, quam pro te Deus ipse non dubitavit excipere; et dic cum Apostolo: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi. Et respondet tibi idem ipse apostolus: Non me judicavi aliquid scire in vobis, nisi Jesum Christum, et hunc crucifixum ( I Cor. II, 2). Ille qui ab uno populo est tunc crucifixus, in omnium populorum est nunc cordibus fixus. Tu autem, quisquis es qui de potentia magis quam de humilitate vis gloriari, accipe consolationem, habe exsultationem. Qui enim crucifixus sub Ponlio Pilato et sepultus est,. Tertia die resurrexit a mortuis. Forte et hic dubitas, forte trepidas. Quando tibi dictum est, Crede natum, crede passum, crucilixum, mortuum et scpultum; quasi de homine facilius credidisti: nunc quia dicitur, Tertia die rcsurrexit a mortuis, dubitas, o homo? Ut de multis unum proferamus exemplum; Dcum atlendc, omnipotentem cogita, et noli dubitare. Si enim potuit te, cum non esses, ex nihilo facere; cur non potuit hominem suum, quem jam fccerat, a mortuis excitare? Credite ergo, fratres: ubi de fide agitur, longo uti sermone non opus est. Sola hæc fides est, quæ Christianos ab omnibus hominibus discerni.. et separat. Nam quia mortuus est et sepultus, et Pagani modo credunt, ct Judæi tunc viderunt: quia vero tertia die resurrexit a mortuis, nee Paganus nee Judæus admittit. Discernit ergo a mortuis perfidis vitam fidei nostræ, rcsurrectio mortuorum. Nam et apostolus. Paulus cum Timotheo scriberet: Memento, inquit, Jesum Christum resurrexisse a mortuis. Credamus ergo, fratres, ct quod in Christo factum credimus, huc futurum speremus in nobis. Dcus cnirn qui promittit, non fallit.","t":"Perhaps this may seem little: that God for men, the righteous for sinners, the innocent for the guilty, the king for captives, the Lord for slaves, came clothed with the flesh of humanity, was seen on earth, and lived among men; and that besides he was crucified, died, and was buried. You do not believe it? Perhaps you say: When did this happen? Hear at what time: under Pontius Pilate. The name of the judge has been put there for you as a sign, so that you might not doubt even about the time. Believe, then, that the Son of God was crucified under Pontius Pilate and buried. “No one has greater love than this, that someone lay down his life for his friends.” Do you think: no one? Absolutely no one. It is true; Christ said it. Let us ask the Apostle; let him too answer us. “Christ,” he says, “died for the ungodly.” And again he says: “While we were enemies, we were reconciled to God through the death of his Son.” See, then, in Christ we find greater love, because he gave his life not for friends but for his enemies. How great, then, is God's love toward men, and what affection, to love even sinners so much as to die for love of them! For “he commends his love toward us” (these are the Apostle's words) “in that while we were still sinners Christ died for us.” Believe this, then, you too, and do not be ashamed to confess it for your salvation. “For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” In short, so that you would not doubt and not be ashamed, when you first believed you received the sign of Christ on your forehead, as on the dwelling of shame. Remember your forehead, so as not to fear another's tongue. “For whoever,” says the Lord himself, “is ashamed of me before men, the Son of Man will be ashamed of him before the angels of God.” Do not, then, be ashamed of the disgrace of the cross, which God himself did not hesitate to undergo for you; and say with the Apostle: “But far be it from me to glory except in the cross of our Lord Jesus Christ.” And the same apostle answers you: “I decided to know nothing among you except Jesus Christ, and him crucified.” He who was then crucified by one people is now fixed in the hearts of all peoples. [6] But you, whoever you are who want to glory in power rather than in humility, receive consolation, have exultation. For he who was crucified under Pontius Pilate and buried, “on the third day rose from the dead.” Perhaps here too you doubt; perhaps you tremble. When you were told, Believe that he was born, believe that he suffered, was crucified, died, and was buried, you believed more easily, as of a man: now, because it is said, “On the third day he rose from the dead,” do you doubt, O man? To bring forward one example out of many: look to God, think of the Almighty, and do not doubt. For if he could make you out of nothing when you did not exist, why could he not raise from the dead his own man, whom he had already made? Believe, then, brothers: where faith is concerned there is no need for a long sermon. This faith alone is what distinguishes and separates Christians from all men. For that he died and was buried the pagans now believe and the Jews then saw; but that on the third day he rose from the dead neither pagan nor Jew admits. So the resurrection of the dead distinguishes the life of our faith from the faithless dead. For the apostle Paul too, writing to Timothy, says: “Remember that Jesus Christ has risen from the dead.” Let us believe, then, brothers, and what we believe has been done in Christ, let us hope will come about in us. For God, who promises, does not deceive.","f":"Augustine, <i>Serm.</i> 215.5 (PL 38:1073–1075; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-5)."},"augustine-sermones/215.7":{"o":"Postquam ergo tesurrexit a mortuis, ascendit ad cœles, sedet ad dexteram Dui Patris. Adhuc forte non credis. Audi Apostolum: Qui descendit, inquit, ipse eat et qui ascendit super omnes coelos, ut adimpleret omnia. Vide ne quem non vis credere resursentem, sentias vindicantem. Qui enim non crediderit, jam judicatus est. Nam qui modo sedet ad dexteram Patris advocatus pro nobis, inde venturus est judicare vivos et mortuos. Credamus ergo; ut sive vivamus, sive moriamur, Domini simus.","t":"After he rose from the dead, then, he ascended into heaven; he sits at the right hand of God the Father. Perhaps you still do not believe. Hear the Apostle: “He who descended,” he says, “is the same who also ascended above all the heavens, to fill all things.” Beware lest you feel as avenger him whom you will not believe as risen. For “whoever does not believe has already been judged.” For he who now sits at the right hand of the Father as our advocate will come from there to judge the living and the dead. Let us believe, then, so that whether we live or die, we are the Lord's.","f":"Augustine, <i>Serm.</i> 215.7 (PL 38:1075; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-7)."},"augustine-sermones/215.8":{"o":"Credamus et in Spiritum sanctum. Deus enim est; quia scriptum est, Deus Spiritus eat. Per ipsum remissionem accipimus peccatorum; per ipsum resurrectionem credimus carnis; per ipsum vitam speramus æternam. Sed videte ne numerando errorem patiamini, et me putetis tres deos dixisse, quia unum Deum,tertio nominavi. Una est in Trinitate substantia deitatis, una virtus, una potestas, una majestas, unum nomen divinitatis; sicut ipse Christus dixit discipulis suis, cum resurrexisset a mortuis: lte, baptizate gentes, non in multis nominibus, sed in uno nomine Patris et Filii et Spiritus sancti. Credentes ergo divinam Trinitatem, et trinam unitatem, cavete, dilectissimi, lie quis vos ab Ecclesiæ catholicæ fide ac unitate seducat. «Qui enim vobis aliter evangelizaverit, præterquam quod accepistis, anathema sit. »Apostolum, non me audite, qui ait: « Sed etsi nos, aut angelus de cocto aliter vobis evangelizaverit, præterquam quod accepistis, anathema sit.","t":"Let us believe also in the Holy Spirit. For he is God, since it is written: “God is Spirit.” Through him we receive the forgiveness of sins; through him we believe in the resurrection of the flesh; through him we hope for eternal life. But see that you do not fall into error by counting, and think that I have spoken of three gods because I have named the one God a third time. There is one substance of deity in the Trinity, one power, one might, one majesty, one name of divinity; as Christ himself said to his disciples when he had risen from the dead: “Go, baptize the nations,” not in many names, but “in the one name of the Father and of the Son and of the Holy Spirit.” Believing, then, in the divine Trinity and threefold unity, beware, most beloved, lest anyone lead you astray from the faith and unity of the Catholic Church. “For whoever preaches a gospel to you other than what you have received, let him be anathema.” Listen to the Apostle, not to me, who says: “But even if we or an angel from heaven preach to you a gospel other than what you have received, let him be anathema.”","f":"Augustine, <i>Serm.</i> 215.8 (PL 38:1075; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-8)."},"augustine-sermones/215.9":{"o":"Videtis certe, charissimi, etiam in ipsis sancti Symboli verbis, quomodo conclusioni omnium regularum, quæ ad sacramentum fidei pertinent, quasi supplementum quoddam additum, ut diceretur, Per sanctam Ecclesiam. Fugite ergo, quantum potestis, diversos et varios deceptores, quorum sectas et nomina præ multitudine sui, nunc longum est cnarrare. Multa enim habemus dicere vobis; sed non potestis illa portare modo. Unum vestris precibus commendo, ut ab eo qui catholicus non est, animum et auditum vestium omnimodis avertatis: quo remissionem peccatorum et resurrectionem carnis et vitam æternam, per unam veram et sanctam Ecclesiam catbolicam apprehendere valeatis; in qua discitur Pater et Filius et Spiritus sanctus unus Deus; coi est honor et gloria in sæcula sæculorum.","t":"You see certainly, dearly beloved, even in the very words of the holy Creed, how at the conclusion of all the rules that belong to the sacrament of faith there was added, as it were, a kind of supplement, so that it is said: “Through the holy Church.” Flee, then, as far as you can, the diverse and various deceivers, whose sects and names it would take long to tell now because of their great number. “For we have many things to say to you, but you cannot bear them now.” One thing I commend to your prayers: that you turn your mind and hearing wholly away from anyone who is not Catholic, so that you may be able to lay hold of the forgiveness of sins, the resurrection of the flesh, and eternal life through the one true and holy Catholic Church; in which it is learned that the Father and the Son and the Holy Spirit are one God, to whom be honor and glory for ever and ever.","f":"Augustine, <i>Serm.</i> 215.9 (PL 38:1075; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/215-9)."},"augustine-sermones/216.1":{"o":"Rudimenta ministerii nostri, et vestri conceptus quo fidei concipitis utero generari coelesti gratia, adjuvanda sunt ore: ut et noster vos sermo salubriter alloquatur, et nos vester conceptus utiliter consoletur. Nos instruimus sermonibus, vos proficite moribus. Spargimus sermonem verbi, fructum reddite fidei. Omnes secundum vocationem qua vocati sumus a Domino, in cjus via semitaque curramus; nullus retro respiciat. Veritas enim quæ nec fallit nec fallere potest, aperte denuntiat: Nemo ponens manum super aratrum, et respiciens retro, aptus erit regnocoelorum. Hoc nempe vos concupiscere, ad hoc ambire omnibusmentis vestræ conatibus, ipsum vestrum nomen, quod competentes vocamiui, ostendit. Quid enim aliud sunt Competentes, quam simul petentes? Nam quomodo condocentes, concurrentes, considentes, nihil aliud sonat, quam simul docentes, simul currentes, simul sedentes; ita etiam Competentium vocabulum non aliunde quam de simul petendo atque unum aliquid appetendo compositum est. Et quod illud est unum, quod petitis vel concupiscitis, nisi quod quidam abjectis desideriis carnalibus et superatis terroribus surculi clamat intrepidus? Si consistant adversum ute castra, non timebit cor meum; si exsurgat in me bellum, in hoc ego sperabo. Et quæ illa sit exprimens, adjunxit et dixit: Unam petii a Domino, hanc requiram; ut inhabitem in domo Domini omnes dies vitæ meæ. Atque hujus rcgiunis et habitationis beatitudinem explanans, connectit et exprimit: Ut contempler delectationem Domini, et protegar a templo ejus.","t":"The beginnings of our ministry, and your conception, by which you are being conceived in the womb of faith to be born by heavenly grace, must be helped by the voice: so that our sermon may address you to your salvation, and your conception may usefully console us. We instruct by sermons; you make progress by your conduct. We scatter the seed of the word; you return the fruit of faith. Let all of us, according to the calling with which we have been called by the Lord, run in his way and path; let no one look back. For the Truth, which neither deceives nor can deceive, plainly declares: “No one who puts his hand to the plow and looks back is fit for the kingdom of heaven.” That this is what you desire, what you strive for with all the efforts of your mind, your very name shows, since you are called competentes. For what are competentes but those who seek together? For as condocentes, concurrentes, considentes mean nothing else than teaching together, running together, sitting together, so the word competentes is formed from nothing else than seeking together and aiming at one thing. And what is that one thing which you seek or desire, if not what a certain man cries out fearlessly, having cast off fleshly desires and overcome the terrors of the world? “If armies encamp against me, my heart will not fear; if war rises against me, in this will I hope.” And expressing what that is, he added and said: “One thing have I asked of the Lord, this will I seek: that I may dwell in the house of the Lord all the days of my life.” And explaining the blessedness of this region and dwelling, he goes on and says: “That I may contemplate the delight of the Lord, and be protected by his temple.”","f":"Augustine, <i>Serm.</i> 216.1 (PL 38:1075–1077; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-1)."},"augustine-sermones/216.10":{"o":"Sed cavete, ne veniat vobis pes superbiæ; et vigilate, ne vos manus moveant peccatorum. Primum ne contingat, orate ut ab occultis vestris mundet vos: secundum vero ne irruat ei dejiciat vos, petentes ut ab alienis parcat vobis; jacentes surgite, surgentes state, stantes adsistite, adsistentes persistite. Nolite ultra ferre jugum: disrumpite potius vincula corum, et abjicite a vobis jugum ipsorum, ne iterum servitutis jugo attineamini. Dominus in proximo est; nihil solliciti fueritis. Manducate nunc panem doloris: veniet tempus, quando post panem tristitiæ panis vobis lætitiæ ministretur. Sed meritum illius, hujus est tolerantia, Aversio et fuga tua panem luctus commeruit: convertere, compungere, et redi ad Dominum tuum. Paratus est ille compuncto et redeunti panem gaudii erogare; si non dissimules nec differas pro fuga tua flebiliter ærumnosus orare. In tantis ergo catervis molestantium induite vos cilicio, et humiliate in jejunio animam vestram. Redditur humilitati quod superbiæ denegatum est. Et vos quidem cum scrutaremini, atque ipsius fugie ac desertionis persuasor in Trinitatis tremendæ omnipotentia dcbitc increparetur, non estis induti cilicio: sed tamen vestri pedes in eadem mystice constiterunt.","t":"But beware lest the foot of pride come against you; and watch lest the hands of sinners move you. That the first may not happen, pray that he may cleanse you from your hidden faults; and that the second may not rush in and cast you down, ask him to spare you from those of others. Lying down, rise; rising, stand; standing, take your place; having taken your place, persist. Bear the yoke no longer: rather burst their bonds and cast their yoke from you, lest you be held again under the yoke of slavery. The Lord is near; be anxious about nothing. Eat now the bread of sorrow: the time will come when, after the bread of sadness, the bread of joy will be served you. But the merit for that is the endurance of this. Your turning away and flight earned the bread of mourning: turn back, be pierced to the heart, and return to your Lord. He is ready to bestow the bread of joy on one who is pierced to the heart and returns, if you do not neglect or put off praying in tears and wretchedness for your flight. In such great crowds of those who harass you, then, put on sackcloth and humble your soul in fasting. What was denied to pride is given back to humility. And you indeed, when you were being examined, and the one who persuaded you to that very flight and desertion was duly rebuked in the omnipotence of the awesome Trinity, were not clothed in sackcloth; but your feet stood on it in a mystical sense.","f":"Augustine, <i>Serm.</i> 216.10 (PL 38:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-10)."},"augustine-sermones/216.11":{"o":"Calcanda sunt vitia velleraque caprarum: sinistrorum hædorum conscindendi sunt panni. Cum prima stola ultro vobis occurret misericors pater, qui ad vestram depellendam pestiferam famem etiam saginatum vitulum non distulit immolare. Ejus carnibus pascemini, ejus sanguine potabimini: cujus effusione peccata dimittuntur, debita donantur, maculæ deterguntur. Ut pauperes manducate, et tunc saturabimini: ut et vos de illis sitis, de quibus dicitur, Manducabunt pauperes, et saturabuntur: ac saturati salubriter ejus panem gloriamque ructate. Currite ad eum, et convertimini: ille est enim qui convertit aversos, prosequitur fugitivos, invenit perditos, humiliat superbos, pascit famelicos, solvit compeditos, illuminat cæcos, purgat immundos, recreat fatigatos, suscitat mortuos, atque nequitiæ spiritibus possessos et captos eripit. A quibus quia vos nunc immunes esse probavimus; gratulantes vobis adinonemus vos, ut sanitas quæ apparuit in vestro corpore, hæc in vestris cordibus conservetur.","t":"Vices are to be trampled underfoot, and goats' fleeces with them: the rags of the goats on the left are to be torn up. The merciful father will come out to meet you of his own accord with the first robe, he who did not delay even to kill the fatted calf to drive away your deadly hunger. With his flesh you will be fed, with his blood you will be given drink; by whose outpouring sins are forgiven, debts are remitted, stains are wiped away. Eat as the poor, and then you will be filled; so that you too may be among those of whom it is said, “The poor shall eat and be filled”; and, filled to your health, belch forth his bread and his glory. Run to him and be converted: for he it is who converts those who have turned away, pursues fugitives, finds the lost, humbles the proud, feeds the hungry, frees those in fetters, enlightens the blind, cleanses the unclean, refreshes the weary, raises the dead, and rescues those possessed and captured by spirits of wickedness. Since we have now found you free of these, we congratulate you and warn you that the health which has appeared in your body may be preserved in your hearts.","f":"Augustine, <i>Serm.</i> 216.11 (PL 38:1081–1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-11)."},"augustine-sermones/216.2":{"o":"Videtis, contirones mei, ad quam delectationem Domini venietis, cum delectationem sæculi abjicitis? Si despicitis mundum, habebitis cor mundum, et videbitis cum qui fecit mundum: et sicut ille vicit, ita et vos in cjus gratia vincetis hunc mundum. Quem profecto jam jamque superabilis atque calcabitis, si non de vestris viribus, sed de Dei misericordissimi adjutorio præsumatis. Notile vos despicere, quia nondum apparuit quod eritis. Scitote autem, quoniam cum apparuerit, siniiles ei eritis, dum apparuerit quod critis. Scitote autem, quoniam videbitis eum, non qualis in temporis plenitudine venit ad nos, scd qualis semper manens condidit nos. Exuite vos veterem hominem, ut induamini novo. Pactum vobiscum Dominus incitai. Vixistis sæculo, carni vos et sanguini dedistis, imaginem hominis n rreni portastis. Sicut ergo imaginem portastb ejus qui de terra est, ita etiam ejus qui de coelo cst ultra portate. Humanus sermo, quia ideo Verbum caro est factum, ut sicut exhibuistis corpora testra arma iniquitatis peccato, ita nunc exhibeatis membra vestra arma justitiæ Deo. In perniciem adversus vos vester oppugnator vestris jaculis armabatur: in salutcm vestram adversus eum vicissim membris vestris vester protector armetur. Nihil vobis ille nocebit, si membra vestra vobis auferentibus non tenebit. Iste vos jure derelinquet, si ab eo vestrum votum voluntasque dissentiet.","t":"Do you see, my fellow recruits, to what delight of the Lord you will come when you cast off the delight of the world? If you despise the world (mundum), you will have a clean (mundum) heart, and you will see him who made the world; and as he overcame, so you too by his grace will overcome this world. You will surely soon overcome it and trample it down, if you rely not on your own strength but on the help of most merciful God. Do not despise yourselves because it has not yet appeared what you will be. But know that when it appears you will be like him. Know also that you will see him, not as he came to us in the fullness of time, but as, ever abiding, he made us. Strip off the old man, so that you may be clothed with the new. The Lord is entering into a covenant with you. You have lived for the world, you have given yourselves to flesh and blood, you have borne the image of the earthly man. As, then, you have borne the image of him who is from the earth, so from now on bear also the image of him who is from heaven. I speak in human terms, since the Word became flesh for this purpose: that as you presented your bodies to sin as weapons of iniquity, so now you may present your members to God as weapons of righteousness. Your assailant used to arm himself against you with your own darts for your destruction; let your protector in turn be armed against him with your members for your salvation. The enemy will do you no harm if you take your members away from him and he does not hold them. He will rightly abandon you if your vow and your will disagree with him.","f":"Augustine, <i>Serm.</i> 216.2 (PL 38:1077; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-2)."},"augustine-sermones/216.3":{"o":"Ecce cum auctione et mercatu fidei, regnum vobis cœlorum venale proponitur: inspicite et congerite vestræ conscientiæ facultates, thesauros cordis vestri unanimiter congregate. Et tamen gratis emitis, si gratam gratiam quæ vobis offertur, agnoscitis. Nihil impenditis, et tamen magnum est quod acquiritis. Nun sitis viles vobis, quos cunctorum Creator et vester tam charos æstimat, ut vobis quotidie Uuigeniti sui pretiosissimum sanguinem fundat. Non sic eritis viles si pretiosum distinguat'is a vili; si non creaturæ, sed Creatori serviatis; si vobis inferiora vestra non fuerint dominata, ut immaculati a capitali magnoque peccato mundemini; si non in vobis semeu verbi Dei, quod etiam nunc spargit cælestis agricola in agro cordis vestri, aut tanquam in via indignorum transitu conculcetur, aut tanquam inter petrosa durissimæ conscientiæ vestras stoliditate jam germinans comprimatur, aut inter spinas cupiditatum vestrarum perniciosis aculeis suffocetur. Si a lam damnosæ damnandæque terræ sterilitate abhorreatis, fructifera vos profecto terra uberrimaque suscipiet, et cum magno gaudio seminatori et complutori vestro multiplicatam centeni reddetis ubertatem; aut si ad hoc impares forte fueritis, scxageni fructus usuras exsolvetis: quod si nec ad hoc occurretis, non erit vester ingratus eliam trigeui proventus: quia coeleslibus omnes horres excipientur, omnes in alterna requie recondentur. De omnium fructibus cælestis panis ille conficietur, et omnis opcrarius in dominica vinca sinedolo laborans, ipso abundanter ac salubriter saturabitur: dum lami seminatoris, plutoris, et rigatoris, atque ipsius incrementi datoris, evangelica prædicatione gloria diffamatur.","t":"See, by the auction and market of faith the kingdom of heaven is put up for sale to you: examine and gather the resources of your conscience, collect with one mind the treasures of your heart. And yet you buy it for nothing, if you recognize the welcome grace that is offered you. You spend nothing, and yet what you acquire is great. Do not be cheap in your own eyes, you whom the Creator of all, and your own Creator, values so dearly that every day he pours out for you the most precious blood of his only-begotten. You will not be cheap if you distinguish the precious from the cheap; if you serve not the creature but the Creator; if what is lower in you has not dominated you, so that you may be cleansed spotless from great and capital sin; if the seed of the word of God, which even now the heavenly farmer scatters in the field of your heart, is not trampled in you by the passing of the unworthy, as on the path, or crushed as it sprouts by the dullness of your hardest conscience, as among stony places, or choked among the thorns of your desires by their deadly spikes. If you shrink from the barrenness of such ruinous and damnable soil, fruitful and most fertile ground will surely receive you, and with great joy you will return to your sower and your sender of rain a hundredfold harvest; or if perhaps you are unequal to that, you will pay the interest of sixtyfold fruit; and if you do not reach even that, your thirtyfold yield too will not be unwelcome: for all will be received in the heavenly granaries, all will be stored up in eternal rest. From the fruits of all that heavenly bread will be made, and every laborer working without guile in the Lord's vineyard will be abundantly and wholesomely filled with it, while the glory of so great a sower, sender of rain, waterer, and giver of growth itself is spread abroad by the preaching of the gospel.","f":"Augustine, <i>Serm.</i> 216.3 (PL 38:1077; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-3)."},"augustine-sermones/216.4":{"o":"Accedite ergo ad eum in obtritione cordis quoniani prope est omnibus qui obtriverunt cur, ut ipse vos humiles spiritu salvos faciet Certatim accedite, ut illuminemini. Estis enim adhuc in tenebris, et tenebræ in vobis. Eritis autem lux in Domino, qui illuminat omnem hominem venientem in hunc mundum. Confortamini sæculo, reformamini Deo. Babylonicæ captivitatis vos aliquando jam tædeat. Ecce Jerusalem mater illa coelestis, in viis hilariter invitans occurrit, et obsecrat ut,cinis vitam, et diligatis videre dies bonos, quos nunquam habuistis, nec unquam in hoc sacculo habebitis. Ibi enim dcficiebant, sicut fumus, dies vestri: quibus augeri, minui; et quibus crescere, deficere; et quibus ascendere, vanescere fuit. Qui vixistis peccato annos multo! et malos, desiderate vivere Deo: non multos annos quandoque finicndos, et ad intereundum in umbra mortis currentes; sed bonos, et in veritate vivacis vitæ propinquos; ubi nulla fame, nulla siti lassabitis; quia cibus vester fides, polus sapientia erit. Nunc enim in Ecclesia in fide benedicitis Dominum: tunc autem in specie affluentissime rigabimini de fontibus Israel.","t":"Come to him, then, in contrition of heart, for he is near to all who are contrite of heart, and he will save you who are humble in spirit. Come eagerly, so that you may be enlightened. For you are still in darkness, and darkness is in you. But you will be light in the Lord, who enlightens every man coming into this world. Be unshaped to the world; be reshaped to God. Let the Babylonian captivity at last weary you. See, Jerusalem, that heavenly mother, comes to meet you in the streets, cheerfully inviting you, and begs you to want life and to love to see good days, which you have never had and will never have in this world. For there your days failed like smoke: days for which to be increased was to be diminished, to grow was to fail, to rise was to vanish. You who have lived many and evil years for sin, long to live for God: not many years that will some day end and run toward perishing in the shadow of death, but good years, close in truth to living life, where no hunger, no thirst will weary you; for your food will be faith, your drink wisdom. For now in the Church you bless the Lord in faith; but then in sight you will be most abundantly watered from the fountains of Israel.","f":"Augustine, <i>Serm.</i> 216.4 (PL 38:1077–1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-4)."},"augustine-sermones/216.5":{"o":"Sed in hac interim peregrinatione sint vobis lacrymæ vestræ panis die ac nocte; dum dicenlibus vobis quotidie, Ubi est Deus vester? non poListis carnalibus demonstrare quod oculus non vidit, nec auris audivit, aut in cor hominis ascendit ( I Cor. II, 9). Donec veniatis et appareatis ante oculos Cet vestri, nolite deficcre. Veniet enim et ipse promissa persolvere, qui se sponte professus est debitorem: qui nihil ab aliquo mutuatus est, et suo promisso debitor esse dignatus est. Nos debebamus; et tantum debebamus, quantum peccaveramus. Venit ille sine debito, quia sine. ullo peccato; invenit nos damnoso ac damnando fenore oppressos, et quæ non rapuerat exsolvens, nos a sempiterno debito misericorditer lihcravit. Nos admiseramus culpam, exspectabamus pœnam; ille non factus socius culpæ nostræ, sed factus particeps pœnæ, simul et culpæ esse voluit donator et poenæ. Ipse est enim qui ex usuris et iniquitate eruet animas credentium ( Psal. LXXI, 14), atque ex corde in unoquoque dicentium: Credo videre bona Domini in terra viventium ( Psal. XXVI, 13). Hæc terra, non terreno vel mortuo, sed coelesti quodam modo ac vivo corde concupiscenda est. Ipsa est enim cui in psalmo alio flagrans quidam ejus amore et alacriter cantans dicit Spes mea es tu, portio mea in terra viventium. Ad quam illi tendunt, qui vitaliter mortificant membra sua super terram: non membra quibus corporis mundi hujus compago consistit, sed illa membra quibus animæ virilitas oliserabiliter infirmatur. Apertissime ea dinumerans ac designans Vas electionis Paulus apostolus dicit: « Mortificate membra vestra, quæ sunt super terram; fomicationcm, immunditiam, perturbationem, concupiscentiam malam, ct avaritiam, quæ est idolorum servitus ». Ecce quæ in hac terra morientium mortificare debeatis, qui in illa terra viventium vivere concupiscitis. Sic ergo cfficiamini membra Christi, ut non ea tollatis, et faciatis membra meretricis. Quæ enim turpior, quæ dedecorosior est meretrix, quam ipsa quæ prima posita est fornicatio, et ultima avaritia? Quam idolorum servitutem veracilcr appellavit; quia non solum in. corporis luxu, sed etiam in animæ fluxu agnoscere et vitare debetis, ne illam perditionem minacis et casti sponsi ac justi judicis incurratis, cui dicitur: Perdidisti omnem qui fornicatur abs te. Quanto justius, quanto utilius, in cordis ad eum castitate singuli quique clamabitis: Mihi adhærere Deo, bonum est? Hanc adhæsionem illa dilectio præstat, de qua similiter dicitur: Dilectio sine simulatione; odio habentes matum, adhærentes bono. Ecce ubi est stadium vestrum, ecce ubi lucta certantium, ecce ubi cursus currentium, ecce ubi ferientium pugillatus. Si vultis perniciosissimum colluctatorem fidei lacertis elidere; prosternite mala, complectimini bona. Si vultis sic currere, ut comprehendatis; fugite iniquum, consequimiui justum. Si vultis sic pugillare, ut non aerem cædatis, sed hostem viriliter feriatis; eastigate corpus vestrum, et in servitutem redigite, ut ab omnibus abstinentes ac legitime certantes, bravii cœlestis et incorruptæ coronæ participes triumphetis. Quod in vobis adjurato vestri Redemptoris nomine facimus, hoc vestri cordis scrutatione et contribulatione complete. Nos precibus ad Deum et increpationibus inveterati hostis dolis resistimus: vos volis et vestri cordis contritione persistite, ut eruamini de potestate tenebrarum, et transferamini in regnum claritatis ejus. Hoc est nunc opus vestrum, et hic labor vester. Digna in eum nos suis nequitiis maledicta congerimus: vestra vos potius aversione ac pia renuntiatione gloriosissimum ei certamen indicite. Atterendus, vinciendus, excludendus est Dei et vester, ac sui potius inimicus. Nam furor ejus et in Deum protervus, et adversum vos nefarius, et in se perniciosus ostenditur. Anheletusquequaque cædes, supponat muscipulas, cxacuat multiplices et dolosas linguas suas: omnia venena ejus, obtestato nomine Salvatoris, vestris cordibus effundite.","t":"But meanwhile, in this pilgrimage, let your tears be your bread day and night, while people say to you every day, “Where is your God?” and you cannot show the carnal what eye has not seen, nor ear heard, nor has it entered into the heart of man. Until you come and appear before the eyes of your God, do not lose heart. For he will come to pay what he promised, he who of his own accord declared himself a debtor: who borrowed nothing from anyone, and yet deigned to be a debtor by his own promise. We were in debt; and we owed as much as we had sinned. He came without debt, because without any sin; he found us crushed under ruinous and damnable interest, and, paying what he had not stolen, he mercifully freed us from everlasting debt. We had committed the fault, we were awaiting the punishment; he, not becoming a partner in our fault but becoming a sharer in the punishment, willed to be the forgiver at once of the fault and of the punishment. For he it is who will redeem the souls of believers from usury and iniquity, and from the heart in each of those who say, “I believe that I shall see the good things of the Lord in the land of the living.” This land is to be longed for, not with an earthly or dead heart, but with one that is in some way heavenly and living. For this is the land of which in another psalm someone burning with love of it and singing eagerly says: “You are my hope, my portion in the land of the living.” To it those are heading who in a life-giving way put to death their members upon the earth: not the members of which the frame of the body in this world consists, but those members by which the manliness of the soul is wretchedly weakened. Most plainly listing and marking them, the vessel of election, the apostle Paul, says: “Put to death your members which are upon the earth: sexual immorality, impurity, agitation, evil desire, and greed, which is the service of idols.” See what you must put to death in this land of the dying, you who long to live in that land of the living. So become members of Christ in such a way that you do not take them and make them members of a harlot. For what harlot is more shameful, what more disgraceful, than sexual immorality, which is set first, and greed, which is set last? This he rightly called the service of idols, since you must recognize and avoid it not only in the luxury of the body but also in the looseness of the soul, lest you incur that destruction from the threatening and chaste bridegroom and just judge to whom it is said: “You have destroyed everyone who is unfaithful to you.” How much more justly, how much more usefully, will each of you cry to him in chastity of heart: “For me it is good to cling to God”! This clinging is granted by that love of which it is likewise said: “Love without pretense; hating evil, clinging to good.” [6] See where your stadium is, see where the wrestling of the contestants is, see where the course of the runners is, see where the boxing of those who strike is. If you want to throw down with the arms of faith the most pernicious wrestler, lay low evil things and embrace good ones. If you want to run so as to obtain the prize, flee the wicked one and pursue the just. If you want to box so as not to beat the air but to strike the enemy manfully, chastise your body and bring it into subjection, so that, abstaining from all things and contending lawfully, you may triumph as partakers of the heavenly prize and the incorruptible crown. What we do in you by adjuring the name of your Redeemer, complete by the searching and crushing of your heart. We resist the wiles of the ancient enemy with prayers to God and with rebukes; you persist in vows and in contrition of heart, so that you may be rescued from the power of darkness and transferred into the kingdom of his brightness. This is now your work, and this your labor. We heap on him the curses his wickedness deserves; you rather declare a most glorious contest against him by turning away from him and by devout renunciation. He must be worn down, bound, and shut out, the enemy of God and of you, and rather of himself. For his fury is shown to be insolent against God, wicked against you, and ruinous to himself. Let him pant for slaughter everywhere, set his traps, sharpen his many and deceitful tongues: by invoking the name of the Savior, pour out from your hearts all his poisons.","f":"Augustine, <i>Serm.</i> 216.5 (PL 38:1079; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-5)."},"augustine-sermones/216.7":{"o":"Quidquid facinorosissim is suggestionibus, quidquid flagitiosissimis illecehris immittebat, nunc exhaurietur, nunc publicabitur. Nunc populabitur captivitas ejus, qua vos tyrannice possidebat. Avertetur a vobis jugum, quo vos immaniter deprimebat, et ejus cervicibus imponetur: tantum vos in liberationem vestram, Redemptori vestro vestrum præbete cousensum. Sperate in eum, omne concilium novæ plebis, et popule qui nasceris, quem fecit Dominus, enitere ut salubritcr pariaris, ne feralitcr abortiaris. Ecce uterus matris Ecclesiæ, ecce ut te pariat, atque in lucem fidei producat, laborat in gemitu suo. Nolite vestra impatientia viscera materna concutere, et partus vestri januas angustare. Popule qui crearis, lauda Deum tuum: lauda, qui crearis, lauda Dominum tuum. Quia lactaris, lauda: quia aleris, lauda: quia nutriris, profice sapicntia etætate. lite quoque has moras partus temporalis admisit, qui nec brevitate temporis deficit, nec longitudine uHa temporis proficit, sed a diebus æternis cunctas angustias et tempus exclusit. Nolite hic, sicut benignus parvulum nutritor admo net, pueri effici mentibus, sed malitia parvuli estote, mentibus perfecti sitis. Ut Competentes competenter adolescite in Christo, ut in virum perfectum juveniliter accrescatis. Lætificate, ut scriptum est, profectu sapienlix vestræ patrem vestrum, et nolite defectu vestro contristare matrem vestram.","t":"Whatever he sent in by most criminal suggestions, whatever by most shameful allurements, will now be drained out, now be exposed. Now the captivity in which he held you tyrannically will be plundered. The yoke with which he cruelly pressed you down will be turned away from you and laid on his own neck: only give your consent to your Redeemer for your liberation. Hope in him, whole assembly of the new people; and you, people being born, whom the Lord has made, strive to be born in health, lest you be miscarried to your death. See the womb of mother Church; see, she labors in her groaning to bring you forth and lead you into the light of faith. Do not by your impatience shake your mother's womb and narrow the doors of your birth. People being created, praise your God; praise, you who are being created, praise your Lord. Because you are being nursed, praise; because you are being fed, praise; because you are being nourished, grow in wisdom and age. He too accepted these delays of a temporal birth, he who neither fails through shortness of time nor gains through any length of time, but from the days of eternity has shut out all narrowness and time. Do not, as a kindly nurse of little ones warns, become children in mind; but be little children in malice, that you may be mature in mind. As competentes, grow up competently in Christ, so that you may grow with youthful vigor into a perfect man. Gladden your father, as it is written, by the progress of your wisdom, and do not sadden your mother by your failing.","f":"Augustine, <i>Serm.</i> 216.7 (PL 38:1079–1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-7)."},"augustine-sermones/216.8":{"o":"Amate quod eritis. Eritis enim tilii Dei, et filii adop jonis. Hoc vobis gratis dabitur, gratisque conferelui. In quo largius ubcriusquc abundahitis, quanto pilus grati ei a quo hæc accepistis, fueritis. Ad eum ambite, qui novit qui siut ejus. Tunc autem non dedignabitur vos inter eos qui ejus sunt nosse, si nominantes nomen Domini, ab injustitia recedatis. Parentes carnis vestræ habetis, vel habuistis in sæculo, qui vos in laborem atque ad pænam mortemque gcnuerunt: sed quia 'feliciori orbitate potest unusquisque vestrum de talibus dicere, Pater meus et mater mea dereliquerunt me; illum Patrem, christiane, agnosce, qui illis relinquentibus suscepit te ex utero matris tuæ, cui quidam fidelis fideliter dicit, De ventre matris meæ tu es protector meus. Patcr Deus est, mater Ecclesia. Longe aliter ab his generabimini, quam ab illis geniti fueratis. ilos partus, uon labor, non miseria, non fletus, non mors; sed facilitas, felicitas, gaudium, vitaque suscipiet. Per illos lamentabilis generatio; per hos optanda generatio est. Illi nos generando in æternam poenam generant, propter veterem culpam: isti regenerando, nec pœnam faciunt remancre, nec culpam. Hæc est illa regeneratio quærentium eum, quærentium faciem Dei Jacob. Humiles quærite: quod cum inveneritis, ad securam altitudinem venietis. Infantia vestra innocentia erit, pucritia reverentia, adolescentia patientia, juventus virtus, senium meritum, senectus nihil aliud quam canus sapiensque intellectus. Per hos articulos vel gradus ætatis, non tu evolveris, sed permanens innovaris. Non enim ut decidat prior secunda succedet, aut tertiæ ortus secundæ erit interitus, aut quarta jam nascitur ut tertia moriatur; non qui uta quartæ invidebit ut maneat, nec quintam sexta sepeliet. Gum simul:cUtes istæ not! veniant, tamen in anima pia et justificata pariter et concorditer perseverant. Hæ te ad septimam perennem quietem pacemque perducent. Tamen sexies, ut legimus, de necessitatibus ætatis mortiferæ liberatum, jam in septima non te tangent mala ( Job V, 19). Non enim certabunt quæ non erunt, aut prævalebunt quæ nec audebunt. Ibi sccura immortalitas, ibi Immortalis securltas.","t":"Love what you will be. For you will be children of God, children of adoption. This will be given you freely and conferred freely. In it you will abound the more generously and richly, the more grateful you are to him from whom you have received these things. Strive toward him, who knows those who are his. And he will not disdain then to know you among those who are his, if, naming the name of the Lord, you depart from iniquity. You have, or have had, parents of your flesh in the world, who begot you to toil and punishment and death; but because each of you can say of them, with a happier orphanhood, “My father and my mother have forsaken me,” recognize, Christian, that Father who, when they forsook you, took you up from your mother's womb, to whom a certain faithful man faithfully says: “From my mother's womb you are my protector.” The Father is God, the mother the Church. You will be begotten by these far otherwise than you were begotten by those. These births will be met not by toil, not by misery, not by weeping, not by death, but by ease, happiness, joy, and life. Through those, a lamentable generation; through these, a generation to be desired. Those, in begetting, beget us for eternal punishment because of the old fault; these, in regenerating, let neither punishment nor fault remain. This is the regeneration of those who seek him, who seek the face of the God of Jacob. Seek humbly: when you have found, you will come to a secure height. Your infancy will be innocence, your boyhood reverence, your adolescence patience, your youth virtue, your maturity merit, your old age nothing else than a gray-haired and wise understanding. Through these joints or stages of life you do not roll on, but, abiding, are renewed. For the second will not succeed so that the first falls away, nor will the rise of the third be the death of the second, nor is the fourth born so that the third may die; the third will not envy the fourth in order to remain, nor will the sixth bury the fifth. Though these ages do not come all at once, yet in a devout and justified soul they persevere together and in harmony. They will lead you to the seventh, perennial rest and peace. For, as we read, when you have been freed six times from the necessities of a mortal age, in the seventh no evil will touch you. For things that will not exist will not fight, nor will they prevail that will not even dare. There is secure immortality; there is immortal security.","f":"Augustine, <i>Serm.</i> 216.8 (PL 38:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-8)."},"augustine-sermones/216.9":{"o":"Et unde hæc, nisi de immutatione dexteræ Excelsi, qui benedicet filios tuos in te, qui ponet terminos tuos pacem? Excitamini ergo ad hæc, concreti, discreti; concreti bonis, discreti a malis: electi, dilecti, præsciti, vocati, justificandi, glorificandi: ut crescentes, juvenescentes, ac senescentes in fide ac maturitate virium, non corruptione membrorum, in senecta uberi, tranquilli annuntietis opera Domini, qui fecit vobis magna, qui potens est: quia magnum nomen ejus, et sapientiæ ejus non est numerus. Vitam quæritis curritc ad eum qui est fons vitæ: et togatis tenebris fumosarum cupiditatum vestrarum, videbitis lumen in lumine Unigeniti illius vestri atque clementissimi Redemptoris, et fulgentissimi illuminatoris. Si salutem quæritis, sperate in eum qui salvos facit sperantes in se. Si ebrietatem deliciasque sectamini, nee ipsas negabit. Tantum venite et adorate, procidite et plorate ante eum qui fecit vos ( Psal. XCIV, 6): et inebriabit vos ab ubertate domus suæ, et torrente deliciarum suarum potabit vos.","t":"And whence these things, if not from the change wrought by the right hand of the Most High, who will bless your children in you, who will make peace your borders? Rouse yourselves, then, to these things, joined together and set apart: joined to the good, set apart from the evil; chosen, beloved, foreknown, called, to be justified, to be glorified; so that, growing, becoming young, and growing old in faith and maturity of strength, not in decay of limbs, in a rich old age, you may tranquilly proclaim the works of the Lord, who has done great things for you, he who is mighty; for great is his name, and of his wisdom there is no number. Do you seek life? Run to him who is the fountain of life; and when the darkness of your smoky desires has been put to flight, you will see light in the light of that only-begotten one, your most merciful Redeemer and most radiant enlightener. If you seek salvation, hope in him who saves those who hope in him. If you pursue drunkenness and delights, he will not deny you even these. Only come and worship, fall down and weep before him who made you; and he will make you drunk with the abundance of his house, and give you to drink from the torrent of his delights.","f":"Augustine, <i>Serm.</i> 216.9 (PL 38:1081; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/216-9)."},"augustine-sermones/217.1":{"o":"Dominus Christus, qui nos exaudit cum Patre, orare pro nobis dignatus est Patrem. Quid felicitate nostra certius, quando ille pro nobis orat, qui dat quod orat? Est enim Christus bomo et Dcus: orat ut homo; dat quod orat, ut Deus. Quod autem tenere debetis, ideo totum Patri assignat, quia Pater non de illo est, ipse de Patre est. Fonti uude natus est, tutum dal. Sed et ipse fons natus est. Ipse est enim fons vitæ. Ergo Pater fons fontem genuit. Genuit quidem fontem fons; sed ct generans fons et genitus fons: quemadmodum generans Deus et geuitus Deus, unus est Deus. Pater non est Filius, Filius non est Pater, Spiritus sanctus amborum nec Pater nec Filius: sed Pater et Filius et Spiritus sanctus unus est Deus. Ædificamini in unitate, ne cadatis in separatione.","t":"The Lord Christ, who hears us together with the Father, deigned to pray to the Father for us. What is more certain than our happiness, when he prays for us who gives what he prays for? For Christ is man and God: he prays as man; he gives what he prays for as God. But, as you ought to hold, he ascribes everything to the Father because the Father is not from him, but he is from the Father. To the source from which he was born he gives all. But he too is a source, one that was born. For he is the fountain of life. So the Father, a source, begot a source. A source indeed begot a source; but the begetting source and the begotten source, just as the begetting God and the begotten God, are one God. The Father is not the Son, the Son is not the Father, the Holy Spirit of both is neither the Father nor the Son; but the Father and the Son and the Holy Spirit are one God. Be built up in unity, lest you fall in separation.","f":"Augustine, <i>Serm.</i> 217.1 (PL 38:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/217-1)."},"augustine-sermones/217.2":{"o":"Audistis quid pro nobis oraret, imo quid vellet. Dixit: Pater, quos dedisti mihi, volo ut ubi ego sum, ibi sint ipsi. Volo, inquit, ut ubi ego sum, et ipsi sint mecum. 0 domus beata! o patria secura! Non habet hostem, non habet pestem. Securi ibi vivemus, migrare nou quæremus, tutiorem locum non inveniemus. Quidquid hic elegeris in terra, ad timorem eligis, non ad securitatem. Elige tibi locum, dum es in malo loco, id est in hoc sæculo, in hac vita tentationibus plena, elige in hac mortalitate gemitibus et timoribus plena: dum es in malo loco, elige tibi locum, quo migres de malo loco. Non poteris ad locum bonum migrare de loco malo, nisi bene feceris in loco malo. Qualis locus est ille, ubi nemo esurit? Ergo si vis habitare in loco bono, ubi nemo esurit; in loco malo frange panem tuum esurienti. In loco illo beato nemo est peregrinus: omnes ill patria sua vivunt. Si ergo vis esse in loco bono, ubi nemo est peregrinus; in loco malo non habentem quo intret, suscipe in domum tuam. Peregrino præbe hospitium in loco malo, ut venias ad locum bonum, ubi hospes esse non possis. In loco bono nemo indiget vestimento: frigus ibi non est, æstus ibi non sunt: utquid tectum, utquid indumentum? Ibi non erit lectum, sed prolectio. Ecce et ibi invenimus tectum: Sub umbra alarum tuarum sperabo. Ergo in hoc loco malo præbe non habenti tectum, ut sis in loco bono, ubi habeas tale tectum, ut non quæras facere sarta tecta: quia non ibi stillat imber. Est perpetuus fons veritatis: sed imber ille lætificat, non burnecut: imber iste, ipse est fons vitæ. Quid est enim, Apud te est fons vita; et, Verbum erat apud Deum?","t":"You have heard what he prayed for us, or rather what he willed. He said: “Father, those whom you have given me, I will that where I am they also may be.” I will, he says, that where I am they too may be with me. O blessed home! O secure homeland! It has no enemy; it has no plague. There we shall live securely, we shall not seek to move away, we shall find no safer place. Whatever you choose here on earth, you choose for fear, not for security. Choose yourself a place while you are in a bad place, that is, in this world, in this life full of temptations; choose in this mortality full of groans and fears: while you are in a bad place, choose yourself a place to move to from the bad place. You will not be able to move to the good place from the bad place unless you have done good in the bad place. What kind of place is that, where no one hungers? So if you want to dwell in the good place, where no one hungers, in the bad place break your bread for the hungry. In that blessed place no one is a stranger: all live in their own homeland. So if you want to be in the good place, where no one is a stranger, in the bad place take into your house one who has nowhere to go in. Give hospitality to the stranger in the bad place, so that you may come to the good place where you cannot be a guest. In the good place no one needs clothing: there is no cold there, there are no heats: what need of a roof, what need of clothing? There will be no roof there, but protection. And see, there too we find a roof: “In the shadow of your wings I will hope.” So in this bad place give a roof to one who has none, so that you may be in the good place, where you will have such a roof that you will not seek to keep it in repair, because no rain drips in there. There is an everlasting fountain of truth; but that rain gladdens, it does not soak: that rain is the fountain of life itself. For what does it mean, “With you is the fountain of life,” and, “The Word was with God”?","f":"Augustine, <i>Serm.</i> 217.2 (PL 38:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/217-2)."},"augustine-sermones/217.3":{"o":"Ergo, charissimi, facite lene in loco malo, ut vcniatis ad locum bouum, de quo ait qui nobis eum præparat, Volout ubi ego sum, ei ipsi sint mecum. Asceudit præparare, ut nos ad paratum securi veniamus. Ipse præparavit: in illo manete. Parva tibi domus est Christus? Jamne passionem ipsius times. Resurrexit a mortuis, et non moritur, et mors ei ultra non dominabitur. Locus malus, dies mali, sæculum hoc. Sed bene faciamus in Ioco malo, et bene vivamus in dicbus malis. Transit locus malus ct dies mali: et veniet lucus bonus æternus, et dies boni æterni: et ipsi dies boni unus dies erum. Hic enim quare sunt mali dies? Quia transit unus, ut veniat alius. Transit hodicrnus, ut veniat crastinus: transit hesternus, ut veniat hodiernus. Ubi nihil transit, unus est dies. Et dies Christus est, et Pater dica: sed Pater dies de nullo dic, Filius dies ex die. Commendavit ergo nobis Dominus Jesus Christus in passione sua labores et contritiones præsentis sæculi: in resurrectione sua commendavit æternam vitam et beatam futuri sæculi. Toleremus præsentia. speremus futura. Ideo in diebus istis dies agimus significantes laborem præsentis sarculi, in jejunii' ei observatione conterentes animas nostras; in diebus autem veuturis dies significamus futuri sæculi, nondum ibi sumus. Significamus dixi; non, tenemus. Usque ad passionem enim contritio: post resurrectionem laudatio.","t":"So, dearly beloved, do good in the bad place, so that you may come to the good place, of which he who prepares it for us says, “I will that where I am they too may be with me.” He ascended to prepare it, so that we may come securely to what has been prepared. He himself has prepared it: remain in him. Is Christ a small house for you? Do you now fear his passion? He has risen from the dead and does not die, and death will no longer have dominion over him. A bad place, bad days: this world. But let us do good in the bad place and live well in the bad days. The bad place and the bad days pass; and there will come the eternal good place and the eternal good days; and those good days will themselves be one day. For why are the days here bad? Because one passes so that another may come. Today passes so that tomorrow may come; yesterday passed so that today might come. Where nothing passes, there is one day. And Christ is day, and the Father is day: but the Father is day from no day, the Son day from day. So the Lord Jesus Christ commended to us in his passion the toils and afflictions of the present world; in his resurrection he commended the eternal and blessed life of the world to come. Let us endure present things; let us hope for future things. That is why in these days we keep days signifying the toil of the present world, wearing down our souls in the observance of fasting; but in the days to come we keep days signifying the world to come, where we are not yet. I said “we signify,” not “we possess.” For until the passion there is contrition; after the resurrection, praise.","f":"Augustine, <i>Serm.</i> 217.3 (PL 38:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/217-3)."},"augustine-sermones/218.1":{"o":"Cujus sanguine delicta nostra deleu sunt, solemniter legitur passio, solemniter celebratur; ut annua devotione memoria nostra lætius innovetur, et ipsa frequentatione populorum fides nostra clarius illustretur. Exigit ergo a nobis solemnitas, ut de passione Domini vobis sermonem, qualem douat ipse, reddamus. Et quidem ad salutem nostram ct vita; hujus transigendæ utilitatem, in his quoe passus est ab inimicis Dominus noster, exemplum patientiæ nobis præbere dignatus est; ut pro evangelica dignitate, si hoc ipse voluerit, nihil tale perpeti recusemus. Verumtamen quia nec in ipsa carne mortali aliquid ille necessitate, sed omnia voluntate perpessus est; recte creditur etiam significare aliquid voluisse in singulis quibusque factis, quæ circa ejus passionem gesta atque conscripta sunt.","t":"The passion of him by whose blood our offenses have been blotted out is solemnly read and solemnly celebrated, so that by yearly devotion our memory may be more joyfully renewed, and our faith more clearly illuminated by the very thronging of the peoples. The feast therefore requires of us that we give you a sermon on the Lord's passion, such as he himself grants. And indeed, for our salvation and for the benefit of passing through this life, our Lord deigned to give us an example of patience in the things he suffered from his enemies, so that for the dignity of the gospel, if he himself should so will, we may not refuse to suffer anything of the kind. Yet since even in his mortal flesh he suffered nothing by necessity, but everything by will, it is rightly believed that he also willed to signify something in each of the deeds that were done and written concerning his passion.","f":"Augustine, <i>Serm.</i> 218.1 (PL 38:1083; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-1)."},"augustine-sermones/218.10":{"o":"Quod in cruce cognitam matrem dilecto discipulo commendavit; congruenter tunc humanum affectum, quando ut homo moriebatur, ostendit. Ista hora nondum venerat, quando aquam iu vinum conversurus eidem matri dixerat: Quid mihi et tibi est, mulier? Nondum venit hora mea. Non enim de Maria sumpserat quod habebat in divinitate, sicut de Maria sumpserat quod pendebat in cruce.","t":"That on the cross he acknowledged his mother and commended her to his beloved disciple: fittingly he then showed human affection, when he was dying as a man. That hour had not yet come when, about to turn water into wine, he had said to that same mother: “Woman, what have I to do with you? My hour has not yet come.” For he had not taken from Mary what he had in his divinity, as he had taken from Mary what was hanging on the cross.","f":"Augustine, <i>Serm.</i> 218.10 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-10)."},"augustine-sermones/218.11":{"o":"Quod dixit, Sitio; fidem quærebat a suis: sed quia in propria venit, et sui cum non receperunt (1 d. I, 11); pro suavitate fidei, acetum perfidiæ dederunt, et hoc in spougia. Vere spongitc comparandi, non solidi, sed tumidi; non recto confessionis aditu aperti, sed insidiarum tortuosis anfractibus cavernosi. Sanc ille potus habebat et hyssopum, quæ humilis herba radice fortissima petræ dieilur inhærere. Erant quippe in illo populo, quibus hoc facinus ad humiliandam pœnitendo animam post abjiciendo servabatur. Noverat eos ipse, qui hyssopum cum aceto accipiebat. Nam et pro eis oravit, sicut alius evangelista testatur, cum pendens in cruce dixit: Pater, ignosce illis, quia nesciunt quid faciunt.","t":"That he said, “I thirst”: he was seeking faith from his own; but because he came to his own and his own did not receive him, instead of the sweetness of faith they gave him the vinegar of faithlessness, and that in a sponge. Truly they are to be compared to sponges: not solid but swollen; not open by the straight entrance of confession, but full of caverns with the twisting windings of treachery. That drink indeed had hyssop too, a lowly herb which is said to cling to rock with a very strong root. For there were in that people some for whom this crime was being kept so that they might afterwards humble their souls in repentance. He himself knew them, he who received the hyssop with the vinegar. For he also prayed for them, as another evangelist testifies, when, hanging on the cross, he said: “Father, forgive them, for they do not know what they are doing.”","f":"Augustine, <i>Serm.</i> 218.11 (PL 38:1085–1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-11)."},"augustine-sermones/218.12":{"o":"Quod ait, Perfectum est, et inclinato capite reddidit Spiritum; non. necessitatem, sed potestatem suæ mortis ostendit, donec omnia quæ pro illo prophetata erant perficerentur exspectans: quia ei hoc scriptum erat, Et in siti mea potaverunt me aceto: tanquam potestatem habens ponendi animam suam, sicut et ipse testatus est. Et reddidit Spiritum per humilitatem, hoc est, capite inclinato; recepturus eum per resurreclionem, capite sublevato. Istam mortem et capitis inclinationem magnæ potestatis fuisse, Jacob ille patriarcha in Juda; benedictione prænuntians, Ascendisti, inquit, recumbens, dormisti sicut leo: per ascensionem mortem, per leonem significans potestatem.","t":"That he said, “It is finished,” and, bowing his head, gave up the spirit: he showed not the necessity but the power of his death, waiting until all things that had been prophesied of him were finished; for this too had been written of him, “And in my thirst they gave me vinegar to drink”: as one having power to lay down his life, as he himself also testified. And he gave up the spirit through humility, that is, with head bowed, to take it back through the resurrection with head lifted up. That this death and bowing of the head were of great power, the patriarch Jacob foretold in his blessing of Judah, saying: “You have gone up; lying down, you slept like a lion”: signifying death by going up, and power by the lion.","f":"Augustine, <i>Serm.</i> 218.12 (PL 38:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-12)."},"augustine-sermones/218.13":{"o":"Jam vero quod illis duobus crura confracta sunt, illi autem non, quia defunctus est; quare factum sit, ipsum Evangelium declaravit. Oportebat enim ut isto etiam signo demonstraret in ejus prænuntiata prophetia commendatum esse Pascha Judæorum, ubi hoc præceptum est, ut ovis ossa non frangerent.","t":"And why it was that the legs of those two were broken but not his, because he had died, the Gospel itself has made plain. For it was necessary that by this sign too it should be shown that the Passover of the Jews had been commended in the prophecy foretold of him, where it was commanded that they should not break the bones of the sheep.","f":"Augustine, <i>Serm.</i> 218.13 (PL 38:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-13)."},"augustine-sermones/218.14":{"o":"Quod latus lancea percussum in terra sanguinem et aquam manavit; procul dubio sacramenta sunt quibus formatur Ecclesia; tanquam Eva facta de latere dormientis Adam, qui erat forma futuri.","t":"That his side, pierced with a lance, poured out blood and water on the ground: without doubt these are the sacraments by which the Church is formed; as Eve was made from the side of the sleeping Adam, who was a type of the one to come.","f":"Augustine, <i>Serm.</i> 218.14 (PL 38:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-14)."},"augustine-sermones/218.15":{"o":"Quod Joseph et Nicodemus cum sepeliunt; sicut nonnulli nomina interpretati sunt, Joseph interpretatur Auctus; Nicodemus autem, quia nonieu est græcum, pluribus notum est quod ex victoria et populo sit compositum; quia νῑϰος victoria est, δη̃μος populus. Quis est ergo moriendo auctus, nisi qi dixit, Granum tritici si non moriatur, solum remanet; si autem moriatur, multiplicatur (ld. XII, 24, 25)? Et quis etiam moriendo persecutorem populum vicit, nisi qui eos resurgendo judicabit?","t":"That Joseph and Nicodemus bury him: as some have interpreted the names, Joseph means “increased”; and Nicodemus, since the name is Greek, many know to be composed of “victory” and “people,” since nikos is victory and dēmos people. Who, then, was increased by dying, if not he who said, “Unless a grain of wheat dies, it remains alone; but if it dies, it is multiplied”? And who by dying conquered the persecuting people, if not he who by rising will judge them?","f":"Augustine, <i>Serm.</i> 218.15 (PL 38:1087; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-15)."},"augustine-sermones/218.2":{"o":"Ac primum, quod traditus ut ancifigeretur crucem suam ipse portavit; continentiæ signum dedit, et dcmonstravit præcedens, quid facere dcbeat qui eum sequi voluerit. Hoc etiam verbo commonuit, ubi ait: Qui diligit me, toilat crucem suam, et sequatur me. Tollit enim quodam modo crucem suam, qui regit mortalitatem suam.","t":"First, that, handed over to be crucified, he carried his own cross himself: he gave a sign of self-restraint and, going before, showed what one who wishes to follow him must do. He gave this warning also in words, where he says: “Whoever loves me, let him take up his cross and follow me.” For in a way he takes up his cross who rules his mortality.","f":"Augustine, <i>Serm.</i> 218.2 (PL 38:1083–1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-2)."},"augustine-sermones/218.3":{"o":"Quod in loco Calvariæ crucifixus est; signiftcavit in passione sua remissionem omnium peccatorum, de quibus in Psalmo dicitur: Multiplicata sunt iniquitates meat super capillos capitis mei.","t":"That he was crucified in the place of Calvary: he signified in his passion the forgiveness of all sins, of which it is said in the psalm, “My iniquities are multiplied beyond the hairs of my head.”","f":"Augustine, <i>Serm.</i> 218.3 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-3)."},"augustine-sermones/218.4":{"o":"Quod duo cum illo ab utroque latere crucifixi sunt; ostendit alios sibi dextros, alios sinistros esse passuros: dextros, de quibus dicitur, Beati qui persecutionem patiuntur propter justitiam; sinistros autem, de quibus dicitur, Et si tradidero corpus meum, ut ardeam, charitatem autem non habuero, nihil mihi prodest.","t":"That two were crucified with him, one on each side: he showed that some would suffer on his right and others on his left: on the right, those of whom it is said, “Blessed are those who suffer persecution for righteousness' sake”; on the left, those of whom it is said, “And if I hand over my body to be burned, but have not love, it profits me nothing.”","f":"Augustine, <i>Serm.</i> 218.4 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-4)."},"augustine-sermones/218.5":{"o":"Quod titulus est positus super ejus crucem, in quo scriptum erat, Hex Judæorum, illud ostendit, quia nec occidendo efficere potuerunt, ui eum regem non haberent, qui eis manifestissime eminentissima potestate secundum sua opera redditurus est. Unde iri Psalmo canitur: Ego autem consiitutus sum rex ab eo super Sion montem sanctum ejus. Quod tribus linguis titulus conscriptus erat, hebræa, græca, et latina; non solum Judæis, sed etiam Gentibus eum regnaturum fuisse declaratum est. Proinde in codem psalmo cum dixisset, Ego autem constitutus sum rex super Sion montem sanctum ejus, ubi scilicet hebræa lingua regnavit; continuo tanquam græca, latinaque subjungens, Dominus, inquit, dixit ad me: Filius meus es tu, ego hodie genui te: pete a met et dabo tibi gentes hæreditatem tuam, et possessionem tuamfines terræ. Non quia græca et latina solæ sunt gentium linguæ: sed quia ipsæ niaxhne excellunt, græca, propter studium litterarum; lat'na, Propter peritiam Romanorum. Quamvis in illis tribus linguis Christo subjuganda universitas gentium omnium monstrarctur: non tamen illic scriptum Est et rEx Gentium, sed tantummodo Judæorum; ut commendaretur origo seminis, in proprietate nominis. Lex enim a Sion prodiet, dictum est, et terbum Domini ab Jerusalem. Nam qui sum qui dicunl in Psalnio, Subjecit plebes nobis, et Gentes sub pedibus nostris; nisi de quibus dicit At ostolus, Si enim spiritualibus eorum communicaverunt Gentes, debent et in carnalibus ministrare eis?","t":"That a title was placed above his cross, on which was written, “King of the Jews”: this showed that even by killing him they could not bring it about that they would not have as king him who will most plainly render to them according to their works with most exalted power. Hence it is sung in the psalm: “But I have been established as king by him over Zion, his holy mountain.” [6] That the title was written in three languages, Hebrew, Greek, and Latin: it was declared that he would reign not only over the Jews but also over the Gentiles. Accordingly, in the same psalm, after saying, “But I have been established as king over Zion, his holy mountain,” where, that is, the Hebrew language reigned, at once, as if adding the Greek and the Latin, he says: “The Lord said to me: You are my Son, today I have begotten you; ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.” Not that Greek and Latin are the only languages of the nations, but because they excel most: Greek because of its study of letters, Latin because of the skill of the Romans. Yet though in those three languages the whole of all the nations was shown as to be subjected to Christ, it was not written there, “And King of the Gentiles,” but only “of the Jews,” so that the origin of the stock might be commended by the particularity of the name. For it was said, “The law will go forth from Zion, and the word of the Lord from Jerusalem.” For who are they who say in the psalm, “He has subjected peoples to us, and nations under our feet,” if not those of whom the Apostle says, “For if the Gentiles have shared in their spiritual things, they ought also to minister to them in carnal things”?","f":"Augustine, <i>Serm.</i> 218.5 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-5)."},"augustine-sermones/218.7":{"o":"Quod suggesserunt principes Judæorum, Pilato, IIC absolute scriberet quod sit rex Judæorum sed quod ipse regem sc dixerit Judæorum; ramis illis fractis ita Pilatus inserendum figurabat oleastrum: quia homo erat es Gentibus, Gentium scribens confessionem, de quibus merito ipse Dominus dixit, Auferetur a vobis regnum, et dabiturgenti facienti justitiam. Nec ideo tamen, non est rex ille Judæorum. Radix enim portat oleastram, non oleaster radicem. Et quamvis illi rami per infidelitatem fracti sint; non ideo Deus repulit plebem suam, quam præsciit. Et ego, inquit, Isrælita sum ( Rom. XI, 1, 2, 17). Et quamvis filii regni, qui noluerunt Dei Filinm regnare sibi, eant in tenebras exteriores; tamen multi ab Oriente et Occidente venient, et recumbent, non cum Platone et Cicerone, sed cum Abraham et Isaac et Jacob in regno coelorum. Pilatus quidem regem Judæorum scripsit, non regem Græcorum aui Latinorum; quamvis Gentibus regnaturum.Etquod scripsit, scripsit, neque infidelium suggestione mutavit: cui tanto ante prædictum erat in Psalm is, Tituli inscriptionem ne corrumpas. Omnes gentes credunt in regem Judæorum: omnibus gentibus regnat, sed tamen rex Judæorum. TantUm valuit illa radix, ut insertum oleastrum in se possit ipsa mutare, oleaster autem olivæ Momen non possit auferre.","t":"That the chief priests of the Jews suggested to Pilate that he should not write absolutely that he was King of the Jews, but that he had said he was King of the Jews: with those branches broken off, Pilate thus figured the wild olive that was to be grafted in, because he was a man from the Gentiles, writing the confession of the Gentiles, of whom the Lord himself rightly said: “The kingdom will be taken from you and given to a nation doing righteousness.” Yet he is not for that reason not the King of the Jews. For the root bears the wild olive, not the wild olive the root. And though those branches were broken off through unbelief, God has not therefore rejected his people whom he foreknew. “For I too,” he says, “am an Israelite.” And though the sons of the kingdom, who would not have the Son of God reign over them, go into the outer darkness, yet many will come from the East and the West and recline, not with Plato and Cicero, but with Abraham and Isaac and Jacob in the kingdom of heaven. Pilate wrote “King of the Jews,” not “King of the Greeks” or “of the Latins,” though he was to reign over the Gentiles. And what he wrote, he wrote, and did not change it at the suggestion of unbelievers; to him it had been foretold so long before in the psalms, “Do not corrupt the inscription of the title.” All nations believe in the King of the Jews; he reigns over all nations, yet he is the King of the Jews. So strong was that root that it could change into itself the wild olive grafted into it, while the wild olive could not take away the name of the olive.","f":"Augustine, <i>Serm.</i> 218.7 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-7)."},"augustine-sermones/218.8":{"o":"Quod in quatuor partes divisa vestimenta ejus milites abstulerunt; per quatuor orbis partes peragratura sacramenta ejus significaverunt.","t":"That the soldiers divided his garments into four parts and took them: they signified his sacraments, which would travel through the four parts of the world.","f":"Augustine, <i>Serm.</i> 218.8 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-8)."},"augustine-sermones/218.9":{"o":"Quod unam tunicam inconsutilem desuper textam sortiti sunt, potius quam partiti; satis demonstratum cst sacramenta visibilia, quamvis et ipsa indumenta sint Christi, posse tamen habere quoslibet hæc, sive bonos, sive malos; sincerissimam vero fidem, quoe per dilectionem operatur uuitatis integritatem, quia dilectio Dei diffusa cst in cordibus nostris, per Spiritum sanctum qui datus est nobis, non pertinere ad quoslibet, sed occulta Dei gratia tanquam sorte donari. Unde Simoni qui Baptismum habebat, et istam non habebat, a Petro dictum est, Non est tibi sors, neque pars in ista fide.","t":"That they cast lots for the one seamless tunic woven from the top, rather than dividing it: it is shown clearly enough that the visible sacraments, though they too are Christ's garments, can be had by anyone, whether good or bad; but that the most sincere faith, which works the wholeness of unity through love, since the love of God has been poured out in our hearts through the Holy Spirit who has been given to us, does not belong to just anyone, but is given by the hidden grace of God as if by lot. Hence to Simon, who had baptism but did not have this, Peter said: “You have no lot or part in this faith.”","f":"Augustine, <i>Serm.</i> 218.9 (PL 38:1085; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/218-9)."},"augustine-sermones/219.1":{"o":"Beatus Paulus apostolus cxhortans nos ad imitationem suam, inter alia multa suæ virtutis insignia, dicit etiam: In vigiliis sæpius. Quanto ergo alacrius in hac vigilia, velut matre omnium sanctarum vigiliarnm, vigilare debemus, in qua totus vigilat mundus? Non ille mundus, de quo scriptum est: Si quis dilexerit mundum, non eat charitas Patris in illo: quoniam omnia quæ in mundo sunt, concupiscentia carnis est, et concupiscentia oculorum, et ambitio sæculi, quæ non est a Patre. Talem quippe mundum, id est filios infidelitatis, regunt diaboli et angeli ejus: contra quos nobis esse colluctationem idem dicit apostolus, ubi ait, Non est nobis colluctatio adversus,arMent et sanguinem, sed adversus principes et potestates, et rectores mundi tenebrarum harum. Quod et nos fuimus aliquando, nunc autem lux in Domino. Luce itaque vigiliarum, resistamus rectorihus tenebrarum. Nun ergo. ille niundus in hac solemnitate vigilat: sed ille de quo dicitur, Deus erat in Christo mundum reconcilians sibi, non reputans illis delicta eorum. Quanquam tam clara sit vigiliæ hujus celebritas toto orbe terrarum, ut etiam illos vigilare carne compellat, qui corde, noe dicam, dormiunt, sed tartarea impietate sepulti sunt. Vigilant etiam ipsi nocte ista, de qua etiam visibiliter redditur, quod tanto ante promissum est: Et nox tanquam diei illuminabitur. Fit hoc in cordibus piorum, quibus dictum est: Fuistis aliquando tenebræ, nunc autem tus in Domino. Fit hoc etiam in æmulis omnium, et qui vident in Domino, et qui invident Domino. Vigilat ergo ista nocte et mundus inimicus, et mundus reconciliatus. Vigilat iste, ut laudct medicum liberatus: vigilat ille, ut blasphemet juJiccm condemnatus. Vigilat iste, mentibus piis fervens et lucescens: vigilat ille, dentibus suis frendens et tabescens. Denique istum charilas, illum iniquitas: istum christianus vigor, illum diabolicus livor nequaquam dormire in hac celebritate permittit Unde ab ipsis eliam nostris inimicis nescientibus admonentur quemadmodum debeamus vigilare pro nobis, si propter nos vigilant etiam qui invident nobis. Eorum quippe qui nullo modo Christi sunt nominc consignati, tamen ista nocte multi dolore, multi pudore; nonnulli etiam qui fidei propinquant, Dei jain timore non dormiunt. Diversis causis excitat cos ista solemnitas. Quomodo ergo debet gaudendo vigilare Christi amicus, quando et dolendo vigilat inimicus? Quomodo in tanta Christi gloria inardescat vigilare christianus, quando erubescit dormire paganus? Quomodo decet eum, qui bane domum magnam intravit, in tanla ejus festivitate vigilare, quando jam vigilat qui disponit intrare? Vigilemus ergo, et oremus; ut et forinsecus et intrinsecus hanc vigiliam celebremus. Deus nobis loquatur in lectionibus suis; Deo loquamur in precibus nostris. Si eloquia ejus obedienter audiamus, in nobis habitat quem rogamus.","t":"The blessed apostle Paul, exhorting us to imitate him, among many other marks of his virtue says also: “In watchings often.” How much more eagerly, then, should we keep watch in this vigil, the mother as it were of all holy vigils, in which the whole world keeps watch? Not that world of which it is written: “If anyone loves the world, the love of the Father is not in him; for all that is in the world is the desire of the flesh and the desire of the eyes and worldly ambition, which is not from the Father.” Such a world, that is, the children of unbelief, the devil and his angels rule; against whom, the same apostle says, we have our wrestling, where he says: “Our wrestling is not against flesh and blood, but against principalities and powers and the rulers of the world of this darkness.” This we too once were; but now we are light in the Lord. By the light of the vigils, then, let us resist the rulers of darkness. It is not, then, that world that keeps watch in this feast, but the one of which it is said: “God was in Christ reconciling the world to himself, not counting their trespasses against them.” And yet the celebration of this vigil is so famous throughout the whole world that it compels even those to keep watch in the flesh who in heart, I will not say sleep, but are buried in hellish ungodliness. They too keep watch on this night, in which there is visibly fulfilled what was promised so long before: “And the night will be lit up as the day.” This happens in the hearts of the godly, to whom it was said: “You were once darkness, but now light in the Lord.” It happens also in the minds of all, both those who see in the Lord and those who envy the Lord. So on this night both the hostile world and the reconciled world keep watch. The one keeps watch to praise the physician, being set free; the other keeps watch to blaspheme the judge, being condemned. The one keeps watch, fervent and shining with devout minds; the other keeps watch, gnashing its teeth and wasting away. In short, love does not let the one sleep in this feast, nor iniquity the other; Christian vigor the one, diabolical envy the other. Hence we are reminded even by our enemies, without their knowing it, how we ought to keep watch for ourselves, if even those who envy us keep watch because of us. For of those who are in no way signed with the name of Christ, many on this night do not sleep from grief, many from shame; and some who are approaching the faith do not sleep now from the fear of God. This feast rouses them for different reasons. How, then, ought the friend of Christ to keep watch rejoicing, when even the enemy keeps watch grieving? How the Christian should burn to keep watch in such great glory of Christ, when the pagan is ashamed to sleep! How fitting it is that he who has entered this great house should keep watch on its great festival, when he who plans to enter is already keeping watch! Let us keep watch, then, and pray, so that we may celebrate this vigil both outwardly and inwardly. Let God speak to us in his readings; let us speak to God in our prayers. If we hear his words obediently, he whom we ask dwells in us.","f":"Augustine, <i>Serm.</i> 219.1 (PL 38:1087–1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/219-1)."},"augustine-sermones/22.1":{"o":"Audivimus, et contremuimus, quod in voce Psalmi est prophetatum. Ait enim: Sicut deficit fumus, deficiant; sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. Non dubito, fratres mei, quod omnium vestrum corda concussa sint, nec cujusquam conscientia sub his verbis intrepida steterit. Quis enim gloriabitur castum se habere cor? aut quis gloriabitur mundum se esse a peccato? Ac per hoc cum Scriptura dicit, Sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei, quis non contremiscat, quis non pavibundus exsiliat? Quid ergo faciemus, aut quae spes nobis est? Neque enim frustra hæc cantantur; aut vero cum hæc dicit Propheta, optat ea hominibus, ac non potius ventura prævidet? In verbis quidem figura optantis apparet, sed intelligitur præscientia nuntiantis. Sicut enim quædam in Scriptura Prophetarum tanquam in præteritum facta narrantur, cum futura prædicantur: ita quædam tanquam voto dicuntur optantis; sed qui recte intelligunt quod audiunt, visionem prænuntiantis agnoscunt. Longe autem ante nativitatem Dominicæ incarnationis, isti Psalmi dicti atque conscripti sunt. Non ante Deum Christum, sed ante natum ex virgine Maria Christum. Nam profecto pater Abraham longe ante David regem, cujus tempore hi Psalmi cantati sunt, fuit. Dominus autem dixit, Ante Abraham ego sum. Ipse enim est Verbum Dei, per quod facta sunt omnia: sed ipse implens Prophetas, in carne se esse venturum per eos prædixit. Ad ejus autem incarnationem pertinet passio. Neque enim potuit pati illa quæ in Evangelio scripta sunt, nisi in carne mortali et passibili, quam gerebat. Et ibi utique legitur, quemadmodum Domino crucifixo hi qui crucifixerunt eum, vestimenta ejus diviserunt sibi, et cum invenissent in eis tunicam desuper textam, noluerunt eam conscindere, sed sortem super eam miserunt; ut ad quem perveniret, integra perveniret: qua significabatur charitas, quæ dividi non potest. Hæc ergo cum in Evangelio jam facta narrentur, longe ante multos annos in Psalmo cum futura prænuntiarentur, tanquam gesta et transacta cantata sunt. Foderunt, inquit, manus meas et pedes meos, et dinumeraverunt omnia ossa mea. Ipsi vero consideraverunt et inspexerunt me: diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. Omnia tanquam præterita dicuntur, et futura prædicuntur. Sicut ergo in verbis præteriti temporis futura facta significantur; sic in figura optantis praenuntiantis mens intelligenda est. Sic et de Juda Domini traditore, tanquam optat ei propheta, quod venturum esse prædicit. Et de ipsis Judæis, Fiat, inquit, mensa eorum in laqueum, et in venationem, et in scandalum. Quod de his prædictum esse sine dubitatione exponit: sicut de Juda quæ sub eadem figura prænuntiata sunt, apostolus Petrus commemorat ( Act. I, 20).","t":"We have heard, and trembled at, what was prophesied in the words of the Psalm. For it says: \"As smoke vanishes, so let them vanish; as wax melts before the fire, so let sinners perish before the face of God.\" I do not doubt, my brothers, that the hearts of all of you were shaken, and that no one's conscience stood unafraid at these words. For \"who will boast that he has a chaste heart? Or who will boast that he is clean from sin?\" And so, when Scripture says, \"As wax melts before the fire, so let sinners perish before the face of God,\" who would not tremble, who would not leap up in fright? What, then, shall we do, or what hope do we have? For these things are not sung in vain; or does the Prophet, when he says this, wish it on people, and not rather foresee what is to come? In the words, indeed, the form of one wishing appears, but the foreknowledge of one announcing is understood. For just as certain things in the Scripture of the Prophets are narrated as if done in the past when future things are foretold, so certain things are said as if in the wish of one wishing; but those who rightly understand what they hear recognize the vision of one announcing beforehand. These Psalms were spoken and written long before the birth of the Lord's incarnation. Not before Christ as God, but before Christ born of the virgin Mary. For certainly father Abraham lived long before King David, in whose time these Psalms were sung. But the Lord said, \"Before Abraham, I am.\" For he is the Word of God, through whom all things were made: but he himself, filling the Prophets, foretold through them that he would come in the flesh. And the passion belongs to his incarnation. For he could not suffer the things written in the Gospel except in the mortal and passible flesh which he bore. And there we certainly read how, when the Lord was crucified, those who crucified him divided his garments among themselves, and when they found among them a tunic woven from the top, they would not tear it, but cast lots for it, so that whoever it came to, it would come to him whole: by which was signified love, which cannot be divided. So, while these things are now narrated in the Gospel as done, many years before, in the Psalm, when they were foretold as future, they were sung as done and past. \"They pierced,\" it says, \"my hands and my feet, and they numbered all my bones. And they looked and stared at me: they divided my garments among them, and cast lots for my clothing.\" All are told as if past, and they are foretold as future. Just as, then, in words of past time future events are signified, so in the form of one wishing the mind of one announcing beforehand must be understood. So too of Judas, the Lord's betrayer, the prophet as if wishes him what he foretells will come. And of the Jews themselves he says, \"Let their table become a snare, and a trap, and a stumbling block.\" Which is without doubt explained as foretold of them; as the apostle Peter recalls the things foretold of Judas under the same form.","f":"Augustine, <i>Serm.</i> 22.1 (PL 38:147–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-1)."},"augustine-sermones/22.10":{"o":"Quia duo parentes nos genuerunt ad mortem, duo parentes nos genuerunt ad vitam. Parentes qui nos genuerunt ad mortem, Adam est et Eva; parentes qui nos genuerunt ad vitam, Christus est et Ecclesia. Et pater meus qui me genuit ad mortem, Adam mihi fuit; et mater mea Eva mihi fuit. Nati sumus secundum istam progeniem carnis, ex munere quidem Dei; quia et istud munus non est alterius, sed Dei: et tamen, fratres, quomodo nati sumus? Certe ut moriamur. Præcessores genuerunt sibi successores: numquid genuerunt sibi cum quibus hic semper vivant? Sed tanquam decessuri, qui illis succederent, genuerunt sibi. Deus autem pater et mater Ecclesia, non ad hoc generant: generant autem ad vitam æternam, quia et ipsi æterni sunt. Et habemus hæreditatem promissam a Christo vitam æternam. Secundum quod Verbum caro factum est, et habitavit in nobis, nutritus crevit, passus, mortuus et resuscitatus accepit hæreditatem regnum coelorum. In ipso homine accepit resurrectionem et vitam æternam, in ipso homine accepit: in Verbo autem non accepit: quia incommutabiliter manet ab aeterno in æternum. Quia ergo accepit resurrectionem et vitam æternam caro illa, quæ resurrexit et vivificata ascendit in cælum, hoc nobis promissum est. Ipsam hæreditatem exspectamus, vitam æternam. Adhuc enim non totum corpus accepit; quia caput in caelo est, membra adhuc in terra sunt: nec caput solum accepturum est hæreditatem, et corpus relinquetur: totus Christus accepturus est hæreditatem; totus secundum hominem, id est caput et corpus. Membra ergo Christi sumus, speremus hæreditatem: quia cum omnia ista transierint, hoc bonum accepturi sumus quod non transibit, et hoc malum evasuri quod non transibit; æterna sunt enim utraque. Non enim aliquid æternum promisit suis, et aliquid temporale minatus est impiis. Quomodo vitam, beatitudinem, regnum, hæreditatem sempiternam sine fine promisit sanctis; sic ignem æternum minatus est impiis. Si quod promisit nondum amamus, saltem quod minatus est timeamus.","t":"For two parents begot us to death, two parents begot us to life. The parents who begot us to death are Adam and Eve; the parents who begot us to life are Christ and the Church. My father who begot me to death was Adam to me, and my mother was Eve to me. We were born according to this offspring of the flesh, by the gift of God indeed, for this gift too is not another's but God's: and yet, brothers, how were we born? Certainly to die. Predecessors begot successors for themselves: did they beget for themselves those with whom they might live here for ever? No, as people who were going to depart, they begot for themselves those who would succeed them. But God the Father and mother Church do not beget for this: they beget for eternal life, because they too are eternal. And we have the inheritance promised by Christ, eternal life. Insofar as the Word was made flesh and dwelt among us, he was nourished, grew, suffered, died, and was raised, and received the inheritance, the kingdom of heaven. In that very man he received resurrection and eternal life, in that very man he received it: in the Word he did not receive it, because the Word remains unchangeably from eternity to eternity. So since that flesh which rose again and, made alive, ascended into heaven received resurrection and eternal life, this has been promised to us. We await that very inheritance, eternal life. For the whole body has not yet received it; for the head is in heaven, the members are still on earth: nor will the head alone receive the inheritance and the body be left behind: the whole Christ will receive the inheritance; the whole according to the man, that is, head and body. We are, then, members of Christ; let us hope for the inheritance: for when all these things have passed away, we shall receive this good which will not pass away, and escape this evil which will not pass away; for both are eternal. For he did not promise his own something eternal and threaten the ungodly with something temporal. As he promised the saints life, blessedness, the kingdom, an everlasting inheritance without end, so he threatened the ungodly with eternal fire. If we do not yet love what he promised, let us at least fear what he threatened.","f":"Augustine, <i>Serm.</i> 22.10 (PL 38:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-10)."},"augustine-sermones/22.2":{"o":"Nec sine causa ea quæ futura sunt, tanquam transacta dicuntur. Deo enim sic certa sunt, ut jam pro factis habeantur; et tanquam optans videtur dicere Propheta, quod certum praevidet esse venturum: nihil aliud, quantum mihi videtur, ostendens, nisi nobis non debere displicere cognitam sententiam Dei, quam fixam immobilemque constituit. Et ideo in Actibus Apostolorum, cum quidam propheta, nomine Agabus, prædiceret apostolum Paulum in Jerusalem a Judæis multa esse passurum, et usque ad vincula perventurum, cum hoc audito fratres revocare et retinere vellent, ne illuc pergeret: Quid facitis, inquit, conturbantes cor meum? Ego enim non solum alligari, sed etiam mori paratus sum pro nomine Domini nostri Jesu Christi (Act. x XI, 13, 44). Atque ita cum viderent fratres immobilem viri ad omnia perferenda constantiam, dixerunt, Fiat Domini voluntas. Numquid ergo quia dixerunt, Fiat voluntas Dei, optaverunt Apostolo, ut talia pateretur, ac non potius mentem suam sublimi et divino statuto devotissime subdiderunt? Sic et Propheta cum dicit, Sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei, videt hoc certissime peccatoribus imminere, et placet ei quod Deus statuit, ne Deo ipse displiceat.","t":"And it is not without reason that things which are future are spoken of as done. For to God they are so certain that they are already held as done; and the Prophet seems to say as a wish what he foresees is certain to come: showing nothing else, as it seems to me, than that the known sentence of God, which he has established fixed and immovable, ought not to displease us. And so in the Acts of the Apostles, when a certain prophet named Agabus foretold that the apostle Paul would suffer many things from the Jews in Jerusalem and would even come to chains, and when, hearing this, the brothers wanted to call him back and keep him from going there, he said: \"What are you doing, troubling my heart? For I am ready not only to be bound, but also to die for the name of our Lord Jesus Christ.\" And so, when the brothers saw the man's immovable steadfastness to endure everything, they said, \"The will of the Lord be done.\" Did they, then, because they said, \"The will of God be done,\" wish the Apostle to suffer such things, and not rather most devoutly submit their minds to the lofty divine decree? So too the Prophet, when he says, \"As wax melts before the fire, so let sinners perish before the face of God,\" sees most certainly that this threatens sinners, and what God has decreed pleases him, so that he himself may not displease God.","f":"Augustine, <i>Serm.</i> 22.2 (PL 38:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-2)."},"augustine-sermones/22.3":{"o":"Quid ergo faciemus, fratres, nisi, ut, dum tempus est, vitam mutemus, et facta nostra, si qua mala sunt, corrigamus? Ut quod sine ulla dubitatione venturum est peccatoribus, nos non inveniat super quos veniat: non quia non erimus, sed ut non tales inveniat, qualibus venturum esse praedictum est. Propterea se judex venturum minatur, ut non inveniat quos puniat, cum venerit. Propterea illud cantant Prophetae, ut corrigamur. Si damnare vellet, taceret. Nemo volens ferire dicit, Observa. Totum, fratres, quod audivimus per Scripturas, vox est Dei dicentis, Observa. Et totum quod patimur, tribulationes in hac vita, flagellum Dei est corrigere volentis, ne damnet in fine. Quasi dura sunt, molesta sunt, horrent quando narrantur, quæ quisque gravia valde patitur in hac vita: in comparatione autem æterni ignis non parva, sed nulla sunt. Sive ergo nos flagellemur, sive cum alii flagellantur admonemur a Domino. Omnia ista, fratres, quæ in hac vita infliguntur a Domino, admonitiones sunt et stimuli correctionis nostræ. Veniet autem ignis aeternus, de quo dicetur illis qui ad sinistram constituendi sunt, Ite in ignem æternum, qui paratus est diabolo et angelis ejus. Tunc acturi sunt quidam pœnitentiam. Nam scriptum est in libro quodam Sapientiæ: Dicent intra se, poenitentiam agentes, et præ angustia spiritus gementes, Quid nobis profuit superbia? et quid divitiarum jactantia contulit nobis? Transierunt omnia illa, tanquam umbra ( Sap. v, 3, 8, 9). Erit enim ibi pænitentia, sed infructuosa: erit ibi poenitentia, sed dolorem habens, medicinam non habens. Nunc est fructuosa pœnitentia, quando correctio libera. Poeniteat te ad vocem Scripturæ. Nam ad vocem præsentis judicis, sine causa poenitebit te. Tunc jam ille sententiam dicturus est: et non erit quod reprehendas, quando sententiam dicturus est. Non enim tacuit ante sententiam. Non enim te distulit, nisi ut corrigeres te: quandoquidem latroni in cruce pendenti se mutare permisit. Tunc enim latro pendens cum Domino, credidit in Christum ( Luc. XXIII, 40-43), quando de illo discipuli titubaverunt. Contempserunt Judæi mortuos suscitantem, non contempsit latro secum in cruce pendentem. Non est ergo quod in fine dicatur Domino, Non me permisisti bene vivere; aut, dilationem correctionis non mihi dedisti; aut, non ostendisti quid appeterem, quid vitarem. Videte quia non tacet, videte quia differt, videte quia blanditur, hortatur, minatur. Constituit verbum in sublimitate; per totum mundum recitatur universo humano generi. Non est qui jam dicat, Nescivi, non audivi. Impletur quod dictum est in Psalmo, Nec est qui se abscondat a calore ejus (Psal. xvm, 7). Modo ergo calor ejus in verbo ejus est: mutare modo a calore ejus, et non deficies sicut cera ab igne ejus.","t":"What, then, shall we do, brothers, but change our life while there is time, and correct our deeds, if any are bad? So that what without any doubt will come upon sinners may not find us for it to come upon: not because we shall not exist, but so that it may not find us such as those upon whom it has been foretold it will come. That is why the judge threatens that he will come, so that when he comes he may not find any to punish. That is why the Prophets sing this, so that we may be corrected. If he wanted to condemn, he would keep silent. No one who wants to strike says, \"Look out.\" Everything, brothers, that we have heard through the Scriptures is the voice of God saying, \"Look out.\" And everything we suffer, the tribulations in this life, is the scourge of God, who wants to correct, so as not to condemn at the end. However hard, however troublesome, however horrible to tell are the very grievous things each one suffers in this life, in comparison with the eternal fire they are not small but nothing. So whether we ourselves are scourged, or are warned by the Lord when others are scourged: all these things, brothers, which are inflicted in this life by the Lord are warnings and goads to our correction. But the eternal fire will come, of which it will be said to those who are to be set on the left, \"Go into the eternal fire, which is prepared for the devil and his angels.\" Then some will do penance. For it is written in a certain book of Wisdom: \"They will say within themselves, repenting and groaning in anguish of spirit: What did pride profit us? And what did the boasting of riches bring us? All those things have passed away like a shadow.\" For there will be repentance there, but fruitless: there will be repentance there, but having pain, not having medicine. Now repentance is fruitful, when correction is free. Repent at the voice of Scripture. For at the voice of the judge when he is present, you will repent in vain. Then he will already be pronouncing sentence: and there will be nothing for you to find fault with when he pronounces sentence. For he did not keep silent before the sentence. For he put you off only so that you might correct yourself: since he allowed the thief hanging on the cross to change. For then the thief hanging with the Lord believed in Christ, when the disciples wavered about him. The Jews despised him when he raised the dead; the thief did not despise him hanging with him on the cross. So there is nothing that can be said to the Lord at the end: \"You did not allow me to live well\"; or, \"You did not give me a delay for correction\"; or, \"You did not show me what to seek, what to avoid.\" See that he does not keep silent, see that he delays, see that he coaxes, exhorts, threatens. He has set his word on high; it is read to the whole human race throughout the whole world. There is no one now who can say, \"I did not know, I did not hear.\" What was said in the Psalm is fulfilled: \"Nor is there anyone who can hide from his heat.\" Now, then, his heat is in his word: be changed now by his heat, and you will not melt like wax before his fire.","f":"Augustine, <i>Serm.</i> 22.3 (PL 38:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-3)."},"augustine-sermones/22.4":{"o":"Nam illud, fratres mei, venturum est aliquando, quod modo rident impii, quod modo contemnunt derisores, quod putant falso cantari; aliquando venturum est. Si non venerunt tanta, quanta prædicta sunt; desperemus et illud aliquando venturum: si autem omnia quæ de Ecclesia futura prænuntiata sunt, iam videmus exhibita, et cæcorum etiam oculos feriunt; quid dubitamus etiam illa ventura? Quando dicebatur Ecclesia Christi futura per totum orbem terrarum, dicebatur a paucis, et ridebatur a multis. Modo jam impletum est, quod tanto ante prædictum est: diffusa est Ecclesia per totum orbem terrarum. Ante millia annorum promissum est Abrahæ, In semine tuo benedicentur omnes gentes. Venit Christus ex semine Abrahæ, benedictæ sunt in Christo jam omnes gentes. Prædicta sunt schismata, et haereses futuræ: videmus illa. Prædictæ sunt persecutiones: factæ sunt a regibus colentibus idola. Pro ipsis idolis adversus nomen Christi repleta est terra martyribus. Sparsum est semen sanguinis, surrexit seges Ecclesiae. Nec frustra oravit Ecclesia pro inimicis suis: crediderunt et qui persequebantur. Prædictum est etiam quia ipsa idola evertenda essent per nomen Christi: nam et hoc invenimus in Scripturis. Ante paucos annos Christiani illa legebant, et non videbant; adhuc futura illa exspectabant, et sic abierunt: non illa viderunt, sed tamen credentes quod futura essent, cum fide abierunt ad Dominum: nostris temporibus etiam ipsa cernuntur. Omnia quæ ante prædicta sunt de Ecclesia, videmus impleta: solus dies judicii non est venturus? Ipse solus prænuntiatur, et non veniet? Usque adeo sumus duri et lapidei cordis, ut legamus Scripturas, et videamus omnia prorsus ad litteram evenisse quæ scripta sunt, et de his quae remanent desperemus? Quantum est enim quod remanet, ad ea quæ jam nobis exhibita videmus? Tam plura Deus ostendit, et de residuo nos fraudaturus est? Veniet judicium redditurum pro meritis, bonis bona, malis mala. Boni simus, et securi judicem exspectemus.","t":"For that, my brothers, will come one day which the ungodly now laugh at, which the mockers now despise, which they think is sung falsely; one day it will come. If so many of the things foretold had not come, let us despair that this too will come one day: but if we already see displayed all the things foretold about the Church, and they strike even the eyes of the blind, why do we doubt that those things too will come? When it was said that the Church of Christ would be throughout the whole world, it was said by a few and laughed at by many. Now what was foretold so long before has been fulfilled: the Church has been spread throughout the whole world. Thousands of years ago it was promised to Abraham, \"In your seed all nations shall be blessed.\" Christ came from the seed of Abraham; all nations have already been blessed in Christ. Schisms and heresies to come were foretold: we see them. Persecutions were foretold: they have taken place at the hands of kings who worshipped idols. For those very idols, against the name of Christ, the earth was filled with martyrs. The seed of blood was sown; the harvest of the Church sprang up. Nor did the Church pray in vain for her enemies: even those who persecuted believed. It was also foretold that the idols themselves would be overthrown through the name of Christ: for we find this too in the Scriptures. A few years ago Christians read these things and did not see them; they were still awaiting them as future, and so they departed: they did not see them, but believing that they would come, they departed with faith to the Lord: in our times even these things are seen. All the things that were foretold about the Church we see fulfilled: is the day of judgment alone not to come? Is it alone foretold, and will it not come? Are we so hard and stony of heart that we read the Scriptures and see that absolutely everything written has happened to the letter, and despair of what remains? For how much is it that remains, compared with what we see already shown us? Has God shown so many things, and will he cheat us of the rest? The judgment will come to repay according to deserts, good to the good, bad to the bad. Let us be good, and await the judge without anxiety.","f":"Augustine, <i>Serm.</i> 22.4 (PL 38:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-4)."},"augustine-sermones/22.5":{"o":"Fratres mei, maxime nunc dicentem me audite. Nolo tecum computare praeterita: ab hodierno die te muta, cras te alterum inveniat. Nos autem perversitate nostra sic volumus Deum misericordem, ut non sit justus. Alii rursus quasi praefidentes de justitia sua, sic volunt justum, ut nolint misericordem. Utrumque se exhibet Deus, utrumque præstat; nec misericordia ejus præscribit justitiæ, nec justitia ejus aufert misericordiam. Misericors et justus est. Unde misericordem probamus? Parcit modo peccatoribus, dat veniam confitentibus. Unde probamus quod justus est? Quia venturus est dies judicii, quem modo differt, non aufert; et cum venerit, redditurus est pro meritis. An hoc vultis ut reddatur aversis, quod reddetur conversis? Fratres, justum videtur vobis, ut ibi ponatur Judas, ubi positus est Petrus? Et ipse ibi poneretur, si se correxisset. Sed de venia desperans, potius sibi collum ligavit, quam Regis elementiam supplicavit. Itaque, fratres, sicut dicere cœperam, non est unde reprehendamus Deum. Quid contra illum dicamus, non erit, cum venerit judicare. Cogitet unusquisque peccata sua, et modo illa emendet, cum tempus est. Sit fructuosus dolor, non sit sterilis pœnitudo. Tanquam hoc dicit Deus: Ecce indicavi sententiam, sed nondum protuli; prædixi, non fixi. Quid times? quia dixi? Si mutaris, mutatur? Nam scriptum est quod pœniteat Deum (Gen. VI, 6). Nunquid quomodo hominem, sic pœnitet Deum? Nam dictum est, Si pœnituerit vos de peccatis vestris, pœnitebit et me de omnibus malis quæ facturus eram vobis. Numquid quasi errantem poenitet Deum? Sed pœnitentia dicitur in Deo mutatio sententiæ. Non est iniqua, sed justa. Quare justa? Mutatus est reus, mutavit judex sententiam. Noli terreri. Sententia mutata est, non justitia. Justitia integra manet: quia mutato debet parcere qui justus est. Quomodo pertinaci non parcit, sic mutato parcit. Ipse rex est indulgentiæ, qui dator est legis. Misit legem, venit cum indulgentia. Reum te fecerat lex, absolvit te qui dedit legem. Imo non absolvit: nam absolvere est innocentem judicare: donat potius peccata converso. Omnes enim sunt rei, qui peccatis suis involuti sunt. Nemo se optet absolvi: omnes veniam deprecemur. Venia vero datur mutato: et erimus securi, cum audierimus, Sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei.","t":"My brothers, listen to me above all now as I speak. I do not want to reckon the past with you: from today change yourself; let tomorrow find you another man. But we, in our perversity, want God to be merciful in such a way that he is not just. Others, on the other hand, as if trusting in their own righteousness, want him just in such a way that they would not have him merciful. God shows himself both, offers both; neither does his mercy prejudice his justice, nor does his justice take away his mercy. He is merciful and just. How do we prove him merciful? He now spares sinners, gives pardon to those who confess. How do we prove that he is just? Because the day of judgment is coming, which he now puts off, does not take away; and when it comes, he will repay according to deserts. Or do you want the same to be repaid to those who have turned away as to those who have turned back? Brothers, does it seem just to you that Judas should be put where Peter has been put? And he too would have been put there if he had corrected himself. But despairing of pardon, he rather tied a rope around his neck than implored the King's clemency. So, brothers, as I had begun to say, there is nothing for which we can find fault with God. There will be nothing for us to say against him when he comes to judge. Let each one think of his own sins, and amend them now, while there is time. Let the grief be fruitful; let the regret not be barren. As if God said this: \"See, I have announced the sentence, but have not yet pronounced it; I have foretold it, not fixed it. Why do you fear? Because I said it? If you are changed, it is changed.\" For it is written that God repents. Does God repent as a man does? For it was said, \"If you repent of your sins, I too will repent of all the evils I was going to do to you.\" Does God repent as one who errs? But repentance in God means a change of sentence. It is not unjust, but just. Why just? The defendant has been changed; the judge has changed the sentence. Do not be frightened. The sentence has been changed, not justice. Justice remains whole: because he who is just ought to spare one who has been changed. As he does not spare the obstinate, so he spares the changed. He who is the giver of the Law is himself the king of pardon. He sent the Law, he came with pardon. The Law had made you guilty; he who gave the Law released you. Or rather, he did not acquit you: for to acquit is to judge innocent; rather he forgives the sins of the one converted. For all are guilty who are entangled in their sins. Let no one wish to be acquitted: let us all beg for pardon. Pardon is given to one who has changed: and we shall be secure when we hear, \"As wax melts before the fire, so let sinners perish before the face of God.\"","f":"Augustine, <i>Serm.</i> 22.5 (PL 38:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-5)."},"augustine-sermones/22.7":{"o":"Certe, fratres, modo pereant peccatores, et non pereunt peccatores. Si incipiant juste vivere, peribunt utique peccatores, sed non peribunt homines. Homo peccator, duo nomina sunt: homo unum nomen est, et peccator unum nomen est. In his duobus nominibus intelligimus quia unum horum Deus fecit, alterum horum homo fecit. Hominem enim Deus fecit, peccatorem se ipse homo fecit. Quid ergo contremiscis, quando tibi dicit Deus, Pereant peccatores a facie mea? Hoc tibi dicit Deus: Pereat in te quod tu fecisti, et servo quod ego feci. Et modo ardet ignis in calore verbi, res est in fervore Spiritus sancti, sicut diximus jamdudum, quia scriptum est in alio psalmo, Nec est qui se abscondat a calore ejus. Spiritum autem sanctum esse calorem dicit Apostolus, Spiritu ferventes (Rom. XII, II). Ergo pro facie Dei, tibi pone interim Scripturam Dei: liquesce ab illa; pœniteat te, cum audis hæc de peccatis tuis. Cum autem te pænitet, ut cum te ipsum excrucias sub calore verbi, cum etiam lacrymæ currunt, nonne ceræ tabescenti, et tanquam in lacrymas currenti similis inveniris? Modo ergo fac quod in posterum times, et non habebis quod in posterum timeas: tantum non sicut fumus deficias.","t":"Certainly, brothers, let sinners perish now, and sinners do not perish. If they begin to live justly, the sinners will certainly perish, but the human beings will not perish. Man, sinner: these are two names: \"man\" is one name, and \"sinner\" is another name. In these two names we understand that God made one of them, man made the other. For God made man; man made himself a sinner. Why, then, do you tremble when God says to you, \"Let sinners perish before my face\"? God says this to you: \"Let what you made perish in you, and I preserve what I made.\" And now the fire burns in the heat of the word; the thing is in the fervor of the Holy Spirit, as I said a while ago, for it is written in another Psalm, \"Nor is there anyone who can hide from his heat.\" And that the Holy Spirit is heat, the Apostle says: \"Fervent in spirit.\" So instead of the face of God, set the Scripture of God before yourself for the time being: melt before it; repent when you hear these things about your sins. And when you repent, so that you torment yourself under the heat of the word, when even tears flow, are you not found like melting wax, running as it were into tears? So do now what you fear for the future, and you will have nothing to fear for the future: only do not vanish like smoke.","f":"Augustine, <i>Serm.</i> 22.7 (PL 38:151–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-7)."},"augustine-sermones/22.8":{"o":"Nam utrumque habes ibi positum: forte non sine causa, quia est etiam distantia peccatorum. In ipso uno verbo utrumque posuit Psalmus: Sicut deficit fumus, deficiant; et sicut fluit cera a facie ignis, sic pereant peccatores a facie Dei. Qui sunt, qui sicut fumus deficiunt? Qui sunt, nisi superbi, non confitentes peccata sua, sed defendentes? Quare fumo comparati sunt? Quia fumus erigit se, extollit se tanquam in cœlum: sed quanto fit superior, tanto facilius evanescit et disperit. Rursus considerate quod dixi. Solidior est fumus igni proximus, et terræ proximus; nondum sic evanuit, nondum sic est dispersus in ventos: tanto autem attenuatur, evanescit, ut disperit, quanto se multum extulerit. Quia ergo superbus sic se erigit contra Deum, quomodo fumus contra cœlum; restat ut ita deficiat, et tanquam in ventos suæ vanitatis elatione dissipatus intereat; quemadmodum disperit fumus elatus, tumida, non solida magnitudine inflatus. Sic est enim fumus: vides magnam molem; habes quasi quod videas, et non habes quod teneas. Talem ergo pœnam, fratres, ante omnia detestamini, nec defendatis peccata vestra: et si adhuc facitis, nolite defendere. Subdite vos Deo, et sic tundite pectora vestra, ut et ipsa quæ remanserunt, non fiant. Conamini non facere, et si fieri potest, nulla facite: si autem fieri non potest ut nulla faciatis, maneat tamen illa pia confessio. Erit enim respectus misericordiæ ipsius, ut te conante omnia perimere, et quantum adjuverit perimente, de reliquis quae tibi restant in itinere invento et in conatu comprehenso, facile ignoscat: tantum proficere affecta, non deficere. Si non te invenit dies ultimus victorem, inveniat vel pugnantem, non captum et addictum.","t":"For you have both set down there: perhaps not without reason, because there is also a difference among sinners. In this one saying the Psalmist put both: \"As smoke vanishes, so let them vanish; and as wax melts before the fire, so let sinners perish before the face of God.\" Who are those who vanish like smoke? Who are they, if not the proud, who do not confess their sins but defend them? Why are they compared to smoke? Because smoke rises, lifts itself up as if to heaven: but the higher it becomes, the more easily it vanishes and disperses. Consider again what I have said. Smoke is denser near the fire and near the earth; it has not yet vanished so, has not yet been so scattered to the winds: but the more it has lifted itself up, the more it is thinned, vanishes, and disperses. So since the proud man raises himself against God as smoke against the sky, it remains that he should vanish so, and perish as if scattered to the winds of his vanity by his exaltation; just as smoke disperses when lifted up, swollen with a puffed-up, not solid, greatness. For such is smoke: you see a great mass; you have something as it were to see, and you have nothing to hold. Detest such a punishment above all, then, brothers, and do not defend your sins: and if you still commit them, do not defend them. Submit yourselves to God, and beat your breasts in such a way that even those that remain may not be done. Try not to commit them, and, if possible, commit none: but if it is not possible for you to commit none, let that devout confession at least remain. For there will be regard for his mercy, so that, while you try to destroy them all and destroy as many as he helps you to, he will readily forgive the rest that remain to you, found on the road and caught in the attempt: only be eager to make progress, not to fall away. If the last day does not find you a victor, let it at least find you fighting, not captured and handed over.","f":"Augustine, <i>Serm.</i> 22.8 (PL 38:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-8)."},"augustine-sermones/22.9":{"o":"Est autem misericordia Dei abundantissima, et larga ejus benevolentia, qui nos sanguine Filii sui redemit, cum propter peccata nostra nihil essemus. Nam ipse aliquid magnum fecit, cum hominem ad imaginem et similitudinem suam creavit. Sed quia nos nihil fieri voluimus peccando, et traducem mortalitatis de parentibus duximus, et massa peccati, massa iræ facti sumus: placuit tamen illi per misericordiam suam redimere nos tanto prelio; dedit pro nobis sanguinem Unici sui innocenter nati, innocenter viventis, innocenter mortui. Qui nos tanto pretio redemit, non vult perire quos emit. Non emit quos perdat: sed emit quos vivificet. Si peccata nostra superant nos, pretium suum non contemnit Deus. Pretium magnum dedit. Nec tamen nobis tantum de ipsius misericordia blandiamur, si non fuerimus conati adversus peccata nostra; nec si aliqua maxime capitalia fecerimus, speremus ita futuram esse misericordiam, ut ei conjungatur iniquitas. Numquid enim et eos qui nihil egerunt, quemadmodum correcti viverent, sed in pertinacia et duritia animi permanserunt, accusaverunt etiam Deum defendendo peccata sua, ibi constituturos est, ubi constituit sanctos martyres, ubi constituit sanctos Apostolos, Prophetas, Patriarchas, et fideles suos bene de se meritos, sibi servientes, ambulantes in castitate, modestia, humilitate, eleemosynas facientes, ignoscentes quod a quoquam perpessi sunt? Talis est enim via justorum, talis est via sanctorum tenentium Deum Patrem, tenentium Ecclesiam matrem, nec illum parentem, nec istam offendentes, sed in amore utriusque parentis viventes, et ad hæreditatem æternam properantes, non læso patre, non læsa matre, datur unicuique hæreditas.","t":"But the mercy of God is most abundant, and his kindness generous, who redeemed us with the blood of his Son when, because of our sins, we were nothing. For he did something great when he created man in his own image and likeness. But because we chose to become nothing by sinning, and drew from our parents the inheritance of mortality, and became a mass of sin, a mass of wrath; yet it pleased him in his mercy to redeem us at so great a price; he gave for us the blood of his only Son, born innocently, living innocently, dying innocently. He who redeemed us at so great a price does not want those he bought to perish. He did not buy those he would lose: but he bought those he would give life to. If our sins overcome us, God does not despise his price. He gave a great price. Yet let us not flatter ourselves so much about his mercy if we have not struggled against our sins; nor, if we have committed some especially capital sins, let us hope that his mercy will be such that iniquity is joined to it. For will he set those who have done nothing to live as corrected people, but have remained in obstinacy and hardness of heart, and have even accused God in defending their sins, where he has set the holy martyrs, where he has set the holy apostles, prophets, patriarchs, and his faithful who have deserved well of him, serving him, walking in chastity, modesty, humility, giving alms, forgiving what they have suffered from anyone? For such is the way of the righteous, such is the way of the saints, who hold God as Father, who hold the Church as mother, offending neither that parent nor this one, but living in love of both parents, and hastening to the eternal inheritance: with neither father nor mother offended, the inheritance is given to each one.","f":"Augustine, <i>Serm.</i> 22.9 (PL 38:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/22-9)."},"augustine-sermones/220.1":{"o":"Scimus, fratres, et fide firmissima retinemus, semel Christum mortuum esse pro nobis; pro peccatoribus justum, pro servis Dominum, pro captivis liberum, pro ægrotis medicum, pro miseris beatum, pro egenis opulentum, pro perditis quacsitorcm, pro venditis redemptorem, pro grege pastorem, et quod est omnibus mirabilius, pro creatura creatorem: servantem tamen quod semper est, tradentem quod factus est; Deum latentem, hominem apparentem; virtute vivificantem, infirmitate morientem, divinitate immutabilem, carne passibilem: ut ait Apostolus, Qui traditus eat propter delicta nostra, et resurrexit propter justificationem nostram ( Rom. IV, 25). Hoc semel factum esse, optime nostis. Et tamen solemnitas tanquam sæpius fiat, revolutis temporibus iterat, quod veritas semel factum tot Scripturarum vocibus clamat. Nec tamen contraria sunt veritas et solemnitas, ut ista mentiatur, illa verum dicat. Quod enim semcl factum in rebus veritas indicat, hoc sæpius celebrandum in cordibus piis solemnitas renovat. Veritas quæ facta sunt, sicut facta sunt aperit: solemnitas autem non ca faciendo, sed celebrando, nee præterita præterire permittit. Denique Pascha nostrum immolatus est Christus. Ille utique semel occisus, qui jam non moritur, mors ei ultra non dominabitur. Proinde secundum vocem veritatis, seniel Pascha dicimus factum, et ulterius non futurum: secundum autem vocem solemnitatis, omni anno dicimus Pascha venturum. Sic intelligi arbitror quod in Psalmo scriptum est: Cogitatio hominis confitebitur tibi, et reliquiæ cogitationis diem solemnem celebrabunt tibi. Nisi enim quod de rebus temporaliter gestis dicitur cogitatio memoriæ commendaret, nullas post tempus reliquias inveniret. Idco cogitatio hominis intuens veritatem Domino confitetur: reliquiæ vero cogitationis quæ sunt in memoria, notis temporibus non cessant celebrare solemnia, ne ingrata cogitatio judicctur. Ad hoc pertinet noctis hujus tam præclara solemnitas, ubi vigilando tanquam resurrectionem Domini per cogitationis reliquias operemur, quam semel factam cogitando verius confitemur. Quos ergo fecit doctos prædicata veritas, absit ut faciat irreligiosos deserta solemnitas. Hæc istam noctem per totum mundum fecit illustrem. Hæc demonstrat Christianorum agmina populorum, hirc confundit tenebras Judæorum, hæc evertit idola Paganorum.","t":"We know, brothers, and hold with most firm faith, that Christ died once for us: the righteous for sinners, the Lord for slaves, the free for captives, the physician for the sick, the blessed for the wretched, the rich for the needy, the seeker for the lost, the redeemer for those sold, the shepherd for the flock, and, what is more wonderful than all, the creator for the creature; keeping, however, what he always is, handing over what he became; God hidden, man appearing; giving life by power, dying by weakness; unchangeable in divinity, capable of suffering in the flesh: as the Apostle says, “Who was handed over for our offenses and rose for our justification.” That this was done once you know very well. And yet the feast, as the seasons come round, repeats as if it happened often what truth proclaims with so many voices of the Scriptures as done once. Yet truth and the feast are not contrary, as if the feast lied and truth told the truth. For what truth shows to have been done once in reality, the feast renews in devout hearts to be celebrated often. Truth discloses what was done as it was done; the feast, not by doing those things but by celebrating them, does not let even past things pass away. In short, “Christ our Passover has been sacrificed.” He was certainly killed once, he who no longer dies; death will no longer have dominion over him. Accordingly, by the voice of truth we say that the Passover was done once and will not be done again; but by the voice of the feast we say that the Passover comes every year. So, I think, is to be understood what is written in the psalm: “The thought of man will confess to you, and the remnants of thought will keep a festal day to you.” For unless thought committed to memory what is said of things done in time, it would find no remnants after that time. So the thought of man, beholding the truth, confesses to the Lord; but the remnants of thought, which are in the memory, do not cease to celebrate the feasts at their known times, lest thought be judged ungrateful. To this belongs the so splendid feast of this night, in which, by keeping watch, we as it were enact through the remnants of thought the Lord's resurrection, which by thinking we confess more truly to have been done once. Far be it, then, that neglect of the feast should make irreligious those whom the preaching of truth has made learned. This feast has made this night illustrious throughout the whole world. It displays the ranks of Christian peoples, confounds the darkness of the Jews, and overturns the idols of the pagans.","f":"Augustine, <i>Serm.</i> 220.1 (PL 38:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/220-1)."},"augustine-sermones/221.1":{"o":"Dicendum est cur lanla celebritate hodierna potissimum nocte vigilemus. Quod die tertio resurrexerit a mortuis Dominus Christus, nullus ambigit christianus. Hac autem nocte hoc factum esse, sanctum Evangelium contestatur. Totum enim diem a præcedentc nocte computari non dubium est: non secundum dierum ordinem qui commemoratur in Genesi: quanquam et illic tenebræ præcesserunt. Nam tenebræ erant super abyssum, cum dixit Deus, Fiat lux; et facta est lux. Sed quia illæ tenebræ nondum erant nox, nondum enim præcesserat dies: divisit quippe Deus inter lucem et tenebras, et prius lucem vocavit diem, deinde tenebras noctem; et facta luce usque ad alterum mane commemoratus est dies unus: manifestum est illos dies a luce coepisse, et transacta luce usque ad mane singulos terminatos. Sed posteaquam creatus homo a lucc justitiæ ad peccati tenebras declinavit, a quibus eum Christi gratia liberat, factum est ut nunc dies a noctibus computemus: quia non a luce ad tenebras, sed a tenebris ad lucem venire conamur, et Domino adjuvante fieri speramus. Sicut et Apostolus dicit: Nox præcessit, dies autem appropinquavit: abjiciamus itaque opera tenebrarum, et induamus noa arma lucis. Dies igitur Dominicæ passionis quo crucifixus est, jam transactam noctem propriam sequebatur; ideoque clausus et terminatus est usque ad Parasceven » quam Judaci etiam Cœnam puram vocant, ab ejus noctis exordio incipientes sabbati observationem. Deinde sabbati dies a sua nocte incipiens, finitus est vespere incipientis noctis, quæ pertinet ad initium dominici diei: quoniam eum Dominus suæ rcsurreclionis gloria consecravit. Illius itaque noctis ad initium dominici dici pertinentis, nunc ista solemnitate memoriam celebramus: illam noctem agimus vig!lando, qua Dominus resurrexit; et illam vitam, de qua paulo ante dicebamus, meditamur, ubi nec mors ulla, nee somnus est, quam in sua carne nobis inchoavit, quam sic excitavit a mortuis, ut jam non moriatur, et mors ci ultra non dominetur. Nam quando venientes ad sepulcrum ejus, a quibus diligentibus quærebatur, diluculo corpus non invenerunt, responsumque acceperunt ab Angelis, quod jam resurrexerat; manifestum est quod ea nocte resurrexit, cujus extremitas illud diluculum fuit. Deinde cui resurgenti paulo diutius vigilando concinimus, præstabit ut cum illo sine fine vivendo regnemus. Sed et si forte his horis, quibus nos ducimus istam vigiliam, illius adhuc corpus in sepulcro erat, nondumque resurrexerat; nec sic vigilando sumus incongrui: quia ille dormivit ut vigilcmus, qui est mortuus ut viveremus.","t":"We must say why we keep watch with such great solemnity especially on this present night. That the Lord Christ rose from the dead on the third day no Christian doubts. That this happened on this night the holy Gospel bears witness. For there is no doubt that the whole day is reckoned from the preceding night; not according to the order of days recorded in Genesis, though there too darkness came first. For darkness was over the abyss when God said, “Let there be light; and there was light.” But since that darkness was not yet night, for day had not yet gone before (for God divided the light from the darkness, and first called the light day and then the darkness night, and from the making of light until the next morning one day is recorded), it is clear that those days began from the light and each ended, when the light had passed, at the morning. But after man, once created, turned aside from the light of righteousness to the darkness of sin, from which the grace of Christ frees him, it came about that we now reckon days from nights: because we strive to come not from light to darkness but from darkness to light, and we hope that with the Lord's help this will come about. As the Apostle also says: “The night is far gone, the day is at hand; let us therefore cast off the works of darkness and put on the armor of light.” So the day of the Lord's passion, on which he was crucified, followed its own night, which had already passed; and so it was closed and ended at the Parasceve, which the Jews also call the Pure Supper, beginning the observance of the sabbath from the start of its night. Then the sabbath day, beginning from its own night, ended at the evening of the beginning night that belongs to the start of the Lord's day, since the Lord consecrated that day by the glory of his resurrection. It is the memory of that night, belonging to the start of the Lord's day, that we now celebrate with this feast: we spend in watching the night in which the Lord rose; and we meditate on that life of which we were speaking a little before, where there is neither death nor sleep, which he began for us in his flesh, which he so raised from the dead that he no longer dies and death no longer has dominion over him. For when those who were seeking him in love came to his tomb at dawn and did not find the body, and received the answer from angels that he had already risen, it is clear that he rose on the night whose end was that dawn. Then he, to whom we sing as he rises, keeping watch a little longer, will grant that we may reign with him, living without end. But even if perhaps at these hours in which we keep this vigil his body was still in the tomb and he had not yet risen, even so we are not out of place in keeping watch: because he slept so that we might keep watch, he who died so that we might live.","f":"Augustine, <i>Serm.</i> 221.1 (PL 38:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/221-1)."},"augustine-sermones/222.1":{"o":"Cum vos, dilectissimi, ad vigilandum et orandum nostrum ipsa solenmnitas sanctæ hujus noctis hortetur; eLiamvobis tamen solemniter debetur alloquium, ut adversus contrarias et invidas potestates rectoresque minicum gregem eat enim nobis colluctatio adversus carnem et sangui-etiam vox pastoralis exsuscitet. Notenebranlm, velut contra nocturnas bestias, do- \"en., sicut Apostolus dicit; id est, adversus h(Mn!nes potestates et rectore. mundi tenebrarum, harum, adversus spiritualia nequitiæ in cælestibus. Nec ideo sane diabolum et angelos ejus, quos Apostolus his verbis signitlcat, mundi hujus existimEtis esse rectores, de quo scriptum est, Et mundus peeum factus est. Nam eso, restores mundi cum etiam ipse dixisset, ne quis mundum intelligeret, qui plerisque Scripturarum focis cœli et terræ nomine nuncupatur continuo tamquam exponendo addidit, tenebrarum harum, hoc est, infidelium. Propter quod jam fidelibus dicit, Fuisitis aliquando tenebræ, nunc autem lux in Domino ( Ephes. v, 8 ). Sunt ergo ista spiritualia nequitiæ in cœlestibus; non ubi sidera disposita effulgent, et sancti Angeli commorantur; sed in hujus æris infimi caliginoso habitaculo, ubi et nebula conglobatur: et tamen scriptum est, Qui cooperit cælum nubibus. Ubi et aves volitant: et tamen dicuntur volatilia cæli (Psal. XLIX, i 1). In his ergo cœlestibus, non in illa superiore tranquil. iitate cœlestium, habitant isti nequissimi spiritus, contra quos nobis colluctatio spiritualis indicitur: ut devictis angelis malis, illo præmio perfruamur, quo Anælis bonis incorrupta æternitate sociemur. Unde alio loco idem altOstolus, cum significaret tenebrosum diaboli principatum: Secundum spiritum, inquit, mundi hujus secundum principem potestatis æris hujus, gui nunc opetur in fillis infidelitatis. Quod ergo est spiritus mundi hujus hoc sunt restores mundi. Et sicut illic exposuit quid dixerit mundum, in filiis infidelitatis: sic etiam Mic, cum addidit, tenebrarum haruat. Et quod ibi ait, principem potestatis acris;hor. isto loco, in cælestibus. Gratias itaque Domino Deo nostro, qui nos eruit de potestate tenerarum, et transtulit in regnum Filii charitatis suæ. Ab illis ergo tenebris evangelica lucc distincti, et ab illis potestatibus sanguine pretioso redempti, vigilate et orate, ne intretis in tentationem. Nam quicumque habetis fidem quæ per dilectionem operatnr, missus est princeps hujus mundi foras a cordibus vestris: sed forinsecus tanquam leo rugiens circuit quærens quem devoret. Non ergo detis locum diabolo, quacumque ex parte penetrare volenti: sed qui eum foras misit patiendo pro voLis, adversus eum hahitet intus in vobis. Cum vobis ille dominaretur, fuistis aliquando lenebræ; nune autem lux in Domino: sicut filii lucis ambulate. Adversus tenebras earumque rectores in matre luce vigilate, et Patrem luminum de sinu matris lucis orate.","t":"Since the very feast of this holy night exhorts you, dearly beloved, to keep watch and pray, a solemn address is nonetheless also due to you, so that against the hostile and envious powers and rulers of darkness, as against beasts of the night, the shepherd's voice too may rouse the Lord's flock. For we have no wrestling against flesh and blood, as the Apostle says, that is, against men, but against principalities and powers and the rulers of the world of this darkness, against the spiritual forces of wickedness in the heavenly places. Do not suppose, indeed, that the devil and his angels, whom the Apostle signifies by these words, are the rulers of the world of which it is written, “And the world was made through him.” For when he had said “rulers of the world,” lest anyone understand the world which in many places of the Scriptures is called by the name of heaven and earth, he at once added, as if explaining, “of this darkness,” that is, of unbelievers. That is why he says to those now believers: “You were once darkness, but now light in the Lord.” These spiritual forces of wickedness, then, are in the heavenly places: not where the stars shine in their order and the holy angels dwell, but in the murky dwelling of this lowest air, where clouds also gather; and yet it is written, “Who covers the heaven with clouds.” Where birds also fly; and yet they are called birds of heaven. In these heavenly places, then, not in that higher tranquillity of the heavens, dwell these most wicked spirits, against whom a spiritual wrestling is proclaimed for us: so that, when the evil angels have been defeated, we may enjoy the reward by which we shall be joined to the good angels in incorruptible eternity. Hence in another place the same apostle, signifying the dark principality of the devil, says: “According to the spirit of this world, according to the prince of the power of this air, who now works in the children of unbelief.” What is there “the spirit of this world” is here “the rulers of the world.” And as he explained there what he meant by world, with “in the children of unbelief,” so also here when he added, “of this darkness.” And what he says there, “the prince of the power of the air,” he says in this place with “in the heavenly places.” Thanks, then, to the Lord our God, who has rescued us from the power of darkness and transferred us into the kingdom of the Son of his love. Set apart, then, from that darkness by the light of the gospel, and redeemed from those powers by precious blood, watch and pray, so that you may not enter into temptation. For in all of you who have the faith which works through love, the prince of this world has been cast out of your hearts; but outside, like a roaring lion, he goes about seeking whom he may devour. Do not, then, give place to the devil, who wants to break in from whatever side; but let him who cast him out by suffering for you dwell within you against him. When the devil ruled over you, you were once darkness; but now you are light in the Lord: walk as children of light. Keep watch against darkness and its rulers in the light of your mother, and pray to the Father of lights from the bosom of your mother of light.","f":"Augustine, <i>Serm.</i> 222.1 (PL 38:1089; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/222-1)."},"augustine-sermones/223.1":{"o":"In libro dui appellantur Genesis, Scripturadicit: Et vidit Deus lucem quia bona est. Et divisit Deus inte lucem et tenebras: et vocavit Deus lucem diem, et tenebras vocavit Deus lucem diem, et tenl'b,.qa vocavit noctem. Si ergo Deus vocavit diem lucem, sine dubio illi quibus iicit apostolus Paulus, Fuistis aliquando tenebræ, nunc autem lux in Domino, dies erant: quoniam ille qui jussit de tenebris lumen clarescere ilinminavit eos (II Car!Y, 6). infantes isti, quos cerniUs exterius dealbatos, interiusque mentium præfigurant,mundatos. qui candore vestium splendorem mentium præfigurant cum peccatorum suorum nocte premerentur tenebrefuerunt.Nunc autem quia mundati sunt lavacro indulgentiæ, quia irrigati fonte sapientiæ quia perfusiluce justitiæ: Hic est diesfecit Dominus exsultemus et lætemur in eo. Audiat nos dies Domini, audiat nos dies factus ac Domino: audiat, et obaudiat;ut exsultemus et lætemur in eo. Quoniam sicut ait diesDomino: audiat, etin eo. Quoniam, sicut ait Apostolus, hoc est gaudium et corona nostra, si vos statis in Domino.Adite nos, filii virginis matris. Quaniam fuistis aliquando tenebræ, nunc autem lux in Domino: ut filii lucis. ambulate, filiis lucisadhærete; atque ut hoc ipsumplanius dicam, honis, fidelibus adhærete. Sunt enim, quod pcjus ca, fideles mali. Sunt fideles qui vocantur, et non sum. Sunt fideles. In quibus sacramenta Christi patiantur injuriam:qui sic vivunt, ut et ipsi pereant, et alteros perdant. Pereunt quippe ipsismale vivendo: perdunt vero alios, male vivendi exampla præbendo. Vos erro. dilectissimi, nolite talibus jungi. Bonos quærite, bo-. nis adhærete: boni estote.","t":"In the book called Genesis, Scripture says: “And God saw the light, that it was good. And God divided the light from the darkness; and God called the light day, and the darkness he called night.” If, then, God called the light day, without doubt those to whom the apostle Paul says, “You were once darkness, but now light in the Lord,” were day, since he who commanded light to shine out of darkness enlightened them. These infants, whom you see white outwardly and cleansed inwardly, who prefigure by the whiteness of their garments the brightness of their minds, were darkness when they were weighed down by the night of their sins. But now, since they have been cleansed by the bath of forgiveness, watered by the fountain of wisdom, flooded with the light of righteousness: “This is the day which the Lord has made; let us exult and be glad in it.” Let the day of the Lord hear us, let the day made by the Lord hear us: let it hear and obey, so that we may exult and be glad in it. For, as the Apostle says, this is our joy and crown, if you stand fast in the Lord. Hear us, children of a virgin mother. Since you were once darkness, but now light in the Lord, walk as children of light; cling to the children of light; and, to put it more plainly, cling to the good faithful. For there are, what is worse, bad faithful. There are those who are called faithful and are not. There are faithful in whom the sacraments of Christ suffer injury, who live in such a way that they both perish themselves and destroy others. For they perish themselves by living badly; they destroy others by giving examples of living badly. So you, dearly beloved, do not join yourselves to such people. Seek the good, cling to the good, be good.","f":"Augustine, <i>Serm.</i> 223.1 (PL 38:1091; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/223-1)."},"augustine-sermones/223.2":{"o":"Neque miremini multitudinem christianorum malorum, qni eclesiam implent, qui ad altare commminicant, qui episcopum, vel presbyterum de bonis moribus dispntantem magnis vocibus laudant: per quos impletur quod congregator noster prædixit in Psalmo, Annuntiavi, et loculus sum, multiplicati sunt super numeram. In Ecclesia hujus temporis possunt esse nobiscum: in.illa vero, quæ post resurrectionem futura est, congregatione sanctorum esse non poterunt. Ecclesia cnim hujus temporis arcæ comparatur, habens mixta grana cum paleis, habens permixtos bonis IIlalos; habitura post judicium sine ullis malis omnes bonos. Hæc area continet messem ab Apostolis seminatam, a sequentibus usque in præsens tempus bonis doctoribus irrigatam, non parum ctiam inimicorum persecutione contritam; sed quod solum restat, nondum superna ventilatione purgatam. Veniet autem ille de quo reddidisLis in Symbolo, Inde venturus est judicare vivos et mortuos: et, sicut Evangelium loquitur, habebit ventilabrum. in manu sua, et expurgabit tram suam; et congreg i it triticum suum in horreuul, valeas autem comburet igni inexstinguibili. Quod dico audiam et antiqui fitleles. Qui granum st, cum tremore gaudeat, et permaneat, et ab area non ccedat. Non se judicio suo velut a palea conetur t1uerc: quoniam si se voluerit modo a palea sepafare, non poterit in area permanere. Et cum venerit lle qui sine errore discernit, quod in area non inveqerit, ad horreum non levabit. Incassum se de spica sunc grana jactabunt, quæcumque nunc ab area recesserunt. Implebitur illud horreum, atque clautletur. Quidquid extia remanserit, flamma vastabit. Qui ergo bonus est, charissimi, toleret malum: qui malus est, imitetur bonum. tu hac quippe area possunt ill paleas grana deficere; possunt rursus grana de paleis consuscitari. Quotidie fiunt ista, fratres mei: plena est vita hæc suppliciis atque solatiis. Quotidie qui videbantur boni, labuntur et pereunt: et rursus qui videbantur mali, convertuntur et vivunt. Non vult enim Deus mortem impii, tantum ut revertatur et vivat. Audite me, grana; audite me, qui estis quod esse desidero: audite me, grana. Nolite contristari de permixtione palearum: non erunt vobiscum in æternum. Quantum est hoc quod premit palea? Deo gratias, quia levis est. Nos tantum grana sunus, et quantacumque fuerit, non gravabit. Fidelis est enim Deus, qui non permittet nos tentari supra id quod possumus; sed faciet cam tentatine etiam exitum, ut sustinere possimu8. Audiam nos et paleæ; ubicumque sunt, audiant. Nolo hic sint: alloquamur cas tamen, ne forte sint. Ergo audite me, paleæ: quamvis, si auditis, paleæ non eritis. Audite ergo. Prosit vobis Dei patientia. Granorum conjunctio, commonitio, grana vos faciat. Non vobis desum imbres verborum Dei: non sit sterilis in vobis ager DeL Ergo revirescite, granascite, maturascite.Qui eoim vos seminavit, spicas vult invenire, non spinas.","t":"And do not be surprised at the multitude of bad Christians who fill the church, who communicate at the altar, who loudly praise the bishop or presbyter when he discourses on good morals; through whom is fulfilled what our gatherer foretold in the psalm: “I have announced and spoken; they are multiplied beyond number.” In the Church of this time they can be with us; but in that Church which will be after the resurrection, the congregation of the saints, they cannot be. For the Church of this time is compared to a threshing floor, which has grain mixed with chaff, the wicked mixed with the good; after the judgment it will have all the good without any wicked. This threshing floor holds the harvest sown by the apostles, watered by the good teachers who followed them down to the present time, and threshed not a little by the persecution of enemies; but, what alone remains, not yet cleansed by the winnowing from above. But he will come of whom you said in giving back the Creed, “From there he will come to judge the living and the dead”; and, as the Gospel says, “he will have the winnowing fork in his hand, and he will clear his threshing floor; and he will gather his wheat into the granary, but the chaff he will burn with unquenchable fire.” Let the old faithful too hear what I say. Whoever is grain, let him rejoice with trembling, and remain, and not withdraw from the threshing floor. Let him not try by his own judgment to fly from the chaff: since if he wants to separate himself from the chaff now, he will not be able to remain on the threshing floor. And when he comes who distinguishes without error, what he does not find on the threshing floor he will not lift into the granary. In vain will those grains boast of their ear which have now withdrawn from the threshing floor. That granary will be filled and shut. Whatever remains outside, the flame will lay waste. Whoever is good, then, dearly beloved, let him bear with the wicked; whoever is wicked, let him imitate the good. For on this threshing floor grain can fall away into chaff, and grain can again be raised up from chaff. These things happen every day, my brothers: this life is full of punishments and consolations. Every day those who seemed good slip and perish; and again those who seemed wicked are converted and live. For God does not will the death of the ungodly, only that he turn back and live. Hear me, grains; hear me, you who are what I desire to be: hear me, grains. Do not be saddened by the mixture of the chaff: they will not be with you forever. How much is this weight of chaff that presses on you? Thanks be to God, it is light. Let us only be grain, and however great it may be, it will not weigh us down. For God is faithful, who will not let us be tempted beyond what we can bear, but with the temptation will also make a way out, so that we may be able to endure. Let the chaff hear us too; wherever they are, let them hear. I do not want them to be here; yet let us address them, in case they are. So hear me, chaff: though if you hear, you will not be chaff. Hear, then. Let God's patience profit you. Let the company and admonition of the grains make you grain. The rains of God's words are not lacking to you: let God's field not be barren in you. So grow green again, form grain, ripen. For he who sowed you wants to find ears, not thorns.","f":"Augustine, <i>Serm.</i> 223.2 (PL 38:1091–1093; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/223-2)."},"augustine-sermones/224.1":{"o":"Hodierno die qui baptizati sunt, et renati' sunt in Christo Jesu, alloquamur eos, et vos in eis, et ipsos in vobis. Ecce facti estis membra Christi. Si cOgitetis quid facti estis, omnia ossa vestra dicent: Domine, quis similis tibi? Non enim digne cogitari potest ilia dignatio Dei, et deficit omnis sermo sensusque humanus, venisse vobis gratuitam gratiam nullis meritis præcedentibus. Ideo et gratia dicitur, quia gratis da-. tur. Quam gratiam? Ut sitis membra Christi, filii Det, ut sitis fratres Unici. Si ille Unicus, ande vos fratres, nisi quia ille Unicus natura, vos gratia fratres facti? Quia ergo membra Christi facri estis, admoneo vos: timeo vobis, non tantum a Paganis, nou tantum a Judæis, non tantum ab hæreticis, quantum a malis Catholicis. Eligite vobis in populo Dei quos imitemini. Nam si turbam imitari volueritis, inter paucos angustam viam ambulantes non enUs. Abstinete vos a fornicatione, a rapinis, a fraudibus, a perjuriis, ab illicitis rebus, a jurgiis: ebrietas repellatur a vobis: adulterium sic timete quomodo mortem; mortem, non quæ animam solvit a corpore, sed ubi anima semper ardebit cum corpore.","t":"Let us address those who have been baptized today and been reborn in Christ Jesus, and you in them, and them in you. See, you have been made members of Christ. If you think of what you have been made, all your bones will say: “Lord, who is like you?” For that condescension of God cannot be worthily thought of, and all human speech and sense fail: that grace has come to you freely, with no merits going before. That is why it is called grace, because it is given gratis. What grace? That you may be members of Christ, children of God, brothers of the Only-begotten. If he is the Only-begotten, how are you brothers, unless because he is the Only-begotten by nature and you have been made brothers by grace? Since you have been made members of Christ, then, I warn you: I fear for you, not so much from pagans, not so much from Jews, not so much from heretics, as from bad Catholics. Choose for yourselves among the people of God those whom you will imitate. For if you want to imitate the crowd, you will not be among the few who walk the narrow way. Abstain from sexual immorality, from robbery, from frauds, from perjuries, from unlawful things, from quarrels; let drunkenness be driven from you; fear adultery as you fear death: not the death that releases the soul from the body, but that in which the soul will burn forever with the body.","f":"Augustine, <i>Serm.</i> 224.1 (PL 38:1093; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/224-1)."},"augustine-sermones/224.2":{"o":"Fratres mei, filii mei, filiæ meæ, sorores meæ, scio agere diabolum partes suas, nec quiescerc loqui in cordibus eorum quos obligatos suis vinculis tenet: scio fornicatoribus, adulteris qui contenti non sunt conjuge sua, dicere diabolum in cordibus eorum, Non sunt magna carnis peccata. Contra hanc diaboli susurrationem debemus habere Christi incarnationem. Hoc est unde Christianos decipit inimicus per camis illecebras, cum eis facit leve quod grave est, lene quod asperum, dulce quod amarum est. Sed quid prodest quia satanas facit teve, quod Christus ostendit grave? Numqoid novum aliquid facit diabolus dicere Christianis fidelibus: Nibil grave est quod facis? In earne tua peccas: numquid in spiritu? Facile deletur camis peceatum, facile a Deo venia datur? Quid magnam' facit? Artificium suum facit, quod in paradiso dixit; Manducate, et eritis sicut dii: nequaquan. moriemini. Deus dixerat: Qua die manducaveritis, morte moriemini. Venit inimicus, et ait: Non moriemini, sed aperientur oculi vestri, et eritis sicut dii. Dimissa est jussio Dei, et audita est persuasio diaboli. Tunc inventa est vera jussio Dei, et falsa deceptio diaboli. Numquid profuit, obsecro vos, quia dixit mulier, Serpens seduxit me? Numquid valuit excusatio? Si valuit excusatio, quare secuta est damnatio (Id. in)?","t":"My brothers, my sons, my daughters, my sisters, I know that the devil plays his part and does not cease to speak in the hearts of those whom he holds bound in his chains: I know that in the hearts of those who commit sexual immorality, of adulterers who are not content with their own wives, the devil says: The sins of the flesh are not great. Against this whispering of the devil we must hold the incarnation of Christ. This is how the enemy deceives Christians through the allurements of the flesh: he makes light for them what is heavy, gentle what is harsh, sweet what is bitter. But what use is it that Satan makes light what Christ shows to be heavy? Is the devil doing something new in saying to faithful Christians: What you are doing is nothing serious? You sin in your flesh: do you sin in the spirit? The sin of the flesh is easily wiped out; pardon is easily given by God? What great thing is he doing? He is plying his trade, what he said in paradise: “Eat, and you will be like gods; you will not die at all.” God had said: “On the day you eat, you will surely die.” The enemy came and said: “You will not die, but your eyes will be opened, and you will be like gods.” God's command was set aside, and the devil's persuasion was heeded. Then God's command was found true and the devil's deception false. Did it profit, I ask you, that the woman said, “The serpent deceived me”? Did the excuse avail? If the excuse availed, why did condemnation follow?","f":"Augustine, <i>Serm.</i> 224.2 (PL 38:1093; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/224-2)."},"augustine-sermones/224.3":{"o":"Ideo vobi dico, fratres mei, tilii mei, qui habetis uxores, ut nibil aliud noveritis; et qui non habetis, et ducere vultis, integros vos ad eas servate, sicut integras vultis eas invenire. Vos qui continentiam Deo vovistis, nolite retro respicere. Ecce dico vobis, ecce clamo vobis, ego me absolvo; erogatorcm Ino Deus posuit, non cueLoreln. Et ta-. men diri possumus, ubi datur locus, ubi conceditur, ubi scituus, corripimus, objurgamus, anathematizamus, excommunicamus: et tamen non eerrigiltlUs. Quare? Quia neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Modo quia loquor, quia moneo, quid opus est, nisi exaudiat me Deus pro vobis, et agat aliquid in vobis, hoc est, in cordibus vestris? Breviter dico, et vobis commendo, et fideles terreo, et vos acdifico. Membra Christi estis: nolite me, sed Apostolum audire: Tollens, inquit, membra Christi, faciam membra meretricia ( ld. VI, 15)? Sed dicit nescio quis: Meretrix non est quam habeo, concubina mea est. 0 sancte episcope, meretricem fecisti concubinam meam! Numquid ego dixi? Apostolus clamat, et ego incurri calumniam. Ego te volo esse sanum: in me quare furis sicut insanus? Habes uxorem, qui hoc dicis? Habeo, inquis. Bene: velis nolis, illa quæ præter uxorem tecum dormit, jam dixi, meretrix est. Ecce vade, et dic ei quia injuriam tibi fecit episcopus. Habes uxorem tuam legitimam, et alia tecum dormit: quæcumque est illa, jam dixi, meretrix est. Sed servat tibi uxor tua fidem, nec novit alium nisi te solum, et non disponit se nosse alterum. Cum sit ergo illa casta, tu quare fornicaris? Si illa te unum, tu quare duas? Sed dicis: Ancilla mea concubina mea est, numquid ad uxorem alienam vado? numquid ad meretricem publicam vado? An non licet mihi in domo mea facere quod volo? Dico tibi, non licet. In gehennam vadunt, qui boc faciunt, in sempiterno igne ardebunt.","t":"Therefore I say to you, my brothers, my sons: you who have wives, know no other; and you who do not have them and want to marry, keep yourselves intact for them, as you want to find them intact. You who have vowed continence to God, do not look back. See, I tell you; see, I cry out to you; I free myself of responsibility: God has made me a dispenser, not a collector. And yet, as far as we can, where an opportunity is given, where it is allowed, where we know, we rebuke, we reprove, we anathematize, we excommunicate: and yet we do not correct. Why? Because “neither he who plants is anything, nor he who waters, but God who gives the growth.” Now, as I speak, as I warn, what is needed but that God hear me for you and do something in you, that is, in your hearts? I speak briefly, and I commend it to you, and I frighten the faithful, and I build you up. You are members of Christ: listen not to me but to the Apostle: “Shall I then take the members of Christ and make them members of a harlot?” But someone or other says: She whom I have is not a harlot; she is my concubine. O holy bishop, you have made my concubine a harlot! Did I say it? The Apostle cries out, and I have incurred the charge. I want you to be healthy: why do you rage against me like a madman? You who say this, do you have a wife? I have, you say. Very well: like it or not, she who sleeps with you besides your wife, I have already said, is a harlot. See, go and tell her that the bishop has insulted you. You have your lawful wife, and another sleeps with you: whoever she is, I have already said, she is a harlot. But your wife keeps faith with you, and knows no one but you alone, and does not intend to know another. Since she is chaste, then, why do you commit sexual immorality? If she has you as her one, why do you have two? But you say: My slave woman is my concubine; am I going to another man's wife? Am I going to a public prostitute? Or am I not allowed to do what I want in my own house? I tell you: it is not allowed. Those who do this go to Gehenna; they will burn in everlasting fire.","f":"Augustine, <i>Serm.</i> 224.3 (PL 38:1093–1095; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/224-3)."},"augustine-sermones/224.4":{"o":"Vel hie liceat mihi loqui, et dicere. Corrigant se qui tales sunt, dum vivunt; ne postea velint, et non possint: quia subito venit mors, et non est qui corrigatur, sed qui in ignem mittatur. Et quando veniat ipsa novissima hora, nescitur, et dicitur, Corrigo. Quando corrigis, quando mutaris? Cras, inquis. Ecce quotics dicis, Cras, cras; factus es corvus. Ecce dico libi, cum facis vocem corvinam, occurrit tibi ruina. Nam ille corvus, cujus vocem imitaris, exiit de arca, et non rediit. Tu autem, frater, redi in Ecclesiam, quam tunc illa arca significabat. Sed vos me audite, o baptizati; audite me, vos per sanguinem Christi renati: obsecro vos per nomen quod super vos invocatum est, per illud altare ad quod accessistis, per Sacramenta quæ accepistis, per judicium futurum vivorum et mortuorum; obsecro vos, obstringo vos per nomen Christi, ut non imitemini eos quos tales esse cognoscitis; sed illius sacramentum maneat in vobis, qui de ligno descendere noluit, sed voluit de sepulcro resurgere.","t":"Let me at least be allowed to speak here and say this. Let those who are such correct themselves while they live, lest afterwards they want to and cannot: because death comes suddenly, and then there is no one to be corrected, but one to be sent into the fire. And when that last hour will come is not known, and still one says, I will correct myself. When will you correct yourself, when will you change? Tomorrow, you say. See how often you say, Cras, cras, “tomorrow, tomorrow”: you have become a crow. See, I tell you: when you make the crow's cry, ruin meets you. For that crow whose cry you imitate went out of the ark and did not return. But you, brother, return to the Church, which that ark then signified. But listen to me, you who are baptized; listen to me, you who have been reborn through the blood of Christ: I beg you by the name that has been invoked over you, by that altar to which you have come, by the sacraments you have received, by the future judgment of the living and the dead; I beg you, I bind you by the name of Christ, not to imitate those whom you know to be such; but let the sacrament of him remain in you who would not come down from the wood, but willed to rise from the tomb.","f":"Augustine, <i>Serm.</i> 224.4 (PL 38:1095; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/224-4)."},"augustine-sermones/225.1":{"o":"Commendat nobis divinæ circa nos altitudinem gratiæ Filius Dei sine tempore natus et Patre. Quid enim erat ahtequam esset in hominc? Putate vos quæsisse atque dixisse. Putamus enim, fratres me;, antequam Christus de Maria virgine nasceretur, erat, an non erat? Putate nos qu:erere, unde qon lim dubitare. Ilis itaque cogitationibus ipSe Dominus respondit, quando ei dictum est: Quinquaginta annos nondum habes, et Abraham vidisti? Respondit enim, et dixit: Amen, amen dico vobis, antequam Abraham fieret, ego sum. Ergo erat, sed homo nondum erat. Ne forte aliquis dicat, Angelus erat; sanctum Evangelium dixit vobis quia Christus erat. Et quæritis quid erat? In principio erat Verbum, et Verbum erat apud Deum. Ecce quod erat, In priticipio erat Verbum. Non est in principio factum Verbum, sed erat Verbum. De isto autem mundo nudi quid diCit Scriptura: In principio fecit Deus coelum et terram. Quæritis per quod fecit? In principio erat Verbum, per quod fieret cœlum et terra. Non est faCtum, sed erat Verbum. Jam restat quærere quale Verbum: quia verba dicuntur et nostra. Nostra quidem verba cogitatione concipiuntur, voce pariuntur; et tamen cogitata et prolata transeunt. Illud ament quid? Et Verbum erat apud Deum. Dic ubi crat, dic quid erat. Jam dixi. SanctUm Evangelium dixit tibi: In principio erat Verbum. Dic ubi erat, dic quid ent. Et Verbum erat apud Deum. Sed ego quæsivi quale Verbum. Vultis audire quid erat? Et Deus erat Verbum. OVerbum! quale Verbum? Quis explicet verbum: Et Deus erat Verbum. Sed forte factum a Deo? Absit. Audi quid dicit sanctum Evangdium: Omnia per ipsum facta sunt. Quid est, Omnia? Quidquid factum est a Deo, pcr ipsum factum est. Et quomodo ipse factus est, qui omnia fecit? Numqnid ipse se fecit? Postremo si ipse se fecit, qui se facem erat. Si ergo erat qui se iaceret, nunquam non erat","t":"The Son of God, born of the Father without time, commends to us the height of divine grace toward us. For what was he before he was in a man? Suppose you have asked this and said it. For let us suppose, my brothers: before Christ was born of the Virgin Mary, did he exist or not? Suppose we are asking about what I do not doubt. To these thoughts the Lord himself answered, when it was said to him, “You are not yet fifty years old, and you have seen Abraham?” For he answered and said: “Amen, amen, I say to you, before Abraham came to be, I am.” So he existed, but he was not yet man. Lest anyone say, He was an angel, the holy Gospel has told you what Christ was. And you ask what he was? “In the beginning was the Word, and the Word was with God.” See what he was: “In the beginning was the Word.” The Word was not made in the beginning, but the Word was. But of this world what does Scripture say? “In the beginning God made heaven and earth.” Do you ask through what he made it? In the beginning was the Word, through which heaven and earth were to be made. The Word was not made, but was. It remains now to ask what kind of Word: for our words too are called words. Our words, indeed, are conceived by thought and brought forth by the voice; and yet, when thought and uttered, they pass. But that Word, what? “And the Word was with God.” Say where he was, say what he was. I have already said it. The holy Gospel has told you: “In the beginning was the Word.” Say where he was, say what he was: “And the Word was with God.” But I asked what kind of Word. Do you want to hear what he was? “And the Word was God.” O Word! What kind of Word? Who can explain the Word? “And the Word was God.” But perhaps made by God? Far from it. Hear what the holy Gospel says: “All things were made through him.” What does “all things” mean? Whatever was made by God was made through him. And how was he made, who made all things? Did he make himself? Finally, if he made himself, he who made himself already existed. If, then, he existed so as to make himself, he never did not exist.","f":"Augustine, <i>Serm.</i> 225.1 (PL 38:1095; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/225-1)."},"augustine-sermones/225.2":{"o":"Quomodo in virgine tale Verbum? Omnia per ipsum facta sunt. Quid est, Omma? Quidquid factum est a Deo, per ipsum factum est. Noli, frater, ab isto tanto opere separarc Spiritum sanctum. A quo tanto opere? Non parvum opus, magnum opus sunt Angeli: carmen. Christi sedentem ad dexteram Patris adorant Angeli. Tale ergo opus operatus est maxime Spiritus sanctos. In isto opere cognominatus est, quando sanctœ Virgini pcr angelum futurus nuntiatus est filius. Illa qnia proposuerat virginitatem, et erat maritus ejus, non ablator, sed custos pudoris: imo non custos, quia Dons custodiebat;. sed testis pudoris virginalis fait maritus, ne de adulterio gravida putaretur: quando ei nuntiavit angelus, ait, Quomodo fiet istud, quoniam rum non cognes.o? Si cognoscere disponeret, noa iraretur. Illa admiratio, propositi erst testificatio nomodo fiet intud, quoniam virum non cognosco? uomodonet? Et angelus ad eam: Spiritua sanctus operienietum te. Ecce quomodo fiet quod quæris: Et rtus Altissimi obumbrabit tibi Ideoque quod nascetur x te Sanctum, vocabitur Filius Dei. a bene dixit, Obumbrabit tibi: ne tua virginitas estum libidinis sentiat. Et cnm prægnans esset, dictum est de iUa, Inventa est Maria habens de Spiritu sancto in utero.Operatus est ergo Spiritus sanctus carnem Christi. Operatus est ipse unigenitus Filius Dei carnem suam. Unde probamus? Quia inde ait Scriptura: Sapientia ædificavit sibi domum.","t":"How is such a Word in a virgin? “All things were made through him.” What does “all things” mean? Whatever was made by God was made through him. Do not, brother, separate the Holy Spirit from this so great work. From what great work? Not a small work; the angels are a great work: the angels worship the flesh of Christ seated at the right hand of the Father. Such a work, then, the Holy Spirit above all wrought. In this work he was named when the son to come was announced through the angel to the holy Virgin. Since she had resolved on virginity, and her husband was not the taker but the guardian of her chastity, or rather not the guardian, because God guarded it, but the witness of her virginal chastity, lest she be thought pregnant by adultery: when the angel announced it to her, she said, “How shall this be, since I do not know a man?” If she had intended to know one, she would not have wondered. That wonder was the testimony of her resolve. “How shall this be, since I do not know a man?” How shall it be? And the angel to her: “The Holy Spirit will come upon you.” See how what you ask will come about. “And the power of the Most High will overshadow you; and therefore the holy one that will be born of you will be called the Son of God.” He spoke well in saying, “will overshadow you,” so that your virginity might not feel the heat of lust. And when she was pregnant, it was said of her: “Mary was found to have in her womb by the Holy Spirit.” The Holy Spirit, then, wrought the flesh of Christ. The only-begotten Son of God himself also wrought his own flesh. How do we prove it? Because Scripture says of this: “Wisdom has built herself a house.”","f":"Augustine, <i>Serm.</i> 225.2 (PL 38:1095–1097; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/225-2)."},"augustine-sermones/225.3":{"o":"Ergo animadvertite. Tantus Deus, Deus apud Deum, Verbum Dei per quod facta sunt omnia, quo-modo in utero includitur? Primum ut ibi esset Verbmn, bum, deseruit coelum? Et unde Angeli viverent, si Verbum deseruit cœlum? Sed ut panem Angelorum manducaret homo, Dominus Angelorum factus cst homo. Adhuc cogitatio humana erret per nebulas snas. deficiat, quærat, dicat, ut inveniat, quomodo Verbum Dei iu utero virginis, per quod facta sunt omnia, Angelos non deseruit, Patrem non deseruit. Quomodo in illo utero includi potuit? Esse potuit,ineludi non potuit. Quomodo, inquit, csse potuit tantus in loco tantillo? Ergo cepit uterus, quod non capit mundus. Nec minoratus est, ut esset in ntero. In utero erat et tantus erat. Quantus erat? Dic quantus erat, dic quod erat. Et Verbum erat apud Deum. Dic quad erat. Et Deus erat Verbum. Et ego scio, inquam qui tecum loquor.; nec ego comprehendo: sed cogitatio facit nos extendi, extensio dilatat nos, dilatatio nos capaces facit. Nec facti capaces totum comprehendere poterimus: sed verbo meo vobiscum ago. Ecce quod dico, quod dicturus sum, hoc audite, hoc comprehendite verbum meum, hoc est verbum humanum. Si autem nec hoc comprehendere poteritis, videte ab illo quam longe sitis. Certe miramur quomodo Christus carnem accepit, de virgine natus est, et a Patre non recessit: ecce ego qui vobiscum loquor, antequam ad vos venirem, eogitavi ante quod vobis dicerem. Quando cogitavi quod vobis dicerem, jam in corde meo verbum erat. Non enim vobis dicerem, nisi ante cogitarem. Inveni te Latinum, latinum tibi proferendum est verbum. Si autem Græcus esses, græce tibi loqui deberem, et proferre ad te verbum græcum: prorsus antecedit linguas istas quod est in corde meo. Quæro illi sonum, quæro quasi vehiculum; quæro unde perveniat ad te, quando non recedit a me- Ecce autidstis quod est in corde meo, jam est et in vestro. In meo est et in vestro est: et vos habere cœpistis, et ego non perdidi. Sicut verbum meum assumpsit sonum, per quem audiretur: sic Verbum Dei assumpsit carnem, per quam videretur. Quantum potui, dixi. Et quid dixi? Quoniam quis dixi? Homo loqui volui de Deo. Tantus est, talis est, ut nec eum loqui possi mus, nec cum tacere debeamus.","t":"Notice, then. So great a God, God with God, the Word of God through whom all things were made: how is he enclosed in a womb? So that the Word might be there, did he first desert heaven? And on what would the angels live, if the Word deserted heaven? But so that man might eat the bread of angels, the Lord of angels became man. Let human thought still wander through its own fogs; let it fail, seek, speak, so as to find how the Word of God, through whom all things were made, in the womb of a virgin did not desert the angels and did not desert the Father. How could he be enclosed in that womb? He could be there; he could not be enclosed. How, someone says, could one so great be in so small a place? Then the womb held what the world does not hold. Nor was he diminished in order to be in the womb. He was in the womb, and he was so great. How great was he? Say how great he was, say what he was: “And the Word was with God.” Say what he was: “And the Word was God.” And I know it, I who speak with you, and I do not comprehend it either: but thought makes us stretch, stretching widens us, widening makes us capacious. And even when made capacious we shall not be able to comprehend the whole; but I deal with you by means of my own word. See what I am saying, what I am about to say: hear this, understand this word of mine, that is, a human word. If you cannot comprehend even this, see how far you are from that Word. We certainly marvel how Christ took flesh, was born of a virgin, and did not withdraw from the Father. See, I who speak with you, before I came to you, thought beforehand what I would say to you. When I thought what I would say to you, there was already a word in my heart. For I would not say it to you unless I had thought it first. I found you a Latin speaker; a Latin word must be brought out to you. But if you were Greek, I should have to speak to you in Greek and bring out a Greek word to you: what is in my heart altogether precedes these languages. I seek a sound for it, I seek a vehicle, as it were; I seek how it may reach you, while it does not withdraw from me. See, you have heard what is in my heart, and now it is in yours too. It is in mine and it is in yours: you have begun to have it, and I have not lost it. As my word took on a sound through which it might be heard, so the Word of God took on flesh through which he might be seen. As far as I could, I have spoken. And what have I said? Since who has spoken? A man wanted to speak of God. He is so great, he is such, that we can neither speak of him nor ought we to keep silent about him.","f":"Augustine, <i>Serm.</i> 225.3 (PL 38:1097; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/225-3)."},"augustine-sermones/225.4":{"o":"Gratias tibi ago, Domino, quia qnod dico, vel dicere volui, tu scis: tamcn de micis mensæ tuæ pavi conservos meos; pasce et tu ac nuri interius quos regenerasti. Ecce multitudo ista quid fuit? Tenebræ: nunc autem lux in Domino. Talibus enim ApOSt Ius dicit: Fuistis aliquando tenebræ, nunc autem lux ill Domino. U vos qui baptizati estis, fuistis aliquando tenebræ, nunc autem lux in Domino. Si lux, utique dies:vocavit enim Deus lucem diem. Fuistis tenebræ, fecit vos lucem, fecit vos diem: de vobis cantavimus, Hic est dies quem jecit Dominus, exsultemus et jucundemur in eo. Fugite tenebras. Ebrietas ad tenebras pertinet. Nolite discedere sobrii, et redire ebrii: et post meridiem videbimus vOs. Spiritus sanctus habitare cœpit, non migret: nolite illum excludere de cordihus vestris. Donus hospes, inanes invenit, implet vos: esurientes invenit, pascit vos: postremo sitientes invenit, inebriat vos. I se vos inebriet: Apostolus enim ait, Nolite inebriari vino, in quo est omnis luxuria. Et quasi volens nos docere unde inebriari debeamus: Sed iJupkmilli, inquit, Spiritu sancto; canlaute, vobismet ipsis, hymnis, et psalmis, et canticis spiritualibus, cantantes in cordibus vestris Domino ( Ephes. V, 18, 1 J). Qui lætatur in Domino, et cantat laudes Domino magna exsultatione, nonne ebrio similis est? Probo istam ebrietatem: Quoniam apud te, Deus, jona vitæ est, el torreule voluptatis tuæ potabis coa. Unde? Quia apud te, Deus, fons vitæ est, el iri lumine luo videbimus lumen. Spiritus Dei et potus et lux est. Si invenires fontem in tenehris, lucernam accenderes, ut pervenires ad eum. Noli accendere lucernam ad lucis fontem: ipse tibi lucet, et ad se te duret. Cum veneris ad bibere, accede et illuminare. Accedite ad eum, et illuminamini: nolite rccedere, ne contenebremini. Do.. mine Deus, roca, et accedatur ad te: firma, ne recedatur. Fac filios tuos novos, de parvulis senes, sed non de senibus mortuos. In ista enim sapientia senescere licet, mori non licet.","t":"I give you thanks, Lord, because what I say, or wanted to say, you know: yet I have fed my fellow servants from the crumbs of your table; you too feed and nourish inwardly those whom you have regenerated. See, what was this multitude? Darkness; but now light in the Lord. For to such the Apostle says: “You were once darkness, but now light in the Lord.” O you who have been baptized, you were once darkness, but now light in the Lord. If light, then surely day: for God called the light day. You were darkness; he made you light, he made you day: of you we have sung, “This is the day which the Lord has made; let us exult and rejoice in it.” Flee darkness. Drunkenness belongs to darkness. Do not go away sober and come back drunk; and after midday we shall see you. The Holy Spirit has begun to dwell in you: let him not move out; do not shut him out of your hearts. He is a good guest: he found you empty, he fills you; he found you hungry, he feeds you; finally he found you thirsty, he makes you drunk. Let him make you drunk: for the Apostle says, “Do not get drunk with wine, in which is all debauchery.” And as if wanting to teach us with what we ought to be made drunk, he says: “But be filled with the Holy Spirit, speaking to yourselves in hymns and psalms and spiritual songs, singing in your hearts to the Lord.” Whoever rejoices in the Lord and sings the Lord's praises with great exultation, is he not like a drunken man? I approve this drunkenness: “Since with you, God, is the fountain of life, and you will give them to drink from the torrent of your pleasure.” Whence? Because “with you, God, is the fountain of life, and in your light we shall see light.” The Spirit of God is both drink and light. If you found a fountain in darkness, you would light a lamp to reach it. Do not light a lamp to reach the fountain of light: it shines for you itself and leads you to itself. When you come to drink, approach and be enlightened. “Approach him and be enlightened”; do not draw back, lest you be darkened. Lord God, call, and let them approach you; make them firm, lest they draw back. Make your children new, old men from little ones, but not dead men from old men. For in this wisdom one may grow old; one may not die.","f":"Augustine, <i>Serm.</i> 225.4 (PL 38:1097; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/225-4)."},"augustine-sermones/226.1":{"o":"Sic Audistis prædicari Dominum Christum, qnia in principio crat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Ipse est enim Dominus Christus, qui si non sc humiliaret, sed semper sic manere voluisset, homo perisset. Agnoscimus Verhum Deum apud Deum, agnoscimus Patri æqnalcm unigenitum Filium, agnoscimus lumen de Innline, diem ex die. Ipse est dies, qai fecit diem: a die non factus, sed genitus. Si ergo dies de die, non factus, sed genitus est; quis cst dies quem fecit Dominus? Quare dies? Quia lux est. Et vocavit Deus lucem diem. Quæramus quem diem fecit Dominus\" ut exsultemus et jucundemur in eo. Iri prima conditione mundi legitur quia tenebræ erant super ohyssum, et Spiritus Dei ferebatur super aquam. Et dixit Deus, Fiat lux; et facta est lux. Et diuisit Deus inler lucem et tenebras; et lucem vocavit diem, et tenebras vocavit noctem. Ecce dies quem fecit Dominus. Sed numquid ipse est, in quo exsultare ct jucundari debemus? Est alius dics qucm fecit Dominus, quem magis dcbemus agnosecre, et in eo jucundari et exsultarc. Quoniam dictum est fidelibus in Christum credentibus, Vos eatis lux mundi (Matth. V, II). Si lux, utique dies: quia lucem vocavit diem. Ferebatur crgo etiam hie lic-. sterno die Dei Spiritus super aquant, et tenebræ erant super abyssum, quando isti Infantes adhuc sua peccata portabant. Quando ergo illis per Spiritum Dei peccata dimissa sunt, tunc dixit Deus, Fiat lux; et (acta eat lux. Ecce dies quem (ecit Dominus, exsultemus et jucundemur tii eo. Alloquamur istum diem aposto!icis verbis. O dies quem fecit Dominus, fuistis aliquando tenebræ: nunc autem luc in Domino. Fuiltil, inquit, aliquando tenebræ. Fuistis, aut non? Recolite facta vestra, si non fuistis. Respicite conscientias vestras, quibus renuntiastis. Quia ergo fuistis aliquando tenebræ, nunc autem lux, non in vobis, sed in Domino; sicut filii lucia ambulate. Satis sint vobis pauca ista, quoniam et post laboraturi sumus, et de Sacramentis altaris hodie Infantibus disputandum est.","t":"You have heard the Lord Christ proclaimed: that “in the beginning was the Word, and the Word was with God, and the Word was God.” For he is the Lord Christ who, if he had not humbled himself but had willed always to remain so, man would have perished. We acknowledge the Word, God with God; we acknowledge the only-begotten Son equal to the Father; we acknowledge light from light, day from day. He is the day that made the day: not made by the day, but begotten. If, then, he is day from day, not made but begotten, what is “the day which the Lord has made”? Why day? Because it is light. “And God called the light day.” Let us seek what day the Lord has made, so that we may exult and rejoice in it. In the first founding of the world we read that “darkness was over the abyss, and the Spirit of God was borne over the water. And God said, Let there be light; and there was light. And God divided the light from the darkness; and he called the light day and the darkness night.” See the day which the Lord made. But is it the one in which we ought to exult and rejoice? There is another day which the Lord has made, which we ought rather to recognize, and in which we should rejoice and exult. For it was said to the faithful who believe in Christ: “You are the light of the world.” If light, then certainly day, since he called the light day. So here too, yesterday, the Spirit of God was borne over the water, and darkness was over the abyss, when these infants were still carrying their sins. When, then, their sins were forgiven them through the Spirit of God, God then said, “Let there be light; and there was light.” See the day which the Lord has made; let us exult and rejoice in it. Let us address this day in the Apostle's words: O day which the Lord has made, “you were once darkness, but now light in the Lord.” “You were once darkness,” he says. Were you, or not? Recall your deeds, if you were not. Look back at your consciences, which you have renounced. Since, then, you were once darkness, but now light, not in yourselves but in the Lord, walk as children of light. Let these few words be enough for you, since we must labor later too, and today we must discourse to the infants on the sacraments of the altar.","f":"Augustine, <i>Serm.</i> 226.1 (PL 38:1097–1098; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/226-1)."},"augustine-sermones/227.1":{"o":"Memor sum promissionis meæ. Promiseram enim vobis, qai baptizati estis, sermonem quo exponerem mensæ Dominicæ Sacramentum, quod modo etiam videtis, et cujus nocte præterita participes facti estis. Debetis sciro quid accepistis, quid accepturi estis, quid quotidie accipere debeatis. ranis ille quem videtis in altari, sanctificatus per verbum Dei, corpus cst Christi. Calix ille, imo quod habet calix, sanctificatum per verbum Dei, sanguis est Christi. Per ista voluit Dominus Christus commendare corpus et sanguinem suum, quem pro nobis fudit in remissionem peccatorum. Si bene accepistis, vos estis quod accepistis. Apostolus enim dicit: Unus panis, unum corpus, multi sumus ( I Cor. X, 17). Sic exposuit sacrementum mensæ Dominicæ: Unus panis, unum corpus, MMM sumus. Commendatur vobis in isto pane quomodo unitatem amare debeatis. Numquid enim pani, ille de uno grano factos est? Nonne multa crant tritici grana? Sed antequam ad panem venirent, separata erant: per aquam conjuncta sunt, et post quam. dam contritionem. Nisi enim molatur triticum, et per aquam conspergatur, ad istam tunnam minime venit, quæ panis vocatur. Sic ct vos ante jejunii humiliatione et exorcismi sacramento quasi molebamini. Accessit Baptismum et aqua; qnasi conspersi estis, ut ad formam panis veniretis. Sed nondum est panis sine igne. Quid ergo signi8cat ignis? Hoc est Chrisma. Oleum etenim ignis nostri, Spiritus sancti est sacramentum. In Actibus Apostulorum advertite, quando legitur. Modo incipit liber ipse legi: hodie cœpit liber qni vocatur Actuum Apostolorum. Qni vult proficere, hahet unde. Quando convenitis ad ecclesiam, tollite fabulas vanas: intenti estote ad Scipturas. Codices vestri nos sumus. Attendite ergo, et videte, quia venturus est Pentecoste Spiritus sanctus. Et sic veniet: in linguis igneis se ostendit. Inspirat enim charitatcm, qua ardeamus in Deum, et contemnamus mundum, et renum nostrum exuratur, et cor quasi aurum purgetur. Accedit ergo Spiritus sancius, post aquam ignis: et efficimini panis, quod est corpus Christi. Et ideo unitas quodam modo significatur. Tenetis sacramenta ordine suo. Primo post orationean, admonemini sursum habere cor. Hoc decet membra Christi. Si enin membra Christi facti estis, caput vestrum ubi est? Membra habent caput. Si caput non præcessisset, membra non sequerentur. Quo ivit caput vestrum? Quid reddidistis in Symbolo? Tertia die resurrexit a mortuis, ascendit in cœlum, sedet ad dexteram Patris. Ergo in cælo est caput nostrum. Ideo cum dicitur, Sursum cor; respundeLis. Habemus ad Dominum. Et ne hoc ipsum quod cor habetis sursum ad Dominum, tribuatis viribus vestris, meritis vestris, laboribus vestris, qnia Dei donum est sursum habere cor; ideo sequitur episcopos, vel presbyter qui offert, et dicit, cum responderit pnpulus, Habemus ad Dominum sursum cor: Gratias agamus Domino Deo nostro, quia sursum cor habemus. Gratias agamus, quia nisi donaret, in terra cor haberemus. Et vos attestamini, Dignum et justum est dicentes, ut ei gratias agamus qui nos fecit sarsum ad nostrum caput habere cor. Deinde post sanctificationem sacrificii Dei, quia nos ipsos voluit esse sacrificium suum, quod demonstratum est, ubi impositum cst primum illud, sacrificium Dei et nos, id est signum rei quod sumus: ecce ubi est peracta sanctificatio dicimus orationem Dominicam, quam accepistis ct reddidistis. Post ipsam dicitur, Pax vobiscum: et osculantur se Christiani in osculo sancto. Pacis signum est: sicut ostendunt labia, liat in conscientia. Id est, quomodo labia tua ad labia fratris tui accedunt, sic cor tuum a corde ejus non recedat. Magna ergo sacramenta, ct valde magna. Vultis nosse quomodo commendentur? Ait Apostolus: Qui manducat corpu. Christi, aut bibit calicem Domini indigne, reus erit corporis et sanguinis Domini. Quid est indigne accipere? Irridenter accipere, contemptibiliter accipere. Non tibi videatur vile, quia vides. Quod vides, transit: sed quod significatur invisibile, non transit; sed permanet. Ecce accipitur, comeditur, consumitur: numquid corpus Christi consumitur? numquid Ecclesia Christi consumitur? numquid membra Christi consumuntur? Absit! Hic mundantur: ibi coronantur. Manebit ergo quod significatur æternaliter, quanquam transire videatur. Sic ergo accipite, ut vos cogitetis, ut unitatem in corde habeatis, sursum cor semper figatis. Spes vestrat non sit in terra, sed in cœlo: fides vestra firma sit in Deum, acceptabilis sit Deo. Quia quod modo hic non videtis, et creditis; visuri estis illic, ubi sine fine gaudebitis.","t":"I remember my promise. For I had promised you who have been baptized a sermon in which I would explain the sacrament of the Lord's table, which you see now too, and of which you became partakers last night. You ought to know what you have received, what you are going to receive, what you ought to receive every day. That bread which you see on the altar, sanctified by the word of God, is the body of Christ. That cup, or rather what the cup holds, sanctified by the word of God, is the blood of Christ. Through these the Lord Christ willed to commend his body and his blood, which he poured out for us for the forgiveness of sins. If you have received well, you are what you have received. For the Apostle says: “One bread, one body, we being many.” So he explained the sacrament of the Lord's table: “One bread, one body, we being many.” In this bread it is commended to you how you ought to love unity. For was that bread made of one grain? Were there not many grains of wheat? But before they came to be bread they were separate: they were joined through water, after a certain grinding. For unless wheat is ground and moistened with water, it does not come to this form which is called bread. So you too before were as it were ground by the humiliation of fasting and the sacrament of exorcism. Baptism and water came; you were as it were moistened, so as to come to the form of bread. But it is not yet bread without fire. What, then, does the fire signify? That is the chrism. For the oil of our fire is the sacrament of the Holy Spirit. Notice it in the Acts of the Apostles when it is read. That book is just beginning to be read: today began the book called the Acts of the Apostles. Whoever wants to make progress has the means. When you come together in the church, put away idle tales; attend to the Scriptures. We are your books. Pay attention, then, and see that the Holy Spirit is to come at Pentecost. And he will come thus: he shows himself in tongues of fire. For he breathes in love, by which we burn toward God and despise the world, and our hay is burned up, and the heart is purified like gold. So the Holy Spirit comes, fire after water; and you are made bread, which is the body of Christ. And so unity is in a way signified. You have the sacraments in their order. First, after the prayer, you are admonished to have your heart on high. This befits the members of Christ. For if you have been made members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where has your head gone? What did you give back in the Creed? “On the third day he rose from the dead, he ascended into heaven, he sits at the right hand of the Father.” So our head is in heaven. Therefore, when it is said, “Lift up your heart,” you answer, “We have it to the Lord.” And lest you attribute this very having your heart on high to the Lord to your own strength, your merits, your labors, since to have the heart on high is God's gift, the bishop or presbyter who offers therefore continues, when the people have answered, “We have our heart on high to the Lord,” and says: “Let us give thanks to the Lord our God,” for having our heart on high. Let us give thanks, because unless he had given it, we would have our heart on the earth. And you bear witness by saying, “It is right and just,” that we give thanks to him who has made us have our heart on high to our head. Then, after the sanctification of God's sacrifice, since he willed us ourselves to be his sacrifice, which was shown where that sacrifice of God was first laid down, and we are it, that is, the sign of the thing that we are: see, when the sanctification has been completed, we say the Lord's Prayer, which you have received and given back. After it is said, “Peace be with you”; and Christians kiss one another with a holy kiss. It is a sign of peace: as the lips show, so let it be in the conscience. That is, as your lips approach your brother's lips, so let your heart not withdraw from his heart. Great sacraments, then, very great. Do you want to know how they are commended? The Apostle says: “Whoever eats the body of Christ or drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord.” What is it to receive unworthily? To receive mockingly, to receive contemptuously. Let it not seem cheap to you because you see it. What you see passes; but the invisible thing signified does not pass, but remains. See, it is received, eaten, consumed: is the body of Christ consumed? Is the Church of Christ consumed? Are the members of Christ consumed? Far from it! Here they are cleansed; there they are crowned. What is signified, then, will remain eternally, though it seems to pass. Receive it, then, in such a way that you think about yourselves, that you have unity in your heart, that you always fix your heart on high. Let your hope not be on earth but in heaven; let your faith be firm in God, acceptable to God. For what you do not see here now, and believe, you will see there, where you will rejoice without end.","f":"Augustine, <i>Serm.</i> 227.1 (PL 38:1098–1099; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/227-1)."},"augustine-sermones/228.1":{"o":"Post laborem noctis præteritæ, quoniam etsi spiritus promptus est, caro tamen infirma, din vos tenere scrmone non debeo, et tamen sermonem vobis debeo. Dies istos, quibus post passionem Domini nostri Deo cantamus Alleluia, festos habemus ill lætitia usque ad Pentecosten, quando missus est de cælo promissus Spiritus sanctus. Ex his diebus, septem vel octo qni nunc aguntur, Sacramentis Infantium deputantur. Qui paulo ante vocabamur Competentes, modo vocantur Infantes. Competentes dicebantur, quoniam materna viscera, ut nascerentur, petendo pulsabant: Infantes dicuntur, quia modo nati sunt Christo, qui prius ati fuerant sæculo. in illis est novata, quæ in vobis debet esse firmata: et qui jam fideles estis, non eis exempla, quibus pereant, sed quibus proficiant præbeatis. Intendunt enim vos modo nati, quomodo vivatis olim nati. Hoc faciunt qui etiam secundum Adam nascuntur: prius parvulisant; post mores majorum cum sentire cœperint, quid imitentur attendunt. Et quoniam quo duxerit major, sequitur minor; optandum est ut bona via major cat, ne sequendo major et minor pereant. Itaque vos, fratres, qui jam quodam modo per ætatem regenerationis parentes estis, alloquor vos, ac exhortor, ut ita vivatis, ut cum cis qui vos imitantur, gaudeatis, non pereatis. Attendit modo natus nescio quemfidelem ebriosum;timeo ne dicat sibi: Quare ille fidelis est, et tantum bibit? Attendit nescio quem feneratorem tristem datorem, truculentum exactorem, et dicit sibi: Faciam et ego. Respondetur ei: Jam fidelis es, noli facere; baptizatus es, renatus es, mutata est spes, mutentur mores. Et ille; Quare ille et ille fideles sunt? Nolo dicere alia; quis enim commemoret omnia? Ideo, fratres mei, quando male vivitis, qui jam fideles estis, et de vobis et de istis malam rationem Deo reddetis.","t":"After the toil of last night, since though the spirit is willing the flesh is weak, I ought not to keep you long with a sermon; and yet I owe you a sermon. These days, on which after the passion of our Lord we sing Alleluia to God, we keep as festal in joy until Pentecost, when the promised Holy Spirit was sent from heaven. Of these days, the seven or eight now being kept are assigned to the sacraments of the infants. Those who a little before were called competentes are now called infants. They were called competentes because they were knocking at their mother's womb, seeking to be born; they are called infants because they have just been born to Christ, who had first been born to the world. [Faith] has been renewed in them, which ought to be firmly established in you; and you who are already faithful, give them examples, not by which they may perish, but by which they may make progress. For those newly born are watching how you, born long ago, live. Those who are born according to Adam also do this: first they are little ones; afterwards, when they begin to perceive the ways of their elders, they observe what to imitate. And since where the elder leads the younger follows, it is to be desired that the elder go by a good way, lest by following both elder and younger perish. So, brothers, you who by the age of your regeneration are already in a sense parents, I address you and exhort you to live in such a way that you may rejoice with those who imitate you, not perish with them. A newly born one watches some drunkard among the faithful; I fear he may say to himself: Why is that man one of the faithful, and drinks so much? He watches some moneylender, a grudging giver, a ruthless exactor, and says to himself: I will do so too. He is answered: You are now one of the faithful; do not do it; you are baptized, you are reborn, your hope has been changed, let your morals be changed. And he: Why are this man and that man faithful? I will not mention other things; for who could list them all? Therefore, my brothers, when you who are already faithful live badly, you will render God an evil account both of yourselves and of them.","f":"Augustine, <i>Serm.</i> 228.1 (PL 38:1099; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/228-1)."},"augustine-sermones/228.2":{"o":"Jam ipsos alloquor, ut grana sint in area, ut paleam quæ vento circumferetur, non sequantur, cum qua pereant; sed maneant pondere charitatis, ut perveniant ad regnum immortalitatis. Vos ergo, fratres, vos filii, vos novella germina matris Ecclesiæ, obsecro vos per quod accepistis, ut attendatis in eum qui vos, qui vos vocacit, qui dilexit vos, qui perditos quæsivit vos, qui inventos illuminavit vos, ut non sectemini vias perditorum, in quibus errat nomen fidelium: non enim quæritur quid vocentur, sed utrum nomini suo consonent. Si natus est, ubi est nova vita? Si fidelis est, ubi est fides? Audio nomen, agnoscam et rem. Eligite vobis quos imitemini, Deum timentes, ecclesiam Dei cum timore intrantes, verbum Dci diligenter audientes, memora retinentes, cogitatione ruminantes, factis implentes; ipsos eligite quos imitemini. Non dicat cor vestrum: Et ubi inveniemus tales? Estote tales, et invenietis tales. Omnis res similis ad similem cohæret: si perditus vixeris, nOli se tibi junget nisi perditus. Incipe bene vivere, et videbis quanti socii te circumdent, de quanta fraternitate gratuleris. Postremo, non in venis quod imiteris?Esto quod alius imitetr:r.","t":"Now I address them, that they may be grain on the threshing floor, not following the chaff, which will be carried about by the wind, to perish with it, but remaining by the weight of love, so that they may reach the kingdom of immortality. You, then, brothers, you sons, you new shoots of mother Church, I beg you by what you have received to look to him who has called you, who has loved you, who sought you when you were lost, who enlightened you when you were found, so that you do not follow the ways of the lost, in whom the name of the faithful goes astray: for the question is not what they are called but whether they agree with their name. If he has been born, where is the new life? If he is faithful, where is the faith? I hear the name; let me recognize the thing too. Choose for yourselves those whom you will imitate: those who fear God, who enter the church of God with fear, who listen to the word of God diligently, retain it in memory, ruminate on it in thought, and fulfill it in deeds; choose these to imitate. Let your heart not say: And where shall we find such people? Be such, and you will find such. Every like thing clings to its like: if you live as one lost, no one will join himself to you but one lost. Begin to live well, and you will see how many companions surround you, how great a brotherhood you will rejoice in. Finally, do you find no one to imitate? Be one whom another may imitate.","f":"Augustine, <i>Serm.</i> 228.2 (PL 38:1099; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/228-2)."},"augustine-sermones/228.3":{"o":"Sermonem ad altare Dei debemus hodio Infantibus de Sacramento altaris. Tractavimus ad fos de sacramento Symboli, quod credere debeant: tractavimus de sacramento orationis Dominicæ. quomodo petant; et de sacramento fontis et Baptismi. Omnia hæc et disputata audiernnt, et tradita percepcrunt: de Sacramento autem altaris sacri, qnod hodie viderunt, nihil adhuc audierunt; hodie illis de hac re sermo debetur. Propterea hic sermo brevis esse debct, et propter laborem nostrum, et propter ædificationem illorum.","t":"We owe the infants today, at the altar of God, a sermon on the sacrament of the altar. We have dealt with them on the sacrament of the Creed, what they ought to believe; we have dealt with the sacrament of the Lord's Prayer, how they ought to ask; and with the sacrament of the font and of baptism. All these they have both heard discussed and received as handed over to them; but of the sacrament of the holy altar, which they saw today, they have heard nothing yet; today a sermon on this matter is owed them. That is why this sermon ought to be short, both because of our toil and for their edification.","f":"Augustine, <i>Serm.</i> 228.3 (PL 38:1099; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/228-3)."},"augustine-sermones/229.1":{"o":"Quia passus est pro nobis, commendavit nobis in isto Sacramento corpus et sanguinem suum; quod etiam fecit ct nos ipsos. Nam ct nos corpus ipsius facti sumus, ut per misericordiam ipsius quod accipimus, uos sumus. Recordamini, et vos non fuistis, et crcali estis. Ad aream Dominicam comportati cstis: laboribus boum, id est annuntiantium Evan. gelium, triturati cstis. Quando Catechumeni differebamini, in horreo servabamini. Nomina vestra dedistis; coepistis muli jejuniis et exorcismis. Postea ad aquam vcnistis, ct conspersi cstis, et unum facti estis: acceJente fervore Spiritus sancii cocti estis; ct panis dominicus facti estis. Ecce quod accepistis. Quomodo ergo unum videlis esse quod factum est, sic unum cstote vos, diligendo vos, tenendo unam tidem, unam spem, individuam charitatem. Hæretici quando boc accipiunt, tcstimonium contra se accipiunt: quia illi quarunt divisioncm, cum panis iste indicet uniiatcm. Sic et vinum in multis raccmis fu't, et modo in unum est. Unum cst in suavitate calicis, post pressuram torcularis. Et vos post illa jejunia, post labores, post humilitatem el contritionem, jam in numine Christi tanquam ad calicem Domini vcnislis: et ibi vos estis in mensa, et ibi vos estis in calice. Nobiscum vos estis. Simul enim hoc sumimus, simul bibimus: quia simul vivimus.","t":"Because he suffered for us, he commended to us in this sacrament his body and blood, which he also made us ourselves. For we too have been made his body, and by his mercy we are what we receive. Remember: you too did not exist, and you were created. You were carried to the Lord's threshing floor; by the labors of the oxen, that is, of those who proclaim the gospel, you were threshed. When as catechumens you were held back, you were kept in the barn. You gave in your names; you began to be ground by fasts and exorcisms. Afterwards you came to the water, and you were moistened, and you were made one; when the fervor of the Holy Spirit came, you were baked, and you were made the Lord's bread. See what you have received. As, then, you see that what has been made is one, so be one, by loving one another, by holding one faith, one hope, undivided love. Heretics, when they receive this, receive a testimony against themselves: because they seek division, while this bread points to unity. So too the wine was in many clusters, and now it is in one. It is one in the sweetness of the cup, after the pressing of the winepress. And you, after those fasts, after the labors, after humility and contrition, have now come in the name of Christ, as it were to the Lord's cup: and there you are on the table, and there you are in the cup. You are with us. For we receive this together, we drink together: because we live together.","f":"Augustine, <i>Serm.</i> 229.1 (PL 38:1100; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/229-1)."},"augustine-sermones/23.1":{"o":"Quod cantavimus Domino, propositum nobis ad loquendum credamus: hinc vobis fiat sermo noster. Et cui diximus, Tenuisti manum dexteræ meæ, et in voluntate tua deduxisti me, et cum gloria assumpsisti me; ipse ad intellectum clariorem assumat corda nostra, et adjuvet misericordia et gratia sua me loquentem, vos judicantes. Quanquam propter commoditatem depromendæ vocis a altiore loco stare videamur; tamen in ipso altiore loco vos judicatis, et nos judicamur. Doctores dicimur, sed in multis doctorem quærimus: nec volumus nos haberi magistros. Periculosum est enim et prohibitum, Domino ipso dicente, Ne velitis dici magistri; unus est magister vester Christus. Periculosum ergo magisterium; discipulatus securus est. Ideo Psalmus, Auditui meo, inquit, dabis gaudium et exsultationem. Securior est enim verbi auditor, quam verbi prolator. Ideo ille securus stat, et audit eum, et gaudio gaudet propter vocem sponsi.","t":"Let us believe that what we have sung to the Lord has been set before us as the subject of our speaking: let our sermon to you come from it. And may he to whom we said, “You have held my right hand, and in your will you have led me, and with glory you have taken me up,” himself take up our hearts to a clearer understanding, and may he help with his mercy and grace both me as I speak and you as you judge. For although, for the convenience of making the voice carry, we seem to stand in a higher place, yet in that higher place it is you who judge and we who are judged. We are called teachers, but in many things we are looking for a teacher, and we do not wish to be taken for masters. For it is dangerous and forbidden, since the Lord himself says, “Do not wish to be called masters; one is your master, Christ.” Mastership, then, is dangerous; discipleship is safe. That is why the psalm says, “To my hearing you will give joy and gladness.” For the hearer of the word is safer than the one who utters it. That is why the friend of the bridegroom stands secure and hears him, and rejoices greatly because of the bridegroom’s voice.","f":"Augustine, <i>Serm.</i> 23.1 (PL 38:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-1)."},"augustine-sermones/23.10":{"o":"Inde habemus aliquid, inde adspersi sumus, inde irrorati. Cujus ros talis est, qualis fons? Rore isto aspersus, sed flagrans in fontem, dic Deo tuo: Quoniam apud te est fons vitæ. In rore isto natum est desiderium, in fonte satiaberis. Ibi est quod sufficit nobis. Filii autem hominum in tegmine alarum tuarum sperabunt. Quid desideramus pro magno ea Dei beneficia, quæ donat et bestiis? Beneficia quidem ipsius sunt, quis dubitat? A quo salus vel minima, nisi ab illo de quo dictum est. Domini est salus (Psa/. III, 9).","t":"From there we have something; from there we have been sprinkled, from there bedewed. If the dew is such, what is the fountain like? Sprinkled with that dew, but burning for the fountain, say to your God: “For with you is the fountain of life.” In that dew desire was born; at the fountain you will be filled. There is what suffices us. “But the sons of men will hope under the shelter of your wings.” Why do we desire as something great those benefits of God which he gives even to beasts? They are indeed his benefits, who doubts it? From whom comes even the least well-being, if not from him of whom it is said, “Salvation is the Lord’s”?","f":"Augustine, <i>Serm.</i> 23.10 (PL 38:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-10)."},"augustine-sermones/23.11":{"o":"Sed ait idem ipse psalmus, Homines et jumenta salvos facies, Domine, sicut multiplicata est misericordia tua, Deus. Tam multiplicem misericordiam habes ut non tantum ad homines, verum etiam ad jumenta perveniat. Tanta praevales misericordia, ut facias solem tuum oriri super bonos et malos, et pluis super justos et injustos. Nihilne peculiare a te sancti tui, nihil proprium pius accipit, quod impius non accipiat? Plane accipit: audi quod sequitur. Jam enim dixerat, Homines et jumenta salvos facies, Domine, sicut multiplicata est misericordia tua, Deus: adjunxit et ait, filii autem hominum. Quid ergo paulo ante dixisti? Homines non erant filii hominum? Homines, inquit, et jumenta salvos facies, Domine: filii autem hominum. Quid ergo? filii hominum sub tegmine alarum tuarum sperabunt. Hoc non cum jumentis. Quare ergo isti et illi homines? Annon etiam homines filii hominum? Profecto et homines filii hominum. Unde igitur ista distinctio, nisi quia est homo qui non erat filius hominis? Homo non filius hominis, Adam: homo filius hominis, Christus. Sicut in Adam omnes moriuntur, sic in Christo omnes vivificabantur ( I Cor. xv, 22). Quærunt salutem cum jumentis qui moriuntur, et non victuri moriuntur: et non quærunt salutem cum filiis hominum, ut nunquam moriantur? Eliquata est ista distinctio. Illi pertinent ad homines, isti filii hominum ad Filium hominis.","t":"But the same psalm says, “Men and beasts you will save, O Lord, as your mercy has been multiplied, O God.” You have mercy so manifold that it reaches not only men but even beasts. You excel in mercy so greatly that you make your sun rise on the good and the evil, and send rain on the just and the unjust. Do your saints receive nothing special from you, does the godly man receive nothing of his own that the ungodly does not receive? Certainly he does: hear what follows. For he had said, “Men and beasts you will save, O Lord, as your mercy has been multiplied, O God”; and he added, “But the sons of men.” What then did you say a little before? Were men not sons of men? “Men,” he says, “and beasts you will save, O Lord: but the sons of men.” What then? “The sons of men will hope under the shelter of your wings.” This is not shared with the beasts. Why then “these” and “those” men? Are not men also sons of men? Certainly men too are sons of men. Where then does this distinction come from, unless because there is a man who was not a son of man? A man not a son of man: Adam. A man, son of man: Christ. “As in Adam all die, so in Christ all will be made alive.” Do they seek salvation with the beasts, who die, and die not to live again, and not seek salvation with the sons of men, so as never to die? This distinction has been made clear. Those belong to “men,” these, the “sons of men,” to the Son of Man.","f":"Augustine, <i>Serm.</i> 23.11 (PL 38:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-11)."},"augustine-sermones/23.12":{"o":"Quid ergo sequitur? Filii autem hominum sub tegmine alarum tuarum sperabunt. Ecce spero, ecce spes: sed quæ videtur, non est spes. Futura ergo quæ promittuntur, inebriabunt. Inebriabuntur ab ubertate domus tuæ. Timeo ne forte quemadmodum paulo ante membra corporis quærebat in Deo, sic in ejus ebrietate cogitet satietatem, non ineffabilium bonorum, sed crapulam carnalium conviviorum. Dicamus tamen, cogitet quod potest, si majora non potest, non recedat de sinu, tamen crescat. Sequamur, et qui possumus, quantum possumus, spiritualiter delectemur. Inebriabuntur, inquit, ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos. Quo vino? quo musto? qua unda? quo melle? quo nectare? Quæris quo? Quoniam apud te est fons vitæ (Psa.. xxx v. 7 -10). Bibe, si potes, vitam. Conscientiam para, non gulam; mentem, non ventrem. Si audisti, si intellexisti; si dilexisti, quantum potuisti, jam inde bibisti. Attende quid biberis. Charitatem bibisti. Si nosti illam, Deus charitas est. Si ergo charitatem bibisti, dic mihi in quo loco bibisti. Si nosti illam, si vidisti illam, si amas, unde amas? Quidquid enim bene amas, charitate amas. Quomodo autem charitate? Aut quid amas, qui charitatem amas? Ergo si amas, unde amas? Venit ad te, et nosti eam, et vides eam: et non in loco videtur, nec corporalibus oculis quæritur, ut vehementius ametur; nec auditur affatu; et quando ad te venit, non sentiebatur incessu. Numquid deambulantis in corde tuo aliquando plantas sensisti charitatis? Quid ergo est? Cujus hoc est, quod jam est in te, et non capitur a te? Sic disce amare Deum.","t":"What then follows? “But the sons of men will hope under the shelter of your wings.” See, I hope; see, hope; but “hope that is seen is not hope.” So the future things that are promised will make them drunk: “They will be made drunk with the abundance of your house.” I fear that, just as a little before that hearer was looking for bodily members in God, so in God’s drunkenness he may imagine a surfeit, not of goods beyond words, but the gorging of carnal banquets. Still, let us say it: let him think what he can, if he cannot think greater things; let him not leave the lap, yet let him grow. Let us follow, and let us who can, as far as we can, take delight spiritually. “They will be made drunk,” he says, “with the abundance of your house, and from the torrent of your pleasure you will give them drink.” With what wine? What new wine? What water? What honey? What nectar? You ask with what? “For with you is the fountain of life.” Drink life, if you can. Prepare your conscience, not your gullet; your mind, not your belly. If you have heard, if you have understood, if you have loved as far as you could, you have already drunk from it. Pay attention to what you have drunk. You have drunk love. If you know it, God is love. If then you have drunk love, tell me in what place you drank it. If you know it, if you have seen it, if you love, from what do you love? For whatever you love rightly, you love with love. But how with love? Or what do you love, you who love love? So if you love, from what do you love? It came to you, and you know it, and you see it; and it is not seen in a place, nor sought with bodily eyes, so that it may be loved more ardently; nor is it heard by speech; and when it came to you, it was not perceived by its step. Have you ever felt the footsteps of love walking about in your heart? What then is it? Whose is this, which is already in you and is not grasped by you? Learn to love God in this way.","f":"Augustine, <i>Serm.</i> 23.12 (PL 38:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-12)."},"augustine-sermones/23.14":{"o":"Sed deambulavit in paradiso (Gen.-III, 8), sed visus est ad ilicem Mambre, sed locutus est cum Moyse in monte Sina os ad os. Et quid inde? Ecce qui videtur in loco, non sentitur incessu. Vis audire ipsum Moysen, ne mihi quamvis nutrire cupienti inquietus infans tædium facias? Visne ergo audire ipsum Moysen? Certe loquebatur et Deo os ad os. Cui ergo dicebat, nisi ipsi cum quo loquebatur, Si inveni gratiam ante te, ostende mihi te ipsum? Loquitur cum ipso os ad os, sicut quis loquitur ad amicum suum, et dicit ei, Si inveni gratiam ante te, ostende mihi te ipsum manifeste. Quid videbat, et quid sciebat? Si non erat ipse, quomodo ei dicitur. Ostende mihi te ipsum? Non possumus dicere quod non erat ipse. Si non esset ipse, hoc ei diceret., Ostende mihi Deum. Cum dicit ergo, Ostende mihi te ipsum, manifestat quod ipse erat, quem sibi volebat ostendi. Loquebatur et cum eo os ad os, sicut quis loquitur ad amicum suum. Vis ergo audire? Si capis, Deus Moysi apparebat latens. Si enim non appareret, non esset cum quo os ad os loquens diceret, Ostende mihi temetipsum. Si autem non lateret, non adhuc quæreret videre eumdem ipsum. Si ergo capis, si intelligis, potest hic Deus simul apparere et latere; apparere specie, latere natura.","t":"But he walked in paradise; but he was seen at the oak of Mamre; but he spoke with Moses on Mount Sinai mouth to mouth. And what of that? See, he who is seen in a place is not perceived by his step. Do you want to hear Moses himself, so that you, a restless infant, do not weary me, though I wish to nurse you? Do you want, then, to hear Moses himself? He certainly spoke with God mouth to mouth. To whom then did he say, if not to the very one with whom he was speaking, “If I have found favor before you, show me yourself”? He speaks with him mouth to mouth, as one speaks to his friend, and he says to him, “If I have found favor before you, show me yourself plainly.” What was he seeing, and what did he know? If it was not he himself, how is it said to him, “Show me yourself”? We cannot say that it was not he himself. If it were not he himself, he would have said to him, “Show me God.” So when he says, “Show me yourself,” he makes plain that it was he himself whom he wished to be shown to him. And he spoke with him mouth to mouth, as one speaks to his friend. Do you want to hear, then? If you can grasp it, God appeared to Moses while remaining hidden. For if he did not appear, there would be no one with whom he could speak mouth to mouth and say, “Show me your very self.” But if he were not hidden, Moses would not still be asking to see that same one. So, if you grasp it, if you understand, God can here both appear and be hidden at once: appear in an outward form, be hidden in his nature.","f":"Augustine, <i>Serm.</i> 23.14 (PL 38:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-14)."},"augustine-sermones/23.15":{"o":"Hoc si, ut potuisti, intellexisti; vide ne subintret tibi, quod Deus ut appareat, in quam vult speciem naturam suain convertit. Incommutabilis est Deus, non tautum Pater, sed Pater et Filius et Spiritus sanctus. In principio erat Verbum. et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, I ). Ipsum Verbum Deus incommutabilis est, sicut Deus apud quem est Deus. Nihil in ulla persona cogites detrimenti, nihil commutationis. Deus enim pater luminum, apud quem non est commutatio, nec momenti obumbratio. Si ergo incommutabilis est, inquis, quid est illa species; in qua ut voluit, cui voluit, apparuit, deambulando, sonando, vel se etiam ipsis carnalibus oculis exhibendo? Quaeris a me quid sit, unde faciat Deus præsentiam sui; quasi jam explicare possim unde fecerit mundum, unde fecerit cælum, unde fecerit terram, unde fecerit te. Jam video, respondes, De limo. Ecce te de limo: unde limum? Respondes, De terra. Sed, puto, non de illa terra quam alter fecit; sed de illa terra quam fecit qui fecit cœlum et terram. Unde ergo et ipsa terra? Dixit, et facta sunt. Bene, optime respondes, agnoscis: Dixit, et facta sunt: nihil plus quæro. Sed quomodo cum tu dicis, Dixit, et facta sunt; ego nihil plus quæro: sic nec tu plus quæras, cum dico, Voluit, et apparuit.","t":"If you have understood this, as you could, take care that it does not creep into your mind that God, in order to appear, changes his nature into whatever form he wishes. God is unchangeable; not only the Father, but the Father and the Son and the Holy Spirit. “In the beginning was the Word, and the Word was with God, and the Word was God.” The Word himself is unchangeable God, as is God with whom he is. Think of no loss in any person, no change. For God is “the Father of lights, with whom there is no change, nor shadow of turning.” If then he is unchangeable, you say, what is that form in which he appeared as he wished, to whom he wished, by walking, by sounding, or by showing himself even to the very eyes of flesh? You ask me what it is, from what God brings about his presence; as if I could already explain from what he made the world, from what he made heaven, from what he made earth, from what he made you. I see you already answering: “From clay.” There you are, from clay: from what the clay? You answer: “From earth.” But not, I suppose, from an earth that someone else made, but from that earth which he made who made heaven and earth. From what, then, is the earth itself? “He spoke, and they were made.” Good, excellent; you answer well, you acknowledge it: “He spoke, and they were made”: I ask nothing more. But just as, when you say, “He spoke, and they were made,” I ask nothing more, so you too should ask no more when I say, “He willed, and he appeared.”","f":"Augustine, <i>Serm.</i> 23.15 (PL 38:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-15)."},"augustine-sermones/23.16":{"o":"Apparuit, sicut congruum judicabat; latuit, sicut erat. Verus affectus non videtur, non videtur amor, non videtur dilectio. De illo pignore in id æstuet, in quod æstuabat et Moyses, qui ei quein videbat, dicebat, Ostende mihi temetipsum. Si hoc ergo quærimus, filii ipsius sumus. Filii enim Dei sumus, et nondum apparuit quid erimus. Scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Non sicut visus est ad ilicem Mambre, non sicut visus est Moysi, ut adhuc ei dicamus, Ostende nobis temetipsum: sed videbimus eum sicuti est. Quo merito? Quia filii Dei sumus. Et hoc non ex nostris meritis, sed gratia illius misericordiæ. Pluviam enim voluntarium segregans, Deus, hæreditati tuæ: et infirmata est, non de se præsumendo videre quod non videt, sed credendo quod videre desiderat: tu vero perfecisti eam. Perfecta ergo hæreditas ejus et filii ejus, videbimus eum sicuti est.","t":"He appeared as he judged fitting; he remained hidden as he was. True affection is not seen; love is not seen; charity is not seen. From that pledge let the hearer burn for that for which Moses too burned, when he said to him whom he saw, “Show me your very self.” If, then, we seek this, we are his children. “For we are children of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him, because we shall see him as he is.” Not as he was seen at the oak of Mamre, not as he was seen by Moses, so that we should still say to him, “Show us your very self”; but we shall see him as he is. By what merit? Because we are children of God. And this not from our merits, but by the grace of his mercy. “For a voluntary rain you set apart, O God, for your inheritance; and it was weakened”—not by presuming of itself to see what it does not see, but by believing what it longs to see—“but you perfected it.” As his inheritance, then, made perfect, and as his children, we shall see him as he is.","f":"Augustine, <i>Serm.</i> 23.16 (PL 38:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-16)."},"augustine-sermones/23.17":{"o":"Sed de filiis quid dixit Dominus? Beati pacifici, quoniam ipsi filii Dei vocabuntur. Ergo de tam abditis difficillimisque quæstionibus, si quid minus intelligimus, pacifice requiramus. Non infletur alter pro altero adversus alterum (I Cor. IV, G). Nam si zelum amarum habetis, et contentiones in vobis sunt; non est ista sapientia desursum descendens; sed terrena, animalis diabolica. Filii ergo Dei sumus; et agnoscimus quod ejus filii sumus, nec agnoscimur, nisi pacifici fuerimus. Nam unde videatis Deum non habebimus, si contendendo in nobis ipsum oculum exstinxerimus.","t":"But what did the Lord say about the children? “Blessed are the peacemakers, for they shall be called children of God.” So about such hidden and very difficult questions, if there is anything we understand less well, let us inquire peaceably. “Let no one be puffed up for one against another.” “For if you have bitter zeal, and there are quarrels among you, this is not the wisdom that comes down from above, but earthly, natural, devilish.” We are children of God, then; and we recognize that we are his children, and we are not recognized as such unless we are peacemakers. For we shall have nothing with which to see God, if by quarreling we put out the very eye within us.","f":"Augustine, <i>Serm.</i> 23.17 (PL 38:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-17)."},"augustine-sermones/23.18":{"o":"Attende quid dicat, cur timens et tremens loquor. Pacem sectamini cum omnibus, et sanctificationem, sine qua nemo poterit videre Deum. Quomodo terruit amatores? Non terruit nisi amatores. Numquid dixit, Pacem sectamini cum omnibus, et sanctificationem, quam qui non habuerit, in ignem mittetur, æterno igne cruciabitur, infatigabilibus tortoribus dabitur? Et vera sunt, et hæc non dixit. Amatorem te voluit esse boni, non formidatorem mali: et ex ea ipso quod desiderabas, inde te terruit. Deum videbis: propterea contemnis, propterea rixas, propterea turbas moves. Pacem sectamini cum omnibus, et sanctificationem, sine qua nemo poterit videre Deum. Quam stulti essent duo volentes videre solem oriturum, si contenderent inter se, qua parte oriturus esset, et quomodo videri posset, et nata inter se controversia litigarent, litigando se cæderent, cædendo oculos suos exstinguerent, ut illum ortum videre non possent? Ergo ut Deum videre possimus, fide corda mundemus, charitate sanemus, pace firmemus: quia hoc ipsum unde invicem diligimus, jam ex illo est, quem videre desideramus.","t":"Pay attention to what he says, and why I speak in fear and trembling: “Pursue peace with all, and holiness, without which no one will be able to see God.” How did he frighten lovers? He frightened none but lovers. Did he say, “Pursue peace with all, and holiness; whoever does not have it will be cast into fire, tormented with eternal fire, handed over to tireless torturers”? Those things are true too, and he did not say them. He wanted you to be a lover of the good, not one who dreads evil; and he frightened you with the very thing you desired. You will see God: is it for this that you despise peace, for this that you quarrel, for this that you stir up disturbances? “Pursue peace with all, and holiness, without which no one will be able to see God.” How foolish two people would be who wanted to see the sun rise, if they argued with each other about which side it would rise on and how it could be seen, and, a dispute having arisen between them, fought, and by fighting struck each other, and by striking put out their own eyes, so that they could not see that sunrise! So that we may be able to see God, then, let us cleanse our hearts by faith, heal them by love, make them firm by peace: for this very thing by which we love one another is already from him whom we desire to see.","f":"Augustine, <i>Serm.</i> 23.18 (PL 38:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-18)."},"augustine-sermones/23.2":{"o":"Et quia doctoris Apostolus susceperat necessitate personam, videte quid dicat: Cum timore et tremore multo fui apud vos. Tutius ergo est, ut et nos qui loquimur, et vos qui auditis, sub uno magistro condiscipulos nos esse noverimus. Omnino tutius est, et hoc expedit, ut nos non tanquam magistros, sed tanquam condiscipulos vestros audiatis. Videte enim quia sollicitudo nobis imposita est, ubi dicitur, Fratres, nolite plures magistri fieri; in multis enim offendimus omnes. Quis non contremiscat, cum Apostolus dicit, Omnes? Quid sequitur? Quisquis in verbo non offendit, hic perfectus est vir (Jacobi III, i et 2). Quis autem audeat dicere se esse perfectum? Qui ergo stat et audit, in verbo non offendit. Qui autem loquitur, etsi (quod difficile est) non offendit, patitur tamen et timet ne offendat. Oportet ergo vos esse non solum loquentium auditores, sed et timentium miseratores: ut in eo quod verum dicimus, quoniam omne verum a veritate est, non nos, sed ipsum laudetis; ubi autem sicut homines offendimus, eumdem ipsum pro nobis oretis.","t":"And because the apostle had taken on the role of a teacher out of necessity, see what he says: “I was with you in fear and in much trembling.” It is safer, then, that both we who speak and you who listen should know that we are fellow disciples under one Master. It is altogether safer, and this is expedient, that you listen to us not as masters but as your fellow disciples. For see what anxiety is laid on us where it is said, “Brothers, do not become many masters; for in many things we all offend.” Who would not tremble when the apostle says “all”? What follows? “Whoever does not offend in word, he is a perfect man.” But who would dare to say that he is perfect? The one who stands and listens, then, does not offend in word. But the one who speaks, even if (which is difficult) he does not offend, still suffers and fears that he may offend. You ought, then, to be not only hearers of those who speak but also those who pity those who are afraid: so that in what we say truly, since everything true is from the Truth, you may praise not us but him; and where, as human beings, we offend, you may pray to the same one for us.","f":"Augustine, <i>Serm.</i> 23.2 (PL 38:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-2)."},"augustine-sermones/23.3":{"o":"Scripturæ sanctæ sunt It veraces sunt, inculpatae sunt. Omnis Scriptura divinitus inspirata utilis est ad docendum, ad arguendum, ad exhortationem, ad doctrinam. Nihil est ergo quod Scripturam accusemus, si nos forte, illa non intellecta, in aliquo deviemus. Cum ipsam intelligimus, recti sumus: cum autem ea non intellecta pravi sumus, ipsam rectam dimittimus: non enim eam depravati depravamus; sed illa stat recta, ut ad illam corrigendi redeamus. Verumtamen ut nos exerceat eadem Scriptura, in multis locis velut carnaliter loquitur, cum semper spiritualis sit. Lex enim, ut ait Apostolus, spiritualis est; ego autem carnalis sum ( Rom. VII, 14 ). Cum sit ergo illa spiritualis, tamen sæpe cum carnalibus quasi carnaliter ambulat. Sed non eos vult remanere carnales. Quin et mater parvulum amat nutrire, sed eum non amat parvulum remanere. In sinu tenet, manibus fovet, blanditiis consolatur, lacte nutrit: omnia parvulo facit; sed optat ut crescat, ne semper talia faciat. Videte Apostolum: melius enim ipsum intuemur, qui se etiam matrem non dedignatus est dicere, ubi ait, Factus sum parvulus in medio vestrum, tanquam nutrix fovens filios suos ( I Thess. n, 7). Apostolus vero, germano et pio charitatis affectu et nutricis personam suscepit, dicendo, fovet; et matris, addendo, filios suos. Sunt enim nutrices foventes quidem, sed non filios suos: item sunt matres nutricibus dantes, non foventes filios suos. Idem ergo nutritor et Color alio loco dicit, quod paulo ante commemoravi, Cum timore et tremore multo fui apud vos.","t":"The holy Scriptures are … truthful, they are blameless. “All Scripture divinely inspired is useful for teaching, for reproof, for exhortation, for instruction.” There is nothing, then, for which we should accuse Scripture if perhaps, not having understood it, we go astray in something. When we understand it, we are upright; but when, not having understood it, we are crooked, we leave it standing upright. For by being crooked we do not make it crooked; it stands upright so that we may return to it to be set straight. Yet to exercise us, the same Scripture in many places speaks as if carnally, although it is always spiritual. For “the law,” as the apostle says, “is spiritual; but I am carnal.” Though it is spiritual, then, it often walks as if carnally with the carnal. But it does not want them to remain carnal. A mother, after all, loves to nurse her little one, but she does not love him to remain little. She holds him in her lap, cherishes him in her hands, comforts him with caresses, feeds him with milk: she does everything for the little one, but she wants him to grow, so that she need not always do such things. Look at the apostle; we do better to look at him, for he did not disdain to call himself even a mother, where he says, “I became a little one in your midst, like a nurse cherishing her own children.” The apostle, out of the genuine and devoted affection of love, took on the role both of the nurse, by saying “cherishing,” and of the mother, by adding “her own children.” For there are nurses who cherish children, but not their own; and there are mothers who give their children to nurses and do not cherish them themselves. This same nurse and … says in another place what I mentioned a little before: “I was with you in fear and in much trembling.”","f":"Augustine, <i>Serm.</i> 23.3 (PL 38:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-3)."},"augustine-sermones/23.4":{"o":"Sed dicis: Quales illi erant, ut ille cum timore et tremore multo esset apud illos? Tanquam parvulis, inquit, in Christo lac vobis potum dedi, non escam; neque enim poteratis: sed nec nunc quidem adhuc potestis; estis enim adhuc carnales (I Cor. III, i, 2). Quos carnales dicit, parvulos tamen in Christo dicit; sic arguit, ut non abdicet. Et carnales, et parvuli in Christo: non vult tamen eos esse carnales, quos dicit esse parvulos in Christo: optat esse spirituales, omnia dijudicantes, et qui a nemine dijudicentur. Animalis enim homo, sicut ipse dicit, non percipit quæ sunt Spiritus Dei: stultitia enim et illi, et non scire potest, quoniam spiritualiter dijudicatur. Spiritualis dijudicat omnia; ipse autem a nemine dijudicatur. Idem ipse dicit: Sapientiam loquimur inter perfectos. Utquid ergo loqueris, si inter perfectos? Quid enim opus est te loqui homini perfecto? Sed quære in quo perfectus sit. Forte enim non invenio perfectum cognitorem, sed jam invenio perfectum auditorem. Est ergo perfectus et auditor, mente jam capax, cui solidus cibus nullam faciat perturbationem, nullam ingerat cruditatem. Quis est hic, et laudabimus eum? Nec dubito tamen esse aliquos spirituales, bene audientes, bene dijudicantes: apud istos non laboro Aut enim carnalis incertior, et misericorditer mecum agit: aut capit quod dico, et congratulatur mihi.","t":"But you say: What sort of people were they, that he was among them in fear and in much trembling? “As to little ones in Christ,” he says, “I gave you milk to drink, not solid food; for you were not able; and even now you are still not able; for you are still carnal.” Those he calls carnal he still calls little ones in Christ; he rebukes them in such a way as not to disown them. Both carnal and little ones in Christ: yet he does not want those he calls little ones in Christ to be carnal; he wishes them to be spiritual, judging all things, and judged by no one. “For the natural man,” as he himself says, “does not perceive the things of the Spirit of God: for they are foolishness to him, and he cannot know them, because they are judged spiritually. The spiritual man judges all things; but he himself is judged by no one.” The same man says: “We speak wisdom among the perfect.” Why then do you speak, if among the perfect? For what need is there for you to speak to a perfect man? But ask in what he is perfect. For perhaps I do not find a perfect knower, but I do already find a perfect hearer. There is, then, also a perfect hearer, whose mind is already capable, to whom solid food causes no upset and brings no indigestion. Who is he, and we will praise him? Yet I do not doubt that there are some spiritual people who listen well and judge well: with them I do not labor. For either the carnal man is still unsure and deals kindly with me, or he grasps what I say and rejoices with me.","f":"Augustine, <i>Serm.</i> 23.4 (PL 38:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-4)."},"augustine-sermones/23.5":{"o":"Ecce nunc suscepi verba psalmi quem modo cantavimus: Tenuisti manum dexterae meæ. Da carnalem auditorem; quid putabit, nisi quia Deus apparuit in forma humana, apprehendit illi manum dexteram, non sinistram, et deduxit in suam voluntatem, et quo voluit assumpsit? Si hoc intellexerit, imo si hac putaverit, nunquam intelligit. Qui enim intelligit, verum intelligit. Qui autem putat falsum, non intelligit. Ergo si hoc putaverit homo carnalis, quia Dei natura atque substantia distincta membris est, determinata forma, circumscripta quantitate manens loco, quid cum illo facio? Si dixero, Non est ita Deus: non capit. Si dixero, Ita est: ille quasi capit; sed ego decipio. Non possum dicere, Ita est: ne mentiar; et non undecumque, sed de Deo meo, de Salvatore et Redemptore meo, de spe mea, de illo ad quem extendo manum meam, desiderium meum, Non est res levis de tali mentiri. De tali falli molestum est et periculosum est: de tali autem mentiri exitiosum est et perniciosum. Non omnis qui mentitur, fallitur. Si autem ipse putat esse verum, quod verum non est, fallitur: et si hoc dicit quod verum putat, non mentitur, sed tamen fallitur. Deus donet illi non falli, qui noluit mentiri.","t":"See, I have now taken up the words of the psalm we just sang: “You have held my right hand.” Give me a carnal hearer: what will he think, except that God appeared in human form, took hold of his right hand, not his left, led him into his own will, and took him up where he wished? If he understands this, or rather if he supposes this, he never understands. For whoever understands, understands what is true; but whoever supposes what is false does not understand. So if a carnal man supposes that the nature and substance of God is divided into members, defined by a form, bounded by size, remaining in a place, what am I to do with him? If I say, “God is not like that,” he does not grasp it. If I say, “He is like that,” he seems to grasp it; but I deceive him. I cannot say, “He is like that,” lest I lie; and not about just anything, but about my God, about my Savior and Redeemer, about my hope, about him to whom I stretch out my hand, my desire. It is no light thing to lie about such a one. To be deceived about such a one is troublesome and dangerous; but to lie about such a one is ruinous and destructive. Not everyone who lies is deceived. But if someone himself thinks true what is not true, he is deceived; and if he says what he thinks true, he does not lie, but he is still deceived. May God grant to him who would not lie that he may not be deceived either.","f":"Augustine, <i>Serm.</i> 23.5 (PL 38:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-5)."},"augustine-sermones/23.6":{"o":"Si ergo, ut dixi, parvulus ille noster talein crediderit Deum, habentem certis corporis sui locis membra disposita, circumscriptum figura, terminatum forma, localiter manentem, localiter se moventem, juxta id quod dicitur, Quo ibo a spiritu tuo? et quo a facie tua fugiam? Si ascendero in caelum, tu illic es; si descendero in infernum, ades ( Psal. ex XXVIII, 7, 8): si in cælo ipse, si in terra ipse, si in inferno adest; quid facit modo ille parvulus? Si audit, quærat cum Samaritana montes et templa quo vult ire ad Deum, ad Jerusalem, ad montem Samariæ: non ad templum visibile, non festinet, non quærat aliquod templum quo veniat ad Deum. Ipse sit templum, et ad illum veniet Deus. Non contemnit, non refugit, non dedignatur: imo dignatur. Si non dedignatur, audi pollicentem: audi interim promittendo dignantem, non minando dedignantem. Veniemus, inquit, ad eum, ego et Pater. Ad eum quem supra dixit dilectorem suum, obediturem præceptorum suorum, custodem mandati sui, amatorem Dei, amatorem proximi sui. Veniemus, inquit, ad eum, et mansionem apud eum faciemus. Non est angustum cor fidelis, cui angustum fuit templum Salomonis. Nam et ipse cum fabricaret hoc, dixit: Si cælum cæli non sufficit tibi ( II Par. VI. 18). Et. certe templum Dei sanctum est, quod estis vos. Nos enim, ait alio loco, templum Dei vivi sumus. Et hoc unde probas, tanquam ei diceretur? Sicut scriptum est, inquit, Habitabo in eis. Si tibi aliquis magnus patronus diceret, Habitabo apud te, quid faceres? Cum angusta domus esset, procul dubio turbareris, omnino terrereris, optares ne fieret. Nolles enim esse in angustiis recipiens magnum, cujus adventui domus tua paupercula non sufficeret. Noli timere adventum Dei tui, noli timere affectum Dei tui: non te angustat, cum venerit; imo veniendo dilatabit te. Nam ut scias, quoniam dilatabit te, non solum adventum suum promisit, Habitabo in eis: sed ipsam etiam latitudinem, addendo, Et deambulabo ( II Cor. VI, 16). Latitudinem istam, si diligis, vides. Timor tormentum habet ergo angustias habet: ac per hoc amor latitudinem habet. Vide latitudinem charitatis: Quoniam charitas Dei diffusa est, inquit, in cordibus nostris ( Rom. v, 5 ).","t":"If then, as I said, that little one of ours believes God to be such a being, with members arranged in definite places of his body, bounded by a shape, limited by a form, remaining in a place and moving from place to place, in keeping with what is said, “Where shall I go from your Spirit? and where shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present”; if he is in heaven, if he is on earth, if he is present in hell, what is that little one to do now? If he listens, let him seek with the Samaritan woman for mountains and temples by which to go to God, to Jerusalem, to the mountain of Samaria? No: let him not hurry to a visible temple, let him not look for some temple by which to come to God. Let him be a temple himself, and God will come to him. He does not despise him, does not shun him, does not disdain him; rather, he deigns to come. If he does not disdain, hear him promising; hear him meanwhile deigning by a promise, not disdaining by a threat: “We will come to him,” he says, “I and the Father.” To him whom he described above as one who loves him, obeys his precepts, keeps his commandment, loves God, loves his neighbor. “We will come to him,” he says, “and make our dwelling with him.” The heart of the believer is not narrow for him, for whom Solomon’s temple was narrow. For Solomon himself, when he was building it, said, “If the heaven of heaven does not suffice for you.” And certainly “the temple of God is holy, which you are.” “For we,” he says in another place, “are the temple of the living God.” And how do you prove this, as though someone asked him? “As it is written,” he says, “I will dwell in them.” If some great patron said to you, “I will dwell with you,” what would you do? Since your house is narrow, you would no doubt be troubled, utterly alarmed; you would wish it would not happen. For you would not want to be in cramped quarters when receiving a great man for whose coming your poor little house would not suffice. Do not fear the coming of your God, do not fear the affection of your God: he does not cramp you when he comes; rather, by coming he will enlarge you. And so that you may know that he will enlarge you, he promised not only his coming, “I will dwell in them,” but also breadth itself, by adding, “And I will walk about among them.” This breadth you see, if you love. Fear has torment; therefore it has narrowness; and so love has breadth. See the breadth of love: “Because the love of God,” he says, “is poured out in our hearts.”","f":"Augustine, <i>Serm.</i> 23.6 (PL 38:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-6)."},"augustine-sermones/23.8":{"o":"Sed tu ei quærebas locum. Ipse inhabitator dilatet: Diffusa est enim charitas in cordibus nostris, non tamen ex nobis, sed per Spiritum sanctum qui datus est nobis. Si diffusa est charitas in cordibus nostris, et Deus charitas est; ecce jam ex quantulocumque pignore deambulat Deus in nobis. Pignus enim accepimus. Quid illud est, cujus pignus tale est? Quanquam melius habent codices, qui habent arrham, quam qui habent pignus. Eamdem quippe rem interpretes dicere voluerunt. Interest tamen aliquid in loquendi usu inter arrham et pignus. Pignus enim quando datur, cum datum fuerit propter quod pignus datum est, pignus aufertur. Jam multos vestrum intellexisse non dubito. Non video, sed ex collocutione, quia loquimini ad alterutrum, sentio eos qui intellexerunt, velle exponere iis qui nondum intellexerunt. Ergo planius aliquanto dicam, ut ad omnes perveniat. Accipis, verbi gratia, codicem ab amico tuo; ut tibi det, das aliquod pignus: cum reddideris quod accepisti, propter quod pignus posuisti, ille quod reddideris habebit, tu pignus recipies: non enim habebit ambas res.","t":"But you were looking for a place for him. Let the indweller himself make room: “For love is poured out in our hearts,” yet not from ourselves, but “through the Holy Spirit who has been given to us.” If love is poured out in our hearts, and God is love, see, already, from however small a pledge, God walks about in us. For we have received a pledge. What is that thing of which the pledge is such? Though the manuscripts that have “earnest” are better than those that have “pledge.” The translators of course meant to say the same thing. Yet in ordinary usage there is some difference between an earnest and a pledge. For when a pledge is given, once that for which the pledge was given has been rendered, the pledge is taken back. I do not doubt that many of you have already understood. I do not see it, but from the murmuring, because you are talking to one another, I sense that those who have understood want to explain it to those who have not yet understood. So I will say it somewhat more plainly, so that it may reach everyone. You receive, for example, a book from your friend; so that he will give it to you, you deposit some pledge. When you have returned what you received, for which you deposited the pledge, he will have what you returned, and you will get back your pledge; for he will not keep both things.","f":"Augustine, <i>Serm.</i> 23.8 (PL 38:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-8)."},"augustine-sermones/23.9":{"o":"Quid ergo. fratres? Si charitatem modo Deus tanquam pignus dedit per Spiritum sanctum suum cum rem ipsam reddiderit, qua Promissa ppnus dedit 1, auferendum est nobis pignus? Absit! Sed quod dedit, hoc implebit. Ergo melius arrha quam pignus. Aliquando enim pretium, verbi gratia, præparas dare pro ca re quam tenes bonæ fidei contractu, de ipso pretio das aliquid; et erit arrha, non pignus; quod sit complendum, non quod auferendum. Jam ergo intellige. Si invenio dilectorem, habet arrham, et ex arrha desiderat plenitudinem. Arrham ipsam consideret: hoc enim complebitur, unde arrha data est. Ipsam cogitet, ipsam apud se discutiat, ipsam inspiciat, ipsam de plenitudine illa quam non videt, interroget; ne forte aliud in plenitudine desideret, quam est ia eoquod accepit. Forte Deus aurum daturus est, auri plenitudinem completurus, et de auro arrham dedit. Metuendum est ne tu pro auro plumbum desideres. Aspice ergo arrham; si tibi potuero suadere ut aspicias: Deus charitas est.","t":"What then, brothers? If God has now given love as a pledge through his Holy Spirit, then when he renders the thing itself, which he promised when he gave the pledge, must the pledge be taken away from us? Far from it! Rather, what he has given he will fill up. So “earnest” is better than “pledge.” For sometimes, for example, you prepare to pay the price for a thing that you hold by a contract made in good faith, and you give something out of that very price; and it will be an earnest, not a pledge: something to be completed, not something to be taken away. Now understand. If I find someone who loves, he has the earnest, and from the earnest he longs for the fullness. Let him consider the earnest itself, for that will be completed of which the earnest was given. Let him think about it, examine it within himself, look into it, question it about that fullness which he does not see, lest perhaps he desire in the fullness something other than what is in what he has received. Perhaps God is going to give gold, to complete a fullness of gold, and has given an earnest of gold. It is to be feared that you may desire lead instead of gold. Look, then, at the earnest, if I can persuade you to look at it: God is love.","f":"Augustine, <i>Serm.</i> 23.9 (PL 38:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/23-9)."},"augustine-sermones/230.1":{"o":"Omnis enim dies a Domino factus est: uon tamen sinc causa de aliquo præcipue scriptum est, Hic est dies quem fecit Dominus. Legimus cum Deus conderet cælum et terram, quia dixit, Fiat lux; et facta est lux. Et vocavit Deua lucem, diem; et tenebras, noctem ( Gen. I, 3, 5). Sed est alius dies certus nobis et præcipue commendandus, de quo dicit Apostolus: Sicut in die honeste ambulemua. Dies iste vulgaris quotidianus, oriente sole et occ!dente perficitur. Est alius dies, quo fulget verbum Dci in cordibus fidelium, et pellit tenebras, non oculorum, sed morum malorum. Ipsum ergo agnoscamus, in ipso gaudeamus. Audiamus Apostoluin dicentem, « Filii enim lucis sumus, et filii diei: non sumus noctis, neque tenebrarum ( I Theu. v, 5). Sicut in die honeste ambulemus: non in comessa. tionibus ct ebrietatibus, non in cubilibus et impudicitiis, non in contentione et æmulatione; sed induite Dominum Jesum Christum, et carnis providentiam ne feceritis in concupiscentiis ». Hoc si facitis, toto eorde cantatis, Bic eat dies quem fecit Dominus. Quod enim cantatis, vos estis, si bene vivatis. Quam multi per hos dies inebriantur? Quam multi per hos dies, parum est quia inebriantur, insuper etiam turpiter crudeliterque rixantur? Tales non cantant, Hic eat dies quem fecit Dominus. Respon. det eis Dominus: Tenebræ estis; non ego feci vos. Si vultis esse dies quem fecit Dominus, bene vivite; et habebitis lucem veritatis, quæ nunquam occasum faciet in cordibus vestris.","t":"For every day has been made by the Lord; yet not without reason is it written of one in particular, “This is the day which the Lord has made.” We read that when God was founding heaven and earth he said, “Let there be light; and there was light. And God called the light day, and the darkness night.” But there is another day, certain for us and especially to be commended, of which the Apostle says: “Let us walk honorably as in the day.” This common daily day is completed by the sun's rising and setting. There is another day, in which the word of God shines in the hearts of the faithful and drives away darkness, not of the eyes but of evil morals. Let us recognize this, then, and rejoice in it. Let us hear the Apostle saying: “For we are children of light and children of the day; we are not of the night or of darkness. Let us walk honorably as in the day: not in revelry and drunkenness, not in debauchery and impurity, not in strife and jealousy; but put on the Lord Jesus Christ, and make no provision for the flesh in its desires.” If you do this, you sing with your whole heart, “This is the day which the Lord has made.” For what you sing, you are, if you live well. How many get drunk during these days? How many during these days, not content with getting drunk, also quarrel shamefully and cruelly? Such people do not sing, “This is the day which the Lord has made.” The Lord answers them: You are darkness; I did not make you. If you want to be the day which the Lord has made, live well; and you will have the light of truth, which will never set in your hearts.","f":"Augustine, <i>Serm.</i> 230.1 (PL 38:1100; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/230-1)."},"augustine-sermones/231.1":{"o":"Resurrectio Domini nostri Jesu Christi ex more legitur his dicbus ex omnibus libris sancti Evangelii. In hac lectione animadvertimus. quomodo ipse discipulos suos prima membra sua, hærentes lateri suo objurgavit Dominus Jesus: quia quem dolebant occisum fuisse, non credebant vivum esse ( Marc. XVI, 14 ). Patres fidei, nondum fideles: magistri, ut crederet totus orbis terrarum quod pradicaturi fuerant, et propter quod fuerant morituri, nondum credebant. Quem viderant mortuos suscitasse, non credebant rcsurrexissc. Merito ergo objurgabantur: ostendebantur sibi, ut innotescerent sibi qui essent per se ipsos, qui futuri essent per illum. Sic etiam Petrus demonstratus est sibi; quando Domini imminente passione præsumpsit, et veniente ipsa passione titubavit. Vidit se in se, doluit se in se, flevit se in se: conversus est ad eum qui fecerat se. Ecce isti adhuc non credebant, cum jam viderent. Qualis illius dignatio, qui nobis dedit credere quod non videmus? Nos credimus eorum verbis, illi non credebant oculis suis.","t":"The resurrection of our Lord Jesus Christ is read in these days, according to custom, from all the books of the holy Gospel. In this reading we notice how the Lord Jesus rebuked his disciples, his first members, who clung to his side: because they did not believe him to be alive whom they grieved to have been killed. Fathers of the faith, not yet faithful; teachers, so that the whole world might believe what they were to preach and for which they were to die, yet not yet believing. They did not believe that he had risen whom they had seen raise the dead. Rightly, then, were they rebuked: they were shown to themselves, so that they might come to know what they were by themselves and what they would be through him. So too Peter was shown to himself when, with the Lord's passion imminent, he was presumptuous, and when the passion itself came, he wavered. He saw himself in himself, grieved over himself in himself, wept over himself in himself: he turned to him who had made him. See, these still did not believe when they already saw. How great is his condescension, who has given us to believe what we do not see! We believe their words; they did not believe their own eyes.","f":"Augustine, <i>Serm.</i> 231.1 (PL 38:1100; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/231-1)."},"augustine-sermones/231.2":{"o":"Resurrectio autem Domini nostri Jesu Christi nova vita est credentium in Jesum, et hoc est sacramentum passionis et resurrectionis ejus, quod valde nosse et agere debetis. Non enin sine causa vin venit ad mortem. Non sine causa fons vitæ unde bibitur ut vivatur, bibit hunc calicem qui ei non debebatur. Non enim Christo debebatur mori. Unde tenem mors, originem ipsius quæramus. Pater mortis peccatum est. Si enim nunquam peccaretur, nemo moreretur. Legem Dei, hoc Cit, præceptum Dei cum conditione humo primus accepit; ut si servaret, viveret: si corrumperet, moreretur. Non se se credendo moriturum, fecit unde moreretur; et invenit verum fuisse quod dixerat qui legem dederat. Inde mors, inde mortalis, indc labor, inde miseria, inde etiam post mortem primam mors secunda, ill est, post mortem temporalem mors sempiterna. Huic ergo traditioni mortis, itis legibus inferni obstrictus nascitur omnis homo: sed præter illum hominem, qui homo factus est, ne periret homo. Non cnim legibus mortis venit obstrictus: ideo dicitur in Psalmo, Inter mortuos liber. Quem sinc concupiscentia virgo concepit quem et virgo peperit, et virgo permansit. Qui vixit sine culpa, qui non est mortuus propter culpam: communicans nobiscum poenam, non communicans culpam. Poena culpæ mors: Dominus Jesus Christus mori venit, peccare non venit: communicando nobiscum sine culpa poenam, et culpam solvit et pœnam. Qnam pœnam solvit? Quæ nohis debebatur post istam vitam. Ergo crucifixus est ut in cruce ostenderet veleris hominis nostri occasum: et resurrexit, ut in sua vita ostenderet nostræ vitæ novitatem. Sic enim doctrina docet apostolica: Traditus est, inquit, propter peccata nostra. et resurrexit propter justificationem nostram. Hujus rei signum circumcisio data erat Patribus, ut octavo die circumcideretur omnis masculus. Circumcisio fiebat ill culteliis petrinis: quia petra crat Christus. In ista circumcisione significabatur exspoliatio carnalis vitæ octavo die per Christi resurrectionem. Septimus enim dies hebdomadis sabbato completur. Sabbato Dominus jacuit in sepulero, septima sabbati: resurrexit octava. Resurrectio ipsius innovat nos. Ergo octavo die resurgendo circumcidit nos. In ipsa spe vivimus. Audiamus Apostolum dicentem, Si resurrexistis cunt Christo. Quomodo resurgimus, qui nondum mortui sumus? Quid est ergo qnod voluit dicere Apostolus, Si resurrexistis cum Christo? Numquid ille resurrexisset, nisi prius mortuus fllisset? Viventibus loquebatur, nondum moricnlihus, el jam resurgentibus? Quid sibi vult? Videte quid dicat: «Si resurrexistis cum Christo, quæ sursum sunt quærite,uhi Christus est in dextera Dei scdens: quæ sursum sunt sapite, non quæ. super terram. Mortui enim estis. » Ipso dicit Apostolus, LOR cgo: sed tamen verum dicit; et ideo dico ct ego. Quare illud dico et ego 1 Credidi, propter quodl locutus sum. Si bene vivimus, mortui sumus, et resurreximus. Qui autem nondum nturtuns est, nec resurrexit, male adhuc vivit: et si male vivit, non vivit: luorialur, no moriatur. Quid est, luorialur, ne moriatur? Mutetur, ne damnetur. « Si resurrexistis cum Christo, » verba repeto Apostoli, « quæ sursum sunt quærite, ubi Christus cst in dextera Dei sedens: quæ sursum sunt sapite, non quæ super terram. Mortui enhn estis, ct vita vestra abscondita est cum Christo in Deo. Cum Christus apparuerit vita vestra, tunc ct vos cum illo apparebitis in gloria ». Hæc sunt verba Apostoli. Ei qui nondum mortuus cst, dico ut moriatur: ci qui adhuc male vivit, dico ut luulclur. Si enim male vivebat, et jam non male vivit, mortuus est: si bene vivit,resurrexit.","t":"The resurrection of our Lord Jesus Christ is the new life of those who believe in Jesus; and this is the sacrament of his passion and resurrection, which you ought thoroughly to know and to practice. For not without reason did Life come to death. Not without reason did the fountain of life, from which one drinks in order to live, drink this cup which was not owed to him. For death was not owed to Christ. Let us seek the origin of death, whence it came. The father of death is sin. For if no one had ever sinned, no one would die. The first man received the law of God, that is, God's command, with a condition: that if he kept it he would live, if he broke it he would die. Not believing that he would die, he did what would make him die; and he found that what the lawgiver had said was true. Hence death, hence mortality, hence toil, hence misery, hence also after the first death the second death, that is, after temporal death eternal death. Every man is born bound to this handing down of death, to the laws of hell, except that man who became man so that man might not perish. For he did not come bound by the laws of death: hence it is said in the psalm, “Free among the dead.” Him a virgin conceived without lust, a virgin bore and remained a virgin. He lived without fault and did not die because of fault: sharing the punishment with us, not sharing the fault. The punishment of fault is death: the Lord Jesus Christ came to die, he did not come to sin: by sharing the punishment with us without the fault, he cancelled both fault and punishment. What punishment did he cancel? That which was owed to us after this life. So he was crucified to show on the cross the setting of our old man, and he rose to show in his life the newness of our life. For so the apostolic teaching teaches: “He was handed over,” it says, “for our sins, and rose for our justification.” As a sign of this, circumcision had been given to the fathers, so that every male should be circumcised on the eighth day. Circumcision was done with stone knives, because the rock was Christ. In that circumcision was signified the stripping off of the fleshly life on the eighth day through Christ's resurrection. For the seventh day of the week is completed on the sabbath. On the sabbath, the seventh day of the week, the Lord lay in the tomb; he rose on the eighth. His resurrection renews us. So by rising on the eighth day he circumcises us. In that hope we live. [3] Let us hear the Apostle saying, “If you have risen with Christ.” How do we rise, who have not yet died? What, then, did the Apostle mean by “If you have risen with Christ”? Would Christ have risen unless he had first died? Was the Apostle speaking to the living, not yet dying and already rising? What does he mean? See what he says: “If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things that are above, not on those on earth. For you have died.” The Apostle says it, not I; but he speaks the truth, and therefore I say it too. Why do I say it too? “I believed, therefore I have spoken.” If we live well, we have died and risen. But whoever has not yet died and not yet risen still lives badly; and if he lives badly, he does not live: let him die, lest he die. What is “let him die, lest he die”? Let him be changed, lest he be condemned. “If you have risen with Christ,” I repeat the Apostle's words, “seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things that are above, not on those on earth. For you have died, and your life is hidden with Christ in God. When Christ your life appears, then you too will appear with him in glory.” These are the Apostle's words. To one who has not yet died, I say: let him die; to one who still lives badly, I say: let him be changed. For if he was living badly and now no longer lives badly, he has died; if he lives well, he has risen.","f":"Augustine, <i>Serm.</i> 231.2 (PL 38:1100–1101; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/231-2)."},"augustine-sermones/231.4":{"o":"Sed quid est bem vivere? Quæ sursum sunt sapere. non quæ super terham. Quamdiu terra es, et ill terram vadis? Quamdiu lingis terram? Amando terram, utique liegis terram, et efficeris ejus inimicus, de quo dicit Psalmus: Et inimici ejus terram lingent ( Psal. LXXI, 9). Quid eratis? Filii hominum. Quid estis? Filii Dei. Filii hominum quousque graves corde? Utquid diligitis vanitatem, et quæritis mendacium? Quod mendacium quæritis? Dico modo. Beati esse vultis. scio., Da mihi hominem latronem, sceleratum, fornicalorclu, maleficum, sacrilegum, omnibus vitiis inquinatunl, omnibus flagitiis seu facinoribus obrutum, qui nan velit beate vivcre. Scio omnes vultis beate vivere: sed unde homo bcatc vivit, hoc non vultis quærere. Quæris aurum, quia putas te de auro beatum futurum: sed aurum te non facit beatum. Quare quæris mendacium? Quare vis esse in isto sæculo sublimatus? Quia honorc hominum et pompa sæculi putas te beatum futurum: sed pompa sæculi non te facit beatum. Quare quæris mendacium? Et quidquid hic aliud quæris, cum sæculariter quæris, cum amando terram quæris, cum lingendo terram quæris; propterea quæris, ut sis beatus: sed India res terrena te facit beatum. Quare non cessas quærendo mendacium? Unde ergo eris beatus? Filii hominum quousque graves corde? Non vultis esse graves corde, qui terra oneratis cor vestrum? Quousque fuerunt graves corde homines?Antequam vcnirct Christus, antequam resurgeret Christus, fuerunt homines graves corde. Quousque graves corde? Utquid diligitis vanitatem, et quæritis mendacium? Volentes beati essr, eas res quæritis unde miseri sitis. Fallit vos quod quæritis: mendacium est, quod quæritis.","t":"But what is it to live well? To set your mind on the things above, not on those on earth. How long are you earth, and going into the earth? How long do you lick the earth? By loving the earth you surely lick the earth, and you become his enemy of whom the psalm says, “And his enemies will lick the earth.” What were you? Sons of men. What are you? Sons of God. “Sons of men, how long will you be heavy of heart? Why do you love vanity and seek a lie?” What lie do you seek? I will tell you now. You want to be happy; I know it. Give me a man who is a robber, a criminal, a fornicator, a sorcerer, a sacrilegious man, stained with all vices, buried under all disgraces or crimes, who does not want to live happily. I know you all want to live happily; but what makes a man live happily, that you do not want to seek. You seek gold, because you think you will be happy from gold; but gold does not make you happy. Why do you seek a lie? Why do you want to be exalted in this world? Because you think you will be happy through the honor of men and the pomp of the world; but the pomp of the world does not make you happy. Why do you seek a lie? And whatever else you seek here, when you seek in a worldly way, when you seek by loving the earth, when you seek by licking the earth, you seek it so that you may be happy; but no earthly thing makes you happy. Why do you not stop seeking a lie? How, then, will you be happy? “Sons of men, how long will you be heavy of heart?” Do you not want to be heavy of heart, you who load your heart with earth? How long were men heavy of heart? Before Christ came, before Christ rose, men were heavy of heart. “How long heavy of heart? Why do you love vanity and seek a lie?” Wanting to be happy, you seek the things by which you are wretched. What you seek deceives you: what you seek is a lie.","f":"Augustine, <i>Serm.</i> 231.4 (PL 38:1101; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/231-4)."},"augustine-sermones/231.5":{"o":"Beatus vis esse? OSleudo, si vis, unde sis beatus. Sequere ibi: Quousque graves corde? Utquid diligitis vanitatem, et quæritis mendacium? Scitote. Quid? Quoniam Dominus magnificavit Sanctum suum. Venit Christus ad miserias nostras; esurivit, sitivit, fatigatus esi, dormivit; nira fecit, mala passus cst, est, spinis coronatus est, sputis illitus est, alapis cæsus, ligno confixus, lancea vulneratus, in sepulero positus; sed tertio dic resurrexit, finito labore, mortua morte. Ecce iLi oculum habete in ejus resurrectione; quia ita magnificavit Sanctum suum, ut resuscitaret eum a mortuis, et daret ei honorem in cœlo sedendi ad desteram suam. Ostendit tibi quid debeas sapere, si vis beamus esse: hic enim esse non potes. I.. hac vita beatus esse non potes: nemo potest. Bonam rem quæris, sed terra ista non est regio ejus rei quam quæris. Quid quæris? Beatam vitam. Sed non est hic. Aurum si quæreres in loco ubi non cst, ille qui novit quia ncn est ibi, nonne diceret tibi: Quid fodis? quid terram sollicitas? Fossam fucis quo descendas, non uhi aliquid invenias. Quid cs responsurus adminenti te?Aurum quæro. Et ille: uon tibi dico, nihil est quod quæris; sed, Non est ubi quæris. Sic et tu quando dicis, Beatus esse voto; bonam rem quæris, sed non cst hic. Si habuit hie illud Christus, habebis et tu in regione mortis tuæ, quid ille invenit, attende: veniens de alia regionc quid hie iaavenit, nisi quod hic abundat? Manducavit tecum, quod abundat in cella miseriæ tuæ. Acetum hic bibit, fel hic habuit. Ecce quid in cella tua invenit. Sed ad magnam mensam suam te invitavit, mensam cœli, mensam Angelorum, uhi ipse panis est. Descendens ergo et ista mala inveniens ill cella tua, et non dedignatus est talem mensam tuam, ct promisit tibi suam. Et quid nobis dicit? Credite, credite vos venturos ad bona mensæ meæ, quando non sum dedignatus mala mensæ vestræ. Malum tuum tulit, et bonum suum non dabit? Utiquc dabit. Vitam suam promisit nobis: sed incredibilius est quod fecit. Mortem snam prærogavit nobis: tanquam diceret, Ad vitam meam vos invito, ubi ncmo moritur, ubi vere vita beata ese, ubi cibus nun corrumpitur, ubi reficit et non deficit. Ecce quo vos lavito, ad regionem Angelorum, ad amicitiam Patris et sancti Spiritus, ad coenam sempiternam, ad fraternitatem meam; postremo ad me ipsum, ad vitam meam vos invito. Non vultis credere quia dabo vobis vitam meam? Tenete pignus mortem. meam. Modo crgo cum in ista carne corruptibili vivimus, morum mutatione cum Christo moriamur, amorc justitiæ cum Christo vivamus: beatam vitam non accepturi, nisi cnm ad illum venerimus, qui venit ad nos, et cum illo esse cœperimus, qui mortuus est pro nobis.","t":"Do you want to be happy? I will show you, if you wish, how you may be happy. Follow on there: “How long heavy of heart? Why do you love vanity and seek a lie? Know.” What? “That the Lord has magnified his Holy One.” Christ came to our miseries; he hungered, thirsted, was wearied, slept; he did wonderful things, suffered evil things, was crowned with thorns, smeared with spittle, struck with slaps, fixed to the wood, wounded with a lance, placed in the tomb; but on the third day he rose, his toil ended and death dead. See, keep your eye there, on his resurrection; for he so magnified his Holy One that he raised him from the dead and gave him the honor of sitting in heaven at his right hand. He shows you what you ought to set your mind on, if you want to be happy: for you cannot be so here. In this life you cannot be happy: no one can. You seek a good thing, but this earth is not the region of the thing you seek. What do you seek? A happy life. But it is not here. If you were seeking gold in a place where it is not, would not someone who knew that it is not there say to you: Why are you digging? Why are you disturbing the earth? You are making a pit to go down into, not one where you may find something. What will you answer the one who warns you? I am seeking gold. And he: I do not tell you that what you seek is nothing, but that it is not where you are seeking it. So you too, when you say, I want to be happy: you seek a good thing, but it is not here. If Christ had it here, you too will have it. See what he found in the region of your death: coming from another region, what did he find here but what abounds here? He ate with you what abounds in the storeroom of your misery. He drank vinegar here; he had gall here. See what he found in your storeroom. But he invited you to his great table, the table of heaven, the table of the angels, where he himself is the bread. So, coming down and finding these evils in your storeroom, he did not disdain such a table of yours, and he promised you his own. And what does he say to us? Believe, believe that you will come to the good things of my table, since I did not disdain the evil things of your table. He took your evil, and will he not give his good? Surely he will give it. He has promised us his life; but what he has done is more incredible. He has paid us his death in advance: as if he were saying, I invite you to my life, where no one dies, where there is truly a happy life, where food does not spoil, where it refreshes and does not run out. See where I invite you: to the region of the angels, to the friendship of the Father and the Holy Spirit, to the everlasting supper, to my brotherhood; finally to myself, to my life I invite you. Do you not want to believe that I will give you my life? Hold my death as a pledge. Now, therefore, while we live in this corruptible flesh, let us die with Christ by change of morals, let us live with Christ by love of righteousness: we shall not receive the happy life until we come to him who came to us, and begin to be with him who died for us.","f":"Augustine, <i>Serm.</i> 231.5 (PL 38:1101–1102; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/231-5)."},"augustine-sermones/232.1":{"o":"Resurrectio Domini nostri Jesu Christi et hodie recitata est; sed de altero libro Evangelii, qui est secundum Lucam. Primo enim lecta cst secundum Matthæum, hesterno autem die secundum Marcum, hodie secundum Lucam: sic habet ordo Evangelistarum. Sicut enim passio ipsius ab omnibus Evangelistis conscripta cst; sic dies isti septem vel octo dant spatium, ut secundum omnes Evangelistas resurrectio Domini recitetur. Passio autcm quia uno die legitur, non solet legi, nisi secundum Matthæum. Volueram aliquando, ut per singulos annos secundum omnes Evangelistas etiam passio legeretur: factum est; nOD audierunt homines quod consueverant, et perturbati sunt. Qui antem amat Litteras Dei, et non vult esse semper idiota, omnia novit, et omnia diligenter inquirit. Sed sicut cuique Deus partitus est mensuram fidei, sic quisque proficit.","t":"The resurrection of our Lord Jesus Christ has been read today too, but from another book of the Gospel, the one according to Luke. For first it was read according to Matthew, yesterday according to Mark, today according to Luke: such is the order of the evangelists. For just as his passion was written by all the evangelists, so these seven or eight days give room for the Lord's resurrection to be read according to all the evangelists. But the passion, since it is read on one day, is usually read only according to Matthew. I had once wanted the passion also to be read each year according to all the evangelists: it was done; people did not hear what they were used to, and they were upset. But whoever loves the Scriptures of God and does not want to remain always unlearned knows all of them and inquires into all of them diligently. But as God has apportioned to each the measure of faith, so each makes progress.","f":"Augustine, <i>Serm.</i> 232.1 (PL 38:1102; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-1)."},"augustine-sermones/232.2":{"o":"Nunc attendamus quod bodie, cum legeretur, audivimus: nam quod heri commendavi charitati vestræ, expressius hodie audivimus, infidelitatem discipulorum: ut intelligamus quantum ejus beneficio nobis præstitum cst, ut quod non vidimus, sic credamus. Vocavit eos, instruxit eas, vixit cnm eis in terra, fecit ante eorom oculus tanta mirabilia usque ad mortuos suscitandos. Mortuos resuscitavit, carem suam posse resuscitare non credebatur. Venerunt mulieres ad mcnumentum: corpus in monumento non invenerunt; resurrexisse Dominum ab Angelis audierunt: feminæ viris nuntiaverunt. Et quid scripturn est? quid 3ndistis? Visa sunt ista anu oculos corum quali deliramenta. Magna infelicitas conditionis humanæ! Quando locuta est Eva quod dixerat serpens, audita est cito. Mulieri mentienti credituR) est, ut moreremur: non est creditum feminis vera dicentibus, ut viveremus. Si non erat credendum feminis, quare Adam credidit Evæ? Si feminis credendum, quare sanctis mulieribus uon crediderunt discipuli? Et ideo in hoc facto consideranda est benigna dispensatio Domini nostri. Nam hoc est quod egu Dominus Jesus Christus, u1 prius ilium seius femineus rcsurrexiæ nuntiaret. Quia per sexum femineum cecidit homo, per sexum femineum reparatus est homo, quia virgo Christum pepercrat, femina resurrexisse nuntiabaL Per feminam mors, per feminam vita. Sed non credidcrunt discipuli ut dixerant feminæ: delirare putaverunt, quando tamen vera nuntiabant.","t":"Now let us attend to what we heard today when it was read: for what I commended to Your Love yesterday we heard more explicitly today, the unbelief of the disciples; so that we may understand how great a benefit has been granted us by his kindness, that we believe what we have not seen. He called them, taught them, lived with them on earth, did such great wonders before their eyes, even to raising the dead. He raised the dead, and it was not believed that he could raise his own flesh. The women came to the tomb; they did not find the body in the tomb; they heard from angels that the Lord had risen; the women told the men. And what is written? What did you hear? “These words seemed to them like nonsense.” Great unhappiness of the human condition! When Eve spoke what the serpent had said, she was heard at once. A lying woman was believed, so that we died; women telling the truth were not believed, so that we might live. If women were not to be believed, why did Adam believe Eve? If women were to be believed, why did the disciples not believe the holy women? And so in this event the kindly dispensation of our Lord is to be considered. For this is what the Lord Jesus Christ brought about: that the female sex should first announce that he had risen. Because man fell through the female sex, man was restored through the female sex; because a virgin had borne Christ, a woman announced that he had risen. Through a woman death, through a woman life. But the disciples did not believe what the women had said: they thought they were raving, when in fact they were announcing the truth.","f":"Augustine, <i>Serm.</i> 232.2 (PL 38:1102; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-2)."},"augustine-sermones/232.3":{"o":"Ecce alii duo ambulabant in via, et loquebantur secum de his quæ acciderant in Jerusalem, de iniquitate Judæorum, de morte Christi:ambulabant fabulantes, et quasi mortuum dolentes, resurrexisse nescientei. Apparuit et ipsis, factus est tertius viator, miscuit cum eis amica colloquia. Oculi eorum tenebantur, ne agnoscerent cum. Oportebat enim, ut melius cur instrucretur: cognitio differtur: quærit ab eis quid imer se loquerentur, ut quod ipse scicbat illi faterentur. Et quod audistis, mirari cœperunt manifesta quia de re clara et tam manifesta velut a nesciente interrogabantur. Tu solus, inquiunt, peregrinus ea in Jirusalem, et nescis quæibi gesta sunt? At ille dixit: Quæ? De Jesu Nazareno, qui fuit propheta potensfactis et dictis. noc est, o discipuli? Propheta erat Christus, Dominus prophetarum? Judici vestro nomen præconis imponi'is. Ad alienorum verha devenerant. Quid est qnod dixi, alienorum verba? Recolite, quando ipse Jesus ait discipulis sitis, Quemtile homines esse dicunt filium hominis? responderunt opiniones alienas. Alii dicunt quod Elias es: alii, quia Joannes Baptista; alii, quia Jeremias, Ind unus ex Prophetis. Verba ista alicnorum erant, non disripulorurn. Ecce ad ipsa verba discipuli venerunt. Nunc ergo vos quem me esse dicitis? Respondistis mihi opiniones alienos, fidem vestram volo aud!rc. Tunc ait Petrus, unus pro omnibus, quia unitas in omnibus: Tu es Christusl Filius Dei vivi. Non quicumque unus ex Prophetis, æd Filias Dei vivi; adimpletor Prophetarum, creator et Angelorum. Tu ea Christus Filius Dei vivi. Audivit quod decuit illum audire ex hac voce, et tali voce. « Beatus es, Simon Bar-Jona: quia non tibi revelavit carn et sanguis, sed Pater meus qni in cælis est. Et ego dico tibi, Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ infeorum non vincent cam. Tibi dabo claves regni coctorum: et quæCumque solveris in terra, soluta erunt et in cœlo; et quæcumque ligaveris in terra, I igata erunt et in cœlo. » Fides hoc meruit audire, non homo. Nam ipse homo quid erat, nisi qnod ait Psalmus, Omnishomo mendax?","t":"See, two others were walking on the road and talking together about the things that had happened in Jerusalem, about the iniquity of the Jews, about the death of Christ: they were walking along talking, grieving for him as dead, not knowing that he had risen. He appeared to them too, became a third traveler, and joined in friendly conversation with them. Their eyes were held, so that they did not recognize him. For it was fitting that their heart be better instructed: recognition was deferred. He asks them what they were saying among themselves, so that they might confess what he himself knew. And, as you heard, they began to wonder, because they were asked about a clear and so plain a matter as if by one who did not know. “Are you the only stranger in Jerusalem,” they say, “and do you not know what has happened there?” And he said: “What things?” [And they:] “About Jesus of Nazareth, who was a prophet mighty in deed and word.” Is this it, O disciples? Was Christ a prophet, he who is the Lord of the prophets? You put the name of herald on your Judge. They had come down to the words of outsiders. What do I mean by the words of outsiders? Recall when Jesus himself said to his disciples, “Who do men say that the Son of Man is?” they answered with the opinions of outsiders: “Some say that you are Elijah, others John the Baptist, others Jeremiah or one of the prophets.” These words were the outsiders', not the disciples'. See, the disciples have now come to those very words. “Now, then, who do you say that I am?” You have answered me with the opinions of outsiders; I want to hear your faith. Then Peter said, one for all, because unity is in all: “You are the Christ, the Son of the living God.” Not just any one of the prophets, but the Son of the living God; the fulfiller of the prophets, the creator of the angels too. “You are the Christ, the Son of the living God.” He heard what it befitted him to hear for this word, and for such a word: “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my Church, and the gates of hell will not overcome it. To you I will give the keys of the kingdom of heaven; and whatever you loose on earth will be loosed also in heaven, and whatever you bind on earth will be bound also in heaven.” Faith merited to hear this, not the man. For what was the man himself, but what the psalm says, “Every man is a liar”?","f":"Augustine, <i>Serm.</i> 232.3 (PL 38:1102–1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-3)."},"augustine-sermones/232.4":{"o":"Denique continuo post hæc verba denuntiavit illis passionem suam et mortem. Expavit Petrus, et ait: Absit a te, Domine, non fiet iltud. Tunc Dominus: Redi post me, satanas Petrus satanas? Ubi sunt ilia verba, Beatus, es, Simon Bar-Jona? Numquid beatus s3tanas? Beatus de Dei: satanas, de hominis. Denique ipse Dominus expusuit quare illum dixerit satanam: Non enim sapis quæ sunt Dei, æd quæ sunt homini,. Unde tunc beatus? Quia non tibi revelavit earo et sanguis, sed Pater qui in cœlis est. Unde postea satanas? Non sapis quæ Dei sunt; quæ quando sapiebas, beatus eras: sed sapis quit hominum sunt. Ecce quomodo alternabat anima discipulorum, quasi ex ortu et occasu: modo stabat, modo jacchat; modo illuminabatur, modo tcnebrabatur; quia de Oei illuminabatur, de suo tenebrabatur. Unde illuminabatur? Accedite ad eum, et illuminamini. Unde tenebrabatur? Qui loquitur mendacium, de auo loquitur. Filium Dei vivi dixerat, et timcba, ne moreretur, cum Filius Dei esset, et ad boc venisset, ut moreretur. Nisi ille venisset ut moreretur, nos unde viveremus","t":"Then, right after these words, he announced to them his passion and death. Peter was terrified and said: “Far be it from you, Lord; this shall not happen.” Then the Lord: “Get behind me, Satan.” Peter, Satan? Where are those words, “Blessed are you, Simon Bar-Jona”? Is Satan blessed? Blessed from what is God's; Satan from what is man's. In fact, the Lord himself explained why he called him Satan: “For you do not savor the things of God, but the things of men.” Whence, then, was he blessed? Because flesh and blood did not reveal it to you, but the Father who is in heaven. Whence, afterwards, Satan? You do not savor the things that are God's; when you savored them, you were blessed; but you savor the things that are men's. See how the soul of the disciples alternated, as if between rising and setting: now it stood, now it lay; now it was enlightened, now darkened; because it was enlightened from God, darkened from its own. Whence was it enlightened? “Approach him and be enlightened.” Whence was it darkened? “Whoever speaks a lie speaks from his own.” He had said “Son of the living God,” and he was afraid that he might die, though he was the Son of God and had come for this, to die. Had he not come to die, whence would we live?","f":"Augustine, <i>Serm.</i> 232.4 (PL 38:1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-4)."},"augustine-sermones/232.5":{"o":"Unde nobis vita, unde illi mors? Ipsum attende: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Quære ibimortem. Ubi? undc? quomodo? Erat Verbum, Verbum apud Deum, Deus Verbum. Si invenis ibi carnemet sanguinem invenis murtem. Ergo illi Verbo undc mors? Nubis autem hominibus in terra positis, mortalibus, corruptibilibus, peccatoribus. unde vita?Non crat illi unde haberet mortem; non habebamus nos unde haberemus vitam: accepit ille mortem de nostro, ut daret nobis vitam de suo. Quomodo ille mortem de nostro? Verbum caro factum eat, et habitavit in nobis. Accepit binc a nobis, quod offerret pro nubis. Vita autem unde nobis? Et vita erat lux hominum. Ipse nobis vita, nos illi mors. Sed qualis mors? Dignatione, non conditione; quia dignatus est, quia voluit, quia misertus est: potestate mortuus est. Potestatem, inquit, habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (1 d. X, 18). Hoc Petrus nesciebat, quando audita morte Domini expavit. Sed ecce jam dixerat Dominus moriturum se, et resurrecturum tertia die. Factum est quod prædixerat, ct non credcbant qui audierant. Ecce jaM triduum eat, ex quo ista facta sunt; et nos putabamus quia ipse esset redempturus Isræl. Sperabatis, jam desperatis? de spe cecidistis? Levat vos qui vobiscum ambulat. Discipuli erant, ipsum audierunt, cum ipso vixerant, magistrum ipsum novcranl, alt illu instructi erant, et non potuerunt imitari et habere fidem latronis pendentis in cruce!","t":"Whence life for us, whence death for him? Look at him: “In the beginning was the Word, and the Word was with God, and the Word was God.” Look for death there. Where? Whence? How? The Word was, the Word with God, God the Word. If you find flesh and blood there, you find death. Whence, then, death for that Word? And whence life for us men placed on earth, mortal, corruptible, sinners? He had nothing from which to have death; we had nothing from which to have life: he took death from what is ours, to give us life from what is his. How did he take death from ours? “The Word became flesh and dwelt among us.” He took from us here what he might offer for us. And whence life for us? “And the life was the light of men.” He is life to us, we death to him. But what kind of death? By condescension, not by condition; because he deigned, because he willed, because he had mercy: he died by power. “I have power,” he says, “to lay down my life, and I have power to take it up again.” This Peter did not know when he was terrified at hearing of the Lord's death. But see, the Lord had already said that he would die and rise on the third day. What he had foretold was done, and those who had heard it did not believe. “See, it is now the third day since these things happened; and we were hoping that he was the one to redeem Israel.” You were hoping; do you now despair? Have you fallen from hope? He who walks with you lifts you up. They were disciples, they had heard him, they had lived with him, they knew him as teacher, they had been taught by him, and they could not imitate and have the faith of the thief hanging on the cross!","f":"Augustine, <i>Serm.</i> 232.5 (PL 38:1103; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-5)."},"augustine-sermones/232.6":{"o":"Sed forte aliqui vestrum nesciunt quod dixi de latrone, non audiendo passionem secundum omnes Evangelistas. Iste enim evangelista Lucas narravit quod dico. Quia duo latrones crucifixi sunt eum Christo. dixit hoc et Matthæus? sed unus eorum latronum quia insultavit Domino, ut alter corum quia credidit in Christum, Matthæus non dixit, Lucas dixit Recolamus fidem latronis, quam nun invenit Christus post resurrectionem in discipulis suis. Pendebat in cruce Christus, pendebat et latro: in medio ille,illi a laLerihus. Insultat unus, credit alter, judicat medius ille. Ille enim qui insultabat, hoc dixit: Si Filius Dei es, libera te. Et alius ad illum: Tu non times Deum. Si nos propter facta nostra merito patimur, ipæ quid fecit? Et conversus ad eum: Memento mei, Domine, cum veneris. in regnum: tuum. Magna fides! buic fidei quid addi possit, igllore. Titubaverunt ipsi qui vidcrunt Christum mortuos slIscitantem: credidit ille qui videbat secum in ligno pendentem. Quando illi titubaverunt, tunc ille credidit. Qualem fructuM Christus de arido tigno percepit? Quid ei dixerit Dommus audiamus. Amen dico tibi, hodie mecum eris ill paradiso. Tu differs te, ego agnosco te. Quando srerarct latre, de latrocinio all judicem, de judice ad crucem, de cruce ad paradisum? Denique ipse attendens merita sua, non dixit, Memento mei, ut liberes me hodie: sed, cum veneriss in regnum tuum, tone mei memor esto; ut si mihi tormenta debentur, vcl quousque veneris in reguum tuum. Et ille: Non sic; invasisti in regnum cœlorum,vim fecisti, credidisti, rapuisti. Hodie mecum eris ill paradiso. Non te differo: tantæ fidei hodie redlo quod dchco. Latro dicit, Memento mei, cum veneris in regnum tuum. Non solum credebat resurrecturum, sed etiam regnaturum. Pendenti, crucifixo, cruento, hærenti: Cum veneris, inquit, in regnum tuum. Et illi, Nos sperabamus. Ubi spem latro invenit, discipulus perdidit.","t":"But perhaps some of you do not know what I have said about the thief, since you have not heard the passion read according to all the evangelists. For it is this evangelist Luke who has told what I am saying. That two thieves were crucified with Christ, Matthew too said; but that one of those thieves insulted the Lord and the other believed in Christ, Matthew did not say; Luke did. Let us recall the faith of the thief, which Christ did not find in his disciples after the resurrection. Christ hung on the cross; the thief hung too: he in the middle, they at the sides. One insults, the other believes, the one in the middle judges. For the one who insulted said this: “If you are the Son of God, free yourself.” And the other to him: “Do you not fear God? If we suffer deservedly for our deeds, what has he done?” And turning to him: “Remember me, Lord, when you come into your kingdom.” Great faith! What could be added to this faith I do not know. Those who saw Christ raising the dead wavered; he believed who saw him hanging with him on the wood. When they wavered, then he believed. What fruit Christ gathered from the dry wood! Let us hear what the Lord said to him: “Amen I say to you, today you will be with me in paradise.” You put yourself off; I acknowledge you. When would the thief have hoped to go from robbery to the judge, from the judge to the cross, from the cross to paradise? In fact, considering his own deserts, he did not say, Remember me, so as to free me today; but, when you come into your kingdom, then remember me; so that if torments are owed me, they may last at least until you come into your kingdom. And he: Not so; you have broken into the kingdom of heaven, you have done violence, you have believed, you have seized it. “Today you will be with me in paradise.” I do not put you off: to such great faith I pay today what I owe. The thief says, “Remember me when you come into your kingdom.” He believed not only that he would rise, but also that he would reign. To one hanging, crucified, bloody, nailed fast: “When you come,” he says, “into your kingdom.” And they: “We were hoping.” Where the thief found hope, the disciple lost it.","f":"Augustine, <i>Serm.</i> 232.6 (PL 38:1103–1104; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-6)."},"augustine-sermones/232.7":{"o":"Deinde jam, charissimi, magnum sacramentum (IUod cognovimus, audite. Ambulabat cum illis, suscipitur hospitio, panem frangit, et cognoscitur. Et nos non dicamus quia Christum non cognovimus: novimus, si credimus. Parum est, novimus si credimus; habemus si credimus. Habebant ilii Christum in convivio, nos intus in animo. Plus cst Christum habere in corde, quam in domo. Cor enim nostrum interius nobis est, quam sit domus nostra. Jam \"cro uhi eum debet fidelis agnoscere? Agnoscit qui fidelis est: qui autem catechumenus est, ignorat. Sed januam contra illum nemo claudat, ut noverit.","t":"And then, dearly beloved, hear the great mystery which we have come to know. He walked with them, he was received as a guest, he broke bread, and he was recognized. And let us not say that we have not known Christ: we have known him, if we believe. That is too little to say: we have known him if we believe; we have him if we believe. They had Christ at their table; we have him within, in the soul. It is more to have Christ in the heart than in the house. For our heart is more inward to us than our house is. Now where ought the faithful to recognize him? He who is one of the faithful recognizes him; but he who is a catechumen does not know. But let no one shut the door against him, so that he may come to know.","f":"Augustine, <i>Serm.</i> 232.7 (PL 38:1104; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-7)."},"augustine-sermones/232.8":{"o":"Hesterno dic monui, ct admoneo Charitatem vestram, quia resurrectio Christi est in nohis, si bene vivamus; si viia vetus nostra mala moriatur, et quotidie nova proiiciat. Abundant hic pœnitentes: quando i!lis imponitur manus, fit ordo longissimus. Orate, pœnitentes; et cunt orarc pœnitentes. Discutio pœnitentes, ct invenio male viventes. Quomodo pœnitet quod fil? Si pœnitet, non fiat. Si antem fit, nomen errat, crimen manet. Aliqui ipsi sihi pœnitentiæ locnm petierunt; aliqui excommunicati a nobis in ponnitentiæ locum rcdacti sunt: et qui sibi petierunt, line volunt facere quod faciebant; et qui a nobis excommunicati in pœnitentiæ locum redacti sunt, nolunt inde surgere, quasi electus sit locus pœnitentium. Qui debet esse lucus humilitatis, fit locus iniquitatis. Vobis dico, qui vocamini pœnitentes, et non estis: vobis dico. Quid volris dicam? Laudo vos, in hoc non laudo: sed gemo et plango. Et quid faciam factus vile canticum? Mutamini, mutamini, rogo. Vitæ finis incer- Ius est. Omnis homo cum casu sno ambulat. Quid differtis hcne vivere, cum putatis quia longa erit vita? Longam vitam putatis, et mortem subitaneam non timetis? Scd ecce longa sit: ct quæro unum pœnitentem, et non invenio. Quanto melius lunas bona quam, mala vita crit? Longam cœnam malam nemu ferre, longam vitam malam omnes volunt habere. Utique si grande est quod vivimus, bonun) sit ipsum grande. Quid enim vis mali, dic mihi, in omnibus tuis actibus, cogitationibus, cupiditatibuS' Terram malam non vis, segetem malam non vis utique, sed bonam; arborem bonam, equum bonum. servum bonum, amicum bonum, filium bonum, uxorem bonam. Et quid hæc magna commemoro: quandoquident vestem ipsam malam non vis habere, sed bonam; caligam postremo ipsam non vis nisi bonam? Ant da mihi aliquid te velle quod malum est, nec te Trite aliquid bonum. Puto, villam malam non vis, sed bonam; solam animam malam vis? Quid te offendisti? Quid de te mate tu ipse meruisti? Inter bona tua non vis esse matum, nisi te solum. Putate quia dico quod soleo, et facitis quod soletis. Ego coram Deo excutio vestimenta mea. Timeo ne mihi imputetur. quia non dico. Officium meum impleo, fructum vestrum quæro: de bonis operibus vestris gaudium habere velo, nen pecuniam. Non enim qui bene vivit, divitem me facit. Et tamen Lene vivat, et facit. Divitiæ meæ non nisi spes vestra est in Christo. Gaudium meum, solatium meum, et respiramentum periculorum meorum in his tentationibus nullum est, nisi bona vita vestra. Obsecro vos, fratres, si obliti estis vestri miseremini mei.","t":"Yesterday I warned, and I warn Your Love again, that the resurrection of Christ is in us if we live well: if our old evil life dies and the new life advances every day. There are many penitents here: when the hand is laid on them, the line is very long. “Pray, penitents”; and the penitents go to pray. I examine the penitents, and I find them living badly. How can one repent of what one is doing? If he repents, let it not be done. But if it is done, the name is false and the crime remains. Some have asked for the place of penance for themselves; some, excommunicated by us, have been reduced to the place of penance: and those who asked for it themselves want to keep doing what they used to do; and those who, excommunicated by us, have been reduced to the place of penance do not want to rise from it, as if the place of the penitents were a place of choice. What ought to be a place of humility becomes a place of iniquity. I am speaking to you who are called penitents and are not: I am speaking to you. What shall I say to you? Shall I praise you? In this I do not praise you; but I groan and lament. And what shall I do, having become a cheap song? Change, change, I beg you. The end of life is uncertain. Every man walks about with his fall. Why do you put off living well, since you think life will be long? You think of a long life, and you do not fear sudden death? But suppose it is long: and I look for one penitent, and I do not find one. How much better a long good life than a long bad one? No one will put up with a long bad dinner; everyone wants to have a long bad life. Surely, if what we live is long, let that long thing be good. For what bad thing, tell me, do you want in all your acts, thoughts, and desires? You do not want bad land; you certainly do not want a bad crop, but a good one; a good tree, a good horse, a good slave, a good friend, a good son, a good wife. And why do I mention these great things, when you do not want even your clothing bad, but good; finally, even your shoe you want only good? Or show me something of yours that you want to be bad, and that you do not want to be good. I suppose you do not want a bad farm but a good one: is it only a bad soul you want? How have you offended yourself? What evil have you yourself deserved from yourself? Among your goods you want nothing bad except yourself alone. Suppose I am saying what I usually say, and you are doing what you usually do. Before God I shake out my garments. I fear it may be imputed to me if I do not speak. I fulfill my office; I seek your fruit: I want to have joy from your good works, not money. For he who lives well does not make me rich. And yet let him live well, and he does. My riches are nothing but your hope in Christ. My joy, my solace, and my respite from my dangers in these temptations is nothing but your good life. I beg you, brothers: if you have forgotten yourselves, have pity on me.","f":"Augustine, <i>Serm.</i> 232.8 (PL 38:1104; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/232-8)."},"augustine-sermones/233.1":{"o":"Audistis lectionem sancti Evangelii de resurrectione Christi. In resurrectione Christi consta bilita est fides nostra. Passionem Christi et Pagani et impii et Judæi crediderunt: resurrectionem nonnisi Christiani. Passio Christi significat miscrias hujus vitæ: resurrectio Christi ostendit beatitudinem futurre vitæ. In præsenti laboremus: in futura speremus. Modo tempus est operis: tunc mercedis. Qui piger est in exhibendo opere, impudens est in exigenda mercede. Audistis quid dixerit discipulis suis poa resurrectionem. Misit cos ad Evangelium prædicandum, et factum est: prædicatum est Evangelium. pervenit ad nos. Et ecce, In omnem terram exiit sonus forunt, et ill fines orbis terræ verba eoram. Ambulando et ambulando, Evangelium pervenit ad nos, et ad fines terræ. Breviter constituit nobis, loqueus discipulis suis quid faciamus, quid speremus. Ait enim, sicut audistis quando loquebatur: Qai crediderit et baptizatus fuerit, salvus erit ( Marc. XVI, 16). Exigitur a nobis fides, offertur salus: Qui crediderit et baptizatus fuerit, salvus erit. Pretiosum est quod nobis promittitur, gratis tit quod jubetur.","t":"You have heard the reading of the holy Gospel on the resurrection of Christ. In the resurrection of Christ our faith has been established. Pagans and the ungodly and Jews have believed the passion of Christ; only Christians the resurrection. The passion of Christ signifies the miseries of this life; the resurrection of Christ shows the blessedness of the life to come. In the present let us labor; in the future let us hope. Now is the time of work; then of wages. Whoever is lazy in doing the work is shameless in demanding the wages. You have heard what he said to his disciples after the resurrection. He sent them to preach the gospel, and it was done: the gospel was preached; it reached us. And see, “Their sound has gone out into all the earth, and their words to the ends of the world.” Going and going, the gospel has reached us, and the ends of the earth. Briefly he laid down for us, speaking to his disciples, what we are to do and what we are to hope. For he says, as you heard when he spoke: “Whoever believes and is baptized will be saved.” Faith is required of us; salvation is offered: “Whoever believes and is baptized will be saved.” Precious is what is promised us; what is commanded is free.","f":"Augustine, <i>Serm.</i> 233.1 (PL 38:1104–1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/233-1)."},"augustine-sermones/233.2":{"o":"Qui crediderit et baptizutus fuerit, salvus erit. Quid enim? qui hæc audiebant, salvi nun erant? Nonne multi salvi credunt, salvi sunt et antequam credant? Salvi plane: sed vana salus hominum. Qualis est ista salus, quæ libi cum jumento tuo communis est? Verumtamen etiam ipsa unde, nisi ab illo, de quo scriptum est: Homines et jumenta salvos facies, Domine? Et addidit: Secundum mu/titudinem misericordiæ tuœ, Deus. Tanta est enim multitudo misericordiæ tuæ, ut veniat a te satus in istam carnem mortalem hominum, veniat et ad carnem recoruln. Hæc est multitudo misericordiæ tuæ. Filiis tuis quid? Ecce homines et jumenta salvos facies, Domine. Nihil nobis amplius? Quod hominibus quibuscumque, quod pecori- Lus, hoc præstatur et nobis? Non plane hoc. Sed quid? Audi: Filii autem hominum sub legmine alarum tuarum sperabunt: inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis, eos. Quoniam apud te est fons ritæ (PIal. XXXV, 7 10). Christus est fon vite. II bebamus salutem cum jumentis, (Inousque veniret ad nos furis vitæ fons vitæ venit ad nos, et fons vitæ mortuus est propter nos. Negabit vitam suam, qui nobis erogavit mortem. suam? Ipsa eat salus, quæ non est vana. Quarc? Quia non transit.","t":"“Whoever believes and is baptized will be saved.” What then? Were those who heard this not safe? Do not many believe while safe, and were they not safe even before they believed? Safe indeed; but vain is the safety of men. What kind of safety is this, which you share with your beast of burden? Yet even this, whence is it, but from him of whom it is written: “Men and beasts you will save, Lord”? And he added: “According to the multitude of your mercy, God.” For so great is the multitude of your mercy that salvation comes from you into this mortal flesh of men, and comes also to the flesh of cattle. This is the multitude of your mercy. For your children, what? See, “Men and beasts you will save, Lord.” Nothing more for us? Is what is given to any men whatever, and to cattle, all that is given to us? Not that, certainly. But what? Hear: “But the sons of men will hope under the shelter of your wings; they will be made drunk with the abundance of your house, and you will give them to drink from the torrent of your pleasure. For with you is the fountain of life.” Christ is the fountain of life. We had safety with the beasts until the fountain of life came to us. The fountain of life came to us, and the fountain of life died for us. Will he deny us his life, who has paid out his death for us? That is the salvation which is not vain. Why? Because it does not pass away.","f":"Augustine, <i>Serm.</i> 233.2 (PL 38:1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/233-2)."},"augustine-sermones/233.3":{"o":"Bene animadvertenda est ista distinctio, Homines et jumenta salvos facies, Domine: Homines, pertinentes ad hominem. Filii autem hominum, pertinentes ad Filium hominis, aab legmine alarun) tuarum sperabunt. Constituite vobis ante oculos duos hOluines. Erigite fidem, evigilet cnr vestrum: recordamini hominem in quo decepti sumus; rccordamini hominem a quo redempti sumus. Ille homo numquid filius hominis? Adam homo erat, filius hominis non erat. Ideo Dominus Christus assidue se dicit filium hominis, ut faciat nos recordari hominem qui non fuit filius hominis: ut recordemur in illo mortem, in isto vitam; in illo peccatum, in isto remissionem peccalorum; in illo yincuhnn, in isto libertatem; in illo damnationem, in isto absolutionem. Duo ergo isai homines significati sunt in his verbis, Homines et jumenta salvos fucies, Domine. lIomine\", pertinentes ad hominem: et jumerlta, simul cum jumentis eus salvos facies. Homo enim in honore positus non intellexit, sicut scriptum cst: Homo ill honore positus non intellexit; comparatus est jumentis insensatis, et similis factus est eis. Propterea, llomine. et jumenta. quibus similes faCti sunt homines, qnia non intellexerunt, et eis quibus dominari creati sunt,comparati sunt, salvo facies.","t":"This distinction is to be well noted: “Men and beasts you will save, Lord”: men, belonging to the man. “But the sons of men,” belonging to the Son of Man, “will hope under the shelter of your wings.” Set before your eyes two men. Lift up your faith, let your heart awake: remember the man in whom we were deceived; remember the man by whom we were redeemed. Was that man a son of man? Adam was a man; he was not a son of man. That is why the Lord Christ constantly calls himself Son of Man, to make us remember the man who was not a son of man: so that we may remember death in the one, life in the other; sin in the one, forgiveness of sins in the other; bondage in the one, liberty in the other; condemnation in the one, acquittal in the other. These two men, then, are signified in these words: “Men and beasts you will save, Lord.” Men, belonging to the man; and beasts: together with the beasts you will save them. For man, placed in honor, did not understand, as it is written: “Man placed in honor did not understand; he was compared to senseless beasts and became like them.” Therefore men and beasts, to which men became like because they did not understand, and to which they were compared, though they were created to rule them, you will save.","f":"Augustine, <i>Serm.</i> 233.3 (PL 38:1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/233-3)."},"augustine-sermones/233.4":{"o":"Numquid ipsa est salus, cie qua dictum est, Qui crediderit, el baptizatus fuerit,salvus erit?Alia est illa salus, louge alia. Angeli hanc habent: notite camo quærere in terra. Magna est, sed nOli cst hic. Non est ista res de ista regione, non est hic talis salus. Sursum cor. Quid hic quæris ill terra satutem hanc? Ipsa salns huc venit, ct mortem nostram hic invenit. Numquid Dominus noster Jesus Christus, quando venit ad nos in carne, invenit triC salutem istam in regione nostra? Magnum quid huc attulit mercator iste de regione sua veniens: mercator iste invenitin regione nostra quod hic abundat. Quid hic abundat? Nasci et mori. Plena est terra his mercibus, nasci et mori. Natus est,et mortuus est. Sed qua via natus est? Ad istam regionem venit, sed non ea via qua et nos vcuil. De cœlo enim venit a Patre. Et tamen natus est mortalis. Natus cst de Spiritu sancto ex virgine Maria. Numquid nos sic dc Adam et Eva? Nus per concupiscentiam carnis, illc autem non per ipsam. Maria enim virgo sine virili amplexu, sinc cOlwllpiscentiæ æstu; quoniam ne pateretur hunc æstum, ideo ei dictum est, Spiritua sanctus superveniet ill te, et virtus Attissimi obumbrabit tibi. Virgo ergo Maria non concubuit et concepit: sod credidit et concepit. Natus est enim mortalis mortalibus. Quare mortalis? Quia in similitudine carnis peccati: non in carne peccati, sed in similitudine carnis peccati. Quid habet caro peccati? Mortem et peccatum. Quid habuit similitudo carnis peccati? Mortem sine peccato Si haberet peccatum, caro esset peccati: si mortem non haberet, non esset similitudo carnis peccati. Talis venit, Salvator venit: mortuus est, sed mortem occidit: finivit in se quam timebamus; suscepit illam, et occidit illam; quomodu summus venator Iconem cepit, et necavit.","t":"Is that the salvation of which it was said, “Whoever believes and is baptized will be saved”? That salvation is other, far other. The angels have it: do not seek it on earth. It is great, but it is not here. That thing is not of this region; such salvation is not here. Lift up your heart. Why do you seek this salvation here on earth? Salvation itself came here, and found our death here. When our Lord Jesus Christ came to us in the flesh, did he find that salvation in our region? This merchant, coming from his own region, brought something great here: this merchant found in our region what abounds here. What abounds here? Being born and dying. The earth is full of these wares, being born and dying. He was born, and he died. But by what way was he born? He came to this region, but not by the way by which we came. For he came from heaven, from the Father. And yet he was born mortal. He was born of the Holy Spirit from the Virgin Mary. Are we born so from Adam and Eve? We are born through the lust of the flesh, but he was not. For the Virgin Mary conceived without a man's embrace, without the heat of lust; for, that she might not suffer this heat, it was said to her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” The Virgin Mary, then, did not lie with a man and conceive; but she believed and conceived. For he was born mortal for mortals. Why mortal? Because in the likeness of sinful flesh: not in sinful flesh, but in the likeness of sinful flesh. What does sinful flesh have? Death and sin. What did the likeness of sinful flesh have? Death without sin. If it had sin, it would be sinful flesh; if it did not have death, it would not be the likeness of sinful flesh. Such he came; the Savior came: he died, but he killed death; he ended in himself what we feared; he took it on and killed it, as a supreme hunter catches a lion and slays it.","f":"Augustine, <i>Serm.</i> 233.4 (PL 38:1105; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/233-4)."},"augustine-sermones/233.5":{"o":"Ubi cst mors? Quære in Christo, jam nun est: sed fait, ct mortua est ibi. 0 vita, mors mortis: Bono animo estote, morietur et in nubis. Quod præcessit in capite, reddetur in membris: morietur et in nobis mors. Sed quando?in fine sæculi,in resurrectione mortuorum, quam credimus, et de qua non dubitamus. Qui enim crediderit et baptizatus fuerit, ipse salvus erit. Seqnere quod timeas: Qui autem MOM crediderit, condemnabitur. Ergo mors morietur in nobis, victura est in damnatis. Ubi mors nesciet mortem, sempiterna mors erit: quia æterna tarmenta erunt. In nobis morietur,ct non erit. Vultis nosse? Dico vubis pauca verba triumphantium, m habeatis quod meditemini, quod corde cantetis, quod toto anime speretis, quod fide ct hono Opere requiratis. Audite verba triumphantium,quando non erit mors;quando et in nubis, sicut et in capite nostro, morietur mors. Paulus apostolus dicit: Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Tunc fiet sermo dui scriptus est, AbsorpIa est mors in victoriam. Dixi vobis quia morietur mors ill nobis: Absorpta est mors ill victoriani. Ista est mors mortis. Absorbebitur. ilL non appareat. Quid est, ut non appareat? Ut non sit, nec intus, nec foris. Absorpta est mors ill victoriam. Gaudeant triumphantes:. gaudeant, dicant quod sequitur: Ubi est, mors, victoria tua? ubi est, mors, aculens tuus1 Cur. XV, 53- 55)? Ubi est, Cepisti, possedisti, vicisti, et tibi as dixisti; perecussisti, et occidisti; Ubi est, mors, victoria tua? ubi est, mors, aculeu, tuus? Nonne conrregit illum Dominus meus? 0 mors, quando Dumino Ineo hæsisti, tanc et mihi peristi. Ista salute salvus erit, qui crediderit et baptizatus (uerit. Qui autem non crediderit, condemnabitur. Fugite condemnationem, amate et sperate salutem æternam.","t":"Where is death? Look for it in Christ: it is no longer there; but it was, and it died there. O Life, death of death! Be of good heart: it will die in us too. What went before in the head will be rendered in the members: death will die in us too. But when? At the end of the world, in the resurrection of the dead, which we believe and do not doubt. For “whoever believes and is baptized” will himself “be saved.” Follow on to what you should fear: “But whoever does not believe will be condemned.” So death will die in us; it will live on in the damned. Where death will not know death, there will be everlasting death, because there will be eternal torments. In us it will die and will not be. Do you want to know? I will tell you a few words of those who triumph, so that you may have something to meditate on, to sing in your heart, to hope for with your whole soul, to seek by faith and good works. Hear the words of the triumphant, when there will be no death; when in us too, as in our head, death will die. The apostle Paul says: “This corruptible must put on incorruption, and this mortal put on immortality. Then will come to pass the word that is written, Death is swallowed up in victory.” I told you that death will die in us: “Death is swallowed up in victory.” That is the death of death. It will be swallowed up, so as not to appear. What does “so as not to appear” mean? So that it may not be, neither within nor without. “Death is swallowed up in victory.” Let the triumphant rejoice; let them rejoice and say what follows: “Where, O death, is your victory? Where, O death, is your sting?” Where is it? You seized, you possessed, you conquered, you spoke to yourself; you struck and you killed: “Where, O death, is your victory? Where, O death, is your sting?” Did not my Lord crush it? O death, when you fastened on my Lord, then you perished for me too. With this salvation he will be saved who believes and is baptized. “But whoever does not believe will be condemned.” Flee condemnation; love and hope for eternal salvation.","f":"Augustine, <i>Serm.</i> 233.5 (PL 38:1105–1106; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/233-5)."},"augustine-sermones/234.1":{"o":"Resurrectio Domiui secundum omnes quatuor Evangelistas legitur his dicbus. Ideo enim necessarium est ut legantur omnes, quia singuli non dixcrunt omnia; sed quæ alius prætermisit, alius dixit: ct quodam modo sibi dcderunt. locum omnes, ut nccessarii essent omnes. Marcus evangelista, cujus hesterno die Evangelium recitatum prosecutus est, breviter dixit quod Lucas uberius est, de duobus quibusdam discipulis, qni non erant de numero quidcm duodecim, sed tamen discipuli erant: quibus iter agentibus Dominus apparuit, et cum cis ambulavit. nic enim tantummodo dixit qum apparuit duobus iter agentibus: iste vcro evangelista Lucas, et quid illis dixerit, et quid cis responderit, et quousque cum cis ambulaverit, et quomodo cum in panis fractione cognoverint; omnia hæc dixit, sicut audivimus.","t":"The Lord's resurrection is read in these days according to all four evangelists. For it is necessary that all be read, because each did not say everything; but what one passed over, another said: and in a way they all made room for one another, so that all might be necessary. The evangelist Mark, whose Gospel was recited yesterday, said briefly what Luke says more fully, about two disciples who were not of the number of the twelve but were disciples nonetheless: to whom, as they were on a journey, the Lord appeared and walked with them. For Mark said only that he appeared to two who were on a journey; but this evangelist Luke told what he said to them, what they answered him, how far he walked with them, and how they recognized him in the breaking of bread: all this he told, as we have heard.","f":"Augustine, <i>Serm.</i> 234.1 (PL 38:1106; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/234-1)."},"augustine-sermones/234.2":{"o":"Quid ergo, fratres, quid hie discutimus? Ædificamur ad credendum resurrexisse Dominum ChristulD. Jam credebamus quando Evangelium audivimus, et in hane ecclesiam hodie credentes ingressi sumus: et tamen nescio quomodo cum gaudio auditur, quod memoria renovatur. Quomodo vultis lætificetur cor nostrum, quando videmur istis qui in via ambulabant, et quibus Dommus apparuit, esse meliores? Nos enim credimus quod illi nondum credebant. Spem perdiderant, ct nos non dubitamus, unde illi dubitabant. Crucifixo Domino spem perdiderant: hoc apparuit in verbis illorum, quando eis dixit, Qui sunt isti sermones quos habetis inter vos, et quare tristes eatis? Et illi: Tu solus peregrinaris in Jerusalem, et nescis que ibi contigerunt? Et respondit ille: Quœ? Sciens omnia de se ipso quærebat: quia se in ipsis esse cupiebat. Quœ? dixit. Et illi: De Jesu Nazareno, qui fuit vir propheta, magnus in dictis et factis. Eccc meliores sumus. Illi dicebant Christum prophetam: nos eum novimus Dominum Prophetarum, Fuit, inquiunt, propheta magnus in factis et dict;.. Et quomodo cum principes sacerdolum crucifixerunt: et ecce tertia dies eat ex quo hœc omnia facta sunt. Noa autem sperabamus. Sperabatis: jam non speratis? Hic est omnis discipulatus vester? In cruco latro vos vicit. Vos obliti estis eum qui docebat:ille agnovit cam quo pendebat. Nossperabamus. Quid sperabatis? Quia ipse erat redempturus Isræl. Quod sperabatis, et illo crucifixo perdidistis, hoc latro crucifixus agnovit. Ait cnim Domino: Donlint, memento mei, cumvener;, in regnum tuum. Ecce qnia ipse erat redempturus Isræl. Crux illa, schola crat. Ibi docuit Magister latronem. Lignum pendentis cathedra factum est docentis. Sed qui reddidit se voLis, revocet spem voLis. Sic et factum est. Mementute tamen, charissimi, quemadmodum Dominus Jesus ab eis, quorum oculi tenebantur ne illum agnoscerent, in fractione panis voluit se agnosci. Norunt fideles quid dicam: norunt Christum in fractione panis. Non enim omnis panis, sed accipiens benebictionem Christi, ilL corpus Christi. Ibi illi exsultaverunt, exsultaverunt, ad alios perrexerunt: jam scientes invenerunt, narrantes quod viderant, Evangelio addiderunt. Dicta sunt, ficta sunt, scripta sunt: pervenerunt ad nos.","t":"What, then, brothers, what are we discussing here? We are being built up to believe that the Lord Christ has risen. We believed already when we heard the Gospel, and we entered this church today believing; and yet somehow what is renewed in memory is heard with joy. How do you think our heart is gladdened, when we seem to be better than those who were walking on the road, to whom the Lord appeared? For we believe what they did not yet believe. They had lost hope, and we do not doubt what they doubted. When the Lord was crucified they had lost hope: this appeared in their words when he said to them, “What are these words that you are exchanging with one another, and why are you sad?” And they: “Are you the only stranger in Jerusalem, and do you not know what has happened there?” And he answered: “What things?” Knowing all things about himself, he asked: because he wanted to be in them. “What things?” he said. And they: “About Jesus of Nazareth, who was a man, a prophet, great in word and deed.” See, we are better. They called Christ a prophet; we know him as Lord of the prophets. “He was,” they say, “a great prophet in deeds and words. And how the chief priests crucified him; and see, it is the third day since all these things were done. But we were hoping.” You were hoping: do you no longer hope? Is this all your discipleship? On the cross a thief has beaten you. You have forgotten him who taught; he recognized him with whom he hung. “We were hoping.” What were you hoping? “That he was the one to redeem Israel.” What you were hoping, and lost when he was crucified, the crucified thief recognized. For he said to the Lord: “Lord, remember me when you come into your kingdom.” See, he was the one to redeem Israel. That cross was a school. There the Teacher taught the thief. The wood of the one hanging became the chair of the one teaching. But may he who gave himself back to you call back your hope. And so it was done. Remember, however, dearly beloved, how the Lord Jesus willed to be recognized in the breaking of bread by those whose eyes were held so that they did not recognize him. The faithful know what I am saying: they know Christ in the breaking of bread. For not every bread, but bread receiving Christ's blessing, becomes the body of Christ. There they exulted; they went to the others; they found them already knowing; telling what they had seen, they added to the Gospel. It was spoken, it was done, it was written: it has come to us.","f":"Augustine, <i>Serm.</i> 234.2 (PL 38:1106; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/234-2)."},"augustine-sermones/234.3":{"o":"Credamus in Christum crucifixum; sed eum qui die tertio resurrexit. Ipsa est fides quæ hos distinguit ab eis, distinguit a Paganis, distinguit a Judæis; fides qua credimus Christum resurrexisse a mortuis. Apostostolus dicit Timotheo: Memor esto Christum Jesum resurrexisse a mortuis, ex limine David, secundum evangelium meum. Itemque ipse Apostolus: Quia si credideris in corde tuo, inquit, quia Dominus est Jesus, et confessus fueris ore tuo quia Deus illum suscitavit a mortuis, salvus cris. Ipsa est salus de qua hesterno die disputavi. Qui crediderit et baptizatus fuerit, salvus erit. Scio vos credere: salvi eritis. Corde retinete, ore proferte quia Christus resurrexit a mortuis. Sed fidem habete Christianorum, non dæmoniorum. Ecce enim distinguo ista vobis: quod meum est, distingno; secundum gratiam Dei quæ data est mihi, distinguo vobis. Cum distinxero, eligite, diligite. Ecce dixi. Fides ista, qua credimus Christum Jesum resurrexisse a mortuis, distinguit nos a Paganis. Quære a Pagano, utrum crucifixus fuerit Christus: clamat, Valde. Virum resurrexerit: negate Quære a Judæo, utrum crucifixus sit Christus: conlilelur crimen parentum suorum; confitetur crimen, ubi habet et partem. Bibit enim quod ei parentes sui propinaverunt: Sanguis ejus super nos, et super filiosnostros. Sed quære ah illo, utrum resurrexerit a mortuis: negnhit, irridebit. accusabit. Distincti sumus. Credimus euim nos Cbristum ex semine David secundum carnem resurrexisse a mortuis. Numquid hoc dæmones nescierunt, aut ista dæmones non crediderunt, quæ et viderunt? Adhuc atenquam resurrexisset, clamabant et dicebant: Scimus qui sis, Filius Dei. Discernebamus nos a Paganis, credendo Christum resurrexisse: si aliquid possumus. a d:rmonibus nos discernamus. Quod est, obsecro vos, quid est qnod dixcrunt dæmones? Scimus qui sis, Filius Dei. Et audiunt, Obmutescite. Nonne hoc dixerunt quod et Petrus, quando quæsivit ab cis et dixit: Quem arc dicunt hominesesse? Et cum opiniones respondissent alienas, addidit et interrogavit dicens: Eos autem quem me esse dicitis? Respondit Petrus: Tu es Christus Filius. Dei vivi. Hoc da'mones, uos Petrus: hoc maligni spiritus, hoc Apustolus, Et audiunt dæmones, Obmutescite:audit Petrus, Beatus es. Quod discernebat illos, hoc discernat et nos. Unde hoc dæmones clamabant? Timendo. Unde Petrus? Diligendo. Eligite, diligile. ipsa est fides quæ Christianos a dæmonibus discernit; fidus non quæcumque. Nam ait apostolus Jacobas, Tu credis: Epistola hoc habet apostoli Jacobi: Tu credis quia MMM est Deus: belle facis. Et dæmones credunt, et contremiscunt (Jacobi II, i9). Ipse hoc dixit, qui in cadem Epistola scripsit, Si fidem habeat aliquis, opera autem non habeat, numquid potest fides salvare eum? Et apostulus Paulus discernens, ait: Neque circunzcisio aliquid valet, neque præputium; æd fides quæ pcr dilectionem operatur. Discrevimus, distinximus: imo distinctam invenimus, distinctam lcgimus, distinctam esse didicimus. Quomodo distinguintur fide; sic distintguamur et morbus, sic disliuguamur et opcribus, accensi chaaritate, quam dæmones non habebant. Quo igne et illi duo in via ardebant. Cognito enimChristo ct ab eis discedente, dixerunt apud se: Nonne cor nostrum erat ardens in via, cum aperiret nobis, Scripturas? Ardete; ne ardeatis igne quo arsuri sunt dæmones. A rdete isn2 charitatis, ut a dæmonibus vos discerr:atis. Ardor iste sursum vos rapit, sursum tollit, in cœlum levat. Quidquid molestiarum passi fueritis in terra, quantumcumque christianum cor deorsumhumiliatum premat inimicus; summa petit ardor dilectionis. Similitudinem accipite. Si faculam teneas ardentem, rectam capite sursum teneas; flammæ crinis surgit in cælum: deprime faculam, flammain crelun) it: fac faculamcapite deorsum, numquid et flammam deponis in terram? Quacumque ardens vergit, flamma aliam viam nesci, cœlum prtit. Spiritu ferrventes accendimni igne charitatis: fervere facite vos laudibus Dei, et moribus optimis. Alter calidus, alter frigidus: calidus frigidum accendat; ct qui parum ardet, optet augmentum, oret adjumeatum. Dominus paratus est dare: nos pansis cordibus optemus accipere. Conversi ad Dominum, etc.","t":"Let us believe in Christ crucified, but in him who rose on the third day. That is the faith which distinguishes us from them, distinguishes us from pagans, distinguishes us from Jews: the faith by which we believe that Christ rose from the dead. The Apostle says to Timothy: “Remember that Christ Jesus rose from the dead, from the seed of David, according to my gospel.” And again the same Apostle: “For if you believe in your heart,” he says, “that Jesus is Lord, and confess with your mouth that God raised him from the dead, you will be saved.” That is the salvation which I discussed yesterday: “Whoever believes and is baptized will be saved.” I know that you believe: you will be saved. Hold in your heart and utter with your mouth that Christ has risen from the dead. But have the faith of Christians, not of demons. For see, I distinguish these for you; I distinguish what is my part to distinguish; according to the grace of God given to me I distinguish them for you. When I have distinguished, choose, love. See, I have said it. This faith by which we believe that Christ Jesus rose from the dead distinguishes us from pagans. Ask a pagan whether Christ was crucified: he cries, Indeed. Whether he rose: he denies it. Ask a Jew whether Christ was crucified: he confesses the crime of his fathers; he confesses a crime in which he too has a share. For he drinks what his fathers poured out for him: “His blood be on us and on our children.” But ask him whether Christ rose from the dead: he will deny it, mock, accuse. We are distinguished. For we believe that Christ, of the seed of David according to the flesh, rose from the dead. But did the demons not know this, or did the demons not believe these things, which they also saw? Even before he rose, they cried out and said: “We know who you are, the Son of God.” We distinguished ourselves from pagans by believing that Christ rose: if we can, let us distinguish ourselves from demons. What is it, I beg you, what is it that the demons said? “We know who you are, the Son of God.” And they hear: “Be silent.” Did they not say what Peter said, when Christ asked them and said, “Who do men say that I am?” And when they had answered with the opinions of outsiders, he went on to ask: “But you, who do you say that I am?” Peter answered: “You are the Christ, the Son of the living God.” The demons said this, and Peter said this; the evil spirits said this, and the Apostle said this. And the demons hear, “Be silent”; Peter hears, “Blessed are you.” What distinguished them, let it distinguish us. Why did the demons cry this out? From fear. Why did Peter? From love. Choose, love. That is the faith which distinguishes Christians from demons; not just any faith. For the apostle James says, “You believe”; the letter of the apostle James has this: “You believe that God is one: you do well. The demons also believe, and tremble.” He said this who wrote in the same letter, “If someone has faith but does not have works, can faith save him?” And the apostle Paul, distinguishing, says: “Neither circumcision avails anything, nor uncircumcision, but faith which works through love.” We have discerned, we have distinguished; or rather we have found it distinguished, read it distinguished, learned that it is distinguished. As we are distinguished by faith, so let us be distinguished by morals, so let us be distinguished by works, set on fire by love, which the demons did not have. With that fire those two on the road also burned. For when they had recognized Christ and he had departed from them, they said to each other: “Was not our heart burning on the road, when he opened the Scriptures to us?” Burn, lest you burn with the fire in which the demons will burn. Burn with the fire of love, so that you may distinguish yourselves from the demons. This burning snatches you up, lifts you up, raises you to heaven. Whatever troubles you suffer on earth, however much the enemy presses down a Christian heart humbled below, the burning of love seeks the heights. Take a comparison. If you hold a burning torch and hold it upright with the head up, the crest of flame rises toward heaven: lower the torch, and the flame goes toward heaven; turn the torch head downward, do you bring the flame down to the earth too? Whichever way the burning torch is turned, the flame knows no other way: it seeks heaven. Fervent in spirit, be kindled with the fire of love: make yourselves fervent with God's praises and with the best morals. One is warm, another cold: let the warm kindle the cold; and let him who burns little desire an increase and pray for help. The Lord is ready to give: let us with open hearts desire to receive. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 234.3 (PL 38:1106–1107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/234-3)."},"augustine-sermones/235.1":{"o":"Hesterno die, id est nocte, lecta est ex Evangelio resurrectio Salvatoris. Lecta est autem cx Evangelio secundum Matthæum: hodie vero, sicut audistis pronuntiare Lectorem, recitata cst nobis Domini resurrectio, sicut Lucas evangelista conscripsit. Quod sæpe admonendi estis, et memoriler tenere debetis; non vos debet movere quod alius evangelista dicit, si quid alius prætermittit: quia et ille qui prætermittit quod alius dicit, dicit aliquid quod ille prætermiserat. Aliqua vern singuli dicunt, et alii tres non dicunt; aliqua duo dicunt, et alii non dicunt; aliqua tres dicunt, et uirus non dicit. Auctoritas autem tanta est Evangelii sancti, ut quia in cis loquebatur Spiritus unus, verum sit etiam quod dixerit unus. Hoc ergo quod modo audistis, quia Dominus Jesus, posteaquam resurrexit a Juorluis, invenit duos in via ex discipulis suis, colloquentes invicem de his quæ con- 'gerant, et dixit illis, Qui suut sermones isti quoa loquimini vobiscum, et estis tristes? etc.; solus dixit Lucas evangelista. Breviter hoc attigit Marcus, quia apparuit duous in via: sed quid illi dixerint Domino, vel quid cis dixerit Dominus prætermisit.","t":"Yesterday, that is, during the night, the Savior's resurrection was read from the Gospel. It was read from the Gospel according to Matthew; today, as you heard the reader announce, the Lord's resurrection has been recited to us as the evangelist Luke wrote it. As you often need to be reminded, and ought to hold in memory: it should not disturb you that one evangelist says something which another passes over; because he who passes over what another says says something that the other had passed over. Some things single evangelists say and the other three do not; some things two say and the others do not; some things three say and one does not. But such is the authority of the holy Gospel that, because one Spirit spoke in them, what even one has said is true. What you have just heard, then, that the Lord Jesus, after he rose from the dead, found two of his disciples on the road, talking with each other about the things that had happened, and said to them, “What are these words that you are speaking with one another, and you are sad?” and so on: Luke the evangelist alone has said it. Mark touched on it briefly, that he appeared to two on the road; but what they said to the Lord, or what the Lord said to them, he passed over.","f":"Augustine, <i>Serm.</i> 235.1 (PL 38:1107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/235-1)."},"augustine-sermones/235.2":{"o":"Quid ergo ista leclio contulit nobis? Magnum aliqui d, si intelligamus. Apparuit Jesus: videbatur oculis, et non agnoscebatur. Magister ambulabat cum illis in via, et ipse erat via: et nondum illi ambulabant in via; sed invenit eos exorbitasse de via. Quando en:m cum illis fuerat. ame passionem, omnia prædixerat, passurum se fuisse, moriturum, tertio die resurrecturum: omnia pra'dixerat; sed mors illius, illorum oblivio fuit Sic perturbati sunt, quando eum viderunt in ligno pendentem, ut obliviscerent docentem, non exspectarent resurgentem nee tenerent promittentem. Nos, inquiunt, sperabamus quia ipse Prat redempturus Isræl. O discipuli, sperabatis; ergo jam non speratis? Ecce Christus vivit, et spes mortua cst in vobis!Prorsus vivit Christus. Vivens Christus mortua discipulorum corda invenit: qnorun, oculis et apparuit ct non npparuit; et videbatur et abscon-: dubatur. Nam si non videbatur, quomodo illum interrogantem audiebant,interroganti respondebant? In via cum illis tanquam comes ambulabatct ipse dux crat. Utique videbant, sed nou agnoscebant. Tenebantur enim oculi eorum,, sicut audivimus, ne eum agnoscerent. Nou tenebantur) ne vidcrent: sed tenebantur, ne eum agnoscerent.","t":"What, then, has this reading brought us? Something great, if we understand. Jesus appeared: he was seen with the eyes and not recognized. The Teacher walked with them on the way, and he himself was the way; and they were not yet walking in the way, but he found that they had strayed from the way. For when he had been with them before his passion, he had foretold everything: that he would suffer, die, and rise on the third day; he had foretold everything; but his death was their forgetting. They were so disturbed when they saw him hanging on the wood that they forgot him as he taught, did not wait for him to rise, and did not hold on to him as he promised. “We,” they say, “were hoping that he was the one to redeem Israel.” O disciples, you were hoping; then you no longer hope? See, Christ lives, and hope is dead in you! Christ certainly lives. The living Christ found the hearts of the disciples dead; to their eyes he both appeared and did not appear; he was both seen and hidden. For if he was not seen, how did they hear him asking and answer him when he asked? He walked with them on the way as a companion, and he himself was the guide. Certainly they saw him, but they did not recognize him. For their eyes were held, as we heard, so that they did not recognize him. They were held not so that they did not see, but so that they did not recognize him.","f":"Augustine, <i>Serm.</i> 235.2 (PL 38:1107; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/235-2)."},"augustine-sermones/235.3":{"o":"Eia, fratres,ubi voluit Dominus agnosci? In fractione panis. Securi sumus, panem frangimus, et Duminum agnoscimus. Noluit agnosci, nisi ibi; propter nos, qui non eum visuri eramus ill carne, et tamen manducaturi eramus ejus carnem. Quisquis ergo fidelis es, quisquis non inaniter christianus vocaris, quisquis ecclesiam non sine causa in-. grederis, quisquis verbum Dei cum timoreet spe andis, consoletur tc fractio panis. Absentia Domini, non cst absentia: habeto fidem, et tccum est quem non vides. Illi, quando cum cis Dominus loquebatur, nec fidem habebant: quia cum resurrexisse non credebant, non resurgere posse sperabant. Perdiderant fidem, perdiderant spem. Ambulabant mortui cum vivente, ambulabant mortui cum ipsa vita. Cum illis ambulabat vita; sed in corum cordibus nondum renovata erat vita. Et tu ergo, si vis habere vitam, fac quod fecerunt. ut agnoscas Dominum. Hospitio susceperunt. Sim tis enim erat hominus tanquam in longinqua pergenti, illi vero tenuerunt enna. Et posteaquam venerunt ad locum quo tendebant, dixerunt: Jam hic nobiscum mane, declinavit enim ill vesperum dies. Tene hospitem, si vis agnoscere Salvatorem. Quod tulerat infidelitas, reddidit hospitalitas. Dominus ergo præsentavit se ipsumin fractione panis. Discite uhi Dominumquæratis, discite ubi habeatis, discite ubi agnoscatis, quando manducatis. Norunt enim fideles aliquid quod melius intelligunt in ista lectione, quam illi qni non noverunt.","t":"Come, brothers, where did the Lord will to be recognized? In the breaking of bread. We are secure: we break bread, and we recognize the Lord. He willed not to be recognized except there, for our sake, who were not going to see him in the flesh and yet were going to eat his flesh. Whoever you are, then, who are one of the faithful, whoever you are who are called Christian not in vain, whoever you are who enter the church not without reason, whoever you are who hear the word of God with fear and hope: let the breaking of bread console you. The Lord's absence is not absence: have faith, and he whom you do not see is with you. They, when the Lord was speaking with them, did not even have faith: because they did not believe that he had risen, and did not hope that he could rise. They had lost faith; they had lost hope. Dead men walked with the living one; dead men walked with life itself. Life walked with them, but in their hearts life had not yet been renewed. You too, then, if you want to have life, do what they did, so that you may recognize the Lord. They received him as a guest. For the Lord seemed to be going on further, but they held him back. And when they came to the place they were going to, they said: “Stay here with us now, for the day is declining toward evening.” Hold on to the guest, if you want to recognize the Savior. What unbelief had taken away, hospitality gave back. The Lord, then, presented himself in the breaking of bread. Learn where to seek the Lord, learn where to have him, learn where to recognize him: when you eat. For the faithful know something which they understand better in this reading than those who do not know.","f":"Augustine, <i>Serm.</i> 235.3 (PL 38:1107–1108; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/235-3)."},"augustine-sermones/235.4":{"o":"Dominus Jesus cognitus est; et posteaquam cognitus est, nusquam comparuit. Abscessit ab cis corpore, qui tenebatur title. Ideo enim Dominus absentavit se corpore ab omni Ecclesia, et ascendit in cœlum, ut fidus ædificetur.Si enim non nosti nisi quod vides,uhi est fides? Si autem crudis et quod non vides, cum videris gaudebis. Ædificetur fides, quia reddetur species. Veniet qnod non videmus, veniet, fratres, venict: sed vide quomodo te invcniet. Nam veniet quod dicunt homines: Ubi est, quando est, quomodo est, quando erit, quando venturum est? Certus esto, veniet: nec solum veniet, sed et si nolis veniet. Væ qui non crediderunt; erit enim his magnus tremor; et magnum gaudinn. cis qui crediderunt Gaudebunt fideles, confundentur infideles.. Fideles dicturi sunt: Gratias tibi, Domine; vera audivimus, vera credidimus, vera speravimus, vcra cernimus. Infideles autem dicturi sunt: Ubi est quod non credebamus? ubi est quod illa quæ legebantur, mendacia putabamus? [Laudandi ergo qui non vident et credunt: quia cum viderint, gaudebunt. Causa salutis n ostræ suscepit Dominus carnem; in qua suscepit et mortem. Resurrexit die tertio, jam non ulterius moriturus; et recepta quam deposerat carnis substantia, primus nobis resurrectionis incorruptibilis fecit exemplum. Ascendens in eodem corpore ad Patrem, sedet ad dexteram Dei, judiclum Patris communicans potestate, quem venturum ad judicium speramus viverum ac mortuerum: ut et nos de nobis credamus. de ipso pulvere eamdem carnem accipere,eadem ossa, eamdem semper mansuram membrorum reparationem. Omnes sumus resurrecturi: sed non omnes lætaluri. Veniet dies, inquit, quando omnes qui in monumentis sunt, audient vocem Filii Dei: et procedent gui bona egerunt, in resurrectionem vitæ; dui tero male egerunt, in resurrectionem judicii]. Ita fiet, ut confusioni reddatur supplicium, fiductæ reddatur præmium. Ibunt enim illi in ambustionem æternam. justi autem in vitam æternam. Conversi ad Dominum, etc.","t":"The Lord Jesus was recognized; and after he was recognized, he appeared nowhere. He withdrew from them in body, he who was held by faith. For this is why the Lord withdrew in body from the whole Church and ascended into heaven: so that faith might be built up. For if you know only what you see, where is faith? But if you believe even what you do not see, when you see you will rejoice. Let faith be built up, because sight will be given back. What we do not see will come; it will come, brothers, it will come: but see how it finds you. For it will come, though men say: Where is it, when is it, how is it, when will it be, when is it to come? Be sure, it will come: and not only will it come, it will come even if you do not want it. Woe to those who have not believed; for there will be great trembling for them, and great joy for those who have believed. The faithful will rejoice; the unbelievers will be confounded. The faithful will say: Thanks to you, Lord; we heard true things, we believed true things, we hoped for true things, we see true things. But the unbelievers will say: Where is what we did not believe? Where is it, that we thought the things that were read were lies? [Praiseworthy, then, are those who do not see and believe: because when they see, they will rejoice. For the sake of our salvation the Lord took flesh, in which he took on death too. He rose on the third day, never to die again; and, having taken back the substance of the flesh which he had laid down, he first gave us the example of incorruptible resurrection. Ascending in the same body to the Father, he sits at the right hand of God, sharing in the power of the Father's judgment; and we hope that he will come to judge the living and the dead; so that we too may believe of ourselves that we shall receive from the very dust the same flesh, the same bones, the same restoration of members to remain forever. We shall all rise, but not all will rejoice. “The day will come,” he says, “when all who are in the tombs will hear the voice of the Son of God, and those who have done good will come forth to the resurrection of life, but those who have done evil to the resurrection of judgment.”] So it will come about that punishment is rendered to confusion and reward to confidence. For those will go into eternal burning, but the righteous into eternal life. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 235.4 (PL 38:1108; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/235-4)."},"augustine-sermones/236.1":{"o":"Dominus noster Jesus Christus, sicut Aposlolus dicit, mortuus est propter delicta nostra, et resurreait propter justificationem nostram. Sicut morte ipsius seminamur, sic resurrectione ipsius germinamus. Etenim morte ipsius significatur mors vitæ nostræ. De hac re audi Apostolum: Consepulti,inquit, sumus Christo per Baptismum in mortem, ut quemadmodum Christus resurrexit a mortuis, sic et nos in novitate vitæ ambulemus. lite non habuit quod emendaret in cruce: quia sine peccato ascendit in crucem. Nos in cruce ejus emendemer, et ibi ponamus quod male contraximus, ut justificari ejus resurrectione passimus. Distinguere enim ita debetis: Traditus est propter delicta nostra, et resurrexit propter justificationem nostram. Non dixit, Traditus est propter justificationem nostram, ct resurrexit propter delicta nostra. In ejus lraditinnc delictum sonat, in ejus resurrectione justitia sonat. Ergo moriatur delictum, cl resurgat justitia.","t":"Our Lord Jesus Christ, as the Apostle says, “died for our offenses and rose for our justification.” As by his death we are sown, so by his resurrection we sprout. For by his death is signified the death of our life. On this matter hear the Apostle: “We have been buried with Christ,” he says, “through baptism into death, so that as Christ rose from the dead, so we too may walk in newness of life.” He had nothing to amend on the cross, because he went up on the cross without sin. Let us be amended on his cross, and lay there what we contracted badly, so that we may be justified by his resurrection. For you ought to distinguish thus: “He was handed over for our offenses, and rose for our justification.” He did not say, He was handed over for our justification and rose for our offenses. In his being handed over, offense sounds; in his resurrection, righteousness sounds. So let offense die, and righteousness rise.","f":"Augustine, <i>Serm.</i> 236.1 (PL 38:1108; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/236-1)."},"augustine-sermones/236.2":{"o":"Istam spem, hoc donum, hanc promissionem, hanc tantam gratiam, quando mortuus estChristus, discipuli ejus de animo perdiderunt, et in ejus morte ab spe deciderunt. Ecce annuntiabatur illis resurrectio ejus, et vidcbantur illis verba nuntiantium quasi deliramentum. Quasi deliramentem facta crat veritas. Si quando prædicatur resurrectio in islo tempore, et videtur alicui esse deliramentum, nonne omnes dicunt habere illum grande tormentum? Nonne omnes detestantur, abhorrent, aversabtur, aures claudunt, audirc nolunt? Ecce quod crant discipuli, mortuo Christo: qnod nos exhorremus, hoc erant illi. Hoc malum habebant arictes, quod horrent agui. Deinde isti duo quibus apparuit in via, et tenebantur oculi eorum, ne illum agnoscerent, ubi erat cor, indicant verba; et quid agatur in animo, vox testis est, sed nobis: nam illi etiam cor patebat. De illius morte loquebantur inter se. Adjunxit sc illis ipse quasi turtius viator; et via in via cœpit colloqui, commiscui sermonem. Quærit quid inter se loquerentur, cum omnia sciret; ut eos ad confessionem tanquamnesciensprovocaret. Et dicunt illi: Tu solusperegrinarisill Jerusalem, et nescisquid actumsit in illaistis diebus, de Jesu Nazareno, qui(uit propheta magnus? Jam non Dominus, sedpropheta. Hoc enim eum putabant fuisse, cum mortuus esset. Adhuchonorabant quasi prophetam; nondum agnoscebant Dominum, non solumProphetarum, sed etiam Augelorum. Quomodo, inquiunt, seniores nostri et principes sacerdotumtradiderunt eum ill damnationem morti,. Et ecce jam tertius est dies ex quu ista gesta sunt. Nos autemsperabamusquia ipse erat redempturus Isræl. Ipse cst tutus labor? Sperabatis, jam desperatis? Videtis quia perdiderant spem. Cœpit ergo cis exponere Scripturas, ut illic magis agnoscerent Christum, ubi deseruerant Christum. Ideo enim desperaverant Christum, quia viderant mortuum. llle vero aperuit cis Scripturas, ut agnoscerent quiasi mortuusnon fuisset, Christus esse non posset. Docuu de Moyse, docuit cIc subsequentibus Scripturis, docuit de Prophetis, quod illis dixerat, Quia oport, bat Christummori, et sicintrare ingloriamsuam. Audic- Iram, gaudebant, suspirabant; et quomodo ihsi confessi sum, ardebant: ct præsentemlucem non agnoscebant.","t":"This hope, this gift, this promise, this so great grace, his disciples lost from their minds when Christ died, and in his death they fell from hope. See, his resurrection was announced to them, and the words of those announcing it seemed to them like nonsense. Truth had become like nonsense. If at this time the resurrection is preached and it seems nonsense to someone, do not all say that he suffers a great torment? Do not all detest it, shrink from it, turn away, close their ears, refuse to hear? See what the disciples were when Christ died: what we abhor, that they were. The rams had this evil which the lambs abhor. Then these two to whom he appeared on the road, and whose eyes were held so that they did not recognize him: their words show where their heart was; and the voice is witness of what goes on in the mind, but to us: for to him even their heart lay open. They were talking with each other about his death. He joined them as a third traveler; and the Way on the way began to talk with them and mingled in the conversation. He asks what they were saying among themselves, though he knew everything, so as to draw them out to confess as though he did not know. And they say to him: “Are you the only stranger in Jerusalem, and do you not know what has been done there in these days, about Jesus of Nazareth, who was a great prophet?” No longer Lord, but prophet. For this is what they thought he had been, since he had died. They still honored him as a prophet; they did not yet recognize him as Lord, not only of the prophets but also of the angels. “How,” they say, “our elders and the chief priests handed him over to the condemnation of death. And see, it is now the third day since these things were done. But we were hoping that he was the one to redeem Israel.” Is that your whole labor? You were hoping; do you now despair? You see that they had lost hope. So he began to explain the Scriptures to them, so that they might recognize Christ there where they had abandoned Christ. For they had despaired of Christ because they had seen him dead. But he opened the Scriptures to them, so that they might recognize that if he had not died he could not be the Christ. He taught from Moses, he taught from the Scriptures that follow, he taught from the Prophets what he had told them: “that the Christ had to die and so enter into his glory.” They heard, they rejoiced, they sighed; and, as they themselves confessed, they were burning: and they did not recognize the light that was present.","f":"Augustine, <i>Serm.</i> 236.2 (PL 38:1108–1109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/236-2)."},"augustine-sermones/236.3":{"o":"Quale autem mysterium, fratres mei? Intrat all cos, lit cis hospes;ct qui pcr totam viam non agnoscebatur, in fractionepanis agnoscitur.Hiscite hospites suscipere, uhi agnoscitur Christus An nescitis quia si quemchristianum susceperitis, ipsum suscipitis? Nonne ipsedicit, Hospes fui, et suscepistis me? Et quando ci dicilur, Domine, quando te vidimus hospitem? Respondet, Cum uniex minimis meisfecistis, mihi fecistis ( M atth. XXV, 35, 58, 40). Cum ergo christianuschristianum suscipit, scrviunt membramembris;ct gaudet caput, ct sibi ilnputatdatumquod membro ejus fuerit crogatum. Hic ergo pascatur Christusesuriens, accipiat potumsitiens, vestiatur nudus, suscipiatur peregrinus, visitetu ægrotus. Hoc habet, necessitas itineris. Sic in ista peregrinatione vivendum cst, ubi eget Christus. Eget in setis, plenus est in se. Sed qui eget ill suis, et plenus cst in se, egentesadducit ad se. Ibi non crit fames, non erit siLis, non erit nuditas, non crit ægritudo, non erit peregrinatio, non eritlabor, non crit dolor. Scio quia ista ibi non erum, et nescio quid ihi erit. Ista cnim quæ ibi non erunt, novi: illud autem quod ibi inventuri sumus, nec oculus vidit, nec auris audivit, nec in cor hominisascendit. Amare possumus, desiderare possumus, in hac peregrinatione tantobono suspirare possumus: digne huc cogitare et verbis explicare non possumus. Certe ego non possum. Ergo, fratres mei, quærite quis possit. Si invenire potestis; et me vobiscum discipulum trabite. lllud scio, quoniam gui potens est, sicut Apostolus ait, facere super quam petinzua, aut intelligimus, illuc perducet, ubi fiat qnod scriptum est, Beati qui habitant in domo tua, in sœcula sæculo.. rum laudabuntte. Totum negotium nostrum, laus Dci erit. Quid laudabimus, si non amabimus? et illud amabimus, qnod videbimus?Verum cnim videbimus et ipsum,.crum laudabimus. Deus crit, quem Ibi inveniemusquod hodic cantavimus, Amen, Verumest: alleluia, Laudate DUluinuln.","t":"But what a mystery, my brothers! He goes in to them, he becomes their guest; and he who was not recognized along the whole road is recognized in the breaking of bread. Learn to receive guests, for there Christ is recognized. Or do you not know that if you receive any Christian you receive him? Does he not himself say, “I was a stranger and you received me”? And when it is said to him, “Lord, when did we see you a stranger?” he answers: “When you did it to one of the least of mine, you did it to me.” When, then, a Christian receives a Christian, members serve members; and the head rejoices, and counts as given to himself what has been paid out to his member. Here, then, let Christ be fed when hungry, given drink when thirsty, clothed when naked, received when a stranger, visited when sick. The necessity of the journey requires this. So we must live in this pilgrimage, where Christ is in need. He is in need in his own; he is full in himself. But he who is in need in his own and full in himself brings the needy to himself. There, there will be no hunger, there will be no thirst, there will be no nakedness, there will be no sickness, there will be no exile, there will be no toil, there will be no pain. I know that these things will not be there, and I do not know what will be there. These things that will not be there I know; but what we shall find there “eye has not seen, nor ear heard, nor has it entered into the heart of man.” We can love it, we can long for it, in this pilgrimage we can sigh for so great a good: we cannot worthily think of it or explain it in words. Certainly I cannot. So, my brothers, look for someone who can. If you can find him, take me along with you as a disciple. This I know: that he who is able, as the Apostle says, to do beyond what we ask or understand will lead us there, where what is written will come about: “Blessed are those who dwell in your house; for ever and ever they will praise you.” Our whole business will be the praise of God. What shall we praise, if we do not love? And we shall love what we shall see. For we shall see the True, and we shall praise the True. It will be God whom we shall find there, of whom we sang today: Amen, “It is true”; Alleluia, “Praise the Lord.”","f":"Augustine, <i>Serm.</i> 236.3 (PL 38:1109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/236-3)."},"augustine-sermones/237.1":{"o":"Dc resurrectione Demini quod sequebaturin Evangelio secundum Lucam, hod:e terminatum est, ubi audivimus apparuisse Dominum ill medio discipulorumsuorum disceptantium de resurrectione ejus, ct non credentium.Tam veru cis inopinatum fuitcl incredibile, ut nec videntes viderent. Videbant enim vivum, quem planxerantmortuum: videbantin mediosui stantem, quemdolueram ill crucependentem. Videbant ergo;ct quia suis oculis non credebant, lit verum viderent, falli se putabant. Existimabant enim, sicut audistis, se spriritumvidere. Quod postea credideruntdeChristo pessimi hæretici, prius hoc crediderunttitubantesAposKuli. Sunt enimhodicqui noncredunt Carne... habuisse Christum: quia et partumvirginisdestruunt et nolunt cum natum ex femina credere.Verbum earo factumest, prorsus alienant 3a sua fide, \"cl potius a Mia infidetate.Totamistamdispensationem salutis nostræ, quod factusest homo pro inveniendo homine quiDeus fecerat hominem; totumhoc, quod Christus Ill remissionempeccatorum nostrorumverum, non falsum sanguinemrud it, et de verosuo sanguine chirographum peccatorum nostrorum delevit; hoc lutum hæretici damnabiles evacuare conalllur. Totum hoc, ut Manichæi credunt, dumi apparnit oculis hominum, spiritus fuit, caro non fuit.","t":"What followed in the Gospel according to Luke on the resurrection of the Lord was finished today, where we heard that the Lord appeared in the midst of his disciples, who were disputing about his resurrection and not believing it. So unexpected and incredible was it to them that even seeing they did not see. For they saw him alive whom they had mourned as dead; they saw standing in their midst him whom they had grieved over hanging on the cross. So they saw; and because they did not believe their own eyes so as to see the truth, they thought they were deceived. For they supposed, as you heard, that they were seeing a spirit. What the worst heretics later believed about Christ, the wavering apostles believed first. For there are today those who do not believe that Christ had flesh: because they also destroy the virgin birth and will not believe him born of a woman. “The Word became flesh”: this they altogether estrange from their faith, or rather from their unbelief. This whole dispensation of our salvation, that he who had made man became man in order to find man; all this, that Christ shed true, not false, blood for the forgiveness of our sins, and with his true blood blotted out the bond of our sins: all this the damnable heretics try to empty out. All this, as the Manichees believe, when it appeared to the eyes of men, was spirit; it was not flesh.","f":"Augustine, <i>Serm.</i> 237.1 (PL 38:1109; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/237-1)."},"augustine-sermones/237.2":{"o":"Ecce loquitur Evangelium. Stabat Dominusinter discipulus suos, nondumcredentes quod resurrexerat. Videbanteum, et putabant sc spiritum videre. Si nihil mali est, credere Christumspiritumfuisse, non carnem; si nihil mali cst, dimittantur in ista opinione discipuli. Attendite, tIl intelligatis quod voto dicere: Deus autem donet ut dicam, id eSI, sic dicam, quomodo vos audire expedit. Ecce hoc ipsum repeto. Aliquando ipsi dClestahilcs, carnem detestantes, ct secundum carnem viventes, aliquando hoc dicunt, et sic decipiunt: Qui melius credunt de Christo, illi qui dicunt quia carnem habuit, an nos qui dicimus, Deus erat, spiritus crat, et oculis hominum non corpus, sed Deus apparebat? Quid est melius, caro, an spiritus? Quid responsuri sumus, nisi spiritum carne esse meliorem? Si ergo, dicit, confitens quia spiritus melior sit quam caro; melius ego de Christo sentio, qui cum spiritum fuisse dico, non carnem. 0 infelix error! Quare? Ego carnem dico fuisse Christum? Tu dicis spiritnm: ego spiritum ct carnem. Non tu melius dicis, sed minus dicis. Audi ergo totum quod dico ego: id est, quod dicit catholica fides, quod dicit fundatissima et serenissima veritas. Tu qui dicis spiritum tantum fuisse Christum; quod est et spiritus noster, id est, anima nostra, hoc dicis tantum fuisse Christum: audi quid dicas. Dico quod dids. Erat ipse spiritus ex ea natura et substantia, unde et noster cst spiritus. Quanto minus dicas, attende. Erat ibi Verbum, erat ibi caro. Tu dicis: Humanus spirilus solus. Ego dico: Verbum, spiritus, corpus; Deus et homo. Si duo nolo dicere, si duas res nolo dicere; isto utor compendio, Deus et homo. Et verus Deus, et verus laornn. Nihil falsum in humanitate, nihil falsum in divinitate. Sed de ipso homine si quæris a me, duo iterum dico: Anima humana, et caro humana. Tu homo es propter animam et carnem: ille Christus propter Deum et hominem. Ecce quod dico.","t":"See, the Gospel speaks. The Lord stood among his disciples, who did not yet believe that he had risen. They saw him and thought they were seeing a spirit. If there is nothing bad in believing that Christ was spirit, not flesh; if there is nothing bad, let the disciples be left in that opinion. Pay attention, so that you may understand what I want to say; and may God grant that I say it, that is, that I say it as it is good for you to hear. See, I repeat this very thing. Sometimes those detestable people, who detest the flesh and live according to the flesh, say this and so deceive: Who believe better about Christ, those who say that he had flesh, or we who say: He was God, he was spirit, and to the eyes of men there appeared not a body but God? Which is better, flesh or spirit? What shall we answer but that spirit is better than flesh? If, then, he says, you confess that spirit is better than flesh, I think better of Christ, I who say that he was spirit, not flesh. O unhappy error! Why? Do I say that Christ was only flesh? You say spirit; I say spirit and flesh. You do not say better; you say less. Hear, then, all that I say: that is, what the Catholic faith says, what the most firmly founded and serene truth says. You who say that Christ was only spirit: what our spirit too is, that is, our soul, this you say Christ alone was: hear what you are saying. I state what you say: his spirit was of that nature and substance of which our spirit also is. See how much less you say. The Word was there; the flesh was there. You say: a human spirit alone. I say: Word, spirit, body; God and man. If I do not want to say two, if I do not want to say two things, I use this short form: God and man. Both true God and true man. Nothing false in the humanity, nothing false in the divinity. But if you ask me about the man himself, I again say two things: a human soul and human flesh. You are a man because of soul and flesh; he is Christ because of God and man. See what I say.","f":"Augustine, <i>Serm.</i> 237.2 (PL 38:1109–1110; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/237-2)."},"augustine-sermones/237.3":{"o":"Sed tu melius te dicere putas, qnia dicis: Spiritus erat, spiritus apparebat, spiritus videbatur, spiritus in homine conversabatur. line dicis: ut dixi hoc putabant et discipuli. Si nihil mali dicis, si bonum est quod dicis; bonum erat et quod discipuli putabant. Si Dominus sic ecs dimisit, ut hoc putarent; dimittendus es et tu. Hoc enim credebant quod et tu: si bonum est quod tu credis, bonum crat quod illi credebant. Sed non crat bonum. Ait illis Dominus, Quid turbati estis? Perturbatio credidit quod credis. Quid?Putabant se spiritum videre. Et Dominus ad hæc: Quid turbati estis, et cogitationes. ascendunt in cor vestrum? Cogitationes istæc terrcuæ sunt. Si enim cœlestes essent, descenderent in cor, non ascenderent. Quare enin dicitur nobis, Sursum cor, nisi ut terrenæ cogitationes non ante se inveniat cor nostrum, quod sursum posucrimus? Ergo, Quid turbati estris, et cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos, palpate Nec,, Tangite, solum dixit; sed Palpate et contrectate. Probent sibi manus vestræ, si mentiuntur oculi vestri: Palpate et videte, oculos in manibus habcte. Quid palpate, et quid videte? Quia spiritus carnem et ossa non habet, sicut me videtis habere. Errabas cum discipulis, corrigere cum discipulis. Humanum est, concedo. Putatis spiritum Christum: hoc et Petrus, hoc et cæteri qui spiritum putaverunt se videre; sed in isto errore non remanserunt, ut scias prorsus hoc fuisse in cordibus corum. Medicus eos non dimisit sic: accessit, medicamentum adhibuit: vulnera in cordibus videbat; et unde vulnera cordium curaret, in corpore cicatrices ferebat.","t":"But you think you speak better, because you say: He was spirit, a spirit appeared, a spirit was seen, a spirit lived among men. This you say: as I said, this the disciples too thought. If you say nothing bad, if what you say is good, then what the disciples thought was also good. If the Lord left them to think so, you too are to be left alone. For they believed what you believe: if what you believe is good, what they believed was good. But it was not good. The Lord said to them, “Why are you disturbed?” Disturbance believed what you believe. What? They thought they were seeing a spirit. And the Lord to this: “Why are you disturbed, and why do thoughts rise up in your heart?” These thoughts are earthly. For if they were heavenly, they would come down into the heart, not rise up. For why is it said to us, “Lift up your heart,” unless so that our heart, which we have placed on high, may not find earthly thoughts before it? So: “Why are you disturbed, and why do thoughts rise up in your heart? See my hands and my feet; handle.” He did not say only “Touch,” but “Handle and feel.” Let your hands prove it to you, if your eyes lie: “Handle and see”; have eyes in your hands. Handle what, and see what? “That a spirit does not have flesh and bones, as you see that I have.” You were erring with the disciples; be corrected with the disciples. It is human, I grant it. You think Christ a spirit: so did Peter, so did the others who thought they were seeing a spirit; but they did not remain in that error, so that you may know that it was certainly in their hearts. The physician did not leave them so: he came near, he applied the remedy: he saw wounds in their hearts; and in his body he bore scars with which to heal the wounds of their hearts.","f":"Augustine, <i>Serm.</i> 237.3 (PL 38:1110; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/237-3)."},"augustine-sermones/237.4":{"o":"Sic ergo credumus. Scio quia sic creditis: sed ne forte in agro isto Domini sit herba mala, etiam cos alloquor quos non video. Nemo credat de Christo, nisi quod de se credi voluit Christus: ante quem nobis expedit, ut credamus quod credi de se voluit, qui nos redemit, qui salutem nostram quæsivit, qui pro nobis sanguinem fudit; qui pro nobis quod non ei debebatur pertulit, qui nobis quod nobis non debebatur attulit: hoc credamus. Christus quid est? Filius Dei, Verbum Dui. Quid est Verbum Dei? Quod dici non potest per Verbum hominis, hoc est Verbum Dei. Quæris a me quid sit Verbum Dei. Si tibi vellem dicere quid sit verbum hominis, non explico, fatigor, hæsito, succumbo; non pussum explicare vim verbi humani. Ecce antequam dicam vobis, quod volo dicere, jam verbum est in corde meo; nondum a me dictum est, et apud me est: dicitur a me, et pervenit ad te, et non recedit a me. Intenditis, ut audiatis verbum a me; mentes vestras pasco, cum loquor. Dividretis inter vos cibum, si afferrem ventribus, nec totus perveniret ad singulos; sed quanto plures estis, tanto in plura frusta quod ponerem divideretis, et tanto minus quisque acciperet, quarto major esset accipientium multitudo. Modo autem cibum attuli mentibus; dico, Accipite, sunaite, comedite: accepistis, comedistis, et non divisistis. Quidquid loquor, et omnibus totum est, et singulis totum est. Ecce quomodo non potest satis explicari, quantam vim habet hominis verbum: et dicitis mihi, Quid est verbum Dei? Verbum Dei pascit Angelorum tot millia. Mente enim pascuntur, mente implentur. Implet Angelos, implet mundum, implet virginis uterum: nec ibi spatialur, nec hic angustatur. Quid est Verbum Det? Ipse dicat: breviter de se dicit; sed magnum est quod dicit: Ego et Pater unum sumus. Nolo numeres, verba appende. Quid ergo? Plura verba de uno verbo non sufficiunt explicando. Verbum ergo quod non potest explicari, caro factum est, et habitavit in nobis. Suscepit totum quasi plenum hominem, animam et corpus hominis. Et si aliquid scrupulosius vis audire; quia animam et carnem habet et pecus: cum dico animam humanam et carnem humanam, totam animam humanam accepit. Fuerunt enim qui hinc hæresim facerent, et dicerent quia anima Christi non babuit mentem, non habuit intellectum, non habuit rationem; sed Verbum Dei fuit illi pro mente, pro intellectu, pro ratione. Nolo sic credas. Totum redemit, qui totum creavit: totum suscepit, totum liberavit Verbum. Ibi mens hominis et intellectus, ibi anima vivificans carnem; ibi caro vera et integra: peccatum solum non ibi.","t":"So, then, we believe. I know that you believe so; but lest perhaps there be some bad weed in this field of the Lord, I address also those whom I do not see. Let no one believe about Christ anything but what Christ willed to be believed about him: before whom it is good for us to believe what he willed to be believed about him, he who redeemed us, who sought our salvation, who shed his blood for us; who endured for us what was not owed to him, who brought us what was not owed to us: let us believe this. What is Christ? The Son of God, the Word of God. What is the Word of God? What cannot be said by the word of man: that is the Word of God. You ask me what the Word of God is. If I wanted to tell you what the word of man is, I do not explain it, I grow weary, I hesitate, I give way; I cannot explain the power of the human word. See, before I tell you what I want to say, there is already a word in my heart; it has not yet been said by me, and it is with me; it is said by me, and it reaches you, and it does not withdraw from me. You are attentive to hear a word from me; I feed your minds when I speak. If I brought food for your bellies, you would divide it among yourselves, and the whole would not reach each one; but the more of you there were, into the more pieces you would divide what I set out, and the less each would receive, the greater the multitude of those receiving. But now I have brought food for minds; I say, Take, receive, eat: you have taken, you have eaten, and you have not divided it. Whatever I say is whole for all and whole for each. See how the power of a man's word cannot be adequately explained: and you say to me, What is the Word of God? The Word of God feeds so many thousands of angels. For they are fed by the mind, filled by the mind. He fills the angels, fills the world, fills the virgin's womb: he is neither spread out there nor squeezed here. What is the Word of God? Let him say it himself: he says it of himself briefly, but what he says is great: “I and the Father are one.” Do not count, I tell you; weigh the words. What then? Many words do not suffice to explain the one Word. So the Word which cannot be explained “became flesh and dwelt among us.” He took on the whole, as it were full, man, the soul and body of a man. And if you want to hear something more precise: since cattle too have a soul and flesh, when I say a human soul and human flesh, he took on the whole human soul. For there were those who made a heresy of this, and said that the soul of Christ did not have a mind, did not have understanding, did not have reason, but that the Word of God was for him in place of mind, understanding, and reason. Do not believe so. He who created the whole redeemed the whole: the Word took on the whole, freed the whole. There is the mind of man and understanding; there the soul giving life to the flesh; there true and whole flesh: only sin is not there.","f":"Augustine, <i>Serm.</i> 237.4 (PL 38:1110; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/237-4)."},"augustine-sermones/238.1":{"o":"Sic sacra perennisque evangelica lectio nobis demonstrat verum Cbrislum, et veram Ecclesiam, ne in aliquo eorum erremus, aut sancto sponso aliam pro alia supponamus, aut sanctæ spon- Me non suum virum sed alium importemus. Ergo ne in aliquo eorum erremus, tanquam matrimoniales eorum Evangelii tabulas audiamus.","t":"So the sacred and perennial reading of the Gospel shows us the true Christ and the true Church, lest we err in either of them, either putting another bride in the place of the holy bridegroom's own, or bringing to the holy bride not her own husband but another. So that we may not err in either of them, then, let us hear the Gospel as their marriage contract.","f":"Augustine, <i>Serm.</i> 238.1 (PL 38:1110; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/238-1)."},"augustine-sermones/238.2":{"o":"De Domino Christo non defuerunt, nec desunt, qui sic falluntur, ut eum veram caruem habuisse non crederent. Audiant quod modo audivimus. In cœlo est, sed hic sonat: ad dexteram Patris sedet, sed inter nos loquitur. Ipse se indicet, ipse se manifestet. Quid opus est ut alium de illo testem quæramus Ipsum potius audiamus. Apparuit discipulis suis, et subito stetit in medio eorum. Cum lcgeretur audistis. Uli autem turbati sunt: existimabant enim se spiritum videre. Hoc est quod putant, qui eum veram carnem babere non credunt: Manichæi sunt, Priscillianistæ sunt, et aliæ quæcumque nee nominandæ pestes. Non euim putant Christum nihil esse, hoc non putant: sed spii itum putant esse, cariem non habuisse. Quid tu, Catholica? quid tu, sponsa, non adultera? Ergo quid tu, nisi quod ab eo didicisti? Non enim alium meliorem de illo quam ipsum testem invenire potuisti. Ergo quid tu? Et Verbum et spiritum hominis et carnem hominis Curistum esse didicisti. Quid didicisti de Verbo? In principio erat Verbum, el Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Quid didicisti de spiritu bominis? Et inclinato capite tradidit spiritum. Quid didicisti de carne? Modo audi. Ignosce illis qui hoc putant, qpod prius errantes discipuli putavcrunt. Sed illi in errore nop perseveraverunt. Nam hoc putaverunt discipuli, quod hodie putant Manichæi, quod hodie putant Priscillianistæ, non fuisse veram carnem in Domino Christo, sed tantummodo spiritum. Videamus si dimisit eos errare. Videte quam malus sit error, quom medicus festinabat sanare, noluit confirmare. Putaverunt ergo se spiritum videre: et ille qui sciebat malas istas cogitationes esse, de eorum cordibus eradicans, Quid turbati estis, dixit quid turbati estis, et cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos: tangite, et videte quia spiritus carnem et ossa non habet, sicut me videtis habere. Tene contra omnes omnium insanas cogitationes, tcne quod accepisti: alioquin peristi. Christus verum Verbum, unigenitum, aequalis Patri, verus humanus spiritus, vera caro sine peocato. Hæc mortua est, hæc resurrexit, hxc pependit in ligno, hæc jait in sepulcro, h:rc sedet in coelo. Volebat Dominus Christus persuadere discipulis quia illud quod videbant, ossa et caro erant: sed tu contradicis. Illc ergo mentitur, et tu vcrum dicis? tu acdificas, et ille dccipit? Quare mihi hoc voluit persuadere Christus, nisi quia sciebat quid mihi prodest credere, et quid mihi nocet non credere? Sic ergo credite. Ipse est sponsus.","t":"Concerning the Lord Christ there have been, and there still are, those who are so deceived as not to believe that he had true flesh. Let them hear what we have just heard. He is in heaven, but he sounds here; he sits at the right hand of the Father, but he speaks among us. Let him show himself, let him manifest himself. What need is there for us to seek another witness about him? Let us rather hear him. He appeared to his disciples and suddenly stood in their midst. You heard it when it was read. “But they were disturbed: for they supposed that they were seeing a spirit.” This is what they think who do not believe that he has true flesh: they are Manichees, they are Priscillianists, and whatever other plagues are not even to be named. For they do not think that Christ is nothing; they do not think that; but they think he is a spirit, that he did not have flesh. What do you say, Catholic Church? What do you say, bride, not adulteress? What do you say, then, but what you have learned from him? For you could find no better witness about him than himself. So what do you say? You have learned that Christ is the Word, and a human spirit, and human flesh. What have you learned about the Word? “In the beginning was the Word, and the Word was with God, and the Word was God: he was in the beginning with God.” What have you learned about the human spirit? “And bowing his head he gave up the spirit.” What have you learned about the flesh? Hear now. Pardon those who think what the disciples, erring, thought first. But they did not persevere in error. For the disciples thought what the Manichees think today, what the Priscillianists think today: that there was no true flesh in the Lord Christ, but only spirit. Let us see whether he left them to err. See how bad an error it is, which the physician hastened to heal and would not confirm. They thought, then, that they were seeing a spirit; and he who knew that these were evil thoughts, rooting them out of their hearts, said: “Why are you disturbed, why are you disturbed, and why do thoughts rise up in your heart? See my hands and my feet; touch and see, for a spirit does not have flesh and bones, as you see that I have.” Hold this against all the insane thoughts of all; hold what you have received: otherwise you have perished. Christ is the true Word, the only-begotten, equal to the Father; a true human spirit; true flesh without sin. This flesh died, this rose, this hung on the wood, this lay in the tomb, this sits in heaven. The Lord Christ wanted to persuade the disciples that what they saw was bones and flesh: but you contradict. Is he lying, then, and you speaking the truth? Are you building up, and he deceiving? Why did Christ want to persuade me of this, but because he knew what it profits me to believe and what it harms me not to believe? Believe so, then. He is the bridegroom.","f":"Augustine, <i>Serm.</i> 238.2 (PL 38:1110; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/238-2)."},"augustine-sermones/238.3":{"o":"Audiamus et de sponsa: quia nescio qui rursus faventes adulteris, volunt veram subvertere, falsamque supponere. Audiamus et de sponsa. Cum ergo tetigissent pedes, manus, carnem, ossa; adjecit Dominus, et ait, Habetis hic aliquid quod manducare? ut ctiam communicato cibo probaretur verus homo. Accepit, manducavit, dedit; et cuni adhuc trepidarent præ gaudio, ait illis: Nonne hæc dicebam vobis, cum adhuc essem vobiscum? Quare modo non cum illis crat? Quid est, cum adhuc essem vobiscum? Cum adhuc mortalis cssem, quod et vos estis. Quid ergo dicebam vobis? « Quia oportebat impleri omnia quæ scripta sunt in Lege, et in Prophetis, et in Psalmis de me. Tunc aperuit illis sensum, ut intelligerent Scripturas; et dixit cis, quia sic oportebat Christum pati, et resurgere a mortuis die tertia. > Tollite veram carnem, non erit vera passio, non erit vera resurrectio. Ecce habes sponsum: Oportebat Christum pati, et resurgere a mortuis tertia die. Tene caput: audi de corpore. Quid enim modo debemus ostendere? Qui audivimus sponsum, agnoscamus et sponsam. Et prædicari in nomine ejus pænitentiam et rcmissionem peccatorum. Ubi? unde? quousque? Per omnes gentes, incipientibus ab Jerusalem. Ecce habes sponsam. Nemo tibi fabulas vendat, non latret rabics haereticorum de angulo. Toto terrarum orbe Ecclesia diffusa est: omnes gentes habent Ecclesiam. Nemo vos fallat: ipsa est vera, ipsa est Catholica. Christum non vidimus, hanc videmus: de illo credamus. Aposto!! e contra illum videbant, de ista credebant. Unam rem illi videbant, aliam credebant: et nos e contra unam rem videmus, aliam credamus. Videbant illi Christum, credebant Ecclesiam, quam non vidcbant: vidcmus et nos Ecclesiam, credamus in Christum, quem non videmus; et tenentes quod videmus, perveniemus ad eum quem nondum videmus. Cognoscentes itaque sponsum et sponsam, in tabulis corum eos agnoscamus, ne fn tam sanctis nuptiis litigemus.","t":"Let us hear also about the bride: because some, again, favoring adulterers, want to overthrow the true one and put a false one in her place. Let us hear also about the bride. When, then, they had touched his feet, hands, flesh, and bones, the Lord added and said: “Do you have anything here to eat?” so that he might be proved a true man also by sharing food. He took, ate, gave; and while they were still trembling for joy, he said to them: “Were not these the things I told you while I was still with you?” Why was he not with them now? What does “while I was still with you” mean? While I was still mortal, as you too are. What, then, did I tell you? “That everything written in the Law and in the Prophets and in the Psalms about me had to be fulfilled. Then he opened their minds to understand the Scriptures; and he said to them that thus the Christ had to suffer and rise from the dead on the third day.” Take away true flesh, and there will be no true passion, there will be no true resurrection. See, you have the bridegroom: “The Christ had to suffer and rise from the dead on the third day.” Hold the head; hear about the body. For what ought we to show now? We who have heard the bridegroom, let us recognize the bride too. “And that repentance and the forgiveness of sins should be preached in his name.” Where? From where? How far? “Through all nations, beginning from Jerusalem.” See, you have the bride. Let no one sell you fables; let not the madness of the heretics bark from a corner. The Church is spread throughout the whole world: all nations have the Church. Let no one deceive you: she is the true one, she is the Catholic. We have not seen Christ; we see her: let us believe about him. The apostles, on the contrary, saw him and believed about her. They saw one thing and believed another; and we, on the contrary, see one thing: let us believe another. They saw Christ and believed in the Church, which they did not see; we too see the Church: let us believe in Christ, whom we do not see; and holding fast to what we see, we shall come to him whom we do not yet see. Knowing, then, the bridegroom and the bride, let us recognize them in their marriage contract, lest we quarrel at so holy a wedding.","f":"Augustine, <i>Serm.</i> 238.3 (PL 38:1110; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/238-3)."},"augustine-sermones/239.1":{"o":"Hodierno dic jam ecce tertio audiviinus ex Evangelio Domini nostri resurrectionem: quemadmodum me vobis locutum essc me.. ministis: quoniam hoc mnris ost, ut secundum omnes Evangelist s resurrectio Donnini recitetur. Marci Evangelium est, quod modo, cum legeretur, audivimis. Marcus autem meruit istam dispensationem, < um in numero illorum duodecim non fuisset, quemadmodum cl Lucas. Nam cum sint quatuor Evangilistæ, Matthæus, J annes, Marcus, ct Lucas; duo sunt ex illis duodecim Apostolis, id cst. Matthæus ct Joannes. Sud illorum præcessio infecunda non fuit, ut consequentes comites non haberent. Marcus et l.ucas Apostolorum non pares, sed suppares fuerunt. Ideo namque voluit Spiritus sanctus etiam ex his qui inter duodecim non fuerunt, eligere ad Evangelium conscribendum duos, ne putaretur gratia evangelizandi usque ad Apostolos pervenissc, et in illis fontem gratia' defecisse. Cum enim dicat Dominus de spiritu suo et de verbo suo, quod si quis perceperit digucque habucril, fiet in eo fons aquæ salientis in vitam æternam: fons utiquc manando se indicat, non remanendo: per Apostolos pervenit gratia ad alios, et missi sunt evangelizare. Quoniam qui vocavit primos, ipse vocavit secundos: ipse vocavit etiam u-que ad novissimum tempus corpus Unigeniti sui, id est, Ecclesiam tuto Orbe diffusam.","t":"Today, see, for the third time we have heard from the Gospel the resurrection of our Lord, as you remember I told you, since this is the custom: that the Lord's resurrection be recited according to all the evangelists. It is Mark's Gospel which we heard just now when it was read. And Mark merited this dispensation though he was not in the number of the twelve, as neither was Luke. For though there are four evangelists, Matthew, John, Mark, and Luke, two of them are from the twelve apostles, that is, Matthew and John. But their going before was not unfruitful, so as to have no companions following. Mark and Luke were not equal to the apostles, but nearly equal. For this is why the Holy Spirit willed to choose two even from those who were not among the twelve to write the Gospel: lest it be thought that the grace of evangelizing reached only as far as the apostles, and that the fountain of grace failed in them. For since the Lord says of his Spirit and his word that if anyone receives it and holds it worthily, it will become in him a fountain of water springing up to eternal life: a fountain surely shows itself by flowing, not by staying still. Through the apostles grace reached others, and they were sent to evangelize. For he who called the first called the second too: he has called even to the latest time the body of his only-begotten, that is, the Church spread throughout the whole world.","f":"Augustine, <i>Serm.</i> 239.1 (PL 38:1110–1111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-1)."},"augustine-sermones/239.2":{"o":"Quid ergo audivimus Marcum dicentem? Quod apparuerit Dommus in via duobus, sicut dixit et Lucas, cujus Evangelium heri audivimus: Apparuit, inquit, duobus iti via in alia effuge. Lucas autem hoc ipsum altis verbis dixit, sed ab eadem sententia non deviavit. Lucas euim quid dixit? Tenebantur oculi eorum, ne eum agnoscerent. Marcus antem quid dixit? Apparuit eis in alia effigie. Quod ille dixit, Tenebantur oculi eorum, ne eum agnoscerent; hoc iste dixit, in alia effigie. Alia enim effigies visa est, retentis oculis, non apertis. Quid ergo, fratres, quoniam Lucas dixit, quod credo vos de lectione hesterna recentissime meminisse, quod cum benedictum frangeret panem, aperti sunt oculi eorum; quid putamus, si tunc aperti sunt oculi eorum, ergo clausis oculis in via cum illo comitabantur, et poterant scire ubi gressus ponerent, si clausos oculos haberent? Aperti sunt ergo ad cognitionem, non ad visionem. Dominus itaque noster Jesus Christus ante panis fractionem ignotus loquitur com hominibus, in panis fractione cognoscitur: quia ibi percipitur, ubi vita aeterna percipitur. Hospitio suscipitur, qui domum parat in cœlo. Ait enim sccundum evangelistam Joannem: Multae mansiones sunt apud Patrem meum: alioquin dicercm vobis, Ibo parare vobis locum. Sed si iero et paravero, iterum veniens assumam vos (Joan. XIV, i, 5). Hospes in terra esse voluit Dominus cæli, peregrinus in mundo, pcr quem factus est mundus: hospes esse dignatus est, ut tu haberes suscipiendo benedictionem; non quia ille indicebat, cuin hospes intrabat.","t":"What, then, did we hear Mark say? That the Lord appeared on the road to two, as Luke also said, whose Gospel we heard yesterday: “He appeared,” he says, “to two on the road in another form.” Luke said the same thing in other words, but did not depart from the same meaning. For what did Luke say? “Their eyes were held, so that they did not recognize him.” And what did Mark say? “He appeared to them in another form.” What the one said, “Their eyes were held so that they did not recognize him,” the other said with “in another form.” For it was another form that was seen, because their eyes were held, not opened. What then, brothers? Since Luke said, as I think you remember very freshly from yesterday's reading, that when he broke the blessed bread their eyes were opened, what do we think? If their eyes were opened then, were they accompanying him on the road with closed eyes? And could they know where to put their steps if they had closed eyes? So they were opened to recognition, not to sight. So our Lord Jesus Christ, before the breaking of bread, speaks with men unrecognized; in the breaking of bread he is recognized: because there he is received where eternal life is received. He who prepares a house in heaven is received as a guest. For he says according to the evangelist John: “In my Father's house are many dwellings; otherwise I would have told you, I go to prepare a place for you. But if I go and prepare, I will come again and take you to myself.” The Lord of heaven willed to be a guest on earth, a stranger in the world, he through whom the world was made: he deigned to be a guest so that you might have the blessing of receiving him; not because he was in need when he came in as a guest.","f":"Augustine, <i>Serm.</i> 239.2 (PL 38:1111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-2)."},"augustine-sermones/239.3":{"o":"Eliam sanctum famis tempore per corvum Dominus puscebat: et quem persequebantur hominus, ei serviebant aves. AlTerebat servo Dei corvus mane panes, et ad vesperam carnes. Non indigebat ergo ille, qucm Deus ministris avibus pascebat: ct tamen quamvis Elias non indigeret, mittitur ad viduam ill Sarepta, et dicitur eit Vade ad illam viduam, pascet te. Defecerat Deus, ut Elias ad viduam mitteretur? Sed si Deus servo suo sine humano ministerio semper præberet panem, vidua unde haberet mercedem? Mittitur ergo non indigens ad indigentem, non esuriens ad esuricntem; et dicit ad cam: Vade, et affer mihi pusillum, ut manducem. Ilia modicum habebat, quod consumptura fucrat, et moritura. Respondit, quantum haberet, prophetæ intimavit: ct ait illi prophela, Vade, prius affer mihi.. Illa non dubitavit, sed attulit. Obtulit refectionem, et meruit bonedictionem. Benedixit sanctus Elias hydriam farinæ, et capsacem olci. Illud in domo repositum erat consumendum; et illud oleum in palo pendebat finiendum: accessit benedictio, et vasa illa thesauri facti sunt. Laguncula olei farta est fons olei, farina pana uberrimas segetes superavit (III Reg. XVII).","t":"In a time of famine the Lord fed holy Elijah by a raven; and him whom men persecuted, birds served. The raven brought the servant of God bread in the morning and meat in the evening. So he whom God fed through birds as ministers was not in need; and yet, though Elijah was not in need, he is sent to a widow in Zarephath, and it is said to him: “Go to that widow; she will feed you.” Had God failed, that Elijah should be sent to a widow? But if God always provided bread for his servant without human ministry, whence would the widow have her reward? So one not in need is sent to one in need, one not hungry to one hungry; and he says to her: “Go and bring me a little, that I may eat.” She had a little, which she was about to use up and then die. She answered and told the prophet how much she had; and the prophet said to her: “Go, bring it to me first.” She did not hesitate, but brought it. She offered refreshment and merited a blessing. Holy Elijah blessed the jar of flour and the flask of oil. That which was stored in the house was about to be used up, and that oil hanging on a peg was about to run out: the blessing came, and those vessels became treasuries. The little flask of oil became a fountain of oil; the flour outdid the richest harvests.","f":"Augustine, <i>Serm.</i> 239.3 (PL 38:1111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-3)."},"augustine-sermones/239.4":{"o":"Si Elias non indigebat, Christus indigebat? Ideo, fratres mei, admonet nos Scriptura sancta, qui a plerumque servos suus quos potest pascere. Deus, ideo facit indigentes, ut inveniat operantes. Nemo superbiat, quia dat pauperi: Christus pauper fuit. Nemo superbial, quia hospitem suscipit: Christus hospes fu t. Melior est susceptus, quam suscipiens; ditior accipiens, quam tradens. Qui accipiebar, cuncta possidcbat: qui dabat, ab illo cui dabat. acceperat quod dabat. Nemo ergo superbiat, fratres mei, quando dat pauperi: non dicat in animo suo, Ego do, ille accipit; cgo suscipio, ille indiget tecto. Porte qui tu indiges, plus est. Forte quem suscipis justas cst: ille indiget pane, tu veritate; ille indiget tecto, tu calo; ille indiget pecunia, tu justitia.","t":"If Elijah was not in need, was Christ in need? This is why, my brothers, holy Scripture reminds us that God often makes needy his servants whom he could feed, so that he may find people doing good works. Let no one be proud because he gives to the poor: Christ was poor. Let no one be proud because he receives a guest: Christ was a guest. The one received is better than the one receiving; the one accepting is richer than the one giving. He who accepted possessed all things; he who gave had received from him to whom he gave what he gave. Let no one, then, be proud, my brothers, when he gives to the poor; let him not say in his heart, I give, he receives; I take him in, he needs a roof. Perhaps what you need is more. Perhaps the one you take in is righteous: he needs bread, you truth; he needs a roof, you heaven; he needs money, you righteousness.","f":"Augustine, <i>Serm.</i> 239.4 (PL 38:1111; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-4)."},"augustine-sermones/239.5":{"o":"Noli timere, nc te fenerator m judicet Deus. Prorsus, prorsus csto fenerator. Sed Deus tibi dicit: Quid vis? Fenerare vis? Quid est fenerare? Minas dare, et plus accipere. Ecce mihi da, dicit libi Deus: ego accipio minus, cl do plus. Quid? Centuplicia, ct vitam æternam. Quem quæris cui des, unde crescat pecunia tua, homo quem quæris, quando accipit, gaudet; quando reddit, plorat: ut accipiat, precatur; ne reddat, calumniatur. Da quidem et homini, ei noli te avertere ab eo qui mutuum petit. Sed tantum accipe, quantum dedisti. Non ploret cui dcdisii: nam beneficium perdidisti. Et si hoc ipsum quod datum est, vel quod accepit exigitur, forte ad manum nondum habet: pertulisti petentem, exspecta non habentem: cum habuerit, reddet tibi. Noli facere angustias ei, cujus angustias relaxasti. Ecce tu dedisti, et cxigis: sed non habet unde reddat; cum habuerit, reddet tibi. Noli clamare et dicere: Numquid fenus quæro? Tantum peto, quantum dedi: quod dedi, hoc accipiam. Bene facis, sed nondum habet. Non es fenerator, et vis cui praestitisti, ut quaerat fcneratorem, ut tibi reddat. Si propterea fcnus non exigis, ne te feneratorem patiatur; quare vis ut propter te alium feneratorem patiatur? Premis, suffocas: etsi tantum exigis, quantum dedisti; suffocando tamen et angustias faciendo, non beneficium dedisti, sed potius majores angustias intulisti. Sed forte dicis: Habet unde reddat: habet domum, vendat; habet posses- Monem, vendat. Quando a te petivit, ideo petivit ne venderet: propter te non faciat, qui subvenisti ne fieret. Hoc fiat ita circa bomines, hoc jubct Deus, hoc vult Deus.","t":"Do not fear that God may judge you a moneylender. Yes indeed, be a moneylender. But God says to you: What do you want? You want to lend at interest? What is lending at interest? Giving less and receiving more. See, give to me, God says to you: I receive less and give more. What? A hundredfold, and eternal life. The man you look for to give to, so that your money may grow, rejoices when he receives and weeps when he repays: he begs in order to receive; he makes false charges so as not to repay. Give indeed to a man too, and do not turn away from one who asks a loan. But accept only as much as you gave. Let the one you gave to not weep: for then you have lost your kindness. And if even what was given, or what he received, is demanded, perhaps he does not yet have it at hand: you bore with him when he asked; wait for him when he does not have it; when he has it, he will repay you. Do not put him in straits whose straits you relieved. See, you gave, and you demand it back; but he does not have the means to repay; when he has, he will repay you. Do not cry out and say: Am I seeking interest? I ask only as much as I gave: what I gave, I will receive. You do well, but he does not yet have it. You are not a moneylender, and you want the one you lent to to look for a moneylender in order to repay you? If you do not demand interest so that he may not suffer you as a moneylender, why do you want him to suffer another moneylender because of you? You press, you choke: even if you demand only as much as you gave, yet by choking him and putting him in straits you have not given a kindness, but rather inflicted greater straits. But perhaps you say: He has the means to repay: he has a house, let him sell it; he has property, let him sell it. When he asked you, he asked so as not to have to sell: let him not do because of you what you came to his help to prevent. Let this be done with regard to men; this God commands, this God wills.","f":"Augustine, <i>Serm.</i> 239.5 (PL 38:1111–1112; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-5)."},"augustine-sermones/239.6":{"o":"Sed avarus es? Dicit libi Dcus: Esto avarus, esto quantum potes avarus; sed me conveni pro avaritia tua. Dicit tibi Deus: Me conveni, ego filium mcum divitem paupcrem pro te feci. Propter nos enim pauper factus est Christus, cum dives esset. Aurum quæris? ille fecit. Argentum quæris? ille fecit. Familiam quæris? ille fecit. Pecora quæris? ille fecit. Possessiones quæcris? ille fecit. Quid quæris tantum quæ fecit? Ipsum accipe qui fecit. Cogita quemadmedum te dilexit. Omnia per ipsum facta sunt, et sine ipxo factum eat nihil. Omnia per ipsum, et ipse inter omnia. Qui fecit omnia, factus est inter omnia. Qui fecit hominem factus est homo: factus est quod fecit, ne pcrirct quem fecit. Qui fecit omnia, factus est inter omnia. Attende divitias: quid dilius eo, per quem facta sunt omnia? Et tamen ille cum dives esset, mortalem carnem accepit in utero virginis. Infans natus est, pannis infantilibus involutus est, in præscpi positus est; patienter exspectavit aetates, patienter tempora pertulit, per quem facta sunt tempora. Suxit, vagivit, infans apparuit. Sed jacebat, et regnabat: in præsepi crat, et mundum continebat: a matre nutriebatur, et a Gentibus adorabatur: a matre nutriebatur, et ab Angelis nuntiabatur: a matre nutriebatur, et stella fulgente declarabatur. Tales divitiæ, talis paupertas: divitiæ, ut creareris; paupertas, ut restituereris. Quod ille ergo pauper susceptus est hospitio quasi pauper, dignatio fuit suscipientis, non miseria egentis.","t":"But are you greedy? God says to you: Be greedy, be as greedy as you can; but come to me with your greed. God says to you: Come to me; I made my rich son poor for you. “For Christ became poor for our sake, though he was rich.” Do you seek gold? He made it. Do you seek silver? He made it. Do you seek a household? He made it. Do you seek cattle? He made them. Do you seek estates? He made them. Why do you seek only the things he made? Receive him who made them. Think how he loved you. “All things were made through him, and without him nothing was made.” All things through him, and he himself among all things. He who made all things was made among all things. He who made man was made man: he was made what he had made, lest the one he made should perish. He who made all things was made among all things. Consider the riches: what is richer than him through whom all things were made? And yet he, though he was rich, took mortal flesh in the virgin's womb. He was born an infant, wrapped in infant cloths, laid in a manger; he patiently waited for the ages of life, he patiently bore the times, he through whom the times were made. He sucked, he wailed, he appeared an infant. But he lay there and he reigned; he was in a manger and he held the world together; he was nursed by his mother and worshipped by the Gentiles; he was nursed by his mother and announced by angels; he was nursed by his mother and made known by a shining star. Such riches, such poverty: riches, that you might be created; poverty, that you might be restored. That he, poor, was received as a guest like a poor man, then, was the condescension of one who took on this state, not the misery of one in need.","f":"Augustine, <i>Serm.</i> 239.6 (PL 38:1112; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-6)."},"augustine-sermones/239.7":{"o":"Forte dicis tibi: O beati qui meruerunt Christum suscipere! O si ego tunc fuissem! o si unus fuissem de duobus illis, quos invenit in via! Tu esto in via, non dcerit hospes Christus. Putas enim jam non tibi licere suscipere Christum? Unde, inquis, licet? Jam rcsurgens manifestatus est discipulis suis, ascendit in cœlum, ibi est ad dexteram Patris; non est venturus nibi in ultimo sæculo ad judicandos vivosct mortuos: venturus autem in claritate, non in infirmitate; daturus regnum, non quæsiturus hospitium. Quando dabit regnum, excidit tibi quod dicturus est: Cum uni ex minimis meis fecistis, mihi fecistis? Ille divcs, egens est usque in finem sæculi. Egetprorsus, non in capite, sed in membris suis. Ubi eget? In quibus doluit, quando dixit: Saule, Saule, quid me persequeris? Obsequamur ergo Christo. Nobiscum est in suis, nobiscum est in nobis: nee frustra dixit, Ecce ego vobiscum sum usque ad consummationem sæculi. Hæc facicndo agnoscimus Christum in bonis operibus, non corpore, sed corde; non oculis carnis, scd oculis fidei. Quia vidisti, credidisti, ait cuidam discipulo suo incredulo, qui dixerat, Non credam, nisi tetigero. Et Dominus: Veni, tange, et noli esse incredulus. Tetigit, et clamavit: Dominus meus et Deus meus! Et Dominus: Quia vidistime, credidisti. Ipsa est tota fides tua, quia credis quod vides: laudo cos qui non vident, et credunt; quia cum viderint, gaudebunt.","t":"Perhaps you say to yourself: O blessed those who were found worthy to receive Christ! O if only I had been there then! O if only I had been one of those two whom he found on the road! You be on the road, and Christ will not be lacking as a guest. Do you think you are no longer allowed to receive Christ? How, you say, is it allowed? Having risen, he has already been manifested to his disciples, he has ascended into heaven, he is there at the right hand of the Father; he will not come except at the end of the world to judge the living and the dead: and he will come in glory, not in weakness; to give a kingdom, not to seek hospitality. When he gives the kingdom, have you forgotten what he will say: “When you did it to one of the least of mine, you did it to me”? He who is rich is in need until the end of the world. He is certainly in need, not in the head but in his members. Where is he in need? In those in whom he suffered when he said: “Saul, Saul, why are you persecuting me?” Let us, then, serve Christ. He is with us in his own; he is with us in us: and not in vain did he say, “See, I am with you until the end of the world.” By doing these things we recognize Christ in good works, not in body but in heart; not with the eyes of the flesh but with the eyes of faith. “Because you have seen, you have believed,” he said to a certain disciple of his who was unbelieving and had said, “I will not believe unless I touch.” And the Lord: “Come, touch, and do not be unbelieving.” He touched and cried out: “My Lord and my God!” And the Lord: “Because you have seen me, you have believed.” That is your whole faith, that you believe what you see: I praise those who do not see and believe; because when they see, they will rejoice.","f":"Augustine, <i>Serm.</i> 239.7 (PL 38:1112; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/239-7)."},"augustine-sermones/24.1":{"o":"Gratias Domino Deo nostro, et abundantiam laudis illi Deo, quem decet hymnus in Sion. Gratias illi, cui cordis et oris devotione cantavimus, Deus, quis similis tibi? quod ejus sanctam charitatem invisceratam sentimus cordibus nostris: quod ipsum tanquam Dominum timetis, tanquam Patrem diligitis. Gratias illi, qui desideratur antequam videatur, et præsens sentitur, et futurus speratur. Gratias illi, cujus timorem non excutit amor, cujus amorem non impedit timor. Ipsum benedicimus, ipsum honoramus, et pro nobis et in nobis. Templum enim Dei sanctum est, quod estis vos. Jam videte quantum ille vivat, vel quomodo vivat, quando lapides templi ejus sic vivunt. Cogitate, fratres, quid dicatis, et cui dicatis, Deus, quis similis tibi? Lapides vivi dicunt habitatori suo, Deus, quis similis tibi? Occurrat cordibus vestris universa creatura; terra et quidquid in terra, mare et quidquid in mari, aer etquidquid in aere, cœlum et quidquid in coelo: Ipse dixit, et facta sunt; ipse mandavit, et creata sunt. Ergo, Deus, quis similis tibi? dicat universum cor, dicat universa obediens lingua, dicat omnis devota conscientia, dicat secura, Deus, quis similis tibi? Illi enim dicit, de quo non erubescit. Dignum est hoc, decet hoc lapides vivos.","t":"Thanks be to the Lord our God, and abundant praise to the God to whom a hymn is fitting in Zion. Thanks to him to whom, with devotion of heart and mouth, we have sung, “O God, who is like you?”: because we feel his holy love deep within our hearts; because you fear him as Lord and love him as Father. Thanks to him who is desired before he is seen, who is felt as present and hoped for as one to come. Thanks to him whose fear love does not drive out, and whose love fear does not hinder. Him we bless, him we honor, both for ourselves and in ourselves. For “the temple of God is holy, which you are.” See now how greatly he lives, or how he lives, when the stones of his temple live like this. Think, brothers, what you are saying, and to whom you are saying, “O God, who is like you?” Living stones say to the one who dwells in them, “O God, who is like you?” Let the whole creation come before your hearts: the earth and whatever is on the earth, the sea and whatever is in the sea, the air and whatever is in the air, heaven and whatever is in heaven: “He spoke, and they were made; he commanded, and they were created.” So, “O God, who is like you?”: let every heart say it, let every obedient tongue say it, let every devout conscience say it, let it say it without fear: “O God, who is like you?” For it says it to one of whom it is not ashamed. This is worthy; this befits living stones.","f":"Augustine, <i>Serm.</i> 24.1 (PL 38:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-1)."},"augustine-sermones/24.2":{"o":"Nam lapides mortui utinam sentiant in se misericordiam lapidum vivorum. Mortuos dico, non illos quibus fabricae istæ consurgunt, nec in quibus ferrum artificum operatur, nec quos sculpsit homo, ut dii sint; imo sculpsit homo, ut vocentur et non sint; non ipsos dico mortuos lapides: sed homines dico mortuos lapides, quibus dii similes sunt. Lapides vivi sunt, quos alloquitur apostolus Petrus, et dicit: Et vos, fratres, tanquam lapides vivi coœdificamini templum Dei sanctum (I Petr. u, 5). Utinam ergo, fratres mei, sentiant lapides mortui misericordiam in se lapidum vivorum! Quid enim satagimus? quid cordis nostri vel angustia vel latitudine percurrimus? quid curamus, quid studemus, nisi ut lapidem liberemus a lapide? Lapides enim vivi oculos habent et vident, aures habent et audiunt, manus habent et operantur, pedes habent et ambulant: etenim noverunt factorem suum. At vero lapides mortui, sciunt lapides suos, deos attendunt, adorant, et cognoscuntur; sacrificium inferunt, et sacrificium ipsi diabolo fiunt. Quod ipsi, fratres, si et oculos haberent ad videndum, et aures ad audiendum, quantum erat videre impleri Christi prophetias? Quantum erat attendere veridicos codices, et oracula, sed non fallacia? sed quare non vident? quare non audiunt? Quia et hic prophetia dicit, Similes sint illis homines qui faciunt ea, et qui confidunt in eis. Ergo desperati et desperandi? Absit! Et quid sperandum est de lapidibus mortuis? Quid putatis, nisi quod jam scriptum tenemus, Potens est Deus de lapidibus istis suscitare filios Abrahæ?","t":"For would that the dead stones might feel in themselves the mercy of the living stones! I call dead not the stones from which these buildings rise, nor those on which the craftsmen’s iron works, nor those that man has carved to be gods (or rather, man carved them to be called gods and not to be gods); I do not mean these when I say dead stones: I mean that men are dead stones, men whom their gods resemble. Living stones are those whom the apostle Peter addresses when he says, “And you, brothers, like living stones, are built together into the holy temple of God.” Would, then, my brothers, that the dead stones might feel in themselves the mercy of the living stones! For what are we busy about? What do we range over in the narrowness or the breadth of our heart? What do we care about, what are we eager for, except to free a stone from a stone? For living stones have eyes and see, have ears and hear, have hands and work, have feet and walk: for they know their maker. But the dead stones know their stones; they attend to their gods, worship them, and are known by them; they offer sacrifice, and themselves become a sacrifice to the devil. If they, brothers, had eyes to see and ears to hear, what a thing it would be to see the prophecies of Christ fulfilled! What a thing to attend to the truthful books, and to oracles that do not deceive! But why do they not see? Why do they not hear? Because here too the prophecy says, “Let those who make them become like them, and those who trust in them.” Are they then without hope, and to be given up? Far from it! And what is to be hoped for from the dead stones? What do you think, but what we already hold in writing: “God is able from these stones to raise up children to Abraham”?","f":"Augustine, <i>Serm.</i> 24.2 (PL 38:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-2)."},"augustine-sermones/24.3":{"o":"Itaque, charissimi, quoniam nostis cui nos diximus, Deus, quis similis tibi? de quo non erubescimus, cujus titulum non in lapide legimus, sed in corde gestamus: cujus nomen et notum est omnibus, et vivit in credentibus, habitat in subditis, debellat superbos: quoniam novimus cui diximus, Deus, quis similis tibi? non nos moveant ad odium sui homines, quos fecit Deus, sed moveat ad odium sui quidquid in homine bene facto a Deo male fecit ipse homo. Homo nomen unum est. Hujus creaturæ artificem quære, Deus est. Numquidnam hominis tantummodo creator Deus? Nonne et pecoris, et piscis, et volatilis, et angeli, et caeli, et terræ, et siderum, et solis, et lunæ, et omnium supra infraque conditorum et temperatorum, imorum atque summorum, unitatis vinculo connexorum; nonne istorum omnium, artifex Deus? Sed hominem ad imaginem et similitudinem suam fecit. Similitudo aliqua dicitur homo, et quanta ad quantum? quid ad quem? homo ad Deum? Quid est homo, nisi quod memor es ejus? Dicamus ergo ad imaginem et similitudinem facti ipsius, neo nostro dicamus, Deus, quis similis tibi? Addidit enim, Memento quia pulvis sumus. Sic longe es a similitudine Dei. Homo factus ad similitudinem Dei: sed ipsa similitudo sic distat, ut eam comparari non deceat. Et tamen cor hominis, cor christiani, qui non potest dicere, Homini deo; libenter legit, Herculi deo. Titulus non loquitur, sed et legitur, Herculi deo. De quo dictum est? Ipse dicat de quo dictum. Utrumque mutum, utrumque insensatum: supra mendacium, infra figmentum. Titulus accusans scriptorem, confundens adoratorem. Titulus non commendans lapidem deum, sed indicans hominem stultum. Titulus nomen dei imponens figmento, et nomen cultoris delens de libro viventium. Quam particulam sensus in se sentit?","t":"And so, dearly beloved, since you know to whom we have said, “O God, who is like you?”: one of whom we are not ashamed, whose inscription we read not on a stone but carry in our heart; whose name is known to all, and who lives in believers, dwells in those who submit to him, and overthrows the proud. Since we know to whom we have said, “O God, who is like you?”, let not the men whom God made move us to hatred of them, but let whatever man himself has made badly in a man whom God made well move us to hatred of it. “Man” is one name. Look for the maker of this creature: it is God. Is God the creator of man only? Is he not the maker of cattle, and fish, and bird, and angel, and heaven, and earth, and stars, and sun, and moon, and of all things founded and ordered above and below, lowest and highest, joined by the bond of unity: of all these, is not God the maker? But man he made in his image and likeness. Man is called a certain likeness; and how great a likeness, to how great a one? What, to whom? Man to God? “What is man, that you are mindful of him?” Let us then, made in his image and likeness, say … “O God, who is like you?” For the Scripture adds, “Remember that we are dust.” So far are you from being like God. Man was made after the likeness of God; but the likeness itself is so distant that it is not fitting to compare it. And yet the heart of a man, even of a Christian, which would never say, “To Man, the god,” reads with pleasure, “To Hercules, the god.” The inscription does not speak; but it is read: “To Hercules, the god.” Of whom was this said? Let him say himself of whom it was said. Both are dumb, both senseless: above, a lie; below, a fabrication. An inscription that accuses its writer and confounds its worshiper. An inscription that does not commend the stone as a god but shows the man to be a fool. An inscription that puts the name of a god on a fabrication, and blots the name of its worshiper out of the book of the living. What particle of sense does it feel in itself?","f":"Augustine, <i>Serm.</i> 24.3 (PL 38:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-3)."},"augustine-sermones/24.4":{"o":"Quia tamen potens est Deus de lapidibus istis excitare filios Abraham, attendat ibi quod fecit in homine. Ipse Deus, cui diximus, Deus, quis similis tibi? attendat in homine ipso quod fecit, deleat quod ab ipso homine factum est contra eum, qui hominem fecit. Percutiat et sanet, occidat et vivificet. Cui enim dixit, Domine, quis similis tibi, ei consequenter adjunxit, Ne taceas, neque mitescas, Deus. Quid vero? In isto cantico, fratres mei, ad iracundiam Deum provocavimus, cui diximus, Ne sileas, neque mitescas, Deus? Nempe aut ille qui misit, aut ille ipse qui venit, et ait, Discite a me quia mitis sum et humilis corde. Mitis et humilis corde Filius Dei Christus. Quid ergo? Ille dixit, Discite a me quia mitis sum et humilis corde: et nos ei diximus, Ne taceas, neque mitescas, Deus? Sed respondeat nobis: 0 homo, parum est quia tu non a me discis ut sis mitis, et me vis ducere ne sim mitis? Videte, fratres, intendite, adjuvate nos, ut exeamus in ejus nomine (adjuvate nos pia intentione, casta oratione) ex his angustiis. Litigare videntur divina eloquia: contrarium putantur sonare, nisi adsit intellectus, et suscipiamus ab illo ipso, cui diximus, Deus, quis similis tibi? quod et ipse dixit, Intellectum tibi dabo, suscipiamus. Novimus hoc: Pacem meam do vobis. Dicit Christus, ut inter se pacem habeant Christiani. Quomodo imitabuntur? quomodo audient, si ipsa divina eloquia pacem inter se habere non possunt? Intendite, videte quasi resonantiam contrariorum. Venite ad me; et, Discite a me. Quid? primo quis vocat? quem vocat? ad quid vocat? Audi quis vocat. Confiteor tibi, Pater, Domine cœli et terræ, quia abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Ita, Pater, quoniam sic placitum est coram te. Omnia mihi tradita sunt a Patre meo. Ecce quis vocat. Omnia mihi tradita sunt a Patre meo. Quia nemo cognovit Filium, nisi Pater; et nemo cognoscit Patrem, nisi Filius, et cui voluerit Filius revelare. Ingens magnitudo, et ineffabilis altitudo. Omnia tradita sunt mihi, inquit, a Patre meo. Solus agnosco, a solo agnoscor. Quid, nos remansimus? non agnoscimus? Et ubi est, Cui voluerit Filius revelare?","t":"Yet since God is able from these stones to raise up children to Abraham, let him attend there to what he made in man. Let God himself, to whom we said, “O God, who is like you?”, attend in man to what he himself made, and blot out what man himself has done against him who made man. Let him strike and heal, kill and make alive. For to him to whom he said, “Lord, who is like you?”, he went on to add, “Do not be silent, and do not be gentle, O God.” What is this? In that song, my brothers, have we provoked God to anger, when we said to him, “Do not be silent, and do not be gentle, O God”? Surely he is either the one who sent, or the very one who came and said, “Learn from me, for I am gentle and humble of heart.” The Son of God, Christ, is gentle and humble of heart. What then? He said, “Learn from me, for I am gentle and humble of heart”; and have we said to him, “Do not be silent, and do not be gentle, O God”? But let him answer us: “O man, is it not enough that you do not learn from me to be gentle, but you also want to lead me not to be gentle?” See, brothers, pay attention, help us, so that in his name we may get out of these straits (help us with devout attention and chaste prayer). The divine words seem to quarrel: they are thought to sound contrary to each other, unless understanding is present, and we receive it from the very one to whom we said, “O God, who is like you?”: let us receive what he himself said, “I will give you understanding.” We know this: “My peace I give to you.” Christ says it, so that Christians may have peace among themselves. How will they imitate it? How will they listen, if the divine words themselves cannot have peace among themselves? Pay attention; see what sounds like an echo of contraries: “Come to me,” and “Learn from me.” What then? First, who calls? Whom does he call? To what does he call? Hear who calls: “I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones. Yes, Father, for so it was pleasing before you. All things have been handed over to me by my Father.” See who calls. “All things have been handed over to me by my Father. For no one has known the Son except the Father; and no one knows the Father except the Son, and anyone to whom the Son wills to reveal him.” Immense greatness, and ineffable height! “All things,” he says, “have been handed over to me by my Father.” I alone know, I am known by one alone. What, are we left out? Do we not know? And where is “to whom the Son wills to reveal him”?","f":"Augustine, <i>Serm.</i> 24.4 (PL 38:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-4)."},"augustine-sermones/24.5":{"o":"Animus vester et studium fidei, et flagrantia charitatis, et abundantia zeli domus Dei, apparuit in vocibus vestris, quas satis claras vestri cordis testes habuistis. Sinite ut appareat et paucorum fidelium Dei, per quos gubernamini, studium circa istam voluntatem vestram. Vos enim, fratres, populus Dei estis, sicut ipse dixit, et oves pascuæ ejus. Habetis in nomine Dei pastores, servos pastoris et membra pastoris. Multitudinis animus et voluntas ad quamque rem faciendam istis vocibus poterit apparere: paucorum autem cura pro vobis, non vocibus, sed rebus debet ostendi. Itaque, fratres, quoniam jam quod ad vos pertinebat, implestis acclamando; sinite ut probetur vobis, utrum et quod ad nos pertinet, impleamus agendo. Probavimus vos; probate nos, si post istas voces testes cordis et studii vestri, nos in agendis quæ agi oportet, segnes fuerimus. Absit a nobis ut vos inveniamini probi, et nos reprobi. Sed quoniam voluntas agendi de iis quibus acclamastis, una est et vestra et nostra; modus vero agendi par esse non potest: putamus, charissimi, ideo oportere, Et voluntas accipiatur a vobis; consilium implendæ voluntatis vestrae exspectetur a nobis. Ut membra Christi non discordent, impleant omnia quæ in illius corpore sunt, officia sua: faciat oculus in sublimi locatus quod ad oculum pertinet; auris, quod ad aurem pertinet; manus, quod ad manum: pes, quod ad pedem; ut non sint scissurae in corpore, sed idem ipsum ut pro se invicem sollicita sint membra. Gratulamur itaque et congratulamur Charitati vestræ, quia sancto domino et collegae nostro episcopo vestro obedistis in eo quod vobis mane locutus est. Hoc sequimini, ab ista via non recEdatis, ne cadatis. Valde enim adjuvat Deus quod vultis, si quod jusserit feceritis. Quid enim, ut dicere coeperam, omnis homo? aut quae est vita hominum, quam, sicut scriptum est, vapor ad modicum apparens? Cogitate ergo, fratres, fragilitatem vestram, humilitatem vestram, conditionem carnis, hujus sæculi volaticos transitus; et videte quia tunc vobis bene erit, si tota spes vestra in illo sit, in quo solo potest firmiter collocari. Quomodo autem ibi erit spes nostra, nisi obediamus præceptis ejus?","t":"Your spirit and zeal for the faith, the ardor of your love, and the abundance of your zeal for the house of God have shown themselves in your shouts, which you have as clear enough witnesses of your heart. Allow the zeal also of the few faithful of God by whom you are governed to show itself in regard to this wish of yours. For you, brothers, are the people of God, as he himself said, and the sheep of his pasture. You have, in the name of God, shepherds: servants of the Shepherd and members of the Shepherd. The mind and will of a multitude for doing anything can show itself in shouts like these; but the care of the few for you must be shown not by shouts but by deeds. And so, brothers, since you have already done your part by acclaiming, allow it to be proved to you whether we too do our part by acting. We have tested you; test us, whether, after those shouts that witness to your heart and zeal, we prove sluggish in doing what ought to be done. Far be it from us that you should be found approved and we reprobate. But since the will to act on what you acclaimed is one, both yours and ours, while the manner of acting cannot be the same, we think, dearly beloved, that the will should be accepted from you, and the plan for carrying out your will be awaited from us. So that the members of Christ may not be in discord, let all that are in his body fulfill their duties: let the eye placed on high do what belongs to the eye; the ear, what belongs to the ear; the hand, what belongs to the hand; the foot, what belongs to the foot; so that there may be no divisions in the body, but the members may have the same care for one another. And so we rejoice and congratulate your Charity, because you obeyed our holy lord and colleague, your bishop, in what he said to you this morning. Follow this; do not depart from this way, lest you fall. For God greatly helps what you want, if you do what he has commanded. For what, as I had begun to say, is every man? Or what is the life of men but, as it is written, a vapor appearing for a little while? Consider, then, brothers, your frailty, your lowliness, the condition of the flesh, the fleeting passing of this world; and see that it will be well with you then, if your whole hope is in him in whom alone it can be firmly placed. But how will our hope be there, unless we obey his precepts?","f":"Augustine, <i>Serm.</i> 24.5 (PL 38:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-5)."},"augustine-sermones/24.6":{"o":"Numquid dicimus, Nolite quod vultis? Imo etiam gratias agimus id vos velle quod Deus vult. Ut enim omnis Paganorum et Gentilium superstitio deleatur, Deus vult, Deus jussit, Deus prædixit, Deus jam implere cœpit, et multis jam terrarum locis etiam ex magna parte complevit. Si voluntas nostra ab hac civitate inciperet, ut hic primitus aboleri superstitiones dæmonum quæreretis; fortasse aliquis arduus labor esset, non tamen desperandus: nunc vero si facta sunt ista efficaciter ubi fieri cœperunt, et exempla non præcesserant; quanto efficacius in nomine Domini, in adjutorio dexteræ ipsius hic quoque effici posse credimus, quando jam præcedentia pronuntiantur exempla? Utique hic clamastis: Quomodo Roma, sic et Carthago. Si in capite Gentium res praecessit, membra non sunt secutura? Cogitate, fratres, advertite in libris ipsis Gentium, audite ab eis, in quibus ipsius infelicitatis reliquiæ remanserunt; vel audiendo, vel legendo, cognoscite litteras eorum: et videte quia illi et isti dii Romani vocantur. Ergo isti dii vocantur Romani. Et quando Christiani cogebantur, fremente impetu Paganorum, ut eos adorarent, et recusantes, eorum saevitiam usque ad effusionem sanguinis sustinebant; ea videbatur tota culpa martyrum, quorum fundebatur sanguis, quia deos Romanos adorare nolebant, quia ceremonias erga deos Romanos respuebant, quia Romanis diis non supplicabant; et totus impetus, tota invidia non fiebat, nisi de nomine deorum Romanorum. Si ergo dii Romani Romæ defecerunt, hic quare remanserunt? Hæc ergo, fratres, haec attendite, hæc dixi, hæc inhibete. Dii Romani, dii Romani, dii Romani. Si ergo dii Romani Romæ defecerunt, hic quare remanserunt? Si ambulare possent, dicerent quia huc inde fugerunt. Sed non fugerunt: remanserunt ibi, Romae. Qui aliquando dictus est deus Hercules, Romæ jam non est. Hic autem etiam barba deaurata esse voluit. Erravi plane, quia dixi, Esse voluit. Quid enim vult insensatus lapis? Ille ergo nihil voluit, nihil potuit. Sed qui deaurari eum voluerunt, de raso erubuerunt. Suggestio itaque nescio quæ novo judici obrepsit. Quid egit? Non egit utique ut a christiano lapis honoraretur; sed ut christianus illi superstitioni ad radendum misceretur: non inclinavit ad obsequendum; sed movit ad vindicandum. Fratres, puto ignominiosius fuisse Herculi barbam radi, quam caput praecidi. Quod ergo positum est cum errore illorum, ablatum est cum dedecore illorum. Deus fortitudinis solet dici Hercules: tota virtus ejus in barba. Malo suo refulsit; quod non fulgebat luce dominica, non a luce, sed a luco fulgebat.","t":"Do we say, “Do not want what you want”? No, we even give thanks that you want what God wants. For that all the superstition of pagans and Gentiles should be abolished God wills, God has commanded, God has foretold, God has already begun to fulfill, and in many places of the world has already largely fulfilled. If our will had begun from this city, so that you were seeking to have the superstitions of demons abolished here first, it might perhaps be an arduous labor, yet not one to despair of. But as it is, if these things were done effectively where they began to be done, when no examples had gone before, how much more effectively do we believe that they can be accomplished here too in the name of the Lord, with the help of his right hand, when examples that have gone before are already reported? Certainly you shouted here: “As at Rome, so at Carthage!” If the thing has gone ahead in the head of the nations, will the members not follow? Consider, brothers; look into the books of the Gentiles themselves; hear it from those in whom remnants of that unhappiness have remained; by hearing or by reading, learn their literature; and see that both those gods and these are called Roman. So these gods are called Roman. And when Christians were being compelled, under the raging assault of the pagans, to worship them, and, refusing, endured their cruelty to the shedding of their blood, the whole fault of the martyrs, whose blood was being shed, seemed to be that they would not worship the Roman gods, that they rejected the ceremonies for the Roman gods, that they did not pray to the Roman gods; and the whole assault, the whole hatred, arose only from the name of the Roman gods. If, then, the Roman gods have failed at Rome, why have they remained here? Attend to these things, then, brothers, these things; I have said them; restrain these things. Roman gods, Roman gods, Roman gods! If the Roman gods have failed at Rome, why have they remained here? If they could walk, they would say that they had fled from there to here. But they have not fled: they have remained there, at Rome. The one who was once called the god Hercules is no longer at Rome. But here he even wanted to have a gilded beard. I have plainly made a mistake, because I said “he wanted.” For what does a senseless stone want? He, then, wanted nothing, could do nothing. But those who wanted him gilded were put to shame by his shaving. And so some petition or other crept up on the new judge. What did he do? He certainly did not bring it about that a stone should be honored by a Christian; rather, a Christian was brought into contact with that superstition in order to shave it. It did not move him to compliance but stirred him to punishment. Brothers, I think it was more disgraceful for Hercules to have his beard shaved than to have his head cut off. What was set up with their error has been taken away with their disgrace. Hercules is commonly called the god of strength: all his strength was in his beard. He shone to his own harm: because he did not shine with the Lord’s light, he shone not from light but from a grove.","f":"Augustine, <i>Serm.</i> 24.6 (PL 38:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-6)."},"augustine-sermones/24.7":{"o":"Sileant ergo, videant modo, cui Deo legant fideles et dicant, Deus, quis similis tibi? Ne sileas, nec mitescas, Deus. Hoc susceperam, quomodo non mitescat, non evertendo homines, sed errores. Non mitescit, ergo irascitur: si mitis est, ergo et miseretur. Irascitur et miseretur: irascitur ad percutiendum, miseretur ad sanandum; irascitur ad mortificandum, miseretur ad vivificandum. In uno homine facit hæc. Non quasi alios mortificans, alios vivificans: sed in eisdem ipsis et irascitur, et mitis est. Irascitur erroribus, mitescit correctis moribus. Ego percutiam, et ego sanabo: ego occidam, et ego vivere faciam. Unum Saulum, postea Paulum, et prostravit, et erexit: prostravit infidelem, erexit fidelem; prostravit persecutorem, erexit praedicatorem. Si non irascitur, unde Herculi barba rasa est? Fecit enim hoc per fideles suos, per Christianos suos, per potestates a se ordinatas et Christi jugo jam subditas. Itaque, fratres, hoc libenti animo accipite; et in Domini adjutorio cætera prosperius jam sperate.","t":"Let them be silent, then; let them see now to which God the faithful read and say, “O God, who is like you? Do not be silent, and do not be gentle, O God.” This is what I had undertaken: how he is not gentle, overturning not men but errors. He is not gentle, so he is angry; if he is gentle, then he also has mercy. He is angry and has mercy: he is angry to strike, he has mercy to heal; he is angry to put to death, he has mercy to make alive. He does these things in one and the same man. Not as though putting some to death and making others alive: but in the very same people he is both angry and gentle. He is angry at errors, he is gentle when conduct is corrected. “I will strike, and I will heal; I will kill, and I will make alive.” The one man, Saul, later Paul, he both threw down and raised up: he threw down the unbeliever, raised up the believer; threw down the persecutor, raised up the preacher. If he is not angry, how is it that Hercules’ beard was shaved? For he did this through his faithful, through his Christians, through the authorities ordained by him and now subject to the yoke of Christ. And so, brothers, receive this with a glad mind, and with the Lord’s help hope now that the rest will go more prosperously.","f":"Augustine, <i>Serm.</i> 24.7 (PL 38:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/24-7)."},"augustine-sermones/240.1":{"o":"Per hos dies, sicut recolit Charitas vestra, solemniter leguntur cvangelicæ lectiones ad resurrectionem Domini pertinentes. Omnes enim Evangelistæ quatuor, neque dc passione, ncquc de resurrectione ejus tacere potucrunt. Nam quia multa fecit Dominus Jesus, non omnes omnia conscripserunt: sed alius ista, alius illa; summa tamen concordia veritatis. Multa etiam commemorat Joannes evangelista facta esse a Domino Jesu Christo, quæ a nullo eorum conscripta suit. Tanta facta sunt, quanta tunc fieri debuerunt: tanta scripta sunt, quanta nunc Icgi debuerunt. Ut autem ostendantur Evangelistæ omnes quatuor, in co quod simul omnes dicunt et non prætermittunt, id est, vel de passione, vel de resurrectione Christi, non inter se dixisse contraria, valde opcrosus est labor- Nonnulli enim putaverunt eos inter se esse contrarios, cum ipsi essent contrarii animæ suae. Et ideo data est opera ab eis qui potuerunt, adjuvante Domino, ut ostenderentur iuter se non esse contrarii. Sed, sicut dixi, si hoc vobis ostendam, et in populo velim ista tractare, multitudo audientium prius obruitur tædio, quam reveletur scientia veritatis. Sed scio fidem vestram, id est, fidem hujus totius multitudinis, ct eorum qui hodie hic non sunt, et tamen fideles sunt; novi fidem corum sic esse certam de vcritatc Evangelistarum, ut expositione mea non indigeant. Qui novit quomodo ista defendat, doctior est, non fidelior. Habet fidem, habet facultatem defendendi fidem. Alius non habet facultatem et copiam et doctrinam defendendi fidem, sed habet ipsam fidem. Ille autem qui novit defendere fidem, titubantibus cst necessarius, non credentibus. In defensione enim fidei, curantur vulnera dubitationis vel infidelitatis. Qui ergo defendit fidem, bonus est medicus: sec! in te non est infidelitatis morbus. Quando illc novit curare quod tu non habes? Novit ille poncic medicamentum, sed in Ie non est vitium. Non est opus sanis medicus, sed male habentibus.","t":"During these days, as Your Love recalls, the Gospel readings concerning the Lord's resurrection are solemnly read. For all four evangelists could keep silent neither about his passion nor about his resurrection. For since the Lord Jesus did many things, not all wrote everything; but one wrote these things, another those; yet in the fullest agreement of truth. The evangelist John even mentions that many things were done by the Lord Jesus Christ which none of them wrote down. As many things were done as had to be done then; as many were written as had to be read now. But to show that all four evangelists, in what they all say together and do not pass over, that is, about the passion or the resurrection of Christ, did not say things contrary to one another, is a very laborious task. For some have thought them contrary to one another, when they themselves were contrary to their own souls. And so those who were able, with the Lord's help, took pains to show that they are not contrary to one another. But, as I said, if I were to show you this and wanted to treat these matters before the people, the multitude of hearers would be overwhelmed with weariness before the knowledge of the truth was revealed. But I know your faith, that is, the faith of this whole multitude, and of those who are not here today and yet are faithful; I know that their faith is so certain of the truthfulness of the evangelists that they do not need my exposition. Whoever knows how to defend these things is more learned, not more faithful. He has faith, and he has the ability to defend the faith. Another does not have the ability, the resources, and the learning to defend the faith, but has the faith itself. But he who knows how to defend the faith is needed by those who waver, not by those who believe. For in the defense of faith the wounds of doubt or unbelief are healed. Whoever defends the faith, then, is a good physician; but in you there is no disease of unbelief. Why should it matter that he knows how to cure what you do not have? He knows how to apply the remedy, but in you there is no fault. “Those who are well do not need a physician, but those who are sick.”","f":"Augustine, <i>Serm.</i> 240.1 (PL 38:1112–1113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/240-1)."},"augustine-sermones/240.2":{"o":"Tamen quæ possunt expeditius dici pro tempore, ct commodius audiri, subticere' vobis non est consilii. De ipsa resurrectione, cujus in sc ipso Dominus præmisit exemplum, ut sciremus quid etiam in corporibus nostris in fine sæculi sperare debeamus, multi multa disputant; aliqui fidelitcr, aliqui infideliter. Qui fideliter disputant, scire volunt diligentius quid respondeant infidelibus: qui autem infideliter disputant, argumentantur contra animas suas, disputando contra potentiam Omnipotentis, dicentes: Unde fieri potest ut mortuus rcsurgat? Dico ego, Detis est qui facit, et tu dicis, Fieri non potest? Non dico, Da mihi Christianum, da mihi Judxum: sed. da mihi Paganum, idolorum cultorem, dæmonum servum, qui non dicat Deum esse omnipotentem. Negare Christum potest, negare omnipotentem Deum non potest. Quem u ergo credis; quasi Pagano loquor; quem tu credis Dcurn omnipotentem, ipsum ego dico mortuorum sascitatorem. Si dixcris, Non potest fieri, derogas Omnipotenti. Si autem credis illum omnipotentem, me quare respuis ista dicentem?","t":"Yet it is not my plan to keep silent with you about what can be said rather readily in the time available and heard rather conveniently. About the resurrection itself, of which the Lord gave an example beforehand in himself so that we might know what we ought to hope for also in our bodies at the end of the world, many people argue many things; some faithfully, some unfaithfully. Those who argue faithfully want to know more carefully what to answer unbelievers; but those who argue unfaithfully argue against their own souls, disputing against the power of the Almighty and saying: How can it come about that a dead man rises? I say, God is the one who does it; and you say, It cannot come about? I do not say, Give me a Christian, give me a Jew; but give me a pagan, a worshipper of idols, a slave of demons, who does not say that God is almighty. He can deny Christ; he cannot deny God almighty. Him, then, whom you believe (I speak as if to a pagan), him whom you believe to be God almighty, I say is the raiser of the dead. If you say, It cannot come about, you detract from the Almighty. But if you believe him almighty, why do you reject me when I say these things?","f":"Augustine, <i>Serm.</i> 240.2 (PL 38:1113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/240-2)."},"augustine-sermones/240.3":{"o":"Si diceremus carnem resurrecturam, ut esuriat, ut sitiat, ut ægrotet, ut laboret; ut corruptionibus subjiciatur; merito credere non deberes. Habel enim modo caro isja has vul necessitates vel calamitates. Et hoc unde? Causa peci catum est. In uno peccavimus, et omnes ad corruptionem nati sumus. Malorum omnium nostrorum causa peccatum est. Non enim sine causa homincs mala ista patiuntur. Justus est Deus, omnipotens cst Deus: nullo modo ista pateremur, si non mereremur. Sed cum essemus in poenis, ad quas venimus de peccatis, Dominus noster Jesus Christus voluit esse in poenis nostris sine peccatis suis. Sustinendo sine culpa paenam, et culpam solvit et panam. Culpam solvit, peccata donando: pœnam solvit, a morluis resurgendo. Hoc promisit, ct nos in spe ambulare voluit: perseveremus, ct ad rem perveniemus. Caro resurget incorruptibilis, caro resurget sine vitio, sine deformitate, sine mortalitate, sine onere, siue pondere. Quæ nune tibi facit tormentum, postca tibi crit ornamentum. Ergo si bonum est habere corpus incorruptibile, quare hoc facturum Deum volumus desperare?","t":"If we said that the flesh will rise so as to hunger, thirst, fall sick, toil, and be subject to corruption, you would rightly not believe it. For this flesh now has these necessities or calamities. And whence this? The cause is sin. In one we sinned, and we have all been born to corruption. The cause of all our evils is sin. For not without cause do men suffer these evils. God is just, God is almighty: we would in no way suffer these things if we did not deserve them. But since we were in punishments, to which we came from our sins, our Lord Jesus Christ willed to be in our punishments without sins of his own. By bearing punishment without fault, he cancelled both fault and punishment. He cancelled the fault by forgiving sins; he cancelled the punishment by rising from the dead. This he has promised, and he has willed us to walk in hope: let us persevere, and we shall come to the reality. The flesh will rise incorruptible; the flesh will rise without defect, without deformity, without mortality, without burden, without weight. What now torments you will afterwards be your adornment. If, then, it is good to have an incorruptible body, why do we want to despair that God will do this?","f":"Augustine, <i>Serm.</i> 240.3 (PL 38:1113; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/240-3)."},"augustine-sermones/240.4":{"o":"Philosophi sæculi hujus, qui magni fuerunt et docti, et caeteris meliores, animam humanam immortalem esse senserunt: nac solum senserunt, sed quantis potuerunt argumentationibus defenderunt, et ipsas defensiones suns conscriptas posteris reliquerunt. Sunt libri, leguntur. Ideo istos philosophos dixi aliis fuisse meliores in comparatione pejorum; quia fuerunt philosophi qui diccrent homini, cum mortuus fuerit, nullam vi. tam postea remanere. Talibus illi utique praeponendi sunt. Et in quo erant itli meliorcs, quamvis in multis a veritate deviantes, tamen in quo erant isti superiores, veritati fucrant propinquantes. Ili ergo qui senserunt atque dixerunt animas humanas immortales, de malis hominum, de ærumnis erroribusque mortalium quaesierunt causas, quantum homincs potucrunt; ct dixerunt, sicut potuerunt, pracessisse nescio quæ in alia vita peccata, quorum peccatorum merito isla corpora velut carcerem animæ mereren. tur. Deinde quæsitum est ab eis, quid postea cum fuerit homo mortuus, quid erit. Et hic contriverunt ingenia sua; et laboraverunt, quantum potuerunt, reddere hominibus rationem, vel sibi, vel aliis: et dixerunt, animas hominum male viventium immundas pessimis moribus, cum exierint de corporibus, rursus continuo revolvi ad alia corpora, et pœnas hic luere quas videmus; eas vcro animas quae bene vixerunt, cum exierint de corporibus, ire ad superna coelorum, requiescere ibi in stellis et luminibus istis conspicuis, vel quibuscumque coelestibus abditisque secretis, oblivisci omnium præteritorum malorum, et rursus dcleciari redire ad corpora, et venire iterum ad ista patienda. Hoc ergo interesse voluerunt muter animas peccatorum et animas justorum, quia peccatorum animas de proximo statim cum exierint de corporibus, dicunt revolvi ad altera corpora; justorum autem animas diu esse in requie; non tamrn semper, sed rursus delectari corporibus, et de summis caelis post tantam justitiam ad ista mala facere ruinam. Hoc dixerunt valde magni philosophi. Isto plus invenire nihil potuerunt philosophi mundi hnjus, de quibus dicit Scriptura nostra: Stultam fecit Deus sapientiam hujus mundi. Si sapientiam, quanto magis slullitiam? Si sapientia mundi stultitia est apud Deum, vera stultilia mundi quam fonge est a Deo? Est tamen quædam stultitia mundi hujus, quæ pervenit ad Deum, de qua dicit Apostolus: Quoniam in sapientia Dei non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam prædicationis salvos facere credentes. Et dicit: < Quoniam Judæi signa petunt. et Græc sapientiam quarunt: nos autem prædicamus Christum criitifixum; Judæis quidcm scandalnm, Gentibus stultitiam; ipsis autem vocalis Judæis ct Græcis Christum Dei virtutem et Dei sapientiam i ( I Cor. I, 20-24). Venit Dominus Christus, sapientia Dci: coolum tonat: ranæ taceant. Quod dixit veritos, boc est verum. Quod dixit, in malo quidem esse genus humanum causa peccati, manifestum est. Sed qui crediderit in Mediatorem, qui constitutus cst mcdius inter Deum ct homines (inter Deum justum et homin s injustos, medius homo justus, humanilatcm habens de imo, justitiam de summo; et ideo medius: hinc unum, et indc unmn: quia si utrumque inde, ibi esset; si utrumque hinc, nobiscum jaceret, ct medius non esset): qui ergo crediderit in Mediatorem, et fideliter ac bene vixerit, exiet quidem de corpore, et erit in requie; postea vero recipiet corpus non ad tormentum, sed ad ornamentum, et vivet cum Deo in æternum. Non est quod eum delectet ut redeat: quia sccum habet corpus. Ergo, charissimi, quoniam proposui vobis hodie quid dicant ctiam philosophi mundi hujus, quorum Dens sapientiam tanquam veram stulliliim reprobavit, crastino, adju- Tante Dommo, exponere poterimus.","t":"The philosophers of this world, who were great and learned and better than the rest, held that the human soul is immortal; and not only held it, but defended it with all the arguments they could, and left their defenses written for posterity. The books exist; they are read. I said that these philosophers were better than others in comparison with worse ones, because there were philosophers who said that when a man has died no life remains for him afterwards. These first are certainly to be preferred to such. And in the point in which they were better, though straying from the truth in many things, yet in the point in which they were superior, they had drawn near to the truth. These, then, who held and said that human souls are immortal, sought the causes of men's evils, of the miseries and errors of mortals, as far as men could; and they said, as best they could, that certain sins had gone before in another life, by the merit of which sins these bodies were deserved as a prison for the soul. Then they were asked what will be afterwards, when a man has died. And here they wore out their wits; and they labored as much as they could to give men an account, either for themselves or for others: and they said that the souls of men who live badly, defiled by the worst morals, when they leave their bodies, are at once rolled back into other bodies and pay here the penalties that we see; but that the souls which have lived well, when they leave their bodies, go to the heights of the heavens, rest there in the stars and these conspicuous lights, or in some heavenly and hidden recesses, forget all past evils, and are again delighted to return to bodies and come back to suffer these things. This, then, is the difference they wanted between the souls of sinners and the souls of the righteous: that the souls of sinners, they say, are rolled back into other bodies immediately, as soon as they leave their bodies; but that the souls of the righteous are long at rest, yet not forever, but are again delighted by bodies, and after so much righteousness fall from the highest heavens into these evils. This is what very great philosophers said. More than this the philosophers of this world could find nothing; of whom our Scripture says: “God has made foolish the wisdom of this world.” If its wisdom, how much more its folly? If the wisdom of the world is folly with God, how far from God is the true folly of the world? Yet there is a certain folly of this world which reaches God, of which the Apostle says: “Since in the wisdom of God the world did not know God through wisdom, it pleased God through the folly of preaching to save those who believe.” And he says: “For Jews ask for signs and Greeks seek wisdom; but we preach Christ crucified, to Jews a stumbling block, to Gentiles folly, but to those called, both Jews and Greeks, Christ the power of God and the wisdom of God.” The Lord Christ came, the wisdom of God: heaven thunders; let the frogs be silent. What the Truth said, that is true. What it said, that the human race is in evil because of sin, is plain. But whoever believes in the Mediator, who was established in the middle between God and men (between the just God and unjust men, the just man in the middle, having humanity from below and righteousness from above, and therefore in the middle, one thing from here and one from there: for if he had both from there he would be there, and if both from here he would lie with us and not be in the middle), whoever, then, believes in the Mediator and lives faithfully and well will indeed leave the body and be at rest; but afterwards he will receive the body back, not for torment but for adornment, and will live with God forever. There is nothing to delight him to return, because he has his body with him. So, dearly beloved, since today I have set before you what even the philosophers of this world say, whose wisdom God has rejected as true folly, tomorrow, with the Lord's help, we shall be able to set out the rest.","f":"Augustine, <i>Serm.</i> 240.4 (PL 38:1113–1114; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/240-4)."},"augustine-sermones/241.1":{"o":"Propria fides est Christianorum, resurrectio mortuorum. Hanc in se ipso, id est, resurrectionem mortuorum, caput nostrum Christus ostendit, et exemplum fidei nobis præstitit; ut hoc sperent membra in se, quod præcessit in capite. Hesterno die vobis insinuavimus, sapientes Gentium, qnos philosophos dicunt, ipsos qui in eis excellentissimi fuerunt, scrutatos fuisse naturam, et de operibus artificem cognovisse. Prophetas non audierunt, legem Dei non acceperunt: sed eis Deus quodam modo silens ipsius mundi operibus loquebatur, et eos ad quærendum artificem rerum, mundi species invitabat: nec potuerunt in animum inducere, coelum et terram sine auctore constare. De his beatus Paulus apostolus ita loquitur: Revelatur, inquit, ira Dei de cœlo super omnem impietatem. Quid est, super omnem impictatem? Non solum super Judæos, qui Dei legem acceperunt, et legis datorem offenderunt; verum etiam super omnem impietatem Gentium revelatur ira Dei de coelo. Et ne quisquam diceret, Quare, cum ipsi legem non acceperint? secutus adjunxit: Et injustitiam eorum qui veritatem in iniquitate detinent. Jam tu responde: Quam veritatem? Non enim acceperunt Legem, non enim audierunt Prophetam. Audi quam veritatem: Quoniam quod notum est, inquit, Dei, manifestum eat in illis. Unde manifestum? Adhuc audi: Deus enim illis manifestavit. Si adhuc quæris, Quomodo manifestavit, quibus tegem non dedit? audi quomodo: Invisibilia enim ejus, a constitutione mundi, per ea quae facta sunt, intellecta conspiciuntur. Invisibilia enim ejus, hoc est, invisibilia Dei: a constitutione mundi, id est, ex quo constituit mundum: per ea quæ facta sunt intellecta conspiciunfur, illa per hæc intellecta conspiciuntur. Sempiterna quoque; verba Apostoli dico, ipsa attexo: Sempiterna quoque virtus ejus et divinitas, subaudis, Intellecta conspiciuntur. Ut sint inexcusabiles. Quare inexcusabiles? Quia cognoscentes Deum, non sicut Deum glorificaverunt, aut gratis. cgerunt. Non dixit, Nescientes Dcum; sed, cognoscentes.","t":"The resurrection of the dead is the faith proper to Christians. This, that is, the resurrection of the dead, Christ our head showed in himself and gave us as an example of faith, so that the members might hope for in themselves what went before in the head. Yesterday we pointed out to you that the wise men of the Gentiles, whom they call philosophers, the most excellent among them, examined nature and came to know the maker from his works. They did not hear the prophets, they did not receive the law of God; but God, as it were in silence, spoke to them by the works of the world itself, and the beauty of the world invited them to seek the maker of things; nor could they bring their minds to think that heaven and earth stand without an author. Of these the blessed apostle Paul speaks thus: “The wrath of God,” he says, “is revealed from heaven against all ungodliness.” What is “against all ungodliness”? Not only against the Jews, who received God's law and offended the lawgiver; but against all the ungodliness of the Gentiles too the wrath of God is revealed from heaven. And lest anyone say, Why, since they did not receive the law? he went on to add: “And unrighteousness of those who hold down the truth in iniquity.” Now you answer: What truth? For they did not receive the Law, they did not hear a prophet. Hear what truth: “Because what is known of God,” he says, “is manifest among them.” Whence manifest? Hear further: “For God has manifested it to them.” If you still ask, How did he manifest it to those to whom he did not give the law? hear how: “For his invisible things, from the founding of the world, are clearly seen, being understood through the things that are made.” “His invisible things,” that is, the invisible things of God; “from the founding of the world,” that is, from when he founded the world; “are clearly seen, being understood through the things that are made”: those are clearly seen, being understood through these. “His eternal also”: I say the Apostle's words, I weave them in: “his eternal power also and divinity”; understand: are clearly seen, being understood. “So that they are without excuse.” Why without excuse? “Because, knowing God, they did not glorify him as God or give thanks.” He did not say, not knowing God, but knowing.","f":"Augustine, <i>Serm.</i> 241.1 (PL 38:1114; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-1)."},"augustine-sermones/241.2":{"o":"Unde cognoscentes? Ex liis quæ fecit. Interroga pulchritudinem terræ, interroga pulchritudinem maris, interroga pulchritudinem di!alati et diflusi aeris, interroga pulchritudinem caeli, interroga ordincm siderum, interroga solcm fulgorc suo diem clarificantem, interroga lunam splendore subscquentis noctis tenebras temperantem, interroga animalia quæ moventur in aquis, quæ morantur in terris, quæ volitant in aere; latentes animas, perspicua corpora; visibilia regenda, invisibilcs regentes: interroga ista, Respondent tibi omnia: Ecce vide, pulchra sumus. Pulchritudo eorum, confessio eorum. Ista pul- ' chra mutabilia quis fecit, nisi incommutabilis pulcher? In ipso denique homine, ut possent intelligere et cognoscere Deum universi mundi creatorem; in ipso, inquam, homine interrogaverunt haec duo, corpus et animam. Hoc interrogabant quod et ipsi gestabant: videbant corpus, animam non videbant. Sed corpus nisi de anima non videbant. Videbant enim per oculum, sed intus erat qui per fenestras aspiciebat. Denique discedente habitatore, jacet domus: discedente qui regebat, cadit quod regebatur: et quoniam cadit, cadaver vocatur. Nonne ibi oculi integri? Etsi pateant, nihil vident. Aures adsunt; sed migravit auditor: linguæ organum manet; sed abscessit musicus qui movebat. interrogaverunt ergo ista duo, corpus quod videtur, animam quæ noH videtur: ct invenerunt melius esse illud quod non videtur, quam illud quod vidctur; mcliorem animam latentem, deteriorem carnem apparentem. Viderunt ista, intuiti sunt, discusserunt utrumque, et invenerunt utrumque, mutabile in ipso homine. Mutabile corpus per aetates, per corruptiones, per alimenta, per refectiones, pcr defectiones, per vitam, per mortem. Transierunt ad animam, quam utique comprehenderant meliorem, ct etiam invisibilem mirabantur: invenerunt ct ipsam mutabilem; modo velle, modo nolle; modo scire, modo nescire; modo meminisse, modo oblivisci; modo timere, modo audere; modo ire in sapientiam, modo in stultitiam deficere. Viderunt ct ipsam mutabilem, transierunt et ipsam; quæsierunt enim aliquid immutabile.","t":"Knowing from what? From the things he made. Question the beauty of the earth, question the beauty of the sea, question the beauty of the air spread out and diffused, question the beauty of the sky, question the order of the stars, question the sun brightening the day with its radiance, question the moon tempering the darkness of the following night with its splendor, question the animals that move in the waters, that stay on the land, that fly in the air; souls hidden, bodies visible; visible things to be ruled, invisible things ruling: question these. They all answer you: See, look, we are beautiful. Their beauty is their confession. Who made these beautiful changeable things, if not the unchangeable Beautiful? Finally, in man himself, so that they might be able to understand and know God, creator of the whole world: in man himself, I say, they questioned these two, body and soul. They questioned what they themselves bore: they saw the body, they did not see the soul. But they saw the body only by means of the soul. For they saw through the eye, but within was the one who looked through the windows. Finally, when the dweller departs, the house lies fallen; when the one who ruled departs, what was ruled falls (cadit); and because it falls, it is called a cadaver. Are not the eyes there intact? Even if they are open, they see nothing. The ears are there, but the hearer has moved out. The instrument of the tongue remains, but the musician who moved it has gone away. They questioned, then, these two: the body that is seen and the soul that is not seen; and they found that what is not seen is better than what is seen: the hidden soul better, the visible flesh worse. They saw these things, they looked at them, they examined both, and they found both changeable in man himself. The body is changeable through the ages of life, through decay, through nourishment, through refreshment, through failing, through life, through death. They passed on to the soul, which they had surely grasped as better, and they marveled that it was invisible: they found it too changeable: now willing, now unwilling; now knowing, now not knowing; now remembering, now forgetting; now fearing, now daring; now advancing into wisdom, now falling away into folly. They saw it too to be changeable, and they passed beyond it too; for they were seeking something unchangeable.","f":"Augustine, <i>Serm.</i> 241.2 (PL 38:1114; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-2)."},"augustine-sermones/241.3":{"o":"Sic crgo pervenerunt ad cognoscendum Ocum qui fecit, per ista quæ fecit. Sed non sicut Deum honorificaverunt, aut gratias egerunt: ipse dicit Apostolus. Sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum. Dicentes se esse sapientes, stulti facti sunt. Sibi arrogando quod acceperant, perdiderunt quod tenebant. Dicentes se quasi magnos esse, stulti facti sunt. Et quo pervenerunt? Et immutaverunt, inquit, gloriam incorruptibilis Dei, in similitudinem iMaginis corruptibilis hominis. Idola dicit. Et parum erat facere idolum ad speciem hominis, et ad sui operis similitudinem addicere artificem: parum fuit hoc. Sed insupcr quid? Et volucrum, et quadrupedum, et serpentium. Omnia quippe ista mula animalia et irrationabilia, illi quasi magni sapientes, deos sibi fecerunt. Reprehendebam, quando adorabas imaginem hominis: quid tibi faciam, quando adoras imagincm canis, imaginem colubri, imaginem crocodili? Pervenerunt usque ad isia. Quantum quærentes in superna evecti sunt, tantum cadentes in profunda demersi sunt. Altius enim mergitur, quod de alto cadit.","t":"So, then, they came to know God who made, through the things that he made. “But they did not honor him as God or give thanks”: the Apostle himself says it. “But they became futile in their thoughts, and their foolish heart was darkened. Claiming to be wise, they became fools.” By claiming for themselves what they had received, they lost what they held. Calling themselves great, as it were, they became fools. And to what did they come? “And they changed,” he says, “the glory of the incorruptible God into the likeness of an image of corruptible man.” He means idols. And it was a small thing to make an idol in the form of a man and to bind the craftsman to the likeness of his own work: that was a small thing. But beyond that, what? “And of birds, and of four-footed beasts, and of serpents.” For all these dumb and irrational animals they, great sages as it were, made gods for themselves. I used to rebuke you when you worshipped the image of a man: what shall I do to you when you worship the image of a dog, the image of a snake, the image of a crocodile? They came even to these things. As high as they were carried up in seeking, so deep were they sunk in falling. For what falls from a height is plunged the deeper.","f":"Augustine, <i>Serm.</i> 241.3 (PL 38:1114–1115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-3)."},"augustine-sermones/241.4":{"o":"Ili ergo, sicut hesterno die vos commonui, quæsierunt quid postea, id est, quid post hanc vitam. Quæsierunt sicut homines: sed quando invenirent, cum homines essent? Doctrinam Dei non habuerunt, Prophetas non audierunt: non potuerunt invenire, suspicati sunt. Retuli vobis beri suspiciones illorum. Exeunt animæ malæ, Inquiunt; et quia immundæ sunt, continuo in alia corpora revolvuntur: exeunt animx sapientium atque justorum; ct quia bene vixeruntvolant ad cœlum. Age belle,belle illis invenisti locum: volantes ad cœlum perveniunt. Et quid ibi! Ibi erunl, inquiunt, et requiescent cum diis: sedes eorum erint stellae. Non malum habitaculum illis invenistis: vel ibi illas dimittite, noiitc illas dejicere. Sed, inquiunt, tpost longa tempora, facta penitus oblivione veterum miseriarum, incipiunt velle reverti in corpora; et delectabit casvenirc, et rursus veniunt ad ista patienda, ad ista toleranda, ad obliviscendum Deum, ad blasphemandum Deum, ad sequendas corporis voluptates, ad pugnas contra libidines. Veniunt ad istas miserias, unde, et quo? Dic mihi, quare! Quia obliviscuntur. Si omnia mala obliviscuntur, obliviscantur ct delectationcm camis. Hoc solum malo suo meminerant, unde ruerunt. Veniunt: quare? Quia dclectat eas rursus in corporibus habitare. Unde delectat, nisi per memoriam, quia ibi aliquando habita verunt? Dele totam memoriam, et forte rcsiduam facies sapientiam: nibil remaneat quod rcvocct.","t":"These, then, as I reminded you yesterday, inquired what comes afterwards, that is, what comes after this life. They inquired as men: but how would they find it, since they were men? They did not have God's teaching; they did not hear the prophets: they could not find it; they conjectured. I reported their conjectures to you yesterday. Bad souls go out, they say, and because they are unclean they are at once rolled back into other bodies; the souls of the wise and righteous go out, and because they have lived well they fly to heaven. Well done, well done: you have found them a fine place: flying, they reach heaven. And what there? There they will be, they say, and they will rest with the gods: their seats will be the stars. You have found them no bad dwelling: at least leave them there; do not throw them down. But, they say, after long ages, having utterly forgotten their old miseries, they begin to want to return to bodies; and it will delight them to come, and they come again to suffer these things, to endure these things, to forget God, to blaspheme God, to follow the pleasures of the body, to fight against lusts. They come to these miseries: from where, and to where? Tell me why! Because they forget. If they forget all evils, let them forget also the delight of the flesh. This alone they remembered, to their harm, from which they fell. They come: why? Because it delights them to dwell again in bodies. How does it delight them, except through memory, because they once dwelt there? Wipe out the whole memory, and perhaps you will leave wisdom remaining: let nothing remain that calls them back.","f":"Augustine, <i>Serm.</i> 241.4 (PL 38:1115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-4)."},"augustine-sermones/241.5":{"o":"Exhorruit quidam auctor ipsorum, cui demonstrabatur, vel qui inducebat apud inferos demonstrantem patrem filio suo. Nostis enim hoc prope o:nues; atquc utinam pauci nossetis. Sed pauci nostis in libris, multi in theatris, quia Æneas descendit ad inferos, et ostendit illi pater suus animas Romanorum magnorum venturas in corpora: expavit ipse iEncas, et ait: o pater, anne aliquas ad cœlum hinc ire rutandum est Sublimes animas, iterumque ad tarda reverti Corpora? Credendumne est, inquit, quod eant ad coelum, et iterum redeant? Melius filius intelligebat, quam pater exponebat. Reprehendilcupiditatem animarum rursus in corpora redire volentium. Dixit diram cupiditatem, dixit eas miseras; nec erubuit eas. Ad hoc, philosophi, perduxistis, ut purgentur animæ, perveniant ad summam munditiam, et per ipsam munditiam obliviscantur omnia, et per obliviones miscriarum redeant ad miserias corporum. Dicite, obsecro: nonne haec etiam si vera essent, melius nescirentur? Etiam si vera essent, inquam, quæ siue dubio falsa, quia foeda sunt; nonne mclius nescirentur? An forte dicturus es mihi: Non eris sapiens, si ista nescieris? Utquid illa sciam? Possumne essemodo melior, quam tunc ero in cœlo? Si in cœlo, quando ero melior et perfectior, obliviscar omnia quas hic didici, et hæc ibi melior nesciturus sum; sine me modo illa nescire. In coelo habitantem dicis omnia obliviscentem: sine in terra esse horum omnium nescientem. Deinde, rogo te, sciunt se istæ animæ in cœlo, passuras esse rursus hujus vitae miserias, an nesciunt? Elige quod volueris. Si sciunt se passuras esse tantas miserias, quomodo sunt beatæ, miscrias suas futuras cogitantes? quomodo sunt beatæ, ubi sunt sine sccurilate? Sed video quid eligas: dicturus es, Nesciunt. Laudas ergo ibi hanc ignorantiam, quam me nunc habere non sinis, docendo me in terra, quod me nesciturum dicis in cælo. Nesciunt, inquis. Si nesciunt, et non se putant esse passuras, errando sunt beatæ. Quod enim passurac sunt, putant se non passuras: quod falsum putare, quid cst aliud quam errare? Erunt ergo errore felices; erunt beatae; non aeternitate, sed falsitate. Liberet nos,critas, ut vere beati esse possimus: quoniam no i vacat sermo Redemptoris nostri, Si vos Filius liberaverit, tunc vere Uberi eritis. Ipse enim dixit: Si manseritis in verbo meo, vere discipuli mei eritis; et cognoscetis veritatem, et veritas liberabit vos.","t":"One of their own authors shuddered at this, the one to whom it was shown, or rather who brought in a father in the underworld showing it to his son. For nearly all of you know it; and would that few of you knew it. But few of you know it from books, many from the theaters: that Aeneas descended to the underworld, and his father showed him the souls of great Romans who were to come into bodies; Aeneas himself was terrified and said: “O father, are we to think that some souls go from here up to the sky, sublime, and return again to sluggish bodies?” Are we to believe, he says, that they go to heaven and come back again? The son understood better than the father explained. He rebuked the desire of souls wanting to return again to bodies. He called it a dread desire, he called them wretched; and he did not blush to say so. To this, philosophers, you have brought it: that souls are purified, reach the highest purity, and through that very purity forget everything, and through forgetting their miseries return to the miseries of bodies. Tell me, I beg you: even if these things were true, would it not be better not to know them? Even if they were true, I say, though without doubt they are false, because they are foul: would it not be better not to know them? Or will you perhaps tell me: You will not be wise if you do not know these things? Why should I know them? Can I be better now than I shall be then in heaven? If in heaven, when I shall be better and more perfect, I shall forget all that I have learned here, and being better there I shall not know these things, let me not know them now. You say that one dwelling in heaven forgets everything: let me be ignorant of all these things on earth. Then, I ask you, do these souls in heaven know that they will suffer again the miseries of this life, or do they not know? Choose what you will. If they know that they will suffer such great miseries, how are they happy while thinking of their miseries to come? How are they happy where they are without security? But I see what you choose: you will say, They do not know. So you praise this ignorance there, which you do not let me have now, teaching me on earth what you say I shall not know in heaven. They do not know, you say. If they do not know and do not think they will suffer, they are happy by erring. For what they will suffer, they think they will not suffer: and what is thinking falsely but erring? They will be happy, then, by error; they will be blessed, not by eternity but by falsity. May the Truth free us, so that we may be truly happy: for the word of our Redeemer is not idle: “If the Son sets you free, then you will be truly free.” For he himself said: “If you remain in my word, you will truly be my disciples; and you will know the truth, and the truth will set you free.”","f":"Augustine, <i>Serm.</i> 241.5 (PL 38:1115; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-5)."},"augustine-sermones/241.6":{"o":"Deinde audite aliud pejus, aHud dolendum vel potius irridendum. Hic sapiens, hic philosojbe, hoc est, in terra (verbi gratia, Pythagoras, Plato, Porphyrius, et nescio quis alius ipsorum), quare philosopharis? Propter vitam, inquit, beatam. Quando babebis istam vitam beatam? Cnm hoc corpos, inquit, reliquero in terra. Modo ergo misera vita grrilur, sed spes est beatne vitae: ibi beata vita geritur, sed spes est miseræ vitæ. Ergo spes nostræ infelici-. tatis est felix, ot felicitatis infelix. Abjiciamus hæc, et vel rideamus quia falsa sunt, vel doleamus quia magna existimantur. Sunt enim ista, fratres mei t magna magnorum deliramenta doctorum. Quanto melius tenemus magna magnorum sacramenta sanctorum? Amore corporum dicunt redire animas purgatas, mundatas, sapientes, purgatas animas amore corporum redire ad corpora. Ergo anima purgata sic amat? Nonne amor iste magnæ sunt sordes?","t":"Then hear something worse, something to be lamented or rather laughed at. Here, wise man, here, philosopher, that is, on earth (for example Pythagoras, Plato, Porphyry, and I know not who else of them), why do you philosophize? For the happy life, he says. When will you have this happy life? When I have left this body on earth, he says. So now a miserable life is led, but there is hope of a happy life; there a happy life is led, but there is hope of a miserable life. So the hope of our unhappiness is happy, and the hope of our happiness unhappy. Let us cast these things away, and either laugh because they are false or grieve because they are thought great. For these, my brothers, are the great ravings of great doctors. How much better do we hold the great mysteries of great saints! They say that souls purified, cleansed, and wise return out of love of bodies; that purified souls return to bodies out of love of bodies. Does a purified soul love like that? Is not that love a great filth?","f":"Augustine, <i>Serm.</i> 241.6 (PL 38:1115–1116; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-6)."},"augustine-sermones/241.7":{"o":"Sed corpus est omne fugiendum. Magnus eorum philosophus posterius Porphyrins, fidei christianæ acerrimus inimicus, qui jam christianis temporibus fuit; sed tamen ab ipsis deliramentis crubescendo, a Christianis ex aliqua parte correptus, dixit, scripsit: Corpus est omne fugiendum. Omne dixit, quasi omne corpus vinculum ærumnosum sit animæ. Et prorsus si corpus qualecumque est fugiendum, non est ut laudes ei corpus It ct dicas quomodo Deo docente fides nostra laudat corpus: quia et corpus quod modo habemus, quamvis habeamus hine poenam de peccato, et corpus quod corrumpitur, aggravet animam; tamen habet corpus istud speciem suam, dispositionem membrorum, distinctionem sensuum, erectam staturam, et cætera quae bene considerantes stupent. Verumtamen illud omnino incorruptibile, omnino immortale, omnino ad movendum agile et facile erit. Sed ait Porphyrius: Sine causa mihi laudas corpus; qualecumque sit corpus, si vult esse beata anima, corpus est omne fugiendum. Hoc dicunt philosophi: sed errant, sed delirant. Cito probo: nolo diutius disputare; quia illa quæ praedicata est debet babere subditum. Duo enim sunt invicem sibi connexa, praedicata et subdita. Superat omnia Dens: huic cuncta sunt subdita. Et anima si habet aliquem honorem apud Deum, debet habere aliquid subditum. Sed nolo hinc diutius disputare, libros vestros lego: mundum istum animal dicitis, id est, cælum, terram, maria, omnia quæ sunt ingentia corpora, immensa usque.. quaque elementa; totum hoc, universumque corpus, quod ex his elementis omnibus constat, dicitis esse animal magnum, id est, habere animam suam, sed sensus corporis non habere; quia extrinsecus nihil est quod sentiri possit: habere tamen intellectum, hærere Deo: et ipsam animam mundi vocari Jovem, vel vocari Hecatem, id est, quasi animam universalem mundum regentem, et unum quoddam animal facientem. Eumdemque mundum æternum esse dicitis, semper futurum, finem non habiturum. Si ergo æternus est mundus, et sine fine manet mundus, et animal est mundus; anima ista semper tenetur in mundo: certe corpus est omne fugiendum? Quid est qnod dicebas, Corpus est omne fugiendum? Ego dico beatas animas incorruptibilia corpora semper habituras. Tu qui dicis, Corpus est omne fugiendum, occide mundum. Tu dicis ut fugiam de carne mea:. fugiat Jupiter tuus de coelo et terra.","t":"But “all body is to be fled.” Their great later philosopher Porphyry, the fiercest enemy of the Christian faith, who lived already in Christian times, yet blushing at those very ravings and corrected in some part by Christians, said and wrote: “All body is to be fled.” “All,” he said, as if every body were a wretched chain on the soul. And certainly, if any body whatever is to be fled, there is no point in your praising the body to him and telling how, by God's teaching, our faith praises the body: since even the body we now have, though we have it as a punishment of sin, and “the body that decays weighs down the soul,” yet this body has its beauty, the arrangement of its members, the distinction of its senses, its upright stature, and other things at which those who consider them well are amazed. But that future body will be altogether incorruptible, altogether immortal, altogether agile and easy in moving. But Porphyry says: In vain do you praise the body to me; whatever the body may be, if the soul wants to be happy, all body is to be fled. This the philosophers say: but they err, they rave. I prove it quickly; I do not want to argue longer: because that which is set over must have something subject to it. For there are two things connected with each other, what is set over and what is subject. God is above all: to him all things are subject. And the soul, if it has some honor with God, must have something subject to it. But I do not want to argue longer on this: I read your books. You say that this world is a living being, that is, heaven, earth, seas, all the things that are huge bodies, elements immense on every side: all this, and the universal body that consists of all these elements, you say is a great living being, that is, it has its own soul, but does not have bodily senses, because there is nothing outside it that could be sensed; yet it has understanding, it cleaves to God; and the soul of the world itself is called Jupiter, or is called Hecate, that is, as it were the universal soul ruling the world and making it one living being. And you say that this same world is eternal, will always be, will have no end. If, then, the world is eternal, and the world remains without end, and the world is a living being, that soul is always held in the world: is all body, then, to be fled? What is it you were saying, “All body is to be fled”? I say that blessed souls will always have incorruptible bodies. You who say, “All body is to be fled,” kill the world. You tell me to flee from my flesh: let your Jupiter flee from heaven and earth.","f":"Augustine, <i>Serm.</i> 241.7 (PL 38:1116; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-7)."},"augustine-sermones/241.8":{"o":"Quid quod invenimus cumdem Platonem, magistrum istorum omnium, in libro quodam suo quem scripsit de constitutione mundi, inducere Deum fabricatorem deorum, facientem scilicet deos, cœlestes, stcilas omnes, solem et lunam? Uicit ergo Deum opificem deorum coelestium: dicit ipsas stellas habere animas intellectuales, qua; intelligunt Deum, et corpora visibilia quae cernuntur. Dico, ut intelligatis: Sol istc quem videtis, non videretur, nisi corpus esset: hoc verum est. Stella ulla vel luna non videretur, nisi corpus esset: verum dicit. Ideo dicit et Apostolus: Et corpera cælestia, et corpora terrestria. Et sequitur: Alia gloria cælestium, alia et terrestrium. Et rursus dicens de gloria cœlestium corporum Apestolus adjunxit, et ait: Alia gloria solis, alia gloria lunæ, alia gloria stellarum. Stella enim ab stella differt in gloria: sic et resurrectio mortuorum. Videtis quia promissa est sanctorum corporibus claritas, ct diversa species claritatis, quia diversa sunt merita charitatis. Sed illi quid dicimt? Stellae istac quas videtis, corpora quidem sunt, sed habent suas animas intellectuales, et sunt dii. Interim de corporibus, quia corpora suut, verum dicunt: sed utrum habeant animas suas, utquid discutio? Modo veniamus ad rem. Inducitur Deus a Platone ipso alloqui deos, quos fecit de corporali et de incorporali substantia, atque inter caetera dicere illis: « Quoniam estis orti, immortales esse et indissolubiles non potestis. » Jam ad istam vocem illi intremiscere poterant. Quare? Quia immortales esse cupiebant, et mori nolebant. Ergo ut eis auferret timorem, secutus adjunxit atque ait: « Non lameD dissolvemini, neque vos ulla mortis fata periment, nee erunt valentiora quam consilium meum, quod majus est vinculum ad perpetuitatem vestram, quam illa quibus colligati estis. i Ecce Dcus dat securitatem diis a se factis: securitatem illis dat immortalitatis; securitatem illis dat, quod non relinquant globos corporum suorum. Certe corpus est omne fugiendum? Quantum existimo, responsum est illis, sicut intelligere potastis: sicut ct nos loqui possumus, quantum bora sermonis permittit, quantum vestra capacitas sinit, responsum est eia. Jamvero quid et ipsi dicant de resurrectione corporum quasi acute, ut non eis, sicut arbitrantur, etiam iios respoodere possimus, multum est ut hodie vobis dicam. Sed quia semel promisi vobis, per istos dies istam de resurrectione carnis quaestionem esse versandam, ad ea quæ restant, adjuvante Domino, et aures et corda in crastinum praeparate.","t":"What of the fact that we find the same Plato, the teacher of all these, in a certain book of his which he wrote about the constitution of the world, bringing in God as the maker of the gods, that is, making the heavenly gods, all the stars, the sun and the moon? He says, then, that God is the craftsman of the heavenly gods; he says that the stars themselves have intellectual souls, which understand God, and visible bodies, which are seen. I say this so that you may understand: this sun that you see would not be seen unless it were a body: this is true. No star or moon would be seen unless it were a body: he speaks the truth. That is why the Apostle too says: “There are both heavenly bodies and earthly bodies.” And it goes on: “The glory of the heavenly is one, and that of the earthly another.” And again, speaking of the glory of the heavenly bodies, the Apostle added and said: “The glory of the sun is one, the glory of the moon another, the glory of the stars another. For star differs from star in glory: so also is the resurrection of the dead.” You see that brightness has been promised to the bodies of the saints, and a different kind of brightness, because the merits of love are different. But what do they say? These stars that you see are indeed bodies, but they have their own intellectual souls, and they are gods. Meanwhile, about the bodies, since they are bodies, they speak the truth: but whether they have their own souls, why should I discuss that? Now let us come to the point. God is brought in by Plato himself addressing the gods whom he made of bodily and incorporeal substance, and among other things saying to them: “Since you have come into being, you cannot be immortal and indissoluble.” At this word they could have trembled at once. Why? Because they desired to be immortal and did not want to die. So, to take away their fear, he went on to add: “Yet you will not be dissolved, nor will any fates of death destroy you, nor will they be stronger than my will, which is a greater bond for your perpetuity than those by which you are bound together.” See, God gives security to the gods made by him: he gives them the security of immortality; he gives them security that they will not leave the globes of their bodies. Is all body, then, to be fled? As far as I think, they have been answered, as you could understand: as far as we too can speak, as far as the hour for the sermon permits, as far as your capacity allows, they have been answered. But what they themselves say, as they think, acutely about the resurrection of bodies, so that we may answer them too, it would be a great deal for me to tell you today. But since I have once promised you that this question of the resurrection of the flesh would be dealt with during these days, prepare your ears and hearts for tomorrow for what remains, with the Lord's help.","f":"Augustine, <i>Serm.</i> 241.8 (PL 38:1116; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/241-8)."},"augustine-sermones/242.1":{"o":"Diebus his sanctis resurrectioni Domini dedicatis, quantum donante ipso possumus, de carnis resurrectione tractemus. Hæc enim fides est nostra, hoc donum in Domini nostri Jesu Christi nobis carne promissum est, et in ipso præcessit exemplum. Voluit cnim nobis quod promisit in fine, non solum prænuntiare, sed etiam dcmonstrare. Illi quidem qui tunc fuerunt cum illo, viderunt, et cum expavescerent, et spiritum se videre crederent, soliditatem corporis tenuerunt. Locutus est enim non solum verbis ad aures eorum, sed etiam specie ad oculos eorum: parumque crat se præbere cernendum, nisi etiam oflerret pertractandum atque palpandum. Ait enim: Quid turbati estis, et cogitationes ascendunt in cor vestrum? Putaverunt enim se spiritum videre. « Quid turbati estis, inquit, et cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos: palpate, et videte, quia spiritus ossa et carnem non habet, sicut me videtis habere. > Contra istam evidentiam disputant homines. Quid enim aliud facerent homines, qui ea quæ sunt hominum sapiunt, quam disputarent de Deo contra Dcum? Ille enim Deus est, illi homines sunt. Sed Deus novit cogitationes hominum, quoniam vanæ sunt (Psal. XCIII, 11). In homine carnali tota regula intelligendi est consuetudo cernendi. Quod solent videre, credunt: quod non solent, non credunt. Præter consuetudinem facit Deus miracula, quia Dens est. Majora quidem miracula sunt, tot quotidie homines nasci qui non erant, quam paucos resurrexisse qui crant: ct tamen ista miracula non consideratione comprehensa sunt, sed assiduitate viluerunt. Resurrexit Christus, absoluta res est. Corpus orat, caro erat, pcpendit in cruce, emisit animam, posita est in sepulcro. Exhibuit illam vivam, qui vivebat in illa. Quare miramur? Quare non credimus? Deus est qui fecit: considera auctorem, et tolle dubitationem.","t":"During these holy days dedicated to the Lord’s resurrection, let us treat, as far as he grants it, of the resurrection of the flesh. For this is our faith; this gift has been promised to us in the flesh of our Lord Jesus Christ, and in him the example has gone before. For he willed not only to foretell to us what he promised for the end, but also to show it. Those indeed who were with him then saw; and when they were terrified and believed they were seeing a spirit, they took hold of the solidity of his body. For he spoke not only with words to their ears but also with his form to their eyes; and it was too little to offer himself to be seen unless he also offered himself to be handled and felt. For he says: “Why are you troubled, and why do thoughts rise up in your heart?” For they thought they were seeing a spirit. “Why are you troubled,” he says, “and why do thoughts rise up in your heart? See my hands and my feet; handle and see, for a spirit does not have bones and flesh, as you see that I have.” Against this plain evidence men argue. For what else would men do, who savor the things that are of men, than argue about God against God? For he is God, they are men. But “God knows the thoughts of men, that they are vain.” In the carnal man the whole rule of understanding is the habit of seeing. What they are used to seeing, they believe; what they are not used to, they do not believe. God works miracles beyond what is customary, because he is God. Indeed it is a greater miracle that so many men are born every day who did not exist than that a few rose who had existed; and yet these miracles are not grasped by reflection but have grown cheap by repetition. Christ has risen; the matter is settled. It was a body, it was flesh; it hung on the cross, it gave up the soul, it was laid in the tomb. He who lived in it showed it alive. Why do we marvel? Why do we not believe? It is God who did it: consider the author, and put away the doubt.","f":"Augustine, <i>Serm.</i> 242.1 (PL 38:1116–1117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-1)."},"augustine-sermones/242.10":{"o":"Revoca inde considerationem tuam et cogitationem ad ea quæ dicturus sum, si Domino adjuvante potucro. Quid facilius movetur, quid velocius agitatur, gravius corpus, an levius? Quis non respondeat, Levius? Leviora enim corpora facilius moventur, velocius aguntur: graviora difficilius atque tardius. Certe regulam fixisti, certe considerasti, et circumspectis omnibus respondisti quia facilius moventur et velocius aguntur corpora leviora, quam graviora. Ita cst, dicis. Responde ergo mihi. Quare levissima aranea tarde se movet, et gravis equus velociter currit? De ipsis hominibus loquar: majus corpus hominis gravius est; brevius corpus quod minus habet ponderis, levius est. Ita vero est, sed si alius portet. Si autem ipse homo corpus suum portet, validus currit, macer languore vix ambulat. Appende macrum et robustum hominem; illum languore vix paucas libellas appendentem, illum salubritate corporis multa poudo in carne sua gerentem: tenta tu ambos tollere; gravis est validus, levis est macilentus. Recedat portator, appareat ambulator; ipsos dimitte sibi, agant corpora sua: video macrum vix passum moventem, video validum robustumque currentem. Si hoc valet sanitas, immortalitas quid valebit?","t":"Turn your attention and thought from there to what I am about to say, if with the Lord’s help I can. Which is moved more easily, which is driven more swiftly, a heavier body or a lighter one? Who would not answer, the lighter? For lighter bodies are moved more easily and driven more swiftly; heavier ones with more difficulty and more slowly. You have certainly fixed the rule, certainly considered it, and after looking around at everything you have answered that lighter bodies are moved more easily and driven more swiftly than heavier ones. “It is so,” you say. Then answer me: why does the very light spider move slowly, and the heavy horse run swiftly? Let me speak of men themselves. A bigger human body is heavier; a shorter body, which has less weight, is lighter. That is so, but only if someone else carries it. But if the man carries his own body, the strong man runs, the one wasted by sickness can barely walk. Weigh a thin man and a robust man: the one, from sickness, weighing barely a few pounds, the other, from health of body, bearing many pounds in his flesh. Try lifting both yourself: the strong man is heavy, the thin man is light. Let the carrier withdraw, let the walker appear; leave them to themselves, let them move their own bodies: I see the thin man barely taking a step, I see the strong and robust man running. If health can do this, what will immortality be able to do?","f":"Augustine, <i>Serm.</i> 242.10 (PL 38:1118; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-10)."},"augustine-sermones/242.11":{"o":"Dabit ergo Deus miram facilitatem, miram levitatem. Non sine causa illa corpora spiritualia nuncupata sunt. Non ideo dicta sunt spiritualia, quia crunt spiritus, non corpora. Nam ista quae modo habemus, dicuntur animalia corpora: et tamen animæ non sunt, sed corpora. Quomodo nunc ista animalia dicuntur, et animæ non sunt: sic illa spiritualia dicuntur, sed non sunt spiritus, quia corpora erunt. Quare dicitur spirituale corpus, charissimi, nisi quia ad nutum spiritus servict? Nihil tibi contradicet ex te, nihil in te rebellabit adversus te. Non ibi erit quod Apostolus gemit, Caro concupiscit adversus spiritum, et spiritus adversus carnem. Non ibi erit, Video aliam legem in membris meis repugnantem legi mentis meæ ( Rom. VII, 23). Hæc bella non ibi erunt: pax ibi erit, pax perfecta ibi erit. Ubi volueris, eris: sed a Deo nou recedes. Ubi volueris, eris: sed quocumque ieris, Dcum tuum habebis. De quo beatus eris, semper cum illo eris.","t":"God will therefore give a wonderful ease, a wonderful lightness. Not without reason have those bodies been called spiritual. They are not called spiritual because they will be spirits, not bodies. For these bodies we now have are called animal bodies, and yet they are not souls but bodies. Just as these are now called animal and are not souls, so those are called spiritual, but they are not spirits, for they will be bodies. Why is a body called spiritual, dearly beloved, except because it will serve at the nod of the spirit? Nothing in you will contradict you, nothing in you will rebel against you. There will not be there what the Apostle groans over: “The flesh lusts against the spirit, and the spirit against the flesh.” There will not be there: “I see another law in my members, warring against the law of my mind.” These wars will not be there: there will be peace there, perfect peace there. Wherever you wish, you will be; but you will not withdraw from God. Wherever you wish, you will be; but wherever you go, you will have your God. You will be happy in him; you will always be with him.","f":"Augustine, <i>Serm.</i> 242.11 (PL 38:1118–1119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-11)."},"augustine-sermones/242.12":{"o":"Ncmo ergo fallat, nemo argumentetur, nemo sua suspicione deliret: quod nobis promisit Deus, venturum esse certissime teneamus. Quando videbatur Christus, fratres mei, quando spiritus putabatur, ut se corpus esse persuaderet, non solum præbebat oculis videndum, sed etiam manibus contrectandum. Quibus ad exhibendam fidei veritatem in corpore, diguatus est etiam non necessitate, sed potestate cibum sumere: tamen adhuc illis prae gaudio trepidantibus, firmamentum cordis adhibuit desanctis Scripturis; et ait illis, Hcec sunt verba quce locutus sum ad vos, cum adhuc essem vobiscum; quoniam necesse est impleri omnia quæ scripta sunt in Lege Moysi, et Prophetis, et Psalmis de me. Tunc aperuit illis sensum, sicut Evangelium loquitur, quod modo lectum cst, ut intelligerent Scripturas; et dixit eit, Quia sic scriptum est, ct sic oportebat Christum pati, et resurgere a mortuis tertio die, et prædicari in nomineejus pœnitentiam et remissionem peccalorum per omnes gentes, incipientibus ab Jerusalem ( Luc. XXIV, 44-47). lilud non vidimus, sed hoc videmus. Quando ista promittebantur, nondum videbantur. Apostoli Christum præsentem videbant: sed toto orbe terrarum diffusam Ecclesiam non videbant: videbant caput, et de corpore credebant. Habemus vices nostras, habemus gratiam dispensationis et distributionis nostræ: ad credendum certissimis documentis, tempora nobis in una fide sunt distributa. Illi videbant caput, et credebant de corpore: nos videmus corpus, credamus de capite.","t":"Let no one, then, deceive, let no one argue, let no one rave with his own suspicion: let us hold most certainly that what God has promised us will come. When Christ was seen, my brothers, when he was thought to be a spirit, in order to convince them that he was a body he offered himself not only to their eyes to be seen but also to their hands to be handled. To them, to show the truth of faith in his body, he even deigned to take food, not by necessity but by power; yet as they were still trembling for joy, he applied the firm support of the holy Scriptures to their hearts, and said to them: “These are the words that I spoke to you while I was still with you: that all things must be fulfilled which are written in the Law of Moses and the Prophets and the Psalms concerning me.” Then he opened their understanding, as the Gospel says, which was just read, that they might understand the Scriptures; and he said to them: “For thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day, and that repentance and the forgiveness of sins be preached in his name among all nations, beginning from Jerusalem.” That we did not see, but this we do see. When these things were promised, they were not yet seen. The apostles saw Christ present, but they did not see the Church spread through the whole world: they saw the head and believed about the body. We have our turn; we have the grace of our own dispensation and allotment. For believing on the surest evidence, the times have been distributed to us in one faith. They saw the head and believed about the body; we see the body; let us believe about the head.","f":"Augustine, <i>Serm.</i> 242.12 (PL 38:1119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-12)."},"augustine-sermones/242.2":{"o":"Quaerunt ergo homines, utrum corruptio ista corporis, quam sentiunt in carne sua, futura sit in resurrectione mortuorum. Dicimus non futuram. Respondent nobis: Si corruptio non erit, quare manducabitur? Aut si non manducabitur, quare post resurrectionem Dominus manducavit? Modo Evangelium cum legeretur, audivimus, quia cum exhiberet se vivum oculis manibusque discipulorum suorum, parum illi visum est ad demonstrandam evidentiam corporalem: sed addidit, Habetis hic aliquid quod manducetur? Et obtulerunt ei partem piscis assi, et favum mellis: et manducavit, et reliquias dedit illis ( Luc. XlIV, 37-43). Dicitur ergo noLis: Si corruptio corporis non resurget, quare manducavit Dommus Christus? Legistis quia manducavit, numquid legistis quia esurivit? Quod manducavit, potestatis fuit, non egestatis. Si desideraret nianducare, egeret. Rursus si manducare non posset, minus valeret. Numquid et Angeli, quando suscepti sunt hospitio a patribus nostris, non manducaverunt, et lameD corruptibiles non fuerunt?","t":"People ask, then, whether this corruption of the body, which they feel in their flesh, will exist in the resurrection of the dead. We say it will not. They answer us: “If there is to be no corruption, why will there be eating? Or if there is to be no eating, why did the Lord eat after the resurrection?” Just now, when the Gospel was read, we heard that when he showed himself alive to the eyes and hands of his disciples, it seemed too little to him for demonstrating the evidence of his body; but he added: “Have you anything here to eat?” “And they offered him a piece of broiled fish and a honeycomb; and he ate, and gave them what was left.” So it is said to us: “If the corruption of the body does not rise again, why did the Lord Christ eat?” You have read that he ate; have you read that he was hungry? That he ate belonged to power, not to need. If he desired to eat, he would be in need. Again, if he could not eat, he would have less power. Did not the angels too, when they were received as guests by our fathers, eat, and yet they were not corruptible?","f":"Augustine, <i>Serm.</i> 242.2 (PL 38:1117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-2)."},"augustine-sermones/242.3":{"o":"Rursus dicunt: Resurgent vilia, quæ erant in corpore humano, cum quibus moritur homo? Respondemus: Non resorgent vitia. Et dicitur noLis: Quare ergo Dominus cum suorum vulnerum cicatricibus resurrexit? Quid ad hoc dicimys, nisi quia et hoc potestatis fuit, non necessitatis? Sic resurgere voluit, sic se voluit quibusdam dubitantibus exhibere. In illa carne cicatrix vulneris, sanavit vulnus incredulitatis.","t":"Again they say: “Will the defects that were in the human body, with which a man dies, rise again?” We answer: “The defects will not rise again.” And it is said to us: “Why then did the Lord rise with the scars of his wounds?” What do we say to this, except that this too belonged to power, not to necessity? So he willed to rise, so he willed to show himself to some who were doubting. In that flesh the scar of a wound healed the wound of unbelief.","f":"Augustine, <i>Serm.</i> 242.3 (PL 38:1117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-3)."},"augustine-sermones/242.4":{"o":"Adhuc disputant, et quærunt a nobis: Parvuli qui moriuntur, parvuli resurrecturi sunt? an actas crit plena reviviscentium, quorum crat parva morientium? Hoc quidem in Scripturis definitum non invenimus. Incorruptibilia corpora et immortalia resurrectura promissa sunt. Sed si parva retas redditur, si statura pusilla revocatur, numquid et propterea infirmitas revocatur? Si parvi crunt, numquid jacebunt, et ambulare non poterunt? Credibilius tamen accipitur et probabilius et rationabilius, plenas ætates resurrecturas, ut reddatur munere, quod accessurum erat tempore. Non cnim credituri sumus etiam senectam resurrecturam anhelam et curvam. Postremo corruptionem tolle, et quod vis adde.","t":"They argue further, and ask us: “Will infants who die rise as infants? Or will the age of those who come back to life be full, though the age of those who died was small?” This, indeed, we do not find settled in the Scriptures. It is promised that bodies will rise incorruptible and immortal. But if the small age is given back, if the tiny stature is called back, is weakness also called back for that reason? If they are small, will they lie down and be unable to walk? Yet it is more credibly, more probably, and more reasonably accepted that ages will rise full, so that what time would have added may be given back as a gift. For we are not going to believe that old age too will rise again, short of breath and bent. In short: take away corruption, and add what you like.","f":"Augustine, <i>Serm.</i> 242.4 (PL 38:1117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-4)."},"augustine-sermones/242.5":{"o":"Sed, inquis, quomodo crit terrenum corpus in coelo? Philosophi cnim Gentium, illi valde magni, quorum vobis jam vel insanas vel certe humanas sententias intimavi (quæsierunt quippe ista non spiritu Dei, sed conjectura cordis humani); hinc maxime faciunt quæstionem, tractant subtiliter de momentis ponderum et ordine clementorum: et dicunt, quod etiam videmus, mundum sic esse dispositum, ut hina sit terra tanquam in fundo cjus, secunda aqua superfundatur terræ, tertius aer veniat, quartus æther cuncta cooperiat. Illud elementum supernum, quod xthera appellant, igni m dicunt esse liquidum et purum, inde sidcra esse formata, ibi nihil posse esse terrenum, quoniam ordo ponderum non admittit. Si dicamus cis nostra corpora in terra nova esse victura, et in cœlo non futura; audacter et temere, imo infideliter dicimus. Credere eniin debemus talia corpora nos habituros, ut ubi velimus, quando volucrimus, ibi simus. Nam si respondemus, ad solvendam de ordine ponderum quæstionem, in terra nos esse victuros; de ipso corpore Domini nobis est quæstio, cum quo ascendit in coelum.","t":"“But,” you say, “how will an earthly body be in heaven?” For the philosophers of the Gentiles, those very great men, whose opinions, either mad or at any rate merely human, I have already set before you (for they sought these things not by the Spirit of God but by the guesswork of the human heart), raise their question chiefly from this point. They treat subtly of the moments of weights and the order of the elements, and they say, as we also see, that the world is so arranged that earth is first, as it were at its bottom; water second, poured over the earth; air comes third; fourth, ether covers everything. That highest element, which they call ether, they say is fire, clear and pure; from it the stars were formed; there nothing earthly can be, because the order of weights does not allow it. If we were to tell them that our bodies will live on a new earth and will not be in heaven, we would speak boldly and rashly, indeed unfaithfully. For we ought to believe that we shall have such bodies that we shall be wherever we wish, whenever we wish. For if, to solve the question about the order of weights, we answer that we shall live on earth, the question comes back to us about the Lord’s own body, with which he ascended into heaven.","f":"Augustine, <i>Serm.</i> 242.5 (PL 38:1117; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-5)."},"augustine-sermones/242.6":{"o":"Audistis quod de Evangelio modo recens sonuit in auribus nostris: Elevatis manibus suis benedixit eis. Et factum est, dum benediceret eis, recessit ab eis, et ferebatur iii cælum. Qui fcrebatur in coelum? Dominus Christus. Qui Dominus Christus? Dominus Jesus. Quid enim, separaturus es bominem a Deo, et facturus es aliam personam Dei, aliam bominis, ut jam non sit Trinitas, scd quaternitas? Quomodo tu homo anima es et corpus; sic Dominus Christus Verbum, anima et corpus. Sed Verbum non recessit a Patre: et ad nos venit, et Patrem non deseruit; et in utero carnem accepit, et mundum rexit. Quid ergo levatum est in coelum, nisi quod sumptum est de terra? id est, caro illa, corpus illud, de quo loquens ad discipulos ait: Palpate, et videtc, quia spiritus ossa et carnem non habet, sicut me videtis habere. Credamus hoc, fratres: et si argumenta philosophorum difficile solvimus; illud quod demonstratum est in Domino, sine difficultate fidei tencamus. Illi garriant, nos credamus. Sed non potest, inquiunt, esse terrenum corpus in cœlo. Quid, si hoc vclit Deus? Responde contra Deum, et dic: Non potest Deus. Nonne et tu quicumque pnganus, dicis omnipotentem Deum? Nonne in libro Platonis, quod hesterno die demonstravi, legitur dixisse Deus non factus diis a se factis: « Quoniam estis orti, immortales quidem esse et indissolubiles non potestis; non tamen dissolvemini, neque ulla vos mortis fata periment; nec erunt valentiora quam consilium meum, quod majus cst vinculum ad perpetuitatem vestram, quam illa quibus estis colligati? > Totum ad voluntatem suam redegit Deus, qui potest et quod impossibile est. Nam quid est aliud, Non potestis esse immortales, sed ut non moriamini ego facio; nisi, et quod fieri non potest, ego facio?","t":"You have heard what sounded in our ears just now from the Gospel: “Lifting up his hands, he blessed them. And it came to pass, while he was blessing them, he withdrew from them and was carried into heaven.” Who was carried into heaven? The Lord Christ. Which Lord Christ? The Lord Jesus. What then, are you going to separate the man from God and make one person of God and another of the man, so that there is no longer a Trinity but a quaternity? Just as you, a man, are soul and body, so the Lord Christ is Word, soul, and body. But the Word did not withdraw from the Father: he both came to us and did not abandon the Father; he both took flesh in the womb and ruled the world. What then was lifted into heaven, except what was taken from the earth? That is, that flesh, that body of which he says, speaking to his disciples: “Handle and see, for a spirit does not have bones and flesh, as you see that I have.” Let us believe this, brothers; and if we find it hard to answer the arguments of the philosophers, let us hold without difficulty of faith what was shown in the Lord. Let them chatter; let us believe. [7] “But,” they say, “an earthly body cannot be in heaven.” What if God wills it? Answer God back and say, “God cannot.” Do you not too, whoever you are, pagan, call God almighty? Is it not read in the book of Plato, as I showed yesterday, that the God who was not made said to the gods made by him: “Since you have come into being, you cannot indeed be immortal and indissoluble; yet you will not be dissolved, nor will any fates of death destroy you, nor will they be stronger than my purpose, which is a greater bond for your perpetuity than those by which you are bound together”? God brought everything back to his will, who can do even what is impossible. For what else does it mean, “You cannot be immortal, but I make it so that you do not die,” except, “I do even what cannot be done”?","f":"Augustine, <i>Serm.</i> 242.6 (PL 38:1117–1118; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-6)."},"augustine-sermones/242.8":{"o":"Volo tamen aliquid etiam de diversitate ponderum disputare. Rogo te, dic mihi, Terra terra est, Aqua aqua est, Aer aer est,.Ether, id est coelum, et ignis ille liquidus coelum est. Quatuor nempe ista quasi gradatim construxerunt et aedificaverunt mundum, hoc est, ex his quatuor aedificatus est mundus. Quaere quid in imo Sit, terra est: quid desuper, agua est: quid super aquam, aer est: quid super acrem, coelum est, æther est. Quid corpora solida quæ tenentur atque tractantur? Non humida dico, quæ labuntur et fluunt; corpora dico tractabilia, unde sunt? Terræ deputanda sunt, an aquae, an aeri, an ætheri? Responsurus es, Terræ. Terrenum ergo corpus est lignum? Plane terrenum. In terra nascitur, in terra alitur, in terra crescit. Tractabile est, non fluxibile. Redi mecum ad illum ordinem ponderum. Terra in fundamento est: ordinem sequere. Quid super terram? Aqua. Quare lignum natat super aquam? Terrenuin est corpus: si revoces ad illum ordinem ponderum, sub aqua esse debuit, non supra. Invenimus inter terram et lignum aquam mediam: subter terrain, super aquam, et super aquam iterum terram, quandoquidem lignum terra est. Perdidisti illum ordinem, tene fidem. Ergo terrena corpora inventa sunt super elementum, quod secundum est in ordine elementorum, quando natant ligna, neque merguntur.","t":"I want, however, to argue something also about the difference of weights. Tell me, I ask you: earth is earth, water is water, air is air, ether, that is, heaven, and that clear fire, is heaven. These four, so to speak, have built and constructed the world in steps; that is, from these four the world was built. Ask what is at the bottom: it is earth. What is above it: it is water. What is above the water: it is air. What is above the air: it is heaven, it is ether. What about solid bodies, which are held and handled? I do not mean moist ones, which slip and flow; I mean bodies that can be handled: where are they from? Are they to be assigned to earth, or to water, or to air, or to ether? You will answer, to earth. Is wood, then, an earthly body? Plainly earthly. It is born in the earth, nourished in the earth, grows in the earth. It can be handled; it does not flow. Come back with me to that order of weights. Earth is at the foundation; follow the order. What is above the earth? Water. Why does wood float on water? It is an earthly body: if you call it back to that order of weights, it ought to be under the water, not on top. We find water in the middle between earth and wood: earth below, the water above, and above the water earth again, since wood is earth. You have lost that order; hold on to faith. So earthly bodies are found above the element that is second in the order of the elements, when wood floats and does not sink.","f":"Augustine, <i>Serm.</i> 242.8 (PL 38:1118; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-8)."},"augustine-sermones/242.9":{"o":"Attende aliud, quod plus mireris. Corpora ipsa gravissima, cL tamen terrena, quæ mox ut dimissa fuerint super aquam, continuo demerguntur, et ad ima profunda perveniunt, sicut est ferrum, postremo sicut est plurnbum. Quid enim plumbo gravius? Accedit tamen manus artificis ad plumbum, facit inde aliquod vas concavum, et natat plumbum super aquam. Ergone non dabit Deus corpori meo, quod dat artifex plumbo? Deinde aquam ipsam ubi ponitis? Redite ad ordinem elementorum. Certe respondebitis, quod aqua sit s'iper terram. Quare ergo antequamcurrant in terra, pendent nubibus flumina?","t":"Consider something else, at which you may marvel more. The very heaviest bodies, and yet earthly ones, which as soon as they are let go on the water at once sink and reach the lowest depths, such as iron, and finally lead: for what is heavier than lead? Yet the craftsman’s hand comes to the lead, makes some hollow vessel from it, and the lead floats on the water. Will God not then give to my body what a craftsman gives to lead? Next, where do you put water itself? Go back to the order of the elements. Surely you will answer that water is above the earth. Why then, before they run on the earth, do rivers hang in the clouds?","f":"Augustine, <i>Serm.</i> 242.9 (PL 38:1118; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/242-9)."},"augustine-sermones/243.1":{"o":"Narratio resurrectionis Domini nostri Jesu Christi secundum evangelistam Joannem hodie legi caepit. Hoc enim - scitis, et commendaverant vobis, secundum omnes quatuor Evangelistas istis diebus resurrectionem Domini recitari. In his ergo quæ audivimus, illud tantum solet movere, quare dixerit Dominus Jesus mulieri quærenti corpus ejus, et eum jam vivum agnoscenti: Noli me tangere; nondum enim ascendi ad Patrem meum. Din autem vobis, et meminisse debelis, non omnia omnes dicere; sed dici ab aliis, quæ ab aliis praetermissa sunt. Non tamen ita, ut inter se repugnare credendi sint, si absit contentio, et adsit pietas intelligentis. Nam sicut legitur apud cvangelistam Matthæum, posteaquam resurrexit, occurrit duabus mulicribus, in quibus et ista erat; et dixit eis, Avete. Illæ autem accesserunt, et tenuerunt pedes ejus, et adoraverunt eum ( Matth. XXVIII, 9 ): et utique ad Patrem nondum ascenderat. Quomodo ergohuic nunc dicitur, Noli me tangere; nondum enim ascendi ad Pa- Irena meum? Sic cnim verita ista videntur sonare, quasi tunc eum posset tangere Maria, quando ascendisset in coelum. Si in terra positum non tangit, ia coelo sedentem quis mortalium potest tangere T","t":"The account of the resurrection of our Lord Jesus Christ according to the evangelist John began to be read today. For you know, and it has been commended to you, that in these days the resurrection of the Lord is recited according to all four evangelists. In what we have heard, then, the one thing that usually troubles people is why the Lord Jesus said to the woman who was seeking his body, and who now recognized him alive: “Do not touch me; for I have not yet ascended to my Father.” I have told you, and you ought to remember, that not all say everything, but that some tell what others have passed over; yet not in such a way that they should be believed to contradict one another, if contentiousness is absent and the reverence of one who understands is present. For as we read in the evangelist Matthew, after he rose he met two women, among whom she too was, and said to them, “Hail.” And they came up and took hold of his feet and worshiped him; and certainly he had not yet ascended to the Father. How then is it now said to her, “Do not touch me; for I have not yet ascended to my Father”? For these words seem to sound as though Mary could touch him then, when he had ascended into heaven. If she does not touch him when he is on earth, which mortal can touch him when he is seated in heaven?","f":"Augustine, <i>Serm.</i> 243.1 (PL 38:1119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-1)."},"augustine-sermones/243.2":{"o":"Sed ille tactus fidem significat. Tangit Christum, qui credit in Christum. Nam et illa mulier quae fluxum sanguinis patiebatur, dixit apud se ipsam: Si tetigero fimbriam vestimenti ejus, salva ero ( Id. ix, 21 ). Fide tctigit, et sanitas subsecuta est, quam prasumpsit. Denique at nossemus quid sit vere tangere, Dominus continuo dixit discipulis suis: Quis me tetigit? Et dixerunt discipuli: Turbce te comprimunt. et dicis, Quia me tetigit? Et ille: Tetigit me aliquis ( Luc. VIII, 45-46). Quasi dicens: Turba premit, fides tangit. Videtur ergo ista Maria, cui dixit Dominus, Noli me tangere; nondum enim ascendi ad Patrem meum, Ecclesiæ gestare personant, quæ tunc in Christum credidit, cum ascendisset ad Patrem. Ecce vos interrogo, quando credidistis; interrogo Ecclesiam toto orbe terrarum diffusam, cujus persona crat in una femina: et una voce mihi respondet, Tunc credidi, cum Jesus ascendisset ad Patrem. Quid est, Tunc credidi; nisi, tunc tetigi? Multi carnales Christum tantummodo boni. nem putaverunt, divinitatem in illo latentem non intellexerunt. Non bene tetigerunt, quia non bene crediderunt. Vis bene tangere? Intellige Christum ubi est Patri coæternus, et tetigisti. Si autem hominem putas, et nibil amplius putas, tibi nundum ascendit ad Patrem.","t":"But that touch signifies faith. He touches Christ who believes in Christ. For that woman too who suffered from a flow of blood said within herself: “If I touch the fringe of his garment, I shall be made well.” She touched by faith, and the healing she had presumed on followed. Finally, so that we might know what it is truly to touch, the Lord at once said to his disciples: “Who touched me?” And the disciples said: “The crowds are pressing you, and do you say, Who touched me?” And he said: “Someone touched me”; as if saying, The crowd presses, faith touches. This Mary, then, to whom the Lord said, “Do not touch me; for I have not yet ascended to my Father,” seems to bear the person of the Church, which believed in Christ when he had ascended to the Father. See, I ask you when you believed; I ask the Church spread through the whole world, whose person was in one woman; and with one voice she answers me: “I believed when Jesus had ascended to the Father.” What is “I believed then,” except “I touched then”? Many carnal people thought Christ only a man; they did not understand the divinity hidden in him. They did not touch well, because they did not believe well. Do you want to touch well? Understand Christ where he is coeternal with the Father, and you have touched. But if you think him a man and think nothing more, for you he has not yet ascended to the Father.","f":"Augustine, <i>Serm.</i> 243.2 (PL 38:1119; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-2)."},"augustine-sermones/243.3":{"o":"Adhibuit ergo Dominus Jesus speciem corporis sui humanis sensibus, ad confirmandam carnis resurrectionem. Nihil nos aliud docere voluit, ostendendo se vivum in corpore post resurrectionem suam, nisi ut credatur a nobis resurrectio mortuorum. Cum ergo integra instauranda sint omnb, quæri solet ab eis qui scire desiderant, et rursus proponi solet ab eis qui ligitare dcsiderant, quæstio dilficilis de usu membrorum. Dicunt enim, corpus nostrum habere omnia membra sua, et appar jre quæ membra quibus sint operibus necessaria. Quis enim nesciat, quis non videat, ad videndum nos habere oculos, aures ad audiendum, linguam ad loquendam, nares ad olfaciendum, dentes ad mandendum, manus ad operandum, pedes ad ambulandum; illa etiam membra quæ pudenda dicuutur, ad generandum? Porro autem interiora eliam viscera, quae ne horrerent aspectibus, voluit Deus esse contecta: interiora nostra et intestina quæ dicuntur, ad quos usus valeant, et multi hominum, et melius medici cognoverint, Argumentantur erGo et dicunt nobis: Si aures habe bimits ut audiamus, oculos ut vidcamus, linguam ut loquamur; dentes quare habebimus, si non manducabimus, fauces, pulmones, stomachum, intestina qua cibi transcunt, et pro nostrae valetudinis temperie commutantur; postremo illa ipsa membra quæ vocantur pudenda, quare, inquiunt, habebimus, ubi nulla erit generatio, nulla digestio?","t":"So the Lord Jesus offered the appearance of his body to human senses to confirm the resurrection of the flesh. By showing himself alive in the body after his resurrection he willed to teach us nothing else than that we should believe in the resurrection of the dead. Since, then, all things are to be restored whole, a difficult question about the use of the members is usually asked by those who desire to know, and again put forward by those who desire to quarrel. For they say that our body has all its members, and that it is plain which members are needed for which works. For who does not know, who does not see, that we have eyes for seeing, ears for hearing, a tongue for speaking, nostrils for smelling, teeth for chewing, hands for working, feet for walking, and also those members which are called shameful, for begetting? Further, there are also the inner organs, which God willed to be covered so that they would not horrify the eyes: our interior parts and what are called the intestines; for what uses they serve, many people know, and physicians know better. So they argue and say to us: “If we are to have ears to hear, eyes to see, a tongue to speak, why shall we have teeth if we do not eat, a throat, lungs, a stomach, intestines through which food passes and is changed to suit the balance of our health? Finally, those very members which are called shameful, why,” they say, “shall we have them where there will be no begetting and no digestion?”","f":"Augustine, <i>Serm.</i> 243.3 (PL 38:1119–1120; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-3)."},"augustine-sermones/243.4":{"o":"Quid eis respondeamus? Numquidnam dicturi sumus sine intestinis nos resurrecturos, ad similitudinem statuarum? Nam de dentibus facile respondetur. Dentes enim non tantum nos adjuvant ad mandendum, verum etiam ad loquendum; sicut plectrum nervos, sic linguam nostram, ut syllabas sonet, percutientes. Caetera ergo membra nostra erunt ad speciem, non ad usum; ad commendationem pulchritudinis, non ad indigentiam necessitatis. Numquid quia vacabunt, ideo indecora erunt? Et quidem nunc quia imperiti sumus, et causas rerum ignoramus, si videantur interiora nostra, horrentur potiUs quam diliguntur. Quis enim novit quemadmodum sibi invicem connexa sint membra, et quibus numeris coaptata? Unde vocatur etiam harmonia; quod verbum dictum est de musica: ubi videmus certe in cithara nervos distentos. Si omnes nervi similiter sonent, nulla est cantilena. Diversa distensio diversos edit sonos; sed diversi soni ratione conjuncti, pariunt, non videntibus pulchritudinem, sed audientibus suavitatem. Istam rationem quisquis in membris humanis didicerit, tantum miratur, tantum delectatur, ut omni visibili pulchritudini ista ratio ab intelligentibus præferatur. Modo eam nescimus; sed tunc sciemus: non quia nudabuntur, sed quia etiam cooperta latcre non poterunt.","t":"What shall we answer them? Are we going to say that we shall rise without intestines, like statues? About teeth, indeed, the answer is easy. For teeth help us not only to chew but also to speak, striking our tongue as a plectrum strikes strings, so that it sounds syllables. Our other members, then, will be for beauty, not for use; for the setting off of loveliness, not for the want of necessity. Will they be unsightly because they will be idle? And indeed now, because we are unskilled and ignorant of the causes of things, if our interior parts were seen they would be shuddered at rather than loved. For who knows how the members are joined to one another, and in what proportions they are fitted together? Hence it is also called harmony, a word taken from music, where we certainly see strings stretched on the lyre. If all the strings sounded alike, there would be no tune. Different tension gives out different sounds; but different sounds joined by proportion produce not beauty for those who see but sweetness for those who hear. Whoever has learned this proportion in the human members marvels so much, delights so much, that this proportion is preferred by those who understand to all visible beauty. Now we do not know it; but then we shall know it, not because the parts will be laid bare, but because even when covered they will not be able to stay hidden.","f":"Augustine, <i>Serm.</i> 243.4 (PL 38:1120; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-4)."},"augustine-sermones/243.5":{"o":"Respondebit mihi aliquis, et dicet: Quomodo si cooperta erunt, latere non poterunt? Corda nostra non latebunt, et viscera latebunt? Cogitationes, fratres. mei, cogitationes quas modo non videt nisi Deus, omnes invicem videbunt in illa societate sanctorum. Nemo ibi vult tectum esse quod cogitat, quia nemo ibi male cogitat. Unde ait Apostolus, Nolite ante tempus quidquam judicare: id est, Nc temere judicetis, quod non videtis quo corde quis faciat. Si aliquid fit, quod et bono corde fieri potest, noli reprehendere: noli tibi amplius quam humanitas exigit usurpare. Cor videre, Dei est: bominum autem non est, nisi de liis quæ manifesta sunt judicare. Nolite ergo, inquit, ante tempus quidquam judicare. Quid est, ante tempus? Sequitur, et dicit: Donec veniat Dominus, et illuminet abscondita tenebrarum. Quas dixerit tenebras, consequentibus verbis evidenter ostendit: Illuminet, inquit, abscondita tenebrarum. Quid est hoc? Audi quod sequitur: Et manifestabit cogitationes cordis ( I Cor. iv, 5). Hoc est illuminare abscondita tenebrarum, manifestas facere cogitationes cordis. Modo ergo cogitationes nostræ nobis ipsis, singulis quibusquc in luce sunt, quia novimus cas: scd proximis nostris in tenebris sunt, quia non vident cas. Ibi quod nosti te cogitare, et alter sciturus est. Quid times? Modo vis abscondere, modo times publicari cogitatones tuas: forte enim aliquid mali aliquando cogitas, forte aliquid turpe, forte aliquid vanum. Nihil ibi nisi bonum, nihil nisi honestum, nihil nisi verum, nihil nisi purum, nibil nisi sincerum, quando ibi fueris, cogitabis. Quomodo vis videri modo faciem tuam, sic tunc voles videri conscientiam tuam. Nam ct ipsa agnitio, charissimi, ipsa agnitio nonne omnium nostrum erit? Putatis quia me cognituri estis, ideo quia me nostis, ct patrem meum non estis cognituri, quem non nostis, aut nescio quem episcopum, qui ante multos annos in hac ecclesia fuit? Omnes noscetis. Qui ibi erunt, non ideo se agnoscent, quia facies videbunt: majori notitia ibi erit invicem agnitio. Sic videbunt omnes, et multo excellentius, quomodo hic solent videre Prophetæ. Divine videbunt, quando Deo pleni erunt. Nec quod offendat erit, nec quod lateat cognitorem.","t":"Someone will answer me and say: “How, if they are covered, will they not be able to stay hidden?” Will our hearts not be hidden, and our organs be hidden? Thoughts, my brothers, thoughts which now no one sees but God, all will see in one another in that fellowship of the saints. No one there wants what he thinks to be covered, because no one there thinks evil. Hence the Apostle says: “Do not judge anything before the time”; that is, do not judge rashly, since you do not see with what heart someone acts. If something is done which can be done with a good heart, do not find fault; do not claim for yourself more than humanity requires. To see the heart belongs to God; it belongs to men only to judge of what is manifest. “Do not, then,” he says, “judge anything before the time.” What is “before the time”? He goes on and says: “Until the Lord comes and lights up the hidden things of darkness.” What darkness he meant he shows plainly in the following words: “He will light up,” he says, “the hidden things of darkness.” What is this? Hear what follows: “And he will make manifest the thoughts of the heart.” This is to light up the hidden things of darkness: to make manifest the thoughts of the heart. Now, then, our thoughts are in the light to ourselves, each one, because we know them; but to our neighbors they are in darkness, because they do not see them. There, what you know you are thinking, another too will know. What do you fear? Now you want to hide, now you fear your thoughts being made public; for perhaps you sometimes think something evil, perhaps something shameful, perhaps something vain. When you are there, you will think nothing but what is good, nothing but what is honorable, nothing but what is true, nothing but what is pure, nothing but what is sincere. As you now want your face to be seen, so then you will want your conscience to be seen. For knowledge itself, dearly beloved, will not knowledge itself be shared by all of us? Do you think that you will know me because you know me, and will not know my father, whom you do not know, or some bishop or other who was in this church many years ago? You will know everyone. Those who are there will not recognize one another because they see faces; the recognition there will be by a greater knowledge. All will see in this way, and much more excellently, as the prophets are accustomed to see here. They will see divinely, when they are full of God. There will be nothing to offend, nothing to be hidden from the one who knows.","f":"Augustine, <i>Serm.</i> 243.5 (PL 38:1120; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-5)."},"augustine-sermones/243.6":{"o":"Erunt ergo ibi membra integra, etiam quae hic pudenda sunt, sed ibi pudenda non erunt. Non ibi erit sollicitum integritatis decus, ubi non erit libidinis dedecus. Ecce etiam hic, ubi omnium quodam modo nostrorum operum necessitas mater est; quae necessitas tunc non erit; tamen invenimus aliqua quæ Deus posuit in corporibus ad nullos usus, sed ad solum decus. Jamdudum per membra curre. bam: et nunc ea paulo diligentius retexamus. Oculos habcmus ad videndum, aures ad audiendum, nares ad olfaciendum, os et linguam ad loquendum, dentes ad mandendum, guttur ad vorandum, stomachum ad suscipiendum et coquendum, intestina ad trajiciendos cibos ad ima, et illa quæ pudenda appellantur, vel ad egestionem, vel ad generationem: ad operandum manus, ad ambulandum pedes. Barbae quis usus, nisi sola est pulchritudo? Quare Deus barbam creavit in homine? Speciem video, usum non quæro. Apparet feminae quare habeant ubera, utique ut parvulos lactent: mammillas viri quare habent? Interroga usum, nullus est: interroga speciem, decet mammillatum pectus et viros. Virili pectori mammillas detrahe, et vide quantam pulchritudinem dempseris, quantam ingesseris foeditatem.","t":"So the members will be there whole, even those that are shameful here; but there they will not be shameful. There will be no anxious care for the honor of chastity where there is no dishonor of lust. See, even here, where necessity is in a way the mother of all our works (a necessity that will not exist then), we still find some things that God placed in bodies for no use but for ornament alone. A while ago I was running through the members; now let us go over them again a little more carefully. We have eyes for seeing, ears for hearing, nostrils for smelling, mouth and tongue for speaking, teeth for chewing, throat for swallowing, stomach for receiving and digesting, intestines for passing food down, and those parts called shameful either for evacuation or for begetting; hands for working, feet for walking. What use is a beard, except that it is only beauty? Why did God create the beard in man? I see the beauty; I do not look for a use. It is plain why women have breasts: of course, to suckle infants. Why do men have nipples? Ask for the use: there is none. Ask for the beauty: a chest with nipples becomes men too. Take the nipples off a man’s chest, and see how much beauty you have taken away, how much ugliness you have brought in.","f":"Augustine, <i>Serm.</i> 243.6 (PL 38:1120; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-6)."},"augustine-sermones/243.7":{"o":"Sic ergo, charissimi, sic credite, sic tenete, multorum membrorum ibi usum non futurum, sed dccus nullius defuturum. Nihil indecorum crit ibi, summa pax erit, nihil discordans, nihil monstruosum, nihil quod offendat aspcctum, in omnibus Deus laudabitur. Nam si nunc in ista infirmitate carnis ct tenera operatione membrorum apparet tanta corporis pulchritudo, quæ illicit libidinosos, et ad quærendum cxc.tat sive studiosos sive curiosos; et si inveniatur in corpore ratio numerorum, non alius artifex horum, alius invenitur esse caelorum, sed idem ipse crcator infimorum atque summorum: quanto magis ibi, ubi erit libido nulla, nulla corruptio, nulla deformis pravitas, nulla æru̇mnosa necessitas, sed interminata aeternitas, pulchra veritas, summa felicitas?","t":"So then, dearly beloved, believe this, hold this: that the use of many members will not be there, but the beauty of none will be lacking. Nothing will be unseemly there; there will be supreme peace, nothing discordant, nothing monstrous, nothing to offend the sight; in all things God will be praised. For if now, in this weakness of the flesh and the fragile working of the members, so great a beauty of the body appears, which entices the lustful and stirs up to inquiry both the studious and the curious; and if a rational order of proportions is found in the body, so that the maker of these is found to be no other than the maker of the heavens, but the same creator of the lowest and the highest things: how much more there, where there will be no lust, no corruption, no misshapen depravity, no wretched necessity, but endless eternity, beautiful truth, supreme happiness?","f":"Augustine, <i>Serm.</i> 243.7 (PL 38:1120–1121; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-7)."},"augustine-sermones/243.8":{"o":"Sed dicis milii: Quid acturus sum? usus membrorum ibi non erit, quid acturus sum? Nulla actio tibi videtur stare, videre, amare, laudare? Ecce dies isti sancti, qui post resurrectionem Domini cele. brantur, significant futuram vitam post resurrectionem nostram. Sicut enim Quadragesimæ dies ante Pascha significaverunt laboriosam vitam in hac ærumna mortali: sic isti dies læti significant futuram vitam, ubi erimus cum Domino regnaturi. Vita quae significatur Quadragesima ante Pascha, modo habetur: vita quae significatur quinquaginta diebus post resurrectionem Domini, non babetur, sed speratur, et sperando amatur; et in ipso amore Deus qui promisit ista, laudatur, et ipsae laudes Alleluia sunt. Quid est enim Alleluia? Verbum est hebræum, Alleluia, Laudate Deum. Allelu, Laudate; la, Deum: Alleluia ergo laudate Deum sonamus, et invicem nos excitamus ad laudandum Deum: concordibus cordibus melius quam cithara chordis, dicimus laudes Deo, cantamus Alleluia. Et cum cantaverimus, propter infinitatem recedimus, ut corpora reficiamus. Quare reficimus, nisi quia deficimus? Deinde tanta est infirmitas carnis, tanta hujus vitæ molestia, ut quælibet magna res veniat in fastidium. Quomodo desideravimus istos dies ad annum venturos, cum modo abirent; et quanta aviditate ad illos venimus per temporis intervallum? Si diceretur nobis, Sine cessatione dicite Alleluia, excusaremus. Quare excusaremus? Quia lassi non possemus, quia et ad ipsum bonum fastidio fatigaremur. Ibi nullus defectus, nulla fastidia. State, laudate, qui statis in domo Domini, in atriis domus Dei nostri. Quid quæris, quid ibi facturus sis? Beati, ait, qui habitant in domo tua, Domine; in sæcula sœculorum laudabunt te.","t":"But you say to me: “What shall I do? There will be no use of the members there: what shall I do?” Does it seem no activity to you to stand, to see, to love, to praise? See, these holy days, which are celebrated after the Lord’s resurrection, signify the life to come after our resurrection. For as the days of Lent before Easter signified the toilsome life in this mortal hardship, so these joyful days signify the life to come, where we shall reign with the Lord. The life signified by Lent before Easter is had now; the life signified by the fifty days after the Lord’s resurrection is not had, but hoped for, and by hoping it is loved; and in that love God, who promised these things, is praised, and these praises are Alleluia. For what is Alleluia? It is a Hebrew word, Alleluia: “Praise God.” Allelu, “Praise”; ia, “God.” So in Alleluia we sound “Praise God,” and stir one another up to praise God; with hearts in concord, better than a lyre with its strings, we speak praises to God, we sing Alleluia. And when we have sung, we withdraw on account of our weakness to refresh our bodies. Why do we refresh ourselves, except because we fail? Then so great is the weakness of the flesh, so great the trouble of this life, that any great thing at all comes to be tedious. How we longed for these days to come round with the year, though just now they were departing; and with what eagerness we come to them across the interval of time! If we were told, “Say Alleluia without ceasing,” we would excuse ourselves. Why would we excuse ourselves? Because, tired, we could not; because we would be worn out by weariness even of the good itself. There, no failing, no weariness. Stand, praise, you who stand in the house of the Lord, in the courts of the house of our God. Why do you ask what you will do there? “Blessed,” it says, “are those who dwell in your house, O Lord; they will praise you for ages of ages.”","f":"Augustine, <i>Serm.</i> 243.8 (PL 38:1121; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/243-8)."},"augustine-sermones/244.1":{"o":"Ex Evangelio secundum Joannem resurrectio Donnini cœpit hodie recitari. Audivimus, et fidei oculis vidimus erga Dominum Jesum piæ mulieris affectum. Quærebat Jesum, sed tamen adhuc tanquam corpus requirebat hominis mortui, et diligebat tamen tanquam magistrum bonum. Non intelligebat eum resurrexisse a mortuis, non credebat; et quod a monumento remotum lapidem vidit, credeas ablatum inde corpus quod quærebat, nuntiavit discipulis rem dolendam. Cucurrerunt duo, quorum unus erat Petrus, alius Joannes. Ipse est enim quem diligebat Jesus, utique prae caeteris: nam omnes ut Dominus diligebat. Cucurrerunt, ut viderent utrum verum diceret mulier, sublatum esse corpus de monumento. Venerunt, attenderunt, non invenerunt corpus, et crediderunt. Sed quid crediderunt? Quod credere non debuerunt. Quando ergo audistis, Et crediderunt, forte putastis eos credidisse quod credere debuerunt, hoc est, resurrexisse Dominum a mortuis. Non hoc crediderunt, sed quod nuntiaverat mulier. Denique ut sciatis hoc eos credidisse, suhjecit mox Evangelista, et ait: Nondum enim noverant Scripturas, quia oportebal eum a mortuis resurgere. Ubi est fides? ubi est toties veritas contestata? Nonne eis ipse Dominus Jesus ante passionem aliquoties dixit tradendum se esse, occidendum, et resurrecturum? Loquebatur adhuc surdis. Jam Petrus ei dixerat, « Tu es Christus Filius Dei vivi. > Jam audierat, < Beatus es, Simon Bar Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui in cœlis est. Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferorum non vincent eam. Talis fides Domino crucifixo absorpta est. Tamdiu enim Petrus Filium Dei credidit, donec vidcret in ligno pendentem, donec videret clavis affixum, donec videret mortuum, donec videret sepultum. Tunc perdidit quod tenebat. Ubi petra? ubi firmitas petræ? Petra erat ipse Christus, ille autem a petra Petrus. Ideo surrexerat petra, ut firmaret Petrum: nam perierat Petrus, nibi viveret petra.","t":"From the Gospel according to John the Lord’s resurrection began to be recited today. We heard, and with the eyes of faith we saw, the affection of a devout woman toward the Lord Jesus. She was seeking Jesus, but still she was looking for him as the body of a dead man; and yet she loved him as a good teacher. She did not understand that he had risen from the dead; she did not believe it. And because she saw the stone removed from the tomb, believing that the body she was seeking had been taken from there, she reported to the disciples a thing to be grieved over. Two ran, one of whom was Peter, the other John. For he is the one whom Jesus loved, certainly above the rest; for he loved them all as Lord. They ran to see whether the woman spoke the truth, that the body had been taken from the tomb. They came, they looked, they did not find the body, and they believed. But what did they believe? What they ought not to have believed. When you heard, then, “And they believed,” perhaps you thought they believed what they ought to have believed, that is, that the Lord had risen from the dead. They did not believe this, but what the woman had reported. Finally, so that you may know that they believed this, the evangelist at once added and said: “For they did not yet know the Scriptures, that he must rise from the dead.” Where is faith? Where is the truth so often attested? Did not the Lord Jesus himself tell them several times before his passion that he was to be handed over, killed, and would rise again? He was speaking to the deaf still. Peter had already said to him: “You are the Christ, the Son of the living God.” He had already heard: “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you that you are Peter, and on this rock I will build my Church, and the gates of hell will not overcome it.” Such faith was swallowed up when the Lord was crucified. For Peter believed him the Son of God just so long as until he saw him hanging on the wood, until he saw him fixed with nails, until he saw him dead, until he saw him buried. Then he lost what he held. Where was the rock? Where the firmness of the rock? The rock was Christ himself, while Peter was named from the rock. That is why the rock had risen, to make Peter firm; for Peter would have perished unless the rock lived.","f":"Augustine, <i>Serm.</i> 244.1 (PL 38:1121; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/244-1)."},"augustine-sermones/244.2":{"o":"Postea tamen, quando Dominus dixit mulieri, Maria, conversa agnovit eum, et appellavit magistrum, Rabboni. Manifestata est huic mulieri resurrectio Domini. Quid sibi ergo vult, Noli me tangere; nondum enim ascendi ad Patrem meum? Quæstio mirabilis multis modis. Primo quia vetuit se tangi, quasi male posset tangi a tangente. Dcindc quia rationem reddens quare se tangi noluerit ct prohibuerit, ait, Nondum enim ascendi adPatrem meum: quasi diceret, Tunc me tanges, cum ascendero ad Patrem meum. In terra posituui tangere prohibebatur, et eum tangere poterat in coelo sedentem? Dixeram euim, Quid est, Noli me tangere; nondum enim ascendi ad Patrem meum? Plus addo: Quando resurrexit, sicut et ipse dicit, et alii Evangelistae, et audivimus jam, cum lectiones sanctæ legerentur, apparuit discipulis suis; et cuin spiritum cum putarent, ait illis: Quid turbati estis, et quare cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos. Palpate, et videte. Numquid jam ascenderat? Nondum ascenderat ad Patrem suum, et dixit discipulis suis. Palpate, et videte. Uhi est, Noli me tangere? Hic forte aliquis dicturus cst: Tangi a uris voluit, mulieribus noluil. Si rcminam horreret, non nasceretur ex femina. Verumtamen quidquid hoc est quod potest facere qualemcumque quæstionem, ut dicatur Dominum se, antequam ad Patrem ascenderet, a viris tangi voluisse, a mulieribus noluisse; ait evangelista Matthæus. Ipse enim narravit, occurrisse mulieres Domino resurgenti, in quibus erat et ipsa Maria, et tenuisse pedes ejus. Coarctata est quæstio multis modis, quid sibi velit, Noli me tangere; nondum enim ascendi ad Patrem meum. Totum quidquid locutus sum, ad hoc locutus sum, ut quæstionis difficultas augeretur: videtis validam, et quasi insolubilem. Adjuvet me Dominus, ut solvatur. Qui dignatus est eam proponere, dignetur exponere. Orate mecum effectum: ad me aures, ad illum cor. Quod mihi suggerere dignatur, communicabo vobis. Qui melius intelligit, doceat me: sic doctor sum, ut indocilis non sim. Qui autem melius non intelligit, quod intelligit audiat a me.","t":"Afterward, however, when the Lord said to the woman, “Mary,” she turned, recognized him, and called him teacher: “Rabboni.” The Lord’s resurrection was made manifest to this woman. What then does it mean: “Do not touch me; for I have not yet ascended to my Father”? It is a question to wonder at in many ways. First, because he forbade himself to be touched, as if he could be harmed by being touched by someone touching him. Next, because, giving the reason why he did not want to be touched and forbade it, he says, “For I have not yet ascended to my Father,” as if he were saying: “You will touch me then, when I have ascended to my Father.” She was forbidden to touch him when he was on earth, and she could touch him when he is seated in heaven? For I had said: What is “Do not touch me; for I have not yet ascended to my Father”? I add more. When he rose, as he himself says and the other evangelists, and as we have already heard when the holy readings were read, he appeared to his disciples; and when they thought him a spirit, he said to them: “Why are you troubled, and why do thoughts rise up in your heart? See my hands and my feet. Handle and see.” Had he already ascended? He had not yet ascended to his Father, and he said to his disciples, “Handle and see.” Where is “Do not touch me”? Here perhaps someone will say: “He was willing to be touched by men, not by women.” If he shrank from woman, he would not have been born of a woman. Yet whatever this is that can create some sort of question, so that it might be said that before he ascended to the Father the Lord was willing to be touched by men but not by women, the evangelist Matthew speaks. For he relates that women met the Lord when he rose, among whom was Mary herself, and that they held his feet. The question has been pressed tight in many ways: what does “Do not touch me; for I have not yet ascended to my Father” mean? Everything I have said, I have said in order to make the difficulty of the question greater: you see it is strong and as if unsolvable. May the Lord help me, that it may be solved. He who deigned to set it, may he deign to expound it. Pray with me for success: your ears to me, your heart to him. What he deigns to suggest to me, I will share with you. Whoever understands better, let him teach me: I am a teacher in such a way as not to be unteachable. But whoever does not understand better, let him hear from me what I understand.","f":"Augustine, <i>Serm.</i> 244.2 (PL 38:1121–1122; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/244-2)."},"augustine-sermones/244.3":{"o":"Dominum Jesum, sicut audivimus, sicut apparet, hominem putabant discipuli, et secundum hoc fidem suam librabant: altius non erigebant. In terra cum Christo ambulabant. Quod factus erat propter nos, hoc noverant: quod nos fecit, non noverant. Ipse est Christus et factor, et factus. Vide factorem: c In principio erat Verbum, et Verbum erat apud Deum, et Deus crat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt. > Vide factum: i Et verbum caro factum est, ct habitavit in nobis ». Videmus ergo Jesum, sed prædicata jam nobis fide Apostolorum. Quod nos novimus, illi nondum noverant. Non facio injuriam. Non audeo dicere ignorantes: sed tamen video ignorantiam confitentes. Non noverant, postea didicerunt, quod jam nos novimus. Christum et Deum et hominem, Christum et factorem rerum et factum in rebus, Christum et creatorem hominis ct creatum hominem, nos novimus, illi nondum. Deus Christus æqualis est Patri: tantus est, quantus ille: talis est, qualis illc: hoc est quod ille; non hic cst, qui illc. Hoc est quod ille; quia ille Deus; et ille Deus ille omnipotens, et me omnipotens; ille immutabilis, et ille immutabilis: hoc est quod ille. Non hic est, qui ille; quia ille Pater, hic Filius. Hoc quicumque novit, illi ascendit ad Patrem: qui hoC non novit, nondum illi ascendit Christus ad Patrem; parvulns cum illo est, in terra cum illo est, æqualis omnipotenti nondum illi est. Proficienti ascendit, cum illo qui proficit ascendit. Quid est ergo, Noli me tangere? Tactus fidem significat. Tangendo enim acceditur ad eum qui tangitur. Mulierem illam videle, quæ fluxum sanguinis patiebatur. Dixit in corde suo: Sanabor, si tctigero fimbriam vestimenti ejus. Accessit et tetigit, sanata est. Quid cst, Accessit et tetigit? Propinquavit et credidit. Ut sciatis eam credendo tetigisse, Dominus dixit: Tetigit me aliquis. Quid est, Tetigit me; nisi, Credidit in me? Et ut noveritis hoc esse Tetigit me, quod cst Credidit in me; Responderunt discipuli, et dixerunt ei: Turbce te comprimunt, et dicis, Quis me tetigit? Si solus ambulares, si spatium libi ambulandi turba fecisset, si nemo juxta te esset, bene diceres, Tetigit me aliquis. Turba premit te, tu unum tangentem commemoras. Et illc repetiit, Tetigit me aliquis. Prius enim dixerat, Quis me tetigit? et postea, Tetigit me aliquis. Nostis, quia dicitis, Turbce te comprimunt. Tetigit me aliquis. Turba ista premere novit, tangere non novit. Constat hoc eum significare Voluisse dicendo, Quis me tetigit? Teligit me aliquis. Ut illum tactum fidem credamus esse tangentis, vel potius credentis accessum. Quid sibi ergo vult, Noli me tangere; nondum enim ascendi ad Patrem meum? Quod me vides, hoc me putas: nondum ascendi ad Patrem. nominem me vides, hominem me putas: sum quidem homo, sed non hic stet fides tua. Noli me sic tangere, ut hominem tantummodo credas. Nondum cnim ascendi ad Patrem meum. Ascendo ad Patrem meum, et tange me: id est, profice, intellige me æqualem Patri, et tunc tange, et salva eris. Noli me tangere; nondum enim ascendi ad Patrem meum. Quod descendi vides, quod ascendi nondum vides. Nondum enim ascendi ad Patrem meum. Memetipsum exinanivi formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo. Hoc crucifixum est, hoc sepultum, hoc resuscitatum. Illud autem, Cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo (Philipp. lit 7, 6), nondum vides. Quod ascendi nondum vides. Noli tangendo terram, cœlum perdere: noli remanendo in homine, in Deum non credere. Noli me tangere, nondum enim ascendi ad Patrem.","t":"The disciples thought the Lord Jesus a man, as we have heard, as he appeared, and they weighed their faith accordingly: they did not raise it higher. They walked with Christ on earth. What he had been made for our sake they knew; that he made us, they did not know. Christ himself is both maker and made. See the maker: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him.” See the made: “And the Word became flesh and dwelt among us.” We, then, see Jesus, but with the faith of the apostles already preached to us. What we know, they did not yet know. I do them no wrong. I do not dare call them ignorant; yet I see them confessing ignorance. They did not know; afterward they learned what we already know. Christ both God and man, Christ both maker of things and made among things, Christ both creator of man and created man: we know this, they not yet. Christ as God is equal to the Father: he is as great as he, such as he; he is what he is; he is not who he is. He is what he is, because the one is God, and the other God; the one almighty, and the other almighty; the one unchangeable, and the other unchangeable: he is what he is. He is not who he is, because the one is Father, this one Son. Whoever knows this, for him he has ascended to the Father; whoever does not know this, for him Christ has not yet ascended to the Father: he is a little one with him, he is on earth with him, for him he is not yet equal to the Almighty. For one who makes progress he ascends; with him who makes progress he ascends. What then is “Do not touch me”? Touch signifies faith. For by touching one draws near to the one touched. Look at that woman who suffered from a flow of blood. She said in her heart: “I shall be healed if I touch the fringe of his garment.” She came near and touched; she was healed. What is “She came near and touched”? She drew near and believed. So that you may know that she touched by believing, the Lord said: “Someone touched me.” What is “Touched me,” except “believed in me”? And so that you may know that “touched me” is the same as “believed in me,” the disciples answered and said to him: “The crowds are pressing you, and do you say, Who touched me?” If you were walking alone, if the crowd had made room for you to walk, if no one were near you, you would rightly say, “Someone touched me.” The crowd presses you, and you mention one person touching? And he repeated: “Someone touched me.” For first he had said, “Who touched me?” and afterward, “Someone touched me.” You know, because you say, “The crowds are pressing you”: someone touched me. This crowd knows how to press; it does not know how to touch. It is clear that by saying “Who touched me? Someone touched me” he willed to signify this: that we should believe that touch to be the faith of the one touching, or rather the approach of the one believing. What then does “Do not touch me; for I have not yet ascended to my Father” mean? What you see me to be, that you think me: I have not yet ascended to the Father. You see me a man, you think me a man: I am indeed a man, but let your faith not stop here. Do not touch me in such a way as to believe me only a man. “For I have not yet ascended to my Father.” I ascend to my Father, and then touch me: that is, make progress, understand me equal to the Father, and then touch, and you will be saved. “Do not touch me; for I have not yet ascended to my Father.” That I have descended you see; that I have ascended you do not yet see. “For I have not yet ascended to my Father.” “I emptied myself, taking the form of a servant, made in the likeness of men, and found in appearance as a man.” This was crucified, this buried, this raised again. But that “Being in the form of God, he did not think it robbery to be equal with God,” you do not yet see. That I have ascended you do not yet see. Do not, by touching earth, lose heaven; do not, by staying with the man, fail to believe in God. “Do not touch me; for I have not yet ascended to the Father.”","f":"Augustine, <i>Serm.</i> 244.3 (PL 38:1122; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/244-3)."},"augustine-sermones/244.4":{"o":"Procedat Arianus: prius procedat Photinianus:. Respondemus Photiniano: Noli tangere. Quid est, Noli tangere? Noli sic credere: nondum tibi Christusascendit ad Patrem. Procedat Arianus. Ego, inquit, Deum credo Christum, sed minorem. Nec libi adhuc ascendit ad Patrem. Cum ascenderit ad Patrem, extende te, ut tangas: extende te, tange Deum. Et ego, inquit, Deum profiteor; sed alterius naturæ, et alterius substantiæ; creatum, non per quem creata sunt omnia; factum, non in principio Verbum sine tempore. Adhuc ergo infracs; nondum libi ascendit ad Patrem. Vis ascendat tibi ad Patrem? Crede, Cumin forma Dei esset, non rapinam arbitratus est esse cequulis Dco. Rapina non erat, quia natura crat. Hapina usurpatur, natura cognoscitur. In forma Dei non rapinam arbitratus eat esse aequalis Deo. Sic est natus, et semptis. per natus; et natus, et semper natus, et sinc initio natus. Tu quid dicis, Arianc? Erat tempus, quando non erat Filius. Vides quia nondum tibi ascendit ad Patrem? Noli tangere, noli sic credere. Non est tempus inter Patrem et Filium. Genuit Pater, natus est Filius: sine tempore ille genuit, sine tempore natus est, per quem facta sunt tempera. Sic tange, et ascendit tibi ad Patrem. Verbum, sed coæternum Deo: Sapientia Dei, sed sine qua nunquam Pater fuit. Respondere tibi habet caro tua, et confabulatura tecum, dictura tibi in tenebris: Quomodo natus is fuit? Tenebræ tecum loquuntur. Exponatur milii, clamas: clamo, exponatur mihi. Quid tibi vis exponatur? Natus est, an non natus? Non enim esset Filius, nisi natus. Si ergo natus est, fuit tempus quando non erat. Falsum est hoc: terra loqueris, de terra loqueris. Expone ergo mihi, ait, quomodo natus, si semper fuit. Non expono, non cxpono; non possum. Non expono: sed pro me prophetam oppono, Generationem ejus quis enarrabit?","t":"Let the Arian come forward; first let the Photinian come forward. We answer the Photinian: “Do not touch.” What is “Do not touch”? Do not believe in this way: for you Christ has not yet ascended to the Father. Let the Arian come forward. “I,” he says, “believe Christ to be God, but lesser.” For you too he has not yet ascended to the Father. When he has ascended to the Father, stretch yourself out to touch: stretch yourself out, touch God. “I too,” he says, “confess him God, but of another nature and another substance; created, not the one through whom all things were created; made, not the Word in the beginning without time.” You are still broken, then; for you he has not yet ascended to the Father. Do you want him to ascend to the Father for you? Believe: “Being in the form of God, he did not think it robbery to be equal with God.” It was not robbery, because it was nature. Robbery is usurped; nature is recognized. “Being in the form of God, he did not think it robbery to be equal with God.” So he was born, and always born; both born, and always born, and born without beginning. What do you say, Arian? “There was a time when the Son was not.” Do you see that for you he has not yet ascended to the Father? Do not touch, do not believe in this way. There is no time between Father and Son. The Father begot, the Son was born: he begot without time, he was born without time, through whom times were made. Touch so, and he ascends to the Father for you. The Word, but coeternal with God; the Wisdom of God, but without whom the Father never was. Your flesh has an answer for you, and will chat with you and tell you in the darkness: “How was he born?” Darkness is speaking with you. “Let it be explained to me,” you shout. I shout: let it be explained to me. What do you want explained to you? Was he born, or not born? For he would not be Son unless born. “If, then, he was born, there was a time when he was not.” This is false: you speak earth, you speak of earth. “Explain to me, then,” he says, “how he was born, if he always was.” I do not explain it, I do not explain it; I cannot. I do not explain it, but in my place I set the prophet against you: “His generation, who will tell it?”","f":"Augustine, <i>Serm.</i> 244.4 (PL 38:1122–1123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/244-4)."},"augustine-sermones/245.1":{"o":"Et hodie resurrectio Domini recitata est desancto Evangelio. Lectum est autem Evangelium secundum Joannem. Audivimusqux in aliis libris Evan. gclii non audicramus. Omnibus quidem communis est prædicatio veritatis, et de uno fonte omnes biberunt: sed in pra dicatione Evangelii, sicut sæpe commonui Charitalcm vestram, alia omnes, alia tres, alia duo, alia singuli posuerunt. Modo ergo quod audivimus secundum Joannis Evangelium, quia Maria vidit Dominum, et dixit ad eain Dominus, Noli me tangere; nondum enim ascendi ad Patrem, solus evangelista Joannes commemorat. Hinc ergo loquendum est Sanctitati vestrae. Visis etiam linteaminibus in sepulcro, Dominum non resurrexisse crediderant, sed ablatum esse. Ipse Joannes ( se ipsum enim dicit, quem diligebat Jesus ) cum audisset nuntiantibus mulieribus et dicentibus, Tulerunt Dominum meum de monumento, cucurrit cum Petro, et attendit in monumentum, vidit sola linteamina, et credidit. Quid credidit? Non quia resurrexerat, sed quia de monumento perierat. Hoc sequentia verba testantur. Sic enim scriptum est, quod modo audivimus: Attendit, vidit, et credidit: nondum enim sciebat Scripturas, quia oportebat eum a mortuis resurgere. Apparuit ergo quid credidit: quod fidei non erat, hoc credidit: credidit, sed falsum credidit. Apparuit ei postea Dominus, fugavit falsum, inseruit verum.","t":"Today too the Lord’s resurrection was recited from the holy Gospel. The Gospel read was the one according to John. We heard what we had not heard in the other books of the Gospel. The proclamation of the truth is common to all, and all drank from one spring; but in proclaiming the Gospel, as I have often reminded Your Love, all set down some things, three others, two others, and single evangelists others. What we heard just now according to John’s Gospel, then, that Mary saw the Lord and the Lord said to her, “Do not touch me; for I have not yet ascended to the Father,” the evangelist John alone records. From this, then, I must speak to Your Holiness. Even after seeing the linen cloths in the tomb, they had believed not that the Lord had risen but that he had been taken away. John himself (for he means himself by “the one whom Jesus loved”), when he heard the women reporting and saying, “They have taken my Lord from the tomb,” ran with Peter and looked into the tomb, saw only the linen cloths, and believed. What did he believe? Not that he had risen, but that he was gone from the tomb. The following words testify to this. For it is written thus, as we have just heard: “He looked in, saw, and believed; for he did not yet know the Scriptures, that he must rise from the dead.” It is plain, then, what he believed: he believed what was not of faith; he believed, but he believed something false. Afterward the Lord appeared to him, drove out the false, and planted the true.","f":"Augustine, <i>Serm.</i> 245.1 (PL 38:1123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/245-1)."},"augustine-sermones/245.2":{"o":"Tamen illud quod solet movere lectorem ct auditorem non incuriosum neque negligentem, quomodo sit dictum, Noli me tangere; nondum enim ascendi ad Patrem; hic videamus, Domino ipse adjuvante, quid dictum sit. Movet enim hoc, quid cst, Noli me tangere; nondum enim ascendi ad Patrem. Quando enim ascendit ad Patrem? Sicut indicant Actus Apostolorum, quadragesimo die post resurrectionem suam, quem diem in nomine ipsius celebraturi sumus: tunc ascendit ad Patrem; tunc eum discipuli qui manibus tetigerunt, oculis de.. duxerunt. Tunc sonuit angelica vox: Viri Galilæi, quid statis, intuentes incælum? Hic Jesus qui assumptus eat a vobis, sic veniet quomodo tum vidistis euntem in cælum (Act. I, i-i I). Si ergo tunc ascendit ad Patrem, quid dicimus, fratres mci?Maria non poterat eum tangere in terra stantem, et poterat tangere in cœlo S(dentem? Si hie non poterat, quanto minus poterat ibi? Quid est ergo, Noli me tangere; non enim ascendi ad Patrem? Sic enim sonant verba, tanquam dicerct, Tunc me tange, cum ascendero; antequam ascendam, noli me tangere. 0 Domine, hic es, ct non tango; cum ascenderis, tangam? Deinde si antequam ad Patrem ascenderet, tactum horrebat humanum; quomodo se discipuiisnon solum videndum, sed etiam contrectandum præbuit, quando dixit: Quid cogitatis in cordibus vestris? Videte manus meas et pedes meos: palpate, et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere? Incredulus etiam illc discipulus Thomas tetigit latus perforatum, et exclamavit: Dominus meus et Dens meus! Quando tetigit, nondum ascenderat Jesus ad Patrem. An forte aliquis insipiens dixerit: Antequam ad l'atrem ascenderct, viri eum poterant tangere; mulieres autem non poterant, nisi cum ad Patrem ascenderet? Absurda est ista cogitatio, et perversa sententia. Prorsus quod audivit Maria, audiat Ecclesia. Hoc omnes audiant, omnes intelligant, omnes faciant. Quid ergo est, Noli me tangere; nondum cnim ascendi ad Patrem? Quod me vides, hominem solum putas, Patri æqualem esse adhuc nescis: noli me tangere talem, noli in hominem solum credere, sed Verbum æquale genitori intellige. Quid crgo est, Noli me langere? Noli credere. Quid noli credere? Quia hoc solum sum quod vides. Ascendam ad Patrem, et tunc tange. Tibi ascendo, quando intellexeris æqualem. Quando cnim me putas minorem, nondum ascendo tibi.","t":"Yet let us look here, with the Lord’s help, at what usually troubles a reader and hearer who is not incurious or careless: how it was said, “Do not touch me; for I have not yet ascended to the Father.” For this is troubling: what is “Do not touch me; for I have not yet ascended to the Father”? For when did he ascend to the Father? As the Acts of the Apostles indicate, on the fortieth day after his resurrection, a day we are going to celebrate in his name: then he ascended to the Father; then the disciples who had touched him with their hands escorted him with their eyes. Then the angelic voice sounded: “Men of Galilee, why do you stand gazing into heaven? This Jesus who has been taken up from you will come in the same way as you saw him going into heaven.” If, then, he ascended to the Father then, what do we say, my brothers? Mary could not touch him standing on earth, and could touch him seated in heaven? If she could not here, how much less could she there? What then is “Do not touch me; for I have not ascended to the Father”? For the words sound as though he were saying: “Touch me then, when I have ascended; before I ascend, do not touch me.” O Lord, you are here, and I do not touch you; when you have ascended, shall I touch you? Next, if before he ascended to the Father he shrank from human touch, how did he offer himself to the disciples not only to be seen but even to be handled, when he said: “Why do you think in your hearts? See my hands and my feet; handle and see, for a spirit does not have flesh and bones, as you see that I have”? Even that unbelieving disciple Thomas touched the pierced side and cried out: “My Lord and my God!” When he touched him, Jesus had not yet ascended to the Father. Or will some fool perhaps say: “Before he ascended to the Father men could touch him, but women could not until he ascended to the Father”? That is an absurd thought and a perverse opinion. Indeed, what Mary heard, let the Church hear. Let all hear this, all understand, all do it. What then is “Do not touch me; for I have not yet ascended to the Father”? “What you see me to be, you think me only a man; you do not yet know that I am equal to the Father. Do not touch me as such; do not believe in a man only, but understand the Word equal to the one who begot him.” What then is “Do not touch me”? Do not believe. Do not believe what? That I am only what you see. I shall ascend to the Father, and then touch. I ascend for you when you have understood me as equal. For when you think me lesser, I do not yet ascend for you.","f":"Augustine, <i>Serm.</i> 245.2 (PL 38:1123; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/245-2)."},"augustine-sermones/245.3":{"o":"Tangere autem credere esse, puto quia facile possumus intelligere de illa mulicre, quæ tetigit fimbriam vestimenti Christi, et salva facta est. Recordamini Evangelium: Dominus Jesus Christus ibat ad visitandam archisynagogi filiam, qu.c primo nuntiata fuit infirma, postea mortua. Illo pergente, ecce mulier de transverso vcnit, qum fluxu sanguinis laborabat per duodecim annos, ei in medicis frustra curantibus et non sanantibus, omnia sua consumpserat: dixitque in corde suo, Si tetigero fimbriam vestimenti ejus, salva ero. Hoc ipsum dicere, jam tangere fuit. Denique audi sententiam. Cum salva facta esset secundum fidem suam, ait Dominus Jesus Christus: Tetigit me aliquis. Et discipuli: Turbae te comprimunt, et dicit, Quis me tetigit? Et ille: Tetigit me aliquis; nam ego scio virtutem exiisse de me. Gratia processit, ut ilia sanaretur, non ut ille minueretur. Dicunt ergo, discipuli, Premunt te turbx; et tu unum aut unam sensisti? et ille, Tetigit me aliquis: illi premunt, ista tetigit. Quid est, iili premunt, ista tetigit? Judaei affligunt, Ecclesia credidit.","t":"That to touch is to believe, I think we can easily understand from that woman who touched the fringe of Christ’s garment and was made well. Remember the Gospel. The Lord Jesus Christ was going to visit the daughter of the ruler of the synagogue, who was first reported sick, afterward dead. As he went, see, a woman came from the side who had suffered from a flow of blood for twelve years; and since the physicians had treated her in vain and not healed her, she had spent all she had. And she said in her heart: “If I touch the fringe of his garment, I shall be made well.” To say this was already to touch. Finally, hear the verdict. When she had been made well according to her faith, the Lord Jesus Christ said: “Someone touched me.” And the disciples: “The crowds are pressing you, and do you say, Who touched me?” And he: “Someone touched me; for I know that power has gone out from me.” Grace went out so that she might be healed, not so that he might be diminished. So the disciples say: “The crowds press you, and you have felt one man or one woman?” And he: “Someone touched me.” They press, she touched. What is “They press, she touched”? The Jews afflict; the Church believed.","f":"Augustine, <i>Serm.</i> 245.3 (PL 38:1123–1124; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/245-3)."},"augustine-sermones/245.4":{"o":"Secundum hunc ergo intellectum, quo videmus mulierem tetigisse, quod est credidisse, secundum hoc dictum est ad Mariam, Noti me tangere; ascendam, et tange. Tunc enim tange, quando cognoveris, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Verbum quidem caro factum est, Verbum incontaminatum, immaculatum, immutabile manet, et integrum. Sed quia tu bominem solum vides, Verbum non vides: nolo credas in carnem, et relinquas Verbum. Totus Christus tibi appareat, quia æqualis est Patri in Verbo. Noli ergo, inquit, modo tangere: quia nondum vides qui sim. Ecclesia ergo, cujus figuram Maria gerebat, audiat quod audivit Maria. Tangamus omnes, si credamus. Jam ascendit ad Patrem, sedet ad dexteram l'atris. Confitetur boc hodie universa Ecclesia: Ascendit in coolum, scdet ad dexteram Patris. Hoc audiunt qui baptizantur: hoc credunt antequam baptizemur. Quando ergo credunt t Maria tangit Christum. Intellectus obscurus, scd sanus: incredulis clausus, fide pulsanti est apertus. Ipse ergo Dominus Jesus Christus et ibi est, et nobiscum est; et cum Patre est, et in nobis est; et ab illo non recedit, et nos non deserit: et orare docet, ut magister; et cum Patre exaudit, ut Filius.","t":"According to this understanding, then, by which we see that the woman touched, that is, believed, it was said to Mary: “Do not touch me; I shall ascend, and then touch.” For touch then, when you have come to know: “In the beginning was the Word, and the Word was with God, and the Word was God.” The Word indeed became flesh; the Word remains uncontaminated, unstained, unchangeable, and whole. But because you see only a man and do not see the Word, I do not want you to believe in the flesh and leave the Word aside. Let the whole Christ appear to you, for he is equal to the Father in the Word. “Do not, then,” he says, “touch me now, because you do not yet see who I am.” Let the Church, then, whose figure Mary bore, hear what Mary heard. Let us all touch, if we believe. He has now ascended to the Father; he sits at the right hand of the Father. The whole Church confesses this today: “He ascended into heaven, he sits at the right hand of the Father.” Those who are baptized hear this; they believe it before they are baptized. When, then, they believe, Mary touches Christ. The meaning is obscure, but sound: closed to unbelievers, opened to faith that knocks. So the Lord Jesus Christ himself is both there and with us; he is both with the Father and in us; he neither withdraws from him nor abandons us; he teaches us to pray, as teacher, and with the Father he hears us, as Son.","f":"Augustine, <i>Serm.</i> 245.4 (PL 38:1124; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/245-4)."},"augustine-sermones/246.1":{"o":"Multis modis Dominus Jesus post resurrectionem apparuit fidelibus suis: habuerunt unde scriberent omnes Evangeliste, sicut eis subministrabat spiritus recordationis rerum quas scriberent. Alius aliud dixit, alius aliud. Prætermittere aliquis potuit aliquid verum, non dicere aliquid falsum. Omnia ista computate unum dixisse: vere cnim unus dixit, quia unus Spiritus in omnibus fuit. Hodie quid audivimus? Illud, quod non credebant discipuli resurrexisse Jesum. Et non ei crediderunt, hoc ipsum ante prænuntianti. Res manifesta est, et propterea scripta est, ut Deo magnas gratias agamus, quia in eum credidimus, quem in terra non vidimus: illorum oculis et manibus vix persuasum eSt, quod nos credimus.","t":"The Lord Jesus appeared to his faithful in many ways after the resurrection: all the evangelists had material to write, as the Spirit supplied them with remembrance of the things they were to write. One told one thing, another another. One could pass over something true; none could say something false. Count all these as said by one: for truly one said them, because one Spirit was in all. What did we hear today? That the disciples did not believe Jesus had risen. And they did not believe him, though he had foretold this very thing beforehand. The matter is plain, and it was written down so that we may give God great thanks that we have believed in him whom we did not see on earth: what we believe was barely got into them by their eyes and hands.","f":"Augustine, <i>Serm.</i> 246.1 (PL 38:1124; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/246-1)."},"augustine-sermones/246.2":{"o":"Audistis quia intravit in monumentum discipulus cjus, et vidit linteamina posita, et credidit: nondum enim noverat Scripturas, quia oportebat eum a mortuis, resurgere. Sic audistis, sic lectum est: Vidit, et credidit; nondum enim noverat Scripturas. Ergo debuit dici: Vidit, et non credidit; nondum enim noverat Scripturas. ' Quid ergo est, Vidit linteamina, et credidit? Quid credidit? Quod dixerat mulier, Tulerunt Dominum de monumento. Si enim audistis, imo quia audistis, hoc dixerat illa mulier: Tulerunt Dominum de monumento, et nescio tibi posuerunt eum. Hoc audito cucurrerunt: et intravit in monumentum, vidit lintcamina, et credidit quod dixerat mulier, ablatum esse Christum de monumento. Quare credidit ablatum esse et furatum Christum de monumento? quare? Nondum enim noverat Scripturas, quia oportebat eunt a mortuis resurgere. Intraverat, non invenerat. Resurrexisse eum credere debuit, non furatum esse.","t":"You heard that his disciple went into the tomb and saw the linen cloths lying there, and believed; “for he did not yet know the Scriptures, that he must rise from the dead.” So you heard, so it was read: “He saw and believed; for he did not yet know the Scriptures.” Then it ought to have said: “He saw and did not believe; for he did not yet know the Scriptures.” What then is “He saw the linen cloths and believed”? What did he believe? What the woman had said: “They have taken the Lord from the tomb.” For if you listened, or rather because you listened: that woman had said, “They have taken the Lord from the tomb, and I do not know where they have laid him.” Hearing this they ran; and he went into the tomb, saw the linen cloths, and believed what the woman had said, that Christ had been taken from the tomb. Why did he believe that Christ had been taken away and stolen from the tomb? Why? “For he did not yet know the Scriptures, that he must rise from the dead.” He had gone in; he had not found him. He ought to have believed that he had risen, not that he had been stolen.","f":"Augustine, <i>Serm.</i> 246.2 (PL 38:1124; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/246-2)."},"augustine-sermones/246.3":{"o":"Quid sibi ergo vult? Solemus vobis inde omni anno loqui. Sed lectio ipsa solemniter legitur, et sermo ipse solemniter reddatur. Quare dixit Dominus Christus mulieri jam agnoscenti. Primo enim dixerat, Quem quæris? quid ploras Illa autem putabat cum esse hortulanum. Et revera, si consideres quomodo olera ipsius simus, hortulanus est Christus. Nonne est hortulanus, qui posuit granum sinapis in horto suo? id est, semen minimum et fervidum: et crevit et ascendit, et fecit arborem tantam, ut etiam volucres coeli requiescerent in ramis ejus. Si habueritis, ipse dicit, fidem, sicut granum sinapis (Matth. XVII, i9). Modicum videtur granum sinapis, nihil contemptibilius aspectu; nihil fortius gustu. Quod quid est aliud, nisi maximus ardor et intima vis fidei in Ecclesia? Ergo merito putavit eum hortulanum; et ait illi, Domine, honorificentiæ causa: quia beneficium petebat, idco Dominum vocabat. Si tu abstulisti eunt inquit, ostende mihi ubi posuisti eum, et ego eum tollam. Quasi diceret: Mihi necessarius est, tibi non. 0 mulicr necessarium tibi putas mortuum Christum: vivum agnosce. Tn mortuum quæris: sed ipse tecum vivus loquitur. Nihil autem nobis mortuus prodesset, nisi a mortuis resurrexisset. Et qui quærebatur mortuus, vivum se ostendit. Quomodo vivum? Proprio nemine ipsam appellavit: Marta. Et conti- DUO illa nomine suo audito, Rabboni, respondit. Hortulanus enim potuit dicere, Quem quæris? quid ploras? Maria, non posset dicere nisi Dominus. Nomine ipse appellavit, qui ad regnum coelorum vocavit. Hoc nomen dixit, quod in libro suo ipse scripserat, Maria. Et illa, Rabboni: quod est ntagister. Ipsum cognoverat, a quo ut cognosceretur illuminabatur: jam qui prius hortulanus putabatur, Christus videbatnr. Et Dominus ad illam, Noli me tangere, nondum enim ascendi ad Patrem meum.","t":"What then does it mean? We usually speak to you about it every year. But the reading itself is read according to the feast, and let the sermon too be given according to the feast. Why did the Lord Christ say this to the woman who now recognized him? For first he had said, “Whom are you seeking? Why are you weeping?” But she thought he was the gardener. And indeed, if you consider how we are his plants, Christ is a gardener. Is he not a gardener who put the mustard seed in his garden, that is, a very small and fiery seed, and it grew and rose up and made so great a tree that even the birds of heaven rested in its branches? “If you have faith,” he says himself, “like a grain of mustard seed.” A grain of mustard seed looks slight, nothing more contemptible in appearance, nothing stronger in taste. What else is this but the very great ardor and inward force of faith in the Church? Rightly, then, she thought him the gardener; and she said to him, “Sir,” as a mark of respect: because she was asking a favor, she called him “sir.” “If you have taken him away,” she says, “show me where you have laid him, and I will take him.” As if to say: “I need him; you do not.” O woman, you think you need a dead Christ: recognize him alive. You seek him dead; but he himself, alive, is speaking with you. A dead Christ would profit us nothing, had he not risen from the dead. And he who was sought dead showed himself alive. How alive? He called her by her own name: “Mary.” And at once, hearing her own name, she answered: “Rabboni.” A gardener could have said, “Whom are you seeking? Why are you weeping?” “Mary” only the Lord could say. He who called her to the kingdom of heaven called her by name. He said the name which he himself had written in his book: “Mary.” And she: “Rabboni,” which means teacher. She had recognized him by whom she was being enlightened so that she might recognize him: he who was at first thought the gardener was now seen as Christ. And the Lord said to her: “Do not touch me; for I have not yet ascended to my Father.”","f":"Augustine, <i>Serm.</i> 246.3 (PL 38:1124; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/246-3)."},"augustine-sermones/246.4":{"o":"Quid sibi hoc vult, Noli me tangere; nondum enim ascendi ad Patrem meum? Si non illum poterat tangere in terra stantem, poterat tangere in cœlo sedentem? Tanquam diceret: Modonoli me tangere, tunc me tanges cum ascendero ad Pa trem. Recolat Charitas vestra hesternam lectionem, quando apparuit discipulis Dominus, et putaverunt se spiritum videre: ille autem volens eis hunc tollere errorem, prabuit se tangendum. Quid dixit? Heri lectum est: inde Sermo fuit. Quid turbati estis, inquit, et cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos: palpate et videte. Numquid jam ascenderat ad Patrem, quando dicebat, Palpate et videte? Præbet se tangendum discipulis suis, non tangendum, sed palpandum, ut fides fiat veræ carnis, veri corporis, ut exhibeatur eliam tactibus humanis soliditas vcrilalis: præbet ergo se palpandum manibus discipulorum; et mulieri dicit, Noli me tangere, nondum enim ascendi ad l'atrem meum. Quid sibi vult? Viri non potuerunt eum tangere nisi in terra, mulieres eum habcbant tangere in caelo? Quid est ergo tangere, nisi credere? Fide enim tangimus Christum: et melius est manu non tangere, et fide langerc, qnam manu palpare, et fide non tangere. Non magnum fuit manu Christum tangere. Judæi tetigerunt quando comprehenderunt, letigcrunt quando ligaverunt, tetigerunt quahdo suspenderunt: tetigerunt, et male tangendo, quod tetigerunt, perdiderunt. Tangendo fide, o Ecclesia catholica, fides te salvam facit. Tu tantum fide tange, id est, fideliter accede et firmiter crede. Si Christum tantummodo hominem putaveris, in terra tetigisti. Si Christum Deum credideris æqualem Patri, tunc tetigisti quando ascendit ad Patrem. Ergo ascendit nobis, quando illum recte intelligimus. Semel tunc illo in tempore ascendit, sed modo quotidie ascendit. 0 quam multis necdum ascendit, et quam multis adhuc in terra jacet? Quam multi dicunt: Homo fuit magnus? Quam multi dicunt: Propheta fuit? Quam multi antichristi exstiterunt, qui dicerent, ut Photinus: Homo fuit, plus nihil habuit; sed omnes homines pios et sanctos excellentia sapientie ct justitiæ superavit: nam Dcus non fuit. 0 Photinc, in terra tetigisti, ies'inasti tangerc, præcipitasti te: et ideo ad patriam non pervenisti, quia in via errasti.","t":"What does this mean: “Do not touch me; for I have not yet ascended to my Father”? If she could not touch him standing on earth, could she touch him seated in heaven? As if he were saying: “Do not touch me now; you will touch me then, when I have ascended to the Father.” Let Your Love recall yesterday’s reading, when the Lord appeared to the disciples and they thought they were seeing a spirit; and he, wishing to take this error from them, offered himself to be touched. What did he say? It was read yesterday; the sermon was on it: “Why are you troubled,” he says, “and why do thoughts rise up in your heart? See my hands and my feet: handle and see.” Had he already ascended to the Father when he said, “Handle and see”? He offers himself to his disciples to be touched, not only touched but handled, so that there might be faith in true flesh, a true body, so that the solidity of the truth might be shown even to human touch. So he offers himself to be handled by the disciples’ hands; and to the woman he says, “Do not touch me; for I have not yet ascended to my Father.” What does it mean? Men could touch him only on earth, and women were to touch him in heaven? What then is to touch, except to believe? For by faith we touch Christ; and it is better not to touch with the hand and to touch by faith than to handle with the hand and not touch by faith. It was no great thing to touch Christ with the hand. The Jews touched him when they seized him, they touched him when they bound him, they touched him when they hung him up: they touched him, and by touching badly they lost what they touched. By touching in faith, O Catholic Church, faith makes you well. Only touch by faith, that is, draw near faithfully and believe firmly. If you think Christ only a man, you have touched him on earth. If you believe Christ God, equal to the Father, then you have touched him when he ascended to the Father. So he ascends for us when we understand him rightly. Once, at that time, he ascended; but now he ascends daily. O for how many has he not yet ascended, and for how many does he still lie on earth! How many say, “He was a great man”! How many say, “He was a prophet”! How many antichrists have arisen to say, like Photinus: “He was a man, he had nothing more; but he surpassed all pious and holy men by the excellence of his wisdom and justice; for he was not God.” O Photinus, you touched on earth, you hurried to touch, you threw yourself headlong; and so you did not reach the homeland, because you went astray on the way.","f":"Augustine, <i>Serm.</i> 246.4 (PL 38:1124–1125; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/246-4)."},"augustine-sermones/246.5":{"o":"Deinde verba ipsius audiamus. Ascendo ad Patrem meum et Patrem vestrum, Deum meum et Deum vestrum. Quare non, Ad Patrem nostrum ct Deum nostrum; sed cum distinctione, Patrem meum et Patrem vestrum? Patrem meum, quia unicus sum: Patrem vestrum, gratia, non natura. Patrem meum quia hoc semper fui: Patrem vestrum, qnia ego vos elegi. Deum meum et Deum vestrum. Unde Deus Christi Paler? Pater ejus, quia genuit eum. Unde Deus ejus? Quia et crcavit. Genuit eum Verbum unigenitum; creavit cum ex semine David secundum carnem. Ergo ei Pater Christi, et Deus Christi: Pater Christi, secundum divinitatem; Deus Christi, secundum infirmitatem. Audi unde Deus Christi, Psalmum interrogemus: De ventre matris me, inquit, Deus meus es tu. Ante ventrem matris meæ Pater mens, de ventre matris meæ Deus meus. Quare ergo et ibi distinctio, pUta, Patrem meum et Patrem vestrum? Est distinctio, quia aliter Pater unigeniti Filii, aliter Pater uoster: illius Pater per naturam, noster per gratiam. Debuit ergo dicere, ad Patrem meum et Patrem vestrum, et, Dcuin nostrum. Quia Deus creaturæ, si sit Deus, et idco Christi, quia et creatura Christus secundum hominem: Pater Christi distincte, qUia creator Christus; Deus Christi, quare distincte, cum secundum hominem creatura Christus, creatura et nos? Secundum hominem Christus utique servus, formam servi accipiens, juxta Apostolum. Quare ergo Deum meum et Deum vestrum ibi distincte? Distincte plane. Nos enim omnes Deus noster per propaginem peccati tornavit: ille et homo aliter factus est. Ille de virgine natus est: illum mulier non concupiscendo, sed credendo concepit. Ille propaginem peccati ex Adam non traxit. Nos omnes per peccatum nati sumus: ille sine peccato natus est, qui peccata mundavit. Ergo et ibi distinctio, Deum meum et Deum vestrum. Ex semine en'm creati estis, ex masculo et - femina. ex concupiscentia carnis venistis cum propagine peccati, quibuscumque Scriptura dicit: Quis mundus in conspectu tuo? Nec infans, cujus unius dici eat vita super terram. Denique cum infantibus curritur, ut solvamur illis qnod non vivendo addidcrunt, sed quod nascendo traxerunt. Non sic Christus. Deum meum et Deum vestrum: Deum meum, propter similitudinem carnis peccati; Deum vestrum, propter carnem peccati.","t":"Then let us hear his words: “I ascend to my Father and your Father, my God and your God.” Why not “to our Father and our God,” but with a distinction, “my Father and your Father”? “My Father,” because I am the only Son; “your Father,” by grace, not by nature. “My Father,” because I have always been this; “your Father,” because I chose you. “My God and your God.” How is the Father the God of Christ? He is his Father because he begot him. How is he his God? Because he also created him. He begot him as the only-begotten Word; he created him from the seed of David according to the flesh. So he is both Christ’s Father and Christ’s God: Christ’s Father according to the divinity, Christ’s God according to the weakness. Hear how he is Christ’s God; let us ask the Psalm: “From my mother’s womb,” it says, “you are my God.” Before my mother’s womb, my Father; from my mother’s womb, my God. Why then is there a distinction there too, I mean in “my Father and your Father”? There is a distinction, because the Father of the only-begotten Son is Father in one way, our Father in another: his Father by nature, ours by grace. He might then have said, “to my Father and your Father,” and “our God”; for God is God of the creature, and therefore of Christ, since Christ too is a creature according to the man. Christ’s Father, distinctly, because Christ is creator; but Christ’s God, why distinctly, since according to the man Christ is a creature, and we are creatures too? According to the man Christ is certainly a servant, “taking the form of a servant,” as the Apostle says. Why then “my God and your God” distinctly there? Distinctly indeed. For our God formed all of us through the transmission of sin; he, even as man, was made otherwise. He was born of a virgin: a woman conceived him not by desiring but by believing. He did not draw the transmission of sin from Adam. We were all born through sin; he who cleansed sins was born without sin. So there is a distinction there too: “my God and your God.” For you were created from seed, from male and female; you came from the concupiscence of the flesh with the transmission of sin, all of you to whom Scripture says: “Who is clean in your sight? Not even an infant whose life on earth is one day.” Finally, people hurry with infants so that there may be loosed for them not what they added by living but what they drew by being born. Not so Christ. “My God and your God”: my God, because of the likeness of sinful flesh; your God, because of sinful flesh.","f":"Augustine, <i>Serm.</i> 246.5 (PL 38:1125; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/246-5)."},"augustine-sermones/246.6":{"o":"Hucusque de lectione evangelica, quæ pertinet ad resurrectionem Domini, quam scripsit Joannes evangelista, sermonem fecisse suffecerit: propterea quia legendæ crunt aliae lectiones ipsius Evangelii Joannis de ipsa resurrectione Domini. Nemo enim de resurrectione ejus copiosius narravit quam sanctus Joannes, ita ut uno die legi non possit: sed legitur ct alio, legitur et tertio, quousque finiatur quidquid et Joannes sanctus de Domini resurrectione scripsit.","t":"So far it will be enough to have preached on the Gospel reading about the Lord’s resurrection written by John the evangelist, because other readings of John’s Gospel itself about the Lord’s resurrection are still to be read. For no one has told of his resurrection more fully than Saint John, so that it cannot be read in one day; it is read on another day, and read on a third, until all that Saint John wrote about the Lord’s resurrection is finished.","f":"Augustine, <i>Serm.</i> 246.6 (PL 38:1125; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/246-6)."},"augustine-sermones/247.1":{"o":"Resurreclio Domini nostri Jesu Christi secundum veritatem quatuor Evangelistarum hesterno die videtur esse completa.Primo enim die tecla est resurrectiosecundumMatthœum, alio die secundum Lucam, tertio die secundum Marcum, quarto, id est hesterno secundum Joannem. Sed quoniam Joannes et Lucas de ipsa resurrectione et quæ contigerunt post resurrectionem,plurima scripserunt, quæ non possunt una lectione recitari; et heri audivimusaliquidsecundum joannem, et hodie, et adhuc aliæ lectiones restant. Hodie ergo quid audivimus? Quia ipso die quo resurrexit, id est dominico die, cum sero factum esset, et essent discipuli in uno loco, lot ostia clausa essent propter timorem Judæorum, apparuit Dominus in medio eorum. Ipso ergo die, sicut evangelista Joannes testis cst, bis apparuit discipulas suis, mane et sero. Ex eo quod manc apparuit, etiam ipsa lectio recitata est: quod vcro eodem dic sero rursus apparuerit, modo cum recitaretur audivimus. Non opus erat ut a me ista commemorarentur, sed ut a vubis adverterentur: propter quorumdam vero minorem intelligentiam vel majorem negligentiam oportuit commemorare, ut sciatis non solum quid audistis, sed etiam de qua Scriptura vobis legitur quod audistis.","t":"The resurrection of our Lord Jesus Christ according to the truth of the four evangelists seems to have been completed yesterday. For on the first day the resurrection was read according to Matthew, on another day according to Luke, on the third according to Mark, on the fourth, that is yesterday, according to John. But since John and Luke wrote a great deal about the resurrection itself and what happened after the resurrection, which cannot be recited in one reading, we heard something according to John yesterday, and today, and other readings still remain. What then did we hear today? That on the very day he rose, that is, on the Lord’s day, when it was evening, and the disciples were in one place, and the doors were shut for fear of the Jews, the Lord appeared in their midst. On that very day, then, as the evangelist John testifies, he appeared twice to his disciples, in the morning and in the evening. The reading about his appearing in the morning has been recited too; that he appeared again on the same day in the evening, we have just heard as it was recited. There was no need for me to mention these things, except that you should notice them; but because of the lesser understanding or greater carelessness of some, it was right to mention them, so that you may know not only what you heard but also from which Scripture what you heard is read to you.","f":"Augustine, <i>Serm.</i> 247.1 (PL 38:1125–1126; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/247-1)."},"augustine-sermones/247.2":{"o":"Videamus ergo quid nobis ad loquendum hodierna lectione proponitur. Ipsa quippe lectio admonct nos, et quodam modo loquitur nobis, ut aliquid dicamus, quemadmodum Dominus qui in ea soliditate corporis resurrexit, ut non solum videretur a discipulis, sed etiam tangeretur, potuerit illis apparere ostiis clausis. Nonnulli enim de hac re ita moventur, ut pene periclitentur, afferentes contra miracula divina præjudicia ratiocinationum suarum. Sic enim disputant: Si corpus erat, si caro et ossa erant, si hoc surrexit de sepulcro, quod pependit in ligno; quomodo per clausa ostia intrare potuit? Si non potuit, dicunt, Non est factum. Si potuit, quomodo potuit? Si comprehendis modum, non est miraculum: et si miraculum tibi non videtur, propinquas ut neges quia et de sepulcro resurrexit. Respice ab initio miracu!a Domini tui, et redde mihi de singulis rationem. Vir non accessit, et virgo concepit. Redde rationem, quomodo sine masculo virgo conceperit. Ubi defecerit ratio, ibi est fidei ædificatio. Ecce habes unum in Domini conceptu miraculum: audi etiam in partu. Virgo peperit, et virgo permansit. Jam tunc Dominus antequam rcsurgeret, per clausa ostia natus est. Quaeris a me et dicis: Si per clausa ostia intravit, ubi est corporis modus? Et ego respondeo: Si super mare ambulavit, ubi est corporis pondus?Sed fecit illud Dominus tanquam Dominus. Numquid ergo cum resurrexit, destitit esse Dominus? Quid quod et Petrum fecit ambulare super mare? Quod in illo divinitas potuit, in isto fides implevit. Sed Christus, quia potuit; Petrus, quia Cbristus adjuvit. Si ergo coeperis humano sensu miraculorum discutere rationem, timeo ne perdas fidem. Nescis nihil esse impossibile Deo? Quicumque ergo tibi dixerit, Si intravit per ostia clausa, non erat corpus: responde tu illi a contrario, Imo si tactus est, corpus erat; si manducavit, corpus erat: et fecit illud miraculo, non natura. Nonne admirandus est quotidianus cursus ipse naturæ? Omnia miraculis plena sunt: sed assiduitate viluerunt. Redde mihi rationem: aliquid iriterrogo de consuctis et solitis: redde rationem, quare tam magnæ arboris fici semen tam modicum est, ut videri vix possit, et humilis cucurbita tam grande semen pnrit. In illo tamen grano seminis exiguo, vix visibili, si consideres anirno, non oculis; in illa exiguitate, illis angustiis, ct radix latet, et robur inscrtum est, et folia futura alligata sunt, et fructus qui apparebit in arbore, jam est præmissus in semine. Non opus est multa percurrere: de quotidianis rebus nemo reddit rationem, et exigis a me de miraculis rationem. Evangelium ergo lege, et crede facta quæ mira sunt. PIus est quod fecit Deus, ct non miraris quod cxcedit omnia opera: nihil crat, et mundus cst.","t":"Let us see, then, what today’s reading sets before us to speak about. For the reading itself admonishes us, and in a way speaks to us, that we should say something about how the Lord, who rose in such solidity of body that he was not only seen by the disciples but also touched, could appear to them with the doors shut. For some are so troubled about this that they are almost in danger, bringing the prejudgments of their own reasonings against the divine miracles. For they argue thus: “If it was a body, if there were flesh and bones, if what hung on the wood rose from the tomb, how could it enter through shut doors?” If it could not, they say, it did not happen. If it could, how could it? If you grasp the manner, it is not a miracle; and if it does not seem a miracle to you, you come close to denying that he rose from the tomb too. Look back at the miracles of your Lord from the beginning, and give me an account of each. A man did not approach, and a virgin conceived. Give an account of how a virgin conceived without a male. Where reason fails, there faith is built up. See, you have one miracle in the Lord’s conception; hear one also in his birth. A virgin gave birth and remained a virgin. Already then, before he rose, the Lord was born through shut doors. You ask me and say: “If he entered through shut doors, where is the measure of a body?” And I answer: “If he walked on the sea, where is the weight of a body?” But the Lord did that as Lord. Did he, then, cease to be Lord when he rose? What of his making Peter too walk on the sea? What divinity could do in the one, faith accomplished in the other. But Christ, because he was able; Peter, because Christ helped him. If, then, you begin to examine the reason of miracles by human sense, I fear you may lose faith. Do you not know that nothing is impossible with God? Whoever says to you, then, “If he entered through shut doors, it was not a body,” answer him the other way round: “No, if he was touched, it was a body; if he ate, it was a body; and he did that by miracle, not by nature.” Is not the daily course of nature itself to be wondered at? All things are full of miracles, but they have grown cheap by repetition. Give me an account (I ask about something customary and usual): give an account why the seed of so great a tree as the fig is so small that it can hardly be seen, while the lowly gourd brings forth so large a seed. Yet in that tiny grain of seed, hardly visible, if you consider it with the mind, not with the eyes, in that smallness, in those narrow bounds, both the root lies hidden and the strength is grafted in, the future leaves are bound up, and the fruit that will appear on the tree is already sent ahead in the seed. There is no need to run through many things: no one gives an account of daily things, and you demand of me an account of miracles. Read the Gospel, then, and believe the deeds that are wonderful. What God has done is greater, and you do not marvel at what surpasses all works: there was nothing, and there is a world.","f":"Augustine, <i>Serm.</i> 247.2 (PL 38:1126; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/247-2)."},"augustine-sermones/247.3":{"o":"Sed non potuit, inquis, corporis moles transire per ostia, quae clausa erant. Quanta erat illa moles, rogo te? Tanta utique, quanta est in omnibus: numquid tanta, quanta est in camelo? Non utique tanta. Lege Evangelium, audi ipsum: difficultatem divitis intrantis in regnum crelorum cum voluisset ostendere, ait, Facilius intrat camelus per foramen acus, quam dives in regnum cœlorum. Hoc audito discipuli, considerantes nullo modo fieri posse ut camelus per foramen acus intraret, contristati sunt apud se, dicentes: Si ita est,quisnam poterit salvare semetipsum? Si facilius intrat camelus pcr foramen acus quam dives in regnum collorum; nullo modo potest camelus intrare per foramen acus; nullus ergo divitum salvari potest. Respondit Dominus: Qum hominibus impossibilia sunt, Deo facilia sunt (Luc. avIi, 25-27). Potest Deus et camelum per foramen acus trajicere, et divitem introducere in regnum cœlorum. Quid mihi de ostiis clausis calumniaris? Ostia clausa habent vel rimam: compara rimam ostiorum foramini acus,compara molem carnis humanæ magnitudini camelorum; et noli calumniari divinitati miraculorum.","t":"“But,” you say, “the bulk of a body could not pass through doors which were shut.” How great was that bulk, I ask you? As great, surely, as it is in all men: was it as great as it is in a camel? Surely not so great. Read the Gospel, hear him himself: when he wanted to show the difficulty of a rich man entering the kingdom of heaven, he said: “It is easier for a camel to enter through the eye of a needle than for a rich man to enter the kingdom of heaven.” Hearing this, the disciples, considering that it could in no way happen that a camel should enter through the eye of a needle, were saddened among themselves, saying: “If it is so, who then can be saved?” If it is easier for a camel to enter through the eye of a needle than for a rich man to enter the kingdom of heaven, and in no way can a camel enter through the eye of a needle, then none of the rich can be saved. The Lord answered: “What is impossible with men is easy for God.” God can both pass a camel through the eye of a needle and bring a rich man into the kingdom of heaven. Why do you raise false objections to me about shut doors? Shut doors have at least a crack: compare the crack of the doors with the eye of a needle, compare the bulk of human flesh with the size of camels; and do not raise false objections against the divinity of the miracles.","f":"Augustine, <i>Serm.</i> 247.3 (PL 38:1126; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/247-3)."},"augustine-sermones/248.1":{"o":"Et hodie lectio recitata cst de his quæ facta sunt post resurrectionem Domini secundum evangelistam Joannem. Audivit nobiscum Charitas vestra, Dominum Jesum Christum ad mare Tibcriadis ostendisse se discipulis suis; et qui cos jam fecerat piscatores hominum, invenit eos adhuc piscatores piscium. Per totam noctem nihil ceperunt: viso autcm Domino, et eo jubente retia mittentes, ceperunt quantum numerum audistis. Nunquam hoc Dominus juberet, nisi aliquid significare vellet, quod nobis nosse expediret. Quid ergo pro magno potuit ad Jesum Christum pertinere, si pisces caperentur, aut si non caperentur? Sed illa piscatio, nostra erat significatio. Recolamus ergo vobiscum duas illas piscationes discipulorum factas jubente Domino Jesu Christo, unam ante passionem, alteram post resurrectionem. In his ergo duabus piscationibus tota figuvatur Ecclesia, et qualis est modo, ct qua lis erit in rcaurrectione mortuorum. Modo enim habet sine numero multos, et bonos et malos: post resurrectionem autem habebit certo numero solos bonos.","t":"Today too a reading was recited about what was done after the Lord’s resurrection, according to the evangelist John. Your Love heard with us that the Lord Jesus Christ showed himself to his disciples by the sea of Tiberias; and he who had already made them fishers of men found them still fishers of fish. All night they caught nothing; but when they saw the Lord and, at his command, let down the nets, they caught the number you heard. The Lord would never have commanded this unless he wished to signify something which it would profit us to know. For what great thing could it matter to Jesus Christ whether fish were caught or not caught? But that fishing was a sign of us. Let us recall, then, with you those two fishings of the disciples done at the command of the Lord Jesus Christ, one before the passion, the other after the resurrection. In these two fishings the whole Church is figured, both as it is now and as it will be in the resurrection of the dead. For now it has many without number, both good and bad; but after the resurrection it will have only the good, in a fixed number.","f":"Augustine, <i>Serm.</i> 248.1 (PL 38:1126–1127; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/248-1)."},"augustine-sermones/248.2":{"o":"Recordamini ergo primam piscationem, ubi videamus Ecclesiam qualis est in isto tempore. Dominus Jesus invenit discipulos suos piscantes, quando primum eos vocavit, ut sequerentur eum. Tunc tola nocte nihil ceperunt. Eo autem viso, audierunt ab illo, Mittite retia. Domine, inquiunt, per totam noctem nihil cepimus; sed ecce in verbo tuo rete mittimus. Miserunt, jubente Omnipotente. Quid potuit aliud ficri, nisi qnod illc voluisset? Sed tamen eodem ipso facto aliquid nobis, ut dixi, quod nosse expediat, significare dignatus est. Missa suut retia. Adhuc Dominus nondum erat passus, nondum resurrexerat. Missa sunt retia: ceperunt tantum piscium, ut duo navigia implerentur, et ipsa retia eadem piscium multitudine scinderentur. Tunc illis dixit: Venite et faciam vos piscatores hominum. Acceporunt ab illo retia verbi Dei, miserunt in mundum tanquam in mare profundum: ceperunt quantam multitudinem Christianorum cernimus et miramur. Duo autem illa navigia, duos populos significabant, Judæorum et Gentium, Synagogæ et Ecclesiæ, circumcisionis et præputii. Illorum enim duorum navigiorum, tanquam duorum parietum de diverso venienliuin, lapis angularis est Christus. Sed quid audivimus? ILi premebantur navigia præ multitudine. Sic fit modo: multi christiani qui male vivunt, Ecclesiam premunt. Parum est quia premunt: et retia disrumpunt. Nam si non essent retia scissa, schismata non essent commissa.","t":"Remember, then, the first fishing, in which we may see the Church as it is in this time. The Lord Jesus found his disciples fishing when he first called them to follow him. Then they had caught nothing all night. But when they saw him, they heard from him: “Let down the nets.” “Lord,” they said, “we have caught nothing all night; but see, at your word we let down the net.” They let it down at the Almighty’s command. What else could happen but what he had willed? Yet by that very deed he deigned, as I said, to signify something to us which it profits us to know. The nets were let down. The Lord had not yet suffered, had not yet risen. The nets were let down; they caught so many fish that two boats were filled, and the nets themselves were torn by that same multitude of fish. Then he said to them: “Come, and I will make you fishers of men.” They received from him the nets of the word of God; they let them down into the world as into a deep sea; they caught the great multitude of Christians that we see and marvel at. And those two boats signified two peoples, of the Jews and of the Gentiles, of the Synagogue and of the Church, of the circumcision and of the uncircumcision. For of those two boats, as of two walls coming from different directions, Christ is the cornerstone. But what did we hear? The boats were weighed down by the multitude. So it happens now: many Christians who live badly weigh down the Church. It is not enough that they weigh it down: they also break the nets. For if the nets had not been torn, schisms would not have been committed.","f":"Augustine, <i>Serm.</i> 248.2 (PL 38:1127; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/248-2)."},"augustine-sermones/248.3":{"o":"Transeamus ergo ab isia piscatione quam toleramus, et ad illam veniamus quam ardenter optamus et fideliter exoptamus. Ecce Dominus mortuus est, sed resurrexit: apparuit ad mare discipulis suis, jubet eos retia mittere, non quomodocumque. Intendite. Nam in prima piscatione non illis dixit, Mittite retia in dexteram, aut in sinistram. Quia si diceret, In sinistram; soli mali significarentur: si diceret, In dexteram; soli boni figurarentur. Ideo non dixit, vel, In dexteram, vel, In sinistram, quia permixti crant capiendi boni cum malis. Jam modo post resurrectionem qualis crit Ecclesia, audite, discernite, gaudete, sperate, comprehendite. Mittite, inquit, retia in dexteram partem. Jam dexteri capiuntur: nulli mali timeantur. Scitis enim quia dixit se separaturum esse oves ab hædis; oves positurum ad dexteram, haedos ad siuistram: sinistris dicturuni, Ite in ignem æternum, dexteris dicturum, Accipite regnum. Ecce unde, Mittite retia in dexteram partem. Miserunt, ceperunt: certus cst numerus; nemo est ibi super numcrum. Modo autem quanti super numerum accedunt ad altire, in populo Dei videntur, et in libro vitæ non scribuntur. Ibi ergo certus nu. merus est. De quibus piscibus et vos esse affectate; non audiendo tantum et laudando, sed intelligendo et bene vivendo. Mittuntur ergo retia, capiuntur pisces magni. Quis est enim ibi tunc parvus, quando erunt æquales Angelis Dei? Capiuntur ergo pisces magni, centum quinquaginta et tres. Dicet mihi aliquis, Et tot erunt sancti? Absit a nobis ut tantam paucitatem esse sanctorum et in illo regno futurorum etiam de sola ista Ecclesia suspicemur. Certus numerus crit: sed millia millium erunt de populo Israelitico. Joannes sanctus in Apocalypsi de solo populo Israel duodecies duodena millia dicit futuros, qui se cum mulieribus non coinquinaverunt; virgines enim permanserunt. At vero de cæteris gentibus venire dicit cum stolis albis tanta millia hominum, quae numcrare nemo potest ( apoc. VII et XIV).","t":"Let us pass, then, from this fishing which we endure, and come to that one which we ardently long for and faithfully desire. See, the Lord died, but he rose; he appeared by the sea to his disciples; he commands them to let down the nets, not just anyhow. Pay attention. For in the first fishing he did not say to them, “Let down the nets on the right,” or “on the left.” For if he had said “on the left,” only the bad would be signified; if he had said “on the right,” only the good would be figured. So he said neither “on the right” nor “on the left,” because the good to be caught were mixed with the bad. Now hear what the Church will be like after the resurrection; discern, rejoice, hope, grasp it. “Let down the nets,” he says, “on the right side.” Now those on the right are caught: let no bad ones be feared. For you know that he said he would separate the sheep from the goats, put the sheep on the right and the goats on the left; would say to those on the left, “Go into the eternal fire,” and to those on the right, “Receive the kingdom.” See where “Let down the nets on the right side” comes from. They let them down, they caught: the number is fixed; no one there is beyond the number. But now how many beyond the number come to the altar, are seen among the people of God, and are not written in the book of life! There, then, the number is fixed. Strive to be among those fish, not only by hearing and praising but by understanding and living well. So the nets are let down, great fish are caught. For who is small there then, when they will be equal to the angels of God? Great fish are caught, then, a hundred and fifty-three. Someone will say to me: “And will the saints be so many?” Far be it from us to suppose that the saints, even of this Church alone, who will be in that kingdom, are so few. The number will be fixed; but there will be thousands of thousands from the people of Israel. Saint John in the Apocalypse says that of the people of Israel alone there will be twelve times twelve thousand, who have not defiled themselves with women, for they remained virgins. But from the other nations, he says, so many thousands of people come in white robes that no one can number them.","f":"Augustine, <i>Serm.</i> 248.3 (PL 38:1127; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/248-3)."},"augustine-sermones/248.4":{"o":"Aliquod ergo signum vult iste numerus, et anniversaria solemnitate sermonis hujus commemorare vobis debeo, quod omni anno soletis audire. Centum quinquaginta et tres pisces, numerus est significans millia millium sanctorum atque fidelium. Quare autem isto numero tot millia, quæ futura sunt in regno cælorum, Dominus significare diguatus est? Audite quare. Scitis Legem datam esse per Moysen populo Dei, et in ipsa Lege præcipuum commemorari Decalogum, id est, decem præcepta Legis. Quorum est unum præceptum de colendo uno Deo; secundum præceptum, Ne accipias nomen Domini Dei tui iti vanum; lertium præceptum dc observatione sabbati, quod Christiani spiritualitcr observant, Judæi carnaliter violant. Ista tria praecepta ad Deum pertinent, reliqua septem ad homines: propter illa duo principalia, Diliges Dominum Deum tuum in toto corde luo, et ex tota anima tus, et ex tota mente tua; et diliges proximum tuum ton quam te ipsum. In his duobus mandatis, tota Lex pendel et Prophetæ. Quia ergo duo sunt ista præcepta, in illo Dccalugo tria pertinent ad dilectionem Dei, ct septem ad dilectionem proximi. Quæ sunt septem pertinentia ad hominem? Honora patrem tuum et matrem, Non mæchaberis, Non occides, Non furabcris, Non falsum testimonium dixeris, Non concupisces uxorem proximi luit Non concupisces rom proximi tui. Hæc decem præcepta nemo implet viribus suis, nisi adjuvetur gratia Dei. Si ergo legem nemo implet viribus suis, nisi Deus adjuvet Spiritu suo; jam recolite quemadmodum Spiritus sanctus septenario numero commendatur, sicuti sanctus propheta dicit, implendum hominem Spiritu Dei, sa pientiæ et intellectus, consilii et fortitudinis, scientiæ et pictatis, Spiritu timoris Dei. Istæ septem operationes commendant septenario numero Spiritum sanctum, qui quasi descendens ad hos, incipit a sapientia, Coit ad timorem. Nos autem ascendentes incipimus a timore, perficimur in sapientia. lnitium enim sapientiæ timor Domini. Si ergo Spiritu opus est ut lex possit impleri, accedant septem ad dccem, fit numerus decem et septem. Si computes ab uno usque ad decem et septem, flunt centum quinquaginta et tres. Non opus est omnia nunc numerare, apud vos numerate: sic computate, unum et duo et tria et quatuor sunt decem. Quomodo decem sunt unum et duo et tria et quatuor, sic adde cæteros numeros usque ad decem et septem: et invenis numerum sacrum fidelium atque sanctorum in coelostibus cum Domino futurorum.","t":"This number, then, signifies something, and at the yearly feast I must remind you in this sermon of what you are accustomed to hear every year. A hundred and fifty-three fish is a number signifying thousands of thousands of saints and faithful. But why did the Lord deign to signify by this number the many thousands who will be in the kingdom of heaven? Hear why. You know that the Law was given through Moses to the people of God, and that in that Law the Decalogue, that is, the ten commandments of the Law, is set out as chief. Of these, one commandment is about worshiping the one God; the second commandment, “You shall not take the name of the Lord your God in vain”; the third commandment is about keeping the sabbath, which Christians keep spiritually and the Jews violate carnally. These three commandments concern God, the other seven concern men; because of those two chief ones: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind”; and “You shall love your neighbor as yourself. On these two commandments hang the whole Law and the Prophets.” Since, then, these commandments are two, in that Decalogue three concern the love of God, and seven the love of neighbor. What are the seven that concern man? “Honor your father and mother; you shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; you shall not covet your neighbor’s wife; you shall not covet your neighbor’s property.” No one fulfills these ten commandments by his own strength unless he is helped by the grace of God. If, then, no one fulfills the law by his own strength unless God helps by his Spirit, recall now how the Holy Spirit is commended by the number seven, as the holy prophet says that a man is to be filled with the Spirit of God, “of wisdom and understanding, of counsel and strength, of knowledge and piety, the Spirit of the fear of God.” These seven workings commend the Holy Spirit by the number seven; he, as it were descending to us, begins from wisdom and ends at fear. But we, ascending, begin from fear and are perfected in wisdom. For “the fear of the Lord is the beginning of wisdom.” If, then, the Spirit is needed so that the law can be fulfilled, let seven be added to ten: the number seventeen results. If you count from one up to seventeen, they make a hundred and fifty-three. There is no need to count everything now; count at home. Reckon it this way: one and two and three and four are ten. As ten is one and two and three and four, so add the other numbers up to seventeen, and you find the sacred number of the faithful and saints who will be with the Lord in heaven.","f":"Augustine, <i>Serm.</i> 248.4 (PL 38:1127–1128; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/248-4)."},"augustine-sermones/249.1":{"o":"Audivimus Evangelium, quemadmodum Dominus Jesus. post resurrectionem apparuit discipulis piscantibus ad mare Tiberiadis. Quando eos vocavit primum, dixerat eis: Venite post me, et faciam vos piscatores hominum. Et tunc quidem quando vocati sunt, ad ejus verbum mittentes retia, ceperunt magnam multitudinem piscium; sed numerus non est dictus. Deinde in ipsa piscatione prima, non eis dixerat, Mittite rete in dexteram partem: sed tantum dixerat, Mittite; nec, In dexteram dixit; nec, In sinistram. Captus est autem tantus piscium numerus, ut esset sine numero, et onerata sunt navigia eorum. Et quomodo onerata suut? Sic loquitur Evangelium, Ut pene mergerentur. Tunc eis dixit quod cornmemoravi, Venite post me, et faciam vos piscatores hominum. Ad ipsa retia pertinemus, sumus quidem illis retibus capH; sed non remanemus captivi. Non timeat capi bomo: si capi potest, decipi non potest. Sed quid sibi vult ista postrema piscatio, de qua hodie lectum est Evangelium? Apparuit Dominus piscatoribus stans in littore, et quæsivit ab eis utrum haberent pulmentarium. Dixerunt se non habere; nihil enim ceperant tota nocte. Et ait illis, Mittite in dexteram partem: quod tunc non dixerat. Et fecerunt; et non poterant trahere retia præ multitudine piscium. Inventi sunt autem pisces centum quinquaginta tres. Et quoniam in illa prima piscatione dictum erat quia præ multitudine piscium retia rumpebantur, pertinuit ad curam Evangelistae in ista piscatione dicere, Et sum tam magni essent, non eat scissum rete.","t":"We have heard the Gospel, how the Lord Jesus after the resurrection appeared to his disciples as they were fishing by the sea of Tiberias. When he first called them, he had said to them: “Come after me, and I will make you fishers of men.” And then indeed, when they were called, letting down the nets at his word, they caught a great multitude of fish; but the number was not told. Next, in that first fishing he had not said to them, “Let down the net on the right side,” but had only said, “Let down”; he said neither “on the right” nor “on the left.” And so great a number of fish was caught that it was without number, and their boats were loaded. And how were they loaded? The Gospel speaks thus: “So that they were almost sinking.” Then he said to them what I mentioned: “Come after me, and I will make you fishers of men.” We belong to those very nets; we have indeed been caught in those nets, but we do not remain captives. Let a man not fear to be caught: if he can be caught, he cannot be deceived. But what does this last fishing mean, about which the Gospel was read today? The Lord appeared to the fishermen, standing on the shore, and asked them whether they had anything to eat. They said they had nothing; for they had caught nothing all night. And he said to them, “Let down on the right side,” which he had not said then. And they did so, and they could not haul in the nets for the multitude of fish. And the fish were found to be a hundred and fifty-three. And since in that first fishing it had been said that the nets were breaking for the multitude of fish, the evangelist took care to say in this fishing: “And although they were so large, the net was not torn.”","f":"Augustine, <i>Serm.</i> 249.1 (PL 38:1128; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/249-1)."},"augustine-sermones/249.2":{"o":"Discernamus piscationes duas; unam anie resurrectionem, alteram post resurrectionem. In illa mittuntur passim retia: non nominatur dextera, De intelligantur soli boni, non nominatur sinistra, ne intelligantur soli mali ergo permixti boni ei mali. Et retia præ multitudine rumpebantur. Rupta retia significant schismata. Videmus, sic est, sic fit. Implentur navigia duo propter populos duos de circumcisione et præputio: et sic implentur, ut premantur, et pene mergantur. Hoc quod significat, gemendum est. Turba turbavit Ecclesiam. Quam magnum numerum fecerunt male viventes, prementes et gementes? Sed propter pisces bonos non sunt mersa navigia. Disseramus illam piscationem novissimam post resurrectionem. Malus ibi nullus, magna securitas, sed si bonus eris. Inter malos estote boni, et eritis sine malis boni. In ista piscatione est quod moveamini: inter malos estis. 0 qui fideliter me audilis, o vos ad quos non perit quod dico, o vos quibus verbum non per aures transit, sed in cor descendit, o vos qui plus timetis male vivere quam male mori: quia si bene vixeris, male mori non poteris: vos ergo qui me auditis, ut non solum credatis, sed eliam bene vivatis; vivite bene, et inter malos vivite bene, retia nolite disrumpere. Qui multum sibi placuerunt, et quasi malos sustinere noluerunt, retia ruperunt, in mari perierunt. Vivite inter malos bene, non vobis suadeant mali christiani male vivere. Non dicat cor tuum: Ego solus sum bonus. Si coeperis esse bonus; crede esse et alios, si tu esse potueris. Ne adulterctis, ne fornicemini, ne fraudcm iaciatis, ne furemini, ne falsum testimonium dicatis, ne falsum jurctis, ne inebriemini, ne commodatum negetis, ne inventum alicujus in vico non reddatis. Hæc et talia facite, securi inter malos pisces. Intra eadem retia natatis; sed venietis ad littus, post resurrectionem in dextera inveniemini. Ibi nullus est malus. Quid euim, quia legem nostis, quia Dei mandata cognoscitis, quia scitis quid sit bonum et malum, quid vobis prodest, si non faciatis? Non ne ipsa scientia punitur conscientia? Sic discite, ut faciatis.","t":"Let us distinguish the two fishings: one before the resurrection, the other after the resurrection. In the former the nets are let down anywhere: the right is not named, lest only the good be understood; the left is not named, lest only the bad be understood; so good and bad are mixed. And the nets were breaking for the multitude. The broken nets signify schisms. We see it: so it is, so it happens. The two boats are filled, because of the two peoples, from the circumcision and from the uncircumcision; and they are so filled that they are weighed down and almost sink. What this signifies is to be groaned over. The crowd has troubled the Church. What a great number those who live badly have made, weighing it down and making it groan! But because of the good fish the boats did not sink. Let us discuss that last fishing after the resurrection. No bad one is there; great security, but only if you are good. Be good among the bad, and you will be good without the bad. In this fishing there is something to move you: you are among the bad. O you who hear me faithfully, O you for whom what I say is not lost, O you for whom the word does not pass through the ears but goes down into the heart, O you who fear living badly more than dying badly (for if you live well, you cannot die badly): you, then, who hear me so as not only to believe but also to live well, live well, and live well among the bad; do not break the nets. Those who were greatly pleased with themselves, and as if refused to bear with the bad, broke the nets and perished in the sea. Live well among the bad; do not let bad Christians persuade you to live badly. Let your heart not say, “I alone am good.” If you have begun to be good, believe that others are too, if you could be. Do not commit adultery, do not commit sexual immorality, do not commit fraud, do not steal, do not bear false witness, do not swear falsely, do not get drunk, do not deny a loan, do not fail to return what you found belonging to someone in the street. Do these things and such as these, secure among the bad fish. You swim within the same nets; but you will come to the shore; after the resurrection you will be found on the right. There no one is bad. For what good is it to you that you know the law, that you know God’s commandments, that you know what is good and bad, if you do not do it? Is not knowledge itself punished by conscience? Learn in such a way that you do.","f":"Augustine, <i>Serm.</i> 249.2 (PL 38:1128; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/249-2)."},"augustine-sermones/249.3":{"o":"Mandata Dei propter magnum perfectionis mysterium Decalogo continentur. Decem præcepta Legis sunt scripta in tabulis lapideis digito Dei, hoc est Spiritu sancto: in una tabula, præcepta quæ ad Deum pertinent; in altera, quae ad hominem pertinent. Quare hoc? Quia in dilectione Dei et proximi tota Lex pendet et Prophete. Sed quid valent ista decem? Dala est lex, sed si data esset lex quæ posset vivificare, omnino ex lege esset justitia. Nosti legem, et non facis legem; Littera occidit: ut autem facias quod nosti, Spiritus autem vivificat. Accedant ad decem septem. Sicut enim lex Decalogo significatur, ita Spiritus sanctus septiformis ostenditur. Ipse invocatur super baptizatos ut det illis Deus, secundum prophetam, Spiritum sapientiae et intellectus: ecce duo. Spiritum consilii et fortitudinis: ecce quatuor. Spiritum scientiae et pietatis: ecce sex. Spiritum timoris Domini: ecce septem. Quando ista septem accesserunt, fiunt decem. Quid dixi? Quasi absurdum est: Cum septem ad decem accesserunt, fiunt decem: quasi oblitus sum numerare. Ergo dicere debui: Cum septem ad decem accesserunt, fiunt decenn et septem. Huc omnes norunt: nam cum dicerem, Cum septem ad decem accesserunt, fiunt decem; pueri isti non me ridebant? Et tamen dico, et repeto, non erubesco. Cum intellexeritis, non reprehendetis computantem, sed amabitis disputantem. Decem sunt illa praecepta legis: sed enumeravi et septem cooperationes Spiritus sancti. Hum ista septem accesserint, fiunt decem: cum Spiritus sanctus accesserit, impletur lex. Si autem ista septem non accesserint, non fiunt illa decem: in littera erunt, sed littera occidit; scientia praevaricatorem facit. Accedat Spiritus, et impletur lex, adjutorio Dei, non viribus tuis. Ergo vide: non valde amemus pertinere ad illa decem. Si enim ex lege justitia, ergo Christus gratis mortuus est. Sed quo pertineamus? ad illa septem? Tale est ac si facere possimus, scd quid facimus nesciamus. Ergo ad decem septem pertineamus. Lex jubet, Spiritus juvat: lex agit tecum, ut scias quid facias; Spiritus, ut facias. Ergo ad decem septem pertineamus, et computemus decem septem, et inveniemus nos in centum quinquaginta tribus. Jam nostis, sæpe dixi, sæpe ostendi. Ab uno usque ad quatuor decem sunt: sed si omnes addas. Unum sequantur duo: adde et duo, jam tria sunt: post duo sequantur tria, jam sex sunt: post tria sequantur quatuor, jam decem sunt. Quid ine rumpo? Quod nostis loquor. Addite caeteros numeros, et pervenietis. Cum perveneritis ad decem et septem, ad centum et quinquaginta et tres crescendo pervenietis. Quid est crescendo? Proficiendo tanquam gradatim pervenietis ad dexteram, Obedite nobis, computate vobis.","t":"God’s commandments, because of a great mystery of perfection, are contained in the Decalogue. The ten commandments of the Law were written on tablets of stone by the finger of God, that is, by the Holy Spirit: on one tablet the commandments that concern God, on the other those that concern man. Why this? Because on the love of God and of neighbor hang the whole Law and the Prophets. But what are these ten worth? The law was given; but “if a law had been given that could give life, righteousness would indeed be from the law.” You know the law, and you do not do the law: “the letter kills.” But that you may do what you know, “the Spirit gives life.” Let seven be added to ten. For as the law is signified by the Decalogue, so the Holy Spirit is shown to be sevenfold. He is invoked over the baptized, that God may give them, according to the prophet, “the Spirit of wisdom and understanding”: see, two; “the Spirit of counsel and strength”: see, four; “the Spirit of knowledge and piety”: see, six; “the Spirit of the fear of the Lord”: see, seven. When these seven have been added, ten result. What did I say? It sounds absurd: when seven have been added to ten, ten result; as if I had forgotten how to count. So I ought to have said: when seven have been added to ten, seventeen result. Everyone knows that: for when I said, when seven have been added to ten, ten result, were not these boys laughing at me? And yet I say it, and repeat it, and I do not blush. When you have understood, you will not find fault with the one counting but will love the one reasoning. Those ten are the commandments of the law; but I have also counted the seven co-workings of the Holy Spirit. When these seven have been added, the ten come about: when the Holy Spirit has come, the law is fulfilled. But if these seven have not been added, those ten do not come about: they will be in the letter, but the letter kills; knowledge makes a transgressor. Let the Spirit come, and the law is fulfilled, by God’s help, not by your strength. So see: let us not much love to belong to those ten. For “if righteousness is from the law, then Christ died for nothing.” But where should we belong? To those seven? That would be as if we could act but did not know what we were doing. So let us belong to the seventeen. The law commands, the Spirit helps: the law deals with you so that you know what to do; the Spirit, so that you do it. So let us belong to the seventeen, and count up seventeen, and we shall find ourselves in the hundred and fifty-three. You know it now; I have often said it, often shown it. From one to four makes ten, but only if you add them all. Let two follow one: add two, and there are three; after two let three follow, and there are six; after three let four follow, and there are ten. Why do I wear myself out? I am saying what you know. Add the other numbers, and you will get there. When you have come to seventeen, by growing you will come to a hundred and fifty-three. What is “by growing”? By making progress, as by steps, you will come to the right. Obey us; count for yourselves.","f":"Augustine, <i>Serm.</i> 249.3 (PL 38:1128–1129; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/249-3)."},"augustine-sermones/25.1":{"o":"Cum cantaremus Deo, diximus ei, Beatus homo quem tu erudieris, Domine, et ex lege tua docueris eum. Ergo Dei Evangelium sonavit, Zacchæus eleemosynas fecit. Discite. Quæ melior enim lex Dei, quam sanctum Evangelium? Lex enim Testamenti Novi, de quo propheta cum legeretur, audistis: Ecce dies veniunt, dicit Dominus, et consummabo super domum Jacob Testamentum novum: non secundum Testamentum quod statui patribus eorum, cum educerem eos de terra Ægypti. Testamentum ibi promissum, hic redditum; promissum per Prophetam, redditum per Dominum Prophetarum. Testamentum illud quod dicitur Vetus, legite, et videte. Lex Dei data est etiam tunc, legite, vel audite quando legitur, et videte quæ ibi promissa fuerint. Promissa est tibi terra terræ; terra fluens lacte et melle; sed tamen terra. Verumtamen si intelligamus spiritualiter (quando non illa terra fluxit lacte et melle), alia est terra quæ fluit lacte et melle; terra illa de qua dicitur, Spes mea es tu, portio mea in terra viventium. Hæc enim terra morientium est. Lac et mel quæritis? Gustate et videte quam suavis est Dominus. Gratia ejus significata est nomine lactis et mellis: dulcis et nutritoria est. Hæc autem gratia in Vetere Testamento figurata, in Novo revelata.","t":"When we were singing to God, we said to him, “Blessed is the man whom you instruct, O Lord, and teach out of your law.” So God’s Gospel sounded, and Zacchaeus gave alms. Learn. For what better law of God is there than the holy Gospel? For it is the law of the New Testament, of which you heard when the prophet was read: “Behold, the days are coming, says the Lord, and I will accomplish upon the house of Jacob a new testament: not according to the testament which I established for their fathers when I led them out of the land of Egypt.” There the testament was promised, here it is rendered: promised through the prophet, rendered through the Lord of the prophets. Read that testament which is called the Old, and see. The law of God was given then too: read it, or listen when it is read, and see what was promised there. A land of earth was promised to you, a land flowing with milk and honey; but still earth. Yet if we understand it spiritually (since that land did not literally flow with milk and honey), there is another land that flows with milk and honey: the land of which it is said, “You are my hope, my portion in the land of the living.” For this is the land of the dying. Do you seek milk and honey? “Taste and see how sweet the Lord is.” His grace is signified by the name of milk and honey: it is sweet and nourishing. This grace was prefigured in the Old Testament and revealed in the New.","f":"Augustine, <i>Serm.</i> 25.1 (PL 38:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-1)."},"augustine-sermones/25.2":{"o":"Denique Lex illa, propter eos qui carnaliter sapiunt, et talia præmia quærunt a Deo, et propter illa Deum colere volunt quæ ibi promissa sunt, audire meruit ab apostolo Paulo, quia ad servitutem generat. Quare? Quia carnaliter intelligitur a Judæis. Nam spiritualiter intellecta, Evangelium est. Ergo in servitutem generat. Quos? Qui propter bona terrena Deo serviunt. Quando illis adsunt, gratias agunt; quando desunt, blasphemant. Qui enim propter ea Deo serviunt, vero corde servire non possunt. Attendunt enim eos qui Deo nostro non serviunt: vident enim eos habere propter quod ipsi Deo serviunt; et dicunt in corde suo, Quid mihi prodest quia Deo servio? Numquid habeo tantum, quantum ille qui quotidie blasphemat? Orat, et esurit; blasphemat, et ructat. Qui ad ista attendit, homo est; homo est de Testamento Veteri. Qui vero in Testamento Novo Deum colit, novam hæreditatem debet sperare, non veterem. Si novam hæreditatem speras, terram transi, calca vertices montium; hoc est, contemne fastigium superborum. Sed quando contempseris et calcaveris, humilis esto, ne de altitudine cadas. Audi, Sursum cor: sed ad Dominum, non contra Dominum. Omnes superbi sursum cor habent, sed contra Dominum. Si autem vis tu vere sursum cor habere; ad Dominum habe. Si enim ad Dominum habueris cor sursum, ipse tenet cor tuum, ne cadat in terram.","t":"Finally, that Law, because of those who think carnally and seek such rewards from God, and want to worship God for the sake of the things promised there, deserved to hear from the apostle Paul that it “gives birth to slavery.” Why? Because it is understood carnally by the Jews. For understood spiritually, it is the Gospel. So it gives birth to slavery. Whom? Those who serve God for the sake of earthly goods. When these are present, they give thanks; when they are lacking, they blaspheme. For those who serve God for such things cannot serve him with a true heart. They look at those who do not serve our God: they see them having what they themselves serve God for; and they say in their heart, “What good does it do me that I serve God? Do I have as much as that man who blasphemes every day?” This one prays and goes hungry; that one blasphemes and belches. Whoever pays attention to such things is a man, a man of the Old Testament. But whoever worships God in the New Testament ought to hope for a new inheritance, not an old one. If you hope for a new inheritance, pass beyond the earth, tread on the tops of the mountains: that is, despise the loftiness of the proud. But when you have despised it and trodden on it, be humble, lest you fall from the height. Hear: “Lift up your heart”; but to the Lord, not against the Lord. All the proud have their heart lifted up, but against the Lord. But if you want truly to have your heart lifted up, have it lifted to the Lord. For if you have your heart lifted up to the Lord, he holds your heart so that it does not fall to the earth.","f":"Augustine, <i>Serm.</i> 25.2 (PL 38:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-2)."},"augustine-sermones/25.3":{"o":"Beatus ergo vir, Beatus homo quem tu erudieris, Domine. Ecce loquor, ecce clamo, ecce expono. Qui me audiunt? Scio qui me audiunt: Beatus homo quem tu erudieris, Domine; cui Deus in corde loquitur, et quando ego taceo, ipse est beatus quem tu erudieris, Domine, et ex lege tua docueris eum. Quid sequitur? Huc usque cantavimus: Et ex lege tua docueris eum. Ut mitiges eum a diebus malignis, donec fodiatur peccatori fovea. Ipse est vir qui eruditur a Domino, ipse est qui ex lege Dei discit a Domino, qui mitigatur a diebus malignis, donec fodiatur peccatori fovea. Audite quid sit. Maligni dies sunt. Numquid isthic, ex quo de Paradiso projecti sumus, malignos dies agimus? Et majores nostri planxerunt dies suos, et avi eorum planxerunt dies suos. Nullis hominibus dies placuerunt, quos vivendo egerunt. Sed posteris placent dies majorum: et illis iterum Illi dies placebant, quos ipsi non sentiebant, et ideo placebant. Quod enim præsens est, acrem habet sensum. Non dico, propius admovetur; sed cor tangit quotidie. Omni anno plerumque dicimus quando frigus sentimus, Nunquam fecit tale frigus: Nunquam fecit tales æstus. Semper facit ipse qui facit. Sed beatus vir quem tu erudieris, Domine: ut mitiges eum a diebus malignis, donec fodiatur peccatori fovea.","t":"Blessed, then, is the man: “Blessed is the man whom you instruct, O Lord.” See, I speak; see, I cry out; see, I explain. Who hears me? I know who hears me: “Blessed is the man whom you instruct, O Lord”: the one to whom God speaks in the heart, even when I am silent; he is the blessed one whom you instruct, O Lord, and teach out of your law. What follows? Up to here we sang: “And teach him out of your law.” “That you may make him calm in the evil days, until a pit is dug for the sinner.” He is the man who is instructed by the Lord; he is the one who learns from the Lord out of God’s law, who is made calm in the evil days, until a pit is dug for the sinner. Hear what this means. The days are evil. Are we not spending evil days here, ever since we were cast out of paradise? Our elders too lamented their days, and their grandfathers lamented their days. No people have been pleased with the days they lived through. But the days of their elders please later generations; and those in turn were pleased with days which they themselves did not feel, and that is why they were pleased. For what is present is sharply felt. I do not say it comes closer; but it touches the heart every day. Almost every year, when we feel the cold, we say, “It has never been so cold”; “It has never been so hot.” He who makes it always makes it. But “blessed is the man whom you instruct, O Lord, that you may make him calm in the evil days, until a pit is dug for the sinner.”","f":"Augustine, <i>Serm.</i> 25.3 (PL 38:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-3)."},"augustine-sermones/25.4":{"o":"Numquid isti dies maligni sunt, quos agitat circulus solis? Faciunt malignos dies maligni homines: et sic est prope totus mundus. Inter turbas malignorum gemit paucitas frumentorum. Revocemus ad ipsos justos. Maligni sunt illi, et faciunt malignos dies: quid ipsi justi? nonne in diebus malignis sunt et apud se ipsos, præter quod patiuntur malignos homines, inter quos gemunt? Et apud se ipsos, inquam, quando sunt, attendant se, descendant in se, bene se considerent; inveniunt in se dies malignos. Bellum nolunt, pacem volunt: et quis non? Et cum omnes bellum nolint, et omnes pacem velint, revocat ad se oculos et qui juste vivit, et bellum in se invenit. Quære a me quod bellum. Beatus homo quem tu erudieris, Domine, et ex lege tua docueris eum. Ecce homo quærit a me, quod bellum in se patiatur justus; doce illum ex lege tua, loquatur Apostolus: Caro concupiscit adversus spiritum et spiritus adversus carnem. Et ubi projicio carmen, si sonet bellum, si, quod Deus avertat, hostis irruat? Fugit homo, et secum trahit bellum suum, quocumque it. Non dico, si malus est; prorsus si bonus est, si juste vivit, invenit in se quod Apostolus dicit, Caro concupiscit adversus spiritum, et spiritus adversus carnem. In isto bello quomodo sunt dies boni?","t":"Are these days evil which the circuit of the sun drives on? Evil men make the days evil; and almost the whole world is like that. Among crowds of the wicked the few grains of wheat groan. Let us turn back to the just themselves. Those others are evil and make the days evil: what of the just themselves? Are they not in evil days even within themselves, besides suffering the evil men among whom they groan? Even within themselves, I say: when they pay attention to themselves, go down into themselves, consider themselves well, they find evil days in themselves. They do not want war, they want peace; and who does not? And though all do not want war, and all want peace, even the one who lives justly turns his eyes back on himself and finds war within himself. Ask me what war. “Blessed is the man whom you instruct, O Lord, and teach out of your law.” See, a man asks me what war the just man suffers within himself: teach him out of your law; let the apostle speak: “The flesh desires against the spirit, and the spirit against the flesh.” And where am I to throw off the flesh, if the trumpet sounds for war, if, God forbid, an enemy bursts in? A man flees, and drags his own war with him wherever he goes. I do not mean if he is evil; I mean precisely if he is good, if he lives justly: he finds in himself what the apostle says, “The flesh desires against the spirit, and the spirit against the flesh.” In this war how are the days good?","f":"Augustine, <i>Serm.</i> 25.4 (PL 38:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-4)."},"augustine-sermones/25.5":{"o":"Ergo maligni sUnt dies: sed mitigemur. Quid est, Mitigemur? Judicio divino non irascimur. Dicamus illi: Bonum est mihi quoniam humiliasti me, ut discam justificationes tuas. De paradiso elisisti, de beatitudine projecisti: in ærumna sum, in gemitu sum, gemitus meus non est absconditus a te. Sed bonum est mihi quoniam humiliasti me, ut discam justificationes tuas. In diebus malis disco quærere dies bonos. Qui sunt dies boni? Nolite illos modo quærere: mihi credite, imo mecum credite, non invenietis. Transibunt dies mali, et venient boni: sed boni venient bonis, malis pejores.","t":"So the days are evil; but let us be made calm. What does “let us be made calm” mean? That we are not angry at the divine judgment. Let us say to him: “It is good for me that you humbled me, that I might learn your justifications.” You dashed me out of paradise, you cast me out of blessedness: I am in hardship, I am in groaning, “my groaning is not hidden from you.” But “it is good for me that you humbled me, that I might learn your justifications.” In the evil days I learn to seek good days. What are the good days? Do not look for them now: believe me, or rather believe with me, you will not find them. The evil days will pass, and the good will come: but they will come as good for the good, and worse for the wicked.","f":"Augustine, <i>Serm.</i> 25.5 (PL 38:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-5)."},"augustine-sermones/25.6":{"o":"Etenim et ego interrogo vos. Quis est homo qui vult vitam? Scio omnium corda mihi respondent, Quis enim homo qui non vult vitam? Addo, Et diligit videre dies bonos? Omnes respondetis, Quis est qui non diligat videre dies bonos? Bene respondetis; vultis vitam, vultis dies bonos. Certe quando dicebam, Quis est homo qui vult vitam? omnis homo mihi respondet, Ego. Quis est homo qui vult videre dies bonos? Nonne in silentio quisque vestrum dicit, Ego? Audi quod sequitur: Contine linguam tuam a malo. Modo dic, Ego. Quæris veniam: modo te inveniam. Transierunt præterita: fuerit lingua tua maligna, fueris susurro, fueris criminator, fueris calumniator, fueris maledicus; ista omnia fueris. Transeant ista cum diebus malis: noli tu transire cum diebus malis. Est enim quo te teneas, ut non transeas. Res humana tanquam fluvius currit: maligni dies tanquam fluvius currunt. Tene te ad lignum, ne traharis. Ecce fluvius currit. Omnis enim caro fenum, et omnis honor carnis, ut flos feni. Praecipitatur, transit, fenum aruit, flos decidit. Quo me teneo? Verbum Domini manet in æternum (Isai. XL, 6-8,.","t":"For I too ask you: “Who is the man who wants life?” I know that everyone’s heart answers me, “Who is there who does not want life?” I add: “And loves to see good days?” You all answer, “Who is there who does not love to see good days?” You answer well: you want life, you want good days. Certainly, when I was saying, “Who is the man who wants life?”, every man answers me, “I.” “Who is the man who wants to see good days?” Does not each of you say in silence, “I”? Hear what follows: “Keep your tongue from evil.” Now say, “I.” You ask for pardon: now let me find you. The past has passed: your tongue may have been evil; you may have been a whisperer, a backbiter, a false accuser, a reviler; you may have been all these. Let them pass with the evil days; do not you pass with the evil days. For there is something to hold on to, so that you do not pass away. Human life runs like a river; the evil days run like a river. Hold on to the wood, so that you are not swept away. See, the river runs: “For all flesh is grass, and all the glory of flesh like the flower of grass.” It rushes on, passes; the grass withers, the flower falls. What do I hold on to? “The word of the Lord abides forever.”","f":"Augustine, <i>Serm.</i> 25.6 (PL 38:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-6)."},"augustine-sermones/25.7":{"o":"Prohibe ergo linguam tuam a malo, et labia tua ut non loquantur dolum. Tu qui volebas vitam, aut vis vitam et dies bonos, declina a malo, et fac bonum. Quære pacem, quam optamus omnes et in ista carnis mortalitate, et in ista carnis fragilitate, et in ista mendacissima vanitate. Omnes pacem quærite. Quære pacem, et sequere eam. Ubi est? Quo sequor? Qua transiit? Qua transiit, ut sequar? Per te transiit, sed non in te remansit. Cui dico? Generi humano: non unicuique vestrum, sed generi humano. Per genus humanum transiit ipsa pax: ipsa transeunte clamavit cæcus in hesterna lectione. Et quo iit? Primo vide quæ sit pax, et vide quo ierit, et sequere eam. Quæ est pax? Apostolum audi; de Christo dicebat, Ipse est pax nostra, qui fecit utraque unum. Pax ergo est Christus. Quo iit? Crucifixus est, et sepultus, resurrexit a mortuis, ascendit in coelum. Ecce quo iit pax. Sursum cor. Quomodo eam sequor? Sursum cor. Audi quomodo sequaris. Quotidie quidem audis breviter, quando tibi dicitur, Sursum cor; altius inde cogita, et sequeris. Tamen audi et latius, ut sequaris pacem veram, pacem tuam, pacem quæ pro te pertulit bellum; pacem, quæ cum pro te toleraret bellum, oravit pro hostibus pacis, et dixit pendens, Pater, ignosce illis, quia nesciunt quid faciunt. Bellum erat, et pax de ligno manabat. Manabat, sed postea quid? Ascendit in cœlum, quære pacem. Et quomodo sequeris? Audi Apostolum: Si resurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens, quæ sursum sunt sapite, non quæ super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo: cum Christus apparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria (Coloss. m, 14). Ecce dies boni, ipsos desideremus: propter hoc vivamus, propter hoc oremus, propter hoc eleemosynas demus.","t":"So keep your tongue from evil, and your lips, so that they speak no deceit. You who wanted life, or who want life and good days: turn aside from evil and do good. Seek peace, which we all long for, in this mortality of the flesh, in this frailty of the flesh, in this most lying vanity. All of you, seek peace. “Seek peace, and pursue it.” Where is it? Where shall I pursue it? Which way did it pass? Which way did it pass, so that I may follow? It passed through you, but it did not remain in you. To whom am I speaking? To the human race: not to each one of you, but to the human race. Through the human race that peace passed: as it passed by, the blind man in yesterday’s reading cried out. And where did it go? First see what peace is, and see where it went, and pursue it. What is peace? Hear the apostle; he was saying of Christ, “He is our peace, who made both one.” Peace, then, is Christ. Where did he go? He was crucified and buried, he rose from the dead, he ascended into heaven. See where peace went. Lift up your heart. How shall I pursue it? Lift up your heart. Hear how you may follow. Every day, indeed, you hear it briefly, when it is said to you, “Lift up your heart”; think of it more deeply from there, and you will follow. Yet hear it more fully too, so that you may follow true peace, your peace, the peace that endured war for you; the peace that, while enduring war for you, prayed for the enemies of peace and said as he hung, “Father, forgive them, for they do not know what they are doing.” There was war, and peace flowed from the tree. It flowed; but then what? He ascended into heaven: seek peace. And how will you follow? Hear the apostle: “If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things above, not on the things on earth. For you have died, and your life is hidden with Christ in God; when Christ your life appears, then you too will appear with him in glory.” See the good days: let us long for them; for this let us live, for this let us pray, for this let us give alms.","f":"Augustine, <i>Serm.</i> 25.7 (PL 38:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-7)."},"augustine-sermones/25.8":{"o":"Jam ecce, Deo propitio, hiems est: de pauperibus cogitate, quomodo Christus vestiatur nudus. Quando legebatur Evangelium, numquid non omnes beatificavimus Zacchæum, quando eum Christus suspexit in arbore intentum ut videret transeuntem? Nam quando speraret in domo sua habitantem? Quando ei dixit, Descende Zacchæe; hodie oportet me in domo tua manere ( Luc. XIX, 5); audivi gemitus gratulationis vestra. Quasi omnes in Zacchæo fuistis, et Christum excepistis; sic dixit omnium vestrum cor, 0 beatum Zacchæum! Dominus intravit in domum ipsius. 0 beatum! Numquid nobis potest ita contingere? Jam Christus in cœlo est. Recita, mihi, Christe, Testamentum Novum: fac beatum de lege tua. Recita, ut scias te non fraudari Christi præsentia. Audi judicaturum: Quando uni ex minimis meis fecistis, mihi fecistis. Exspectat unusquisque vestrum suscipere Christum sedentem in caelo: attendite illum jacentem sub porticu; attendite esurientem, attendite frigus patientem, attendite egenum, attendite peregrinum. Facite quod soletis, facite quod non soletis. Crescit doctrina, crescant opera bona. Laudatis sementem, exhibete messem. Amen.","t":"Now see, by God’s favor, it is winter: think of the poor, how the naked Christ may be clothed. When the Gospel was read, did we not all call Zacchaeus blessed, when Christ looked up at him in the tree, intent on seeing him pass by? For when could he have hoped to have him staying in his house? When he said to him, “Come down, Zacchaeus; today I must stay in your house,” I heard your groans of joy. It was as though you had all been in Zacchaeus and had received Christ; so the heart of every one of you said, “O blessed Zacchaeus! The Lord entered his house. O blessed man! Can it happen like that to us? Christ is already in heaven.” Recite to me, Christ, the New Testament: make me blessed out of your law. Recite it, so that you may know that you are not cheated of Christ’s presence. Hear him who is to judge: “When you did it to one of the least of mine, you did it to me.” Each of you is waiting to receive Christ seated in heaven: look at him lying under the colonnade; look at him hungry; look at him suffering cold; look at him needy; look at him a stranger. Do what you usually do; do what you do not usually do. The teaching grows; let good works grow. You praise the sowing; show the harvest. Amen.","f":"Augustine, <i>Serm.</i> 25.8 (PL 38:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/25-8)."},"augustine-sermones/250.1":{"o":"Dominus Jesus infirma mundi eligens, ut confunderet fortia, et colligene Ecclesiam suam de toto orbe terrarum, non cœpit ab imperatoribus, aut a senatoribus, sed a piscatoribus. Quæcumque enim dignitates fuissent prius clectæ, sibi hoc auderent tribuere, non Dei gratiae. Hoc consilium secretum Dei, hoc consilium Salvatoris nostri exponit Apostolus, ubi dicit: < Videte enim vocationem vestram, fratres, » Apostoli verba sunt, quia non multi sapientes secundum carnem, noa multi potentes, non multi nobiles; sed infirma mundi elegit Deus, ut confunderet fortia; et ignobilia mundi et contemptibilia elegit Deus, et ea quae non sunt tanquam ea quae sunt, ut quae sunt evacuentur, ut non glorietur omnis caro coram illo ». Hoc et propheta dixit: « Omnis vallis implebitur, omnis mons et collis humiliabitur, æqualitas campi constituetur >. Denique bodie ad gratiam Domini pariter accedunt nobiles et ignobiles, ductus et imperitus, pauper et dives. Ad istam gratiam accipiendam non se præponit superbia humilitali, nihil scienti, nihil habenti. Sed quid eis dixit? Venite post me, faciam vos piscatores hominum. Si illi piscatores non præcessissent, nos quis cepisset? Modo magnus est quilibet orator, si potuerit bene exponere de quo scripsit piscator.","t":"The Lord Jesus, choosing the weak things of the world to put to shame the strong, and gathering his Church from the whole world, did not begin with emperors or senators but with fishermen. For whatever dignitaries had been chosen first would have dared to ascribe this to themselves, not to the grace of God. This secret plan of God, this plan of our Savior, the Apostle sets out where he says: “For consider your calling, brothers” (these are the Apostle’s words) “that not many are wise according to the flesh, not many powerful, not many noble; but God chose the weak things of the world to put to shame the strong; and God chose the ignoble and contemptible things of the world, and the things that are not, as though they were, so that the things that are might be brought to nothing, that no flesh might glory before him.” The prophet too said this: “Every valley shall be filled, every mountain and hill shall be brought low, and a level plain shall be made.” So today noble and ignoble, learned and unskilled, poor and rich come alike to the grace of the Lord. In receiving this grace pride does not put itself ahead of humility, of one who knows nothing, has nothing. But what did he say to them? “Come after me; I will make you fishers of men.” If those fishermen had not gone before, who would have caught us? Now anyone is a great orator if he can expound well what a fisherman wrote.","f":"Augustine, <i>Serm.</i> 250.1 (PL 38:1129; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/250-1)."},"augustine-sermones/250.2":{"o":"Cum ergo piscatores piscium elegisset Dominus Jesus Christus, et fecisset piscatores hominum, in ipsis etiam piscationibus eorum aliquid nos voluit admonerede vocatione populorum. Duas piscationes attendite necessaria distinctione discretas: unam, quando Dominus elegit eos de piscatoribus, et fecit eos discipulos suos; alteram, quam modo audivimus, cum sanctum Evangelium legeretur, post resurrectionem Domini nostri Jesu Christi: illam ante resurrectionem, istam post resurrectionem. Quid intersit inter ambas piscationes, valde debemus attendere: navigium est instructionis nostræ nova Evangelii prædicatio, in quo et piscantes invenit, quibus et ait, Mittite retia. Dixerunt illi: Tola nocte nil cepimus, frustra laboravimus; ecce in nomine tuo mittemus retia. Miserunt, et tantum ceperunt, ut implerent duas naviculas, quae piscium multitudine ita premebantur, ut propemodum mergerentur. Deinde ipsa multitudine piscium disrupta sunt retia. Tunc ait illis, Venite post me, et faciam vos piscatores hominum. Tune relictis retibus et naviculis, secuti sunt Christum. Modo post resurrectionem exhibuit nobis Dominus Christus aliam piscationem, distantem ab illa superiore. Tunc enim, Mittite retia, dixit: nec, In sinistram; nec, In dexteram partem; sed tantum, Mittite retia, dictum est. Si enim diceret, In sinistram, malos solos signilicaret; si, In dexteram, solos bonos. Quia ergo nec In dexteram nec In sinistram dixit, boni et mali significantur, de quibus loquitur Evangelium alio loco: quia misit paterfamilias servos suos parata coena, et adduxerunt quos invenire potuerunt, bonos et malos, et impletae sunt nuptiæ discumbentibus. Talis est modo Ecclesia, plena bonis et malis. Multitudine impletur Ecclesia: sed multitudo ista aliquando premit, et prope naufragium conatur adducere. Male viventium multitudo bene viventes ita perturbat, ut qui bene vivit, stultum se putet, quando attendit alios male vivere: masime quia secundum bona hujus sacculi inveniuntur multi felices nocentes, et inveniuntur multi infelices innocentes. Et quam metuendum est ne naufragio prematur atque mergatur! Quam metuendum est, charissimi, ne di cat qui bene vivit: Quid milii prodest, quia bene vivo! Ecce enim ille male vivit et honoratior est me. Mihi quid prodest quia bene vivo? Periclitatur: timeo ne mergatur. Alloquar eum, ut de profundo erigatur. Qui bene vivis, bene vivc: noli fatigari, noli retro respicere. Vera est promissio Domini tui dicentis, Qui perseveraverit usque in finem, hic salvus erit. Attendo, inquis, quod alius male vivit, et felix est. Falleris, infelix est: et eo est infelicior, quo sibi videtur felicior. Insania est, quod non agnoscit miseriam suam. Si videres febrientem ridentem, tu plangeres insanientem. Quod tibi promissum est, nondum venit. Ille qui tibi felicior videtur, rebus visibilibus et temporalibus pascitur, ipsis lxtatur: nec attulit ea, nec auferet ea. Nudus ingressus est, nudus est exiturus. A falsis gaudiis venturus est ad veros dolores. Tibi autem quod promissum est, nondum venit. Dura, ut pervenias; persevera, ne deflciendo te ipsum fraudes: nam Deus te fallere non potest. Ecce dixi breviter, ne navigia mergantur. Accessit aliud ad illam piscationem detestabilius, ut retia rumperentur. Rupta sunt retia, hæreses factæ sunt. Quid enim aliud sunt schismata, nisi scissuræ? Sic ferenda et toleranda est prima piscatio, ut nemo tædio fatigetur: quamvis scriptum sit, Tædium tenuit me pro peccatoribus relinquentibus legem tuam. Navigium clamat, quod prematur a multitudine, tanquam ipsa navis habet hanc vocem: Tcedium tenuit me pro peccatoribus relinquentibus legem tuam. Etsi premeris, vide semper ne mergaris. Tolerandi sunt mali modo, non separandi. Misericordiam et judicium Domino canto: prius misericordia praerogatur, et postea judicium exercetur. Separatio in judicio flet. Modo audiat me bonus, ut sit melior: audiat et malus, ut sit bonus; cum tempus est pænitentiæ, nondum sententiae. Transeamus ab ista piscatione, quoe habet gaudia mixta lacrymis: gaudia, quia colliguntor boni; mixta lacrymis, quia vix feruntur mali.","t":"When, then, the Lord Jesus Christ had chosen fishers of fish and made them fishers of men, in their very fishings he wished to admonish us of something about the calling of the peoples. Pay attention to two fishings, set apart by a necessary distinction: one when the Lord chose them from among fishermen and made them his disciples; the other, which we heard just now when the holy Gospel was read, after the resurrection of our Lord Jesus Christ: that one before the resurrection, this one after the resurrection. We ought to pay close attention to the difference between the two fishings. The boat of our instruction is the new preaching of the Gospel, in which he found them fishing, and said to them: “Let down the nets.” They said: “We have caught nothing all night, we have labored in vain; see, in your name we shall let down the nets.” They let them down, and caught so much that they filled two boats, which were so weighed down by the multitude of fish that they almost sank. Then the nets were torn by the very multitude of fish. Then he said to them: “Come after me, and I will make you fishers of men.” Then, leaving nets and boats, they followed Christ. Now, after the resurrection, the Lord Christ has shown us another fishing, differing from that earlier one. For then he said, “Let down the nets”: not “on the left,” nor “on the right side”; only “Let down the nets” was said. For if he said “on the left,” he would signify only the bad; if “on the right,” only the good. Because he said neither “on the right” nor “on the left,” good and bad are signified, of whom the Gospel speaks in another place: that the householder, when the supper was ready, sent his servants, and they brought in whom they could find, good and bad, and the wedding was filled with guests. Such is the Church now, full of good and bad. The Church is filled with a multitude; but this multitude sometimes weighs it down, and tries to bring it near shipwreck. The multitude of those who live badly so disturbs those who live well that one who lives well thinks himself a fool when he sees others living badly; especially because, as to the goods of this world, many guilty people are found happy and many innocent people unhappy. And how much it is to be feared that he be pressed down and sunk in shipwreck! How much it is to be feared, dearly beloved, that one who lives well should say: “What good is it to me that I live well? For see, he lives badly and is more honored than I. What good is it to me that I live well?” He is in danger: I fear he may sink. Let me speak to him, that he may be lifted out of the deep. You who live well, live well: do not grow tired, do not look back. True is the promise of your Lord who says: “Whoever perseveres to the end will be saved.” “I see,” you say, “that another lives badly and is happy.” You are mistaken: he is unhappy, and the more unhappy the happier he seems to himself. It is madness that he does not recognize his misery. If you saw a man in fever laughing, you would weep for the madman. What has been promised to you has not yet come. He who seems happier to you is fed on visible and temporal things and rejoices in them; he did not bring them and will not take them away. Naked he came in, naked he will go out. From false joys he will come to true pains. But what has been promised to you has not yet come. Hold out, that you may arrive; persevere, lest by failing you cheat yourself; for God cannot deceive you. See, I have said briefly what concerns the boats’ not sinking. Something more detestable was added to that fishing: the nets were torn. The nets were torn: heresies came about. For what else are schisms but tears? So the first fishing must be borne and tolerated, so that no one is worn out by weariness, although it is written: “Weariness took hold of me because of sinners who forsake your law.” The boat cries out that it is weighed down by the multitude, as if the ship itself had this voice: “Weariness took hold of me because of sinners who forsake your law.” Even if you are weighed down, always see that you do not sink. The bad must be tolerated now, not separated. “I sing of mercy and judgment to the Lord”: first mercy is extended, and afterward judgment is exercised. The separation will take place at the judgment. Now let the good man hear me, that he may be better; let the bad man hear too, that he may be good, while it is the time of repentance, not yet of sentence. Let us pass on from this fishing, which has joys mixed with tears: joys, because the good are gathered; mixed with tears, because the bad are hardly borne.","f":"Augustine, <i>Serm.</i> 250.2 (PL 38:1129–1130; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/250-2)."},"augustine-sermones/250.3":{"o":"Ad illam piscationem novissimam animum convertamus: ibi reficiamur, ibi consolemur. Et ideo ipsa post resurrectionem Domini facta est, quia significavit Ecclesiam, qualis post resurrectionem futura est. Ecce dicitur discipulis piscantibus; Dominus dicit, qui ct prius dixit: sed prius, quid mitterent; modo, quo mitterent, id est, in dexteram partem navigii. Ergo illi modo capiuntur, qni ad dexteram stabunt: illi capiuntur, quibus dictum est, Venite, benedicti Patris me;, percipite regnum. Mittunt, et capiunt. Ibi numerus non est dictus in prima piscatione; sola multitudo dicta est, numerus non est definitus. Multi sunt enim super numerum modo, id est, veniunt, intrant, implent ecclesias. Ipsi implent theatra, qui ecelesiam. Super numerum implent: ad numerum iI!um qui futurus est in vita aeterna, non pertinent, nisi mutentur, cum vivunt. Et numquid omnes rolltantur? Quomodo nee illi boni omnes perseverant. Ideo illis dictum est: Qui perseveravit usque in finem, hic saluus erit. Et illis qui adhuc mat! sunt, dicitur: Nolo mortem peccatoris, sed ut convertatur et vivat. Ergo ibi numerus non est dictus, quia multi super numerum facti sunt.-Dixit Psalmus: Annuntiavi, et locutus sum, multiplicati sunt super numerum. Modo in dexteram, non super numerum: centum quinquaginta tres sunt, sed magni. Hoc enim dictum est: Et cum tam magni ea.. sent, non est scissum rete. Tunc enim congregatio sanctorum erit, divisiones et scissuræ haereticorum non erunt: pax erit, et perfecta unitas erit. Nemo minus, nemo plus erit, integer numerus erit. Sed valde pauci sunt; si centum quinquaginta tres tantum sunt. Absit a nobis, ut tot soli sint in hac plebe: quanto magis in universa Ecclesia Dei? Apocalypsis ipsius Joannis evangelistae ostendit visam fuisse tantam multitudinem sanctorum et in illa aeternitate felicium, quantam numerare nemo possit. Sic ibi habetur scriptum. Et tamen omnes ad numerum istum pertinent, ad centum quinquaginta Ires. Ad paucitatem ampliorem volo redigere numerum istum. Centum quinquaginta tres sunt, pauciores illos faciamus. Decem et septem sunt isticentum quinquaginta tres. Quare decem? quare septem? Decem, propter legem: septem, propter Spiritum. Septenaria enim forma, propter perfectionem quae prædicatur in donis Spiritus sancti. Requiescet, inquit Isaias propheta, super eum Spiritus sanctus. Et cum dixisset Spiritum sanctum, enumeravit septem virtutes. Spiritus sapientiæ et intellectus, Spiritus consilii ei fortitudinis: habes quatuor. Spiritus scientias et pietatis, Spiritus timoris Domini. A sapientia coepit, ad timorem terminavit: tanquam descendens locutus est a summis ad ima, a sapientia ad timorem. Ab imis ad summa, a timore ad sapientiam: Initium enim sapientiae timor Domini. Hoc est donum gratiae: ista septenaria virtute in dilectis Dei operatur Spiritus sanctus, ut aliquid lex valeat ibi. Nam si tollas Spiritum, quid valet lex? Prævaricatorem facit. Ideo dictum est, Littera occidit. Jubet, et non facit. Non occidebat, antequam tibi juberetur; et si tenebat providentia peccatorem, non tamen tencbat prævaricatorem. Jubetur, et non facis; prohibetur, et facis: ecce littera occidit. Lex autem decem præcepta habet. Praeceptum primum legis est, colendum esse unum Deum, nullum alium, nullum idolum faciendum. Praeceptum secundum est, Non accipies nomen Dei tui in vanum. Præceptum tertium esi, Observa diem sabbati; sed spiritualiter, non carnaliter quomodo Judæi. Ista tria præcepta ad dilectionem Dei pertinent. Sed quia, In his duobus praeceptis, ait, tota Lex pendet et Prophetæ, id est, in dilectione Dei et in dilectione proximi: cum audisti quid pertineat ad dilectionem Dei, unitas, veritas, quies; attende quid pertineat ad dilectionem proximi. Honora patrem tuum, et matrem tuam: habes quartum præceptum. Non mæchaberis: habes quia tum. Non homicidium faciet: habes sextum. Non furtum facies: babes septimum. Non falsum testimonium dices: habes octavum. Non concupisces rem proxinis tui: habes nonum. Non concupisces uxorem proximi, tui: habes decimum. Qui dicit, Non concupisces, interna pulsat, interiora perculit. Concupiscentia negotium agit. Ecce ista Lex est in decem: quid prodest cum didiceris, et non feccris? Praevaricator cris. Ut autem facias, auxilium necessarium est. Unde auxilium? De Spirita. Ergo Littera occidit, Spiritus autem vivificat. Ad decem accedant septem, fiunt decem et septem. In isto numero est omnis multitudo perfectorum; sed quemodo perveniant ad centum quinquaginta tres, soleo vobis dicere, et multi præveniunt me: solemniter tamcn sermo -reddendus cst. Multi obliti sunt, aliqui nec audierunt: qui autem non sunt obliti et audierunt, patienter feraut, ut alii commemorentur ct instruantur. Quando duo ambulant in via, unus celorior et alter tardier, in potestate celerioris est ut comes non deseratur. Nihil perdit, qui audit quod sciebat; et in eo quod nibil perdit etiam gaudere debet, quia instruitur qui nesciebat. Decem et septem numera, ab uno usque ad decem et septem, ita ut omnes addas, et pervenies ad centum quinquaginta Ires. Quid a me exspectatis? Numerate vobis.","t":"Let us turn our mind to that last fishing: there let us be refreshed, there let us be consoled. And it took place after the Lord’s resurrection because it signified the Church as it will be after the resurrection. See, it is said to the disciples as they fish; the Lord says it, who also spoke before; but before he said what to let down, now he says where to let it down, that is, on the right side of the boat. So now those are caught who will stand on the right; those are caught to whom it was said: “Come, blessed of my Father, receive the kingdom.” They let down and they catch. There, in the first fishing, the number was not told; only the multitude was told, the number was not fixed. For many are now beyond the number, that is, they come, they enter, they fill the churches. The same people fill the theaters who fill the church. They fill it beyond the number; they do not belong to that number which will be in eternal life, unless they are changed while they live. And are all changed? Just as not all those good ones persevere either. That is why it was said to them: “Whoever perseveres to the end will be saved.” And to those who are still bad it is said: “I do not want the death of the sinner, but that he turn and live.” So there the number was not told, because many have become beyond the number. The Psalm said: “I announced and I spoke; they were multiplied beyond number.” Now on the right, not beyond number: they are a hundred and fifty-three, but large. For this was said: “And although they were so large, the net was not torn.” For then there will be the congregation of the saints; there will be no divisions and tears of heretics; there will be peace, and there will be perfect unity. No one will be less, no one more; the number will be whole. “But they are very few, if they are only a hundred and fifty-three.” Far be it from us to think there are only so many in this congregation; how much more in the whole Church of God? The Apocalypse of John the evangelist himself shows that a multitude of saints, happy in that eternity, was seen so great that no one could number it. So it stands written there. And yet all belong to this number, the hundred and fifty-three. I want to reduce this number to a fuller fewness. They are a hundred and fifty-three; let us make them fewer. These hundred and fifty-three are seventeen. Why ten? Why seven? Ten because of the law; seven because of the Spirit. For the form is sevenfold because of the perfection proclaimed in the gifts of the Holy Spirit. “There shall rest upon him,” says the prophet Isaiah, “the Holy Spirit.” And when he had said “the Holy Spirit,” he counted seven powers: “The Spirit of wisdom and understanding, the Spirit of counsel and strength”: you have four. “The Spirit of knowledge and piety, the Spirit of the fear of the Lord.” He began from wisdom and ended at fear: as if descending, he spoke from the highest to the lowest, from wisdom to fear. From the lowest to the highest, from fear to wisdom: for “the fear of the Lord is the beginning of wisdom.” This is the gift of grace: by this sevenfold power the Holy Spirit works in those beloved of God, so that the law may be worth something there. For if you take away the Spirit, what is the law worth? It makes a transgressor. That is why it was said: “The letter kills.” It commands and does not do. It did not kill before you were commanded; and if providence held you a sinner, it still did not hold you a transgressor. You are commanded, and you do not do it; you are forbidden, and you do it: see, the letter kills. Now the law has ten commandments. The first commandment of the law is that one God is to be worshiped, no other, no idol to be made. The second commandment is: “You shall not take the name of your God in vain.” The third commandment is: “Keep the sabbath day,” but spiritually, not carnally as the Jews do. These three commandments concern the love of God. But since he says, “On these two commandments hang the whole Law and the Prophets,” that is, on the love of God and the love of neighbor: when you have heard what concerns the love of God, unity, truth, rest, attend to what concerns the love of neighbor. “Honor your father and your mother”: you have the fourth commandment. “You shall not commit adultery”: you have the fifth. “You shall not commit murder”: you have the sixth. “You shall not steal”: you have the seventh. “You shall not bear false witness”: you have the eighth. “You shall not covet your neighbor’s property”: you have the ninth. “You shall not covet your neighbor’s wife”: you have the tenth. He who says “You shall not covet” knocks on the inner man, strikes the inward parts. Concupiscence does the business. See, this Law is in ten: what good is it when you have learned it and not done it? You will be a transgressor. But for you to do it, help is needed. Help from where? From the Spirit. So “the letter kills, but the Spirit gives life.” Let seven be added to ten: they make seventeen. In this number is the whole multitude of the perfect; but how they come to a hundred and fifty-three I am accustomed to tell you, and many get ahead of me; still, the sermon must be given as the feast requires. Many have forgotten, some have not even heard; but let those who have not forgotten and have heard bear it patiently, so that others may be reminded and instructed. When two walk on a road, one faster and the other slower, it is in the faster one’s power that his companion not be left behind. He loses nothing who hears what he knew; and in losing nothing he ought even to rejoice, because one who did not know is being instructed. Count seventeen, from one up to seventeen, adding them all, and you will come to a hundred and fifty-three. What are you waiting for from me? Count for yourselves.","f":"Augustine, <i>Serm.</i> 250.3 (PL 38:1130–1131; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/250-3)."},"augustine-sermones/251.1":{"o":"Liberatoris nostri piscatio, nostra est liberatio. Duas autem advertimus in sancto Evangelio Domini piscationes, id est, quando ad verbum ipsius missa sunt retia: unam prius, quando discipulos elegit; et hanc alteram, quando a mortuis resurrexit. nla piscatio significavit Ecclesiam, qualis est modo: ista vero post resurrectionem Domini, significavit Ecclesiam, qualis futura est in fine sæculi. Denique in illa priori piscatione, jussit mitti retia, et non dixit in quam partem; sed tantummodo ut mitterentur, præcepit. Miserunt discipuli: non dictum est, In dexteram;non dictum est, In sinistram. Pisces enim homines significabant: si ergo diccretur, In dexteram, soli boni futuri erant; si diceretur, In sinistram, soli mali. Quia vero permixti futuri erant in Ecclesia et boni et mali, sine diffcrentia missa sunt retia; ut caperentur pisces significantes mixturam bonorum et malorum. Deinde et hoc ibiscriptirm est, quia tantum ceperunt piscium, ut dux naviculae impletæ mergerentur, hoc est, ad submersionem premerentur. Non enim submersa sunt illa dno navigia, sed periclitata. Unde periclitata? Multitudine piscium. Significatum est hinc, quia per multitudinem quam collectura erat Ecclesia, periclitatura erat disciplina. Et hoc adjunctum ost in illa piscatione, atque narratur, quia et retia prae multitudine piscium disrupta sunt. Disrupta retia quid significaverunt, nisi futura scbismata? Tria ergo ista in ilia piscatione significata sunt: mixtura bonorum et malorum, pressura turbarum, separationes bærelioorum. Mixtura bonorum et malorum; quia nec in dexteram, nec in sinistram missa sunt retia: pressura turbarum; quia tantum captum est, ut naviculæ premerentur: separationes hæreticorum; quia tanta fuerat multitudo, ut retia rumperentur.","t":"The fishing done by our Liberator is our liberation. Now we notice in the holy Gospel two fishings of the Lord, that is, when the nets were let down at his word: one earlier, when he chose his disciples; and this other, when he had risen from the dead. That fishing signified the Church as it is now; but this one after the Lord’s resurrection signified the Church as it will be at the end of the world. Finally, in that earlier fishing he commanded the nets to be let down and did not say on which side, but only ordered that they be let down. The disciples let them down: it was not said “on the right,” it was not said “on the left.” For the fish signified men: if, then, it were said “on the right,” there would be only the good; if it were said “on the left,” only the bad. But because good and bad were going to be mixed in the Church, the nets were let down without distinction, so that fish were caught signifying the mixture of good and bad. Then this too is written there: that they caught so many fish that the two boats were filled and were sinking, that is, were weighed down toward sinking. For those two boats were not sunk, but endangered. Endangered by what? By the multitude of fish. This signified that through the multitude the Church would gather, discipline would be endangered. And this is added in that fishing and told: that the nets too were torn for the multitude of fish. What did the torn nets signify but schisms to come? So these three things were signified in that fishing: the mixture of good and bad, the pressure of crowds, the separations of heretics. The mixture of good and bad, because the nets were let down neither on the right nor on the left; the pressure of crowds, because so much was caught that the boats were weighed down; the separations of heretics, because the multitude was so great that the nets broke.","f":"Augustine, <i>Serm.</i> 251.1 (PL 38:1131; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-1)."},"augustine-sermones/251.2":{"o":"Respicite nunc ad piscationem ' istam, quæ hodie recitata est. Facta est enim post resurrectionem Domini, ut significaret talem futuram Ecclesiam post nostram resurrectionem. Mittite, inquit, rete in dexteram partem. Discretus est ergo nomerus eorum qui ad dexteram stabunt. Meministis enim Dominum dixisse venturum se esse cum Angelis suis, et quod congregabuntur ante eum omnes gentes; et dividet eas, sicut pastor dividit oves ab hædis: oves ponet ad dexteram, haedos ad sinistram. Ovibus dicturus est, Venite, percipite regnum: haedis dicturus est, lie in ignem æternum (Matth. xxv, SI- 41). Mittite in dexteram. Tanquam diceret: JaM resurrexi, Ecclesiam volo significare, quae erit in resurrectione mortuorum. Mittite in dexteram. IUssa sunt retia in dexteram: nee poterant ea levare præ multitudine piscium. Et ibi dicta est multitudo: sed hic certus numerus, et multitudo, et magnitudo: ibi autem non est dictus numerus. Modo enim antequam veniat resurrectio, et separentur boni a malis, illud impletur quod ait propheta: Annuntiavi, et locutus sum. Quid est, Annuntiavi, et loculus MMM? Retia misi. Et quid? Multiplicati sunt super numerum. Est numerus, sunt super numerum. Numerus ad sanctos pertinet, qui sunt regnaturi cum Christo. Super numerum modo in Ecclesiam intrare possunt, in regnum coelorum non possunt.. Quare admoneo, ut eripiatis vos de praesenti saeculo malo. Quare admoneo, ut qui vultis vivere, non imitemini malos christianos. Non dicatis: Quare? ille non fidelis est, et inebriatur? Quare? ille non fidelis est, et concubinas habet? Quare? tUe non fidelis est, et quotidie fraudes facit? Quare? ille non fidelis est, et mathematicos consulit? Modo enim qui volueritis esse grana, tunc inveniemini in massa. Qui autem volueritis palea esse, inveniemini in magno acervo, sed magno igne incendendo.","t":"Look now at this fishing which was recited today. For it took place after the Lord’s resurrection, to signify that the Church will be such after our resurrection. “Let down the net,” he says, “on the right side.” So the number of those who will stand on the right has been marked off. For you remember that the Lord said he would come with his angels, and that all nations would be gathered before him, and he would divide them as a shepherd divides the sheep from the goats: he will put the sheep on the right, the goats on the left. To the sheep he will say, “Come, receive the kingdom”; to the goats he will say, “Go into the eternal fire.” “Let down on the right.” As if he were saying: “Now I have risen; I wish to signify the Church that will be in the resurrection of the dead.” “Let down on the right.” The nets were let down on the right, and they could not lift them for the multitude of fish. There too a multitude is told; but here a fixed number, and multitude, and size; there, however, the number was not told. For now, before the resurrection comes and the good are separated from the bad, what the prophet says is being fulfilled: “I announced and I spoke.” What is “I announced and I spoke”? I let down the nets. And what? “They were multiplied beyond number.” There is a number, and there are those beyond the number. The number belongs to the saints, who will reign with Christ. Those beyond the number can now enter the Church; they cannot enter the kingdom of heaven. That is why I admonish you to rescue yourselves from this present evil age. That is why I admonish you who want to live not to imitate bad Christians. Do not say: “Why? Isn’t he one of the faithful, and he gets drunk? Why? Isn’t he one of the faithful, and he has concubines? Why? Isn’t he one of the faithful, and he commits frauds every day? Why? Isn’t he one of the faithful, and he consults astrologers?” For now, those of you who wish to be grain will then be found in the heap; but those of you who wish to be chaff will be found in a great pile, but one to be burned in a great fire.","f":"Augustine, <i>Serm.</i> 251.2 (PL 38:1131; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-2)."},"augustine-sermones/251.3":{"o":"Quid ergo? Adduxerunt, inquit, retia ad littus. Petrus attraxit retia ad littus: modo cum Evange lium tegeretur, audistis. Ubi audis littus, intellige finemmaris: ubi audis finem maris, iulellige sæculi finem. In illa piscatione non ad littus attacta sunt. retia: sed ipsi pisces -qui capti sunt, in naviculas fusi sunt. Hic autem traxerunt ad littus. Spera finem sacculi. V nturus est finis; bono dextrorum malo sini - strorum. Et quot pisces? Atraxerunt, inquit, retia habentia pisces centum quinquaginta tres. Et adjecit Evangelista rem necessariam: Ei cum tanti, id est, tam magni essent, non est scissum rete. Magni erunt, sed hæreses non erunt: et ideo magis hæreses non erunt, quia magni erint. Qui sunt magni? Lege verba ipsius Domini in Evangelio, et invenies magnos. Ait enim quodam loco: Nou veni Legemet Prophetas solvere, sed adimplere. Amen enim dico vobis, quoniam quicumque solverit unum de mandatis istis minimis, et docuerit: solverit et docuerit sic; solverit male vivendo, el docuerit bona docendo: minimus vocabitur in regno cœlorum. Sed in quo regno cadorum? In Ecclesia quæ modo est; quia et ipsa vocatur regnum coelorum. Nam si non vecaretur regnum cælorum et ista Ecclesia, quae colligit bonos et malos, non diceret ipse Dominus in parabola loquens: Simile eat regnum cœlorum sagenas missœ in mare, quas congregat omniagenera piscium. Sed ecce quid sequitur? Simile eat regnum caelorum sagenœmissœin mare, Sagenae, retia sunt: congregat omnia genera piscium. Sed quid? Trahunt illa ad littus. Hoc in parabola Dominus dicit. Et cum traxerint ad litus, sedent, et colligunt bonos et mittunt in vascula, malos autem projiciunt. Et exposuit quod proposuit. Quid cnim ait? Sic erit in consummatione sœculi. Intellexistis littus? Veniunt, inquit, Angeli, et colligunt malos de medio justorum, et mittunt in caminum ignis ardentis: ibi erit fletus et stridor dentium. Tamen regnum coelorum est appellata Ecclesia. Et quando quidem mare babet pisces simul natantes et bonos et malos, in isto regno coelorum, id est, in Ecclesia hujus temporis minimus vocatur ille qui docet bona, et agit mala: quia ibi est et ipse. Non enim non est ibi: ibi est in regno coelorum, id est, in Ecclesia, qualis est isto tempore. Docet bona, agit mala: necessarius est, mercenarius est. Amen dico vobis, ait, perceperunt mercedem suam. Prodest aliquid. Nam si nihil prodessent, qui bona docent et male vivunt, non diceret ipse Dominus suo populo: Scribæ et Pharisœicathedram Moysi sedent: quæ dicunt, facite; quœ autem faciunt, facere nolite. Quare? Dicunt enim, etnon faciunt (Id. XXIII,i et 3).","t":"What then? “They brought the nets,” it says, “to the shore.” Peter drew the nets to the shore; you heard it just now when the Gospel was read. When you hear “shore,” understand the end of the sea; when you hear the end of the sea, understand the end of the world. In that fishing the nets were not drawn to the shore; but the fish that were caught were poured into the boats. Here, though, they drew them to the shore. Hope for the end of the world. The end will come, a good one for those on the right, a bad one for those on the left. And how many fish? “They drew,” it says, “the nets with a hundred and fifty-three fish.” And the evangelist added a necessary thing: “And although they were so many,” that is, so large, “the net was not torn.” They will be large, but there will be no heresies; and there will be no heresies all the more because they will be large. Who are the large? Read the words of the Lord himself in the Gospel, and you will find the large. For he says in one place: “I have not come to abolish the Law and the Prophets, but to fulfill them. For truly I tell you, whoever breaks one of these least commandments and teaches”: breaks and teaches so; breaks by living badly and teaches by teaching good things; “will be called least in the kingdom of heaven.” But in which kingdom of heaven? In the Church which is now, since it too is called the kingdom of heaven. For if this Church, which gathers good and bad, were not also called the kingdom of heaven, the Lord himself would not say, speaking in a parable: “The kingdom of heaven is like a dragnet cast into the sea, which gathers fish of every kind.” But see what follows: “The kingdom of heaven is like a dragnet cast into the sea.” Dragnets are nets: it gathers fish of every kind. But what? They draw them to the shore. The Lord says this in the parable. “And when they have drawn it to the shore, they sit down and gather the good into vessels, but throw the bad away.” And he explained what he had set forth. For what does he say? “So it will be at the close of the age.” Have you understood the shore? “The angels will come,” he says, “and gather the bad from among the righteous and throw them into the furnace of burning fire; there will be weeping and gnashing of teeth.” Yet the Church has been called the kingdom of heaven. And since the sea has fish swimming together, both good and bad, in this kingdom of heaven, that is, in the Church of this time, he is called least who teaches good things and does bad ones; for he too is there. For it is not that he is not there: he is there in the kingdom of heaven, that is, in the Church as it is at this time. He teaches good things, he does bad things: he is necessary; he is a hireling. “Truly I tell you,” he says, “they have received their reward.” He is of some use. For if those who teach good things and live badly were of no use, the Lord himself would not say to his people: “The scribes and Pharisees sit on Moses’ seat: do what they say, but do not do what they do.” Why? “For they say, and do not do.”","f":"Augustine, <i>Serm.</i> 251.3 (PL 38:1131–1132; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-3)."},"augustine-sermones/251.4":{"o":"Intendat ergo Charitas vestra: volo enim exponere qui sunt pisces magni. Qui solverit, inquit, unum de mandatis istis minimis, mittimus vocabiturin regno coelorum. Ibi erit, sed minimus. Qui autem fecerit,et Nic docuerit, magnus vocabitur in tegno caelorum. Ecce sunt illi pisces magni, ad dexteram capti. Qui fecerit, et sic docuerit: bona fecerit, bona docuerit; nor. sibi loquenti male vivcudo contradixerit, cum malæ vitai testem habeat linguam bonam. i Qui > ergo efecerit, et sic docuerit, magnus vocabitur in regno coelorum. i Et scquilur: i Dico enim vobis, quia nisi abundaverit justitia vestra super Scribarum ct Pharisæorum. non intrabitis in regnum cœlorum ». Alado quomodo intelligis regrum coelorum? Illud untle dicitur dextris,Venite, benedicti Patris mei, percipite regnum (id. xxv, 34). Nisi abundaverit justitia vestra plus qnam Scribarum et Pharisœorum Quid cst, plus quam Scribarum et Pharisœorum? Respice Scribas illos et Pharisaeos, qui cathedram Moysi sedent, de qnihus dictum cst, Quæ dicunt, facite; quæ faciunt, facere nolite: dicunt enim, et non faciunt. Ergo justitia Pharisæorum est, dicere et non facere. Abundet justitia vestra super Scribarum et Pharisæorum, ut et bona dicatis, et bene vivatis.","t":"Let Your Love pay attention, then; for I want to explain who the large fish are. “Whoever breaks,” he says, “one of these least commandments will be called least in the kingdom of heaven.” He will be there, but least. “But whoever does and teaches so will be called great in the kingdom of heaven.” See, these are those large fish, caught on the right: whoever does and teaches so; does good, teaches good, does not contradict himself as he speaks by living badly, having a good tongue as witness against a bad life. “Whoever does and teaches so will be called great in the kingdom of heaven.” And it follows: “For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.” Now how do you understand the kingdom of heaven? As that of which it is said to those on the right: “Come, blessed of my Father, receive the kingdom.” “Unless your righteousness exceeds more than that of the scribes and Pharisees.” What is “more than that of the scribes and Pharisees”? Look at those scribes and Pharisees who sit on Moses’ seat, of whom it is said: “Do what they say; do not do what they do; for they say and do not do.” So the righteousness of the Pharisees is to say and not to do. Let your righteousness exceed that of the scribes and Pharisees, so that you both say good things and live well.","f":"Augustine, <i>Serm.</i> 251.4 (PL 38:1132; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-4)."},"augustine-sermones/251.5":{"o":"Jam ergo de numero centum quinquaginta trium piscium quid opus est eadem retexere? Nostis illa. A decem et septem nascitur numerus crescens. Incipe ab uno, perveni ad dccem et septem, ut omnes addas: id est ulmum addas ad duos, et nan! tres; addas tres, ct fiant sex; addas quatuor, et fiant decem. Sic omnes adde usque ad decem ct septem, ct pervenis ad contum quinquaginta tres. Tola ergo intentio nostra esse non debet, nisi quid sibi volunt decem et septem: ibi est enim fundamentum centum quinquaginta trium. Quid sibi volunt decem et septem? In Iugo agnosce decem. Decem præcepta data sunt prima Decalogus dicitur scriptus in tabulis digito Dei. In decem agnosce Legem, in septem agnosce Spiritum sanctum. Septenario enim numero commendatur Spiritus sanctus. Ideo non nominatur in Legesanctificatio, nisi septimo die. Fecit Deus lucem: non metum est, Sanctificavit eam. Fecit firmamentum: non dictum est, Sanctificavit firmamentum. Discrevit mareaterra, jussit germinare terram: non dictum est, Sanctificavit. Fecit lunam ct sidera: non dictum est, Sanctificavit. Jussit animalia procedere de aquis natantia et volantia: non dictum est, Sanctificavit. Jussit de terra exire animalia quadrupedia et ornnia repentia: non dictum est, Sanctificavit. Fecit ipsum hominem: non dictum est, Sanctificavit. Ventum est ad septimum diem, ubi requievit; et ipsum sanctificavit. Por requiem suam Deus sanctificavit requiem nostram. Ibi ergo erit sanctifieatio nostra plena, ubi cum illo sine fine requiescemus. Nam quare Dens requieseeret? Non enim operando fatigatus est. Tu si verbo facias, nen fatigaris: si jubeas, et continuo fiat, stas, integcr manes. Pauca verba dixit, unde lotum fecit, et subito lassatus est?","t":"Now then, about the number of a hundred and fifty-three fish, what need is there to go over the same things again? You know them. The number arises by growing from seventeen. Start from one, come up to seventeen, adding them all: that is, add one to two, and they make three; add three, and they make six; add four, and they make ten. So add them all up to seventeen, and you come to a hundred and fifty-three. So our whole attention ought to be only on what seventeen means; for there is the foundation of the hundred and fifty-three. What does seventeen mean? In it recognize ten. Ten commandments were given first; it is called the Decalogue, written on tablets by the finger of God. In ten recognize the Law; in seven recognize the Holy Spirit. For the Holy Spirit is commended by the number seven. That is why sanctification is not named in the Law except on the seventh day. God made light: it was not said, “He sanctified it.” He made the firmament: it was not said, “He sanctified the firmament.” He separated the sea from the land, he commanded the earth to sprout: it was not said, “He sanctified.” He made the moon and stars: it was not said, “He sanctified.” He commanded living things to come forth from the waters, swimming and flying: it was not said, “He sanctified.” He commanded four-footed animals and all creeping things to come out of the earth: it was not said, “He sanctified.” He made man himself: it was not said, “He sanctified.” He came to the seventh day, on which he rested; and he sanctified it. By his rest God sanctified our rest. So our sanctification will be full there, where we shall rest with him without end. For why should God rest? He was not tired by working. If you make by a word, you are not tired; if you command and it is done at once, you stand, you remain unwearied. He spoke a few words by which he made everything: and was he suddenly exhausted?","f":"Augustine, <i>Serm.</i> 251.5 (PL 38:1132; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-5)."},"augustine-sermones/251.6":{"o":"Ergo legem agnosce in decem; Spiritum sanctum agnosce in scptem. Jungatur Spiritus Legi. Quia si acceperis Legem, et defuerit tibi adjutorium Spiritus, non imples 'uod legis, non imples quod libi jubetur: sed homo sub Lege insuper prævaricator tenetur. Accedat Spiritus, adjuvet; et fit quod jubetur. Si desit Spiritus, littera oceidit te. Quare littera occidit te? Quia prævaricatorcm te faciet. Nec potes te excusare de ignorantia, quia legem accepisti. Jam quod faceres didicisti, ignoranlia Ie non excusat, Spiritus te non adjuvat: ergo periisti. Sed quid ait apostolus Paulus, Littera occidit, Spiritus autem vilvificat? Unde Spiritus vivificat? Quia facit impleri litteram, IIC occidat. Isti sunt sancti, qui faciunt legem Dei ex dono. Dei. Lex jubere potest, juvare non potest. Aceedit adjutor Spiritus; et fit jussum Dei cum gaudio, eum delectatione. Nam multi faciunt ex timore. Sed qui faciunt legem, timendo poenam, mallent non esse quod timerent. Qui autem faciunt Legem amando justitiam, gaudent ei ibi, quia non habent inimicam.","t":"So recognize the Law in ten; recognize the Holy Spirit in seven. Let the Spirit be joined to the Law. For if you receive the Law and the help of the Spirit is lacking to you, you do not fulfill what you read, you do not fulfill what you are commanded; rather, a man under the Law is held a transgressor besides. Let the Spirit come and help, and what is commanded is done. If the Spirit is lacking, the letter kills you. Why does the letter kill you? Because it will make you a transgressor. Nor can you excuse yourself by ignorance, because you have received the law. You have now learned what you should do; ignorance does not excuse you, the Spirit does not help you: so you have perished. But what does the apostle Paul say: “The letter kills, but the Spirit gives life”? How does the Spirit give life? Because he makes the letter fulfilled, so that it does not kill. These are the saints, who do God’s law by God’s gift. The law can command; it cannot help. The Spirit comes as helper, and God’s command is done with joy, with delight. For many do it out of fear. But those who do the law fearing punishment would prefer that what they fear did not exist. But those who do the Law loving righteousness rejoice in it, because they do not have it as an enemy.","f":"Augustine, <i>Serm.</i> 251.6 (PL 38:1132–1133; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-6)."},"augustine-sermones/251.7":{"o":"Ideo dicit Dominus, Concorda cum. adversario tuo cito, dum es cum illo in via. Quis est adversarius tuus? Sermo Legis, Quae est via? Vita ista. Quomodo est illc adversarius? Dicit, Non mœchaberis: et tu vis moecbari. Dicit, Non concupisces rem proximi tui: et tu vis rapere res alienas. Dicit, Honora patrem et matrem: et tu contumeliosus es in parentes. Dicit Lex, Noli dicere falsum testimonium: tu a mendacio non recedis. Quando vides quia ille sermo aliud jubet, et tu aliud facis, cst adversarius tuus. Adversarium habes malum, non teeum intret in secretarium: compone dum es cum illo in via. Adest Deus qui vos concordet. Quomodo vos concordat Deus? Donando peccata, et inspirando justitiam, ut Cant opera bona. Cum ergo concordaveris cum adversario, id est, cum decalogo Legis, per Spiritum sanctum, pertinebis ad decem et septem. Cum pertinueris ad decem ei septem, jam exinde excrescet numerus ad centum quinquaginta tres. Eris ad dexteram coronandus: ne remaneas ad sinistram damnandus.","t":"That is why the Lord says: “Make friends quickly with your adversary while you are with him on the way.” Who is your adversary? The word of the Law. What is the way? This life. How is he an adversary? He says, “You shall not commit adultery,” and you want to commit adultery. He says, “You shall not covet your neighbor’s property,” and you want to seize what belongs to others. He says, “Honor father and mother,” and you are insulting to your parents. The Law says, “Do not bear false witness”: you do not give up lying. When you see that that word commands one thing and you do another, he is your adversary. You have a bad adversary: let him not go into the court with you; settle while you are with him on the way. God is here to reconcile you. How does God reconcile you? By forgiving sins and by inspiring righteousness, so that good works may be done. When, then, you have been reconciled with the adversary, that is, with the Decalogue of the Law, through the Holy Spirit, you will belong to the seventeen. When you belong to the seventeen, from there the number will grow to a hundred and fifty-three. You will be on the right, to be crowned; do not remain on the left, to be condemned.","f":"Augustine, <i>Serm.</i> 251.7 (PL 38:1133; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/251-7)."},"augustine-sermones/252.1":{"o":"Multis et variis modis, et altitudinem divinitatis suae et misericordiam humanitatis, in Scripturis sanctis Dominus noster Jesus Christus ostendit, quemadmodum solet, in mysteriis et sacramentis; ut petentes aceipiant, et quærentes inveniant, et pulsantibus aperiatur. Hoc enan etiamquod lectum est hodie de sancto Evangelio quaerit intellectorem, et facit gaudium spirituale, cum fuerit intellectum. Intendat Sanctitas vestra quid sibi velit, quod eo modo se Dominum discipulis demonstrasse sancta Scriptura testatur, quomodo Evangclista narrat. Perrexerunt euim discipuli piscatum, et tota nocte nihil ceperunt. Dominus autem apparnit eis inane in littore, interrogavit utrum haberent pulmentarium: illi se dixerunt non habere. Ait iliis: Mittite retia in dexteram partem, et invenietis. Qui quasi empturus venerat, gratis tanta largitus est; et largitus de mari, tanquam de creatura sua. Magnum quidem miraculum. Miserunt statim, et tantum cepcruut ut præ multitudine piscium extrahere retia non possent. Sed hoc tantum miraculum si attendas quis fecerit, non est mirum: multa enim majora jam fecerat. Non enim qui ante resurrectionem mortuos suscitaverat, magnum aliquid post resurrectionem fuit quod pisces capi fecit. Ergo interrogare debemus ipsum miraculum, quid nobis interius loquatur. Non enim sine causa non dixit utcumque, Mittite retia; sed, Mittite in dexteram partem. Deinde portinuit ad Evangelistam dicere et numerum piscium. Pertinuit eliam dicere, Et cum tanti essent, id est, tam magni, retia non sunt disrupta. Hoc loco recordari nos fecit, aliquando ad jussum Domini missa esse retia, quando elegit discipulos, antequam pateretur ipse. Ibi erat Petrus, Joannes et Jacobus. Miserunt retia, ceperunt pisces innumerabiles, et cum unum navigium impletum esset, quacsierunt se adjuvari a vicino navigio: et impleta sunt duo navigia piscibus ( hoc ante resurrectionem ), sane tam multis, ut retia rumperemur (Luc. v, i-7). Quare ibi numerus nullus dicitur? Quare ibi retia rumpebantur, hic non rupta sunt? Quare ibi non dictum est, ut ad dexteram partem mitterentur rctia, hc autem dixit, Mittite retia in dexteram partem? Non est utique sine causa. Non enim faciebat ista Dominus quasi frustra et inaniter. Verbum Dei est Christus, qui non solum sonis, sed eliam factis loquitur hominibus.","t":"In many and various ways our Lord Jesus Christ has shown in the holy Scriptures both the height of his divinity and the mercy of his humanity, as he is accustomed, in mysteries and sacraments; so that those who ask may receive, those who seek may find, and to those who knock it may be opened. For what was read today from the holy Gospel also seeks one who understands it, and gives spiritual joy once it is understood. Let Your Holiness attend to what it means that holy Scripture testifies that the Lord showed himself to his disciples in the way the evangelist tells. For the disciples went fishing and caught nothing all night. But the Lord appeared to them in the morning on the shore and asked whether they had anything to eat; they said they had nothing. He said to them: “Let down the nets on the right side, and you will find.” He who had come as if to buy gave so much for nothing, and gave it from the sea as from his own creature. A great miracle indeed. They let down at once, and caught so much that they could not draw out the nets for the multitude of fish. But if you consider who did this great miracle, it is not to be wondered at; for he had already done many greater. For he who had raised the dead before the resurrection did nothing great after the resurrection in making fish be caught. So we must question the miracle itself about what it speaks to us inwardly. For not without cause did he not say just anyhow, “Let down the nets,” but “Let down on the right side.” Then it fell to the evangelist to tell also the number of fish. It fell to him also to say: “And although they were so many,” that is, so large, “the nets were not torn.” At this point he made us remember that once the nets were let down at the Lord’s command, when he chose his disciples, before he himself suffered. Peter, John, and James were there. They let down the nets, they caught innumerable fish, and when one boat was filled they asked to be helped by a neighboring boat; and the two boats were filled with fish (this was before the resurrection), indeed so many that the nets were breaking. Why is no number told there? Why were the nets breaking there, and not broken here? Why was it not said there that the nets should be let down on the right side, while here he said, “Let down the nets on the right side”? Certainly not without cause. For the Lord did not do these things as if in vain and to no purpose. Christ is the Word of God, who speaks to men not only by sounds but also by deeds.","f":"Augustine, <i>Serm.</i> 252.1 (PL 38:1133; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-1)."},"augustine-sermones/252.10":{"o":"Quare ergo quinquaginta dies in hoc mysterio celebrantur? Dominus quadraginta dies fecit cum discipulis post rosurrectionem, sicut Actus Apostolorum testantur: post quadraginta dies ascendit in coelum, et decimo die postea quam ascendit, misit Spiritum sanctum. Quo impleti Apostoli, et omnes qui convenerant in unum, locnti sunt linguis, et fecerunt illa magnalia, quae legentes et credentes amplectimur, eum magna fiducia loquentes verbum Dei (Act. i et n). Quadraginta dies fecit in terra cum discipulis, ante passionem autem quadraginta dies jejunavit: non invenis alitun jejunasse quadraginta dicbus, prreter Dominum, et Moysen, et Eliam. Dominus tanquam Evangelium, Moyses tanquam Lex, Elias tanquam Prophetia: quia Evangelium testimonium habet a Lege et Prophetis ( Rom. III, 21). Idco et in monte, quando voluit ostendere Dominus noster Jesus gloriam suam, inter Moysen et Eliam stetit. Medius in honore ipse fulgebat: Lex et Prophetæ a lateribus attestabantur. Quadragenarius ergo numerus tempus hoc significat, in quo laboramus in sroculo: quia sapientia nobis hic dispensatur temporalitcr. Aliter enim visio sapientiae immortalis sine tempore, aliter autem temporaliter dispensatur. Fuerunt enim Patriarchae, et transierunt hinc: temporalis fuit dispensatio ipsorum. Non dico, temporaliter vivunt; nam semper vivunt, et cum Deo vivunt. Sed temporalis dispensatio verbi per cos facta est. Non enim modo loquuntur hic; sed scripta sunt quae locuti sunt, et leguntur in tempore. Venerunt Prophetæ tempore proprio, et abierunt. Venit Dominus tempore proprio: nam nunquam recessit præsentin majestatis, nunquam recedit divinitate ubique constitutus; sed quomodo in Evangelio dictum est, In hoc mundo erat, et mundus per eum factus est, et mundus eum non cognovit: in sua propria venit, et sui eum non receperunt. Quomodo hic erat, et quomodo venit, nisi quia hic erat majestate, venit humanitate? Quod enim venit in carne, temporalitcr nobis sapientiam ipse ministravit: temporaliterper Lcgem, temporaliter per Prophetas, temporaliter per Scripturas Evangelii. Cum transierint enim tempora, videbimus ipsam sapicntiam sicut est, quae retribuit denarium numerum. Septenarius enim • numerus indicat creaturam: quia sex diebus Deus operatus est, et septimo ab operibus quievit. Ternarius vero numerus conditorem Patrem et Filium et Spiritum sanctum insinuat. Perfecta est sapientia, crcaiuram creatori pie subdere; discernere conditorem a conditione, artificem ab operibus. Qui commisect artifici opera, nec artem intelligit, nee artificem: qui amem discernit, impletur sapientia. Iste est ergo denarius, plenitudo sapientiæ. Sed quando temporalitcr distribuitur; quia in quaternario numero est insigne temporalium, quater ductus denarius, quadragenarium numerum facit. Et annus quadrifarie variatur, verno, æstate, autumno et hieme: et maximo apparet in tempore quaternaria qua'dam vicissitudo. Quatuor etiam ventos Scriptura commemorat. Per quatuor enim cardines perrexit Evangelium, quod in tempore dispensatur v et ipsa est catholica Ecclesia, quæ quatuor partes orbis obtinuit. Ergo denarius hoc modo quadragenarium numerum facit.","t":"Why, then, are fifty days celebrated in this mystery? The Lord spent forty days with the disciples after the resurrection, as the Acts of the Apostles testify; after forty days he ascended into heaven, and on the tenth day after he ascended he sent the Holy Spirit. Filled with him, the apostles and all who had gathered together spoke in tongues and did those great works which we embrace as we read and believe, speaking the word of God with great confidence. He spent forty days on earth with the disciples; and before the passion he fasted forty days. You do not find anyone who fasted forty days except the Lord, Moses, and Elijah: the Lord as the Gospel, Moses as the Law, Elijah as Prophecy; for the Gospel has testimony from the Law and the Prophets. That is why on the mountain too, when our Lord Jesus wished to show his glory, he stood between Moses and Elijah. He himself shone in the middle in honor; the Law and the Prophets bore witness from the sides. The number forty, then, signifies this time in which we labor in the world, because wisdom is dispensed to us here in time. For the vision of immortal wisdom is one thing, without time; another is its dispensing in time. For there were patriarchs, and they passed on from here: their dispensation was temporal. I do not say they live temporally; for they live always and live with God. But the temporal dispensation of the word was made through them. For they do not speak here now; but what they spoke has been written and is read in time. The prophets came in their own time and went away. The Lord came in his own time; for he never withdrew from the presence of his majesty, never withdraws, being everywhere in divinity; but as it is said in the Gospel: “He was in this world, and the world was made through him, and the world did not know him: he came to his own, and his own did not receive him.” How was he here, and how did he come, except that he was here in majesty, he came in humanity? For by coming in the flesh he ministered wisdom to us in time: in time through the Law, in time through the Prophets, in time through the Scriptures of the Gospel. For when times have passed, we shall see wisdom itself as it is, which pays out the number ten. For the number seven indicates the creature, because God worked six days and rested from his works on the seventh. But the number three suggests the Founder: Father and Son and Holy Spirit. Perfect wisdom is to subject the creature devoutly to the creator; to distinguish the founder from what is founded, the craftsman from his works. Whoever mixes the works with the craftsman understands neither the art nor the craftsman; but whoever distinguishes them is filled with wisdom. This, then, is the ten, the fullness of wisdom. But when it is distributed in time, because the mark of temporal things is in the number four, ten taken four times makes the number forty. The year too varies in four ways: spring, summer, autumn, and winter; and in time a certain fourfold alternation is especially apparent. Scripture also mentions four winds. For the Gospel, which is dispensed in time, went out through four quarters; and it is the Catholic Church, which holds the four parts of the world. So in this way ten makes the number forty.","f":"Augustine, <i>Serm.</i> 252.10 (PL 38:1136; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-10)."},"augustine-sermones/252.11":{"o":"Ideo quadraginta diebus illi jejunaverunt, significantes in isto tempore necessariam esse abstinentiam ab amore rerum temporalium. Hoc enim significant per tot dies perpetua illa jejunia, quadraginta dicbus. Unde et populus ille Israel quadraginta annos per eremum ductus est, antequam terram promissionis regnaturus intraret. Sic et nos in vita ista, ubi maxima sollicitudo est, ubi timor, ubi pericula tentationum, temporali dispensatione quasi per ercmuin ducimur. Sed cum bene gesserimus quadragenarium numerum, id est, bene vixerimus in ista temporali dispensatione, secundum præcepta Dei ambulantes, accipiemus mercedem denarium ilium fidelium. Quia et Dominus quando ad vineam mercenarios conduxit, mercedem illis dcnarium dedit. Omnibus denarium, et quos mane conduxerat, et quos medio dic, ct quos fine diei, omnibus dcnarium dedit. Quia si fuerit ab ineunte aetate quisque fidelis, denarium accepturus est; jam non per temporum distributionem, sed in aeterna contemplatione sapienliam discernentem Creatorem a creatura; ut Creatorc perfruatur, de creatura laudet Creatorcm. Sed credidit aliquis juvenis, et priore tempore suo non fuit fidclis; denarium est accepturus. Sed credidit senex, jam in occasu diei quasi hora undecima conductus ad vineam; ct ipse denarium percepturus est. Itaque ad quadragenarium ilium bene gestum, adde mercedem denarii, et fact quinquagenarius numerus, qui significat Ecclesiam futuram ubi semper laudabitur Deus. Sed quia in nomine Trinitatis vocati sunt omnes, ut in quadragenario numero bene vivant, et denarium accipiant, ipsum quinquagenarium ter multiplica, ct fiunt centum quinquaginta. Adde ipsum mysterium Trinitatis, fiunt centum quinquaginta tres, qvi piscium numerus in dextera inventus est: in quo tamea numero innumerabilia sunt millia sanctorum. Unde nulli mali projicientur, quia non ibi erunt: nee ullo schismate retia disrumpentur, quæ sunt vincula unitatis et pacis.","t":"That is why those men fasted forty days, signifying that in this time abstinence from the love of temporal things is necessary. For this is what those continual fasts of so many days, forty days, signify. Hence too that people Israel was led through the desert forty years before it entered the land of promise to reign. So we too in this life, where there is the greatest anxiety, where there is fear, where there are dangers of temptations, are led as it were through the desert in a temporal dispensation. But when we have completed the number forty well, that is, have lived well in this temporal dispensation, walking according to God’s commandments, we shall receive the wage, that denarius of the faithful. For the Lord too, when he hired laborers for the vineyard, gave them a denarius as their wage. To all a denarius: those he had hired in the morning, at midday, and at the end of the day, he gave all a denarius. For if someone has been one of the faithful from early life, he will receive the denarius: no longer through the distribution of times, but in eternal contemplation, the wisdom that distinguishes the Creator from the creature, so that he may enjoy the Creator and praise the Creator for the creature. But some young man believed, and in his earlier time was not one of the faithful: he will receive the denarius. But an old man believed, hired for the vineyard already at the setting of the day, as at the eleventh hour: he too will receive the denarius. So to that forty, well completed, add the wage of the denarius, and the number fifty results, which signifies the Church to come, where God will always be praised. But since all have been called in the name of the Trinity, to live well in the number forty and receive the denarius, multiply that fifty by three, and a hundred and fifty result. Add the very mystery of the Trinity, and a hundred and fifty-three result, the number of fish found on the right; in which number, however, there are innumerable thousands of saints. Hence no bad ones will be thrown out, because they will not be there; nor will the nets, which are the bonds of unity and peace, be broken by any schism.","f":"Augustine, <i>Serm.</i> 252.11 (PL 38:1136; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-11)."},"augustine-sermones/252.12":{"o":"Satis esse arbitror expositum grande mysterium. Sed scitis quod ad nos pertinet bene operari tempore quadragcsimo, ut possimus Dominum laudare in quinquagesimo. Ideo quadraginta illos dies, antequam vigilemus, in labore et jejunio et abstinentia celebramus: significant enim præsentiam hujus temporis. Post resurrectionem antem Domini, quia isti dies significant laetitiam sempiternam (nondum hoc sunt, sed hoc significant: in mysterio res est, fratres, nondum in effectu: non enim quando celebratur Pascha, crucifigitur Dominus: sed quomodo praeterita anniversaria celebratione significamus, sic et futura quoe nondum sunt): isto ergo tempore relaxantur jejunia; significat enim numerus dicrum istorum quictem futuram. Sed videte, fratres, ne pur multam ebriositatem quasi permissi magna effusione, carnaliter volentes celebrare istos dies, non mereamini quod significant in sempiternum cum Angelis celebrare. Forte enim quemcumque ebrium reprehendero, dicturus est: Tu nobis tractasti quia isti dies laetitiam sempiternam significant; In nobis insinuasti quia boc tempus gaudium angelicum et cœleste prænuntiat: non ergo debui mecum bene facere? Utinam bene, et non male. Significat enim tibi gaudium, si fueris templum Dei. Si autem immunditia vinolentiæ impleas templum Dei, sonat tibi Apostolus, Quisquis templum Dei corruperit, corrumpet illum Deus. Sit hoc conscriptum incordibus Sanctitatis vestræ, meliorem esse hominem minus intelligentem et melius viventem, quam multum intelligentem et non bene viventem. Plenitudo quidem cst et beatitudo perfecta, ut cito quisque intelligat ct bene vivat: sed si forte utrumque non potest, melius cst bene vivere, quam cito intelligere. Qui enim bene vivit, meretur amplius intelligere: qui male vivit, et quod intelligit perdet. Sic dictum est: Qui habet, dabitur ei; qui autem non habel, et id quod videtur Ilabere, auferetur ab eo.","t":"I think the great mystery has been explained enough. But you know that it is our business to work well in the time of forty, so that we may praise the Lord in the fiftieth. That is why we celebrate those forty days before we keep vigil in labor, fasting, and abstinence: for they signify the presence of this time. But after the Lord’s resurrection, because these days signify everlasting gladness (they are not yet this, but they signify it; the thing is in mystery, brothers, not yet in effect; for when Easter is celebrated the Lord is not crucified; but as by a yearly celebration we signify past things, so also future things which do not yet exist): in this time, then, fasts are relaxed, for the number of these days signifies the rest to come. But see, brothers, that by much drunkenness, as if permitted a great outpouring, wishing to celebrate these days carnally, you do not lose the right to celebrate forever with the angels what they signify. For perhaps if I rebuke some drunkard, he will say: “You preached to us that these days signify everlasting gladness; you suggested to us that this time foretells angelic and heavenly joy: so ought I not to treat myself well?” Well, if only it were well and not badly! For it signifies joy to you if you are a temple of God. But if you fill the temple of God with the filth of wine-drinking, the Apostle sounds out to you: “If anyone corrupts the temple of God, God will corrupt him.” Let this be written in the hearts of Your Holiness: a man who understands less and lives better is better than one who understands much and does not live well. The fullness and perfect happiness, indeed, is that one should both understand quickly and live well; but if perhaps one cannot do both, it is better to live well than to understand quickly. For whoever lives well deserves to understand more; whoever lives badly will lose even what he understands. So it was said: “To him who has it will be given; but from him who does not have, even what he seems to have will be taken away.”","f":"Augustine, <i>Serm.</i> 252.12 (PL 38:1136–1137; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-12)."},"augustine-sermones/252.2":{"o":"Hoc ergo nobis propositum est, quod cum vestra Charitate tractemus, quid sibi velit ista diversitas. Eteniin rclia illa quæ missa suut antea, et ceperunt innumerabilem piscium numerum, et oneraverunt duas naves, et retia rumpebantur, et non sunt missa in dexteram partem retia; sed neque dictum est, in sinistram. Jam mysterium captionis illius impletur hoc tempore. Illud autem alterum mysterium, quod non sine causa post resurrectionem fecit, jam non moriturus, sed semper vivus futurus; non solum divinitate, qua nuuquam mortuus est, sed etiam corpore, quo pro nobis mori dignatus est. Non ergo frustra illud ante passionem, hoc post resurrectionem. Illic nec in dexteram, nee in sinistram, sed tantum, Mittite retia: hic autem, Mittite in dexteram. Ibi nullus numerus, sed sola copiosa multitudo, ut duas naves pene mergeret; nam et hoc dictum est ibi: est hic autem et numerus, et magnitudo piscium. Deinde ibi retia rumpebantur, hic pertinuit ad Evangelistam dicere, Et cum tam magni essent, retia non sunt disrupta. Numquid non videmus, fratres, verbum Dei retia esse, et hoc sæculum mare, et omnes qui credunt intra illa retia includi? Si forte quis dubitat hoc significare, attendat ipsum Dominum in parabola hoc dixisse, quod in miraculo ostendit. Ait enim: < Simile est regnum coelorum sagenx missae in mare, quae congregat ex omni genere piscium. Quam, cum impleta esset, educentes, traxerunt illam ad littus; et juxta littus sedentes elegerunt bonos in vasa, malos autem foras miserunt. Sic erit in fine sæculi: exibunt Angeli, et separabunt malos de medio justorum, et mittent eos in caminum ignis: ibi erit fletus et stridor dentium ». Apparet ergo signum habere fidei, retia missa in mare. Annon est mare hoc sæculum, ubi se invicem homines quasi pisces devorant? An parvae procellae et fluctus tentationis perturbant hoc mare? An parva pericula sunt navigantium, id est, in ligno crucis patriam coelestem quærentium? Manifestissima ergo similitudo est.","t":"This, then, has been set before us to treat with Your Love: what this difference means. For those nets which were let down earlier both caught an innumerable number of fish and loaded two ships, and the nets were breaking; and the nets were not let down on the right side, but neither was it said on the left. The mystery of that catch is now being fulfilled in this time. But that other mystery he performed not without cause after the resurrection, no longer to die but to live forever, not only in the divinity, in which he never died, but also in the body, in which he deigned to die for us. Not in vain, then, was that before the passion and this after the resurrection. There, neither on the right nor on the left, but only “Let down the nets”; here, “Let down on the right.” There, no number, but only an abundant multitude, so that it almost sank two ships; for this too was said there. But here there is both a number and size of fish. Then there the nets were breaking; here it fell to the evangelist to say: “And although they were so large, the nets were not torn.” Do we not see, brothers, that the word of God is the nets, and this world the sea, and that all who believe are enclosed within those nets? If perhaps anyone doubts that this is the meaning, let him note that the Lord himself said in a parable what he showed in the miracle. For he says: “The kingdom of heaven is like a dragnet cast into the sea, which gathers fish of every kind. When it was full, they hauled it out and drew it to the shore; and sitting by the shore they chose the good into vessels but threw the bad out. So it will be at the end of the world: the angels will come out and separate the bad from among the righteous and throw them into the furnace of fire; there will be weeping and gnashing of teeth.” It is plain, then, that the nets let down into the sea are a sign of faith. Is not this world the sea, where men devour one another like fish? Are they small storms and waves of temptation that trouble this sea? Are they small dangers for those who sail, that is, who seek the heavenly homeland on the wood of the cross? The likeness, then, is most evident.","f":"Augustine, <i>Serm.</i> 252.2 (PL 38:1133–1134; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-2)."},"augustine-sermones/252.3":{"o":"Illud tantum videamus, fratres (quia rcsurrectio Domini novam vitam significat, quam habebimus, cum hoc sæculum transierit ), quomodo primum verbum Dei missum est in hoc mare, id est, in hunc mundum. In hoc saeculum fluctibus turbulentum, et tempestatibus periculosum, et naufragiis molestum, missum est verbum Dei, et cepit multos, ita ut implerenturduo navigia. Quæ sunt duo navigia? Populi duo. Quibus populis duobus, tanquam duobus parietibus lapis angularis factus est Dominus, ut eos in se conjungeret ex diverso venientes. Venit enim populus Judaeorum ex alia longe consuetudine: venit autem populus Gentium ab idolis. Venit ex circumcisione populus Judaeorum: venit ex præputio populus Gentium. Ex diverso venerunt: sed in lapide angulari junguntur. Nunquam enim angulum faciunt parietes, nisi e diverso venientes. In Christo ergo concordaverunt duo populi, vocati ex Judæis qui erant prope, et ex Gentibus qui erant longe. Nam quia prope erant Judæi (jam enim unum Deum colebant), quando crediderunt in Christum, attende quid fecerint. Quidquid habuerunt, vendiderunt, et posuerunt pretia praediorum suorum ante Apostolorum pedes: et distribuebatur unicuique, prout cuique opus erat Liberati sunt sarcinis negotiorum saecularium, et levibus humeris secuti sunt Christum: subdiderunt collum jugo leni, et amplectentes lapidem angularem ex propinquo, pacali sunt. Venit autem et populus Gentium ex longinquo, et ipse pervenit ad illum lapidem, et convenit in pace. Istos duos populos significant duae illæ naves. Sed tanta multitudine piscium impletae sunt, ut peDe mergerentur. Legimus enim et inter ipsos, qui de Judæis crediderant, exstitisse carnales, qui pressuram faciebant Ecclesiae, et prohibebant Apostolos Gentibus loqui Evangelium, dicentes, Non est missus Christus nisi circumcisis: ut si vellent Evangelium accipere Gentes, circumciderentur. Unde apostolus Paulus missus ad Gentes, odiosus cis factus erat verum praedicans, qui de Judæa crediderant. Volebat enim Apostolus, ut ex diverso veniens populus Gentium, tamen angulum tangeret, ubi firma pax erat. Carnales ergo illi exigentes circumcisionem, non pertinebant ad numerum spiritualium: nequc jam videbant transactis sacramentis carnalibus venisse illum, cujus præsenti luce umbræ fugarentur. Tamen quia seditiones faciebant, quasi multitudine sua mergebant navem.","t":"Let us look at this much, brothers (since the Lord’s resurrection signifies the new life we shall have when this world has passed away): how the word of God was first let down into this sea, that is, into this world. Into this world, turbulent with waves, dangerous with storms, troubled by shipwrecks, the word of God was let down, and it caught many, so that two boats were filled. What are the two boats? Two peoples. For these two peoples, as for two walls, the Lord became the cornerstone, to join them in himself as they came from different directions. For the people of the Jews came from a far different way of life; and the people of the Gentiles came from idols. The people of the Jews came from the circumcision; the people of the Gentiles came from the uncircumcision. They came from different directions, but they are joined in the cornerstone. For walls never make a corner unless they come from different directions. So in Christ the two peoples were brought into accord, called from the Jews who were near and from the Gentiles who were far. For because the Jews were near (for they already worshiped one God), when they believed in Christ, see what they did. Whatever they had they sold, and laid the prices of their estates at the apostles’ feet; and distribution was made to each as each had need. They were freed from the burdens of worldly business and followed Christ with light shoulders; they put their necks under the gentle yoke, and embracing the cornerstone from close by, they were at peace. But the people of the Gentiles too came from far off, and it too reached that stone, and came together in peace. Those two ships signify these two peoples. But they were filled with so great a multitude of fish that they almost sank. For we read that even among those who had believed from the Jews there arose carnal men who caused pressure on the Church and forbade the apostles to speak the Gospel to the Gentiles, saying, “Christ was sent only to the circumcised”; so that if the Gentiles wanted to receive the Gospel, they should be circumcised. Hence the apostle Paul, sent to the Gentiles, had become hateful, for preaching the truth, to those who had believed from Judea. For the Apostle wanted the people of the Gentiles, though coming from a different direction, still to touch the corner, where there was firm peace. Those carnal men, then, who demanded circumcision, did not belong to the number of the spiritual, nor did they yet see that, the carnal sacraments being over, he had come by whose present light the shadows were put to flight. Yet because they stirred up dissensions, they were, as it were, sinking the ship by their multitude.","f":"Augustine, <i>Serm.</i> 252.3 (PL 38:1134; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-3)."},"augustine-sermones/252.4":{"o":"Attendamus etiam navem Gentium. Videamus si non tanta multitudo collecta est in Ecclesiam, ut vix ibi appareant grana frumenti in lam multo numero palearum. Quam multi raptores, quam multi ebriosi, quam multi maledici, quam multi spectatores theatrorum! Nonne ipsi implent ecclosias, qui implent et theatra? Et talia plerumque seditionibus quaerunt in ecclesiis, qualia solent in theatris. Et plerumque si aliquid spiritualiter dicatur aut jubeatur, resistunt, reluctantur, sequentes carnem, repugnantes Spiritui sancto. Unde Judæos quoque Stephanus accusabat (Act. vu, 51). In ista civitate, fratres mei, nonne experti sumus, quod recordatur nobiscum Sanctitas vestra, quanto periculo nostro de ista basilica ebriositates expulerit Deus? Nonne scdilione carnalium pene mergebatur nobiscum navis? Unde hoc, nisi de illo numero piscium innumerabili? Deinde etiam illud ibi dictum est, quia retia rumpebantur. Disruptis retibus, hæreses et schismata facta sunt. Retia quidem omnes concludunt: sed impatientes pisces, nolentes venire ad cibum Domini, ubi possunt, impingunt se, et rumpunt, et exeunt. Et retia quidem illa per totum expanduntur: qui rumpunt autem, per loca rumpunt. Donatistae ruperunt in Africa, Ariani ruperunt in iEgypto, Photiniani ruperunt in Pannonia, Cataphryges ruperunt in Pbrygia, Manichaei ruperunt in Perside. Quot locis sagena illa disrupta est? Et tamen quos includit, perducit ad littus. Perducit quidem, sed numquid qui ruperunt retia? Omnes mali exeunt. Non quidem exeunt, nisi mali: remanent autem et boni et mali. Nam unde perducitur sagena ad littus cum piscibus et bonis et malis, de qua in parabola locutus est Dominus?","t":"Let us look also at the ship of the Gentiles. Let us see whether so great a multitude has not been gathered into the Church that grains of wheat hardly appear there among so great a number of chaff. How many robbers, how many drunkards, how many slanderers, how many spectators of the theaters! Do not the same people fill the churches who also fill the theaters? And often they seek in the churches, with riots, the same sort of things they are used to in the theaters. And often, if something is said or commanded spiritually, they resist, they struggle against it, following the flesh, fighting against the Holy Spirit. Hence Stephen too accused the Jews. In this city, my brothers, have we not experienced, as Your Holiness remembers with us, at what danger to ourselves God drove drunken revelries out of this basilica? Was not the ship almost sinking with us through the riot of the carnal? Where did this come from, if not from that innumerable number of fish? Then this too is said there: that the nets were breaking. When the nets were broken, heresies and schisms came about. The nets indeed enclose all; but impatient fish, unwilling to come to the Lord’s food, dash themselves against them where they can, break them, and go out. And those nets are spread out over the whole; but those who break them break them in places. The Donatists broke them in Africa, the Arians broke them in Egypt, the Photinians broke them in Pannonia, the Cataphrygians broke them in Phrygia, the Manichees broke them in Persia. In how many places has that dragnet been broken? And yet those it encloses it brings to the shore. It brings them indeed; but does it bring those who broke the nets? All who go out are bad. None go out except the bad; but both good and bad remain. For otherwise how is the dragnet brought to the shore with fish both good and bad, of which the Lord spoke in the parable?","f":"Augustine, <i>Serm.</i> 252.4 (PL 38:1134; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-4)."},"augustine-sermones/252.5":{"o":"Hanc enim similitudinem habet etiam area, cum trituratur. Est palea, sunt frumenta: sed tamen qui attendunt aream, difficile vident nisi paleam. Diligentia opus est ut frumenta in palea inveniantur. Venti autem perflant undique aream. Et cum trituratur, antequam subrigatur ut possit ventilari, numquid non patitur ventos? Ventus flat ex hac parte, verbi gratia, tollit paleas: inde rursus flat, tollit ad alteram partem. A quacumque parte tollit paleas, et mittit in sepem, et in spinas, et quolibet. Non potest frumentum inde, tollere: non lollitventus nisi paleas. Sed tamencum tulerint undique flantes venti paleas, numquid soluta triticum in arca remanebit? Non inde it nisi palea: remanet autcm et palea et frumentum. Quando it omnis palea? Quando venerit Dominus ferens ventilabrum in manu sua, et inundabit aream suam, frumenta recondet in horreum, paleam autem comburet igni inexstinguibili. Melius intendat Sanctitas vestra quid dicam. Aliquando enim venti qui tollunt paleam de area, iterum flant a sepe ubi hæserat palea, et eam revocant in aream. Sicut, verbi gratia, nescio quis homo in Catholica constitutus, passus est aliquam tentationem tribulationis. Vidit sibi carnaliter subveniri posse in negotio suo apud Donatistas: dictum est illi, Non tibi subvenietur, nisi Lie communicaris. Flavit ventus, projecit in spinas. Si contingat illi negotium habere saeculare rursus, quod non possit finiri nisi in Ecclesia catholica, non attendens ubi sit, sed ubi negotia sua commodius explicel, quasi flante vento ab altera parte scpis, revocatur ad aream Domini.","t":"For the threshing floor too, when it is being threshed, has this likeness. There is chaff, there is wheat; but those who look at the threshing floor can hardly see anything but chaff. Care is needed for the wheat to be found in the chaff. And the winds blow over the threshing floor from every side. And when it is being threshed, before it is heaped up so that it can be winnowed, does it not suffer the winds? The wind blows from this side, for example, and lifts chaff; again it blows from there and carries it to the other side. From whatever side it lifts chaff, it throws it into the hedge, into the thorns, anywhere. It cannot lift the wheat from there: the wind lifts only chaff. But still, when the winds blowing from every side have carried off chaff, will the wheat remain alone on the threshing floor? Nothing goes from there except chaff; but both chaff and wheat remain. When does all the chaff go? When the Lord comes with the winnowing fork in his hand and cleanses his threshing floor: he will store the wheat in the barn, but burn the chaff with unquenchable fire. Let Your Holiness attend more closely to what I say. For sometimes the winds that lift chaff from the threshing floor blow again from the hedge where the chaff had stuck and call it back to the threshing floor. As, for example, some man or other placed in the Catholic Church suffered some temptation of trouble. He saw that he could be helped in a carnal way in his business by the Donatists; he was told: “You will not be helped unless you join our communion here.” The wind blew; it threw him into the thorns. If he happens again to have worldly business which cannot be settled except in the Catholic Church, not looking to where he is but to where he may settle his business more conveniently, as if the wind were blowing from the other side of the hedge, he is called back to the Lord’s threshing floor.","f":"Augustine, <i>Serm.</i> 252.5 (PL 38:1134–1135; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-5)."},"augustine-sermones/252.6":{"o":"Isti ergo, fratres, qui carnalia quaerunt in Ecclesia, et non sibi proponunt quid promittat Deus: quia hie sunt tentationes, pericula, difficultates; post temporales autem labores, requiem sempiternam promittit, ct Angelorum sanctorum societatem: sibimet ergo ista non proponentes, sed carnalia desiderantes in Ecclesia, sive sint in area, sive sint foris, palea sunt. Nec ad illos valde gaudemus, nec palpamus eos vanis adulationibus. Bonum est illis ut fiant frumentum. Hoc enim interest inter illas veras paleas, et istos carnales homines, quia paleae illæ non habent liberum arbitrium, homini autem Deus dedit liberum arbitrium. Et si vult homo, heri fuit palea, hodie fit frumentum: si a verbo Dei se avertat, hodio fit palea. Et non est quærendum, nisi quales inveniat uttima ventilatio.","t":"These, then, brothers, who seek carnal things in the Church and do not set before themselves what God promises (for here there are temptations, dangers, difficulties; but after temporal labors he promises everlasting rest and the company of the holy angels), not setting these before themselves but desiring carnal things in the Church, whether they are on the threshing floor or outside, are chaff. We do not much rejoice over them, nor do we stroke them with empty flattery. It is good for them that they become wheat. For this is the difference between that real chaff and these carnal men: that real chaff does not have free will, but God has given man free will. And if a man wills, yesterday he was chaff, today he becomes wheat; if he turns away from the word of God, today he becomes chaff. And nothing is to be asked except what kind of men the final winnowing finds.","f":"Augustine, <i>Serm.</i> 252.6 (PL 38:1135; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-6)."},"augustine-sermones/252.7":{"o":"Attendite jam, fratres, etiam illam Eeclesiam beatam, mysticam, magnam, quam significant centum quinquaginta tres pisces. Ista enim qualis sit, audivimus, et novimus, et videmus: illa autem qualis futura sit, in prophetia nobis est; sed adhuc nondum pervenit experimento. Sed tamen licet de futura gaudere, quamvis præsentem nondum videamus. Missa sunt tunc retia, nec in dexteram, nee in sinistram: captura enim erant et bonos et malos. Si cnim diceretur, In deiteram; non ibi intelligcrentur mali: si diceretur, In sinistram; non ibi intelligerentur boni. Quando autem bonos et malos habitura erant, passim missa sunt retia, et ceperunt, ut tractavimus, iniquos et justos. Nunc autem jam futura Ecclesia in illa Jerusalem sancta, ubi patebunt omnium corda mortalium, non est metuendum ne intret aliquis in illam Ecclesiam qui malus est. Non enim sub pelle mortalitatis teget astutiam cordis nequissimi. Jam cnim venit Dominus: et idco post resurrectionem jubet ut mittantur hæc retia in dexteram, jam non moriturus. Et fit quod Apostolus ait, Quo usque veniat Dominus, et illuminet abscondita tenebrarum, ct manifestabit cogitationes cordis: et tunc laus erit unicuique a Deo: quando publicabuntur conscientiæ, quæ modo leguntur. Tunc ergo boni soli erunt ibi, pellentur mali. Ad dexteram enim missa sunt retia, iniquos habere non potcrunt.","t":"Look now, brothers, at that blessed, mystical, great Church too, which the hundred and fifty-three fish signify. For what this one is like we have heard, we know, and we see; but what that one will be like is held out to us in prophecy, though it has not yet come into experience. Yet we may rejoice about the future one, though we do not yet see it present. Then the nets were let down neither on the right nor on the left; for they were going to catch both good and bad. For if it were said “on the right,” the bad would not be understood there; if it were said “on the left,” the good would not be understood there. But when they were to hold good and bad, the nets were let down anywhere, and they caught, as we have discussed, the unrighteous and the righteous. But now, with the Church to come in that holy Jerusalem, where the hearts of all mortals will lie open, there is no fear that anyone who is bad will enter that Church. For he will not hide the cunning of a most wicked heart under the skin of mortality. For the Lord has now come; and so after the resurrection, no longer to die, he commands these nets to be let down on the right. And what the Apostle says comes to pass: “Until the Lord comes and lights up the hidden things of darkness, and will make manifest the thoughts of the heart; and then each will have praise from God,” when consciences, which are now read, will be made public. Then, therefore, only the good will be there; the bad will be driven out. For the nets were let down on the right; they will not be able to hold the unrighteous.","f":"Augustine, <i>Serm.</i> 252.7 (PL 38:1135; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-7)."},"augustine-sermones/252.8":{"o":"Quare ergo centum quinquaginta tres? Numquid tot crunt sancti Nam si computentur, non solum omnes fideles. qui in bona vita exierunt de corpore, sed soli martyres; unus dies passionis martyrum si computetur, millia hominum inveniuntur coronatorum. Ergo centum quinquaginta ires pisces, quid sibi volunt, sine dubio conquirendum esl. Quid sibi volunt quinquaginta? In isto enim numero, id est, in quinquaginta mysterium est: quia ter multiplicat! quinquaginta, fiunt centum quinquaginta. Nani ideo videtur additus ternarius numerus, ut admoneamurex qua multiplicatione facti sint centum quinquaginta tres: ac si diceretur, Centum quinquaginta in tria divide. Nam si diceretur, Centum quinquaginta duo, ex illo numero qui supercrevit admoniti, divideremus in septuaginta quinque: quoniam septuaginta quinque bis ducti, faciunt centum quinquaginta. Divisionem quippe binariam binarius numerus additus indicaret. Si diccretur, Centum quinquaginta sex, in vigenos quinos partiri debuimus, ut Cerem eorum sex partes. Nunc autem quia dictum cst, Centum quinquaginta tres, in Ires partes debemus dividere totum illum numerum, id est, centum quinquagiota. Hujus ergo numeri pars tertia, quinquaginta sunt. Itaque nostra tota consideratio in quinquagenario numero figenda est.","t":"Why, then, a hundred and fifty-three? Will the saints be so many? For if one counted not only all the faithful who departed the body in a good life, but the martyrs alone; if one day of the martyrs’ passion were counted, thousands of crowned men would be found. So what the hundred and fifty-three fish mean must without doubt be inquired into. What does fifty mean? For in this number, that is, in fifty, there is a mystery: because fifty multiplied three times makes a hundred and fifty. For the number three seems to have been added to remind us by what multiplication the hundred and fifty-three were made, as if it were said: “Divide a hundred and fifty into three.” For if it were said “a hundred and fifty-two,” we would be reminded by the number left over to divide it into seventy-fives, since seventy-five taken twice makes a hundred and fifty: for the added number two would indicate division by two. If it were said “a hundred and fifty-six,” we ought to divide it into twenty-fives, so as to make six parts of them. But now, because it was said “a hundred and fifty-three,” we ought to divide that whole number, that is, a hundred and fifty, into three parts. The third part of this number, then, is fifty. So our whole consideration must be fixed on the number fifty.","f":"Augustine, <i>Serm.</i> 252.8 (PL 38:1135; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-8)."},"augustine-sermones/252.9":{"o":"Numquid forte ipsi sunt quinquaginta isti dies, quos nunc celebramus? NoM enim sine causa, fratres mei, consuetudinem antiquae traditionis tenet Ecclesia, ut per istos quinquaginta dies Alleluia dicatur. Alleluia enim laus est Dei. Significatur ergo nobis laborantibus actio quietis nostræ. Cum enim post istum laborem ad illam requiem veniemus, solum negotium laus Dei erit, actio nostra ibi Alleluia est. Quid est Alleluia? Laudate Deum. Quis laudet Deum sine defoctu, nisi Angeli? Non esuriunt, non sitiunt, non aegrotant, non moriuntur. Nam et uos diximus Alleluia, et cantatum est mane hic, et cum jam adessemus, paulo ante diximus Alleluia. Odor nos quidam divinae laudis, et illius quietis attingit, sed ex majore parte mortalitas premit. Lassamur enim dicendo, et membra nostra reficere volumus: et si diu dicatur Alleluia, onerosa nobis est laus Dei, propter molem corporis nostri. Nam plenitudo sine cessatione in Alleluia, post hoc sæculum et post laborem erit. Quid ergo, fratres i Dicamus quantum possumus, ut semper dicere mercamur. Ibi cibus noster Allaluia, polus Alleluia, actio quie tis Alleluia, totum gaudium erit Alleluia, id est, laus Dei. Quis enim laudat aliquid sine defectu, nisi qui fruitur sine fastidio? Quantum ergo erit robur in mente, quanta immortalitas et firmitas in corpore, ut neque mentis deficiat intentio in contemplatione Dei, nrque membra succumbant in continuatione Iaculis Dei?","t":"Are these perhaps the very fifty days which we are now celebrating? For not without reason, my brothers, does the Church keep the custom of ancient tradition that Alleluia is said through these fifty days. For Alleluia is the praise of God. So to us who labor is signified the activity of our rest. For when after this labor we come to that rest, the only business will be the praise of God; our activity there is Alleluia. What is Alleluia? “Praise God.” Who could praise God without failing, except the angels? They do not hunger, they do not thirst, they do not fall sick, they do not die. For we too have said Alleluia, and it was sung here this morning, and when we had just come in, a little while ago, we said Alleluia. A certain fragrance of the divine praise and of that rest reaches us, but for the greater part mortality weighs us down. For we grow tired with saying it and want to refresh our members; and if Alleluia is said for long, the praise of God becomes a burden to us because of the weight of our body. For the fullness without ceasing in Alleluia will be after this world and after labor. What then, brothers? Let us say it as much as we can, that we may deserve to say it always. There our food will be Alleluia, our drink Alleluia, the activity of rest Alleluia; the whole joy will be Alleluia, that is, the praise of God. For who praises anything without failing, except one who enjoys it without weariness? How great, then, will be the strength in the mind, how great the immortality and firmness in the body, so that neither the mind’s attention fails in the contemplation of God nor the members give way in the continual praise of God!","f":"Augustine, <i>Serm.</i> 252.9 (PL 38:1135–1136; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/252-9)."},"augustine-sermones/253.1":{"o":"Evangelium sancti Joannis apostoli, quod dicitur secundum Joannem, hodie terminatum est, de his quæ narravit quomodo apparuerit Dominus post resurrectionem discipulis suis. Compellavit ergo apostolum Petrum, illum praesumptorem ct negatorem, cum loqueretur ei jam vivus morte devicta, et dicebat: Simon Joannis (sic enim appellabatur Petrus), amas me Respondebat ille quod ciat in corde ipsius. Si Petrus respondebat quod in corde habcbat; Dominus quare quærebat, qni cor vidcbat? Denique ipse etiam Petrus mirabatur, et cmn quodam tædio audiebat quærentem, quem nover:: scientem. Semel dictum est: Amas me? Responsum est: Diligo te, Domine, tu scis. Et herum: Amas me? Domine, tu omnia nosti; tu scis quia diligo te. Et tertio, Amas me? Contristatus est Petrus. Quid contristaris, Petre, quia ter respondes amorem? Oblitus es trinum timorem? Sine interroget te Dominus: medicus est qui te interrogat, ad sanitatem pertinet quod interrogat. Noli txdio affici. Exspecta, impleatur numerus dilectionis, ut deleat numerum negationis.","t":"The Gospel of Saint John the apostle, which is called “according to John,” was finished today, in what it tells of how the Lord appeared to his disciples after the resurrection. He addressed the apostle Peter, that presumer and denier, when he spoke to him now alive, death overcome, and said: “Simon son of John” (for so Peter was called), “do you love me?” He answered what was in his heart. If Peter answered what he had in his heart, why did the Lord ask, who saw the heart? Finally Peter himself too wondered, and with a certain weariness heard him asking whom he knew to be knowing. Once it was said: “Do you love me?” The answer was: “I love you, Lord; you know.” And again: “Do you love me?” “Lord, you know all things; you know that I love you.” And a third time, “Do you love me?” Peter was grieved. Why are you grieved, Peter, that you answer love three times? Have you forgotten your threefold fear? Let the Lord question you: it is a physician who questions you; what he asks belongs to your health. Do not be wearied. Wait, let the number of love be filled up, so that it may blot out the number of denial.","f":"Augustine, <i>Serm.</i> 253.1 (PL 38:1137; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/253-1)."},"augustine-sermones/253.2":{"o":"Ubique tamen, ubique, id est, in ipso ternario numero interrogationis suæ Dominus Jesus respondenti amorem commendat agnos suos, et dicit Pasce agnos meos, pasce oves meas: tanquam diceret, Quid milii retribuis, quia diligis me? Dilectionem tuam ostende in ovibus meis. Quid mihi præstas, quia diligis mc; quando ego tibi præstiti, ut diligeres me? Sed dilectionem tuam erga me, habes ubi Obtendas, habes ubi Merceas: pasce agnos meos. Qualiter autem essent pascendi agni dominici, oves tanto pretio comparatae quanta essent dilectione pascendae, in consequentibus demonstravit. Postquam enim Petrus impleto legitimo numero trinæ responsionis professus est se esse Domini dilectorem, commendatis sibi ovibus ejus, audit de sua futura passione. Hic demonstravit Dominus, sic diiigendas oves suas ab eis quibus eas commendat, ut parati sint mori pro eis. Sic idem Joannes in Epistola sua ait: Sicut pro nobis Christus animam suam posuit, sic et noa debemus pro fratribus animas ponere.","t":"Yet everywhere, everywhere, that is, in the very threefold number of his questioning, the Lord Jesus entrusts his lambs to the one who answers with love, and says, “Feed my lambs, feed my sheep,” as if he were saying: What do you repay me, since you love me? Show your love in my sheep. What do you give me by loving me, when it was I who gave you to love me? But you have where to show your love toward me, you have where to exercise it: feed my lambs. How the Lord’s lambs were to be fed, sheep bought at so great a price, with how great love they were to be fed, he showed in what follows. For after Peter, the lawful number of a threefold answer being filled, professed himself a lover of the Lord, and his sheep had been entrusted to him, he hears of his future passion. Here the Lord showed that his sheep are to be loved by those to whom he entrusts them in such a way that they are ready to die for them. So the same John says in his Letter: “As Christ laid down his life for us, so we too ought to lay down our lives for the brothers.”","f":"Augustine, <i>Serm.</i> 253.2 (PL 38:1137; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/253-2)."},"augustine-sermones/253.3":{"o":"Responderat ergo Domino Petrus per superbam quamdam praesumptionem, quando ei dixerat, Animam meam pro te ponam. Nondum acceperat vires, quibus impleret promissum. Modo jam ut possit hoc facere, impletur charitate. Ideo ei dicitur, Amas me? Et respondet, Amo: quia hoc non implet nisi charitas. Quid est ergo, Petre? quando negasti, quid timuisti? Totum quod timuisti, hoc crat, mori. Vivus tecum loquitur, quem mortuum vidisti: noli jam timere mortem; in illo victa est, quam timebas. Pependit in cruce, confixus est clavis, spirilum reddidit, lancea percussus est, in scpulcro positus. Hoc timuisti, quando negasti; ne hoc patereris, timuisti; et mortem timendo, vitam negasti. Modo intellige: quando timuisti mori, tunc es mortuus. Mortuus est enim negando: sed resurrexit plorando. Quid deinde ait illi? Sequere mE: sciens ejus maturitatem. Si enim meministis, imo quia meminerunt qui legerunt; commemorentur etiam qui non meminerunt, aut cognoscant qui non legerunt. Dixerat Petrus: Sequar te quocumque ieris. Et Dominus ad illum: Non potes me sequi modo: sequeris autem postea. Modo, inquit, non potes: promittis, sed ego video vires luas. Ego venam cordis inspicio, et quod vcrum est aegroto renuntio. Non potes nie sequi modo. Sed ista medici renuntiatio, non est desperatio: adjunxit, et ait, Sequeris autem postea. Eris sanus, et sequeris me. Jam quia videt quid agatur in corde ipsius, et videt quod donum dederit dilectionis animæ ipsius, dicit ei: Sequere me. Ego certe dixeram, Non potes modo: ego modo dico, Sequere me.","t":"Peter, then, had answered the Lord out of a certain proud presumption when he had said to him, “I will lay down my life for you.” He had not yet received the strength to fulfill his promise. Now, so that he can do it, he is filled with charity. That is why it is said to him, “Do you love me?” And he answers, “I love you,” because only charity fulfills this. What then, Peter? When you denied, what did you fear? All that you feared was this: to die. He whom you saw dead is speaking with you alive: do not fear death any more; in him the death you feared was overcome. He hung on the cross, he was fixed with nails, he gave up the spirit, he was struck with a lance, he was laid in the tomb. This is what you feared when you denied; you feared to suffer this; and by fearing death you denied life. Understand now: when you feared to die, then you died. For he died by denying, but he rose by weeping. What does he then say to him? “Follow me,” knowing his ripeness. For if you remember, or rather since those who have read it remember, let those who do not remember be reminded, or those who have not read it learn. Peter had said: “I will follow you wherever you go.” And the Lord to him: “You cannot follow me now; but you will follow afterward.” “Now,” he says, “you cannot: you promise, but I see your strength. I examine the pulse of the heart, and I tell the sick man what is true. You cannot follow me now.” But this report of the physician is not despair: he added, and said, “But you will follow afterward.” You will be well, and you will follow me. Now, since he sees what is happening in his heart, and sees what gift of love he has given to his soul, he says to him: “Follow me.” I certainly said, “You cannot now”; now I say, “Follow me.”","f":"Augustine, <i>Serm.</i> 253.3 (PL 38:1137–1138; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/253-3)."},"augustine-sermones/253.4":{"o":"Sed nata est quædam quæstio non omittenda. Cum dixisset Dominus Petro, Sequere me: respexit Petrus ad discipulum quem diligebat Jesus, id est, ad ipsum Joannem, qui Evangelium hoc scripsit; et ait Domino, Domine, iste quid? Scio quia diligis eum, quomodo ego sequor, et ipse non sequitur? Ait Dominus: Sic eum volo manere, donec veniam: tu me sequere. Ipse vero Evangelista, ipse qui scripsit, de quo dictum est hoc, Sic eum volo mancre, donec veniam; secutus adjunxit verba sua in Evangelio, et ait, natam fuisse famam inter fratreS propter hoc verbum, quia discipulus ille non esset moriturus. Et ut tollerct istam opinioncm adjunxit: Non autem dixit, eum non fuisse moriturum: sed tantum dixit, Sic eum volo manere, donec veniam: tu me sequere. Hanc ergo opinionem, qua putabatur Joannes non moriturus, abstulit Joannes ipse consequentibus verbis suis, et ne boc credatur, ait: Non hoc dixit Dominus, sed dixit hoc. Quare illud autem dixerit, Joannes non exposuit, sed nobis reliquit propter quod pulsemus, si forte aperiatur nobis.","t":"But a certain question has arisen which must not be passed over. When the Lord had said to Peter, “Follow me,” Peter looked back at the disciple whom Jesus loved, that is, at John himself, who wrote this Gospel, and said to the Lord: “Lord, what about him? I know that you love him: how is it that I follow, and he does not?” The Lord said: “So I want him to remain until I come: you follow me.” The evangelist himself, the very one who wrote it, about whom this was said, “So I want him to remain until I come,” added his own words in the Gospel and said that a report had arisen among the brothers because of this word, that that disciple was not going to die. And to remove this opinion he added: “But he did not say that he would not die, but only said, So I want him to remain until I come: you follow me.” This opinion, then, by which John was thought not to be going to die, John himself removed by his following words, and so that it should not be believed, he says: “The Lord did not say this, but he said this.” But why he said that, John did not explain; he left it for us to knock at, in case it is opened to us.","f":"Augustine, <i>Serm.</i> 253.4 (PL 38:1138; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/253-4)."},"augustine-sermones/253.5":{"o":"Quantum mihi Dominus donare dignatur, quantum mihi videtur (videtur autem et melius melioribus). sic puto istam solvi quæstionem duobus modis: aut de passione Petri dixit Dominus, quod dixit; aut de Evangelio Joannis. Quod est de passione: ut sit, Sequere me, patere pro me, patere quod ego. Crucifixus est enim Christus, crucifixus est et Petrus. Expertus est clavos, expertus est cruciatus. Joannes autem nihil eorum expertus est: hoc est, Sic eum volo manere, sine vulnere, sine cruciatu dormiat, et exspectet me. Tu me sequere, palere quod ego: sanguinem fudi pro te, funde pro me. Uno ergo isto modo exponi potest, quod dictum est, Sic eum volo manere, donec veniam: tu me sequere: Nolo ut ipse patiatur, tu patere. Secundum autem Evangelium Joannis, hoc mihi videtur intelligi: quoniam Petrus scripsit de Domino, scripserunt et alii; sed scriptura eorum magis circa humanitatem Domim est occupata. Dominus enim Christus et Deus est, et homo. Quid est homo? Anima ct caro. Quid est ergo Christus? Verbum, anima et caro. Sed qualis anima? quia ct pecora habent anirnas. Verbum, rationalis anima et caro; hoc totum Chriblus. Sed de divinitate Christi in litteris Petri aliquid: in Evangelio autem Joannis multum eminet. In principio erat Verbum, ipse dixit. Transcendit nubes, et transcendit sidera, transcendit Angelos, transcendit omnem creaturam, pervenit ad Verbum, per quod facta sunt omnia. « In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt ». Quis videt, quis cogitat, quis digne suscipiat, quis digne pronuntiet? Tunc habet bene intelligi, quando venerit Christus. Sic eum volo manere, donec veniam. Exposui sicut potui: potest ipse melius in cordibus vestris.","t":"As far as the Lord deigns to grant me, as far as it seems to me (and better men see it better), I think this question can be solved in two ways: the Lord said what he said either about Peter’s passion or about John’s Gospel. As for the passion, it would mean: “Follow me, suffer for me, suffer what I suffer.” For Christ was crucified, and Peter too was crucified. He experienced the nails, he experienced tortures. But John experienced none of them. That is, “So I want him to remain: let him sleep without a wound, without torture, and wait for me. You follow me, suffer what I suffer: I shed my blood for you, shed yours for me.” In this one way, then, what was said can be explained: “So I want him to remain until I come: you follow me”; I do not want him to suffer, you suffer. But according to John’s Gospel, it seems to me to be understood thus: Peter wrote about the Lord, and others wrote too; but their writing is occupied more with the Lord’s humanity. For the Lord Christ is both God and man. What is man? Soul and flesh. What then is Christ? Word, soul, and flesh. But what kind of soul? For cattle too have souls. Word, rational soul, and flesh: this whole is Christ. But about the divinity of Christ there is something in the letters of Peter; in John’s Gospel, though, it stands out greatly. “In the beginning was the Word,” he said. He went beyond the clouds, and went beyond the stars, went beyond the angels, went beyond every creature, and reached the Word, through whom all things were made. “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him.” Who sees this, who thinks it, who receives it worthily, who utters it worthily? It will be well understood when Christ comes. “So I want him to remain until I come.” I have explained it as I could: he can do it better in your hearts.","f":"Augustine, <i>Serm.</i> 253.5 (PL 38:1138; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/253-5)."},"augustine-sermones/254.1":{"o":"Sic se habet, fratres mei, sic se habet miseria nostræ conditionis et Dei miseratio, ut tempus mœstitiæ tempus lætitiæ praecedat: id est, ut prius sit tempus moestitiæ, posterius tempus lætitiæ: prius sit tempus laboris, posterius quietis; prius sit tempus calamitatis, posterius felicitatis. Sic se habet miseria nostrae conditionis, ut diximus, et divina miseratio. Tempus enim moestitia;, laboris, miseriæ, peccata nostra nobis pepererunt: tempus vero laetitiae, quietis, felicitatis, non venit de meritis nostris, sed de gratia Salvatoris. Aliud meremur, aliud speramus: meremur mala, speramus bona. Hoc facit misericordia ejus, qui creavit nos.","t":"So it stands, my brothers, so stands the misery of our condition and the mercy of God, that the time of sadness goes before the time of gladness: that is, that first comes the time of sadness, afterward the time of gladness; first the time of labor, afterward of rest; first the time of calamity, afterward of happiness. So stands the misery of our condition, as we have said, and the divine mercy. For the time of sadness, labor, and misery our sins have brought forth for us; but the time of gladness, rest, and happiness does not come from our merits but from the grace of the Savior. We deserve one thing, we hope for another: we deserve evils, we hope for good things. This is the work of the mercy of him who created us.","f":"Augustine, <i>Serm.</i> 254.1 (PL 38:1138; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-1)."},"augustine-sermones/254.2":{"o":"Sed tempore miseriæ nostrae, et, sicut Scriptura loquitur, diebus nativitatis nostra, nosse debemus unde debeat esse ipsa tristitia. Tristitia enim sic est, quomodo stercus. Stercus non loco suo positum, irnmunditia est. Stercus non loco suo positum, immundam facit domum: loco suo positum, fertilem facit agrum. Videte 8tercoris locum ab agricola provisum. Ait Apostolus: « Et quis cst qui me lætificet, nisi qui contristatur ex mc »? Et alio loco: « Tristitia, » inquit, « secundum Deum poenitentiam in salutem impœnitendam operatur ». Qui secundum Dcuin tristis est, in poenitentiam tristis est de peccatis suis. Tristitia de iniquitate propriam justitiam parturit. Prius tibi displiceat quod es, ut possis esse quod non es. « Qua; secundum Deum est, i inquit, « tristitia, pœnitentiam in salutem impoenitendam operatur. Pœnitentiam, > inquit, « in salutem. > Qualem salutem? « Impœnitendam. > Quid est, « Impœnitendam? > Cujus te omnino poenitere non possit. Habuimus enim vitam cujus nos debuimus poeniterc: habui mus vitam poenitendam.Sed non possumus pervenire ad vitiai impœnitendam, nisi per malæ vitæ pœnitentiam. Numquid, fratres, ut dicere cœperam, in massa tritici purgata invenies stercus? Tamen ad illum nitorem, ad illam speciem et pulchritudinem per stercus pervenitur: rei pulchræ foeditas via fuit.","t":"But in the time of our misery, and, as Scripture says, in the days of our birth, we ought to know where sadness itself should come from. For sadness is like dung. Dung put where it does not belong is filth. Dung put where it does not belong makes a house unclean; put in its place, it makes a field fertile. See the place for dung provided by the farmer. The Apostle says: “And who is there to gladden me, but the one who is saddened by me?” And in another place: “Sadness according to God,” he says, “works repentance unto salvation not to be repented of.” Whoever is sad according to God is sad over his sins unto repentance. Sadness over iniquity gives birth to one’s own righteousness. First let what you are displease you, so that you can be what you are not. “Sadness,” he says, “that is according to God works repentance unto salvation not to be repented of.” “Repentance,” he says, “unto salvation.” What salvation? “Not to be repented of.” What is “not to be repented of”? One which you can never repent of at all. For we have had a life we ought to have repented of: we have had a life to be repented of. But we cannot come to a life not to be repented of except through repentance of a bad life. Brothers, as I had begun to say, will you find dung in a cleaned heap of wheat? Yet to that brightness, to that appearance and beauty, one comes through dung: the filthiness was the way to the beautiful thing.","f":"Augustine, <i>Serm.</i> 254.2 (PL 38:1138–1139; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-2)."},"augustine-sermones/254.3":{"o":"Merito etiam Dominus dicit in Evangelio de quadam arbore infructuosa: Jam ecce triennium est quod venio ad eam, et fructum in ea non invenio: præcidam illam, ne mihi agrum impediat. Intercedit colonus: intercedit jam securi imminente infructuosis r.ulicibus, et pene feriente; intercedit colonus, quomodo intercessit Deo Moyses; intercedit colonus, et dicit: Domine, dimitte illam et hoc anno; circumfodio ei, et adhibeo cophinum stercoris: si fecerit fructum, bene; si quo minus, prcecides eam. Arbor ista genus est humanum. Visitavit istam arborcin Dominus tempore Patriarcharum, quasi primo anno. Visitavit eam tempore Legis et Prophetarum, quasi sccundo anno. Ecce in Evangelio tertius annus illuxit. Jam quasi praecidi dcbuit: sed interpellat Inis ericors misericordem. Qui enim se volebat exhibere misericordem, ipse sibi opposuit intercessorem. Dimittatur, inquit, ct hoc anno: circumfodiatur ei fussa; signum est humilitatis: adhibeatur cophinus stercoris, si forte det fructum. Imo quia dat fructum, ex parte non dal fructum, veniet Dominus ejus, et dividet eam ( Luc. XII, 46). Quid est, dividct? Quia sunt boni, et sunt mali: modo autem in uno cœtu, tanquam in uno corpore sunt constituti.","t":"Rightly too the Lord says in the Gospel about a certain unfruitful tree: “See, it is now three years that I come to it, and I find no fruit on it: I will cut it down, so that it does not encumber my field.” The farmer intercedes: he intercedes when the axe is already hanging over the unfruitful roots and almost striking; the farmer intercedes, as Moses interceded with God; the farmer intercedes and says: “Lord, leave it this year too; I will dig around it and apply a basket of dung: if it bears fruit, good; if not, you will cut it down.” This tree is the human race. The Lord visited this tree in the time of the patriarchs, as in the first year. He visited it in the time of the Law and the Prophets, as in the second year. See, in the Gospel the third year has dawned. Now it ought, as it were, to have been cut down; but the merciful one pleads with the merciful. For he who wished to show himself merciful set up an intercessor against himself. “Let it be left,” he says, “this year too; let a trench be dug around it”: it is a sign of humility; “let a basket of dung be applied, in case it gives fruit.” Indeed, because it gives fruit in part and in part does not give fruit, its Lord will come and divide it. What is “divide it”? Because there are good and there are bad; but now they are set in one assembly, as in one body.","f":"Augustine, <i>Serm.</i> 254.3 (PL 38:1139; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-3)."},"augustine-sermones/254.4":{"o":"Ergo, fratres mei, ut dixi, stercoris locus opportunus dat fructum, importunus autem locum facit immundum. Nescio quis tristis est, inveni nescio quem tristem: stercus video, locum quaero; dic, amice, unde tristis es? Perdidi, inquit, pecuniam. Locus immundus, fructus nullus. Audiat Apostolum: Tristitia mundi mortem operatur. Non solum fructus nullus, sed et magna pernicies. Sic et de cæteris rebus ad gaudia sæcularia pertinentibus, quas res longum est enumerare. Video alium tristantem, gementem, flentem: multum stercoris video, et ibi lucum quæro. Et cum viderem tristem, flentem; inspexi et orantem. Orans nescio quid mibi bonæ significationis ingessit: sed adhuc lucum quæro. Quid enim si iste orans, gemens, magno fletu mortem roget inimici sui? Etiamsi sic jam plorat, jam rogat, jam orat; locus immundus, frucius nullus. Plus est quod invenimus in Scripturis: regat ut moriatur inimicus ipsius, incidit in malcdictionem Judæ: Oratio ejus fiat in peccatum. Inspexi alium rursus gementem, Oentem, orantem: stercus agnosco, locum quæro. Intendi autcm orationi ejus, et audio dicentem, Ego dixi: Domine, miserere mei; sana animam meam, quoniam peccavi tibi. Gemit peccatum: agnosco agrum, exspecto fructum. Deo gratias: bono loco est stercus; non ibi vacat; fructum parturit. Huc cst vere tempus fructuosæ mœstitiæ, ut conditionem mortalitatis nostræ, abundantiam tentationum, subreptiones peccatorum, adversitates cupiditatum, rixas concupiscentiarum contra bonas cogitationes semper tumultuantium doleamus: hinc tristes simus.","t":"So, my brothers, as I said, dung in a suitable place gives fruit, but in an unsuitable place makes the place unclean. Someone or other is sad; I found someone or other sad: I see dung, I look for the place. Tell me, friend, why are you sad? “I have lost money,” he says. Unclean place, no fruit. Let him hear the Apostle: “The sadness of the world works death.” Not only no fruit, but great ruin too. So also with the other things that belong to worldly joys, which it would take long to list. I see another saddened, groaning, weeping: I see a lot of dung, and there I look for the place. And when I saw him sad and weeping, I looked more closely and saw him praying too. Praying, he gave me some sign of something good; but I still look for the place. For what if this man, praying, groaning, with great weeping, is asking for the death of his enemy? Even if he is already lamenting this way, already asking, already praying: unclean place, no fruit. What we find in the Scriptures is more: if he asks that his enemy die, he falls into the curse of Judas: “Let his prayer become sin.” I looked again at another, groaning, weeping, praying: I recognize dung, I look for the place. I paid attention to his prayer and I hear him saying: “I said: Lord, have mercy on me; heal my soul, for I have sinned against you.” He is groaning over sin: I recognize the field, I wait for the fruit. Thanks be to God: the dung is in a good place; it is not idle there; it brings forth fruit. This truly is the time of fruitful sadness: that we should grieve over the condition of our mortality, the abundance of temptations, the stealthy approaches of sins, the oppositions of desires, the quarrels of the lusts always in tumult against good thoughts: let us be sad over this.","f":"Augustine, <i>Serm.</i> 254.4 (PL 38:1139; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-4)."},"augustine-sermones/254.5":{"o":"HoC tempus miseriae nostræ et gemitus nostri, quadraginta dies illi significant ante Pascha: lætitiae vero, quae posterior erit, quietis, felicitatis, vitæ æternæ, regni sine fine, quod nondum est, his diebus quinquaginta, quibus diebus Deo laudes dicuntur, significatur. Significantur enim nobis duo tempora: unn:n ante resurrectionem Domini; alterum post resurrectionem Domini; unum in quo sumus, alterum in quo nos futuros esse speramus. Tempus moeroris, quod significant dies Quadragesiimc, et significamus et habemus: tempus autem lætitiæ et quietis et regni, quod significant dies isti, significamus per Alleluia, sed nondum habemus laudes. Sed nunc suspiramusad Alleluia. Quid est, Alleluia? Laudate Deum. Sed nondum habemus laudes: in Ecclesia frequentantur laudes Dei post resurrectionem, quia nobis crit perpetua laus post resurrectionem nostram. Domini passio tempus nostrum significat, in quo nunc flemus. Flagella, vincula, contumeliae, sputa, spinea corona, vinum fellitum, in spongia acetum, insultationes, opprobria, postremo ipsa crux, in ligno membra sacra pendentia, quid nobis significant, nisi lempus quod agimus, tempus moeroris, tempus mortalitatis, tempus tentationis? Ideo foedum tempus: sed foeditas ista stercoris sit in agro, non in domo. Moeror sit de peccatis, non de cupiditatibus fraudatis. Foedum tempus: sed si bene utamur, fidele tempus. Quid foetidius agro stercorato. Pulchrior fuit ager, antequam cophinum stercoris haberet; perductus est ager ad faeditatem, ut veniret ad ubertatem. Ergo foeditas hujus temporis signum est: sed nobis sit ista foeditas tempus fertilitatis. Yidcamus ergo cum propheta, quid dicat, Vidimus eum, Qualem? Non habentem speciem neque decorem (Isai. LUI, 2). Quare? Alium prophetam interroga: Dinumeraverunt omnia ossa mea. Dinumerata suni ossa pendentis. Foeda species, crucifixi species: sed ista fœditas pulchritudinem parturiL Quam pulchritudinem? Resurrectionis. Quia speciosus forma præ filiis hominum.","t":"This time of our misery and our groaning is signified by those forty days before Easter; but the time of gladness which will come later, of rest, happiness, eternal life, the kingdom without end, which does not yet exist, is signified by these fifty days, on which praises are said to God. For two times are signified to us: one before the Lord’s resurrection, the other after the Lord’s resurrection; one in which we are, the other in which we hope we shall be. The time of mourning, which the days of Lent signify, we both signify and have; but the time of gladness and rest and the kingdom, which these days signify, we signify by Alleluia, but we do not yet have the praises. But now we sigh toward Alleluia. What is Alleluia? Praise God. But we do not yet have the praises: in the Church God’s praises are repeated often after the resurrection, because we shall have perpetual praise after our resurrection. The Lord’s passion signifies our time, in which we now weep. The scourges, chains, insults, spittle, crown of thorns, wine mixed with gall, vinegar on a sponge, mockeries, reproaches, and finally the cross itself, the sacred members hanging on the wood: what do they signify to us but the time we are passing, the time of mourning, the time of mortality, the time of temptation? So it is a foul time; but let this foulness be the foulness of dung in the field, not in the house. Let the mourning be over sins, not over cheated desires. A foul time; but if we use it well, a faithful time. What smells worse than a manured field? The field was more beautiful before it had the basket of dung; the field was brought to foulness so that it might come to abundance. So the foulness of this time is a sign; but let this foulness be for us a time of fertility. Let us see, then, with the prophet what he says: “We saw him.” What was he like? “Having no form or comeliness.” Why? Ask another prophet: “They have numbered all my bones.” The bones of the one hanging were numbered. A foul appearance, the appearance of one crucified; but this foulness gives birth to beauty. What beauty? That of the resurrection. For he is “fairer in form than the sons of men.”","f":"Augustine, <i>Serm.</i> 254.5 (PL 38:1139; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-5)."},"augustine-sermones/254.6":{"o":"Laudemus ergo, fratres, Dominum; quia rjus fidclia promissa retinemus, nondum accepimus. Parum putatis, quia promissorem tenemus, ut jam dcbitorem cxigajuus? Promisor Deus debitor factus est bonitate sua, non prarogantia nostra. Quid ei dedimus, ut eum debitorem teneamus? An forte quod audistis in Psalmo: Quid retribuam Domino? Primo quando dicit, Quid retribuam Domino? verba suut debituris, non dehilum exigentis. Pra:rogatum cst illi: Quid retribuam Do mino? Quid esl, Quid retribuam? Rependam. Pro qua re? Pro omnibus quæ retribuit mihi. Quid retribuit mihi? Primo nihil eram, et fecit me; perieram, quaesivit me; quærens invenit me, captivum redemit me, emptum liberavit me, de servo fratrem fecit me. Quid retribuam Domino? Non habes quod retribuas. Quando ab illo totum exspectas, quid habes retribuere? Sed exspecla: nescio quid vult dicere. Cur quærit, Quid retribuam Domino pro omnibus quæ retribuit mihi? Circumspiciens undique quid retribuat, quasi invenit. Quid invenit? Calicem salutaris accipiam. Retribuere cogitabas, adhuc accipcre quæris. Vide, rogo. Si adhuc accipere quæris, adhuc debitor eris; quando retributor? Si ergo semper debitor eris, quando retribues? Non invenis quod retribuas: nisi quod dederit, non habebis.","t":"Let us praise the Lord, then, brothers, because we hold his faithful promises; we have not yet received them. Do you think it little that we hold him as promiser, so that we may now claim him as debtor? God the promiser has become a debtor by his own goodness, not by our advance payment. What have we given him, that we should hold him as debtor? Perhaps what you heard in the Psalm: “What shall I repay to the Lord?” First, when he says, “What shall I repay to the Lord?” the words are those of one who will owe, not of one who claims a debt. Something has been paid out to him in advance: “What shall I repay to the Lord?” What is “What shall I repay”? Pay back. For what? “For all the things he has repaid to me.” What has he repaid to me? First I was nothing, and he made me; I had perished, he sought me; seeking, he found me; captive, he redeemed me; bought, he set me free; from a slave he made me a brother. “What shall I repay to the Lord?” You have nothing to repay. When you expect everything from him, what do you have to repay? But wait: he wants to say something. Why does he ask, “What shall I repay to the Lord for all the things he has repaid to me?” Looking around on every side for what to repay, he seems to have found something. What did he find? “I will take the cup of salvation.” You were thinking of repaying, and you are still seeking to receive. See, I beg you. If you still seek to receive, you will still be a debtor; when will you be a repayer? If, then, you will always be a debtor, when will you repay? You do not find anything to repay: you will have nothing except what he has given.","f":"Augustine, <i>Serm.</i> 254.6 (PL 38:1139–1140; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-6)."},"augustine-sermones/254.7":{"o":"V ide, quando dicebas, Quid retribuam? ad illud pcrtinet quod dixisti, Omnis homo mendax ( Psal. CXV, 11-13). Qui enim voluerit dicere quia retribuet aliquid Deo, mendax est (omnia ab illo speranda sunt; a nobis ipsis praeter illum nihil nisi forte peccatum), et mendacium de suo loquitur. Vere plene de suo abundat homo; mendacium omnino hic habet et thesaurum mendaciorum: cor suum mentiatur, quantum potest, uon deficit; fingat quidquid potest, mentiatur quidquid potest. Quare? Quia quod gratis habet, de se habet, non illud emit. Quando venitur ad veritatem, si verax vult esse, non erit de suo. Mendax Petrus de suo. Ubi mendax? Promisit nobis Dominus passionem: et dicit, Absit a te, non fiat illud. Omnis homo mendax. Unde mendax? Ipsum Dominum audi: Non sapis quœ Dei sunt, sed quœ sunt hominis. Verax autem Petrus: quando? Tu es Christus Filius Dei vivi. Unde ista veritas homini mendaci? Ecce homo dicit,Tue. Christus Filius Dei vivi. Quis dicit? Petrus. Quid erat Petrus? Homo, qui dixil verum. Certe, Omnis homo mendax. Ecce, ecce lingua ejus; ecce lingua de lingua ejus: quomodo, Omnis homo mendax? Audi, quia Omnis homo mendax > quia de suo. Ergo unde Petrus verax? Audi ipsam veritatem: Beatus es, Simon Bar-Jona. Unde beatus? de suo? Absit! Quia tibi non revelavit caro et sanguis, sed Pater meus qui in cœlis eat.","t":"See: when you were saying, “What shall I repay?” what you said belongs to this: “Every man is a liar.” For whoever wants to say that he will repay something to God is a liar (all things are to be hoped for from him; from ourselves apart from him nothing except perhaps sin), and he speaks a lie from his own. Truly man abounds fully from his own: he has here a lie altogether, and a treasury of lies. Let his heart lie as much as it can, it does not run short; let him invent whatever he can, let him lie whatever he can. Why? Because what he has for nothing he has from himself; he did not buy it. When it comes to the truth, if he wants to be truthful, it will not be from his own. Peter was a liar from his own. Where was he a liar? The Lord foretold his passion to us, and Peter says: “Far be it from you; let it not happen.” “Every man is a liar.” Why a liar? Hear the Lord himself: “You do not savor the things of God, but the things of men.” But Peter was truthful: when? “You are the Christ, the Son of the living God.” Where did this truth come to a lying man? See, a man says: “You are the Christ, the Son of the living God.” Who says it? Peter. What was Peter? A man, who spoke the truth. Certainly, “every man is a liar.” See, see his tongue; see the tongue from his tongue: how is “every man a liar”? Hear: “every man is a liar,” because of his own. So from where was Peter truthful? Hear the Truth itself: “Blessed are you, Simon Bar-Jona.” Blessed from where? From his own? Far from it! “For flesh and blood has not revealed it to you, but my Father who is in heaven.”","f":"Augustine, <i>Serm.</i> 254.7 (PL 38:1140; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-7)."},"augustine-sermones/254.8":{"o":"Laudemus ergo Domicum, charissimi, laudemus Deum, dicamus Alleluia. Significemus istis diebus diem sine fine; signilicemus locum immortalitatis, tempus immortalitatis; festinemus ad domum æternam. Beati qui habitant in domo tua; in sPecula sœculorum laudabunt te. Lex dicit, Scriptura dicit, veritas dicit. Venturi sumus ad domum Dei, quae est in coelis. Ibi non quinquaginta diebus Deuni laudabimus; sed qnemadmodum scriptum cst, in sœcula sœculorum. Videbimus, amabimus, laudabimus. Nee quod videbimus deficiet, uec quod amabimus peribit, nec quod laudabimus tacebit; sempiternum totum erit, sine fine crit. Laudemus, laudcmus; sed non solis vocibus, laudemus et moribus: laudet li. gua, laudet vita; sed habeat charitatem infinitam. Conversi ad Dominum, ctc.","t":"Let us praise the Lord, then, dearly beloved, let us praise God, let us say Alleluia. Let us signify in these days the day without end; let us signify the place of immortality, the time of immortality; let us hasten to the eternal home. “Blessed are those who dwell in your house; they will praise you for ages of ages.” The Law says it, Scripture says it, the Truth says it. We are going to come to the house of God, which is in heaven. There we shall not praise God for fifty days but, as it is written, for ages of ages. We shall see, we shall love, we shall praise. Neither will what we see fail, nor will what we love perish, nor will what we praise fall silent; all will be everlasting, it will be without end. Let us praise, let us praise; but not with voices alone, let us praise with our conduct too: let the tongue praise, let the life praise; but let it have infinite charity. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 254.8 (PL 38:1140; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/254-8)."},"augustine-sermones/255.1":{"o":"Quoniam voluit Dominus, ut Charitatem vestram in Alleluia vidercmus, de Alleluia vobis verbum debemus. Non sini oneri, si commemoro qnod nostis: quia et ipsum Alleluia quotidie dicimus, et quotidie delectamur. Nostis enim quia Alleluia, latine dicitur Laudate Deum: et in hoc verbo consonantes ore et consentientes corde, exhortamur nos invicem ad laudandum Deum. tum tantum homo securus laudat, qui non habct unde displiceat. Et in hoc quidem tempore peregrinationis nostræ ad solatium viatici dicimus Alleluia; modo nobis Alleluia canticum est viatoris: tendimus autein per viam laboriosam ad quietam patriam, ubi retractis omnibus actionibns nostris, non remanebit nisi Alleluia.","t":"Since the Lord has willed that we should see Your Love at the Alleluia, we owe you a word about Alleluia. Let it not be a burden if I remind you of what you know: for we say Alleluia itself every day, and every day we delight in it. For you know that Alleluia is said in Latin “Praise God”; and sounding together in this word with the mouth and agreeing with the heart, we exhort one another to praise God. Only that man praises in security who has nothing in him to displease. And in this time of our pilgrimage we say Alleluia for the comfort of our journey; now Alleluia is for us the song of a traveler: but we are heading by a laborious road to the restful homeland, where, all our activities being withdrawn, nothing will remain but Alleluia.","f":"Augustine, <i>Serm.</i> 255.1 (PL 38:1140; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-1)."},"augustine-sermones/255.2":{"o":"Istam partem suavissimam sibi Maria elegerat, quæ vacabat, discebat, laudabat: Martha vero soror ejus, circa plurima fuerat occupata. Equidem agebat reni necessariam, sed non permansuram: agebat rem viæ, nondum patriæ: agebat rem peregrinationis, nondum possessionis. Suscepcrat cnim Dominum, et cos qui cum illo erant. Et Dominus carnem habebat: et sicut pro nobis dignatus est carnem suscipere, ita dignatus est esurire et sitire. Et ex co quod dignatus est esurire et sitire, dignatus est pasci ab eis quos ipsc ditavit: dignatus est suscipi, non inopia, sed gratia. Agebat ergo Martha quod pertinebat ad necessitatem esui ientium et sitientium: parabat conversatione sollicita, quod manducaretur et biberetur a sanctis et ab ipso Sancto sanctorum in domo ejus. Magnum opus, sed transitoriuin. Numquid esurire et sitire semper erit? Quando inhaerebimus purissima; illi et perfectissimae bonitati, non erit quare servire necessitati. Beati erimus, nullo indigentes; multum habentes, nihil quærentes. Et quid est quod habebimus, ut nihil quæramus? Dixi: quod creditis, postea videbitis. Quod ergo diximus, multum habentes et nihil quærentes, id est, nullo indigentes; quid est illsum quod habebimus? Servientibus Sibi Deus, colet - tibus eum, credentibus in eum, sperantibus in eum, amantibus eum quid dabit?","t":"Mary had chosen this most delightful part for herself: she was at leisure, she was learning, she was praising; but Martha her sister had been busy about very many things. She was indeed doing a necessary thing, but one that would not last: she was doing a thing of the road, not yet of the homeland; she was doing a thing of the pilgrimage, not yet of possession. For she had received the Lord and those who were with him. And the Lord had flesh; and as he deigned to take on flesh for us, so he deigned to hunger and thirst. And from his deigning to hunger and thirst, he deigned to be fed by those whom he himself had enriched; he deigned to be received, not out of want, but out of grace. Martha, then, was doing what belonged to the need of the hungry and thirsty; with anxious activity she was preparing what would be eaten and drunk by the saints and by the Holy of holies himself in her house. A great work, but a passing one. Will there always be hunger and thirst? When we cling to that most pure and most perfect goodness, there will be no reason to serve necessity. We shall be happy, needing nothing; having much, seeking nothing. And what is it that we shall have, so that we seek nothing? I have said it: what you believe, you will see afterward. As to what we said, then, having much and seeking nothing, that is, needing nothing: what is that which we shall have? What will God give to those who serve him, worship him, believe in him, hope in him, love him?","f":"Augustine, <i>Serm.</i> 255.2 (PL 38:1140; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-2)."},"augustine-sermones/255.3":{"o":"Videmus enim quanta det in hoc tempore diffidentibus de illo, desperantibus de illo, aversis ab illo, blasphemantibus illum; videmus quanta dona targiatur. Ab illo est enim primo sanitas: quæ sic dulcis est, ut in fastidium nunquam veniat. Quando hanc habet, quid deest pauperi? Quando istam non babet, quidquid habet quid prodest diviti? Ab illo est ergo, id est, a Domino Deo nostro quem colimus, a vero Deo in quem credimus, et in quo speramus, et quem diligimus; ab illo est tanta res, sanitas. Videte tamen, cum sit magna res sanitas, quomodo eam det ct bonis et malis, et blasphematoribus suis et laudatoribus suis. Et quid dicam? Utrique homines sunt. Omn! pecore melior est ct malus homo. Dat sanitatem etiam jumentis ct draconibus, usque ad muscas et vermiculos donat sanitatem; et salvat omnia qui creavit omnia. Ut ergo alia omittamus; quia nihil melius invenimus quam est sanitas: non solum eam dat Deus hominibus, sed et pecoribus, sicut dicit Psalmus: Homines et jumenta sal- I'OS fucies, Domine; sicut multiplicata eat misericordia tua, Deus. Sic cnim es, quia Deus es; ut bonitas tua non remaneat in summis, et deserat infima. Pervenit ab Angelis usque ad extrema et minuta animalia. Pervenit enim a fine usque in finem pertendens former sapientia, et disponit omnia suaviter ( Sap. VIII, 1 ): et in ipsa dispositione suavitatis ejus, suavis est omnibus sanitas.","t":"For we see how much he gives in this time to those who distrust him, despair of him, are turned away from him, blaspheme him; we see how great gifts he lavishes. For from him first is health, which is so sweet that it never becomes tedious. When a poor man has it, what does he lack? When a rich man does not have it, what good is whatever he has? From him, then, that is, from the Lord our God whom we worship, from the true God in whom we believe, in whom we hope, and whom we love, comes so great a thing, health. Yet see, though health is a great thing, how he gives it both to the good and to the bad, both to those who blaspheme him and to those who praise him. And what shall I say? Both are men. Even a bad man is better than any beast. He gives health even to cattle and serpents; down to flies and little worms he grants health; and he who created all things preserves all things. So, to pass over other things (since we find nothing better than health), God gives it not only to men but also to beasts, as the Psalm says: “Men and beasts you will save, O Lord, as your mercy has been multiplied, O God.” For so you are, because you are God, that your goodness does not stay in the highest things and abandon the lowest. It reaches from the angels to the last and tiniest animals. “For it reaches from end to end mightily, wisdom, and orders all things sweetly”; and in that sweet ordering of his, health is sweet to all.","f":"Augustine, <i>Serm.</i> 255.3 (PL 38:1140–1141; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-3)."},"augustine-sermones/255.4":{"o":"Cum ergo tantum bonum del et bonis et malis, et bominibus et jumentis; quid est, fratres mei, quod servat bonis? Jam enim dixerat, Homines et jumenta salvos facies, Domine; sicut multiplicata eat misericordia tua, Deus. Et deinde adjunxit: Filii autem hominum (Psal. XXXV, i, 8 ). Qui sunt isti? Quasi alii Sunt homines, de quibus paulo ante dixerat, Homines et jumenta salvos facies, Domine; et alii filii hominum. Aliud enim sunt homines quam filii hominum, et aliud sunt filii hominum qnam homines? Quid sibi ergo vult ista distinctio? Nisi forte quia homincs pertinent ad hominem, filii hominum ad Filium hominis: homines, ad hominem; filii hominum, ad Filium hominis. Est enim quidam homo qui non fuit filius hominis. Qui enim primus factus est, homo fuit, filius hominis non fuit. Quid ergo nobis venit per hominem, et quid nobis venit per Filium hominis? Commemoro quod venit per hominem, et Apostoli verba dico: Per unum hominem peccatum intravit in mundum, et per peccatum mors: et ita inomnes homines pertransiit, in quo omnes peccuverunt. Ecce quod nobis propinavit homo, ecce quod de parente bibimus, et vix digerimus. Si hoc per hominem, quid per Filium hominis? < Proprio, > inquit, < Filio non pepercit. i Si c proprio Filio non pepercit, sed pro nobis omnibus tradidit eum; quomodo non et cum illo omnia nobis donabit I i ( Id. vin, 32). Item, « Sicut per inobedientiam unius hominis peccatores constituti sunt multi; sic et per obedientiam unius hominis, justiconstituentur multi ». Per illum ergo peccatum, per Christum justitia. Umnes ergo peccatorcs ad hominem pertinent: omnes justi ad Filium hominis. Quid ergo miramini, quia peccatores, quia impii, quia iniqui, quia Dei contemptores, a Deo aversi, sæculi dilectores, amplectentes iniquitatem, odio habentes veritatem, hoc est, homines pertinentes ad hominem; quid miramini, quia habent istam sanitatem, cum audiatis Psalmum, Homines et jumenia salvos facies, Domine? Ne extollerent se ipsi homines, quia habent temporalem sanitatem, addita sunt illis jumenta. Quid est ergo unde gaudes, homo? Nonne tibi cum asino tuo commune est, et cum gatlina tua, cum quocumque animante in domo tua, cum istis passeribus? nonne tibi sanitas corporis cum his omnibus communis est?","t":"Since, then, he gives so great a good both to the good and to the bad, both to men and to beasts, what is it, my brothers, that he keeps for the good? For he had already said, “Men and beasts you will save, O Lord, as your mercy has been multiplied, O God.” And then he added: “But the sons of men.” Who are these? As if men, of whom he had said a little before, “Men and beasts you will save, O Lord,” are one thing, and the sons of men another. For are men something other than the sons of men, and the sons of men something other than men? What then does this distinction mean? Unless perhaps that men belong to the man, the sons of men to the Son of man: men to the man, the sons of men to the Son of man. For there is a certain man who was not a son of man. For he who was made first was a man; he was not a son of man. What then came to us through the man, and what came to us through the Son of man? I recall what came through the man, and I speak the Apostle’s words: “Through one man sin entered the world, and through sin death; and so it passed to all men, in whom all sinned.” See what the man served us to drink; see what we drank from our parent and can hardly digest. If this came through the man, what through the Son of man? “He did not spare,” he says, “his own Son.” “If he did not spare his own Son, but handed him over for us all, how will he not also give us all things with him?” Again: “As through the disobedience of one man many were made sinners, so also through the obedience of one man many will be made righteous.” Through him, then, sin; through Christ, righteousness. All sinners, then, belong to the man; all the righteous to the Son of man. Why then do you marvel that sinners, the ungodly, the unrighteous, despisers of God, those turned from God, lovers of the world, embracing iniquity, hating truth, that is, men belonging to the man, why do you marvel that they have this health, when you hear the Psalm, “Men and beasts you will save, O Lord”? So that men themselves should not exalt themselves because they have temporal health, beasts were added to them. What then is it you rejoice in, O man? Is it not common to you with your donkey, with your hen, with any animal in your house, with these sparrows? Is not bodily health common to you with all these?","f":"Augustine, <i>Serm.</i> 255.4 (PL 38:1141; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-4)."},"augustine-sermones/255.5":{"o":"Qu:rre ergo quod promissum est fillis hominum, et audi quod sequitur: Filii autem hominum sub tegmine alarum tuarum sperabunt. Interim sperabunt, quamdiu in via sunt. Filii autem hominum sub tegmine alarum tuarum sperabunt. Spe eniM salvi facti sumus. Hoe non pertinet ad homines et jumenta, sperare sub tegmine alarum Dei. Et ecce spes lactat nos, nutrit nos, confirmat nos, et in ista laboriosa vita consolatur noB; in ipsa spe cantamus Alleluia. Ecce spes quantum gaudium habet. Res ipsa quid erit? Quid crit quæriis? Audi quod sequitur: Inebriabuntur ab ubertate domus tuœ ( Psal. XXXV, 7-9). Hujus rei spes est. Sitimus, esurimus, opus est ut saliemur: sed in via fames, in patria satietas. Quando satiabimur? Satiabor cum manifestata fuerit gloria tua. Modo autem gloria Dei nostri, gloria Christi nostri latet: et cum illo abscondita est et nostra. Sed cum Christus apparuerit vita vestra, tunc et ros cum illo apparebitis in gloria. Tunc erit Alleluia in re: modo autem in spe. Spes illam cantat, amor cantat modo, amor cantabit et tunc: sed modo cantat amor esuriens, tunc cantabit amor fruens. Quid est enim Alleluia, fratres mei? Dixi vobis, Laus Dei est. Ecce modo verbum auditis, et in audiendo delectamini, et in delectatione lauda tis. Si rorem sic amalis, fontem ipsum quomodo amabitis? Quod est enim stomacho ructanti ructatio, boc cst cordi saginato laudatio. Si enim laudamus quod credimus, quomodo laudabimus cum viderimus? Eccc quod sibi Maria elegerat: sed significabat vitam illam, nondum tenebat.","t":"Look, then, for what is promised to the sons of men, and hear what follows: “But the sons of men will hope under the shelter of your wings.” Meanwhile they will hope, as long as they are on the way. “But the sons of men will hope under the shelter of your wings.” “For in hope we have been saved.” This does not belong to men and beasts, to hope under the shelter of God’s wings. And see, hope suckles us, nourishes us, strengthens us, and consoles us in this laborious life; in that hope we sing Alleluia. See how much joy hope has. What will the thing itself be? You ask what it will be? Hear what follows: “They will be drunk with the abundance of your house.” Of this thing there is hope. We thirst, we hunger; we need to be filled; but on the way hunger, in the homeland fullness. When shall we be filled? “I shall be filled when your glory is made manifest.” But now the glory of our God, the glory of our Christ, is hidden; and with him ours too is hidden. “But when Christ, your life, appears, then you too will appear with him in glory.” Then there will be Alleluia in reality; but now in hope. Hope sings it, love sings it now, love will sing it then too; but now hungry love sings, then love enjoying will sing. For what is Alleluia, my brothers? I have told you: it is the praise of God. See, now you hear the word, and in hearing you are delighted, and in delight you praise. If you so love the dew, how will you love the spring itself? For what belching is to a full stomach, praise is to a fattened heart. For if we praise what we believe, how shall we praise when we have seen? See what Mary had chosen for herself; but she signified that life, she did not yet hold it.","f":"Augustine, <i>Serm.</i> 255.5 (PL 38:1141; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-5)."},"augustine-sermones/255.6":{"o":"Duæ sunt vitae: una pertinens ad delectationem, altera pertinens ad necessitatem. Quae ad necessitatem, laboriosa est: quae ad delectationem, voluptuosa est. Sed intra intro, noli foris quaerere delectationem: ne tumescas de illa, et per angustum intrare non possis. Ecce quomodo Maria Dominum videbat in carne, et Dominum audiebat per carnem, sicut audistis, cum Epistola ad Hebraeos legeretur, quasi pcr velum. Nullum erit velum, quando videbimus facie ad faciem. Maria ergo sedebat, hoc est vacabat, et audiebat, et laudabat: Martha vcro circa plurimum ministerium occupata erat. Et dicit ei Dominus, Martha, Martha, circa multa es occupata: porro unum est necessarium ( Luc. x, 38, 42). Unum verum: multa non erunt necessaria. Antequam perveniamus ad unum, multis indigemus. Unum nos extendat, pe multa distendant et abrumpant ab uno. Ipsum unum dixit apostolus Paulus, quia nondum perceperat. Ego, inquit, non me arbitror apprehendisse. Unum autem, quæ retro oblitus, in ea quœ ante sunt extentus. Non distentus, sed extentus. Unum enim extendit, non distendit. Multa distendunt, unum extendit. Et quamdiu extendit? Quamdiu hic sumus. Cum venerimus, colligit, non extendit. Unum autem, quæ retro oblitus, in ea quœ ante sunt extentus, secundum intentionem. Ecce extensionem: nunquam distensionem. Secundum intentionem sequor, ad palmam supernœ vocationis Dei m Christo Jesu ( Philipp. III, 13, 44). Ordo verborum est: Unum autem sequor. Tunc ergo veniemus, et uno perfruemur; sed ipsum unum omnia nobis erit. Quid enim diximus, fratres, quando coepi loqui? Quid est ipsum multum qnod habebimus, quando non indigebimus? quid est multum quod habebimus? Hoc proposueram dicere: quid nobis dabit Deus, quod non dabit illis? Tollatur impius, ne videat claritatem Dei ( Isai. xxvi, 10). Ergo claritatem suam nobis dabit Deus, qua fruamur: unde tolletur impius, ne videat claritatem Dei. Totum multum nostrum quod habebimus, ipse Deus erit. Avare, quid quaerebas accipere? Quid quærit a Deo, cui non sufficit Deus?","t":"There are two lives: one belonging to delight, the other belonging to necessity. The one that belongs to necessity is laborious; the one that belongs to delight is full of pleasure. But go within; do not seek delight outside, lest you swell up with it and be unable to enter by the narrow way. See how Mary saw the Lord in the flesh and heard the Lord through the flesh, as you heard when the Letter to the Hebrews was read, as through a veil. There will be no veil when we see face to face. Mary, then, was sitting, that is, she was at leisure; and she was listening and praising; but Martha was busy about much serving. And the Lord says to her: “Martha, Martha, you are busy about many things; but one thing is necessary.” One thing, truly: many things will not be necessary. Before we come to the one thing, we need many. Let the one thing stretch us out; let the many not stretch us apart and break us off from the one. The apostle Paul spoke of that one thing, because he had not yet grasped it. “I do not think,” he says, “that I have laid hold of it. But one thing: forgetting what lies behind, stretched out toward what lies ahead.” Not stretched apart, but stretched out. For the one thing stretches out; it does not stretch apart. Many things stretch apart; one thing stretches out. And how long does it stretch out? As long as we are here. When we have arrived, it gathers us together; it does not stretch us out. “But one thing: forgetting what lies behind, stretched out toward what lies ahead, according to intention.” See: stretching out, never stretching apart. “According to intention I follow, toward the prize of God’s upward calling in Christ Jesus.” The order of the words is: “But one thing I follow.” Then, therefore, we shall arrive and enjoy the one thing; but that one thing will be all things to us. For what did we say, brothers, when I began to speak? What is that “much” which we shall have when we shall need nothing? What is the much we shall have? This is what I had set out to say: what will God give us which he will not give them? “Let the ungodly be taken away, so that he may not see the glory of God.” So God will give us his glory to enjoy: from which the ungodly will be taken away, so that he may not see the glory of God. All our “much” that we shall have will be God himself. Greedy man, what were you seeking to receive? What does he seek from God, for whom God is not enough?","f":"Augustine, <i>Serm.</i> 255.6 (PL 38:1141–1142; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-6)."},"augustine-sermones/255.7":{"o":"Sed quando dicitur, quia Deum habebimus, et ipso solo contenti erimus, imo ipso solo sic delectabimur, ut nihil aliud requiramus; quia et in uno ipso fruemur, et in nobis invicem ipso fruemur: (quid enim sumus, si Deum non habemus? aut quid aliud in nobis quam Dcum debemus diligere, aut quia habemus, aut ut habeamus?) quando ergo dicitur quia caetera subtrahuntur, et solus Deus erit quo delectemur; quasi angustatur anima, quae consuevit multis delectari; et dicit sibi anima carnalis, carni addicta, carnalibus cupiditatibus implicata, visco malarum cupiditatum involutas pennas habens, ne volet ad Deum, dicit sibi: Quid mihi erit, ubi non manducabo, ubi non bibam, ubi cum uxore mea non dormiam? quale mihi gaudium erit? Hoc gaudium tuum de aegritudine est, non de sanitate. Certe ipsa caro tua in hoc tempore aliquando ægrotat, aliquando sana est. Intendite, ut aliquid dicam, unde capiatis, exemplum rei quam non possum dicere. Sunt quaedam aegrotantium desideria: ardent desiderio aut alicujus fontis, aut alicujus pomi; et sic ardent, ut existiment quia si sani fuerint, frui debeant ipsis deaideriis suis. Venit sanitas, et perit cupiditas. Quod desiderabat, fastidit: quia hoc in illo febris quaerebat. Et qualis est ista sanitas, in qua convalescit aegrotus? Sanitas ista qua dicimur sani, quid est? Sed tamen hinc capite exemplum. Quia cum multa sint aegrotantium desideria, qua: ista sanitas tollit; quomodo illa tollit ista sauitas, sic omnia tollit immortalitas: quia sanitas nostra immortalitas est. Recolite Apostolum, et videte quid erii: Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem ( I Cur. xv, 55). Flerimus aequales Angelis Dci. Numquid illi miseri sunt, qui non epulantur? Nonnc ideo beatiores, quia istis non indigent? An vero quilibet dives aequabitur Angelis? Angeli vere divites sunt. Quid dicuntur divitiæ? Facultates. Angeli habent magnas facultates, qui habent magnas facilitates. Audis cum laudatur dives: Quantum magnus est, dominus est, dives est, potens est. Quantum magnum ut eat quo vult, jumenta adsunt, sumptus adsunt, servi adsunt, ministeria adsunt. Omnia ista habet dives: quo vult it, laborem non patitur. Angelus ubi voluerit, ibi erit: nec dicit, Junge; nec dicit, Sterne; quod cum superbia dicunt divites, et tumescere inde volunt, quia habent quibus dicanl, Junge et Sterne. Infelix, verba ista sunt infirmitatis, non facultatis. Non ergo indigebimus: et ideo beati erimus. Pleni enim erimus, sed Deo nostro: et omnia quae hic pro magno desideramus, ipse nobis erit. Pro magno cibum hic quaeris: Deus tibi cibus erit. Amplexum carnis hic quaeris: Mihi autem adhœrere Deo bonum eit ( PsaL LXXII, 28). Divitias hic quæris: quomodo tibi deerunt omnia, quando illum habebis qui fecit omnia? Et ut verbis Apostoli te faciam securum, de illa vita hoc dixit: Ut sit Deus omnia in omnibus.","t":"But when it is said that we shall have God and be content with him alone, indeed so delighted with him alone that we seek nothing else, since we shall both enjoy him in himself and enjoy him in one another (for what are we if we do not have God? Or what else ought we to love in ourselves but God, either because we have him or so that we may have him?), when, then, it is said that the other things are withdrawn and God alone will be our delight, the soul that is used to delighting in many things feels as it were cramped; and the carnal soul, given over to the flesh, entangled in carnal desires, having its wings caught in the birdlime of evil desires so that it cannot fly to God, says to itself: “What will there be for me where I shall not eat, where I shall not drink, where I shall not sleep with my wife? What sort of joy will I have?” This joy of yours comes from sickness, not from health. Certainly your flesh itself in this time is sometimes sick, sometimes healthy. Pay attention, so that I may say something from which you may grasp an example of a thing I cannot say. Sick people have certain desires: they burn with desire for some spring, or some fruit; and they burn so much that they think that if they become well they ought to enjoy those very desires. Health comes, and the craving perishes. What he desired, he loathes, because it was the fever in him that sought it. And what sort of health is this, in which the sick man recovers? This health by which we are called healthy, what is it? But still, take an example from it. Since sick people have many desires which this health takes away, as this health takes those away, so immortality takes all of them away; for our health is immortality. Recall the Apostle, and see what it will be: “This corruptible must put on incorruption, and this mortal put on immortality.” We shall be equal to the angels of God. Are they miserable, who do not feast? Are they not the happier because they do not need these things? Or will just any rich man be made equal to the angels? The angels are truly rich. What are riches called? Means (facultates). The angels have great means, because they have great ease (facilitates). You hear when a rich man is praised: “How great he is! He is a lord, he is rich, he is powerful.” How great, that he goes where he wants: the beasts are there, the funds are there, the slaves are there, the services are there. The rich man has all these: he goes where he wants, he suffers no labor. An angel will be wherever he wants; nor does he say, “Harness,” nor “Saddle,” which the rich say with pride, wanting to swell up because they have people to whom they can say, “Harness” and “Saddle.” Wretch, these are words of weakness, not of means. We shall need nothing, then, and so we shall be happy. For we shall be full, but of our God; and all the things we desire here as great he himself will be to us. Here you seek food as a great thing: God will be your food. Here you seek the embrace of the flesh: “But for me it is good to cling to God.” Here you seek riches: how will you lack anything when you have him who made all things? And to make you secure with the Apostle’s words, he said this of that life: “That God may be all in all.”","f":"Augustine, <i>Serm.</i> 255.7 (PL 38:1142; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/255-7)."},"augustine-sermones/256.1":{"o":"Quoniam placuit Domino Deo nostro, at hic constituti praesentia corporali, etiam cum vestra Charitate illi cantaremus Alleluia, quod latine interpretatur, Laudatc Dominum; laudemus Dominum, fratres, vita et lingua, corde et ore, vocibus et moribus. Sic enim sibi dici vult Deus Alleluia, ut non sit in laudante discordia. Concordent ergo prius in nobis ipsis lingua cum vita, os cum conscientia. Concordent, inquam, voces cum moribus, ne forte bonx voces testimonium dicant contra malos mores. 0 felix Alleluia in cœlo, ubi templum Dei Angeli sunt! Ibi enim concordia summa laudantium, ubi est exsultatio secura cantantium: ubi nulla lex in membris repugnat legi mentis; ubi non est rixa cupiditatis, in qua periclitetur victoria charitatis. Hic ergo cantemus Alleluia adhuc solliciti, ut illic possimus aliquando cantare securi. Quare hic solliciti? Non vis ut sim sollicitus, quando lego, Numquid non tentatio est vita humana super terram ( Job VII, 1)? Non vis ut siin sollicitns, quando mihi adhuc dicitur, Vigilate ct orate, ne intretisin tentationem ( Marc. XIV, 38 )? Nrm vis ut sim sollicitus, ubi sic abundat tentatio, ut nobis ipsa præscribat oratio, quando dicimus, Dimilte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Quotidie petitores, quotidie debitores. Vis ut sim securus, ubi quotidie peto indulgentiam pro peccatis, adjutorium pro periculis? Cum enim dixero propter præterita peccata, Dimitte nobis debita nostra, sicul et nos dimittimus debitoribus, nostris: continuo propter futura pericula addo et adjungo, Ne noa inferas in tentationem ( Matth. VI, 12, 13). Quomodo est autem populus in bono, quando mecum clamat, Libera nos a malo? Et tamen, fratres, in isto adhuc malo cantemus Alleluia Dco bono, qui nos liberat a malo. Quid circum inspicis unde te liberet, quando te liberat a malo? Noli longe ire, noli aciem mentis circumquaque distendere. Ad te redi, te respice. Tu es adhuc malus. Quando ergo Deus te ipsum liberat a te ipso, tunc te liberat a malo. Apostolum audi; et ibi intellige a quo malo sis liberandus. c Condelector, i inquit, « legi Dei secundum interiorem homincm; video autem aliam legero in membris meis repugnantem legi nentis meæ, et captivantem me in legepeccati, quæ est. i Ubi? « Captivantem, i inquit, < me in lege peccati, qua estin membris meis. i Putavi quia captivavit te sub nescio quibus ignotis barbaris: putavi qnia captivavit te sub nescio quibus gentibus alienis, vel sub nescio quibus hominibus-dominis. Quœ est, inquit, in membris meis. Exclama ergo cum illo: Miser ego homo, quis me liberabit? Unde quis Iiberabit? Dic unde. Alius dicit ab optione, alius de carcere, alius de barbarorum captivitate, alius de febre atque languore: dic tu, Apostole, non quo mittamur, aut quo ducamur; sed quid nobiscum portemus, quid nos ipsi simus, dic: De corpore mortis hujus. De corpore mortis hujus? De corpore, inquit, mortis hujus.","t":"Since it has pleased the Lord our God that, being here in bodily presence, we should also sing Alleluia to him with Your Love (which is translated into Latin “Praise the Lord”), let us praise the Lord, brothers, with life and tongue, with heart and mouth, with voices and conduct. For God wants Alleluia to be said to him in such a way that there is no discord in the one praising. So first let tongue agree with life in us, mouth with conscience. Let voices, I say, agree with conduct, lest perhaps good voices bear witness against bad conduct. O happy Alleluia in heaven, where the angels are the temple of God! For there is the supreme concord of those who praise, where there is the secure exultation of those who sing; where no law in the members fights against the law of the mind; where there is no quarrel of desire in which the victory of charity is endangered. Here, then, let us sing Alleluia while still anxious, so that there we may one day sing it secure. Why anxious here? Do you not want me to be anxious, when I read, “Is not human life on earth a temptation?” Do you not want me to be anxious, when it is still said to me, “Watch and pray, that you may not enter into temptation”? Do you not want me to be anxious, where temptation so abounds that prayer itself prescribes for us, when we say, “Forgive us our debts, as we also forgive our debtors”? Every day petitioners, every day debtors. Do you want me to be secure, where every day I ask pardon for sins and help against dangers? For when I have said because of past sins, “Forgive us our debts, as we also forgive our debtors,” at once because of future dangers I add and join, “Lead us not into temptation.” And how is a people in good, when it cries out with me, “Deliver us from evil”? And yet, brothers, in this evil still let us sing Alleluia to the good God, who delivers us from evil. Why do you look around for what he delivers you from, when he delivers you from evil? Do not go far, do not spread your mind’s gaze in every direction. Return to yourself, look at yourself. You are still evil. When, then, God delivers you yourself from yourself, then he delivers you from evil. Hear the Apostle, and understand there from what evil you are to be delivered. “I delight,” he says, “in the law of God according to the inner man; but I see another law in my members, fighting against the law of my mind and taking me captive in the law of sin which is.” Where? “Taking me captive,” he says, “in the law of sin which is in my members.” I thought he had taken you captive under some unknown barbarians; I thought he had taken you captive under some foreign nations, or under some men as masters. “Which is,” he says, “in my members.” Cry out, then, with him: “Wretched man that I am, who will deliver me?” Deliver from what? Say from what. One says from the officer, another from prison, another from captivity among barbarians, another from fever and sickness: you, Apostle, tell us, not where we are to be sent or led, but what we carry with us, what we ourselves are; tell us: “From the body of this death.” From the body of this death? “From the body,” he says, “of this death.”","f":"Augustine, <i>Serm.</i> 256.1 (PL 38:1142–1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/256-1)."},"augustine-sermones/256.2":{"o":"Alius dicit: Corpus mortis hujus non ad me pertinet: carcer meus est ad tempus, catena mea cst ad tempus: in corpore morlis sum ego; non corpus mortis sum ego. Argumentaris, ideo non liberaris. Ego cnm, inquit, spiritus sum; caro non sum, sed in carne suni: cum fuero libcratus a carne, quid erit milii dcindc cum carne? Huic argumentationi vultis, fratres, ut ego respondeam, an Apostolus? Si ego respondero, contemnetur fortassis magnitudo verbi propter vilitatem ministri. Taceo potius. Audi mecum Doctorem Gentium: audi mecum Vas clectionis, ut a te tollatur controversia dissensionis. Audi, sed dic prius quod dicebas. Nempe boc dicebas. Non sum ego caro, sed spiritus sum. In carcere meo gemo: quando fuerit hoc vinculum et hoc ergastulum dissolutum, ego liber abscedo. Terra terrue redditur, spiritus cœlo recipitur: vado ego, dimitto quod non sum. Ergo hoc dicebas? Hac, inquit. Non tibi ego respondeo: responde, Apostole; responde, obsecro te. Pra:dicasti, ut audircris; scripsisti, ut legereris; totum factum est, ut credereris. Dic: Quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum. Unde te liberat? De corpore mortis hujus. Sed non es lu ipse corpus mortis hujus? Respondet: Igitur ipse ego mente servio legi Dei, carne autem legi peccati ( Rom. VII, 22-25 ). Sed ipse ego: quomodo per diversa ipse tu? Mente, inquit, quia diligo; carne, quia concupisco: victor quidem, si non consentio; adhuc tamen luctator, urgente adversario. Et quomodo cum fueris, o Apostole, ab hac carne liberatus, jam non eris tu nisi spiritus! Respondet Apostolus, morte jam imminente, debito quod nemo evadit: Carnem non in aeternum pono, sed ad tempus sepono. Ergo rediturus es ad corpus mortis hujus? Et quid? Ipsius verba potius audiamus. Quomodo redis ad corpus, unde tam pia voce liberandum te esse clamasti? Respondet: Redeo quidem ad corpus, sed jam non mortis hujus. Audi, imperite, contra quotidianas lectionum voces surde: audi quomodo redit ad corpus quidem, sed non mortis bujus. Non quia aliud erit corpus, sed quia oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Fratres mei, quando dicebat Apostolus corruptibile hoc, mortale hoc, quodam modo earnem sua voce tangebat. Non ergo aliud. Non, illquit, pono corpus terrenum, et accipio corpus aercum, aut accipio corpus æthereum. Ipsum accipio, sed non jam mortis hujus. Quia oportet corruptibile, non aliud, sed hoc, induere incorruptionem; et mortale, non aliud, sed hoc, induere immortalitatem. Tunc fiet sermo qui scriptus est, Absorpta eit mors in victoriam. Cantetur Alleluia. Tunc fiet sermo qui scriptus est: qui sermo, non jam pugnantium, sed triumphantium: Absorpta eat mors in victoriam. Cantetur Alleluia. Ubi est, mors, aculeus tuus? Cantetur Alleluia. Aculeus aulem moriis eat peccatam. seI quœres locum ejus, et non invenies.","t":"Another says: “The body of this death does not belong to me: it is my prison for a time, my chain for a time; I am in the body of death, I am not the body of death.” You argue, and that is why you are not delivered. “For I,” he says, “am spirit; I am not flesh, but I am in the flesh: when I have been delivered from the flesh, what will I have to do with the flesh after that?” Do you want me, brothers, to answer this argument, or the Apostle? If I answer, perhaps the greatness of the word will be despised because of the lowliness of the minister. I would rather be silent. Hear with me the Teacher of the Gentiles; hear with me the Vessel of election, so that the controversy of disagreement may be taken from you. Hear; but first say what you were saying. Surely you were saying this: “I am not flesh, but I am spirit. I groan in my prison: when this chain and this workhouse has been dissolved, I go away free. Earth is given back to earth, the spirit is received into heaven: I go, I let go of what I am not.” So this is what you were saying? “This,” he says. I do not answer you: answer, Apostle; answer, I beg you. You preached so as to be heard; you wrote so as to be read; all was done so that you might be believed. Say: “Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” From what does he deliver you? “From the body of this death.” But are you not yourself the body of this death? He answers: “So then I myself with the mind serve the law of God, but with the flesh the law of sin.” But “I myself”: how are you yourself through different things? “With the mind,” he says, “because I love; with the flesh, because I lust: a victor indeed, if I do not consent; yet still a wrestler, with the adversary pressing.” And how is it that when you have been delivered from this flesh, O Apostle, you will no longer be anything but spirit? The Apostle answers, with death now near, the debt that no one escapes: “I do not lay the flesh down forever, but set it aside for a time.” So you are going to return to the body of this death? And what? Let us rather hear his own words. How do you return to the body from which you cried out with so devout a voice that you must be delivered? He answers: “I return indeed to the body, but no longer of this death.” Hear, you unskilled man, deaf to the daily voices of the readings: hear how he returns to a body indeed, but not of this death. Not because it will be another body, but because “this corruptible must put on incorruption, and this mortal put on immortality.” My brothers, when the Apostle said “this corruptible,” “this mortal,” he was in a way touching his flesh with his voice. So not another. “I do not,” he says, “lay down an earthly body and receive an airy body, or receive an ethereal body. I receive the same, but no longer of this death.” For “this corruptible,” not another but this, “must put on incorruption; and this mortal,” not another but this, “put on immortality.” “Then will come to pass the word that is written: Death is swallowed up in victory.” Let Alleluia be sung. “Then will come to pass the word that is written”: a word no longer of those fighting but of those triumphing: “Death is swallowed up in victory.” Let Alleluia be sung. “Where, O death, is your sting?” Let Alleluia be sung. “But the sting of death is sin”: you will seek its place, and you will not find it.","f":"Augustine, <i>Serm.</i> 256.2 (PL 38:1143; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/256-2)."},"augustine-sermones/256.3":{"o":"Sed etiam hic inter pericula, intertentationes, et ab aliis, et a nobis cantetur Alleluia. Fidelis enim Deus, qui non permittet, inquit, vos ten. tari super id quod potestis. Ergo et hic cautemus AneluM. Adhuc cst homo reus, sed fidelis est Deus. Non ait, Non permittet vos tentari: scd, Non pemittet vos tentari super id quod potestis; sed faciet cum tentatione etiam exitum, ut possitis sustinere. Intrasti in tentationem: sed faciet Deus etiam exitum, ne pereas in tentatione: ut quomodo vas figuli, formeris prædicatione, coquaris tribulatione. Sed quando intras, exitum cogita: quia fidelis est Deus, custodiet Dominus introitum tuum, et exitum tuum (Psa/. CXX,8). Porro autem, cum factUum fuerit corpus hoc immortale et incorruptibile, quando pcricrit tota tentatio; qnia Corpus quidem mortuum est: quare mortuum cst? propter peccatum. Spiritus autem vita est, Apostoli verba sunt: quarc? propter justitiam. Remittimus ergo mortuum corpus? Non, sed audi: Si autem spiritus ejus qui suscitavit Christum a mortuis, habitat in vobis; qui suscitavit Christum a mortuis, vivificabit et mortalia corpora vestra. Modo enim corpus animalc, tunc spirituale. Factus est enim primus homo in animam viventem, novissimus homo in spiritum vivificantem. Idco vivificubit et mortalia corpora vestra propter inhabitantem Spiritum ejus in vobis. 0 felix illic Alleluia! o secura! o sinc adversario! ubi ncmo erit inimicus, nemo perit amicus. Ibi laudes Deo, et hic laudes Deo: sed hic a sollicitis, ibi a securis; hic a morituris, ibi a semper victuris; hic in spe, ibi in re; hic in via, illic in patria. Modo ergo, fralresmci, cantemus, non ad delectationem quietis, sed ad solatium laboris. Quomodo solent cantare viatores; canta, sed ambula: laborem consolare cantando, pigritiam noli amarc: canta, et ambula. Quid est, ambula? Profice, in bono profice. Sunt enim, secundum Apostolum, quidam proficientes in pejus. Tu si proficis, ambulas: sed in bono profice, in recta fide profice, in bonis moribus profice: canta, et ambula. Noli errare, noli rcdirc, noli rcmancre. Conversi ad Dominum, etc.","t":"But even here, among dangers, among temptations both from others and from ourselves, let Alleluia be sung. “For God is faithful,” he says, “who will not allow you to be tempted beyond what you are able.” So even here let us sing Alleluia. Man is still guilty, but God is faithful. He does not say, “He will not allow you to be tempted,” but, “He will not allow you to be tempted beyond what you are able; but with the temptation he will also make a way out, so that you may be able to endure.” You have entered into temptation; but God will also make a way out, so that you do not perish in temptation: so that, like a potter’s vessel, you may be shaped by preaching and fired by tribulation. But when you enter, think of the way out: for God is faithful; “the Lord will guard your coming in and your going out.” But further, when this body has been made immortal and incorruptible, when all temptation has perished: for “the body indeed is dead.” Why is it dead? “Because of sin. But the spirit is life” (these are the Apostle’s words): why? “Because of righteousness.” Do we then let the dead body go? No; but hear: “But if the Spirit of him who raised Christ from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies.” For now the body is animal, then spiritual. For “the first man was made a living soul, the last man a life-giving spirit.” That is why “he will also give life to your mortal bodies because of his Spirit dwelling in you.” O happy Alleluia there! O secure! O without adversary! Where no one will be an enemy, no friend perishes. Praises to God there, and praises to God here: but here from the anxious, there from the secure; here from those who will die, there from those who will live forever; here in hope, there in reality; here on the way, there in the homeland. Now, then, my brothers, let us sing, not for the delight of rest, but for the comfort of labor. As travelers are accustomed to sing: sing, but walk; console your labor by singing; do not love sloth: sing, and walk. What is “walk”? Advance, advance in good. For there are, according to the Apostle, some who advance toward the worse. If you advance, you walk; but advance in good, advance in right faith, advance in good conduct: sing, and walk. Do not stray, do not go back, do not stand still. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 256.3 (PL 38:1143–1144; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/256-3)."},"augustine-sermones/257.1":{"o":"Quod hebraica lingua dicitur Alleluia, latine est Laudate Dominum. Laudemus ergo Dominum Deum nostrum, non tantum voce, sed etiam corde. Quoniam qui corde laudat, interioris hominis voce laudat. Vox ad homines, sonus cst; vox ad Dcum, affectus est.","t":"What in the Hebrew language is called Alleluia is in Latin “Praise the Lord.” Let us praise the Lord our God, then, not only with the voice but also with the heart. For whoever praises with the heart praises with the voice of the inner man. The voice toward men is sound; the voice toward God is affection.","f":"Augustine, <i>Serm.</i> 257.1 (PL 38:1144; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/257-1)."},"augustine-sermones/257.2":{"o":"Dixit quidam in ecstasi sua, sicut legistis, sicut audistis: Omnis homo mendax. Inde fuit qui non credebat, nisi tetigisset corpus Domini. Mundacium ei videbatur, quod condiscipuli cjus verum loquebantur: et parum illi erat veritatem audire, volebat et tangere. Exhibuit autcm illi hoc Dominus in his quæ sequuntur in Evangelio postea recitanda. Quicumque autcm audit, Omnis homo mendax, non se debet figere in mendacio, et nolle inde surgere, tanquam ratiocinari apud se rationem inaniter, tanquam homo mendax, et dicere sibi: Quando non ero horno? Si autem quamdiu hic sum homo, cro mendax; melius ego mendax ero, qnam mentiatur Scriptura quæ dicit Omnis homo mendax. Si enim ego verax, Scriptura mendax crit. Sed quia Scriptura mendax esse non potest, ego mendax ero. Hæc ibi garriens requiescere sibi securus videtur, tanquam in portu mendacii, ubi faciat naufragium. Bene tibi requiescere, quasi in isto portu, cupiebas: audi scopulum, in quem incurras: Perdes omnes qui loquuntur mendacium. Et ista Scriptura Dei est, quæ dicit, Perdes omnes qui loquuntur mendacium. Ergo omnes perditurus est, quia Omnis homo mendax. Sed quid nobis dictum est? quid admoniti sumus? Quia de nostro mendaccs sumus. Si autem veraces esse volumus, ad Dominum confugiamus. De illius veraces sumus, de nostro mendaces.","t":"Someone said in his ecstasy, as you have read, as you have heard: “Every man is a liar.” Hence there was one who would not believe unless he had touched the Lord’s body. It seemed a lie to him that his fellow disciples were speaking the truth; and it was too little for him to hear the truth: he wanted to touch it too. And the Lord showed it to him, in what follows in the Gospel, to be recited later. But whoever hears “Every man is a liar” ought not to fix himself in lying and refuse to rise from it, reasoning idly with himself, as a lying man would, and saying to himself: “When shall I not be a man? But if, as long as I am a man here, I shall be a liar, better that I be a liar than that Scripture lie, which says, Every man is a liar. For if I am truthful, Scripture will be a liar. But because Scripture cannot be a liar, I shall be a liar.” Chattering this way, he seems to himself to rest secure there, as in the harbor of lying, where he will make shipwreck. You wanted to rest comfortably, as in this harbor: hear the rock you will strike: “You will destroy all who speak a lie.” And this is the Scripture of God which says, “You will destroy all who speak a lie.” So he will destroy all, because “every man is a liar”? But what has been said to us? Of what have we been warned? That of our own we are liars. But if we want to be truthful, let us flee to the Lord. Of his we are truthful, of our own liars.","f":"Augustine, <i>Serm.</i> 257.2 (PL 38:1144; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/257-2)."},"augustine-sermones/257.3":{"o":"Audite hoc uno exemplo, brevi et magno: brevi, quia cito dicitur; magno, quia sapienter appenditur. Petrs unus ostendit hoc quod volo dicere. Quando dixit Domino Christo, Tu es Christus Filius Dei vivi: quid respondit? Beatus es, Simon Dar Jona, quia non tibi revelavit caro et sanguis, sed Puter meus qui in cælis est. Verum dixisti, sed non de tuo. Unde ergo? Pater meus qui in cælis est, tibi revelavit. Inde beatus. quia de Dei; non nisi miser de tuo. Post hæc, ubi ei Dominus ait, Beatus es, quia non tibi revelavit caro et sanguis, sed Pater meus qui in cælia est; post hæc verba, coepit Dominus Christus prænuntiare passionem et mortem suam. Ibi continuo Petrus: Absit a te, Domine. Omnis homo mendax. Ecce paulo aule Petrus verax, ecce modo Petrus mendax. Sed unde Petrus vcrax? Non tibi revelavit caro et sanguis, scd Pater meus qui in cælia est. Unde Petrus mendax? Redi post me, Satana; non enim sapis quæ Dei sunt, scd quæ sunt hominum. Omnis homo mendax. Dictum est crgo nohis, Omnis homo mendax, ut fugiamus nos ipsos, et curramus ad Dcum, qui solus est verax.","t":"Hear it in this one example, short and great: short, because it is quickly said; great, because it is wisely weighed. Peter alone shows what I want to say. When he said to the Lord Christ, “You are the Christ, the Son of the living God,” what did he answer? “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven.” You have spoken the truth, but not of your own. From where, then? My Father who is in heaven revealed it to you. Hence blessed, because of God’s; of your own nothing but wretched. After this, when the Lord had said to him, “Blessed are you, for flesh and blood has not revealed it to you, but my Father who is in heaven,” after these words the Lord Christ began to foretell his passion and death. There at once Peter: “Far be it from you, Lord.” “Every man is a liar.” See, a little before, Peter truthful; see, now, Peter a liar. But from where was Peter truthful? “Flesh and blood has not revealed it to you, but my Father who is in heaven.” From where was Peter a liar? “Get behind me, Satan; for you do not savor the things of God but the things of men.” “Every man is a liar.” So “Every man is a liar” has been said to us, so that we may flee from ourselves and run to God, who alone is truthful.","f":"Augustine, <i>Serm.</i> 257.3 (PL 38:1144; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/257-3)."},"augustine-sermones/258.1":{"o":"Quod cantavimus Deo. Hc est dies quemfecit Dominus, hinc loquamur quod dederit. nic Scriptura utique prophetica aliquid nos intelligere voluit, aliqucm diem non vulgarem, non conspicuum oculis carnis, non eum diem qui oritur ct occidit, sed diem qui potuit scire ortum, nescire occasum. Videamus quod supra dixerat idem Psalmus: Lapideni quem reprobaverunt ædificantes, hic factus eat in caput anguli. A Domino factus est, iste eat mirabilia in oculis nostris. Et sequitur, Hic est dies quem fecit Dominus. Exordium dici hujus a lapide angulari sumamus. Quis est lapis angularis, qucm reprobaverunt Judæorum doctores? Legis cnim pcriti doctores Judæorum reprobaverunt eum, dicentes: Non est iste a Deo, qui solvit sabbatum. Jam dixistis, Non eat iste a Deo, qui solvit sabbatum. Lapidem quem reprobaverunt ædificantes, hic factus eat in caput anguli. Quomodo in caput an{ guli? Quare angularis lapis dictus est Christus? Quia omnis angulus duos parietes de diverso pacificat. Venerunt Apostoli de circumcisione, venerunt de gente Juda'orum; venerunt inde et illæ turbæ quæ præcedebant et sequebantur jumentum ejas, dicentes quod in hoc ipso Psalmo est, Benedictus qui venit in nomine Domini. Vcnerunt inde tot Ecclesix, de quibus dicit apostolus Paulus, < Eram ignotus facie Ecclesiis Judææ, quæ sunt in Christo: tantum autem audiebant quia ille qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat; et in me magnificabant Deum »; Judæi, sed adhærentes Christo, sicut Apostoli, venientes et credentes Christo, et unum p atrietem facientes. Restahat alius parics, Ecclesia de Gentibus veniens: invenerunt se. Pax in Christo, unitas in Christo, qui fecit utraque unum. Ipse est dies quem fecit Dominus. Totum diem intellige, caput et corpus: caput Christus, corpus Ecclesia. Iste est dies quem fecit Dominus.","t":"From what we sang to God, “This is the day which the Lord has made,” let us speak what he may give. In this the prophetic Scripture certainly wished us to understand something, some day not ordinary, not visible to the eyes of the flesh, not the day that rises and sets, but a day that could know a rising and not know a setting. Let us see what the same Psalm had said above: “The stone which the builders rejected has become the head of the corner. This was made by the Lord, and it is wonderful in our eyes.” And it follows: “This is the day which the Lord has made.” Let us take the beginning of this day from the cornerstone. Who is the cornerstone which the teachers of the Jews rejected? For the teachers of the Jews, skilled in the Law, rejected him, saying: “This man is not from God, who breaks the sabbath.” You have now said, “This man is not from God, who breaks the sabbath.” “The stone which the builders rejected has become the head of the corner.” How the head of the corner? Why was Christ called the cornerstone? Because every corner brings two walls from different directions into peace. The apostles came from the circumcision, they came from the nation of the Jews; from there too came those crowds which went before and followed his mount, saying what is in this very Psalm: “Blessed is he who comes in the name of the Lord.” From there came so many churches, of which the apostle Paul says: “I was unknown by face to the churches of Judea which are in Christ; they only heard that he who once persecuted us now preaches the faith he once ravaged; and they glorified God in me”: Jews, but clinging to Christ, like the apostles, coming and believing in Christ, and making one wall. The other wall remained, the Church coming from the Gentiles: they found each other. Peace in Christ, unity in Christ, “who has made both one.” He himself is the day which the Lord has made. Understand the whole day, head and body: the head Christ, the body the Church. This is the day which the Lord has made.","f":"Augustine, <i>Serm.</i> 258.1 (PL 38:1144–1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/258-1)."},"augustine-sermones/258.2":{"o":"Recolite primam mundi conditionem. < Tenebræ erant super abyssum, et Spiritus Dei superferebatur super aquam. Et dixit Deus, Fiat lux: et facta est lux. Et divisit Deus lucem a tenebris; et lucem vocavit diem, tenebras autem vocavit noctem >. Cogitate tenebras istorum, antequam vcnirent ad remissionem peccatorum. Tenebrae ergo crant super abyssum, antequam istis fuissent dimissa peccata. Sed Spiritus Dei superferebatur super aquas: descenderunt isti in aquam, super aquas ferebatur Spiritus Dci, pulsæ sunttenebræ peccatorum. Iste est dies quom fecit Dominus. lluic dici Apostolus dicit: Fuistis enim aliquando tenebræ, nunc autem lux in Dommo. Numquid dixit, Fuistis tenebræ in Domino? Tenebræ in vobis; lux in Domno. Vocavit autem Deus lucem diem: quia ipsius gratia fit quod fit. Illi per se ipsostenebræ esse potuerunt: lui fieri, nisi Dominus fecisset, nonpotuerunt. Quia iste eat dies quem fecit Dominus: non ipse dies, sed Dominus.","t":"Recall the first making of the world. “Darkness was over the abyss, and the Spirit of God was borne over the water. And God said, Let there be light; and there was light. And God divided the light from the darkness; and he called the light day, and the darkness he called night.” Think of the darkness of these here, before they came to the forgiveness of sins. So darkness was over the abyss, before their sins had been forgiven. But the Spirit of God was borne over the waters: these went down into the water, the Spirit of God was borne over the waters, the darkness of sins was driven away. This is the day which the Lord has made. To this day the Apostle says: “For you were once darkness, but now light in the Lord.” Did he say, “You were darkness in the Lord”? Darkness in yourselves; light in the Lord. And God called the light day, because by his grace what is made is made. They could be darkness by themselves; they could not become light unless the Lord had made them. For “this is the day which the Lord has made”: not the day itself, but the Lord.","f":"Augustine, <i>Serm.</i> 258.2 (PL 38:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/258-2)."},"augustine-sermones/258.3":{"o":"Numquid non homo erat Thomas, unus de discipulis, quasi homo de turba? Dicebant ei condiscipuli ejus: Vidimus Dominum Et dicebat ipse: Nisi tetigero, nisi digitum misero in latus ejus, non credam. Evangelistæ tibi annunliaut, et non credis. Ipsis credidit mundus, et non credit discipulus. De ipsis dictum est: In omnem terram cxiit sonus eorum, et in fines orbis terræ verba eorum. Exeunt, verba corum, perveniuntusque tu fines terræ; credit totus mundus: annuntiant omnes uni, et nou credit. Nondum erat dies quem feccrat Dominus. Ad. buc tenebrae erant in abysso, in profunditate cordis humani: tenebræ ibi erant. Veniat ille, caput diei hujus veniat, et dicat patiens, miti,, non iratus, quia medicus: Veni, inquit; veni tange hoc, ct crede. Dixisti, Nisi letigero, nisi digitum misero, non credam. V coi, tange; mitte digitum, et noli esse incredulus, sed fideiis. Veni, mitte digitum. Sciebam vulnera tua, servavi tibi cicatricem meam. Sed plane mittens manum suam complevit fidem. Quae cst enim fidei plenitudo? Ut non credatur Christus tantum homo, nec credatur Christus tantummodo Deus, sed homo et Deus. Ip a est fidei plenitudo: quia Verbum caro factum est, et habitavit in nobis. Ergo iste discipulus oblatis sibi tangendis cicatricibus et membris Salvatoris sui, ubi tetigit, exclamavit: Dominus meus et Deus meus (ld. xx, 25-28)! Hominem tetigit, Deum cognovit: et tetigit carnem, respexit ad Verbum; quia Verbum caro factum est, et habitavit in nobis. Verbum hoc passum est carnem suam suspendi in ligno: Verbum hoc passum est in carne sua clavos figi: Verbum hoc passum cst carnem suam lancea transforari: verbum hoc passum est carnem suam in sepulcro poni: Verbum hoc resuscitavit carnem suain, obtulit aspectibus discipulorum videndam, præbuit manibus contrectandam. Tangunt, exclamant, Dominus meus ei Deus meus! Iste est dies quem fecit Dominus.","t":"Was not Thomas a man, one of the disciples, as it were a man from the crowd? His fellow disciples said to him: “We have seen the Lord.” And he said: “Unless I touch, unless I put my finger into his side, I will not believe.” The evangelists announce it to you, and you do not believe. The world believed them, and a disciple does not believe. Of them it was said: “Their sound has gone out into all the earth, and their words to the ends of the world.” Their words go out, they reach to the ends of the earth; the whole world believes: all announce it to one, and he does not believe. Not yet was he the day which the Lord had made. Darkness was still over the abyss, in the depth of the human heart: darkness was there. Let him come, let the head of this day come, and say, patient, gentle, not angry, because a physician: “Come,” he says; “come, touch this, and believe. You said, Unless I touch, unless I put my finger in, I will not believe. Come, touch; put in your finger, and do not be unbelieving, but believing. Come, put in your finger. I knew your wounds; I kept my scar for you.” But indeed, putting in his hand, he completed his faith. For what is the fullness of faith? That Christ be believed not only man, nor Christ believed only God, but man and God. That is the fullness of faith: because “the Word became flesh and dwelt among us.” So this disciple, when the scars and members of his Savior were offered to him to touch, as soon as he touched, cried out: “My Lord and my God!” He touched the man, he recognized God; he touched the flesh, he looked to the Word; because “the Word became flesh and dwelt among us.” This Word suffered his flesh to be hung on the wood; this Word suffered nails to be fixed in his flesh; this Word suffered his flesh to be pierced by a lance; this Word suffered his flesh to be laid in the tomb; this Word raised his flesh, offered it to the disciples’ sight to be seen, presented it to their hands to be handled. They touch, they cry out: “My Lord and my God!” This is the day which the Lord has made.","f":"Augustine, <i>Serm.</i> 258.3 (PL 38:1145; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/258-3)."},"augustine-sermones/259.1":{"o":"Hodiernus dies magno sacramento perpetuæ felicitatis est nohis. Non enin sicut iste dica transiturus est, sic transitura est et vita quam dies iste significat. Itaque, fratres, exhortamur et obsecramus vos in nomine Domini nostri Jesu Christi, per quem nobis peccata dimissa sunt, qui voluit pretium nostrum esse sanguinem suum, qui nos indignos qui vel servi ejus diccremur, fratres facere dignatus est, ut omnis intentio vestra, quare christiani estis, et nomen ejus in fronte et in corde portatis non dirigatur nisi ad illam vitam, quæ nobis cum Angelis est futura: ubi perpetua quies, sempiterna lætitia, indeficiens beatitudo, nulla perturbatio, nulla tribtitia. nulla mors. Quam vitam nosse non possunt, nisi quI experiuntur: experiri autem non poterunt, misi qui credunt. Si enimexigatis ut quod vobis promittit Deus, demonstremus vobis, non possumus. Sed audistis quoinodo conclusit Evangelium Joannis: Beuti qui non vident, et credant. Et videre vultis, et ego. Pariter credamus, ct simul videbimus. Non simus duri adversus verbum Dei. Numquid enim, fratres, dignum cst ut Christus descendat modo deccelo, et cicatrices suas nobis ostendat? Ideo illi incredulo ostendere dignatus cst, ut objurgarct dubios, et instrueret credituros.","t":"Today’s day is for us a great sacrament of perpetual happiness. For the life which this day signifies will not pass as this day will pass. And so, brothers, we exhort and beseech you in the name of our Lord Jesus Christ, through whom our sins have been forgiven, who willed his blood to be our price, who deigned to make us brothers though we were unworthy even to be called his servants, that your whole intention, the reason why you are Christians and carry his name on your forehead and in your heart, be directed only to that life which we shall have with the angels: where there is perpetual rest, everlasting gladness, unfailing happiness, no disturbance, no sadness, no death. That life none can know but those who experience it; but none will be able to experience it but those who believe. For if you demand that we show you what God promises you, we cannot. But you have heard how John’s Gospel ended: “Blessed are those who do not see, and believe.” You want to see, and so do I. Let us believe alike, and we shall see together. Let us not be hard against the word of God. For is it fitting, brothers, that Christ should come down from heaven now and show us his scars? He deigned to show them to that unbeliever in order to rebuke the doubtful and instruct those who would believe.","f":"Augustine, <i>Serm.</i> 259.1 (PL 38:1145–1146; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/259-1)."},"augustine-sermones/259.2":{"o":"Octavus ergo iste dies in fine sxculi novam vitam significat: septimus quietem futuram sanctorum in hac terra. Regnabit enim Dominus in terra cum sanctis suis, sicut dicunt Scripturæ, et babcbit hic Ecclesiam, quo nullus malus intrabit, separatam atque purgatam ab omni contagione nequitiae; quam significant centum quinquaginta tres illi pisces, de quibus jam, quantum memini, aliquando tractavimus. Nain Ecclesia hie primo apparebit in magna claritate et dignitate et justitia. Non ibi libebit dceipcre, non mentiri, non sub ovis pelle lupum latere. Veniet enim Dommus, sicut scriplum cst, et illuminabit ubscondita tenebrarum el manifestabit cogitationes cordinm: et tunc laus crit unicuique a Deo. Iniqui ergo nou ibi irunt: jam enim separabuntur. Tunc tanquam massa purgata apparebit, veluti in area, multitudo sanctorum, et sic mittetur in horreum coelestc immortalitatis. Sicut enim frumentum prius ubi trituratur, ibi purgatur, ct locus ubi frumenta pertulerunt trituram, nt a palea mundarentur, decoratur dignitate massæ purgatæ. Videmus quippc in area post ventilationem, accrvum palearum ex una parte, et acervum frumenti ex alia. Quo autem palca destinata sit, novimus; et quemadmodum agricolis faciant frumcnia lætitiam. Quomodo ergo apparet in area prius frumentum a palea separatum, et cum gaudium fecerit post latios labores inspecta illa congeries, quæ latebat in palca, quæ non videbatur, quando triturabatur; deinde in horreum mittitur, atque in secreto servatur: sic in isto sæculo, videtis quomodo trituratur hæc arca, sed pulca frumento ita permixta est, ut difficile discernatur: quia nondum ventilata est. Sic ergo post ventilationem diei judicii apparebit massa sanctorum, fulgens dignitate v præpotens Ineriiis % ct misericordiam libcratoris sui præ se gerens. Et ipsc erit septimus dies. Quasi primus dies sit in toto sæculo tempus qnod est ab Adam usque ad Noe; secundus, a Noe usque ad Abrabam, et quomodo jam dividit Evangelium Matthaei, tertius ab Abraham usque ad David; quartus, a David usque ad transmigrationem in Babyloniam; quintus. a transmigratione usque ad adventum Domini nostri Jcsu Christi. Ab adventu ergo Domini sextus agitnr, in sexlo die sumus. Et ideo quomodo formatus est homo. in Cenesi sexto dic ad imaginem Dei, sic et in islo tempere, quasi sexto die totius sæculi, renovamur in Baptismo, ut rccipiamus imaginem Conditoris nostri. Sextus amem dies iste cum transierit, venict requies post illam ventilationem, ct sabbatizabunt sancti et justi Dci. Post septimum au. tem, cum apparuerit in area dignitas messis, fuigor, meritumque sanctorum, ibimus in illam vitam et iti illam requiem, de qua dictum, Quia oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quas præpararit Deus diligentibus se (I Cor. lit 9). Tunc velut ad caput reditur. Quomodo enim cum peracti fuerint isti septem dies, octavus ipse est qui primus: sic post terminatas et peractas aetates septem saeculi transeuntis, ad illain immortalitatem beatitudinemque rediemus, de qua lapsus est homo. Et idco octavæ complent sacramenta infantium. Hinc et ipse septenarins numerus septies multiplicatus facit quadragiHta novem; et addito uno tanquam reditur ad caput, et fiunt quinquaginta: qui numerus a nobis usque ad Pentecosten in mysterio celebratur. Qui etiam secundum illam divisionem quadragesimi numeri, cui accedit tanquam merces denarius, diversa ratione idem rursus apparet. Ambæ quippe rationes ad eumdem quinquagenarium numerum redeunt. Qui tor multiplicatus propter mysterium Trinitatis, facit centum quinquaginta. Addito quippe ipso ternario, ianquam teste atque indice triplicationis et Trinitatis, intelligimus Ecclesiam in iltis piscibus centum quinqnaginta tribus.","t":"This eighth day, then, signifies the new life at the end of the world; the seventh signifies the future rest of the saints on this earth. For the Lord will reign on earth with his saints, as the Scriptures say, and will have here a Church which no bad person will enter, separated and cleansed from all contagion of wickedness; this the hundred and fifty-three fish signify, of which, as far as I remember, we once spoke. For the Church will first appear here in great brightness and dignity and righteousness. There it will not be possible to deceive, or to lie, or for a wolf to hide under a sheep’s skin. For the Lord will come, as it is written, “and will light up the hidden things of darkness and make manifest the thoughts of hearts; and then each will have praise from God.” So the unrighteous will not be there: for they will then be separated. Then the multitude of the saints will appear like a cleaned heap, as on a threshing floor, and so it will be put into the heavenly barn of immortality. For grain is first cleaned where it is threshed, and the place where the grain underwent threshing, so as to be cleansed of the chaff, is adorned with the dignity of the cleaned heap. For we see on the threshing floor after winnowing a pile of chaff on one side and a pile of wheat on the other. Where the chaff is destined, we know; and how the grain makes the farmers glad. As, then, the grain separated from the chaff first appears on the threshing floor, and when that heap, which lay hidden in the chaff and was not seen while it was being threshed, has given joy by being looked at after long labors, it is then put into the barn and kept in secret: so in this world you see how this threshing floor is threshed, but the chaff is so mixed with the grain that it is hard to distinguish, because it has not yet been winnowed. So after the winnowing of the day of judgment the heap of the saints will appear, shining in dignity, mighty in merits, and bearing before it the mercy of its deliverer. And that will be the seventh day. As if the first day in the whole age were the time from Adam to Noah; the second, from Noah to Abraham; and, as the Gospel of Matthew already divides it, the third from Abraham to David; the fourth from David to the deportation to Babylon; the fifth from the deportation to the coming of our Lord Jesus Christ. From the Lord’s coming, then, the sixth is being passed: we are in the sixth day. And so, as man was formed in Genesis on the sixth day in the image of God, so in this time, as on the sixth day of the whole age, we are renewed in baptism, so that we may receive the image of our Maker. But when this sixth day has passed, rest will come after that winnowing, and the saints and righteous of God will keep sabbath. But after the seventh, when the dignity of the harvest, the brightness and merit of the saints, has appeared on the threshing floor, we shall go into that life and that rest of which it was said: “Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him.” Then there is, as it were, a return to the beginning. For as, when these seven days have been completed, the eighth is the same as the first, so after the seven ages of the passing world have been ended and completed, we shall return to that immortality and happiness from which man fell. And that is why the octave completes the sacraments of the infants. Hence also the number seven multiplied by seven makes forty-nine; and with one added, as it were a return to the beginning, they make fifty, a number we celebrate in mystery up to Pentecost. And by that other division of the number forty, to which ten is added as a wage, the same appears again by a different reckoning. For both reckonings return to the same number fifty. Multiplied three times because of the mystery of the Trinity, it makes a hundred and fifty. With that three added, as witness and sign of the tripling and of the Trinity, we understand the Church in those hundred and fifty-three fish.","f":"Augustine, <i>Serm.</i> 259.2 (PL 38:1146; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/259-2)."},"augustine-sermones/259.3":{"o":"Sed interim modo, donec veniamus ad illam req uiem, isto tempore quo laboramus, et in nocte sumus, quamdiu non videmus quod speramus, ct in eremo iter agimus, donce ad Jcrusalem cœlestem, veluti ad terram promissionis fluentem lac et mel, veniamus: nunc ergo cum tentationes non cessant, bene operemur. Medicina semper adsit, veluti prope quotidianis adhibenda vulneribus. Est autem medicina in bonis operibus misericordiæ. Si enim vis impetrare misericordiam Dei, esto miscricors. Si tu negas homini, cum tu homo sis, humanitatem; negabit tibi et Deus divinitatem, hoc est incorruptionem immortalitatis, qua i:os facit dcos. Nun cniin a te quidquam indiget Deus: tu autem indiges a Deo. Nihil a te ille petit, ut beatus sit: tu autem, nisi ab illo accipias, beatus esse non potcris. Quid ab illo accipis? Nescio utrum auderes conqueri si ab illo, qui omnia condidit, acciperes aliquid quod excellentissimum condidit. At illc nou aliquid ex iis quae condidit; sed so ipsum tibi dat ad fruendum, se ipsum omnium conditorctu. Quid enim ex iis quæ facta suut ab illo, pukbrius ct melius potest esse eo qui fecit? Et quomodo tibi dabit? an quasi meritis luis? Si quæris quid merueris, attende peccata tua; audi sententiam Dei in transgressorem hominem latam: Terra es, et in terram ibis. Quoniam comminatio præcessit, cum praeceptum daretur: Qua die tetigeritii, morte moriemini (Id. It, 17). Si peccatorum meritum quæris, quid occurrit nisi supplicium? Obliviscere ergo merita tua, nc tibi faciant in corde terrorem: aut noli potius oblivisci, ne per superbiam repellas misericordiam. Commendamus nos, fratres, Deo opcribus misericordiae. Confitemini Domino, quo - niam bonus, quoniam in sœculum misericordia ejus ( Psal. CXVII, 29). Confitere, quoniam habet Deus misericordiam, et vult peccata donare confessis. Sed offer illi sacrificium. Miserere hominis, homo, et tui miserebitur Deus. Tu homo, et alter homo, duo miseri. Deus autem non est miser, sed misericors. Si nutem miser non miseratur miserum, quomodo exigit misericordiam ab illo qui nunquam erit miser? Videte quid dicam, fratres. Quicumque est contra naufragum crudelis, verbi gratia, tamdiu crudelis est, donec contingat illi naufragium. Si autcm contigerit, recordatus in pristinam vitam, quando viderit nau- -fragum, percutit illum similis aliquando miseria; et quem non poterat ad misericordiam flectere societas humanitatis, flectit consortium calamitatis. Servo quam cito miseretur, qui aliquando servivit. Mercenarium mercede fraudatum quam cito dolet, qui mercenarius fuit. Homini filium suum plangenti amarissimc compatitur, qui aliquando tale aliquid planxit. Ergo quantamvis duritiam cordis humani solvit similitudo miscrix. Si ergo tu, qui aut miser fuisti, aut times ne miser sis (quamdiu enim hic vivis, ct limcre debes quod non fuisti, ct meminisse quod fUCI'is, et cogitare quid sis ): positus ergo ct in memoria præteritarum miseriarum, et in timore futurarum, et afflictione præsentium, non misereris calamitosi hominis et egentis ope tua, et exspectas ut misereatur tibi ille, quem nunquam tangit miscria? Et tu non das ex eo quod a Deo accepisti, et vis ut dol tibi Deus ex co quod a te non accepit? Misericordiam, fratres mei, omnes qui itari cstis ad domos vestras, et ex hoc vix nos videbimus, nisi per aliquam solemnitatem, misericordiam operamini, quia abundant peccata. Alia requies, aJia via non est, qua perveniamus ad Deum, qua redintegremur, qua reconciliemur ei, quem periculosissime offendimus.,. errari sumus in conspectum ejus: loquantur ibi pro nobis opera noslra; et ita loquantur, ut superent offensiones nostras. Quod cnim amplius fucrit, hoc obtinebit, vel ad pœnam, si peccata merucrint; vel ad requiem, si opera bona. Misericordia autem gemina est in Ecclesia: una in co titulo quo nemo impendit pecuniam, nemo etiam vel laborcm; altera quæ de nobis exigit aut offlcium operis, aut impendia pecuniae. Illa quæ a nobis exigit nihil erogationis vel laboris, in animo constituta est, ut ignoscas ei qui in te peccavit. Ad hanc eleemosynam impendendam thesaurus tuus in corde tuo cst: ibi te explicas coram Dco. Non libi dicitur, Profcr sacculum, apcri arcam, resigna horreum: neque hoc tibi dicitur, Veni, ambula, curre, festina, intercede, loquere, visita, labora. Stans uno loco projecisti de pectore tuo duo tenes contra fratrem tuum, fecisti misericordiam, nullo sumptu, nullo labore, sola bonitate, sola misericordiæ cogitatione. Nam si dicamus, Erogate res vestras pauperibus; duri videbimur. Certe vel nunc lenes et faciles sumus, quando dicimus: Impendite unde nihil minuetis, dimittite ut dimittatur vobis. Dicamus tamen etiam istud, Date et dabitur vobis. Conjunxit hxc Dominus in præcepto, et ista duo misericordiæe genera expressit. Dimittite, et dimittetur vobis: misericordia est ignoscentis. Date et dabitur vobis: misericordia est erogantis. Vide si non amplius Deus dat nobis. Tu ignoscis homini, in quo te læsit homo hominem: ignoscit tibi Deus, in quo offendisti homo Deum. Numquid enim hoc est hominem lædere, quod est Deum offendere? Ergo plus tibi dedit: quia tu hoc dimisisti, in quo homo la sus est; hoc ille dimittit, in quo Deus offensus est. Attendite aliam misericordiam dispensationis. Tu das pancm, ille dat salutem; tu das sitienti poculum liquoris alicujus, ille tibi dat poculum sapientiae suæ. Numquid ista Tet comparanda sunt, quod das, et quod accipis? Ecce quomodo fenerandum cst. Si quis vult esse fenerator, omnino non prohibemus: sed illum feneretur, qui non sit pauper plura et majora reddendo, et cujus est etiam hoc ipsum qualecumque quod ei das, ut amplius meliusquc rccipias.","t":"But meanwhile now, until we come to that rest, in this time when we labor and are in the night, as long as we do not see what we hope for and are making our journey in the desert until we come to the heavenly Jerusalem, as to a land of promise flowing with milk and honey: now, then, since temptations do not cease, let us do good works. Let the medicine always be at hand, ready to be applied as it were to daily wounds. And the medicine lies in good works of mercy. For if you want to obtain God’s mercy, be merciful. If you, though you are a man, deny humanity to a man, God too will deny you divinity, that is, the incorruption of immortality, by which he makes us gods. For God needs nothing from you; but you need from God. He asks nothing from you in order to be happy; but you, unless you receive from him, will not be able to be happy. What do you receive from him? I do not know whether you would dare to complain if you received from him who created all things something which he created most excellent. But he gives you not something from among the things he created, but himself to enjoy, himself the maker of all things. For what among the things made by him can be more beautiful and better than he who made them? And how will he give himself to you? As if for your merits? If you ask what you have deserved, look at your sins; hear the sentence of God passed on transgressing man: “You are earth, and to earth you shall go.” For the threat had gone before, when the command was given: “On the day you touch it, you shall die by death.” If you ask what sins deserve, what comes to mind but punishment? Forget, then, your merits, lest they cause terror in your heart; or rather do not forget them, lest through pride you thrust mercy away. Let us commend ourselves, brothers, to God by works of mercy. “Confess to the Lord, for he is good, for his mercy is forever.” Confess that God has mercy and wills to forgive sins to those who confess. But offer him a sacrifice. Have mercy on a man, O man, and God will have mercy on you. You are a man, and another is a man: two wretched beings. But God is not wretched but merciful. If, then, a wretched man does not pity a wretched man, how does he demand mercy from him who will never be wretched? See what I am saying, brothers. Whoever is cruel to a shipwrecked man, for example, is cruel just so long until shipwreck happens to him. But if it has happened, recalling his former life, when he sees a shipwrecked man, a like misery once suffered strikes him; and him whom fellowship in humanity could not bend to mercy, partnership in calamity bends. How quickly one who was once a slave pities a slave! How quickly one who was a hired man grieves for a hired man cheated of his wage! He who once mourned something similar suffers along with a man mourning his son most bitterly. So likeness of misery dissolves any hardness of the human heart, however great. If, then, you who either have been wretched or fear to be wretched (for as long as you live here you ought both to fear what you have not been, and remember what you have been, and consider what you are), placed, then, in memory of past miseries, in fear of future ones, and in the affliction of present ones, do not pity a man in calamity and in need of your help, do you expect that he will pity you whom misery never touches? And you do not give from what you have received from God, and you want God to give you from what he has not received from you? [4] Mercy, my brothers: all of you who are going to your homes, and after this we shall scarcely see one another except at some feast, practice mercy, because sins abound. There is no other rest, no other way by which we may come to God, by which we may be restored, by which we may be reconciled to him whom we have most dangerously offended. We are going to come into his sight: let our works speak for us there, and speak so as to outweigh our offenses. For whatever is greater will prevail, either for punishment, if sins deserve it, or for rest, if good works. Now mercy in the Church is twofold: one of a kind on which no one spends money, or even labor; the other which demands of us either the service of work or the expense of money. The one that demands of us no outlay or labor is set in the mind: that you forgive one who has sinned against you. For spending this alms your treasury is in your heart: there you unfold yourself before God. It is not said to you, “Bring out your purse, open your chest, unseal your barn”; nor is this said to you, “Come, walk, run, hurry, intercede, speak, visit, labor.” Standing in one place you have thrown out of your breast what you held against your brother; you have done mercy, at no cost, with no labor, by goodness alone, by the thought of mercy alone. For if we say, “Give your goods to the poor,” we shall seem harsh. Surely now at least we are gentle and easy, when we say: “Spend from what will not make you less; forgive, that you may be forgiven.” Yet let us say this too: “Give, and it will be given to you.” The Lord joined these in a command, and expressed these two kinds of mercy. “Forgive, and you will be forgiven”: it is the mercy of one who pardons. “Give, and it will be given to you”: it is the mercy of one who pays out. See whether God does not give us more. You pardon a man for what a man did to you, a man hurting a man; God pardons you for what you, a man, did to offend God. For is hurting a man the same as offending God? So he has given you more: for you have forgiven that in which a man was hurt; he forgives that in which God was offended. Look at the other mercy, of dispensing. You give bread, he gives salvation; you give a thirsty man a cup of some drink, he gives you the cup of his wisdom. Are these things to be compared, what you give and what you receive? See how one should lend at interest. If anyone wants to be a lender at interest, we do not forbid it at all; but let him lend to him who is not poor, who repays more and greater things, and to whom belongs even this very thing, whatever it is, that you give him, so that you may receive more and better.","f":"Augustine, <i>Serm.</i> 259.3 (PL 38:1146–1147; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/259-3)."},"augustine-sermones/259.5":{"o":"Illud eliam moneo Sanctitatem vestram, ut sciatis eum duplam misericordiam facere, qui paupcribus sic dat aliquid, ut ipse crogct. Non enim debet esse sola benignitas largientis, sed ct humilitas ministrantis. Nescio quomodo, fratres mei, animus ejus qui porrigit pauperi, velut communi humanitati atque infirmitati compatitur, quando ponitur manus habentis in manum indigentis. Quamvis ille det, ille accipiat, conjunguntur minister et cui ministratur. Non enim jungit nos calamitas, sed humilitas. Abundantia vestra erit vobis, si Domino placet, et filiis vestris. Sed de ista terrena abundantia nulla mentio eSI. quam videtis obnoxiam tantis casibus. Jacet ill domo thesaurus quietus, dominum quietum esse non siait. Timetur latro, timetur cal'actor, timetur servus infidclis, timetur vicinus malus et p otens. Quanto plis tenctur, tanto plus timetur. Si autem crogas Deu in paupcres, non perdis, et sccurus cniccris, quiaipse Deus custodit tibi in cœlo, qui ct tibi necessaria dut super terram. An forte times, nc perdat Christus quod illi commendaveris? Nonnc dispensatorem unusquisque eligit de familia sua fidelem, cui committat pecuniam suam? Qui ctsi habet in potestate non auferre, non tamen habet in potestate non perdere. Quid fide Christi prolixius? quid omnipotentia divinius? Nec auferre tibi aliquid potest, quia ipse dcdit tibi spe quod illi dares: nec aliquid perdere, quia universa omnipotens tenet. Reficitis viscera, quand agapes facilis. Quia videntur nos ministrare, et nostra dantur, et per nos dantur; et tamen ea dantur, quae nobis Deus dedit. Bonum est, fratres, etiam manu vestra dispensetis: valde gratum est Deo. Ipse accipit, et dabit tibi, qui antc tibi quam deberet quod dares dedit. Debet erogationis officio conjungi ministrationis oUicium. Cum tibi liceat duas mercedes habere, quare perdis unam? Sed quisquis minus idoneus est omnibus dare, det pauperibus pro viribus, cum bilaritatc. Hilarem autem datorem diligit Deus. Omni pretio comparandum propositum est regnum coelorum. Non est ut dicat aliquis babens duos denarios, idoncum se non esse ad comparandum. Tanto evangelica illa vidua comparavit.","t":"This too I admonish Your Holiness: know that he does a double mercy who gives something to the poor in such a way that he himself pays it out. For there ought to be not only the kindness of the giver but also the humility of the one serving. I do not know how, my brothers, the soul of one who holds something out to a poor man suffers with, as it were, our common humanity and weakness, when the hand of the one who has is placed in the hand of the one in need. Though the one gives and the other receives, the server and the one served are joined. For it is not calamity that joins us, but humility. Your abundance will be yours, if the Lord pleases, and your children’s. But of this earthly abundance, which you see exposed to so many mishaps, there is no mention. A treasure lies quiet in the house; it does not let its owner be quiet. The robber is feared, the housebreaker is feared, the unfaithful slave is feared, the bad and powerful neighbor is feared. The more is held, the more is feared. But if you pay it out to God among the poor, you do not lose it, and you will become secure, because God himself keeps it for you in heaven, who also gives you what is necessary on earth. Or perhaps you fear that Christ may lose what you have entrusted to him? Does not each one choose from his household a faithful steward to whom he entrusts his money? Even if that steward has it in his power not to take it away, he does not have it in his power not to lose it. What is more generous than the faithfulness of Christ? What more divine than his almightiness? He can neither take anything from you, since he himself gave you, in hope, what you would give him; nor lose anything, because the Almighty holds all things. You refresh the hungry when you hold love feasts. For we are seen to serve, and our things are given, and they are given through us; and yet what is given is what God gave us. It is good, brothers, that you also dispense with your own hand: it is very pleasing to God. He himself receives, and he will give to you, who gave you what you might give before he owed you anything. The service of serving ought to be joined to the service of paying out. When you may have two rewards, why lose one? But whoever is not able to give to all, let him give to the poor according to his strength, with cheerfulness. “For God loves a cheerful giver.” The kingdom of heaven has been set out to be bought at any price. No one having two pennies should say he is not able to buy it. For that much the widow in the Gospel bought it.","f":"Augustine, <i>Serm.</i> 259.5 (PL 38:1147–1148; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/259-5)."},"augustine-sermones/259.6":{"o":"Peracti sunt dies feriati, succcdent jam illi conventionum, exactionum, litigio. rum: videte quomodo in his vivatis, fratres mei. De vacatione dierum istorum mansuetudinem debetis concipcre, non jurgiorum consilia meditari. Sunt enim homines, qui propterea vacaverunt per dies istos, ut cogitarent malitias, quas exercerent post dies istos. Petimus vos, ut ita vivatis, tanquam qui Deo rationem reddituros vos sciatis de tota vita, non de solis istis quindecim diebus. Deinde Scripturarum quæstiones, quas hesterna die proposui, et angustia temporis impediente, non solvi, fateor me debere. Sed certe, quia dies qui sequuntur jam exactiones etiam pccunix permittunt jure forensi et publico, hoc a me potius vos exigite jure christiano. Modo enim omnes solemnitatis gratia veniunt: post istos dics amor legis adducat a me exigi quod promisi. Qui enim dat, pcr < me dat vobis: ipse utique dat omnibus nobis. Novi quippe Apostolum dicentem, Reddite omnibus debita: cui tributum, tributum; cui vectigal, vectigal; cui honorem, honorem; cui timorem, timorem: nemini quidquam debeatis, nisi ut invicem diligatis. Sola dilectio est semper reddenda; ncmo a tali debito alienus est. Quod enim debeo, fratres, in nomine Domini redditurus sum. Sed fatcor vobis, non ofOcio segnibus, sed exigentibus reddo.","t":"The holidays are over; now succeed those of court sessions, collections, lawsuits: see how you live in them, my brothers. From the leisure of these days you ought to have conceived gentleness, not to be planning quarrels. For there are men who took holiday these days precisely in order to think up wickednesses to carry out after these days. We ask you to live as those who know they will render account to God for their whole life, not for these fifteen days alone. Next, the questions of the Scriptures which I raised yesterday and did not solve, because the shortness of time hindered me, I confess I owe. But certainly, since the following days now permit even the collection of money by forensic and public law, demand this from me rather by Christian law. For now all come because of the feast; after these days let love of the law bring you to demand from me what I promised. For he who gives, gives to you through me; he indeed gives to all of us. For I know the Apostle saying: “Pay to all what is due: tribute to whom tribute, tax to whom tax, honor to whom honor, fear to whom fear. Owe no one anything except to love one another.” Love alone is always to be paid; no one is a stranger to such a debt. What I owe, brothers, I shall pay in the name of the Lord. But I confess to you, I pay it not to those slack in their duty but to those who demand it.","f":"Augustine, <i>Serm.</i> 259.6 (PL 38:1148; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/259-6)."},"augustine-sermones/26.1":{"o":"Psalmus quem cantavimus Deo, et nos invicem exhortati sumus, ut adoremus eum, et prosternamur illi, et fleamus ante Dominum qui nos fecit, admonet quærere aliquanto diligentius, quid sibi velit quod ait, Qui nos fecit. Quod enim homo a Deo creatus est, nullus dubitat homo, nisi qui ingratus est. Novimus enim, quia ita legimus, et ita credidimus, quod fecit Deus hominem, inter multa quæ fecit, ad imaginem suam. Hæc hominis est prima conditio, haec est humana prima creatura. Non tamen arbitror, hoc nos pro magno voluisse commonere Spiritum sanctum in hoc psalmo, quod ait, Fleamus ante Dominum qui nos fecit: alio enim loco dicit, Ipse fecit nos, et non ipsi nos. Unde quidem, ut dixi, christianus dubitat nemo: quia non solum Deus creavit primum hominem, ex quo omnes homines, sed Deus hodieque creat singulos homines; ille qui ait cuidam sancto suo, Priusquam te formarem in utero, novi te. Prius ergo creavit hominem sine homine, modo creat hominem ex homine. Tamen sive hominem sine homine, sive hominem ex homine, Ipse fecit nos., et non ipsi nos. Ad istum itaque primum verborum istorum et facilem sensum, sed tamen verum, adoremus eum, fratres, et prosternamur ei, et ploremus ante Dominum qui nos fecit. Non enim fecit, et deserit: non enim curavit facere, et non curat custodire. Ploremus ante Dominum, qui nos fecit: quia non ploravimus quando nos fecit, et tamen fecit. Qui ergo fecit antequam rogaretur, deserit cum rogatur? Tanquam ergo dubitaret homo utrum exaudiretur orans, admonuit eum Scriptura, cum dicit, Ploremus ante Dominum qui nos fecit. Utique exaudit quos fecit: Utique non potest non curare quos fecit.","t":"The psalm that we have sung to God, in which we exhorted one another to adore him, and fall down before him, and weep before the Lord who made us, prompts us to ask somewhat more carefully what it means when it says, “who made us.” For that man was created by God no man doubts, unless he is ungrateful. We know, because so we have read and so we have believed, that God made man, among the many things that he made, in his own image. This is man’s first condition; this is humanity’s first creation. Yet I do not think that the Holy Spirit wished to remind us of this as something great in this psalm when it says, “Let us weep before the Lord who made us”: for in another place it says, “He made us, and not we ourselves.” About this, as I said, no Christian has any doubt: for God not only created the first man, from whom all men come, but God also creates individual men today; he who said to a certain saint of his, “Before I formed you in the womb, I knew you.” First, then, he created man without man; now he creates man from man. Yet whether man without man or man from man, “he made us, and not we ourselves.” With this first and easy sense of these words, a true one nonetheless, let us adore him, brothers, and fall down before him, and weep before the Lord who made us. For he did not make and then abandon; he did not take care to make and then not care to keep. Let us weep before the Lord who made us: for we did not weep when he made us, and yet he made us. Will he who made us before he was asked abandon us when he is asked? So, as though man doubted whether he would be heard when he prays, Scripture reminded him, saying, “Let us weep before the Lord who made us.” Surely he hears those whom he made; surely he cannot fail to care for those whom he made.","f":"Augustine, <i>Serm.</i> 26.1 (PL 38:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-1)."},"augustine-sermones/26.10":{"o":"Sed Legem, inquis, quis dedit? Quia sunt homines vani, et pejus impii, qui dicunt Legem ab alio datam, gratiam vero per Dominum nostrum Jesum Christum; quasi Legem malam, quasi Legem perversam, gratiam vero rectam: et volunt ita discernere duo Testamenta, ut Vetus Testamentum dicant esse a nescio quo principe tenebrarum; Novum autem Testamentum a Domino Deo Patre Domini nostri Jesu Christi. Ipsum Apostolum Paulum audi. Si propterea putas Legem datam ab alio, non a Deo, quia per illam factus es prævaricator; audi ipsum Apostolum Legis laudatorem. Itaque, inquit, Lex quidem sancta, et mandatum sanctum: adde, et justum; adhuc adde,et bonum. Quod ergo bonum est, inquit, mihi factum est mors? Absit: sed peccatum ut appareat peccatum. Erat enim peccatum, sed latebat peccatum. Quando latebat peccatum? Quando te adversarium nondum patiebatur. Coepisti conari, et apparuit qui tenebat. Quando sequebaris, catenam non sentiebas: quæsisti refugium, et apparuit vinculum; voluisti fugere, et coepisti trahi. Quia ergo coepisti trahi, subveniat tibi qui non est ligatus. Quis non est ligatus, nisi qui dixit, Si invenistis in me peccatum, dicite? Quis non est ligatus, nisi qui dixit, Ecce venit princeps mundi, et in me nihil inveniet? Quare me occidat, nihil inveniet: quia mors peccato juste debetur. Quare ergo moreris? Ut sciant, inquit, omnes quia voluntatem Patris mei facio (ld. xjv, 30, 31). Ipse solvit, qui ligatus non est: ipse a mortuis liberat, qui est in mortuis liber.","t":"But who, you say, gave the Law? For there are vain men, and worse, ungodly men, who say that the Law was given by another, but grace through our Lord Jesus Christ; as though the Law were evil, as though the Law were perverse, but grace upright. And they want to separate the two Testaments in such a way as to say that the Old Testament is from some prince of darkness or other, but the New Testament from the Lord God, the Father of our Lord Jesus Christ. Hear the apostle Paul himself. If you think that the Law was given by another, not by God, because through it you were made a transgressor, hear the apostle himself praising the Law: “So the Law,” he says, “is holy, and the commandment holy”; add, “and just”; add further, “and good.” “Did what is good, then,” he says, “become death to me? Far from it: but sin, so that sin might appear.” For sin was there, but sin lay hidden. When did sin lie hidden? When it did not yet suffer you as an adversary. You began to strive, and the one who held you appeared. While you were following, you did not feel the chain; you sought refuge, and the bond appeared; you wanted to flee, and you began to be dragged. Since, then, you began to be dragged, let him help you who is not bound. Who is not bound, except the one who said, “If you have found sin in me, say so”? Who is not bound, except the one who said, “See, the prince of the world is coming, and he will find nothing in me”? Why should he kill me? He will find nothing, since death is justly owed to sin. Why, then, do you die? “So that all may know,” he says, “that I do the will of my Father.” He who is not bound sets free; he who is free among the dead delivers from the dead.","f":"Augustine, <i>Serm.</i> 26.10 (PL 38:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-10)."},"augustine-sermones/26.11":{"o":"Sed ipse misit et Legem. Per servum suum Legem, per se ipsum gratiam. Attende Elisaeum in magno altoque mysterio, tanquam prophetam, agendo prænuntiantem, non solum loquendo. Mortuus erat filius hospitæ ipsius. Quid significabat mortuus puer, nisi Adam? Nuntiatum est sancto Prophetæ, gerenti in prophetia typum Domini nostri Jesu Christi: misit per servum baculum suum, et ait illi, Vade, vade, pone super puerum mortuum. Perrexit ille, tanquam servus obediens. Sciebat Propheta quid fecerat. Posuit baculum supra mortuum, non surrexit. Si enim data esset Lex quæ possit vivificare, omnino ex Lege esset justitia. Non ergo potuit Lex vivificare. Venit ipse grandis ad parvulum, salvator ad salvandum, vivus ad mortuum: venit ipse. Et quid fecit? Juvenilia membra contraxit, tanquam se ipsum exinaniens, ut formam servi acciperet. Juvenilia ergo membra contraxit, parvum se parvo coaptavit, ut efficeret corpus humilitatis nostræ conforme corpori gloriæ suae fId. in, 21). Itaque in isto typo Christi prophetice expresso suscitatus est mortuus, tanquam justificatus est impius.","t":"But he himself also sent the Law: the Law through his servant, grace through himself. Consider Elisha in a great and deep mystery, a prophet who foretold by acting, not only by speaking. The son of the woman who was his hostess had died. What did the dead boy signify, if not Adam? It was reported to the holy prophet, who in his prophetic role bore the type of our Lord Jesus Christ. He sent his staff by his servant and said to him, “Go, go, lay it on the dead boy.” He went, like an obedient servant. The prophet knew what he was doing. The servant laid the staff on the dead boy; he did not rise. “For if a Law had been given that could give life, righteousness would certainly be from the Law.” So the Law could not give life. He came himself, the grown man to the little boy, the savior to save, the living to the dead: he came himself. And what did he do? He drew in his youthful limbs, as though emptying himself to take the form of a servant. He drew in his youthful limbs, fitted himself, made small, to the small one, so as to make the body of our lowliness conformed to the body of his glory. And so in this type of Christ, expressed prophetically, the dead was raised, as the ungodly is justified.","f":"Augustine, <i>Serm.</i> 26.11 (PL 38:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-11)."},"augustine-sermones/26.12":{"o":"Ista gratia prædicetur, ista est gratia Christianorum per hominem Mediatorem, per passum et resuscitatum, qui ascendit in coelum, et captivavit captivitatem, et dedit dona hominibus. Ista, inquam, gratia prædicetur, contra istam gratiam ab ingratis non disputetur. Baculus propheticus mortuo non suffecit: ipsa mortua natura sufficeret? Et istam qua conditi sumus, quanquam hoc nomine appellatam minime legerimus, tamen quia gratis data est, gratiam fateamur. Sed ostendamus vobis majorem esse istam, qua christiani sumus: attendite. Antequam conditi essemus, nihil boni merebamur; et ideo gratia, qua conditi sumus, cum boni nihil mereremur. Si ergo magna est gratia, quando nihil boni merebamur; quanta gratia est, quando tantum mali merebamur? Qui nondum erat, bene non merebatur; peccator et male merebatur. Nondum erat qui factus est, nondum erat; sed nec offenderat. Nondum erat, et factus est: offendit, et salvus est. Qui nondum erat, nihil sperabat; factus est: lapsus autem damnationem exspectabat, et liberatus est. Haec est gratia per Jesum Christum Dominum nostrum. Ipse fecit nos, et antequam essemus omnino ipse fecit nos; et factos et lapsos ipse et justos fecit nos, et non ipsi nos. Si qua igitur in Christo nova creatura, lapsa est vetus, facta est nova. Una erat massa perditionis ex Adam, cui nonnisi supplicium debebatur: facta sunt vasa inde in honorem ex eadem massa. Habet enim potestatem figulus luti, ex eadem massa. Qua massa? Certe jam perierat, certe jam illi massæ justa damnatio debebatur. Gratulare, quia tu evasisti: mortem quippe debitam evasisti, et vitam non debitam reperisti. Habet potestatem figulus luti, ex eadem massa facere aliud quidem vas in honorem, aliud in contumeliam. Sed dicis, Me quare fecit in honorem, et alium in contumeliam? Quid responsurus sum? Auditurus es Augustinum, qui non audisti Apostolum dicentem, 0 homo, tu quis es qui respondeas Deo? Duo parvuli nati sunt: si debitum quæras, ambo tenent massam perditionis. Sed cur mater alium portat ad gratiam, alium mater dormiens suffocat? Dicturus es mihi quid ille meruit qui portatur ad gratiam, quid ille meruit quem mater dormiendo suffocat? Ambo nihil boni meruerunt: sed habet figulus luti potestatem, ex eadem massa facere aliud vas in honorem, aliud in contumeliam. Disputare vis mecum? Imo mirare mecum, et exclama mecum, 0 altitudo divitiarum! Ambo expavescamus, ambo clamemus, 0 altitudo divitiarum! Ambo in pavore concordemus, ne in errore pereamus. 0 altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Scrutare inscrutabilia, fac impossibilia, corrumpe incorruptibilia, vide invisibilia.","t":"Let this grace be preached; this is the grace of Christians, through the man who is Mediator, through him who suffered and was raised, who ascended into heaven and led captivity captive and gave gifts to men. Let this grace, I say, be preached; let the ungrateful not argue against this grace. The prophet’s staff did not suffice for the dead boy: would dead nature itself suffice? And as for the grace by which we were created, although we have hardly ever read it called by this name, yet because it was given gratis, let us confess it to be grace. But let us show you that this grace, by which we are Christians, is greater: pay attention. Before we were created, we merited nothing good; and therefore it was grace by which we were created, when we merited nothing good. If, then, it is a great grace when we merited nothing good, how great a grace is it when we merited so much evil? One who did not yet exist did not merit good; the sinner merited evil as well. The one who was made did not yet exist; but neither had he offended. He did not yet exist, and he was made; he offended, and he is saved. He who did not yet exist hoped for nothing, and he was made; but having fallen, he was expecting damnation, and he was set free. This is the grace through Jesus Christ our Lord. He made us, and before we existed at all he made us; and when we had been made and had fallen, he himself made us just, and not we ourselves. “If then anyone in Christ is a new creation, the old has fallen away, the new has been made.” There was one lump of perdition from Adam, to which nothing but punishment was owed: from it vessels were made for honor, out of the same lump. “For the potter has power over the clay, out of the same lump.” What lump? Certainly it had already perished; certainly just damnation was already owed to that lump. Rejoice that you have escaped: you have escaped the death that was owed, and found the life that was not owed. “The potter has power over the clay, to make out of the same lump one vessel for honor, another for dishonor.” But you say, “Why did he make me for honor, and another for dishonor?” What am I to answer? Will you listen to Augustine, you who have not listened to the apostle saying, “O man, who are you to answer back to God?” Two little children are born: if you ask what is owed, both belong to the lump of perdition. But why does one mother carry her child to grace, while another mother, sleeping, smothers hers? Will you tell me what the one deserved who is carried to grace, what the one deserved whom his mother smothers in her sleep? Both deserved nothing good; but “the potter has power over the clay, to make out of the same lump one vessel for honor, another for dishonor.” Do you want to argue with me? Rather, wonder with me, and cry out with me, “O the depth of the riches!” Let us both be afraid, let us both cry out, “O the depth of the riches!” Let us both agree in fear, lest we perish in error. “O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” Search the unsearchable, do the impossible, corrupt the incorruptible, see the invisible!","f":"Augustine, <i>Serm.</i> 26.12 (PL 38:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-12)."},"augustine-sermones/26.14":{"o":"Inscrutabilia sunt judicia ejus, audisti, sufficiat tibi: et investigabiles viæ ejus. Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? aut quis prior dedit illi, et retribuetur ei? Quis prior dedit, cum totum gratis accepit? Quis prior dedit illi, et retribuetur ei? Si Dominus retribuere vellet, nihil nisi pœnam debitam retribuisset. Nihil dederunt, ut eis retribueretur. Pro nihilo salvos faciet illos ( Psal. tv, 8). Quis prior dedit illi, quasi suorum gratia meritorum? Quis prior dedit illi, quis prævenit gratiam, quæ gratis datur? Si aliquid meritorum antevenit gratiam, jam non gratis datur, sed ex debito redditur. Si autem gratis non datur, gratia quare vocatur? Quis Ergo prior dedit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia. Quæ utique, nisi omnia bona quæ ab illo accepimus, et accepimus ut boni simus? Omne enim datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est immutatio. Nam tu in pejus mutatus es: apud quem non est immutatio, ipse subvenit. Apud quem non est, nec momenti obumbratio ( Jacobi I, 17): nam tu in tenebris noctis tuæ jaces. Ab illo ergo omnia: nemo illi prior aliquid dedit, nemo exigat debitum. Gratia salvi facti estis per fidem, et hoc non ex vobis, sed Dei donum est.","t":"“His judgments are unsearchable”: you have heard it; let it suffice you. “And his ways past finding out. For who has known the mind of the Lord? Or who has been his counselor? Or who first gave to him, and it will be repaid him?” Who first gave, when he received everything gratis? “Who first gave to him, and it will be repaid him?” If the Lord had wished to repay, he would have repaid nothing but the punishment that was owed. They gave nothing, that anything should be repaid them. “For nothing you will save them.” Who first gave to him, as though by the favor of his own merits? Who first gave to him, who got ahead of grace, which is given gratis? If some merits come before grace, it is no longer given gratis, but rendered as a debt. But if it is not given gratis, why is it called grace? “Who then first gave to him, and it will be repaid him? For from him and through him and in him are all things.” What things, surely, if not all the good things that we have received from him, and received so that we might be good? “For every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change.” For you have been changed for the worse: he with whom there is no change comes to your help. “With whom there is not even a shadow of turning”: for you lie in the darkness of your night. All things, then, are from him; no one gave him anything first; let no one demand a debt. “By grace you have been saved through faith, and this not of yourselves, but it is the gift of God.”","f":"Augustine, <i>Serm.</i> 26.14 (PL 38:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-14)."},"augustine-sermones/26.15":{"o":"Sed movet me, inquis, quod ille perit, ille baptizatur: movet me, movet tanquam hominem. Si verum vis audire, et me movet quia homo sum. Sed si et tu homo, et ego homo; ambo audiamus dicentem, O homo! Utique si ideo movemur, quia homines sumus, ipsam naturam humanam infirmam ac debilem Apostolus alloquitur, dicens: O homo, tu quis es qui respondeas Deo? Nunquid dicit figmentum ei qui se finxit, Cur me sic fecisti? Si posset loqui pecus, et dicere Deo, Quare istum hominem fecisti, et me pecudem? nonne juste succenseres et diceres, 0 pecus, tu quis es qui respondeas Deo? Et tu homo es, sed ad Deum pecus es: et utinam sis pecus ejus et ovis pascuæ ejus! Agnosce beneficia pastoris, et non sequeris lupos erroris. Lupi eramus: Fuimus et nos natura filii iræ, sicut et caeteri: sed mortua est ovis, et fecit nos oves. Ecce Agnus Dei, ecce qui tollit peccatum, non hujus aut illius, sed mundi. Nihil ergo nobis, fratres mei, ex eo quod aliquid sumus, si tamen in ejus fide aliquid sumus, quantumcumque sumus, nihil nobis arrogemus; ne et quod accepimus perdamus: sed in eo quod accepimus, illi gloriam demus, ipsum honoremus, semina sua ipse compluat. Quid haberet terra nostra, nisi ipse seminasset? Sed dat et pluviam, non deserit quod seminavit. Dominus dabit suavitatem, et terra nostra dabit fructum suum. Conversi ad Dominum, etc.","t":"“But it troubles me,” you say, “that this one perishes and that one is baptized; it troubles me, it troubles me as a man.” If you want to hear the truth, it troubles me too, because I am a man. But if you are a man and I am a man, let us both listen to the one who says, “O man!” Surely, if we are troubled because we are men, it is human nature itself, weak and feeble, that the apostle addresses when he says, “O man, who are you to answer back to God? Does the thing molded say to him who molded it, Why have you made me like this?” If a beast could speak and say to God, “Why did you make that one a man, and me a beast?”, would you not be justly angry and say, “O beast, who are you to answer back to God?” You too are a man, but before God you are a beast; and would that you were his beast and a sheep of his pasture! Acknowledge the Shepherd’s benefits, and you will not follow the wolves of error. We were wolves: “We too were by nature children of wrath, like the rest”; but the Sheep died, and made us sheep. “Behold the Lamb of God, behold him who takes away the sin,” not of this man or that, but “of the world.” So, my brothers, let us claim nothing for ourselves from the fact that we are something (if indeed we are something in his faith), however much we are; let us claim nothing for ourselves, lest we lose even what we have received. But in what we have received let us give him the glory, let us honor him, so that he himself may rain on his own seeds. What would our land have, if he had not sown? But he also gives the rain; he does not abandon what he has sown. “The Lord will give sweetness, and our land will yield its fruit.” Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 26.15 (PL 38:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-15)."},"augustine-sermones/26.2":{"o":"Verumtamen altiore intellectu, et, quantum existimo, utiliore, vidit quosdam Spiritus sanctus dicentes vel dicturos quod Deus fecerit eos homines, justos autem ipsi se faciant: prævidit eos, admonuit eos, et ab hac extollentia revocavit eos, dicens, Ipse fecit nos, et non ipsi nos. Quare enim addidit, Et non ipsi nos, cum sufficeret dicere, Ipse fecit nos? nisi quia illam facturam voluit admonere, ubi dicunt homines, Ipsi fecimus nos; id est, ut justi essemus, justos nos libera voluntate fecimus: quando conditi sumus, liberum arbitrium accepimus; ut ergo justi simus, libero id arbitrio agimus. Quid adhuc Deum invocamus, ut justos nos faciat, quod habemus in potestate, ut nos ipsi justos faciamus? Audite, audite: et justos et injustos, Ipse fecit nos, et non ipsi nos. Creatus est primus homo in natura sine culpa, in natura sine vitio: creatus est rectus, non se fecit rectum. Quid se autem ipse fecerit, notum est: cadens a manu figuli fractus est. Regebat enim eum ipse qui fecerat, voluit deserere a quo factus erat; permisit Deus, tanquam dicens, Deserat me, et inveniat se, et miseria sua probet quia nihil potest sine me. Hoc modo ergo ostendere voluit Deus homini quid valeat liberum arbitrium sine Deo. 0 malum liberum arbitrium sine Deo! Experti sumus quid valeat sine Deo. Ideo miseri facti sumus, quia sine Deo quid valeat experti sumus. Experti ergo tandem aliquando noverimus, et venite, adoremus eum, et prosternamur ei. Venite adoremus, et prosternamur illi. et fleamus coram Domino qui nos fecit: ut perditos nos per nos, reficiat nos qui fecit nos. Ecce bonus factus est homo, et per liberum arbitrium factus est malus homo: quando facturus est bonum hominem malus homo per liberum arbitrium deserens Deum? Servare se non potuit bonus bonum, et facturus est se malus bonum? Cum esset bonus, non se servavit bonum; et cum sit malus dicit, Facio me bonum? Quid facis malus, qui peristi bonus, nisi reficiat te qui permanet bonus?","t":"But by a higher understanding, and, as I judge, a more useful one, the Holy Spirit saw some who say, or will say, that God made them men, but that they make themselves just. He foresaw them, admonished them, and called them back from this self-exaltation, saying, “He made us, and not we ourselves.” For why did he add, “and not we ourselves,” when it would have been enough to say, “He made us”? Only because he wished to point to the making of which men say, “We made ourselves”: that is, so that we might be just, we made ourselves just by free will; when we were created, we received free choice; so that we may be just, we do it by free choice. Why do we still call on God to make us just, when we have it in our power to make ourselves just? Listen, listen: both the just and the unjust, “He made us, and not we ourselves.” The first man was created in a nature without guilt, in a nature without fault: he was created upright; he did not make himself upright. But what he made himself is well known: falling from the potter’s hand, he was broken. For the one who had made him was ruling him; he chose to desert the one by whom he had been made. God permitted it, as though saying, “Let him desert me, and find himself, and prove by his misery that he can do nothing without me.” In this way, then, God wished to show man what free choice is worth without God. O evil free choice without God! We have experienced what it is worth without God. That is why we have become miserable, because we have experienced what it is worth without God. Having experienced it, then, let us at last learn it, and “come, let us adore him, and fall down before him.” “Come, let us adore and fall down before him, and weep before the Lord who made us,” so that he who made us may remake us, lost through ourselves. See, man was made good, and through free choice man became bad: when will a bad man make a good man by free choice while deserting God? The good man could not keep himself good, and will the bad man make himself good? When he was good, he did not keep himself good; and now that he is bad, does he say, “I make myself good”? What do you make, you who are bad, who perished when you were good, unless he who remains good remakes you?","f":"Augustine, <i>Serm.</i> 26.2 (PL 38:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-2)."},"augustine-sermones/26.4":{"o":"Ipse ergo fecit nos, et non ipsi nos. Nos autem populus ejus et oves pascuæ ejus. Ecce fecit nos homines populum suum, qui nos fecit. Non enim creati homines jam populus ejus eramus. Videte, fratres mei, et de ipsius Psalmi verbis attendite, unde dixerit, Ipse fecit nos, et non ipsi nos. Hinc dixit, Fecit nos, et non ipsi nos, ut simus populus ejus et oves pascuæ ejus. Ipse fecit nos. Nam et Pagani nascuntur, et omnes impii, omnes adversarii Ecclesiæ ejus, ut nascerentur, ipse fecit eos. Non enim alius Deus creavit eos. Qui de Paganis nascuntur, ab ipso facti sunt, ab ipso creati sunt; et non sunt populus ejus. nec oves pascuæ ejus. Communis est omnibus natura, non gratia. Natura non putetur gratia: sed et si putetur gratia, ideo putetur gratia, quia et ipsa gratis concessa est. Non enim homo qui non erat promeruit ut esset. Si promeruit, jam erat. sed nondum erat. Ergo qui promereretur, non erat; et tamen factus est: nec ut pecora factus est, nec ut arbor factus est, nec ut saxum factus est; sed factus est ad imaginem Creatoris. Hoc beneficium quis dedit? Deus qui erat, et ex æterno erat. Cui dedit? Homini qui nondum erat. Dedit qui erat, accepit qui non erat. Quis autem hoc facere potuit, nisi qui vocat ea quæ non sunt, tanquam ea quæ sunt? De quo dicit Apostolus, Qui nos elegit ante mundi constitutionem. Elegit ante mundi constitutionem: in mundo isto facti sumus, nec mundus erat quando electi sumus. Ineffabilia, mirabilia, fratres mei! Quis hoc explicare suffecerit? quis saltem quod explicet, cogitare? Eliguntur qui non sunt: nec errat qui eligit, nec vane eligit. Eligit tamen, et habet electus, quos creaturus est eligendos: habet autem apud se ipsum, non in natura sua, sed in præscientia sua.","t":"So “he made us, and not we ourselves.” “But we are his people and the sheep of his pasture.” See, he who made us men made us his people. For when we were created men we were not yet his people. See, my brothers, and pay attention to the words of the psalm itself, to what it referred when it said, “He made us, and not we ourselves.” It said, “He made us, and not we ourselves,” in the sense that we should be his people and the sheep of his pasture. He made us. For pagans too are born, and all the ungodly, all the adversaries of his Church: that they might be born, he made them. For no other god created them. Those who are born of pagans are made by him, created by him; and they are not his people, nor the sheep of his pasture. Nature is common to all; grace is not. Let nature not be thought to be grace; but even if it is thought grace, let it be thought grace because it too was granted gratis. For man, who did not exist, did not merit to exist. If he had merited, he already existed; but he did not yet exist. So there was no one to merit, and yet he was made: not made like cattle, not made like a tree, not made like a stone, but made in the image of the Creator. Who gave this benefit? God, who was, and was from eternity. To whom did he give it? To man, who did not yet exist. He gave, who was; he received, who was not. And who could do this, except him who calls the things that are not as though they were? Of whom the apostle says, “who chose us before the foundation of the world.” He chose us before the foundation of the world: we were made in this world, and the world did not exist when we were chosen. Things beyond words, wonderful things, my brothers! Who would be equal to explaining this? Who could even think what to explain? Those who do not exist are chosen; and the one who chooses does not err, nor does he choose in vain. Yet he chooses, and holds as chosen those whom he will create to be chosen; he holds them in himself, not in their nature, but in his foreknowledge.","f":"Augustine, <i>Serm.</i> 26.4 (PL 38:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-4)."},"augustine-sermones/26.5":{"o":"Ergo nolite extolli: homines sumus; Ipse fecit nos. Et fideles sumus; si tamen sumus, quando ista contra gratiam disputamus: sed ecce fideles sumus; etiam fideles, etiam justos, quia justus ex fide vivit, Ipse fecit nos, et non ipsi nos. Quæro quid nos fecerit? Dicturus es, Homines. Non inde Psalmus loquebatur, illud scimus, illud notum est, illud patet: nec magna, ut hoc noverimus, doctrina indigemus, quia homines ipse nos fecit. Sed unde loquebatur, vide: Ipse fecit nos, et non ipsi nos. Quid nos fecit, nisi quod sumus? Quid autem sumus? Nos autem. Ecce quid sumus. Quid? Populus ejus et oves pascuæ ejus. Ipse nos fecit populum suum, ipse nos fecit oves pascuæ suæ. Qui misit jugulandam ovem innoxiam, fecit oves de lupis. Hæc est gratia. Excepta illa communi gratia naturæ, qua homines facti sumus, nec digni fuimus, quia non fuimus: excepta illa gratia, hæc est major gratia qua facti sumus populus ejus et oves pascuæ ejus, per Jesum Christum Dominum nostrum.","t":"So do not be lifted up: we are men; he made us. And we are believers, if indeed we are, when we argue like this against grace; but see, we are believers; and as believers, and as just, since “the just lives by faith”: “He made us, and not we ourselves.” I ask what he made us. You will say, “Men.” That is not what the psalm was speaking of; that we know, that is known, that is plain: we need no great teaching to know that he made us men. But see what it was speaking of: “He made us, and not we ourselves.” What did he make us, if not what we are? But what are we? “But we.” See what we are. What? “His people and the sheep of his pasture.” He made us his people, he made us the sheep of his pasture. He who sent the innocent sheep to be slaughtered made sheep out of wolves. This is grace. Apart from that common grace of nature by which we were made men (and we were not worthy of it, because we did not exist), apart from that grace, this is the greater grace by which we were made his people and the sheep of his pasture, through Jesus Christ our Lord.","f":"Augustine, <i>Serm.</i> 26.5 (PL 38:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-5)."},"augustine-sermones/26.6":{"o":"Sed dicit aliquis: Per Jesum Christum facti sumus, ut etiam homines essemus. Ita vero, per Jesum Christum facti sunt et Pagani. Nam Pagani, non ut essent Pagani, sed ut essent homines, per Jesum Christum facti sunt. Quis est enim Jesus Christus, nisi in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? Hoc erat in principio apud Deum. Omnia per ipsum facta sunt (Joan. I, i-3). Illi ergo debent et Pagani quod homines creati sunt; et tanto magis puniendi, quia dimiserant eum a quo facti sunt, et coluerunt quæ ipsi fecerunt.","t":"But someone says: “We were made through Jesus Christ, even so as to be men.” Yes indeed; the pagans too were made through Jesus Christ. For the pagans were made through Jesus Christ, not so that they might be pagans, but so that they might be men. For who is Jesus Christ, if not “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him”? To him, then, the pagans too owe it that they were created men; and they are to be punished all the more because they abandoned him by whom they were made, and worshiped what they themselves made.","f":"Augustine, <i>Serm.</i> 26.6 (PL 38:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-6)."},"augustine-sermones/26.7":{"o":"Excepta ergo illa gratia, qua condita est humana natura (hæc enim Christianis Paganisque communis est), haec est major gratia, non quod per Verbum homines creati sumus, sed quod per Verbum carnem factum fideles facti sumus. Unus enim Deus, et unus mediator Dei et hominum homo Christus Jesus, in principio erat Verbum. Nondum erat homo Christus Jesus. Et Verbum erat apud Deum, et Deus erat Verbum. Ipse mundus non erat, quando Deus erat Verbum. Omnia per ipsum facta sunt, et mundus per ipsum factus est. Ergo tunc quando nos fecit, ut homines essemus, nondum erat homo. Magis istam gratiam commendat Apostolus Christianis, ubi dicit, Unus enim Deus, et unus mediator Dei et hominum. Non ait, Christus Jesus; ne tu putares secundum Verbum dictum; sed addidit, homo: Mediator Dei et hominum, homo Christus Jesus (I Tim. u, 5). Quid est mediator? Per quem conjungeremur, per quem reconciliaremur: quia peccatis propriis separati jacebamus, in morte eramus, prorsus perieramus. Non erat Christus homo, quando creatus est homo: ne periret homo, ille factus est homo.","t":"Apart, then, from the grace by which human nature was established (for this is common to Christians and pagans), this is the greater grace: not that we were created men through the Word, but that we were made believers through the Word made flesh. “For there is one God, and one mediator of God and men, the man Christ Jesus.” “In the beginning was the Word”: the man Christ Jesus did not yet exist. “And the Word was with God, and the Word was God.” The world itself did not exist when the Word was God. “All things were made through him,” and “the world was made through him.” So when he made us, so that we might be men, he was not yet man. The apostle commends this grace more highly to Christians when he says, “For there is one God, and one mediator of God and men.” He did not say “Christ Jesus,” lest you think it was said with reference to the Word; but he added “man”: “mediator of God and men, the man Christ Jesus.” What is a mediator? One through whom we may be joined, through whom we may be reconciled: for we lay separated by our own sins, we were in death, we had altogether perished. Christ was not man when man was created; so that man might not perish, he became man.","f":"Augustine, <i>Serm.</i> 26.7 (PL 38:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-7)."},"augustine-sermones/26.8":{"o":"Hæc vobis contra novellam hæresim, quæ tentat assurgere, sæpe disputare cogimur: quia vos firmos volumus esse in bono, integros autem a malo. Hæc enim est disputatio eorum, quando primo exoriri coeperunt, et contra gratiam disputare, multum tribuentes non libertati hominis, sed infirmitati; et jacentem miserum hominem ideo extollentes, ne manu sibi desuper porrecta valeat surgere. Disputantes ergo contra gratiam pro libero arbitrio, fecerunt auribus piis et catholicis offensionem. Coeperunt horreri, cœperunt ut certa pernicies devitari, cæpit de illis dici quod contra gratiam disputarent: et invenerunt ad revelandam istam invidiam tale commentum. Non, inquit, contra gratiam Dei disputo. Unde probas? Eo ipso, inquit, non contra gratiam Dei disputo, quod liberum arbitrium defendo. Videte acumen, sed vitreum. Quasi lucet vanitate, sed frangitur veritate. Attendite quam sit quasi acute excogitatum quod dicere voluerunt. Hoc ipso, inquit, quia liberum arbitrium hominis defendo, et dico quia liberum Arbitrium sufficiens est ut justus sim, non sine gratia Dei dico. Erectæ sunt aures piorum: jam quisquis audit, incipit gratulari. Deo gratias. Non sine Dei gratia defendit liberum arbitrium. Est enim liberum arbitrium, sed nihil valet sine Dei gratia. Si ergo liberum arbitrium non sine Dei gratia defendunt, quid mali dicunt? Expone ergo nobis, o doctor, quam dicas gratiam. Cum dico, inquit, liberum hominis arbitrium; vide quia hominis dico. Quid deinde? Hominem quis creavit? Deus. Quis ei liberum arbitrium dedit? Deus. Si ergo hominem Deus creavit, et homini Deus liberum donavit arbitrium; quidquid potest homo de libero arbitrio, cujus gratiæ debetur, nisi ejus qui eum condidit cum libero arbitrio? Et hoc quasi acute ab ipsis dictum.","t":"We are often compelled to argue these things with you against a new heresy that is trying to rise, because we want you to be firm in the good and untouched by evil. For this was their argument when they first began to arise and to argue against grace: attributing much, not to man’s freedom, but in effect to his weakness, and so exalting wretched man as he lies fallen that he cannot rise by the hand stretched out to him from above. Arguing, then, against grace in favor of free choice, they gave offense to devout and Catholic ears. People began to shudder at them, began to avoid them as a sure destruction; it began to be said of them that they argued against grace. And to relieve this odium they found the following device. “I do not,” he says, “argue against the grace of God.” How do you prove it? “By the very fact,” he says, “that I defend free choice, I do not argue against the grace of God.” See the sharpness, but it is glass: it glitters with vanity, but it is broken by truth. Notice how sharply, as it were, they thought out what they wanted to say. “By the very fact,” he says, “that I defend man’s free choice, and say that free choice is sufficient for me to be just, I do not speak without the grace of God.” The ears of the devout pricked up; already whoever hears it begins to rejoice: “Thanks be to God! He does not defend free choice without the grace of God. For there is free choice, but it is worth nothing without the grace of God.” If, then, they defend free choice not without the grace of God, what evil do they say? Explain to us, then, teacher, what grace you mean. “When I say,” he says, “man’s free choice, notice that I say man’s. What next? Who created man? God. Who gave him free choice? God. If then God created man, and God gave man free choice, whatever man can do by free choice, to whose grace is it owed, if not to his who made him with free choice?” And they think this a clever thing to have said.","f":"Augustine, <i>Serm.</i> 26.8 (PL 38:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-8)."},"augustine-sermones/26.9":{"o":"Videte tamen, fratres mei, quomodo illam generalem gratiam prædicent, qua creatus est homo, qua homines sumus: et utique et cum impiis homines sumus, sed non cum impiis christiani sumus. Hanc ergo gratiam qua christiani sumus, ipsam volumus prædicent, ipsam volumus agnoscant; ipsam volumus, de qua dicit Apostolus, Non irritam facio gratiam Dei. Nam si per Legem justitia; ergo Christus gratis mortuus est (Galat. a, 21). Videte unde dixit Apostolus. De Lege dixit: Si per Legem justitia; ergo Christus gratis mortuus est. Quia ergo ex Lege non erat justitia, ideo mortuus est Christus, ut per fidem justificentur, qui ex Lege non justificabantur. Si enim, inquit, data esset Lex quæ possit vivificare, omnino ex Lege esset justitia: quod etiam hesterno die commemoravimus: sed conclusit Scriptura omnia sub peccato, ut promissio; promissio, non prædictio: qui promisit, ipse facit: ut promissio, inquit, ex fide Jesu Christi daretur credentibus. Ecce quales nos invenit gratia Salvatoris, quos nec Lex sanos facere potuit. Quare autem dabatur Lex, si sufficiebat natura? Et tamen nec Lex sufficere potuit, ita infirma erat ipsa natura: data est Lex, sed non quæ posset vivificare. Quare ergo data est Lex? Lex, inquit Apostolus, prævaricationis gratia data est ( Galat. ut, 21, 22, 19): praevaricationis gratia posita est, ut te faceret prævaricatorem. Quare, ut me faceret praevaricatorem? Quia noverat Deus superbiam tuam: noverat quia dicebas, 0 si sit qui doceat! o si sit qui mihi ostendat! Ecce Lex dicit tibi, Non concupisces. Cognovisti Legem dicentem, Non concupisces. Surrexit concupiscentia, quam non noveras; inerat enim, sed nesciebatur: cœpisti conari vincere quod inerat, et apparuit quod latebat. Superbe, per Legem factus es prævaricator: agnosce gratiam, et esto laudator.","t":"See, however, my brothers, how they preach that general grace by which man was created, by which we are men: and certainly we are men along with the ungodly, but we are not Christians along with the ungodly. It is this grace by which we are Christians that we want them to preach, this we want them to acknowledge; this is the grace we want, of which the apostle says, “I do not make the grace of God void. For if righteousness is through the Law, then Christ died for nothing.” See what the apostle was speaking of. He spoke of the Law: “If righteousness is through the Law, then Christ died for nothing.” Because righteousness was not from the Law, therefore Christ died, so that those who were not justified by the Law might be justified through faith. “For if a Law had been given,” he says, “that could give life, righteousness would certainly be from the Law” (as we also recalled yesterday); “but Scripture has shut up all things under sin, so that the promise”—a promise, not a prediction: he who promised does it himself—“so that the promise,” he says, “might be given by the faith of Jesus Christ to those who believe.” See in what state the grace of the Savior found us, whom not even the Law could make whole. But why was the Law given, if nature was sufficient? And yet not even the Law could suffice, so weak was nature itself: the Law was given, but not one that could give life. Why then was the Law given? “The Law,” says the apostle, “was given because of transgression”: it was set up because of transgression, to make you a transgressor. Why, to make me a transgressor? Because God knew your pride; he knew that you were saying, “O that there were someone to teach me! O that there were someone to show me!” See, the Law says to you, “You shall not covet.” You came to know the Law saying, “You shall not covet.” Covetousness rose up, which you had not known; for it was within, but it was not known. You began to try to conquer what was within, and what lay hidden appeared. Proud man, through the Law you were made a transgressor: acknowledge grace, and be one who praises it.","f":"Augustine, <i>Serm.</i> 26.9 (PL 38:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/26-9)."},"augustine-sermones/260.1":{"o":"Ne moras faciamus, acturi multa, regeneratis in Baptismo, qui hodie miscendi sunt populo, brevis, sed gravis sermo reddendus est. Vos qui baptizati estis, et hodie completis sacramentum octavarum vestrarum, breviter accipite et intelligite translatam fuisse figuram circumcisionis carnis, ad circumcisionem cordis. Die octavo circumciduntur carne secundum veterem Legem (Gen. XVII, 12) : et hoc propter Dominum Christum, qui post diem septimum sabbatorum octavo Dominico resurrexit. Cultellis petrinis jussum est circumcidi (Josue v, 2) : Petra erat Christus ( I Cor. x, 4). Infantes appellamini, quoniam regenerati estis, et novam vitam ingressi 'estis, et ad vitam æternam renati estis, si hoc quod in vobis renatum est, malo vivendo non suffocetis. Reddendi estis populis, miscendi estis plebi fidelium : cavete ne imitemini malos fideles, imo falsos fideles ; quasi confitendo fideles, sed male vivendo infideles. Videte, quia testificor vobis coram Deo et Angelis ejus : castitatem servate, sive conjugalem, sive omnimodæ continentiae. Quisque quod vovit reddat. Qui non habetis uxores, licet vobis ducere uxores, sed quarum mariti non vivunt. Feminæ quæ non habent viros, licet eis nubere, sed eis viris quorum uxores non vivunt. Qui habetis uxores, nihil mali faciatis præter uxores. Reddite quod exigitis. Fides vobis debetur, fidem debetis. Fidem debet maritus uxori, uxor marito; ambo Deo. Quicumque continentiam vovistis, reddite quod vovistis : quia non exigeretur, si non vovissetis. Quod potuit licere, non licet : non quia nuptiæ damnantur, sed qui retro respicit damnatur. Cavete a fraudibus in negotiis vestris. Cavete a mendaciis et perjuriis. Cavete a verbositate et luxuria. Quæcumque non vultis fieri vobis, nolite facere aliis, et hominibus et Deo. Quid vos onerem ? Hæc agite, et Deus pacis erit vobiscum (Philipp. IV. 9).","t":"Let us not delay, since we have much to do: a short but weighty sermon must be given to those reborn in baptism, who today are to be mingled with the people. You who have been baptized and today complete the sacrament of your octave, hear briefly and understand that the figure of the circumcision of the flesh has been transferred to the circumcision of the heart. Under the old law they were circumcised in the flesh on the eighth day (Gen 17:12); and this was because of the Lord Christ, who rose again on the eighth day, the Lord's Day, after the seventh day of the sabbath. They were ordered to be circumcised with knives of stone (Josh 5:2): the rock was Christ (1 Cor 10:4). You are called infants, because you have been reborn and have entered a new life and have been born again to eternal life, if you do not stifle by living badly what has been reborn in you. You are to be given back to the peoples, you are to be mingled with the congregation of the faithful: beware of imitating the bad faithful, or rather the false faithful, faithful by confessing, but unfaithful by living badly. See, I testify to you before God and his angels: keep chastity, whether married chastity or complete continence. Let each one pay what he has vowed. You who have no wives may marry wives, but only those whose husbands are not living. Women who have no husbands may marry, but only men whose wives are not living. You who have wives, do nothing wrong outside your wives. Give what you demand. Faithfulness is owed to you; you owe faithfulness. The husband owes faithfulness to his wife, the wife to her husband; both owe it to God. Whoever of you have vowed continence, pay what you have vowed: for it would not be demanded if you had not vowed it. What could have been lawful is not lawful: not because marriage is condemned, but because whoever looks back is condemned. Beware of fraud in your business. Beware of lies and perjuries. Beware of empty talk and luxury. Whatever you do not want done to you, do not do to others, whether to people or to God. Why should I burden you? Do these things, and the God of peace will be with you (Phil 4:9).","f":"Augustine, <i>Serm.</i> 260.1 (PL 38:1201–1202; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/260-1)."},"augustine-sermones/261.1":{"o":"Resurrectio Domini, spes nostra; ascensio Domini, glorificatio nostra. Ascensionis enim hodie solemnia celebramus. Si crgo recte, si fideliter, si devote, si sancle,.si pie ascensionem. Domini celebramus, ascendamus cum illo, et sursum corhabeamus. Ascendentes autem non extollamur, nec de nostris quasi de propriis meritis præsumamus. Sursum enim cor habere debemus, sed ad Dominum. Sursum enim cor non ad Dominum, superbia vocatur: sursum autem cor ad Dominum, refugium voca tit. Illi enim dicimus, qui ascendit, Domine, refugium factus es nobis. Resurrexit enim, ut spem nobis daret, quia resurgit quod moritur: ne rnoriendo desperaremus, et totam vitam nostram marte finitam putaremus. Solliciti euim eramus de ipsa anima; et ille nobis resurgendo ct de carne securitatem dedit. Ergo ascendit, quis? Qui descendit. Descendit, ut sanaret te: ascendit, ut levaret te. Cadis, si levaveris te: manos, si levaverit te. Sursum ergo cor, sed ad Dominum, refugium cst: sursum cor, sed non ad Dominum, superbia est. Dicamus ergo illi resurgenti, Quoniam tu es, Domine, spes mea: ascendenti autem, Altissimum posuisti refugium tuum. Quomodo enim ad eum cor sursum habentes, superbi erimus, qui propter nos humilis factus csl, ne superbi remaneremus?","t":"The Lord’s resurrection is our hope; the Lord’s ascension is our glorification. For today we celebrate the solemnity of the Ascension. If, then, we celebrate the Lord’s ascension rightly, faithfully, devoutly, holily, piously, let us ascend with him and have our heart lifted up. But in ascending let us not be puffed up, nor presume on our merits as if they were our own. For we ought to have our heart lifted up, but to the Lord. For the heart lifted up not to the Lord is called pride; but the heart lifted up to the Lord is called refuge. For to him who ascended we say: “Lord, you have become our refuge.” For he rose to give us hope, because what dies rises again: lest by dying we should despair and think our whole life ended by death. For we were anxious about the soul itself; and he by rising gave us security about the flesh too. So who ascended? He who descended. He descended to heal you; he ascended to lift you up. You fall if you lift yourself up; you stand firm if he lifts you up. The heart lifted up, then, but to the Lord, is refuge; the heart lifted up, but not to the Lord, is pride. Let us say, then, to him as he rises, “For you, Lord, are my hope”; and to him as he ascends, “You have made the Most High your refuge.” For how shall we be proud, having our heart lifted up to him, who became humble for our sake lest we remain proud?","f":"Augustine, <i>Serm.</i> 261.1 (PL 38:1148–1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-1)."},"augustine-sermones/261.10":{"o":"Sed dedit Dominus noster post illud lavacrum regenerationis alia quotidiana reinedia. Quotidiana nostra mundatio, Dominica oratio. Dicamus, et verum dicamus, quia et ipsa cleemosyna cst: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Date eleemosynas, et omnia munda sunt vobis. Mementote, fratres, ad dexteram staturis quid dicturus est. Nun dicet, Illa et illa magna fecistis: sed, Esurivi, et dedistis mihi manducare. Ad sinistram staturis non est dicturus, Illa et illa mala fecistis: sed, Esurivi, el non dedistis mihi manducare. Illi pro eleemosyna, in vitam aeternam: isti propter sterilitatem, in ignem æternum. Modo eligite aut dcxtram aut sinistram. Nam rogo vos, quam habere poterit spem salutis piger in remediis, creber in morbis? Sed parvi morbi sunt? Congerie prcmum Minora peccata sunt quæ habeo. Non sunt multa? Nam quomodo minora sunt, quæ premunt, obruunt: quid minutius pluvise guttis? Flumina implent. Quid minutius granis tritici Y Horrea implent. Tu attendis quia minora sunt, ct non attendis quia multa sunt. Attendere nosii: numera, si potes. Sed planc quotidianum remedium dedit Deus.","t":"But after that bath of regeneration our Lord has given other daily remedies. Our daily cleansing is the Lord’s Prayer. Let us say it, and say it truly, because it too is an alms: “Forgive us our debts, as we also forgive our debtors.” “Give alms, and all things are clean for you.” Remember, brothers, what he will say to those who will stand on the right. He will not say, “You did this and that great thing,” but, “I was hungry, and you gave me to eat.” To those who will stand on the left he will not say, “You did this and that evil,” but, “I was hungry, and you did not give me to eat.” The former, for alms, into eternal life; the latter, for barrenness, into eternal fire. Now choose either the right or the left. For I ask you, what hope of salvation can a man have who is lazy about remedies and frequent in diseases? “But they are small diseases.” They weigh down by their heap. “The sins I have are minor.” Are they not many? For how are they minor which weigh down, which overwhelm? What is tinier than drops of rain? They fill rivers. What is tinier than grains of wheat? They fill barns. You note that they are minor, and you do not note that they are many. You know how to note them: count them, if you can. But plainly God has given a daily remedy.","f":"Augustine, <i>Serm.</i> 261.10 (PL 38:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-10)."},"augustine-sermones/261.11":{"o":"Magna misericordia ejus qui ascendit in altum, et captivavit captivitatem. Quid est, captivavit captivitatem? Occidit mortem. Captivitas captiva est: mors InorLua cst. Quid ergo? IIoc solum fecit qui ascendit in altum, et captivavit captivitatem? Ergo dimisit nos? Ecce ego vobiscum sum usque in constunmationem sacculi. Ergo illud attende, Dedit dona hominibus. Aperi sinum pictatis, cxcipc donum felicitatis.","t":"Great is the mercy of him who ascended on high and led captivity captive. What is “led captivity captive”? He killed death. Captivity is captive: death is dead. What then? Did he who ascended on high and led captivity captive do this only? Did he then leave us? “See, I am with you until the end of the age.” So note this: “He gave gifts to men.” Open the lap of piety; receive the gift of happiness.","f":"Augustine, <i>Serm.</i> 261.11 (PL 38:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-11)."},"augustine-sermones/261.2":{"o":"Deus Christus, hoc semper: nunquam hoc desinet, quia nunquam coepit. Si enim per graii m ejus aliquid incipii, quod nunquam desinat; ille quomodo desinet, qui nunquam cœpit? Quid csi quod incipit, et nunquam dcsincl? Immortalitas nostra initiumbahebit, finem non habebit. Non crum jun habemus, quod cum habere cœperimus, non amittemus. Semper ergo Deus Christus. Et qualis Deus? Quæris qualis? Patri aequalis. Noli ergo quærere in æternitate qualitatem, sed felicitatem. Qualis Deus Christus, cape, si potes. Ecce dico, non te fraudabo. Quæris qualis Dcus Christus? Audi me, imo audi mecum: simul audiamus, simul discamus. Non enim quia loquor et vos auditis, idco vobiscum non audio. Quæi is ergo, cum audis, Deus est Christus, Qualis Deus Christus? Audi mecum: nou, inquam, mc audi, sed mecum. In bac cnim schola omnes sumus condiscipuli. Cœlum est cathedra magistri nostri. Audi ergo qualis Deus Christus. In principio erat Verbum. Uhi? EtVerbum erat apud Deum. Sed verba quotidie solemus audire. Noli sic cogitare, quomodo soles audire, Deus crat Verbum (Joan. I, i). Qualis quæro. Nam ecce jam Deum credo: sed qualis Deus sit, quæro. Quærite faciem ejus semper. Nemo quærendo deficiat, sed proficiat. Proficit quærens, si pictas quarat, Quomodo quærit pictas, quomodo vanitas? Pietas quærit credendo. vanitas litigando. Si enim litigare mecum velis, mihique dicere, Quem Deum colis? qualem Deum coHs? ostende mihi quod colis: respondebo, Etsi est quod ostendam, non est cti.","t":"Christ is God, this always: he will never cease to be this, because he never began. For if through his grace something begins which will never cease, how will he cease who never began? What is it that begins and never ceases? Our immortality will have a beginning; it will not have an end. We do not have it yet; when we have begun to have it, we shall not lose it. Christ, then, is always God. And what kind of God? You ask what kind? Equal to the Father. Do not, then, seek quality in eternity, but happiness. Grasp, if you can, what kind of God Christ is. See, I am telling you; I will not cheat you. You ask what kind of God Christ is? Hear me, or rather hear with me: let us hear together, let us learn together. For it is not because I speak and you hear that I do not hear with you. You ask, then, when you hear that Christ is God, what kind of God Christ is? Hear with me: not, I say, hear me, but with me. For in this school we are all fellow disciples. Heaven is the chair of our teacher. Hear, then, what kind of God Christ is. “In the beginning was the Word.” Where? “And the Word was with God.” But we are used to hearing words every day. Do not think of it the way you are used to hearing: “The Word was God.” I ask what kind. For see, I already believe him God; but what kind of God he is, I ask. “Seek his face always.” Let no one fail in seeking, but make progress. One who seeks makes progress if piety seeks. How does piety seek, how vanity? Piety seeks by believing, vanity by quarreling. For if you want to quarrel with me and say to me, “What God do you worship? What kind of God do you worship? Show me what you worship,” I shall answer: “Even if there is something I might show, there is no one to whom.”","f":"Augustine, <i>Serm.</i> 261.2 (PL 38:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-2)."},"augustine-sermones/261.3":{"o":"Nee ego audeo dicere, jatn ine cepisse qnod qtucris. Ingredior enim, quantum possum, post vestigia iLius tanti athectæ Christi, apostoli scilicet Pauli diceutis, Fratres, ego me ipsum non arbitrer apprehendisse. Ego me ipsum: Ego, quid est, et, me ipsum? Ego qui plus amnibus illis laborUm. Novi, Apostole, quomodo diras, Ego. Expressio cst, non elatio. Nam vis audire quomodo dicit, Ego? Cum dixisset, Plus omnibus illis taberavi; et quasi nos ad illum, Quis? ct ille ad nos, Non ego autem, scd Dei gratia mecum. Ille ergo cum quo tanta gratia Dei crat, ut posterius vocatus plus præcedentibus laboraret; dicit tamen, Fratres, ego me ipsum non arbitror apprehendisse. Ibi ego, ubi non apprehendit. Humanæc quippe infirmitatis est, noH apprehendere. Ubi aotem levatus est in tertium coelum, et audivit ineffabilia verba, quæ non licet homini loqui, non dixit, Ego. Sed quid dixit? Scio hominem aute annos quatuordecim. Scio hominem: et ipse homo erat qui loquebatur, et quod in eo factum est, quasi a'terum fecit, idco non defecit. Noli ergo contendere, noli litigarc, exigendo a IDe qualem Deum colo. Non enim idolum est, et digitum extendo, et dico tibi, Ecce Deum quem colo: aut aliquod sidus cst, aut aliqua stella, aut sol, aut luna; et extendo digitum in coelum, et dico, Fece quod colo. Non cst quo digitus extendatur: sed est quo mens extendatur. Vide ipsum non comprehendentem, et tamen quærentem; sequentem, inhiantem, suspirantem, desiderantem: vide illum, quid intendat vide, ad Deum suum, utrum digitum, an vero animum. Quid ait? Non me arbitror apprehendisse. Unum autem, quæ retro oblitus, in ea quæ sunt ante extentus, secundum intentionem sequor ad palmam superna rocationis Dei in Christo. Sequor, inquit: ambulo, iniqui, in via sum. Sequere, si potes: siinul ad patriam veniamus, ubi non a me quæras, nec ego a te. Sinunt ergo modo credendo quæramus, ul simul postea videndo gaudeamus.","t":"Nor do I dare to say that I have already grasped what you are asking. For I walk, as far as I can, in the footsteps of that great athlete of Christ, the apostle Paul, who says: “Brothers, I do not consider that I myself have laid hold of it.” “I myself”: what is “I,” and “myself”? “I who labored more than all of them.” I know, Apostle, how you say “I.” It is an expression, not an exaltation. For do you want to hear how he says “I”? When he had said, “I labored more than all of them,” and we, as it were, say to him, “Who?” he says to us: “Yet not I, but the grace of God with me.” He, then, with whom there was so great a grace of God that, called later, he labored more than those who went before, still says: “Brothers, I do not consider that I myself have laid hold of it.” There “I,” where he did not lay hold of it. For it belongs to human weakness not to lay hold of it. But where he was lifted up to the third heaven and heard unspeakable words which it is not lawful for a man to utter, he did not say “I.” But what did he say? “I know a man fourteen years ago.” “I know a man”: and he himself was the man who was speaking; and what was done in him he made as if another’s, and so he did not fall. Do not, then, contend, do not quarrel, demanding of me what kind of God I worship. For it is not an idol, so that I stretch out my finger and say to you, “See the God whom I worship”; or some heavenly body, or some star, or the sun, or the moon, so that I stretch out my finger toward heaven and say, “See what I worship.” There is nowhere for the finger to be stretched; but there is where the mind may be stretched. See him not grasping, and yet seeking: following, gaping, sighing, desiring; see him, see what he stretches toward his God, whether a finger or the mind. What does he say? “I do not consider that I have laid hold of it. But one thing: forgetting what lies behind, stretched out toward what lies ahead, according to intention I follow toward the prize of God’s upward calling in Christ.” “I follow,” he says: I walk, I am on the way. Follow, if you can: let us come to the homeland together, where you will not ask of me, nor I of you. Let us, then, seek together now by believing, so that afterward we may rejoice together by seeing.","f":"Augustine, <i>Serm.</i> 261.3 (PL 38:1149; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-3)."},"augustine-sermones/261.4":{"o":"Nam quis tibi ostendit qualis sit Deus Christus? Ecce quod dignatus est dicere per servum suum dicat et per istum servum suum, conservis meis. servis suis. Dictum est tibi, In principio erat Verbum. Quærebas ubi esset, responsuri est, Verbum erat apud Deum. Et nc verba contemneres ex consuetudinc locutionis humanæ, audisti, Deus erat Verbum. Adhuc quæris qualis Dcus? Omnia per ipsum facta sul. Ama illum. quidquid amas, ab illo cst. Non amemus cn a turani, neglecto Crcatorc: sed attendamus creaturam, ct laudemus Creatorem. Non tibi possum ostendere Deum meum: ostendo quæ fecit, recolo qujc fccit. Omnia per ipsum facta sunt. Fecit nova non novus; fecit temporalia sempiternus; fecit mutabilia, qui nescit mutari. Facta inspice, landa factorem: crede, ut munderis. Videre cnim vis? Bonam rem, magnam rem vis: hortor, ut vclis. Videre vis? Beati mundo corde, quia ipsi Deum videbunt. Prius ergo cogita dc corde mundando: boc habeto ncgotium, ad hoc te advoca, insta huic operi. Quod vis videre mundum est, immundum est undc vis videre. Cogitas Deum quasi aliquam istorum oculorutn immensam vcl multiplicem lucem, auges libi spatia quanta vis: nou ponis finem ubi non vis, ponis ubi vis. Phantasmata sunt ista cordis tui, immunditia est ista cordis lui. Tolle, abjicc. Si terra tibi in oculum caderet, ct velles ut ostenderem libi lucem; prius lei oculi quærerent mundatorem. Tantum immunditiæ eit in cordc tuo: ibi avaritia noti parva immunditia est. Congeris quod lecum non tollas. Nescis qnia cum congeris, ad cor tuum lutum trahis? Undc videbis ergo quod quæris?","t":"For who shows you what kind of God Christ is? See, what he has deigned to say through his servant, let him say through this servant of his too, to my fellow servants, his servants. It has been said to you: “In the beginning was the Word.” You were asking where he was; the answer is: “The Word was with God.” And so that you would not despise words because of the habit of human speech, you heard: “The Word was God.” Do you still ask what kind of God? “All things were made through him.” Love him: whatever you love comes from him. Let us not love the creature and neglect the Creator; but let us look at the creature and praise the Creator. I cannot show you my God; I show you what he made, I recall what he made. “All things were made through him.” He made new things, not new himself; he made temporal things, being everlasting; he made changeable things, he who cannot change. Look at the things made, praise the maker: believe, so that you may be cleansed. For you want to see? You want a good thing, a great thing: I urge you to want it. You want to see? “Blessed are the clean of heart, for they shall see God.” First, then, think about cleansing the heart: make this your business, summon yourself to this, press on with this work. What you want to see is clean; that with which you want to see is unclean. You think of God as some immense or manifold light of these eyes; you extend spaces for yourself as much as you like; you set no limit where you do not want one, you set it where you want. These are phantoms of your heart; this is the uncleanness of your heart. Take it away, throw it out. If dirt fell into your eye and you wanted me to show you the light, your eyes would first look for someone to clean them. There is so much uncleanness in your heart; there avarice is no small uncleanness. You heap up what you will not take with you. Do you not know that when you heap up, you are dragging mud to your heart? How then will you see what you seek?","f":"Augustine, <i>Serm.</i> 261.4 (PL 38:1149–1150; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-4)."},"augustine-sermones/261.5":{"o":"Tu milii dicis: Ostende n ilii Deum tuum. Ego tibi dico: Attende, paululum ad cor tuum. Ostende, inquis, mihi Deum tuum. Attende, inquio, paululum ad cor tuum. Quidquid ibi vides quod displicet Deo, tolle inde. Vcnirc ad tc vult, Deus; Dominum ipsum Christum audi: Ego et Pater veniemus ad eum, et mansionem apud eum faciemus. Ecce quid promittit Deus. Si ego promitterem venturum me in domum tuam, mundares cam: Deus in cor tuum venire vult, et piger es ei donium mundare? Non amat habitare cum avaritia, cum muliere immunda et insatiabili, cui tu jubenti servicbas, et Deum viderc quærebas. Quid fecisti, quod Deus jussit? Quid non fecisti, quod avaritia jussil? Quitl fecisti, quod Deus jiissit? Ego ostondo quid habitet in corde tuo, qui vis vidcre Deum. loc enim dixeram: Est quod ostendere, sed cui non est. Quod Deus jussit, quid fccisli? Quod avaritia jussit, quid distulisti? Jussit Deus ut nudum vestires, tremuisti: jusbit avaritia ut vestitum exspoliares, insanisti. Si fecisses quod Deus jussit, quid libi dicam, habercs illud et illud? Ipsum Deum haberes. Si fecisses quod Deus jussit, Deum habercs. FeciSti quod avaritia jussit, quid habes? Scio, dicturus es mihi: Habeo quidquid abstuli. Ergo auferendo habes. Habes aliquid apud te, qui perdidisti te? Habeo, inquis. Ubi, ubi, rug.) te? Certe aut in cubiculo, aut in saccello, aut in arca: nolo amplius dicere. Ubicumque habes, modo certe tecum non habes. Certe modo cogitas in arca te habere: forte periit, et nescis; forte cum redis, non invenis quod dimisisti. Cor tuum quæro: ibi quid habeas, interrogo. Ecce implesti arcam tuam, et fregisti conscientiam luam. Vide plenum: discc csso plenus. Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum (Job I, it. Nempe omnia perdiderat. Unde ergo istas geMmas laudis Domino proferebat?","t":"You say to me: “Show me your God.” I say to you: “Look a little at your heart.” “Show me,” you say, “your God.” “Look,” I say, “a little at your heart.” Whatever you see there that displeases God, take it away from there. God wants to come to you; hear the Lord Christ himself: “I and the Father will come to him and make our dwelling with him.” See what God promises. If I promised to come to your house, you would clean it: God wants to come into your heart, and are you too lazy to clean the house for him? He does not love to dwell with avarice, with an unclean and insatiable woman, whom you served at her command while you were seeking to see God. What have you done of what God commanded? What have you not done of what avarice commanded? What have you done of what God commanded? I show what dwells in the heart of you who want to see God. For this is what I had said: “There is something to show, but there is no one to whom.” What have you done of what God commanded? What have you put off of what avarice commanded? God commanded you to clothe the naked: you trembled; avarice commanded you to strip the clothed: you went mad. If you had done what God commanded, what shall I say to you, that you would have this and that? You would have God himself. If you had done what God commanded, you would have God. You did what avarice commanded: what do you have? I know: you will say to me, “I have whatever I took.” So you have by taking away. Do you have anything with you, you who have lost yourself? “I have,” you say. Where, where, I ask you? Surely either in your bedroom, or in your purse, or in your chest: I do not want to say more. Wherever you have it, surely you do not now have it with you. Surely now you think you have it in your chest: perhaps it has perished and you do not know; perhaps when you return you will not find what you left. I am asking about your heart: I ask what you have there. See, you have filled your chest and broken your conscience. Look at a full man; learn to be full. “The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord.” Of course, he had lost everything. From where, then, did he bring forth these gems of praise to the Lord?","f":"Augustine, <i>Serm.</i> 261.5 (PL 38:1150; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-5)."},"augustine-sermones/261.6":{"o":"Munda ergo cor, quantum potes: id age, id opcrare. Et ut ille Inundet ubi maneat, roga, supplica, humiliare. Non capis, « In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil, quod factum est. In ipso vita erat; et vita erat lui hominum: et lux in tenehris lucet, ct tenebræ eam non coniprehenderunt. » Ecce quare non capis. Lux in tenebris lucet, et tenebrœ eam non comprehenderunt. Quae sunt leuebræ, nisi opera mala? Quæ sunt tenebræ, nisi cupiditates male, superbia, avaritia, ambitio, invidentia? Omnia ista tenebræ sunt: ideo non comprehendis. Nam lux lucet in tenehris: sed da qui comprehendat.","t":"Clean your heart, then, as far as you can: do this, work at this. And pray, beseech, humble yourself, that he may clean the place where he is to dwell. You do not grasp: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made that was made. In him was life; and the life was the light of men: and the light shines in the darkness, and the darkness did not grasp it.” See why you do not grasp it. “The light shines in the darkness, and the darkness did not grasp it.” What is the darkness, but bad works? What is the darkness, but evil desires, pride, avarice, ambition, envy? All these are darkness: that is why you do not grasp it. For the light shines in the darkness; but give me someone to grasp it.","f":"Augustine, <i>Serm.</i> 261.6 (PL 38:1150; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-6)."},"augustine-sermones/261.7":{"o":"Yidc ergo, ne forte hoc quomodocumque possis accipere: Verbum caro factum est, et habitavit in nobis. Per hominem Christum tendis ad Deum Christum. Mullum est ad te Dcus: sed homo factus est Deus. Quod longe erat a tc, per homincm factum est juxta te. I hi mancas, Deus est: qua cas, horno est. Idem ipse Christus, et qua eas, ct quo eas. Ipse ergo Verbum caro factum est, et hubitavit in nobis. Assumpsit quod non erat, non amisit quod erat. Apparebat homo, et latebat Deus. Occisus cst homo, et offensus cst Deus: sed resurrexit homo, et inventus est Deus. Cog ta ergo quanta fecit ut Deus, quanta passus est ut homo. Occisus est, sed non in divinitate: ipse Christus occisus est. Non enim duo, Deus ct homo; ut jam nun faciamus vel noverimus Trinitatem, sed quaternitatem. Homo quidem homo, et Deus Deus; sed totus Christus homo ct Deus: ipse crgo Christus homo ct Deus. Quomodo tu homo corpus dt animus: sic toLus Christus homo et Deus. Ergo totus Christus, caro, anima, et Deus. Idem ipse aliquid dicit, quod ad Deum pertinct; aliquid dicit, quod ad animam pertinet; aliquid dicit, quod ad carnem pertinet: totum ad Christum pertinet. Quid dicit ut Deus? Sicut Pater habet vitam in semetipso, sic dedit Filio habere vitam. in semetipso. Quascumque Puter facit, hœc eadem et Filius facit similiter. Ego et Pater unum sumus. Quid dicit Christus secundum animam suam? Tristis est anima mea usque ad mortem. Quid dicit Christus secundum carnem? Solvite templum hoc, et in triduo suscitabo illud. Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Hæc sunt thesauri sapientiæ ct scientiæ.","t":"See, then, whether perhaps you can somehow receive this: “The Word became flesh and dwelt among us.” Through Christ the man you reach toward Christ God. God is a long way from you; but God became man. What was far from you has, through the man, been made near you. Where you are going, he is God; by which way you are going, he is man. The same Christ is both the way you go and where you go. He himself, then, “the Word became flesh and dwelt among us.” He took what he was not; he did not lose what he was. The man appeared, and God lay hidden. The man was killed, and God was offended; but the man rose, and God was found. Think, then, how great things he did as God, how great things he suffered as man. He was killed, but not in the divinity; yet Christ himself was killed. For they are not two, God and man, so that we would now make or know not a Trinity but a quaternity. The man is indeed man, and God is God; but the whole Christ is man and God: Christ himself, then, is man and God. As you, a man, are body and soul, so the whole Christ is man and God. So the whole Christ is flesh, soul, and God. The same one says something that belongs to God; says something that belongs to the soul; says something that belongs to the flesh: all belongs to Christ. What does he say as God? “As the Father has life in himself, so he has given the Son to have life in himself.” “Whatever the Father does, the Son also does likewise.” “I and the Father are one.” What does Christ say according to his soul? “My soul is sorrowful even unto death.” What does Christ say according to the flesh? “Destroy this temple, and in three days I will raise it up.” “Handle and see, for a spirit does not have flesh and bones, as you see that I have.” These are the treasures of wisdom and knowledge.","f":"Augustine, <i>Serm.</i> 261.7 (PL 38:1150; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-7)."},"augustine-sermones/261.8":{"o":"Diligcs Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tola mente tua; et diliges proximum tuum tanquam te ipsum. In his duobus præceptis tola Lex pendet et Prophetœ. In Christo habes totum. Deum tuum vis diligere? Habes in Christo: In principio erat Verbum, et Verbum erat apud Deum, cl Deus erat Verbum. Proximum vis diligere? Habes in Chrislo: Verbum caro factum est, et habitavit in nobis.","t":"“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; and you shall love your neighbor as yourself. On these two commandments hang the whole Law and the Prophets.” In Christ you have the whole. Do you want to love your God? You have him in Christ: “In the beginning was the Word, and the Word was with God, and the Word was God.” Do you want to love your neighbor? You have him in Christ: “The Word became flesh and dwelt among us.”","f":"Augustine, <i>Serm.</i> 261.8 (PL 38:1150; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-8)."},"augustine-sermones/261.9":{"o":"Mundet nos gratia sua: mundet nos opitulationibus et consolationibus suis. Fratres mei, per ipsum et in ipso obsecro vos, in bonis operibus abundetis, in misericordia, benignitate, bonitate. Cito dimittite quod in vos peccatur. Ncmo teneat it-an. adversus alium, ne intercludal sibi orationem ad Deum. Hæc euim omnia, quia in hoc sæculo sumus, quia ctsi proiicimus, ctsi juste vivimus, sine peccato hic non vivimus. Non enim peccata sola sunt illa quæ crimina nominantur, adulteria, fornicationes, sacrilcgia, furta, rapinæ, falsa testimonia: non ipsa sola peccata sunt. Attendere aliquid quod non dcbebas, peccatum cst: audirc ali quid libenter, qnod audiendum non fuit, peccatum est: cogitare aliquid, quod non fuit cogitandum, pcccatum est.","t":"May his grace cleanse us; may he cleanse us by his aids and consolations. My brothers, through him and in him I beseech you: abound in good works, in mercy, kindness, goodness. Quickly forgive what is sinned against you. Let no one hold anger against another, lest he shut off his own prayer to God. For all these things are needed because we are in this world, because even if we make progress, even if we live justly, we do not live here without sin. For the only sins are not those called crimes: adulteries, acts of sexual immorality, sacrileges, thefts, robberies, false testimonies; these alone are not sins. To look at something you ought not to have looked at is sin; to listen gladly to something that should not have been heard is sin; to think something that should not have been thought is sin.","f":"Augustine, <i>Serm.</i> 261.9 (PL 38:1150–1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/261-9)."},"augustine-sermones/262.1":{"o":"Dominus Jesus, Patris unigenitus ct gignenti coæternus, pariter invisibilis, pariter immutabilis, paritcr omnipotens, pariter Deus; propter nos, ut nostis, ct accepistis, et tenetis, factus est homo, fonna assumpla humana, non amissa divina: potens occultus, infirmus manifestus; sicut nostis, natus CSI, ut renasceremur; mortuus est, IIC nos in æternum moreremur. Ille continuo, id est, dic tertio resurrexit: nobis resurrectionem carnis in linc promisit. Exhibuit. sc discipulorum oculis videndum, manibusque tractandum; persuadens quod factus erat, non auferens quod selnper erat. Conversatus cst cum cis diebus quadraginta, sicut audistis, intrans et cxiens, manducans et bibens, non jam indigentia, sed totum potentia: ct manifestans eis carnis veritatem, in cruce infirmitatem, a sepulcro immortalitatem. Hodiernum ergo diem ascensionis ipsius celebramus. Occurrit autem huic Ecclesiæ alia vernacula solemnitas. Conditoris basilicæ hujus sancti Leontii hodie depositio cst. Sed dignetur obscurari stella a sole. Ergo de Domino potius, quod coeperamus, lo quamur. Gaudet bonus servus, quando laudatur Dominus.","t":"The Lord Jesus, only-begotten of the Father and coeternal with the one who begot him, equally invisible, equally unchangeable, equally almighty, equally God, for our sake, as you know and have received and hold, became man, taking the human form, not losing the divine: hidden in power, manifest in weakness. As you know, he was born so that we might be reborn; he died so that we would not die forever. At once, that is, on the third day, he rose: he promised us the resurrection of the flesh at the end. He showed himself to his disciples’ eyes to be seen and to their hands to be handled, convincing them of what he had become, not taking away what he always was. He lived with them for forty days, as you have heard, going in and out, eating and drinking, no longer from want but wholly by power; and showing them the truth of the flesh, weakness on the cross, immortality from the tomb. [2] Today, then, we celebrate the day of his ascension. But another feast belonging to this church falls on the same day. Today is the burial day of Saint Leontius, founder of this basilica. But let the star deign to be outshone by the sun. So let us speak rather of the Lord, as we had begun. The good servant rejoices when the Lord is praised.","f":"Augustine, <i>Serm.</i> 262.1 (PL 38:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/262-1)."},"augustine-sermones/262.3":{"o":"Hodierno ergo die, hoc est, quadragesimo post resurrectionem suam, Dominus ascendit in caElum. Non vidimus: sed credamus. Qui viderunt prædicaverunt, ct orbem terrarum impleverunt. Scitis qui viderunt, et qui nobis indicaverunt: de quibus prædictum est, « Non sunt loquele neque sermones, quorum non audiantur voces eorum. tu omnem terram exiit sonus eorum, et in fines orbis terræ verba coruin >. Ergo et ad nos vencrunt, et nos de somno excitaverunt. Eccc celebratur hodiernus dies toto orbe terrarum.","t":"Today, then, that is, on the fortieth day after his resurrection, the Lord ascended into heaven. We did not see it; but let us believe. Those who saw it preached it, and filled the world. You know who saw it, and who told us of it: of whom it was foretold, “There are no speeches or words in which their voices are not heard. Their sound has gone out into all the earth, and their words to the ends of the world.” So they came to us too, and woke us from sleep. See, this day is celebrated throughout the whole world.","f":"Augustine, <i>Serm.</i> 262.3 (PL 38:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/262-3)."},"augustine-sermones/262.4":{"o":"Recolite Psalmum. Cui dictum est, Exaltare super cœlos, Deus? Cui dictum cst? Numquid Deo Patri diceretur, Exaltare, qui nunquam est humiliatus? Eaaltare tu: tu qui fuisti in ventre matris inclusus; tu qui in illa factus es, quam fecisti; tu qui in præsepi jacuisti; tu qui ubcra tanquam parvulus in vena carnis suxisti; tu qui portans mundum, p or tabaris a matre: tu quem Simeon senex parvulum agnovit, magnumque laudavil: tu quem vidua Anna vidit sugentem, ct cognovit omnipotentem: tu qui esuristi propter nos, sitisti propter nos, fatigalus <s in via propter nos: (numquid esurit panis, aut silit fons, aut fatigatur via?) tu qui omnia ista pertulisti propter uos: tu qui dUl'luisti, ct tamen non dormilas, custodiens Israel: postremo, tu quem vendidit Judas, quem Judæi emerunt, et non possederunt: tu apprehense, ligate, flagellate, spinis coronate, in ligno suspense, lancea percusse, tu mortue, tu sepultc, Exaltare super coelos, Deus. Exallare, inquit, exaltare super cœlos, quia Deus es. Sede in coelo, qui pependisti in ligno. Judex exspectaris venturus, qui exspectatus es judicatus. Quis ista credat, nisi illo faciente, qui erigit dc terra inopem, et de stercore exaltat pauperem? Ille ipse inopem carnem suam erigit, et collocat eam cum principibus populi sui, cum quibus judicaturus est vivos et mortuos. Cum cis collocavit hanc inopem carnem, quibus dicit: Sedebitis super duodecim sedes, judicantes duodecim tribus Israel.","t":"Recall the Psalm. To whom was it said, “Be exalted above the heavens, O God”? To whom was it said? Would it be said to God the Father, “Be exalted,” who was never humbled? Be exalted, you: you who were enclosed in your mother’s womb; you who were made in her whom you made; you who lay in a manger; you who as a little child sucked the breasts in the vein of the flesh; you who, carrying the world, were carried by your mother; you whom old Simeon recognized as a little one and praised as great; you whom the widow Anna saw sucking and recognized as almighty; you who hungered for us, thirsted for us, were wearied on the road for us (does bread hunger, or a spring thirst, or the way grow tired?); you who bore all these things for us; you who slept, and yet do not sleep, guarding Israel; finally, you whom Judas sold, whom the Jews bought and did not possess: you, seized, bound, scourged, crowned with thorns, hung on the wood, pierced by a lance, you, dead, you, buried: “Be exalted above the heavens, O God.” “Be exalted,” he says, “be exalted above the heavens,” because you are God. Sit in heaven, you who hung on the wood. You are awaited to come as judge, you who were awaited to be judged. Who would believe this, except by the work of him who “raises the needy from the earth, and lifts up the poor from the dunghill”? He himself raises up his needy flesh and sets it with the princes of his people, with whom he will judge the living and the dead. He has set this needy flesh with those to whom he says: “You will sit on twelve seats, judging the twelve tribes of Israel.”","f":"Augustine, <i>Serm.</i> 262.4 (PL 38:1151; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/262-4)."},"augustine-sermones/262.5":{"o":"Exaltare ergo super cœlos, Deus. Jam factum est, jam impletum esi. Sed dicimus, Quomodo futurum prædictum est, Exaltare supercœlos Deus; non vidimus, sed credimus: ecce ante oculos nostros est quod sequitur, Exultare super coelos, Deus, et super omnem terram gloria tua. Non credat illud, qui non videt istud. Quid est enim, Et super omnem terram gloria tua? nisi, super omnem terram Ecclesia tua, super omnem terram matrona Luat, super omnemterram sponsa tua, dilecta tua, columba tua, conjux tua. Ipsa est gloria tua, Vir quidem, aitApostolus, non debet velare caput, cum ait imago et gloria Dei: mulier autem gloria viri ( I Cor. XI, 7). Si mulier gloria viri Ecclesia gloria Christi.","t":"“Be exalted, then, above the heavens, O God.” It has already been done, already fulfilled. But we say: as it was foretold as future, “Be exalted above the heavens, O God,” we have not seen it, but we believe; see, before our eyes is what follows: “Be exalted above the heavens, O God, and your glory above all the earth.” Let him not believe that, who does not see this. For what is “and your glory above all the earth,” if not: your Church above all the earth, your matron above all the earth, your bride above all the earth, your beloved, your dove, your wife? She is your glory. “A man indeed,” says the Apostle, “ought not to veil his head, since he is the image and glory of God; but the woman is the glory of the man.” If the woman is the glory of the man, the Church is the glory of Christ.","f":"Augustine, <i>Serm.</i> 262.5 (PL 38:1151–1152; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/262-5)."},"augustine-sermones/263.1":{"o":"Glorifitcatio Domini nostri Jesu Christi resurgendo et ascendendo completa est. Resurrectionem ipsius Paschæ Dominico celebravimus: ascensionem hodie celebramus. Festus nobis dies uterque. Ideo enim resurrexit, ut nobis exemplum resurrectionis ostenderet: et ideo ascendit, ut nos desuper protegeret. Habemus ergo Dominum ct Salvatorem nostrum Jesum Christum prius pendentem in ligno, nunc sedentem in caelo. Pretium nostrum dedit, cum penderet in ligno: colligit quod emit: cum sedet in cœlo. Cum enim omnes collegerit, quos utique per temporacolliget, in fine temporis veniet, et quomodo scriptum est, Deus manifestus veniet ( Psal. XLIX, 3): non quemadmodum primitus venit occultus, sed sicut dictumest, manifestus. Occultum enim oportebat eum vebire, ut judicaretur: manifestus aute... veniet, ut judicet. Si enim prius manifestus venisset, judicare manifestum quis auderet? Quando quidem dicit apostolus Paulus, Si enimcognovissent, nunquam Dominum gloriæ crucifixissent. Sed si illc no:i occideretur, mors non moreretur. Tropæosuo diabolus victus est. Exsultavit enim diabolus, quando primum hominem seducendo dejecit in mortem. Seducendo primum hominem, occidit: occidendo novissimum, primumde laqueis perdidit. Facta est ergo victoria Domini nostri Jesu Christi, cum resurrexit et ascendit in coelum; ct impletum est quod audistis, cum Apocalypsis legeretur, Vicit Leo de tribu Juda. Ipse leo dictus est, qui agnus occisus est: leo propter fortitudinem, agnus propter innocentiam: leo quia invictus, agnus quia mansuetus. Et ipse Agnus occisus morte sua vicit leonem qui circuit quærensquem devoret. Dictus est enim diabolus leo, feritate, non virtute. Apostolus quippe Petrus ait: Vigilare vos oportet adversus tentationes, quia adversarius vester diabolus circuit, quœrens quem devoret. Sed quomodo circuit, dixit: Sicut leo rugiens circuit, quœrens quem devoret ( I Petr. v, 8). Quis non incurreret in dentes leonis hujus, nisi vicisset Leo de tribu Juda? Contra leonem leo, contra lupum agnus. Exsultavit diabolus quando mortuus est Christus, ct ipsa morte Christi est diabolus victus: tanquam in muscipula escam accepit. Gaudebat ad mortem, quasi præpositus mortis. Ad quod gaudebat, inde illi tensum cst. Muscipula diaboli, crux Domini: esca qua caperetur, mors Domini. Et ecce surrexit Dominus noster Jesus Christus. Ubi cst mors quae pependit in ligno? Ubi cst insultatio Judæorum? Ubi est typhus et superbia caput ante crucem agitantium ct dicentium, Si filius Dei est, desrendat de cruce? Et plus fecit, quam illi insultando exigebant. Plus enim c t de sepulero resurgere, quam de ligno descendere.","t":"The glorification of our Lord Jesus Christ was completed by rising and ascending. We celebrated his resurrection on Easter Sunday; we celebrate his ascension today. Both are feast days for us. For he rose to show us an example of resurrection; and he ascended to protect us from above. So we have our Lord and Savior Jesus Christ, first hanging on the wood, now seated in heaven. He paid our price when he hung on the wood; he gathers what he bought while he sits in heaven. For when he has gathered all, whom he will certainly gather through the course of time, at the end of time he will come, and, as it is written, “God will come manifestly”: not as he came at first, hidden, but, as was said, manifestly. For he had to come hidden in order to be judged; but he will come manifestly in order to judge. For if he had come manifestly at first, who would have dared to judge one manifest? Since indeed the apostle Paul says: “For if they had known, they would never have crucified the Lord of glory.” But if he had not been killed, death would not have died. The devil was conquered by his own trophy. For the devil exulted when by seducing the first man he cast him down into death. By seducing the first man, he killed; by killing the last man, he lost the first from his snares. So the victory of our Lord Jesus Christ came about when he rose and ascended into heaven; and what you heard when the Apocalypse was read was fulfilled: “The Lion of the tribe of Judah has conquered.” He was called lion who was slain as a lamb: lion for strength, lamb for innocence; lion because unconquered, lamb because gentle. And the slain Lamb himself by his death conquered the lion who goes about seeking whom he may devour. For the devil is called a lion for ferocity, not for virtue. For the apostle Peter says: “You must be watchful against temptations, because your adversary the devil goes about seeking whom he may devour.” But how he goes about, he said: “Like a roaring lion he goes about, seeking whom he may devour.” Who would not run into the teeth of this lion, had not the Lion of the tribe of Judah conquered? Lion against lion, lamb against wolf. The devil exulted when Christ died, and by that very death of Christ the devil was conquered: he took the bait as in a mousetrap. He rejoiced at the death, as if he were the overseer of death. What he rejoiced at, there the trap was set for him. The Lord’s cross was the devil’s mousetrap; the bait by which he was to be caught, the Lord’s death. And see, our Lord Jesus Christ rose. Where is the death that hung on the wood? Where is the mockery of the Jews? Where is the arrogance and pride of those wagging their heads before the cross and saying, “If he is the Son of God, let him come down from the cross”? And he did more than they demanded by mocking. For it is more to rise from the tomb than to come down from the wood.","f":"Augustine, <i>Serm.</i> 263.1 (PL 38:1152; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/263-1)."},"augustine-sermones/263.2":{"o":"Jam vcro quanta gloria est quod ascendit in coelum, quod sedet ad dexteram Patris? Sed boc oculis non videmus, quia ncc pendentem in ligno vidimus. Totum boc fide tenemus, oculis cordis intuemur. Modie enin, sicut audistis, fratres, Dominus noster Jesus Christus ascendit in cœlum: ascendat cum illo et cor nostrum. Audiamus Apostolum dicentem, Si consurrexistis cum Chr isto, quœ sursum sunt quærite, ubi Christus eat in dextera Dei sedens: quæ sursum sunt sapite, nou quœ super terram (Coloss. III, i et 2). Sicut enim ille ascendit, nec recessit a nubis: sic ci nus cum illo iji jam sumus, quanivis nondum in corporc nostro factum sit quod promittitur nobis. Ille jam exaltatus est super cœlos. Neque enim propterea nobis desperanda est perfecta et angelica coelestis habitatio, quia dixit, Nemo ascendit in coelum, nisi qui descendit de caelo, Filius hominis qui eat in coelo.Sed boc dictum est propter unitatem, qua caput nostrum est, et noa corpus ejus. Cum ascendit in cœlum, nos ab illo non separamur. Qui de cœlo descendit, non nobis invidet cœlum: sed quodam modo clamat, Membra mea estote, si ascendere vultis in coelum. in hoc ergo ipsi interim roboremur, in hoc votis omnibus æsiucmus.IIoc meditemur ia terris, quod compu amur tu cœlis.Tunc cxuturi carnem mortalitatis, nunc CIlIamus animi vetustatem. Facile corpus levabitur in alta cœlorum, si non premat spiritum sarcina peccatorum.","t":"And now, how great a glory it is that he ascended into heaven, that he sits at the right hand of the Father! But we do not see this with our eyes, just as we did not see him hanging on the wood. All this we hold by faith; we gaze on it with the eyes of the heart. For today, as you have heard, brothers, our Lord Jesus Christ ascended into heaven: let our heart ascend with him. Let us hear the Apostle saying: “If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; savor the things that are above, not the things on earth.” For as he ascended and did not withdraw from us, so we too are already there with him, although what is promised us has not yet been done in our body. He has already been exalted above the heavens. Nor must we despair of the perfect, angelic, heavenly dwelling because he said: “No one has ascended into heaven except he who descended from heaven, the Son of man who is in heaven.” But this was said because of the unity by which he is our head and we his body. When he ascended into heaven, we are not separated from him. He who descended from heaven does not begrudge us heaven, but in a way cries out: “Be my members, if you want to ascend into heaven.” In this, then, let us meanwhile be strengthened; in this let us burn with all our longings. Let us meditate on earth on what we are counted in heaven. Then we shall put off the flesh of mortality; now let us put off the oldness of the mind. The body will easily be lifted into the heights of heaven if the burden of sins does not weigh down the spirit.","f":"Augustine, <i>Serm.</i> 263.2 (PL 38:1152–1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/263-2)."},"augustine-sermones/263.3":{"o":"Nam et illud nonnullos calumniantibus hærOlicis movct, quemadmodum Dominus sine corpore descenderit,cum corpore ascenderit, velut contrarium sil illis,'clUis quibus ait, Nemo ascendit in cœlum, nisiqui de culo descendit. Corpus, inquiunt, quod nondescendit de cœio, quomodo potuit ascendere in cælum? Quasi illc dixerit, Nihil ascendit in coelum, nisi quod de cœlo descendit; sed ait, Nemo ascendit, nisi qui descendit. Hoc enim ad personam, non ad pc: sonæ habitum retulit. Descendit sine corporis indumento, ascendit cum corporis indumento. Nemo tamcn, nisi qui descendit, ascendit. Nam si nos sibimet tanquam sua membra ita coaptavit, ut eUam nobis conjunctis idem ipse sit; quanto magis illud corpus, quod de virgine assumpsit, aliam non potest iu illo habere personam? Quis enim vel in montem), vcl in murum, vel in aliquem superiorem lucum dicit non eum solum qui descenderit ascendisse, si cum descendisset exutus, ascendat indutus; aut cum descendisset inermis, ascendat armatus? Quemadmodum ergo de hoc dicitur, Nemo ascendit nisi qui descendit, quamvis cuin ea re cum qua non descendit ascenderit: sic neino in collum nisi Christus ascendit; quia de cœlo, nisi Christus, nemo descendit; quamvis sine corpore descenderit, cum cOI'pore ascenderit, ascensuris et no- Lig non virtute nostra, sed nostra ct illius unitate. Duo quippe suut in carne una; sacramentum magnum est in Christo cL in Ecclesia. Unde ct cl ip c dicit: Igitur jam non duo, sed una caro (Matth. XIV,(.).","t":"For this too troubles some, with heretics raising false charges: how the Lord descended without a body and ascended with a body, as if this contradicted those words of his in which he says: “No one has ascended into heaven except he who descended from heaven.” “The body,” they say, “which did not descend from heaven, how could it ascend into heaven?” As if he had said, “Nothing ascends into heaven except what descended from heaven”; but he says, “No one ascends except he who descended.” For he referred this to the person, not to the clothing of the person. He descended without the clothing of a body; he ascended with the clothing of a body. Yet no one ascended except he who descended. For if he has so fitted us to himself as his members that even with us joined to him he is the same one, how much more can that body which he took from the virgin not have another person in him? For who would say that it was not the same one who descended who ascended a mountain, or a wall, or some higher place, if, having descended unclothed, he ascends clothed; or having descended unarmed, he ascends armed? As, then, it is said of such a one, “No one ascends except he who descended,” although he ascended with something with which he did not descend: so no one ascended into heaven but Christ, because no one descended from heaven but Christ; although he descended without a body and ascended with a body; we too being about to ascend, not by our own power, but by our unity with him. For “the two are in one flesh: this is a great sacrament in Christ and in the Church.” Hence he himself also says: “So they are no longer two, but one flesh.”","f":"Augustine, <i>Serm.</i> 263.3 (PL 38:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/263-3)."},"augustine-sermones/263.4":{"o":"Et ideo jejunavit, cum tentaretur ante mortem cibo adhuc indigens: manducavit autem et bibit, cum glorificaretur post resurrectionem jain cibo non indigens. lllic euim ostendebat in se nostrum laborem, hic autem in nobis suain consolationem, quadraginta diehus utrumque definiens. Nam quadraginta dicbus jejunavit, cum tentaretur in eremo, sicut in Evangelio scriptum est, ante mortem carnis su;e (Matth. iv, i, 2); et rursum quadraginta dicbus cum discipulis fuit, sicut Petrus in Actibus Apostolorumloquitur, intrans ct exiens, manducans ct bibens, post resurrectionem carnis suæ. Quo numero quadragesimo hujus sæculi significare videtur excursus in his qui vocantur ad gratiam, per cum qui non venit legem solv ere, sed adimplere. Decem namque sunt pra:- copta legis. Jam gr atia Christi diffusa per mundum ct quadripartitus mundus, ct decem quadriplicata quadraginta faciunt: quoniam qui redempti sunt a Domino,de regionibuscongregavit eos, ab Oriente et Occidente et Aquilone et Mari. Jejunans itaque quadraginta diebus ante mortem carnis, velut clamabat: Abstinete vos a desideriis hujus sæculi. Manducans autem et bibens quadraginta dicbus post resurrectionem caruis, velut clama!at: Ecce ego robiscum sum usque ad consummationem sæculi. Jejunium quippe est in tribulatione certaminis; quoniam qui in agone contendit, ab omnibus abstinens esi ( I Cor. IX, 25): cibus: lem in spe pacis, quæ perfecta non crit, nisi cum corpus nostrum, cujus exspectamus redemptionem, induerit immortalilalcm. Quod nondum adipiscendo gloriamur, sed sperando jam pascimur. Utrumque Apostolus simul nus agere ostenditdicens, Spe gaudentes, in tribulatione patientes: tanquam illud esset in cibo, hec in jejunio. Simul enim cum viam Damini carpimus, et a vanitate presentis sæculi jejumanus, et futuri promissione reficiamur; hic non appond ntes cor, illuc pascentes sursum cor.","t":"And so he fasted when he was tempted before his death, still needing food; but he ate and drank when he was glorified after the resurrection, no longer needing food. For there he showed in himself our labor, here in us his consolation, setting forty days for each. For he fasted forty days when he was tempted in the desert, as it is written in the Gospel, before the death of his flesh; and again he was with his disciples forty days, as Peter says in the Acts of the Apostles, going in and out, eating and drinking, after the resurrection of his flesh. By this number forty he seems to signify the course of this age in those who are called to grace through him who came not to abolish the law but to fulfill it. For the commandments of the law are ten. Now the grace of Christ has been spread through the world, and the world is fourfold, and ten times four makes forty: since those who have been redeemed by the Lord he has gathered from the lands, from the East and the West and the North and the Sea. So fasting forty days before the death of his flesh, he was as it were crying out: “Abstain from the desires of this world.” But eating and drinking forty days after the resurrection of his flesh, he was as it were crying out: “See, I am with you until the end of the age.” For fasting belongs to the tribulation of the contest, since “whoever strives in the games abstains from everything”; but food belongs to the hope of peace, which will not be perfect until our body, whose redemption we await, has put on immortality. In it we do not yet glory by attaining, but already we are fed by hoping. The Apostle shows that we do both together, saying: “Rejoicing in hope, patient in tribulation”: as though the one were in food, the other in fasting. For as we take the Lord’s way, let us both fast from the vanity of the present world and be refreshed by the promise of the world to come; not setting our heart here, feeding the lifted-up heart there.","f":"Augustine, <i>Serm.</i> 263.4 (PL 38:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/263-4)."},"augustine-sermones/264.10":{"o":"Tenete itaque, fratres mei, veram, germanam, catholicam fidem. Filius æqualis est Patri, donum Dei Spiritus sanctus æqualis est Patri, et ideo Pater et Filius et Spiritus sanctus unus Deus, non tres dii: non gradibus sibi adjecti, sed majestate adunati, et unus Deus. Sed Filius tamen propter nos, Verbum caro factum est et habitavit in nobis. Non rapinam arbitratus est esse æqualis Deo, sed semetipsum exinanivit, formam servi accipiens, et habitu inventus ut homo ( Philipp. II, 6-7 ). Et ut noveritis, fratres, quia vere Trinitas ista æqualis est, et non est dictum quia Puter major me est, nisi propter carnem quam suscepit Dominus; quare de Spiritu sancto nunquam dictum est, Minor est, nisi quia ipsc non suscepit carnem? Videte quid dixi: perscrutamini omnes Scripturas, levate omnes paginas, legite omnesversus; nunquam invenietis quia Spiritus sanctus minor sit quam Deus. Ille ergo dictus est minor, qui propter nos factus est minor, ut per illum nos efficeremur majores.","t":"So hold, my brothers, the true, genuine, Catholic faith. The Son is equal to the Father; the gift of God, the Holy Spirit, is equal to the Father; and therefore Father and Son and Holy Spirit are one God, not three gods: not added to one another by degrees but united in majesty, and one God. But yet the Son for our sake, “the Word, became flesh and dwelt among us.” “He did not think it robbery to be equal with God, but emptied himself, taking the form of a servant, and was found in appearance as a man.” And so that you may know, brothers, that this Trinity is truly equal, and that “the Father is greater than I” was said only because of the flesh which the Lord took: why was it never said of the Holy Spirit, “He is less,” except because he did not take flesh? See what I have said: search all the Scriptures, turn over all the pages, read all the verses; you will never find that the Holy Spirit is less than God. He, then, was called less who for our sake was made less, so that through him we might be made greater.","f":"Augustine, <i>Serm.</i> 264.10 (PL 38:1156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-10)."},"augustine-sermones/264.4":{"o":"Multa sunt divinarum Scripturarum recondita sacrament, sive quæ adhuc nos ipsi quaerenda habcmus, sive quæ jam humilitati nostræ Dominus revelare dignatus est: sed aperiendi hæc Sanctitati vestræ tempus non sufficit. Novi cniin maxime his dicbus impleri ecclesiam talibus, qui citius vellent discedere, quam venire; et onerosos nos habent, si aliquando diutius colloquamur: qui tamen in prandiis suis, ad quæ festinant, si teneantur usque ad vesperam, nec laborant, nec recusant, nec saltem aliquando uno pudore discedunt. Tamen ne fraudemus eos qui esuricntes veniunt, etsi breviter, non tacebimus hujus rei sacramentum, quod Dominus noster Jesus Christus cum eo corpore, in quo resurrexit ascendit.","t":"There are many hidden sacraments of the divine Scriptures, whether those we ourselves still have to seek or those which the Lord has already deigned to reveal to our lowliness; but there is not time enough to open them to Your Holiness. For I know that especially in these days the church is filled with people who would rather leave quickly than come, and who find us burdensome if we sometimes speak a little longer; and yet at their dinners, to which they hurry, if they are kept until evening they neither grow weary nor refuse nor ever leave out of shame. Still, so as not to cheat those who come hungry, we shall not keep silent, though briefly, about the sacrament of this fact: that our Lord Jesus Christ ascended with the body in which he rose.","f":"Augustine, <i>Serm.</i> 264.4 (PL 38:1153; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-4)."},"augustine-sermones/264.5":{"o":"Sane propter infirmitatem discipulorum suorum: non enim deerant etiain in illo numero, quos diabolus infidelitate tentaret, ita ut quidam discipulus ejus in ipsa specie in qua noverat, non tamen magis fidem haberet viventibus membris, quam recentibus cicatricibus: ergo ad corum confirmationemdignatus est post resurrectionem vivere cum illis quadraginta dicbus integris, ab ipso die passionis suæ usque in hodiernum diem, intrans et exiens, manducans et bibens, sicut dicit Scriptura; confirmans hoc redditum esse oculis corum post resurrectionem, quod ablatum erat per crucem. Verumtamen non illos voluit in carne remanere, nec carnali dilectione diutius retinere. Eo enim animo volebant eum esse semper carnaliter secum, quo animo etiam Petrus timebat eum pati. Videbant enim secum magistrum, confortatorem ct consolatorem ct protectorem bominem, quales videbant se ipsos. Si tale aliquid non vidcrent, absentem credebant; cum ubique ille majestate sit præsens. Tuebatur autem eos rcvera, quemadmodum ipse dicere dignatus est, tanquam galliua pullos suos (Matth. xxiu, 57). Sicut enim gallina propter infirmitatem pullorum et ipsa infirmatur. Si enim recordamini, ante oculos nostros sunt tantæ aes, quæ pullos faciunt; non videmus atiquam avem infirmari cum pullis, nisi gallinam: ct idco de illa Dominus similitudinem duxit; quia propter infirmitatem nostram et ipse susceptione carnis infumari dignatus est. Oportebat autem ut crigerentur aliquantum, et jam inciperent eum spiritualiter cogitare, tanquam Verbum Patris, Deum apud Deum, per quem facta suut omnii: ct non cos sincbat caio, quam vidcbaut. Proderat ergo illis confirmari in fiJe per conversationem ejus secum quadraginta diebus: sed plus proderat cis, ut se ab oculis corum subtraheret; ct qui in terra tanquam frater conversatus fuerat, de cælo tanquam Dominus subveniret; discerentque illum cogitare secundum Dcum. Hoc enim evangelista Joannes sonuit: si quis advertat, si quis intelligat. Ait enim Dominus: Nontubetur cor vestrum. Si me diligcrelis, inquit. ganderetis, quia vado ad Patrem; quoniam Pater major me cst (Joan. xiv, I, 28). Et alio loco, dicit: Ego et Pater unum sumus (I d. x, 50). Tantamque sibi aequant. tcin vindicat, non rapina, scd natura, ut hoc diceret cuidam dscipulo dicenti sibi, Domine, ostende nobis Patrem, et sufficit nobis: cl ille, Philippe, tanto tempore vobiscum sum, et Patrem nescitis? Qui me vidit, vidit et Patrem. Quid cst, Qui me i idit? Si secundum oculos carnis, v iderunt et qui crucifixerunt. Quid cst ergo. Qui me vidit; nisi, qui intellexit, qui oculo cordis vidit. Quomodo cnim suut aures interiores, quas quærebat Dominus. cum dicerel, Qui habet aures, audiat, cum ante illum nullus surdus staret: sic cst etiam aspectus interior cordis, quo si quis viderat Domiuum, vidcrat Patrem; quia æqualis est Patrie","t":"It was indeed because of the weakness of his disciples; for there were not lacking, even in that number, those whom the devil tempted with unbelief, so that a certain disciple of his, in the very form in which he had known him, still did not have more faith in the living members than in the fresh scars. So for their strengthening he deigned after the resurrection to live with them forty whole days, from the very day of his passion to this day, going in and out, eating and drinking, as Scripture says; confirming that what had been taken away through the cross had been given back to their eyes after the resurrection. Yet he did not want them to remain in the flesh, or to hold him longer by carnal love. For they wanted him always to be with them carnally with the same mind with which Peter too feared his suffering. For they saw with them a teacher, strengthener, consoler, and protector, a man, such as they saw themselves to be. If they did not see something of the kind, they believed him absent, though he is everywhere present in majesty. He did indeed protect them, as he himself deigned to say, like a hen her chicks. For a hen, because of the weakness of her chicks, becomes weak herself. For if you recall, there are before our eyes so many birds that have chicks; we see no bird become weak with its chicks except the hen; and that is why the Lord drew the likeness from her: because for our weakness he himself too deigned to become weak by taking flesh. But it was necessary that they be lifted up somewhat and begin now to think of him spiritually, as the Word of the Father, God with God, through whom all things were made; and the flesh which they saw did not allow them. So it profited them to be strengthened in faith by his living with them forty days; but it profited them more that he should withdraw himself from their eyes; and that he who had lived on earth as a brother should help them from heaven as Lord; and that they should learn to think of him according to God. For this is what John the evangelist sounded out, if anyone notices, if anyone understands. For the Lord says: “Let not your heart be troubled. If you loved me,” he says, “you would rejoice, because I am going to the Father; for the Father is greater than I.” And in another place he says: “I and the Father are one.” And he claims so great an equality for himself, not by robbery but by nature, that he said to a certain disciple who said to him, “Lord, show us the Father, and it is enough for us,” “Philip, have I been with you so long, and you do not know the Father? Whoever has seen me has seen the Father.” What is “Whoever has seen me”? If according to the eyes of the flesh, those who crucified him saw him too. What then is “Whoever has seen me,” except whoever has understood, whoever has seen with the eye of the heart? For as there are inner ears, which the Lord was looking for when he said, “He who has ears, let him hear,” though no deaf man stood before him: so there is also the inner sight of the heart, by which, if anyone had seen the Lord, he had seen the Father; because he is equal to the Father.","f":"Augustine, <i>Serm.</i> 264.5 (PL 38:1153–1154; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-5)."},"augustine-sermones/264.6":{"o":"Audi Apostolum volentem nobis commendare misericordiam ipsius, quia propter nos infirmatus est, ut sub alis suis pullos colligeret, docens alios etiam discijiulos, ut et ipsi compaterentur infirmitati infirmorum, qui ad aliquali firmitatem de infirmitate communi ascendissent; cum ille de cœlesti firmitate ad infirmitatem nostram descenderit: ait illis, Hoc sentite in vobis, quod et in Christo Jesu. Dignamini, inquit, imitari Filium Dci per compassionem cum parvulis. Qui cnm in forma Dei esset. Jain dicendo, in forma Dei esset, æqualem ostendit Dco. Non enim forma miuor est quam ille cujus forma est. Si enim minor est, forma non cst. Tamen ne aliquis dubitaret, adjecit, et posuit ipsum Verbum, unde ora sacrilegis clauderet: Qui cum in forma Dei esset, inquit, non rapinam arbitratus eat cuse æqualis Deo. Quid cst, fratres charissimi, quod ait Apostolus, Non rapinam arbitratus est? Qnia naturaliter aequalis. Cui ergo crat rapina æqualitas Dci? Prino homini, cui dictum est, Gustate, et eritis sicut dii. Voluit per rapinam tendere se ad æqualitatem, et per pœnam perdidit immortalitatcui. Ille cniin cui rapina non crat, non rapinam arbitratus eat esse æqualis Dco. Si ergo non rapina; natura, integra societis et summa ipsa comparatio. Sed quid fecit? Semetipsum, ait, exinanivit, formam servi accipiens; in similitudinem hominum factus, et habita inventus ut homo: humiliavit se, factus obediens usque ad mortem, mortem autem crucis. Parum erat dicere mortem, ct genus mortis ostendit. Quare ct genus mortis? Quia multi ad mortem sunt parad: multi cnim dicunt, Non timeo mori, scd vellem in lectulo lacu mori, circumdatus filiis, nepotibus, lacrymis uxoris. Mortem quidem videatur isti non recusare, sed eligendo genus mortis, de timore puniuntur. Ille aulcm elegit gcnus mortis, sed quod est deterius omnibus. Quomodo sihi eligunt homines melius genus mortis, sic ipse deterius elegit, hoc quod exsecrabile erat omnibus Judæis. Non enim timuit mori per falsos testes, per sententiam judicis, qui veniet judicare vivos ct mortuos: non tinnit mori per ignominiam crucis, ut omnes credentes ab omni ignominia liberaret. Ergo factus obediens usque ad mortem, mortem autem crucis: tamen naturaliter æqualis Deo; fortis in virtute majestatis, infirmus compassione humanitatis: fortis, ut faceret omnia; infirmus, ut reficeret omnia.","t":"Hear the Apostle wishing to commend to us his mercy, that for our sake he became weak so as to gather the chicks under his wings, teaching other disciples too that they should themselves suffer with the weakness of the weak, having risen from the common weakness to some firmness, since he had come down from heavenly firmness to our weakness. He says to them: “Have this mind in you which was also in Christ Jesus.” Deign, he says, to imitate the Son of God by compassion with little ones. “Who, though he was in the form of God.” Already by saying “was in the form of God,” he shows him equal to God. For a form is not less than he whose form it is. For if it is less, it is not the form. Yet so that no one should doubt, he added, and set down the very word with which to shut the mouths of the sacrilegious: “Who, though he was in the form of God,” he says, “did not think it robbery to be equal with God.” What is it, dearest brothers, that the Apostle says, “did not think it robbery”? That he is equal by nature. To whom, then, was equality with God robbery? To the first man, to whom it was said, “Taste, and you will be like gods.” He wished to stretch himself toward equality by robbery, and through punishment he lost immortality. For he to whom it was not robbery “did not think it robbery to be equal with God.” If, then, not robbery, nature: whole fellowship and the highest comparison itself. But what did he do? “He emptied himself,” it says, “taking the form of a servant, made in the likeness of men, and found in appearance as a man; he humbled himself, becoming obedient unto death, even death on a cross.” It was too little to say death, and he showed the kind of death. Why the kind of death too? Because many are ready for death: for many say, “I am not afraid to die, but I would like to die in my bed, surrounded by children, grandchildren, the tears of my wife.” Such a man does not seem to refuse death, but by choosing the kind of death he is punished by fear. But he chose a kind of death, the worst of all. As men choose for themselves a better kind of death, so he chose the worse, the one that was accursed to all the Jews. For he did not fear to die through false witnesses, by the sentence of a judge, he who will come to judge the living and the dead; he did not fear to die through the ignominy of the cross, so as to free all believers from all ignominy. So “becoming obedient unto death, even death on a cross”; yet equal to God by nature; strong in the power of majesty, weak in the compassion of humanity: strong to make all things, weak to remake all things.","f":"Augustine, <i>Serm.</i> 264.6 (PL 38:1154; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-6)."},"augustine-sermones/264.7":{"o":"Quod ergo ait Joannes attendite: Si diligeretis me, gauderetis, quia vado ad Patrem; quoniam Pater major me cst. Quomodo æqualis, sicut dicit Apostolus? Sicut ipse Dominus, Ego et Pater unum sumus. Et alio loco, Qui me vidit, vidit et Patrem. Quomodo hic, Quia Pater major me est? Vox ista, fratres, quantum Dominus aspirat advertere, quodam modo exprobrantis fuit ut consolantis. Fixi enim crant in homine, et Dcum cogitare non poterant. Tunc enim cogitarent Deum, si ab illis ei ab eorum oculis bomo auferretur, ut amputata familiaritate quæ cum carne crat facia, discerent vel absente carne divinitatem cogitare. Ergo hoc eis ait: Si me diligeretis, gauderetis, quia eo ad Patrem. Quare? Ut cum co ad Patrem, possitis me cogitare auqualem Patri. Propterea euim major me est: adhuc cum videtis me in carne, adhuc major me est Pater. Videte si suscepistis: noM enim novcrant nisi hominem cogitare. Hoc dico aliquanto planius, propter fratres nostros tardiores: qui autem intellexerunt, ferant tarditatem cæterorum et imitentur ipsum Dominum, qui cum in forma Dei esset, humiliavit se, factus obediens usque ad mortem. Si me diligeretis, quid est hoc? Si me diligeretis, gauderetis, quia co ad Patrem. Si me diligeretis, quid aliud est, quam, non me diligitis? Quid ergo diligitis? Carnem quam videtis. Ipsam cnim non vultis ab oculis discedere. Si autem me diligeretis: quiil est, me? In principio erat Verbum, et Verbum crat apud Dcum, el Deus erat Verbum: quod ait ipse Joannes. Si ergo sic me diligeretis, quomodo per me fac:a hunt omuia, gauderetis, quoniam vado ad Patrem. Quarc? Quoniam Pater major me est. Adhuc cum me videtis in terra, major me est Pater. Discedam. ab oculis vestris; tollatur ab aspectibus caro mortalis, quæ propter vestram morlalitatcm suscepta cst; indumentum hoc, quod humilitate suscepi, incipiatis non videre: levetur tamen in coelum. ut discatis quid speretis. Non cnim dimisit hic ipsam tunicam, quam hic voluit indui. Nam si hic illam dimisisset, desperarent omnIs de resurrectione carnis. Modo enim levavit eam in coelum, et sunt qui dubitent de carnis resurrectione. Si Deus in se ill un ostendit, homini negaturus c t illam? Deus enim accepit illam miseratione, homo autem conditone. Et tamen ostendit illam, confirmavit illos, ct levavit illam. Subducto autem ab oculis carnali aspectu, jam illi hominem non vidcrunt. Si quid erat in cordibus corum tractum de..desiderio carnali, quasi contristatum est in ipsis. Congregati sunt tamen in unum, et coeperunt orare. Ille autem missurus crat post istum decem diebus interpositis Spiritum sanctum, ut Spiritus sanctus impleret eos amore spirituali, auferens eis desideria carnalia. Facicbat cos jam sic intelligere Christum quomodo erat Verbum Dei, Deus apud Deum, per quod facta sunt omnia. Non autem possent impleri tali intellectu, nisi carnalis charitas ab eorum oculis discessisset. Et ideo dixit, Si me diligeretis, gauderetis, quia eo apud Patrem; quoniam Pater major me est. Secundum hominem major me est, æqualis secundum Deum: æqualis:-L'Cundum naturam, major secundum Filii misericordiam. Humiliavit enim eum, non infra se tantum, sed et infra Angelos, sicut Scriptura dicit (Paal. VLI, G). Non est minor; et si aliquantum susceptione carnis ab æqualitate Patris videtis recessisse Filium, unde nunquam recedit: sed accipiendo carnem (accepit enim hominem), non mutatus est. Quomodo qui accipit vestem, non vertitur in vestem, sed manet ipse iuteger homo intus: et si senator accipiat vebtem servilem, si forte non potest intrare ad consolaudum aliquem in carcere compeditum cum ipsa senatoria veste, accipit habitum carceris, videtur sordidus habitus per humanitatem; sed intus manet dignitas senatoria tanto magis integra, quanto majore misericordia voluit quod humilitatis erat induere. Sic et Dominus manens Deus, manens Verbum, maniens sapientia, manens virtus divina, manens in gubernatione caelorum, mancos in administratione terrarum, implens Angelos, lotus ubique, totus in mundo, totus in Patriarchis, totus in Prophetis, totus in omnibus sanctis, totus in utero Virginis, ad indueudam carnem, ad conjungendam sibi tanquam sponsam, ut procederet de thalamo suo sponsus, ut desponsaret Ecclesiam virginem castam. Ad hoc ergo minor Patre, quia homo: æqualis autem Patri, quia Dcus. Tollitc crgo de medio dcsidcria carnalia. Tanquam hoc diceret Apostolis suis: Non vultis me dimittere (quomodo unusquisque non vult dimittere amicum suum, tanquam dicens: Esto nobiScum aliquantum, refrigeratur anima nostra quando te videmus); sed melius est ut istam carnem non videatis, et divinitatem cogitetis. Tollo me a vobis exterius, ct me ipso impleo vos interius. Numquid enim secundum carnem ct cum carnc intrat in cor Christus? Secundum divinitatem possidet cor: secundum carncm per oculos loquitur ad cor, ct admonet foras; habitans intus, ut interius nos convertamur, cl vivificemur ex ipso, et formemur ex ipso; quia forma est omnium infabricata.","t":"Attend, then, to what John says: “If you loved me, you would rejoice, because I am going to the Father; for the Father is greater than I.” How equal, as the Apostle says? As the Lord himself says: “I and the Father are one.” And in another place: “Whoever has seen me has seen the Father.” How here, “For the Father is greater than I”? This saying, brothers, as far as the Lord inspires us to notice, was in a way a rebuke as well as a consolation. For they were fixed on the man and could not think of God. For they would think of God then if the man were taken from them and from their eyes, so that, the familiarity that had been made with the flesh being cut off, they might learn, even with the flesh absent, to think of the divinity. So he says this to them: “If you loved me, you would rejoice, because I am going to the Father.” Why? So that when I go to the Father you can think of me as equal to the Father. For that is why he is greater than I: while you still see me in the flesh, the Father is still greater than I. See whether you have taken it in: for they knew only how to think of a man. I say this a little more plainly for the sake of our slower brothers; but let those who have understood bear the slowness of the rest and imitate the Lord himself, who, “though he was in the form of God, humbled himself, becoming obedient unto death.” “If you loved me”: what is this? “If you loved me, you would rejoice, because I am going to the Father.” “If you loved me”: what else is it but “you do not love me”? What then do you love? The flesh which you see. For you do not want it to depart from your eyes. But “if you loved me”: what is “me”? “In the beginning was the Word, and the Word was with God, and the Word was God,” as John himself says. If, then, you loved me so, as the one through whom all things were made, you would rejoice that I am going to the Father. Why? “For the Father is greater than I.” While you still see me on earth, the Father is greater than I. Let me depart from your eyes; let the mortal flesh, which was taken on because of your mortality, be taken from your sight; begin not to see this garment which I took on in humility: but let it be lifted into heaven, so that you may learn what to hope for. For he did not leave here the very tunic which he willed to put on here. For if he had left it here, all would despair of the resurrection of the flesh. For now he has lifted it into heaven, and there are those who doubt the resurrection of the flesh. If God showed it in himself, will he deny it to man? For God took it by mercy, but man has it by creation. And yet he showed it, strengthened them, and lifted it up. When the carnal sight was withdrawn from their eyes, they no longer saw the man. If there was anything in their hearts drawn from carnal desire, it was as it were saddened in them. Yet they were gathered together and began to pray. And he was going to send the Holy Spirit after this, with ten days between, so that the Holy Spirit might fill them with spiritual love, taking away their carnal desires. He was making them now understand Christ as he was the Word of God, God with God, through whom all things were made. But they could not be filled with such understanding unless carnal affection had departed from their eyes. And that is why he said, “If you loved me, you would rejoice, because I am going to the Father; for the Father is greater than I.” According to the man he is greater than I, equal according to God: equal according to nature, greater according to the Son’s mercy. For he humbled him not only below himself but also below the angels, as Scripture says. He is not less; even if you see that the Son by taking flesh has somewhat withdrawn from equality with the Father, from which he never withdraws; but by taking flesh (for he took a man) he was not changed. As one who puts on a garment is not turned into the garment, but remains himself a whole man within: and if a senator puts on a slave’s garment, if perhaps he cannot go in with his senatorial garment to comfort someone in chains in prison, he puts on prison dress; a squalid dress is seen, out of humanity; but within the senatorial dignity remains all the more whole, the greater the mercy with which he willed to put on what belonged to humility. So too the Lord, remaining God, remaining the Word, remaining Wisdom, remaining divine Power, remaining in the governance of the heavens, remaining in the administration of the earth, filling the angels, whole everywhere, whole in the world, whole in the patriarchs, whole in the prophets, whole in all the saints, whole in the Virgin’s womb, to put on flesh, to join it to himself as a bride, so that he might come forth from his chamber as a bridegroom, to betroth the Church as a chaste virgin. For this, then, he is less than the Father, because man; but equal to the Father, because God. Remove carnal desires, then. As if he said this to his apostles: “You do not want to let me go (as everyone does not want to let his friend go, saying as it were, Stay with us a while; our soul is refreshed when we see you); but it is better that you do not see this flesh and that you think of the divinity. I take myself from you outwardly, and fill you with myself inwardly.” For does Christ enter the heart according to the flesh and with the flesh? According to the divinity he possesses the heart; according to the flesh he speaks to the heart through the eyes, and admonishes from without; dwelling within, so that we may be turned inward, and be given life from him, and be formed from him; for he is the unmade form of all things.","f":"Augustine, <i>Serm.</i> 264.7 (PL 38:1154–1155; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-7)."},"augustine-sermones/264.8":{"o":"Frgo si quadraginta dies fecit cum discipulis suis, non sinc causa quadraginta dies fecit. Forte sufficerent viginti, sufficerent triginta: quadraginta dies dispensatio est totius hujus sæculi. Aliquaudo inde tractavimus propter dcnarium numerum quater ductum. Commemoro vos qui audistis. Denarius enim numcrus totam sapientiam significat. Hæc sapientia dispensata cst pcr quatuor partes mundi, per totum orbem terrarum: et tempora quadrifaria dispositione dispertiuntur. Nam annus quatuor tempora habct: ct mundus quatuor cardincs liabet. Decem ergo quater ducti quadragenarium numerum habent. Ideo autem quadraginta diebus jejunavit Dominus, ostendens nobis abstinentiam ab omni corruptione esse debere fidelibus, quamdiu sunt in hoc mundo. Quadraginta dicbus, jejunavit Elias, gestans personam Propbeliae, ostendens quia et in Prophetia hoc docetur. Quadraginta diebus jejunavit Moyscs, qui gerebat personam Legis, ostendens quia ct in Lege hoc docctur. Quadraginta annis ductus est populus Israel in eremo (Num. XXXII, i3). Quadraginta dicbus arca in diluvio fluctuavit, quæ arca Ecclesia est: lignis imputribilibus facta; ligna imputribilia sunt animæ sanctorum ct justorum: habens taincn animalia munda ct immunda; quia quamdiu vivitur in hoc sæculo et per Baptismum tanquam pcr diluvium Ecclesin purgatur, non potest nisi habere bonos et malos. ideo arca illa et munda et immunda habebat. Sed posteaquam exivit inde Noe, non fecit sacrificium Deo nisi de mundis animalibus (Gen. VI-VIII). Uude debemus intelligere quia in arca ista et munda et immunda animalia sunt, sed post diluvium istum non accipit Deus nisi eos qui se mundaverunt. Ergo totum hoc tempus quod videtur, fratres, pro quadraginta diebus habetote. Tutum hoc tempus, quamdiu hic sumus, arca est in diluvio: quamdiu baptizantur Christiani et per aquam mundantur, natare vidctur arca in flu ctibus, qu;e quadraginta diebus in aqua versabatur. Dominus autem manens cum discipulis pcr quadraginta dies, siguificarc dignatus est quia per istud tempus neccessaria cst omnibus lidcs Incarnationis Christi: quæ infirmis est neces ari.i. Si esset jun oculus, qui videret In principio erat Verbum, qui videret, qni teneret, qui amplecteretur, qni frueretur, non opus erat ut Verbuin caro fieret ct Itahilarel in nohis: sed quia ad illud tenendum et fruendum excæcatus crat oculus interior pulvere peccatarum, jam non erat undc intelligeretur Verbum; quod dignatus cst caro ficri, ut mandaretur quo possit postea videri, quod modo non potest. Quia ergo dispcusatio carnis Christi huic vitæ fidelibus necessaria est, per qua:.. tendant ad Dominum; cum autem ventum fuerit ad speciem illam Verbi, omnis carnalis dispensatio non erit necessaria: ideo conversatio ipsius in carne post resurrectionem per quadraginta dies erat necessaria, ut dcmonstrarct tamdiu esse necessariam fidem Incarnationis Christi, quamdiu in ista vita ducetur arca in diluvio Ouctuarc. Ecce quod dico, fratres: Credite in Jesum Christum natum de Maria virgine, crucifixum rcsurrexissc. Non opus est ut interrogemus post istud sæculum, quia jam illud accepimus in Gde: tenemus illud; infirmitati nostræ necessarium est. Putate ergo charitatem gallinæ illius, quae protegit infirmitatem nostram: putate esse jumentum miscricordis illius transeuntis, in quod levavit languidum, qui vulneratus crat ( Luc. x, 30-34). Levavit enim illum, quo? In jumentum suum. Jumentum Domini caro est. Ergo cum transierit hoc sacculum, quid tibi dicetur? Quia recte credidisti in carnem Christi, modo fruerc majestate ct divinitate Christi. Necessarius fuit infirmus infirmo, necessarius crit fortis forti.","t":"So if he spent forty days with his disciples, he did not spend forty days without reason. Perhaps twenty would have been enough, thirty would have been enough: forty days is the dispensation of this whole age. We once treated this, on account of the number ten taken four times. I remind you who heard it. For the number ten signifies the whole of wisdom. This wisdom has been dispensed through the four parts of the world, through the whole earth; and times are divided by a fourfold arrangement. For the year has four seasons, and the world has four quarters. So ten taken four times makes the number forty. And that is why the Lord fasted forty days, showing us that the faithful ought to abstain from all corruption as long as they are in this world. Elijah fasted forty days, bearing the person of Prophecy, showing that this is taught in Prophecy too. Moses fasted forty days, who bore the person of the Law, showing that this is taught in the Law too. The people Israel was led forty years in the desert. The ark floated forty days in the flood; and the ark is the Church, made of timbers that do not rot; the timbers that do not rot are the souls of the saints and the righteous; yet having clean and unclean animals, because as long as life is lived in this world and the Church is cleansed by baptism as by the flood, it cannot but have good and bad. That is why that ark held both clean and unclean. But after Noah came out of it, he offered sacrifice to God only from the clean animals. From this we ought to understand that in this ark there are both clean and unclean animals, but after this flood God accepts only those who have cleansed themselves. So take this whole time that is seen, brothers, as forty days. All this time, as long as we are here, is the ark in the flood: as long as Christians are baptized and cleansed by water, the ark seems to float on the waves, the ark which was carried on the water forty days. And the Lord, remaining with his disciples for forty days, deigned to signify that through this time faith in the Incarnation of Christ is necessary for all: it is necessary for the weak. If there were already an eye to see “In the beginning was the Word,” to see it, to hold it, to embrace it, to enjoy it, there would be no need for the Word to become flesh and dwell among us; but because the inner eye for holding and enjoying it had been blinded by the dust of sins, there was no longer a means by which the Word could be understood; so he deigned to become flesh, that the eye might be cleansed by which afterward could be seen what cannot be seen now. Since, then, the dispensation of Christ’s flesh is necessary for the faithful in this life, by which they may reach toward the Lord, but when one has come to that vision of the Word no carnal dispensation will be necessary, therefore his life in the flesh for forty days after the resurrection was necessary, to show that faith in the Incarnation of Christ is necessary as long as in this life the ark is carried floating in the flood. See what I am saying, brothers: believe in Jesus Christ born of the Virgin Mary, crucified, risen. There is no need for us to ask after this age, because we have already received it in faith: we hold it; it is necessary for our weakness. Think, then, of the love of that hen which protects our weakness; think of it as the beast of that merciful man passing by, on which he lifted the feeble man who had been wounded. For he lifted him: where? Onto his own beast. The Lord’s beast is the flesh. So when this age has passed, what will be said to you? “Because you rightly believed in the flesh of Christ, now enjoy the majesty and divinity of Christ.” The weak one was necessary for the weak; the strong one will be necessary for the strong.","f":"Augustine, <i>Serm.</i> 264.8 (PL 38:1155–1156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-8)."},"augustine-sermones/264.9":{"o":"Quia et tu deponere habes ipsam infirmitatem, juxta quod audisti in Apostolo: Oportet corruptibile hoc induere incorruptionem, ei mortale hoc induere immortalitatem. Quia caro et sanguis, ait, regnum Dei non possidebunt. Quarc non possidebunt? quia non resurget caro? Absit! resurget caro, sed quid fit? Immutatur, et fit ipsa corpus cœleste et angelicum. Numquid carncm habent Angeli? Scd hoc interest, quia ista caro resurget, ista ipsa quæ-sepelitur, quae moritur; ista quae videtur, quæ palpatur, cui opus est manducare et bibere, ut possit durare; quiæ aegrotat, quae dolorcs patitur, ipsa habet resurgere, Dialis ad poenas sempiternas, bonis autem ut commutentur. Cum fuerit commutata, quid fiet? Jam corpus cœleste vocabitur, non caro mortalis: quia Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Mirantur autem si facit Deus de carne corpus coeleste, qui de nihilo fecit omnia. In carne constitutus Dominus de aqua vinum fecit, et mirum cst si de carne corpus coeleste facere potuerit? Nolite ergo dubitare de Deo quia potens est illud facere. Angeli ut essent, nihil crant; sed ipsius majestate sunt qnod sunt. Qui potuit te facere cum non esses, non potest reparare quod fueras, et non potest dare honorem caritatis fidei tuæ propter ipsam incarnationem suam? Ergo cnm transicrint ista, venict nobis illud quod ait Joannes: Dilectissimi, filii Dei sumus, et nondum apparuit qvod erimvs: scimus qnia cum apparuerit, similes ei erimus, quoniam videbimus eum sicut est. Ad istam visionem vos parate, interim quamdin in carne estis credite in Christum incarnatum; et sic credite, ut non putetis seductos vos esse aliqua falsilate. Nunquam cnirn mentitur veritas: nam si mentitur, quo imus ad consilium? quid facimus? cui nos credimus? Ergo vcritas, Verbum vcrum, sapientia vcra, virtus Dei vera: Verbum caro factum est, vera caro. Palpate, et videte, ait, quia spiritus ossa et nervos nou habet, sicut me videtis habere.Vcra cnim ossa crant, veri nervi, vcr:c cicatrices: verum quidquid tangebatur, verum quidquid intelligebatur. Tangebatur homo, intelligebatur Deus: tangebatur caro, intelligebatur sapientia: tangebatur infirmitas, intelligebatur potentia. Totum,'crum. Tamen deinde caro in cœlum præcessit, id cst caput. Sequentur cætera membra. Quare? Quia oportet ut dormitionera accipiant membra ista aliquantum, ct resurgant tempore suo omnes. Si et Dominus tunc vellet rcsurgerc, non esset in quem crederemus. Ideo voluit primitias dormientium liberare Dco in se ipso, ut cum in illo videres quod redditum cst, in te sperares quod do nandum cst. Erit omnis populus Dci æquatus Angelis ct sociatus. Nemo ergo vobis dicat, fratres: Credunt stulti Christiani quia caro resurget: quis resurgit? aut quis rcsurrexit? aut quis huc inde venit ab inferis, et dixit vobis? Christus inde vcnit. 0 miser! o cor humanum perversum et præposterum! Si avus ipsius resurgeret, crederet illi: Dominus mundi re surrexit, et non vult credere.","t":"For you too are to lay down this very weakness, as you heard in the Apostle: “This corruptible must put on incorruption, and this mortal put on immortality.” “For flesh and blood,” he says, “will not possess the kingdom of God.” Why will they not possess it? Because the flesh will not rise? Far from it! The flesh will rise; but what happens? It is changed, and becomes itself a heavenly and angelic body. Do angels have flesh? But this is the difference: this flesh will rise, this very flesh which is buried, which dies; this which is seen, which is touched, which needs to eat and drink in order to last; which falls sick, which suffers pains: this very flesh is to rise, for the bad to everlasting punishments, but for the good to be changed. When it has been changed, what will happen? It will then be called a heavenly body, not mortal flesh: for “this corruptible must put on incorruption, and this mortal put on immortality.” But they marvel that God makes a heavenly body from flesh, he who made all things from nothing. The Lord, set in the flesh, made wine from water: and is it a wonder if he could make a heavenly body from flesh? Do not, then, doubt about God, that he is able to do it. The angels were nothing, before they were; but by his majesty they are what they are. He who could make you when you did not exist, can he not restore what you had been, and can he not give the honor of charity to your faith because of his very incarnation? So when these things have passed, there will come to us what John says: “Dearly beloved, we are sons of God, and it has not yet appeared what we shall be: we know that when he appears we shall be like him, for we shall see him as he is.” Prepare yourselves for that vision; meanwhile, as long as you are in the flesh, believe in Christ incarnate; and believe in such a way that you do not think you have been seduced by some falsehood. For the Truth never lies: for if it lies, where shall we go for counsel? What shall we do? To whom shall we entrust ourselves? So the Truth, the true Word, true Wisdom, the true Power of God: “The Word became flesh,” true flesh. “Handle and see,” he says, “for a spirit does not have bones and sinews, as you see that I have.” For they were true bones, true sinews, true scars: true whatever was touched, true whatever was understood. The man was touched, God was understood; the flesh was touched, Wisdom was understood; weakness was touched, power was understood. All true. Yet then the flesh went ahead into heaven; that is, the head. The other members will follow. Why? Because these members must receive sleep for a while, and all rise in their time. If the Lord too had willed to rise then, there would be no one in whom we might believe. That is why he willed to offer to God the firstfruits of those who sleep in himself, so that when you saw in him what was given back, you might hope in yourself for what is to be given. The whole people of God will be made equal to the angels and joined with them. Let no one, then, say to you, brothers: “The foolish Christians believe that the flesh will rise. Who rises? Or who has risen? Or who came here from the underworld and told you?” Christ came from there. O wretch! O perverse and backward human heart! If his grandfather rose, he would believe him: the Lord of the world has risen, and he will not believe.","f":"Augustine, <i>Serm.</i> 264.9 (PL 38:1156; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/264-9)."},"augustine-sermones/265.1":{"o":"Ascensum Donnini in coelum hodic solemniter celebramus. Dominus enim Salvator noster, posito corpore, et recepto corpore, posteaquam resurrexit a mortuis, cxhibuit se discipulis viventem, quem desperaverant morientem. Posteaquam se reddidit oculis,intuendum, manibus contrectandum, ædificans fidem, exhibendo veritatem; quoniam parum fuit humanæ fragilitati et infirmæ trepidationi tam magnum miraculum uno dic exhibere, ct inde subtrahere; conversatus est cum eis in terra, sicut audivimus, cum liber Actuum Apostolorum legeretur, conversatus cst cum cis in terra quadraginta dicbus, intrans ct exiens, manducans ct bibens: ut exhibereL veritatem, non quod haberet necessitatem. Ipso ergo quadragesimo die, quem hodie celebramus, cis videntibus, et videndo deducentibus, ascendit in cœlum.","t":"Today we solemnly celebrate the Lord’s ascension into heaven. For the Lord our Savior, having laid down his body and taken it up again, after he rose from the dead showed himself living to the disciples, who had despaired of him dying. After he had given himself back to their eyes to be gazed on and to their hands to be handled, building up faith by showing the truth; since it was too little for human frailty and weak trembling to show so great a miracle on one day and then withdraw it, he lived with them on earth, as we heard when the book of the Acts of the Apostles was read, he lived with them on earth forty days, going in and out, eating and drinking: to show the truth, not because he had need. On that fortieth day, then, which we celebrate today, as they watched and escorted him with their eyes, he ascended into heaven.","f":"Augustine, <i>Serm.</i> 265.1 (PL 38:1156–1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-1)."},"augustine-sermones/265.10":{"o":"Quid est ergo, fratres? An forte commemoro ct hoc, quomodo charitas ad Spiritum sanctum pertineat? Paulum audite: < Non solum autem, inquit, sed et gloriamur in tribulationibus: scientes quia tribulatio patientiam operatur, patientia probationem, probatio vcro spem; spes autem non confundit: quia charitas Dci diffusa est in cordibus nostris. > Unde charitas Dei diffusa est in cordibus nostris? Unde? Quid tibi dabas? Quid quasi de tuo præsumebas; Quid enim habes quod non accepisti ( I Cor. iv, 7 ')? Ergo unde, nisi quod sequitur, Per Spiritum sanctum qni datus est nobis ( Rom. v, 5 5)?","t":"What then, brothers? Should I perhaps remind you of this too, how charity belongs to the Holy Spirit? Hear Paul: “And not only that,” he says, “but we also glory in tribulations, knowing that tribulation works patience, patience proof, and proof hope; and hope does not put to shame, because the charity of God has been poured out in our hearts.” From where has the charity of God been poured out in our hearts? From where? What were you giving yourself? What were you presuming on, as if from your own? “For what do you have that you did not receive?” From where, then, except what follows: “Through the Holy Spirit who has been given to us”?","f":"Augustine, <i>Serm.</i> 265.10 (PL 38:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-10)."},"augustine-sermones/265.11":{"o":"Charitas ista non tenetur, nisi in unitate Ecclesiæ. Non illam habent divisorcs: sicut dicit apostolus Judas, Ili sUit qui se ipsos segregant, animales. Spiritumnon habentes (Judœ I. 19). Qui se ipsos segregant: quare segregant? Quia animales, Spiritum non habentes. Ideo defluunt, quia coagulum non habent charitatis. Ipsa charitate plena est gallina illa propter pullos infirmata, cum pullis humilians vocem suam, extendens alas suas: Quoties, inquit, volui colligere filios tuos (Matth. xxut, 37)? Colligcre, non dividere. Quia habeo, inquit, alias. oves, quœ non sunt de hoc ovili: oportet me et ipsas adducere, ut sit unusgrex el unus pastor. Merito non audivit fratrem contra fratrem interpellantem, ctdicentem,Domine, die fratri meo dividat mecumhœreditatem. Domine, inquit, dic fratri meo. Quid? Dividat mecum hœreditatem. Et Dominus: Dic, homo. Quare enim vis dividere, nisi quia homo? Cum enim dicit alius, Ego sum Pauli; alius autem, Ego Apollo: nonne homines estis? Dic, homo, quis constituit me divisorem hœreditatis inter vos? Colligere veni, non dividere. Ideo, inquit. dico vobis, cavete ab omni cupiditate. Cupiditas enim cupit dividcre, sicut charitas colligere. Quid est autem, Cavete ab omni cupiditate. nisi, Implemini charitate? Nos charitatem pro captn nostro habentes, interpellamus Dominum contra fratrem, sicut et ille contra fratrem: sed non hnc voce, non hac postulatione. IIIe enim dicit: Domine, dic fratri meo dividat mecum hœreditatem Nos dicimus: homine, dic fratri mea tencat mecum hæreditatcm.","t":"This charity is not held except in the unity of the Church. Dividers do not have it, as the apostle Jude says: “These are those who separate themselves, animal men, not having the Spirit.” “Who separate themselves”: why do they separate? Because they are animal men, not having the Spirit. That is why they flow away: because they do not have the binding of charity. With this charity that hen is full who became weak for her chicks, lowering her voice with the chicks, spreading her wings: “How often,” he says, “I wanted to gather your children!” To gather, not to divide. “For I have other sheep,” he says, “which are not of this fold; I must bring them too, so that there may be one flock and one shepherd.” Rightly he did not listen to a brother appealing against his brother and saying, “Lord, tell my brother to divide the inheritance with me.” “Lord,” he says, “tell my brother.” What? “To divide the inheritance with me.” And the Lord: “Tell me, man.” For why do you want to divide, except because you are a man? For when one says, “I am of Paul,” and another, “I of Apollos,” are you not men? “Tell me, man, who appointed me divider of the inheritance between you?” I came to gather, not to divide. “Therefore,” he says, “I say to you, beware of all greed.” For greed desires to divide, as charity to gather. And what is “Beware of all greed,” except “Be filled with charity”? We, having charity as far as we can grasp it, appeal to the Lord against a brother, as that man did against a brother; but not with this voice, not with this request. For he says: “Lord, tell my brother to divide the inheritance with me.” We say: “Lord, tell my brother to hold the inheritance with me.”","f":"Augustine, <i>Serm.</i> 265.11 (PL 38:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-11)."},"augustine-sermones/265.12":{"o":"Yidcte ergo, fratres, quid maxime diligatis, quid fortiter teneatis. Glorificatus Dominus resurgendo, commendat Ecclesiam: glorificandus ascendendo, commendat Ecclesiam: Spiritumsanctum mittens de coelis commendat Ecclesiam. Resurgensenim, quid dicit discipulis suis? < Hæc dicebam vobis, cum adhuc essemapud vos, quia oportebat impleri omnia quæ scripta sunt in Lege,ct Prophetis, et Psalmis de me. Et tunc apcruit illis sensum, ut intelligerent Scripturas, ct dixit cis, Quoniam sic scriptum est, ct sic oportebat Christum pati, et resurgere a mortuis tertio die. > Ibi est Ecclesiæ commendatio? Et prœdicari innomi ne ejus pœnitentiam et remissionem peccatorum. Et hoc ubi? Per omnes gentes, incipientibus ab Jerusalem. Hoc resurrectione glorificatus. Quid ascensione glorificandus? Quod audistis, Eritis mihi testes in Jerusalem, et in tota Judœa et Samaria, et usque in fines terror ( Act I, 8). Quid ipso adventu Spiritus sancti? Venit Spiritus sanctus: quos primum implevit, linguis omnium gentium loquebantur. Unusquisque homo loquens omnibus iinguis, quid aliud significavit, quam unitatem in omnibus linguis? troc tenentes, in hoc firmati, in hoc roborati, in hoc inconcussa charitate deli xi, laudemus pueri Dominum, et dicamus alleluia. Sed in una parte? Et unde? et quo usque? A solis ortu usque ad occasum, laudate nomen Domini (Psal. cIn, 3).","t":"See, then, brothers, what you should love most, what you should hold firmly. The Lord, glorified by rising, commends the Church; about to be glorified by ascending, he commends the Church; sending the Holy Spirit from heaven, he commends the Church. For rising, what does he say to his disciples? “These things I told you while I was still with you, that all things must be fulfilled which are written in the Law and the Prophets and the Psalms concerning me. Then he opened their understanding, so that they might understand the Scriptures, and said to them: For thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day.” Is the Church commended there? “And that repentance and the forgiveness of sins be preached in his name.” And where? “Among all nations, beginning from Jerusalem.” This, glorified by the resurrection. What, about to be glorified by the ascension? What you heard: “You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” What by the very coming of the Holy Spirit? The Holy Spirit came: those whom he first filled spoke in the tongues of all nations. Each man speaking in all tongues, what else did he signify but unity in all tongues? Holding this, made firm in this, strengthened in this, delighted in this unshaken charity, let us, children, praise the Lord and say Alleluia. But in one part? And from where? And how far? “From the rising of the sun to its setting, praise the name of the Lord.”","f":"Augustine, <i>Serm.</i> 265.12 (PL 38:1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-12)."},"augustine-sermones/265.2":{"o":"Tunc crgo posteaquam id quod videbant ascendere mirabantur, sursum tamcn ire gaudebant; capitis enim præcessio, spes membrorum cst; audicrunt ct angelicam vocem, Viri Galilæi, quid statis aspicientes in cœlum? Hic Jesus aie veniet, quemadmodum vidistis cum euntem in coelum. Quid est, sic veniet? In ca forma veniet: ut impleatur quod scriptum est, Videbunt in quem pupugerunt. Sic veniet. Ad homines veniet, bomo veniet; scd Deus homo veniet. Veniet vcrus homo et Deus, ut faciat homincs deos. Ascendit judex cæli, sonuit præco coeli. Borram causam habeamus, ut futurum judicium nou timeamus. Ascendit enim: viderunt qui nubis nuntiaverunt. Qui non viderunt, crediderunt: alii non credentes irriserunt. Non enim omnium est fides. Et quia ncn omnium est fides, et nouit Dominus qui sunt ejus ( II Tim. II, 19), quid disceptamus quod ascendit in coelum Deus? Miremur potius quia descendit in infernum Deus. Mortem Christi mircmur, resurrectionem vcro laudemus potius quam miremur. Perditio nostra, peccatum nostrum: sanguis Christi, prelium nostrum. Rcsurrectio Christi, spes nostra: adventus Christi, res nostra. Ille crgo qui cst ad dexteram Patris, exspectandus est donec veniat. Dicat anima nostra sitiens illi: Quando veniet? et, Sitivit anima mea ad Dcum vivum. Quando veniet? Veniet: sed quando veniet? Optas ut veniat: utinam paratum te inveniat.","t":"Then, after they marveled at what they saw ascending, yet rejoiced that it was going up (for the going ahead of the head is the hope of the members), they also heard the angelic voice: “Men of Galilee, why do you stand looking into heaven? This Jesus will come in the same way as you saw him going into heaven.” What is “will come in the same way”? He will come in that form, so that what is written may be fulfilled: “They will look on him whom they pierced.” He will come in the same way. He will come to men, he will come as man; but he will come as God and man. He will come, true man and God, to make men gods. The judge of heaven ascended; the herald of heaven sounded. Let us have a good case, so that we do not fear the coming judgment. For he ascended: those who told us saw it. Those who did not see believed; others, not believing, mocked. For not all have faith. And since not all have faith, and “the Lord knows who are his,” why do we dispute that God ascended into heaven? Let us rather marvel that God descended into the underworld. Let us marvel at Christ’s death; but let us praise his resurrection rather than marvel at it. Our ruin is our sin; Christ’s blood is our price. Christ’s resurrection is our hope; Christ’s coming is our reality. He, then, who is at the right hand of the Father is to be awaited until he comes. Let our thirsting soul say to him: “When will he come?” and “My soul has thirsted for the living God.” When will he come? He will come; but when will he come? You long for him to come: may he find you ready.","f":"Augustine, <i>Serm.</i> 265.2 (PL 38:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-2)."},"augustine-sermones/265.3":{"o":"Verumtamen ne putemus nos solos habcre hoc desidcrium de Domino nostro, ut dicamus, Quando venict? Habucrunt hoc desiderium ct discipuli ejus. Si possem vobis dicere inhiantibus, exspectantibus, suspensis, nosse cupientibus, quando veniat Dominus Deus noster, si possem vobis dicere, qualis vobis vidercr? Sed si hoc ex DIC non vos speratis audire posse; qui si speratis, desipitis: Ipsum certe Dominum Jesum Christum in corpore præsentem, viventem, loquentem, si ante oculos vestros et ante manus vestras haberetis, scio quia præ isto desiderio interrogaretis, et diceretis ci: Domine, qun lo venturus es? Discipuli ipsi Dominum Jesum Chri tum præsentem interrogaverunt. Non potestis interrogare quod interrogaverunt, audite quod audierunt. Etenim illi tuncerant, nos nondum eramus: qui us tamen si credamus, et nobis interrogaverunt, et nohis audicrunt. Ergo discipuli Christi dcducturi aspectu ascensurum Christum interrogaverunt, et dixerunt ci: Domine, si hoc tempore præsentaberis? Cui dicebant? Quem præsentem videbant. Si hoc tempore præsentaberis? Et quid cst illud? Nonne præsentem videbant? nonnc præsentem audiebant? nonnc pra:scutcm etiaM tangebant? Quid est hoc, Si hoc tempore præsentaberis? nisi quia noverant præsentia Christi futurum judicium, ut videretur a suis et ab alienis? Nam quando resurrexit, non est visus nisi a suis. Hoc ergo sciebant, et fide retinebant, futurum esse tempus quando judicatus judicaret, quando reprobatus prob.ret ct reprobaret; quando conspicuns utrique hominum generi alios poneret ad dexteram, alios ad sinistram, dicturus quod utri'lue audirent, oblaturus quod non utrique acciperent, comminaturus quod non utrique pertimescerent. Sciebant futurum; sed quando, quaerebant. Si hoc tempore præsentaberis? Non utique nobis; nam et modo videmus te: sed præsentaberis etiam his qui non credidenint in te. Si hoc tempore præsentaberis, dic nobis, et quando regnum Israel? Hoc quæsierunt, Si hoc tempore pre. sentaberis, et quando regnum Israel? Quod regaum? De quo dicimus: Veniat reguum tuum. Quod regnum? De quo audituri sunt ad dexteram positi: Venite, benedicti Patris mei, percipite rcguum quod vobis paratum est ab origine mundi. Quando dicturus est ctiam sinistris: Ite i,. ignem æteruum, qui poratus est diabolo et angelis ejus (Id. XXV, M, il). Terribilis vox, tremenda vox: sed, In memoria æterna erit justus: ab auditu malo non timebit ( Psal. cxi, 7). Istis hoc, illis illud: in utroque verax, quia in utroque justus.","t":"But let us not think that we alone have this desire for our Lord, so as to say, “When will he come?” His disciples too had this desire. If I could tell you, gaping, waiting, in suspense, eager to know when the Lord our God will come, if I could tell you, what would I seem to you? But if you do not hope to be able to hear this from me (and if you do hope it, you are foolish): certainly, if you had the Lord Jesus Christ himself present in the body, living, speaking, before your eyes and your hands, I know that out of this desire you would ask, and say to him: “Lord, when are you going to come?” The disciples themselves asked the Lord Jesus Christ when he was present. You cannot ask what they asked; hear what they heard. For they existed then, we did not yet exist; yet if we believe them, they both asked for us and heard for us. So the disciples of Christ, about to escort with their gaze the Christ who was to ascend, asked and said to him: “Lord, will you be present at this time?” To whom were they saying it? To him whom they saw present. “Will you be present at this time?” And what is that? Did they not see him present? Did they not hear him present? Did they not even touch him present? What is this, “Will you be present at this time?” except that they knew that the judgment to come would be by the presence of Christ, so that he would be seen by his own and by strangers? For when he rose, he was seen only by his own. So they knew this, and held it by faith, that there would come a time when the one judged would judge, when the one rejected would approve and reject; when, visible to both kinds of men, he would put some on the right and others on the left, to say what both would hear, to offer what both would not receive, to threaten what both would not fear. They knew it was to come; but they asked when. “Will you be present at this time?” Not to us, certainly; for even now we see you; but you will be present also to those who have not believed in you. “Will you be present at this time, tell us, and when is the kingdom of Israel?” This is what they asked: “Will you be present at this time, and when is the kingdom of Israel?” What kingdom? The one of which we say, “Your kingdom come.” What kingdom? The one of which those placed on the right will hear: “Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world.” When he will also say to those on the left: “Go into the eternal fire, which has been prepared for the devil and his angels.” A terrible voice, a dreadful voice: but “the righteous will be in everlasting remembrance; he will not fear an evil hearing.” This for these, that for those: truthful in both, because just in both.","f":"Augustine, <i>Serm.</i> 265.3 (PL 38:1157; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-3)."},"augustine-sermones/265.4":{"o":"Sed quod quærebant, si audierunt, audiamus: si non audicrunt, quod audierunt teneamus; et quod venturum est, non timeamus. Domine, si hoc tempore præsentaberis? Et nos æstimantes nos praesentem videre Dominum in corpore constitutum, dicamus illi, Domine, si hoc tempore præsentaberis, et quando regnum Israel? Quando regnum tuorum, quando regnum humilium, quamdiu Iyphus superborum? Certe hoc est quod quærebatis hoc est quod audire desiderabatis. Videamus quid responderit. Non dedignentur audire agni, quod audicrunt arictes. Audiamus quid dixi' ipse Dominus. Quibus? Petro, Joanni, Andreæ, Jacobo, caeteris lantis et talibus, tam dignis: sed quos invenit indignos, et fecit dignos. Quid cis respoudit dicentibus.Si hoc tempore præsentaberis, et quando regnum Israel? Non est vestrum scire tempora, quæ Pater posuit in sna potestate. Quid est hoc? Dicitur Petro, Non est restrum: et dicis tu, Mcum Cat? Non est vestrum scire tempora, quœ Pater posuit in sua potestate. Quod creditis, bene creditis: quia venturum est. Quando venturum sit, quid ad te? Quando vencrit, præpara te. Non est restrumscire tempora, quæ Pater posuitin sua potestate. Curiositas abscedat, pietas succedat. Quid ad tc quando veniet? S;c vive, quasi hodie venturum sil; ci non timebis, cnm venerit. Videteautem ordinem et disciplinam magistri boni, magistri singularis, magistri solius. Non dixit quod interrogaverunt, et dixit quod non interrogaverunt. Scicbat enimquod interrogaverunt non cis cxpedire ut nossenl: quod autcm scicbat eis expedire, cHam non eis interrogantibus dixit. Non eat vestrum scire, inquit, tempora. Quo tibi tempora? Hoc agitur ut evadas tempora, et quæris tempora. Non est vestrum scire tempora, quæ Pater posuit in sua potestate. Et quasi diceretur ei, Et quid est nostrum? Modo audiamus quid ad no:; maxime pertineat, modo audiamus. Quæsitum cst quod non oporteat dici: sed dictum est quod oporteat audiri. NoH cat vestrum scire tempora, quæ Pater posuit in sua potestate. Sed quid cst vestrum scire?","t":"But if they heard what they asked, let us hear it; if they did not hear it, let us hold what they heard, and not fear what is to come. “Lord, will you be present at this time?” And let us too, imagining that we see the Lord present, set in the body, say to him: “Lord, will you be present at this time, and when is the kingdom of Israel? When is the kingdom of your own, when the kingdom of the humble, how long the arrogance of the proud?” Surely this is what you were asking, this is what you wanted to hear. Let us see what he answered. Let the lambs not disdain to hear what the rams heard. Let us hear what the Lord himself said. To whom? To Peter, John, Andrew, James, and the rest, so great, such men, so worthy; but whom he found unworthy and made worthy. What did he answer them when they said, “Will you be present at this time, and when is the kingdom of Israel?” “It is not yours to know the times which the Father has set in his own power.” What is this? It is said to Peter, “It is not yours”: and do you say, “It is mine”? “It is not yours to know the times which the Father has set in his own power.” What you believe, you believe well: that it is to come. When it is to come, what is that to you? Prepare yourself for when it comes. “It is not yours to know the times which the Father has set in his own power.” Let curiosity depart, let piety take its place. What is it to you when he will come? Live so as if he were coming today, and you will not fear when he comes. But see the order and discipline of the good teacher, the singular teacher, the only teacher. He did not say what they asked, and he said what they did not ask. For he knew that what they asked was not expedient for them to know; but what he knew was expedient for them, he told them even though they did not ask. “It is not yours,” he says, “to know the times.” What do you want with times? This is being done so that you may escape times, and you seek times. “It is not yours to know the times which the Father has set in his own power.” And as if it were said to him, “And what is ours?” Now let us hear what most concerns us, now let us hear. What should not be said was asked; but what ought to be heard was said. “It is not yours to know the times which the Father has set in his own power.” But what is it yours to know?","f":"Augustine, <i>Serm.</i> 265.4 (PL 38:1157–1158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-4)."},"augustine-sermones/265.6":{"o":"Sed accipietis virtutem Spiritus sanctisurpervenientem in vos, et eritis mihi testes. Ubi? In Jerusalem. Consequens erat ut boc audiremus: bis enim verbis Ecclesia praedicatur, Ecclesia commendatur, unitas annuntiatur, divisio accusatur. Apostolis dictum est, Et eritis mihi testes. Fidelibus dicitur, vasis Dci dicitur, vasis misericordiæ dicitur, Eritis mihitestes. Ubi? In Jerusalem, ubi occisus sum: ct in tota Judœa et Samaria, et usque in fines terræ. Ecce quod audite, ecce quod tenete. Sponsa estote, ct sponsum securi exspectate. Sponsa Ecclesia est. Ubi futura prædicata est, quam illi testes annuntiarent; ubi futura prædicata cst? Mulli cnim dicturi sunt, Ecce hic est. Audirem, si non et alius diceret, Ecce hic est. Quid tu dicis? Ecce hic est. Jam ibam: sed revocat alius simili voce, Ecce hic est. Tu ex una parte, Ecce hic est: alius ex parte alia, Ecce hic est. Dominum interrogemus, Dominum interpellemus. Sileant partes, totum audiamus. Dicit unus ex uno tngulo, Ecce hic est: alius ex alio angulo, Non, sed ecce hic est. Tu, Domine, dic: tu assere quam redemisti, ostende quam dilcxisti. Ad nuptias tuas invitati sumus, ostende sponsam tuam, no vota tua Uligando turbemus. Dicit plane, ostendit plane: non deserit inquirentes, non amat litigantes. Dicit discipulis suis, eA non quærentibus dicit; quia contendentibus contradicit. Et ideo fortasse boc ab Apostolis nondum quaerebatur, quia grex Christi nondum a latronibus dividcbatur. Nos experti dolores divisionis, studiose coagulum quæramus unitatis. Apostoli quærunt tempus judicii, et Dominus respondet locum Ecdesiac. Non respondit quod quæsierunt, sed nostros prævidebat dolores. Eritis, inquit, mihi testes in Jerusalem. Parum est. Non pro hoc tantum pretium dedi-ti, uL hoc solum emeres. In Jerusalem. Die adhuc, Etusque in finesterræ. Venisti ad fines: quare con-. tentiones non finis? Nemo mihi dicat jam, Ecce hic est: Non, sed ccce hic. Sileat humana præsumptio, audiatur divina prædicatio, teneatur vera promissio: In Jerusalem, et in tota Judcea et Samaria, et usque in fines terrce. His dictis, nubes suscepit eum.. Jam non opus crat, ut aliquid adderetur, ne aliunde cogitaretur.","t":"“But you will receive the power of the Holy Spirit coming upon you, and you will be my witnesses.” Where? “In Jerusalem.” It was fitting that we should hear this: for in these words the Church is preached, the Church is commended, unity is announced, division is accused. It was said to the apostles, “And you will be my witnesses.” It is said to the faithful, it is said to the vessels of God, it is said to the vessels of mercy: “You will be my witnesses.” Where? “In Jerusalem,” where I was killed, “and in all Judea and Samaria, and to the ends of the earth.” See what to hear, see what to hold. Be the bride, and await the bridegroom securely. The bride is the Church. Where was she foretold to be, she whom those witnesses would announce; where was she foretold to be? For many will say, “See, here it is.” I would listen, if another did not also say, “See, here it is.” What do you say? “See, here it is.” I was already going: but another calls me back with a like voice: “See, here it is.” You on one side, “See, here it is”; another on another side, “See, here it is.” Let us question the Lord, let us appeal to the Lord. Let the parties be silent; let us hear the whole. One says from one corner, “See, here it is”; another from another corner, “No, but see, here it is.” You, Lord, tell us: you assert her whom you redeemed; show her whom you loved. We have been invited to your wedding; show us your bride, lest by quarreling we disturb your feast. He says it plainly, he shows it plainly: he does not abandon those who inquire, he does not love those who quarrel. He tells his disciples, he tells it even to those not asking, because he contradicts those who contend. And perhaps that is why this was not yet asked by the apostles, because the flock of Christ was not yet being divided by robbers. We, who have experienced the pains of division, let us earnestly seek the binding of unity. The apostles ask the time of judgment, and the Lord answers the place of the Church. He did not answer what they asked, but he foresaw our pains. “You will be my witnesses,” he says, “in Jerusalem.” That is too little. You did not give so great a price to buy this alone. “In Jerusalem.” Say more: “And to the ends of the earth.” You have come to the ends: why do you not end the contentions? Let no one now say to me, “See, here it is”: “No, but see, here.” Let human presumption be silent, let the divine proclamation be heard, let the true promise be held: “In Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” “When he had said this, a cloud took him up.” There was no need now for anything to be added, lest it be thought of elsewhere.","f":"Augustine, <i>Serm.</i> 265.6 (PL 38:1158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-6)."},"augustine-sermones/265.7":{"o":"Fratres, pro magno audiri solent verba novissima parentis ituri in sepulcrum, et conlemnunlur Domini verba novissima ascendentis in coelum? Existimemus Dominum nostrum testamentum scripsisse, ct in testamento suo novissima verba posuisse. Prævidit enim malorum filiorum futura litigia, prævidit homines partes sibi conantes facere de possessione aliena. Quare enim non dividant, quod non cmerunt? Quare non concidant, pro quo prelium non dederunt? Sed il!e tunicam desupcr textam nusquam consutilem dividi noluit: sorte provenit. In illa veste unitas commendata est, in illa vestc charitas prædicata est, ipsa est, desuper texta. De terra cst cupiditas, desuper charitas. Agile, fratres: testamentum scripsit Dominus, novissima verba posuit. Videte, obsecro vos, et moveat vos quomodo et nos, inoveat, si fieri potest.","t":"Brothers, the last words of a parent about to go to the tomb are usually heard as something great; and are the last words of the Lord ascending into heaven despised? Let us consider that our Lord wrote a testament and put his last words in his testament. For he foresaw the future quarrels of bad sons; he foresaw men trying to make shares for themselves out of another’s possession. For why should they not divide what they did not buy? Why should they not cut up that for which they did not pay the price? But he did not want the tunic woven from above, nowhere seamed, to be divided: it went by lot. In that garment unity was commended; in that garment charity was proclaimed; it is woven from above. Greed is from the earth; charity from above. Come, brothers: the Lord wrote a testament, he set down his last words. See, I beg you, and let it move you as it moves us, if it can be.","f":"Augustine, <i>Serm.</i> 265.7 (PL 38:1158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-7)."},"augustine-sermones/265.8":{"o":"Duæ sunt glorificationes secundum, suscepti hominis formam: una, qua surrexit a mortuis tertio die; alia, qua ascendit in coelum ante oculos discipulorum suorum. Duaesunt istae, quoe commendantur, glorificationes ejusjam facta?. Rcsiat unact ipsa in conspectu hominum, cum se judicio præsentabit. De Spiritu sancto hoc erat dictum pcr Joannem evangelistam: Spiritus autem nondum fuerat datus, quia Jesus nondum erat glorificatus. Spiritus autem nondum fuerat datus: quare nondum fuerat datus? Quia Jesus nondum erat glorificatus. Exspectabatur crgo, ut glorificato Jesu daretur Spiritus. Meritoque bis glorificatus, resurgendo et ascendendo, bis dedit Spiritum. Unum dedit, et unus dedit, unitali dedit, et tamen bis dedit. Primo posteaquam resurrexit, dixit discipulis suis: Accipite Spiritum sanctum. Et insufflavit in faciem eorum. Habes semel. Deinde promittitadhuc se missurum Spiritum sanctum, et dicit,Accipietis virtutem Spiritus sancti supervenientem in vos: ct alio loco, In civitatesedete: ego enim impleam promissionem Patria, quam audistis, iuquit, ex ore meo. Posteaquam ascendit, decem dicbus ibi factis misit Spiritum sanctum: ipse est solemnis futurus Pentecostes.","t":"There are two glorifications according to the form of the man taken on: one, by which he rose from the dead on the third day; the other, by which he ascended into heaven before the eyes of his disciples. These two glorifications of his, already accomplished, are commended. One remains, and that in the sight of men, when he presents himself at the judgment. About the Holy Spirit this was said through John the evangelist: “For the Spirit had not yet been given, because Jesus had not yet been glorified.” “For the Spirit had not yet been given”: why had he not yet been given? “Because Jesus had not yet been glorified.” So it was awaited that, Jesus being glorified, the Spirit would be given. And rightly, glorified twice, by rising and by ascending, he gave the Spirit twice. He gave one, and one gave, he gave to unity, and yet he gave twice. First, after he rose, he said to his disciples: “Receive the Holy Spirit.” And he breathed into their face. You have it once. Then he promises still that he will send the Holy Spirit, and says, “You will receive the power of the Holy Spirit coming upon you”; and in another place, “Stay in the city: for I will fulfill the promise of the Father, which you have heard,” he says, “from my mouth.” After he ascended, when ten days had been spent there, he sent the Holy Spirit: that is the coming feast of Pentecost.","f":"Augustine, <i>Serm.</i> 265.8 (PL 38:1158; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-8)."},"augustine-sermones/265.9":{"o":"Videte, fratres mci. Quærat a me aliquis, Quare bis dedit Spiritum sanctum? Multi multa dixerunt, et sicut homines quæsicrunt: et aliquid dixerunt quod non cst contra fidem; alius hoc,aliusillud. utrumqne quod non excederet regulam veritatis. -Si dicam me scire quare bis dederit, mentiar vobis. Nescio. Qai se dicit scire quod nescit, temetarius est: qni se negat scirc quod scil, in gratus est. Ergo fatcor vobis, quare bis dederiit Dominus Spiritum sanctum, adhuc quæro: ad aliquid certius pel'venire cupio. Adjuvet me Donans orantibus vobis, ut quod donare dignatur, et vobis non taceatur. Ergo nescio. Quid tamen existimem nondum sciens, pondum pro certo tenens, sicut certissimum teneo dcdisse; quid ergo existimem, non tacebo. Si hocest, confirmet Dominus: si aliud est quod vcrius appareat, donct Dominus. Ergo arbitror, sed arbitror, idco his datum esse Spirtum sanctum, ut commendarentur duo præcepta charitatis. Duo. sunt enim præcepta, et una est charitas: Diliges Dominum Dcum tuum ex toto cordc tuo, ct ex tota anima tua: et, Diligcs proximum tuum, tanquam te ipsum. In his duobus prœceptis. tota Lex pendet et Prophetœ (.Matth. xxu, 57 40). Una charitas,ct duo præcepta: unus Spiritus, et duo data. Non cnim alius datus cst prius, ct alius datus est postca: quia non alia charitas diligit proximum, qnam ilia quæ diligit Deum. Non ergo alia charitas est. Qua charitate proximum, ipsa charitate diligimus et Deum. Sed quia aliud est Deus, aliud proxi - mus; una charitate diliguntur. non sunt tamen unum qui diliguntur: quia ergo magna est primitus commendanda dilectio Dci, secunda dilectio proximi; a sccunda autem incipitur, ut ad primam prrveniatur: Si enim fratrem quem vides non diligis; Deum quem non vides, quomodo diligere poteris? Ideo fortc iuformans nos ad dilectionem proximi, dedit in terra conspicuus ct proximis proximus Spiritum sanctum, insufflando in faciem eorum; et ab hac maxime charitate qua? in cœlis est, de caelo misit Spiritum sanctum. Spiritum sanctum accipe in terra, et diligis fratrem: accipe de caelo, et diligis Deum. Quia et in terra quod accepisti, de cœlo est. In terra Christus dcdit, sed de cœlo est quod dedit. lite enim dedit, qui de coelo descendit. Hie invenit cui daret, sed inde attulit quod daret.","t":"See, my brothers. Someone may ask me, “Why did he give the Holy Spirit twice?” Many have said many things, and inquired as men; and they said something that is not against the faith: one this, another that, both what would not go beyond the rule of truth. If I said that I know why he gave him twice, I would be lying to you. I do not know. Whoever says he knows what he does not know is rash; whoever denies knowing what he knows is ungrateful. So I confess to you: why the Lord gave the Holy Spirit twice, I am still asking; I long to reach something more certain. May the Giver help me, with you praying, so that what he deigns to give may not be kept silent from you either. So I do not know. Yet what I think, not yet knowing, not yet holding it for certain, as I hold most certainly that he gave him; what, then, I think, I will not keep silent. If it is so, may the Lord confirm it; if something else appears truer, may the Lord give it. So I think, but I only think, that the Holy Spirit was given twice so that the two commandments of charity might be commended. For there are two commandments, and one charity: “You shall love the Lord your God with all your heart and with all your soul,” and, “You shall love your neighbor as yourself. On these two commandments hang the whole Law and the Prophets.” One charity and two commandments: one Spirit, and two givings. For it was not one Spirit given first and another given afterward: because it is not another charity that loves the neighbor than that which loves God. So it is not another charity. With the same charity with which we love the neighbor we love God too. But because God is one thing and the neighbor another, though they are loved with one charity, those loved are not one: since, then, the love of God is to be commended as great first, the love of neighbor second; but one begins from the second so as to reach the first: “For if you do not love the brother whom you see, how will you be able to love God whom you do not see?” So perhaps, forming us for the love of neighbor, he gave the Holy Spirit on earth, visible and a neighbor to his neighbors, by breathing into their face; and for that charity above all which is in heaven, he sent the Holy Spirit from heaven. Receive the Holy Spirit on earth, and you love your brother; receive him from heaven, and you love God. For even what you received on earth is from heaven. On earth Christ gave, but what he gave is from heaven. For he gave who descended from heaven. Here he found someone to give to, but from there he brought what he gave.","f":"Augustine, <i>Serm.</i> 265.9 (PL 38:1158–1159; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/265-9)."},"augustine-sermones/266.1":{"o":"Inter alia divina eloquia, qune, cum Psalmus cantarctur, audivimus, placet, adjuvante Domino, istam potissimum discutere et pertractare sententiam, qua dictum eat, Emendabit me justus in misericordia, et arguet me; oleum autem peccatoris non impinguet caput meum. Nonnulli enim crediderunt oleum peccatoris, oleum esse hominis; quia omnis homo mendax. Oleum autem Christi, quia nullum habuit cmnino peccatum, etsi per peccatorem ministretur, non cst oleum peccatoris. Cum tres considerandi animo occurrant; a quo datur, cui datur, per quem datur: non timeamus oleum peccatoris, quia non in. tercipit medius minister beneficium largitoris.","t":"Among the other divine utterances which we heard when the Psalm was sung, it seems good, with the Lord’s help, to discuss and treat this sentence above all, in which it is said: “The righteous man will correct me in mercy and reprove me; but the oil of the sinner shall not anoint my head.” For some have believed that the oil of the sinner is the oil of a man, because “every man is a liar.” But the oil of Christ, since he had no sin at all, even if it is administered by a sinner, is not the oil of a sinner. Since three things present themselves for consideration, by whom it is given, to whom it is given, through whom it is given, let us not fear the oil of the sinner, because the minister in the middle does not intercept the benefit of the giver.","f":"Augustine, <i>Serm.</i> 266.1 (PL 38:1160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-1)."},"augustine-sermones/266.2":{"o":"Certe cnim solemnitatem modo cclebramus adventus Spiritus sancti: nam die Pentecostes, qui dios jam coepit, erant uno in loco centum viginti animæ, in quibus Apostoli et mater Domini et alii utriusque sexus orantes et exspectantes promissum Cbristi, hoc est adventum Spiritus sancti. Non erat inanis spes exspectantis, quia non erat fallax pollicitatio promittentis: quod exspectabatur, advenit et vasa munda, a quibus susciperctur, invenit. Visæ sunt illis linguæ divisæ velut ignis, qui et insedit super unumqucmque eorum; et cæperunt loqui linguis sicut Spiritus dabat eia pronuntiare. Unusquisque homo linguis omnibus loquebatur, quia futura Ecclesia in omnibus linguis prænuntiabatur. Unus homo signum erat unitatis: omnes linguæ in uno homine, omnes gentes in unilate. Qui pleni crant, loquebantur: et qui inanes erant, mirabantur; et quod est reprehensibilius, mirabantur et calumniabantur. Dicebant enim: Hi ebrii sunt et musto pleni. Qnam stulta et calumniosa reprehensio! Homo ebrius non alienam linguam discit, sed suam perdit. Verumtamen per fgnorantes et calumniantes vcrilas loquebatur. Jam quippe illi pleni erant vino novo, quia facti erant utres novi. Sed utres novos utres veteres mirabantur, et calumniando nec innovabantur, nec implebantur. Sed repressa tandem calumnia, mox ubi sermocinantibus rationemque reddentibus et Christi gratia praedicantibus aures Apostolis prebuerunt, audiendo compuncti sunt, compunctione mutati sunt, mutati crediderunt; credentes, hoc quod in aliis mirabantur. accipere meruerunt (Act. n).","t":"For indeed we are now celebrating the feast of the coming of the Holy Spirit: for on the day of Pentecost, which has now begun, there were in one place a hundred and twenty souls, among whom were the apostles and the mother of the Lord and others of both sexes, praying and waiting for Christ’s promise, that is, the coming of the Holy Spirit. The hope of those waiting was not empty, because the promise of the one promising was not deceitful: what was awaited came, and it found clean vessels by which to be received. There appeared to them divided tongues as of fire, which also sat upon each of them; and they began to speak in tongues as the Spirit gave them to speak. Each man spoke in all tongues, because the Church to come was foretold in all tongues. One man was a sign of unity: all tongues in one man, all nations in unity. Those who were full spoke; and those who were empty marveled; and, what is more blameworthy, they marveled and slandered. For they said: “These men are drunk and full of new wine.” What a foolish and slanderous rebuke! A drunken man does not learn another’s language; he loses his own. Yet the truth was speaking through the ignorant and slandering. For they were already full of new wine, because they had become new wineskins. But the old wineskins marveled at the new wineskins, and by slandering were neither renewed nor filled. But when at last the slander was checked, as soon as they gave ear to the apostles discoursing, giving an account, and preaching the grace of Christ, they were cut to the heart by hearing, changed by being cut to the heart, believed once changed; and believing, they deserved to receive what they had marveled at in others.","f":"Augustine, <i>Serm.</i> 266.2 (PL 38:1160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-2)."},"augustine-sermones/266.3":{"o":"Deinde cœpit Spiritus sanctus dari per ministerium Apostolorum. Illi manus imponebant, et ille veniebat. Sed hoc non erat hominum: non sibi arroget minister plus quam quod ut minister. Alius est donator, alius ministrator. Hoc quippe testatus est Spiritus, ne homines sibi arrogarent quod Dei erat. Hinc enim voluit Simon inflari, qui existimans hoc hominibus esse tribuendum, pecuniam promisit Apostolis, ut et ad ipsius manus in:positionem vcnirct Spiritus sanctus. Gratiam non novcrat. Nam si gratiam agnosceret, gratis haberet, Ideo quia voluit emere Spiritum, non moruit redimi abs Spiritu. Quid cs, homo, quod te inflare vis? Sufficit tibi ut implearis non ut infleris. Qui impletur, dives est: qui inflatur, inanis est. Sed per homines, inquiunt, dabatur. Numquid ideo erat hominum quod dabatur? Sed non poterat dari, inquiunt, nisi per homines sanctos. Numquid in ipsos per homines venerat? Apostoli manus imponebant, et Spiritus sanctus veniebat: quando ad ipsos venit, ipsis quis manus imposuit?","t":"Then the Holy Spirit began to be given through the ministry of the apostles. They laid on hands, and he came. But this was not men’s doing: let the minister not claim for himself more than belongs to a minister. The giver is one, the minister another. For the Spirit testified to this, lest men claim for themselves what was God’s. For this is where Simon wanted to puff himself up, who, thinking this was to be attributed to men, promised money to the apostles, so that the Holy Spirit might come at the laying on of his hands too. He did not know grace. For if he had acknowledged grace, he would have had it gratis. Because he wanted to buy the Spirit, he did not deserve to be redeemed by the Spirit. What are you, man, that you want to puff yourself up? It is enough for you to be filled, not puffed up. He who is filled is rich; he who is puffed up is empty. “But it was given,” they say, “through men.” Was what was given men’s for that reason? “But it could not be given,” they say, “except through holy men.” Had it come to them themselves through men? The apostles laid on hands and the Holy Spirit came: when he came to them, who laid hands on them?","f":"Augustine, <i>Serm.</i> 266.3 (PL 38:1160; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-3)."},"augustine-sermones/266.4":{"o":"Accipite et tenete divina exempla: sed eloquia Uri sunt, Scripturæ auctoritas, fides verborum, veritas exemplorum. Totum legimus, totum credamus. Per manus impositionem Apostolorum datus est multis Spiritus sanctus: sed per quos dabatur, acceperant. Quando acceperant? Quando in uno conclavi centum viginti homines erant: unusquisque eorum orabat, nullus manum imponebat; orantibus supervenit, orantes implevit, impletos ministros fecit, et per ipsos suum dedit. Adhuc audite. Philippus evangelista, qui praedicavit Evangelium in Samaria, unus erat de septem diaconibus: nam in ministerii necessitate duodecim Apostolis septem diacones additi erant; ex quibus erat unus, ut dixi, Philippa qui propter promptum praedicationis eloquium, evangelista proprie meruit appellari. Quamvis omnes hoc agerent; iste, ut dixi, in Samaria Evangelium prædicavit: crediderunt multi in Samaria, credentes baptizat! sunt. Ut autem audierunt Apostoli, miserunt ad eos Petrum et Joannem, ut baptizatis manus imponcrent, et eis manus imponendo, impetrarent Spiritum sanctum invocantes. Simon admiratus tantam gratiam Apostolorum, pecuniam dare voluit, quasi illud, quod invocabatur, venale proponeretur: sed repulsus est, et tanta gratia indignus inventus est. Acceperunt ergo illi Spiritum sanctum per manus Apostolorum. Tunc ergo quia Simon ille hominum esse putaverat donum Dei, De apud infirmos haec suspicio firmaretur; postea eunuchus quidam Candacx reginæ veniebat de Jerusalem, quo lent ut oraret, et sedens in curru legebat Isaiam prophetam. Tunc Spiritus sanctus ait Philippo ut accederet ad currum. Ille qui in Samaria baptizaverat, et nemini manum imposuerat, et Apostolis nuntiaverat, ut per illorum adventum et manus impositionem ah eo baptizati Spiritum sanctum accipere mererentur, accedit ad corrum, interrogat Eunuchum utrum in,. telligeret quod legebat. Respondet ille, posse se intelligere, si habeat expositorem: regat Philippum ut currum ascenderet; ascendit, sedit cum illo, invenit eum legentem in Isaia propheta quod de Christo fuerat prænuntiatum, Sicut ovis ad immolandum dirctus rst, et cætera, quæ sunt ejusdem circumstantia lectionis. Tunc interrogans utrum de se ipso Propheta dicc-rcl, an de alio; aperta occasionis jantia evangelizavit Christum jrcuam salutis. Cum hæc in itinere aguntur, ventum est ad aquam, et ait Eunuchus Philippo: Ecce aqua, quis me prohibet baptizari? Ait Philippus: Si credis, fieri potest. Et ille: Credo Filium Dci esse Jesum. Descenderunt in aquam, baptizavit cum Philippus. Posteaquam ascenderunt ab aqua, venit super Eunuchum Spiritus sanctus (Act. VIII). Ecce Philippus ibi erat, qui in Samaria baptizavcrat, ct ad cos baptizatos Apostolos duxerat, bapt!zavit, nec manus imposuit: sed ut ostenderet Spiritus non vcrum suspicatum esse Simonem, quod hominum donum esset Spiritus Dei. in hominem re- Hit liberaliter, et liberum fecit. Venit ut Deus, et implevit: ut vcnit Dominus, et redemit.","t":"Accept and hold the divine examples: but they are the utterances of men, the authority of Scripture, the faithfulness of words, the truth of examples. We read the whole; let us believe the whole. Through the laying on of the apostles’ hands the Holy Spirit was given to many; but those through whom he was given had received him. When had they received him? When a hundred and twenty men were in one upper room: each of them was praying, no one was laying on hands; he came upon them as they prayed, filled them as they prayed, made the filled ones ministers, and through them gave what was his. Hear further. Philip the evangelist, who preached the Gospel in Samaria, was one of the seven deacons: for in the need of the ministry seven deacons had been added to the twelve apostles; of whom one, as I said, was Philip, who because of his ready eloquence in preaching deserved to be called evangelist in a special sense. Though all did this, he, as I said, preached the Gospel in Samaria: many in Samaria believed; believing, they were baptized. When the apostles heard, they sent Peter and John to them, to lay hands on the baptized and, by laying hands on them, to obtain the Holy Spirit by invoking him. Simon, marveling at so great a grace of the apostles, wanted to give money, as if what was invoked were set out for sale; but he was repulsed and found unworthy of so great a grace. So those people received the Holy Spirit through the hands of the apostles. Then, because that Simon had thought the gift of God was men’s, lest this suspicion be confirmed among the weak, afterward a certain eunuch of Queen Candace was coming from Jerusalem, where he had gone to pray, and sitting in his chariot he was reading the prophet Isaiah. Then the Holy Spirit told Philip to approach the chariot. He who had baptized in Samaria and had laid hands on no one, and had sent word to the apostles so that those he had baptized might deserve to receive the Holy Spirit by their coming and the laying on of hands, approaches the chariot and asks the eunuch whether he understood what he was reading. He answers that he could understand if he had an expositor; he asks Philip to get up into the chariot; he gets up, sits with him, finds him reading in the prophet Isaiah what had been foretold about Christ: “Like a sheep he was led to the slaughter,” and the rest that belongs to the context of the same reading. Then, when he asked whether the Prophet was speaking about himself or about another, the door of opportunity being opened, he preached Christ, the door of salvation. While this was going on along the road, they came to water, and the eunuch said to Philip: “See, water: who prevents me from being baptized?” Philip said: “If you believe, it can be done.” And he: “I believe that Jesus is the Son of God.” They went down into the water; Philip baptized him. After they came up from the water, the Holy Spirit came upon the eunuch. See, Philip was there, who had baptized in Samaria and had brought the apostles to those baptized; he baptized and did not lay on hands: but so that the Spirit might show that Simon had not suspected the truth, that the Spirit of God was the gift of men, he came freely upon the man and made him free. He came as God and filled; as the Lord came, and redeemed.","f":"Augustine, <i>Serm.</i> 266.4 (PL 38:1160–1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-4)."},"augustine-sermones/266.5":{"o":"Forte aliquis dicat de contentiosis, quia Philippus non crat diaconus qui baptizaverat in Samaria, sed apostolus erat; quia et inter Apostolos Philippus nominatur, et qui proprie evangelista appellatus cst unus de diaconibus septem. Sed suspicentur qnod volunt, cito solvo quæstionem. Apostolus fucrit, an diaconus, quod lectio tacuit, sit hoc incertum. Illud tamen scriptum est, quia mox ut ascenderet de aqua, venit Spiritus sanctus super spadonem. Nemo ibi commemorat manus impositionem. Forte et hoc parum cst: dicit enim ille, Aliquis prorsus imposuit illi manum, sed hoc tacuit Scriptura. Ergo quid dicis? Hoc, inquit, dico, quia in primos illos centum viginti revera, qnia tunc primum veniebat Spiritus sanctus, sine iinpositionc manus advenit; ex illo autem jam in neminem venit, nisi fuisset manus imposita. Oblitus es Cornelium centurionem: lege diligenter, et intellige prudenter. Cornelius centurio, sicut in eodcm lihro Actuum Apostolorum legitur, ubi etiam adventus Spiritus sancti praedicatur. Ad centurionem Cornelium angelus missus est, nuntiavit illi acceptas eleemosynas ejus, exauditas orationes: proinde cum debere mittere ad Petrum, qui habitaret in Joppe in domo Simonis coriarii, eumque accersendum. Tunc autem magna quæstio inter Judaeos et Gentes versabatur, id est, inter cos qui de Judæis, et eos qui de Gentibus crediderat, utrum Evangelium ministrandum esset incircumcisis. Erat inde magna cunctatio, cum mittit Cornelius. Interim admonetur Petrus,:gitur negotium regni cœlorum, et hic et ibi, ab illo qui ubiquc esi. Cum enim hæc apud Cornelium aguntur, interim ct Petrus in Joppe esurivit, ascendit orare cum ei refectio pararetur, orantis mens alienata est; sed ab infimis ad superna; non ut deviaret, sed ut vidcret. Venit illi discus de cælo submissus, quasi esurienti coeleste ferculum. Erat autem discus iste quator lincis alligatus, habens omnia genera animalium, munda ct immunda, et voce superna pulsatus est esuriens: Petre, surge; macta, et manduca. Attendit ille, vidit in disco immunda animalia, quae non solebat tangere, et respondit voci: Absit a me,Domine: nunquam commune et immundum intravit in os meum. Et vox ad illum: Quae Deus mundavit, tu immunda ne dixeris. Non Petro carnalis cibus offerebatur, sed mundatus Cornelius nuntiabatur. Hoc autem factum est ter, et receptum est vas in coelum. Evidens mysterium. Discus est orbis terrarum. Quatuor lineæ discum continentes, quatuor orbis cardines, quos Scriptura commemorat, dicens: Ab Oriente et Occidente, et ab Aqnilone et Mari. Animalia, omnes gentes. Ter submissus discus, commendatio Trinitatis. Petrus, Ecclesia; esu riens Petrus, Ecclesia desiderans fidem Gentium. Vox cœlestis, sanctum Evangelium. Macta, et manduca: oecide quod sunt, fac quod es. Petro discrepante de jussu, subito nuntiatum cst quod quidam milites missi a Cornelio vellent eum videre. Et Spiritus sanctus Petro: Vade cum eis; ego eos misi. Pergit Petrus jam de visione non cunctabundus, sed certus: et sicut legitur, nuntiatur Cornelio, occurrit humiliter, prosternitur humiliter: levatur humilius. Pervenitur domum, inveniuntur multi alii congregati. Narratur Petro quæ causa fuerit miucndi ad cum, et gratiæ aguntur quod venerit Petrus. Ergo aperto ore suo evangelizare cœpit Genti hus incircumcisis, unde illa magna quæstio versabatur, gratiam Domini Jesu Christi. Erant quidam cum Petro, qui ex Judaeis crediderant, qui possent movcri, si baptizarentur incircumcisi: ibi plane Petrus ait, Vos scitis, fratres, quemadmodum abominandum sit Judæo accedere vel conjungi Gentili; sed mihi Deus ostendit neminem communem aut immundum hominem dicere. Itle esnriens respexit ad discum.","t":"Perhaps one of the contentious may say that the Philip who had baptized in Samaria was not the deacon but the apostle, since a Philip is also named among the apostles, and the one properly called evangelist was one of the seven deacons. But let them suppose what they like; I quickly solve the question. Whether he was an apostle or a deacon, which the reading does not say, let it be uncertain. Yet this is written: that as soon as he came up from the water, the Holy Spirit came upon the eunuch. No one there mentions a laying on of hands. Perhaps this too is too little: for he says, “Someone certainly laid a hand on him, but Scripture kept silent about it.” [6] So what do you say? “I say this,” he says: “that upon those first hundred and twenty, indeed, because the Holy Spirit was then coming for the first time, he came without the laying on of hands; but from then on he came upon no one unless a hand had been laid on him.” You have forgotten Cornelius the centurion: read carefully and understand wisely. Cornelius the centurion, as one reads in the same book of the Acts of the Apostles, where the coming of the Holy Spirit is also proclaimed. An angel was sent to the centurion Cornelius; he announced to him that his alms had been accepted and his prayers heard; accordingly he should send to Peter, who was staying at Joppa in the house of Simon the tanner, and summon him. Now at that time a great question was in play between Jews and Gentiles, that is, between those who had believed from the Jews and those from the Gentiles: whether the Gospel was to be ministered to the uncircumcised. There was great hesitation about it when Cornelius sends. Meanwhile Peter is admonished; the business of the kingdom of heaven is carried on both here and there by him who is everywhere. For while these things are being done at Cornelius’s house, meanwhile Peter too at Joppa was hungry; he went up to pray while a meal was being prepared for him; the mind of the one praying was carried out of itself, but from the lowest to the highest, not to go astray, but to see. A dish came to him let down from heaven, as it were a heavenly course for a hungry man. And this dish was bound with four cords, holding all kinds of animals, clean and unclean; and the hungry man was struck by a voice from above: “Peter, rise; kill and eat.” He looked, saw unclean animals in the dish, which he was not accustomed to touch, and answered the voice: “Far be it from me, Lord: nothing common or unclean has ever entered my mouth.” And the voice to him: “What God has cleansed, do not call unclean.” It was not carnal food that was offered to Peter; Cornelius cleansed was being announced. This happened three times, and the vessel was taken back into heaven. An evident mystery. The dish is the world. The four cords holding the dish are the four quarters of the world, which Scripture mentions, saying: “From the East and the West, and from the North and the Sea.” The animals are all the nations. The dish let down three times is the commendation of the Trinity. Peter is the Church; Peter hungry is the Church longing for the faith of the Gentiles. The heavenly voice is the holy Gospel. “Kill and eat”: kill what they are, make them what you are. While Peter was hesitating about the command, it was suddenly announced that some soldiers sent by Cornelius wanted to see him. And the Holy Spirit to Peter: “Go with them; I have sent them.” Peter goes, no longer hesitant but certain about the vision; and, as one reads, it is announced to Cornelius, he meets him humbly, prostrates himself humbly, is raised more humbly. They come to the house; many others are found gathered. The reason for sending for him is told to Peter, and thanks are given that Peter has come. So, opening his mouth, he began to preach to the uncircumcised Gentiles, over whom that great question was in play, the grace of the Lord Jesus Christ. There were some with Peter who had believed from the Jews, who might be troubled if the uncircumcised were baptized: there plainly Peter says, “You know, brothers, how abominable it is for a Jew to approach or join himself to a Gentile; but God has shown me that I should call no man common or unclean.” That hungry man had looked at the dish.","f":"Augustine, <i>Serm.</i> 266.5 (PL 38:1161; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-5)."},"augustine-sermones/266.7":{"o":"Ubi sunt qui dicobant: propterea cnim totum narravi, propter quod voto dicere: ubi sunt qui dicebant per hominis pOle. statem dari Spiritum sanctum? Evangelizante Petro, Cornelius et omnes quicum illo crant gens, hoc est gentiles, crediderunt; et subito, antequam baptizarentur, impleti sunt Spiritu sancto (Act. x)? Quid hic respondet bumana præsumptio? Non solum ante impositas manus, sed ante ipsum Baptismum venit Spiritus sanctus; de potestate, non de necessitate. Venit ante baptismi ablutionem, ut auferret controversiam circumcisionis. Posset enim a calumniantibus vel non intelligentibus dici Petro: Male fecisti dare Spiritum sanctum. Ecce impletum cst, ecce demonstratum est, quod Dominus ait, Spiritus ubi vult inspirat ( Joan. III, 8). Ecce impletum cst, ecce monstratur quam vcrum Dominus dixerit, Spiritus ubi vult inspirat. Et tamen arrogantiæ spiritum nondum hæreticns superbus exspirat. Adhuc dicit: Meum est; noli ab illo accipere, sed a me. Respondes: Quaero quod Dei est. Ille: Non legisti, Oleum autem peccatoria nun impinguet caput meum? Ergo oleum luum est? Si tuum est, nolo: si tuum est, malum est. Si autem Dei est, et per te malum bonum est. Coenum non inquinat solis radium, et tu inquinas Dei oleum? Ideo autem malo tuo habes, quia quod bonum est malus habes; quod Dei est, malus accepisti: quia separatus non collegisti, sed sparsisti. Qui manducant indigne, judicium sibi manducant et bibunt ( I Cor. xi, 29): quia manducant indigno, non manducant? Indigno huccellam Christus Judae dedit, et ille hanc ad judicium accepit. Numquid a malo accepit? numquid malum accepit? Sed ideo reus est, quia a bono bonum malus accepit. Non est ergo oleum peccaloris, oleum salutaris. Bene accipiatur, et bonum est: etsi male accipiatur, honum est. Væ hominibus bonum male accipientibus!","t":"Where are those who said (for I have told the whole story because of what I want to say), where are those who said that the Holy Spirit is given by the power of a man? While Peter was preaching the Gospel, Cornelius and all who were with him, the nation, that is, Gentiles, believed; and suddenly, before they were baptized, they were filled with the Holy Spirit. What does human presumption answer here? Not only before hands were laid on, but before baptism itself, the Holy Spirit came: by power, not by necessity. He came before the washing of baptism to take away the controversy over circumcision. For it could have been said to Peter by those who slandered or did not understand: “You did wrong to give the Holy Spirit.” See, it has been fulfilled, see, it has been shown, what the Lord said: “The Spirit breathes where he wills.” See, it has been fulfilled, see, it is shown how truly the Lord said, “The Spirit breathes where he wills.” And yet the proud heretic does not yet breathe out the spirit of arrogance. He still says: “It is mine; do not receive from him, but from me.” You answer: “I seek what is God’s.” He: “Have you not read, But the oil of the sinner shall not anoint my head?” So the oil is yours? If it is yours, I do not want it; if it is yours, it is evil. But if it is God’s, even through you, an evil man, it is good. Mud does not defile the sun’s ray, and do you defile God’s oil? But you have it to your own harm, because you, an evil man, have what is good; what is God’s, you, an evil man, received; because, separated, you did not gather but scattered. “Those who eat unworthily eat and drink judgment to themselves”: because they eat unworthily, do they not eat? Christ gave the morsel to Judas, who was unworthy, and he received it for judgment. Did he receive it from an evil man? Did he receive an evil thing? But he is guilty because, evil, he received a good thing from a good one. So the oil of salvation is not the oil of the sinner. If it is received well, it is good; even if it is received badly, it is good. Woe to men who receive the good badly!","f":"Augustine, <i>Serm.</i> 266.7 (PL 38:1161–1162; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-7)."},"augustine-sermones/266.8":{"o":"Vide tamen Scripturae sensum, ne forte aliquid admoneat, quod intelligentiae pateat meliori. Emendabit me, inquit, justus inmisericordia: etsi credit, amat, diligit objurgator; decipit adulator: ille miseretur, ille circum venit. Dura est virga caedentis, molle est oleum hlandientis. Etenim omnes adulatores caput ungunt, non viscera sanant. Ama objurgatorem, cave adulatorem. Si enim amas veridicum objurgatorem, et eaves fallacem adulatorem, potes dicere quod cantatum est, Emendabit me justus in misericordia, et arguet me, oleum autem peccatoris, hoc est blandimentum adulatoris, non impinguet caput meum. Pingue caput, grande caput est: grande caput, superbum caput est. Melius est cor sanum, quam grande caput: sed cor sanum facit virga objurgantis; grande caput facit oleum peccatoris, hoc est, assentatio adulatoris. Si caput grande fecisti, cave pondus capitis, ne in praecipitium perducaris. Haec, quantum existimo, pro tempore de hac una Psalmi sententia sufficienter locuti sumus, Domino adjuvante, et corda vestra in secreto aedificante.","t":"See, however, the sense of Scripture, in case it admonishes us of something that lies open to a better understanding. “The righteous man will correct me,” it says, “in mercy”: even if he strikes, the one who rebukes loves, cherishes; the flatterer deceives. The one shows mercy, the other cheats. Hard is the rod of the one who strikes, soft is the oil of the one who flatters. For all flatterers anoint the head; they do not heal the inner parts. Love the one who rebukes, beware of the flatterer. For if you love the truthful rebuker and beware of the lying flatterer, you can say what was sung: “The righteous man will correct me in mercy and reprove me; but the oil of the sinner,” that is, the soothing of the flatterer, “shall not anoint my head.” A fat head is a big head; a big head is a proud head. A sound heart is better than a big head; but the rod of the rebuker makes a sound heart, the oil of the sinner, that is, the flatterer’s assent, makes a big head. If you have made your head big, beware of the weight of the head, lest you be brought to a fall. This, as far as I judge, we have said sufficiently for the time on this one sentence of the Psalm, with the Lord’s help, as he builds up your hearts in secret.","f":"Augustine, <i>Serm.</i> 266.8 (PL 38:1162; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/266-8)."},"augustine-sermones/267.1":{"o":"Hodierni diei solemnitas, Domini Dei magni et magnæ gratiae, quæ superfusa est super nos recordationem facit. Ideo enim solemnitas celebratur, ne quod semei factum est, de memoria deleatur. Solemnitas enim ab eo quod solet in anno, nomen accepit: quomodo perennitas fluminis dicitur, quia non siccatur æstate, sed per totum annum fluit: ideo perenne, id est. per annum; sic et solemne, quod so? let in anno celebrari. Cclebramus hodic adventum Spiritus sancti. Dominus enim Spiritum sanctum do caelo misit, quem in terra promisit. Et quia sic promiserat de cælo esse missurum, Non potest ille venire, ait, nisi ego abiero; dum autem abiero, mittam illum ad vos ( Joan. xvi, 7); passus est, mortuus est, resurrexit, ascendit: restabat ut implerct quod pro. misit. Hoc exspectantes discipuli ejus, animæ, ut scriptum est, centum viginti ( Act. I, 15), decuplatq numero Apostolorum; duodecim enim elegit, et in centum viginti Spiritum misit: hoc ergo promissun) exspectantes in una domo erant, orabant: quia des!? derabant jam ipsa fide, quod ipsa oratione, ipso spirituali des4lerio; utres novi erant, vinum novuiu do cœlo exspectabatur, et venit. Jam enim fuerat magnus botrus ille calcatus et glorificatus. Legimus enim in Evangelio, Spiritus enim nondum erat datus, quia Jesus nondum fuerat glorificatus ( Joan. vn, 39). Jam quid respondit, audistis, magnum miraculum. Omnes qui aderant, unam linguam didicerant. Venit Spiritas sanctus; impleti sunt, coeperunt loqui linguis variis omnium gentium, quas non noverant, nec didicerant: sed docebat ille qui venerat; intravit, impleti sunt, fudit. E1 tunc hoc orat signum, quicumque accipiebat Spiritum sanctum, subito impletus Spiritu linguis omnium loquebatur ( Act. x, 46); non illi solum centum viginti. Docent nos Literae ipsae, postea crediderunf homines, baptizati sunt, acceperunt Spiritum sanctum, linguis omnium gentium locuti sunt. Expaverunt qui aderant, alii admirantes, alii irridentes: ita ut dicerent, Isti ebrii sunt, musto pleni sunt ( Id. II. 1-13). Ridebant, et aliquid vcrum dicebant. Impleti enim erant utres novo vino. Audistis cum Evangelium legeretur, Nemo mittit vinum nonum in utres veteres: spiritualia non capit carnali.. Carnalitas vetustas ost, gratia novitas est. Quantocumque homo in melius fuerit innovatus, tanto amplius capit, quod verum sapit. Bulliebat mustum, et musto bulliente linguæ gentium profluebant.","t":"The solemnity of today’s day brings to remembrance the great Lord God and the great grace which has been poured out upon us. For a solemnity is celebrated so that what was done once may not be wiped from memory. For “solemnity” took its name from what is customary in the year: as a river is called perennial because it does not dry up in summer but flows through the whole year; so “perennial,” that is, “through the year”; so too “solemn,” what is customarily celebrated in the year. Today we celebrate the coming of the Holy Spirit. For the Lord sent from heaven the Holy Spirit whom he promised on earth. And because he had promised that he would send him from heaven in this way, saying, “He cannot come unless I go away; but when I have gone away, I will send him to you,” he suffered, died, rose, ascended: it remained for him to fulfill what he promised. Awaiting this, his disciples, “a hundred and twenty souls,” as it is written, the number of the apostles multiplied by ten (for he chose twelve, and sent the Spirit on a hundred and twenty): awaiting, then, this promise, they were in one house, they were praying; for they already desired by faith itself what they desired by prayer itself, by spiritual desire itself; they were new wineskins; new wine was awaited from heaven, and it came. For that great cluster had already been trodden and glorified. For we read in the Gospel: “For the Spirit had not yet been given, because Jesus had not yet been glorified.” Now you have heard what followed: a great miracle. All who were there had learned one language. The Holy Spirit came; they were filled; they began to speak in various tongues of all nations, which they did not know and had not learned; but he who had come taught them; he entered, they were filled, he poured out. And then this was the sign: whoever received the Holy Spirit, suddenly filled with the Spirit, spoke in the tongues of all; not only those hundred and twenty. The Scriptures themselves teach us: afterward people believed, were baptized, received the Holy Spirit, spoke in the tongues of all nations. Those present were astonished, some marveling, others mocking, so that they said: “These men are drunk; they are full of new wine.” They laughed, and said something true. For the wineskins had been filled with new wine. You heard when the Gospel was read: “No one puts new wine into old wineskins”; the carnal does not grasp spiritual things. Carnality is oldness; grace is newness. The more a man has been renewed for the better, the more he grasps what tastes of the truth. The new wine was boiling, and as the new wine boiled the tongues of the nations flowed forth.","f":"Augustine, <i>Serm.</i> 267.1 (PL 38:1162; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/267-1)."},"augustine-sermones/267.3":{"o":"Numquid modo, fratres, non datur Spiritus sanctus? Quisquis hoc putat, non est dignus ac. cipere. Datur et modo. Quare ergo nemo loquitur linguis omnium gentium, sicut loquebatur qui tunc Spiritu sancto implebatur? Quare? Quia quod illud significabat, impletum est. Quid est illud? Quando celebravimus Quadragesimam \\ recolite, quia commendavimus vobis Dominum Jesum Christum Ecclesiam suam commendasse et ascendisse. Quærebant discipuli, Quando erit finis sæculi? Et illo: i Non est vestrum scire tempora vcl momenta, quæ Pater posuit in sua potestate. > Adhuc prominebat quod hodie complevit: « Accipietis virtutem Spiri, tas sancti supervenientis in vos, et eritis mihi testes in Jcrusalcni, ct in tola Judæa et Samaria, et usque in fines terræ > (Act. I, i, 8). Ecclesia tunc in una domo erat, accepit Spiritum sanctum: in hominibus paucis erat, in linguis totius orbis erat. Ecce qnod prætendebat modo. Nam quod illa Ecclesia parva lin- Buis omnium gentium loquebamur, quid est, nisi quod Ecclesia ista magna a solis ortu usque ad occasum linguis omnium gentium loquitur? Modo impletr quod tunc promittebatur. Audivimus, videmus. Audi, filia, et vide: ipsi reginæ dictum e t, Audi, filia, et vide; andi promissum, vide completum. Non te fcfellit Deus tuus, non tc fefellit sponsus tu is, non tc fefellit qui suo sanguine te dotavit: non te fefellit qui de forda pulchram, de immunda virginem fecit.Tu libi promissa es: sed promissa in paucis, impleta in multis.","t":"Is the Holy Spirit not given now, brothers? Whoever thinks so is not worthy to receive him. He is given now too. Why, then, does no one speak in the tongues of all nations, as he spoke who was then filled with the Holy Spirit? Why? Because what that signified has been fulfilled. What is that? When we celebrated the fortieth day, remember that we commended to you that the Lord Jesus Christ commended his Church and ascended. The disciples were asking, “When will be the end of the world?” And he: “It is not yours to know the times or moments which the Father has set in his own power.” What he fulfilled today was still being promised: “You will receive the power of the Holy Spirit coming upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” The Church was then in one house; it received the Holy Spirit: it was in a few men, it was in the tongues of the whole world. See what it was pointing to then. For that the small Church spoke in the tongues of all nations, what is it but that this great Church, from the rising of the sun to its setting, speaks in the tongues of all nations? Now is being fulfilled what was then promised. We have heard, we see. “Hear, daughter, and see”: it was said to the queen herself, “Hear, daughter, and see”; hear the promise, see the fulfillment. Your God has not deceived you, your bridegroom has not deceived you, he who endowed you with his own blood has not deceived you; he who made you beautiful from foul, a virgin from unclean, has not deceived you. You were promised to yourself: but promised in a few, fulfilled in many.","f":"Augustine, <i>Serm.</i> 267.3 (PL 38:1162–1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/267-3)."},"augustine-sermones/267.4":{"o":"Nemo ergo dicut: Accepi Spiriturn sanctum; quare non loquor linguis omnium gentium? Si vultis habere Spiritum sanctum, intendite, fratres mei: spiritus noster quo vivit omnis homo, anima vocatur; spiritus noster quo vivit singulus quisque homo, anima vocatur: et videtis quid faciat anima in corpore. Omnia membra vcgelat; per oculos videt, per aures audit, per nares olfacit,per linguam loquitur, per manns operatur, per pcdes ambulat: omnibus simul adest membris, ut vivant; vitam dat omnihus, officia singulis. Non audit oculus, non videt auris, non videt lingua, nec loquitur auris et oculus; sed tamen vivit: viv it auris vivit lingun; olficia diversa sunt, vita communis. Sic cst Ecclesia Dei: in aliis sanctis facit miracula, in aliis sanctis Ioquitur veritatem, in aLis sanctis custodit virginitatem, in aliis sanctis custodit pudicitiam conjugalem, in aliis huc, in aliis illud: singuli propria operantur, sed pariter vivunt. Quod autemest anima corpori hominis, hoc est Spiritus sanctus corpori Christi, quod est Ecclesia: hoc agit Spiritus sanctus in tota Ecclesia, quod agit anima in omnibus membris unius corporis. Sed videte quid caveatis, videte quid observetis, videte quid timeatis. Contingit ut in corpore humano, imo de corpore aliquod præcidatur membrum, manus, digitus, pes; numquid præcisum sequitur anima? Cum in corpore esset, vivebat; praecisum amittit vitam. Sic et homo christianus catholicus cst, dum in corpore vivit; præcisus hæreticus factus est, membrum amputatum non sequitur spiritus. Si ergo vultis vivere de Spiritu sancto, tenete charitatem, amate veritatem, desiderate unitatem, ut perveniatis ad æternitatem. Amen.","t":"Let no one, then, say: “I have received the Holy Spirit; why do I not speak in the tongues of all nations?” If you want to have the Holy Spirit, pay attention, my brothers: our spirit, by which every man lives, is called the soul; our spirit, by which each individual man lives, is called the soul: and you see what the soul does in the body. It quickens all the members: it sees through the eyes, hears through the ears, smells through the nostrils, speaks through the tongue, works through the hands, walks through the feet; it is present to all the members at once so that they live; it gives life to all, functions to each. The eye does not hear, the ear does not see, the tongue does not see, nor does the ear or eye speak; but still each lives: the ear lives, the tongue lives; the functions are different, the life common. So is the Church of God: in some saints it works miracles, in other saints it speaks the truth, in other saints it guards virginity, in other saints it guards conjugal chastity, in some this, in others that: each works what is his own, but all alike live. And what the soul is to the body of a man, this the Holy Spirit is to the body of Christ, which is the Church: the Holy Spirit does in the whole Church what the soul does in all the members of one body. But see what you should beware of, see what you should observe, see what you should fear. It happens that in a human body, or rather from a body, some member is cut off, a hand, a finger, a foot; does the soul follow the part cut off? When it was in the body, it lived; cut off, it loses life. So too a Christian man is Catholic while he lives in the body; cut off, he has become a heretic; the spirit does not follow the amputated member. If, then, you want to live from the Holy Spirit, hold charity, love truth, desire unity, so that you may reach eternity. Amen.","f":"Augustine, <i>Serm.</i> 267.4 (PL 38:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/267-4)."},"augustine-sermones/268.1":{"o":"Propter adventum Spiritus sancti hodiernus dies solemnis est nobis, a resurrectione Domini quinquagesimus, septem septimanis multiplicatus. Sed computantes septem septimanas. quadraginta novem invenictis: unus additur, ul nobii unitas commendetur. Quid ipse adventus Spiritus sancti, quid egit? Præsentiamsuam unde docuit? unde monstravit? Linguis omnium gentium locuti sunt omnes. Erant autem in uno loco centuni viginti: per decem duodenarius Apostolorum numcrus sacratus mysterio est decuplatus. Qnid ergo, singuli in quos venit Spiritus sanctus, singulis linguis omnium gentrum sunt locuti, illi alia lingua, et illi alia, et quasi diviscrunt inter se linguas omnium gentium? Non sic: s d unusquisque homo, unus homo linguis omnium gentium loquebatur. Loquebatur unus homo linguis omnium gentium: unitas Ecclesiæ in linguis omnium gentium. Ecce et hic unitas Ecclesiæ catholicae commendatur toto orbe diffusæ.","t":"Because of the coming of the Holy Spirit today’s day is solemn for us, the fiftieth from the Lord’s resurrection, seven weeks multiplied. But counting seven weeks you will find forty-nine: one is added, so that unity may be commended to us. What did the coming of the Holy Spirit itself do? How did he teach his presence? How did he show it? All spoke in the tongues of all nations. And there were in one place a hundred and twenty: the apostles’ number twelve, consecrated by a mystery, was multiplied by ten. What then, did each of those on whom the Holy Spirit came speak in a single one of the tongues of all nations, this one in one tongue and that one in another, and as it were divide the tongues of all nations among themselves? Not so: but each man, one man, spoke in the tongues of all nations. One man spoke in the tongues of all nations: the unity of the Church in the tongues of all nations. See, here too the unity of the Catholic Church spread through the whole world is commended.","f":"Augustine, <i>Serm.</i> 268.1 (PL 38:1163; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/268-1)."},"augustine-sermones/268.2":{"o":"Qui ergo habet Spiritum sanctum, in Ecclesia est, quæ loquitur omnium linguis. Quicumque præter hanc Ecclesiam est, non habet Spiritum sanctum. Ideo enim Spiritus sanctus in omnium linguis gentium se demonstrare dignatus est, ut ille se intelligat battere Spiritum sanctum, qui in unitate Ecclesia: continetur. quæ linguis omnibus loquitur. Unum corpus, Paulos dicit Apostolus: unum corpus, et unusspiritus. Membra nostra attendite. Multis membris constitutum est corpus, et vegetat membra omuia unus spiritus. Ecce humano spiritu, quo sum ego ipse homo, membra omnia colligo: impero membris ut moveantur, intendo oculos ad videndum, auresad audiendum, linguam ad loquendum, manus ad operandum, pedes ad ambulandum. Officia membrorum dispartita sunt, sed unus spiritus continetomnia. Multa jubentur, multa fiunt: unus jubet, uni servitur. Quod est spiritus noster, id est anima nostra, ad membra nostra; hoc Spiritus sanctus ad membra Christi, ad corpus Christi, quod est Ecclesia. Ideo Apostolus, cum corpus unum nominasset, ne intelligeremus mortuum corpus: Unum, inquit, corpus Sed rogo te, vivit hoc corpus? Vivit. Unde? De uno spiritu. Et unus spiritus. Attendite ergo, fratres, in nostro corpore, ct dolete ens qui de Ecclesia præciduntur. In membris nostris, quamdiu vivimus, cum sani sumus, implent omnia membra officia sua. Si unum membrum dolet alicunde, compatiuntur omnia membra. Tamen quia in corpore est, dolere potest, exspirare non potest. Quid est enim exspirare, nisi spiritum amittere? Jam vero si membrum præcidatur de corpore, numquid sequitur spiritus? Et tamen membrum agnoscitur quid est; digitus est, manus est, brachium est, suris est: præter corpus habet formam, sed non habet vitam. Sic et homo ab Ecclesia separatus. Quæris ab illo sacramentum, invenis: quæris Baptismum, invenis: quæris symbolum, invenis. Forma est: nisi intus spiritu vegeteris,frublra furis de formagloriaris.","t":"Whoever, then, has the Holy Spirit is in the Church, which speaks in the tongues of all. Whoever is outside this Church does not have the Holy Spirit. For the Holy Spirit deigned to show himself in the tongues of all nations precisely so that a man might understand that he has the Holy Spirit who is held in the unity of the Church, which speaks in all tongues. “One body,” says the apostle Paul: “one body and one spirit.” Look at our members. The body is made up of many members, and one spirit quickens all the members. See, by the human spirit by which I myself am a man, I hold all the members together: I command the members to move, I direct the eyes to see, the ears to hear, the tongue to speak, the hands to work, the feet to walk. The functions of the members are distributed, but one spirit holds all together. Many things are commanded, many are done: one commands, one is served. What our spirit, that is, our soul, is to our members, the Holy Spirit is to the members of Christ, to the body of Christ, which is the Church. That is why the Apostle, when he had named one body, lest we understand a dead body, says: “One body.” But I ask you: does this body live? It lives. From what? From the one spirit. “And one spirit.” Pay attention, then, brothers, to what happens in our body, and grieve for those who are cut off from the Church. In our members, as long as we live, when we are healthy, all the members fulfill their functions. If one member hurts somewhere, all the members suffer with it. Yet because it is in the body, it can hurt; it cannot expire. For what is to expire, except to lose the spirit? But if a member is cut off from the body, does the spirit follow it? And yet the member is recognized for what it is: it is a finger, it is a hand, it is an arm, it is an ear; apart from the body it has form, but it does not have life. So too a man separated from the Church. You look for the sacrament in him: you find it. You look for baptism: you find it. You look for the creed: you find it. It is form: unless you are quickened within by the spirit, in vain do you glory in the form outside.","f":"Augustine, <i>Serm.</i> 268.2 (PL 38:1163–1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/268-2)."},"augustine-sermones/268.3":{"o":"Charissimi, multum Deus commendat unitatem. Hoc ipsum vos moveat, quod in principio crealurarnm, quando Deus cuncta constituit, fecit sidera in cœlo, in terra autem herbas et ligna, dixit, Producat terra, et producta sunt ligna., et cuncta virentia: dixit, Producant aquis natantia et volatilia, et factum est sic: Producat terra animam vivamomnium pecorum et bestiarum, et factum est sic. Numquid Deus de ave una fecit caeteras aves? numquid de uno pisce omnes pisces? de uno equo omnes equos? de una bestia omnes bestias? Numquid non multa simul terra produxit, et multiplicibus fetibus multa complevit? Ventum est ad hominem faciendum, et factus est. unus, de uno genus humanum. Nec duos facere voluit separatim, masculum et feminam: sed unum, et de uno unam (Gen. I et II). Quare sic?-Quare ab uno genus humanum inchoatur, nisi quia generi humano unitas commendatur? Et Dominus Christus ex una, unitas virgo est; tenet virginitatem, servat incorruptionem.","t":"Dearly beloved, God greatly commends unity. Let this very thing move you: that at the beginning of creatures, when God established all things, he made the stars in heaven, and on earth plants and trees; he said, “Let the earth bring forth,” and trees were brought forth and all green things; he said, “Let the waters bring forth swimming and flying things,” and it was so; “Let the earth bring forth the living soul of all cattle and beasts,” and it was so. Did God make the other birds from one bird? All fish from one fish? All horses from one horse? All beasts from one beast? Did not the earth produce many at once and fill many places with manifold offspring? He came to making man, and one was made; from one, the human race. Nor did he wish to make two separately, male and female; but one, and from the one, one woman. Why so? Why does the human race begin from one, except that unity is commended to the human race? And the Lord Christ is from one woman: the unity is a virgin; she keeps virginity, she preserves incorruption.","f":"Augustine, <i>Serm.</i> 268.3 (PL 38:1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/268-3)."},"augustine-sermones/268.4":{"o":"Ipse Dominus Ecclesiæ unitatem commendat Apostolis: ostendit se, putant illi spiritum se videre: expavescunt, confirmantur, dicitur cis, « Quid turbati estis, et cogitationes ascendunt in cor vestrum? Videte manus meas: palpate etvidete, quia spiritus ossa et carnem non habet, sicut, me videtis habere.» Ecce adhuc illis turbatis præ gaudio, accipit cibum, non egestate, sed potestate; accipit coram illis: commendat contra impios corporis veritatem, commendat Ecclesiæ unitatem. Quid enim ait? « Nonne hæc sunt quæ locutus sum vobis, cum adhuc essem vobiscum, quia oportebat impleri omnia quae scripta sunt in lege Moysi, et Prophetis, et Psalmis de me? Tunc aperuit illis seD. sum, » Evangelium loquitur,« ut intelligerent Scripturas. Et dixit eis, Quia sic scriptum est, et sic oportebat Christum pati, et resurgere a mortuis tertio die. Ecce caput nostrum; ecce caput, ubi suut membra? Ecce sponsus, ubi est sponsa? Matrimoniales tabulas lege: sponsum audi. Sponsam quæris? Ab ipso audi: nemo illi tollitsuam, nemo supponit alienam: ab ipso audi. Ubi quaeris Christum? In fabulis hominum, an in veritate Evangeliorum? Passus est resurrexit tertio die, ostendit se discipulis suis. Jam ipsum habemus: illam ubi quærimus? Ab ipso interrogemus: Oportebat Christum pati et resurgere a mortuis tertio dic. Ecce jam factum est, jam videtur. Dic, o Domine; tu dic, Domine, ne nos erremus: Et prædicari in nomine ejus pœnitentiamet remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem, Cœpit ab Jerusalcm, et pervenit ad nos. Et ibi est, ut hic. Non enim ut ad nos veniret, inde discessit: ex.- crevit, non migravit. Hoc commendavit continuo post resurrectionem suam. Fecit cum illis quadraginta dies: ascensurus in coelum ipsam rursusEcclesiam commendavit. Sponsus profecturus sponsam suam amicis suis commendavit: non ut astet aliquem ipso rum: sed ipsum tanquam sponsum, illos tanquam amicos sponsi, neminem eorum tanquam spOnsum Hoc zelant amici sponsi, et non eam admittunt lascivc amore corrumpi. Odcrunt quando sic amantur. At. tendite zclantem amicum sponsi: cum videret sponsam per amicos sponsi quodam modo fornicari, ait f Audio in vobis schismata esse, et ex parte credo >. « Nuntiatum est mihide vobis, fratres, ab his qui sunt Chloes, quia contentiones sunt in vobis, et unusquisqne vestrum dicit, Ego quidem sum Pauli; ego vcro Apollo; ego autem Cephæ; ugo auteiu Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est, aut in nomine Pauli baptizati estis i (ld. I, 11-13)? 0 amicum! Amorem sponsæ alienæ repellit a se. Non vult se amari pro sponsa, ut possit regnare cum sponso. Commendata est ergo Exclesia: et quando ascendit in coelum, sic illis dixi!, qui quærebant define sæculi, Dic nobis, quando ista fient, et quando tempus adventus tui? Et ille, Non eat vestrum scire tempora, quœ Paterposuitin sua potestate. Audi quid noveris a magistro, discipule: Sed accipietis virtutem Spiritus sancti supervenientem in vos ( Art. I, 6, 8). Et factum est: quadragrsimo die ascendit in caelum, et ecce hodicrno die adveniente Spiritu sancto implentur omnes qui aderant, loquuntur linguis omnium gentium. Item ipsa unitas per linguas omnium gentium commendatur. Commendatur a Domino resurgente, commendatur a Christo ascendente; confirmatur ah Spiritu sancto hodie veniento.","t":"The Lord himself commends the unity of the Church to the apostles: he shows himself, they think they are seeing a spirit; they are terrified, they are strengthened, it is said to them: “Why are you troubled, and why do thoughts rise up in your heart? See my hands: handle and see, for a spirit does not have bones and flesh, as you see that I have.” See, while they were still troubled for joy, he takes food, not from want but from power; he takes it before them: he commends against the ungodly the truth of the body, he commends the unity of the Church. For what does he say? “Are not these the things I spoke to you while I was still with you, that all things must be fulfilled which are written in the law of Moses and the Prophets and the Psalms concerning me? Then he opened their understanding,” the Gospel says, “so that they might understand the Scriptures. And he said to them: For thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day.” See our head; see the head: where are the members? See the bridegroom: where is the bride? Read the marriage contract: hear the bridegroom. Are you looking for the bride? Hear it from him: no one takes his own from him, no one substitutes another’s: hear it from him. Where do you look for Christ? In the tales of men, or in the truth of the Gospels? He suffered, he rose on the third day, he showed himself to his disciples. Now we have him: where do we look for her? Let us ask him: “It was necessary for the Christ to suffer and rise from the dead on the third day.” See, it has now been done; now it is seen. Tell us, O Lord; you tell us, Lord, lest we go astray: “And that repentance and the forgiveness of sins be preached in his name among all nations, beginning from Jerusalem.” It began from Jerusalem and reached us. And it is there as it is here. For it did not leave there in order to come to us: it grew, it did not migrate. This he commended immediately after his resurrection. He spent forty days with them: about to ascend into heaven, he commended the Church again. The bridegroom, about to depart, commended his bride to his friends: not that she should love any of them, but him as bridegroom, them as friends of the bridegroom, none of them as bridegroom. This is what the friends of the bridegroom are jealous for, and they do not allow her to be corrupted by wanton love. They hate it when they are loved so. Attend to a jealous friend of the bridegroom: when he saw the bride as it were committing sexual immorality through the friends of the bridegroom, he says: “I hear that there are schisms among you, and in part I believe it.” “It has been reported to me about you, brothers, by those of Chloe’s household, that there are quarrels among you, and each of you says, I am of Paul, I of Apollos, I of Cephas, I of Christ. Is Christ divided? Was Paul crucified for you, or were you baptized in the name of Paul?” O friend! He thrusts from himself the love of another’s bride. He does not want to be loved in place of the bridegroom, so that he may reign with the bridegroom. So the Church was commended; and when he ascended into heaven, he said this to those who were asking about the end of the world, “Tell us when these things will be, and when is the time of your coming?” And he: “It is not yours to know the times which the Father has set in his own power.” Hear what you should know from the teacher, disciple: “But you will receive the power of the Holy Spirit coming upon you.” And it happened: on the fortieth day he ascended into heaven, and see, today, the Holy Spirit coming, all who were present are filled, they speak in the tongues of all nations. Again that same unity is commended through the tongues of all nations. It is commended by the Lord rising, commended by Christ ascending, confirmed by the Holy Spirit coming today.","f":"Augustine, <i>Serm.</i> 268.4 (PL 38:1164; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/268-4)."},"augustine-sermones/269.1":{"o":"Adventum Spiritus sancti anniversaria festivitate celebramus. Huic solemnis congregatio, solemnis lectio, solemnis sermo debetur. Illa duo parsoluta sunt, quia et frequentissimi convenistis, et cum legeretur, audistis. Reddamus et tertium: non desit obsequium linguænostrae ei qui et linguas omnes indoctis donavit, et linguas doctorum in omnibus gentibus subjugavit, et diversas linguas gentium ad unitatem fidei congregavit. « Factus est » enim « subito de cœlo sonus, quasi ferretur flatus vehemens: et visæ sunt illis linguae divisæ. velut ignis, qui et insedit super unumquemque eorum; et cœperunt linguis loqui, quemadmodum Spiritus dabat eis pronuntiare ». Flalus enim ille non inflavit, sed vcgetavit: ignis ille non cremavit, sed excitavit. Impletum est in cis quod fuerat tanto arte prophetatum, Non sunt loquelœneque sermones, quorum non audiantur voces eorum: ut deindo ad prædicandum Evangelium distributi, quod sequitur, facerent, In omnem terram exiit sonus eorum, et in fines orbis terrce verba eorum ( Psal. XVIII, 4, j. Quid enim aliud Spiritus sanctus prænuntiabat in linguis omnium gentium, quas donabat eis, qui unam tantum suue gentis linguam didicerant (quod indicium præsentiæ suae tunc esse voluil), nisi omnes gentes Evangelio credituras; ut primo unusquisque fidelium, postea vero ipsa unitas Ecclesiæ linguis omnibus loqueretur? Quid ad hæc dicunt, qui christianae societati, quæ in omnibus gentibus fructificat et crescit, nolunt incorporari atque conjungi? Numquidnam possunt negare, etiam nunc in Christianos venire Spiritum sanctum? Cur ergo nunc neque apud nos, neque apud illos quisquam loquitur linguis omnium gentium (quod tunc crat adventus ejus indicium), nisi quia nunc impletur quod tunc significabatur? Tunc enim et unus fidelis linguis omnibus loquebatur: et nunc unitas fidellum linguis omnibus loquitur. Itaque etiam nunc omnes linguæ nostræ sunt, quonium membra sumus Corporis in quo sunt.","t":"We celebrate the coming of the Holy Spirit with a yearly festival. To it are owed a solemn assembly, a solemn reading, a solemn sermon. Those two have been paid, since you have come together in great numbers and have listened as it was read. Let us pay the third too: let the service of our tongue not be lacking to him who both gave all tongues to the unlearned, and subdued the tongues of the learned in all nations, and gathered the various tongues of the nations into the unity of faith. For “suddenly there came a sound from heaven, as of a violent wind rushing; and there appeared to them divided tongues as of fire, which also sat upon each of them; and they began to speak in tongues, as the Spirit gave them to speak.” That wind did not puff up but quickened; that fire did not burn but aroused. There was fulfilled in them what had been prophesied so long before: “There are no speeches or words in which their voices are not heard”; so that afterward, distributed to preach the Gospel, they might do what follows: “Their sound has gone out into all the earth, and their words to the ends of the world.” For what else did the Holy Spirit foretell in the tongues of all nations, which he gave to those who had learned only the one tongue of their own nation (which he then willed to be the sign of his presence), but that all nations would believe the Gospel, so that first each of the faithful, and afterward the very unity of the Church, would speak in all tongues? What do those say to this who refuse to be incorporated and joined to the Christian fellowship, which bears fruit and grows in all nations? Can they deny that even now the Holy Spirit comes upon Christians? Why then does no one now, either among us or among them, speak in the tongues of all nations (which was then the sign of his coming), except that what was then signified is now fulfilled? For then even one believer spoke in all tongues; and now the unity of believers speaks in all tongues. And so even now all tongues are ours, since we are members of the Body in which they are.","f":"Augustine, <i>Serm.</i> 269.1 (PL 38:1164–1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/269-1)."},"augustine-sermones/269.2":{"o":"Nec immerito recte intelligitur, quamvis ipsos Baptismum Christi habere fateamur, haereticos non accipere vcl schismaticos Spiritum sanctum, nisi dum compagini adhaeserint unitatis per consortium charitatis. Tunc cnim gentium linguae etiam ipsorum erunt: quia ubi sunt illae, ibi et ipsi erunt, in eodem scilicet Christi corpore ubique crescente, servantes unitatem spiritus in vinculo pacis. Hoc vinculum quem non alligat, servus est. Non enim accepimus, sicut Apostolus ait, spiritum servitutis iterum in timore; sed accepimus Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater ( Rom. VIII, 45). Proinde veraciter sapimus, ideo linguis omnium gentium demonstrasse illo tempore præsentiam suam Spiritum sanctum, ut etiam hoc tempore, quo se non ita demonstrat, non eum intelligatur habere, quamvis sacramento Baptismi imhuatur, quisquis ab unitate omnium gentium separatur. Et ne putaretur consequens esse ut quisquis Baptismum Trinitatis habuerit, habeat etiam Spiritum sanctum; propterea etiam in ipsa unitate facta est tanta distinctio, ut inveniamus quosdam baptizatos Spirituni sanctum postea meruisse, cum ad illos in Samariam venissent Apostoli, quihns absentibus fuerant baptizati: alios autem, quod singulare occurrit exemplum, cum ante Baptismum percepisse; sicut loquente Petro, Cornelio et cis qui cum illo erant, superna potestate concessum est, cui homo contradicere nihil potest. Super alios mox baptizatos advenit; sicut super illum spadonem, cui Philippus ex propheta Isaia evangelizaverat Christum. Supcr alios per manuum impositionem Apostolorum, sicut maximc plurimos. Super alios, nullo manum imponente, sed cunctis orantibus; sicut eo ipso die, quern solemniter hodie celebramus, cum essent in uno conclavi centum viginti animæ cum Apostolis. Super aliquos, nec aliquo manum imponente, nec aliquo oranlc, scd verbum Dei cunctis audientibus; sicut super illos, quos paulo ante commemoravi, Cornelium et domesticos ejus. Cur igitur modo sic, modo autem sic, nisi ne aliquid hinc humanæ superbiæ, scd totum divina4 gratiæ potestatique tribuatur? Hæc itaque distinctio inter acceptionem Baptismi, et acceptionem Spiritus sancti, satis nos instruit, ne habere hos continuo Spiritum sanctum putemus, quos habere Baptismum non ncgamus. Quanto magis illos, quos non solum nulla charitas christianæ unitatis armavit! Charitas enim Dei diffusa est in cordibus nostris; non utique per nos ipsos, sed sicut sequitur, per Spiritum sanctum qui datus est nobis. Quamobrem sicut tunc indicabant adesse Spiritum sanctum in uno homine linguæ omnium gentium; sic eum nunc charitas indicat unitatis omnium gentium.","t":"And not without reason is it rightly understood that, though we grant that they have the baptism of Christ, heretics or schismatics do not receive the Holy Spirit unless they cling to the framework of unity through the fellowship of charity. For then the tongues of the nations will be theirs too: because where those are, there they too will be, namely in the same body of Christ growing everywhere, “keeping the unity of the spirit in the bond of peace.” Whoever this bond does not bind is a slave. “For we have not received,” as the Apostle says, “the spirit of slavery again in fear; but we have received the Spirit of adoption as sons, in whom we cry, Abba, Father.” Therefore we rightly judge that the Holy Spirit showed his presence at that time in the tongues of all nations so that even at this time, when he does not show himself so, whoever is separated from the unity of all nations should not be understood to have him, even if he is steeped in the sacrament of baptism. And lest it be thought to follow that whoever has the baptism of the Trinity has the Holy Spirit too, therefore even within unity itself so great a distinction was made that we find some baptized who afterward deserved the Holy Spirit, when the apostles came to them in Samaria, they having been baptized in the apostles’ absence; but others (a singular example occurs) received him before baptism, as was granted by power from above to Cornelius and those with him while Peter was speaking, a power which a man can in no way gainsay. On others he came as soon as they were baptized, as on that eunuch to whom Philip had preached Christ from the prophet Isaiah. On others through the laying on of the apostles’ hands, as on very many indeed. On others, with no one laying on a hand, but all praying, as on this very day which we solemnly celebrate today, when there were in one upper room a hundred and twenty souls with the apostles. On some, with no one laying on a hand and no one praying, but all hearing the word of God, as on those I mentioned a little before, Cornelius and his household. Why, then, now this way and now that way, except so that nothing should be attributed to human pride from this, but all to divine grace and power? So this distinction between receiving baptism and receiving the Holy Spirit instructs us well enough not to think that those have the Holy Spirit straightaway whom we do not deny to have baptism. How much more those whom no charity of Christian unity has armed! For “the charity of God has been poured out in our hearts”: not by ourselves, certainly, but, as follows, “through the Holy Spirit who has been given to us.” Therefore, as then the tongues of all nations in one man showed that the Holy Spirit was present, so now the charity of the unity of all nations shows it.","f":"Augustine, <i>Serm.</i> 269.2 (PL 38:1165; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/269-2)."},"augustine-sermones/269.3":{"o":"Animalis autem homo, Apostoli verba sunt, non percipit quæ sunt Spiritus Dci ( I Cor. II, 14). Et utique animales increpat, quibus ait: Unusquisque vestrum dicit, Ego quidem sum Pauli, ego autem Apollo, ego vero Cephæ, ego autem Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizuli estis? Sicut enim spiritualcs unitate gaudent, sic animales dissensionibus student. De his et Judas aposlolus apertissime scribens: Hi sunt, inquit, qni segregant semetipsos, animales, spiritum non habentes. Quid evidentius? quid expressius? Dcsi' nant ita'luc insipientes sibi blandiri, nobisque dicere: Quid accepturi sumus, cum ad vos accesserimus, cum jam nos Baptismum Christi habere fateamini? Respondemus eis: Habetis Baptismum Christi;,'unite ut habeatis et Spiritum Christi Timete quod scriptum est: Quisquis autem Spiritum Christi non habet, hic non est ejus. Induistis Christum forma sacracramenti; induite imitatione exempli. Quoniam Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus. Nolite esse habentes formam pietatis, virtutem autem ejus abnegantes. Quæ autem major est virtus pictatis, quam charitas unitatis? Dicitur in Psalmis, Omnis consum.,nationis vidi finem: latum mandatum tuum valde (Psa/. CXVIII, 9G). Quod mandatum, nisi de quo dictum cst, Mandatum novum do vobis, ut vos invicem diligatis ( Joan. XIII, 34). Quare latu II, nisi quia charitas Dei diffusa est in cordibus nostris ( Rom. v, 5)? Quare omnis consummationis cst linis, nisi quia plenitudo legis est charitas; et omnis lex in hoc sermone recapitulatur, in eo quod scriptum est, Diliges proximum tuum tanquam te ipsum? Ita autem proximos tanquam vos ipsos diligitis, til cum mali aliquid, quod nee visum, nec probatum est in vobis, credi dc vobis nolitis, id quod nee vidistis, nec probatum accepistis, de toto terrarum orbe cicdatis. mini vobis dicere, Dominus Jesus. Lt forlc non intellegentes attenditis ad hi quod Apostulus ait: Nemo dicit, Dominus Jesus, nisi in Spiritu sancto. Sed hoc quod ait, dicit, signate positum est, et. proprio quodam modo. Nemo enim dicit, Dominus Je- SUI, nisi in Spiritu sancto: sed si dicit factis, non solis verbis. Nam possunt dicere, Dominus Jesus, etiam de quibus ait, Quæ dicunt, facite; quæ autem faciunt, facere nolite. Omnes.hæreses, quas uti. que eliam vos improbatis, dicunt, Dominus Jesus. Nee.utique segregaturus est de regno cælorum eos, quos invenerit in Spiritu sancto; et tamen ait: Non omnis,. qui dicit mihi, Domine, Domine, intrabit in regnum cælorum. Sed Nemo dicit, Dominus Jesus, nisi in Spiritu sancto: Demo plane, sed eo modo quo dictum est, id est factis. Undc Secutus adjunxit: Sed is qui facit voluntatem Patris mei, qui in cælis est, ipse intrabit in regnum cælorum. Dicit enim et de quibusdam idem apostolus, Confitentur se nosse Deum, factis autem negant. Quemadmodum negatur factis, sic dicitur factis. IIoc modo dicendi nemo dicit, Dominus Jesus, nisi in Spiritu sancto. Si ergo uuitati non accesseritis, segregantes vosmetipsos, animales eritis, Spiritum non habentes. Si autem fictc accesseritis, Spiritus sanctus disciplina effugiet fictum ( Sup. i, 5 ). Tunc ergo vos sanctum Spiritum habere cognoscite, quando mentem vestram per sinceram charitatem unitati consenseritis hærere. Hoec cis respondcamus dicentibus, Quid accepturi sumus! nosque ipsos, fratres, exemplum inis bonorum operum praebeamus, nee quia stamus superbientes, nec de jacentibus desperantes.","t":"“But the animal man,” in the Apostle’s words, “does not perceive the things that are of the Spirit of God.” And he certainly rebukes the animal men to whom he says: “Each of you says, I am of Paul, I of Apollos, I of Cephas, I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” For as the spiritual rejoice in unity, so the animal are eager for dissensions. Of these the apostle Jude too writes most openly: “These are they,” he says, “who separate themselves, animal men, not having the Spirit.” What is clearer? What is more explicit? Let the foolish, then, stop flattering themselves and saying to us: “What are we going to receive when we come over to you, since you grant that we already have the baptism of Christ?” We answer them: You have the baptism of Christ; come, so that you may have the Spirit of Christ too. Fear what is written: “But whoever does not have the Spirit of Christ does not belong to him.” You have put on Christ in the form of the sacrament; put him on by the imitation of his example. “For Christ suffered for us, leaving us an example, that we should follow in his steps.” Do not be “having the form of piety, but denying its power.” And what greater power of piety is there than the charity of unity? It is said in the Psalms: “Of all perfection I have seen the end: your commandment is exceedingly broad.” What commandment, except the one of which it was said, “A new commandment I give you, that you love one another”? Why broad, except because “the charity of God has been poured out in our hearts”? Why is it the end of all perfection, except because “the fullness of the law is charity,” and the whole law is summed up in this word, in what is written, “You shall love your neighbor as yourself”? But you love your neighbors as yourselves in such a way that, while you do not want anything bad believed of you which has neither been seen nor proved in you, you believe of the whole world what you have neither seen nor received as proved. You say that you too can say, “Lord Jesus.” And perhaps, not understanding, you appeal to what the Apostle says: “No one says Lord Jesus except in the Holy Spirit.” But this word “says” has been placed significantly, and in a certain proper sense. For “no one says Lord Jesus except in the Holy Spirit”: but if he says it by deeds, not by words alone. For even those can say “Lord Jesus” of whom he says, “Do what they say, but do not do what they do.” All the heresies, which you too surely reject, say “Lord Jesus.” Nor will he shut out from the kingdom of heaven those whom he has found in the Holy Spirit; and yet he says: “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven.” But “no one says Lord Jesus except in the Holy Spirit”: no one indeed, but in the way it was said, that is, by deeds. Hence he went on and added: “But he who does the will of my Father who is in heaven, he will enter the kingdom of heaven.” For the same apostle also says of some: “They profess to know God, but deny him by their deeds.” As he is denied by deeds, so he is said by deeds. In this way of saying, no one says Lord Jesus except in the Holy Spirit. If, then, you do not come over to unity, separating yourselves, you will be animal men, not having the Spirit. But if you come over in pretense, “the Holy Spirit of discipline will flee from the pretender.” Know, then, that you have the Holy Spirit when you have consented to cling with your mind to unity through sincere charity. This let us answer them when they say, “What are we going to receive?” And let us ourselves, brothers, give them an example of good works, neither proud because we stand nor despairing of those who lie fallen.","f":"Augustine, <i>Serm.</i> 269.3 (PL 38:1165–1166; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/269-3)."},"augustine-sermones/27.1":{"o":"Quomodo janua introducit in domum, sic titulus Psalmi introducit in intellectum. Prænotatur enim sic: Quando domus ædificabatur post captivitatem. Quæris quæ domus, indicat tibi jam Psalmus: Cantate Domino canticum novum; cantate Domino, omnis terra. Ecce quæ domus. Quando omnis terra cantat canticum novum, domus Dei est. Cantando ædificatur, credendo fundatur, sperando erigitur, diligendo perficitur. Modo ergo ædificatur: sed in fine sæculi dedicatur. Concurrant ergo lapides vivi ad canticum novum, concurrant et coaptentur in structuram templi Dei: agnoscant Salvatorem, recipiant habitatorem.","t":"As a door leads into a house, so the title of a psalm leads into its understanding. For it is headed thus: “When the house was being built after the captivity.” You ask what house; the psalm itself tells you: “Sing to the Lord a new song; sing to the Lord, all the earth.” See what house. When the whole earth sings a new song, it is the house of God. It is built by singing, founded by believing, raised by hoping, completed by loving. Now, then, it is being built; but at the end of the age it is dedicated. Let the living stones, then, run together to the new song; let them run together and be fitted into the structure of the temple of God: let them acknowledge the Savior, let them receive the one who will dwell in them.","f":"Augustine, <i>Serm.</i> 27.1 (PL 38:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-1)."},"augustine-sermones/27.2":{"o":"Dictum est quae domus: dicendum est post quam captivitatem. Et hoc tibi indicat Psalmus; sequere paululum: Cantate Domino canticum novum; cantate Domino, omnis terra. Cantate Domino, benedicite nomen ejus, bene nuntiate de die in diem salutare ejus. Annuntiate inter gentes mirabilia ejus, in omnibus populis gloriam ejus. Quoniam omnes dii gentium dæmonia. Ecce sub quorum captivitate latebat domus. Ex prima enim transgressione primi hominis, universum genus humanum natum cum obligatione peccati, victor diabolus possidebat. Si enim sub captivitate non teneremur, Redemptore non indigeremus. Venit ad captivos non captus: venit ad captivos redimendos nihil in se captivitatis, hoc est, iniquitatis habens, sed carne mortali pretium nostrum portans. Si enim carnem mortalem non haberet, unde in Verbo sanguis, quem pro captivis funderet? Ille autem qui ad captivitatem nostram venit cum similitudine carnis peccati, non cum carne peccati venit. Similitudo enim erat illa carnis peccati: vera caro, sed similis carnis peccati; vera caro, sed non peccati caro, Ille ergo qui ita venit, quis erat? Bene nuntiate de die in diem. Ecce quis erat. De die in diem erat, Deus de Deo erat, lumen de lumine erat: sed Verbum caro factum est, ut habitaret in nobis; latens majestas, apparens infirmitas, ut moriatur infirmitas, et teneatur majestas.","t":"We have said what house; we must say after what captivity. The psalm shows you this too; follow a little further: “Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord, bless his name; proclaim well from day to day his salvation. Announce among the nations his wonders, among all peoples his glory. For all the gods of the nations are demons.” See under whose captivity the house lay hidden. For from the first transgression of the first man, the devil, as victor, possessed the whole human race, born bound by sin. For if we were not held in captivity, we would not need a Redeemer. He came to captives, not captive himself: he came to redeem captives, having in himself nothing of captivity, that is, of iniquity, but bearing our price in mortal flesh. For if he had not had mortal flesh, where would there have been blood in the Word to shed for captives? But he who came into our captivity came with the likeness of sinful flesh, not with sinful flesh. For it was the likeness of sinful flesh: true flesh, but like sinful flesh; true flesh, but not sinful flesh. Who, then, was he who came in this way? “Proclaim well from day to day.” See who he was. He was day from day, he was God from God, he was light from light: but “the Word became flesh, so that he might dwell in us”; majesty hidden, weakness appearing, so that weakness might die and majesty be held fast.","f":"Augustine, <i>Serm.</i> 27.2 (PL 38:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-2)."},"augustine-sermones/27.3":{"o":"Si ergo universus mundus sub captivitate tenebatur, bene dictum est, Miserebor cui misertus fuero, et misericordiam præstabo cui misertus fuero. Si enim totus mundus sub captivitate, totus mundus in peccato, totus mundus justissime supplicio destinatus, sed ex parte per misericordiam liberatus, quis dicat Deo, Quare damnas mundum? Quomodo accusatur judex Deus, quando damnatur mundus reus? Reus es: si quid debeas consideres, poena vocatur; nec cum a te debitum exigitur, exactor juste reprehenditur. Reprehendatur exactor, si indebitum exigit: cum vero debitum exigit, quis reprehendat exactorem, quamvis exspectet donatorem? Cui vult miseretur, et quem vult obdurat. Dicis itaque mihi: Quid adhuc conqueritur? nam voluntati ejus quis resistit? 0 homo, tu quis es qui respondeas Deo? Quis sit ille, attende: quis sis tu, attende. Ille Deus est, tu homo. Sed justitiam tibi loqui videris tu, et fons ille justitiae siccatus est? Si justum loqueris, unde tibi? Aut injustum loqueris, et debes tacere: aut justum loqueris, et non habes nisi de fonte justitiæ: fons autem justitiae quis est, nisi Deus? Primum ergo fundamentum fidei pone: Numquid iniquitas apud Deum? Latere te æquitas potest, esse ibi iniquitas non potest.","t":"If, then, the whole world was held in captivity, it is well said, “I will have mercy on whom I have had mercy, and I will show mercy to whom I have had mercy.” For if the whole world is in captivity, the whole world in sin, the whole world most justly destined for punishment, but in part set free by mercy, who would say to God, “Why do you condemn the world?” How is God the judge accused when the guilty world is condemned? You are guilty: if you consider what you owe, it is called punishment; and when the debt is demanded of you, the one who demands it is not justly blamed. Let the collector be blamed if he demands what is not owed; but when he demands what is owed, who would blame the collector, though one may hope for someone who will forgive the debt? “He has mercy on whom he wills, and he hardens whom he wills.” So you say to me: “Why does he still find fault? For who resists his will?” “O man, who are you to answer back to God?” Consider who he is; consider who you are. He is God; you are a man. But do you think that you are speaking justice, and that the fountain of justice has dried up? If you speak what is just, where do you get it from? Either you speak what is unjust, and you ought to be silent; or you speak what is just, and you have it only from the fountain of justice: and who is the fountain of justice, if not God? First, then, lay the foundation of faith: “Is there iniquity with God?” His equity may be hidden from you; iniquity cannot be there.","f":"Augustine, <i>Serm.</i> 27.3 (PL 38:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-3)."},"augustine-sermones/27.4":{"o":"Exspectas a me fortasse ut dicam tibi, quare cui vult miseretur, et quem vult obdurat? Exspectas a me, homo? Si et tu homo, et ego homo, ambo audiamus, 0 homo, tu quis es qui respondeas Deo? Melior est enim fidelis ignorantia, quam temeraria scientia. Deus mihi dicit, per Apostolum Christus loquitur, 0 homo, tu quis es qui respondeas Deo? Et ego Indignor, quia non novi justitiam Dei? Si homo sum, non indigner: excedam hominem, si possum. et fontem attingam. Sed et si attigero, homini non dicam: excedat et ipse, et attingat mecum. Et quis est, inquis, qui homo hominem excedat? Ergo non quibusdam exprobrat Apostolus, et dicit, Cum enim dicitis, Ego Pauli, ego Apollo, nonne homines estis? Quid eos facere volebat, quibus exprobrabat quod homines erant? Homo es, ad Adam pertines. Pertine ad Filium hominis.","t":"Perhaps you expect me to tell you why he has mercy on whom he wills and hardens whom he wills? Do you expect it of me, a man? If you are a man and I am a man, let us both listen: “O man, who are you to answer back to God?” For faithful ignorance is better than rash knowledge. God says to me (Christ speaks through the apostle), “O man, who are you to answer back to God?” And am I indignant because I do not know the justice of God? If I am a man, let me not be indignant: let me go beyond man, if I can, and reach the fountain. But even if I reach it, I will not tell it to a man; let him too go beyond, and reach it with me. “And who is there,” you say, “who as a man can go beyond man?” Then does the apostle not reproach certain people, saying, “For when you say, I am of Paul, I of Apollos, are you not men?” What did he want to make them, whom he reproached for being men? You are a man: you belong to Adam. Belong to the Son of Man.","f":"Augustine, <i>Serm.</i> 27.4 (PL 38:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-4)."},"augustine-sermones/27.5":{"o":"Et forte dicit tibi: Jam non dicam vos servos, sed amicos; quoniam quæ audivi a Patre meo, nota vobis feci. Sed discipulis hoc dixit, illis Apostolis, illis hoc dixit: non debemus contristari, quia nondum tales sumus. Et tamen etiam ipsis quomodo hoc dixit, Omnia quæ audivi a Patre meo, nota vobis feci? Puto quia in spe dixit hoc, nondum in re: puto quod facturus erat, non quod jam fecerat. Et unde probatur, cum ille dicat, Nota vobis feci; non dicat, Nota vobis faciam? Quia dicuntur quædam in Scripturis de præterita, quæ intelligantur de futuro. Quomodo dicuntur de præterito, cum intelligantur de futuro? Foderunt, inquit, manus meas et pedes, dinumeraverunt omnia ossa mea. Nondum factum erat, et tanquam factum annuntiabatur quod futurum erat. Salvos nos fecit per lavacrum regenerationis. Alio autem loco ipse dicit: Spe salvi facti sumus: spes autem quae videtur, non est spes. Spe salvi facti sumus, nonnisi de præterito dicimus: et quoniam spe salvi facti sumus, nondum re, adhuc futurum est quod speramus. Nam jam videmus et tenemus: sed nondum res, sed spes. Quod enim videt quis, inquit, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus. Et tamen salvi facti sumus, et tamen adhuc salutem speramus et exspectamus, nondum tenemus. Sic et Dominus discipulis ait, Omnia quæ audivi a Patre meo, nota vobis feci. Si hoc jam factum erat, quare alio loco dicit illis: Adhuc multa habeo vobis dicere; sed non potestis illa portare modo? Certe, Omnia quæ audivi a Patre meo, nota vobis feci: sed cum dicit, Non potestis illa portare modo, et dicit, Habeo vobis dicere; differt, non aufert. Propter certam ergo spem, quia sine dubio sciebat id se fuisse facturum, apud illum tanquam factum computabatur: et ideo dicebat, Nota vobis feci,","t":"And perhaps he says to you: “I will no longer call you servants, but friends; because what I have heard from my Father I have made known to you.” But he said this to the disciples, to those apostles; to them he said it. We ought not to be saddened because we are not yet such. And yet how did he say this even to them: “All that I have heard from my Father I have made known to you”? I think he said it in hope, not yet in reality; I think he spoke of what he was going to do, not of what he had already done. And how is this proved, when he says, “I have made known to you,” and not, “I will make known to you”? Because some things in the Scriptures are said in the past tense which are to be understood of the future. How are they said in the past tense when they are to be understood of the future? “They dug my hands and feet,” it says; “they numbered all my bones.” It had not yet happened, and what was going to happen was announced as though it had happened. “He saved us through the washing of regeneration.” But in another place the same apostle says: “In hope we have been saved; but hope that is seen is not hope.” “In hope we have been saved”: we say it only in the past tense; and since we have been saved in hope, not yet in reality, what we hope for is still future. For if we already saw and held it, it would no longer be hope but reality. “For what anyone sees,” he says, “why does he hope for it? But if we hope for what we do not see, we wait for it with patience.” And yet we have been saved, and yet we still hope for and await salvation; we do not yet hold it. So too the Lord says to his disciples, “All that I have heard from my Father I have made known to you.” If this had already been done, why does he say to them in another place, “I still have many things to say to you, but you cannot bear them now”? Certainly, “All that I have heard from my Father I have made known to you”; but when he says, “You cannot bear them now,” and says, “I have things to say to you,” he defers, he does not take away. Because of a certain hope, then, since he knew beyond doubt that he would do it, it was counted with him as done; and therefore he said, “I have made known to you.”","f":"Augustine, <i>Serm.</i> 27.5 (PL 38:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-5)."},"augustine-sermones/27.6":{"o":"Quamdiu ergo sumus in corpore, peregrinamur a Domino: per fidem enim ambulamus, et non per speciem. Quantum nobis datur, fidem teneamus, et de justitia Dei non dubitemus. Iniquitatem apud illum esse omnino non credamus, ne in magnam voraginem impietatis veniamus. Et cum perfecta fide tenuerimus, nullam apud eum esse iniquitatem; et si illam modo non videmus, id est, æquitatem quæ est apud ipsum: finiatur via, et veniamus ad patriam; non potest videri tempore fidei, videbitur tempore speciei. Nunc enim per fidem ambulamus, tunc per speciem. Quid est, per speciem? Speciosus forma præ filiis hominum. Quia in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum ( Joan. I, 1). Qui diligit me, inquit, mandata mea custodit; et qui diligit me, diligetur a Patre meo, et ego diligam eum. Et quid illi dabis? Et ostendam me ipsum illi. Hæc erit species, quando faciet quod dixit, Et ostendam me ipsum illi. Ibi æquitatem Dei videbis, ibi sine codice in Verbo leges. Ergo cum viderimus eum sicuti est, jam transiet peregrinatio nostra: postea vero gaudebimus gaudio Angelorum. Hæc enim via, quid est? Fides est. Propter fidem tuam factus est deformis Christus, manet autem speciosus Christus. Speciosus forma præ filiis hominum videbitur post peregrinationem. Modo autem fide qualis videtur? Et vidimus eum, et non habebat speciem neque decorem: sed vultus ejus abjectus, et deformis positio ejus, hoc est virtus ejus: despectus et deformis positio ejus, homo in plaga positus, et sciens ferre infirmitates. Deformitas Christi te format. Ille enim si deformis esse noluisset, tu formam quam perdidisti non recepisses. Pendebat ergo in cruce deformis: sed deformitas illius pulchritudo nostra erat. In hac ergo vita deformem Christum teneamus. Quid est, deformem Christum? Absit mihi gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Hæc est deformitas Christi. Numquid dixi me aliquid scire in vobis, nisi viam? Hæc est via, credere in crucifixum. Hujus deformitatis signum in fronte portamus: de ista deformitate Christi non erubescamus. Hanc viam teneamus, et ad speciem perveniemus. Cum pervenerimus ad speciem, æquitatem Dei videbimus: et jam non erit ibi dicere, Quare huic subvenit, et huic non? quare iste adductus est a gubernatione Dei, ut baptizaretur; ille autem cum bene catechumenus vixerit, subita ruina mortuus est, et ad Baptismum non pervenit? ille autem cum scelerate vixerit, cum luxuriosus, cum mœchus, cum scenicus, cum venator, ægrotavit, baptizatus est, discessit, peccatum in eo convictum est, peccatum in eo deletum est? Quære merita; non invenies, nisi poenam: quære gratiam; O altitudo divitiarum! Petrus negat, latro credit, 0 altitudo divitiarum!","t":"So “as long as we are in the body, we are away from the Lord; for we walk by faith, and not by sight.” As far as it is given us, let us hold fast to faith and not doubt the justice of God. Let us not believe at all that there is iniquity with him, lest we fall into a great abyss of ungodliness. And when we have held with perfect faith that there is no iniquity with him, even if we do not now see it, that is, the equity that is with him, let the journey come to an end and let us reach the homeland: it cannot be seen in the time of faith; it will be seen in the time of sight. For now we walk by faith, then by sight. What does “by sight” mean? “Beautiful in form beyond the sons of men.” Because “in the beginning was the Word, and the Word was with God, and the Word was God.” “Whoever loves me,” he says, “keeps my commandments; and whoever loves me will be loved by my Father, and I will love him.” And what will you give him? “And I will show myself to him.” This will be sight, when he does what he said: “And I will show myself to him.” There you will see the equity of God; there you will read in the Word without a book. So when we see him as he is, our pilgrimage will have passed; and afterward we shall rejoice with the joy of the angels. For this way: what is it? It is faith. For the sake of your faith Christ was made unsightly; but Christ remains beautiful. “Beautiful in form beyond the sons of men” he will be seen after our pilgrimage. But now, by faith, how is he seen? “And we saw him, and he had no form nor comeliness; but his face was cast down, and his state unsightly” (that is, his power): “despised and unsightly his state,” a man set under the blow, and knowing how to bear infirmities. Christ’s unsightliness gives you form. For if he had not been willing to be unsightly, you would not have recovered the form you lost. So he hung on the cross unsightly; but his unsightliness was our beauty. In this life, then, let us hold fast to the unsightly Christ. What is “the unsightly Christ”? “Far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.” This is Christ’s unsightliness. “Did I claim to know anything among you,” except the way? This is the way: to believe in the Crucified. We carry the sign of this unsightliness on our forehead; let us not be ashamed of this unsightliness of Christ. Let us keep to this way, and we shall come to sight. When we have come to sight, we shall see the equity of God; and there will no longer be any saying there, “Why did he help this one and not that one? Why was this one led by the governance of God to be baptized, while that one, though he lived well as a catechumen, died in a sudden collapse and did not come to baptism? And why did that other, though he lived wickedly, a profligate, an adulterer, an actor, a hunter in the arena, fall sick, get baptized, and depart, so that sin was proved in him and sin was blotted out in him?” Look for merits: you will find nothing but punishment. Look for grace: “O the depth of the riches!” Peter denies, the thief believes: “O the depth of the riches!”","f":"Augustine, <i>Serm.</i> 27.6 (PL 38:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-6)."},"augustine-sermones/27.7":{"o":"Hoc nos putas perscrutari posse, quod Apostolus beatus expavit? Et cum tantam profunditatem et altitudinem inspiciens contremisceret, exclamavit, O altitudo dινιtiarum sapientiæ et scientiæ Dei! Quid enim dixerat ante, ut ad exclamationem hanc veniret? Rem dixerat, ubi si non credatur Deo, quia non est iniquitas apud Deum, iniqua judicabitur. Gentibus dicebat, fidelibus dicebat de Judæis: Sicut vos, inquit, non credidistis Deo, nunc autem misericordiam consecuti estis illorum incredulitate: sic et hi non crediderunt in vestram misericordiam, ut et ipsi misericordiam consequantur. Conclusit enim omnes Deus in incredulitate, ut omnium misereatur. (Rom. X!, 30, eic.) Hinc postea Paulus dixit. Et quæ ista ratio est æquitatis et justitiae Dei, concludere omnes in incredulitate, ut omnium misereatur? Quæris tu rationem, ego expavesco altitudinem. 0 altitudo divitiarum sapientiæ et scientiæ Dei! Tu ratiocinare, ego mirer; tu disputa, ego credam; altitudinem video, ad profundum non pervenio. 0 altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Forte expositurus est? Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? aut quis prior dedit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia; ipsi gloria in sæcula sæculorum. Requievit, quia invenit admirationem: nemo quærat a me occultorum rationem. Ille dicit, Inscrutabilia sunt judicia ejus; et tu scrutari venisti? Ille dicit, Investigabiles sunt viæ ejus; et tu investigare venisti? Si inscrutabilia scrutari venisti, et investigabilia investigare venisti; crede, jam peristi. Tale est velle scrutari inscrutabilia et investigabilia investigare, quale est velle invisibilia videre et ineffabilia fari. Ergo ædificetur domus: cum pervenerit ad dedicationem, tunc fortasse inveniet istorum occultorum apertissimam rationem.","t":"Do you think that we can search out what the blessed apostle shuddered at? When he looked into such great depth and height and trembled, he cried out, “O the depth of the riches of the wisdom and knowledge of God!” For what had he said before, to come to this exclamation? He had said something in which, unless God is believed, because there is no iniquity with God, his dealings will be judged unjust. He was speaking to the Gentiles, to believers, about the Jews: “Just as you,” he says, “did not believe God, but now have obtained mercy because of their unbelief, so these too have not believed in your mercy, so that they too may obtain mercy. For God has shut up all in unbelief, so that he may have mercy on all.” Here Paul spoke the words that follow. And what is this reasoning of the equity and justice of God, to shut up all in unbelief so that he may have mercy on all? You seek a reason; I tremble at the depth. “O the depth of the riches of the wisdom and knowledge of God!” You reason; let me wonder. You argue; let me believe. I see the height; I do not reach the bottom. “O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” Is he perhaps going to explain? “For who has known the mind of the Lord? Or who has been his counselor? Or who first gave to him, and it will be repaid him? For from him and through him and in him are all things; to him be glory for ever and ever.” He came to rest, because he found wonder: let no one ask me for the reason of hidden things. He says, “His judgments are unsearchable”; and have you come to search them? He says, “His ways are past finding out”; and have you come to find them out? If you have come to search the unsearchable and to find out what is past finding out, believe me, you have already perished. To want to search the unsearchable and to find out what is past finding out is like wanting to see the invisible and to speak the ineffable. So let the house be built: when it comes to its dedication, then perhaps it will find the plainest reason for these hidden things.","f":"Augustine, <i>Serm.</i> 27.7 (PL 38:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/27-7)."},"augustine-sermones/270.1":{"o":"Quoniam sanctam solemnitatem celebramus diei tam sanctæ, ut hodie venerit ipse Spiritus sanctus, admonet nos tam festiva et grata solemnitas, de ipso dono Dei, gratia Dei, et abundanlia misericordiæ ejus in nos, id est de ipso Spiritu sancto aliquid loqui. In schola Domini condiscipulis loquimur. Magistrum euim habuimus unum, in quo omnes sumus unum: qui nos, ne forte de magisterio superbire audeamus, admonuit, et ait, Nolite vocari ab hominibus Rabbi; unus est enim magister vester Christus (Matth. xxm, 8). Sub hoc ergo magistro, cujus cathedra cœlum est, quia erudiendi sumus Litteris ejus, advertite pauca quæ dicam, donante ipso qui jubet ut dicam. Qui nostis, recolite; qui ignorabatis, accipite. Saepe movet animum pie curiosum, si tamen admittatur humana fragilitas et infirmitas talia perscrutari. Imo admittitur. Non enim quod in Scripturis sanctis lenitur, ideo clausum est ut negetur, et non potius ut pulsanti aperiatur, dicente ipso Domino, Petite, ct accipietis; quœrite, et invenietis; pulsate, et aperietur vobis. Srpe ergo movet studiosorum animum, quare quinquagesimo die post Dominicam passionem et resurrectionem missus fucrit promissus Spiritus sancius.","t":"Since we are celebrating the holy solemnity of so holy a day, the day on which the Holy Spirit himself came, so festive and welcome a solemnity admonishes us to say something about the very gift of God, the grace of God, and the abundance of his mercy toward us, that is, about the Holy Spirit himself. In the Lord’s school we are speaking to fellow disciples. For we have had one teacher, in whom we are all one; who admonished us, lest we perhaps dare to be proud of being teachers, and said, “Do not be called Rabbi by men; for one is your teacher, Christ.” Under this teacher, then, whose chair is heaven, since we are to be instructed by his letters, attend to the few things I shall say, with him granting it who commands me to speak. You who know, recall; you who did not know, receive. It often troubles a devoutly curious mind, if indeed human frailty and weakness is permitted to search out such things. Indeed it is permitted. For what is kept hidden in the holy Scriptures is not closed in order to be denied, but rather so that it may be opened to one who knocks, as the Lord himself says: “Ask, and you will receive; seek, and you will find; knock, and it will be opened to you.” So it often troubles the minds of the studious why the promised Holy Spirit was sent on the fiftieth day after the Lord’s passion and resurrection.","f":"Augustine, <i>Serm.</i> 270.1 (PL 38:1166; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-1)."},"augustine-sermones/270.2":{"o":"Ubi primum illud admoneoCharilatcm vestram, ut aliquantum vos considerare non pigeat, quare dictum sit ab ipso Domino, Non potest ille venire, nisi ego abiero. Quasi aliquid, ut secuudum carnalem sensum loquamur, quasi aliquid in supernis Dominus Christus servaret, et inde descendens hoc quod servabat, sancto Spiritui commendasset, et ideo ad nos venire non posset, nisi ille rediisset qui commendatum reciperet; aut quasi nos utrumque ferre non valeremus, nec ulriusquc possemus tolerare praesentiam. Quasi vero alter ab altero separetur; aut quando ad nos veniunt, ipsi angustias patiantur, ac non potius nos dilatemur. Quid sibi ergo vult, Nun potest ille venire, nisi ego abiero? Expedit enim, inquit, vobis ut ego eam. Nam si non iero, Paracletus non veniet ad vos. Hoc ergo quid sit, quantum vel capimus, vel aeslimamus, vul ipso donante percipimus, vel quae credimus loquimur, breviter accipiat Charitas vestra. Videtur mihi, quod discipuli circa formam humanam Domini Christi fucrant occupati, et tanquam homines in homine humano tenebantur affectu. Volebat autem eos affectum potius habere divinum, atque ita de carnalibus facere spirituales: quod non fit homo nisi dono Spiritus sancti. Hoc ergo ait: Mitto vobis donum, quo efficiamini spirituales; donum scilicet Spiritus sancti. Spirituales autem fieri non poteritis, nisi carnales esse destiteritis. Carnales vero esse desistetis, si forma carui. a vestris oculis auferatur, ut forma Dei vestris cordibus inseratur. Ex hac enim humana forma Dominus, hoc est forma servi, Semetipsum exinanivit formam servi accipiens ( Philipp. II, 7): ex hac igitur forma servi Petri etiam tenebatur affectus, quando cum quem multum amabat, mori timebat. Amabat cnim Dominum Jesum Christum, sicut homo hominem; sicut carnalis carnalem, non sicut spiritualis majestatem. Unde hoc probamus? Quia cum interogasset ipse Dominus discipulos suos, quis ab hominibus diceretur, et aliorum opiniones recolendo dixissent, quod alii eum dicerent Joannem, alii Eliam, alii Jeremiam, aut unum ex Prophetis; ait illis, Vos autem quem me esse dicitis? Et Petrus unus pro caeteris, unus pro omnibus, Tu es, inquit, Christus Filius Dei vivi. Hoc optime, veracissime: merito tale responsum accipere meruit, Beatus es, Simon Bar-Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui In eælis est. Et ego dico tibi, quia tu dixisti mihi; dixisti, audi; dedisti confessionem, recipe benedictionem: ergo, Et ego dico tibi, Tu es Petrus: qnia ego petra, tu Petrus; neque enim a Petro petra, sed a petra Petrus, quia non a christiano Christus, sed a Christo christianus. Et super hanc petram ædificubo Ecclesiam MMm; non supra Petrum quod tu es; sed supra petram, quam confessus es. Ædificabo autem Ecclesiam meam: ædificabo te, qui in hac responsione figuram gestas Ecclesiæ. Hoc et cætera. propter quod dixcrat, Petrus, Tu es Christus Filius Dei vivi: et audierat, ut meministis, Non tibi revelavit caro et sanguis, id est, humana mens, humana infirmitas, humana imperitia, sed Pater meus qui in cæLis est. Deinde coepit Dominus Jesus suam prædicere passionem, et ostendere quanta esset ab impiis perlaturus. Hic Petrus expavit, et timuit ne periret morte Christus Filius Dei vivi. Utique Christus Filius Dei vivi, bonus de bono, Deus de Dco, vivus de vivo, fons vitæ et vera vita, perdere mortem venerat, non perire a morte. Tamen ut homo Petrus exterritus, cujus erat, ut dixi, circa Christi carnem humanus affectus: Propitius, inquit, tibi esto, Domine; absit! non fiat istud. Et Dominus talia verba digna ct congrua responsione confutat. Quomodo illi confessioni dignam laudem dedit, sic etiam huic trepidationi dignam correptionem: Redi, inquit, retro, Satana. Ubi est illud, Beatus es, Simon Bar-Jona? Distingue verba laudantis, et coercentis: distingue causas confessionis et trepidationis. Causa confessionis: Non tibi revetavit caro et sanguis, aed Pater meus qui in ccelis est. Causa trepidationis: Non enim sapis quce Dei sunt, sed quæ hominis sunt. Nollemus ergo ut talibus dicetur, Expedit enim vobis ut ego vadam? Nisi ego abiero, Paracletus non veniet ad ros. Nisi aspectibus carnalibus vestris humana forma subtrahatur, divinum aliquid capere, sentire, cogitare minime poteritis. Hoc sit satis. Inde oportebat ut post resurrectionem et ascensionem Domini Jesu Christi, ejus de Spiritu sancto promissio compleretur. Sic enim ct ipse Joannes evangelista ex persona sua dixerat, quando Jesus eumdem significans Spiritum sanetum clamaverat, dicens: i Si quis si lit, veniat ad me, et hibat; et flumina aquae vivæ fluent de ventre ejus. i Seculus enim Evangelista ait: < Hoc autem dicebat de Spiritu, quem accepturi crant ii qui in eum credituri crant. Nundum enim erat Spiritus datus, quia Jesus nondum fuerat glorilicatus i ( Joan. II, 37-39 ). Glorificatus est ergo Dominus noster Jesus Christus resurrectione et ascensione, et misit Spiritun. sanctum.","t":"Here I first admonish Your Love not to be reluctant to consider a little why the Lord himself said, “He cannot come unless I go away.” As if something (to speak according to carnal sense), as if the Lord Christ were keeping something on high and, descending from there, had entrusted what he was keeping to the Holy Spirit, and so the Spirit could not come to us unless the one returned who would take back what was entrusted; or as if we were not strong enough to bear both, nor could endure the presence of both. As though one were separated from the other; or as though, when they come to us, they suffer cramping, and we are not rather enlarged. What then does it mean, “He cannot come unless I go away”? “For it is expedient for you,” he says, “that I go. For if I do not go, the Paraclete will not come to you.” What this is, then, as far as we either grasp, or think, or receive by his gift, or say what we believe, let Your Love briefly receive. It seems to me that the disciples had been occupied with the human form of the Lord Christ, and, being men, were held by human affection to the man. But he wanted them rather to have divine affection, and so to make them spiritual from carnal; which a man does not become except by the gift of the Holy Spirit. So he says this: “I send you a gift by which you may be made spiritual,” namely the gift of the Holy Spirit. But you will not be able to become spiritual unless you cease to be carnal. And you will cease to be carnal if the form of the flesh is taken from your eyes, so that the form of God may be planted in your hearts. For from this human form of the Lord, that is, the form of a servant (“he emptied himself, taking the form of a servant”), from this form of a servant, then, Peter’s affection too was held, when he feared that the one he greatly loved would die. For he loved the Lord Jesus Christ as a man a man, as a carnal man a carnal man, not as a spiritual man the majesty. How do we prove this? Because when the Lord himself asked his disciples who men said he was, and they, recounting the opinions of others, said that some said he was John, others Elijah, others Jeremiah or one of the prophets, he said to them: “But who do you say that I am?” And Peter, one for the rest, one for all: “You are the Christ,” he said, “the Son of the living God.” This was excellent, most true: rightly he deserved to receive such an answer: “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven. And I say to you,” because you have said to me; you have spoken, hear; you have given a confession, receive a blessing: so, “And I say to you, You are Peter”: because I am the rock, you are Peter; for the rock is not named from Peter, but Peter from the rock, as Christ is not named from the Christian, but the Christian from Christ. “And on this rock I will build my Church”: not on Peter, which you are, but on the rock which you have confessed. “And I will build my Church”: I will build you, who in this answer bear the figure of the Church. This and the rest, because Peter had said, “You are the Christ, the Son of the living God,” and had heard, as you remember, “Flesh and blood has not revealed it to you,” that is, the human mind, human weakness, human ignorance, “but my Father who is in heaven.” Then the Lord Jesus began to foretell his passion, and to show how much he would endure at the hands of the ungodly. Here Peter was terrified and feared that Christ, the Son of the living God, would perish by death. Surely Christ the Son of the living God, good from good, God from God, living from living, the fountain of life and true life, had come to destroy death, not to perish by death. Yet Peter as a man, terrified, whose affection, as I said, was human, centered on the flesh of Christ: “Be merciful to yourself, Lord,” he says; “far be it! let it not happen.” And the Lord refutes such words with a worthy and fitting answer. As he gave fitting praise to that confession, so too he gave fitting rebuke to this trembling: “Get back,” he says, “Satan.” Where is that “Blessed are you, Simon Bar-Jona”? Distinguish the words of the one praising and of the one restraining; distinguish the causes of the confession and of the trembling. The cause of the confession: “Flesh and blood has not revealed it to you, but my Father who is in heaven.” The cause of the trembling: “For you do not savor the things of God but the things of men.” Would we not want it said to such men, then: “For it is expedient for you that I go. Unless I go away, the Paraclete will not come to you. Unless the human form is withdrawn from your carnal sight, you will be quite unable to grasp, feel, or think anything divine”? Let this be enough. Hence it was necessary that after the resurrection and ascension of the Lord Jesus Christ his promise about the Holy Spirit should be fulfilled. For so John the evangelist himself had said in his own person, when Jesus, signifying that same Holy Spirit, had cried out, saying: “If anyone thirsts, let him come to me and drink; and rivers of living water will flow from his belly.” For the evangelist went on to say: “This he said of the Spirit, whom those who would believe in him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.” Our Lord Jesus Christ, then, was glorified by resurrection and ascension, and he sent the Holy Spirit.","f":"Augustine, <i>Serm.</i> 270.2 (PL 38:1166–1167; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-2)."},"augustine-sermones/270.3":{"o":"Sicut autem didicimus ex Libris sanctis, quadraginta dies complevit curn discipulis suis post resurrectionem, manifestans eis, ne ali quid fictura existimarent, resuscitati corporis veritatem, intrans cum cis ct exiens, manducans et bihens. Quadragesino autem die, quem ante hos decem dies celebravimus, in eorum congpectu ascendit in cœlum, promissus ut ibat, ita venturus; hoc est in forma humana, qua judicatus est, in illa judicaturus. Voluit alia die quam ascendit mittere Spiritum sanctum; non saltem post biduum, vcl triduum, sed post decem dies. Hæc quæstio perscrutari et interrogare nos compulit nonnullas latebras numcmrum. Quadraginta dies quater habent decem. Commendatur hoc numero, quantum milii videtur, sarramentum. Homines enim hominibus loquimur; et recte Scripturarum tractatores dicimur, non nostrarum opinionum affirmatores. Numerus ergo iste quadragenarius, quater habens decem, significat, ut mihi vidctur, saeculum hoc, quod nunc agimus et peragimus; agimur et peragimur, cursu temporum, rerum instabilitate, decessione et successione, rapacitate volatica, et quodam fluvio rerum non consistentium. Sa:culum hoc ergo significatur hoc numero, propter inundi quadripartita tempora, quas implent annum: quadripartitos etiam cardines ipsius mundi, notos omnibus, et saepe ab Scrij tura sacra commemoratos: Ab Oriente at Occidente, ab Aquilone et Meridie'. Per haec ergo tempora quadripartita, et per mumdum quadripartitum, praedicatur lex Dei, tanquam denarius numerus. Undc et Decalogus primitus commendatur. In decem enim praeceptis lex constituta est: propterea quia videtur in isto denario numero quædam perfectio. Usque ad eum quippe numerum progressus est numerantis, et inde redit ab uno usque ad decem, rursus ad unum. Sic centena, sic millena; sic supra, denariis quibusdam complicantibus, infinite crescit silva numerorum. Perfecta itaque lex in denario, et lex prædicata per mundum quadripartitu, quater deni quadraginta fiunt. Docemur autem, in hac conversatione sæculi hujus cum sumus abstinere nos a cupiditatibus specularibus: quod significat jejunium quadragenarium notum omnibus Quadragesimæ nomine. Hoc libi præcepit Lcx, hoc Prophetia, hoc Evangelium. Ideo quia hoc Lex, jejunavit quadraginta diebus Moyses: quia hoc Prophetia, jejunavit diebus quadraginta Eiias: quia hoc Evangelium, jejunavit quadraginta diebus Dominus Christus. Impletis ergo post quadraginta dies aliis decem diebus, denario numero semel, denario numero simpliciter, non quadrupliciter, venit Spiritus sanctus, ut lex impleatur per gratiam. Lex enim sine gratia littera est occidens. Si enim data esset lex, inquit, quæ posset vivificare, omnino ex lege esset justitia. Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus. Ideo, Littera occidit, Spiritus autem vivificat. Non Ut aliud impleas, quam tibi per Litteram jubetur: sed sola littera reum facit, gratia el a peccato liberat, et litteram donat implori. Unde fil per gratiam remissio omnium peccatorum, et fides quæ pcr dilectionem operatur. Nolite ergo putare damna lam esse litteram, quia dictum est, Littera occidit. noc est enim, littera reos facit. Datur præceptum, non adjuvaris gratia: continuo te invenis non solum non operatorem legis, sed etiam reum prævaricationis. Ubi enim non eat lex, nec prævaricatio. Non ergo reprehensa est lex, cum dictum est, Littera occidit, Spiritus autem vivificat, quasi illain condemnaret, et istum laudaret: sed Littera occidit, sola littera sine gratia. Exemplum accipite. Hac locutione dictum est, Scientia inflat. Quid est, Scientia inflat? Scientia damnata est? Si inflat, melius imperiti remanebimus. Sed quoniam adjunxit, Charitas vero ædificat; quomodo ubiadjunxit, Spiritus autem vivificat, dedit intelligi, Littera sine Spiritu occidit, cum Spiritu vivificat, et impleri literam facit; sic scientia sine charitate inflat, charitas cum scientia ædificat. Ergo missus est Spiritus sanctus, ut lex impleretur, et fieret quod ipse Dominus dixerat, Non vem legem solvere, sed adimplere. Hoc donat credentibus, hoc donat fidelibus, hoc donat eis quibus dat Spiritum sanctum. Quanto fit eo quisque capacior, tanto ad operandam legem fit facilior.","t":"As we have learned from the holy Books, he spent forty days with his disciples after the resurrection, showing them the truth of the raised body, lest they think it something feigned, going in and out with them, eating and drinking. On the fortieth day, which we celebrated ten days ago, he ascended into heaven in their sight, promised to come in the way he went, that is, in the human form in which he was judged, in it to judge. He willed to send the Holy Spirit on a day other than that on which he ascended; not even after two or three days, but after ten days. This question has compelled us to search and inquire into some hidden recesses of numbers. Forty days contain ten four times. By this number, as it seems to me, a sacrament is commended. For we are men speaking to men; and we are rightly called expounders of the Scriptures, not asserters of our own opinions. This number forty, then, containing ten four times, signifies, as it seems to me, this age which we now pass and pass through; we are driven and driven through by the course of times, the instability of things, departure and succession, fleeting rapacity, and a kind of river of things that do not stand still. So this age is signified by this number because of the four seasons of the world, which fill the year; and also the four quarters of the world itself, known to all and often mentioned by holy Scripture: “From the East and the West, from the North and the South.” Through these four seasons, then, and through the fourfold world, the law of God is preached, as the number ten. Hence the Decalogue too is first commended. For the law is set in ten commandments, because there seems to be a certain perfection in this number ten. For up to this number the progress of one counting goes, and from there it returns, from one up to ten, again to one. So with hundreds, so with thousands; so further, with tens folding together, the forest of numbers grows without end. So the law is perfect in ten, and the law preached through the fourfold world: four tens make forty. And we are taught, while we are in the conduct of this age, to abstain from worldly desires: which the forty-day fast, known to all by the name of Lent, signifies. This the Law commanded you, this Prophecy, this the Gospel. Because the Law commanded it, Moses fasted forty days; because Prophecy, Elijah fasted forty days; because the Gospel, the Lord Christ fasted forty days. So when after the forty days another ten days were completed, the number ten once, the number ten simply, not fourfold, the Holy Spirit came, so that the law might be fulfilled by grace. For the law without grace is the letter that kills. “For if a law had been given,” he says, “that could give life, righteousness would indeed be from the law. But Scripture has shut up all things under sin, so that the promise from faith in Jesus Christ might be given to those who believe.” Hence, “the letter kills, but the Spirit gives life.” Not that you fulfill something other than what you are commanded through the Letter; but the letter alone makes guilty, grace both frees from sin and grants that the letter be fulfilled. Hence through grace comes the forgiveness of all sins, and the faith that works through love. Do not think, then, that the letter has been condemned because it was said, “The letter kills.” This is: the letter makes men guilty. A command is given, you are not helped by grace: at once you find yourself not only not a doer of the law but also guilty of transgression. “For where there is no law, there is no transgression.” So the law was not rebuked when it was said, “The letter kills, but the Spirit gives life,” as if he condemned the one and praised the other: but “the letter kills”: the letter alone, without grace. Take an example. In the same manner of speaking it was said: “Knowledge puffs up.” What is “knowledge puffs up”? Has knowledge been condemned? If it puffs up, we would do better to remain ignorant. But since he added, “But charity builds up”: as, where he added, “But the Spirit gives life,” he gave us to understand that the letter without the Spirit kills, but with the Spirit gives life and makes the letter fulfilled; so knowledge without charity puffs up, charity with knowledge builds up. So the Holy Spirit was sent that the law might be fulfilled, and that what the Lord himself had said might come about: “I have not come to abolish the law, but to fulfill it.” This he gives to believers, this he gives to the faithful, this he gives to those to whom he gives the Holy Spirit. The more capacious anyone becomes for him, the easier he finds it to do the law.","f":"Augustine, <i>Serm.</i> 270.3 (PL 38:1167–1168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-3)."},"augustine-sermones/270.4":{"o":"Dico enim Dilectioni vestr, quod et vos considerare, et facile videre poteritis: charitas implet legem Timor poenarum facit hominem operari, sed adhuc serviliter. Si enim propterea facis bonum, quia times pati malum, aut propterea non facis malum, quia times pati malum; si aliquis tibi promitteret impunitatem, statim comprehenderes iniquitatem. Diceretur tibi, Securus esto, nihil patieris mali, fac; faceres. Timore enim pcenae revocabaris, non dilectione justitiæ Nondum enim de te charitas operabatur. Vide ergo quemadmodum charitas operetur. Sic amemus quem tiinemus, ut eum casto amore timeamus. Nam et uxor casta timet virum. Sed discerne istos tirnorcs. Uxor casta timet ne a viro absente deseratur: uxor adultcra timet ne a viro superveniente comprehendatur. Charitas ergo implet tegern: quia perfecta charitas foras millit timorem; timorem scilicet servilem, de peccato venientem. Nam timor Domini castus permanet in sæculum sæculi. Si ergo charitas implet legem, unde est ista charitas Y Recolite advertite ct videte, quia donum Spiritus sancti est charitas. Charitas enim Dei diffusa eat in cordibus nostris per Spiritum sanctum qui datus eat notis. Merito itaque impletis decem diebus, quo numero legis etiam perfectio commendatur, Dominus Jesus Christus misit Spiritum sanctum: quia gratia donat nobis implere legem, quam non venit solvere, sed adimplere.","t":"For I tell Your Love something which you too will be able to consider and easily see: charity fulfills the law. Fear of punishments makes a man work, but still slavishly. For if you do good because you fear to suffer evil, or do not do evil because you fear to suffer evil, if someone promised you impunity, you would at once lay hold of iniquity. If it were said to you, “Be secure, you will suffer no evil, do it,” you would do it. For you were held back by fear of punishment, not by love of righteousness. For charity was not yet at work in you. See, then, how charity works. Let us so love him whom we fear that we fear him with a chaste love. For a chaste wife too fears her husband. But distinguish these fears. A chaste wife fears that she may be abandoned by her absent husband; an adulterous wife fears that she may be caught by her husband arriving. So charity fulfills the law, because “perfect charity casts out fear”: slavish fear, that is, which comes from sin. For “the chaste fear of the Lord endures for ever and ever.” If, then, charity fulfills the law, where does this charity come from? Recall, notice, and see that charity is the gift of the Holy Spirit. “For the charity of God has been poured out in our hearts through the Holy Spirit who has been given to us.” Rightly, then, when ten days had been completed, by which number the perfection of the law too is commended, the Lord Jesus Christ sent the Holy Spirit: because grace gives us to fulfill the law, which he came not to abolish but to fulfill.","f":"Augustine, <i>Serm.</i> 270.4 (PL 38:1168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-4)."},"augustine-sermones/270.5":{"o":"Spiritus autem sanctus in Scripturis sanctis septenario numero solet commendari, nen denario: lex denario, Spiriius sauctus septenario. Quia lex denario, notum est: quia Spiritus sanctus septenario, commemoramus. Primo in ipso libro, in capite libri qui inscribitur Geuesis, enumerantur opera Dei. Fit lux, fit cœlum, quod appellatum est firmamentum inter aquam et aquam; nudatur arida, separatur mare a terra, datur terne omnium stirpium fecunda conceptio; fiunt Inminaria majus et minus, sol et luna, ct cætera sidera; producunt aquae fetus suos, terra suos: fit homo ad imaginem Dei: complet Dens opera sua omnia sexto die; in nullis operibus Dei lot enumeratis atque completis sonuit sanctificatio. Dixit Deus, Fiat lux; el facta est lux: et vidit Deus lucem quia bona est: non dixit, sanctificavit Deus lucem: Fiat firmamentum: et factum eat: vidit Deus quia bonum cat: nec dictum est quia sanctificatum est firmamentum. Ita el cætera, ne in rebus manifestissimis immoremur, usque ad illa quæ sexta die facta sunt, cum homine creato ad imaginetn Dei, enumerantur omnia, nihil sanctificatum dicitur. Ventum est ad septimum diem, ubi nullum opus factum est, sed vacatio Dei insinuatur, ct sanctificavit Deus diem septimum. In septenario dierum numero prima sonuit sanctificatio, Scripturarum locis omnibus quæsita et hic primitus inventa. Ubi quies Dei commemoratur, quies etiam nostra insinuatur. Non enim laboravit Deus, ut quietis indigeret; ct quasi post laborem die feriato gratularetur, sanctificavit eum diem, quo vacare permissum est. Carnalis est ista cogitatio, Insinuata est nobis quies post bona omnia opera nostra, sicut insinuata est Dei quies post omnia bona opera sua. Fecit enim Deus omnia, et ecce omnia bona valde. Et requievit Deus in die septima ab omnibus operibus suis quas fecit (Gen. I-II, 3). Requiescere vis et tu? Fac primo opera bona valde. Sic da.. ta est Judæis observatio sabbati carnaliter, sicut cnctera, significantibus sacramentis. Vacatio enim quoedam imperata est: vacatio illa quod significat, tu age. Vacatio enim spiritualis, tranquillitas est cordis: tranquillitas autem cordis provenit de serenitate bonæ conscientiæ. Ergo ille vere observat sabbatum, qui non peccat. Ita enim præcipitur illis, quibus observandum sabbatum præcipitur: Omne opus servile non facietis. Omnis qui facit peccatum. servus est peccati. Septenarius ergo numerus dicatus est Spiritui sancto, sicut denarius legi. Hæc et Isaias propheta insinuat hoc in loco, ubi dicit: Implebit eum Spiritus sapientiæ et intellectus (numera), consilii et fortitudinis, scientiæ et pietatis, Spiritus Iimoris Dei. Veluli descendens ad uos gratia spiritualis, a sapientia incipit, terminat ad timorem. Nos autem ascendentes, ab imo ad summa tendentes, incipere debemus a timorc, et terminare ad sapien tiam. Initium enim sapientiæ timor Domini (Psal. ex, 10). Longum est, et supergreditur vires nostras, etiamsi non vestram aviditatem, omnia testimonia commemorare de septenario numero, quod attinet ad Spiritum sanctum. Ista ergo suffecerint.","t":"But the Holy Spirit is usually commended in the holy Scriptures by the number seven, not ten: the law by ten, the Holy Spirit by seven. That the law is by ten is known; that the Holy Spirit is by seven, we recall. First, in the very book, at the head of the book entitled Genesis, the works of God are listed. Light is made, heaven is made, which was called the firmament between water and water; dry land is laid bare, the sea is separated from the land, the fruitful conception of all plants is given to the earth; the lights are made, greater and lesser, sun and moon, and the other stars; the waters bring forth their offspring, the earth its own; man is made in the image of God; God completes all his works on the sixth day; in none of the works of God, so many listed and completed, did sanctification sound. God said, “Let there be light,” and light was made; and God saw the light, that it was good: he did not say, God sanctified the light. “Let there be a firmament,” and it was made; God saw that it was good: nor was it said that the firmament was sanctified. So with the rest, not to dwell on most obvious things: up to those things made on the sixth day, when man was created in the image of God, all are listed, nothing is said to be sanctified. They came to the seventh day, on which no work was done, but the rest of God is suggested, and God sanctified the seventh day. In the number of seven days sanctification first sounded, sought in all the places of Scripture and first found here. Where the rest of God is mentioned, our rest too is suggested. For God did not labor so as to need rest; nor did he, as if after labor rejoicing in a holiday, sanctify that day on which he was allowed to be at leisure. That is a carnal thought. A rest after all our good works is suggested to us, as God’s rest after all his good works is suggested. For God made all things, “and see, all things were very good. And God rested on the seventh day from all his works which he had made.” Do you want to rest too? First do works very good. So the keeping of the sabbath was given to the Jews carnally, like the other things, as sacraments that signify. For a certain leisure was commanded: what that leisure signifies, you do. For spiritual leisure is tranquillity of heart; and tranquillity of heart comes from the serenity of a good conscience. So he truly keeps the sabbath who does not sin. For so it is commanded to those commanded to keep the sabbath: “You shall do no servile work.” “Everyone who commits sin is a slave of sin.” So the number seven is dedicated to the Holy Spirit, as ten to the law. The prophet Isaiah too suggests this in the place where he says: “The Spirit of wisdom and understanding (count them), of counsel and strength, of knowledge and piety, the Spirit of the fear of God will fill him.” As if descending to us, spiritual grace begins from wisdom and ends at fear. But we, ascending, reaching from the lowest to the highest, must begin from fear and end at wisdom. For “the fear of the Lord is the beginning of wisdom.” It would be long, and beyond our strength, though not beyond your eagerness, to recall all the testimonies about the number seven as it concerns the Holy Spirit. So let these suffice.","f":"Augustine, <i>Serm.</i> 270.5 (PL 38:1168–1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-5)."},"augustine-sermones/270.6":{"o":"Illud nunc attendite, quemadmodum, quoniam ptr gratiam Spiritus sancii lex impletur, et denarius numerus commemorandus fuit et commendandus, sicut jam ostendimus, et septenarius propter ipsam gratiam Spiritus sancti. Commendabat Christus denario numero, post decem dies mittens Spiritum sanctum, ipsam legem, quam jubebat impleri. Ubi ergo inveniemus hic commendatonem numeri septenarii maxime propter ipsum Spiritum sanctum? Ilabes in Tobue libro ipsam feslivitatem, id est Pentecosten, constare do septimanis (Tob. II, i sec. LXX). Quomodo? Septenarium multiplica per ipsum, hoc est septem per scptem, quod in scholis discitur: septies septem fiunt quadraginta et novem. Ad hanc septenarii formam, ratione septem per septem: (quoniam ipse Spiritus sanctus colligit nos, et congregat nos: unde et ipsum adventus sui primum signumdedit, ut illi qui eum ac ciperent, etiam singuli linguis omnibus loquerentur Congregatur enim unitas corporis ChriSti ex omnibus linguis, per omnes scilicet gentes toto terrarum orbe diffusas. Et quod unus tunc omnibus linguis loquebatur, ipsam unitatem in linguis omnibus futuram testabatur. Dicit autem Apostolus, Sufferentes invicem in dilectione, quod est charitas: satis ageMUs servare unitatem spiritus in vinculo pacis. Quia ergo Spiritus sanctus ex multis in unum colligit nos: capitur autem per humilitatem, repellitur per superbiam. Aqua est enim cor humile tanquam locum concavum quærens, ubi consistat: elatione autem superbiæ, tanquam tumore collis, repulsa labitur: unde dictum est, Deus superbis resistit, humilibus autem dat gratiam. Quid est, dat gratiam? Dat Spiritum sanctum. Implet humiles, quia capaces invenit). Ergo quia hæc ita sunt, ad quadraginta novem, qui efficiuntur de septem per septem, ut liat Pentecoste, unus additur,et unitas commendatur.","t":"Now attend to how, since the law is fulfilled by the grace of the Holy Spirit, both the number ten had to be recalled and commended, as we have already shown, and the number seven because of the very grace of the Holy Spirit. Christ commended by the number ten, sending the Holy Spirit after ten days, the very law which he commanded to be fulfilled. Where, then, shall we find here the commendation of the number seven, especially on account of the Holy Spirit himself? You have in the book of Tobit that this very feast, that is, Pentecost, consists of weeks. How? Multiply seven by itself, that is, seven by seven, as is learned in school: seven times seven make forty-nine. To this form of seven, by reckoning seven by seven (since the Holy Spirit himself gathers us and assembles us; hence he gave the first sign of his coming, that those who received him should each speak in all tongues: for the unity of the body of Christ is gathered from all tongues, that is, through all nations spread through the whole world; and that one man then spoke in all tongues testified to the unity that would be in all tongues. And the Apostle says: “Bearing with one another in love,” that is, charity, “eager to keep the unity of the spirit in the bond of peace.” Since, then, the Holy Spirit gathers us from many into one; but he is received through humility and repelled by pride. For a humble heart is like water seeking a hollow place where it may settle; but it is repelled by the elation of pride, as by the swelling of a hill, and slides off: hence it was said, “God resists the proud, but gives grace to the humble.” What is “gives grace”? He gives the Holy Spirit. He fills the humble, because he finds them capacious): since, then, these things are so, to the forty-nine, which come from seven by seven, so that Pentecost may come about, one is added, and unity is commended.","f":"Augustine, <i>Serm.</i> 270.6 (PL 38:1169; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-6)."},"augustine-sermones/270.7":{"o":"Quia infirmitatem nostram adjuvat apud Dominum Deum nostrum studium Charitatis vestræ, aliquid accipite, quantum mihi videtur, tanto dulcius cum expositum fuerit, quanto abstrusius si non exponatur. Ante resurrectionem. Dominus jussit discipulis suis, ut in mare mitterent retia, quando eos elegit. Miserunt, ceperunt piscium multitudinem innumerabilem, ita ut retia rumperentur, et onerata navigia mergerentur. Non autem præcepit in quam partem mitterent retia, sed tantum ait, Mittite retia (Luc. V, i-7). Si enim præcepisset ut In dexteram partem mitterent, solos bonos significaret capi: si in sinistram, solos malos. Quia vero passim missa sunt, nec in dextcram, nec in sinistram; et bonos et malos. Hæc esc Ecclesiæ significatio praesentis temporis, in hoc sæculo. Nam et illi servi missi ad invitatos exicrunt, et quoscumque invenerunt bonos et malos adduxerunt, et impletae sunt nuptiæ recumbentium ( Matth. XXII, 10). Congregantur ergo nunc et boni et mali. Quare autem et schismata fiunt, si non retia disrumpunt? Quare plerumque turbarum carnalium male tumultuautium scandalis urgetur Ecclesia, si non et navigia premunt? Hoc ergo Dominus anle resurre. ctionem. Post resurrectionem autem invenit piscantes siuliliter discipulos suos: jussit idem mitti retia, non utcumque et passim, quia jam post resurrectionem. Post resurrectionem enim jam corpus ejus, quod est Ecclesia, malos non habebit. Mittite, inquit, retia in dexteram partem. Missa suut rclia, eo jubcute, in dexteram partem, et capti sunt pisces certi numeri. Nam iili sine numcro, illi qnibus significabatur Ecclesia, quae nunc agitur, tanquam ex illa captura: Annuntiavi et locutus sum, multiplicati sunt super numerum. Intelliguntur ergo quidam supernumerarii, quodam modo superflui: colliguntur tamen. Ibi vera in dextera capiuntur pisces, et nu. merali, et magni. Qui enim fecerit, inquit, et sic docuerit, magnus vocabitur in regno cœlorum ( Matth. V, 19). Ergo capti sunt pisces magni numero centum quinquaginta tres. Quem non moveat, non frustra istum numeruin commemorari? Non enim vere nihil significans Dominus, aut hoc ipsum diceret, Mittite retia; aut pertineret ad eum ut in partem dexteram mitterentur. Significat etiam iste numerus centum quinquaginta tres: et pertinuit ad Evangelistam di. cere, quasi respexisset primam illam capturam, ubi retia disrupta schismata significaverunt; quia in iila Ecclesia vitæ æternæ nulla erunt schismata, quia nulla dissensio; omnes magni, quia cbaritate pleni: quasi ergo illud quod primo factum est ad signifl canda schismata respexisset, pertinuit ad cum dicere in ista secunda captura, Et cum tam magni essent, retia non sunt disrupta. Quid itaque dextera pars significaverit, dictum est, quia omnes boni. Quid magnitudo, dictum est, quia qui fecerit et sic docuerit, magnus vocabitur in regno cœlorum. Quid etiam illud quod retia non sunt disrupta, dicium est, quia tunc non sunt schismata. Quid ergo centum quinquaginta tres? Numerus iste non utique ipse erit sanctornm numerus. Neque enim centum quinquaginta tres erunt sancti; cum soli illi, qui se cum mulieribus non coinquinaverunt, duodecies duodena millia commemorentur. Sed iste numcrus, tanquam arbor, a quodam seminc videtur succrescere. Semen autem hujus magni numeri quidam minor numerus est, qui est dccein et septem. Decem et septem faciunt centum quinquaginta tres. Si vero computes ab uno usque ad decem ci septem, et addas numeros omnes: nam si ab uno usquc ad decem d septem numeros non addas, quos commemoras totos, non erunt nisi decem et septem: si autem ita numeres: unum, duo, tria; sicut unum ct duo et tria faciunt sex, sex quatuor et quinque faciunt quindecim: sic pervenis usque ad decem et septem, portans in digitis centum quinquaginta tres. Jam ergo recole, quod paulo ante commemoravi et commendavi, et vide quos, et quid significent decem et septem. Decem, lex; septem, Spiritus sanctus. Uude quid intelligimus, nisi eos futuros in Ecclesia resurrectionis æternæ, ubi schismata non crunt, ubi mors non timebitur, quia post resurrectionem futura est; eos ergo ibi futuros, ct cum Domino victuros in æternum, qui legem impleverint per gratiam Spiritus sancti et Dei donum, cujus festa celebramus?","t":"Since the eagerness of Your Love helps our weakness before the Lord our God, receive something which, as it seems to me, will be the sweeter when explained, the more obscure it would be if not explained. Before the resurrection the Lord commanded his disciples to let down the nets into the sea, when he chose them. They let them down, they caught an innumerable multitude of fish, so that the nets were breaking and the loaded boats were sinking. But he did not command on which side they should let down the nets, but only said, “Let down the nets.” For if he had commanded them to let them down on the right side, he would signify that only the good were caught; if on the left, only the bad. But because they were let down anywhere, neither on the right nor on the left, both good and bad. This is the signification of the Church of the present time, in this age. For those servants too, sent to the invited, went out, and brought in whomever they found, good and bad, and the wedding was filled with guests. So now both good and bad are gathered. And why do schisms come about, if not because they break the nets? Why is the Church often pressed by the scandals of carnal crowds rioting badly, if not because they weigh down the boats too? This, then, the Lord did before the resurrection. But after the resurrection he found his disciples fishing in like manner: he commanded the nets to be let down, not anyhow and anywhere, because it was now after the resurrection. For after the resurrection his body, which is the Church, will have no bad. “Let down the nets,” he says, “on the right side.” The nets were let down, at his command, on the right side, and fish of a fixed number were caught. For those without number, those by which the Church now passing was signified, as it were from that catch: “I announced and I spoke; they were multiplied beyond number.” So some are understood as beyond the number, in a way superfluous; yet they are gathered. But there, on the right, fish are caught, both counted and large. “For whoever does and teaches so,” he says, “will be called great in the kingdom of heaven.” So large fish were caught, a hundred and fifty-three in number. Who would not be moved to think that this number is not mentioned in vain? For the Lord, signifying nothing, would not have said, “Let down the nets,” nor would it have concerned him that they be let down on the right side. This number of a hundred and fifty-three signifies something too; and it fell to the evangelist to say, as if he had looked back to that first catch, where the torn nets signified schisms (because in that Church of eternal life there will be no schisms, because no dissension; all large, because full of charity): as if, then, he had looked back to what was done first to signify schisms, it fell to him to say in this second catch, “And although they were so large, the nets were not torn.” What the right side signified, then, has been said: that all are good. What the size, has been said: that whoever does and teaches so will be called great in the kingdom of heaven. What also that the nets were not torn, has been said: that then there are no schisms. What then are the hundred and fifty-three? This number will certainly not itself be the number of the saints. For the saints will not be a hundred and fifty-three, since those alone who have not defiled themselves with women are recorded as twelve times twelve thousand. But this number seems to grow up like a tree from a certain seed. And the seed of this great number is a certain smaller number, which is seventeen. Seventeen makes a hundred and fifty-three, if you count from one to seventeen and add all the numbers: for if from one to seventeen you do not add the numbers, those you name in all will be only seventeen; but if you count thus: one, two, three; as one and two and three make six, six, four, and five make fifteen; so you come up to seventeen, carrying on your fingers a hundred and fifty-three. Now recall what I mentioned and commended a little before, and see what seventeen signifies. Ten, the law; seven, the Holy Spirit. From which what do we understand, except that those will be in the Church of the eternal resurrection, where there will be no schisms, where death will not be feared because it will be after the resurrection, those, then, will be there and will live with the Lord forever, who have fulfilled the law by the grace of the Holy Spirit and the gift of God, whose feast we are celebrating?","f":"Augustine, <i>Serm.</i> 270.7 (PL 38:1169–1170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/270-7)."},"augustine-sermones/271.1":{"o":"Dies nobis, fratres, gratus illuxit, quo sancta Ecclesia fidelium fulget aspectibus, fervet in cordibus. Celebramus quippe istum diem, qno Dominus Jesus Christus post resurrectionem ascensione glorificatus misit Spirltum sanctum. Sic enim Scriptum est in Evangelio, cum diceret: Si quis sitit, veniat ad me, et bibat; qui credit in nie, flumina fluent de ventre ejus aquæ vivæ: evangelista secutus exponit, et ait: Hoc autem dicebat de Spiritu, quem accepturi erant Iti qui in eum fuerant credituri. Nondum enim erat Spiritus datus, quia Jesus nondum fuerat glorificatus. Restabat ergo ut clarificato Jesu, cum resurrexit a mortuis et ascendit ad cœlos, jam darcmr Spiritus sanctus, ab eo missus, a quo promissus: sicut et factum est. Quadraginta enim Dominus post resurrectionem diebus cum discipulis suis conversatus, ascendit in cœlum, et die quinquagesimo, quem hodie celebramus, misit Spiritum sanctum, sicut scriptum est: quia factus est subito sonus de coelo, quasi ferretur flatus vehemens; et visæ sunt illis linywe divisæ sicut ignis, qui insedit super unumquemque: et cæperunt linguis omnibus loqui, quomodo Spiritus dabat eis pronuntiare. Flatus ille a carnali palea corda mundabat; ignis ille fenum veteris concupiscentiæ consumebat; linguæ illæ quibus loquebantur a Spiritu sancto impleti, per omnium gentium linguas futuram Ecclesiam præsignabant. Sicut enim post diluvium superba impietas hominum turrim contra Dominum ædificavit excelsam, quando per linguas diversas dividi meruit genus huinanum, ut unaquaeque gens lingua propria loqueretur, ne ab aliis intelligeretur: sic humilis fidelium pietas earum linguarum diversitatem Ecclesiae contulit unitat!; ut quod discordia dissipaverat, colligeret charitas, et humani generis tanquam unius corporis membra dispersa ad unum caput Christum compaginata rcdigerentur, et in saucti corporis unitatem dilectionis igne conflarentur. Ab hoc itaque dono Spiritus sancti prorsus alieni sunt, qui oderunt gratiam pacis, qui societatem non retinent unitatis. Licet enim cHam ipsi hodie solemniter congregentur, licet istas audiant lectiones, quibus Spiritus sanctus cst promissus et missus: ad judicium audiunt, non ad præmium. Quid enim eis prodest percipcre auribus, quod cordibus respuunt; et ejus diem celebrare, cujus lumen oderunt? Vos autem, fratres mei, membra corporis Christi, germina unitatis, filii pacis, hunc diem agite læti, celebrate sccuri. Hoc enim in vobis impletur, quod illis dicbus quando venit Spiritus sanctus, præsignabatur. Quia sicut tunc qui Spiritum sanctum percipiebat, etiam unus homo linguis omnibus loquebatur: sic et nunc per omnes gentes omni. bus linguis ipsa unitas loquitur, in qua constituli Spiritum sanctum habetis; qui a Christi Ecclesia loquente omnibus linguis, nullo schisaratedissidetis.","t":"A welcome day has dawned for us, brothers, on which the holy Church shines in the sight of the faithful and glows in their hearts. For we celebrate this day on which the Lord Jesus Christ, glorified by his ascension after the resurrection, sent the Holy Spirit. For so it is written in the Gospel, when he said: “If anyone thirsts, let him come to me and drink; whoever believes in me, rivers of living water will flow from his belly.” The evangelist went on to explain, and said: “This he said of the Spirit, whom those who would believe in him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.” It remained, then, that when Jesus had been glorified, when he had risen from the dead and ascended to heaven, the Holy Spirit should now be given, sent by him by whom he was promised: as indeed happened. For the Lord, having lived with his disciples forty days after the resurrection, ascended into heaven, and on the fiftieth day, which we celebrate today, he sent the Holy Spirit, as it is written: that suddenly there came a sound from heaven, as of a violent wind rushing; and there appeared to them divided tongues as of fire, which sat upon each one; and they began to speak in all tongues, as the Spirit gave them to speak. That wind cleansed hearts of carnal chaff; that fire consumed the hay of old lust; those tongues in which they spoke, filled by the Holy Spirit, prefigured the Church to come in the tongues of all nations. For as after the flood the proud ungodliness of men built a lofty tower against the Lord, when the human race deserved to be divided by different tongues, so that each nation spoke its own tongue so as not to be understood by others: so the humble piety of the faithful brought the diversity of those tongues to the unity of the Church; so that what discord had scattered, charity might gather, and the scattered members of the human race, as of one body, might be brought back, joined together, to the one head, Christ, and be fused by the fire of love into the unity of the holy body. So those are wholly strangers to this gift of the Holy Spirit who hate the grace of peace, who do not keep the fellowship of unity. For although they too are solemnly assembled today, although they hear these readings in which the Holy Spirit was promised and sent, they hear for judgment, not for reward. For what does it profit them to take in with their ears what they spit out with their hearts, and to celebrate the day of him whose light they hate? But you, my brothers, members of the body of Christ, shoots of unity, sons of peace, keep this day gladly, celebrate it securely. For in you is fulfilled what was prefigured in those days when the Holy Spirit came. For as then whoever received the Holy Spirit, even one man, spoke in all tongues, so now unity itself speaks in all tongues through all nations; established in it you have the Holy Spirit, you who by no schism dissent from the Church of Christ speaking in all tongues.","f":"Augustine, <i>Serm.</i> 271.1 (PL 38:1170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/271-1)."},"augustine-sermones/272.1":{"o":"Hoc quod videtis in altari Dei, etiam transacta norte vidistis: sed quid esset, quid sibi vellet, quam magnae rei sacramentum contineret, nondum audistis. Quod ergo videtis, panis est ct calix; quod vobis etiam oculi vestri renuntiant: quod autem fides vestra postulat instruenda, panis est corpus Chriti, calix sanguis Christi. Breviter quidem hoc dictuin est, quod fidei forte sufticiat: sed fides instructioncm desiderate Dicit enim propheta: Nisi credideritis, non intelligetis (I sai. vi, sec. LXX). Potestis enim modo dicere mihi: Præcepisti ut credamus, cxpone ut intelligamus. Potest cniin in animo cujusqunm cogitatio talis suboriri: Dominus noster Jesus Christus, novimus unde acceperit carnem; de virgine Maria. Infans lactatus est, nutritus est, crevit, ad juvenilem ætatem perductus est, a Judæis persecutionem passus est, ligno suspensus cst, in ligno interfectus est, de ligno depositus est, sepultus est, tertia die resurrexit, quo die voluit, in cœlum ascendit; illuc levavit corpus suum; inde est venturus ut judicct vivos et mortuos; ibi est modo sedens ad dexteram Patris: quomodo est panis corpus ejus? et calix, vel quod habet calix, quomodo est sanguis ejus? Ista, fratres, ideo dicuntur Sacramenta, quia in cis aliud vidclur, aliud intelligitur. Quod videtur, speciem habet corporalem, quod intelligitur, fructum habet spiritualem. Corpus ergo Christi si vis intelligere, Apostolum audi dicentem fidclibus. Vas autem estis corpus Christi, et membra. Si ergo vos estis corpus Christi et membra, mysterium vestrum in mensa Dominica positum est: mysterium vestrum accipitis. Ad id quod estis, Amen respondetis, et respondendo subscribitis. Audiscnim, Corpus Christi; et respondes, Amcn..sto membrum corporis Christi, ut verum sit Amen. Quare ergo in pane? Nihil hic de nostro afferamus, ipsum Apostolum identidem audiamus, qui cum de isto Sacramento loqueretur, ait, Unvs panis, unum corpus multi sumus: intelligite et gaudete; unitas, veritas, pietas, charitas. Unus panis: quis est iste unus panis? Unum corpus multi. Recolite qu:a panis non fit de uno grano, sod dc multis. Quando exorcizabamini, quasi molebamini. Quando baptizati estis, quasi fonspersi estis. Quando Spiritus sancti igncin accepistis, quasi cocti estis. Estote quod videtis, et accipite quod estis. Hoc Apostolus de pane dinit. Jam de calicc quid intelligeremus, etiam non dictum, satis ostendit. Sicut enim ut sit species visibilis panis, multa grana in unum consperguntur, tanquam illud fiat, quod de fidelibus ait Scriptura sancta, Erat illis anima una, et cor unum in Deum: sic e: de vino. Fratres, recolite unde lit vinum. Grana multa pendent ad botrum, sed liquor granorum in unitate confunditur. Ita et Dominus Christus nos significavit, nos ad se pertinere voluit, mysterium pacis et unitatis nostræ in sua mensa consecravit. Qui accipit mysterium unitatis, et non tenet vinculum pacis, non mysterium accipit pro se, sed testimonium contra se. Conversi ad Dominum Deum Patrem omnipotentem, puro corde ci, quantum potest parvitas nostra, maximas atque veras gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur; inimicum quoque a nostris actibus ei cogitationibus sua virtute expellat, nobis multiplicet fideli, mentem gubernet, spiritualcs cogitationcs concedat, ct ad beatitudinem suam perducat: j er Jesum Christum Filium ejus. Amen.","t":"What you see on the altar of God you saw last night too; but what it was, what it meant, of how great a thing it contained the sacrament, you have not yet heard. What you see, then, is bread and a cup; this your eyes too report to you. But what your faith asks to be instructed in: the bread is the body of Christ, the cup the blood of Christ. This has been said briefly, which perhaps suffices for faith; but faith desires instruction. For the prophet says: “Unless you believe, you will not understand.” For you can now say to me: “You have commanded us to believe; explain, so that we may understand.” For such a thought can arise in anyone’s mind: “Our Lord Jesus Christ, we know where he received flesh: from the Virgin Mary. As an infant he was suckled, he was nourished, he grew, he was brought to young manhood, he suffered persecution from the Jews, he was hung on the wood, he was killed on the wood, he was taken down from the wood, he was buried, on the third day he rose, on the day he willed he ascended into heaven; he lifted his body there; from there he will come to judge the living and the dead; there he is now, seated at the right hand of the Father: how is bread his body? And the cup, or what the cup holds, how is it his blood?” These things, brothers, are called sacraments for this reason: that in them one thing is seen, another understood. What is seen has bodily appearance; what is understood has spiritual fruit. If, then, you want to understand the body of Christ, hear the Apostle saying to the faithful: “But you are the body of Christ, and its members.” If, then, you are the body of Christ and its members, your mystery has been placed on the Lord’s table: you receive your mystery. To what you are, you answer “Amen,” and by answering you subscribe. For you hear, “The body of Christ,” and you answer, “Amen.” Be a member of the body of Christ, so that your Amen may be true. Why, then, in bread? Let us bring nothing of our own here; let us hear the same Apostle again, who, when he was speaking of this sacrament, said: “One bread, one body, we who are many.” Understand and rejoice: unity, truth, piety, charity. “One bread”: what is this one bread? “One body, we who are many.” Recall that bread is not made from one grain but from many. When you were exorcised, you were as it were ground. When you were baptized, you were as it were moistened. When you received the fire of the Holy Spirit, you were as it were baked. Be what you see, and receive what you are. This the Apostle said about the bread. Now what we should understand about the cup, even though not said, he has shown well enough. For as, so that the visible form of bread may exist, many grains are moistened into one, as though there came about what holy Scripture says of the faithful, “They had one soul and one heart toward God”: so also with the wine. Brothers, recall how wine is made. Many grapes hang on the cluster, but the juice of the grapes is poured together into unity. So too the Lord Christ signified us, willed us to belong to him, consecrated on his table the mystery of our peace and unity. Whoever receives the mystery of unity and does not hold the bond of peace receives not a mystery for himself but a testimony against himself. Turning to the Lord God, the Father almighty, with a pure heart let us give him, as far as our littleness can, very great and true thanks, praying with our whole mind his singular gentleness that he may deign in his good pleasure to hear our prayers; that by his power he may also drive the enemy from our actions and thoughts, multiply faith for us, govern our mind, grant us spiritual thoughts, and lead us to his blessedness: through Jesus Christ his Son. Amen.","f":"Augustine, <i>Serm.</i> 272.1 (PL 38:1170–1171; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/272-1)."},"augustine-sermones/273.1":{"o":"Dominus Jesus martyres suos non solum instruxit præcepto, sed et firmavit exemplo. Ut enim quod sequerentur haberent passuri, prior ille passus est pro eis: iter ostendit, et viam fecit. Mors aut animae est, aut corporis. Sed anima non potest mori, et potest mori: mori non potest, quia sensus ejus nunquam perit; mori autem potest, si Deum perdit. Sicut enim est ipsa anima sui corporis vita; sic Deus est ipsius animae vita. Quomodo ergo corpus moritur, quando illud dimiscrit anima, id est vita ipsius; sic anima moritur, quando illam dimiserit Deus. Ut autem animam non dimittat Dens, sit semper in fide, ut non timeat mortem pro Deo; ct non moritur dimissa a Deo. Restat ergo ut mors quae timetur, corpori timeatur. Sed etiam inde Dominus Christus securos martyres suns fecit. Quomodo enim incerti essent de integritate membrorum, qui securitatem acceperant de numero capillorum? Capilli, inquit, vestri numerati sunt. Alio autem loco apertius dicit: Dico enim vobis, quia capillus capitis veniri non peribit. Uicit Veritas, trepidat infirmilas?","t":"The Lord Jesus not only instructed his martyrs by precept but also strengthened them by example. For so that those about to suffer might have something to follow, he suffered first for them: he showed the road and made the way. Death is either of the soul or of the body. But the soul cannot die, and can die: it cannot die, because its sense never perishes; but it can die, if it loses God. For as the soul itself is the life of its body, so God is the life of the soul. As, then, the body dies when the soul, that is, its life, has left it, so the soul dies when God has left it. But so that God may not leave the soul, let it always be in faith, so as not to fear death for God; and it does not die left by God. It remains, then, that the death which is feared is feared for the body. But even there the Lord Christ made his martyrs secure. For how could they be uncertain about the wholeness of their members, who had received security about the number of their hairs? “The hairs of your head,” he says, “are numbered.” And in another place he says more openly: “For I tell you that not a hair of your head will perish.” The Truth has spoken: does weakness tremble?","f":"Augustine, <i>Serm.</i> 273.1 (PL 38:1248; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-1)."},"augustine-sermones/273.2":{"o":"Beati sancti, in quorum memoriis celebramus diem passionis illorum: illi acceperunt pro temporali salute aeternam coronam, sine finc immortalitatem; nobis dimiserunt in istis solemnitatibus exhortationem. Quando audi mus quomodo passi suut martyres, gaudemus et glorificamus in illis Deum: nec dolemus quia mortui sunt. Etenim si mortui pro Christo non essent, numquid usque hodie viverent? Quare non faceret con- Cessio, quod factura ruerat aegritudo? AudiStis persequentium interrogationes, audistis confitentium responsiones, cum sanctorum passio legeretur. Inter caetera, quale crat illud -beati Fructuosi episcopi? Cum ei diceret quidam, et peteret ut eum in mente babcret, et orarct pro illo, respondit: Me orare necesse eat pro Ecclesia catholica, ab oriente usque ad occidentem diffusa. Quis eniin orat pro singulis? Sed neminem singulorum praeterit, qui orat pro universis. Ab eo nullum membrum prætermittitur, cujus oratio pro toto corpore funditur. Quid ergo vobis videtur ndmonuisse istum, a quo rogabatur ut oraret pro eo? quid putatis! Sine dubio intelligitis. Commemoramini a nobis. Rogabat ille ut oraret pro illo. Et ego, inquit, oro pro Ecclesia catholica, ab oriente usque ad occidentem diffla. Tu si vis ut pro te orem, noli rccedere ab illa, pro qua oro.","t":"Blessed are the saints at whose memorials we celebrate the day of their passion: they received for temporal health an eternal crown, immortality without end; to us they left exhortation in these solemnities. When we hear how the martyrs suffered, we rejoice and glorify God in them; nor do we grieve that they died. For if they had not died for Christ, would they be alive to this day? Why should confession not do what sickness would have done? You heard the questions of the persecutors, you heard the answers of the confessors, when the passion of the saints was read. Among other things, what was that answer of blessed Fructuosus the bishop like? When someone said to him, and asked that he keep him in mind and pray for him, he answered: “I must pray for the Catholic Church, spread from east to west.” For who prays for individuals? But he who prays for all passes over none of the individuals. No member is passed over by him whose prayer is poured out for the whole body. What, then, does it seem to you that he admonished the man who asked him to pray for him? What do you think? Without doubt you understand. Let us remind you. He asked him to pray for him. “And I,” he says, “pray for the Catholic Church, spread from east to west.” If you want me to pray for you, do not withdraw from her for whom I pray.","f":"Augustine, <i>Serm.</i> 273.2 (PL 38:1248–1249; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-2)."},"augustine-sermones/273.3":{"o":"Quale est etiam illud sancti diaconi, qui cum episcopo suo passus et coronatus est? Ait illi judex: Numquid et tu Fructuosum colis? Et ille: Ego non colo Fructuosum, sed Deum colo, quem colit et Fructuosus. Quo modo nos admonuit, ut martyres honoremus, et cum martyribus Deum colamus. Neque enim tales esse debemus, quales Paganos dolemus. Et quidem illi mortuos homines colunt. Illi quippe omnes, quorum nomina auditis, quibus templa constructa sunt, homines fuerunt; et in rebus humanis habuerunt plerique eorum et pene omnes regiam potestatem. Auditis Jovem, auditis Herculem, auditis Neptunum, auditis Plutonem, Mercurium, Liberum et caeteros: homines fuerunt. Non ista solum in fabulis poetarum, sed etiam in historia gentium declarantur. Qui legerunt, noverunt: qui non legerunt, credant eis qui legerunt. Illi ergo homines beneficiis quibusdam temporalibus res humanas sibi conciliaverunt et ab hominibus vanis ct vana sectantibus ita coli coeperunt, ut dii vocarentur, dii liabcrentur; tanquam diis templa ædificarentur, tanquam diis supplicaretur, tanquam diis aræ construerentur, tanquam diis sacerdotes ordinarentur, tanquam diis victὶmæ immolarentur.","t":"What, too, was that answer of the holy deacon who suffered and was crowned with his bishop? The judge said to him: “Do you also worship Fructuosus?” And he: “I do not worship Fructuosus, but I worship God, whom Fructuosus also worships.” In this way he admonished us to honor the martyrs, and with the martyrs to worship God. For we ought not to be such as we grieve that the pagans are. And indeed they worship dead men. For all those whose names you hear, to whom temples have been built, were men; and many of them, almost all, held royal power in human affairs. You hear of Jupiter, you hear of Hercules, you hear of Neptune, you hear of Pluto, Mercury, Liber, and the rest: they were men. These things are declared not only in the tales of the poets but also in the history of the nations. Those who have read it know; those who have not read it, let them believe those who have. Those men, then, won human affairs over to themselves by certain temporal benefits, and began to be worshiped by vain men following vain things in such a way that they were called gods and held to be gods; temples were built to them as to gods, supplication was made to them as to gods, altars were built to them as to gods, priests were ordained for them as for gods, victims were sacrificed to them as to gods.","f":"Augustine, <i>Serm.</i> 273.3 (PL 38:1249; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-3)."},"augustine-sermones/273.4":{"o":"Templum autem solus Deus verus habere debet, sacrificium soli Deo vero offerri debet. Ista ergo quæ debentur rite et integre uni vero Deo, exhibebant miseri decepti multis falsis diis. Hinc humanam miseriam perversus error obsedit: hinc omnium prostratis mentibus diabolus incubabat. At ubi gratia Salvatoris et misericordia Dei tandem respexit indignos; impletum est quod prophetice prjdictum est in Cantico canticorum: Exsurge, aquilo; et veni, auster; et perfla hortum metum. et fluent aromata (Cant. IV,) 16). Tanquam dictum est, Exsurge, aquilo. Aquilonia enim pars mundi frigida cst. Sub diabulo tanquam suh aquilone anima; friguerunt, ct charitatis calore perdito gelaverunt. Sed quid ei dicitur? Exsurge, aqu. ilo. Sufficit quod incubuisti, sufficit quod possedisti, sufficit quod super prostratos rccubuisti: Exsurge. Veni, auster, ventus de parte lucis alquc fervoris: et perfla hortum meum, et fluent aromata. Ista paulo auLe aromala legebantur.","t":"But only the true God should have a temple; sacrifice should be offered to the true God alone. These things, then, which are duly and wholly owed to the one true God, wretched men, deceived, were offering to many false gods. Hence perverse error besieged human misery; hence the devil lay upon the prostrate minds of all. But when the grace of the Savior and the mercy of God at last looked upon the unworthy, there was fulfilled what was prophetically foretold in the Song of Songs: “Arise, north wind; and come, south wind; and blow through my garden, and its spices will flow.” It was as it were said, “Arise, north wind.” For the northern part of the world is cold. Under the devil, as under the north wind, souls grew cold, and, having lost the warmth of charity, froze. But what is said to it? “Arise, north wind.” It is enough that you have lain upon them, enough that you have possessed them, enough that you have reclined upon the prostrate: arise. “Come, south wind,” the wind from the region of light and warmth, “and blow through my garden, and its spices will flow.” These spices were being read a little while ago.","f":"Augustine, <i>Serm.</i> 273.4 (PL 38:1249; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-4)."},"augustine-sermones/273.5":{"o":"Quæ sunt ista aromata? De quibus dicit ipsa Dominica sponsa: Post odorem unguentorum tuorum curremus. Cujus odoris memor apostolus Paulus dicit: Christi bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt. Magnum sacramentum: Christi bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt. Quibusdam quidem odor vitce in vitam, quibusdam odor mortis ad mortem. Et ad hæc intelligenda quis idoneus ( II Cor. n, 14-16)? Quomodo bonus odor alios vegetat, alios necat? Bonus odor, non malus. Non euim ait: BJnus odor bonos vegetat, et malus odor malos necat. Non ait: Aliis quidem sumus odor bonus ad vitam, aliis odor malus ad mortem. Non hoc ait: sed, Christi bonus odor sumus in omni loco. Vae miseris, quos bonus odor occidit. Si ergo bonus odor estis, o Paule, quare iste odor alios occidit, alios vegetat? Quod alios vegetat, audio, intelligo: quod alios occidit, difficile assequor: maxime quia dixisti, Et ad hæc quis idoneus? Non est mirum quia non sumus idonei. Faciat nos idoneos, cujus odor erat de quo loquimur. Cito enim mihi respondet Apostolus: Intellige, Christi bonus odor sumus in omni loco, ei in his qui salvi fiunt, et in his qui pereunt. Nos tamen bonus odor, aliis odor vitce ad vitam, aliis odor mortis ad mortem. Odor iste vegetat diligentes, nccat invidentes. Si enim non esset claritudo sanctorum, invidia non surgeret impiorum. Coepit persecutionem pati odor sanctorum: sed quomodo ampullae unguentorum, quanto magis frangebantur, tanto amplius odor dir. fundebatur.","t":"What are these spices? Those of which the Lord’s bride herself says: “After the fragrance of your ointments we shall run.” Mindful of this fragrance, the apostle Paul says: “We are the good fragrance of Christ in every place, both among those who are being saved and among those who are perishing.” A great sacrament: “We are the good fragrance of Christ in every place, both among those who are being saved and among those who are perishing. To some indeed a fragrance of life unto life, to others a fragrance of death unto death. And who is fit for these things?” How does a good fragrance quicken some and kill others? A good fragrance, not a bad one. For he does not say, “A good fragrance quickens the good, and a bad fragrance kills the bad.” He does not say, “To some we are a good fragrance unto life, to others a bad fragrance unto death.” He does not say this, but: “We are the good fragrance of Christ in every place.” Woe to the wretches whom a good fragrance kills. If, then, you are a good fragrance, O Paul, why does this fragrance kill some and quicken others? That it quickens some, I hear, I understand; that it kills others, I grasp with difficulty: especially because you said, “And who is fit for these things?” It is no wonder that we are not fit. May he make us fit whose fragrance it was of which we are speaking. For the Apostle answers me quickly: Understand: “We are the good fragrance of Christ in every place, both among those who are being saved and among those who are perishing.” We are nonetheless a good fragrance: to some a fragrance of life unto life, to others a fragrance of death unto death. This fragrance quickens those who love, kills those who envy. For if there were no glory of the saints, the envy of the ungodly would not arise. The fragrance of the saints began to suffer persecution; but like flasks of ointment, the more they were broken, the more widely the fragrance was spread.","f":"Augustine, <i>Serm.</i> 273.5 (PL 38:1249; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-5)."},"augustine-sermones/273.6":{"o":"Beati quorum passio recitata est. Bcala Agnes sancta, cujus passionis hodiernus est dies. Virgo quae quod vocabatur, erat. Agnes latine agnam significat; graece, castam. Erat quod vocabatur: merito coronabatur. Quid ergo, fratres mei, quid vobis dicam de hominibus illis quos Pagani pro diis coluerunt, quibus templa, sacerdotia, altaria, sacrificia exhibuerunt? Quid vobis dicam? non illos esse comparandos martyribus nostris? Etiam hoc ipsum injuria est, quia vel dico. Quibuscumque, qualihuscumque infirmis fidelibus, licet adhuc camalihus et Jacte alendis, non cibo, absit ut illi sacrilegi comparentur. Contra unam aniculam fidelem christianam quid valet Juno? Contra unum infirmum et trementem omnibus membris senem christianum quid valct Hercules? Vicit Cacum, vicit Hercules leonem, vicit Hercules canem Cerberum: vicit Fructuosus totum mundum. Compara virum vico. Agnes puella tredecim annorum, vicit diabolum. lium puella ista vicit, qui de Hercule inultos decepit.","t":"Blessed are those whose passion has been recited. Blessed holy Agnes, whose day of passion is today. A virgin who was what she was called. Agnes in Latin means a lamb; in Greek, chaste. She was what she was called: rightly she was crowned. What then, my brothers, what shall I say to you about those men whom the pagans worshiped as gods, to whom they offered temples, priesthoods, altars, sacrifices? What shall I say to you? That they are not to be compared with our martyrs? Even to say this is an insult. With any of the faithful, however weak, of whatever kind, even those still carnal and to be fed on milk, not solid food, far be it that those sacrilegious ones should be compared. Against one little old Christian woman of the faithful, what is Juno worth? Against one weak Christian old man, trembling in all his limbs, what is Hercules worth? Hercules conquered Cacus, Hercules conquered the lion, Hercules conquered the dog Cerberus: Fructuosus conquered the whole world. Compare the man with the hero. Agnes, a girl of thirteen, conquered the devil. This girl conquered him who deceived many by means of Hercules.","f":"Augustine, <i>Serm.</i> 273.6 (PL 38:1249–1251; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-6)."},"augustine-sermones/273.7":{"o":"Et tamen, charissimi, nos martyres nostros, quibus illi nulla ex parte sunt conferendi, pro diis non habemus, non tanquam dcos colimus. Non cis templa, non eis altaria, non sacrificia cxhibemus. Non cis sacerdotes offerunt: ab itl Dco præstantur. o Deo istq offeruntur, a quo nobis cuncta præstantur. Etiam apud mcmorias sanctorum martyrum cum offerimus, nonne Deo offerimus? Habent honorabilem locum martyres sancti. Advertite: in recitatione ad altare Christi loco meliore recitantur; non tamen pro Christo adorantur. Quando audistis dici apud memoriam sancti Theogenis, a me, vel ab aliquo fratre ct collega meu, vel aliquo presbytero: Offero tibi, sancte Theogenis? aut offero tibi, Petre? aut, offero tibi, Paule? Nunquam aadislis. Non lit: non licct. Et si dicatur tibi, numquid tu Petrum colis? responde quod de Fructuoso respondit Eulogius: Ego Petrum non colo, sed Deum colo, quem colit ct Petrus. Tunc te amat Petrus. Nam si volueris pro Deo habere Petrum, offendis petram, et vide ne pedem frangas, offendendo in petram. Ut noveritis verum esse quod dico; audite, admoneo vos. In Actibus Apostolorum cum magnum miraculum fecisset apostolus Paulus in Lyi-aonia, cives cjusdem regionis sive provinciae putaverunt deos descendisse ad homines, et crediderunt esse Barnabam Jovcm, Paulum aulcm Mercurium, quia ipse crat in sermone promptissimus. Hoc eredentes auulcrunt vittas et victimas, et voluerunt illis offerre sacrificium. Illi continuo non irriserunt, sed expaverunt; vestimenta sua continuo consciderunt, et dixerunt cis: Fratres, quid facilis? Et nos sicut vos homines sumus passibiles: sed annuntiamus vobis Deum verum. Convertimini ab his vanis. Vidctis quomodo sancti horruerunt coli se pro diis. Item beatus Joannes evangelista, qui scripsit Apocalypsim, cum illa mira quæ sibi ostendebantur stuperet, expavescens quodam loco cecidit ad pedes angeli, a quo sibi omnia monstrabantur. Et ait iili angelus, cui nullus homo est comparandus: Surge, quid facis? Deum adora. Nam ego conservus tuus sum, ct fratrum tuorum. Oderunt martyres lagenas vestras, oderunt martyres sartagines vestras, oderunt martyres ebrictales vestras. Sine injuria eorum dico, qui lalcs non sunt: illi ad se referant, qui talia faciunt: oderunt ista martyres, non amant talia tacientes. Sed multo plus odcrunt, si colantur.","t":"And yet, dearly beloved, our martyrs, with whom those gods are in no way to be compared, we do not hold to be gods, we do not worship as gods. We offer them no temples, no altars, no sacrifices. Priests do not offer to them; these things are offered to God, from whom all things are granted to us. Even when we offer at the memorials of the holy martyrs, do we not offer to God? The holy martyrs have a place of honor. Notice: in the recitation at the altar of Christ they are recited in a better place; yet they are not adored in place of Christ. When have you heard it said at the memorial of Saint Theogenes, by me, or by any brother and colleague of mine, or by any presbyter: “I offer to you, Saint Theogenes”? Or “I offer to you, Peter”? Or “I offer to you, Paul”? You have never heard it. It is not done; it is not lawful. And if it is said to you, “Do you worship Peter?” answer what Eulogius answered about Fructuosus: “I do not worship Peter, but I worship God, whom Peter also worships.” Then Peter loves you. For if you want to hold Peter as God, you stumble against the rock; and see that you do not break your foot by stumbling against the rock. [8] So that you may know that what I say is true, hear; I admonish you. In the Acts of the Apostles, when the apostle Paul had worked a great miracle in Lycaonia, the citizens of that region or province thought that gods had come down to men, and believed that Barnabas was Jupiter and Paul Mercury, because he was the readiest in speech. Believing this, they brought garlands and victims and wanted to offer sacrifice to them. They at once did not laugh but were terrified; they at once tore their garments and said to them: “Brothers, what are you doing? We too are men subject to suffering like you; but we announce to you the true God. Turn from these vain things.” You see how the saints shuddered at being worshiped as gods. Likewise blessed John the evangelist, who wrote the Apocalypse, when he was astonished at the wonders shown him, in terror at one point fell at the feet of the angel by whom everything was shown him. And the angel, with whom no man is to be compared, said to him: “Rise, what are you doing? Worship God. For I am your fellow servant, and of your brothers.” The martyrs hate your flasks, the martyrs hate your frying pans, the martyrs hate your drunken revels. I say it without wrong to those who are not such: let those who do such things take it to themselves. The martyrs hate these things; they do not love those who do them. But they hate it much more if they are worshiped.","f":"Augustine, <i>Serm.</i> 273.7 (PL 38:1251; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-7)."},"augustine-sermones/273.8":{"o":"Ideo, charissimi, exsultate in diebus sanctorum martyrum: orate, ut sequamini vestigia martyrum. Non cnim homines cstis, et illi homines non fuerunt: non enim nat; estis, ct illi aliunde nati sunt: non enim alterius gencris carnem portavcrunt, quam vos portatis. Ex Adam omnes sumus, in Christo omnes esse conantur. Ipse Dominus noster, ipsum caput Ecclesiæ, unigenitus Filius Dei, Verbum Patris per quod facta sun, omnia, non alterius generis carnem habuit quam nos. Ideo voluit do virgine hominem suscipcre, de una ex genere humano carne nasci. Nam si aliunde faceret sibi corpus, quis crederet quia carnem portabat, quam portamus et nos? Sed tamen ille carnem in similitudinem carnis peccati, nos carnem peccati. Non euim ex virili semine, aut ex mascali et feminæ concupiscentia: sed quid? Nuntio Patris. Et tamen cum sit mirabililer natus, mortalis nasci dignatus est, et mori pro nobis, et sanguine suo redimerc nos, secundum quod homo est. Videte quod dico, fratres: et ipse Christus cum sit Deus, cum sit cum Patre unus Deus, cum sit Verbum Patris, unigenitus, aequalis Patri et coæternus; tamen in quantum homo esse dignatus est, maluit sacerdos dici, quam sibi exigere sacerdotem; maluit sacrificium esse, quam poscere; in quantum homo est. Nam in quantum Deus est, totum quod Patri debetur, et unigcnito Filio debetqr. Ideo, charissimi, veneramini martyres, laudate, amate, prædicate, honorate: Deum martyrum colite. Conversi ad Dominum, etc.","t":"So, dearly beloved, exult on the days of the holy martyrs: pray that you may follow in the footsteps of the martyrs. For it is not that you are men and they were not men; it is not that you were born and they were born from elsewhere; for they did not carry flesh of another kind than you carry. We are all from Adam; all are striving to be in Christ. Our Lord himself, the very head of the Church, the only-begotten Son of God, the Word of the Father through whom all things were made, had flesh of no other kind than ours. That is why he willed to take on manhood from a virgin, to be born of flesh from one of the human race. For if he made himself a body from elsewhere, who would believe that he carried the flesh which we too carry? But yet he had flesh in the likeness of sinful flesh, we sinful flesh. For he was not from a man’s seed, or from the concupiscence of male and female: but from what? From the Father’s announcement. And yet, though wonderfully born, he deigned to be born mortal, and to die for us, and to redeem us by his blood, according as he is man. See what I am saying, brothers: even Christ himself, though he is God, though he is one God with the Father, though he is the Word of the Father, only-begotten, equal to the Father and coeternal; yet insofar as he deigned to be man, he preferred to be called priest rather than to demand a priest for himself; he preferred to be the sacrifice rather than to require one; insofar as he is man. For insofar as he is God, everything owed to the Father is owed also to the only-begotten Son. So, dearly beloved, venerate the martyrs, praise, love, proclaim, honor them: worship the God of the martyrs. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 273.8 (PL 38:1251; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/273-8)."},"augustine-sermones/274.1":{"o":"Magnum spectaculum spectavimus oculis fidei, martyrem sanctum Vincentium ubique vincentem. Vicit in verbis, vicit in pœnis; vicit in confessione,' vicit in tribulaLionc; vivit cxustus ignibus, vicit submersus fluctibus: postremo vicit tortus, vicit mortuus. Quando caro ejus, iu qua erat tropæum Christi victoris, de navicula mittebatur in mare, tacite dicebat: Dejicimur, scd non perimus. Qnis istam patientiam militi suo donavit, nisi qui pro illo prior sanguinem fudit? Cui dicitur in Psalmo: Quoniam in es patientia mea, Domine; Domine, spes meJ a juventute mea. Magnum certamen magnam comparat gloriam; non humanam, nec temporalem, sed divinam ct semptiternam. Fides puguat: et quando fides puguat carnem nullus expugnat. Quia etsi laniatur, ctsi laceratur; quando perit qui sanguine Christi redemptus est? Poiens homo non potest purdere quod emit auro suo, et Christus perdit quod emit sanguine suo! Sed hoc totum non ad hominis, sed ad Dei gloriam referatur. Ab ipso vere est patientin, vera patientia, sancta patientia, religiosa patientia, recta patientia; christiana patientia donum Dei est. Nam ct multi latrones patientissime torquentur; et non cedentes et tortorem vincentes, postea æterno igne puniuntur. Causa discernit martyrem a patienlii, imo a duritia sceleratorum. Par est pœna, sed dispar est causa. Martyrum voce cantavimus ( dixerat enim ista Vincentius in orationibus suis): Judica me, Dens, et discerne causam meam a gente non sancta. Discreta est causa cjus: quia pro verilate, pro justitia, pro Deo, pro Chri.to, pro fide, pro Ecclesiæ unitate, pro individua charitate certavit. Quis ci dona it istam patienliam? Quis? Indicet nobis Psalmus. Ihi enim legitur, ibi cantatur: Nonne Deo subjecta erit anima mea? Ab illo enim patientia mea. Quisquis potat sanctum Vincentium viribus suis ista potuisse, nimis errat. Quisquis enim viribus suis hoc se posse præsumpserit, etsi videtur vincere paticnlia, vincitur a superbia. Bene vincere, hoc est, universas machinas vincere. Illecebras dum ministrat, vincitur per continentiam: pœnas et tormenta innigit, vincitur per patientiam: errores suggerit, vincitur per sapientiam. Ad extremum, cum omnia hæc victa rucrint, suggerit animæ, Euge, euge, quantum potuisti? quantum certasti? Quis tibi comparatur? Quam hcne vicisli? Respondeat illi anima sancla: Confundantur et revereantur, qui dicunt mihi, Euge, euge. Quando ergo vincit, nisi cum dicit, In Domino laudabitur anima mea; audiant mites, et jucundentur. Mites enim sciunt quod dico; qnia in illis habitat verbum, in illis habitat exemplum. Nam qui non est mitis, noscit quid sapiat quod dictum est, In Domino laudabitur anima mea. Omuis enim non mitis, superbus, asper, elatus, in se vult laudari, non in Domino. Qui autem dicit, In Domino laudabitur anima mea; non dicit, Audiant gentes, et jucundentur; audiant homines, et jucundentur: sed, Audiant miles, et jucundentur. Audiant quibus sapit. Mitis cnim erat Christus: Sicut ovis ad immolandum duclus est. Propterea it quia sicut ovis ad immolandum ductus cst. Audiant mites, et jucundentur. Quia sapiunt quod dictum est, Gustate, et videte quam suavis est Dominus: beatus vir qui sperat in eum. Longam lectionem audivimus, brevis est dies: longo sermone eliam nos tenere vestram patientiam non debemus. Novimus quia patienter audistis, et diu stando et andiendo tanquam martyri compassi estis. Qui audit vos, amet vos, ei coronet vos.","t":"We have watched a great spectacle with the eyes of faith: the holy martyr Vincent conquering everywhere. He conquered in words, he conquered in punishments; he conquered in confession, he conquered in tribulation; he conquered burned by fire, he conquered sunk beneath the waves; finally, he conquered tortured, he conquered dead. When his flesh, in which was the trophy of Christ the victor, was thrown from a boat into the sea, it was silently saying: “We are cast down, but we do not perish.” Who gave this patience to his soldier, if not he who first shed his blood for him? To whom it is said in the Psalm: “For you are my patience, O Lord; Lord, my hope from my youth.” A great contest wins a great glory; not human, nor temporal, but divine and everlasting. Faith fights; and when faith fights, no one conquers the flesh. For even if it is torn, even if it is mangled, when does he perish who has been redeemed by the blood of Christ? A powerful man cannot lose what he bought with his gold, and does Christ lose what he bought with his blood? But let all this be referred not to the glory of man but to that of God. From him indeed is patience, true patience, holy patience, devout patience, right patience: Christian patience is the gift of God. For many robbers too are tortured with great patience, and, not yielding and overcoming the torturer, are afterward punished with eternal fire. The cause distinguishes the martyr from the patience, or rather the hardness, of criminals. The punishment is equal, but the cause is unequal. We sang with the voice of the martyrs (for Vincent had said these words in his prayers): “Judge me, O God, and distinguish my cause from an unholy nation.” His cause was distinguished, because he fought for truth, for justice, for God, for Christ, for the faith, for the unity of the Church, for undivided charity. Who gave him this patience? Who? Let the Psalm tell us. For there it is read, there it is sung: “Will not my soul be subject to God? For from him is my patience.” Whoever thinks that Saint Vincent could do these things by his own strength is greatly mistaken. For whoever presumes he can do this by his own strength, even if he seems to conquer by patience, is conquered by pride. To conquer well is this: to conquer all the devices. When the enemy supplies enticements, he is conquered by continence; when he inflicts punishments and torments, he is conquered by patience; when he suggests errors, he is conquered by wisdom. Finally, when all these have been conquered, he suggests to the soul: “Well done, well done! How much you were able! How much you fought! Who is compared to you? How well you conquered!” Let the holy soul answer him: “Let them be put to shame and turned back who say to me, Well done, well done.” When, then, does it conquer, except when it says, “In the Lord my soul shall be praised; let the meek hear and be glad”? For the meek know what I am saying, because in them the word dwells, in them the example dwells. For he who is not meek does not know the savor of what was said, “In the Lord my soul shall be praised.” For everyone not meek, proud, harsh, puffed up, wants to be praised in himself, not in the Lord. But he who says, “In the Lord my soul shall be praised,” does not say, “Let the nations hear and be glad,” “Let men hear and be glad,” but, “Let the meek hear and be glad.” Let those hear to whom it has savor. For Christ was meek: “Like a sheep he was led to the slaughter.” “Let the meek hear and be glad,” because they savor what was said: “Taste and see how sweet the Lord is: blessed is the man who hopes in him.” We have heard a long reading; the day is short; we ought not to hold your patience with a long sermon too. We know that you have listened patiently, and by standing and listening long have as it were suffered with the martyr. May he who hears you love you and crown you.","f":"Augustine, <i>Serm.</i> 274.1 (PL 38:1251–1253; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/274-1)."},"augustine-sermones/275.1":{"o":"Magnum ct multum mirandum spectaculum noster animus cœpit: nee inanissimam ct perniciosissimam, sicut solet in theatris quarumque nugarum, sed plane utilissimam ct fructuosissimam voluptatem oculis interioribus hausimus, cnm beati Vincentii gloriosa passio legeretur. Erat videre invictam Martyris animam contra insidias antiqui hostis, contra sævitiam impii judicis contra dolores mortalis carnis, acerrima conQictatione certantem, et in adjutorio Domini cuncta supcranlem. Ita plane, charissimi, ita prorsus fuit: in Domino laudemus hanc animam, ut audiant mites. et jucundentur. Quas voces audierit, quas reddidcrit, qu:e tormenta devicerit, decursa lectio declaravit, et nobis tanquam in conspectu qu:r gesla sunt posuit. Tanta poena erat in membris, tanta securitas in verbis, tanquam alius torqueretur, alius lo queretur. Et vere alius: prædixit enim h oc Dominus, et promisit martyribus suis dicens: Non vos estis qui lequimini, sed Spiritus Patris vestri qui loquitur in vobis. In Domino ergo laudetur ha'c anima. Nani quid est homo, nisi quod memor est ejus? Aut quæ vires pulveris, nisi, illo adjuvante, qui nos fecit ex pulvere? Ut qui gloriatur, in Domino glorietur. Si enirn diabolicus et seductor spiritus plerumque implet vel fallaces vates, vel falsos martyres suos, ut tormenta corporis vel ipsi sibi ingerant, vel ingesta contemnant: quid magnum est Domino Deu nostro ad confirmandam prædicationem nominis sui, ipsorum predicatorum carnem quidcm in manus persequentium tradere, mentem vero in arcem libertatis assumere; ut etiam dum illa patitur iniquitatem, hæc asserat veritatem? scilicet ut victores non tolerantia faciat, sed justitia: quoniam martyres discernit causa, non paena. Multi enim dolores toleraverunt pertinacia, non constantia; vitio, non virtute; pravo errore, non recta rationc; diabolo possidente, non persequente. In nostro amem vincente Vincentio, ille quidem vincebat, qui possidebat: sed ille possidebat, qui principem hujus mundi miserat foras (Joan. xn, 31), ut etiam pugnans extrinsecus superarctur, qui jam fuerat superatus, ne intus dominaretur. Ille quippe qui missus est foras, non cessans tanquam leo rugiens circuit requirendo quem devoret. Sed eum expugnat ille pro nohis, qui eo excluso regnat in nohis,","t":"Our mind has taken in a great and much to be wondered at spectacle: not an utterly empty and most harmful pleasure, as usually in the theaters of all sorts of trifles, but a plainly most useful and most fruitful pleasure we have drunk with the inner eyes, when the glorious passion of blessed Vincent was read. One could see the unconquered soul of the Martyr struggling with the sharpest conflict against the snares of the ancient enemy, against the cruelty of the ungodly judge, against the pains of the mortal flesh, and overcoming all with the Lord’s help. So it plainly was, dearly beloved, so it entirely was: let us praise this soul in the Lord, “that the meek may hear and be glad.” What words he heard, what he gave back, what torments he overcame, the reading that has been gone through has declared, and has set before us as if in our sight what was done. There was such punishment in his members, such security in his words, as if one were being tortured and another were speaking. And truly another: for the Lord foretold this and promised it to his martyrs, saying: “It is not you who speak, but the Spirit of your Father who speaks in you.” In the Lord, then, let this soul be praised. For what is man, except that he is mindful of him? Or what strength has dust, except with the help of him who made us from dust? “So that whoever glories may glory in the Lord.” For if the diabolical and seducing spirit often fills either lying seers or his false martyrs, so that they either inflict bodily torments on themselves or despise those inflicted: what great thing is it for the Lord our God, to confirm the preaching of his name, to hand over the flesh of those very preachers into the hands of the persecutors, but to take up their mind into the citadel of freedom; so that even while the flesh suffers iniquity, the mind asserts truth? Namely, so that he makes them victors not by endurance but by justice: since the cause, not the punishment, distinguishes martyrs. For many have endured pains by obstinacy, not constancy; by vice, not virtue; by perverse error, not right reason; with the devil possessing them, not persecuting them. But in our Vincent, conquering, he indeed conquered who possessed him; but he possessed him who had cast out the prince of this world, so that he who had already been overcome, lest he rule within, might be overcome even as he fought from outside. For he who was cast out does not cease to go about like a roaring lion, seeking whom he may devour. But he fights him for us who, having shut him out, reigns in us.","f":"Augustine, <i>Serm.</i> 275.1 (PL 38:1253; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/275-1)."},"augustine-sermones/275.2":{"o":"Denique magis diabolus non victo Vincen - tio, qnam Vincentius persequente diabolo torquebatur. Quanto euim crant illa trucnlentiora et exquisin Hora tormenta, tanto magis tortus de torquente triumphabat; et ex illa carne tanquam ex terra suo sanguine irrigata, de qua plus dolebat inimicus, palma crescebat. Sed quia ille latenter sævit, et latenter vicius af. ftigitur; manifeste apparebat in præside homine, quid in occulto diabolus pateretur, et ille invisibilis adversarius per sui vasculi, quod impleverat, crepantis rimulas prodebatur. Voces enim hujus honiinis, oculi, vultus, et turbulentus totius corporis motus, indicabant quam graviora tormenta sentiret interius, quam erant quae Martyri indigebat exterius. Si consideremus perturbationem torquentis et tranquillitatem tormenta patientis, videre facillimuin est quis erat sub pœnis, quis supra poenas. Quæ gaudia erunt in virtute i regnantium, quando tanta sunt pro veritate morientium? Quid erit cum corporis incorruptione fons vitæ, quando ros ejus inter tormenta tam dulcis est? Et quid faciet impiis æterna flamma, quos ita vastat irati cordis insania? Quid passuri sunt, cum judicabuntur, qui jam cum judicant cruciantur? Judicia fuLura sanctorum quid habitura sunt potestatis, cum in hac vita tribunal judicis catasta torserit Martyris?","t":"In the end the devil was more tortured, Vincent not being conquered, than Vincent was, with the devil persecuting him. For the more savage and exquisite those torments were, the more the tortured man triumphed over the torturer; and from that flesh, as from earth watered with his own blood, over which the enemy grieved the more, the palm grew. But since the devil rages in hidden ways and, once conquered, is afflicted in hidden ways, what the devil was suffering in secret appeared openly in the governor, a man; and that invisible adversary was betrayed through the little cracks of his vessel, which he had filled, as it burst. For this man’s cries, eyes, face, and the turbulent movement of his whole body showed how much heavier the torments were that he felt within than those he inflicted on the Martyr without. If we consider the agitation of the torturer and the tranquillity of the one suffering torments, it is very easy to see who was under the punishments and who above them. What joys will there be in the power of those reigning, when there are such joys for those dying for the truth? What will the fountain of life be with the incorruption of the body, when its dew is so sweet amid torments? And what will the eternal flame do to the ungodly, whom the madness of an angry heart so lays waste? What will they suffer when they are judged, who are tormented already when they judge? What power will the future judgments of the saints have, when in this life the Martyr’s rack tortured the judge’s tribunal?","f":"Augustine, <i>Serm.</i> 275.2 (PL 38:1253–1255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/275-2)."},"augustine-sermones/275.3":{"o":"Magnum autem Dominus testimonium præbet testibus suis, cum ille qui rexit corda certantium, nec corpora deserit mortuorum, velut de hujus ipsius beati Vincentii corpore praeclarissimum miraculum exhihui!; ut id quod inimicus omnino non apparere cupierat, sategerat, fecerat, tam præsenti nutu divino proderetur, et religiosius humandum venerandumque demonstraretur, ut victricis pietatis ct devictæ impietaiis præclara in eo memoria perdurarct. Vere pretiosa in conspectu Domini mors sanctorum ejus (Psal. ex v, 15): quando nec terra carnis vita deserente contemnitur; et invisibili anima de domo visibili discedeDIc, habitaculum servi cura Domini custodiiur, et in gloriam Domini a conservis fidelibus honoralur. Quid Enim agit Deus, mira opera facicndo circa sanctorum corpora defunctorum, nisi testimonium perhibet, sibi non perire quod mnrilur; et ut hinc intelligatur in quali honore secum habeat animas occisorum, qtfando caro exanimis tanto effectu divinitatis ornatur? Sicut enim de membris Ecclesiæ loquens Apostolus, similitudinem adhibuit de membris corporis nostri, quoniam quas inhonesta sunt nostra, his abundantiorem honorem circumponimus: ita providentia Creatoris cadaveribus martyrum tam præclara miraculorum testimonia præstando, abundantiorem honorem exsanguibus reliquiis hominum circumponit, et quod vita cmigrante tanquam deforme jam remanet, ibi evidentius præsens vitæ dator apparet.","t":"And the Lord gives great testimony to his witnesses, when he who ruled the hearts of those contending does not abandon even the bodies of the dead: as he showed a most splendid miracle concerning the body of this same blessed Vincent, so that what the enemy had wanted, labored, and acted that it should not appear at all, was revealed by so present a divine nod, and was shown to be buried and venerated more devoutly, so that in it the splendid memory of victorious piety and conquered impiety might endure. Truly “precious in the sight of the Lord is the death of his saints”: when not even the earth of the flesh is despised when life departs from it; and when the invisible soul departs from the visible house, the dwelling of the servant is guarded by the Lord’s care and honored by faithful fellow servants for the Lord’s glory. For what does God do in working wonderful works around the bodies of dead saints, except bear witness that what dies does not perish for him; and so that it may be understood from this in what honor he holds with himself the souls of the slain, when lifeless flesh is adorned with so great an effect of divinity? For as the Apostle, speaking of the members of the Church, used a likeness from the members of our body, that “those that are less honorable in us we surround with more abundant honor”: so the providence of the Creator, by granting such splendid testimonies of miracles to the corpses of the martyrs, surrounds with more abundant honor the bloodless remains of men; and in what remains, as it were unsightly now that life has departed, the giver of life appears more evidently present.","f":"Augustine, <i>Serm.</i> 275.3 (PL 38:1255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/275-3)."},"augustine-sermones/276.1":{"o":"In passione, quæ nobis hodierecitata est, fralres mei, evidenter ostenditur judex fcrox. lortorcruentus, Martyr invictus. In cujus corpore poenis variis exarato, jam tormenta defecerant, et adhuc membra durabant. Tot convicta miraculis persistebat impietas, tot vexata suppliciis non cedebat infirmitas: agnoscatur ergo operata divinitas. Quando enim corruptibilis pulvis contra tam immania tormenta duraret, nisi in eo Dominus habitaret? In his cnim omnibus ille agnoscendus, ille glorificandus, ille laudandus est, qui ct in prima vocatione dedit fidem, et in suprema passione virtutem. Vultis nosse quia utrumque donatum est? Audite apostolum Paulum: Vobis, inquit, donatum at pro Christo, non solum ut credatis in eum, verum etiam ut patiamini pro eo. Acceperat hæc utraque levita Vincentius, acceperat et habebat. Si enim non accepisset, quid haberet? Habebat in sermone fiduciam, habebat in p issione tolerantiam. Ne- IllO ergo dc suo corde præsumat, quando profert scrmonem; ncmo de suis viribus confidat, quando suffert tentationem: quia et ut bona prudenter loquamur, ab illo est nostra sapientia; et ut mala fortiter perferamus, ab illo est nostra patientia. Recolkc Duminum Christum suus in Evangelio discipulos admonentem: recolite martyrum Rogem cohortes suas armis spiritualibus instruentem, bella monstrantem, adjutoria ministrantem, præmia pollicentem: qui cum dixisset discipulis suis, In hoc mundo pressuram habebitis; mox unde territi consolarentur, adjunxit dicens, Sed confidile, ego vici mundum. Quid ergo miramur, charissimi, si in illo Vincentius vicit, a quo victus est mundus? In hoc, inquit, mundo pressuram habebitis: ut si premit, non opprimat; si oppugnat, non expugnet. Duplicem mundus aciem producit contra milites Christi. Advertite, fratres. Duplicem, dixi, aciem producit mundus contra milites Christi. Blanditur enim, ut decipiat; terret, ut frangat. Non nos teneat voluptas propria, non nos terreat crudelius aliena; et victus est mundus. Ad utrosque aditus occurrit Christus, et non vincitur christianus. Si consideretur in ista passione humana patientia, incipit esse incredibilis; si agnoscatur divina potentia, desinit esse mirabilis. Tanta grassabatur crudelitas in Martyris corpore, et tanta tranquillitas proferebatur in voce, tantaque poenarum asperitas sæviebat in membris, et tanta securitas sonabat in verbis; ut miro modo putaremus Vincentio pr ticnte, alium non loquentem torqucri. Et vere, fratres, ita erat: prorsus ita erat; alius loquebatur. Promisit enim et hoc testibus suis Christus in Evangelio, quos ad huiusmodi certamina praeparabat. Sie enim ait: Nolite præmeditari quomodo aut quid loquamini. Non enim vos estis qui loquimini, sed Spiritu Patris vestri qui loquitur in vobis. Caro ergo patiebatur, et Spiritus loquebatur. Et loquente Spiritu, Mon solum convincebatur impietas, sed etiam confortabatur infirmitas.","t":"In the passion which was recited to us today, my brothers, there is plainly shown a fierce judge, a bloody torturer, an unconquered Martyr. In his body, furrowed with various punishments, the torments had already given out and the members still held out. Ungodliness, convicted by so many miracles, persisted; weakness, harassed by so many tortures, did not yield: let divinity, then, be recognized as at work. For when would corruptible dust hold out against such enormous torments, unless the Lord dwelt in it? For in all these things he is to be recognized, he is to be glorified, he is to be praised, who both in the first calling gave faith and in the final passion gave strength. Do you want to know that both were given? Hear the apostle Paul: “To you,” he says, “it has been given for Christ’s sake not only to believe in him but also to suffer for him.” The levite Vincent had received both of these; he had received and he had them. For if he had not received them, what would he have? He had boldness in speech, he had endurance in suffering. Let no one, then, presume on his own heart when he utters a speech; let no one trust in his own strength when he undergoes temptation: because both our speaking good things wisely is from him, our wisdom, and our bearing evil things bravely is from him, our patience. Recall the Lord Christ admonishing his disciples in the Gospel; recall the King of martyrs equipping his cohorts with spiritual arms, showing them the wars, supplying help, promising rewards: who, when he had said to his disciples, “In this world you will have distress,” at once added how the frightened might be consoled, saying, “But take courage: I have conquered the world.” Why then do we marvel, dearly beloved, if Vincent conquered in him by whom the world was conquered? “In this world,” he says, “you will have distress”: so that if it presses, it does not crush; if it assails, it does not overcome. [2] The world brings out a double battle line against the soldiers of Christ. Notice, brothers. A double battle line, I said, the world brings out against the soldiers of Christ. For it flatters in order to deceive; it terrifies in order to break. Let our own pleasure not hold us, let another’s cruelty not terrify us; and the world is conquered. At both approaches Christ meets us, and the Christian is not conquered. If human patience is considered in this passion, it begins to be incredible; if divine power is recognized, it ceases to be wonderful. Such cruelty raged in the Martyr’s body, and such tranquillity came forth in his voice; such harshness of punishments raged in his members, and such security sounded in his words, that in a wonderful way we might think that, while Vincent was suffering, another, not the one speaking, was being tortured. And truly, brothers, so it was; entirely so it was: another was speaking. For Christ promised this too to his witnesses in the Gospel, whom he was preparing for contests of this kind. For he says: “Do not think beforehand how or what you are to speak. For it is not you who speak, but the Spirit of your Father who speaks in you.” So the flesh suffered, and the Spirit spoke. And with the Spirit speaking, not only was ungodliness refuted, but weakness also was strengthened.","f":"Augustine, <i>Serm.</i> 276.1 (PL 38:1255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/276-1)."},"augustine-sermones/276.3":{"o":"Clariorem nobis Martyrem tot tormenta faciebant. Multiplici enim vuluerum variclatc confossus, non descrebat pugnam, sed acrius iterabat. Putarcs qnod eum duraret flamma, non ureret; ct tanquam figuli fornax lutum molle suscipiens, duram redderet testam. Potcrat Martyr noster dicere Daciano: Jam non urit ignis tuus carnem meam, quia exaruit velut testa virtus mea. Et quoniam veraciter scriptum est, Vasa figuli probat fornax, et homines justos tentatio tribulationis: probatus cst atque decoctus illo igne Vincentius: arsit vero cl crepuit Dacianus. Si enim non ardebat, unde clamabat? Quid enim crant verba irascentis, nisi fumus ardentis? Ergo Martyri nostro refrigerium in corde habenti, flammas extrinsecus admovebat: sed ipse facibus furoris accensus, tanquam clibanus intus ardebat, et babitatorem suum diabolum concremabat. Per furiosas enim Daciani voces, per truces oculos et minaces vultus et totius corporis motus ille habitator cjus interior monstrabatur; et per hæc signa visibilia, tanquam per sui vasculi, quod impleverat, crepantis rimulas videbatur. Non tantum Martyrem cruciabant tormenta, quantum illum vastabat insania.","t":"So many torments made the Martyr more illustrious to us. Pierced by a manifold variety of wounds, he did not abandon the fight but renewed it more keenly. You would have thought that the flame hardened him rather than burned him; and that, like a potter’s furnace taking soft clay, it made it into hard earthenware. Our Martyr could have said to Dacian: “Now your fire does not burn my flesh, because my strength has dried up like a potsherd.” And since it is truly written, “The furnace tests the potter’s vessels, and the trial of tribulation tests just men,” Vincent was tested and fired in that fire; but Dacian burned and cracked. For if he was not burning, why was he shouting? What were the words of the angry man but the smoke of one burning? So he brought flames from outside to our Martyr, who had refreshment in his heart; but he himself, kindled by the torches of fury, was burning within like an oven, and was burning up his inhabitant, the devil. For through Dacian’s furious cries, through his savage eyes and threatening face and the movement of his whole body, that inner inhabitant of his was shown; and through these visible signs he was seen as through the little cracks of his vessel, which he had filled, as it burst. The torments did not torture the Martyr as much as madness laid waste the persecutor.","f":"Augustine, <i>Serm.</i> 276.3 (PL 38:1255–1257; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/276-3)."},"augustine-sermones/276.4":{"o":"Sed jam, fratres, illa omnia transicrunt, ct ira Daciani, ct poena Vincentii. Nunc autem pœna Daciano, corona vero manet Vincentio. Denique his præmissis futuræ videlicet retributionis finibus, cHam in boc mundo martyrum gloriam demonstremus. Quæ hodie rcgio, quæve provincia ulla, quo usque vel Romanum imperium, vel christianuM nomen extenditur, natalem non gaudet celebrare Vincentii? Quis autem bodie Daciani vel nomen audisset, nisi Vincentii passionem legisset? Quod vero tanta cura servavit Dominus Martyris corpus, quid aliud demonstravit, nisi se gubernasse viventem, quem non reliquit exanimem? Vicit ergo Dacianum vivens Vincentius, vicit et mortuus. Vivens tormenta calcavit, mortuus maria transnatavit. Sed ipse inter undas gubernavit cadaver exstinctum, qui inter ungulis animum donavit invictum. Non flexit flamma tortoris cor ejus, non mersit aqua maris corpus cjus. Sed in his ct hujusmodi omnibus nihil est aliud, nisi pretiosa in conspectu Domini mors sanctorum ejus l Psal. cxv, 15).","t":"But now, brothers, all those things have passed, both Dacian’s anger and Vincent’s punishment. But now punishment remains for Dacian, a crown for Vincent. Finally, having set out first these bounds of future retribution, let us show the glory of the martyrs even in this world. What region today, or what province, as far as either the Roman empire or the Christian name extends, does not rejoice to celebrate the birthday of Vincent? And who today would have heard even the name of Dacian, had he not read the passion of Vincent? And that the Lord preserved the Martyr’s body with such care, what else did it show, but that he had guided the living man whom he did not abandon when lifeless? So Vincent conquered Dacian living, and conquered him dead too. Living, he trampled on torments; dead, he swam across the seas. But he who among the claws gave him an unconquered mind steered the lifeless corpse among the waves. The torturer’s flame did not bend his heart; the sea’s water did not sink his body. But in these and all such things there is nothing else but that “precious in the sight of the Lord is the death of his saints.”","f":"Augustine, <i>Serm.</i> 276.4 (PL 38:1257; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/276-4)."},"augustine-sermones/277.1":{"o":"Oculis fidei certantem exspectaviMus Martyrem, et amavimus totum invisibiliter pulchrum. Qualis enim decoris habebat spiritum, cujus fuit et cadaver invictum? Dominum confessus est vivus: inimicum superavit et mortuns. Quid putamus, fratres, quod istum bonorem prov!dentia et consilium omnipotentis Creatoris cum etiam defuncto corpori detulit, Martyri aliquid præstitit? Quid enim? si non scpeliretur, ignorabat ille unde suscitaretur? Illi et in victoria corona, et in resurrectione servata cst vita æterna. Sed de corpore ejus, Ecclesiæ præstita est consolationis memoria. Sic plerupnque Deus de servis suis praestat servis suis quadam dignatione, donans quod magis prosit ei cui datur, quam ei de quo datur. Sic Eliam sanctum Deus per avem pascebat: non autem misericordia Dei et omnipotentia defecerat, ut semper sic pascerete Mittitur tamcn pascendus ad viduam (III Reg. xvn, 9): non quia non erat quomodo Dei servus aleretur, sed ut fidelis vidua benedictionem mereretur. Præstitit ergo sanctorum corpora Ecclesiis suis ad memorias orationum, non ad glorias martyrum. Illi euim habent integram gloriam suam apud Creatorem suum. Nec ipsi corpori aliquid timent, quoniam non est quod timeant. Magis si parcant corpori, nocent et corpori. Si antem per fidem non parcant corpori, præstant et corpori.","t":"With the eyes of faith we watched the Martyr contending, and we loved him, wholly beautiful invisibly. For what beauty of spirit did he have, whose very corpse was unconquered? Living, he confessed the Lord; dead, too, he overcame the enemy. What do we think, brothers: by conferring this honor even on his dead body, did the providence and counsel of the almighty Creator bestow something on the Martyr? For what? If he were not buried, would he not know where he was to be raised from? For him both the crown in victory and eternal life in the resurrection are kept. But from his body a memorial of consolation has been granted to the Church. So God often grants to his servants from his servants by a certain condescension, giving what profits him to whom it is given more than him from whom it is given. So God fed holy Elijah by a bird; and the mercy and almightiness of God had not failed, so that he could always feed him so. Yet he is sent to a widow to be fed: not because there was no way for the servant of God to be nourished, but so that the faithful widow might deserve a blessing. So he has granted the bodies of the saints to his churches as memorials for prayers, not for the glory of the martyrs. For they have their whole glory with their Creator. Nor do they fear anything for the body itself, since there is nothing for them to fear. Rather, if they spare the body, they harm the body too. But if through faith they do not spare the body, they benefit the body too.","f":"Augustine, <i>Serm.</i> 277.1 (PL 38:1257; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-1)."},"augustine-sermones/277.10":{"o":"In hoc ipso corpore, quod gestamus, invenio aliquid, cujus ineffabilem mirer celeritatem. Quid est hoc? Radius oculi nostri, quo tangimus quidquid cernimus. Quod enim vides, oculi tui radio contingis. Si velis videre longius, ct interponatur aliquod corpus, irruit radius in corpus objectum, et transire non permittitur ad id quod videre desideras; et dicis impedienti, Exi, ohstas mihi. Columnam vis videre, homo in medio stau impedit aciem tuam. Radius tuus emissus est, sed pervenit usque ad hominem, usque ad columnam pervenire non sinitur: incurrit in aliud aliquid, non permittitur. Ecce qui tibi obstabat, discessit e medio, pErvenit acies quo volebat. Modo discute, et si potes, inveni atque responde, utrum acies ista, radius ist' oculi tui citius pervenit ad proximum, tardius ad longinquum. Vidisti hominem in proximo constitutum, tanta mora illum vidisti, tanta mora ad eum radium oculi tui tetendisti, tanta mora ad eum oculi tui re dio pervenisti, quanta mora pervenis ct ad illam co- 1 umuam quam volcbas videre, et quia homo interpositus erat, non potcras: non ad ipsumcitius, et ad illam tardius; et ecce ipse in proximo crat, et illa longius. Si ambulare velles, citius adhomincm, quam ad columnam pcr vcnircs: quia videre voluisti, tam cito ad hominem, quam ad columnam pervenisti. Nihil cst hoc de columna ct de homine. Jace adhuc oculos, vides longe parietem: mitte longius, pervenis ad solem. Quantum est inter te et solem? Quis illa intervalla mctiatur? Quis ullo acumine cogitationis aestimet quantum a tc longe sit sol? Et tamen mox ut oculum apcrueris, ecce tu hic es, radius tuus ibi est. Mox ut videre voluisti, videndo pervenisti. Non quæsisti machinas quibus nitereris, non scalas quibus ascendercs, non funes quibus levareris, non pennas quibus volares. Oculum apcruisse, hoc est pervenisse.","t":"In this very body which we carry I find something whose ineffable swiftness I marvel at. What is this? The ray of our eye, by which we touch whatever we see. For what you see, you touch with the ray of your eye. If you want to see farther, and some body is in between, the ray rushes against the body in the way and is not allowed to pass through to what you desire to see; and you say to the one hindering you, “Move away, you are blocking me.” You want to see a column; a man standing in the middle hinders your gaze. Your ray has been sent out, but it reaches as far as the man; it is not allowed to reach as far as the column: it runs into something else; it is not permitted. See, the one who was blocking you has moved out of the way; the gaze reaches where it wanted. Now examine, and, if you can, find out and answer whether this gaze, this ray of your eye, reaches what is near more quickly and what is far more slowly. You saw a man standing near; in as much time as you saw him, in as much time as you stretched the ray of your eye to him, in as much time as you reached him with the ray of your eye, in that much time you reach that column too which you wanted to see and could not because the man was in between: not more quickly to him and more slowly to it; and see, he was near, and it farther away. If you wanted to walk, you would reach the man more quickly than the column; because you wanted to see, you reached the man as quickly as the column. This is nothing, about the column and the man. Cast your eyes further: you see a wall far off; send them farther, you reach the sun. How great is the distance between you and the sun? Who could measure those intervals? Who by any sharpness of thought could estimate how far the sun is from you? And yet as soon as you have opened your eye, see, you are here, your ray is there. As soon as you wanted to see, by seeing you arrived. You did not look for machines to strain with, ladders to climb, ropes to be lifted by, wings to fly with. To have opened the eye, this is to have arrived.","f":"Augustine, <i>Serm.</i> 277.10 (PL 38:1261–1263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-10)."},"augustine-sermones/277.11":{"o":"Quid ergo ista celcriias? quanta est? quid sibi vult? Corporis nostri est, de carne nostra emittitur. Radios nos habemus, et non miramur. Videndo utimur, considerando expavescimus. Non invenis aliquid quod huic compares celeritati, quantum attinet ad corporis celeritatem. Merito huic ccleritati apostolus Paulus facilitatem rcsurrectionis «omparavit, dicens: In ictu oculi. Ictus oculi cst, non in palpebris claudendis ct apcliendis: nam hoc tardiusagilur, quam videlur. Tardius palpebram levas, quam dirigis radium. Citius radius tuus pervenit ad coelum, quam palpebra levata ad supercilium. Videtis quid sit ictus oculi: videtis quam facilitatem Apostolus resurrectioni corporum dederit. Quam tarde ista creata atque formata sunt? Recolamus moras conceptus, et in ipsis uteris Inatrum coalescentium semina parvuloruni; per temporum numerum membra formata, dicbus certis, mcnsibus multis, quo usque illud quod intus creatum atque formatum est proferatur in lucem. Dcinde quanta mora crescit, quanta mora succedit adolescentia pueritiæ, juventus adolescentiæ, senectus juventuti, mors omnibus. Accedit etiam alia mora: videtur integrum recens cadavcr, in putredinem solvitur; ct ad ipsam resolutionem necessaria sunt temporo, donec in tabem defluat, siccetur in cinere: et ab ipsis primordiis uteri usque ad cincrem extremum sepulcri quanta interjacet mora? quot dies? quæ temporum spatia? Venit ad resurgendum, in ictu oculi reparatur.","t":"What, then, is this swiftness? How great is it? What does it mean? It belongs to our body; it is sent out from our flesh. We have rays, and we do not marvel. We use them by seeing; we are amazed by considering. You find nothing to compare with this swiftness, as far as bodily swiftness is concerned. Rightly the apostle Paul compared the ease of the resurrection to this swiftness, saying: “In the twinkling of an eye.” The twinkling of an eye is not in closing and opening the eyelids; for that is done more slowly than seeing. You raise the eyelid more slowly than you direct the ray. Your ray reaches heaven more quickly than the raised eyelid reaches the eyebrow. You see what the twinkling of an eye is; you see what ease the Apostle gave to the resurrection of bodies. How slowly these bodies were created and formed! Let us recall the delays of conception, and the seeds of little ones growing together in their mothers’ wombs; the members formed through a number of times, on fixed days, over many months, until what has been created and formed within is brought forth into the light. Then with how much delay it grows, with how much delay adolescence succeeds childhood, youth adolescence, old age youth, death all of them. Another delay is added too: the corpse is seen whole and fresh, it dissolves into decay; and for that dissolution times are needed, until it flows away into corruption and dries into ash. And from the first beginnings of the womb to the last ash of the tomb, how much delay lies between? How many days? What spans of time? It comes to rise again: in the twinkling of an eye it is restored.","f":"Augustine, <i>Serm.</i> 277.11 (PL 38:1263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-11)."},"augustine-sermones/277.12":{"o":"Attendite ergo, fratres, et comparate quai comparanda sunt, rebus quibus comparanda suut. Celerius movetur ista caro in ambulando, quam formata esi, quam nutrita est, quam crevit, quam ad habitum juvenilem pervenit, integramque ætatem et staturam percepit: celerius movetur in ambulando, quam hoc in illa fiat. Porro autem resurrectio fiet in ictu oculi: quanta crit ecleritas movendi, si tanta potuit esse resurgendi? Laniata suni corpora a sævie tibus: tulo licet mundo dissipentur membra mortuorum, per totam terram cincres dispergantur; de loto tam grandi sinu totum quod sparsum est in ictu oculi reparatur. itiramur radiorum nostrorum, qui funduntur ex oculis, nimiam quamdam, ei nisi experiremur, incredibilem celeritatem: mirabilior est in corpore, quod futuruin cst, spirituali facilitas. In ictu quidem oculi resurget: Sed Dominus noster, quod radius oculi nostr! non potest, corpus etiam per claustra trajecit. Post resurrectionem in loco uno constitutis discipulis suis, subito apparuit ostiis clausis. Qua nos viderc non possumus, ille potuit et intrare. Nemodicat, Hoc quidem potuit, sed Domini corpus; numquid continuo etiam meum potcrit? Et binc accipe ab Spiritu, qui de Apostolo loquebatur, plenam sccuritatem. De ipso quippe Domino dictum est: Qui trans' figurabit corpus humilitatis nostrœ conforme corpori gloriœ suœ (Philipp. m, 21).","t":"Attend, then, brothers, and compare what is to be compared with the things with which it is to be compared. This flesh moves more quickly in walking than it was formed, than it was nourished, than it grew, than it reached the state of youth and attained its full age and stature: it moves more quickly in walking than this comes about in it. But further, the resurrection will take place in the twinkling of an eye: how great will the swiftness of moving be, if that of rising could be so great? Bodies have been torn by the cruel; though the members of the dead are scattered through the whole world and their ashes dispersed over the whole earth, from so great a lap all that has been scattered is restored in the twinkling of an eye. We marvel at the exceedingly great swiftness of our rays which pour out from our eyes, unbelievable if we did not experience it: more wonderful will be the ease in the spiritual body that is to be. It will indeed rise in the twinkling of an eye. But our Lord did what the ray of our eye cannot: he brought a body even through closed doors. After the resurrection, when his disciples were gathered in one place, he suddenly appeared with the doors shut. Where we cannot see through, he could even enter. Let no one say, “He could do this indeed, but it was the Lord’s body; will mine be able to as well?” From here too receive full security from the Spirit who spoke through the Apostle. For of the Lord himself it was said: “Who will transform the body of our lowliness, conformed to the body of his glory.”","f":"Augustine, <i>Serm.</i> 277.12 (PL 38:1263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-12)."},"augustine-sermones/277.13":{"o":"De isto ergo tali corpore, de hujus corporis tanta facilitate, tanta celeritate, tanta sanitate, nihil temere ac præsumenter definire audeat humana fragilitas. Quales erimus, sciemus cum fuerimus. Antequam simus, temerarii non simus, ne illud non simus. Quærit aliquando humana curiositas, et dicit sibi: Putasne per illud spirituale corpus videbimus Deum? Cito quidem responderi potest: In loco non videtur Deus, per partes non videtur Deus, spatiis diffusus intervallisque separatus non videlur Deus. QuamDiU impleat cælum et terram, non idco tamen dimidius est in coelo, dimidius in turra. Nam acr iste si implet coelum et terram; pars ejus quæ in coelo cst, non est in terra. Et quidquid aqua implet, implet quidcm spatium quo capitur; sed dimidia cst in dimidio spatio, dimidia in alio dimidio, tota in toto. Non est tale aliquid Deus. Hoc omnino noli dubitare, quoniam non cst corpus Deus. Per spatia diffundi, locis capi, Itabere partes dimidias, tertias, quartas, totas, corperum proprium est. Nihil tale Deus; quia ubique totus Dcus: non alibi dimidius, ct alibi alio dimidio constitulus; sed ubique totus. Implet cœlum et terram: sed totus cst in. coelo, totus in terra. In principio erat Verbum. Ut eliam de ipso Filio hoc idem audias, quia et Filius cum Patrc unus est Deus: non æqualis mole, sed divinitate. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Et paulo post, Et lux lucet in tenebris. iste unigenitus tulus mancIs apud Patrem, lotus lucct in tenebris, totus in cælo, totus in terra, totus in Virgine, totus in infante; non alternis temporibus tanquam de loco ad locum migrando. Nam ct tu tutus es in domo tua, cL totus in ecclesia: sed quando in ecclesia, non in domu tua; quando in domo tua, nou in ecclesia. Non ergo ille sic totus in coelo, totus in terra, totus in Virgine, totis in infante (ut aliud nihil commemorem), quasi migrando de cœlo in terram, de terra in Virginem, de Virgine in infantem, sed ubique simul totus. Non enim quasi aqua refunditur, aut quasi terra molimine separatur atque transfertur. Quando totus in terra est, cœlum non deserit: sed et cum ccelutn implet, a terra non recedit. Attingit enim a fine usque ad finem fortiter, et disponit omnia suaviter.","t":"About such a body, then, about the great ease, swiftness, and health of this body, let human frailty dare to define nothing rashly and presumptuously. What we shall be, we shall know when we are. Before we are, let us not be rash, lest we fail to be it. Human curiosity sometimes asks, and says to itself: “Do you think we shall see God through that spiritual body?” It can indeed be answered quickly: God is not seen in a place, God is not seen through parts, God is not seen spread through spaces and separated by intervals. Though he fills heaven and earth, he is not therefore half in heaven and half on earth. For if this air fills heaven and earth, the part of it which is in heaven is not on earth. And whatever water fills, it fills the space in which it is contained; but half of it is in half the space, half in the other half, the whole in the whole. God is nothing of that kind. Do not doubt this at all, that God is not a body. To be spread through spaces, to be contained in places, to have parts, halves, thirds, quarters, wholes, is proper to bodies. God is nothing of the kind; for God is whole everywhere: not half in one place and set in another place with the other half, but whole everywhere. He fills heaven and earth: but he is whole in heaven, whole on earth. “In the beginning was the Word”: so that you may hear the same thing of the Son himself too, since the Son too is one God with the Father: equal not in bulk but in divinity. “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” And a little after: “And the light shines in the darkness.” This only-begotten, remaining whole with the Father, shines whole in the darkness, whole in heaven, whole on earth, whole in the Virgin, whole in the infant; not at alternate times, as if migrating from place to place. For you too are whole in your house and whole in the church: but when in the church, not in your house; when in your house, not in the church. He, then, is not whole in heaven, whole on earth, whole in the Virgin, whole in the infant (to mention nothing else) in that way, as if migrating from heaven to earth, from earth into the Virgin, from the Virgin into the infant; but he is whole everywhere at once. For he is not poured out like water, nor separated and carried across by effort like earth. When he is whole on earth, he does not abandon heaven; and when he fills heaven, he does not withdraw from the earth. “For he reaches from end to end mightily, and orders all things sweetly.”","f":"Augustine, <i>Serm.</i> 277.13 (PL 38:1263–1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-13)."},"augustine-sermones/277.14":{"o":"Si ergo substantiam, quæ non videtur in loco, poterunt vel tunc corporales oculi videre, cum fuerit corpus spiritualc; si poterunt aliqua vi occulta, aliqua vi inexperta et prorsus incognita, nee ulla æstimatione percepta, si poterunt, possint. Oculis enim videmus, non nostris oculis invidemus. Tantum non conemur Deuin perducere ad locum, non tonemur Deum includere in loco, non conemur Deum per spatia locorum quasi aliqua mole diffundere; non andeamus hoc, non cogitemus. Maneat substantia divinitatis in sua et propria dignitate. Nos certe, quam possutnus, in melius mutemus, non Deum in dcterius commutemus. Maxime quia definitum aliquid inde in Scriptura non invenimus, aut nondum invenimus. Nam.neque hoc audco praesumere, von in ea esse quod valeat inveniri. Aut non est, ant latet, aut me latet. Si quid in alterutram partem potuerit ab aliquo inveniri, libenter accipio, et me instructum nisi gratias egero, non homini dicenti, sed ei qui per hominem docet, ingratus ero. Absit autem ut dator gratiæ, me esse permittat ingratum. Hoc tantum dico, quia oculi qui per intervalla locorum vident quod vident, id est, ut spatium sit inter videntem, et illud quod videtur; aliter enim isti oculi non vident nam si ab cis aliquid multum in longinquo removeris, ideo non vident, quia radii ad longe posita non perveniunt; si autem ad eos aliquid propinquius admoveris, nisi sit intervallum aliquod inter oculos videntis et corpus quod vidctur, videri omnino non potest; nam si propius admovendo oculos ipsos, quibus aliquid videtur, contingas, perdito spatio amittitur visio: hoc ergo dico, quoniam tales oculi, qui nonnisi per intervalla et spatia locorum vident quidquid vident, nee nunc possunt videre Deum, nec tunc poterunt, quia ille non est in loco. Aut ergo aliud erit quod videre possint, et quod in loco videri non potest: aut si manebit in eis non posse videre nisi in loco, non videbunt eum qui non cst in loco.","t":"If, then, bodily eyes will be able even then, when the body has become spiritual, to see a substance which is not seen in a place; if they will be able by some hidden power, some untried power, wholly unknown and grasped by no estimate: if they will be able, let them be able. For we see with our eyes; we do not begrudge our eyes. Only let us not try to bring God into a place, let us not try to shut God up in a place, let us not try to spread God through the spaces of places as if with some bulk; let us not dare this, let us not think it. Let the substance of the divinity remain in its own proper dignity. Let us, certainly, change ourselves for the better as far as we can, and not change God for the worse. Especially since we do not find, or have not yet found, anything defined about this in Scripture. For neither do I dare to presume that there is not in it something that could be found. Either it is not there, or it is hidden, or it is hidden from me. If anything on either side can be found by anyone, I gladly accept it, and if I do not give thanks for being instructed, not to the man speaking but to him who teaches through the man, I shall be ungrateful. But far be it that the giver of grace should allow me to be ungrateful. This only I say: eyes that see what they see through intervals of places, that is, so that there is a space between the one seeing and what is seen (for otherwise these eyes do not see: for if you move something very far away from them, they do not see because the rays do not reach things placed far off; but if you bring something closer to them, unless there is some interval between the eyes of the one seeing and the body seen, it cannot be seen at all; for if by bringing it nearer you touch the very eyes by which something is seen, with the space lost the sight is lost): this, then, I say, that such eyes, which see whatever they see only through intervals and spaces of places, neither can see God now nor will be able then, because he is not in a place. So either there will be something else they can see, something that cannot be seen in a place; or, if it remains in them that they cannot see except in a place, they will not see him who is not in a place.","f":"Augustine, <i>Serm.</i> 277.14 (PL 38:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-14)."},"augustine-sermones/277.15":{"o":"Hoc autem donec de spirituali corpore diligentius requiratur, quod aut intelligatur aut recte credatur, teneamus corpus resurrecturum, teneamus formam corporis nostri, hanc futuram, quam veL Christus exhibuit, vel ill occulto promisit. Tencamus corpus spirituale futurum, nou animale, sicut nunc est. Evidenter cuim expressum cst, et coniradxi non potest: Seminatur corpus animale, resurget corpus spirituale. Tencamus Patrem, et Filium et Spiritum sanctum natura propria, substantia propria, pariter et æqualiter esse invisibilem, quia pariter et æqualiter credimus immortalem, pariter et aequaliter credimus incorruptibilem. Uno autem loco simul hæc posuit Apostolus: Regi autem sæculorum, immortali, invisibili, incorruptibili, soli Deo, honor et gloria in sæcula saculorum. Amen. Deus solus, Pater et Filius et Spiritus sanctus, immortalis, invisibilis, incorruptibilis: non modo invisibilis, et postea visibilis; quia non modo incorruptibilis, et postea corruptibilis. Sicut immortalis semper, sicut incorruptibilis semper; ita et invisibilis semper. Si mutatur invisibilitas, metuendum est ne mutetur immortalitas. Puto, propterea ipse Apostolus invisibilcm in medio posuit, inter immortalem et incorruptibilem. De quo ambigi poterat, ne posset everti, cx utroque latere communivit. Teneamus istam indeclinabilem confessionem. Non est simile offendere in crcaturam, ct offendere in Creatorem. Certe qualitates creaturarum disserendo quæramus, et si in aliquo fallimur, in quod pervenimus in eo ambulemus. Tunc enim si quid aliter sapimus, et hoc nobis Deus revelabit. Unde hesterno die diutius disputivimus. Beati mundicordes, quoniam ipsi Deum videbunt ( Matth. v, 8). Nos mundandis cordibus modis omnibus instemus, omni conatu invigilemus; omni prece, quantum possumus, impetremus, ut cor mundemus. Et si dc his quæ forinsecus sunt cogitamus: Mundate, ait, quæ intus sunt, et quæ foris sunt mundata erunt.","t":"But until this is more carefully inquired into concerning the spiritual body, so that it may either be understood or rightly believed, let us hold that the body will rise; let us hold that the form of our body, this one, will be, which Christ either showed or promised in secret. Let us hold that the body will be spiritual, not animal as it is now. For it is plainly expressed and cannot be contradicted: “It is sown an animal body, it will rise a spiritual body.” Let us hold that Father and Son and Holy Spirit, by their own nature, their own substance, are equally and alike invisible, since we believe them equally and alike immortal, we believe them equally and alike incorruptible. And the Apostle put these together in one place: “To the King of ages, immortal, invisible, incorruptible, the only God, be honor and glory for ages of ages. Amen.” God alone, Father and Son and Holy Spirit, immortal, invisible, incorruptible: not invisible now and visible afterward, since not incorruptible now and corruptible afterward. As he is always immortal, as always incorruptible, so also always invisible. If invisibility is changed, it is to be feared that immortality may be changed. I think the Apostle himself put “invisible” in the middle, between “immortal” and “incorruptible,” for this reason: what could be doubted, lest it be overturned, he fortified on both sides. Let us hold this unswerving confession. It is not the same to stumble about the creature and to stumble about the Creator. Let us certainly seek the qualities of creatures by discussion, and if we are mistaken in something, “to what we have attained, in that let us walk.” For then, “if in anything you think otherwise, God will reveal this too to you.” Hence yesterday we argued at greater length. “Blessed are the clean of heart, for they shall see God.” Let us press on in every way to cleanse our hearts, let us watch with every effort; let us obtain by every prayer, as much as we can, that we may cleanse the heart. And if we think about the things that are outside: “Cleanse,” he says, “what is inside, and what is outside will be clean.”","f":"Augustine, <i>Serm.</i> 277.15 (PL 38:1265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-15)."},"augustine-sermones/277.16":{"o":"Fortassis alieui videatur tam clarum esse testimonium de carne, quam de corde: quia scripium est, Videbit omnis caro salutare Dei (Luc. lit, 6). Habemus de corde evidentissimum testimonium. Beati mundicordes, quoniam ipsi Deum videbunt. Habemus et de carne, Videbit omnis caro salutare Dei. Jam quis dubitaret visionem Dei carni esse promissam, nisi moveret, quid est salutare Dei? lino quia non movet, non onim dubii sumus: salutare Dei Christus Dominus est. Dominus itaque nester Jesus Christus si in sola divinitate videretur, nemo dubitaret carnem visuram esse substantiam Dei; quia, Videbit omnis caro salutare Dei. Quia v ero Dominus noster Jesus Christus, et oculis cordis mundis, perfectis, Deo plenis videri potest quantum attinet ad ejus divinitatem; visus est autcm et in corpore, secundum quod scriptum est, Post hoec in terris visus est, et cum homimbus conversatus est Baruch III, 58 ): unde scio quomodo dictum sit, Videbit omnis. caro salutare Dei? Quia videbit Christum, dictum est, nemo dubitet. Sed utrum in corpore Domimum Christum, an sicut erat in principio Verbum, et Verbum erat apud Deum, et Deus erat Verbum, hinc ainbigitur, hoc quæritur. Noli me urgere. uno testimonio; cito confiteor: ridebit omnis caro salutare Deu Dicunt boc esse, Videbit omnis earo Christum Dei. Sed visus cst Christus et in carne, non quidem carne mortali, si adhuc illa spiritualis mutatio caro dicenda est; quia et ipse post resurrectionem sic dixit videntibus et tangentibus, « Palpate, et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere ( Luc. XXIV, 59). > Videbitur et sic: non solum visus est, sed et videbitur. Et forte tunc perfectius implebitur quod dictum est, omnis caro. Modo enim vidit eum caro, sed non omnis caro: tunc vero in judicio venientem cum Angelis suis ad judicandos vivos et mortuos, cum audierint vocem cjus omnes qui sunt in monumentis, et processerint alii ad resurrectionem vitæ, alii ad resurreclionem judicii (Joan. v, is, 29), ipsam formam videbunt, quam pro nobis suscipere dignatus est, non solum justi, sed etiam iniqui, alii ad dexteram, alii ad sinistram; quia et qni occiderunt, videbunt in quem pupugerunt. Videbit ergo omnis caro salutare Dei. Corpus per corpus: quia in vero corpore vcnict judicaturus. Sed ad dexteram positis, ct in reginum coelorum missis, sic se demonstraturus est, quomodo jam in corpore videbatur: ct tamen dicebat, Qui diligit me diligetur a Patre meo; et ego diligam eum, et manifestabo me ipsum illi. Hoc Judæus impius non videbit. Tolletur enim impius, ne videat claritatem Dei.","t":"Perhaps someone will think that the testimony about the flesh is as clear as that about the heart, because it is written: “All flesh will see the salvation of God.” We have a most evident testimony about the heart: “Blessed are the clean of heart, for they shall see God.” We have one about the flesh too: “All flesh will see the salvation of God.” Now who would doubt that the vision of God has been promised to the flesh, if it did not trouble us what “the salvation of God” is? Rather, because it does not trouble us, we are not in doubt: the salvation of God is Christ the Lord. So if our Lord Jesus Christ were seen only in his divinity, no one would doubt that the flesh will see the substance of God, since “all flesh will see the salvation of God.” But since our Lord Jesus Christ can be seen by the eyes of the heart, clean, perfect, full of God, as far as his divinity is concerned, and was also seen in the body, according to what is written, “After this he was seen on earth and lived among men,” how do I know how it was said, “All flesh will see the salvation of God”? That it was said because it will see Christ, let no one doubt. But whether the Lord Christ in the body, or as he was in the beginning, the Word, and the Word was with God, and the Word was God, about this there is doubt, this is the question. Do not press me with one testimony; I readily confess: “All flesh will see the salvation of God.” They say this means, “All flesh will see the Christ of God.” But Christ was seen in the flesh too, not indeed mortal flesh, if that spiritual change is still to be called flesh; for he himself after the resurrection said to those seeing and touching him: “Handle and see, for a spirit does not have flesh and bones, as you see that I have.” He will be seen so too: not only was he seen, but he will be seen. And perhaps then will be more perfectly fulfilled what was said, “all flesh.” For now flesh has seen him, but not all flesh: but then, at the judgment, coming with his angels to judge the living and the dead, when all who are in the tombs have heard his voice and have come forth, some to the resurrection of life, others to the resurrection of judgment, they will see the very form which he deigned to take on for us, not only the just but also the unrighteous, some on the right, others on the left; for those too who killed him “will look on him whom they pierced.” So all flesh will see the salvation of God. Body through body: for he will come in a true body to judge. But to those placed on the right and sent into the kingdom of heaven he will show himself in the way in which he was already seen in the body; and yet he said, “Whoever loves me will be loved by my Father, and I will love him and show myself to him.” This the ungodly Jew will not see. “For let the ungodly be taken away, so that he may not see the glory of God.”","f":"Augustine, <i>Serm.</i> 277.16 (PL 38:1265–1267; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-16)."},"augustine-sermones/277.17":{"o":"Simeon justus vidit eum et corde, quia cognovit infantem; et oculis vidit, quia portavit infantem. Utroque modo videns eum, agnoscens Dei Filium, et amplectens de Virgine procrcatum: i Nunc dimittis, inquit, Doniine, servum tuum in pace, quoniam viderunt oculi mei salutare tuum ( Luc. II, 25 50). Videte quid dixerit. Tenebatur enim quousque et oculis videret, quem fide cernebat. Corpus parvulum accepit, corpus amplexus est; corpus videndo, id cst, Dominum in carne cernendo ait, Viderunt oculi mei salutare tuum. Undo scis, ne sic vidcat omnis caro salutnre Ici? ne autem desperemus eum in ca forma venturum ad judicium, quam pro nobis accepit, non in qua semper aqualis Patri permansit; audiamus et hinc vocem Angelorum. Ante oculos discipulorum suorum cum ferretur in cœlum, ct illi attenderent, cumquc corde desideratum aspectu deducerent, audierunt ab Angelis: « Viri Galilæi, quid statis aspicientes in eælum? IIic Jesus qui acceptus cst a vobis, sic veniet quomodo vidistis cum euntem in coelum > ( Act. I, 11 ). Sic ergo, sic vcnict, quomodo abscessit in cœlum. \"isibilis veniet ad judicium; quia visibilis abscessit in cœlum. Nam si visibilis abscessit et invisibilis veniet, quomodo sic veniet? Si autem sic veniet, visibilis ergo veniet; ct videbit omnis caro salutare Dei.","t":"Righteous Simeon saw him both with the heart, because he recognized the infant, and with the eyes, because he carried the infant. Seeing him in both ways, recognizing the Son of God and embracing the one born of the Virgin, he said: “Now you dismiss your servant, Lord, in peace, for my eyes have seen your salvation.” See what he said. For he was held back until he should see with his eyes too the one whom he discerned by faith. He received a little body, he embraced a body; seeing a body, that is, discerning the Lord in the flesh, he said, “My eyes have seen your salvation.” How do you know that all flesh will not see the salvation of God in this way? And so that we may not despair of his coming to the judgment in that form which he took for us, not in that in which he has always remained equal to the Father, let us hear the voice of the angels on this too. As he was being carried into heaven before the eyes of his disciples, and they were gazing, and were escorting with their sight the one desired by their heart, they heard from the angels: “Men of Galilee, why do you stand looking into heaven? This Jesus who has been taken from you will come in the same way as you saw him going into heaven.” So, then, so he will come, as he departed into heaven. He will come visible to the judgment, because he departed visible into heaven. For if he departed visible and will come invisible, how will he come in the same way? But if he will come in the same way, then he will come visible; and all flesh will see the salvation of God.","f":"Augustine, <i>Serm.</i> 277.17 (PL 38:1267; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-17)."},"augustine-sermones/277.18":{"o":"Non hoc ideo dixi (mementote quantum potestis, ut ea discamus, usquequo invenerimus, quoe nondum novi mus; quod autem novimus, non opus est ut discamus, sed Domino adjuvante, doceamus): non. ergo hoc ideo dixi, quia carnem visuram ncgavi; sed quia quaerenda sunt testimonia clariora, si forte poterunt inveniri. Nam hoc quod prolatum est, videtis quale sit. Pro nobis enim magis facit, vel pro ipsa veritate, vel pro his qui quasi certo contendunt, carnem non visuram omnino ullo modo Deum, nec in resurrectione mortuorum. Nos hinc non contendimus, sed repctendd acutos commemoramus, tardis inculcamus. Licet multis tædiosi simus, dicimus tamen. Deus non videtur in loco, quia non est corpus; quia ubique totus est, quia non in parte ininor, et in parte major est. Hoc firmissime teneamus. Si autem caro illa tantam acceperit mutationem, ut possit per cam videri quod nou videtur in loco; omnino ila sit. Sed quærendum est, nude doceamur. Et si nondum docetur, nondum negetur; sed certe vel dubitetur. Ita tamen ut carnem resurrecturam non dubitetur, spirituale corpus futurum ex animali nun dubitetur, corruptibile hoc et mortale hoc induere immortalitatem et incorruptionem non dubitetur: ut in quod pervenimus, in eo ambulemus. Certe si nimis inquirendo in aliquo forte deviamus; saltem in crcatura, non in Creatore deviemus. Cane.. tur unusquisque quantum potuerit, corpus convertere in spiritum, dum tamen in corpus non convertat Deum.","t":"I did not say this (remember as far as you can, so that we may learn, until we find them, the things we do not yet know; but what we know there is no need for us to learn, but, with the Lord’s help, to teach): I did not say this, then, because I denied that the flesh will see, but because clearer testimonies must be sought, if perhaps they can be found. For you see what kind of thing this one is that has been brought forward. For it makes rather for us, or for the truth itself, or for those who contend as if certainly that the flesh will not see God at all in any way, not even in the resurrection of the dead. We do not contend from this, but we remind the sharp, we impress it on the slow. Though we may be tedious to many, still we say it. God is not seen in a place, because he is not a body; because he is whole everywhere, because he is not less in one part and greater in another. Let us hold this most firmly. But if that flesh receives so great a change that through it can be seen what is not seen in a place, let it by all means be so. But we must seek where we may be taught it. And if it is not yet taught, let it not yet be denied, but certainly let it be doubted. Yet in such a way that it is not doubted that the flesh will rise, it is not doubted that the body will become spiritual from animal, it is not doubted that this corruptible and this mortal will put on immortality and incorruption: so that “to what we have attained, in that we may walk.” Certainly, if by inquiring too much we perhaps go astray in something, at least let us go astray about the creature, not about the Creator. Let each one beware, as far as he can, of turning the body into spirit, so long as he does not turn God into a body.","f":"Augustine, <i>Serm.</i> 277.18 (PL 38:1267; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-18)."},"augustine-sermones/277.2":{"o":"Ecce hoc attendite, et fidem vestram interrogate. Sanctus Vincenlius si formidine tormentorum ncgarct Christum, videretur corpori pepercisse: quadam autem conditione mortali, corpore solveretur. Quid agcrel in rcsurrectione, cum in æternum ignem præcipitaretur? Negans Christum, negatur a Christo. Qui negaverit me, inquit, coram hominibus, negabo eum coram Patre meo qui est in cœlis. Ecce negaret, quicscerent illi tortores, et vulnerato animo sanum esset corpus; imo occiso animo, vivcret corpus: quid prodesset in æternum mortuo brevis corporis vita? Veniret dies, quam commemorat Dominus, quando omnes qui in monumentis sunt, audient vocem ejus, et procedent: sed cum magna differentia. Omnes proccdent, sed non omnes ad eamdem rem procedent. Omnes surrecturi, sed non omnes immutandi. Qui enim bene fecerunt, inquit, in resurrectionem vitæ; qui autem malet in resurrectionem judicii. Cum dicit, Omnes qui in monumentis sunt, procul dubio manifestat corporum resurrectionem. Judicium autem cum audis, ne tibi tanquam de temporali judicio blandiaris; ponitur judicium pro pœna æterna. Secundum hoc dictum est, Qui autem non credit, jam judicatus est (Id. III, i8). Hæc ergo differentia scparatura cst justos ab injustis, fidelcs ab infidelibus, confessores a negatoribus, amatores vitæ perituræ ab amatoribus vitæ æternæ; separatura est illa discrotio. Et ibunt justi in vitam æternam, impii vero in ignem eternum. Ibi cum corpore torquebuntur, qui corpori pepercerunl. Timendo enim tornienta corporis, corpori pepercerunt; et parcendo corpori, Christum negaverunt; et negando Christum, pœnas æternas etiam corpori distulerunt. Si distuicrunt, numquid abstulerunt?","t":"See, attend to this, and question your faith. If Saint Vincent had denied Christ for fear of torments, he would seem to have spared his body; but by the condition of mortality he would be released from the body. What would he do in the resurrection, when he would be hurled into eternal fire? Denying Christ, he is denied by Christ. “Whoever denies me before men,” he says, “I will deny him before my Father who is in heaven.” See, suppose he had denied: those torturers would rest, and with the soul wounded the body would be sound; indeed with the soul slain the body would live: what would the brief life of the body profit one dead forever? The day would come which the Lord mentions, when “all who are in the tombs will hear his voice and come forth”: but with a great difference. All will come forth, but not all will come forth to the same thing. All will rise, but not all will be changed. “For those who have done good,” he says, “to the resurrection of life; but those who have done evil, to the resurrection of judgment.” When he says, “all who are in the tombs,” he doubtless makes plain the resurrection of bodies. But when you hear “judgment,” do not flatter yourself as if about a temporal judgment: judgment is put for eternal punishment. In this sense it was said: “But whoever does not believe has already been judged.” This difference, then, will separate the just from the unjust, the faithful from the unbelieving, confessors from deniers, lovers of the perishing life from lovers of eternal life; that discrimination will separate them. “And the just will go into eternal life, but the ungodly into eternal fire.” There those who spared the body will be tortured with the body. For by fearing the torments of the body they spared the body; and by sparing the body they denied Christ; and by denying Christ they postponed eternal punishments for the body too. If they postponed them, did they remove them?","f":"Augustine, <i>Serm.</i> 277.2 (PL 38:1257–1259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-2)."},"augustine-sermones/277.3":{"o":"Corpus non contempserunt martyres, sed ei bene consuluerunt. Ergo prudenter martyres Christi non sua corpora contempserunt. Perversa est ista, et mundana philosophia, eorum qui con credunt corporum resurrectionem. Videntur enim sibi quasi magni corporis contemptores, quia ipsa corpora quasi pro carceribus se habere arbitrantur, quo detrusas putant animas, quod alibi ante peccaverunt. Deus autem noster et corpus fecil et spirilum; et utriusque creator est, ct utriusque recreator; utriusque institutor, utriusque etiam restitutor. Non ergo carnem tanquam inimicam, vel contempserunt, vel persecuti sunt martyres. Nemo enim unquam carnem suam odio habuit. Magis ei consulucrunt, quando eam negiigcre videbantur: quando in ea fideliter persistentes, temporalia tormenta tolerabant, æternam etiam ipsi carni gloriam comparabant. Quæ sit autem futura in resurrectione gloria carnis hujus, quis explicet verbis? Neino adhuc nostrum habendo expertus est. Nunc carnem onerosam portamus; quia indigam, quia infirmam, quia mortalem, quia corruptibilem. Corpus cnim quod corrumpitur, aggravat animam. Sed noH hoc in resurrectione metuere. Oportet ut corruptibi/e hoc induat in corruptionem, et mortale hoc induat immortalitalem. Quod nunc est onus, crit honor: quod nunc sarcina, tunc levamen. Non enim habebit pondus, ut corpus habere te sentias. Videte, cliarissimi: quando sanum est corpus nostrum, eliam hoc fragile atque mortale, quando su:rum partium temperamento moderatum est, quando in eo nihil ejus adversus aliud rixatur; non calor superat et urgel algorem, non copia frigoris fervor exstinguitur, et dum luctatur affligit; non humorem siccitas sorbet, non inundat humor et premit; sed onmia quibus constat concordi inter se junctura librata sunt, quæ sanitas dicitur. Est autem, ut breviter dicam, sanitas corporis, corum concordia quibus constat. Hæc ergo sanitas, id est membrorum humorumque concordia in re corruptibili, in re egena et inCruta, in re quæ adhuc csurire et sitire potest, stando lassari, sedendo refici, rursus sedendo lassari, esuricndo deficere, vescendo refici; non succurrere defectionibus præteritis nisi aliis inchoatis: quidquid enim aliud ad refectionem cepcris lassus, initium est alterius lassitudinis; quia in re, quam sumpsisti ut succurreres, si perseveres, et inde fatigaberis: in hoc ergo infirmo et corruptibili corpare, quid est ipsa sanitas qualiscumque? Neque enim hæc, quæ in carne mortali ct corruptibili dici. tur sanitas, ullo modo Angelorum sanitati comparanda est, quorum nobis æqualitas in resurrectione promittitur. Hæc tamen sanitas, ut dixi, qualiscumque quid habet delectationis, quam exoptabile bonum est omnibus? Quantam rem habet pauper, cum hanc solam habet; quaulam non habet dives, cum hanc solam non habet? Quid se jactat copiosum Fibris lectum non formidat argenteum: non timet pompam divitis, non timet jacula bellatoris.","t":"So the martyrs of Christ wisely did not despise their bodies. Perverse and worldly is the philosophy of those who do not believe in the resurrection of bodies. For they seem to themselves great despisers of the body, because they think they hold these bodies as prisons, into which they suppose souls have been thrust because they sinned before elsewhere. But our God made both body and spirit; he is the creator of both and the re-creator of both; the founder of both, the restorer of both too. So the martyrs neither despised the flesh nor persecuted it as an enemy. “For no one ever hated his own flesh.” They rather took care of it when they seemed to neglect it: when, persevering faithfully in it, they endured temporal torments, they were gaining eternal glory even for the flesh itself. But what the glory of this flesh will be in the resurrection, who can explain in words? None of us has yet experienced it by having it. Now we carry a burdensome flesh, because needy, because weak, because mortal, because corruptible. “For the body which is corrupted weighs down the soul.” But do not fear this in the resurrection. “This corruptible must put on incorruption, and this mortal put on immortality.” What is now a burden will be an honor; what is now a load, then a relief. For it will have no weight, so that you feel you have a body. See, dearly beloved: when our body is healthy, even this frail and mortal one, when it is balanced by the right mixture of its parts, when nothing in it quarrels with anything else; heat does not overcome and press the cold, nor is warmth extinguished by an abundance of cold, and afflict while it struggles; dryness does not swallow moisture, nor does moisture flood and oppress; but all things of which it consists are balanced by a harmonious joining among themselves, which is called health. And health of body, to put it briefly, is the concord of the things of which it consists. This health, then, that is, the concord of members and humors, in a corruptible thing, in a needy and frail thing, in a thing that can still hunger and thirst, be tired by standing, be refreshed by sitting, again be tired by sitting, fail by hungering, be refreshed by eating; not relieving past failings except by starting others (for whatever else you take, tired, for refreshment is the beginning of another tiredness, since in the very thing you took to relieve yourself, if you persist, you will be tired from that too): in this weak and corruptible body, then, what is health itself, of whatever sort? For this which is called health in mortal and corruptible flesh is in no way to be compared with the health of the angels, equality with whom is promised us in the resurrection. Yet this health, as I said, of whatever sort, what delight it has, what a desirable good it is to all! What a great thing a poor man has when he has this alone; what a great thing a rich man does not have when he alone lacks this! Why does the wealthy man boast? Fever does not dread a silver bed; it does not fear the pomp of the rich, it does not fear the javelins of the warrior.","f":"Augustine, <i>Serm.</i> 277.3 (PL 38:1259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-3)."},"augustine-sermones/277.5":{"o":"Quid ergo sanitas hæc ipsa, quam recte martyres contempserunt, quia In ipsa carne aliam speraverunt? Tamcn quia illam nondum experti sumus, et ista quam novimus. illam utcumquc conjiciamus. Quid est sanitas? Si dicas mihi, Quid est viderc? quantum ad corpus attinet, respondebo tibi fortasse, formas coloresque sentire. Si dicas mihi, Quid est audire? respondebo, sonos sentire. Si dicas. Quid est olfacere? respondebo, odorcs sentire. Quid et tangere? Dura vel mollia, calida vel frigida, aspera et lenia, gravia vel levia sentire. Quid est sanitas? Nihil sentire. Sed et hæc ipsa in nobis modo aliorum comparatione vilescunt. Acute vides: acutius te forsitan aquila. Acute audis: sunt bestiolæ qn;e audiunt acutius. Acute olfacis: canem sagacem non vincis. Acute sapores gustando dijudicas: sunt animalia quæ inexpertas herbas discernunt, et quod est noxium non attingunt. Nam tu quamlibet acute discernas cibum, imprudens irruis in venenum. Acute sentis tangendo: quam multæ aves æstatem futuram præsentiunt, et loca demutant; hiemem imminere præsentiunt, ad loca calidiora demigrant? quod tu cum venerit sentis, antequam veniat illæ præsentiunt. Et hoc ipsum quod in sanitate laudavi, nihil sentit lapis, nihil arbor, nihil cadaver.","t":"What, then, is this very health, which the martyrs rightly despised because in that same flesh they hoped for another? Yet since we have not yet experienced that one, let us conjecture it somehow from this one which we know. What is health? If you say to me, “What is seeing?” as far as the body is concerned, I shall perhaps answer you: perceiving shapes and colors. If you say to me, “What is hearing?” I shall answer: perceiving sounds. If you say, “What is smelling?” I shall answer: perceiving odors. What is touching? Perceiving hard or soft, hot or cold, rough and smooth, heavy or light. What is health? Perceiving nothing. But even these senses in us now grow cheap by comparison with others. You see sharply: perhaps an eagle sees more sharply than you. You hear sharply: there are little animals that hear more sharply. You smell sharply: you do not beat a keen-scented dog. You discern flavors sharply by tasting: there are animals that distinguish untried plants and do not touch what is harmful. For you, however sharply you discern food, rush unwittingly into poison. You perceive sharply by touch: how many birds sense summer coming beforehand and change places; sense winter threatening and migrate to warmer places? What you perceive when it has come, they sense before it comes. And this very thing which I praised in health, to perceive nothing: a stone perceives nothing, a tree nothing, a corpse nothing.","f":"Augustine, <i>Serm.</i> 277.5 (PL 38:1259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-5)."},"augustine-sermones/277.6":{"o":"Nam præses ille Dacianus in cordc nihil sentiebat, quando in nihil sentiens cadaver sæviebat? Quid enim jam faciebat nihil sentienti, qui potuit et a sentiente superari? Fecit tamen quidquid potuit, fccil iratus. Sed qui jam nihil in palam paticbatur, in occulto coronabatur. Tenebat euim sententiam Domini sui: qui cum vellet nos sccuros facere de his qui corpus occidunt, Nolite, inquit, I;. mere eos qui corpus occidunt, et postea non habent quid faciunt. Quomodo postca non habent quid faciant, quando insanus ille de. Vincentii corpore tanta fecit? Sed Vincentio quid fecit, qui etiam sentienti nihil fecit? Ergo non sic non sentire, ut non sentit lapis, ut non sentit arbor, ut non sentit cadaver; sed vivcre in corpore, et nihil ex ejus onere sentire > hoc cst sannm esse. Et tamen quantumlibet sit homo in hac vita santis, sentit etiam sani corporis pondus. Aggravat animam eliam sanum corpus quod corrumpitur, id est, corruptibile. Aggravat animam, id est, non obtemperat anim:e ad nutum omnis voluntatis. Obtemperat in multis: movet manus ad operandum, pedes ad ambulandum, linguam ad loquendum, oculos ad videndum, ad seDtiendas voces intendit auditum: in his omnibus corpus obsequitur. Mutandi loci cupiditas sentit onus, sentit pondus: non tanta facilitate movetur corpus ad perveniendum, quo desiderat. Dcsiderat aliquis amicum videre in corpore constitutus, in corpore constiiutum; illum novit esse in longinquo, multæ mansiones interjacent: animo jam praecessit, corporo quando pervenit, tunc sentit quale onus portet. Non potuit ad celeritatem præsumptam obedire voluntati pondus carnis: non potuit ea celeritate rapi, qua voluit, qua eam portat armus. Tardum et onerosum est.","t":"For did that governor Dacian feel nothing in his heart when he raged against a corpse that felt nothing? For what could he do now to one who felt nothing, who could be overcome even by one who felt? Yet he did whatever he could; he did it in anger. But he who now suffered nothing openly was being crowned in secret. For he held to the sentence of his Lord, who, wishing to make us secure about those who kill the body, said: “Do not fear those who kill the body, and afterward have nothing they can do.” How do they afterward have nothing they can do, when that madman did so much to Vincent’s body? But what did he do to Vincent, who did nothing even to him when he could feel? So health is not to feel nothing as a stone does not feel, as a tree does not feel, as a corpse does not feel; but to live in the body and to feel nothing of its burden: this is to be healthy. And yet however healthy a man is in this life, he feels the weight even of a healthy body. Even a healthy body “which is corrupted,” that is, corruptible, “weighs down the soul.” It weighs down the soul, that is, it does not obey the soul at the nod of every wish. It obeys in many things: it moves the hands to work, the feet to walk, the tongue to speak, the eyes to see; it directs the hearing to perceive voices: in all these the body complies. The desire to change place feels the burden, feels the weight: the body is not moved with such ease to arrive where it desires. Someone set in the body desires to see a friend set in the body; he knows he is far away, many stages lie between: in mind he has already gone ahead; when he arrives in the body, then he feels what a burden he carries. The weight of the flesh could not obey the will with the speed it presumed; it could not be carried off with the speed it wished, with which the mind carries it. It is slow and burdensome.","f":"Augustine, <i>Serm.</i> 277.6 (PL 38:1259–1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-6)."},"augustine-sermones/277.7":{"o":"Putamusne, habet aliquid ipsum corpus, unde prohetur vclocitas corporis? Pedes dicemus? Quid tardius? Ipsi sunt qui perveniunt, et dcsideria vix sequuntur, et molimenta moliendo perveniunt. Sed fac quemquam ita velocem, ut sunt quædam animalia, quibus nec comparanda est velocitas nostra; fac quemquam ita velocem, ut sunt aves: non co ictu pervenit, quo voluerit. Diu volant aves migrando, et aliquando fessas insidunt arboribus navium. Ergo si etiam sicut aves volare possemus, præ desiderio perveniendi tardi essemus. Cum vero fuerit corpus spirituale, do quo dictum est, Seminatur corpus animale, surget corpus spirituale; quanta ibi facilitas, quanta celeritas, quanta obedicntia volentis? In nullo pondus, in nullo egestas, in nullo lassitudo, in nullo ex alia parte renitentia et reluctatio.","t":"Do we think the body itself has anything by which the swiftness of the body may be proved? Shall we say the feet? What is slower? They are the ones that arrive, and they barely follow the desires, and arrive by laboring with effort. But suppose someone as swift as certain animals, with whose swiftness ours is not to be compared; suppose someone as swift as birds: he does not arrive at a stroke, as he wished. Birds fly a long time when migrating, and sometimes, tired, settle on the masts of ships. So even if we could fly like birds, we would be slow compared with our desire to arrive. But when the body has become spiritual, of which it was said, “It is sown an animal body, it will rise a spiritual body,” how great an ease there, how great a speed, how great an obedience to the one who wills! In nothing weight, in nothing want, in nothing weariness, in nothing resistance and struggle from another part.","f":"Augustine, <i>Serm.</i> 277.7 (PL 38:1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-7)."},"augustine-sermones/277.8":{"o":"Quale illud corpus erat, quod Dominus per claustra trajecit? Intendite, obsecro, si possim adjuvante Domino qualibuscumque verbis exspectationi vestræ aut satisfacere, aut non muitum deesse. Nata nobis occasio est de corpore spirituali aliquid disputandi ex passione Martyris, a quo sic vidimus et mirati sumus corpus inter tormenta contemni. Diximus enim quia non parcendo corpori, cidem etiam corpori consulebat: ne forte fugiendo temporales pœnas, et Christum negando, idem ipsum corpus poenis sempiternis et atrocissimis suppliciis destinaret. Hinc ergo hortari vos cupiens, et me ipsum ad præsentia contemnenda, futura speranda: Etenim in hoc habitaculo ingemiscimus gravati, et tamen mori nolumus, et exui pondere formidamus; nolumus enim spoliari, sed supervestiri, ut absorbeatur mortale a vita: hac ergo occasione de spirituali corpore sust'epi aliquid loqui vobis, et primitus commendandam putavi hanc ipsam hujus fragilis ct corruptibilis corporis sanitatem, ut ex ipsa magnum aliquid inveniamus. Invenimus in ipsa sanitate nibil sentire. Etenim multa habemus iutu! in visceribus nostris: quis ea nostrum sciret, nisi in corporibus laniatis videret? Viscera nostra, interiora nostra, quae dicuntur' intestina, unde novimus? Et tunc est bonni, quando illa non sentimus. Quando enim illa non sentimus, tunc sant sumus. Dicis alicui, Observa stomachum. RespondeL libi, Quid est stomachus? Felix ignorantia: nescit ubi habeat, quod semper sanum babet. Si sanum nun haberet, sentiret: si sentiret, non bono suo sciret. Sed quamvis laudata corporis sanitate venimus ad celeritatem motus, et invenimus nos plumbeos quodam modo. Quanta est celeritas cœlestium corporum? Vis nosse quanta sit? Intueri. solem, et tibi videtur quasi non moveatur, et tamen movetur. Forte dicis: Movetur, sed tardius. Vis nosse quanta celeritate moveatur? Vis ratione colligere, quod non sentis aspectu? Si recta via ab oricnte usque in occidentem in hac terra vercdis quisque curreret, per quot dies perveniret? Qualibet equorum velocitate ferretur, quot mansiones agerct? Spatium itineris ab initio orientis usque ad finem occidentis sol, qui tibi videtur stare, uno die conficit, et una nocte ad ortum redit. Nolo dicere, quia obscurum cst, et ad persuadendum dinicile, vel fortassis incertum, quam sint spatia cœlestia multo quam terrestria laliora. Cum ergo vidcamus tantam celcritatem coelestium corporum, quas nobis videntur cum attenduntur non moveri; cui celeritati comparare possumus corpus angelicum? Adfuerunt etiam, ct quando volucrunt se conspiciendos tangendosque praebuerunt. Lavit Angelis pedes Abraham. Non solum lavit illa corpora, verum etiam controctavit. Apparuerunt, ut voluerunt, quando voluerunt, quibus voluerunt. Nihil difficultatis, nihil omnino tarditatis sentiunt. Sed non cos videmus currentes, non eos videmus de loco in locum migrantes, ut nossemus ab oculis hominum discedentes: quando voluerunt, pervenerunt. Non est ergo uude etiam de istis evidentissimum celeritatis hujus præbeamus exemplum. Omittamus incognita, et de inexpertis ni. hil temere præsumere audeamus.","t":"What kind of body was that which the Lord brought through closed doors? Pay attention, I beg you, whether with the Lord’s help I can, in words of whatever kind, either satisfy your expectation or not fall far short of it. An occasion has arisen for us to discuss something about the spiritual body from the passion of the Martyr, by whom we have seen, and marveled, how the body was despised amid torments. For we said that by not sparing the body he was taking care of that same body: lest by fleeing temporal punishments and denying Christ he should destine that same body to everlasting punishments and most dreadful torments. From this, then, wishing to exhort you, and myself, to despise present things and hope for future ones (for “in this dwelling we groan, being burdened,” and yet we do not want to die, and we dread being stripped of the weight; “for we do not want to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life”): on this occasion, then, I have undertaken to say something to you about the spiritual body, and I thought I should first commend this very health of this frail and corruptible body, so that we might find something great from it. We found that in health itself one feels nothing. For we have many things inside in our inward parts: which of us would know them, unless he saw them in mangled bodies? Our organs, our insides, which are called intestines, how do we know them? And it is well with us then, when we do not feel them. For when we do not feel them, then we are healthy. You say to someone, “Look after your stomach.” He answers you, “What is the stomach?” Happy ignorance: he does not know where he has what he always has healthy. If he did not have it healthy, he would feel it; if he felt it, he would know it to his own harm. [9] But though we have praised the health of the body, we come to swiftness of movement and find ourselves somehow made of lead. How great is the swiftness of heavenly bodies? Do you want to know how great? Look at the sun, and it seems to you as if it does not move, and yet it moves. Perhaps you say: “It moves, but rather slowly.” Do you want to know with how great a speed it moves? Do you want to gather by reason what you do not perceive by sight? If someone ran on post-horses by a straight road from east to west on this earth, in how many days would he arrive? With whatever speed of horses he were carried, how many stages would he make? The sun, which seems to you to stand still, completes the distance of the journey from the beginning of the east to the end of the west in one day, and in one night returns to its rising. I do not want to say, because it is obscure and hard to persuade, or perhaps uncertain, how much wider the heavenly spaces are than the earthly. Since, then, we see so great a speed of heavenly bodies, which seem to us, when we watch them, not to move, to what speed can we compare the angelic body? They have been present too, and when they wished they offered themselves to be seen and touched. Abraham washed the angels’ feet. He not only washed those bodies but also handled them. They appeared as they wished, when they wished, to whom they wished. They feel nothing of difficulty, nothing at all of slowness. But we do not see them running, we do not see them moving from place to place, so as to know them departing from men’s eyes: when they wished, they arrived. So there is nothing even from these from which we may offer a most evident example of this swiftness. Let us leave aside unknown things, and dare to presume nothing rashly about things not experienced.","f":"Augustine, <i>Serm.</i> 277.8 (PL 38:1261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/277-8)."},"augustine-sermones/278.1":{"o":"Ilodie lectio de Actibus Apostolorum hæc pronuntiata cst, ubi apostolus Paulus ex persecutore Christianorum, annuntiator Christi factus est. Hodie in illis regionibus etiam loca ipsa testantur, quod tunc gestum est: et nunc legitur, et creditur. Utilitas aurem rei gestæ hujus hæc est, quam Apostolus ipse commemorat in Epistolis suis. Dicit cnm! ad hoc sibi veniam datam omnium peccatorum suorum, ct illius furoris atque insaniæ qua pertrahebat Christianos ad necem, qui minister crat furoris Judæorum, sivc in lapidationc sancti martyris Stephani, sive in caeteris exhibendis Et adducendis ad pœnam; ut nemo de se desperet, qui \"fuerit magnis peccatis involutus, et magnis sceleribus irretitus, quasi veniam non sit accepturus, si conversus fuerit ad eum, qui pendens in cruce oravit pro persecutoribus dicens: Pater, ignosce illis, quia nesciunt quid faciunt. Factus est ille ex persecutore praedicator et doctor Gentium. i Fui primo, inquit, blasphemus et persecutor et injuriosus: sed ideo misericordiam consecutus sum, ut in me primo ostenderet Christus Jesus omnem longanimitatem, ad informationem eorum qui credituri sunt illi in vitam aeternam. Gratia euim Dei salvi efficimur a peccatis nostris, in quibus ægrotamus. Illius, illitis medicina est, quas sanat animam. Nam se ipsa vulnerarc potuit, sanare uon potuit.","t":"Today this reading from the Acts of the Apostles was proclaimed, where the apostle Paul from a persecutor of Christians was made a herald of Christ. Today in those regions the very places bear witness to what was done then; and now it is read and believed. And the usefulness of this event is the one the Apostle himself mentions in his Letters. For he says that he was given pardon for all his sins, and for that fury and madness by which he dragged Christians to death, when he was the minister of the fury of the Jews, whether in the stoning of the holy martyr Stephen or in presenting and bringing others to punishment, for this purpose: that no one should despair of himself who has been wrapped in great sins and entangled in great crimes, as though he would not receive pardon, if he has turned to him who, hanging on the cross, prayed for his persecutors, saying: “Father, forgive them, for they do not know what they are doing.” From a persecutor he was made preacher and teacher of the Gentiles. “I was formerly,” he says, “a blasphemer and a persecutor and insolent; but I received mercy for this reason, that in me first Christ Jesus might display all his patience, as an example for those who were to believe in him for eternal life.” For by the grace of God we are saved from our sins, in which we are sick. His, his is the medicine that heals the soul. For the soul could wound itself; it could not heal itself.","f":"Augustine, <i>Serm.</i> 278.1 (PL 38:1267–1269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-1)."},"augustine-sermones/278.10":{"o":"Quid ergo, fratres? Cerlc manifestum cst, ct renuntiat omnium conscientia, qnia difficile est sic uti rebus concessis, ut non aliquantulum excedatur modus. Quando autem excesseris modum, offendis Deum, cujus templum es. Templum enim Dei sanctum est, quod estis vos. Nemo se fallat: Quisquis templum Dei corruperit, corrumpet illum Deus. Dicta sententia est, tcneris reus. Quid dicturus es in orationibus luis, quando rogabis Deum, quem offendis in templo suo, quem pellis de templo suo? Quomodo mundabis rursus in te donium Dci? quomodo eum reduces ad tc? Quomodo, nisi dicendo cx vcra corde tuo, et verbis ct factis, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Quis cnim te accusabit immoderate utentem tuo cibo, luo potu, tua conjuge? Nemo accusabit bominum: sed tamen quia Deus arguit, exigens de te integritatem templi sui et incorruptionem habitationis suæ, dedit tibi remedium, tanquam dicens: Si excedendo modum offendis me, et ego tenebo te reum, ubi te nullus hominum accusat; dimitte homini quod in te p recavit, ut dimittam tibi quod peccas in me.","t":"What then, brothers? Certainly it is plain, and everyone’s conscience reports it, that it is hard so to use things permitted that the measure is not exceeded a little. But when you have exceeded the measure, you offend God, whose temple you are. “For the temple of God is holy, which you are.” Let no one deceive himself: “Whoever corrupts the temple of God, God will corrupt him.” The sentence has been spoken; you are held guilty. What will you say in your prayers, when you ask God, whom you offend in his temple, whom you drive out of his temple? How will you clean God’s house in you again? How will you bring him back to you? How, except by saying from your true heart, with words and deeds, “Forgive us our debts, as we also forgive our debtors”? For who will accuse you of using your food, your drink, your wife immoderately? No man will accuse you; but since God reproves you, demanding of you the integrity of his temple and the incorruption of his dwelling, he has given you a remedy, as if saying: “If by exceeding the measure you offend me, and I will hold you guilty where no man accuses you, forgive a man what he has sinned against you, so that I may forgive you what you sin against me.”","f":"Augustine, <i>Serm.</i> 278.10 (PL 38:1271–1273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-10)."},"augustine-sermones/278.11":{"o":"Tenete istud fortiter, fratres. Qui enim ct ad hujusmodi antidotum renuntiaverit, nulla illi spes salutis omnino remanebit. Qui mihi dixerit, Non remitto peccata, quae in me forte homines peccant: non est unde illi promittam salutem. Non enim possum cgo promittere, quod non promittit Dens. Ero enim non dispensator verbi Dei, sed dispensator serpentis. Serpens enim promisit bonum peccanti, Deus autcm mortem minatus esi. Quid enim illi evenit, nisi quod minatus est Deus? Et longe ab co factum est, quod ille pollicitus est. Vuliis ergo, fratres, ut dicam vobis: Etsi peccaveritis, etsi non diiniseritis peccata hominibus, prorsus salvi eritis, cum venerit Christus Jesus, omnibus indulgentiam dabit? Non dico, quia non audio: non dico quod mihi non dicitur. Promittit quidem Deus indulgentiam p eccatori, scd præterita omnia dimittens conversis, credentibus, baptizatis. Hoc lego, hoc audeo promittere, hoc promitto, et quod promitto promittitur mihi. Et cum legitur, omnes audimus: condiscipuli enim sutilIs, unus magister est in ista schola.","t":"Hold this firmly, brothers. For whoever renounces even this kind of antidote will have no hope of salvation left at all. Whoever says to me, “I do not forgive the sins which men perhaps commit against me”: I have no ground on which to promise him salvation. For I cannot promise what God does not promise. For I would be a dispenser not of the word of God but of the serpent. For the serpent promised good to the sinner, but God threatened death. For what befell him except what God threatened? And what the serpent promised was far from happening. Do you want me, then, brothers, to say to you: “Even if you have sinned, even if you have not forgiven men their sins, you will certainly be saved; when Christ Jesus comes, he will give pardon to all”? I do not say it, because I do not hear it; I do not say what is not said to me. God indeed promises pardon to the sinner, but forgiving all past sins to those who are converted, who believe, who are baptized. This I read, this I dare to promise, this I promise, and what I promise is promised to me. And when it is read, we all hear it: for we are fellow disciples; there is one teacher in this school.","f":"Augustine, <i>Serm.</i> 278.11 (PL 38:1273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-11)."},"augustine-sermones/278.12":{"o":"Omnia ergo præterita conversis dimittuntur: cæterum hujus vitæ sunt quxdam gravia ct mortifera, qua: nisi per vehementissimam molestiam humiliationis cordis et contritionis spiritus et tribulationis pœnitentiæ non relaxantur. Hæc dimittuntur per claves Ecclesiæ. Si enim tu te cœperis judit arc, si tibi coeperis displicere; Deus veniet, ut misereatur. Si tu tc punire volucris, purcet ille. Qui autem agit bene poenitentiam, suus ipse punitor est. Sit oportet ipse severus in se, ut in eum sit misericors Dcus: quomodo dicit David, Averte faciem tuam a peccatis meIs, et omnes iniquitates meus dilf. Sod quo merito? Ait in ipso psalmo: Quoniam iniguitatem meam ego agnosco, et peccatum meum ante me est semper. Si ergo tu agnoscis, ille ignoscit. Sunt autem peccata levia et minuta, quæ dcvilari omnino non possunt, quæ quidem videntur minora, scd multitudine premunt. Nam et acervus frumenti minutissimis granis colligitur, ct tamen onerantur inde naves: et si amplius onerentur, demerguntur. Unum fulmen dejicit aliqucm, ct occidit: sed et si pluvia sit nimia, minutissimis guttis tamen multos interficit. lllud uno ictu perimit, illa ex multitudine exstinguit. Magnæ bestiæ uno morsu occidunt hominem: minutæ autem cum fuerint multae congregatæ, plerumque interimunt, et talem perniciem inferunt, ut pœnis hujusmodi gens superba Pharaonis judicari mcrucrit. Si ergo, quamvis minuta sint ista peccata, tamen quia tam multa sunt, ut congregata acervum faciant, quo te premant; bonus est Deus, qui etiam ipsa dimittit, sinc quibus nou potest ista vita duci. Quomodo autem dimittit, si tu non dimittas qu:c in te committuntur?","t":"So all past sins are forgiven to those who are converted; but in this life there are certain grave and deadly sins, which are not released except through the most intense distress of humiliation of heart, contrition of spirit, and the tribulation of penance. These are forgiven through the keys of the Church. For if you begin to judge yourself, if you begin to be displeasing to yourself, God will come to have mercy. If you are willing to punish yourself, he will spare. And whoever does penance well is himself his own punisher. He must be severe with himself, so that God may be merciful to him: as David says, “Turn away your face from my sins, and blot out all my iniquities.” But by what merit? He says in the same psalm: “For I acknowledge my iniquity, and my sin is always before me.” If, then, you acknowledge, he pardons. But there are light and tiny sins, which cannot be avoided at all, which indeed seem minor, but weigh down by their number. For a heap of grain too is gathered from the tiniest grains, and yet ships are loaded with it; and if they are loaded more, they sink. One thunderbolt strikes someone down and kills him; but if the rain is excessive, it still kills many, though by the tiniest drops. The one destroys by a single blow, the other extinguishes by number. Great beasts kill a man with one bite; but tiny ones, when many are gathered, often kill, and bring such destruction that the proud nation of Pharaoh deserved to be judged by punishments of this kind. If, then, though these sins are tiny, yet because they are so many that gathered together they make a heap to weigh you down, God is good, who forgives even them, without which this life cannot be led. But how does he forgive, if you do not forgive what is committed against you?","f":"Augustine, <i>Serm.</i> 278.12 (PL 38:1273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-12)."},"augustine-sermones/278.13":{"o":"Senteulia ista sic est in corde hominis, quomodo cadus, unde sentinatur navis in pelago. Non potest enim nisi aquam admittere pcr rimas compaginis suæ. Paulatim tamen adhibendo tenuem liquorem, facit multam collectionem, ita ut si non exhauriatur, navem opprimat. Sic et in ista vita habenius quasdam mortalitatis fragilitatisque nostrae rimulas, per quas intrat peccatum de fluctibus hujus sæculi. Arripiamus, tanquam sitellam, istam sententiam, ut sentinemus, ne demergamur. Dimittamus debita debitoribus nostris, ut diminuat nobis Deus debita nostra. Per hanc sententiam (si fiat, ut vere dicatur) exhauris quidquid influxerat. Sed cautus esto: adhuc enim in mari es. Nam cum hoc semel fcceris, non suflicit, nisi perveneris trajecto isto mari ad illam patric soliditatem et firmitatem, ubi nullis fluctibus quatiaris, nec dimittas quod in te non admittitur, nec tibi dimitti velis quod non admittis.","t":"This sentence is in a man’s heart like the bucket with which a ship is bailed at sea. For the ship cannot help taking in water through the cracks of its joints. Yet little by little, by admitting a thin trickle, it makes a great collection, so that if it is not bailed out, it sinks the ship. So too in this life we have certain little cracks of our mortality and frailty, through which sin enters from the waves of this world. Let us seize this sentence like a bucket, so that we may bail, lest we sink. Let us forgive our debtors their debts, so that God may lessen our debts. Through this sentence (if it is done, so that it is said truly) you bail out whatever had flowed in. But be careful: for you are still at sea. For when you have done this once, it is not enough, until, having crossed this sea, you arrive at that solidity and firmness of the homeland, where you are shaken by no waves, and neither forgive what is not committed against you nor want forgiven to you what you do not commit.","f":"Augustine, <i>Serm.</i> 278.13 (PL 38:1273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-13)."},"augustine-sermones/278.14":{"o":"Satis me hoc commendasse arbitror Charitati vestræ, ct commendo propter fluctus istos, in quibus periclitamur, remedium salutare tencamus. Et videte etiam quantum peccet, qui nocere studet innocenti; cum ille jam non sit ferendus, qui non dimittit quod ci quisque nocuerit. Attendant ergo fratres nostri, et videant adversus quos habebant aliquas amaritudines odiorum. Si non illas dimiserunt, vel per istos dies videant quid faciant ista Jc cordibus corum. Aut certe si se tutos putant, mittant acetum in vasa, in quibus bonutn vinum servare consuoverunt. Non mittunt, et cauti sunt, nc testa vitietur: ct odium mittunt in cor sumn, non timentes ne quid' ibi corruptionis operetur? Servate ergo, fratres, ut nulli noceatis, quantum potestis: et si qua vobis in.moderatio de usu islo concessarum rerum, vitæ humanæ infirmitate subrepserit, quoniam pertinet ad corruptionem templi Dci; tenete atque versale, ut ca qua: in vos committuntur, cito dimittatis hominibus, ut Pater vester qui in cœlis est, dimittat vobis peccata vestra.","t":"I think I have commended this enough to Your Love, and I commend it: because of these waves in which we are in danger, let us hold the saving remedy. And see also how much he sins who strives to harm an innocent man, when one who does not forgive what anyone has done to harm him is already not to be borne. Let our brothers, then, attend, and see against whom they held some bitterness of hatred. If they have not let it go, let them at least in these days see what it does to their hearts. Or certainly, if they think themselves safe, let them put vinegar in the jars in which they are accustomed to keep good wine. They do not put it, and they are careful, lest the jar be spoiled: and do they put hatred in their heart, not fearing that it may work some corruption there? Take care, then, brothers, to harm no one, as far as you can; and if any immoderation in the use of things permitted creeps in through the weakness of human life, since it concerns the corruption of God’s temple, hold and turn over this: that you quickly forgive men what is committed against you, so that your Father who is in heaven may forgive you your sins.","f":"Augustine, <i>Serm.</i> 278.14 (PL 38:1273–1275; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-14)."},"augustine-sermones/278.2":{"o":"Namque et in ipso corpore in potestate habet horno ægrotare, convalescere autem non ila habet in potestate. Si enirn excedat modum, et intemperanter vivat, faciatque illa quæ sunt incommoda valetudini, et expugnantia sanitatem, uno die, si vult, cadit in morbos; non autem cum ceciderit, convalescit. Ut enim ægrotet, se ipsum adhibet ad intemperantiam: ut autem convalescat, medicum adhibet ad salutem. Non enim potest, ut diximus, in potestate habere recipiendam sanitatem, qnomodo habet in potestate amittendam. Sic etiam secundum animam, ut peccando in mortem caderet homo, ut ex immortali mortalis fieret, ut subderetur diabolo seductori, fuit in ejus libcroarbitrio; quo ad inferiora declinando superiora deseruit, et aurem praebendo serpenti, aurem clausit ad Deum, atqueconstitutus inter praeceptorem et seductorem, magis seductori quam præceptori obtemperare delegit. Unde enim audivit Deum, inde audivit diabolum. Quare ergo non potius meliori credidit? Ideoque invenit verum Asso qnod prædixerat Deus, falsum quod promiserat diabolus. Hæc prima origo malorum nostrorum, hæc radix omnium miseriarum, boc semen mortis ex propria et libera voluntate prinri hominis: qui sic est factus, ut si obediret Deo, semper beatus et immortalis esset; si negligeret et contemneret præceptum ejus, qui volebat in illo salutem perpetuam custodire, in morbum mortalitatis irrueret. Tunc ergo medicus a sano contemptus est, nunc curat ægrotum. Alia sunt enim præcepta, quæ dat medicina ad tcnendam sanitatem; sanis enim dantur, ne ægrotent: alia sunt autem, quae jam ægroti accipiunt, ut recuperent quod amiserunt. Bonum erat homini ut obediret medico, cum sanus esset, ne medicus illi opus esset. Non eat enim opus sanis medicus, sed ægrotantibus. Proprie quippe medicus dicitur, per quem sanitas recupcratnr. Nam semper Deus medicus opus est etiam sanis, ut sanitas ipsa teneatur. Bonum ergo illi erat tenere parpetuam sanitatem, in qua conditus erat. Contempsit, abusus est, lutemperantia sua decidit in malam valetudinem hujus mortalitatis: audiat vel modo præcipientem medicum, ut possit inde surgere, quo per peccatum, ipse decubuit.","t":"For in the body too a man has it in his power to fall sick, but he does not have it in his power in the same way to recover. For if he exceeds the measure and lives intemperately, and does the things that are bad for health and assault soundness, in one day, if he wishes, he falls into diseases; but when he has fallen, he does not recover. For to fall sick he applies himself to intemperance; but to recover he applies a physician for his health. For he cannot, as we said, have it in his power to recover health as he has it in his power to lose it. So also with regard to the soul: that man should fall into death by sinning, that from immortal he should become mortal, that he should be subjected to the devil, the seducer, was in his free choice; by it, turning to lower things, he abandoned higher ones, and by giving ear to the serpent he shut his ear to God; and set between the commander and the seducer, he chose to obey the seducer rather than the commander. For with the same ear with which he heard God, he heard the devil. Why then did he not rather believe the better one? And so he found true what God had foretold, false what the devil had promised. This is the first origin of our evils, this the root of all miseries, this the seed of death, from the own and free will of the first man: who was so made that, if he obeyed God, he would always be happy and immortal; if he neglected and despised the command of him who wished to keep perpetual health in him, he would rush into the disease of mortality. Then, therefore, the physician was despised by the healthy man; now he heals the sick. For the precepts which medicine gives for keeping health are one thing (for they are given to the healthy so that they may not fall sick); those which the sick receive so that they may recover what they lost are another. It was good for man to obey the physician when he was healthy, so that he would not need a physician. “For those who are well do not need a physician, but those who are sick.” For he is properly called a physician by whom health is recovered. Though God the physician is always needed even by the healthy, so that health itself may be kept. So it was good for him to keep the perpetual health in which he was made. He despised it, abused it, by his intemperance fell into the bad health of this mortality: let him at least now hear the physician commanding, so that he may rise from where he himself lay down through sin.","f":"Augustine, <i>Serm.</i> 278.2 (PL 38:1269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-2)."},"augustine-sermones/278.3":{"o":"Sed plane, fratres, quemadmodum in ipsa medicina sanus faciendo quæ imperat sapientia salutis, manet in eo quod habel; si autem coeperit ægrotare, incipit audire pra'ceptum, et incipit facere, si vere curat recipere bonam ct integram valetudinem; clun autem cœperit id facere, non continuo jam sanus est; sed diu observando pervenit ad illam sanitatem, quam minus temperando perdiderat: hoc illi autem prodest quod jam incipit observare, ne augeat ægritudinem, et ut non solum deterior non fiat, sed etiam incipiat melius habere, qui paulatim fit sanus: spes est enim perfectæ sanitatis, quando incipit homo minus minusquea ægro > tare. Sic etiam juste vivere in hac vita, quid est aliud, nisi audire præcepta legis, et faccre? Num - quid ergo quicumque faciunt præcepta legis, jam sau: sunt? Nondum: sed ut sani fiant, faciunt. Non deficiant faciendo: quia paulatim recipitur quod semel amissum est. Si enim cito rediret homo ad pristinani beatitudinem, ludus illi esset peccando cadere in mortem.","t":"But plainly, brothers, as in medicine itself a healthy man, by doing what the wisdom of health commands, remains in what he has; but if he begins to be sick, he begins to hear the precept, and begins to do it, if he truly cares to recover good and whole health; but when he has begun to do it, he is not at once healthy; but by observing it long he arrives at that health which he had lost by being less temperate; yet it profits him that he now begins to observe it, so as not to increase the sickness, and so that he not only does not become worse but also begins to be better, he who becomes healthy little by little: for there is hope of perfect health when a man begins to be less and less sick. So also living justly in this life, what is it but to hear the precepts of the law and to do them? Are all who do the precepts of the law, then, already healthy? Not yet: but they do them so as to become healthy. Let them not fail in doing them: for what was once lost is recovered little by little. For if man returned quickly to his former happiness, it would be a game for him to fall into death by sinning.","f":"Augustine, <i>Serm.</i> 278.3 (PL 38:1269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-3)."},"augustine-sermones/278.4":{"o":"Cecidit quisque, verbi gratia, in tnorbum corporis per intemperantiam, natum est illi aliquid in corpore, quod opus est etiam secari: sine dubio dolores passurus est; sed dolorcs illi non erunt infructuosi. Si dolorcs sectionis pati non vult, vermes putredinis patietur. Incipit ergo dicere medicus: Observa illud atque illud, hoc noli tangere, noli isto cibo uti vcl potu, inquietus csse ad illam rent noli. Incipit facere, jam observans est præceptorum; sed nondum sanus. Quo ergo valet quod observat? Ne pestis quae illi accidit augeatur, atque at etiam minuatur. Quid ergo sequitur? Accedat oportet ad observationem præceptorum etiam medici secantis manus, et dolores salubres infligentis. Si ergo ille positus in ulcere putrido dicat, Quid mihi prodest quia observo præcepta, si dolores patior sectionis? respondetur, Sed utroque curaberis, et observantia præceptorum, et tolerantia dolorum. Tantum est enim quod fecisti tibi, non observando cum sanus esses. Acquiesec itaque medico, donec saneris: mcritum est enim ulceris tui, quidquid pateris molestiarum.","t":"Someone has fallen, for example, into a disease of the body through intemperance; something has grown in his body which needs even to be cut: without doubt he will suffer pains; but the pains will not be fruitless for him. If he does not want to suffer the pains of cutting, he will suffer the worms of decay. So the physician begins to say: “Observe this and that, do not touch this, do not use this food or drink, do not be restless about that matter.” He begins to do it; he is now observing the precepts; but not yet healthy. What, then, is his observance worth? That the plague that has befallen him may not increase, and may even diminish. What then follows? There must be added to the observance of the precepts the hands of the physician too, cutting and inflicting healthful pains. If, then, he, lying with a festering ulcer, says, “What good is it to me that I observe the precepts, if I suffer the pains of cutting?” he is answered: “But you will be cured by both, by the observance of the precepts and by the endurance of pains. For so much is what you did to yourself by not observing them when you were healthy. So acquiesce in the physician until you are healed: for whatever troubles you suffer, your ulcer deserved it.”","f":"Augustine, <i>Serm.</i> 278.4 (PL 38:1269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-4)."},"augustine-sermones/278.5":{"o":"Sic venit ad afflictum et laborantem medicus Christus, qui ait: Non eat opus sanis medicus, sed male habentibus. Non veni vocare justos, sed peccatores (Matth. IX, ii et 13). Vocat peccatores ad pacem, vocat ægrotantes ad sanitatem. Imperat fidem, imperat continentiam, temperantiam, sobrietatem; refrenat concupiscentiam avaritiae: dicit quid faciamus, quid observemus. Qui observat hæc, jam potest dici juste vivere secundum præceptum medicinae: sed nondum recepit illam sanitatem ct illam integram va letudinem, quam Deus promittit per Apostolum, dicens: i Oportet corruptibile hoc inducre iucorruptionem, et mortale hoc induere immortalitatem. Tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus »? Tunc plena sanitas erit, et cum Angelis sanctis aequalitas. Sed modo antequam fiat, fratres mei, cum coeperimus observare praecepta, quoe medicus praecipit, quando patimur etiam aliquas tenLaliones et tribulationes, non putemus nos sine causa observare, quia major dolor videtur sequi prxcepta iila quæ observas. Quod enim pateris tribulationes, manus est secantis medici, non sententia judicis punientis. Fit hoc ut perfecta sit sanitas: patiamur, feramus dolores. Dulce peccatum est: per amaritudines ergo tribulationis perniciosa dulcedo digeratur. Delectabat te, quando tfcisti malum: sed incidisti in infirmitatem faciendo. A contrario medicina est, facit tibi ad tempus dolol om, ut recipias perpetuam sanitatem. Utere illa, ct noli repellere.","t":"So Christ the physician came to one afflicted and laboring, who says: “Those who are well do not need a physician, but those who are sick. I came not to call the righteous, but sinners.” He calls sinners to peace, he calls the sick to health. He commands faith, he commands continence, temperance, sobriety; he reins in the lust of avarice: he tells us what to do, what to observe. Whoever observes these things can now be said to live justly according to the physician’s precept; but he has not yet received that health and that whole soundness which God promises through the Apostle, saying: “This corruptible must put on incorruption, and this mortal put on immortality. Then will come to pass the word that is written: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting?” Then there will be full health, and equality with the holy angels. But now, before it comes about, my brothers, when we have begun to observe the precepts which the physician prescribes, when we also suffer some temptations and tribulations, let us not think that we observe them without cause because a greater pain seems to follow the precepts you observe. For that you suffer tribulations is the hand of the physician cutting, not the sentence of a judge punishing. This is done so that health may be perfect: let us suffer, let us bear the pains. Sin is sweet: so let the ruinous sweetness be digested through the bitterness of tribulation. It delighted you when you did evil; but by doing it you fell into infirmity. Medicine works by the opposite; it causes you pain for a time so that you may recover perpetual health. Use it, and do not repel it.","f":"Augustine, <i>Serm.</i> 278.5 (PL 38:1269–1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-5)."},"augustine-sermones/278.6":{"o":"Sane ante omnia illud antidotum non recedat, quod contra omnes putredines, contra omnium peccatorum venena plurimum valet, ut dicas, et verum ilicas Domino Deo tuo: Dimitte nobis debita nostra, sicut et nos dimittimus, debitoribus nostris. Hoc euim pactum cum aegrotis medicus conscripsit atque firinavit. Quoniam duo sunt genera peccatorum; unum quo in Deum, alterum quo in hominem peccatur. Unde etiam duo sunt præcepta illa, in quihus tota Lex pendet et Prophetæ: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua; et diliges proximum tuum tanquam te ipsum. Et in his continetur etiam decalogus praeceptorum Legis, ubi tria præcepta pertinent ad dilectionem Dei, septem ad proximi: de quibus satis aliquando tractavimus.","t":"Above all, let that antidote not depart which avails most against all corruptions, against the poisons of all sins: that you say, and say truly, to the Lord your God: “Forgive us our debts, as we also forgive our debtors.” For this is the covenant the physician wrote and confirmed with the sick. Since there are two kinds of sins: one by which one sins against God, the other by which one sins against man. Hence too there are those two commandments on which the whole Law and the Prophets hang: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; and you shall love your neighbor as yourself.” And in these is contained also the Decalogue of the commandments of the Law, where three commandments concern the love of God, seven the love of neighbor: of which we have treated sufficiently at another time.","f":"Augustine, <i>Serm.</i> 278.6 (PL 38:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-6)."},"augustine-sermones/278.7":{"o":"Quomodo ergo duo sunt praicepta, sic et duo genera peccatorum. Aut enim in Deum peccatur, aut in hominem. Peccatur autem in Deum, etiam corrumpendo templum ejus in te: etenim Deus redemit te sanguine Filii sui. Quanquam et antequam redimereris, cujus servus eras, nisi ejus qui condidit omnia? Peculiariter quodam modo te habere voluit redemptum sanguine Filii sui. Et non estis vestri, inquit Apostolus; empti enim estis pretio magno: glorificate et portate Deum in corpore vestro d Cor. vi, 19 et 20). Ergo ille a quo redemptus es, fecit te domum suam. Numquid tu vis everti domum tuam? Sic nec Deus suam, hoc est, te ipsum. Si tibi non parcis propter te ipsum, parce tibi propter Deum, qui te fecit templum suum. Templum enim Dei sanctum est, inquit, quod estis vos; et, Qui templum Dei corruperit, corrumpet illum Deus. Quæ peccata homines quando faciunt, putant sc non peccare, quia nulli homini necent.","t":"As, then, there are two commandments, so too two kinds of sins. For one sins either against God or against man. And one sins against God also by corrupting his temple in yourself: for God redeemed you with the blood of his Son. Though even before you were redeemed, whose servant were you, if not his who made all things? He willed to have you in a particular way, redeemed by the blood of his Son. “And you are not your own,” says the Apostle; “for you have been bought at a great price: glorify and carry God in your body.” So he by whom you were redeemed has made you his house. Do you want your house to be overthrown? Neither does God want his, that is, you yourself. If you do not spare yourself for your own sake, spare yourself for the sake of God, who made you his temple. “For the temple of God is holy,” he says, “which you are”; and “whoever corrupts the temple of God, God will corrupt him.” When men commit these sins, they think they are not sinning, because they harm no man.","f":"Augustine, <i>Serm.</i> 278.7 (PL 38:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-7)."},"augustine-sermones/278.8":{"o":"Hoc itaque volo intimare Sanctitati vestræ, quantum breve tempus admittit, quid mali faciam, qui se ipsos corrumpunt voracitate, ebrietate, fornicatione; et reprehendentibus respondent, Feci de ratione mea, de possessione mea: cui quid rapui? cui quid abstuli? contra quem feci? Bene mihi sit volo, ex eo quod Deus mihi dedit. Videtur iste innocens, quod quasi nulli noceat. Sed quomodo est innocens, qui non parcit sibi? Ille enim innocens est, qui nulli nocet: quia dilectionis proximi regula ab ipso est. Hoc enim dixit Deus, Diliges proximum tuum tanquam te ipsum. Quomodo ergo in te salva est dilectio proximi, quando dilectio tui per intemperantiam vulneratur? Deinde dicit tibi Deus: Cum per ebrietatem corrumperc te vis, non cujuslibet domum evertis, sed domum meam. Ubi babitabo? In istis ruinis? in istis sordibus? Si hospitem reciperes aliquem servum meum, reficeres et mundares domum, quo inlraret servus meus: non mundas cor, ubi habitare ego volo?","t":"So this is what I want to make known to Your Holiness, as far as the short time allows: what evil those do who corrupt themselves by gluttony, drunkenness, sexual immorality; and to those who rebuke them they answer: “I acted on my own account, with my own property. From whom did I seize anything? From whom did I take anything away? Against whom did I act? I want to be well off from what God has given me.” Such a man seems innocent, because he seems to harm no one. But how is he innocent who does not spare himself? For he is innocent who harms no one, because the rule of love of neighbor is taken from himself. For God said this: “You shall love your neighbor as yourself.” How, then, is love of neighbor safe in you, when love of yourself is wounded by intemperance? Then God says to you: “When you want to corrupt yourself by drunkenness, you are overthrowing not just anyone’s house, but my house. Where shall I dwell? In these ruins? In this filth? If you received some servant of mine as a guest, you would repair and clean the house for my servant to enter: do you not clean the heart, where I want to dwell?”","f":"Augustine, <i>Serm.</i> 278.8 (PL 38:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-8)."},"augustine-sermones/278.9":{"o":"Unam ergo rem commemoravi, fratres, ut videatis quomodo peccent, qui se ipsos corrumpunt, cum sibi innocentes videntur. Sed quoniam in ipsa fragilitate et mortalitate vitæ hujus difficile est ut homo nou excedat modum aliquantum in his rebus, quibus ad necessitatem utitur; adhibendum est illud remedium, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: si dicatur, et vere dicatur. Adulterium facere prohiberis, ne noceas proximo. Quomodo enim non vis accedi ad tuam, sic non debes accedere ad alienam uxorem. Si autem tua intemperantius usus furis, numquid videris nocere alicui, quia uteris tua? Sed eo ipso concesso immoderatius utendo, corrumpis iu te templum Dei. Nemo te accusat extraneus: sed quod responsum dabit conscientia tua Deo dicenti per Apostolum, I!! sciat unusquisque vestrum suum vas possidere in sanctificatione et honore; non in morbo desideriorum, sicuti Gentes quæ ignorant Deum? Quis est autem habens uxorem, qui eo modo utatur uxore, ut non excedat legem liberos procreandi? Ad hoc enim data est: convincunt te tabuLe quæ scribuntur in matrimonio. Pactus es quemadmodum duceres: sonat tibi scriptura pactionis, Liberorum procreandorum Mansa. Non ergo accedas, si potes, nisi liberorum procreandorum causa. Si modum excesseris, contra illas tabulas facies et contra pactum. Nonne manifestum est? Eris mendax, et pacti violator: et quaerit in te Deus integritatem templi sui et non invenit; non quia tua usus es, sed quia im - moderate usus es. Nam et vinum de apotheca tua bi bis, et tamen si sic bibis, ut inebrieris, nun quia re tua usus es, ideo non peccasti: donum enim Dei convertisti ad corruptionem tuam.","t":"I have mentioned one thing, then, brothers, so that you may see how those sin who corrupt themselves while they seem to themselves innocent. But since in the very frailty and mortality of this life it is hard for a man not to exceed the measure somewhat in the things he uses for necessity, that remedy must be applied: “Forgive us our debts, as we also forgive our debtors,” if it is said, and truly said. You are forbidden to commit adultery, lest you harm your neighbor. For as you do not want anyone to approach your wife, so you ought not to approach another’s. But if you have used your own more intemperately, do you seem to harm anyone because you use your own? But by using even what is permitted immoderately you corrupt the temple of God in yourself. No outsider accuses you; but what answer will your conscience give to God, who says through the Apostle: “Let each of you know how to possess his own vessel in sanctification and honor, not in the disease of desires, like the Gentiles who do not know God”? And who is there, having a wife, who uses his wife in such a way as not to exceed the law of begetting children? For this she was given: the tablets that are written at marriage convict you. You made an agreement on how you would marry: the writing of the agreement sounds out to you, “for the sake of begetting children.” So do not approach her, if you can, except for the sake of begetting children. If you exceed the measure, you will act against those tablets and against the agreement. Is it not plain? You will be a liar and a violator of the agreement; and God seeks in you the integrity of his temple and does not find it; not because you used your own, but because you used it immoderately. For you drink wine from your own storeroom too, and yet if you drink so as to get drunk, it is not because you used your own thing that you have not sinned: for you have turned God’s gift to your own corruption.","f":"Augustine, <i>Serm.</i> 278.9 (PL 38:1271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/278-9)."},"augustine-sermones/279.1":{"o":"Verba Apostoli audivimus, imo per Apostolum verba Christi loquentis in illo, quem de persecutore prædicatorem fecit, percutiens ei sanans, occidens et vivificans; occisus agnus a lupis, et faciens agnos de lupis. Prædictum erat in præclara prophetia, cum Jacob sanctus patriarcha benediceret filios suos, præsentes tangens, futura prospiciens, prædictum erat quod in Paulo contigit. Erat enim Paulus, sicut ipse testatur, de trihu Benjamin. Cum autem Jacob benedicens filios suos venisset ad Benjamin benedicendum, ait de illo: Benjamin lupus rapax. Quid ergo? Si lupus rapax, semper rapax? Absit. Sed quid? Mane rapiet, ad vesperum dividet escas ( Gen. XLIX, 27). Hoc in apostolo Paulo completum ent, quia et de illo praedictum erat. Jam, si placet, inspiciamus illum mane rapientem, ad vesperum escas dividentem. Mane et vesperum posita sunt pro eo ac si diceretur, Prius et postea. Sic ergo accipiamus, Prius rapiet, postea dividet escas. Attendite raptorcm: Saulus, inquit, sicut Actus Apostolorum testantur, acceptis litteris a principibus sacerdotum, ut ubicumque inveniret viæ Dei sectatores, attraheret et adduceret, utique puniendos, ibat spirans et anhelans cædes. Hic est ille mane rapiens. Nam et quando lapidatus est Stephanus primus martyr pro nomine Christi. evidentius adcrat et Saulus. Et sic aderat lapidantibus, ut non ei sufficeret si tantum suis manibus lnpidaret. Ut enim esset in omnium lapidantium manibus, ipse omnium vestimenta servaliat, magis sæviens omnes adjuvando, quam suis inanibus lapidando. Audivimus, Mane rapiet: vidcamus, ad vesperum dividet escas. Voce Christi de coelo prostratus est, et accipiens interdictum sæviendi, cecidit in faciem suam; prius prosternendus, deinde crigendus; prins percutiendus, postea sanandus. Non enim in illo Christus postea viveret, nisi occideretur in eo quod male ante vixisset. Quid ergo prostratus audivit? Saule, Saule, quid me persequeris? Durum est tibi adversus stimulum calcitrare. Et ille, Quis a, Domine? Et vox desuper, Ego sum Jesus Nazarenus, quem tu persequeris. Membris adhuc in terra posilts caput in caelo clamabat. et non dicebat, Quid persequcris servos meos; sed, Quid me persequeris? Et ille, Qnid me vis facere? Jam parat se ad obediendum, qui prius sæviebat ad persequendum. Jain informatur ex persecutore prædicator, cx lupo ovis, es hoste miles. Audivit quid facere debeat. Cæcus sane factus est: ut interiore luce fulgeret cor ejus, exterior ad tempus erepta est; subtracta est persecutori, ut redderetur prædicatori. Et eo tamen tempore, quo cætera non vidcbat, Jcsum vidcbat. Ita et in ipsa cjus cæcitate mysterium informabatur credentium; quoniam qui credit in Christum, ipsum intucri debet, cætera nee nata computarc; ut creatura vilescat, et Creator in corde dulcescat.","t":"We have heard the words of the Apostle, or rather, through the Apostle, the words of Christ speaking in him, whom he made a preacher from a persecutor, striking and healing, killing and making alive; the lamb slain by wolves, and making lambs out of wolves. It had been foretold in a splendid prophecy, when the holy patriarch Jacob blessed his sons, touching those present, foreseeing things to come; what happened in Paul had been foretold. For Paul was, as he himself testifies, of the tribe of Benjamin. And when Jacob, blessing his sons, came to bless Benjamin, he said of him: “Benjamin is a ravening wolf.” What then? If a ravening wolf, always ravening? Far from it. But what? “In the morning he will seize, in the evening he will divide food.” This was fulfilled in the apostle Paul, because it had been foretold of him. Now, if you please, let us look at him seizing in the morning, dividing food in the evening. Morning and evening are put as if it were said, “before and after.” Let us take it, then: “Before he will seize, after he will divide food.” Look at the seizer. Saul, it says, as the Acts of the Apostles testify, having received letters from the chief priests to drag in and bring whomever he found following the way of God, certainly to be punished, was going, breathing and panting slaughter. Here is the one seizing in the morning. For when Stephen too, the first martyr, was stoned for the name of Christ, Saul was there quite plainly. And he was so present to those stoning that it was not enough for him to stone with his own hands only. For so that he might be in the hands of all who stoned, he himself kept the garments of all, raging more by helping all than by stoning with his own hands. We have heard, “In the morning he will seize”; let us see, “in the evening he will divide food.” He was struck down by the voice of Christ from heaven, and receiving the prohibition of his raging, he fell on his face; first to be struck down, then to be raised up; first to be struck, afterward to be healed. For Christ would not afterward live in him unless he were killed in that in which he had lived badly before. What then did he hear, struck down? “Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.” And he: “Who are you, Lord?” And the voice from above: “I am Jesus of Nazareth, whom you are persecuting.” The head in heaven was crying out for the members still on earth, and did not say, “Why are you persecuting my servants?” but, “Why are you persecuting me?” And he: “What do you want me to do?” Now he prepares himself to obey, who before raged to persecute. Now from a persecutor a preacher is formed, from a wolf a sheep, from an enemy a soldier. He heard what he must do. He was indeed made blind: so that his heart might shine with inner light, the outer was taken away for a time; it was withdrawn from the persecutor so that it might be given back to the preacher. And yet at that time, when he did not see other things, he saw Jesus. So even in his blindness the mystery of believers was being shaped; for whoever believes in Christ ought to gaze on him and count other things as not even born, so that the creature may grow cheap and the Creator grow sweet in the heart.","f":"Augustine, <i>Serm.</i> 279.1 (PL 38:1275; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-1)."},"augustine-sermones/279.2":{"o":"Videamus ergo. Adductus est ad Ananiam, et Ananias interpretatur Ovis. Ecce lupus rapax adducitur ad ovem scqucndam, non rapiendam. Sed ne repentinum ovis expavesceret lupum, ipse pastor da coelo, qui hæc omnia faciehat, nuntiavit ovi lupum venturum, sed non sæviturum. Et tamen tam immanis fama lupum illum præcesserat, ut non posset ovis andito ejus nomine non conLurbari. Nam cum Dominus Jesus cidem Anania nuntiaret Paulum jam venisscut crederet, et ad eum Ananiam ire debere, ait Ananias: < Domine, audivi de isto homine, quia multa mala opcralus est in sanctos tuos: et nunc litteras accepit a principibus sacerdotum, ut obicumque invenerit tui nominis sectatores, pertrabat. > Dominus autem ad illum: « Siue, et ego ci ostendam quæ illum oporteat pali pro nomine meo >. Mira et magna res geritur. Lupo sævitia interdicitur, lupus ad ovem captivus adducilur. Tanta autem præcesserat fama lupi raptoris, ut ejus nomine audito, timeret ovis ctiam sub manu pastoris. Conforta lur, ne jam putet sxvientem, ne timeat tumentem. Ab agno pro ovibus mortuo fit ovis secura da lupo.","t":"Let us see, then. He was brought to Ananias, and Ananias is interpreted “sheep.” See, the ravening wolf is brought to the sheep, to follow it, not to seize it. But lest the sheep be terrified of the wolf suddenly, the shepherd himself from heaven, who was doing all these things, announced to the sheep that the wolf would come, but would not rage. And yet so savage a reputation had gone before that wolf that the sheep could not but be disturbed on hearing his name. For when the Lord Jesus announced to that same Ananias that Paul had now come to believe, and that Ananias ought to go to him, Ananias said: “Lord, I have heard about this man, that he has done many evils to your saints; and now he has received letters from the chief priests to drag off whomever he finds following your name.” But the Lord to him: “Let it be, and I will show him what he must suffer for my name.” A wonderful and great thing is done. Raging is forbidden to the wolf; the wolf is brought captive to the sheep. So great a reputation of the ravening wolf had gone before that, hearing his name, the sheep was afraid even under the shepherd’s hand. He is strengthened, so that he no longer thinks him raging, no longer fears him swollen. By the lamb who died for the sheep, the sheep is made safe from the wolf.","f":"Augustine, <i>Serm.</i> 279.2 (PL 38:1275; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-2)."},"augustine-sermones/279.3":{"o":"Deinde ille, cui præcedente Dominico cautavimus, Domine, quis similis tibi? Ne sileas, neque mitescas, Deus ( Psal. LXXXII, 2 ); qui tamen dicit, Venite ad me, et discite a me quoniam mitis sum, et humilis corde: videamus quemadmodum utrumque exhibet, et in se ostendit sua do quia consonarc. Mitis cst et humilis corde, quia sicut ovis ad occisionem ductus est, et sicut agnus coram londente sine voce, sic non aperuit os suum. Ligno suspensus pertulit odiorum flammas injustas, sustinuit ministras pessimi cordis linguas: quibus linguis illi percusserunt immaculatum, crucifixerunt justum. De quorum linguis dictum erat: Filii hominum, dentes eorum arma et sagittæ, et lingua eorum machæra acuta. Et quid fecit lingua? gladius acutus quid fccit? Occidit. Quid occidit? Occidit vitam mors, ut a vita occideretur mors. Quid crgo, quid fecit lin gua eorum gladius acutus? Audi quid fecit: vide quid sequitur. Exaltare super cælos, Deus; et super omnem terram gloria tua ( Psat. LVI, 5,6). Ecce quid fecit gladius acutus. Exaltatum super cœlos novimus Dominum, non videndo, sed credendo: super omnein terram gloriam ejus, legendo, credendo, videndo. Viae ergo mitem et humilem cordc, ut ad istam glonam tropæum mortificatæ carnis adduccret.Vide illum mitem. Pendens dicebat: Pater, ignosce illis, quia nesciunt quid faciunt ( Luc. XXIII, 54); et, Discite a Me quia mitis sum, et humilis corde. Discamus a te, quia mitis es et humilis cordc. Ubi magis apparere vel potuit, vel debuit dignius, quam in ipsa cruce? Cum in ligno membra penderent, cum clavis confixæ manus et pedes essent, cum adhuc illi saevirent linguis, cum se sanguine fuso non satiarent, cum aegrotantes mcdicum non agnoscerent: Pater, inquit, ignosce illis, quia nesciunt quid faciunt. Tanquam diccret, Ego veni ægros curare: quod me non agnoscunt, febris immanitas facit. Mitis ergo et humilis cordo dicit, Pater, ignosce illis, quia nesciunt quid faciunt.","t":"Next, he to whom we sang in the previous Lord’s-day sermon, “O Lord, who is like you? Do not be silent, nor be gentle, O God”; who nevertheless says, “Come to me and learn from me, for I am gentle and humble of heart”: let us see how he shows both and displays in himself that his sayings agree. He is gentle and humble of heart, because “like a sheep he was led to slaughter, and like a lamb before its shearer, without a voice, so he did not open his mouth.” Hung on the wood, he bore the unjust flames of hatred; he endured the tongues that served the worst of hearts, with which tongues they struck the spotless one and crucified the just one. Of their tongues it had been said: “Sons of men, their teeth are weapons and arrows, and their tongue a sharp sword.” And what did the tongue do? What did the sharp sword do? It killed. What did it kill? Death killed life, so that death might be killed by life. What then, what did their tongue, a sharp sword, do? Hear what it did: see what follows. “Be exalted above the heavens, O God, and your glory above all the earth.” See what the sharp sword did. We know the Lord exalted above the heavens, not by seeing, but by believing; his glory above all the earth, by reading, by believing, by seeing. See, then, him gentle and humble of heart, so that he might bring the trophy of the mortified flesh to this glory. See him gentle. Hanging, he said: “Father, forgive them, for they do not know what they are doing”; and, “Learn from me, for I am gentle and humble of heart.” Let us learn from you, for you are gentle and humble of heart. Where could it, or where should it, appear more fittingly than on the cross itself? When the members hung on the wood, when the hands and feet were fixed with nails, when they still raged with their tongues, when they were not sated with the blood shed, when the sick did not recognize the physician: “Father,” he said, “forgive them, for they do not know what they are doing.” As if he said: I came to cure the sick; that they do not recognize me, the savagery of the fever does it. Gentle, then, and humble of heart he says, “Father, forgive them, for they do not know what they are doing.”","f":"Augustine, <i>Serm.</i> 279.3 (PL 38:1275–1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-3)."},"augustine-sermones/279.4":{"o":"Quid ergo, Ne sileas, neque mitescas, Deus? Impleat et hoc. Ecce non siluit: clamavit de coelo, Saule, Saule, quid me persequeris? Fecit, Non sileas: exhibeat, Et non milescas. Primo quia non pcpercit errori cjus, quia non pepercit sævitiæ, quia anhelantem cædes voce prostravit, saevienti lumen eripuit, captivum ad Ananiam, quem persequens quærebat, adduxit, Ecce non mitis, ecce sxviens, non in honiinem, sed in errorem. Parum est hoc: adhuc non silcat, neque mitescat. Ananix timenti et trementi audito illius lupi famosi nomine, Ego, inqnit, ostendam illi. Ego illi ostendam. Vide minantem, vide aJhuc sævientem: Ego illi ostendam. Ne sileas, neque mitescas, Deus. Ostende persecutori, non solum bonitatcm, verum etiam severitatem tuam. Ostende, patiatur quod fecit, discat et pati quod faciebat, sentiat et ipse quod aliis inferebat Ego, inquit, illi ostendam qua illum oporteat pali. Sed tanquam sæviens dicit, et implet quod dictuin est, Ne sileas, neque mitescas, Deus. Non inde recedat, Discite a me quoniam mitis sum et humilis corde. Ego illi ostendam que illum oporteat pati pro nomine meo. Ostendisti terrorem; subveni, ne patiatur et pereat qucm fecisti, quem invenisti. Minax est, non silet, non mitescit, minatur. Ego illi ostendam quæ illum oporteat pati pro nomine meo. Ubi terror, ibi salus. Qui faciebat contra nomen, patiatur pro nomine. 0 saevitia misericors! Vides illum præparare ferrum: secturus est, non perempturus; curaturis, non occisurus. Christus dicebat, Ego illi ostendam quas illum oporteat pati pro nomine meo. Sed quo fine? Ipsum qui patiebatur audi. Non sunt condignæ passiones hujus temporis. Ipse dicit qui patiebatur, ct sciebat pro quo nomine patiebatur, et quo fructu patiebatur. Non sunt condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis. Sæviat mundus. fremat mundus, increpet linguis, coruscet armis, quidquid potest faciat: quid faciet ad id quod accepturi sumus? Appendo quod patior, contra id quod spero. tloc sentio, illud credo. Et tamen plus valet quod credo, quam quod sentio. Quidquid est quod saevit' pro nomine Christi, si potest vivis, tolerabile est: si non potest vivi, migrare hinc facit. Non exstinguit, sed accelerat. Quid accelerat? Ipsum praemium, ipsam dulcedinem; quæ cum venerit, sine fine erit. Opus cum fine, merces sin.: fine.","t":"What then is “Do not be silent, nor be gentle, O God”? Let him fulfill this too. See, he was not silent: he cried out from heaven, “Saul, Saul, why are you persecuting me?” He did “Do not be silent”; let him show “and do not be gentle.” First, because he did not spare his error, because he did not spare his raging, because by a voice he struck down the one panting slaughter, took the light from the raging one, brought him captive to Ananias, whom he was seeking as persecutor. See, not gentle; see, raging, not against the man but against the error. That is too little: let him still not be silent nor be gentle. To Ananias, fearing and trembling on hearing the name of that notorious wolf, he says, “I will show him.” I will show him. See him threatening, see him still raging: “I will show him.” “Do not be silent, nor be gentle, O God.” Show the persecutor not only your goodness but also your severity. Show him: let him suffer what he did, let him learn to suffer what he was doing, let him feel himself what he was inflicting on others. “I will show him,” he says, “what he must suffer.” But he says it as one raging, and fulfills what was said, “Do not be silent, nor be gentle, O God.” Let him not depart from “Learn from me, for I am gentle and humble of heart.” “I will show him what he must suffer for my name.” You have shown terror; help, lest he suffer and perish whom you have made, whom you have found. He is threatening, he is not silent, he is not gentle, he threatens: “I will show him what he must suffer for my name.” Where there is terror, there is salvation. He who acted against the name, let him suffer for the name. O merciful cruelty! You see him preparing the knife: he is going to cut, not to destroy; to cure, not to kill. Christ said, “I will show him what he must suffer for my name.” But to what end? Hear the one who suffered. “The sufferings of this time are not worthy.” He himself says it who suffered, and knew for what name he suffered and with what fruit he suffered. “The sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us.” Let the world rage, let the world roar, let it scold with tongues, flash with weapons, do whatever it can: what will it do compared with what we are to receive? I weigh what I suffer against what I hope for. This I feel, that I believe. And yet what I believe is worth more than what I feel. Whatever rages against the name of Christ, if it can be lived through, is bearable; if it cannot be lived through, it makes one depart from here. It does not extinguish, but hastens. What does it hasten? The reward itself, the sweetness itself, which when it has come will be without end. The work has an end, the reward is without end.","f":"Augustine, <i>Serm.</i> 279.4 (PL 38:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-4)."},"augustine-sermones/279.5":{"o":"Iste ergo, fratres, iste vas electionis, primo Saulus a Saule. Rccordamini cnim qui nostis Litteras Dei, quis erat Saul. Rex pessimus, persecutor sancti servi Dei David: et ipse, si meministis, de tribu Benjamin. Inde iste Saulus, ducto secum tramite sæviendi, sed in saevitia non permansurus. Postea, si Saulus a Saule, Paulus unde? Saulus a rege sævo, cum superbus, cum saeviens, cum caedes anhelans: Paulus autem uude? Paulus, quia modicus. Paulus humilitatis nomen est. Paulus, posteaquam adductus est ad Magistrum, qui ait, Discite a me quoniam milis sum, et humilis corde. Inde Paulus. Usum latinae locutionis advertite: quia paulum, modicum dicitur. Paulo post videbo te, paulum hic exspecta; id est, Post modicum videbo te, modicum hic exspecta. Audi ergo Paulum: Ego IUn., inquit, minimus Apostolorum. Prorsus ego sum minimus Apostolorum: ct alio loco, Ego sum novissimus Apostotorum.","t":"This man, then, brothers, this vessel of election, was first Saul, from Saul. For remember, you who know the Scriptures of God, who Saul was: a very wicked king, persecutor of the holy servant of God David; and he himself, if you remember, of the tribe of Benjamin. Hence this Saul, drawing with him the path of raging, but not to remain in raging. Afterward, if Saul is from Saul, where is Paul from? Saul from the savage king, when he was proud, when raging, when panting slaughter; but Paul from where? Paul, because small. Paul is a name of humility. Paul, after he was brought to the Teacher, who says, “Learn from me, for I am gentle and humble of heart.” Hence Paul. Notice the usage of Latin speech: for paulum is said for “a little.” “I shall see you paulo post”; “wait here paulum”: that is, “I shall see you after a little,” “wait here a little.” Hear Paul, then: “I,” he says, “am the least of the apostles.” Indeed, “I am the least of the apostles”; and in another place, “I am the last of the apostles.”","f":"Augustine, <i>Serm.</i> 279.5 (PL 38:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-5)."},"augustine-sermones/279.6":{"o":"Et minimus, et nov issimus, tanquam fimbria de vestimento Domini. Quid tam exiguum, quid tam novissimum, quam simbria? Hac tamen tacta, mulier a fluxu sanguinis sanata est. In modico isto magnus crat, in minimo grandis hahitabat; et tanto minus a se ma- Boum excludebat, quanto magis minor erat. Quid miramur magnum habitare in angusto? Magis in minimis habitat. Audi illum dicentem, Super quem requiescet spiritus meus? Super humilem, et quietum et trementem verba mea. Ideo altus habitat in humili, ut humilem exaltet. Excelsus enim est Dominus, et humilia respicit; excelsa autem a longe cognoscit. Humilia te, et propinquabit tibi: extolle te, et recede. a te.","t":"Both least and last, like the fringe of the Lord’s garment. What is so slight, what so last, as a fringe? Yet when it was touched, a woman was healed of a flow of blood. In this small man the great one was; in the least the great one dwelt; and the less he was, the less he shut the great one out from himself. Why do we marvel that the great one dwells in a narrow place? He dwells more in the least. Hear him saying: “On whom will my spirit rest? On the humble and quiet and the one who trembles at my words.” That is why the high one dwells in the humble, to exalt the humble. “For the Lord is high, and looks on the lowly; but the lofty he knows from afar.” Humble yourself, and he will draw near you; exalt yourself, and he will withdraw from you.","f":"Augustine, <i>Serm.</i> 279.6 (PL 38:1277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-6)."},"augustine-sermones/279.7":{"o":"Minimus ergo iste quid dicit? Quod audivimus hodie: Corde creditur ad justitiam, ore autem confessio fit ad salutem. Multi credunt corde, et erubcscunt confitei ore. Sciatis, fratres, prope jam neminem esse Paganorum, qui noM apud se ipsum miretur, Et sentiat impleri prophetias de Christo exaltatu super cœlos; quia vident super omnem terram gloriam ejus. Sed cum se invicem timent, sibimet invicem crubescunt, faciunt a se longe salutent: qu a ore confessio fit ad salutem. Quid prodest corde credidissc ad justitiam, si os dubitat proferre quod corde conceptum est? Intus fidem Deus videt: sed parum est. Ne confitearis humilem, times superbos; etei præponis superbos, qui pro ledisplicuitsuperbis. Humilem times confiteri Filium Dei. Magnum Verbum Dei, virtutem Dei, sapientiam Dei non erubescis confiteri: nalum, crucifixum, mortuum erubescis confiteri. Allus, excelsus et æqualis Patri, per quem facta sunt omnia,. per quem ructus es et tu, factus est quod tu; factus est propter te homo, propter te natus, propter te mortuus. iEgrotc, quomodo sanaberis, qui de medicamento tuo erubescis? Elige tempus. Nunc est tempus: postea contemptus ille veniet admirandus, judicatus ille veniet judicaturus, occisus ille veniet excitaturus, exhonoratus ille veniet honoraturus. Modo, et postea: modo in fide res est, postea in manifestatione erit. Elige boc tempore quam partem tenens in futuro. De Christi nomine erubescis? Ex eo quod erubescis modo hominibus, habes erubescere, cum venerit in gloria sua redditurus quod promisit bonis, quod minatus est malis. Ubi eris tu? Quid facies, si te attendat ille excelsus, et dicat libi, Erubuisti de humilitate mea, non eris in claritate mea? Discedat ergo mala verecundia; accedat salubris impudentia, si impudentia dicenda est: sed tamen, fratres, extorsi mibi ut hoc dicerem, nec prorsus timerem.","t":"What, then, does this least one say? What we heard today: “With the heart one believes unto righteousness, but with the mouth confession is made unto salvation.” Many believe with the heart and are ashamed to confess with the mouth. You should know, brothers, that there is now hardly any pagan who does not marvel within himself and perceive that the prophecies about Christ exalted above the heavens are being fulfilled, since they see his glory over all the earth. But since they fear one another and are ashamed before one another, they put salvation far from themselves, because “with the mouth confession is made unto salvation.” What does it profit to have believed with the heart unto righteousness, if the mouth hesitates to bring out what was conceived in the heart? God sees faith within; but that is too little. You do not confess the humble one because you fear the proud; and you put the proud before the one who for your sake displeased the proud. You fear to confess the humble Son of God. You are not ashamed to confess the great Word of God, the power of God, the wisdom of God; you are ashamed to confess him born, crucified, dead. The high one, the lofty one, equal to the Father, through whom all things were made, through whom you too were made, has been made what you are; he was made man for you, born for you, died for you. Sick man, how will you be healed, you who are ashamed of your medicine? Choose your time. Now is the time: afterward the one despised will come to be marveled at, the one judged will come to judge, the one killed will come to raise, the one dishonored will come to honor. Now, and afterward: now the thing is in faith, afterward it will be in manifestation. Choose at this time which part you will hold in the future. Are you ashamed of the name of Christ? From your being ashamed now before men, you will have to be ashamed when he comes in his glory to repay what he promised the good, what he threatened the bad. Where will you be? What will you do if that high one looks at you and says to you, “You were ashamed of my humility; you will not be in my glory”? Let bad shame depart, then; let a healthy shamelessness come, if shamelessness it should be called: yet, brothers, I have forced myself to say this and not to fear at all.","f":"Augustine, <i>Serm.</i> 279.7 (PL 38:1277–1279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-7)."},"augustine-sermones/279.8":{"o":"Nolo enim crubescamus de Christi nomine. Inculcetur nohis quod credimus in crucifixum, in occisum. Plane in occisum; sed de quo nisi sanguis manaret, chirographum peccatorum nostrorum adhuc maneret. Prorsus in occisum credidi: sed hoc in illo occisum est quod sumpsit de me, non unde fecit me. Prorsus iti occisum credo, sed in quem occisum? Qui venit aliquis, et accepti aliquid. Quis venit? Qui cnm in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Ecce quis venit: quid accepit? Sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus. Ille factor factus, ille creator creatas. Sed in quo factus et creatns? In forma servi, accipiendo formam servi, non amittendo tunnam Dei. In bac ergo forma serv i, in eo quod a nobis pro nobis accepit, et natus ast, et passus est, i i resurrexit, et ascendit in cœlum. Quatuor res dixi. Natus est, mortuus est, resurrexit, et ascendit in cœlum. Duo prima, duo novissima: duo prima, natus est, mortuus est; duo novissima, resurrexit, ascendit in coelum. In duobus primis conditionem tuam tibi ostendit: in duobus novissimis mercedis exemplum praebuit. Nasci et mori noveras: pleno est his duobus regio mortaliam. Quid hic abundat inomni carne, nisi nasci et mori? Hoc homo cum pecore habet: hanc ergo vitam cum pecoribus communem ducimus. Nati sumus, morituri sunius. Istud nondum noveras, resurgere, et in cœlum ascendere. Duo noveras, duo non noveras: suscepit quod noveras, ostendit quod non noveras: patcre quod suscepit, spera quod ostendit.","t":"For I do not want us to be ashamed of the name of Christ. Let it be impressed on us that we believe in one crucified, in one killed. Plainly in one killed; but if blood had not flowed from him, the bond of our sins would still remain. Indeed I have believed in one killed: but what was killed in him is what he took from me, not that by which he made me. Indeed I believe in one killed; but in whom killed? Someone who came, and took something. Who came? He who, “though he was in the form of God, did not think it robbery to be equal with God.” See who came: what did he take? “But he emptied himself, taking the form of a servant, made in the likeness of men.” The maker made, the creator created. But in what made and created? In the form of a servant, by taking the form of a servant, not by losing the form of God. In this form of a servant, then, in what he took from us for us, he was both born and suffered, rose, and ascended into heaven. I have named four things. He was born, he died, he rose, and he ascended into heaven. Two first, two last: the two first, he was born, he died; the two last, he rose, he ascended into heaven. In the two first he showed you your condition; in the two last he gave an example of the reward. To be born and to die you knew: the region of mortals is full of these two. What abounds here in all flesh except being born and dying? This man has in common with cattle: so we lead this life in common with cattle. We have been born; we are going to die. This you did not yet know: rising, and ascending into heaven. Two you knew, two you did not know: he took on what you knew, he showed what you did not know: bear what he took on, hope for what he showed.","f":"Augustine, <i>Serm.</i> 279.8 (PL 38:1279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-8)."},"augustine-sermones/279.9":{"o":"Quid cnim, si nolis mori, nou es moriturus? Quid times, quod vitare non potes? Times, quod et si nolis, eril; et non times, quod etsi nolis, non erit. Quid est quod dixi? Omnibus hominibus natis constituit D us mortcm, per quam de isto sæculo emigrent. Exceptus eris a morte, si exceptus fueris a genere humano. Quid facis? Numquid tibi modo dicilur, Elige utrum vclis esse bomo? Jam homo es, venisti. Quomodo hinc cxeas, cogita: natus es, moriturus es. Fuge, cave, repelle, redime: mortem potes differre. non auferre. Veniet, etsi nolis: veniet quando nescis. Quid ergo times, quod etsi nolueris, erit? Time polius, quod si nolueris, non erit. Quid est hoc? Impiis, infidelibus, blasphemis, perjuris, iniquis, et omnibus malis gehennæ ignes ardentis et æternas flammas minatus est Deus. Primo compara haec duo, mortem ad momentum, ct poenas in æternum. Times mortem ad momontum, venict, etsi nolis: time poenas in alternum, quae non venient, si nolucris. Multo majus est quod timerc debes, et in potestate habes ne veniat tibi; et majus est, et longe majus, incomparabiliter majus quod timere debes, et in potestate habes ne veniat tibi. Etenim si brne vixeris, si male vixeris, moriturus es: non effugies ut non Inoriaris, seu vivendo bene, seu vivendo male. At vern si elcgeris hic bene vivcre, in aeternas poenas non mitteris. Quia vero eligere non potes hic. ne moriaris; elige cum vivis, ne in æternum moriaris. Ilac cst fides, hoc Christus ostendit moriendo et resurgendo. Moricndo ostendit, quod velis noUs passums es: resurgendo ostendit, quod si bene vixeris, accepturus es. Hic corde creditur ad justitiam, ore confessio fit ad salutem. Sed times confiteri, ne insultent tibi homines, non qui non crediderunt; nam ei ipsi intus credunt: sed ne insultent libi qui confiteri crubescunt. Audi quod sequitur: Dicit enim Scriptura, Omnis qui crediderit in eum, non confundetur. Hæc meditare, in his esto: hæc cst esse non ventris, sed mentis. Illc qui mane rapichat, ipsas escas ad vesperum dividebat. Conversi ad Dominum, etc.","t":"For what, if you do not want to die, are you not going to die? Why do you fear what you cannot avoid? You fear what will be even if you do not want it; and you do not fear what, if you do not want it, will not be. What is it I have said? God has appointed death for all men who are born, by which they emigrate from this world. You will be exempted from death if you are exempted from the human race. What are you doing? Is it now said to you, “Choose whether you want to be a man”? You are a man already; you have come. Think how you are to leave here: you have been born; you are going to die. Flee, beware, repel, buy it off: you can postpone death, not remove it. It will come even if you do not want it; it will come when you do not know. Why then do you fear what will be even if you do not want it? Fear rather what, if you do not want it, will not be. What is this? To the ungodly, the unbelieving, blasphemers, perjurers, the unjust, and all the wicked, God has threatened the fires of burning Gehenna and eternal flames. First compare these two: death for a moment, and punishments for eternity. You fear death for a moment, which will come even if you do not want it: fear the punishments for eternity, which will not come if you do not want them. Much greater is what you ought to fear and have it in your power that it should not come to you; it is greater, far greater, incomparably greater, what you ought to fear and have it in your power that it should not come to you. For whether you live well or live badly, you are going to die: you will not escape dying, whether by living well or by living badly. But if you choose here to live well, you will not be sent into eternal punishments. Since you cannot choose here not to die, choose while you live not to die forever. This is the faith; this Christ showed by dying and rising. By dying he showed what you will suffer whether you want it or not; by rising he showed what you will receive if you live well. Here “with the heart one believes unto righteousness, with the mouth confession is made unto salvation.” But you fear to confess, lest men mock you; not those who have not believed, for they too believe within; but lest those mock you who are ashamed to confess. Hear what follows: “For Scripture says, Everyone who believes in him will not be put to shame.” Meditate on these things, be in these things: this is to be not of the belly but of the mind. He who seized in the morning was dividing that very food in the evening. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 279.9 (PL 38:1279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/279-9)."},"augustine-sermones/28.1":{"o":"De versiculo 3 Psalmi civ, Lætetur cor quærentium Dominum.","t":"On verse 3 of Psalm 104: “Let the heart of those who seek the Lord rejoice.”","f":"Augustine, <i>Serm.</i> 28.1 (PL 38:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/28-1)."},"augustine-sermones/28.2":{"o":"Ex omnibus divinis eloquii hinc potius adjuvante Domino disseramus, quod ultimum audivimus: Lætetur cor quærentium Dominum Opportune namque etiam ventribus jejuni sumus. Lætabitur cor nostrum, si mentibus esuriamus. Cum aliqua suavia apponuntur in epulis nostris, lætantur fauces quærentium cibum: cum varie colorata blandeque depicta apponuntur aspectibus nostris, lætantur oculi quærentium aliquid videre luminosum: lætantur aures quærentium cantum: lætatur olfactus quærentium odorem gratum. Ergo, Lætetur cor quærentium Dominum.","t":"From all the divine words we have heard, let us with the Lord’s help speak rather of the last one we heard: “Let the heart of those who seek the Lord rejoice.” And fittingly, since we are fasting in our bellies too. Our heart will rejoice if we hunger in our minds. When something sweet is set before us at our meals, the palates of those who seek food rejoice; when things of varied color and charmingly painted are set before our sight, the eyes of those who seek to see something bright rejoice; the ears of those who seek song rejoice; the sense of smell of those who seek a pleasant scent rejoices. So: “Let the heart of those who seek the Lord rejoice.”","f":"Augustine, <i>Serm.</i> 28.2 (PL 38:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/28-2)."},"augustine-sermones/28.3":{"o":"Procul dubio singula, quæ exhibentur diversis sensibus nostris, singulos sensus delectant. Neque enim vel sonus delectat aspectum, vel color auditum. Cordi autem nostro Dominus et lux est, et vox est, et odor est, et cibus est: et ideo omnia est, quia nihil horum est; et ideo nihil est horum, quia horum omnium creator est. Est lumen cordi nostro, cui dicimus: In lumine tuo videbimus lumen. Est sonus cordi nostro cui dicimus: Auditui meo dabit exsultationem et lætitiam. Est odor cordi nostro, de quo dicitur: Christi bonus odor sumus. Si autem cibum quæritis, quia jejunatis: Beati qui esuriunt et sitiunt justitiam. De ipso autem Domino Jesu Christo dictum est quia factus est nobis justitia et sapientia. Ecce epulæ præparatæ sunt: justitia Christus est, nusquam deest, non a coquis præparatur nobis, nec de transmarinis partibus velut poma peregrina a negotiatoribus apportatur: cibus est quem sentit omnis qui sanas fauces habet, interioris hominis cibus est. Se ipsum commendans ait: Ego sum panis vivus, qui de cœlo descendi. Cibus est qui reficit, nec deficit: cibus est qui insumitur, et non consumitur: cibus est qui esurientes satiat, et integer manet. Cum hinc ad mensas vestras discesseritis, nihil tale manducabitis. Quia ergo ad istas epulas convenistis, bene comedite: sed cum abieritis, bene digerite. Bene enim manducat et male digerit, qui audit verbum Dei et non facit: non enim ducit utilem succum, sed crudum ructat indigestione fastidium.","t":"No doubt the particular things presented to our various senses delight the particular senses. For sound does not delight the sight, nor color the hearing. But to our heart the Lord is light, and voice, and fragrance, and food; and he is all of these because he is none of them; and he is none of them because he is the creator of all of them. He is light to our heart, to whom we say, “In your light we shall see light.” He is sound to our heart, to whom we say, “To my hearing you will give gladness and joy.” He is fragrance to our heart, of which it is said, “We are the good fragrance of Christ.” And if you seek food, because you are fasting: “Blessed are those who hunger and thirst for righteousness.” And of the Lord Jesus Christ himself it is said that he “became for us righteousness and wisdom.” See, the banquet is prepared: Christ is righteousness; he is never lacking; he is not prepared for us by cooks, nor brought by merchants from overseas like foreign fruit. He is food that everyone tastes who has a healthy palate; he is the food of the inner man. Commending himself, he says, “I am the living bread, who came down from heaven.” He is food that refreshes and does not run out; food that is eaten and not used up; food that satisfies the hungry and remains whole. When you go from here to your own tables, you will eat nothing like this. Since you have come to this banquet, then, eat well; but when you have gone away, digest well. For he eats well and digests badly who hears the word of God and does not do it: he draws no useful nourishment from it, but belches up the raw distaste of indigestion.","f":"Augustine, <i>Serm.</i> 28.3 (PL 38:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/28-3)."},"augustine-sermones/28.5":{"o":"Nec miremini quod corda nostra sic epulantur, ut et ipsa reficiantur, et non minuant unde reficiantur, Corporalibus oculis nostris Deus talem cibum dedit. Nam lux ista cibus est oculorum; hac lumina nostra pascuntur, et si quis diutius in tenebris fuerit, tanquam jejunando deficiunt. Perdiderunt enim homines oculos sedendo in tenebris, nec aliquid irruit oculis, nec quispiam percussit, nec humor alienus influxit, nec pulvis, nec fumus: producitur homo post tenebras, et non videt quod videbat: oculi ejus fame mortui sunt; cibum suum, hoc est, lucem non sumendo defecerunt. Videte ergo quod proposui, qualis sit cibus oculorum nostrorum. Ista lux videtur ab omnibus, pascit omnium oculos; et aspectus videntis reficitur, et lux integra perseverat. Si duo videant, tanta permanet; si plures videant, eadem permanet: dives videat, pauper videat, æqualis est omnibus. Nullus in ea limites figit. Impletur pauperis inopia, vacat divitis avaritia. Numquid enim qui plus habet, plus videt, aut prolato auro præoccupat pauperem, et emit sibi quod videat, ut ille non habeat? Si ergo talis cibus est oculis nostris, quid est ipse Deus mentibus nostris?","t":"And do not wonder that our hearts feast in such a way that they are refreshed and do not diminish what refreshes them. God has given such food to our bodily eyes. For this light is the food of the eyes; our eyes are fed by it, and if someone has been in darkness too long, they fail as if from fasting. People have lost their eyes by sitting in darkness, though nothing struck their eyes, no one hit them, no foreign humor flowed into them, no dust, no smoke: a man is brought out after the darkness and does not see what he used to see. His eyes have died of hunger; they failed by not taking their food, that is, light. See, then, what I proposed: what sort of food our eyes have. This light is seen by all; it feeds the eyes of all; the gaze of the one who sees is refreshed, and the light remains whole. If two see, it remains as great; if more see, it remains the same; let the rich man see, let the poor man see, it is equal for all. No one fixes boundaries in it. It fills the want of the poor man; it leaves nothing for the avarice of the rich. For does he who has more see more, or does he get ahead of the poor man by offering gold, and buy for himself something to see, so that the other does not have it? If such is the food of our eyes, what is God himself to our minds?","f":"Augustine, <i>Serm.</i> 28.5 (PL 38:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/28-5)."},"augustine-sermones/28.6":{"o":"Et aurium quidam cibus sonus est,et ipse qualis est? De his enim sensibus corporis mentis intelligibilia conjiciamus. Ecce loquor Charitati vestræ: adsunt aures, adsunt mentes. Duo quædam nominavi, aures et mentes; et in eo quod loquor, duo quædam sunt sonus et intellectus: simul feruntur, simul ad aurem perveniunt; sonus remanet in aure, intellectus descendit in corde. Sed de sono ipso prius advertamus quanto excellentius intellectum amare debemus. Sonus est quasi corpus, intellectus est quasi animus. Sed sonus mox ut aerem percusserit, auremque tetigerit, transit, nec revocatur, nec adhuc sonat. Ita enim sibi syllabæ præeundo et sequendo succedunt, ut secunda non sonet, nisi prima transierit. Verumtamen sic quomodo quoddam transitorium magnum habet miraculum. Ecce enim si vobis esurientibus panem apponerem, non perveniret ad singulos; totum divideretis vobis quod posuissem, et quanto plures csselis I, tanto minus haberetis. Modo autem sermonem profero, verba inter vos et syllabas non dividitis, nec secatis sermonem meum, ut alius tollat istam partem, alius illam, et sic minutatim et particulatim ad singulos quosque quod dico perveniat: sed totum audit unus, totum audiunt duo, totum audiunt plures, et quotquot venerint totum audiunt; et omnibus sufficit, et singulis integrum est: præparatur ad audiendum auris tua, nec eam fraudat vicina auris aliena. Si hoc fit de verbo sonante, quid fit de Verbo omnipotente? Quomodo enim vox ista nostra auribus omnium audientium singulis tota est et apud singulos tota est; nec tot sunt meæ voces quot vestræ aures, sed una vox multas aures implet non divisa, sed omnibus tota: sic cogitate Verbum Dei totum in cœlis, totum in terris, totum in Angelis, totum apud Patrem, totum apud Virginem, totum in æternitate, totum in carne, totum ad inferos, cum visitaret, totum in paradiso, quo latronem transtulit. Hæc dixi de sono.","t":"And sound is a kind of food for the ears; and what is it like? From these senses of the body let us draw inferences about the intelligible things of the mind. See, I am speaking to your Charity: ears are present, minds are present. I have named two things, ears and minds; and in what I say there are two things, sound and meaning. They are carried together, they reach the ear together; the sound stays in the ear, the meaning goes down into the heart. But first let us notice from the sound itself how much more excellently we ought to love the meaning. Sound is like the body, meaning like the soul. But sound, as soon as it has struck the air and touched the ear, passes away; it is not called back, and it no longer sounds. For syllables follow one another, going before and coming after, so that the second does not sound unless the first has passed. Yet transitory as it is, it holds a great wonder. For see: if I set bread before you when you are hungry, it would not reach each of you whole; you would divide among you all that I had set out, and the more of you there were, the less each would have. But now, when I utter a sermon, you do not divide the words and syllables among you, nor cut up my sermon so that one takes this part and another that, and what I say reaches each person bit by bit and piece by piece. Rather, one hears it all, two hear it all, more hear it all, and however many come hear it all; it suffices for all and is whole for each. Your ear is made ready to hear, and your neighbor’s ear does not cheat it. If this happens with a sounding word, what happens with the almighty Word? For just as this voice of ours is whole for each of all who hear and whole with each, and my voices are not as many as your ears, but one voice fills many ears undivided, whole for all: so think of the Word of God, whole in heaven, whole on earth, whole in the angels, whole with the Father, whole with the Virgin, whole in eternity, whole in the flesh, whole in the underworld when he visited it, whole in paradise, to which he brought the thief. This I have said about sound.","f":"Augustine, <i>Serm.</i> 28.6 (PL 38:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/28-6)."},"augustine-sermones/28.7":{"o":"Quid, si de intellectu aliquid dicam? quanto minus est quam Verbum Dei? Ecce enim sonum profero; sed cum protulero, jam non revoco, sed si volo audiri, alterum sonum profero, et cum ipse transierit, profero alterum, aut silentium consequetur: intellectum vero et profero ad te, et teneo apud me; et invenis quod audisti, et non perdo quod dixi. Videte quam vera sint, et lætetur cor quærentium Dominum. Dominus enim ipsa principalis veritas est. Intellectus ergo manens in corde meo migrat ad tuum, nec deserit meum. Verumtamen cum intellectus inest cordi meo, et volo ut insit etiam cordi tuo, quæro qua ad te transeat quasi vehiculum sonum; et assumo sonum, et quasi impono intellectum, et profero, et produco, et doceo et non amitto. Si potuit hoc facere intellectus meus de voce mea, non potuit Verbum Dei de carne sua? Ecce enim Verbum Dei Deus apud Deum, sapientia Dei manens incommutabiliter apud Patrem, ut procederet ad nos, carnem quasi sonum quaesivit, eique se inseruit, et ad nos processit, et a Patre non recessit. Intelligite, sapite hoc quod audistis, quantum sit et quale cogitate, et de Deo majora sentite. Vincit ille omnem lucem, vincit omnem sonum, vincit omnem intellectum. Desiderandus est, et ad eum charitate inhiandum est, ut lætetur cor quærentium Dominum.","t":"What if I say something about meaning? How much less is it than the Word of God? For see, I utter a sound; but once I have uttered it, I do not call it back. If I want to be heard, I utter another sound, and when that has passed, I utter another, or silence will follow. But a meaning I both bring out to you and keep with me: you find what you heard, and I do not lose what I said. See how true these things are, and “let the heart of those who seek the Lord rejoice.” For the Lord is himself the first truth. So the meaning, remaining in my heart, moves into yours, and does not leave mine. Yet when the meaning is in my heart and I want it to be in yours too, I look for a sound as a kind of vehicle by which it may pass over to you; I take up the sound, and as it were put the meaning on it, and bring it out and bring it forth, and I teach and do not lose it. If my meaning could do this with my voice, could not the Word of God do it with his flesh? For see, the Word of God, God with God, the Wisdom of God remaining unchangeably with the Father, in order to come forth to us sought flesh as a kind of sound, put himself into it, and came forth to us, and did not withdraw from the Father. Understand, savor what you have heard; think how great and of what kind it is, and think greater things of God. He surpasses all light, surpasses all sound, surpasses all meaning. He is to be desired, and longed for with love, so that “the heart of those who seek the Lord may rejoice.”","f":"Augustine, <i>Serm.</i> 28.7 (PL 38:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/28-7)."},"augustine-sermones/280.1":{"o":"Hodiernus dies anniversaria replicatione nobis in memoriam revocat, et quodam modo repræsentat diem, quo sanetæ famulæ Dei Perpetua et Felicitas coronis marturii decoratae, perpetua felicitate floruerunt, tenentes nomen Christi in prælio, et simul invenientes t tiam suum nomen in præmio. Exhortationes carum in divinis revelationibus, triumphosque passionum, cum legerentur, audivimus; eaque omnia verborum riges a et illustrata luminibus, aure percepimus, mente spectavimus, religione honoravimus, charitate laudavimus. Debetur tamen etiam a nobis tam devotæ cclebritali sermo solemnis, quem si meritis earum imparem profero, impigrum tamen affectum gaudio tantæ festivitatis exhibeo. Quid enim gloriosius his feminis, quas viri mirantur facilius, quam imitantur? Sed hoc illius potissimum laus est, in quem credenles, ct in cujus nomine fideli studio concurrentes, secundum interiorem hominem, lice masculus, nec femina inveniuntur; ut etiam in his quae sunt fcminoc corpore, virtus mentis sexum carnis abscondat, et in membris pigeat cogitare, quod in factis non potuit apparere. Calcatus est ergo draco pede casto et victore vestigio, cum erectæ demonstrarentur scalæ, per quas beata Perpetua iret ad Deum. Ita caput serpenlis antiqui, quod fuit præcipitium ferminæ cadenti, gradus factum cst ascendenti.","t":"Today’s day, coming round again each year, recalls to our memory and in a certain way makes present again the day on which the holy handmaids of God, Perpetua and Felicity, adorned with the crowns of martyrdom, flowered in perpetual felicity, holding fast the name of Christ in battle and at the same time finding their own name in the reward. We heard their exhortations in the divine revelations and the triumphs of their sufferings when they were read; and all these things, watered and lit up by the words, we took in with the ear, beheld with the mind, honored with devotion, praised with love. Yet a solemn sermon is owed by us too to so devout a celebration; and if what I offer is unequal to their merits, I still show an eager affection in the joy of so great a festival. For what is more glorious than these women, whom men admire more easily than they imitate? But this is above all the praise of him in whom they believed and in whose name they ran together with faithful zeal, so that according to the inner man they are found neither male nor female; so that even in those who are women in body, the strength of the mind hides the sex of the flesh, and one is loath to think about in their limbs what could not appear in their deeds. So the dragon was trodden under by a chaste foot and a conquering step, when a ladder was shown set up, by which blessed Perpetua was to go to God. Thus the head of the ancient serpent, which had been a fall headlong for the woman who fell, was made a step for the woman who ascended.","f":"Augustine, <i>Serm.</i> 280.1 (PL 38:1279–1281; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/280-1)."},"augustine-sermones/280.2":{"o":"Quid hoc spcctaculo suavius? quid hoc certamine fortius? quid hac victoria gloriosius? Tunc cum bestiis sancta objicerentur corpora, toto amphiihcatro fremebant gentes, < t populi meditabantur inania. Sed qui habitat in cœlis, irridcbal eos, et Dominus subsannabat eos ( Psal. ii, I, 4 ). Nunc autcm posteri illorum, quorum voces in carnem martyrum impie saeviebant, meiita inartyrum piis vocibus laudant. Neque tunc tanto concursu hominum ad eos occidendos cavea crudelitatis itu. pl ta est, quanto nunc ad eos honorandos ecclesia pietatis impletur. Omni anno spectat cum religione charitas, quod uno die cum sacrilegio commisit intpictas. Spectaverunt et illi, sed longe voluntate dissimili. Illi clamando faciebant, quod mordendo bestiæ non implebant. Nos autem ct quod fecerunt impii, miseramur, ct quod pii passi sunt, veneramur. Illi viderunt oculis carnis, quod cordis immanitati rcfunderent: nos aspicimus oculis cordis, quod illis ereplum cst, ne viderent. Illi mortua lætati sunt corpora martyrum, nos mentes mortuas dolemus illorum. Illi sine lumine fidei martyres putaverunt exstinctos, nos fidelissimo intuitu cernimus coronatos. Dcniquc illorum insultatio facta est nostra exsultatio. Et hæc quidem rcligiosa et sempiterna: illa vero tunc impia, nunc plane jam nulla.","t":"What is sweeter than this spectacle? What braver than this contest? What more glorious than this victory? Then, when the holy bodies were thrown to the beasts, throughout the whole amphitheater “the nations raged, and the peoples meditated vain things. But he who dwells in the heavens laughed at them, and the Lord mocked them.” Now, however, the descendants of those whose voices raged impiously against the flesh of the martyrs praise the merits of the martyrs with pious voices. Nor was the theater of cruelty then filled with so great a crowd of people to kill them as the church of piety is now filled to honor them. Every year love looks on with devotion at what impiety committed with sacrilege on one day. They too looked on, but with a far different will. They by shouting did what the beasts by biting did not accomplish. We, however, both pity what the impious did and venerate what the pious suffered. They saw with the eyes of the flesh what they might pour back into the savagery of their hearts; we behold with the eyes of the heart what was snatched from them, so that they did not see it. They rejoiced at the dead bodies of the martyrs; we grieve at their dead minds. They, without the light of faith, thought the martyrs extinguished; we, with the most faithful gaze, see them crowned. In short, their insult has become our exultation; and this exultation is religious and everlasting, while that insult was then impious and is now plainly nothing.","f":"Augustine, <i>Serm.</i> 280.2 (PL 38:1281; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/280-2)."},"augustine-sermones/280.3":{"o":"Præmia martyrum, charissimi maxima credimus, et rectissime credimus Sed si certamina diligenter intucamur, nequaquam illa tam magna esse mirabimur. Nam vitæ hujus Quamvis laboriosæ ac temporalis, tamen tanti aclcedo eat, III cum homines non possint efficere ne moriantur, tamen multis et nwgnis conatibus agant ne cito moriantur. Pro morte auferenda nihil fieri potest, ct pro ca differenda lit quidquid potest. Certa omni animæ laborare molestum est: el tamen eliam ab his, a quibus nihil seu boni. scu mali, post hanc vitam speratur, omnibus laboribus agitur, ne labor omnis morte finiatur. Quid illi, qui vel errore post mortem futuras falsas ct carnalcs delicias suspicantur, vel recta fide quietem quamdam ineflabiliter tranquillissimam et beatissimam sperant, nonne etiam ipsi satagunt, et magnis curis agunt ne cito moriantur? Quid sibi euim aliud volunt pro victu necessario tot labores, tanta servitus, sive medicinæ, sive aliorum obsequiorum, quam vel exigunt ægrot, vcl exhibetur ægrotis, nisi ne ad terminum mortis cito veniatur? Quanti itaque comparanda est in futura vita nulla mortis illatio, cujus tam pretiosa est in hac vita sola dilalio? Tanta quippe est etiam hujus ærumnosæ vitæ nescio quas suavitas, tantusque in natura utcuiuque viventium horror mortis, ut nec illi mori velint, qui per mortem ad vitam transcunt, in qua mori non possint.","t":"The rewards of the martyrs, dearly beloved, we believe to be very great, and we believe it most rightly. But if we consider their contests carefully, we shall not at all wonder that they are so great. For this life, however laborious and temporal, is of such value that, although people cannot bring it about that they do not die, they still strive with many and great efforts not to die soon. Nothing can be done to take death away, and whatever can be done is done to put it off. Toil is certainly irksome to every soul; and yet even by those from whom nothing either good or bad is hoped for after this life, every toil is undertaken so that all toil may not be ended by death. What of those who, either in error suspect that false and carnal delights will come after death, or with right faith hope for an inexpressibly tranquil and most blessed rest: do not they too take pains, and act with great cares, not to die soon? For what else do so many labors for necessary food mean, so much service, whether of medicine or of other attentions, which the sick either demand or have shown them, except that one may not come quickly to the end of death? How much, then, is the absence of any infliction of death in the future life to be valued, when in this life mere postponement of it is so precious? So great indeed is the I know not what sweetness even of this troubled life, and so great in the nature of all living things the horror of death, that not even those wish to die who through death pass over to the life in which they cannot die.","f":"Augustine, <i>Serm.</i> 280.3 (PL 38:1281; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/280-3)."},"augustine-sermones/280.4":{"o":"Hanc igitur vivendi tantam jucunditatem metumque moriendi charitate sincera, spe certa, fide non ficta martyres Christi præcipua virtute contemnunt. In his promittentem minantemquc mundum post tergum relinquentes, in anteriori se extendunt. Hxc varie sibilantis calcantes caput serpentis ascendunt. Omnium quippe victor est cupiditatum, qui tanquam tyrannum subjugat amorem vitæ hujus, cujus satellites sunt omnes cupiditates. Nec est omnino quo in hac vita vinculo teneatur, quisquis vitæ ipsius amore non tenetur. Timori an.. tella mortis et corporales dolores solent utcumque conferri. Nam aliquando ille, aliquando iste vincit in homine. Mentitur tortus, ne moriatur; mentitur et moriturus, ne torqueatur. Verum dicit, non fcrendo tormenta, ne pro se mentiendo torqueatur. Sed superet horum quilibet in mentibus quibuslibet. Martyres Christi pro nomine et justitia Christi utrumque viccrunt: nec mori, nee dolere timuerunt. Vicit in eis qui vixit in eis; ut qui non sibi, sed illi vixerunt, nee mortui morerentur. Ipse cis exhibebat spirituales delicias, ne sentirent corporales molestias; quanlum non defectioni, sed exercitationi sufficeret. Nam ubi erat illa femina, quando ad asperrimam vaccam se pugnare non sensit, ct quando futurum esset quod jam fuerat, inquisivit? Ubi erat? Quid videns, ista non viderat? Quo fruens, ista non senserat? Quo amorc alienata, quo spectaculo avocata, quo poculo inebriata? Et adhuc hærebat nexibus carnis, adhuc moribunda membra gestabat, adhuc corruptibili corpore gravabatur. Quid, cum resolutæ his vinculis animæ martyrum post labores periculosi certaminis, triumphis angelicis exceptæ atque refectæ sunt, ubi non cis dicitur, Implete quod jussi; sed, Accipite quod promisi? Qua nunc jucunditate spiritualiter epu lanlur? Quam sccuri in Domino, ct quam sublimi honore gloriantur, quis terreno docere possit exemplo?","t":"This great pleasure of living and fear of dying, then, the martyrs of Christ despise with outstanding strength, by sincere love, sure hope, and unfeigned faith. Leaving behind them the world that promises and threatens in these things, they stretch forward to what lies ahead. Treading on the head of the serpent that hisses in different ways, they ascend. For he is the conqueror of all desires who subdues, as a tyrant, the love of this life, whose attendants all desires are. Nor is there any bond at all by which he can be held in this life who is not held by love of that life itself. With the fear of death, bodily pains are commonly compared in some way. For sometimes the one, sometimes the other prevails in a person. A man lies under torture so as not to die; and a man about to die lies so as not to be tortured. Another tells the truth, unable to bear the torments, lest by lying for himself he be tortured. But let either of these prevail in any minds whatever: the martyrs of Christ, for the name and justice of Christ, conquered both: they feared neither to die nor to suffer pain. He conquered in them who lived in them, so that those who lived not for themselves but for him, even when dead, should not die. He himself provided them with spiritual delights, so that they might not feel bodily afflictions, as far as was enough not for failure but for exercise. For where was that woman when she did not feel that she was fighting against a most savage cow, and when she asked when there would happen what had already happened? Where was she? What was she seeing, that she had not seen this? What was she enjoying, that she had not felt this? By what love was she carried out of herself, by what spectacle drawn away, by what cup made drunk? And she was still held by the bonds of the flesh, still bore dying limbs, still was weighed down by a corruptible body. What then, when the souls of the martyrs, freed from these bonds after the labors of a dangerous contest, have been received and refreshed by angelic triumphs, where it is not said to them, “Fulfill what I commanded,” but, “Receive what I promised”? With what delight do they now feast spiritually? How secure in the Lord, and with what sublime honor do they glory? Who could teach this by an earthly example?","f":"Augustine, <i>Serm.</i> 280.4 (PL 38:1281–1283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/280-4)."},"augustine-sermones/280.5":{"o":"Et hæc quidem vita, quam nunc beati martyres habent, quamvis jam nullis possit saccuti hujus felicitatibus vel suavitatibus comparari, parva particula promissionis agitur, imo solatium. dilationis. Veniet autem retributionis dies, ubi corporibus redditis, totus homo recipiat quod meretur. Ubi et illius divitis membra quæ quondam temporali purpura decorabantur, æterno igne torreantur, et caro pauperis ulcerosi mutata inter Angelos fulgeat: qnamvis etiam nunc ille guttam ex digito pauperis apud interos sitiat, et illc in sinu justi deliciose requiescat ( tile. xvi, 19-24). Sicut cnim plurimum distat inter lætitias miscriasve somniantium et vigilantium; ita multum interest inter tormenta vel gaudia mortuorum ct resurgentium: non quod spiritus defunctorum sicut dormientium necesse sit falli; sed quod alia est animarum sinc ullis corporibus requies, alia cum corporibus coelestibus claritas et felicitas Angelorum, quibus æquabitur resurgentium multitudo fidelium: in qua gloriosissimi martyres præcipua sui honoris luce fulgebunt, ipsaque corpora in quibus indigna tormenta perpessi sunt, cis digna in ornamenta vcrtentur.","t":"And this life which the blessed martyrs now have, although it cannot be compared with any of the happinesses or pleasures of this age, is only a small portion of the promise; rather, a consolation for the delay. But the day of recompense will come, when, the bodies having been restored, the whole person will receive what he deserves; when the limbs of that rich man, once decked with temporal purple, will be burned in eternal fire, and the flesh of the poor man covered with sores will shine, changed, among the angels; although even now the one thirsts in the underworld for a drop from the poor man’s finger, and the other rests delightfully in the bosom of the just man. For as there is a great difference between the joys or miseries of those who dream and those who are awake, so there is a great difference between the torments or joys of the dead and of those who rise again: not that the spirits of the departed must necessarily be deceived like those of the sleeping, but that the rest of souls without any bodies is one thing, and the brightness and happiness of the angels, with heavenly bodies, is another; to which the multitude of the faithful who rise again will be made equal. Among them the most glorious martyrs will shine with the special light of their honor, and the very bodies in which they suffered unworthy torments will be turned into worthy ornaments for them.","f":"Augustine, <i>Serm.</i> 280.5 (PL 38:1283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/280-5)."},"augustine-sermones/280.6":{"o":"Unde solemnitates corum, sicut facimus, devotissime celebremus, sobria hilaritate, casta congregatione, fideli cogitatione, fidenti prædicatione. Non parva pars imitationis est, meliorum congaudere virtutibus. Illi magni, nos parvi: sed benedixit Dominus pusillos cum magnis. Præcesserunt, præeminuerunt. Si eus scqui non valcmus actu, sequamur effectu: si non gloria, certe lætitia: si non meritis, votis: si non passione, compassione: si non excellentia, connexione. Non nobis parum videatur quod ejus corporis membra sumus, cujus et illi, quibus æquiparari non possumus. Quia si unum membrum patitur, compatiuntur omnia membra: ita cum glorificatur unum membrum, congaudent omnia membra ( I Cor. XII, 26). Gloria capiti, unde consulitur et superioribus manibus, ct infimis pedibus. Sicut ille unus animam suam pro nobis posuit: ita ct imitali sunt martyres, et animas suas pro fratribus posuerunt, atquc ut ista populorum tanquam germinum copiosissima fertilitas surgeret, terram suo sanguine irrigaverunt. Fructus laboris ergo illorum etiam noe sumus. Miramur cos, miscrantur nos. Gratulamur eis, precantur pro nobis. IlIi corpora sua tanquam vestimenta straverunt, cum pullus Dominum portans in Jerusalem duceretur: nos saltem velut ramos de arboribus cædentes, de Scripturis sanctis hymnos laudesque decerpimus, quas in commune gandium proferamus. Omnes tamen eidem Domino paremus, eumdem magistrum sequimur, cumdem principem comitamur, eidem capiti subjungii amur, ad eamdem Jerusalem tendimus, eamdem sectamur charitatem, eamdemque amplectimur unltatem.","t":"So let us celebrate their solemnities, as we do, most devoutly: with sober cheerfulness, chaste assembly, faithful thought, and confident proclamation. It is no small part of imitation to rejoice in the virtues of better people. They are great, we are small; but “the Lord has blessed the small with the great.” They went before; they excelled. If we cannot follow them in deed, let us follow them in affection; if not in glory, at least in gladness; if not in merits, in desires; if not in suffering, in fellow-suffering; if not in excellence, in connection. Let it not seem little to us that we are members of the same body as they, whom we cannot equal. For “if one member suffers, all the members suffer with it; so when one member is glorified, all the members rejoice with it.” Glory to the head, by which both the upper hands and the lowest feet are cared for. As that One laid down his life for us, so the martyrs imitated him and laid down their lives for the brothers; and so that this most abundant fruitfulness of peoples, like a crop, might spring up, they watered the earth with their blood. We too, then, are the fruit of their labor. We admire them; they pity us. We congratulate them; they pray for us. They spread their bodies like garments when the colt carrying the Lord was led into Jerusalem; let us at least, as if cutting branches from the trees, pluck hymns and praises from the holy Scriptures to bring forth for the common joy. Yet we all obey the same Lord, follow the same teacher, accompany the same prince, are joined to the same head, make for the same Jerusalem, pursue the same love, and embrace the same unity.","f":"Augustine, <i>Serm.</i> 280.6 (PL 38:1283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/280-6)."},"augustine-sermones/281.1":{"o":"Refulget et præcmine: inter comites martyres ct meritum et nomen Perpetuae et Felicitatis, sanctarum Dei famularum. Nam ibi est corona gloriosior, ubi sexus infirmior. Qnia profecto virilis animus in feminas majus aliquid fecit, quando sub tanto poudere fragilitas feminea non defecit. Bene inhaeserant uni viro, cui virgo casta unica exhibetur Ecclesia. Bcue, inquam, inhæserant illi viro, a quo virtulem traxerant, qua resisterent diabolo: ut fcminac prosternerent inimicum, qui pcr feminam prostraverat virum. Ille in eis apparuit invictus, qui pro cis factus est in fir... mus. Ille eas ut meteret, fortitudine implevit; qui eas seminaret, semetipsum exinanivit. Ille eas ad hos honorcs laudesque perduxit, qui pro cis opprobria et crimina audivit. Ille fecit feminas viriliter et fideliter mor!, qui pro eis dignatus est de femina miscricorditer nasci.","t":"Among their companions in martyrdom, the merit and the name of Perpetua and Felicity, holy handmaids of God, shine out and stand first. For there the crown is more glorious where the sex is weaker. Because surely a manly spirit did something greater in women when feminine frailty did not give way under so great a weight. They had done well to cleave to the one husband to whom the Church is presented as a single chaste virgin. They had done well, I say, to cleave to that husband from whom they drew the strength by which to resist the devil, so that women should lay low the enemy who through a woman had laid low a man. He appeared unconquered in them who for them was made weak. He who, to sow them, emptied himself, filled them with strength so as to reap them. He led them to these honors and praises who for them heard insults and accusations. He made women die manfully and faithfully who for them deigned mercifully to be born of a woman.","f":"Augustine, <i>Serm.</i> 281.1 (PL 38:1283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/281-1)."},"augustine-sermones/281.2":{"o":"Delectat autem piam mentem tale spectaculum con lucri. quale sibi bcata Perpetua de se ipsa revelatum esse narravit, virum se factam certasse cum diabolo. Illo quippe certamine in virum perfectum etiam ipsa currebat, in mensuram ætatis plenitudinis Christi. Merito ille vetus ac veterator inimicus > ne ullas præteriret insidias, qui per feminam deceper.it virum, quia viriliter secum agentem feminam sensit, per virum cam superare tentavit. Nec maritum snp posuit, ne illa quæ jam superna cogitationc habitabat in coelis, suspicionem desiderii carnis erubescendo permaneret fortior; sed patrem verbis dcceptionis instruxit, ut religiosus animus, qui non molliretur voluptatis instinctu, pietatis impetu frangeretur. Ubi sancta Perpetua tanta patri moderatione respondit, ut nec præceptum violaret, quo debetur honor parentibus, nec dolis cederet, quibus altior agebat inimicus. Qui undique superatus, cumdem patrem cjus virga perenti fecit; ut cujus verba contempserat, saltcm verbera condoleret. Ibi vero doluit illa senis parentis injuriam; et cui non præbuit assensum, servavit affectum. Oderat quippe in illo stultitiam, non natnram; et ejus infidelitatem, non originem suani. Majore igitur gloria tam dilectum patrem male suadcntem fortiter repulit, quem vapulantem videre sine moerore non potuit. Proinde et dolor ille nihil retraxit robori fortitudinis, et aliquid addidit laudibus passionis. Diligentibus enim Deum omnia cooperantur ir bonum.","t":"It delights a pious mind to behold such a spectacle as blessed Perpetua reported had been revealed to her about herself: that she had been made a man and had fought with the devil. In that contest she too was running toward the perfect man, toward the measure of the age of the fullness of Christ. Fittingly that old and crafty enemy, so as to leave no snare untried, who through a woman had deceived a man, when he felt a woman dealing manfully with him, tried to overcome her through a man. He did not put forward her husband, lest she, who already dwelt in heaven in her thoughts on things above, should remain stronger through blushing at the suspicion of a desire of the flesh; but he instructed her father with words of deception, so that a devout spirit which would not be softened by the urge of pleasure might be broken by the impulse of filial affection. There holy Perpetua answered her father with such moderation that she neither violated the command by which honor is owed to parents nor yielded to the tricks by which the enemy was working at a deeper level. He, defeated on every side, had that same father of hers beaten with a rod, so that she who had despised his words might at least grieve at his blows. There indeed she grieved at the injury to her aged parent; and to the one to whom she gave no consent she kept her affection. For in him she hated his folly, not his nature; his unbelief, not her own origin. With greater glory, then, she bravely rejected so beloved a father giving evil counsel, whom she could not see beaten without sorrow. And so that grief took nothing away from the strength of her fortitude, and added something to the praises of her suffering. “For all things work together for good for those who love God.”","f":"Augustine, <i>Serm.</i> 281.2 (PL 38:1283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/281-2)."},"augustine-sermones/281.3":{"o":"Felicitas vero etiam in carcere prægnans fuit. In parturiendo femineam conditionem feminea vece testala est. Non aberat Evæ pocna, sed aderat Mariæ gra tia. Exigebatur quod mulier debebat: opitulabatur quem Virgo pepererat. Denique editus est partus, maturo mense maturus. Actum esi enim divinitus, ut non suo tempore onus uteri poncretur, ne suo tempore honor martyrii differretur. Actum est, influam, divinitus, ut indebilo die fetus ederetur, dum tamen tanto comitatui debita Felicitas redderetur: ne si defuisset, non solum socia martyribus, verum ctiam ipsorum martyrum præmium defuissc videretur. Hoc cnim erat nomen ambarum, quod munus est omnium. Nam cur omnia martyres perferunt, nisi ut perpetua felicitate glorientur? Hoc ergo Ute vocabantur, ad quod cuncti vocantur. Et ideo cum esset in illo certamine plurimus comitatus, harum duarum nominibus omnium est significata perennitas, omnium signata solemnitas.","t":"Felicity, moreover, was pregnant even in prison. In giving birth she bore witness to the condition of a woman with a woman’s cry. The penalty of Eve was not absent, but the grace of Mary was present. What a woman owed was exacted; he whom a virgin had borne came to help. In the end the child was delivered, mature in a mature month. For it was brought about by God that the burden of the womb should be laid down not at its own time, so that the honor of martyrdom should not be put off from its own time. It was brought about, I say, by God, that the child should be born on a day not owed, provided that Felicity was rendered as owed to so great a company; lest, if she had been missing, not only a companion of the martyrs but the very reward of the martyrs should seem to be missing. For this was the name of the two women which is the gift of all. For why do martyrs endure all things, except to glory in perpetual felicity? So they were called by the name of that to which all are called. And therefore, although there was a very large company in that contest, by the names of these two the everlastingness of all was signified and the solemnity of all was marked.","f":"Augustine, <i>Serm.</i> 281.3 (PL 38:1283–1285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/281-3)."},"augustine-sermones/282.1":{"o":"Duarum sanctarum martyrum festum diem hodic celebramus, quæ non solum eminuerunt excellentibus in passione virtutibus, verum cham pro tanto labore pictatis mercedem suam cæterorumque sociorum propriis vocabulis signaverunt. Perpetua quippe et Felicitas nomina duarum, sed merces est omnium. Neque enim omnes martyrcs in certamine pissionis atque confessionis ad tempus fortiter laborarent, nisi ut perpetua felicitate gauderent. Divina ergo providentia gubernante istæ non solum martyres, verum cliam conjunctissimæ comites, sicut factum est, esse debuerunt, ut unum suæ gloriæ diem signarent, communemque solemnitatem celebrandam posteris propagarent. Sicut enim exemplo gloriosissimi certaminis ut imitemur hortantur; ita suis nominibus munus inseparabile nos accepturos esse testantur. Ambæ invicem teneant, invicem nectant. Alteram sinc altera non speramus. Nam nee prodest perpetua, si felicitas non sit; ct felicitas descrit, si perpetua non sit. Hæc de vocabulis Martyrum, quibus consecratus est dics, pro tempore pauca suffecerint.","t":"We are celebrating today the feast day of two holy martyrs, who not only excelled in outstanding virtues in their suffering but also, for so great a labor of piety, marked by their own names their reward and that of their other companions. For Perpetua and Felicity are the names of two, but the reward is that of all. For not all the martyrs would labor bravely for a time in the contest of suffering and confession except to rejoice in perpetual felicity. By the governance of divine providence, therefore, these two had to be not only martyrs but also, as happened, the most closely joined companions, so that they might mark a single day of their glory and hand down to posterity a common solemnity to be celebrated. For as by the example of a most glorious contest they exhort us to imitate them, so by their names they testify that we shall receive an inseparable gift. Let them hold each other, bind each other together. We do not hope for the one without the other. For perpetuity is of no use if there is no felicity, and felicity fails if it is not perpetual. Let these few words about the names of the martyrs to whom the day is consecrated suffice for the time.","f":"Augustine, <i>Serm.</i> 282.1 (PL 38:1285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/282-1)."},"augustine-sermones/282.4":{"o":"Quod autem attinet ad istas quarum sunt ista vocabula, sicut audivimus, cum carum passio legeretur, sicut memoriæ traditum novimus, istæ tantarum virtutum atque meritorum, non solum feminæ, verum etiam mulieres fuerunt. Quarum altera et mater, ut ad infirmitatem sexus impatientior adderctur affectus, ut in omnibus cas hostis attentans, tanquam non valentes dura et crudelia persecutionis onera sustinere, cessuras sibi continuo, et suas crederet mox futuras. Sed illae interioris hominis cautissimo et fortissimo robore omnes cjus obtuderunt insidias, impetusque fregerunt.","t":"As for the women whose names these are, as we heard when their passion was read, and as we know it has been handed down to memory, these women of such great virtues and merits were not only females but also married women. One of them was also a mother, so that to the weakness of their sex there was added a more impatient affection; so that the enemy, assailing them in every way as if they were unable to bear the hard and cruel burdens of persecution, believed they would at once give way to him and soon be his. But they, with the most cautious and strongest firmness of the inner man, blunted all his snares and broke his assaults.","f":"Augustine, <i>Serm.</i> 282.4 (PL 38:1285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/282-4)."},"augustine-sermones/282.5":{"o":"In hoc Insignis glorie comiatu etiam viri martyres fuerunt, eodem ipso die etiam viri fortissimi passione vicerunt; lice tamcn cumdem diem suis nominibus commendaverunt. Quod non ideo factum est, quia feminæ viris morum dignitate prælatre sint: sed quia et mulicbris infirmitas inimicum antiquum miraculo majore devicit, ct virilis virtus propter perpetuam felicitatem certavit.","t":"In this company of outstanding glory there were also male martyrs; on that very same day very brave men too conquered by suffering; and yet they did not mark that same day with their names. This was not done because the women were preferred to the men in dignity of character, but because both womanly weakness overcame the ancient enemy with a greater miracle, and manly strength contended for perpetual felicity.","f":"Augustine, <i>Serm.</i> 282.5 (PL 38:1285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/282-5)."},"augustine-sermones/283.1":{"o":"Fortitudinem sanctorum martyrum sic in eorum passione miremur, ut gratiam Domini prædicemus. Neque enim et illi in se ipsis laudari voluerunt, sed in illo cui dicitur, In Domino laudabitur anima mea. Hoc qui intelligunt, non superbiunt: cum tremore pctunt, cum gaudio accipiunt: perseverant, jam non amittunt. Quia enim non superbiunt, mites sunt. Et idco cum dixisset, In Domino laudabitur anima mea; addidit, Audiant mites, et jucundentur Quid caro infirma, quid vermis et putredo esset, nisi quod cantavimus verum esset, Deo subjicietur anima mea, quoniam ab ipso esl patientia mea (Psal. LXI, G)? Etenim ut mala omnia pro fide martyres tolerarent, virtus corum patientia nominatur. Duo sunt enim quæ in peccata homines aut illiciunt, aut impellunt; voluptas, aut dolor: voluptas illicit, dolor impellit. Contra voluptates, necessaria est continentia; contra dolores, patientia. Hoc enim modo suggeritur humanæ menti, ut peccet: aliquando dicitur, Fac, et hoc habebis; aliquando autem, Fac, ne hoc patiaris. Voluptatem præcedit promissio, dolorem comminatio. Ut ergo habeant homines voluptatem, vel non patiantur dolorem, peccant. Ideo Deus contra ista duo, quorum cst unum in blanda promissione, alterum in terribili comminatione, ct promittere dignatus est, et terrere; promittere regnum coelorum, terrere de suppliciis inferorum. Dulcis est voluptas, sed dulcior Deus. Malus est dotor temporalis, sed pcjor est ignis æternus. Habes quod ames pro mundi amoribus, imo pro immundis amoribus. Habes quod timeas, pro mundi terroribus.","t":"Let us so admire the fortitude of the holy martyrs in their suffering as to proclaim the grace of the Lord. For they did not wish to be praised in themselves, but in him to whom it is said, “In the Lord my soul shall be praised.” Those who understand this are not proud: they ask with trembling, they receive with joy; they persevere, and no longer lose. For because they are not proud, they are meek. And so, when he had said, “In the Lord my soul shall be praised,” he added, “Let the meek hear and be glad.” What would weak flesh be, what worm and rottenness, unless what we sang were true: “My soul shall be subject to God, for from him is my patience”? For in that the martyrs endured all evils for the faith, their virtue is called patience. For there are two things that either entice or drive people into sins: pleasure or pain. Pleasure entices, pain drives. Against pleasures continence is necessary; against pains, patience. For in this way the human mind is prompted to sin: sometimes it is said, “Do this, and you will have this”; sometimes, “Do this, so that you may not suffer this.” A promise goes before pleasure, a threat before pain. So people sin in order to have pleasure or not to suffer pain. Therefore God, against these two, of which one lies in a flattering promise and the other in a terrifying threat, has deigned both to promise and to terrify: to promise the kingdom of heaven, to terrify with the punishments of hell. Pleasure is sweet, but God is sweeter. Temporal pain is bad, but eternal fire is worse. You have something to love instead of the loves of the world, or rather instead of unclean loves. You have something to fear instead of the terrors of the world.","f":"Augustine, <i>Serm.</i> 283.1 (PL 38:1285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/283-1)."},"augustine-sermones/283.2":{"o":"Sed parum est moncri, nisi impetres adjuvari. Praesens ergo psalmus quem cantavimus, docuit nos, a Den utique esse patientiam nostram contra dolores. Unde invenimus ab ipso esse et continentiam nostram, quæ necessaria cst contra voluptates? Habes cvidentissimum testimonium: Et cum scirem, inquit, quia nemo poteat esse continenz, nisi Deus det; et hoc ipsum erat sapientiæ, scire cujus esset hoc donum. Ergo si habcs aliquid a Deo, ct nescis a quo habeas, non cris muneratus, quia remanes ingratus. Si nescis a quo habeas, non agis gratias: non agendo gratias, et quod habes perdis. Qui enim habet, dabitur ei. Quid est, plene habere? Scire unde liabcas. Qui autem non habet, id est, nescit unde liabeat, et quod habet auferetur ab eo. Dcniquo sicut idem ait, Hoc ipsum erat sapientiæ, scire cujus esset hoc donum. Sic et apostolus Paulus ait, eum commendaret nobis gratiam Dei in Spiritu sancto.","t":"But it is little to be warned unless you obtain help. The present psalm which we sang, then, taught us that our patience against pains is from God. Where do we find that our continence too, which is necessary against pleasures, is from him? You have the clearest testimony: “And when I knew,” he says, “that no one can be continent unless God gives it; and this too was a point of wisdom, to know whose gift this was.” So if you have something from God and do not know from whom you have it, you will not be rewarded, because you remain ungrateful. If you do not know from whom you have it, you do not give thanks; by not giving thanks you lose even what you have. “For to him who has, it will be given.” What is it to have fully? To know from where you have it. “But from him who does not have,” that is, who does not know from where he has it, “even what he has will be taken away.” Finally, as the same writer says, “This too was a point of wisdom, to know whose gift this was.” So too the apostle Paul says, when he commends to us the grace of God in the Holy Spirit:","f":"Augustine, <i>Serm.</i> 283.2 (PL 38:1285–1287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/283-2)."},"augustine-sermones/283.3":{"o":"Noa autem non spiritum hujus mundi accepimus, aed Spiritum qui ex Deo est. Et quasi diceretur illi, Unde discernis? seculus adjunxit, Ut sciamus quæ a Deo donata sunt nobis ( ICor. II, 12). Ergo Spiritus Dei, Spiritus est charitatis: spiritus hujus mundi, spiritus est elationis. Qui habent spiritum hujus mundi, superbi sunt, ingrati sunt Deo. Multi dona ejus habent, sed non colunt eum a quo habent: idco sunt infelices. Aliquando unus habet dona ma. jora, alter habct minora: verbi gratia, intelligentiam, memoriam. Dona Dci sunt. Invenis aliquando hominem acutissimum, memorem ad incredibilem admirationem; invenis alium parvo intellectu, memoria non tenaci, sed utruque parvo præditum: illum autem superbum, istum humilem; istum de parvis Deo gratins agentem, illum majora sibi tribuentem. Melior est incomparabiliter Deo gratias agens de parvo, quam se extollens de magno. Illum enim qui de parvo gratias agit, ad magnum Deus admittit: qui autem de magnis gratias non agit, et quod habet amittit. Qui onim habet, dabitur ei; qui autem nou habet, et quod habet auferetur ab eo. Quomodo non habet, si hahct? Nun habens habet, qui uescit unde habeat. Tollitur enim a Deo res sua, et remanet illi iniquitas sua. Ergo nemo est continens, nisi Deus det. Habes munus contra voluptates: Quoniam hoc ipsum, inquit, erat sapientiæ, scire cujus esset hoe donum: nemo est continens, nisi Deus det. Ilabcs munus contra doloros: Quoniam ab ipso est, inquit, patientia mea. Ergo sperate in eum, omne concilium plebis. In eum sperate, nolite vestris viribus fidere. Illi confitemini mala vestra, ab illo sperate bona vestra. Sine illius adjutorio nihil eritis, quantumcumque superbi fueritis. Ergo ut humiles esse valcatis, effundite coram illo corda vestra. Et ne in vobis male remaneatis, dicite quod sequitur, Deus adjutor noster eat.","t":"“But we have received not the spirit of this world, but the Spirit who is from God.” And as if he were asked, “By what do you distinguish?” he added next: “that we may know the things that have been given us by God.” The Spirit of God, then, is the Spirit of love; the spirit of this world is the spirit of pride. Those who have the spirit of this world are proud and ungrateful to God. Many have his gifts but do not worship him from whom they have them; therefore they are unhappy. Sometimes one has greater gifts, another lesser: for example, understanding, memory. They are gifts of God. Sometimes you find a very sharp man, with a memory to astonish, beyond belief; you find another of small understanding, with a memory that does not hold well, endowed with little of both; but the first proud, the second humble; the second giving thanks to God for small things, the first attributing great things to himself. Incomparably better is the one who gives thanks to God for a little than the one who exalts himself over much. For him who gives thanks for a little God admits to much; but he who does not give thanks for great things loses even what he has. “For to him who has, it will be given; but from him who does not have, even what he has will be taken away.” How does he not have, if he has? He who does not know from where he has it, has without having. For God takes away what is his, and the man’s own iniquity remains with him. So no one is continent unless God gives it. You have a gift against pleasures: “Because this too,” he says, “was a point of wisdom, to know whose gift this was: no one is continent unless God gives it.” You have a gift against pains: “Because from him,” he says, “is my patience.” “Therefore hope in him, all the assembly of the people.” Hope in him; do not trust in your own strength. Confess to him your evils; hope from him for your goods. Without his help you will be nothing, however proud you may have been. So, that you may be able to be humble, “pour out your hearts before him.” And so that you may not remain badly in yourselves, say what follows: “God is our helper.”","f":"Augustine, <i>Serm.</i> 283.3 (PL 38:1287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/283-3)."},"augustine-sermones/283.4":{"o":"Hunc adjutorem, ut vinceret, beatus Martyr habuit,quem miramur,cujus solemnitatem bodie celebramus. Sine illo non vinceret. Et si dolores vinceret, diabolum non vinceret. Aliquando enim victi a diabolo, vincunt dolores; non habentes patientiom, sed duritiam. Ille crgo adjutor adfuit, ut donaret ei,.rain fidem, faceret ei bonam causam, ct pro bona causa donaret patientiam Tunc cnim est patientia, quando præcedit bona causa. Nou enim et ipsam fidem alius quam Deus donat. Breviter utrumque commendavit Apostolus, et causam pro qua patiamur, et patientiam qua mala perferamus, a Den nobis esse. Exhortans enim martyres ait: Quia vobis donatum est pro Christo. Ecce causa bona, quia pro Cliristo: non pro sacrilcgio contra Christum, pro hæresi ct schismaLe contra Christum. Christus enim ait: Qni mecum non colligit, spargit. Ergo, Vobis. inquit, donatum est pro Christo, non solum III credatis in.eum, sed etiam ut patiamini pro eo. Hæc est vera patientia. Hanc ergo paticutiam diligamus, hanc teneamus: et si nondum habemus, petamus; et recte cantamus, Deo subjicietur anima mea, quoniam ab ipso eat patientia mea.","t":"This helper the blessed martyr had, so that he might conquer, the martyr whom we admire, whose solemnity we celebrate today. Without him he would not have conquered. And even if he had conquered pains, he would not have conquered the devil. For sometimes those who have been conquered by the devil conquer pains, having not patience but hardness. That helper, then, was present, to give him true faith, to make his cause good for him, and for a good cause to give him patience. For there is patience only when a good cause goes before. For no one but God gives faith itself either. The apostle briefly commended both: that the cause for which we suffer and the patience by which we bear evils are from God for us. For, exhorting martyrs, he says: “For to you it has been given on behalf of Christ.” See the good cause: because it is on behalf of Christ; not for sacrilege against Christ, for heresy and schism against Christ. For Christ says, “Whoever does not gather with me scatters.” So, “To you,” he says, “it has been given on behalf of Christ, not only to believe in him but also to suffer for him.” This is true patience. Let us love this patience, then; let us hold to it; and if we do not yet have it, let us ask for it; and rightly we sing, “My soul shall be subject to God, for from him is my patience.”","f":"Augustine, <i>Serm.</i> 283.4 (PL 38:1287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/283-4)."},"augustine-sermones/284.1":{"o":"Hodierno die reddendi nostri debiti, propitio Deca, tempus illuxit. Cum ergo devoti sint debitores, quare tumultuantur cxactores? Si omnium mentes quietas habamus, ad omnes potest pervenire quod reddimus. De passione et gloria sanctorum martyrum sermo debetur. Quoniam ergo illi gloriosissime passi sunt, patientiam nobis indicunt. Pertulerunt ergo illi turbas sævientes, nus habeamus populos acquiescentes, quia vidimus credentes. Laudanda est martyrum constantia, sed ei laudandæ quæ sufficit eloquentia? Quando impleo loquendo, quod vestris cordibus factum est jam crcdendo? Unde autem tantum donum paticnlia;? Unde, nisi unde omne datum optimum? Unde datum optimum, nisi unde donum perfectum? Sic enim et ibi scriptum cst, i Patientia autem opus perfectum habet. Omne, > inquit, < datum optimum et omne donum perfectum cst descendens a Patre luminwn, apud quem non est transmutatio, necmomenti obumbratio ». Ad humanas mentes mutabiles de fonte immutabili descendit patientia, quæ et ipsas faciat immutabiles. Unde homini placere Deo, nisi a Deo? Unde homini bona vita, nisi a fonte vitæ? Unde homini illuminatio, nisi ab a-terno lumine? Quoniam apud te tIt, inquit, fons vitæ. Apud te est, inquit: Notcram dicere, A me; sed si dixero, A me, recedo a te. Apud te ergo fons vita. In lumine tuo; non iii nostro: In lumine tuo videbimus lumen. Ergo, Accedite ad eum, et illuminamini. Fons est vitæ; accede, bibe, et vive: lumen est accede, cape, et vide. Si non influat ille, siccus eris.","t":"Today, by God’s favor, the time has dawned for paying our debt. Since the debtors are devoted, then, why are the creditors in an uproar? If we have the minds of all at rest, what we pay can reach all. A sermon is owed on the passion and glory of the holy martyrs. Since they suffered most gloriously, then, they enjoin patience on us. They endured raging crowds; let us have peoples who are quiet, because we have seen them believing. The constancy of the martyrs is to be praised; but what eloquence is enough to praise it? When can I fulfill by speaking what has already been done in your hearts by believing? But from where comes so great a gift of patience? From where, if not from where every best giving comes? From where the best giving, if not from where the perfect gift comes? For so it is written there too: “But patience has a perfect work.” “Every best giving,” he says, “and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of a moment.” From the unchangeable fountain patience comes down to changeable human minds, to make them too unchangeable. From where does a human being have the power to please God, if not from God? From where a good life, if not from the fountain of life? From where enlightenment, if not from the eternal light? “For with you,” he says, “is the fountain of life.” “With you,” he says: I did not want to say “from me”; for if I say “from me,” I go away from you. With you, then, is the fountain of life. “In your light,” not in ours: “in your light we shall see light.” So, “Come to him and be enlightened.” He is the fountain of life: come near, drink, and live. He is light: come near, take, and see. If he does not flow in, you will be dry.","f":"Augustine, <i>Serm.</i> 284.1 (PL 38:1287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/284-1)."},"augustine-sermones/284.2":{"o":"Hinc ergo martyres nostri, hinc hiberunt: hinc ebriati nou agnoverunt suos. Quam multos enim martyres sanctos putamus propinquante passione, blanditiis suorum fuisse tentatos, conantium eos ad hujus vita: temporalem et vanam et fugitivam dulcedincm revocare? Sed illi qui de fonte, qui est apud Deum. sitientes biberant, et inebriati erant, Christum confitendo ructuabant; suos carnales ct vino erroris ebrios, male amantes, et suadendo a vita revocantes non attendebant, non agnoscebant. Non ex illis erat Mariani inater, non ex illis male suadentibus, carnaliter blandientibus, amando decipientibus: non erat ex illis sancti Mariani mater. Nomen non inane portabat, non frustra Maria vocabatur: mulier quidem illa, nun virgo, non intacta de Spiritu sancto, sed tamen pudica de marito, tale pignus pepcrerat, quod ad gloriosissimam passionem suis potius exhortaliunibns deducebat, quam iude suis malis blanditiis revocabat. O sancta et tu Maria, impar quidem merito, sed par voto! felix et tu! Pe perit ilia martyrum Principem, peperisti tu Principis martyrem: peperit illa lotium Judicem, peperisti tu Judicis testem. Felix partus, felicior affectus. Quando peperisti gemuisti, quando amisisti exsultasti. Quid est hoc, Quando pepcristi gemuisti, exsultasti quando amisisti? Non frustra, nisi quia non amisisti. Ubi dolor non erat, fides crat. Carnalem dolorem de corde fides spiritualis exclu erat. Videbas te filium non amittere, sed præmittero: totum quod gaudebas, sequi volebas.","t":"From here, then, our martyrs drank, from here: and, made drunk from here, they did not recognize their own. For how many holy martyrs do we suppose, as their passion drew near, were tempted by the coaxing of their own people, who tried to call them back to the temporal, vain, and fleeting sweetness of this life? But they, who had drunk thirsting from the fountain that is with God and were drunk, belched forth Christ by confessing him; they paid no attention to, they did not recognize, their own carnal relatives, drunk with the wine of error, loving them badly and calling them back from life by persuasion. The mother of Marian was not one of those: not one of those who give bad advice, who coax in a carnal way, who deceive by loving. The mother of holy Marian was not one of those. She bore no empty name; not in vain was she called Mary. She was a woman indeed, not a virgin, not untouched and with child by the Holy Spirit, but still chaste with her husband; she had borne such a pledge as she led on to a most glorious passion by her exhortations rather than calling him back from it by evil coaxing. O holy Mary, you too, unequal indeed in merit but equal in desire! Happy you too! She bore the prince of martyrs; you bore a martyr of the prince. She bore the Judge of all; you bore a witness of the Judge. Happy the birth, happier the affection. When you bore him, you groaned; when you lost him, you exulted. What is this: when you bore him, you groaned; you exulted when you lost him? Not without reason, unless because you did not lose him. Where there was no grief, there was faith. Spiritual faith had shut carnal grief out of the heart. You saw that you were not losing your son but sending him on ahead: all that you rejoiced in, you wished to follow.","f":"Augustine, <i>Serm.</i> 284.2 (PL 38:1287–1289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/284-2)."},"augustine-sermones/284.3":{"o":"Miramur ista, laudamus ista, amamus ista. 0 beati martyres, unde vobis ista? Scio vobis corda humana: unde vobis ista divina? Ego dico, A Deo: quis est qui dicat, A vobis?-Quis est qui vos male laudando invideat vobis? Nescio quis dicit a vobis hæc esse? Respondete iili, In Domino laudabitur anima mea. Nescio quis dicit a vobis hæc esse? Respondete illi, si mites estis, respondete, In Domino laudabitur ani, Mna mea. Respondete et hoc in populo Dei, Audiant mites, et jucundentur. Nescio quis divita vobis hæc esse? Respondete illi, Non potest homo accipere quidquam, nisi datum ei fuerit desuper. Nobis cnim et vobis ait Dominus Jesus, Sine me nihil potestis facere (ld. xv, 5). Sine me, inquit, nihil potestis facere: et vobis hoc dictum est; agnoscite verba pasturis, cavete adulationem decepturis: superbia ista, itnpia, iniqua, ingrata, scio quia displicet vobis. Martyres sancti, passi estis pro Cbristo; sed vobis profuit quod passi estis, non Christo. Quid vobis deesset, nisi vobis donatum esset? Hæc repellite ab auribus vestris inimici venena serpentis. Lingua illa est, quae dixit, Eritis sicut dii. Præcipitavit hominem arbitrium liberum ingratum, arbitrium liberatum dicat nunc Domino, Patientia Israel, Domine (Jerem. I VII, 15). Quid, infidelis, superbis? laudas martyrum patientiam, quasi a se ipsis possent esse patientes? Apostolum potius audi Gentium doctorem, nou infldelium deceptorem. Certe in martyribus piticntiam pro Christo laudas, et eatu ipsis assignas? Audi potius Apostolum martyres alloquentem, ct corda humana sedantem. Audi, inquam, dicentem, Quia vobis donatum est pro Christo. Audi pietatem exhortantem, non adulationem fallentem: Vobis, inquit, donatum est. Donatum est, audi: Vobis donatum eat pro Christo, non solum ut credatis in eum, verum etiam ut patiamini pro eo. Vobis donatum eat: quid ad hanc sententiam addi potest? Vobis donatum eat: agnosce donatum, ne perdas usurpatum. Vobis, inquit, donatum est pro Christo: quid pro Christo, nisi pati? Sil uon suspiceris, au- Hi sequentia: non solum ut credatis in eum; quia ct hoc donatum est: sed non hoc solum donatum est; verum etiam ut patiamini pro eo, et hoc donatum esi. Convertat dorsum martyr ad infidelem et ingratum adulatorem: convertat faciem ad benignissimum largitorem, et ipsam passioncm suam imputet Deo, nou tanquam de suo hoc obtulerit Deo; sed potius dicat, In Domino laudabitur anima mea, audiant mites et jucundentur. Et cum ei dixeris, Quid est quod, In Domino laudabitur anima mca? In te ergo laudatur? Ille contra, Nonne Deo subdita erit anima mea? Ab ipso enim patientia mea. Quare ergo mea? Sinum aperui, et libenter accepi; ab ipso mea. Et ab ipso, ct mea; et quia ab ipso, ideo tutius mea. Mea est, sed a me mihi non est. Ut habeam donum meum, agnosco datorem Deum. Nani si non agnosco datorem Dcum, tollit Deus bonum suum, et remanet malum meum, per arbitrium meum.","t":"We marvel at these things, we praise these things, we love these things. O blessed martyrs, from where do you have these things? I know you have human hearts: from where do you have these divine things? I say, “From God”: who is there who says, “From yourselves”? Who is there who, by praising you wrongly, envies you? Does someone or other say these things are from you? Answer him: “In the Lord my soul shall be praised.” Does someone or other say these things are from you? Answer him, if you are meek, answer: “In the Lord my soul shall be praised.” Answer this too among the people of God: “Let the meek hear and be glad.” Does someone or other say these things are from you? Answer him: “A man cannot receive anything unless it has been given him from above.” For to us and to you the Lord Jesus says, “Without me you can do nothing.” “Without me,” he says, “you can do nothing”: it was said to you too. Recognize the words of the one who feeds you; beware the flattery of those who would deceive you. This pride, impious, unjust, ungrateful, I know displeases you. Holy martyrs, you suffered for Christ; but what you suffered profited you, not Christ. What would you lack, had it not been given to you? Drive away from your ears these poisons of the enemy serpent. It is the tongue that said, “You will be like gods.” Ungrateful free choice threw man down headlong; let freed choice now say to the Lord, “O Lord, the patience of Israel.” Why are you proud, unbeliever? Do you praise the patience of the martyrs as though they could be patient of themselves? Listen rather to the apostle, the teacher of the Gentiles, not the deceiver of unbelievers. Surely you praise patience for Christ in the martyrs, and do you ascribe it to them? Listen rather to the apostle addressing martyrs and calming human hearts. Listen, I say, to him saying, “For to you it has been given on behalf of Christ.” Listen to piety exhorting, not flattery deceiving: “To you,” he says, “it has been given.” It has been given: listen: “To you it has been given on behalf of Christ, not only to believe in him but also to suffer for him.” “To you it has been given”: what can be added to this statement? “To you it has been given”: recognize the gift, so that you do not lose what you claim for yourself. “To you,” he says, “it has been given on behalf of Christ”: what on behalf of Christ, if not to suffer? If you do not suspect it, hear what follows: “not only to believe in him”—for this too has been given—but not this alone has been given: “but also to suffer for him”—and this too has been given. Let the martyr turn his back on the unbelieving and ungrateful flatterer; let him turn his face to the most kind giver, and credit his very passion to God, not as though he had offered this to God from his own, but let him say rather, “In the Lord my soul shall be praised; let the meek hear and be glad.” And when you say to him, “What is this, ‘In the Lord my soul shall be praised’? Is it in you, then, that it is praised?” he replies, “Shall not my soul be subject to God? For from him is my patience.” Why then “mine”? I opened my lap and gladly received it: from him, it is mine. Both from him and mine; and because it is from him, therefore all the more safely mine. It is mine, but I do not have it from myself. So that I may have my gift, I acknowledge God the giver. For if I do not acknowledge God the giver, God takes away his good, and there remains my evil, through my own choice.","f":"Augustine, <i>Serm.</i> 284.3 (PL 38:1289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/284-3)."},"augustine-sermones/284.4":{"o":"Ait fidelis Scriptu. ra: Fecit Deus hominem rectum, et ipsi exquisierunt cogitationes multas. Fecit Deus, inquit, hominem rectum, et ipsi: unde ipsi, nisi per liberum arbitrium? Et ipsi exquisierunt cogitationes multas. Rectum dixerat factum, et tamen non nit, Et ipsi cxquisicrunt cogilationcs pravas, quia dixerat rectum; aut cogitationes iniquas; sed dixit, multat. Ab ista multitudine, corpus quod corrumpitur, aggravat animum, et depirmit terrena inhabitatio sensum mutla cogitantem. Liberetnos Deus ab ista multitudine cogitationum humanarum, et libe rct nos ab uno 1, ut simus in illo unum ex multitudi-, ne. Conflet nos igne charitatis, ut uno corde scquamur unum, ne in multa decidamus ex uno, et in multis dispergamur relicto uno. De hoc eniin uno Apostolus loquebatur, cum diceret, Fratres, ego me ipsum non arbitror apprehendisse: quid? Unum autem: quid unum? Ea quæ retro sunt oblitus, in ea quæ ante sunt extentus, sequor. Unum sequor; unum, inquit, sequor: sed nun me arbitror apprehendisse; quia deprimit corpus, quod corrumpitur, sensum multa cogitantem. Ecce quo ibant martyres; quando fervebant, multum strepitum uon curabant, quia unum amabant. Desiderium videte martyrum: Unam, inquit, petli a Domino. Unanv petii: vale, mqnit, facio multitudini sæculari. Unum pectii: unam utique beatitudinem, nuam: Celicitatem, unam Ycram, non multas falsas. Unium inquit, petii « Domino, hanc requinam. Quæ est ista nna? Ut inhabitem in donto 'DomUi omnes dies vitrœ incœ. Utquid hoc? Ut contempler delectationes Domini. Martyres sancti quando illam deleftaionem cogitabant, tunc ilismala omniaet acerba atque aspera vilesccbant. Erat delectatio contra delectationem: erat delectatio contra dolorem. Delcctatio illa contra utrumque pugnaUat, et contra sæ vientem mundum, ot contra blandientem Respon- -debat mundo: Quid blandiris? Dulcius est quod amo, quam id quod polliceris. Audio dicentem mihi Deum, imo Scripturam sacntam: Quam magna multitudo dulcedinis tuœ, Domine, quam abscondisti timentibus re? Ecce iterum bona multitudo, quia non dissentiens, sed in uno.","t":"The faithful Scripture says: “God made man upright, and they themselves sought out many thoughts.” “God made man upright,” it says, “and they themselves”: from where “themselves,” if not through free choice? “And they themselves sought out many thoughts.” It had said he was made upright, and yet it did not say, “and they sought out crooked thoughts,” because it had said “upright,” or “wicked thoughts”; but it said “many.” Because of this multitude, “the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things.” May God free us from this multitude of human thoughts, and free us by the One, so that in him we may be one out of a multitude. May he melt us together in the fire of love, so that with one heart we may follow the One, lest we fall from the One into many, and be scattered among many, having left the One. For it was of this One that the apostle was speaking when he said, “Brothers, I do not consider that I have laid hold of it.” What then? “But one thing.” What one thing? “Forgetting what lies behind, stretching out to what lies ahead, I follow.” I follow one thing; “one thing,” he says, “I follow,” but “I do not consider that I have laid hold of it,” because the body that is corrupted presses down the mind that thinks many things. See where the martyrs were going: when they were on fire, they did not care about much noise, because they loved one thing. See the desire of the martyrs: “One thing,” he says, “I have asked of the Lord.” “One thing I have asked”: farewell, he says, I bid to the worldly multitude. “One thing I have asked”: surely one blessedness, one happiness, one true, not many false. “One thing,” he says, “I have asked of the Lord; this will I seek.” What is this one thing? “That I may dwell in the house of the Lord all the days of my life.” For what purpose? “That I may contemplate the delight of the Lord.” When the holy martyrs thought of that delight, then all evil, bitter, and harsh things grew cheap to them. There was delight against delight; there was delight against pain. That delight fought against both, against the raging world and against the coaxing world. It answered the world: Why do you coax? What I love is sweeter than what you promise. I hear God saying to me, or rather the holy Scripture: “How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you!” See again a good multitude, because it is not at variance but in the One.","f":"Augustine, <i>Serm.</i> 284.4 (PL 38:1289–1291; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/284-4)."},"augustine-sermones/284.5":{"o":"Non ergo mirum est, fratres mci: scitis quo loco martyres recitentur? Non pro illis orat Ecclesia. Nam merito pro aliis defunctis dormientibus orat Ecclesia: pro martyribus non orat, sed eorum potius orationibus se commendut. Certaverunt enim adversus peccalum usquead sanguinem. Impleverunt,quod seriptuni eat, Gerta pro veritate usque ad mortem ( Eccli.. IV, 33). Promissa inundi contempserunt: sed parum est; parum est enim lethum contemnere, parum esc aspera tolerare: ubi usque ad sanguinem certamen, Ibi gloriosissima et płena victoria. Nam prima Domino nostro principi martyrum tontamenta sunt blandimenta proposita: Dic lapidibus istisut panes fiant. Tibi dabo omnia regna ista. Videamus si suscipiunt te Angeli; quia scriptum est, Ne forte offendus ad lapidem pedem tuum. Ista læta mundi sunt: in pane, concupiscentia carnis; in promissione regnerum, ambitio sæculi; in curiositata tentationis, concupiscentia oculorum: hæc omnia de sæculo sunt; sed blandiuntur, non sEviunt. Attendite martyrum Ducemexemplorum certamina proponentem, et certantes misericorditeradjuvantem). Quare se permisit tentari, nisi tii doceret resistere tentatori? Promiuit mundas carnalem voluptatem:responde illi, 'Delectabilior cst Deus. Promitiit mundus honores et sublimitates sæculares responde illi, Altiusest oinnibus regnum Dei. Promittit mundus superfluas vel damnabiles curiositates; responde illi, Solanon errat veritas Dei. Cum ista triplici tentatione Dominus fuisset tentatus, quia in omnibus illecebris mundi. bujus tria sunt, aut voluptas, aut curiositas, aut superbia; quid ait Evangelista? Postquam perfecit diabolus omnem tentationem: omnem, sed ad lllecebras pertinentem. Restabat alia tentatio m 'asperis et duris, in sævis, in atrocibus atque immitibus; restabat alia tentatio. Hoc sciens EvangeliSta, quid peractum esset, quid restaret. ait: Postquam complevit diabolus omnem tentationem, recessit ab eo ad tempus (Matth. IV, iit, et Luc. iv, 1.13). Discessit ab eo. id est. insidians serpens: venturus est rugiens teo; scd vincet cum, qui conculcalnt leonem et draconem. Revertetur: introibit in Judam, faciet magistri traditorem. Adducet:Judæos, Ron jam adulantes., sed sævicattes: vasa sua possidens clamabit linguis oinnium, Crucifige, crucifige. Ibi Christum victorem quid miramur? Deus omnipotens crat.","t":"It is not surprising, then, my brothers: you know at what point the martyrs are named in the recital? The Church does not pray for them. For rightly the Church prays for the other departed who sleep; for the martyrs it does not pray, but rather commends itself to their prayers. For they strove against sin to the point of blood. They fulfilled what is written: “Strive for the truth until death.” They despised the world’s promises; but that is little: for it is little to despise death, little to endure harsh things; where the contest goes as far as blood, there is the most glorious and full victory. For the first temptations put to our Lord, the prince of the martyrs, were enticements: “Tell these stones to become bread.” “I will give you all these kingdoms.” “Let us see whether the angels hold you up, for it is written, lest you strike your foot against a stone.” These are the pleasant things of the world: in the bread, the desire of the flesh; in the promise of kingdoms, the ambition of the world; in the curiosity of the temptation, the desire of the eyes. All these are from the world; but they coax, they do not rage. Attend to the captain of the martyrs, setting before us the contests of his examples and mercifully helping those who contend. Why did he allow himself to be tempted, except to teach you to resist the tempter? The world promises carnal pleasure: answer it, God is more delightful. The world promises honors and worldly heights: answer it, the kingdom of God is higher than all. The world promises superfluous or damnable curiosities: answer it, the truth of God alone does not err. When the Lord had been tempted with this threefold temptation—since in all the allurements of this world there are three things, either pleasure, or curiosity, or pride—what does the evangelist say? “After the devil had finished every temptation”: every one, but every one that belongs to allurements. There remained another temptation, in harsh and hard things, in cruel, atrocious, and pitiless things; there remained another temptation. Knowing this, what had been completed and what remained, the evangelist says: “After the devil had completed every temptation, he departed from him for a time.” He departed from him, that is, the serpent lying in wait: he will come back roaring as a lion; but he will be conquered by him who tramples on the lion and the dragon. He will return: he will enter into Judas; he will make him the betrayer of his master. He will bring the Jews, no longer flattering but raging: possessing his vessels, he will cry out by the tongues of all, “Crucify, crucify.” Why do we marvel at Christ as victor there? He was God almighty.","f":"Augustine, <i>Serm.</i> 284.5 (PL 38:1291; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/284-5)."},"augustine-sermones/284.6":{"o":"Ait apostolus Petrus: Pro vobis passus est, relinquens vobis exemptum, ut sequamini •vestigia ejus.. Patice decuit, et patiendo tc docuit.. Parum eral verbum, nisi adderetur exemplum. Et quomodo docuit, fratres? Pendebat in cruce, Judæi saeviebant: in asperis clavis pendebat. scd lenitatem non amittebat. Illi saeviebant, illi eircumlatrabant, illi pendenti insultabant; quasi uno summomedico in medio constituto, phrenetici, circumquaque sæviebant..Pendebat ille, et sanabat. Pater, inquit, ignosce illis, quia nesciunt quid faciunt. Petebat, et tamen pentebat: non descendebat, quia de sangnine suo medicamentum plireneticisfaciebat. Denique quiaverba petentisDomini, ejusdemque misericordiam exaudientis, quia Patrem petiit, et cum Patre exaudivit; quia illa verba noti potuerunt inaniter fundi, post resurrectionem suam sasavit quos pendens insanissimos toleravit. Ascendilin coelum, misit Spiritum sanctum; nec se illis ostendit post resurrectionem, sed solis fidelibus discipulis suis, ne quasi insultare se occidentibus voluisse videretur, Plus enim erat, amicos docere humilitatem, quam inimicis exprobrare veritatem. Resurrexit: plus fecit qnam illi exigebant, non credendo, sed insultando ct dicendo, Si filius Dei est, descendat de cruce. Et qui de ligno descendere noluit, de sepulcro surrexit. Ascendit in coelum, misit inde Spiritum sanctum: implevit discipulos, eorrexit timentes, fecit fidentes. Petri trepidatio in fortitudinem prædicatoris repente conversa est. Unde hoc homini? Quære Petrum præsumentem, invenis Petrum negantem: quire Deum adjuvantem, Petrum invenis pra-dioantem. Ad horam Iropidavit infirmitas, Ut præsumptio vinceretur, non ut pietas deleretur. Implet ille Spiritu suo, et facit prædicatorcm fortissimum, cui præsumenti prædixerat, Ter 'negabis. Præsumpserat enim ille de viribus suis, non de Dei dono, sed de Ubero arbitrio. Dixerit enim, Tecum ero usque ad mortem. Dixeratin abundantia sua, Non movebor in æternum. Sed qui in voluntate sun prepsiiterat dccori cjus virtutem, avertit faciem suam, et factus est conturbatus. Avertit. inquit, Dominus, fuciem suam: ostendit Petro Petrum; sed postea respexit, et Petrum firmavit in petra. Imitemur ergo, fratres mei, quantum possumus, in Domino passio. nis exemplum. Implere poterinius, si ab illo posca mus adjumentum, non pravonicndo, sicut Petrus præsumens; sed sequendo et orando, sicut Petrus proficiens. Quando enim 'Petrus ter negavit, quid evangelista dicit, attendite: Et respexit eum Dominus, ei rEcordatus est Petrus (Luc. X XII, 61). Quid cst, respexit eum? Non cnim Dominus in facie corporali cun. tanquam commemorando respexit. Non sic cst: Evangelium legitc. Dominus in interioribus domus judicabatur, Petrus in atrio tentabatur. Ergo respexit eum Dominus, non corpore, sed majestate; non oculorum carnis intuitu, sed misericordia altissima. Ille quia averterat faciem suam, respexit eum, et factus cst libel'atus. Ergo præsumptor periisset, nisi Redemptor respexisset. Et ecce lacrymis suis ablutus, correptus et ereptus prædicat Petrus. Prædicat qui negaverat: credunt qui erraverant. Valet in phreneticis medicina illa sanguinis Domini. Bibunt credentes quod fuderunt sævientes. Sed mullum est ad ine, inquit, imitari Dominum. Ex gratia Domini imitare conservum, imitare Stephanum, imitare Marianum et Jacobum. Homines erant, consetvi erant; sicut tu nati, sed ab illo qui non sic natus est, coronati.","t":"The apostle Peter says: “He suffered for you, leaving you an example, that you should follow his footsteps.” It was fitting for him to suffer, and by suffering he taught you. A word was too little unless an example were added. And how did he teach, brothers? He was hanging on the cross, the Jews were raging; he hung on harsh nails, but did not lose his gentleness. They raged, they barked around him, they insulted him as he hung; as if, with one supreme physician set in the middle, madmen raged on every side. He hung there, and he healed. “Father,” he said, “forgive them, for they do not know what they are doing.” He asked, and yet he hung: he did not come down, because from his own blood he was making medicine for the madmen. In the end, because these were the words of the Lord asking and likewise of him mercifully granting—since he asked the Father and granted together with the Father—because those words could not be poured out in vain, after his resurrection he healed those whom, while hanging, he had borne in their utter madness. He ascended into heaven, he sent the Holy Spirit; nor did he show himself to them after the resurrection, but only to his faithful disciples, lest he should seem to have wished to insult those who killed him. For it was more important to teach friends humility than to reproach enemies with the truth. He rose again: he did more than they demanded, not believing but insulting and saying, “If he is the Son of God, let him come down from the cross.” And he who would not come down from the wood rose from the tomb. He ascended into heaven, from there he sent the Holy Spirit: he filled the disciples, set the fearful upright, made them confident. Peter’s trembling was suddenly turned into the courage of a preacher. From where did a man get this? Look for Peter presuming, and you find Peter denying; look for God helping, and you find Peter preaching. Weakness trembled for an hour, that presumption might be overcome, not that piety might be destroyed. He fills him with his Spirit and makes him a most courageous preacher, to whom, when he presumed, he had foretold, “You will deny me three times.” For he had presumed on his own strength, not on the gift of God, but on free choice. For he had said, “I will be with you even to death.” He had said in his abundance, “I shall not be moved forever.” But he who in his will had given strength to his beauty turned away his face, and he was troubled. “The Lord,” it says, “turned away his face”: he showed Peter to Peter; but afterward he looked back on him and established Peter on the rock. Let us imitate, then, my brothers, as far as we can, the example of the passion in the Lord. We shall be able to fulfill it if we ask help from him, not going ahead of him, as Peter did when presuming, but following and praying, as Peter did when advancing. For when Peter had denied three times, attend to what the evangelist says: “And the Lord looked at him, and Peter remembered.” What does “looked at him” mean? The Lord did not look at him with his bodily face as if to remind him. It is not so: read the Gospel. The Lord was being judged in the inner part of the house; Peter was being tested in the courtyard. So the Lord looked at him, not with the body but with majesty; not with the gaze of the eyes of flesh but with the highest mercy. He who had turned away his face looked at him, and he was set free. The presumer would have perished, then, had the Redeemer not looked back. And see: washed by his tears, rebuked and rescued, Peter preaches. He preaches who had denied; those who had gone astray believe. That medicine of the Lord’s blood is effective in madmen. Believing, they drink what they shed in their raging. But, someone says, it is a great thing for me to imitate the Lord. By the grace of the Lord, imitate a fellow servant: imitate Stephen, imitate Marian and James. They were men, they were fellow servants; born as you were, but crowned by him who was not born as they were.","f":"Augustine, <i>Serm.</i> 284.6 (PL 38:1291–1293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/284-6)."},"augustine-sermones/285.1":{"o":"Sanctorum martyrum non magna solum, sed etiam pia virtus (ipsa est enin utilis virtus, imo ipsa est vera et sola dicenda virtus, quæ non militat typho, sed Dco) admonet nOs Charitati vestræ loqni, eamque admonere, ita solemnia martyrum celebrare, ut vestigia martyrum sequendo delestet imitari. Non cnim et ipsi quod fortes exstiterunt, de suo habuerunt. Non usque ad illos fons ille manavit. Qui dedit ipsis, potens est dare et nobis i quoniam unum pretium datum est pro omnibus nobis.","t":"The virtue of the holy martyrs, not only great but also devout—for that is a useful virtue, or rather that alone is to be called true virtue, which serves not vanity but God—prompts us to speak to Your Love and to urge you so to celebrate the solemnities of the martyrs that, by following in the footsteps of the martyrs, you may delight in imitating them. For neither did they have from themselves the fact that they stood out as brave. That fountain did not flow only as far as them. He who gave to them is able to give to us too, since one price has been paid for all of us.","f":"Augustine, <i>Serm.</i> 285.1 (PL 38:1293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-1)."},"augustine-sermones/285.2":{"o":"Illud ergo præcipue commonendi estis,quod assidue commoneri, et semper cogitare debctis, quod marlyrdm Dei non facit paena, sed causa. Justitia enim nostra, non cruciatibus, dcloctatur Deus: nec quæritur in omnipotentis voracisque judicio, quid quisque patiatur, sed quare patiatur. Ut enim cruce dominica nos signemus, non fecit hoc Domini poena, sed causa. Nam si pœna bocfecisset, hoc et latronum similis poena valuisset. Unus locus erat trium crucifixorum, in medio Dominus, qui inter iniquos deputatus est. Duos latrones hinc'atque indc posuerunt: sed causam similem non haliucrunt. Lateribus pendenlis adjungebantur, sed longe separabantur. Illos facinora sua. illum Crucifixerunt nostra.Verumtamen etiam in uno ipsorum satis apparuit, quantum valeret, non ci ucialus pendentis, scd pietas confitentis. Acquisivit lati o in 'dolore, qtiod Petrus perdiderat in timore • scelns admisit, crucem ascendit; cansam mulavit, paradisum comparavit. Meruit omnino causam mutare, qninon contempsit in Christo similitudinem pœnæ. Judæi contempserunt miracula facientem, ille credidit in pendentem. ConsOrtem. Crucrs DominUm agnovit, et regno cœlorum credendo vim fecit. Tune iii Christum lalro' Credidit, quando fides apostolica trepidavit.Merito audire merult, Hoddie mecum eris in paradiso. Hoc quidem sibi ipse non promiserat: magnæ quidem Se misericordiæ commendabat, sed et SUa merita cogitabat. Domine, inquit, memento mei, dum veneris in regnum tuum. Quousque veniret Dominus in regnum suum, in pœnis sc futurum sperabat, et saltem in ejus adventu misericordiam in se fieri flagitabat. Proinde se latro, sua merita cogitans, differebat: sed Dominus latroni, quod desperaverat, offerebat; tanquam diceret, Tu petis ut meminerim tui, dum venero in regnum meum: Amen, Amen dieo' tibi, hodie mecum eris I in paradiso (Luc. 'xxur, 42, 43). 'Agnosce cui te commendas: quem credis verilurum, antequam veniam, ubique sum. Ideo quamvis in inferna descensurus, habeo te Hodie iri paradiso; non alteri commendatum, scil mecum. Ad homines enim mortales et ad ipsos mortuos descendit humilitas mea, de paradiso autem nunquam discedit divinitas mea. Ita factæ sunt tres cruces, tres causæ. Unus latronum Christo insultabat, alter sua mala confessus Christi se misericordiæ commendabat. Crux Christi in medio non fuit suppl icium, sed tribunal: de cnice quippe insultantem damnavit, credentem liberavit. Timete insultantes. gaudete credentes: hoc faciet in claritate, quod fecit in humilitate. *","t":"This above all, then, you must be reminded of, as you ought to be reminded constantly and always think on it: that it is not the punishment but the cause that makes a martyr of God. For God delights in our justice, not in our torments; nor in the judgment of the Almighty and true is it asked what each one suffers, but why he suffers. For that we sign ourselves with the Lord’s cross, it was not the Lord’s punishment that brought this about, but his cause. For if the punishment had brought it about, a similar punishment of the thieves would have done the same. There was one place of three crucified men; in the middle was the Lord, who was reckoned among the wicked. They set the two thieves on this side and that; but they did not have a similar cause. They were joined to the sides of the one hanging, but they were far separated. Their own crimes crucified them; ours crucified him. Yet even in one of them it appeared clearly enough what availed, not the torment of the one hanging but the piety of the one confessing. The thief gained in pain what Peter had lost in fear. He committed crime, he mounted the cross; he changed his cause, he purchased paradise. He fully deserved to change his cause, who did not despise in Christ the likeness of his own punishment. The Jews despised him when he worked miracles; he believed in him when he hung there. He recognized the Lord as the sharer of his cross, and by believing he took the kingdom of heaven by force. The thief believed in Christ at the moment when the faith of the apostles trembled. Rightly he deserved to hear, “Today you will be with me in paradise.” This indeed he had not promised himself: he was commending himself to great mercy, but he was also thinking of his own deserts. “Lord,” he said, “remember me when you come into your kingdom.” Until the Lord should come into his kingdom, he hoped that he would be in punishment, and at least at his coming he begged that mercy be shown him. And so the thief, thinking of his own deserts, put himself off; but the Lord offered the thief what he had despaired of, as if to say: You ask that I remember you when I come into my kingdom: “Truly, truly I say to you, today you will be with me in paradise.” Recognize to whom you commend yourself: the one you believe will come, before I come, I am everywhere. Therefore, although I am going down into the underworld, I have you today in paradise; not entrusted to another, but with me. For my humility has come down to mortal men and to the dead themselves; but my divinity never departs from paradise. So there were three crosses, three causes. One of the thieves insulted Christ; the other, confessing his evils, commended himself to Christ’s mercy. The cross of Christ in the middle was not a punishment but a tribunal: from the cross he condemned the one who insulted him and set free the one who believed. Fear, you who insult; rejoice, you who believe: what he did in humility, he will do in glory.","f":"Augustine, <i>Serm.</i> 285.2 (PL 38:1293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-2)."},"augustine-sermones/285.3":{"o":"Munera divina de profundo Dei judicio veniunt: mirari cii possumus, investigare non possumus. Quis enim cognovit sensum Domini? et, Quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Sequens per omnia vestigia Christi Petrus conturbatur, et negat: respicitur, et plorat; fletus tergit quod timor infecerat. Non fuit illa Petri desertio, scd eruditio. Amare quippe Dominum interrogattis I in corde suo præsumpserat se pro eo etiam moriturum. Viribus suis hoc tribuerat i nisi paulisper a regente desereretur, non sibi demonstraretur. Ausus est dicere, Animam meam pro te ponam. Animam sriahi pro Christo præsumptor se positurum esse jactabat, pro quo nondum posuerat Liboratdr. Denique cum timore turbatur, sicut Dominus prædixerat, ter negat eum, pro quo se promiserat moriturum. Sicut scriptum est, Respexit illum Dominus. At iUe ahiare flevit. Amara et'at recordatio negationis, ut dulcis esset gratia redemptionis. Nisi desertus, ridn negaret; riisi 'respectus, non flerot. Odit Deus præsumptores dc viribus' suis, et tumorem istum in eis,quos diligit, tanquam mcdicussecal. Secando quidem infert dolorem: sed firmat postea sanitalcm. Ilaquc resurgens Dominus commendat Petro oves suas, illi negatori; sed negatori, quia præsumptori; postea pastori, quia amatori. Nam quare ter interrogat amantem, nisi ut compungat tcr nogantem? Proinde perfecit postea Petrus gralia Dei, qnod primo non potuit fiducia sui. Nam posteaquam illi oves, non Petri, scd suas commendavit, ut non pasceret silii, sed Domino, annuntiavit ei passionem futuram, quam primo perdiderat; quoniam præpropere festinabat. Cum senior, inquit, factus fueris, alter te singet, et feret quo tu non vis. Hoc autem dixit, significans qua morte glorificuturus erat Dominum. Factum est, pervenit Petrus ad passionem, qui lacrymis diluerat negaLioncm. Quod ei promiserat Salvator, non potuit auferre tentator.","t":"Divine gifts come from the deep judgment of God: we can marvel at them; we cannot investigate them. For “who has known the mind of the Lord?” and, “How inscrutable are his judgments, and his ways past finding out!” Peter, following Christ in all his footsteps, is troubled and denies; he is looked upon and weeps; his weeping wipes away what fear had stained. That was not an abandoning of Peter but an instruction. For, loving the Lord, though questioned, he had presumed in his heart that he would even die for him. He had attributed this to his own strength; unless he were abandoned for a little while by the one who guided him, he would not have been shown to himself. He dared to say, “I will lay down my life for you.” The presumer boasted that he would lay down his life for Christ, for whom the Liberator had not yet laid down his own. Finally, when he is troubled by fear, just as the Lord had foretold, he denies three times the one for whom he had promised to die. As it is written, “The Lord looked at him; and he wept bitterly.” Bitter was the memory of the denial, so that the grace of redemption might be sweet. Had he not been abandoned, he would not have denied; had he not been looked upon, he would not have wept. God hates those who presume on their own strength, and cuts this swelling in those whom he loves, like a physician. By cutting he causes pain, but afterward he establishes health. And so the Lord, rising again, entrusts his sheep to Peter—to that denier; but a denier because a presumer, afterward a shepherd because a lover. For why does he question him three times in his love, if not to pierce the heart of the one who denied three times? And so afterward Peter accomplished by the grace of God what at first he could not by confidence in himself. For after he had entrusted the sheep to him—not Peter’s, but his own, so that he should feed them not for himself but for the Lord—he announced to him the future passion that he had first lost, because he was in too much haste. “When you have grown old,” he said, “another will gird you and carry you where you do not wish.” He said this signifying by what death he was to glorify the Lord. It came to pass: Peter, who had washed away his denial with tears, came to his passion. What the Savior had promised him, the tempter could not take away.","f":"Augustine, <i>Serm.</i> 285.3 (PL 38:1293–1295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-3)."},"augustine-sermones/285.4":{"o":"Tale aliquid factum esse arbitror eliam in his martyribus sanctis Casto et Æmilio, quorum diem hodie celebramus. Fortasse. et ipsi de suis viribus antea præsumpserunt, et ideo defecerunt. Ostendit eis qui essent ipsi, qui ipse. Repressit præsumentes, et vocavit credentes: adjuvit pugnantes, corona it vincentes. Dcniqnc jam de illis gaudebat inimicus in prima congressione, quando cesserunt doloribus, in sub eos partibus computabat; jam exsultabat, jam suus babebat: sed quamtum cis concessum est, Domino miserante; alii marlyres diabolum vicerunt tentatem, isti etiam triumphantem. Itaque, fratres mei, meminerimus quorum i elebrilatem hodie celebramus: noc velimus imitari quod victi suut, sed potius quod vicerunt. Idco magnoruin casus non latucrunt, ut timeant qui de se præsumpserunt. Ubique nobis humilitas magistri boni diligentissime commendatur. Quanduquidcm ct salus nostra in Christo, humilitas Christi cst. Nulla enim nostra salus esset, nisi Christus humilis pro nobis fieri dignatus esset. Meminerimus de nobis ipsis non esse præfidendum. Deo commendemus quod habemus: ab illo imploremus quod minus Itabemus.","t":"I think something of the same kind happened also in these holy martyrs Castus and Aemilius, whose day we celebrate today. Perhaps they too had earlier presumed on their own strength, and therefore failed. He showed them who they were and who he was. He checked them when they presumed, and called them when they believed; he helped them as they fought, and crowned them as they conquered. Indeed, at the first encounter, when they gave way to their pains, the enemy was already rejoicing over them, counting them on his side; he was already exulting, already had them as his own. But as much as was granted them by the Lord’s mercy: other martyrs conquered the devil as tempter, these conquered him even as triumphant. And so, my brothers, let us remember whose celebration we are celebrating today: let us not wish to imitate that in which they were conquered, but rather that in which they conquered. The falls of the great were not hidden, so that those who presume on themselves may fear. Everywhere the humility of the good teacher is most diligently commended to us. Since indeed our salvation in Christ is the humility of Christ. For there would be no salvation for us, had Christ not deigned to become humble for us. Let us remember that we are not to trust overmuch in ourselves. Let us commend to God what we have; let us implore from him what we lack.","f":"Augustine, <i>Serm.</i> 285.4 (PL 38:1295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-4)."},"augustine-sermones/285.5":{"o":"Pro aliis fidelibus defunctis oralur, pro martyribus non oratur: tam enim perfecti exierunt, ut non sint suscepli nostri, sed advocati. Neque hoc in se, sed in illo cui capiti perfecta memhra cohæserunt. Ille est enim vere advocatus unus, qui interpellat pro nobis, sedens ad dexteram Patris: sed advocatus unus, sicut et pastor unus. Nam oportet,inquit, me et eas oves adducere, quæ non sunt de hoc ovili ( Joan. x, 16). Ut Christus pastor, Petrus non pastor? Imo et Petrus pastor, et caeteri tales sine ulla Jnbitationc pastores Nam si non pastor, quomodo ei dicitur, Pasce oves mets? Sed lameD verus pastor, qui pascit oves suas. Petro enim dictum cst, non, Pasce ovcs tii.s; sed, meas. Petrus ergo non in se, sed in corpore pastoris est pastor. Nam si oves suas pasceret, continuo fierent hædi, quos pasceret.","t":"Prayer is made for the other faithful departed; for the martyrs prayer is not made. For they went out so perfect that they are not our dependants but our advocates. And not in themselves, but in him, the head, to whom they cleaved as perfect members. For he is truly the one advocate, who intercedes for us, sitting at the right hand of the Father; but one advocate, as also one shepherd. For “I must,” he says, “bring those sheep too which are not of this fold.” Is Christ a shepherd and Peter not a shepherd? On the contrary, Peter too is a shepherd, and the others like him are shepherds without any doubt. For if he is not a shepherd, how is it said to him, “Feed my sheep”? But yet the true shepherd is the one who feeds his own sheep. For it was said to Peter, not “Feed your sheep,” but “mine.” Peter, then, is a shepherd not in himself but in the body of the shepherd. For if he fed his own sheep, those he fed would at once become goats.","f":"Augustine, <i>Serm.</i> 285.5 (PL 38:1295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-5)."},"augustine-sermones/285.6":{"o":"Contra hoc enim quod Petro dicitur, Pasce oves meas; dicitur in Canticis canticorum, Nisi cognoveris temetipsam, o pulchra inter mulieres. Cui dicitur, utique agnoscimus, et in illa nos etiam audimus. Ecclesia quippe hoc andit a Christo, sponsa audit a sponso: Nisi cognoveris temetipsam, o pulchra inter mulieres, exi tu ( Cunt. I, 7). Quam mala vox, Exi. A nobis, inquit, exierunt, sed non erant ex nobis. Huic tristi voci, quod est, Exi, contraria est in bono illa vox gratulabilis, Intra in gaudium Domini lui. Ergo, Nisi cognoveris temetipsam, o pulchra inter mulit'Tes, o catholica pulchra inter hæreses: nisi cognoveris temetipsam, o pulchra inter mulieres, exi tu; non enim cgo te ejicio, sed exi tu. A nobis enim exierunt, qui segregant semetipsos, animales, spiritum non habentes (Judæ 19). Non enim dictum est, Ejecti sunt; sed, Exierunt. Hoc et in primis peccantibus justitia divina servavit. Tanquam enim jam pronos proprio pondere, dimisit eos de paradiso, non exclusit ( Gen. III, 25). Nisi ergo cognoveris temetipsam, o pulchra inter mulieres, exi tu: hon ego lc ejicio, exi tu. Ego te in corpore meo volo sanari, tu putredinem tuam appetis amputari. Hoc illis dictum est, qui praevidebantur exituri, ut possint se agnoscere et cavere mansuri. Quarc enim et illi exierunt, nisi quia se non agnoverunt? Si enim agnoscerent, ibi viderent nov suum, sed Dci esse quod darent. Ego do: meum est quod do; et ideo sanctum cst, quia ego do. Non tc agnovisti, merito existi. Noluisti enim audire dicentem: Nisi cognoveris temetipsam, o pulchra inter mulieres. Pulchra enim aliquando eras, quando sponsi tui membris inhærebas. Noluisti crgo audire et appendere quid sit, Nisi cognoveris temetipsam: quia utique fœdam tc invenit, quia de foeda pulchram fecit, quia de nigra dealbavit. Quid enim habes quod non accepisti? Non ergo advertis quemadmodum dictum sil, Nisi cognoveris temetipsam, exi tu. Et putasti te pascere debere oves tuas, non quomodo dictum est Petro, Pasce oves meus. Sed vide quid tibi adjunxerit, quid tibi ista predixit: Exi tu in vestigiis gregum; non gregis, sed gregum. Nam ibi pascuntur oves Christi, ubi est unus grex et unus pastor. Exi ergo tu in vestigiis gregum, divisibilis, divisa, conscissa; exi tu in vestigiis gregum: et pasce hædos tuos; non sicut Petrus, oves meas, sed hædos tuos: in tabernaculis pastorum, non in tabernaculo pastoris. Petrus intrat charilate, tu exis animositate: quia Petrus cognovit semetipsum, ideo se flevit de se praesumentem, et invenire meruit adjuvantem: idro exi tu. Ille oves meas, tu hædos tuos. Ille in tabernaculo pastoris,.tu in tabernaculis pastorum. Quid ergo jactas pœnam tuam malam, quae non habes causam bonam?","t":"For against what is said to Peter, “Feed my sheep,” there is said in the Song of Songs, “Unless you know yourself, O beautiful among women.” We surely recognize to whom it is said, and in her we too hear it. For the Church hears this from Christ, the bride hears it from the bridegroom: “Unless you know yourself, O beautiful among women, go out.” What a bad word, “Go out”! “They went out from us,” it says, “but they were not of us.” Contrary to this sad word, “Go out,” is that joyful word in the good sense, “Enter into the joy of your Lord.” So, “Unless you know yourself, O beautiful among women,” O Catholic Church, beautiful among heresies: “unless you know yourself, O beautiful among women, go out”; for I do not cast you out, but you go out. For they went out from us who separate themselves, natural men, not having the Spirit. For it is not said, “They were cast out,” but “They went out.” Divine justice kept to this also in the case of the first sinners. For as if they were already sinking by their own weight, he sent them away from paradise; he did not shut them out. So, “Unless you know yourself, O beautiful among women, go out”: I do not cast you out; you go out. I wish you to be healed in my body; you seek to have your rottenness cut off. This was said to those who were foreseen as going to go out, so that those who were to remain might recognize themselves and be on guard. For why did those also go out, if not because they did not know themselves? For if they knew themselves, they would see there that what they gave was not theirs but God’s. “I give: what I give is mine; and therefore it is holy, because I give it.” You did not know yourself; rightly you went out. For you would not listen to the one saying, “Unless you know yourself, O beautiful among women.” For you were beautiful once, when you cleaved to the members of your bridegroom. You would not listen, then, and weigh what “Unless you know yourself” means: because he surely found you ugly, because he made you beautiful from ugly, because he made you white from black. “For what do you have that you did not receive?” You do not notice, then, how it was said, “Unless you know yourself, go out.” And you thought you ought to feed your own sheep, not as was said to Peter, “Feed my sheep.” But see what was added for you, what this foretold for you: “Go out in the footsteps of the flocks”; not of the flock, but of the flocks. For the sheep of Christ are fed where there is one flock and one shepherd. Go out, then, in the footsteps of the flocks, divisive, divided, torn apart; go out in the footsteps of the flocks, and feed your kids; not, like Peter, “my sheep,” but your kids: “by the tents of the shepherds,” not in the tent of the shepherd. Peter enters by love; you go out by animosity: because Peter knew himself, he therefore wept over himself when presuming, and deserved to find the one who helps: therefore, you go out. He, “my sheep”; you, “your kids.” He in the tent of the shepherd; you in the tents of the shepherds. Why then do you boast of your bad punishment, which has no good cause?","f":"Augustine, <i>Serm.</i> 285.6 (PL 38:1295–1297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-6)."},"augustine-sermones/285.7":{"o":"Martyres itaque inlus honoremus in tabernaculo pastoris, in membris pastoris, habentes gratiam, non audaciam; pietatem, non temeritatcm; constantiam, non pertinaciam; collectionem, non divisionem. Proinde si vultis martyrcs vcros imitari, cauSam vobis eligite, ut dicatis Dominu: Judica me, Domine, et discernc causam meam a gente non sancta ( Psal. XLII, 1 ). Discerne, non pœnam mcam; nam habet hanc et gens non sancia; sed causam mcam, quam non habet nisi gens sancta. Causam ergo vobis eligite, causam bonam et justam tenete, et in adjutorio Domini nullam pœnam timete. Conversi ad Dominum, etc.","t":"So let us honor the martyrs inside, in the tent of the shepherd, in the members of the shepherd, having grace, not audacity; piety, not rashness; constancy, not obstinacy; gathering, not division. Therefore, if you wish to imitate true martyrs, choose a cause for yourselves, so that you may say to the Lord, “Judge me, O Lord, and distinguish my cause from an unholy nation.” Distinguish, not my punishment, for an unholy nation has that too, but my cause, which only a holy nation has. Choose a cause for yourselves, then; hold to a good and just cause, and with the Lord’s help fear no punishment. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 285.7 (PL 38:1297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/285-7)."},"augustine-sermones/286.1":{"o":"Martyres, nomen est græcum, sed jam isto nomine consuetudo utitur pro latino: latine autem Testes dicuntur. Sunt ergo martyres veri, sunt falsi: quia sunt testes veri, sunt falsi. Sed ait Seriptura, Testis falsus non erit impunitus ( Prov xix, et 9). Si testis falsus non crit sine pœna, nee testis verus sine corona. Et facile quidem fui!, Domino Jesu Christo et veritati, quia Deus est, testimonium perhibere; sed uspic ad mortem, maguum opus fuit. Fueruat quidam, quos Evangelium notat, principes Judæorum, qui crediderant in Domina::: Jesum: sed propter Judæos, inquit, non audebant publice confiteri. Et continuo nota addita cst capiti 1; secutus enim ait Evangelista, Amaverunt cnim hominum gloriam magis quam Dei. Fuerunt ergo qui crubescerent coram hominibus conRtcri Christum: fuerunt vero alii jain meliores, qui non crubescerent coram hominibus confiteri Christum, sed non cum possent coufiteri usque ad mortem. Dona cnim Dci sunt hæc: cl aliquando gradatim in anima nutriuntur.!.- Attendite prius, ei istos tres testes comparato inter se; unum qui credit in Christum, et vix timide susurrat Christum; alium qui credit in Christum, et publice confitetur Christum; tertium qni credit in Christum, ct paralus cst in sua confes sione mori pro Christo. Prior ille tam infirmus cst, ut pudor cum vincat, non timor: secundus jam habet firmam frontem, sed nondum usque ad sanguinem: tertius totum 2, ut nibil sit amplius quod restet. Implet enim quod scriptum est, Certa pro veritate usque ad mortem.","t":"“Martyrs” is a Greek word, but custom now uses that word in place of a Latin one; in Latin, however, they are called “witnesses.” So there are true martyrs and false ones, because there are true witnesses and false ones. But Scripture says, “A false witness will not go unpunished.” If a false witness will not be without punishment, neither will a true witness be without a crown. And it was easy indeed to bear witness to the Lord Jesus Christ and to the truth, since he is God; but to do so even to death was a great work. There were some, whom the Gospel notes, rulers of the Jews, who had believed in the Lord Jesus; but because of the Jews, it says, they did not dare to confess him publicly. And at once a mark was added to the heading; for the evangelist goes on to say, “For they loved the glory of men more than that of God.” There were, then, those who blushed to confess Christ before men; and there were others, already better, who did not blush to confess Christ before men, but who could not confess him even to death. For these are gifts of God, and sometimes they are nourished in the soul by degrees. Attend first, and compare these three witnesses with one another: one who believes in Christ and barely whispers Christ timidly; another who believes in Christ and confesses Christ publicly; a third who believes in Christ and is ready in his confession to die for Christ. The first is so weak that shame overcomes him, not fear; the second already has a firm brow, but not yet to the point of blood; the third has everything, so that there is nothing further left. For he fulfills what is written: “Strive for the truth even to death.”","f":"Augustine, <i>Serm.</i> 286.1 (PL 38:1297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/286-1)."},"augustine-sermones/286.2":{"o":"De Petro quid dicimus? Prædicavit Christum, missus est, evangelizavit adhuc ante Domini passionem. Novimus enim missos Apostolos, ut Evangelium prædicarent: missus est, et prædicavit. Quantum vicerat illos Judæos, qni timcbant publice confiteri? Sed lamcn adhuc non crat similis Protasio et Gervasio. Jam apostolus erat, primus erat, Domino cohærebat. Dictum ilii erat, Tu es Petrus: sed nondum crat Protasius aut Gervasius, nondum erat Ste. pharus, nondum erat Nemcsianus puer; nondum hoccrat Petrus; nondum erat quod mulieres quædam, qnod puellæ, quod Crispina, quod Agnes; nondum crat Petrus, quod istarum muliebris infirmitas. Laudo Petrum: sed prins crubesco pro Petro. Quam prompta anima! sed nesciens se metiri. Nam utique si prompta non esset, non diceret Salvatori, Moriar pro te. Etsi oportuerit me moritecum, nun te negabo. Sed medicus qui noverat venam cordis inspicere, prænuntiavit accessionis periculum. Tu, inquit, pro me animam tuam ponis? Agnosce ordinem. Ego prior pono. Tu pro me animant tuam ponis? Amen dico tibi, priusquam gallus cantet, ter me negabis (Joan. X III, 57, 38). Prænuntiavit medicus quod nesciebat ægrotus. Invenit se ergo ægrotus falsum præsampsisse, quando interrogatus est, Tu de illis es? Quæ interrogavit anciila, febris fuit. Ecce febris accessit, ecce hæret: quid dicam? Ecce periclitatur, ecce moritur Petrus. Quid est enim aliud mori, quam vitam negare? Negavit Christum, negavit vitam, mortuus f'SI. Sed ille qui resuscitat mortuos, respexit eum Dominus, et flevit amare. Negando pcriii, flendo resurrexit. Et mortuus est prior pro illo Dominus, sicut oportebat: et mortuus est postea pro Domino Petrus, sicut ordo ipse postulabat: et seculi sunt martyres. Strata cst via prius spinosa, etpedibus Apostolorum contrita, facta tcnior secuturis. '","t":"What do we say about Peter? He preached Christ, he was sent, he proclaimed the gospel even before the Lord’s passion. For we know that the apostles were sent to preach the gospel: he was sent, and he preached. How far he had surpassed those Jews who were afraid to confess publicly! But still he was not yet like Protasius and Gervasius. He was already an apostle, he was the first, he cleaved to the Lord. It had been said to him, “You are Peter”; but he was not yet a Protasius or a Gervasius, not yet a Stephen, not yet the boy Nemesianus; Peter was not yet this; not yet what certain women, what girls, what Crispina, what Agnes were; Peter was not yet what the womanly weakness of these women was. I praise Peter, but first I blush for Peter. How ready a soul! But not knowing how to measure himself. For surely if he had not been ready, he would not have said to the Savior, “I will die for you. Even if I must die with you, I will not deny you.” But the physician, who knew how to examine the pulse of the heart, foretold the danger of an attack. “Will you,” he said, “lay down your life for me? Recognize the order. I lay mine down first. Will you lay down your life for me? Amen I say to you, before the cock crows, you will deny me three times.” The physician foretold what the sick man did not know. The sick man found, then, that he had presumed falsely, when he was asked, “Are you one of them?” The maid who asked was the fever. See, the fever has come on, see, it clings: what shall I say? See, Peter is in danger, see, Peter dies. For what else is it to die than to deny life? He denied Christ, he denied life, he died. But he who raises the dead, the Lord, looked at him, and he wept bitterly. By denying he perished; by weeping he rose again. And the Lord died first for him, as was fitting; and afterward Peter died for the Lord, as the very order required; and the martyrs followed. The way, at first thorny, was paved, and, worn down by the feet of the apostles, was made smoother for those who were to follow.","f":"Augustine, <i>Serm.</i> 286.2 (PL 38:1297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/286-2)."},"augustine-sermones/286.3":{"o":"Quasi semine sanguinis impleta cst marlyrihus terra, et de illo semine seges surrexit Ecclesiæ. Plus asseruerunt Christum mortui, quam vivi. Hodie asserunt, hodic prædicant: tacet lingua, sonant facia. Tenebantur, ligabantur, includechantur, producebantur, torquebantur, urebantur, lapidabantur, percutiebantur, bestiis suhrigebantur, In omnibus suis mortibus quasi viles irridebantur: sed pretiosa in conspectu Domini mors sanctorum ejus ( Psal. cxv, 15). Tunc in conspectu Domini tantum pretiosa, modo cL in conspectu noatro. Tunc cnim quando opprebrium crat esse chri. stianum, vilis erat mors sanctorum in conspectu hominum: detestabantur, exsecrationi labebantur; pro maledicto objiciebantur, Sic moriaris, sic crucifigaris, sic incendaris.Modo ista maledicta quis fidelis, non optat? Celebramus ergo, hodierno die, fiatres, memoriam, in hac, loco positam sanctorun, Protasii et Gervasii, Mediolanensium martyrum. Nou, cum diem quo hic posita est, sed. cum diem lodic. celebramus, quando inventa est pretiosa iu conspectu Domini mors,sanctorum ejus per Ambrosium episcopum, hominem Dei: cujustunc tantæ gloriæ martyrum etiam,ego testis fui, Ibi eram, Mediolani eram, facta nairaculanovi, attestante Deo pretiosis mortibus sanctorum suorum: ut per illa miracula jam non, solum in conspectu Domini, sed etiam in conspectu hominum esset mors illa pretiosa. Cæcus notissimus aniversæ civitati illuminatus est, cucurrit, adduci se feeit, sine duce reversus est Nondum audivimus. quod obierit: forte adhuc vivit. In ipsa eorum basilica, ubi sunt corumcorpora, totam vitam suam serviturum seesse devovit. Nos illum gavisi sumus videntem, reliquimus servientem,.","t":"As if with the seed of blood the earth was filled with martyrs, and from that seed the crop of the Church sprang up. The martyrs asserted Christ more when dead than when alive. Today they assert him, today they proclaim him: the tongue is silent, the deeds resound. They were held, bound, shut up, brought out, tortured, burned, stoned, struck, thrown to the beasts. In all their deaths they were mocked as if worthless; but “precious in the sight of the Lord is the death of his saints.” Then precious only in the sight of the Lord, now also in our sight. For then, when it was a disgrace to be a Christian, the death of the saints was worthless in the sight of men: they were detested, they were held as accursed; they were cast up as a curse: “May you die like that, may you be crucified like that, may you be burned like that!” Now what believer does not wish for these curses? We celebrate today, then, brothers, the memorial set up in this place of the saints Protasius and Gervasius, martyrs of Milan. We celebrate not the day on which it was set up here, but today’s day, when the death of his saints, precious in the sight of the Lord, was discovered through Bishop Ambrose, a man of God; of whose great glory of the martyrs at that time I too was a witness. I was there, I was in Milan, I know the miracles that were done, God bearing witness to the precious deaths of his saints, so that through those miracles that death might now be precious not only in the sight of the Lord but also in the sight of men. A blind man very well known to the whole city was given sight; he ran, he had himself led there, he returned without a guide. We have not yet heard that he has died; perhaps he is still alive. In their very basilica, where their bodies are, he vowed that he would serve all his life. We rejoiced to see him seeing; we left him serving.","f":"Augustine, <i>Serm.</i> 286.3 (PL 38:1297–1299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/286-3)."},"augustine-sermones/286.5":{"o":"Nun cessat Deus attestari: et novit quomodo ipsa miracula sua debeat commendare. Novit agere, ut magnificentur: novit agere, ne vilescant. Non omnibus donat per martyres sanitatem: sed omnibus promittit imitatoribus martyrum immorlalitatem. Quod non omnibus dat, non quærat cui non dat; nec murmuret adversus cum quia non dat, ut dct quod in fine promisit. Nam et qui modo sanautur, post paululum aliquando moriuntur: qui in fine resurgunt, cum Christo vivent. Præcessit caput, exspectat, membra seculura: implebitur totum corpus, Christus eE Ecclesia, Ibi nos computet scriptos: et in hac vita quod expedit det. Novit enim ille quid expeediat filiis. suis, Si ergo vos, inquit, cum sitis mali, notis bona. data dare filiis vestris; quanto magis Pater vester qui in coslis est, dabit bona petenetibus se? Qaae bona? numquid temporalia? Dat et ipsa; sed ct infidelibus dat. Dat et ipsa; sed et impiis dat, sed et sphematoribus suis dat Bona quæramus, quae Nun nobis sint cum malis communia. Novit ille Pater dare ist bona filiis suis. Mpdo petit ab illo filius suus sanitatem corporis: et non dat, adbuc flagellat. Sed numquid pater, quando flagellat, non præstat? Profert flageUum, sed cogita quale præparet patrimonium. Flagellat, inquit, omnem. filium quem recipit. Quem enim diligit Dominus, corripit. Ideo ista dico, fratres mei, ne contristemini quando petitis, et non accipitis., et arbitremini quod ante oculos vo non habeat Deus, si ad tempus nou exaudiat voluntatem vestram. Non enim semper ægrum cxaudit medicus ad voluntatem, quamvis, ejus sine dubio procuret atque appetit sanitatem. Non dat quod petit sed quod non petit, hoc procurat. Petit frigidam, non dat, Crudelis factus est qui venit sanare 1 Artis est, non crudelitatis. Non dat ad horam quud: delectat: ut sanus possit. omnia nondum sano negantur aliqua.","t":"God does not cease to bear witness; and he knows how he ought to commend his own miracles. He knows how to act so that they are magnified; he knows how to act so that they do not grow cheap. He does not give health to all through the martyrs; but to all imitators of the martyrs he promises immortality. What he does not give to all, let the one to whom he does not give not seek; nor let him murmur against him because he does not give, so that he may give what he has promised at the end. For those who are healed now, after a little while, sometime, die; those who rise at the end will live with Christ. The head has gone before; it awaits the members that are to follow: the whole body will be completed, Christ and the Church. There let him count us written; and in this life let him give what is expedient. For he knows what is expedient for his children. “If you then,” he says, “though you are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?” What good things? Temporal ones? He gives those too; but he gives them also to unbelievers. He gives those too; but he gives them also to the impious, he gives them also to those who blaspheme him. Let us seek good things that we do not have in common with the evil. That Father knows how to give such good things to his children. Now his son asks him for bodily health: and he does not give it, he still scourges. But does a father not give when he scourges? He brings out the scourge, but think what kind of inheritance he is preparing. “He scourges,” it says, “every son whom he receives. For whom the Lord loves, he reproves.” I say these things, my brothers, so that you may not be saddened when you ask and do not receive, and think that God does not have you before his eyes if for a time he does not grant your wish. For the physician does not always grant the sick man his wish, though he undoubtedly cares for and seeks his health. He does not give what he asks for, but he provides what he does not ask for. He asks for cold water; he does not give it. Has he who came to heal become cruel? It is a matter of skill, not of cruelty. He does not give for the moment what delights, so that the man may be healthy; to one not yet healthy certain things are refused.","f":"Augustine, <i>Serm.</i> 286.5 (PL 38:1299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/286-5)."},"augustine-sermones/286.6":{"o":"Considcrale promissiones Dei. Istis ipsis martyribus quid, putatis quia omne quod postulaverunt dedit? Non Multi se optaverunt dimitti, et cum aliquo miraculo dimitti, quomodo dimissi sunt tres pueri de camino. Qualis vox regis Nabuchodonosor? Quoniam, inquit, speraverunt in eum, et verbum regis immutaverunt. Qualc testimonium perhibet, qui conabatur occidere? Incendi illos, voluit, qui postea per illos credidit. Si illi in igne morcrentur, occulte coronarentur, huic non prodesset. Ideo ad tempus servati sunt I, ut credcrelinfidelis, ut laudaret Deum, qui damnaverat illos. Ipse fuit Deus trium puerorum, qui fuit, Deus Мachabæorum Illos de igne liberavit. iHM in. ignemori fecit (II Machab. VII.). Mutatusest? Plus ilos quam illos diligebat? Major corona data est Machabæis, Certe iui evaserunt ignes, sed ad pericula istius, sœculi servati sunt: illi in ignihus omnia pericula finierunt. Non. ulterius. restabat ulla tentatio, sed sola coronatio. Ergo plus acceperunt Machabæi. Excutitefldem vestram, oculos cordis proferte, nolite humanos: babetis enim alios intus, quos vobis Dominus fecit, qui vobis oculos, cordis aperuit, quando fidem dedit. Ipsos ocuplos interrogate: qui plus acceperunt, Machabæi, au tres pueri? Fidem interrogo. Homines sæculi hujus amatores si interrogem: Ego inter Ires, pueros volebam esse, dicit mihi anima infirma. Erubesce matriMachabæorum, quæ voluit filios suos ante se mon, quia sciebat non muri.","t":"Consider the promises of God. To these very martyrs, do you think he gave everything they asked? No. Many wished to be let go, and let go with some miracle, as the three young men were let go from the furnace. What was the word of King Nebuchadnezzar? “Because,” he says, “they hoped in him and changed the king’s word.” What testimony does he bear who was trying to kill them? He wished them burned, he who afterward believed through them. If they had died in the fire, they would have been crowned in secret; it would not have profited him. Therefore they were preserved for a time, so that the unbeliever might believe, so that he who had condemned them might praise God. He who was the God of the three young men was the God of the Maccabees. He freed those from the fire; these he let die in the fire. Has he changed? Did he love those more than these? A greater crown was given to the Maccabees. Certainly those escaped the fire, but they were preserved for the dangers of this world; these ended all dangers in the fire. No further temptation remained, only the crowning. So the Maccabees received more. Examine your faith, bring out the eyes of the heart, not human eyes; for you have other eyes within, which the Lord made for you, who opened the eyes of your heart when he gave faith. Question those eyes: who received more, the Maccabees or the three young men? I question faith. If I were to question the lovers of this world, a weak soul would tell me, “I would have wished to be among the three young men.” Blush before the mother of the Maccabees, who wished her sons to die before her, because she knew they were not dying.","f":"Augustine, <i>Serm.</i> 286.6 (PL 38:1299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/286-6)."},"augustine-sermones/286.7":{"o":"Ego aliquando memoror de libellis miraculorum martyrum 2, quai in, conspectu vestro lcguntur. Ante dies lectus est quidam libellus, ubi cuidam agrotæ quae doloribus acerrimis torquebatur, cum dixisset, Ferre non possum; ait illi ipse martyr qui. sanare venerat: Quid, si martyrium duceres? Multi crgo ducunt martyrium in lecto: prorsus multi- Est quædam persecutio satanæ, occultior et astutior quam tunc fuit, Jacet fidelis in lecto, torquetur doloribus, orat, non exauditur: imo exauditur 3, sed probatur, sed exercetur, sed ut recipiatur filius, flagellatur. Ergo cum torquetur doloribus, venit linguæ tentatio, accedit ad lectum aut muliercula. aliqua, aut vir, si vir dicendus cst; et dicil ægroto, Fac illam I gaturam, ct sanus eris: adhibeatur illa præcantatio, et sanus cris. Ille et ille et ille, interroga, sani inde facti sunt. Non cedit, non obtemperat, non cor inclinat; certat tamen. Vires non habet, et diaholum vincit. Fitmartyrin lecto, coronantc illo qui pro ilto pependit in ligno.","t":"I sometimes remind you of the booklets of the miracles of the martyrs which are read in your presence. Some days ago a booklet was read in which, when a certain sick woman who was tormented by the sharpest pains had said, “I cannot bear it,” the martyr himself who had come to heal her said to her, “What if you were undergoing martyrdom?” Many, then, undergo martyrdom in bed: truly many. There is a certain persecution by Satan, more hidden and more cunning than there was then. A believer lies in bed, is tormented by pains, prays, and is not heard; or rather he is heard, but he is being tested, being exercised; he is scourged so that he may be received as a son. So, when he is tormented by pains, there comes the temptation of the tongue: some little woman comes up to the bed, or a man, if he is to be called a man, and says to the sick person, “Wear that amulet, and you will be well; let that incantation be applied, and you will be well. So-and-so and so-and-so and so-and-so, ask them: they were made well by it.” He does not give way, he does not obey, he does not incline his heart; yet he struggles. He has no strength, and he conquers the devil. He becomes a martyr in bed, crowned by him who for him hung on the wood.","f":"Augustine, <i>Serm.</i> 286.7 (PL 38:1299–1301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/286-7)."},"augustine-sermones/287.1":{"o":"Prolixa narratio, sed compensatur labor auditoris dulcedine veritatis, I lustrem nativitatem beatissimi Joannis præconis ct præcursoris Christi, cum sanctum Evangelium legeretur, audivimus. Hinc attendat Charitas vestra, quam magni hominis nativitas facta sit. Nat talis dies carnis nulli Prophetarum, nulli Patriarcharum, nemini Apostolorum celebravit Ecclesia: solos duos Natales celebrat, hujus et Christi. Tempora ipsa quibus nati sunt ambo; magnum mysterium præfigurant. Joannes magnus erat homo, sed homo. Tam magnus aulcm erat homo, ut quidquid plus illo esset, Ocus esset. Qui post me venit, major me est. Dixit hoc Joannes: Ippe major me eat. Si major te est, quid cat quod ipsum majorem te, audivimus dicentem, In natis mulierum nemo exsurrexit major Joanne Baptista? Si nemo hominum est te major, quid cst ille qui te major est? Quis sit, vis audirc? In principio erat Verbum, et Verbum eral apud Deum, et Deus erat Verbum.","t":"The narrative is long, but the hearer’s labor is repaid by the sweetness of truth: we heard, when the holy Gospel was read, of the illustrious birth of the most blessed John, the herald and forerunner of Christ. From this let Your Love consider how great a man’s birth took place. The Church has celebrated the birthday of the flesh for none of the prophets, none of the patriarchs, none of the apostles: it celebrates only two birthdays, his and Christ’s. The very seasons at which both were born prefigure a great mystery. John was a great man, but a man. Yet he was so great a man that whatever was more than he was God. “He who comes after me is greater than I.” John said this: “He is greater than I.” If he is greater than you, what is it that we heard him say, who is greater than you: “Among those born of women none has arisen greater than John the Baptist”? If no human being is greater than you, what is he who is greater than you? Do you want to hear who he is? “In the beginning was the Word, and the Word was with God, and the Word was God.”","f":"Augustine, <i>Serm.</i> 287.1 (PL 38:1301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/287-1)."},"augustine-sermones/287.2":{"o":"Et quomodo Verbum Dci. Deus, por quod facta sunt omnia, quod malum est sine initio temporis, per quod facta sunt tempora, diem natalem invenit in tempore? Quomodo, inquam, Verbum pcr quod facta sunt tempora, diem natalem invenit in tempore? Quæris quomodo? Audi ipsum Evangelium: Verbum curo fuctum est, et habitavit in nobis ( Joan. I, i, i 4). Natalis Christi natalis est carnis, non Verbi: sed idco natalis est Verbi, quia Verbum curo factum est. Natum est Verbum, sed in carne natum cst, non in se. In sc autem eat quidem a Patre, sed diem natalem non hahet in tempore.","t":"And how did the Word of God, God, through whom all things were made, who is without a beginning in time, through whom times were made, find a birthday in time? How, I say, did the Word through whom times were made find a birthday in time? Do you ask how? Listen to the Gospel itself: “The Word became flesh and dwelt among us.” Christ’s birthday is the birthday of the flesh, not of the Word; but it is the birthday of the Word for this reason, that the Word became flesh. The Word was born, but born in the flesh, not in himself. In himself he is indeed from the Father, but he has no birthday in time.","f":"Augustine, <i>Serm.</i> 287.2 (PL 38:1301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/287-2)."},"augustine-sermones/287.3":{"o":"Mirabilis utraque nativitas, Christi et Joannis, licet tanta sit inter eos distantia. Natus est Joannes, natus est et Christus: annuntiatus Joannes ab angelo, annuntiatus Christus ab angelo. Utrumque magnum miraculum. Servum præcursorem parit sterilis de sene vino, Dominum possessorem parit virgo sine viro Magnus homo Joannes: sed plus quam homo Christus; quia ct homo et Deus. Magnus homo; sed humiliandus erat bomo, ut exaltaremur Dens. Dcnique quia humiliandus crat homo, audi ipsum hominem: Non sum dignus corrigiam calceamenti ejus solveres. Si so dignum diceret, quamtum sehumiliaret? Nec hoc se dixit dignum. Omnino prostravit se, ct prostravit se sub petra. Lucernaenim erat, ct vento superbiæ timcbat exstingui. Denique qni a humiliandus erat omnis homo Christo, ac perho et Joannes; et quod exaltandus crut Deus homo Christus, demonstravit et dies natalis, ct ganera passionum. Natus est Joannes hodic: ab hodicrno minuun. tur dies. Natus est Christus octavo calendas jannarias: ab illo die crescuntuidies. Joannes it, passione capite est diminutus, Christus in ligno est exaltatus. Quam bene nuntiatus est virgini Mariæ, quam vere, quam sancte 1: Quomodo fiet istud, quoniam virum non cognoseo? Credebat, sed modum quærebat. Et quid audivit? Spiritus sanctus. superveniet inte, et virtusAltissimi ipse Spiritus sanctus, id est, virim Altissimi obumbrabit tibi. Et propterea hoc quod nascetur exte sanctum, vocabitur Filius Dei. Virtus Altissimi obumbrabit tibi. Erit in te concoptus, libido non erit concupiscentiæ.. Non erit acstus,.ubi umbram facit Spiritus sanctus. Scd quiacompori nostro sunt æstus, suficiant hæc charitati vestræ: hono cogitata plura cruni.","t":"Wonderful are both births, Christ’s and John’s, though there is so great a distance between them. John was born, and Christ was born; John was announced by an angel, Christ was announced by an angel. Both a great miracle. A barren woman bears the servant forerunner from an old man; a virgin bears the Lord and owner without a man. A great man was John; but Christ more than a man, for he was both man and God. A great man; but man had to be humbled, so that God might be exalted. Indeed, because man had to be humbled, listen to the man himself: “I am not worthy to loosen the strap of his sandal.” If he had called himself worthy of this, how much would he have humbled himself? He did not call himself worthy even of this. He laid himself completely low, and he laid himself low under the rock. For he was a lamp, and he was afraid of being put out by the wind of pride. Indeed, that every man had to be humbled before Christ, and so John too; and that Christ, the God-man, had to be exalted, both the birthday and the kinds of their deaths showed. John was born today: from today the days grow shorter. Christ was born on the eighth day before the kalends of January: from that day the days grow longer. John in his passion was shortened by his head; Christ was lifted up on the wood. How well it was announced to the virgin Mary, how truly, how holily! “How will this be, since I do not know a man?” She believed, but she asked about the manner. And what did she hear? “The Holy Spirit will come upon you, and the power of the Most High”—that same Holy Spirit, that is, the power of the Most High—“will overshadow you. And therefore the holy one that will be born of you will be called the Son of God.” “The power of the Most High will overshadow you.” There will be conception in you; there will be no lust of concupiscence. There will be no heat where the Holy Spirit makes shade. But because our bodies are feeling the heat, let this suffice for Your Love; well thought over, it will be more.","f":"Augustine, <i>Serm.</i> 287.3 (PL 38:1301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/287-3)."},"augustine-sermones/288.1":{"o":"Diei hodiernæfestivitas anniversario reditu memoriam renovat, natum esse Domini praecursorem ante mirabilem mirabiliter; cujus nativitatcm considerare nos et laudare maxime hodie convenit. Ad hoc enim et dies anniversarins huic miraculo dedicatus est, ut bcneficia Dei et excelsi magnalia non deleat oblivio de cordibus nostris. Joannes ergo præco Domini missus ante illum, sed factus por illum. Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. Missus homo ante hominom Deum, agnoscens Dominum suum, annuntians' Greatorem suum; jam in terra præsentem mente discerneus, digito. ostendens. Ipsius cnim verba sunt ostendentis Dominum et testimonium perhibentis', Ecce Aguus Dei, ecce qui tollit peccatum mundi (Joan. I; 5; 29). Merito ergo sterilis pep crit pra cenem, virgo judicem. In matre Joannis sterilitas accepit feeunditatem: in matrc Christi fecunditas non corrupit integritatenr. Si vestra patientia; et quietum studium, et attentum silentium præbeat mihi copiam; adjuvante Domino, dicere qnod donatiut dicam; erit procul dubio fructas attentionis vestræ, et opera' pretium studii nostri, ut aliqnid quod ad magnam sacramentum pertineat, in. sitient. auribus et cordibus vestris.","t":"The festival of today, by its yearly return, renews the memory that the forerunner of the Lord was born wonderfully before the Wonderful One; and it is most fitting that we consider and praise his birth today. For this is why a yearly day has been dedicated to this miracle: so that forgetfulness may not erase from our hearts the benefits of God and the mighty works of the Most High. John, then, is the herald of the Lord, sent before him, but made through him. “For all things were made through him, and without him nothing was made.” A man was sent before the man who is God; he recognized his Lord, announced his Creator, discerned him in mind as already present on earth, pointed him out with his finger. For these are his words as he points out the Lord and bears witness: “Behold the Lamb of God, behold him who takes away the sin of the world.” Rightly, then, a barren woman bore the herald, a virgin the judge. In John’s mother barrenness received fruitfulness; in Christ’s mother fruitfulness did not corrupt integrity. If your patience, quiet eagerness, and attentive silence give me the opportunity to say, with the Lord’s help, what he grants me to say, there will doubtless be a fruit of your attention and a reward for our effort, so that something belonging to a great mystery may be brought into your thirsting ears and hearts.","f":"Augustine, <i>Serm.</i> 288.1 (PL 38:1301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/288-1)."},"augustine-sermones/288.2":{"o":"Fucrunt Prophetæ ante Joannem, cit multi. et magni, et sancii, digni Deo, Deo pleni, Salvatoris prænuntiatores; veritatis attestatores. Verumtamen de nullo corum dici potuit,quod dictam est de Joanne: In natis mulierum nemo exsurrexitmajor Joanne Baptista. Quid crgo sibi vult ista magnitudo præmissaante magnum? Ad tcsiimoniummagnæ humilitatis Tam enim magnus crat, ut Christus posset putari. Posset Joannes abuti errore hominum, et non laborare persuadere se esse Christum, quia hoc jam illi, qui eum audicbant ct videbant, illo non dicente putaverantNon crat ci opus seminareerrorent, sed confirmare. At ille sponsi amicus humilis, sponso zelans non se pro sponso adulterum supponens, perhibet testimonium amico suo, et eum qui iere sponsus erat, sponsæ commendat: ut amctur in illo, odit se amari pro illo. Qni habet, inquit, sponsam, sponsus est. Et quasi dicires, Ouid tu? Amictis autem, inquit, sponsi stat, et audit cum t et gaudio gaudct propter vocemsponsi. Stat, et audit: discipulus audit magistrum; qn:a audit, stat; quia si non audit, cadit. Hinc magnitudo Joannis maxime commendatur; quia cum posset pulari Christus, maluit Christo testimonium perhibere, illam commendarc; se humiliare, quam pro ipso accipi, et a se decipi. Merito dictus est amplius quam propheta. Dc Prophetis euim, qui fuerunt ante adventum Domini, Dominus ipse ita loquitur: Multi Prophetœet justi voluerunt videre quœvos videtis, et nonviderunt. Etenim illi qui implebantur Spiritu Dei, ut annuntiarent Christum venturum, concupiscebant, si Geri posset, in terra vidcre præsentem. Unde Simeron ille differebatur exire de a sæculo, ut videret natum, pcr quem conditum est sæculum. Et illc quidem infantem vidit Yerbum Dei in carne: sed nondum docebat, nondum magistri personam professus erat, qni jam apud Patrem Angelis magister erat. Simeon ergo vidit, sed infantem: Joannes autem jam prædicantem,j m discipulos eligentem Ubi? Ad flumen Jordanis. Inde enim caepit magi terium Christi. Ibi Baptismus Christi commendatus est futurus: quia susceptus est baptismus præveniens,et viam parans, et dicens, Parate viam Domino, rectas facite semitas ejus. Baptizari cnim voluit Dominus a servo, ut viderent quid accipiunt qui baptizantur a Domino. Inde ergo coepit, unde merito prophetia præcesserat: Dominabitur a mari usque ad mare, et a flumine usque ad terminos orbis terræ. Ad ipsum flumen, unde coepit dominari Christus, vidit Joannes Christum, cognovit, testimonium perhibuit. Magno se humiliavit, ut a magno exaltaretur humilis. Et se amicum sponsi dixit: et qualem amicum I fortassis æqualem I Absit: longe infra. Quantum longc? Non sumdignus, ait, corrigiam calceamenti ejus solvere. Hic propheta, imo amplius quam propheta, praenuntiari meruit per prophetam. De illo namque dixit Isaias, quod hodie nobis lectum est, « Vox clamantis in deserto, Parate viam Domini, rectas facite semitas ejus. Otnnis vallis implebitur, et omnis mons ct collis humiliabitur; et erunt tortuosa in directum, ei aspera in vias planas;ct videbit oinnis caro salutare Dci. Exclama: Quid exclamabo, Omnis caro fenum, et omnis claritas ejus ut flos feni: fenum aruit, Hus decidit: Verbum autem Domini ma net inæternum i. Attendat Chariias vestra. Joannes interrogatus quis esset, utrum Christus esset, utrum Elias, utrum propheta, Non sum, inquit. Christus, nec Elias, nec propheta. Et illi, Quis ergo es? Ego sum vox clamantis in deserto. Vocem se dixit. Habes Joannem vocem. Quid habes Christum, nisi Verbum? Vox præmittitur, ut Verbum postea intelligatur. Et quale Verbum? Audi illud tibi clare osiendentem, « In principio, » inquit, i erat Verbum, et Verbum erat apud Deum, et Deus crat Verbum: hoc crat in principio apudDeum. Omnia per ipsum facta suni, et sine ipso factum est nihili. Si omnia, ct Joannes. Quid miramur, si Verbum fecit sibi vocem? Vide, vide utrumque ad flumcuv et vocem ct Ycrbum. Vox Joannes, Verbum Christus.","t":"There were prophets before John, many and great and holy, worthy of God, full of God, foretellers of the Savior, witnesses of the truth. Yet of none of them could it be said what was said of John: “Among those born of women none has arisen greater than John the Baptist.” What, then, does this greatness sent before the Great One mean? It serves as testimony to great humility. For he was so great that he could be thought to be the Christ. John could have taken advantage of people’s error and not even had to labor to persuade them that he was the Christ, because those who heard him and saw him had already thought so without his saying it. He had no need to sow the error, only to confirm it. But he, the humble friend of the bridegroom, jealous for the bridegroom, not putting himself forward as an adulterer in the bridegroom’s place, bears witness to his friend and commends to the bride him who was truly the bridegroom: so that Christ might be loved in him, he hated being loved instead of him. “He who has the bride,” he says, “is the bridegroom.” And as if you were to ask, “What about you?” “But the friend of the bridegroom,” he says, “stands and hears him, and rejoices with joy because of the bridegroom’s voice.” He stands and hears: the disciple hears the master; because he hears, he stands; because if he does not hear, he falls. Here John’s greatness is commended above all: that although he could have been thought to be the Christ, he preferred to bear witness to Christ and commend him, to humble himself, rather than be taken for him and deceived by himself. Rightly he was called more than a prophet. For of the prophets who were before the Lord’s coming the Lord himself speaks thus: “Many prophets and righteous men desired to see what you see, and did not see it.” For those who were filled with the Spirit of God to announce Christ’s coming longed, if it could be, to see him present on earth. Hence that Simeon was kept from departing this world until he should see, born, him through whom the world was made. And he indeed saw the Word of God as an infant in the flesh; but he was not yet teaching, he had not yet taken on the role of master, he who was already master of the angels with the Father. Simeon, then, saw him, but as an infant; John saw him already preaching, already choosing disciples. Where? At the river Jordan. For there Christ’s teaching began. There Christ’s baptism that was to come was commended, since a baptism was received that went before and prepared the way and said, “Prepare the way of the Lord, make his paths straight.” For the Lord willed to be baptized by a servant, so that people might see what those receive who are baptized by the Lord. He began, then, where prophecy had rightly gone before: “He shall have dominion from sea to sea, and from the river to the ends of the earth.” At that very river where Christ began to have dominion, John saw Christ, recognized him, bore witness. He humbled himself before the Great One, so that the humble might be exalted by the Great One. And he called himself the bridegroom’s friend: and what kind of friend? Perhaps an equal? Far from it: far below. How far? “I am not worthy,” he says, “to loosen the strap of his sandal.” This prophet, rather more than a prophet, deserved to be foretold by a prophet. For of him Isaiah said, as was read to us today: “The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall become straight, and the rough ways smooth; and all flesh shall see the salvation of God. Cry out. What shall I cry? All flesh is grass, and all its glory like the flower of grass: the grass has withered, the flower has fallen; but the word of the Lord abides forever.” Let Your Love attend. When John was asked who he was, whether he was the Christ, whether Elijah, whether the prophet, he said, “I am not the Christ, nor Elijah, nor the prophet.” And they: “Who are you, then?” “I am the voice of one crying in the wilderness.” He called himself a voice. You have John as the voice. What do you have Christ as, if not the Word? The voice is sent first, so that the Word may be understood afterward. And what Word? Listen to him showing it to you clearly: “In the beginning,” he says, “was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” If all things, John too. Why do we wonder if the Word made a voice for himself? See, see both at the river, both the voice and the Word. John the voice, Christ the Word.","f":"Augustine, <i>Serm.</i> 288.2 (PL 38:1301–1303; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/288-2)."},"augustine-sermones/288.3":{"o":"Quæramus quid intersit inter vocem et verbum: attenti qurcramus; non parva res cst, nec pnnam intentionem desiderat. Dabit Dominus, ut nec ego in explicando fatiger, nee vos in audiendo. Ecce duo quædam, vox et verbum. Quid est vox? quid est verbum? Quid? Audite quod in vobis ipsis approbctis, et vobis ipsis a vobismetipsis interrogati rcspondeaLis. Verbum, si non habeat rationem significantem, verbum non dicitur. VOl autem, etsi tantummodo sonet, et irrationahilitcr perstrepat, tanquam sonus clamantis, non loquentis, vox dici potest, scrbum dici non potest. Nescio quis ingemuit, vox est: ejulavit, vox est. Informis quid.un sonus est, gestans vel inferens strepitum auribus sine aliqua ratione intellectus. Verbum autem, nisi aliquid significet, nisi aliud ad aures ferat, aliud menti iufcrat, verbum non dicitur. Sicut ergo dicebam, si clames, vox est: si dicas, Homo, verbum est; si dicas, Pecus; si, Deus; si, Mundus, vel aliquid aliud. Has enim omnes voces significantes dixi, non inanes, non sonantes et nihil docentes. Si ergo jam distinxistis inter vocem et verbum, audite quod miremini in bis duobus, Joanne et Christo. Verbum valet plurimum et sine voce: vox inanis est sine verbo. Reddamus rationem, ct quod proposuimus, si possumus, explicemus. Eccc voluisti aliquid dicere: hoc ipsum qrod vis dicere, jam corde conceptum cst; tenetur memoria, paratur voluntate, vivit intellectu. Et hoc ipsum quod vis dicere, non est alicujus linguae. Res ipsa, quam vis dicere, qua: cordc concepta est, non est alicujus lingux, ncc græcæ, nec latinae, nee punicap, nee hebrææ, nec cujusquam gentis. Res est tantum corde concepta, parata procedere. Ergo, ut dixi, res est quaedam, sententia quaedam, ratio corde concepta, parata procedere, at insinuetur audienti. Sic igitur quomodo nota est ei in cujus corde est, verbum est, jam notum dicturo ',, nondum audituro. Ecce ergo verbum jam formatum, jam integrum, manet in corde: qurerit procedere, ut dicatur audienti. Attendit ille qui concepit verbum quod dicat, et notum habet verbum sibi in corde suo, attendit cui dicturus est. Loquar in nomine Chriati nuribus eruditis in Ecclesia, et audeo eliam aliquid jam quod sit subtilius, insinuare non rudibus. Intendat ergo Charitas vestra. Videte verbuin corde conceptum, quaerit procedere, ut dicatur: attendit cui dicatur. Invenit Græcum? græcam vocem quærit, qua procedat ad Grecum. Invenit Latinum? latinam vocem quærit, qua procedat ad Latinum. Invenit Punicum? punicam vocem quærit, qua procedat ad Punicum. Remove diversitatem auditorum, et verbum illud, quod corde conceptum est, ricc græcum est, nee latinum, nec punicum, nee cujusquam linguæ. Talem vocem quaerit procedendi, qualis assistit auditor. Modo, fratres, ut aliquid propositum sit quod intelligatis, concepi corde ut dicam, Deus. Hoc qnod concepi corde, magnum aliquid est. Non cnim duæ syllabæ sunt Deus; non enim vox ista brevis est Deus. Deum volo d'cerc, intendo cui dicam. Latinus est? Deum dico. Graecus est? Θεόν dico. Latino dico Deum, Græco dico Θεόν. Inter Deum et Θεόν distat sonus: litteræ aliæ sunt hic, aliæ sunt ibi: in corde autem meo, in eo quod volo dicere, in eo quod colito, nulla est diversitas litterarum, nullus sonus varius syllabarum: hoc est quod est. Ut enuntiaretur Latino, alia vox adhibita est; ut Graeco, alia. Si Punico enuntiare vellem, aliam adhiberem; si Hebraeo, aliam; si jÆgyptio, aliam; si Indo, aliam. Quam multas voces faceret personorum mutatione verbum cordis 1, sine ulla sui mutatione vel varietate? Pergit ad Latinum voce latina, ad Græcum graeca, ad Hebræum hebræa. Ad audientem pervenit, nec a loquente discedit. Numquid enim quod dicendo in alio facio, ego amitto? Sonus ille adhibitus medius in te aliquid propagavit, a me non emigravit. Deum jam ego cogitabam: tu nondum audieras vocem meant; hac audita, coepisti et tu habere quod cogitabam: sed ego non perdidi quod habebam. Ergo in me, tanquam in cardine cordis mei, tanquam in secretario mentis mere, præcessit verbum vocem meam. Nondum sonuit vox in ore meo, et inest jam verbum cordi meo. Ut autem cxcat ad te quod corde concepi, ministerium vocis inquirit.","t":"Let us ask what the difference is between a voice and a word: let us ask attentively; it is no small matter, and it calls for no small attention. The Lord will grant that neither I tire in explaining nor you in listening. See, here are two things, voice and word. What is a voice? What is a word? What? Listen to what you will approve in yourselves, and, questioned by yourselves, answer yourselves. A word, if it does not have a signifying meaning, is not called a word. But a voice, even if it only sounds and makes a noise without meaning, like the sound of someone shouting, not speaking, can be called a voice; it cannot be called a word. Someone or other groaned: that is a voice; he wailed: that is a voice. It is a certain shapeless sound, carrying or bringing a noise to the ears without any meaning for the understanding. But a word, unless it signifies something, unless it brings one thing to the ears and another to the mind, is not called a word. So, as I was saying, if you shout, it is a voice; if you say “man,” it is a word; if you say “cattle,” if “God,” if “world,” or something else. For all these I have spoken are signifying voices, not empty ones, not ones that sound and teach nothing. If, then, you have now distinguished between voice and word, listen to something to wonder at in these two, John and Christ. A word is very powerful even without a voice; a voice is empty without a word. Let us give the reason, and explain, if we can, what we have proposed. Look, you wanted to say something: the very thing you want to say has already been conceived in the heart; it is held by memory, made ready by the will, alive in the understanding. And this very thing you want to say belongs to no language. The thing itself which you want to say, which has been conceived in the heart, belongs to no language, neither Greek nor Latin nor Punic nor Hebrew nor that of any nation. It is only a thing conceived in the heart, ready to come forth. So, as I said, it is a certain thing, a certain thought, a meaning conceived in the heart, ready to come forth so as to be conveyed to a hearer. As it is known, then, to him in whose heart it is, it is a word, already known to the one who will speak, not yet to the one who will hear. See, then, a word already formed, already whole, remains in the heart: it seeks to come forth so as to be spoken to a hearer. He who conceived the word that he is to speak, and has the word known to himself in his heart, considers to whom he is going to speak. I am speaking in the name of Christ to learned ears in the Church, and I dare even to convey something rather subtle to those who are not unskilled. Let Your Love attend, then. See the word conceived in the heart: it seeks to come forth so as to be spoken; it considers to whom it is to be spoken. Does it find a Greek? It seeks a Greek voice by which to come forth to the Greek. Does it find a Latin? It seeks a Latin voice by which to come forth to the Latin. Does it find a Punic speaker? It seeks a Punic voice by which to come forth to the Punic speaker. Remove the difference of hearers, and that word which has been conceived in the heart is neither Greek nor Latin nor Punic nor of any language. It seeks such a voice for coming forth as the hearer is who stands by. Now, brothers, so that something may be set before you to understand, I have conceived in my heart to say “God.” What I have conceived in my heart is something great. For God is not two syllables; God is not this short sound. I want to say “God”; I consider to whom I am to say it. Is he a Latin? I say Deum. Is he a Greek? I say Theon. To the Latin I say Deum, to the Greek Theon. Between Deum and Theon there is a difference of sound: the letters here are different, the letters there are different; but in my heart, in what I want to say, in what I think, there is no difference of letters, no varied sound of syllables: it is what it is. That it might be uttered to a Latin, one voice was used; to a Greek, another. If I wanted to utter it to a Punic speaker, I would use another; to a Hebrew, another; to an Egyptian, another; to an Indian, another. How many voices the word of the heart would make by changing the persons, without any change or variation of itself! It goes to the Latin by a Latin voice, to the Greek by a Greek one, to the Hebrew by a Hebrew one. It reaches the hearer, and does not depart from the speaker. For do I lose what by speaking I bring about in another? That sound used in between has propagated something in you; it has not emigrated from me. I was already thinking of God; you had not yet heard my voice; when you heard it, you too began to have what I was thinking; but I did not lose what I had. So in me, as on the hinge of my heart, as in the inner chamber of my mind, the word preceded my voice. The voice has not yet sounded in my mouth, and the word is already in my heart. But so that what I conceived in my heart may go out to you, it seeks the ministry of the voice.","f":"Augustine, <i>Serm.</i> 288.3 (PL 38:1303–1305; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/288-3)."},"augustine-sermones/288.4":{"o":"Si possim, adjuvante intentione vestra et orationibus, dicere quod volo, puto quia gaudebit qui intelliget: qui autem non intelliget, ignoscat homini laboranti. Deo supplicet miseranti. Etenim et quod loqnor inde est. Inde node loquor, inest cordi quod dicam: sed vocum ministeria laborant ad aures vestras. Quid ergo, fratres? quid ergo? Certe intendistis, certe jam intelligitis, quia verbum erat in corde meo, antequam sibi adhiberet vocem, in qua procederet ad aures vestras. Puto quia intelligant omnes homines: quia quod mihi accidit, hoc omni loquenti. Ecce jam scio quod volo dicere, corde teneo, ministerium vocis inquiro; antequam sonet vox in ore meo, jam tenetur verbum in corde mco. Præcessit ergo verbum vocem meam, et in me prius est verbum, posterior vox: ad te antem, ut intelligas, prior venit voxauri tuæ, ut verbum insinuetur menti tuæ. Nosse enim non posses quod in me fuerat ante vocem, nisi in te fuerit post vocem1. Ergo si vox Joannes, verbum Christus: ante Joannem Christus, sed apud Deum; post Joannem Christus, sed apud nos.Magnum sacramentum,fratres. Intendite, accipite magnitudinem rei etiam atque etia:n. Delectat enim me intellectus vester, et audaciorcm facit ad vos, adjuvantc illo quem praedico, tantillus tantum, homo qualiscumque Verbum Deum. Ipso ergo adjuvante, audacior fio ad vos, et præmissa ista informatione distinctionis vocis ct verbi, quai consequantur insinuo. Personam gerebat Joannes vocis in sacramento: nam non ipse solus vox erat. Omnis enim homo annuntiator Verbi, vox Verbi est. Quod cnim est sonus oris nostri ad verbum quod in corde gestamus, hoc omnis anima pia prædicatrix ad illud Verbum de quo dictum est: In principio eral Verbum, et Verbum erat apud Deum, et Deus crat Verbum: hoc erat in principio apud Deum. Quant. verba, imo quantas voces facit verbum corde coneeptum! Quantos prædicatores fecit Verbum apnd I'atrem manens! Misit Patriarchas, misit Prophetas, misit tot et tantus prænuntiatores suos. Verbum manens voces misit, et post multas praemissas voces, unum ipsum Verbum venit tanquam in vehiculo suo, in voce sna, in carpe sua. Collige ergo tanquam in unum omnes voces, quae praecesserunt Verbum, et cas omnes constitue in persona Joannis. Harum omnium sacramentum ille gestabat, harum omnium persona sacrata at mystica ille unus erat. Ideo proprie dictus est vox, tanquam omnium vocum signaculum atque mystcrium.","t":"If I can, helped by your attention and prayers, say what I want, I think that whoever understands will rejoice; and whoever does not understand, let him forgive a man laboring, and pray to a merciful God. For what I say also comes from there. From there I now speak; what I am to say is in my heart, but the ministries of the voice labor to reach your ears. What then, brothers? What then? Surely you have attended, surely you now understand that the word was in my heart before it took to itself a voice in which to come forth to your ears. I think all people understand, because what happens to me happens to everyone who speaks. See, I already know what I want to say, I hold it in my heart, I seek the ministry of the voice; before the voice sounds in my mouth, the word is already held in my heart. So the word preceded my voice, and in me the word is first, the voice later; but to you, so that you may understand, the voice comes first to your ear, so that the word may be conveyed to your mind. For you could not know what had been in me before the voice unless it were in you after the voice. So if John is the voice and Christ the Word, Christ is before John, but with God; Christ is after John, but with us. A great mystery, brothers. Attend, take in the greatness of the matter again and again. For your understanding delights me and makes me bolder toward you, with the help of him whom I proclaim, so small a one so great a one, a man of whatever sort God the Word. With his help, then, I grow bolder toward you, and having set out this instruction on the distinction between voice and word, I convey what follows from it. John bore the role of the voice in a mystery: for he was not the only voice. For every man who announces the Word is a voice of the Word. For what the sound of our mouth is to the word we carry in our heart, this every devout soul that preaches is to that Word of which it was said: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” How many words, or rather how many voices, a word conceived in the heart makes! How many preachers the Word remaining with the Father has made! He sent patriarchs, he sent prophets, he sent so many and such great heralds of himself. The Word, remaining, sent voices; and after many voices had been sent ahead, the one Word himself came as in his own vehicle, in his own voice, in his own flesh. Gather, then, as into one all the voices that went before the Word, and set them all in the person of John. He carried the mystery of them all; he alone was the sacred and mystical person of them all. Therefore he was properly called the voice, as the seal and mystery of all voices.","f":"Augustine, <i>Serm.</i> 288.4 (PL 38:1305; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/288-4)."},"augustine-sermones/288.5":{"o":"Ergo attendite jam quo pertineat, Illium oportet crescere, me autem minui. Attendite, si possim eloqui; si non dicam, insinuare, sed saltem cogitare sufficiam, quo modo, qua rationc, qua intentione, qua causa, secundum distinctionem quam locutus sum vocis et verbi, dixerit ipsa vox, ipse Joannes, Illum oportet crescere, me autem minui. 0 magnum et mirabile sacramentum! Allendite personam vocis, in qua persona erant sacramenta omnium vocum, dicentem de persona Verbi, Illum oportet crescere, me autem minui. Quare? Attendite. Apostolus dicit, Ex parte scimus, et ex parte prophetamus; cum autem venerit quod perfectum est, quod f x parte est evacuabitur. Quid est ptrfectum? In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc esi perfectum. Quid est perfectum? Dicat et apostolus Paulus, Qui cum in forma Dei esset, non rapinam arbitratus est esse æqua- Ii, Deo (Philipp. n, 6), Hunc æqualem Deo Patri, hoc Verbum Dci apud Deum per quod facta suut onia, videbimus sicuti est, sed in fine. Nam nunc, quod evangelista Joannes dicit, « Dilectissimi, filii Dei sumus, ct nondutn apparuit quid erimus. Dilectissimi, icimus, quia cum apparuerit, similes ci crimus, quoniam vidcbimus cum sicuti est » (I Joan. m, 2). Hæc visio nobis promittitur, ad hanc. visionem crudjmur, aJ hanc visionem corda mundamus. Beati enim, in-- quit, mundo corde, quoniam ipsi Deum videbunt. Ostendit carnem suam, ostendit servis, sed formam servi; tanquam propriam voccm suam, inter inultas voces, quas præmisit, ipsam etiam carnem suarn ostendit. Pater quærebatur, quasi jam. ipse sicuti est videretur: qui aequalis Patri Filius, in forma servi servis loquebatur. Domine, ait illi Philippus, ostende nobis Patrem, et sufficit nobis. Omnis intentionis suæ finem quærebat, hoc est, profectus sui terminum, quo cum pervenisset, nihil amplius jam requireret, Ostende, inquit, nobis Patrem, et sufficit nobis. Bene, Philippe, bene, optime intelligis quod libi sufficit Pater. Quid est sufficit? Nihil ultra quæres: implebit te, satiabit te, perficiet te, Sed vide ne forte sufficiat tibi et iste quem audis. Solus sufficit, an cum Patre? Sed quomodo solus, quando nunquam discedit a Patre? Ergo respondeat Philippo volenti videre; Tanto tempore vobiscum sum, et non cognovistis me? Philippe, qni vidit met vidit, et Patrem,. Quid est, Philippe, qui vidit me, vidil et Patrem; nisi, Tu me non vidisti, ideo quæris Patrem? Philippe,, qui me vidit, vidit et Patrem. Tu autem vides HIe, et non vides me. Non vides enim ine qui feti te; sed vides quod factus sum propter tel Qui me, iuquit, vidit, vidit et Patrem. Unde, nisi quia in forma Dei non rapinam arbitratus est esse æqualis Deo? Quid ergo Philippus videbat? Quod semetipsum exinanivit formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo. Hoc videliat Philippus, formam ser vi, liber futurus ad formam Dei. Ergo omnium vocum persona Joannes, Verbi persona Christus. Omnes voces necesse est minuantur, quando ad Christum. videndum proficimus. Quanto enim proficis ad videndam sapientiam, tanto minus tibi vox est necessaria. Vox in Prophetis, vox in Aposlolis, vox in Psalmis, vox in Evangelio. Vcniat illud, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Veibum. Cum cum viderimis sicuti est, numquid ibi recitabitur Evangelium? Nunquid prophetias audituri sumus? Numquid Epistolas Apostolorum lecturi sumus? Quare? Quia deficiunt voces, crescente verbo: quia Illum oporbet crescere, me autem minui. Et Verbum quidem per se ipsum nec crescit, nec deficit in se. Innobisautem crescere dic itur, cum proficiendo iN illum crescimus: sicut crescit in oculis lux, eGui acic convalescente videtur amplius, quæ acie languente minus utique videbatur. Lt minor crat oculis ægris, major est, oculis sanis; cum ipsa per se ipsam nec ante imminuta sit, nec postmodum creverit. Minuitur ergo ministerium vocis, cum fit mentis profectus ad Verbum. Ita oportet Christumi crescere, Joannenaautem minui. Hoc corum indicant passiones. Nam Joannes minutus est, cæsus capite; Christus exaltatus est, crevit tanquam io cruce. Hoc corum indicati. natales dies. Nam a Natali Joannis incipiunt dierum detramenta; a Christi autem, renovantur augmenta.","t":"Attend now, then, to what this refers to: “He must increase, but I must decrease.” Attend, if I can express it; if I cannot convey it, may I at least be able to think out in what manner, by what reasoning, with what intention, for what cause, according to the distinction I have spoken of between voice and word, the voice itself, John himself, said, “He must increase, but I must decrease.” O great and wonderful mystery! Attend to the person of the voice, in which person were the mysteries of all voices, saying of the person of the Word, “He must increase, but I must decrease.” Why? Attend. The apostle says, “We know in part and we prophesy in part; but when what is perfect has come, what is in part will be done away.” What is the perfect? “In the beginning was the Word, and the Word was with God, and the Word was God.” This is the perfect. What is the perfect? Let the apostle Paul say it too: “Who, though he was in the form of God, did not think it robbery to be equal with God.” This one equal to God the Father, this Word of God with God through whom all things were made, we shall see as he is, but at the end. For now, as the evangelist John says, “Beloved, we are children of God, and it has not yet appeared what we shall be. Beloved, we know that when he appears we shall be like him, for we shall see him as he is.” This vision is promised us; for this vision we are being instructed; for this vision we cleanse our hearts. “For blessed,” he says, “are the pure in heart, for they shall see God.” He showed his flesh; he showed it to servants, but the form of a servant; as his own proper voice, among the many voices he had sent ahead, he showed even his flesh itself. The Father was sought, as though he himself were already seen as he is: the Son, equal to the Father, was speaking in the form of a servant to servants. “Lord,” Philip said to him, “show us the Father, and it is enough for us.” He was seeking the end of all his striving, that is, the goal of his progress, having reached which he would seek nothing further. “Show us,” he said, “the Father, and it is enough for us.” Well, Philip, well; you understand excellently that the Father is enough for you. What is “it is enough”? You will seek nothing beyond: he will fill you, satisfy you, perfect you. But see whether this one too whom you hear may not be enough for you. Is he enough alone, or with the Father? But how alone, when he never departs from the Father? So let him answer Philip, who wishes to see: “Have I been with you so long, and you have not known me? Philip, whoever has seen me has seen the Father too.” What is, Philip, “whoever has seen me has seen the Father too,” if not, “You have not seen me; that is why you seek the Father”? Philip, whoever has seen me has seen the Father too. But you see me and you do not see me. For you do not see me who made you; but you see what I was made for your sake. “Whoever has seen me,” he says, “has seen the Father too.” Why, if not because, in the form of God, he did not think it robbery to be equal with God? What, then, did Philip see? That “he emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man.” This is what Philip saw: the form of a servant, he who was to be free for the form of God. So John is the person of all voices; Christ the person of the Word. All voices must decrease as we advance toward seeing Christ. For the more you advance toward seeing wisdom, the less you need the voice. The voice in the prophets, the voice in the apostles, the voice in the psalms, the voice in the Gospel. Let that come: “In the beginning was the Word, and the Word was with God, and the Word was God.” When we see him as he is, will the Gospel be recited there? Shall we hear prophecies? Shall we read the letters of the apostles? Why? Because voices fail as the Word increases: because “He must increase, but I must decrease.” And the Word in itself neither increases nor diminishes. But it is said to increase in us when by advancing we grow into him: as light increases in the eyes, being seen more as the sight grows strong, which surely was seen less when the sight was weak. And it was smaller to sick eyes, it is greater to healthy eyes, though in itself it neither diminished before nor increased afterward. So the ministry of the voice diminishes as the mind advances toward the Word. Thus Christ must increase and John must decrease. Their deaths show this. For John was diminished, beheaded; Christ was exalted, he increased as it were on the cross. Their birthdays show this. For from John’s birthday the days begin to shorten; from Christ’s they begin again to lengthen.","f":"Augustine, <i>Serm.</i> 288.5 (PL 38:1305–1307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/288-5)."},"augustine-sermones/289.1":{"o":"Causa hodiernæ celebris congregationis nostræ, Natale est Joannis Baptistæ, cujus mirabilem conceptum et partum, cum Evangelium legeretur, audivimus. Magnum mysterium, fratres mei: mater Joannis et sterilis erat et anus. pater senex, irorsus in utroque desperata posteritas. Sed quia Deo impossibile nihil cst, promissus est filius non credenti. Vox ablata est patri, cui defuit fides: jam enim fuerat scripiuin, Credidi, propter quod locutus sum. Non credidit, et non loculus est. Interca etiam. virgo concepit, et hoc subliMe miraculum longeque præstantius. Concipit sterilis præconem, virgo judicem. Joannes de masculo ei femina, Christus de sola femina. Comparandus est forte Joannes Christo? Absit. Non tamen frustra tantus tantum præcessit. Si enim, potestatem conatui meo ipso dignante atque donante Domino Deo nostro, p tuero explicarc quod sentio, nec meu vilitas deseretur, nec exspectatio vestra fraudabitur. Si autein minus potuero explicare quod sentio, supplebit in cordibus vestris Dominus Deus noster, quod mihi forte pro infirmitate mea subtraxerit. Hoc ideo prælocutus sum, quoniam quid velim dicere, ego scio, vos nescitis; et quæ sit difficultas in exponendo ego jam sentio. Commendandum autem erat vobis, min ipsa intentione vestra possitis orare pro nobis.","t":"The reason for our crowded gathering today is the birthday of John the Baptist, whose wonderful conception and birth we heard about when the Gospel was read. A great mystery, my brothers: John’s mother was both barren and old, his father old; offspring was altogether despaired of on both sides. But because nothing is impossible with God, a son was promised to one who did not believe. Voice was taken away from the father who lacked faith: for it had already been written, “I believed, therefore I spoke.” He did not believe, and he did not speak. Meanwhile a virgin also conceived, and this was a sublime miracle and far more excellent. A barren woman conceives the herald, a virgin the judge. John from a man and a woman, Christ from a woman alone. Is John perhaps to be compared with Christ? Far from it. Yet not without reason did so great a one go before so great a One. For if, the Lord our God himself deigning and granting power to my effort, I am able to explain what I think, neither will my lowliness be abandoned nor your expectation cheated. But if I am less able to explain what I think, the Lord our God will supply in your hearts what he may perhaps have withheld from me because of my weakness. I have said this beforehand because I know what I want to say and you do not, and I already feel how difficult it is to explain. But it had to be commended to you, so that by your very attention you might be able to pray for us.","f":"Augustine, <i>Serm.</i> 289.1 (PL 38:1307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/289-1)."},"augustine-sermones/289.2":{"o":"Hominem concepit Elisabeth, bominem Maria: Elisabeth mater Joannis, Maria mater Christi: sed Elisabeth solum hominem, Maria Dcum ct hominem. Mira res est, quomodo potuerit concipere creatura Creatorem. Quid est crgo intelligendum, fratres mei, nisi quia ipse sibi fecit carnem de sola matre, qui fecit primum hominem sinc pali e et matre? Primus ille noster casus fuit, quando femina per quam mortui sumus, in corde concepit vencna serpentis. Persuasit enim serpens peccatum, ct admissus cst male suadens. Si priinus noster casus fuit, cum femina concepit corde venena serpentis; nom mirandum quod s:.lus nostra facta est, cum femina concc; it in utero carnem Omnipotentis. Uterque ceciderat sexus, uterque fuerat reparandus. Per muliere m in interitum missi eramus, per. mulierem nobis reddita est sa!us.","t":"Elizabeth conceived a man, Mary a man: Elizabeth the mother of John, Mary the mother of Christ; but Elizabeth only a man, Mary God and man. It is a wonderful thing, how a creature could conceive the Creator. What, then, are we to understand, my brothers, except that he who made the first man without father and mother made flesh for himself from a mother alone? Our first fall was when the woman through whom we died conceived the serpent’s poison in her heart. For the serpent urged sin, and the evil counselor was admitted. If our first fall was when a woman conceived in her heart the serpent’s poison, it is not surprising that our salvation came about when a woman conceived in her womb the flesh of the Almighty. Both sexes had fallen; both had to be restored. Through a woman we had been sent to destruction; through a woman salvation has been given back to us.","f":"Augustine, <i>Serm.</i> 289.2 (PL 38:1307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/289-2)."},"augustine-sermones/289.3":{"o":"Quid sibi ergo vult Joaunes? Unde interpositus? unde præmissus? Dicam si petue ro Dominus noster Jesus. Christus de Joanne dixit: In, natis mulierum nemoexsurrexit major. Joanne. Baptista. Si comparetur hominibus Joannes, onmes superat Ute homo, non cum viucit nisi Deus homo. Joannes præmissus est ante Dominum Tanta in iUo excellentia. erat; tanta gratia, ut ipse putatus sit Christus. Christum enim, exspectabant Judæi; quia enim ipsis Prophetis, quos et ipsi legerunt, prænuntiatus Christus. Exepectabant absentem, occiderunt præsentem: cum putant non esse ipsum, defecerunt ipsi, et man- SILipse. Non tamen omnes defecerunt V et de Judæis. multi crediderunt. Ergo quia Christus exspectabatur;. videAs gloriam Joannis: cum enim ill: illoadverteretur tanta gratia, cum baptizaret, in pœnitentia eti pararet viam Domino velHl præmissus metetor, miserunt ad illum Judæi, et dixerunt, Quit es tu? Numquid tu.. Elias > aut propheta? nuL tu, es Christus? Non, sum, inquit, Christus, nec Elias, nec propheta. Et tu, inquiunt, quis es? Ego sum, inquit, VoX. clamantis in eremo. Joannes respondit Judæis, quærentibusquisesset, ei jam putare incipientibus, quod ipse. esset Chr istus, Ego vox clamantis in eMMo. Audistis, si intenti fuistis, lectionem, propheticam, quæ primo recitata, est Ibi scripturo cst: i Vox clamantis in eremo, Parate viam Domino, rectas facite semitas ejus. Omnis vallis implebitur, ct omnis mons. ct collis humiliabitur, et erunt tortuosa in direcla, et aspera in vias planas; et videbit omnis caro salutare Dei. i Deinde dixit. Dominus per Prophetam: Exclama; et dixi, Quid exclamabo? Et Dominus ibi apud Prophetam: Omnis caro fenum, et omnisc!aritus carnis ut flos feni: fenum aruit, et flos decidit; Verbum autem Domini manet in æternum: Joanne! dixit, Ego vox clamantis in eremo, Parate viam Domino: hoc est dicere, De me prædictum ost a Propheta quod ego futurus eram clamans in cremo. Ad Joannem ergo pertinet dicere, Omnis caro fenum, et omnis claritas carnis ut flos feni: fenum aruit, et flos decidit; Verbum autem Domini manet in æternum. Verbum concipitur in utero virginis; clamat in eremo vox Ycrbum. Vox si verbum non sit,. strepitus est aurium forte; nam nee hoc foile dici posset. Omne verbum vox, non omnis vox verbum. Si homo orc patente clamet quantum potest, vox est, verbum non est. Quæ est autem vox quai dicitur verbum? Ubi intelligitur aliquid, vox significans vcrbum est. Sed ccce necdum sonat, dicere volo aliqnid, jam verbum est in corde meo. Verbum est in corde, ct nondum vox in ore. Potest ergo esse verbum sinc voce, et potest esse vox sine verbo. Adde vocem, verbo, procedit in notitiam verbum. Quid ergo Christus ad Mariam? Verbum occultum. Pranmissa. cst vox ut præcederet Verbum. Quid est Joannes? Vox clamantis in eremo. Quid est Christus? In principio erat Verbum. Quid tu vox? quid tu homo? Omnis caxo feuum etomnis clavitas hominis ut flos feni: fenum aruit, et flos decidit: Verbum autem Domuni* in æternum. Tene. te ad Verbum; prote enim suscepit fenum Verbum. Incarnatum Verbum Christus. Sed omnis caro fenum, a omnis honor carnis ut flos feni: contemnamus. præsentia, speremus fletura, Omnis vallis implebitur, omnis humilitas exaltabitur: ct omnis mons, et collis humiliabitur •, omnis, superbia dejicietur. Depone montes, imple valles, et facta est campi æqualitas. Da milri divites et honoratosde flore feni; ipsi audiant, Deus supevbis resistit, humilibus autem dal gratiam. Da mihi pauperes desperates, conscios infirmitatis suæ;. non desperent., credent in eum qui venit propter omnes. Illi erigantur, illi premantur. Venturus ille. campum inveniat, non lapidem ubi pedem offendat: Ideo euim dicebat. ipse Joannes, Parate viam Domino; non mihi, scd Domino; a quo missus sum, non quod ego sum.","t":"What, then, is the meaning of John? Why was he set in between? Why was he sent ahead? I will say, if I can. Our Lord Jesus Christ said of John: “Among those born of women none has arisen greater than John the Baptist.” If John is compared with men, this man surpasses all; no one surpasses him but the God-man. John was sent before the Lord. There was such excellence in him, such grace, that he himself was thought to be the Christ. For the Jews were waiting for the Christ, because Christ had been foretold by the very prophets whom they too read. They waited for him when absent; they killed him when present. While they think it is not he, they themselves failed, and he remained. Yet not all failed: many even of the Jews believed. So, since the Christ was awaited, you see John’s glory: when so great a grace was noticed in him, as he baptized in repentance and prepared the way for the Lord like a surveyor sent ahead, the Jews sent to him and said, “Who are you? Are you Elijah, or the prophet? Or are you the Christ?” “I am not,” he said, “the Christ, nor Elijah, nor the prophet.” “And who are you?” they say. “I am,” he says, “the voice of one crying in the wilderness.” John answered the Jews, who asked who he was and were already beginning to think that he was the Christ: “I am the voice of one crying in the wilderness.” You heard, if you were attentive, the prophetic reading which was recited first. There it is written: “The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall become straight, and the rough ways smooth; and all flesh shall see the salvation of God.” Then the Lord said through the prophet: “Cry out”; and I said, “What shall I cry?” And the Lord there in the prophet: “All flesh is grass, and all the glory of the flesh like the flower of grass: the grass has withered and the flower has fallen; but the word of the Lord abides forever.” John said, “I am the voice of one crying in the wilderness, Prepare the way of the Lord”: that is to say, it was foretold of me by the prophet that I would be crying in the wilderness. So it belongs to John to say, “All flesh is grass, and all the glory of the flesh like the flower of grass: the grass has withered and the flower has fallen; but the word of the Lord abides forever.” The Word is conceived in the virgin’s womb; the voice of the Word cries in the wilderness. A voice, if it is not a word, is perhaps a noise for the ears; indeed even that could hardly be said of it. Every word is a voice; not every voice is a word. If a man with open mouth shouts as loud as he can, it is a voice, it is not a word. But what is the voice that is called a word? When something is understood, a signifying voice is a word. But see, it does not yet sound; I want to say something, and the word is already in my heart. The word is in the heart, and not yet the voice in the mouth. So there can be a word without a voice, and there can be a voice without a word. Add voice to word, and the word comes forth into knowledge. What then is Christ in Mary? The hidden Word. The voice was sent ahead, so that it might go before the Word. What is John? “The voice of one crying in the wilderness.” What is Christ? “In the beginning was the Word.” What are you, voice? What are you, man? “All flesh is grass, and all the glory of man like the flower of grass: the grass has withered, and the flower has fallen; but the word of the Lord abides forever.” Hold yourself to the Word; for your sake the Word took on grass. Christ is the Word incarnate. But all flesh is grass, and all the honor of the flesh like the flower of grass: let us despise present things; let us hope for things to come. “Every valley shall be filled”: all humility shall be exalted. “And every mountain and hill shall be brought low”: all pride shall be cast down. Lay down the mountains, fill the valleys, and the evenness of a plain is made. Give me the rich and honored, from the flower of grass: let them hear, “God resists the proud, but gives grace to the humble.” Give me the poor in despair, aware of their weakness: let them not despair; let them believe in him who came for all. Let these be lifted up, those pressed down. Let him who is to come find a plain, not a stone on which to strike his foot. For this is why John himself said, “Prepare the way of the Lord”: not for me, but for the Lord; by whom I was sent, not what I am.","f":"Augustine, <i>Serm.</i> 289.3 (PL 38:1307–1309; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/289-3)."},"augustine-sermones/289.4":{"o":"Sed dicunt Judaei, Numquid tu es Christus? Iste si non esset varllis implenda, sed mons humilian das, invenerat occasionem decipiendi. Illi enim audire ab eo volebant quod crederent. Tantum enim mirabanturejus gratiam, ut quod diceret, sine dubio crederent Ecce invenerat occasioncm decipiendi generis humani: si diceret, Ego sum Christus, crederent illi. Si jactaret se per nomen alienum, perderet meritum proprium. Si jactaret se quasi Christus, nonne ipse sibi. responderet, Quid te extollis? Omnis caro fenum, et clavitas ejus ut flos feni: fenum aruit, flos decidit. Intellige quid manet in seiernutn: Verbum autem Domini manet in. æternum. Agnovit se: meriro Dominus lucernam eum dixit. DoMninus do Joanne hoc ait: lUe erat lucerna ardens et lucem, et vos voluistis exsultare ad horam ile lumine ejus. Joannes autem evangelista quid de illo dicit? Fuit homo missus a Deo, cui nomen erat Joannes: hic venit in testimonium, ut testimonium perhiberet de lumine; non erat ille lumen. Quis? Joannes Baptista. Quis hoc dicit? Joannes Evangelista: Non erat ille. lumen, sed ut testimonium perhiberet de lumine. Tu dicis, Non erat ille lumen: de quo dicit ipsum lumen, Ille erat lucerna ardens et lucens Sod novi, inquit, quale lumen dicam novi in cujus luminis comparatione non est lucerna lumen. Audi quid sequitur: Erat lumen verum qnod:illuminat omnem hominem venientem in hunc muudum. Joannes non omnem illuminat huminem, Christus omnem hominem, Et Joannes agnovit se lucernam, ne vento superbiæ exstingueretur Lucerna ei accendi, ct ex. stingui potest. Verbum. Dei exstingui non potest lucerna. semper potest.","t":"But the Jews say, “Are you the Christ?” If he had not been a valley to be filled but a mountain to be brought low, he had found an occasion to deceive. For they wanted to hear from him what they would believe. For they so admired his grace that they would believe without doubt whatever he said. See, he had found an occasion to deceive the human race: if he said, “I am the Christ,” they would believe him. If he boasted of himself by another’s name, he would lose his own merit. If he boasted of himself as the Christ, would he not answer himself: “Why do you exalt yourself? All flesh is grass, and its glory like the flower of grass: the grass has withered, the flower has fallen.” Understand what abides forever: “But the word of the Lord abides forever.” He knew himself: rightly the Lord called him a lamp. The Lord says this of John: “He was a burning and shining lamp, and you were willing to rejoice for an hour in his light.” But what does John the evangelist say of him? “There was a man sent from God whose name was John: he came for testimony, to bear witness to the light; he was not the light.” Who? John the Baptist. Who says this? John the evangelist: “He was not the light, but came to bear witness to the light.” You say, “He was not the light”: of whom the Light himself says, “He was a burning and shining lamp.” But I know, he says, what kind of light I mean: I know the light in comparison with which a lamp is no light. Listen to what follows: “That was the true light, which enlightens every man coming into this world.” John does not enlighten every man; Christ enlightens every man. And John knew himself to be a lamp, lest he be put out by the wind of pride. A lamp can both be lit and be put out. The Word of God cannot be put out; a lamp always can.","f":"Augustine, <i>Serm.</i> 289.4 (PL 38:1309; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/289-4)."},"augustine-sermones/289.5":{"o":"Missus est ergo summus, homo, qui perhiberet testimonium ei qui plus esset quam homo. Quando enim:illc, quo nemo major exsurrexit in natis mulierum, dieit, Non sum ego Christus. et humiliat se Christo, aliquid plus hortine intelligendus est. Nam si quieris summum hominem Joannem) plus homine Christus est: sic intellige præ cursorem. ut quæras judicem; sic audi praeconem, ut timeas judicem. Missus cst, prædixit venturum. Et quale testimonium Joannes perhibet Christo? Quale audi: Cujus non sum dignus corrigiam calceamenti solvere ( Joan i, 27 ). Intellexisti, homo, quid agcres? Omnis qui se humilial, exaltabitur. Quid igitnr deChrislo? Nos omnes de plenitudine ejus accepimus. Quid est, Nos omnes? Ergo Patriarchæ, <t Prophetæ et Apostoli sancti, vel ante incarnationem praemissi, vel ab incarnato missi, omnes nos de plenitudine ejus accepimus. Nos vasa sumus, ille fons est. Ergo si intelleximus mysterium, fratres mei, Joannes h >mo est, Christus Deus est: humilietur homo, et exaltetur Deus. Ut humilietur homo, eo die natus est Joannes, quo dies incipiunt decrescere. Ut exaltetur Deus, co die natus est Christus, quo dies incipiunt crescere. Magnum sacramentum. Idco celebramus Natalem Joannis, sicut Christi, quoniam ipsa nativitas plena est mysterio. Quo mysterio? Altitudinis nostræ. La homine minuamur, in Deo crescamus. In nohis humiliemur, ut in illo exaltemur. Impletum est pnssionibus amborum hujus tantæ rei sacramentum. Ut minueretur bomo, caput perdidit Joannes: ut exaltaretur Deus, Christus ligno suspensus est. Ad hoc missus est Joannes, ut euin imitemur, et ad Verbum nos teneamus. Quantumcumque se jactet humana superbia, de quavis excellentia sanctitatis, quis crit quod Joannes? Quisquis es qui te magnum putas, non eris quod Joannes. Nondum nalus crat, et jam nasciturum Dominum exsultans in utero prænuntiabat-Quid cxcellentius ista sanctitate? Imitare: audi quid dicat de Christo. Nos de plenitudine ejus accepimus. Lucerna in nocte fontem tibi ostendit, inJc et ipse bibit: Nos enim, inquit, de plenitudine cjus omnes accepimus. Nos omnes: ille fons, nos vasa: ille dies, nos lucernæ. Magna infirmitas hominum: per lucernam quæritur dies. Sed et Apostoli, fra- Ires mei, lucernæ sunt diei. Nolite putare quia Joannes solus est lucerna, et Apostoli non sunt. A it illis Dominus: Vos estis lux mundi. Lt ne putarent quia talis lux crant, qualis dictus est lux, de quo dictum est, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum; continuo docuit illos veram ipsam lucerne Cum dixiscet, Vos estis lux mundi; adjunxit, et ait, Nemo accendit lucernam, et ponit eam sub modio. Quod vos dixi lucem, lucernam vos dixi: nolite exsultare in superbia vestra, ne flammula exstinguatur. Non vos pono sub modio sed ut luceatis, in candelabro eritis. Quod est candelabrum lucernæ? Audite candelabrum: estote lucernæ, et habebitis candelabrum. Crux Christi est magnum candelabrum. Oui vult lucere, non erubescat de lignco candelabro. Audi, ut intelligas quin candelabrum crux Christi est. Nemo accendil lucernam, ei ponit eam sub modio, sed super candelabrum, at luceat omnibus qui in domo sunt. Sic luceat lumen vestrum coram hominibus, ut videant bona facta vestra, et glorificent: non sicut tu quæris glorificari, quæris exstingui: glorificent Patrem vostrum qui eat in cœlis. Per boll. opcra vestra glorificent Patrem vestram. Ut lucernæ esse possitis, accendere vos non pothistis, ponere vos supra candelabrum non potuistis: ille glorificetur, qui vobis boc præstitit. Audi ergo Paulum Apostolum, audi lucernam in candelabro exsultantem. Mihi autem, ait ( clamant qui noverunt quid sequilor), Mihi autem: quid tibi autem? Absit gloriari nisi in cruce Domini nostri Jesu Christi. In candelabro glorior: si se candelabrum subtrahat, cado.Absit gloriari nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Laudastis, et favistis. Crucifigatur vobis mundus, crucifigimini mundo. Quid cst hoc? Felicitatem non quæratis de mundo: abstinete vos a felicitate mundi. Blanditur mundus, caveatur corruptor: minatur mundus, non timeatur oppugnator. Si bona mundi non te corruperiut, si mala mundi non te corruperint, crucifixus est tibi mundus, crucifixus es mundo. Gloriare in caudelabro: serva, lucerna, in candelabro semper humilitatem, ilL teneas splendorem: observa, ne superbit exstinguaris. Conserva quod fartus es, ut de factore glorieris. Quid enim eras, homo? Omnis homo, attende quid natus es: etsi nobilis natus es, nudus natus es. Quid est nobilitas? Natavitas pauperis et divitis æqualis est nuditas. An forte quia nobilis natus es, quantum vis vivis? Quando nescisti, intrasti: quando non vis, exis. Postremo sepulera inspiciantur et ossa divitum agnoscantur.","t":"So the highest man was sent to bear witness to him who was more than man. For when he, than whom none greater has arisen among those born of women, says, “I am not the Christ,” and humbles himself before Christ, something more than man is to be understood. For if you seek the highest man, it is John; more than man is Christ. So understand the forerunner that you may seek the judge; so hear the herald that you may fear the judge. He was sent; he foretold the one to come. And what testimony does John bear to Christ? Hear what kind: “The strap of whose sandal I am not worthy to loosen.” Have you understood, O man, what you should do? “Everyone who humbles himself will be exalted.” What then of Christ? “We have all received from his fullness.” What does “we all” mean? So the patriarchs, prophets, and holy apostles, whether sent ahead before the incarnation or sent by the incarnate One: “we have all received from his fullness.” We are vessels; he is the fountain. So if we have understood the mystery, my brothers, John is a man, Christ is God: let man be humbled, and God exalted. That man might be humbled, John was born on the day on which the days begin to decrease. That God might be exalted, Christ was born on the day on which the days begin to increase. A great mystery. We celebrate John’s birthday as we do Christ’s because that very birth is full of mystery. What mystery? Of our height. Let us decrease in man, let us increase in God. Let us be humbled in ourselves, so that we may be exalted in him. The mystery of so great a thing was fulfilled by the deaths of both. That man might decrease, John lost his head; that God might be exalted, Christ was hung on the wood. John was sent for this: that we might imitate him and hold ourselves to the Word. However much human pride may boast of any excellence of holiness, who will be what John was? Whoever you are who think yourself great, you will not be what John was. He was not yet born, and already, leaping in the womb, he foretold the Lord who was to be born. What is more excellent than this holiness? Imitate him: hear what he says of Christ: “We have received from his fullness.” The lamp in the night shows you the fountain, from which it too drinks: “For we,” he says, “have all received from his fullness.” We all: he the fountain, we the vessels; he the day, we lamps. Great is the weakness of men: the day is sought by means of a lamp. But the apostles too, my brothers, are lamps of the day. Do not think that John alone is a lamp and the apostles are not. The Lord says to them: “You are the light of the world.” And lest they think they were such a light as he was called light of whom it was said, “That was the true light, which enlightens every man coming into this world,” he at once taught them what that true lamp is. When he had said, “You are the light of the world,” he added and said, “No one lights a lamp and puts it under a bushel.” When I called you light, I called you a lamp: do not exult in your pride, lest the little flame be put out. I do not put you under a bushel, but so that you may shine you will be on a lampstand. What is the lampstand of the lamp? Hear the lampstand: be lamps, and you will have a lampstand. The cross of Christ is the great lampstand. Whoever wants to shine, let him not be ashamed of the wooden lampstand. Listen, so that you may understand that the lampstand is the cross of Christ. “No one lights a lamp and puts it under a bushel, but on a lampstand, so that it may give light to all who are in the house. So let your light shine before men, that they may see your good works and glorify”—not as you seek to be glorified: you seek to be put out—“glorify your Father who is in heaven.” Through your good works let them glorify your Father. That you might be lamps, you could not light yourselves, you could not set yourselves on the lampstand: let him be glorified who granted you this. Listen, then, to the apostle Paul, listen to the lamp exulting on the lampstand. “But for me,” he says—those who know what follows are crying out—“but for me”: what then for you? “Far be it from me to glory except in the cross of our Lord Jesus Christ.” I glory in the lampstand: if the lampstand is withdrawn, I fall. “Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.” You have praised and applauded. Let the world be crucified to you; be crucified to the world. What is this? Do not seek happiness from the world: keep yourselves from the happiness of the world. The world flatters: let the corrupter be guarded against; the world threatens: let the assailant not be feared. If the good things of the world do not corrupt you, if the evil things of the world do not break you, the world has been crucified to you, and you to the world. Glory in the lampstand; keep, O lamp, humility always on the lampstand, so that you may keep your brightness; take care not to be put out by pride. Keep what you were made, so that you may glory in the Maker. For what were you, O man? Every man, consider how you were born: even if you were born noble, you were born naked. What is nobility? The nakedness of the poor man and the rich at birth is equal. Or perhaps, because you were born noble, do you live as long as you want? When you did not know, you entered; when you do not want, you go out. Finally, let the tombs be inspected and the bones of the rich be recognized.","f":"Augustine, <i>Serm.</i> 289.5 (PL 38:1309–1311; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/289-5)."},"augustine-sermones/29.1":{"o":"Admoniti sumus, et Spiritu Dei præceptum est nobis, ut confiteamur Domino: et ea causa dicta est confitendi Domino, quoniam bonus est. Breviter dicitur, quod profundissime cogitatur. Confitemini, inquit, Domino. Et tanquam quæreremus, Quare? responsum est, Quoniam bonus est. Quid plus quæris, aut si aliud quæris, quam bonum? Tanta vis est boni, ut bonum quærant et mali. Sed alia quæ dicuntur bona, ab aliquo bono habent ut sint bona: si autem quærimus omnia bona a quo habent ut sint bona; recolamus quod dictum est, Et fecit Deus omnia, et ecce bona valde ( Gen. I, 31 ). Nullum igitur esset bonum, nisi factum esset a bono. Et a quali bono? Quod nullus fecit. Nullum ergo bonum esset, nisi a bono factum esset, quod factum non est. Bonum cœlum, sed factum bonum: boni Angeli, sed facti boni: bona sidera, sol et luna, alternatio noctis et diei, temporum vices, volumina sæculorum, cursus annorum, genuina herbarum et arborum, naturæ animalium, et inter hæc omnia creatura laudatrix homo; omnia bona, sed facta bona; et a Deo bona, non a se. Qui fecit hæc, super omnia est bonus: quia nullus eum fecit bonus, sed a se ipso bonus est. Nec tamen sibi soli, sed et nobis bonus est. Confitemini ergo Domino, quoniam bonus est. Confessio aut laudantis est, aut poenitentis. Sunt enim parum eruditi, qui cum audierint confessionem in Scripturis, tanquam nisi peccatorum esse non possit, continuo tundunt pectora; velut jam moneantur confiteri peccata. Sed ut noverit Charitas vestra, non ad sola peccata pertinere confessionem, audiamus illum, de quo dubitare non possumus quod nullum omnino habebat peccatum, exclamantem et dicentem, Confiteor tibi, Pater, Domine cæli et terræ. Quis hoc dixit? Qui peccatum non fecit, nec inventus est dolus in ore ejus ( I Petr. n, 22 ): qui solus verissime dicere potuit, Ecce venit princeps mundi, et in me nihil inveniet ( Joan. XIV, 30 ). Et tamen confitetur. Sed confessor iste, laudator est, non peccator. Denique audi quid confiteatur, audi laudes: et laus ipsa salus est nostra. Quid enim confitetur Deo Patri Filius sine peccato? Confiteor tibi, inquit, Pater, Domine cœli et terræ, quia abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Istam laudem commendavit Patris, quia abscondit hæc a sapientibus et prudentibus, id est, superbis et arrogantibus; et revelavit ea parvulis, id est, infirmis et humilibus.","t":"We have been admonished, and it has been commanded us by the Spirit of God, that we should confess to the Lord; and the reason given for confessing to the Lord is “because he is good.” It is said briefly; it is pondered most deeply. “Confess to the Lord,” it says. And as if we asked, “Why?”, the answer is, “Because he is good.” What more do you seek, or if you seek anything else, what do you seek but the good? So great is the power of the good that even the wicked seek the good. But other things that are called good have from some good that they are good; and if we ask from whom all good things have it that they are good, let us recall what was said: “And God made all things, and behold, they were very good.” There would, then, be no good unless it had been made by the good. And by what kind of good? One that no one made. So there would be no good unless it had been made by a good that was not made. Heaven is good, but made good; the angels are good, but made good; good are the stars, sun and moon, the alternation of night and day, the changes of the seasons, the rolling of the ages, the course of the years, the kinds of plants and trees, the natures of animals, and among all these the creature that praises, man: all good, but made good, and good from God, not from themselves. He who made these things is good above all, because no one made him good; he is good of himself. Yet he is good not to himself alone but to us as well. “Confess, then, to the Lord, for he is good.” Confession is either of one who praises or of one who repents. For there are people too little instructed who, when they hear “confession” in the Scriptures, as if it could only be of sins, at once beat their breasts, as though they were being told to confess sins. But so that your Charity may know that confession does not belong to sins alone, let us hear him of whom we cannot doubt that he had no sin at all, crying out and saying, “I confess to you, Father, Lord of heaven and earth.” Who said this? He who “committed no sin, nor was deceit found in his mouth”; who alone could most truly say, “See, the prince of the world is coming, and in me he will find nothing.” And yet he confesses. But this one who confesses is one who praises, not a sinner. Hear, then, what he confesses; hear the praises, and that praise itself is our salvation. For what does the Son without sin confess to God the Father? “I confess to you,” he says, “Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to little ones.” This is the praise of the Father that he commended: that he hid these things from the wise and prudent, that is, the proud and arrogant; and revealed them to little ones, that is, the weak and humble.","f":"Augustine, <i>Serm.</i> 29.1 (PL 38:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/29-1)."},"augustine-sermones/29.3":{"o":"Sed quod verum est, est etiam salubris confessio peccatorum. Unde audivimus in Psalmo qui primo lectus est, Pone, Domine, custodiam ori meo, et ostium continentiæ circum labia meæ, ut non declines cor meum in verba maligna, ad excusandum excusationes in peccatis (Psal. cxt., et 4). Rogat Deum, ut custodiam det ori suo: et cujus rei custodiam exponit et dicit. Sunt enim homines qui valde abundant; qui cum coeperint accusari, currunt se excusare. Excusare autem est causas quærere, et causationes innectere, quare ad se non videatur pertinere peccatum. Alius dicit, Diabolus mihi fecit: alius dicit, Fortuna mihi fecit: alius, Fato compulsus sum: nemo ad se. Cum vis esse excusator tuus, triumphat de te accusator tuus. Vis ergo facere quod doleat et gemat accusator tuus, id est diabolus? Fac quod audisti, fac quod didicisti; et dic Deo tuo, Ego dixi, Domine, miserere mei; sana animam meam, quoniam peccavi tibi ( Psal. XL, 5 ). Ego, inquit, ego dixi: non diabolus, non fortuna, non fatum. Ego dixi: non me excuso, sed accuso. Ego dixi, Domine, miserere mei; sana animam meam. Unde enim ægrotat? Quoniam peccavi tibi.","t":"But it is also true that the confession of sins is salutary. Hence we heard in the psalm that was read first, “Set, O Lord, a guard on my mouth, and a door of restraint around my lips, that you may not turn my heart to evil words, to make excuses in sins.” He asks God to set a guard on his mouth, and he explains what the guard is to keep watch against. For there are people who abound in this: when they begin to be accused, they run to excuse themselves. To excuse is to look for causes and string together pretexts why the sin should not seem to belong to oneself. One says, “The devil did it to me”; another says, “Fortune did it to me”; another, “I was compelled by fate”: no one blames himself. When you want to be your own excuser, your accuser triumphs over you. Do you want, then, to do something that will make your accuser, that is, the devil, grieve and groan? Do what you have heard, do what you have learned, and say to your God, “I said, Lord, have mercy on me; heal my soul, for I have sinned against you.” “I,” he says, “I said”: not the devil, not fortune, not fate. “I said”: I do not excuse myself; I accuse myself. “I said, Lord, have mercy on me; heal my soul.” For why is it sick? “Because I have sinned against you.”","f":"Augustine, <i>Serm.</i> 29.3 (PL 38:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/29-3)."},"augustine-sermones/29.4":{"o":"Confitemini ergo Domino, quoniam bonus est. Si laudare vis, quid securius laudas, quam bonum? Si laudare vis, si confessionem laudis habere vis, quid securius laudas, quam bonum? Si peccata tua confiteri vis, cui tutius quam bono? Homini, quoniam malus est, confiteris, et damnaris: Deo, quoniam bonus est, confiteris, et purgaris. Si confessionem laudis attendas, quidquid copiose laudaturus es, circa hoc occupata est intentio tua, ut ostendas bonum esse quod laudas. Bona enim recte laudantur, sicut mala recte vituperantur. Breviter tibi dicta est laus Domini Dei tui, Bonus est. Si et tu bonus es, lauda unde es bonus: si malus es, lauda unde sis bonus. Si enim bonus es, ab illo bonus es: si malus es, a te malus es. Fuge te, et veni ad illum qui fecit te: quia fugiendo te, sequeris te; et sequendo te, hæres in eo qui fecit te.","t":"“Confess, then, to the Lord, for he is good.” If you want to praise, what can you praise more safely than the good? If you want to praise, if you want to make a confession of praise, what can you praise more safely than the good? If you want to confess your sins, to whom more safely than to the good? To a man, because he is bad, you confess and are condemned; to God, because he is good, you confess and are cleansed. If you consider the confession of praise: whatever you are going to praise at length, your effort is spent on showing that what you praise is good. For good things are rightly praised, as bad things are rightly blamed. The praise of the Lord your God has been told you briefly: “He is good.” If you too are good, praise him from whom you are good; if you are bad, praise him from whom you may become good. For if you are good, you are good from him; if you are bad, you are bad from yourself. Flee from yourself, and come to him who made you: for by fleeing yourself you follow yourself; and by following yourself you cling to him who made you.","f":"Augustine, <i>Serm.</i> 29.4 (PL 38:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/29-4)."},"augustine-sermones/29.5":{"o":"Quanta bona quaeris, homo male? Certe malus es: dic mihi quid velis, nisi bonum? Equum quæris, nonnisi bonum; fundum quæris, nonnisi bonum; domum facis, nonnisi bonam; uxorem quæris, nonnisi bonam; tunicam nonnisi bonam, caligam nonnisi bonam: animam, solam malam. Nonne tibi ipse es contrarius, qui bona quæris, cum sis malus? Si bona quæris, prius esto ipse quod quæris. Si autem malus multa bona invenisti, quid tibi prodest, quia tu peristi? Amate bonas animas vestras: odio habete malas animas vestras. Sed amando illum a quo est omne bonum, boni eritis. Odio habentes mala vestra, bona eligite.","t":"How many good things you seek, bad man! You are certainly bad: tell me what you want, if not what is good? You seek a horse: only a good one. You seek an estate: only a good one. You build a house: only a good one. You seek a wife: only a good one. A tunic, only a good one; a boot, only a good one: your soul alone, a bad one. Are you not at odds with yourself, you who seek good things when you are bad? If you seek good things, first be yourself what you seek. But if, while bad, you have found many good things, what good is it to you, since you yourself have perished? Love your souls as good; hate your souls as bad. But by loving him from whom is every good, you will be good. Hating your evils, choose good things.","f":"Augustine, <i>Serm.</i> 29.5 (PL 38:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/29-5)."},"augustine-sermones/29.6":{"o":"Quid est, odio habere mala tua? Pœnitendo confiteri peccata tua. Omnis enim pœnitens, et peccata sua pœnitendo confitens, irascitur sibi; et quodam modo pœnitendo vindicat in se quod displicet sibi. Deus enim odit peccatum. Si et tu oderis in te quod et Deus odit, interim aliqua voluntate conjungeris Deo, dum hoc in te odisti quod odit et Deus. Sævi in te, ut Deus intercedat tibi, et non damnet te. Peccatum enim sine dubitatione puniendum est: hoc debetur peccato, punitio, damnatio. Puniendum est peccatum, aut a te, aut ab ipso. Si punitur a te, tunc punietur sine te: si vero a te non punitur, tecum punitur. Confitemini ergo Domino, quoniam bonus est. Laudate quantum potestis, amate quantum potestis: offundite coram illo corda vestra, Deus adjutor noster; quoniam bonus est.","t":"What does it mean to hate your evils? To confess your sins by repenting. For everyone who repents, and confesses his sins in repentance, is angry with himself, and in a way, by repenting, punishes in himself what displeases him. For God hates sin. If you too hate in yourself what God also hates, you are meanwhile joined to God in some measure of will, while you hate in yourself what God also hates. Be severe with yourself, so that God may intervene for you and not condemn you. For sin must without doubt be punished: this is owed to sin, punishment, condemnation. Sin must be punished, either by you or by him. If it is punished by you, then it will be punished without you; but if it is not punished by you, it is punished together with you. “Confess, then, to the Lord, for he is good.” Praise as much as you can, love as much as you can; pour out your hearts before him: God is our helper, for he is good.","f":"Augustine, <i>Serm.</i> 29.6 (PL 38:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/29-6)."},"augustine-sermones/290.1":{"o":"Sanctus Joannes 1, non Evangelista, sed Baptista, missus est ante faciem Christi pra'parare vias ejus. Testimonium Christi do Joanne est, In natis mulierum non surrexit major Joanne Baptista. Testimonium Joannis de Christo est, Qui venit post me, major me est, cujus non sum dignus corrigiam calceamenti solvere. Utrumque testimonium consideremus, quod perhibuit Dominus servo, et quod perhibuit servus Domino. Quod est testimonium Domini de servo? In natis mulierum non surrexit major Joanne Baptista. Quod est testimonium servi de Domino? Qui venit post me, major me est. Si ergo in natis mulicrum uon surrexit major Joanne Baptista; qui major illo est, quid est? Joannes magnus homo, sed homo: Christus Joanne major, quia Deus et homo. Ambo mirabiliter nati, præco et Judex, lucerna et dies, vox et Verbum, servns et Dominus. De sterili servus, de virgine Dominis. Ipse Dominus fecit sibi servum in utero sterili, de senc patre, et de anicula matre: et idem ipse Dominus tecit sibi carnem in utcro virginis, sine homine patre, qui fecit primum hominem sine patre et matre. Nemo surrexit in natis mulierum major Joanne Baptista. Tam magnus visus est Joannes, t:t a nonnullis eliam Christus putaretur. Nec in superbia sua alienum est seculus errorem, nec ausus est dicere, Sum quod putatis: sed, quod bonum erat ei, se agnovit, ut ad pedes Domini, et ad corrigiam calceamenti servus humiliaretur, ne vento superbiæ lucerna exstinguerctur.","t":"Saint John—not the evangelist but the Baptist—was sent before the face of Christ to prepare his ways. Christ’s testimony about John is: “Among those born of women there has not arisen a greater than John the Baptist.” John’s testimony about Christ is: “He who comes after me is greater than I, the strap of whose sandal I am not worthy to loosen.” Let us consider both testimonies, the one the Lord bore to the servant and the one the servant bore to the Lord. What is the Lord’s testimony about the servant? “Among those born of women there has not arisen a greater than John the Baptist.” What is the servant’s testimony about the Lord? “He who comes after me is greater than I.” If, then, among those born of women there has not arisen a greater than John the Baptist, what is he who is greater than he? John is a great man, but a man; Christ is greater than John, because he is God and man. Both were wonderfully born: the herald and the judge, the lamp and the day, the voice and the Word, the servant and the Lord. The servant from a barren woman, the Lord from a virgin. The Lord himself made a servant for himself in a barren womb, from an old father and an aged mother; and the same Lord made flesh for himself in a virgin’s womb, without a human father, he who made the first man without father and mother. None has arisen among those born of women greater than John the Baptist. John seemed so great that he was even thought by some to be the Christ. He did not in his pride follow another’s error, nor dare to say, “I am what you think”; but, which was good for him, he knew himself, so that the servant was humbled at the Lord’s feet and at the strap of his sandal, lest the lamp be put out by the wind of pride.","f":"Augustine, <i>Serm.</i> 290.1 (PL 38:1311–1313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/290-1)."},"augustine-sermones/290.2":{"o":"Denique quia in magno sacrantento natus est Joannes, ipsius solius justi' natalem diem celebral Ecclesia. Et Natalis Domini celebratur, sed tanquam Domini. Date milii alium servum præter Joannem inter Patriarchas, inter Prophetas, inter Apostolos, cujus natalem diem cclebret Ecclesia Christi. Passionum diem servis plurimis celebramus: nativitatis diem nemini, nisi Joanni. Audistis quando Evangelium legebatur, qui ordo fuerit amborum nascentium, præcursoris et Dominatoris, et quod paulo aute dixi, præconis et Judicis, vocis et Verbi. Angelus Gabriel nuntiat Joannem, idem ipse angelus Gabriel nuntiat Dominum Jesum Christum. Præcedit me, sequitur ille: ille præcedit obsequendo, sequitur ille regendo 2. Sequitur enim nascendo, antecedit regendo: quia et ipsum Joannem creavit Christus, post quem creatus est Christus, et creator et creatus; crealor ante matrem, crcator matris, creatus in matre. Et quid dicam, creator ante matrem? Ante Abraham ego sum, ipse dixit, Evangelium loquitur: audite, vel legite. Sed parum est, ante Abraham creater: ante Adam creator, ante caelum ct terram creator, ante omnes Angelos universamque creaturam spiritualem, Thronos, Dominationes, Principatus et Potestates, ante onmia creator. Quia in principio, non est factum Verbum, sed erat Verbuni, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia perripsum facta sunt. Si omnia, visibilia et invisibilia, cœlum et terra, ct virgo Maria: quia et virgo Maria de terra, et Christus factor terræ factus est de terra, quia veritas de terra orta eat.","t":"Indeed, because John was born in a great mystery, the Church celebrates the birthday of him alone among the righteous. The Lord’s birthday is also celebrated, but as the Lord’s. Give me another servant besides John, among the patriarchs, among the prophets, among the apostles, whose birthday the Church of Christ celebrates. We celebrate the day of martyrdom for very many servants; the day of birth for none but John. You heard, when the Gospel was read, what the order was of the two being born, the forerunner and the Ruler, and, as I said a little earlier, the herald and the Judge, the voice and the Word. The angel Gabriel announces John; the same angel Gabriel announces the Lord Jesus Christ. The one goes before, the other follows: the one goes before by obeying, the other follows by ruling. For he follows in being born, he goes before in ruling: because Christ also created John himself, after whom Christ was created, both creator and created; creator before his mother, creator of his mother, created in his mother. And why do I say, creator before his mother? “Before Abraham was, I am,” he himself said; the Gospel says so: listen, or read it. But it is too little to say creator before Abraham: creator before Adam, creator before heaven and earth, creator before all the angels and the whole spiritual creation, thrones, dominions, principalities, and powers, creator before all things. Because in the beginning the Word was not made, but the Word was, “and the Word was with God, and the Word was God: he was in the beginning with God. All things were made through him.” If all things, visible and invisible, heaven and earth, then the virgin Mary too: for the virgin Mary too is from the earth, and Christ, the maker of the earth, was made from the earth, because “truth has sprung up from the earth.”","f":"Augustine, <i>Serm.</i> 290.2 (PL 38:1313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/290-2)."},"augustine-sermones/290.3":{"o":"Breviter ergo commendo Charitati vestrae magnum sacramentum. Quoniam multi futuri erant, qui putarent Christum non esse nisi hominem, nihil esse amplius quam hominem: ideo magnus homo, quo major in hominibus non fuit, perhibuit ei testimonium Joannes, subditus, inclinatus, humiliatus. In quantum se humilem reddidisset, si solvere corriliam calceamenti ejus, dignum se esse dixisset? Attendite in magno sacramento 3 corrigiam calceamenti. Qualium humilis exstitisset, et si se Joannes dixisset dignum? Quid fecit, dicendo se indignum 4? Propterea notalus est dies nativitatis ejus, et celebrationi Ecclesiæ commendatus.","t":"Briefly, then, I commend a great mystery to Your Love. Because there were going to be many who would think that Christ was only a man, nothing more than a man, therefore a great man, than whom there was none greater among men, John, bore witness to him, subject, bowed down, humbled. How far would he have made himself humble if he had said he was worthy to loosen the strap of his sandal? Attend, in a great mystery, to the strap of the sandal. How humble would John have shown himself even if he had said he was worthy? What did he do by calling himself unworthy? For this reason the day of his birth has been marked and commended to the Church’s celebration.","f":"Augustine, <i>Serm.</i> 290.3 (PL 38:1313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/290-3)."},"augustine-sermones/290.4":{"o":"Verum interest plurimum, non solum in matribus, quod illa virgo, illa mulier fuerit sterilis; illa de Spiritu sancto paricns Filium Dei Dominum nostrum, illa de viro suo sene pariens præcursorem Domini. Et illud attendite. Non credidit Zacharias. Quomodo non credidit? Quæsivit ab angelo per quid cognosceret quod prominebat, quoniam ipse frat senex, et uxor cjus processerat in diebus suis. Et dixit illi angelus: Ecce eris tacens, et non poteris loqui usque in diem quo hæc fiant, propter quod non credidisti verbis meis, quæ implebuntur in tempore suo. Idem ipse angelus venit ad Mariam, nuntiat Christum nasciturum ex ea in carne, ct Maria tale aliquid dicit. Ille enim dixit: Per quid cognoscam hoc? Ego enim sum senex, et uxor mea processit iti diebus suis. Et dicitur ei: Ecce eris tacens: et non poteris loqui usque in diem quo hæc implebuntur, propter quod non credidisti verbis meis. Et accepit supplicium taciturnitatis, mcrito infidelitatis. Quid dixerat propheta de Joanne? Vox clamantis in eremo. Tacti Zacharias generaturus vocem. Quia non credidit, tacuit: mcrito obmutuit quousque vox nasceretur. Si enim recte dictum est, imo quia valde recte dictum cst in sancto psalmo, Credidi, propter quod elocutus sum: quia non credebat, merito non loquebatur. Sed rogo, Domine, cum audientibus me pariter pulso, aperi nobis, expone nobis quid sibi velit hæc quæstio. Causas quærit Zacharias ab angelo, per quid cognosceret quod illi annuntiatum est, quoniam senex erat, et uxor ejus progressa in diebus suis: dicitur ci, Quoniam non credidisti, eris tacens. Nuntiatur Christus virgini Mariæ, et ipsa causam quaerit, et dicit angelo, Quomodo fiet istud? quoniam virum non cognosco. Et ille, Ptr quid cognoscam hoc? Ego enim sum senex, et uxor mea progressa in diebus suis. Et illa, Quomodo fiet istud? Quoniam virum non cognosco. Illi dicitur, Tacebis, quia non credis: illi autem causa exponitur, silentium non imponitur. Quomodo fiet istud? Qnoniam virum non cognosco. Et angelus: Spiritus sanctus superveniet in te, et virtus Attissimi obumbrabit tibi. Ecce quomodo fiet quod quæris, ecce quomodo virum non cognoscis et par ies, ecce quomodo: quia Spiritus sanctus superveniet in tet et virtus Altissimi obumbrabit tibi. Non timeas æstum libidinis, sub tantae umbraculo sanctitatis. Quare hoc? Si verba attendamus, aut ambo crediderunt, aut ambo dubitaverunt, Zacharias et Maria. Sed nos verba valemus audire: Deus potest et corda interrogare.","t":"But there is a very great difference, not only in the mothers—that one was a virgin, the other a barren married woman; the one bearing by the Holy Spirit the Son of God, our Lord, the other bearing by her old husband the Lord’s forerunner. Attend to this too. Zechariah did not believe. How did he not believe? He asked the angel by what he would know what was being promised, since he was old and his wife was advanced in her days. And the angel said to him: “Behold, you will be silent and unable to speak until the day on which these things come to pass, because you did not believe my words, which will be fulfilled in their time.” The same angel comes to Mary, announces that Christ will be born of her in the flesh, and Mary says something similar. For he said: “By what shall I know this? For I am old, and my wife is advanced in her days.” And it is said to him: “Behold, you will be silent and unable to speak until the day on which these things are fulfilled, because you did not believe my words.” And he received the punishment of silence as the desert of unbelief. What had the prophet said of John? “The voice of one crying in the wilderness.” Zechariah, about to beget the voice, is silent. Because he did not believe, he was silent; rightly he was struck dumb until the voice should be born. For if it was rightly said, or rather because it was very rightly said in the holy psalm, “I believed, therefore I have spoken,” because he did not believe, he rightly did not speak. But I beg, Lord—I knock together with those who hear me—open to us, explain to us what this question means. Zechariah asks the angel for reasons, by what he would know what was announced to him, since he was old and his wife advanced in her days: it is said to him, “Because you did not believe, you will be silent.” Christ is announced to the virgin Mary, and she too asks a reason and says to the angel, “How will this be, since I do not know a man?” He: “By what shall I know this? For I am old, and my wife is advanced in her days.” And she: “How will this be, since I do not know a man?” To him it is said, “You will be silent, because you do not believe”; to her the reason is explained, silence is not imposed. “How will this be, since I do not know a man?” And the angel: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” See how what you ask will come about, see how you do not know a man and will give birth, see how: because the Holy Spirit will come upon you, and the power of the Most High will overshadow you. Do not fear the heat of lust under the shade of so great a holiness. Why this? If we attend to the words, either both believed or both doubted, Zechariah and Mary. But we are able to hear the words; God can question even the hearts.","f":"Augustine, <i>Serm.</i> 290.4 (PL 38:1313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/290-4)."},"augustine-sermones/290.5":{"o":"Intelligimus, charissimi, quoniam Zacharias quando ait, Per quid cognoscam hoe? ego enim sum senex, et uxor mea progressa in diebus suis, desperando dixit, non inquirendo: Maria vero quando e contra ait, Quomodo fiet istud? quoniam virum non cognosco, inquirendo dixit, non desperando. Duminterrogavit, non de promissione dubitavit. Overe graira plena! Sic est enim ab angelo salutata, Ave, gra. Cia plena. Quis hanc explicet gratiam? Quis huic gratiæ gratias agendo suffciat? Fit homo, et per liberum arbitrium perit homo,etinvenitur homo factus qui fecit, nc periret quem fecit. In principio Verbum Dctis apud Deum, pcr quod omnia t'aCta sunt, fit Caro: Verbumcaro factum est, et habitavit in nobis. Curo fit Verbum, sed caro accedit ad Verbum, ton perit in carne Verbum. Ogratia! Ut hoc habercmus, quid digni eramus 1? ' Sed videte quid dicat ipsa sancta Maria, plena fide, plena gratia, mater futura, virgo permansura. Quid dicit inter cætera, de quibus singulis loqui, valde multum est? Quid ait? Esurientes implevitbonis, et divites dimisit inanos. Qui sunt esurientes? Huniiles, indigentes. Qui sunt divites? SupErbi et innati. Non vos longe mitio: ostendovobis modo in unO templo divitem deillis qui dimittuntur lnafics, Et pauperem de iliis qni implenhitbonis. Ascenderunt duo in templum orare; unos pharisœus et alter publicanus. Pharisœus dicebat. Quid dicebat? Attende divitem indigesta ructantem, crapulam exhalantem, sod superbiæ, non justitiæ: Deus, inquit, gratids libi ago, quia non sum sicut cœteri homines, raptores, injusti, adulteri, sicut publicanus isle. Jejuno bis m sabbato, decimas do omnium quœ possideo. Rogare veneras, an te laudare? Totum te habere dixisti: nihil tanquam egens petisti. Quomodo ergo orare venisti? Gratias, tibi tigo,Domine. Nen diett: Domine, damihi graliam. Quia non sum sicut cœteri homines, raptoros, injusti, adulteri. Engo tu solus justus? Quia non sum sicut publicanus iste. Insultas, non exsultas. Jejuno bis in sabbuto, decimus do omnium quœ possideo. O divitem eximniendum! Veni, veni pauper, esurieris publicane: imo ibi sta, ubi stas. Publicanus enimde tonginquo stabat. Sed Dominus humili apropinquabat. Nec oculos in cœlum audebat levare., Quo oculos non levabat, ibi cor habebat. Sed percutiebat. pecrus suum, dicens: Domine, propilius esto mihi peccutori. O esurientem bonis. implendum!","t":"We understand, dearly beloved, that when Zechariah said, “By what shall I know this? For I am old, and my wife is advanced in her days,” he spoke despairing, not inquiring; but when Mary on the contrary said, “How will this be, since I do not know a man?” she spoke inquiring, not despairing. While she asked, she did not doubt the promise. O truly full of grace! For so she was greeted by the angel: “Hail, full of grace.” Who can explain this grace? Who is sufficient to give thanks for this grace? Man is made, and through free choice man perishes; and he who made man is found made man, so that what he made might not perish. In the beginning the Word, God with God, through whom all things were made, becomes flesh: “The Word became flesh and dwelt among us.” The Word becomes flesh, but the flesh comes to the Word; the Word does not perish in the flesh. O grace! What were we worthy of, that we should have this? But see what holy Mary herself says, full of faith, full of grace, the mother to be, the virgin to remain. What does she say among other things, of which it would take very long to speak one by one? What does she say? “He has filled the hungry with good things, and the rich he has sent away empty.” Who are the hungry? The humble, the needy. Who are the rich? The proud and puffed up. I do not send you far: I show you now, in one temple, a rich man of those who are sent away empty, and a poor man of those who are filled with good things. “Two men went up into the temple to pray, one a Pharisee and the other a tax collector.” The Pharisee was speaking. What was he saying? Attend to the rich man belching undigested food, breathing out a surfeit, but of pride, not of justice: “God,” he said, “I thank you that I am not like other men, robbers, unjust, adulterers, like this tax collector. I fast twice in the week, I give tithes of all that I possess.” Had you come to ask, or to praise yourself? You said you had everything; you asked for nothing as one in need. How then did you come to pray? “I thank you, Lord.” He does not say, “Lord, give me grace.” “That I am not like other men, robbers, unjust, adulterers.” Are you then the only righteous one? “That I am not like this tax collector.” You insult, you do not exult. “I fast twice in the week, I give tithes of all that I possess.” O rich man to be emptied! Come, come, poor man, hungry tax collector; or rather, stand there where you are standing. For “the tax collector stood far off.” But the Lord drew near to the humble one. “Nor did he dare to raise his eyes to heaven.” Where he did not raise his eyes, there he had his heart. “But he beat his breast, saying, Lord, be merciful to me a sinner.” O hungry man, to be filled with good things!","f":"Augustine, <i>Serm.</i> 290.5 (PL 38:1313–1315; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/290-5)."},"augustine-sermones/290.7":{"o":"Audisti, Domine, controversium; prome sententiam. indiCe sententiam inter partes prolatam. Non appellut vietus, quia non est ad quem. Non enim appellat a Fiłio ad Patrem. Deus enim Puter non judicat quemquam; sed omne judicium dedit Filio. Dieat ergo sententium inter partes Veritas. Anteri, inquit, dico vobis, quin descendit hic justificatus de templo, majis quam ille pharisœus. Quare hoc, rego te? qua justitia? Vis audire? Quonium omnis qui se exaltat, numitiabitur; et quise humitial, exaltabitur.. A quo isle exaltabitur, ei qui se exaltat humiliabitur. Quia esurientes implevit bonis, et divites Jimivit inanes. Vade nunc, et ventila divitias tuas ajacta te, et dic, Dites sum. Quam dives? Si volo, justus sum; si nolo, justus nOn sum. In potestate Iraheo justum esSe, et justumnonessc. Non audis in Psalmo, Qui confidunt in virtutesua? Ergo Deus. tibi carnem, Deus tibi sensum, Deus tibi animam, Deus tibi mentem, Deus tibi intelligentiam dedit: tu das tibi ipsi justitiam? Quid est caro, quid sunt sensos, quid est einima, quid esi mens, qnid est intelligentia sine Justitia? Nonne omnia ista, si justitia careant, ad pœnam valebunt? Ergo tam dives es, ut cam Deus tibi dederit inferiora, dcs tibi potiora? Male dives, oxinaniende dives; si tamen habes qnoU le habere dixisti: Quid habes qnod non accepisti? Nec saltem -a'superbo et divite illo pharisæo, de his quæite habere dixisli, gratus Domino agere didicisti.","t":"You have heard the dispute, Lord: deliver your verdict. Pronounce the verdict between the parties brought before you. The defeated party does not appeal, because there is no one to appeal to. For he does not appeal from the Son to the Father. “For the Father judges no one, but has given all judgment to the Son.” Let the Truth, then, pronounce the verdict between the parties. “Truly,” he says, “I tell you, this man went down from the temple justified rather than that Pharisee.” Why so, I ask you? By what justice? Do you want to hear? “Because everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” By whom this man will be exalted, by him he who exalts himself will be humbled. Because “he has filled the hungry with good things, and the rich he has sent away empty.” Go now, and fan out your riches, boast, and say, “I am rich.” How rich? “If I will, I am righteous; if I will not, I am not righteous. It is in my power to be righteous and not to be righteous.” Do you not hear in the psalm, “Those who trust in their own strength”? So God gave you flesh, God gave you sense, God gave you a soul, God gave you a mind, God gave you understanding: do you give yourself justice? What is flesh, what are the senses, what is the soul, what is the mind, what is understanding without justice? Will not all these, if they lack justice, serve for punishment? Are you so rich, then, that, while God gave you the lower things, you give yourself the better? Badly rich, rich to be emptied; if indeed you have what you said you have. “What do you have that you did not receive?” You did not learn even from that proud and rich Pharisee to give thanks to the Lord for the things you said you have.","f":"Augustine, <i>Serm.</i> 290.7 (PL 38:1315; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/290-7)."},"augustine-sermones/291.1":{"o":"Quem diem celebramus hodiernum vobis diei non opus est, quin omnes, cum Evangelium legeretur, andistis.:lodic accepimus sancium Joannem Domini præcursorean, sterilis lilium nuntiantem virginis filium, <ed tamen servum nuntiantem Dominum. Quiaenim vcnturus erat per virginem Deus homo, prabcessit eum de sterili mirabilis bomo: ut cum se indignum dicft, cujus calceamenti corrigiam solvat mirabilis homo, agnoscatur Deus hemo. Mirare 'Joannem, quantum potes: Christo proficit quod miraris. Proficit, inquam, Christo, non quia tu praestas aliquid Christo, sed Ht tuproficias in Christo. Mirare ergo Joannem, qnantum potes. Audisti qdod mireris. AnnUntiatur per angelum patri sacerdoti: vocem aufert angelus patri non credenti; remanet mutus,in ftlii nativitate exspectans linguam. Concepit sterilis, concepit et anus: gemina infecunditas, sterilitas et ætas. Dicitur abangelo qualis futurus sit: impletur in eo quod dicitur: et quod maxime mirandum est,implotur Spiritu sancio adhuc ex utero matris suæ. Deinde veniente Maria sancta, exsulent in utero; et quem non poterat vocibus, salutat motibus. Nascitur, dattpatri vocem; pater loquens dat filio nomen: mirantur omnes tantam gratiam (Luc.i). Quid enim aliudquam gratin? Ubi enim Joannes iste promeruit Deum? Ubi promeruit Deum, antequam csset qui promereretur? 0 gratia gratis data!","t":"What day we are celebrating today there is no need for me to tell you, since you all heard when the Gospel was read. Today we have received holy John, the Lord’s forerunner, the son of a barren woman announcing the son of a virgin, yet the servant announcing the Lord. For because God made man was to come through a virgin, a wonderful man from a barren woman went before him; so that, when the wonderful man says he is unworthy to loosen the strap of his sandal, God made man may be recognized. Admire John as much as you can: what you admire profits Christ. It profits Christ, I say, not because you give anything to Christ, but so that you may advance in Christ. Admire John, then, as much as you can. You have heard what to admire. He is announced by an angel to his father, a priest; the angel takes away the voice of the father who does not believe; he remains mute, waiting for his tongue at his son’s birth. A barren woman conceived, an old woman conceived: a double infertility, barrenness and age. The angel says what he will be; what is said is fulfilled in him; and what is most to be wondered at, he is filled with the Holy Spirit even from his mother’s womb. Then, when holy Mary comes, he exults in the womb; and whom he could not greet with words, he greets with movements. He is born; he gives his father his voice; the father, speaking, gives his son his name: all marvel at so great a grace. For what else but grace? For how had John deserved God? How did he deserve God before he existed to deserve? O grace freely given!","f":"Augustine, <i>Serm.</i> 291.1 (PL 38:1315; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/291-1)."},"augustine-sermones/291.2":{"o":"Mirantur omnes, obstupescunt, et motu eordis sui dicunt, ut scriberetur nobis quod legeretur: Quia, putas, erit puer iste? Nam manus Domini cum illo. Quid, putas, erit puer iste? Excedit metas humanc naturæ. Novimus pueros: sed,quid, putas, crit puer iste? Quare dicis, Quid, putas, erit puer isse? Menus enim Domini cum illo? Quia manus Domini cum ilio est, jam scimus; sed quid erit, nescimus. Uticum valde magnus cnt, qui tam magnus cœpit. Quid erit, qui tantillus tantus est? quid erit: Hebescit humana infirmitas, omnium considerantium corda contremiscunt: Quid, putas, crit puer iste? Magnus erit: sed quid crU qui major iNo crit? Valde iste magnus erit: sed quid crit qui islo magno major crit? Si ille qui modo carpit esse, tam magnus erit, quid erit qui crat? Scd quid dixi, qui erat? Autc Joannem ct Zacharias erat, multo magis ante Joannem et Abraham ct Isaac ct Jacob crant. Anto Joannem certe cœlum ct terra erant. Quid cril qni in principio erat? In principio enim, quod est ante Joannem, Ct ante omnem liomincm. fecit Deus cœlum ct terram (Gen. I, I). Sod per quid fecit quæris? In principio non fccit Deus Verbum, scd erat Verbum: In principio erat Verbum, et Verbum erat, non qualecumque, scd Dens erat 'Verbum. Omnia per ipsum faCta sent. Et novissimo tempore factus cst qui crat, ne 'periret quod fecerat. Quid, putas, crit puer iste? Manus enim Domini cum illo est. Si puer tam magnus erit, quia cst cum ilto manus Domini; quid Ipsa ',tanus Domini? Christus cnim nwnus -Domini Filius Dci manus Dei, Verbum Dei manus Dei. Quæ cst cnim manus Dei, nisi per quam facta sunt omnia? Quid, putas, erit puer iste? Manus enim Domini cum illo. 0 humana infirmitas, quid factura es in judice, quæ sic hæsitas in præconc? Sed cHam hic quid dixi? Redeo ad considcrationem consuetudinis humanæ. Et quid dixi? Præconem dixi, judicem dixi et præco: bomo, ct judex homo. Quod apparebat dixi, quod latebat quis dixcrit? Verbum caro factum est: non tanten Verbum in carnem versum est. Verbum caro factum es., accipiendo quod non crat; non amittendo quod crat. Ecce admirati sumus præconis ejus nativitatem, quam hodie celebramus, scd propter qucin facta est videamus.","t":"All marvel, they are astonished, and in the stirring of their hearts they say, so that it might be written for us to be read: “What, do you think, will this child be? For the hand of the Lord was with him.” What, do you think, will this child be? He goes beyond the limits of human nature. We know children; but what, do you think, will this child be? Why do you say, “What, do you think, will this child be? For the hand of the Lord is with him”? That the hand of the Lord is with him we already know; but what he will be, we do not know. Surely he will be very great, who began so great. What will he be who, so little, is so great? What will he be? Human weakness grows dull; the hearts of all who consider it tremble: “What, do you think, will this child be?” He will be great: but what will he be who will be greater than he? This one will be very great: but what will he be who will be greater than this great one? If he who has only now begun to be will be so great, what will he be who was? But why did I say, “who was”? Before John Zechariah also was; much more before John were Abraham and Isaac and Jacob. Before John certainly heaven and earth were. What will he be who was in the beginning? For in the beginning, which is before John and before every man, “God made heaven and earth.” But do you ask through what he made them? In the beginning God did not make the Word, but the Word was: “In the beginning was the Word, and the Word was”—not just any word, but “the Word was God. All things were made through him.” And in the last time he who was, was made, so that what he had made might not perish. “What, do you think, will this child be? For the hand of the Lord is with him.” If the child will be so great because the hand of the Lord is with him, what is the hand of the Lord itself? For Christ is the hand of the Lord: the Son of God is the hand of God; the Word of God is the hand of God. For what is the hand of God, if not that through which all things were made? “What, do you think, will this child be? For the hand of the Lord is with him.” O human weakness, what will you do before the judge, you who hesitate so before the herald? But even here, what did I say? I return to considering human usage. And what did I say? I said herald, I said judge; and the herald is a man, and the judge a man. I said what was visible; what was hidden, who could say? “The Word became flesh”; yet the Word was not turned into flesh. The Word became flesh by taking what he was not, not by losing what he was. See, we have admired the birth of his herald, which we celebrate today; but let us see him for whose sake it took place.","f":"Augustine, <i>Serm.</i> 291.2 (PL 38:1315–1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/291-2)."},"augustine-sermones/291.3":{"o":"Venit angelus Gabriel ad Zachariam, non ad Elisabeth uxorem ejus, matrem Joannis: venit, inquam, angelus Gabriel ad Zachariam, non ad Elisabeth. Quarc? Quia Joannes per Zachariam futurus crat in 'Elisabeth. Ergo angelus annuntians venturum Joannem nascendo, non vcnit ad exceptorium ventris, sed ad fontem seminis. Nuntiavit amborum futurum filium, scd patri nuntiavit. Venturus enim crat Joannes de connubio masculi et feminæ. Ecce ilcrum ipse Gabriel vcnit ad Mariam, non ad Joseph: nude crat caro iila cœptura, unde frat initium habitura, ad ipsam angelus venit. Patri autcm sacerdoti Zachariæ quomodo angelus futurum lilium prænuntiavit? Noli, inquit, timere. Zacharia, exaudita est oratio tua. Quid cnim, fratres mei, sacerdos ille ideo intraverat inSancta sanctorum, ut filios precarclur a Domino: Absit! Dicit aliquis: Unde hoc probas? non enim indicavit Zacharias quid rogaverit. Unum est quod breviter dico: Si petisset filium, erederet annuntiatum. Angelus dicit quod ei lilius nasceretur. ille non credit? certe hoc rogavcrat? Quis rogafsinc spe? ant quis non credit in spe? Si non speras, quare petis? si speras,quare non credis? Quid crgo? Exaudita est, inquit, oratio tua: nam ecce concipiet Elisabeth, et pariet tibi filium. Quare? Quia exaudita eat oratio tua. Si diceret Zacharias, Quare? hoc rogavi?' Utique angelus nec falleretur, nec falleret, quando dicebat? Exaudita est oratio tua: nam ecce paritnra est uxor tua. Scd quare hoc dictum est? Quia ille pro populo sacrificabat: sacerdos pro populo sa crificabat, populus Christum exspectabat; Joannes Christum annuntralrat.","t":"The angel Gabriel came to Zechariah, not to Elizabeth his wife, John’s mother: the angel Gabriel came, I say, to Zechariah, not to Elizabeth. Why? Because John was to come into being in Elizabeth through Zechariah. So the angel announcing that John would come by birth did not come to the receptacle of the womb but to the source of the seed. He announced the future son of both, but he announced it to the father. For John was to come from the union of a man and a woman. See, again the same Gabriel comes to Mary, not to Joseph: the angel came to her from whom that flesh was to begin, from whom it was to have its beginning. But how did the angel foretell the future son to the father, the priest Zechariah? “Do not be afraid, Zechariah,” he said; “your prayer has been heard.” What, my brothers? Had that priest entered the Holy of Holies to pray to the Lord for children? Far from it! Someone says, “How do you prove this? For Zechariah did not tell what he asked.” There is one thing I say briefly: if he had asked for a son, he would have believed it when it was announced. The angel says that a son would be born to him: does he not believe it? Surely he had asked for this? Who asks without hope? Or who does not believe in hope? If you do not hope, why do you ask? If you hope, why do you not believe? What then? “Your prayer,” he says, “has been heard: for behold, Elizabeth will conceive and bear you a son.” Why? Because your prayer has been heard. If Zechariah were to say, “Why? Did I ask for this?”—surely the angel was neither deceived nor deceiving when he said, “Your prayer has been heard: for behold, your wife will give birth.” But why was this said? Because he was offering sacrifice for the people: the priest was sacrificing for the people, the people were awaiting the Christ; John was to announce the Christ.","f":"Augustine, <i>Serm.</i> 291.3 (PL 38:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/291-3)."},"augustine-sermones/291.4":{"o":"Angelus Vero idem ipse ad Mariam virginem: Ave, inquit, gratia plena.'Dominus lecum: jam lecum cst qui erit in tc. Benedicta tu inter mu/ieres. Proprietate hebraicæ linguæ omnes feminas mulieres dici soicrc Scriptura sancia testatur: ne forte mirentur aut scandalizentur, qui non solent Scripturas audire. Dominus quodam Scripturarum loco aperte dicit, Segregate mulieres, quæ non cognoverunt virum. ipsam dcnique recolite origincin nostram: quando facta cst Eva de latere viri, quid dicit Scriplura? Detraxit ei costam, et ædificavit eam in mulierem. Jam mulier vocatur, de viro quidem simpla, sed nondum viro conjuncta. Jam crgo cum auditis ab angelo, Benedicta tu inter mulieres: sic accipite, ac si more nostro diceretur, Benedicta tu inter feminas.","t":"But the same angel says to the virgin Mary: “Hail, full of grace. The Lord is with you”: he who will be in you is already with you. “Blessed are you among women.” Holy Scripture bears witness that by an idiom of the Hebrew language all females are usually called “women” (mulieres), so that those who are not used to hearing the Scriptures may not be surprised or scandalized. The Lord says openly in a certain place of the Scriptures, “Set apart the women who have not known a man.” Finally, recall our very origin: when Eve was made from the man’s side, what does Scripture say? “He took a rib from him and built it into a woman.” She is already called a woman, though only just drawn from the man, not yet joined to the man. So when you hear the angel say, “Blessed are you among women,” take it as if it were said in our usage, “Blessed are you among females.”","f":"Augustine, <i>Serm.</i> 291.4 (PL 38:1317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/291-4)."},"augustine-sermones/291.5":{"o":"Promittitur Zachariæ filius, promittitur et sanctæ Mariæ filius, ct dicit etiam ipsa pene ipsa verba quæ dixerat Zacharias. Quid cnim dixerat Zacharias? Unde mihi hoc? Ego enim sum senex, et uxor mea sterilis, et progressa in diebus suis. Quid Ct Maria saucla? Quomodo fiet istud? Similis vox, dissimilc cor. Aocem similem anrc audiamus, cor autem dissimile angelo pronuntiante noscamus. Peccavit David, ct a propheta correptus dixit,:Peccari: continuo ci dictum cst, Dimissum est tibi peccatum. Peccavit Saul, ct a Propheta correptus dixit, Peccavi: lice ci dimissum cst peccatum, sed mansit ira Dei super cum. Quid est huc, nisi quod similis vox, dissimile cor? Homo cnim est vccis auditor, Dcus cordis inspector. In illis ergo verbis Zachariæ non fuissc Iidem, sed dubitationem ct desperationem angelus vidit, angelus indicavit, vocam tollendo, infidelitatem damnando. Sancta vero Maria: Quomodo fiet istud, quia virum non cognosco? Agnoscite propositum virginis. Quando dicerct, concubitura cum viro, Quomodo fiet istud? Si cnini fieret, quomodo de omnibus infantibus fieri solet, non diceret, Quomodo fiet? Sed illa propositi sui memor, et sancti voti conscia, quia noverat quid voverat; dicendo, Quomodo fiet istud, quoniam virum non cognosco? quoniam non noverat hoc fici i, ut filii nascerentur nisi conjugatis ct coucumbentibus cum viris suis, quod ipsa proposuerat ignorare, dicendo, Quomodo fiet istud? modum qu.rsivit, non de Dei omnipotentia dubitavit. Quomodo fiet istud? Quis modus est quo fiet is-lud? Annuntia mihi filium, habes meum paratum animum, dic mihi modum. Potuit enim virgo sancta metuere, aut certe ignorare consilium Dei, quomodo eam vellet habere filium, quasi improbasset virginis votum. Quid cumin i diceret, Nube, conjungere viro? Non diceret Deus; accepit ennio votum virgiuis, quomodo Deus ł. Et hoc ab illa accepit, quod ipse donavit. Dic mihi ergo, nuntie Dei, Quomodo fiet istud? Vide angelum scientem, illam quxrentem, non diffidentem. Quia ergo vidit cam quærentem, non diffidentem, non se ncgavit instruentem. Audi quomodo: erit virginitas tua, tu tantum crede veritatem, serva virginitatem, accipe integritatem. Quoniam integra e t fides tua, intacta crit ct integritas tua. Denique audi quomodo fiet istud: Spiritus sanclus superveniet in te, et virtus Altissimi obumbrabit tibi. Tale umbraculum nescit libidinis æstum. Propterea, quia Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi; quia lide concil is, quia credendo, in utero, non concumbendo habebis: propterea quod nascetur de te Sanctum, vocabitur Filius Dei.","t":"A son is promised to Zechariah, a son is also promised to holy Mary, and she too says almost the same words that Zechariah had said. For what had Zechariah said? “From where shall I know this? For I am old, and my wife is barren and advanced in her days.” And what did holy Mary say? “How will this be?” A similar voice, a dissimilar heart. Let us hear the similar voice with the ear, but recognize the dissimilar heart as the angel declared it. David sinned, and, rebuked by the prophet, said, “I have sinned”; at once it was said to him, “Your sin has been forgiven.” Saul sinned, and, rebuked by the prophet, said, “I have sinned”; his sin was not forgiven him, but the wrath of God remained upon him. What is this, if not that the voice was similar and the heart dissimilar? For man hears the voice; God inspects the heart. So in those words of Zechariah the angel saw that there was not faith but doubt and despair; the angel showed it by taking away his voice and condemning his unbelief. But holy Mary: “How will this be, since I do not know a man?” Recognize the virgin’s resolve. When would she say, if she was going to lie with a man, “How will this be?” For if it were to happen in the way it usually happens for all infants, she would not say, “How will it be?” But she, mindful of her resolve and conscious of her holy vow, because she knew what she had vowed, saying, “How will this be, since I do not know a man?”—since she did not know that it could happen that children are born except to those who are married and lie with their husbands, which she had resolved not to know—by saying, “How will this be?” asked about the manner; she did not doubt the omnipotence of God. “How will this be?” What is the manner by which this will be? Announce a son to me: you have my mind ready; tell me the manner. For the holy virgin could fear, or at least not know, God’s plan, how he wished her to have a son, as if he disapproved of the virgin’s vow. What if he were to say, “Marry, be joined to a husband”? God would not say it; for he accepted the virgin’s vow, as God. And he received from her what he himself had given. Tell me, then, messenger of God, how will this be? See the angel knowing, her asking, not distrusting. Because he saw her asking and not distrusting, he did not refuse to instruct her. Hear how: your virginity will remain; only believe the truth, keep your virginity, receive integrity. Because your faith is whole, your integrity too will be untouched. Finally, hear how this will be: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Such a shade knows no heat of lust. Therefore, because the Holy Spirit will come upon you, and the power of the Most High will overshadow you; because you conceive by faith, because you will have in the womb by believing, not by lying with a man: “therefore the holy one that will be born of you will be called the Son of God.”","f":"Augustine, <i>Serm.</i> 291.5 (PL 38:1317–1319; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/291-5)."},"augustine-sermones/291.6":{"o":"Quid es, quæ postea paritura es? Unde meruisti? unde hoc accepisti? unde fiet in te qui fecit te? Unde, inquam, tibi hoc tantum bonum? Virgo es, sancta ca, votum vovisti; sed multum quod meruisti, imo vcro multum quod accepisti. Nam unde hoc meruisti? Fit in te qui fecit te, fit in te per qucin facta es: imo vero per quem fai tum est cœlum et terra, per quem facta sunt omnia, lit in te Verbum Dei caro, accipicndo carnem, non amittendo divinitatem. Et Verbum jungitur carni, et Verbum copulatur carni; et hujus tanti conjugii thalamus, uterus tuus; cthujus, inquam, tanti conjugii, id est Verbi et carnis thalamus uterus tius: undc ipse sponsus procedit de thalamo suo. Invenit te virginem conceptus, dimittit virginem natus. Dat fecunditatem, non tollit integritatem. Unde tibi hoc? Proterve virginem videor interrogare, et quasi importune aures verecundas isia mea voce pulbarc. Sed video vii-ginem verecundantem, et Limen respondentem, meque admonentem: Quaeris a me unde mihi hoc? Verecundor tibi respondere bonum meum, angeli audi ipsius salutationein, ct in me agnosce tuam salutem. Crede cui credidi. Unde mihi hoc qucris? Angelus respondeat. Dic mihi, angelc, undc Mariæ hoc? Jam dixi, cum salutavi: Ave, gratia plena ( Luc. 1, 28).","t":"What are you, who are later to give birth? How did you deserve it? From where did you receive this? From where will he who made you be made in you? From where, I say, comes this great good to you? You are a virgin, you are holy, you have made a vow; but great is what you have deserved—or rather, great is what you have received. For how did you deserve this? He who made you is made in you; he through whom you were made is made in you; or rather, he through whom heaven and earth were made, through whom all things were made: the Word of God becomes flesh in you, by taking flesh, not by losing divinity. And the Word is joined to flesh, the Word is coupled to flesh; and the bridal chamber of so great a marriage is your womb—of so great a marriage, I say, that is, of the Word and the flesh, the bridal chamber is your womb: from where the bridegroom himself comes forth from his chamber. Conceived, he finds you a virgin; born, he leaves you a virgin. He gives fruitfulness; he does not take away integrity. From where do you have this? I seem to question a virgin impudently, and as it were to strike modest ears unseasonably with this voice of mine. But I see the virgin blushing, and yet answering and admonishing me: You ask me from where I have this? I am ashamed to tell you my own good; hear the greeting of the angel himself, and recognize in me your salvation. Believe the one I believed. You ask from where I have this? Let the angel answer. Tell me, angel, from where does Mary have this? I have already said it, when I greeted her: “Hail, full of grace.”","f":"Augustine, <i>Serm.</i> 291.6 (PL 38:1319; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/291-6)."},"augustine-sermones/292.1":{"o":"Dici hodiernæ solemnitas solemnem desidcrat tanta exspectatione sermonem. Ergo, \"djuvantc Domino, ministrabimus vobis quod dederit, recolentes et animo tenentes nostræ officium servitutis, ut loquamur, non tanquam magistri, sed tanquam ministri; nou discipulis, sed condiscipulis; quia nee servis, sed conservis. Magister autem unus est nobis, cujus schola in tem est, et cathedra in caelo: cujus præcursor Joannes est natus, cujus nativitatis dies hodiernus traditur, hodie celebratur. Hoc majorum traditione suscepimus, hoc ad posteros imitanda devotione transmitlimus. Joannis ergo non Evangelistae, sed Baptistae Natalem hodie celebramus. Qua prima re posita, occurrit quæstio non prætereunda, quare Natalem, quo est ortus ex utero Joannes, potius celebremus, quam cujuslibet apostoli vel martyris vel prophetae vei patriarchae? Si interrogemur, quid respondebimus? Quantum mihi videtur, quantum mearum virium mediocritati occurrit, hæc causa est: Discipuli Domini nati, et per aetatis accessum ad annos capaciores perducti, in discipulatum assumpti sunt; illorum postea fides Domino adhaesit, sed nullius illorum nativitas Domino militavit. Recordemur et Prophetas, recola. mus Patriarchas: nati sunt homines, aetatis accessu repleti Spiritu sancto prophetaverunt Cbristum; nati sunt, ut postea prophetarent. Joannis autem ipsa nativitas Dominum Christum prophetavit, quem conceptum ex utcro salutavit.","t":"The solemnity of today calls, with so great expectation, for a solemn sermon. So, with the Lord’s help, we shall minister to you what he gives, recalling and keeping in mind the duty of our service: that we speak not as masters but as ministers; not to disciples but to fellow disciples, because not to servants but to fellow servants. For we have one master, whose school is on earth and whose chair is in heaven; whose forerunner John was born, whose birthday is handed down as today and is celebrated today. We received this by the tradition of our elders; we pass it on to those who come after us with devotion to be imitated. We celebrate today, then, the birthday of John, not the evangelist but the Baptist. With this first point set down, a question arises that must not be passed over: why do we celebrate the birthday on which John came forth from the womb rather than that of any apostle or martyr or prophet or patriarch? If we are asked, what shall we answer? As far as it seems to me, as far as it occurs to my modest powers, this is the reason. The Lord’s disciples were born, and, brought by growth in age to more capable years, were taken into discipleship; their faith afterward cleaved to the Lord, but the birth of none of them served the Lord. Let us remember the prophets too, let us recall the patriarchs: they were born men; filled with the Holy Spirit as they grew in age, they prophesied Christ; they were born so that afterward they might prophesy. But John’s very birth prophesied the Lord Christ, whom, conceived, he greeted from the womb.","f":"Augustine, <i>Serm.</i> 292.1 (PL 38:1319; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-1)."},"augustine-sermones/292.2":{"o":"Ista, ut potuimus, soluta quæstione, alteram aggrediamur, pro viribus quæ dedcrit Dominus. Occurrit enim alia quæstio aliquanto, ut mihi videtur, obstiusior, et ad perscrutandum laboriosior, in qua me multum adjuvabit vestra intentio, ct pro mea exiguitate ad Dominum deprecatio. Joannes iste lauta excellens gratia, ut quemadmodum dictum est, Dominum etiam ex utero salutaret, nondum loquendo, sed exsullando; cujus gratia in Deum jam tunc erat aperta, quando cjus caro in carne erat inclusa: hie ergo Joannes non invenitur inter discipulos Domini, sed invenitur potius discipulos habuisse cum Domino. Quid est hoc? Quis est iste homo? Homo tantus1, quis homo tantus? quantus tantus homo? Tamen non sequebatur inter discipulos Dominum, et sequebantur cum discipuli: absit ut dicam, contra Dominum; sed tamcn quasi extra Dominum. Discipulos hanebat Christus, discipulos habebat Joanues: docebat Christus, docebat Joannes. Quid jam dicam? Baptizabat Joannes, baptizabat Christus. Plus hic de baptismo dico, a Joanne baptizatus est Christus. Ubi sunt qui de ministerio Baptismi arrogantia tumidae animositatis inflantur? Ubi sunt voces carentes humilitate, elatæ superbia. Ego baptizo, ego baptizo! Quid dixisses, si Christum baptizare meruisses? Magna jam, quantum advertit San ctitas vestra, apparere et eminere causa cœpit, qua luerat et Christus a. Patre mittendus, et Joannes a Christo præmittendus. Prior missus est Joannes, sed sicut ab obsequentibus anteceditur judex. Posterior homo creatus cst Christus, sed Joannem creavit Deus Chri.. sms. Erat igitur Joannes homo perfectus quidem, et cujus tanta gratia commendata est, ut ipse de illo Dominus dicerct, In natis mulierum nemo exsurrexit major Joanne Baptista. Iste ergo lam magnus agnoscit Dominum in parvo magnum: agnoscit homo eum qui venerat homo Deus. Si enim in natis mulierum, hoc est, in hominibus, nemo exsurrexit major Joanne Baptista; quisquis Joanne plus cst, non tantum homo, sed et Deus est. Debuit ergo tantus iste, ct discipulos proprios habere, et cum discipulis suis magistrum omnium Christum cognoscerc. Quod enim est majus testimonium veritatis, quam se humiliando cum agnoscere, cui aemulando poterat invidere? Putari Christus potuit, et noluit: existimari Christus potuit, et noluit. Dixerunt homines, cum fallerentur in eo: Num forte hic est Christus? Respondit ille quod non erat, ut maneret quod crat. Inde quippe Adam lapsus perdidit quod erat, quia id quod non erat usurpavit. Recolebat hoc homo iste magnus. sed ut parvo Christo minimns: noverat hoc, recolebat hoc, et tenebat; quia recipere quod ille perdiderat cogitabat. Ilomo ergo iste, ut dixi, magnus Joannes, cui Dominus testimonium tale perhihuit, quem sic veritas commendavit, ut diceret, In natis mulierum non exsurrexit major Joanne Baptista; potuit crediChrislus, imo jam ab eis qui ejus magnitudinis gratia fallebantur, credebatur Christus: et in illo crrorc morerentur, nisi ab illo confitente corrigerentur. Respondit ergo ita putantibus, et ait: Non sum ego Christus. Tanquam diceret: Certe in honorem meum ita fallimini; et certe mihi hoc putando magnam additis laudem: sed ego me debeo agnoscere, ut vobis erranlibus iUe possit ignoscere. Si enim quod non erat fallaciter putaretur, ab illo qui erat veraciter amputaretur.","t":"With this question resolved as we could, let us take up another, according to the strength the Lord gives. For another question arises, somewhat more obscure, as it seems to me, and more laborious to examine, in which your attention will greatly help me, and your prayer to the Lord for my smallness. This John, of such excellent grace that, as was said, he greeted the Lord even from the womb, not yet by speaking but by leaping—whose grace toward God was already open when his flesh was still enclosed in flesh—this John, then, is not found among the Lord’s disciples, but rather is found to have had disciples alongside the Lord. What is this? Who is this man? A man so great—what man so great? how great is so great a man? Yet he did not follow the Lord among the disciples, and disciples followed him: far be it from me to say against the Lord, but yet as it were outside the Lord. Christ had disciples, John had disciples; Christ taught, John taught. What more shall I say? John baptized, Christ baptized. I say more here about baptism: Christ was baptized by John. Where are those who are puffed up with the arrogance of swollen animosity about the ministry of baptism? Where are the voices lacking humility, lifted up with pride: “I baptize, I baptize!” What would you have said if you had been worthy to baptize Christ? Now, as Your Holiness notices, a great reason has begun to appear and stand out why Christ had to be sent by the Father, and John sent ahead by Christ. John was sent first, but as the judge is preceded by his attendants. Christ was created a man later, but God, Christ, created John. John, then, was a perfect man indeed, and one whose grace was so commended that the Lord himself said of him, “Among those born of women none has arisen greater than John the Baptist.” This man so great, then, recognizes the Lord, great in littleness; a man recognizes the One who had come as God-man. For if among those born of women, that is, among men, none has arisen greater than John the Baptist, whoever is more than John is not only man but also God. So great a man, then, had to have his own disciples and, with his disciples, to recognize Christ the master of all. For what greater testimony to the truth is there than to recognize, by humbling oneself, the one whom he could have envied as a rival? He could have been thought to be the Christ, and would not; he could have been reckoned the Christ, and would not. People said, when they were deceived about him: “Is this perhaps the Christ?” He answered that he was not, so that he might remain what he was. For Adam by falling lost what he was because he usurped what he was not. This great man remembered this, but as least before the little Christ: he knew this, remembered it, and held to it, because he was thinking of recovering what Adam had lost. This man, then, as I said, great John, to whom the Lord bore such testimony, whom the Truth so commended as to say, “Among those born of women none has arisen greater than John the Baptist,” could have been believed to be the Christ—indeed he was already believed to be the Christ by those who were deceived by the grace of his greatness; and they would have died in that error, had they not been corrected by his own confession. So he answered those who thought so, and said: “I am not the Christ.” As if to say: Surely you are deceived out of honor for me; and surely by thinking this you add great praise to me: but I must know myself, so that he may forgive you in your error. For if he were falsely thought to be what he was not, he would be cut off by him who truly was.","f":"Augustine, <i>Serm.</i> 292.2 (PL 38:1319–1321; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-2)."},"augustine-sermones/292.3":{"o":"Præmissus est ergo Joannes, ut Dominum humilem baptizarct. Baptizari enim Dominus propter humilitatem voluit, non propter iniquitatem. Dominus Christus quare est baptizatus? Dominus Christus Dei Filius unigenitus, quare est baptizatus? Inveni quare est natus, et ibi invenies quare sit baptizatus. Ibi quippe invenies humilitatis viam, quam pcde superbo non carpis: quam nisi humili pede calcaveris, ad celsitudinem, quo perducit, pervenire non poicris. Baptizatus est propter te, qui descendit propter te. Vide quantus factus sit tantillus: Quicum in forma Dei esset, noM rapinam arbitratus est esse æqualis Deo. Non enim erat rapina, sed crat natura æqualitas Filii cum Patre. Joannes si se Christum putari vellet, illi rapina esset. Non ergo rapinam arbitratus est esse æqualis Deo. Erat enim, et sine rapina erat, coaeternus ab æterno natus erat. Tamen semetipsum exinanivit formam servi accipiens; hoc est, formam bominis accipiens. Qui cnm informa Dei esset, non formam Dei accepisset: ergo cum in forma Dii esset, semetipsum exinanivit, formam servi accipiens. Sic accepit quod non erat, ut non perderet quod erat. Manens Deus, hominem assumpsit. Formam servi accepit, et factus est Deus homo, a quo Deo fa; tus est homo. Vide ergo, quæ majestas, qua; potestas, quae sublimitas, quai cum Patre æqualitas venit propter nos ad indumentum formae servilis: et intellige illam a magistro tanto humilitatis viam; quoniam plus est quod voluit homo fieri, quam quod voluit ab homine baptizari.","t":"John was sent ahead, then, so that he might baptize the humble Lord. For the Lord willed to be baptized because of humility, not because of iniquity. Why was the Lord Christ baptized? The Lord Christ, the only-begotten Son of God, why was he baptized? Find why he was born, and there you will find why he was baptized. For there you will find the way of humility, which you do not take with a proud foot; unless you tread it with a humble foot, you will not be able to reach the height to which it leads. He was baptized for your sake, he who came down for your sake. See how great became so small: “Who, though he was in the form of God, did not think it robbery to be equal with God.” For it was not robbery, but the equality of the Son with the Father was by nature. If John had wanted to be thought the Christ, it would have been robbery for him. So “he did not think it robbery to be equal with God.” For he was, and he was without robbery; coeternal, he had been born from the eternal. “Yet he emptied himself, taking the form of a servant”; that is, taking the form of a man. Since he was in the form of God, he had not received the form of God; so, since he was in the form of God, “he emptied himself, taking the form of a servant.” He so took what he was not as not to lose what he was. Remaining God, he took on man. He took the form of a servant, and God was made man, he by whom, as God, man was made. See, then, what majesty, what power, what sublimity, what equality with the Father came for our sake to the clothing of the servant’s form; and understand that way of humility from so great a teacher: for it is more that he willed to become man than that he willed to be baptized by a man.","f":"Augustine, <i>Serm.</i> 292.3 (PL 38:1321; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-3)."},"augustine-sermones/292.4":{"o":"Baptizat ergo, inquam, Joannes Christum, servus Dominum, vox Verbum. Mementote cnim, Ego sum vox clamantis in eremo: ct mementote quia Verbum caro factum eat, et habitavit in nobis. Baptizat ergo, inquam, Joannes Christum, scImus Dominum, vox Verbum, creatura Creatorem, lucerna solem; sed solem, qui fecit hunc solem; solem de quo dictum est, Ortus est mihi sol justitiæ, et sanitas in pennis ejus. De quo impii sero pœnitentes in line in judicio Dei dicturi sunt: Quid nobis profuit superbia? aut quid divitiarum jactantia contulit nobis? Transierunt illa omni' tanquam umbra: et cum umbris qui seculi sunt umbras. Ergo, inquiunt, erravimus a via veritatis, et justitiæ lumen non luxit nobis, et sol non est ortus nobis (Sap. v, G-8). Illis non cst orlus Christus, a quibus non ost agnitus Christus. Sol ille justitiæ, sine nube, sinc nocte; ipse non oritur malis, non oritur impiis, non oritur infidelibus. Nam solem istum de coelo cur-. poreum quotidie facit oriri super bonos et malos. Baptizavit ergo, ut dixi, creatura Creatorem, lucerna solem: et non se extulit baptizator, sed subdidit baptizando. Nam venienti ad se dixit: Tu venis ad me baptizari? Ego a te debeo baptizari. Magna confessio, ct sccura lucernæ in humilitate professio. Illa si contra solem extolleretur, vento superbiae cito exstinguerctur. Hoc est ergo quod Dominus prævidit, quod baptismo suo Dominus docuit. Baptizari voluit tantus a lanlillo; ut breve explicem, salvator a salvando. Nam meminerat Joannes alicujus fortassis, quamvis tantus esse!, agritudinis su:c. Nam unde, Ego a te debeo baptizari? Certe Domini Baptismus sa lus: quia Domini est salus. Nam vana salus hominum (Psal. ux, 13). Unde ergo, Ego a tedebeo baptizari, si non opus habebat curari?Mira autem in ipsa Domini humilitate medicina: ille baptizabat, et ille sanabat. Si enim Christus salvator omnium hominum, maxime fidelium: apostolica et vera sententia est, quia Christus salvator omnium hominum: nemo dicat, Non opus habeo salvatore. Qui hoc dicit, se medico non humiliat, sed in morbo suo perit. Si salvator omnium hominum, ergo et Joannis: neque enim Joannes non homo. Magnus quidem homo, sed tamen homo. Ille salvator omnium hominum: agnoscit itaque ille salvatorem suum. Neque enim Joannis non erat salvator Christus. Non hoc dicit ipse, qui humiliter confitetur, dicens: Ego a te debeo baptizari. Et Dominus: Sine modo, impleatur omnis justitia. Quid cst, omnis justitia? Humilitate commendavit justitiam: justitiam nobis maxime humilitate magister ccelestis et verus Dominus commendavit. Quod enim baptizabatur, ad humilitatem pertinebat: et ideo quod ad humilitatem pertinebat facturus, dixit: Impleatur omnis justitia.","t":"So John baptizes Christ, I say: the servant the Lord, the voice the Word. For remember, “I am the voice of one crying in the wilderness”; and remember that “the Word became flesh and dwelt among us.” So John baptizes Christ, I say: the servant the Lord, the voice the Word, the creature the Creator, the lamp the sun; but the sun who made this sun; the sun of whom it was said, “The sun of justice has risen for me, and healing in his wings.” Of whom the impious, repenting too late at the end in God’s judgment, will say: “What has pride profited us? Or what has the boasting of riches brought us? All those things have passed away like a shadow”—and with the shadows those who followed shadows. “So,” they say, “we have strayed from the way of truth, and the light of justice has not shone for us, and the sun has not risen for us.” Christ has not risen for those by whom Christ has not been recognized. That sun of justice, without cloud, without night, does not rise for the wicked, does not rise for the impious, does not rise for unbelievers. For this bodily sun from the sky he makes to rise every day on the good and the bad. So, as I said, the creature baptized the Creator, the lamp the sun; and the baptizer did not exalt himself, but submitted himself in baptizing. For to him who came to him he said, “Do you come to me to be baptized? I ought to be baptized by you.” A great confession, and a safe profession of the lamp in humility. If it were lifted up against the sun, it would quickly be put out by the wind of pride. This, then, is what the Lord foresaw, what the Lord taught by his baptism. So great a one willed to be baptized by so small a one; to explain briefly, the Savior by one to be saved. For John, great as he was, perhaps remembered some sickness of his own. For why, “I ought to be baptized by you”? Surely the Lord’s baptism is salvation, because salvation is the Lord’s. “For vain is the salvation of man.” Why then, “I ought to be baptized by you,” if he had no need to be cured? But wonderful is the medicine in the very humility of the Lord: the one baptized, and the other healed. For if Christ is “the Savior of all men, especially of believers”—an apostolic and true statement, that Christ is the Savior of all men—let no one say, “I have no need of a Savior.” Whoever says this does not humble himself before the physician but perishes in his disease. If he is the Savior of all men, then also of John; for John was not other than a man. A great man indeed, but still a man. He is the Savior of all men: so John recognizes his Savior. For Christ was not other than John’s Savior. He himself does not say so, who humbly confesses, saying, “I ought to be baptized by you.” And the Lord: “Let it be so now; let all justice be fulfilled.” What is “all justice”? He commended justice by humility: the heavenly teacher and true Lord commended justice to us above all by humility. For his being baptized belonged to humility; and so, being about to do what belonged to humility, he said, “Let all justice be fulfilled.”","f":"Augustine, <i>Serm.</i> 292.4 (PL 38:1321–1323; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-4)."},"augustine-sermones/292.5":{"o":"Prrevidit multos inflaturos se de ministerio Baptismi, et dicturos, Ego baptizo; et, Qualis sum ego qui baptizo, talem facio quem baptizo. Unde hoc probas? Probo, inquit. Quibus testimoniis? Evangelicis, inquit. Audiamus nescio quem novum evangelistam contra antiquum Baptistam. Quibus ergo testimoniis evangelicis probas, quod qualis es, talem facis eum quem baptizas? Quoniam scriptum est, inquit, Arbor bona bonos fructus facit. Scriptum recito, Evangelium fero: Arbor bona bonos fructus facit, arbor mala malos fructus facit. Agnosco Evangelium: sed tu le, quantum arbitror, non agnoscis. Et ut tc patienter aliquantum feram, ex pone quod loqueris, non ine intellexisse interim deputa. Dic mihi quo pertineant hæc testimonia, quid adjuvent ad solvendam hujusmodi de Daptismate quæstionem. Arbor, inquit, bona, bonus baptizator est. Arbor, inquit, bona, sicut illi dicunt: arbor bona, inquit, bonus baptizator est; fructus ejns bonus, qui ab illo baptizatur: tunc enim crit fructus bonus, si ille fuerit arbor bona. Quid dicis de Christo et Joanne? Evigila, expergiscere, perstringit oculos tuos splendor perspicuæ veritatis; vide quid præmissum est ante nos; lege Evangelium: Joannes baptizavit Christum. Dicturus es, Jonnnes arbor, fructus Christus? Creaturam vocabis arborem, et fructum Creatorem? Ideo voluit Dominus Christus a Joanne baptizari, non ut per baptismum iniquitate careret, sed ut iniquitati os clauderet. Ecce qui baptizat, inferior est; qui baptizatur, dicturus sum, melior? Iloc forte ad me multum est intelligi. Ad homines redi, ambos vide homines. Ananias Paulum baptizavit. Anania Paulus melior fuit. Nunquam fructus arbore melior fuit. Arbor cnim profert fructum, non I rofertur a fructu.","t":"He foresaw that many would be puffed up about the ministry of baptism and would say, “I baptize,” and, “As I am who baptize, so I make the one I baptize.” How do you prove this? “I prove it,” he says. By what testimonies? “By the Gospels,” he says. Let us hear some new evangelist or other against the ancient Baptist. By what Gospel testimonies, then, do you prove that as you are, so you make the one you baptize? “Because it is written,” he says, “a good tree bears good fruit. I recite what is written, I bring the Gospel: a good tree bears good fruit, a bad tree bears bad fruit.” I recognize the Gospel; but you, as far as I judge, do not recognize yourself. And so that I may bear with you patiently for a while, explain what you are saying; consider me for the time being not to have understood. Tell me what these testimonies refer to, how they help to settle this kind of question about baptism. “The good tree,” he says, “is the good baptizer.” “The good tree,” he says, as they say; “the good tree,” he says, “is the good baptizer; its good fruit is the one baptized by him: for the fruit will be good if he is a good tree.” What do you say about Christ and John? Wake up, rouse yourself: the splendor of clear truth dazzles your eyes. See what has been set before us; read the Gospel: John baptized Christ. Are you going to say, John the tree, Christ the fruit? Will you call the creature the tree and the Creator the fruit? The Lord Christ willed to be baptized by John, not in order to be free of iniquity through baptism, but in order to shut the mouth of iniquity. See, the one who baptizes is lower; shall I say that the one baptized is better? This perhaps is a great thing for me to understand. Go back to men; consider both as men. Ananias baptized Paul. Paul was better than Ananias. Never was fruit better than the tree. For the tree bears the fruit; it is not borne by the fruit.","f":"Augustine, <i>Serm.</i> 292.5 (PL 38:1323; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-5)."},"augustine-sermones/292.6":{"o":"Tu quid tibi assamas, non vides? Ipse Dominus ait: Multi venient in nomine meo dicentes, Ego sum Christuo (fd. XXIV, 5). Multi errantes et seducentes venerunt in nomine Christi, nullum audivimus dicentem, Ego sum Christus. Innumerabiles hæretici venerunt omnes in nomine Christi, id est in nominc Christi palliati venerunt, parietem luteum splendido nomine dealbantes vencrunt, et neminem audivimus dicentem, Ego sum Christus. Quid ergo! Dominus nescivit quid praedixit? An potius nos ad intelligendum sccreta ipsa ad apertionem secreti de sommo excitavit, ut perscrutemur et pulsemus, ut nobis apcrialur qnod tectum est, et aperto tecto ad Dominum submitamur, ut sicu' ille paralyticus, a Domino sanari mereamur Marc. II, 5-12) * Prorsus invenimus istos dicentes, Ego sum Christus: non his verbis, sed quod pejus est, factis. Non audacia verborum istorum. Quis eniin eos audit? Quis ad aures vcl ad cor, tam insipientes deceptus admittit? Si dicat ei qui cum baptizaturus est, Ego sum Christus: avertit facicm suam ab illo, relinquit hominis arrogantiam manifestam, quærit Dei gratiam. Non ergo ita ille, Ego sum Christus. Sed quoniam alio modo, Ego sum Christus; videte quemadmodum. Christus sanat, Christus mundat, Christus justificat: homo non justificat. Quid cst justificare? Justum facere. Quomodo mortificare, mortuum facere; vivificare, vivum facere: sic et justificare, justuin facere. Ecce de transverso baptizator quidam, -non per januam intrans, sed per maceriam descendens; non pastor et custos, sed fur et latro; de trans- Terso ait, Ego baptizo. Si sicut minister, audeo 1: noli addere; quidquid amplius est a malo est. Et tamen addit, non dubitat. Quid addit? Ego justifico, ego justum facio. Hoc est enim, Ego suni arbor bona, ex me nascatur qui vult esse fructus bonus. Paululum, si sapienlci' admittis, audi; patra verba sunt, et nisi fallor, lucida sunt. Tu ergo justificas, tu justum fucis? Ergo, inquit 2, credat in te quem justificas. Dic, aude dicere, Crede in me; qui non dubitas dicere, Justificaris a me. Turbatur, fluctuat, excusat. Quid enim opus est, inquit, ut dicam illi, Crede in me? Crede in Christum, dico. Hæsitasti, dubitasti: aliquantum ad nos dignatus es descendere. Confessus es aliquid, unde saneris. Dixisti aliquid rectum, unde prava tua cætera corrigantur. Audi jam non inc, sed te. Certe enim non audes dicere, Crede in me. Absit, inquit. Et tamen audes dicerc, Justifico te. Audi, et disce, quia unde non andes dicerc, Crede in me; inde debes non audere dicere. Justifico te. Apostolus loquitur, cui cedes, cui vclis nolis, subderis. Non enim Apostolo tanquam homini, sed ei de quo dicit Apostolus, An vultis experimentum accipere ejus, qui in me loquitur Christus? Audi ergo non Apostolum, scI Christum pcr Apostolum. Quid dicit Apostolus? Credenti in eum qui justificat impium, deputatur fides ejus ad justitiam. Intendite. obsecro; videte quam planum cst, quam apertum est: Credenti in eum qui justificat impiam, deputatur fides ejus ad justitiam. Quisquis crediderit in eum qui justificat impium, qui de impio facit pium: qnisqnis ergo crediderit in cum qui justificat impiuin, qui justum facit cum qui impius crat, dcpuiatur fides ejus ad justitiam. Modo dir, si audes, Justifico te. Vide quomodo tibi respondi ex Apostolo: Si justificas me, credam iti te; quia crcdenti in eum qui justificat impium, deputatur fides eju adjustitiam. Justificas me? credam in te. Si enim t'i me justificas, ego ero credens in eum qui justificame, id est, qui justificat impium: securus credo, quia deputatur fides mea ad justitiam. Si ergo non audes dicere, Justifico te; imo si non audes dicere, Crede in me: cave jam ne dicas. Justifico te. Perdite, inveni te; ne perdas et me ct te.","t":"Do you not see what you claim for yourself? The Lord himself says: “Many will come in my name, saying, I am the Christ.” Many who stray and lead astray have come in the name of Christ; we have heard none saying, “I am the Christ.” Countless heretics have all come in the name of Christ, that is, they have come cloaked in the name of Christ; they have come whitewashing a mud wall with a splendid name, and we have heard no one saying, “I am the Christ.” What then? Did the Lord not know what he foretold? Or did he rather rouse us from sleep to understand those very secrets, to the opening of the secret, so that we might search and knock, so that what is covered might be opened to us, and, the roof opened, we might be let down to the Lord, so that, like that paralytic, we might be worthy to be healed by the Lord? Indeed we find these men saying, “I am the Christ”: not with these words, but, what is worse, with deeds. Not with the audacity of these words. For who would listen to them? Who, deceived, would admit such foolish men to his ears or to his heart? If someone were to say to the one he is about to baptize, “I am the Christ,” he would turn his face away from him, leave the man’s manifest arrogance, and seek the grace of God. So he does not say it in this way, “I am the Christ.” But since he says “I am the Christ” in another way, see how. Christ heals, Christ cleanses, Christ justifies; man does not justify. What is to justify? To make just. As to mortify is to make dead, to vivify is to make alive, so to justify is to make just. See, a certain baptizer from the side, not entering by the door but climbing down over the wall; not a shepherd and keeper but a thief and robber; from the side he says, “I baptize.” If as a minister, I dare say: do not add anything; whatever is more is from evil. And yet he adds; he does not hesitate. What does he add? “I justify, I make just.” For this is, “I am a good tree; let whoever wants to be good fruit be born from me.” Listen a little, if you admit it wisely; the words are few and, unless I am mistaken, clear. So you justify, you make just? Then, I say, let the one you justify believe in you. Say it, dare to say it: “Believe in me,” you who do not hesitate to say, “You are justified by me.” He is troubled, he wavers, he excuses himself. “For what need is there,” he says, “for me to say to him, Believe in me? I say, Believe in Christ.” You have hesitated, you have doubted: you have deigned to come down to us a little. You have confessed something by which you may be healed. You have said something right, by which the rest of your crooked things may be corrected. Now listen, not to me, but to yourself. Surely you do not dare to say, “Believe in me.” “Far from it,” he says. And yet you dare to say, “I justify you.” Listen and learn that for the same reason that you do not dare to say, “Believe in me,” you ought not to dare to say, “I justify you.” The apostle speaks, to whom you will yield, to whom, willing or not, you will submit. Not to the apostle as to a man, but to him of whom the apostle says, “Do you want proof of him who speaks in me, Christ?” Listen, then, not to the apostle, but to Christ through the apostle. What does the apostle say? “To him who believes in him who justifies the ungodly, his faith is reckoned as justice.” Attend, I beg you; see how plain it is, how open: “To him who believes in him who justifies the ungodly, his faith is reckoned as justice.” Whoever believes in him who justifies the ungodly, who makes the ungodly godly—whoever, then, believes in him who justifies the ungodly, who makes just him who was ungodly, his faith is reckoned as justice. Now say, if you dare, “I justify you.” See how I have answered you from the apostle: if you justify me, I will believe in you; because to him who believes in him who justifies the ungodly, his faith is reckoned as justice. Do you justify me? I will believe in you. For if you justify me, I shall be one who believes in him who justifies me, that is, who justifies the ungodly: I believe securely, because my faith is reckoned as justice. If, then, you do not dare to say, “I justify you”—or rather, if you do not dare to say, “Believe in me”—beware now of saying, “I justify you.” Lost man, find yourself, lest you lose both me and yourself.","f":"Augustine, <i>Serm.</i> 292.6 (PL 38:1323–1325; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-6)."},"augustine-sermones/292.7":{"o":"Nam illud quod proposuisti de arbore et de fructu, propono tibi aliquid de exemplis, ut discas intelligecre qnod dicium est, Arbor bona bonos fructus facit, et arbor maia malos fructus facit. Ego enim sic intelligo, quomodo et ipse Dominus exponit. Quid cst, Arbor bona bonos fructus facit (Matth. VII t 17) r Bonus homo de bono thesauro cordis sui profert bona; et malus homo de malo thesauro cordis sui profert mula. Homines arbores posuit, thesauros actus posuit. Qualis homo cst, tales actus habet. Si bonus homo est, bonos actus habet; si malus bomo cst, malos actus habet: non potest bonus homo malos actus habere, nec malus homo bonos actus habire. Quid evidentius? quid liquidius? quid apertius? Modo autem te arborem facis bonam qui baptizas, et fructum facis eum quem baptizas; ut qualis es tu, talis sit ille. Absit ab illo, et vide qnam perverse intelligis. Est apud vos aliquis,:rit fuit aliquando adulter vel occultus. Sed quod nescio, inquit, non me contaminat. Non inde ago; alia quæstio est: de Baptismo vilo aliquid dicere; hoc enim suscepimus. Occultus adulter cst: crgo lictus cst; non adulter fictus, sed adulter verus, fictas castus. Istum ergo adulterum hominem fictum, magisque fictum, quia latet; nam si apertus sit adulter, jam fictus non est: istum ergo adulterum fugiet profecto Spiritus sanctus. Evidens quippe csL prolata sententia: Sanctus enim Spiritus disciplinæ effugiet fictum. Cum crgo sit isto adulter occultus, utique baptizat. Ecce video hominem baptizatum ab adultero occulto: natus cst fructus; ubi est arbor bona? Baptizatus est, innocens est, facta est in illo remissio peccatorum; ergo justificatus cst impius, natus est fructus honus: quæro de qua arbore? Dic, responde mibi: arbor illa occultus adulter est, mala arbor csl.; si hujus arboris iste fructus, malus fructus est. Sententia Domini f'SI, Arbor mala malos fructus facit. Respondebis, ut istum fruetum bonum csse commendes, non cum de illa arbore natum. Non enim quia nescis tu illam arborem malam, idco non cst mala: tanto cst pejor, quanto magis ignoratur. Tatio enim mngis ignoratur, quanto perdita astutia occullat factum suum. Nam si apertus adulter esset, vel confessione sanabilis esset. Pessima arbor, et tamen eccc fructus bonus. Unde natus? an forte non natus? Natus, inquis. Quæro unde: quid dicturus cs? Unde natus est iste? Non est quid dicat, nisi, De Deo: nescio utrum aliud dicturus cst, quam, Ex Deo. Si hoc de omnibus diceret, ct non sc, cum sil arbor mala, fingendo ostenderet bonam, faceretque pajorem, de omnibus diceret quod ex Dno nascuntur; babet Evangelii evidentem sententiam Dedit eis potestatem filios Dei fieri qui non ex carne, non ex sanguine, non ex voluntate viri, neque est voluntate carris, sed ex Deo nati sunt. Ergo redi ad istum: ex beo natus est? Ex Deo. Quare iste cx Deo? Quia fructus bonns de arbore mala nasci non potuit. Castus baptizator arbor bona est, non est ficius; vere castus haptizavit, fructus bonus de arbo! bona. Ecce et iste fructus bonus, de qua arbore natus est? Dic de mala, si audes. Non audeo, inquit. Ergo et ipse de bona? Do bona. De qua bona? Ex Deo. Ille quid? Ex homiue casto. Paululum intende: intelligamus quod dicimus. Istc ab homine casto baptizatus, ex arbore bona, id est, ex homine bono, natus est fructus bonus. Ille ab adaltero occulto baptizatus, ex arbore nuh natUs est fructus, quid? Itonus. Non potest fieri. Si bonus tit fructus: ergo arborem muta. Fructum istum bonum confiteris, illum hominem malum, quia occultus adulter est: arborem muta hoic fructui. Mutavi, inquis: ideo dixi, Et Deo. Jam compara istos duos natos: ilium baptizavit castus manifestus; hunc baptizavit adulter occultus: ille ex homine, iste ex Deonatus est. Felicius ergo natus cst ex adultero occulto, quam illo ex casto manifesto.","t":"As for what you put forward about the tree and the fruit, I put to you something from examples, so that you may learn to understand what was said: “A good tree bears good fruit, and a bad tree bears bad fruit.” For I understand it as the Lord himself explains it. What is “A good tree bears good fruit”? “The good man out of the good treasure of his heart brings forth good things; and the evil man out of the evil treasure of his heart brings forth evil things.” He set men as trees, he set deeds as treasures. As the man is, such are his deeds. If he is a good man, he has good deeds; if he is a bad man, he has bad deeds: a good man cannot have bad deeds, nor a bad man good deeds. What is more evident? What clearer? What more open? But now you make yourself, who baptize, the good tree, and the one you baptize the fruit, so that as you are, so he may be. Far be that from him; and see how perversely you understand. There is someone among you who was once, perhaps, even a hidden adulterer. “But what I do not know,” he says, “does not contaminate me.” I am not dealing with that; that is another question. I want to say something about baptism; for this is what we have undertaken. He is a hidden adulterer: so he is feigned; not a feigned adulterer, but a true adulterer, feignedly chaste. This adulterer, then, a feigned man, and the more feigned because he is hidden—for if he were an open adulterer, he would no longer be feigned—this adulterer the Holy Spirit will surely flee. For the statement made is evident: “For the holy Spirit of discipline will flee the feigned.” Since, then, this man is a hidden adulterer, he certainly baptizes. See, I see a man baptized by a hidden adulterer: the fruit is born; where is the good tree? He has been baptized, he is innocent, the remission of sins has taken place in him; so the ungodly has been justified, good fruit has been born: I ask, from what tree? Tell me, answer me: that tree is a hidden adulterer, it is a bad tree; if this fruit is from this tree, it is bad fruit. The Lord’s statement is, “A bad tree bears bad fruit.” You will answer, in order to commend this fruit as good, that it was not born from that tree. For it is not because you do not know that tree is bad that it is not bad: it is the worse, the more it is unknown. For it is the more unknown, the more it hides its deed by lost cunning. For if he were an open adulterer, he would at least be curable by confession. A very bad tree, and yet see, good fruit. From where was it born? Or perhaps it was not born? “It was born,” you say. I ask, from where: what are you going to say? From where was this man born? He has nothing to say but “From God”: I do not know whether he will say anything other than “From God.” If he said this of all, and did not, while being a bad tree, show himself good by feigning and so make himself worse, he would say of all that they are born from God; he has the clear statement of the Gospel: “He gave them power to become children of God, who were born not of flesh, not of blood, not of the will of man, nor of the will of the flesh, but of God.” So return to this one: was he born from God? “From God.” Why is this one from God? “Because good fruit could not be born from a bad tree.” A chaste baptizer is a good tree, he is not feigned; truly chaste, he baptized: good fruit from a good tree. See, this one too is good fruit: from what tree was he born? Say “from a bad one,” if you dare. “I do not dare,” he says. So he too is from a good one? “From a good one.” From what good one? “From God.” And the other? “From a chaste man.” Attend a little: let us understand what we are saying. This one, baptized by a chaste man, from a good tree, that is, from a good man, is born good fruit. That one, baptized by a hidden adulterer, from a bad tree, is born fruit—what kind? Good. It cannot be. If the fruit is good, then change the tree. You confess that this fruit is good, that man bad, because he is a hidden adulterer: change the tree for this fruit. “I have changed it,” you say; “that is why I said, From God.” Now compare these two born ones: the one an openly chaste man baptized; this one a hidden adulterer baptized: the one is born from a man, this one from God. So he is born more happily from a hidden adulterer than the other from an openly chaste man.","f":"Augustine, <i>Serm.</i> 292.7 (PL 38:1325; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-7)."},"augustine-sermones/292.8":{"o":"Melius ergo Joannem audis, o hæretice; rnclius audis præcursorem recursor 1; melius audis humilem, o superbe; melius audis lucernam ardentem, o lucerna exstincta. Audi Joannem, cum ventretur ad eum: c Ego quidem baptizo vos in aqua » Et tu, si te agnoscas, minister es aquæ. « Ego, > inquit, < baptizo vos in aqua; qui veniet autem, mnjor rue cst. v Quantum major te est? a Cujus non sum dignus corrigiam calceamenti solvere. > Quantum se humiliaret, si se dignum diceret? Ne hoc quidcm dixit dignum so esse. corrigiam calceamenti solvere. Ipse est qui baptizat in Spiritu sancto. Quid te pro Christo supponis? Ipse baptizat in Spiritu sancto. Ergo ipse justificat. Tu quid dicis? Ego baptizo in Spiritu sancto, ego justifico. Certe non dicis, Ego sum Christus? Certe non es de illis, de quibus dictum est, Mutti venient in nomine meo dicentes, Ego sum Christus? Captus es: atque utinam vel captus inveniaris, qui non captus perieras. Bonum cst ad escam magni regis capi retibus veritatis. Noli ergo jam dicere, Ego justifico, ego sanctifico: ne convincaris dicere, Ego sum Christus. Dic potius quod amicus sponsi, noti qui te velis jactare pro sponso: Aeque qui plantat eat aliquid, neque qui rigat; sed qui incrementum dat Deus (I Cor. III, i;. Audi etiam ct ipsum, de quo agimus, amicum spons Certe cum Christo quasi discipulos habebat, et Christi discipulus non crat: audi illum confitentem sc Christi discipulum. Vide illum iutcr Christi discipulos, et lanto certiorem, quanto humiliorem; tanto humiliorem, quanto majorem. Vide illum facicntem quo,. scriptum est, Quanto magnus es, tanto humilia te in omnibus, et Coram Deo invenies gratiam. Jam dixit, Non sum dignus corrigiam calceementi solvere: sed non in boc se discipulum demonstravit. Qui de cœlo, inquit, venit, supcr omnes est (Joan. in, 51): uos autem omnes de plenitudine ejus accepimus. Ergo et ipse inter discipulos erat, qui cum Christo discipulos colligebat. Audi apertius fatentem se discipulum: Qui habet sponsam, sponsus est; amiere antem sponsi stat, et audit eum. Ei iJ. u stat, quia audit eum. Stat et audit; quia si non audia., cadit. Merito iUe, Auditui meo dabis, inquit, exsultationem et lætitiam. Quid est, auditui meo? Audire illum, non audiri velle pro illo. Et ut novenmus quia in eo quod audit eum, humilitatem commendat: cum dixisset, Auditui meo dabis exsultationem et lætitiam; continuo subjunxit, et exsultabunt ossa humiliata. Stat ergo et audit eum. Exsultabunt ossa humiliata, quia franguntur elata. Nullus ergo sibi servus potestatem Domini assumat. Gaudeat se esse in familia, et si est praepositus, proferat in tempore conservis cibaria (Matth. inv, 45); sed inde et ipse vivat, non ut de ipso illi vivant. Nam quid est proferre in tempore cibaria, nisi proferre Christum, laudare Christum, commendare Christum, prædicare Christum? hoc est, proferre in tempore cibaria. Nam ut esset ipse Christus cibaria jumentorum suorum, natus in praesepi positus est.","t":"You would do better, then, to listen to John, O heretic; better to listen to the forerunner, you who run back; better to listen to the humble one, O proud man; better to listen to the burning lamp, O lamp put out. Listen to John, when people came to him: “I indeed baptize you in water.” And you, if you knew yourself, are a minister of water. “I,” he says, “baptize you in water; but he who will come is greater than I.” How much greater than you? “The strap of whose sandal I am not worthy to loosen.” How much would he humble himself if he said he was worthy? He did not even say that he was worthy to loosen the strap of his sandal. “He is the one who baptizes in the Holy Spirit.” Why do you put yourself in Christ’s place? He baptizes in the Holy Spirit. So he justifies. What do you say? “I baptize in the Holy Spirit, I justify.” Surely you do not say, “I am the Christ”? Surely you are not one of those of whom it was said, “Many will come in my name, saying, I am the Christ”? You are caught: and would that you might at least be found caught, you who, not caught, had perished. It is good to be caught in the nets of truth to become food for the great king. Do not say, then, any longer, “I justify, I sanctify,” lest you be convicted of saying, “I am the Christ.” Say rather what the friend of the bridegroom says, you who would boast yourself in place of the bridegroom: “Neither he who plants is anything, nor he who waters, but God who gives the growth.” Listen also to him of whom we are speaking, the friend of the bridegroom. Certainly he had disciples as it were alongside Christ, and he was not a disciple of Christ: hear him confessing himself a disciple of Christ. See him among the disciples of Christ, and so much the surer as the humbler, so much the humbler as the greater. See him doing what is written: “The greater you are, the more humble yourself in all things, and you will find grace before God.” He has already said, “I am not worthy to loosen the strap of his sandal”; but in this he did not show himself a disciple. “He who comes from heaven,” he says, “is above all; but we have all received from his fullness.” So he too was among the disciples, he who gathered disciples alongside Christ. Hear him confessing more openly that he is a disciple: “He who has the bride is the bridegroom; but the friend of the bridegroom stands and hears him.” And he stands because he hears him. He stands and hears; because if he does not hear, he falls. Rightly does that one say, “To my hearing you will give exultation and gladness.” What is “to my hearing”? To hear him, not to wish to be heard instead of him. And so that we might know that in hearing him he commends humility, when he had said, “To my hearing you will give exultation and gladness,” he at once added, “and the bones that have been humbled will exult.” So he stands and hears him. The humbled bones will exult, because the lifted-up ones are broken. Let no servant, then, take to himself the power of the Lord. Let him rejoice to be in the household, and if he is set over it, let him give his fellow servants their food in due season; but let him himself live from it, not let them live from him. For what is it to give food in due season, if not to bring forth Christ, praise Christ, commend Christ, preach Christ? This is to give food in due season. For so that Christ himself might be the food of his beasts of burden, he was born and placed in a manger.","f":"Augustine, <i>Serm.</i> 292.8 (PL 38:1325–1327; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/292-8)."},"augustine-sermones/293.1":{"o":"Sancti Joannis, cujus nativitatem, cum Evangelium legeretur, mirantes audivimus, solemnitatem hodie celebramus. Quanta est gloria judicis, si tanta est præconis? Qualis est venturus via, si talis est qui praeparat viam? Nativitatem Joannis quodam modo consecratam observat Ecclesia: nec invenitnr ullus in Patribus, cujus nativitatem solemniter celebremus: celebramus Joannis, celebramus et Christi: hoc vacarc non potest, et si forte a nobis pro tantae rei dignitate minus explicatur, fructuosius tamen et altius cogitatur. Nascitur Joannes de anicula steriti, nascitur Christus de juvencula virgine. Joannem parit sterilitas, Christum integritas. In nativitate Joannis ætas congrua non erat parentalis, in nativitate Christi complexus non exstitit maritalis. Ille angelo prædicante nuntiatur, iste angelo nuntiante concipitur. Non creditur Joannes nasciturus, et fit pater mutus: creditur Christus, et fide concipitur. Fit prius adventus fidei in cor virginis, et sequitur fecunditas in utero matris. Et tamen prope eadem verba sunt Zachariae dicentis, cum angelus Joannem nuntiaret, Per quid cognoscam hoc? Ego enim sum senex, et uxor mea jam processit in diebus suis: et Mariae sanctae angelo nuntiante partum ejus futurum, < Quomodo fiet istud, quoniam virum non cognosco? » pene eadem verba. Illi dicitur: < Ecce eris tacens, nec potens loqui, quousque fiant hæc, propter quod non credidisti verbis meis, quae adimplebuntur tempore suo. > Illi autem: a Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi; propterea quod nascetur ex te Sanctum, vocabitur Filius Dei. i me corripitur, ilia instruitur. IlIi dicitur, Quia non credidisti: illi dicitnr, Accipe quod quæsisti. Propemodum eadem verba sunt, Per quid cognescam hoc? et, Quomodo fiet istud? Sed eum qui verba audiebat et cor videbat, non latebat. In utriusque verbis cogitatio latcbat; sed homines, non angelum latebat: imo non latebat eunD qui loquebatur per angelum. Postremo nascitur Joanne:, dum jam lui minuitur, et nox incipit crescere r nascitur Christus, dum nox accipit detrimentum v et dies augmentum. Et tanquam hoc signum nativitatis amborum Joannes ipse respiciens, dicit: Illum oportet cresceret me autem minui. Proposuimus inquirenda, et discutienda praediximus: scd hoc praelocutus sum, et si omnibus tanti mysterii sinibus perscrutandis non sufficimus, vel facultate, vel tempore; melius vos docebit qui loquitur in vobis, eliam absentibus nobis, quem pie cogitatis, quem corde suscepistis, cujus templa facti estis.","t":"We are celebrating today the solemnity of Saint John, whose birth we heard with wonder when the Gospel was read. How great is the glory of the judge, if so great is the herald’s? What will the coming way be like, if such is he who prepares the way? The Church keeps John’s birth as in a certain way consecrated: nor is anyone found among the fathers whose birth we celebrate solemnly. We celebrate John’s, and we celebrate Christ’s: this cannot be without meaning; and if perhaps we explain it less well than the dignity of so great a matter deserves, it is still pondered more fruitfully and deeply. John is born of an old barren woman; Christ is born of a young virgin. Barrenness bears John, integrity bears Christ. At John’s birth the parents’ age was not suitable; at Christ’s birth there was no marital embrace. The one is announced by an angel’s proclamation; the other is conceived at an angel’s announcement. That John will be born is not believed, and the father is made mute; Christ is believed, and is conceived by faith. First faith comes into the virgin’s heart, and fruitfulness follows in the mother’s womb. And yet the words are almost the same: Zechariah saying, when the angel announced John, “By what shall I know this? For I am old, and my wife is already advanced in her days”; and holy Mary, when the angel announced her future child-bearing, “How will this be, since I do not know a man?”—almost the same words. To him it is said: “Behold, you will be silent and unable to speak until these things happen, because you did not believe my words, which will be fulfilled in their time.” But to her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the holy one that will be born of you will be called the Son of God.” He is rebuked, she is instructed. To him it is said, “Because you did not believe”; to her it is said, “Receive what you asked.” The words are almost the same, “By what shall I know this?” and “How will this be?” But it did not escape him who heard the words and saw the heart. In the words of both the thought was hidden; but it was hidden from men, not from the angel; or rather it was not hidden from him who spoke through the angel. Finally, John is born when the light is already diminishing and the night begins to grow; Christ is born when the night suffers loss and the day gains. And as if looking to this sign of the birth of both, John himself says: “He must increase, but I must decrease.” We have set out things to be inquired into and said beforehand that they are to be discussed; but I have said this in advance: if we are not equal, either in ability or in time, to searching all the recesses of so great a mystery, he will teach you better who speaks in you even when we are absent, whom you think of piously, whom you have received in your heart, whose temples you have become.","f":"Augustine, <i>Serm.</i> 293.1 (PL 38:1327; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-1)."},"augustine-sermones/293.10":{"o":"Quid ergo, ait aliquis, et infans indiget liberatore? Plane indiget: testis est mater fideliter currens eam parvulo baptizando ad ecclesiam. Testis est ipsa mater Ecclesia suscipiens parvulum abluendum, et aut liberatum dimittendum, aut pietate nutriendum. Quis audeat dicere testimonium centra tantam matrem? Postremo et in ipso parvulo miseriæ ipsius testis est fletus. Quantum potest, testatur natura infirma, paruin intelligens; non incipit a risu, incipit a fletu. Agnosce miserum, porrige auxilium. Omnes misericordiæ visceribus induantur. Quanto minus pro se ipsi possuut, tanto misericordius pro parvulis nos loquamur. Auxilium rerum suarum tuendarum Ecclesia solct præbere pupillis: omnes loquamur pro parvulis, ab omnibus eis præbeatur auxilium, ne perdant coeleste patrimonium. Et propter illos Dominus illoruin parvulus factus est. Quomodo ad ejus liberationem non pertinuerunt, qui pro illo primi occidi meruerunt?","t":"What then, someone says, does an infant too need a liberator? Plainly it needs one: the mother bears witness, faithfully running to the church with the little one to be baptized. Mother Church herself bears witness, receiving the little one to be washed, and either to be sent away freed or to be nourished with devotion. Who would dare to bear witness against so great a mother? Finally, in the little one itself its weeping is a witness to its misery. As far as it can, weak nature that understands little bears witness: it does not begin with laughter, it begins with weeping. Recognize the wretched one; hold out help. Let all put on the bowels of mercy. The less they can do for themselves, the more mercifully let us speak for the little ones. The Church is accustomed to give orphans help in protecting their property: let us all speak for the little ones; let help be given them by all, lest they lose their heavenly inheritance. For their sake too the Lord became a little one. How could they not belong to his liberation who were the first to deserve to be killed for him?","f":"Augustine, <i>Serm.</i> 293.10 (PL 38:1333; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-10)."},"augustine-sermones/293.11":{"o":"Postremo de ipso Domino Salvatore, cum ejus nativitas proxima praenuntiaretur, dictum est: Vocabunt nomen ejus Jesum: ipse enim salvum faciet populum. suum a peccatis eorum. Jesum tenemus, interpretationem nominis hujus habcmus. Quare Jcsus, quod latine Salvator dicitur, quare Jesus? Ipse enim salvum faciet populum suum. Sed salvum fecit, populum suum in manu potenti Moyses, et in adjutorto Excelsi a persecutione et dominatione Ægyptiorum: fecit salvum populum suum et Jesus Nave a persecutoribus bellisque geutium: fecerunt salvum populuin Judices, cum ab Allophylis liberantes; recerunt et Reges, a dominatu circumquaque oblatrantium gentium liberantes. Non sic salvat Jesus: sed a peccatis eorum. Vocabunt nomen ejus Jesum. Quare? Ipse enim salvum faciet populum suum. Unde? A peccatis eorum. Nunc de parvulo interrogo, affertur ad ecclesiam faciendus christianus, baptizandus, puto quia ideo ut sit in populo Jesu. Cujus Jesa? Qui salvum facit populum suum a peccatis eorum. Si non habet quod in illo salvetur, auferatur hinc. Quare non dicimus matribus, Auferte hinc istos parvulos? Jesus namque salvator est: si non habent isti quod in illis salvetur, auferte hinc eos. Non eat opus. sanis medicus, sed male habentibus ( Id. IX, 12 ). Audebit mihi quisquam in hoc parvuli discrimine dicere: Mihi est Jesus, huic non est Jesus. Ergo tibi est Jesus, huic non est Jesus? Non venit ad Jesum.? nun pro illo respondetur ut credat in Jesum? Alterum baptismum instituimus parvulis, in quo non fit remissio peccatorum? Plane si iste parvulus pro sc loqui posset, vocem contradicentis refelleret, et clamaret: Da mihi vitam Christi; in Adam mortuus sum; da milii vitam Christi, in cujus conspectu mundus non eat, nec infans cujus eat unius diei vita super terram. Istis gratiam non negaret, nec qui de suo daret. Fiat misericordia cnm miseris. Utquid eorum innocentia ultra modum laudatur? Inveniant salvatorem, nondum sentiant adulatorem. Nos plane in tanto infantium periculo nec disputare debemus, ne coruni salutem vel disputando differre videamur. Afferatur, abluatur, liboretur, vivificetur. Sicut in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur. Noa invenit qua veniret in hujus sæculi vitam, nisi per Adam: nou inveniet qua evadat futuri sæculi pœnam, nisi per Christum. Quid claudis unicam januam? Unus enim Deus, unus et mediator Dei et hominum homo Christis Jesus. Audi, clamat tibi: Nou eat enim opus sanis medicus, sed male habentibus. Quare istum sanum dicis, nisi quia medico contradicis?","t":"Finally, of the Lord Savior himself, when his birth was foretold as near, it was said: “They shall call his name Jesus: for he will save his people from their sins.” We hold the name Jesus, and we have the interpretation of this name. Why Jesus, which in Latin is called Savior, why Jesus? “For he will save his people.” But Moses saved his people with a mighty hand and with the help of the Most High from the persecution and domination of the Egyptians; Jesus son of Nun also saved his people from persecutors and the wars of the nations; the judges saved the people, freeing them from the foreigners; the kings did so too, freeing them from the domination of the nations barking all around. Jesus does not save in this way, but “from their sins.” “They shall call his name Jesus.” Why? “For he will save his people.” From what? “From their sins.” Now I ask about the little one: he is brought to the church to be made a Christian, to be baptized—I suppose so that he may be among the people of Jesus. Of which Jesus? Of him who saves his people from their sins. If he has nothing in him to be saved, let him be taken away from here. Why do we not say to the mothers, Take these little ones away from here? For Jesus is the Savior: if these have nothing in them to be saved, take them away from here. “Those who are well have no need of a physician, but those who are sick.” Will anyone dare to say to me in this crisis of the little one: Jesus is for me, Jesus is not for him? So Jesus is for you, Jesus is not for him? Does he not come to Jesus? Is it not answered for him that he believes in Jesus? Are we establishing another baptism for little ones, in which there is no remission of sins? Plainly, if this little one could speak for himself, he would refute the voice of the one contradicting and would cry out: Give me the life of Christ; in Adam I died; give me the life of Christ, in whose sight no one is clean, not even an infant whose life on earth is one day. He who gives from his own would not deny them grace. Let mercy be shown the wretched. Why is their innocence praised beyond measure? Let them find a Savior; let them not yet feel a flatterer. We plainly ought not even to dispute in so great a danger to infants, lest by disputing we seem to delay their salvation. Let him be brought, washed, freed, made alive. “As in Adam all die, so also in Christ all will be made alive.” He found no way to come into the life of this world except through Adam; he will find no way to escape the punishment of the world to come except through Christ. Why do you shut the only door? “For there is one God, and one mediator of God and men, the man Christ Jesus.” Listen, he cries to you: “For those who are well have no need of a physician, but those who are sick.” Why do you call this one well, unless because you contradict the physician?","f":"Augustine, <i>Serm.</i> 293.11 (PL 38:1333–1335; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-11)."},"augustine-sermones/293.12":{"o":"hanc, inquit, et Joannes, de quo loquebaris, cum peccato natus est? Invenisti plano præter peccatum n dum, quem invenis præter Adam natum. Non avetlis hanc sententiam de manibus fidelium: « Per unum bominem mors, et per unum resurrectio mortuorum. Sicut in Adam omnes moriuntur, sic ct in Christo omnes vivificabuntur. Per unum hominem peccatuui intravit in mundum, et per peccatum mors, et ita in omnes homines pertransiit. Si verha mea haec essent, posset a me hæc sententia dici expressius? possetevidcntius? posset plenius? Ita in omnes homines pertransiit, in quo omnes peccaverunt. Jam tu excipe Joannem: si separaveris ab bominibus, si separaveris ab illo tramite humanæ propaginis, si separaveris a complexu masculi et feminæ, etiam ab ista sententia separabis. Nam ille qui voluit ab ea esse scparalus, pcr virginem est venire dignatus. Utquid Inc cogis discutere merita Joannis? In ulcIo Dominum salutavit: sed puto quia eum salutavit, a quo salutem dcsideravit. Non quærit tuam perniciosissimam defensionem. Venienti Domino ad baptismum suum, conscius communis infirmitatis ait: Ego a te dcbeo baptizari. Veniebat euim Dominus ad commendandam etiam in baptismo humilitatem, ad ipsius sacramenti consecrationem. Quia sic suscepit baptismum juvenis, quemadmodum inf. ns circumcisionem. Suscepit commendanda medicamenta, non vulnera. Ille autem quare diceret, Ego a te debeo baptizuri, mundus ab omni pcnitus noxa, si non in eo crat quod sanarctur, si non in eo crat quod mundaretur? Ille sc dicit debitorem, et tu eum purgas, ne debita rclaxentur. Ego a te, inquit, debeo baptizari: opus est mihi, necessarium est mihi. Et hoc illi ibi præstitum est. Quando enim nO. minus in aquam, non ille præter aquam. Quid pluribus? Cesset dcinceps, si fieri potest, contrarius disputator; quia et præconem suum libcravit ipse Salvator.","t":"So, he says, John too, of whom you were speaking, was born with sin? You have plainly found someone born without sin, if you find someone born without Adam. You do not wrench this statement out of the hands of the faithful: “Through one man death, and through one the resurrection of the dead. As in Adam all die, so also in Christ all will be made alive. Through one man sin entered into the world, and through sin death, and so it passed through to all men.” If these were my words, could this statement be put by me more expressly? More evidently? More fully? “So it passed through to all men, in whom all sinned.” Now make an exception of John: if you separate him from men, if you separate him from that track of human descent, if you separate him from the union of male and female, you will also separate him from this statement. For he who willed to be separated from it deigned to come through a virgin. Why do you force me to discuss the merits of John? He greeted the Lord in the womb: but I think he greeted him from whom he desired salvation. He does not seek your most pernicious defense. When the Lord came to his baptism, conscious of the common weakness, he said: “I ought to be baptized by you.” For the Lord came to commend humility even in baptism, to consecrate the sacrament itself. For he received baptism as a young man just as he received circumcision as an infant. He received remedies to commend them, not wounds. But why would John say, “I ought to be baptized by you,” if he were utterly clean of all harm, if there were nothing in him to be healed, nothing in him to be cleansed? He calls himself a debtor, and you clear him, so that his debts may not be released. “I ought,” he says, “to be baptized by you”: I need it, it is necessary for me. And this was granted him there. For when the Lord went down into the water, John was not apart from the water. What more? Let the contrary disputer stop from now on, if it can be, because the Savior himself also set free his herald.","f":"Augustine, <i>Serm.</i> 293.12 (PL 38:1335; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-12)."},"augustine-sermones/293.2":{"o":"Videtur ergo Joannes interjectus quidam limes Testamentorum duorum, veteris et novi. Nam eum esse, ut dixi, quodam modo limitem Dominus ipse testatur dicens: Lex et Prophetas usquead Joannem Baptistam (Luc. xvi, f 6). Sustinet ergo personam vetustatis, et præconium novitatis. Propter personam vetustatis, de senibus nascitur: propter personam novitatis, in visceribus matris propheta declaratur. Nonduin enim natus ad sanctæ Mariae adventum, exsultavit in utero matris. Jam ibi designatus erat, designatus antequam natus: cit - jus praecursor esset ostenditur, antequam ab eo videretur. Divina sunt hæc, et mensuram humanæ fragilitatis excedunt. Postremo nascitur, accipit Bomen, lingua solvitur patris. Refer quod factum est ad significantem imaginem rerum: tautum quod factum est ne non factum putes, quoniam qnid significaret forsitan dices. Hoc quod factum est, refer ad significationem rerum, et vide magnam mysterium. Zacharias tacet, et amittit vocem, donec Joannes nasceretur praecursor Domini, et aperiret vocem. Quid est silentium Zachariae, nisi prophetia latens, ct ante praedicationem Christi quodam modo occulta et clausa? Aperitur illius adventu, clara fit venturo eo qui prophetabatur. Hoc est apertio vocis Zachariæ in nativitate Joannis, quod est discissio veli in crure Christi Joannes si se ipsum nuutiaret, Zacharie os non aperiret. Solvitur lingua, quia nascitur vox: nam Joanni jam prænuntianti Dominum dictum est, Tu quis es? Et respondit, Ego sum vox clamantis in eremo.","t":"John, then, appears set between as a kind of boundary of the two Testaments, the old and the new. For that he is in a certain way a boundary, as I said, the Lord himself testifies, saying: “The law and the prophets were until John the Baptist.” So he bears the role of the old and the proclamation of the new. Because of the role of the old, he is born of old people; because of the role of the new, he is declared a prophet in his mother’s womb. For, not yet born, at holy Mary’s coming he leaped in his mother’s womb. Already there he had been marked out, marked out before he was born: it is shown whose forerunner he was, before he was seen by him. These things are divine and exceed the measure of human frailty. Finally he is born, receives his name, his father’s tongue is loosed. Refer what happened to the signifying image of things: only, do not think that what happened did not happen because you may say what it signified. Refer what happened to the meaning of things, and see a great mystery. Zechariah is silent and loses his voice until John, the forerunner of the Lord, should be born and open his voice. What is Zechariah’s silence, if not prophecy hidden, and before the preaching of Christ in a certain way concealed and closed? It is opened at his coming; it becomes clear when he who was prophesied comes. The opening of Zechariah’s voice at John’s birth is what the tearing of the veil at Christ’s cross is. If John had announced himself, he would not have opened Zechariah’s mouth. The tongue is loosed because the voice is born: for when John was already announcing the Lord, it was said to him, “Who are you?” And he answered, “I am the voice of one crying in the wilderness.”","f":"Augustine, <i>Serm.</i> 293.2 (PL 38:1327; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-2)."},"augustine-sermones/293.3":{"o":"Vox Joannes, Dominus autem iit principio erat Verbum. Joannes vox ad tempus, Christus Verbum in principio æternum. Tolle verbum, quid est vox? Ubi nullus est intellectus, inanis est strepitus. Vox sine verbo atirem pulsat, cor non ædificat. Verumtamen in ipso corde nostro aedificando advertamus ordinem rerum. Si cogito quid dicam, jam ver, bum est in corde ineo: sed loqui ad te volens, quæro quemadmodum sit etiam in corde tuo, quod jam est in meo. Hoc quærens quomodo ad te perveniat, et in curdc tuo insideat verbum quod jam est in corde meo, assumo vocem, et assumpta voce loquor libi: sonus vocis ducit ad te intellectum verbi: et cum ad te duxit sonus vocis intellectum verbi, sonus quidem ipse pertransit; verbum autem quod ad te sonus perduxit, jam est in corde tuo, nec recessit a meo. Sonus ergo, transacto verbo ad te, nonne tibi videtur dicere sonus ipse, Illum oportet crescere, me autem minui? Sonus vocis strepuit in ministerium, et abiit, quasi dicens, Hoc gaudium meum completum eat. Verbum teneamus, verbum medullitus conceptum non amittamus, Vis videre vocem transeuntem, etVerbi divinitatem manenlem? Baptismus Joannis modo ubi cst? Ministravit, et abiit. Christi nunc Baptismus frequentatur. Omnes in Christum credimus, salutem in Christo speramus: hoc sonuit vox. Nam quia discernere difficile eat a voce verbum, et ipse Joannes putatus est Christus. Vox verbum putata est: sed agnovit se vox, ne offenderet verbum. Non sum,inquit, Christus, nec Elias, nec propheta. Responsuin est, Tu ergo quis ea? Ego sum, inquit, vox clamantis in eremo, Parate viam Domino. Vox clamantis in eremo, vox rumpentis silentium. Parate viam Domino, tanquam diceret, Ego ideo sono, ut mum in cor introducam: sed quo introducam non dignatur venire, nisi viam præparetis. Quid est, Viam parate; nisi, congrue supplicate? Quid est, Viam parate; nisi, humiliter cogitate? Ab ipso accipite humilitatis exemplum. Putatur Christus, dicit se non esse quod putatur, nec ad suum fastum I errorem assumit alienum. Si diceret, Ego sum Christus; quam facillime crederetur, qui antequam diceret, credebatur? Non dixit: agnovit se, distinxit se, humiliavit se. Vidit ubi haberet salutem: lucernam se intellexit, et ne exstingueretur vento superbias timuit.","t":"John is the voice; but the Lord “in the beginning was the Word.” John a voice for a time; Christ the Word eternal in the beginning. Take away the word, and what is the voice? Where there is no understanding, it is an empty noise. A voice without a word strikes the ear; it does not build up the heart. Yet in this very building up of our heart let us notice the order of things. If I think what I am to say, the word is already in my heart; but wishing to speak to you, I seek how what is already in mine may also be in your heart. Seeking how the word that is already in my heart may reach you and settle in your heart, I take up a voice, and with the voice taken up I speak to you: the sound of the voice brings the understanding of the word to you; and when the sound of the voice has brought the understanding of the word to you, the sound itself passes away; but the word which the sound brought to you is now in your heart, and has not left mine. So the sound, when the word has passed over to you, does not the sound itself seem to say to you, “He must increase, but I must decrease”? The sound of the voice made its noise in service and went away, as if saying, “This my joy is complete.” Let us hold on to the word; let us not lose the word conceived in our very marrow. Do you want to see the voice passing and the divinity of the Word remaining? Where is John’s baptism now? It served and went away. Now Christ’s baptism is frequented. We all believe in Christ, we hope for salvation in Christ: this is what the voice sounded. For because it is difficult to tell the word from the voice, John himself was thought to be the Christ. The voice was thought to be the word; but the voice recognized itself, so as not to offend the word. “I am not,” he said, “the Christ, nor Elijah, nor the prophet.” It was answered, “Who are you, then?” “I am,” he said, “the voice of one crying in the wilderness, Prepare the way of the Lord.” The voice of one crying in the wilderness, the voice of one breaking the silence. “Prepare the way of the Lord,” as if he were saying: I sound for this, to bring him into the heart; but he whom I bring in does not deign to come unless you prepare the way. What is “Prepare the way,” if not “pray fittingly”? What is “Prepare the way,” if not “think humbly”? Take from him an example of humility. He is thought to be the Christ; he says that he is not what he is thought to be, nor does he take up another’s error for his own pride. If he had said, “I am the Christ,” how very easily would he have been believed, who was believed before he said it! He did not say it: he knew himself, distinguished himself, humbled himself. He saw where he had his salvation: he understood himself to be a lamp, and he feared to be put out by the wind of pride.","f":"Augustine, <i>Serm.</i> 293.3 (PL 38:1327–1329; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-3)."},"augustine-sermones/293.4":{"o":"H.cc enim dispositio placuit Deo, ut tantæ gratiæ homo testimonium perhiberet Christo, qui posset putari Christis. Denique in natis mulierum, sicut dixit ipse Christus, nemo exsurrexit major Joanne Baptista (Matth. x I, 11). Si hoc homine nullus erat major homo, qui major est illo, plus est qnam homo. Magnum testimonium Christi de se ipse, sed lippientibus et infirmis oculis parum de se testificalur dies I. Infirmi oculi diem expavescunt, lucernam ferunt. Ideo præmisit lucernam dies venturus. Sed in corda fidelium lucernam præmisit, ad confundenda corda infidclium. Paravi, inquit, lucernam Christo meo: Deus Pater inprophetia loquens, Paravi lucernam Christo meo: Joannem Salvatori praeconem, judici praecursorem venturo, futuro amicum sponso. Paravi, inquit, lucernam Christo meo. Quare parasti? Inimicos ejus induam confusione: super ipsum autem florebit sanctificatio mea. Quomodo per hanc lucernam inimici ejus induti sunt « onfusione? Evangelium perscrutemur. Calumniantes Judæi Domino dixerunt, In qua potestute ista facis? Si tu es Christus, dic nobis palam. Causam quærebant, non fidem; unde insidiarentur, non unde liberarentur. Denique qui corda eorum vidit, attendite quid respondit confusurus eos de lucerna. Interrogo, inquit, etiam vos unum sermonem: Dicite mihi, Baptisma Joannis unde est? de cælo, an ex hominibus? Illi continuo repercussi, et quamvis tenuiter radiante die, ad palpandum compulsi, quoniam claritatem illam speculari non poterant, ad sui cordis tenebras confugerunt, et ibi secum turbari coeperunt, offendentes et ruentes. Si dixerimus, iuquiunt: hoc apud se ipsos, ubi cogitabant, sed quo ille cernebat: Si dixerimus, inquiunt, De cælo est; dicet nobis, Quare ergo non credidistis ei? Ipse enim testimonium perhibuerat Christo Domino. Si autem dixerimus, Ab hominibus; lapidant noa populi: quia propheta magnus Joannes habebatur. Et dixerunt, Nescimus. Nescitis: in tenebris estis, lumen ami!titis. Quanto enim melius, si forte tenebras in corde humano versantur, lumen admittere, non amittere. Ubi dixerunt, Nescimus: ait Dominus, Nec ego dico vobis in qua potestate ista facio. Scio enim quo corde dixeritis, Nescimus, non volentes doceri, sed timentes confiteri.","t":"For this arrangement pleased God: that a man of such great grace, who could be thought to be the Christ, should bear witness to Christ. Indeed, among those born of women, as Christ himself said, none has arisen greater than John the Baptist. If there was no man greater than this man, he who is greater than he is more than man. Great is Christ’s testimony about himself; but to bleary and weak eyes the day testifies too little about itself. Weak eyes fear the day; they bear a lamp. Therefore the day that was to come sent a lamp ahead. But it sent the lamp ahead into the hearts of the faithful, to confound the hearts of the unbelievers. “I have prepared,” he says, “a lamp for my Christ”: God the Father speaking in prophecy, “I have prepared a lamp for my Christ”: John, a herald for the Savior, a forerunner for the judge to come, a friend for the bridegroom to be. “I have prepared,” he says, “a lamp for my Christ.” Why have you prepared it? “I will clothe his enemies with confusion; but upon him my sanctification shall flourish.” How were his enemies clothed with confusion through this lamp? Let us search the Gospel. The Jews, slandering, said to the Lord, “By what authority do you do these things? If you are the Christ, tell us plainly.” They were seeking a charge, not faith; something to lay snares with, not something by which to be set free. Indeed, he who saw their hearts—attend to what he answered, about to confound them by means of the lamp. “I also will ask you,” he said, “one question: tell me, the baptism of John, from where is it? From heaven, or from men?” They were at once struck back, and, though the day shone faintly, they were driven to grope; because they could not gaze at that brightness, they took refuge in the darkness of their hearts, and there began to be troubled within themselves, stumbling and falling. “If we say,” they say—this among themselves, where they were thinking, but where he was seeing—“if we say,” they say, “From heaven, he will say to us, Why then did you not believe him?” For John had borne witness to Christ the Lord. “But if we say, From men, the people will stone us,” because John was held to be a great prophet. And they said, “We do not know.” You do not know: you are in darkness; you lose the light. For how much better, if darkness perhaps dwells in a human heart, to admit the light, not to lose it. When they said, “We do not know,” the Lord said, “Neither do I tell you by what authority I do these things.” For I know with what heart you said, “We do not know”: not wishing to be taught, but fearing to confess.","f":"Augustine, <i>Serm.</i> 293.4 (PL 38:1329; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-4)."},"augustine-sermones/293.5":{"o":"Haec divina dispensatio; quantum homo perscrutari potest, melior melius, inferior inferius; hæc divina dispensatio magnum nobis insinuat sacramentum. Venturus enim erat Christus in carne, non quicumque, nen angelos, non legatus; sed ipse veniens salvos faciet eos(I sai. XXXV, 4). Non erat quicumque venturus: et tamen quomodo erat venturus? In carne mortali nasciturus, infans parvulus futurus, in prasepi ponendus, cunisinvolvendus, lacte nutriendus, per ætates augendus, postremo etiam morte perimendus. Hæc ergo omnia humilitatis indicia et nimias humilitatis est forma. Cujus haec humilitas? Excelsi. Quam excelsi? Noli quærere in terra, transcende et sidera. Cum ad coelestes excrcitus Angelorum vcneris, audies ab eis, Transi et nos. Cum veneris ad Sedes, Dominationes, Principatus, Potestates, audies, Transi et nos; et nos facti sumus: Omnia per ipsum facta sunt. Universam transcende creaturam; quidquid conditum est, quid quid institutum, quidquid mutabile, sive corporeum, sive incorporeum, cuncta transcende. Videndo nondum potes, credendo transcende: perveni ad Creatorem, et interim fide antecedente te, quae perducit te, perveni ad Creatorem. Ibi vide, In principio erat Verbum. Non enim aliquando factum est: sed in principio erat. Non quomodo creatura, de qua dicitur, In principio fecit Deus coelum et terram. Hoc quod in principio erat, non est quando non erat. Hoc ergo quod in principio erat, et Verbum erat apud Deum, et ipsum Verbum Deus erat: et omnia per ipsum facta sunt, et sine ipso factum est nihil: et in quo est vita quod factum est, vcnit ad nos. Ad quos? ad dignos? Absit: sed ad indignos. Eteniin Christus pro impii, mortuus est, et indignis, sed dignus. Nus eniw indigni quorummisereretnr; sed dignus ille qui misereretur, cui diceretur, Propter misericordiam tuam, Domine, libera nos. Non propter præcedentia nostra merita, sed propter misericordiam luam, Domine, libera nos; et propitius esto peccatis nostris propter nomen tuum, non propter meritum nostrum. Nam nou propter meritum peccatorum, sed propter nomen tuum. NaM ineritum peccatorum, non utique præmium, Med supplicium. Ergo propter nomen tuum. Ecce ad quos venit, tcce quantus venit. Ad nos ille quomodo venit? Verbum plane caro factum est, ut inhabitaret in nobis. Si enim in sua d viniiale tantummodo veniret, quis eum ferret? quis cum caperet? quis susciperet? Sed suscepit quod nos eramus, ne remaperemus quod eramus: scd quod nos eramus natura, non culpa. Quia euim ad homines humo, non tamen quia ad peccatores peccator. De duobus istis, natura humana efculpa humana, unum suscepit, aliud sapavit. Nam si ipse susciperet nostram iniquitatem, et jpse quæreret salvatorem. Suscepit tamen ferendam et sanandum, non autem habendam: et homo apparuit inter homines, latens Peus.","t":"This divine arrangement—as far as a man can search it out, the better man better, the lesser less well—this divine arrangement conveys a great mystery to us. For Christ was going to come in the flesh, not just anyone, not an angel, not an envoy, but “he himself coming will save them.” It was not just anyone who was to come: and yet how was he to come? To be born in mortal flesh, to be a little infant, to be laid in a manger, wrapped in a cradle, fed with milk, to grow through the ages of life, and finally even to be destroyed by death. All these, then, are signs of humility, and the very form of exceeding humility. Whose is this humility? The Most High’s. How high? Do not seek on earth; go beyond even the stars. When you come to the heavenly armies of the angels, you will hear from them, “Pass us by too.” When you come to the thrones, dominions, principalities, powers, you will hear, “Pass us by too: we too were made.” “All things were made through him.” Go beyond the whole creation: whatever has been founded, whatever established, whatever is changeable, whether bodily or bodiless, go beyond all. You cannot yet by seeing; go beyond by believing: reach the Creator, and meanwhile, with faith going ahead of you and leading you, reach the Creator. There see: “In the beginning was the Word.” For it was not made at some time; but in the beginning it was. Not like the creature, of which it is said, “In the beginning God made heaven and earth.” That which was in the beginning has no time when it was not. This, then, which was in the beginning—“and the Word was with God, and the Word itself was God; and all things were made through him, and without him nothing was made”; and that which was made is life in him—came to us. To whom? To the worthy? Far from it: to the unworthy. For “Christ died for the ungodly,” and for the unworthy, though he was worthy. For we were unworthy that he should have mercy on us; but he was worthy to have mercy, he to whom it might be said, “For your mercy’s sake, O Lord, deliver us.” Not because of our preceding merits, but “for your mercy’s sake, O Lord, deliver us; and be merciful to our sins for your name’s sake,” not for our merit. For not for the merit of sins, but for your name’s sake. For the merit of sins is surely not reward but punishment. So, for your name’s sake. See to whom he came; see how great he came. How did he come to us? “The Word” plainly “became flesh, that he might dwell among us.” For if he had come only in his divinity, who would have borne him? Who would have grasped him? Who would have received him? But he took what we were, so that we might not remain what we were: but what we were by nature, not by fault. For he came as a man to men, but not as a sinner to sinners. Of these two, human nature and human fault, he took the one and healed the other. For if he had taken our iniquity, he too would have sought a Savior. He took it, however, to bear and heal it, not to have it; and he appeared as a man among men, hiding as God.","f":"Augustine, <i>Serm.</i> 293.5 (PL 38:1329–1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-5)."},"augustine-sermones/293.6":{"o":"Quis ergo testimonium huic perhibeat dici latenti in quadam nube carnis? Da lucernam, testetur diem: sed hanc lucernam auge, ut quisquis plus illa fuerit, dies sit: In natis mulierum non exsurrexit major Joanne Baptista (Matth. XI t 1 1).0 ineffabilis dispensatio! Ego, fratres, cum hæc cogito, multum miror quod dicit Joannes de Christo, teste Evangelio: Non sum dignus, inquit, corrigiam calceamenli ejus solvere. Quid humilius diri potest? Quid excelsius Christo? quid humilius crucifixo? « Qui habet spunsam, sponsus est; amicus autem sponsi stat, et audit eum, et gaudio gaudet propter vocem sponsi », non propter suam. « Nos, > inquit, « de plenitudine ejus omnes accepimus >. Quanta dicit de Christo, quam præclara! quam excelsa! quam digna! si tamen de illo aliquid ab aliquo digne dicitur. Et tamen non ambulat inter discipulos Domini, non eum seculus est, ut Petrus, ut Andreas, ut Joqpnes, ut cæteri. Sed discipulos sibi ipse etiam congregavit, et constituto hic licet Doniino cuin discipulis suis, habebat discipulos et Joannes. Dicebantur discipuli Joannis. Diccbalur ipsi Domino, Quare Joannis discipuli jejunant, discipuli autem tui non jejunant (Marc. n, 18)? Hoc erat procul dubio necessamMM præcursori (ideli *, ab eo Christum prædicari qui posset aemulus credi. Habebat discipulos Joannes, habebat et Chrislus: quasi extra docebat, sed testis inhaerebat. Ideo in natis mulierum nemo exsurrexit majorJoanne Baptista. Fuerunt Prophetæ, habuerunt discipulos, sed non praisente Christo. Fuerunt postea magni Apostoli, sed quia discipuli Christi, non quia discipulos potuerunt habere cum Christo. Habet ille discipulos, congregat, baptizat: quil putamus i foris, an intus? Imo vero reipsa intus, ut tanquam homo a Deo liberaretur; specie quasi foris, ui testis crederetur. Intende hoc ipsum: perhibebant Domino testimonium, verbi gratia, Petrus, Andreas, Joannes et caieri; cum diceretur eis, Laudalis quem sequimini, prædicatis cui adhacretis. Veniat lucerna confundens inimicos, colligat discipulos. Habet Chr.slus, habet et Joannes. Baptizat Christus, baptizat <t Joannes; et venitur ad Joannem, et dicitur ei, Ille cui testimonium perhibuisti, ecce baptizat, et omnes reniunt ad eum: ut quasi æmulus invidiæ de Christo aliquid mali loqueretur. Sed ibi lucerna ardet tutius, ibi splendet darius, ibi vegetatur, quanto distinctius, tanto securius. Jam, inquit, dixi vobis, quia ego non sum Chritus. Qui habel sponsam, sponsus est: qui de cælo venit, super omnes est. Tunc illi credentes Christum admirabantur, tunc vero inimici confundebantur, quando quodam inodo compellebatur prædicare, qui credi poterat invidcre. Cogitur enim Dominum servus agnoscere, cogitur creatura Creatori testimonium perhibere: nec cogitur, sed iibenter facit. Amicus est enim, non invidus: nec sibi, sed sponso zclat.","t":"Who, then, should bear witness to this day hidden in a kind of cloud of flesh? Give a lamp, let it testify to the day; but make this lamp great, so that whoever is more than it is the day: “Among those born of women there has not arisen a greater than John the Baptist.” O inexpressible arrangement! I, brothers, when I think about these things, marvel greatly at what John says of Christ, as the Gospel testifies: “I am not worthy,” he says, “to loosen the strap of his sandal.” What can be said more humble? What is higher than Christ? What more humble than the crucified? “He who has the bride is the bridegroom; but the friend of the bridegroom stands and hears him, and rejoices with joy because of the bridegroom’s voice,” not because of his own. “We,” he says, “have all received from his fullness.” How much he says of Christ, how splendid, how lofty, how worthy—if indeed anything is said worthily of him by anyone! And yet he does not walk among the Lord’s disciples, he did not follow him, like Peter, like Andrew, like John, like the others. But he even gathered disciples for himself, and though the Lord was here with his disciples, John too had disciples. They were called John’s disciples. It was said to the Lord himself, “Why do John’s disciples fast, but your disciples do not fast?” This was without doubt necessary for the faithful forerunner: that Christ should be proclaimed by one who could be believed to be his rival. John had disciples, and Christ had: he taught as it were outside, but as a witness he clung to him. Therefore among those born of women none has arisen greater than John the Baptist. There were prophets, they had disciples, but not with Christ present. Afterward there were great apostles, but because they were disciples of Christ, not because they could have disciples alongside Christ. He has disciples, gathers them, baptizes: do we think outside, or inside? Rather, in reality inside, so that as a man he might be set free by God; in appearance as it were outside, so that as a witness he might be believed. Consider this very point: Peter, Andrew, John and the others, for example, bore witness to the Lord; but it would be said to them, “You praise him whom you follow, you proclaim him to whom you cleave.” Let the lamp come, confounding the enemies; let it gather disciples. Christ has them, and John has them. Christ baptizes, and John baptizes; and people come to John and say to him, “He to whom you bore witness, see, he is baptizing, and all are coming to him”: so that, as a jealous rival, he might say something bad about Christ. But there the lamp burns more safely, there it shines more brightly, there it is strengthened: the more distinctly, the more securely. “I have already told you,” he says, “that I am not the Christ. He who has the bride is the bridegroom. He who comes from heaven is above all.” Then those who believed admired Christ; then indeed the enemies were confounded, when he was in a certain way compelled to proclaim him, who could be believed to envy him. For the servant is compelled to recognize the Lord, the creature is compelled to bear witness to the Creator; nor is he compelled, but he does it gladly. For he is a friend, not an envious man; and he is jealous not for himself but for the bridegroom.","f":"Augustine, <i>Serm.</i> 293.6 (PL 38:1331; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-6)."},"augustine-sermones/293.7":{"o":"Faciunt hoc:unici sponsi; ct est quædam in nuptiis humanis solemnitas, ut cxceptis aliis allicis, etiam paranymphus adhibeatur, amicus interior, conscius secreti cubicularis. Sed hic interest, et plane multuni interest. Quod in nuptiis humanis homo homini paranymphus est, hoc est Joannes Christo, et idem Deus Christus sponsus, mediator Dei et hominum; sed in quantum homo. Nam in quantum Deus non mediator, sed aqualis Patri, hoc idem quod Pater, cum Patre unus Deus. Quando csset ista sublimitas mediatrix, a qua multum longe disjuncti jacebamus? Ut medius sit, aliquid assumat quod non erat: sed ut perveniamus, maneat quod erat. Ecce enim Deus super nos, ecce nos infra illum, et multa interjacent spatia, maxime peccati intervallum longe uos distinguit atque aljicil. In hac tanta distantia cum veniendum esset ad Deum, qua venturi eramus? Ipse Deus, Deus manet: accedit homo Deo, et fit una persona, ut sit nou semideus, quasi parte Dei Deus, et parte hominis homo; sed totus Deus et tolus homo: Deus liberator, homo mediator; tu per illum ad illum, non per alimo, nec non ad illum; sed per id quod in illo uos sumus, ad illum per quem facti sumus. Ideo Apostolus quamvis Christum noverit Deum: nam ipse de illo dixit, cum de Judæorum praecedentibus lues'his loqueretur, Quorumpatres, et ex quibus Christus secundum carnem, qni est super omnia Deus benedictus in sæcula (Rom. IX, 5}: cum ergo sciret illuin Deut, et super omnia Deum; ac per boc utique super omnia, quia per iUum facta sunt omnia; ventum est ut commendaret mediatorem, ct non dixit Dcum; non enim per hoc inedialor est, quod Deus est; sed per hoc mediator, quia factus est homo. Ipsa est liberatio nostra. Unus enim Deus. Quia utique Catholici auditis, instructi auditis, vigilanter auditis, Unus Deus: numqnid solus Pater? numquid solus Filius? numquid solus Spiritus sanctus? Sed utique Pater et Filius et Spiritus sanctus onus Deus. Ergo, Unus Deus, unus et mediator Dei et hominum homo Christus Jesus. Si diceret, Unus Dens, unus et mediator Dei et hominum Christus Jesus1; tanquam minor Deus intelligeretur. Etenim ab illa Trinitatis deitate quasi separaretur, si unus Deus, unus et mediator Dei et hominum Jesus Christus, quasi non ille Deus qui unus diceremur. Sed quia in unitate Dci, ibi Pater ct Filius et Spiritus sanctus: unitatem teneat divinitas, medietatem suscipiat humanitas.","t":"The friends of the bridegroom do this; and there is a certain custom in human weddings that, besides the other friends, a groomsman is also brought in, an inner friend, privy to the secret of the bedchamber. But here there is a difference, and plainly a great difference. What in human weddings a man is to a man as groomsman, this John is to Christ; and the same Christ is God, the bridegroom, the mediator of God and men—but insofar as he is man. For insofar as he is God, he is not mediator but equal to the Father, the same as the Father, one God with the Father. How could that sublimity be a mediator, from which we lay far, far separated? To be in the middle, let him take something that he was not; but, so that we may reach him, let what he was remain. For see, God is above us, see, we are below him, and many spaces lie between, above all the gap of sin separates us and casts us far away. In so great a distance, since we had to come to God, by what way were we to come? God himself remains God; man is joined to God, and one person comes to be, so that he is not a demigod, as if God by part of God and man by part of man; but wholly God and wholly man: God the liberator, man the mediator; you through him to him, not through another, nor to another; but through that in him which we are, to him through whom we were made. Therefore the apostle, although he knew Christ as God—for he himself said of him, when speaking of the preceding privileges of the Jews, “Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed forever”—since, then, he knew him as God, and God over all, and therefore surely over all because all things were made through him—when he came to commend the mediator, he did not say God; for he is not mediator by being God, but mediator by having been made man. This is our liberation. “For there is one God.” Since you hear as Catholics, hear as instructed, hear watchfully: “One God”: is it the Father alone? Is it the Son alone? Is it the Holy Spirit alone? But surely Father and Son and Holy Spirit are one God. So, “One God, and one mediator of God and men, the man Christ Jesus.” If he had said, “One God, and one mediator of God and men, Christ Jesus,” he would be understood as a lesser God. For he would be as it were separated from that deity of the Trinity, if there were one God and one mediator of God and men, Jesus Christ, as though he were not the God who is called one. But because in the unity of God are Father and Son and Holy Spirit, let divinity keep the unity, let humanity take up the middle place.","f":"Augustine, <i>Serm.</i> 293.7 (PL 38:1331–1333; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-7)."},"augustine-sermones/293.8":{"o":"Hac medietate reconciliatur Deo omnis generis humani massa ab illo per Adam alienata. Per AdAm enim peccatum intravit in mundum, et per peccatum mort; et ita in omnes homines pertransiit, in quo omnes peccaverunt. Quis hinc erueretur? quis ab hac massa irae ad misericordiam distingueretur? Quis enim te discernit? Quid autem habes quod non accepisti? NoM ergo nos discernunt merita, sed gratia. Nam si merita, debitum est: si debitum est, gratis non est: si gratis non est, gratia non est. Hoc ipse Apostolus dixit: Si autem gratia, jam non ex operibus; alioquin gratia jam non est gratia. Per unum salvamur, majores, minores, senes, juvenes, parvuli, infantes; per unum salvamur. Unus enim Deus, unus et mediator Dei et hominum homo Christus Jesus. Per unum hominem mors, et per unum resurrectio mortuorum. Sicut in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur ( I Cor. xv, 21, 22).","t":"By this middle position the whole mass of the human race, estranged from him through Adam, is reconciled to God. “For through Adam sin entered into the world, and through sin death; and so it passed through to all men, in whom all sinned.” Who could be dug out from here? Who could be distinguished from this mass of wrath for mercy? “For who distinguishes you? And what do you have that you did not receive?” So it is not merits that distinguish us, but grace. For if merits, it is a debt; if it is a debt, it is not free; if it is not free, it is not grace. The apostle himself said this: “But if by grace, then no longer from works; otherwise grace is no longer grace.” We are saved through one: the elder, the younger, the old, the young, little ones, infants; we are saved through one. “For there is one God, and one mediator of God and men, the man Christ Jesus.” “Through one man death, and through one the resurrection of the dead. As in Adam all die, so also in Christ all will be made alive.”","f":"Augustine, <i>Serm.</i> 293.8 (PL 38:1333; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-8)."},"augustine-sermones/293.9":{"o":"Hic aliquis occurrit, et dicit mihi: Quomodo omnes? Qui ergo in gehennam mittendi sunt, qui cum diabolo damnabuntur, qui æternis ignibus torquebuntur? Quomodo omnes et omnes? Quia nemo ad mortem nisi per Adam, nemo ad vitam nisi per Christum. Si esset alius per quem veniremus ad mortem, non omnes in Adana morerentur. Si esset alius per quem veniremus ad vitam, non omnes in Christo vivificarentur.","t":"Here someone meets me and says: How “all”? What about those who are to be sent into Gehenna, who will be condemned with the devil, who will be tormented in eternal fire? How “all” and “all”? Because no one comes to death except through Adam, no one to life except through Christ. If there were another through whom we came to death, not all would die in Adam. If there were another through whom we came to life, not all would be made alive in Christ.","f":"Augustine, <i>Serm.</i> 293.9 (PL 38:1333; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/293-9)."},"augustine-sermones/294.1":{"o":"In Natali sancii Joannis inter cætera quæ dicenda videban tur, ad Baptismum parvulorum noster sermo deductus est: et quia jam prolixus erat, et de illo terminando cogitabatur, non tanta dicta sunt de tanta quæ stione, quanta in tanto periculo a sollicitis dici debuerunt. Sollicitos autem nos facit, non ipsa sententia jam olim in Ecclesia catholica summa auctoritate fundata, sed disputationes quorumdam, quae mode crebrescere, et multorum animos evertere moliuntur. Hodie ergo, adjuvante Domino, placuit nobis hinc loqui. Diem quidem solemnem Martyris celebramus: sed major causa est omnium fidelium, quam tantum modo martyrum. Non enim omnes fideles etiam martyres, sed illi ideo martyres, quia fideles. Videamus ergo quid ab eis proponatur, quid eos movet; quoniam et de ipsis non tam refellendis quam sanandis cogitare debemus.","t":"On the birthday of Saint John, among the other things that seemed worth saying, our sermon was led to the baptism of little ones; and because it was already long and we were thinking of ending it, not as much was said on so great a question as ought to have been said by concerned people in so great a danger. What makes us concerned is not the doctrine itself, long since founded with the highest authority in the Catholic Church, but the arguments of certain people which are now becoming more frequent and trying to overturn the minds of many. Today, then, with the Lord’s help, it has pleased us to speak on this. We are indeed celebrating the solemn day of a martyr; but the cause of all the faithful is greater than that of the martyrs alone. For not all the faithful are also martyrs, but those are martyrs because they are faithful. Let us see, then, what they propose and what moves them; for we ought to think not so much of refuting them as of healing them.","f":"Augustine, <i>Serm.</i> 294.1 (PL 38:1335; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-1)."},"augustine-sermones/294.10":{"o":"Ergo discat Nicodemus quomodo fiat illud, quod ei minus intelligenti, ineredibile et quasi impossibile videbatur: Nemo uscendit in cœlum, nisi qui de caio descendit. Omnes autem qui renascuntur, utique ascendunt in cœlum: cæter orum nemo pron sus. Et omnes qui renascuntur, per gratiam Dei ascendunt in cœlum: et nemo ascendit in cœlum, nisi qui de cœlo descendit, Filius hominis qui est in cœlo. Unde hoc? Quia omnes qui renascuntur, membra ipsius fiunt; et solus Christus de Maria natus unus est Christus, et cum corpore suo caput unus est Christus. Hoc ergo dicere voluit, Nemo ascendit, nisi qui descendit. Non ergo ascendit, nisi Christus. Si vis ascendere, esto in corpore Christi: si vis ascendere, esto membrum Christi. Sicut enim in uno corpore multa membra habemus, omnia aulem membra corporis, cum sint multa, unum est corpus; sic et Christus: quia caput ct corpus Christus. Et quomodo fit hoc, adhuc qua ramus. Latet quæstio, exaltatnr illa profunditas.","t":"So let Nicodemus learn how that comes about which seemed to him, understanding too little, unbelievable and as it were impossible: “No one has ascended into heaven except he who descended from heaven.” But all who are reborn surely ascend into heaven; of the rest, absolutely no one. And all who are reborn ascend into heaven by the grace of God; and “no one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.” How so? Because all who are reborn become his members; and Christ alone, born of Mary, is one Christ, and the head with his body is one Christ. This, then, is what he wanted to say: No one ascends except he who descended. So no one ascends but Christ. If you want to ascend, be in the body of Christ; if you want to ascend, be a member of Christ. “For as in one body we have many members, and all the members of the body, though they are many, are one body, so also is Christ”: because head and body are Christ. And how this comes about, let us still ask. The question is hidden; that depth is exalted.","f":"Augustine, <i>Serm.</i> 294.10 (PL 38:1341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-10)."},"augustine-sermones/294.11":{"o":"Christus peccatum non habet, nec originale traxit, nec suum addidit: extra voluptatem carnalis libidinis venit, non ibi fuit complexus maritalis: de Virginis corpore non assumpsit vulnus, sed medicamentum; non assumpsit quod sanaret, sed unde sanareL: quantum ad peccatum pertinet, dico. Solus ergo illc sine peccato: quomodo erunt membra ejus, quorum nullus cst sinc peccato? Quomodo? Audi similitudinem quæ sequi tur: Et sicut Moyses exaltavit serpentem in eremo, sic oportet exaltari Filium hominis, ut omnis qui credit in eum, non pereat, sed habeat vitam æternam. Unde libi non videbatur peccatores homines posse Heri membra Christi, id esi, illius qui nullum omnino haberet peccatum? Serpentis morsu movebaris: ideo crucifigitur Christus, ideo fundit sanguinem Christus in remissionem peccatorum; quia propter peccatum, id est, serpentis venenum, Sicut exultavit Moyses serpentem in eremo, unde sanarentur qui in illo deserto a serpentibus mordebantur, et illum exaltatum attendere jubebantur, et quisquis attenderct, sanabatur; sic oportet exaltari Filium hominis, ut omnis qui credit in eum, id est, qui attendit exaltatum, qui non crubescit crucifixum, qui in cruce Christi glonatur, non pereat, sed habeat vitam æternam. Non pereat, unde? Credendo in cum. Uude non pereat? Attendendo exaltatum: alioquin pcrisset. Hac est cuim, Omnis qui credit in eum, non pereat, scd hubeat vitam æternam.","t":"Christ has no sin: he neither drew original sin nor added his own; he came apart from the pleasure of carnal lust; there was no marital embrace there; from the Virgin’s body he took no wound but a remedy; he did not take something to be healed, but something by which to heal—as far as sin is concerned, I mean. He alone, then, is without sin: how will those be his members of whom no one is without sin? How? Hear the likeness that follows: “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that everyone who believes in him may not perish but have eternal life.” Why did it seem to you that sinful men could not become members of Christ, that is, of him who had no sin at all? You were moved by the serpent’s bite: therefore Christ is crucified, therefore Christ pours out his blood for the remission of sins; because of sin, that is, the serpent’s poison. As Moses lifted up the serpent in the wilderness, by which those were healed who were bitten by serpents in that desert, and were commanded to look at the one lifted up, and whoever looked was healed; so must the Son of Man be lifted up, that everyone who believes in him—that is, who looks at the one lifted up, who is not ashamed of the crucified, who glories in the cross of Christ—may not perish but have eternal life. May not perish: how? By believing in him. How may he not perish? By looking at the one lifted up: otherwise he would have perished. For this is it: “Everyone who believes in him may not perish but have eternal life.”","f":"Augustine, <i>Serm.</i> 294.11 (PL 38:1341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-11)."},"augustine-sermones/294.12":{"o":"Profers parvulum mihi, et jubes ut attendat exaltatum, quem negas habere serpentis venenum. Imo si faves ei, si movet te innocentia in vita propria, noli negare tractum aliquem reatum de vita prima, non sua, seu parentis sui primi. Noli negare; confitere venenum, ut poscas medicamentum: aliter non sanatur. Aut utquid ei dicis ut credat? Hoc enim respondetur a portante parvulum. Ad verba aliena sanatur, quia ad factum alienum vulneratur. Credit in Jesum Christum? fil interrogatio: respondetur, Credit. Pro non loquente, pro silente, pro flente, et flendo quodam modo ut subveniatur orante, respondetur, et valet. An etiam hoc serpens ille persuadere conatur, quia non valet? Absit a cordibus qualiumcumque Christianorum. Ergo respondetur, ct valet. Conspiratione quadam communicat spiritus; credit in altero, quia peccavit in altero. An vero invenit vitam præsentis sæculi, quem parturivit infirmitas; et non invenit vitam futuri sæculi, quem parturivit charitas?","t":"You bring me a little one and order him to look at the one lifted up, while you deny that he has the serpent’s poison. On the contrary, if you favor him, if you are moved by the innocence in his own life, do not deny some guilt drawn from the first life—not his own, but his first parent’s. Do not deny it; confess the poison, so that you may ask for the remedy: otherwise he is not healed. Or why do you tell him to believe? For this is answered by the one carrying the little one. He is healed at another’s words because he was wounded by another’s deed. Does he believe in Jesus Christ? The question is put: it is answered, “He believes.” For one who does not speak, for one who is silent, for one who weeps and by weeping in a way prays to be helped, the answer is given, and it avails. Or does that serpent try to persuade even this, that it does not avail? Far be it from the hearts of Christians of any kind. So the answer is given, and it avails. By a kind of joint breathing the spirit is shared; he believes in another because he sinned in another. Or does the one whom weakness brought to birth find the life of this world, and the one whom love brought to birth not find the life of the world to come?","f":"Augustine, <i>Serm.</i> 294.12 (PL 38:1341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-12)."},"augustine-sermones/294.13":{"o":"Ergo sicut Moyses exaltavit serpentem in eremo, ut omnis a serpente percussus intueretur exaltatum, et sanaretur: sic oportuit exaltari Filium hominis, ut omnis a serpente venenatus intucalur exaltatum, ct sanctur. Adam primus accepit morsum serpentis cum veneno. Ergo natus in carne peccati, fit salvus in Christo per similitudinem carnis peccati. Misit enim Deus Filium suum, non in carne peccati; sed, sicut sequitur qui scripsit, in similitudine carnis peccati; quia non de complexu maritali, sed de utero virginali. Misit in similitudine carnis peccati: utquid hoc? Ut de peccato damnaret peccatum in carne: de peccato peccatum, de serpente serpentem. Quis enim dubitet nomine scrpe ntis appellari peccatum? Ergo de peccato pecca tum, de serpente,serpentem: sed de similitudine, quia in Christo nullum peccatum, sed sola similitudo carnis peccati. Ideo exaltatus serpens, sed ærcus; exaltata est similitudo carnis peccati, ut sanaretur origo peccati. Quia misit Deus Filium suum in similitudine carnis peccati. Non in similitudine carnis; nam vera caro est, sed in similitudine carnis peccati; quia mortalis caro sine ullo omnino peccato. Ut de peccato, propter similitudinem, damnaret peccatum in carne, propter veram iniquitatem. Vera iniquitas in Christo non fuit: sed mortalitas in illo fuit. Peccatum non suscepit, sed pœnam peccati suscepit. Suscipiendo sine culpa paenam, et poenam sanavit et culpam. Ecce quomodo fiunt ista. Quod admiratus Nicodemus dixerat, Quomodo possunt ista fieri? Sic enim sanamur, non quia meremur. Ecce quomodo fiunt ista. Modo ubi mihi parvulos ponis? Jam dicis, Nullo veneno sauciati sunt. Aufer eos a conspectu exaltati serpentis. Si autem non aufers, sanandos dicis, venenatos confiteris.","t":"So, as Moses lifted up the serpent in the wilderness, so that everyone struck by a serpent might look at the one lifted up and be healed, so the Son of Man had to be lifted up, so that everyone poisoned by the serpent might look at the one lifted up and be healed. Adam was the first to receive the serpent’s bite with its poison. So one born in the flesh of sin is made safe in Christ through the likeness of the flesh of sin. “For God sent his Son,” not in the flesh of sin, but, as the writer goes on, “in the likeness of the flesh of sin”; because not from a marital embrace but from a virginal womb. He sent him in the likeness of the flesh of sin: for what purpose? “That from sin he might condemn sin in the flesh”: sin by sin, the serpent by the serpent. For who doubts that sin is called by the name of serpent? So sin by sin, the serpent by the serpent: but by a likeness, because in Christ there is no sin, but only the likeness of the flesh of sin. Therefore the serpent lifted up was of bronze; the likeness of the flesh of sin was lifted up, so that the origin of sin might be healed. “For God sent his Son in the likeness of the flesh of sin.” Not in the likeness of flesh—for it is true flesh—but in the likeness of the flesh of sin, because it is mortal flesh without any sin at all. “That from sin,” because of the likeness, “he might condemn sin in the flesh,” because of the true iniquity. True iniquity was not in Christ, but mortality was in him. He did not take on sin, but he took on the punishment of sin. By taking on the punishment without the guilt, he healed both the punishment and the guilt. See how these things come about—what Nicodemus had said in wonder: “How can these things be?” For so we are healed, not because we deserve it. See how these things come about. Now where do you put the little ones for me? Now you say, “They have been wounded by no poison.” Take them away from the sight of the serpent lifted up. But if you do not take them away, you call them to be healed; you confess them poisoned.","f":"Augustine, <i>Serm.</i> 294.13 (PL 38:1341–1343; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-13)."},"augustine-sermones/294.14":{"o":"Deinde ipse Dominus in eodem sermone ad Nicodemum non audistis quid dixerit, cum eadem lectio hodie legeretur? Qui credit in eum, non judicatur; qui autem non crediderit, jam judicatus est (Joan. HI, 9, 18). Et hic qua'ris medium homo de medio, et disputas, ct attenderis, nec atlentlis: Qui credit in cum, non judicatur; qui autem non crediderit, jam judicatus est. Quid est autem, Jam judicatus est? Damnatus est. Nam judicium pro damnatione plerumque poni nostis: Scriptune testes sunt; maxime ilio uno testimonio apertissimo, cui nemo est qui contradicat. De resurrectione cum ageret Dominus, Qui bene fecerunt, inquit, in resurrectionem vitæ; qui male egerunt, in resurrectionem judicii: Utique judicium pro damnatione posuit. Et tu aliter andes disserere aut credere? Qui non eredit, jam judicatus est. Alio loco: Qui credit in Filium, habet vitam æternam: quam tu parvulis promittebas non baptizatis. Qui credit in Filium, habet vitam æternam. Sed habet, inquit, et qni non credit parvulus, quamvis non habcat regnum Dei. Sed vide quod sequitur: Qui autem incredulus est Filio, non kabet vitam; sed ira Dei manet super eum.. Ubi ponis parvulos baptizatos? Profecto in numcro credentium. N..m ideo et consuetudine Ecclesiæ antiqua, canonica, fundatissima, parvuli baptizati fidcles vocantur. Et sic de his quærimus: Iste infans christianus est? Respondetur: Christianus. Catechumenus, an fidelis? Fidelis; utique a fide, fides a credendo. Inter credentes igitur baptizatos parvulos numerabis: nec judicare ullo modo aliter audebis, si non vis esse aperlus hæreticus. Ergo ideo habent vitam æternam: quia qui credit in Filium, habet vitam æternam. Noli eis sine ista fide, et sine islo sacramento hujus lidci, iromittere vitam æternam. Qui autem incredulus est Filio, et qui non credit in Filium, non habet vitam, sed ira Dei manet super cum. Non dixit, Veniet super eum; sed, manet super cum. Respexit originem, cum ait, Ira Dei manet super eum. Quam respiciens et Apostolus dixit, Fuimus et nos aliquando natura filii iræ. Non xcusnmus naturam. Natune auctor Deus est. A Deo bona est instituta natura: sed per malam voluntatem a serpente vitiata est. Ideo quod fuit in Adam culpart non natura, nobis propagatis factum est jam naturae. Ab boc vitio nature, cuin quo nascitur humo, non liberat nisi qui natus est sine vitio. Ab bac carne peccati non liberat nisi ille qui natus est sine peccatoper similitudinem carnis peccati. Ab boc veneno serpentis non liberat nisi exaltatio serpentis. Quid ad hæc dicis? Satisne hoc est?","t":"Then, did you not hear what the Lord himself said in the same discourse to Nicodemus, when this same reading was read today? “Whoever believes in him is not judged; but whoever has not believed has already been judged.” And here you seek a middle, man, from the middle, and you dispute and are stretched, and do not attend: “Whoever believes in him is not judged; but whoever has not believed has already been judged.” What does “has already been judged” mean? He has been condemned. For you know that judgment is very often put for condemnation: the Scriptures are witnesses, above all that one most open testimony which no one contradicts. When the Lord was speaking of the resurrection, he said: “Those who have done good, to the resurrection of life; those who have done evil, to the resurrection of judgment.” Surely he put judgment for condemnation. And do you dare to argue or believe otherwise? “Whoever does not believe has already been judged.” In another place: “Whoever believes in the Son has eternal life”—which you were promising to unbaptized little ones. “Whoever believes in the Son has eternal life.” But, he says, the little one who does not believe also has it, though he does not have the kingdom of God. But see what follows: “But whoever does not believe the Son does not have life; but the wrath of God remains upon him.” Where do you put baptized little ones? Surely among the number of believers. For this is why, by the ancient, canonical, most firmly founded custom of the Church, baptized little ones are called faithful. And so we ask about them: Is this infant a Christian? The answer is: A Christian. A catechumen, or one of the faithful? One of the faithful; surely from faith, and faith from believing. So you will count baptized little ones among the believers; nor will you dare to judge otherwise in any way, if you do not want to be an open heretic. So they have eternal life for this reason: because whoever believes in the Son has eternal life. Do not promise them eternal life without this faith and without the sacrament of this faith. “But whoever does not believe the Son,” and whoever does not believe in the Son, “does not have life, but the wrath of God remains upon him.” He did not say, “will come upon him,” but “remains upon him.” He looked to the origin when he said, “The wrath of God remains upon him.” Looking to this, the apostle too said, “We too were once by nature children of wrath.” We do not accuse nature. God is the author of nature. Nature was established good by God; but it was corrupted by the serpent through an evil will. Therefore what in Adam was fault, not nature, has now become nature in us his descendants. From this fault of nature with which man is born, none sets free except he who was born without fault. From this flesh of sin none sets free except he who was born without sin through the likeness of the flesh of sin. From this poison of the serpent none sets free except the lifting up of the serpent. What do you say to this? Is this enough?","f":"Augustine, <i>Serm.</i> 294.14 (PL 38:1343; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-14)."},"augustine-sermones/294.15":{"o":"Unum aliquid acutissimum, quod ab eis profertur, paululuin attendite. Cum coeperint urgeri verbis Apostoli dicentis, Per unum hominem peccatum intrant in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt. quæ verba nescio quis non intelligat; in quibus verbis nescio utrum quisquam expositorem requirat: conantur respondere, et dicere, ideo dictum hoc ab Apostolo, quia primus peccavit Adam, et qui postea peccaverunt, illum imitando peccaverunt. Hoc quid est aliud, quam conari tenebras aperto lumini offundere? Peccatum per unum hominem intravit, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt. Propter imitationem dicis, quia primus peccavit Adam. Respondeo prorsus: Non primus peccavit Adam. Si primum peccatorem requiris, diabolum vide. Sed humani generis massam volent ostendere Apostolus de origine venenatam, ideo cum posuit unde nati sumus, non eum quem imitati sumus. Dictur quidem et pater tuus, quem fueris imitatus: Filii mei, inquit, quos iterum parturio. Qui itidem, dicit: Imitatores mei estote. Et propter ipsam imitationem dicitur itnpiis: Vos a patre diabolo estis. Nam constat in catholica fide, quod diabolus nec generavit nostram naturam, nec condidit: sola in illo seductio est præcedentis, imitatio consequcntis. Denique quomodo dictum est de Adam, In quo omnes peccaverunt; legatur mihi alicubi, Omnes in diabolo peccaverunt. Aliud est illo præcedente et seducente peccare, aliud in ilio peccare. Quia secundum propaginem carnis in illo eramus omnes, antequam nati essemus, tanquam in parente, tanquam in radice ibi eramus: sic venenata est ista arbor, ubi eramus. Nam quia ad diabolum, hoc est, principem peccali, et vere primum peccatorem, non pertinet origo, sed imitatio; cnm de illo Scriptura loqueretur, lnvidia, inquit, diaboli, mors intravit in orbem terrarum: imitantur autem eum, qui sunt r.r parte ipsius. Imitando eum fiunt ex parte ipsius. Numquid dictum est, In illo peccaverunt? Cunt vero de Adam diceretur, propterori ginem, propter posteritatem, propter propaginem viscerum, In quo omnes, inquit, peccaverunt. Nam si propterea primus constitutus est Adam, quia primus peccavit, tanquam in exemplo sit „ non in origine; utquid tam in longinquo, post tam prolixa tempora coutra Adam quæritur Christus? Si omnes peccatores ad Adam propterea pertinent, quia primus peccator; omnes justi debuerunt ad Abel pertinere, quia primusjustus. Quare Christus quæritur? Expergiscere, frater. Quare Christus quaeritur, nisi quia in Adam damnata est generatio, in Christo quæritur regeneralio?","t":"Attend a little to one very sharp point they bring forward. When they begin to be pressed by the words of the apostle saying, “Through one man sin entered into the world, and through sin death; and so it passed through to all men, in whom all sinned”—words I do not know who would not understand, words for which I do not know whether anyone needs an expositor—they try to answer and say that the apostle said this because Adam sinned first, and those who sinned afterward sinned by imitating him. What is this but trying to pour darkness over open light? “Sin entered through one man, and through sin death; and so it passed through to all men, in whom all sinned.” You say it is because of imitation, because Adam sinned first. I answer outright: Adam did not sin first. If you look for the first sinner, see the devil. But the apostle wanted to show the mass of the human race poisoned in its origin; therefore he set down him from whom we were born, not him whom we imitated. Indeed one whom you have imitated is also called your father: “My children,” he says, “whom I am again in labor with.” The same says: “Be imitators of me.” And because of that very imitation it is said to the impious: “You are of your father the devil.” For it is settled in the Catholic faith that the devil neither begot our nature nor created it: in him there is only the seduction of the one who went before and the imitation of those who follow. Finally, as it was said of Adam, “in whom all sinned,” let it be read to me anywhere, “All sinned in the devil.” It is one thing to sin with him going before and seducing, another to sin in him. Because according to the propagation of the flesh we were all in him before we were born, as in a parent, as in a root we were there: so this tree in which we were was poisoned. For because origin does not belong to the devil, that is, the prince of sin and truly the first sinner, but imitation, when Scripture spoke of him, it said, “By the envy of the devil death entered the world; and those who are of his side imitate him.” By imitating him they become of his side. Was it said, “They sinned in him”? But when it was said of Adam, because of origin, because of posterity, because of the propagation of the body, “in whom,” it says, “all sinned.” For if Adam was set down first because he sinned first, as being an example, not an origin, why is Christ sought so far away, after such long times, over against Adam? If all sinners belong to Adam because he was the first sinner, all the righteous ought to have belonged to Abel, because he was the first righteous man. Why is Christ sought? Wake up, brother. Why is Christ sought, except because in Adam generation was condemned, and in Christ regeneration is sought?","f":"Augustine, <i>Serm.</i> 294.15 (PL 38:1343–1345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-15)."},"augustine-sermones/294.16":{"o":"Proinde nemo nos fallat: Scriptura evidens est, auctoritas fundatissima est, fides catholicissima est I. Omnis generatus, damnatus: nemo libcraius, nisi regeneratus. Undc et alteri versutiæ illorum jam vos instructi respondete, charissimi: quando dicunt, ct parvulos turbant, Si de peccatore peccatores nati sunt, quare non dc baptizato jam fideli, cui remissa sunt universa peccata, justi nascuntur? Cito respondete: Ideo de baptizato non justus nascitur, quia non cum generat unde regeneratus est, sed unde generatus est. De Christo dictum est, Mortificatus carne, vivificatus spiritu: sic de homine dici potest, Tabefactus carne 2, justificatus spiritu. Quod nascitur de carne, caro eat. Quæris ut de justo justus nascatur, cum videas justum esse nisi regeneratum omnino non posse. Nec attendis Domini sententiam, quam tu ipse in ore habes: Si quis non renatus fuerit ex aqua et Spiritu. Puto quia non hoc factum est in concuhilu. Miraris quare peccator nascatur de semine justi: non te delectat mirari quare olcaster nascatur de semine olivæ? Accipe aliam similitudinem. Justum baptizatum, pone granum purgatum: non attendis, quia de grano purgato frumentum cum palea nascitur, sine qua seminatur. Deinde tuin sit in propagine natorum generatio carnalis, in propagine renatorum generatio spiritualis, vis ut de baptizato baptizatus nascatur, cum videas de circumciso non nasci circumcisum? Carnalis est cene ista generatio, et carnalis est circumcisio, et tamen de circumciso non nascitur circumcisus: sic ergo de baptizato non potest nasci baptizatus; quia nemo renatus, antequam natus.","t":"So let no one deceive us: Scripture is evident, the authority is most firmly founded, the faith is most Catholic. Everyone generated is condemned; no one is freed but the regenerated. Hence you, now instructed, dearly beloved, answer another trick of theirs, when they say, and trouble the simple, “If sinners are born of a sinner, why are the righteous not born of a baptized man, already one of the faithful, to whom all sins have been forgiven?” Answer quickly: a righteous man is not born of a baptized man because he does not beget him from that by which he was regenerated, but from that by which he was generated. Of Christ it was said, “Put to death in the flesh, made alive in the spirit”: so of a man it can be said, “Wasting in the flesh, justified in the spirit.” “What is born of the flesh is flesh.” You ask that a righteous man be born of a righteous man, when you see that one cannot be righteous at all except by being regenerated. Nor do you attend to the Lord’s statement which you yourself have in your mouth: “Unless one is reborn of water and the Spirit.” I do not think this happens in intercourse. You wonder why a sinner is born of the seed of a righteous man: does it not please you to wonder why a wild olive is born of the seed of an olive? Take another likeness. Set the baptized righteous man as a cleaned grain: do you not notice that from the cleaned grain wheat is born with chaff, without which it was sown? Then, since in the line of those born there is carnal generation, and in the line of the reborn spiritual generation, do you want a baptized man to be born of a baptized man, when you see that a circumcised man is not born of a circumcised man? Surely this generation is carnal, and circumcision is carnal, and yet a circumcised man is not born of a circumcised man: so a baptized man cannot be born of a baptized man, because no one is reborn before he is born.","f":"Augustine, <i>Serm.</i> 294.16 (PL 38:1345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-16)."},"augustine-sermones/294.17":{"o":"Aliud eorum quasi acutissimum: sed quid acutum non obtunditur scuto veritatis? Aliud dicunt, videte quale. Si Adam., inquiunt, nocet his qui non peccaverunt; ergo et Christus prodesse debet etiam his qui non crediderunt. Videtis certe quam boc acutum sit contra veritatem: audite quantum adjuvet veritatem. Qui enim hoc dicit, nihil aliud, nisi Christum nihil prodesse non credentibus. Hoc cst verum. Quis non acceptet. Quis non consentiat, quia Christus non credentibus non prodest, credentibus prodest? Sed die mihi, obsecro te, Parvulis baptizatis Christus aliquid, an nihil prodest? Necesse est ut dicat prodesse: premitur mole matris Ecclesiae. Forte quidem vellent hoc dicere; nam ratiocinationes eorum ad hoc videntur compellere: sed auctoritate reprimuntur Ecclesiæ, ne non dicam sputis hominum obruantur, sed ipsorum infantium lacrymis tanquam fluvio pertrahantur. Si enim dixerint, nihil prodesse Christum baptizatis infantibus; nihil aliud dicunt quam, Superfluo baptizantur infantes. Ut autem non superfluo baptizentur, quia hoc dicere non audent, prodesse Christum baptizatis infantibus confitentur. Si prodest baptizatis, quæro quihus prosit, credentibus, an non credentibus? Eligant quod volunt. Si dixcrint, Non credentibus: uhi est ergo quod calumniabaris, quia Christus non credentibus prodesse non potest? Ecce tu confiteris prodesse infantibus, non tamen credentibus. Ad quodlibet prodest: non putas ad vitam aeternam, non putas ad salutem aternam: ad ipsum regnum coelorum percipiendum utique prodest Christus parvulis baptizatis. Prodest ergo non credentibus? Sed absit, ut ego dicam non credentes infantes. Jam superius disputavi, credit in altero, qui peccavit in altero: dicitur, Credit; et valet, et inter fideles baptizatos computatur. Hoc habet auctoritas matris Ecclesiæ, hoc fundatus veritatis obtinet canon: contra hoc robur, contra hunc inexpugnabilem murum qnisquis arietat, ipse confringitur. Ergo prodest Christus aliquid infantibus baptizatis; et sicut ego dico, et sicut mecum tota Ecclesia dicit, credentibus prodest, fidclibus prodest: tu quod vis elige. Volo quidcm ut quod verius est, cligas; ut uobiscum dicas quia credentibus prodest. Sed si dixeris, Non credentibus prodest; contra te dixisti. Si dixeris, Credentibus prodest; Inccum dixisti. Eligc, utrum contra te dicas quod falsum est, an mccum dicas quod verum est. Tu enim paulo ante dicebas, Christum non credentibus nihil prodessc, volens efficere quia sic et Adam non peccantibus nihil nocuit, quomodo Christus non credentibus nihil prodest. Ecce jam fateris infantibus non credentibus baptizatis aliquid prodesse Christum. Sed si credentibus dicis, bene dicis, mecum dicis, credunt et infantes. Unde credunt? Quomodo crednm? Fide parentum. Si fide parentum purgantur, peccato parentum polluti sunt. Corpus mortis in primis parentibus generavit eos peccatores: spiritus vitæ in posterioribus parentibus regeneravit eos fideles. Tu das fidem non respondenti, et ego peccatum nihil agenti.","t":"Another of theirs, as if very sharp: but what sharp thing is not blunted by the shield of truth? They say something else; see what kind. “If Adam,” they say, “harms those who have not sinned, then Christ too ought to profit those who have not believed.” You surely see how sharp this is against the truth: hear how much it helps the truth. For whoever says this says nothing other than that Christ profits nothing to those who do not believe. This is true. Who would not accept it? Who would not agree that Christ does not profit unbelievers and does profit believers? But tell me, I beg you: does Christ profit baptized little ones something, or nothing? He must say that he profits: he is pressed by the weight of mother Church. Perhaps indeed they would like to say this; for their reasonings seem to drive them to it: but they are held back by the authority of the Church, lest, I will not say they be overwhelmed by men’s spitting, but be swept away as by a river by the tears of the infants themselves. For if they say that Christ profits baptized infants nothing, they say nothing other than that infants are baptized superfluously. But so that they are not baptized superfluously—since they do not dare to say this—they confess that Christ profits baptized infants. If he profits the baptized, I ask whom he profits, believers or unbelievers? Let them choose what they want. If they say, “Unbelievers,” where then is what you were slandering us with, that Christ cannot profit unbelievers? See, you confess that he profits infants, and yet not as believers. For whatever purpose he profits: you do not think for eternal life, you do not think for eternal salvation; for receiving the kingdom of heaven itself, surely Christ profits baptized little ones. So he profits unbelievers? But far be it from me to say that infants are unbelievers. I argued above: he believes in another who sinned in another; it is said, “He believes,” and it avails, and he is counted among the baptized faithful. This the authority of mother Church holds; this the founded rule of truth maintains: whoever batters against this strength, against this impregnable wall, is himself shattered. So Christ profits baptized infants something; and, as I say, and as the whole Church says with me, he profits believers, he profits the faithful: you choose what you want. I would indeed like you to choose what is truer, so that you say with us that he profits believers. But if you say, “He profits unbelievers,” you have spoken against yourself. If you say, “He profits believers,” you have spoken with me. Choose whether to say against yourself what is false or to say with me what is true. For a little earlier you were saying that Christ profits unbelievers nothing, wanting to make out that just as Adam harmed those who did not sin nothing, so Christ profits unbelievers nothing. See, you now confess that Christ profits baptized infants who do not believe something. But if you say “believers,” you say well, you say it with me: infants too believe. How do they believe? In what way do they believe? By the faith of their parents. If they are cleansed by the faith of their parents, they were polluted by the sin of their parents. The body of death in the first parents begot them sinners; the spirit of life in the later parents regenerated them faithful. You grant faith to one who does not answer; and I grant sin to one who does nothing.","f":"Augustine, <i>Serm.</i> 294.17 (PL 38:1345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-17)."},"augustine-sermones/294.18":{"o":"Sancti, inquit, de sanctis nasci debuerunt: quia dixit Apostolus. Alio qnin filii vestri immundi essent; nunc autem sancti sunt. Et quomodo hoc accipis? Quomodo intelligis, de fidelibns natum ila sanctum, ut bapt!zari non debeat? Quomodo libet, accipias istam sanctitatem. Mulli euim modi sunt sanctitatis, et multi modi sunt sanctificationis. Non enim omne quod sanctificatur, ad regnum coelorum mittitur. De esca nostra dixit Apostolus, Sanctificatur per verbum Dei et orationem ( I Tim. IV, 5). Numquid quia esca nostra sanctificatur, non scimus quo mittatur? Disce ergo esse aliquem modum, et quasi umbraculum quoddam sanctificationis, quod non sufficiat ad porceptionem salutis. Distat, et quid distet, Deo notum est. Tamen cum filio fidelium curratur ad Baptismum; non sic errent parentes, ut putent eum jam fidelem natum. Natum enim possunt dicere, non renatum. Nam ut noveris quomodo intelligas sanctificatos filios fidelium, ut modo non quærant, qifia longum est, modum sanctificationis hujus; ubi ct maritum habes infidelem, ibi habes et uxorem fidelem. Sanctificatur, inquit, vin infidelis in uxore, et sanctificatur mulier infidelis in fratre ( I Cor. VII, 14 ). Numquid quia cst ibi forte modus aliquis sanctificationis, ut vir infidelis sanctificetur in uxore tideli, ideo jam securitatem debet accipcre, quod in regnum coelorum intraturus est, et non baptizandus, non regenerandus, non Christi sanguine rcdirnendus? Quomodo ergo sanctificatur vir infidelis in uxore, et tamcn perit, nisi baptizetur: sic filii fideliuin, etsi ad quemdam litOdum sanctificati, pereunt tamen, si non fuerint baptizati.","t":"“The holy,” he says, “should have been born of the holy, because the apostle said, Otherwise your children would be unclean; but now they are holy.” And how do you take this? How do you understand that one born of believers is so holy that he ought not to be baptized? Take this holiness however you like. For there are many kinds of holiness, and many kinds of sanctification. For not everything that is sanctified is sent into the kingdom of heaven. Of our food the apostle said, “It is sanctified by the word of God and prayer.” Because our food is sanctified, do we not know where it goes? Learn, then, that there is some kind, and as it were a certain shadow, of sanctification which is not enough for receiving salvation. There is a difference, and what the difference is, God knows. Yet when people run to baptism with the child of believers, let the parents not err so as to think that he was born already one of the faithful. For they can say he was born, not reborn. For so that you may know how to understand that the children of believers are sanctified—so that they do not now ask, because it is long, about the kind of this sanctification—where you have an unbelieving husband, there you also have a believing wife. “The unbelieving husband,” he says, “is sanctified in the wife, and the unbelieving wife is sanctified in the brother.” Because there is perhaps some kind of sanctification there, so that the unbelieving husband is sanctified in the believing wife, ought he therefore already to feel secure that he will enter the kingdom of heaven, and not be baptized, not regenerated, not redeemed by the blood of Christ? As, then, the unbelieving husband is sanctified in the wife and yet perishes unless he is baptized, so the children of believers, though sanctified in a certain way, still perish if they have not been baptized.","f":"Augustine, <i>Serm.</i> 294.18 (PL 38:1345–1347; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-18)."},"augustine-sermones/294.19":{"o":"Rogo vos, ut paululum acquiescatis. Lego tantum. Sanctus Cyprianus est, quem in manus sumpsi, antiquus episcopus Sedis hujus: quid senserit de Baptismo parvulorum, imo quid semper Ecclesiam sensisse monstravcrit paululum accipite. Parum cst erint quia isti disserunt, et disputant nescio quas impias novitatcs; et nos conantur arguere, quod aliquid novum dicamus. Ad hoc ergo lego sanctum Cyprianum, ut videatis quomodo sit intellectus canonicus, et catholicus sensus in his verbis quai paulo ante tractavi. Interrogatus est utrum infans baptizari dcbeat ante octavum diem, quia vetere Lege non licebat circumcidi infantem, nisi octavo die. Quæstio inde crat nata, de die baptizandi: nam de origine peccati nulla erat quaistio; et ideo ex ea re, unde nulla crat qu.estio, soluta est exorta quæstio. Sanctus Cyprianus dixit inter cætera, quai superius dixi: « Propter quod « neminem putamus a gratia consequenda impedien«dum esse a lege I quas jam statuta est, ncc spirit tualem circumcisionem impediri carnali circumi cisione dcberc, sed omnein omnino admittendum < esse ad gratiam Christi: quando ct Petrus in Acti« bus Apostolorum loquatur et dicat, Deus mihi dixit i neminem hominem communem dicendum et immun« dum. Cæterum si homines impedire « aliquid ad consecutionem gratiæ possit, magis i adultos et provectos et majores natu possint impei dire peccata graviora. Porro autem, si etiain gra< vissimis delictoribus et in Dominum multum anie « peccantibus, cum postea crediderit, remissa pecca< torum datur, et a Baptismo atque gratiæ nemo proc hibetur: quanto magis prohiberi non debet infans. i qui recens natus nibil peccavit, nisi quod secundum < Adam carnaliter natus contagium mortis anti quæ < prima nativitate contraxit; qui ad remissam pecc calorum accipiendam hoc ipso facilius accedit, < quod illi dimittuntur, non propria, sed aliena pec< cala i? Videte quemadmodum de hac re nibil dubitans, solvit illam unde dnbitabatur. Hoc de fundamento Ecclesiae sumpsit, ad confirmandtun lapidem nutantem.","t":"I ask you to be quiet a little. I am only reading. It is Saint Cyprian whom I have taken in hand, an ancient bishop of this see: hear a little what he thought about the baptism of little ones, or rather what he showed the Church had always thought. It is not enough for them that they argue and debate I know not what impious novelties; they also try to accuse us of saying something new. I read Saint Cyprian, then, so that you may see how canonical understanding and Catholic sense stand in those words which I treated a little earlier. He was asked whether an infant ought to be baptized before the eighth day, because under the old law an infant could not be circumcised except on the eighth day. The question had arisen from that, about the day of baptizing: for about the origin of sin there was no question; and so from the matter about which there was no question, the question that had arisen was solved. Saint Cyprian said, among other things which I mentioned above: “For this reason we think that no one is to be hindered from obtaining grace by the law which has now been established, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely everyone is to be admitted to the grace of Christ, since Peter too speaks in the Acts of the Apostles and says, God has told me that no man is to be called common and unclean. But if anything could hinder men from obtaining grace, it is rather the more serious sins that could hinder adults and those advanced and older in years. Moreover, if even to the most grievous offenders, and to those who had sinned much against God beforehand, when they afterward believe, remission of sins is granted, and no one is barred from baptism and grace, how much more ought an infant not to be barred, who, newly born, has not sinned at all, except that, born carnally according to Adam, he has contracted the contagion of the ancient death by his first birth; who comes the more easily to receive the remission of sins by this very fact, that what are forgiven him are not his own sins but another’s?” See how, not doubting this matter at all, he solved that about which there was doubt. He took this from the foundation of the Church, to strengthen a wavering stone.","f":"Augustine, <i>Serm.</i> 294.19 (PL 38:1347; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-19)."},"augustine-sermones/294.2":{"o":"Concedunt parvulos baptizari oporterc. Non ergo quæstio est inter nos et ipsos, utrum parvuli baptizandi sint; sed de causa quaeritur, quare baptizandi sint. noc ergo quod concedunt, sine ulla cum ipsis dubitatione teneamus. Baptizandos esse parvulos, nemo dubitat. Nemo dubitet, quando nec illi binc dubitant, qui ex parte aliqua contradicunt. Sed nos dicimus eos aliter salutem et vitam æternam non habituros, nisi baptizentur in Christo: illi autem dicunt non propter salutem, non propter vitam æternam, sed propter regnum cælorum. Quid sit boc, dum exponimus ut possumus, parumper attendite. Parvulus, inquiunt, etsi non baptizetur, merito innocentiæ, eo quod nullum babeat omnino, nec proprium, nee originale peccatum, nec ex se, nec de Adam tractum, necesse est, aiunt, ut habeat salutem ct vitam æternam, etiamsi non baptizetur; sed propterea baptizandus est, ut intret etiam in regnum Dei, hoc est, in regnum coelorum. Si discutiendum est hoc, discutiendum est utique propter illos, non propter nos. Fratres enim nostri sunt, permoti sunt profunditate qua:stionis; sed regi debuerunt gubernacula auctoritatis. Cum enim dicunt non esse baptizandos salutis et vitae æternæ percipiendæ causa, scil tantummodo regni caelorum et regni Dei; baptizandos quidem fatentur, sed non propter vitam aeternam, sed propter regnum cælorum. Quid de vita æterna? Habebunt, inquiunt. Quare babebunt? Quia nullum peccatum habent, et ad damnationem pertinere non possunt. Ergo est vita aeterna extra regnum cœlorum?","t":"They concede that little ones ought to be baptized. So the question between us and them is not whether little ones are to be baptized; the question is about the reason why they are to be baptized. This, then, which they concede, let us hold without any doubt together with them. That little ones are to be baptized, no one doubts. Let no one doubt it, since not even those doubt it here who contradict in some part. But we say that they will not have salvation and eternal life otherwise than by being baptized in Christ; they say it is not for salvation, not for eternal life, but for the kingdom of heaven. Attend a little while we explain, as we can, what this means. A little one, they say, even if he is not baptized, by the merit of innocence, because he has no sin at all, neither his own nor original, neither from himself nor drawn from Adam, must, they say, have salvation and eternal life, even if he is not baptized; but he is to be baptized for this reason, that he may also enter the kingdom of God, that is, the kingdom of heaven. If this must be discussed, it must surely be discussed for their sake, not ours. For they are our brothers; they have been disturbed by the depth of the question; but they ought to have been guided by the helm of authority. For when they say that little ones are to be baptized not for receiving salvation and eternal life, but only for the kingdom of heaven and the kingdom of God, they admit indeed that they are to be baptized, but not for eternal life, rather for the kingdom of heaven. What about eternal life? They will have it, they say. Why will they have it? Because they have no sin and cannot belong to condemnation. So is there eternal life outside the kingdom of heaven?","f":"Augustine, <i>Serm.</i> 294.2 (PL 38:1335–1337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-2)."},"augustine-sermones/294.20":{"o":"Impetremus ergo, si possumus, a fra - tribus nostris, ne nos insuper appellent hareticos, quod eos talia disputantes nos appellare possimus forsitan, si velimus, nec tamen appellamus. Sustineat cos mater piis visceribus sanandos, portet docendos. ne plangat mortuos. Nimium est quo progrediuntur; multum est, vix ferendum cst, magnæ patientiæ adhuc ferri. Non abutantur hac patientia Ecclcsiæ, corrigantur, honum est. Ut amici exhortamur, non ut inimici litiganus. Detrahunt nobis, ferimus: canoni non detrahant, veritati non detrahant; Ecclesiæ sanctæ pro remissione peccati originalis parvulorum quotidie laboranti non contradicant. Fundata ista res est. Ferendus est disputator crrans in aliis quæstionibus non diligenter digestis, nondum plena Ec clesiæ auctoritate firmatis; ibi ferendus est error: non tautum progredi debet, ut eliam fundamentum ipsum Ecclesiæ quatere moliatur. Non expedit, adhuc forte nostra non est reprehendenda patientia: sed debemus timere ne culpetur etiam negligentia. Sufficiat Charitati vestræ, habete ad illos qui nostis illos, habete cum illis amice, fraterne, placide, amanter, dolenter: quidquid potest faciat pictas; quia postea diligenda I non erit impietas. Conversi ad Dominum, etc.","t":"Let us obtain, then, if we can, from our brothers that they do not also call us heretics—as we could perhaps call them, if we wished, for arguing such things, and yet we do not call them so. Let the mother bear with them, to be healed with devoted affection; let her carry them, to be taught, so that she may not mourn them as dead. They go too far; it is a great deal, scarcely to be borne; it takes great patience to bear them still. Let them not abuse this patience of the Church; let them be corrected; that is good. We exhort as friends; we do not quarrel as enemies. They disparage us; we bear it: let them not disparage the rule of faith, let them not disparage the truth; let them not contradict the holy Church, which labors daily for the remission of the original sin of little ones. This matter is founded. A disputer who errs is to be borne in other questions that have not been carefully worked out, not yet confirmed by the full authority of the Church; there error is to be borne: it must not go so far as to try to shake the very foundation of the Church. It is not expedient; perhaps our patience is not yet to be blamed; but we ought to fear that negligence too may be blamed. Let this suffice Your Love. You who know them, deal with them, deal with them in a friendly, brotherly, peaceable, loving, sorrowing way: let piety do whatever it can; for afterward impiety will not be to be loved. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 294.20 (PL 38:1347; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-20)."},"augustine-sermones/294.3":{"o":"Primus hic error aversandus ab auribus, exstirpandus a mentibus. Hoc novum in Ecclesia, prius inauditum est, esse vitam æternam præter regnum ccelorum, esse salutem æternam præter regnum Dei. Primo vide, frater, ne forte hinc consentire nobis debeas, quisquis ad regnum Dei non pertinet, eum ad damnationem sine dubio pertinere. Venturus Dominus, et judicaturus de vivis et mortuis, sicut Evangelium loquitur, duas partes facturus est, dextram et sinistram. Sinistris dicturus, Ite in ignem æternum, qui paratus eat diabolo et angelis ejus: dextris dicturus, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Hac regnum nominat, hac cum diabolo damnationem. Nullus retictus est medius locus, ubi ponere queas infantes. De vivis et mortuis judicabitur: alii erunt ad dextram, alii ad sinistram: non novi aliud. Qui inducis medium, recede de medio: non te offendat qui dextram quærit. Et te ipsum admoneo: recede de medio, sed noli in sinistram. Si ergo dextra erit et sinistra, et nullum medium locum in Evangelio novimus: ecce in dextra regnum coelorum est, Percipite, inquit, regnum. Qui ibi non est, in sinistra est. Quid erit in sinistra? Ite in ignem æternum. In dextra ad regnum, utique æternum; in sinistra in ignem aeternum. Qui non in dextra, procul dubio in sinistra: ergo qui non in regno, procul dubio in igne alterno. Certe habere potest1 vitam aeternam, qui non baptizatur? Non erit in dextra, id est, non erit in regno. Vitam æternam computas ignem sempiternum? Et de ipsa vita aeterna audi expressius, quia nihil aliud est regnum quam vita æterna. Prius regnum nominavit, sed in dextris; ignem aeternum in sinistris. Extrema autern sententia, ut doceret quid sit regnum, et quid sit ignis æternus, Tunc, inquit, abibunt isti in ambustionem æternam; justi autem in vitum æternam. Ecce exposuit tibi quid sit regnum, et quid sit ignis æternus; ut quando confiteris parvulum non futurum in regno, fatearis futurum in igne aeterno. Regnum enim coelorum est vita aeterna.","t":"This first error must be turned away from the ears and rooted out of minds. This is new in the Church, unheard of before: that there is eternal life apart from the kingdom of heaven, that there is eternal salvation apart from the kingdom of God. First see, brother, whether you ought not perhaps to agree with us here, that whoever does not belong to the kingdom of God without doubt belongs to condemnation. The Lord who is to come and judge the living and the dead, as the Gospel says, will make two parts, the right and the left. To those on the left he will say, “Go into the eternal fire, which has been prepared for the devil and his angels”; to those on the right he will say, “Come, blessed of my Father, receive the kingdom that has been prepared for you from the beginning of the world.” On this side he names the kingdom, on that side condemnation with the devil. No middle place has been left where you could put infants. The living and the dead will be judged: some will be on the right, others on the left; I know of nothing else. You who bring in a middle, get out of the middle: let him who seeks the right not stumble over you. And I warn you yourself: get out of the middle, but do not go to the left. If, then, there will be a right and a left, and we know of no middle place in the Gospel: see, on the right is the kingdom of heaven: “Receive,” he says, “the kingdom.” Whoever is not there is on the left. What will be on the left? “Go into the eternal fire.” On the right to the kingdom, surely eternal; on the left into eternal fire. Whoever is not on the right is without doubt on the left: so whoever is not in the kingdom is without doubt in eternal fire. Can someone who is not baptized surely have eternal life? He will not be on the right, that is, he will not be in the kingdom. Do you reckon eternal fire as eternal life? And hear more expressly about eternal life itself, because the kingdom is nothing other than eternal life. He named the kingdom first, but for those on the right; eternal fire for those on the left. But in the final sentence, to teach what the kingdom is and what eternal fire is, “Then,” he says, “these will go into eternal burning; but the righteous into eternal life.” See, he has explained to you what the kingdom is and what eternal fire is; so that when you confess that the little one will not be in the kingdom, you confess that he will be in eternal fire. For the kingdom of heaven is eternal life.","f":"Augustine, <i>Serm.</i> 294.3 (PL 38:1337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-3)."},"augustine-sermones/294.4":{"o":"Nec aliud etiam apostolus Paulus, cuin terreret homines, non parvulos, non baptizatos, sed scelestos, facinorosos, contaminatos, perditos; non eos terruit quod erunt in igne sempiterno, quo sine dubio ibunt, si non corrigantur: sed tantum terruit, quia in regno non erunt; ut cum viderint se perdere spem regni, non viderent esse consequentem nisi pœnam ignis aeterni. < Nolite, i inquit, < errare: neque fornicatores, neque idolis servientes, nequo adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, nequo maledici, neque rapaces regnum Dei possidebunt.. Non dixit, Illi et ilii, tales et tales igni aLterno torquebuntur; sed, regnum Dei non possidebunt. Subtracta dextra, non remansit nisi sinistra. Unde autem evadunt ab igne sempiterno? Non ob aliud, nisi quia erunt in regno. Sequitur: < Et hæc quidem fuistis. > Et undo jam non sunt? < Sed ablati estis, sed sanctificati estis, sed justificati esUs in nomine Domini nostr! Jesu Christi, et in Spiritu Dei nostri. In nomine Domini nostri Jesu Christi >. < Non enim est aliud nomen sub caelo in quo oportet salvos fieri nos >, nos omnes, pusillos cum magnis. Si autem salvos fieri oportet nos in hoc nomine, sine hoc nomine procul dubio nec salus crit, quæ sine Christo promittitur parvulis. Pace eorum dicam, qui cuiquam salutem promittit sine Christo, nescio utrum ipse salutem habere possit in Christo.","t":"Nor does the apostle Paul say otherwise when he frightened people—not little ones, not the unbaptized, but the wicked, criminals, the defiled, the lost: he did not frighten them by saying that they will be in eternal fire, where they will without doubt go if they are not corrected; but he frightened them only by saying that they will not be in the kingdom; so that when they saw they were losing the hope of the kingdom, they would see that nothing followed but the punishment of eternal fire. “Do not be deceived,” he says: “neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor those who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will possess the kingdom of God.” He did not say, “These and those, such and such will be tormented in eternal fire,” but, “will not possess the kingdom of God.” With the right taken away, only the left remained. And how do they escape from eternal fire? For no other reason than that they will be in the kingdom. It follows: “And such indeed you were.” And why are they not so now? “But you have been washed, you have been sanctified, you have been justified in the name of our Lord Jesus Christ and in the Spirit of our God.” “In the name of our Lord Jesus Christ.” “For there is no other name under heaven in which we must be saved”—we all, small with great. But if we must be saved in this name, without this name there will without doubt be no salvation either, the salvation that is promised to little ones without Christ. By their leave I will say: whoever promises anyone salvation without Christ, I do not know whether he himself can have salvation in Christ.","f":"Augustine, <i>Serm.</i> 294.4 (PL 38:1337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-4)."},"augustine-sermones/294.5":{"o":"Deinde quaerimus ab eis: Quid, si aliquis dicat, parvulos merito innocentiae suae, sicut dicitis, atque immunitatis ab omni delicto, non solmn habituros salutem et vitam æternam, sed et regnum Dei? unde apud vos definitum certumque est, sine baptismo regnum Dei non habituros parvulos; ut divideretis eis pro arbitrio vestro, non adjutores parvulorum, sed oppressores miserorum; ut divideritis eis pro arbitrio vestro, et daretis eis salutem et vitam æternam praeter regnum ccelorum? Alius benevolentior vobis et misericordior, et ut putatis justior, tutum eis dabit, et vitam æternam et regnum coelorum. Istum quomodo superabilis? Quoniam vos aliquando contra evidentissimam auctoritatem ratiocinatio humana delectat t, proferte ipsam regulam rationis vestrac, et asserite, quantis viribus valueritis, unde vincatur iste, qui parvulis propter merita innocentiae, propter nullam, sicut dicitis, culpam, hoc est, originale peccatum, dare voluerit ctiam uon baptizatis, non sohun vitam aeternam, varum etiam regnum coelorum: istum vincite. Ego sine praejudicio partes hujus parumper suscipio, et dicam quod ipse non sentio: sed admoneo vos, ut acriorem. adversarium videatis.","t":"Next we ask them: What if someone were to say that little ones, by the merit of their innocence, as you say, and their freedom from all fault, will have not only salvation and eternal life but also the kingdom of God? From where is it defined and certain with you that little ones will not have the kingdom of God without baptism, so that you should apportion things to them at your own discretion—not as helpers of little ones but as oppressors of the wretched—so that you should apportion to them at your discretion and give them salvation and eternal life apart from the kingdom of heaven? Another, kinder to them than you and more merciful, and, as you think, more just, will give them everything, both eternal life and the kingdom of heaven. How will you overcome him? Since human reasoning sometimes delights you against the most evident authority, bring forward the very rule of your reasoning, and assert with all the strength you can by what this man is to be overcome, who wishes to give to little ones, because of the merits of innocence, because of no guilt, as you say, that is, no original sin, even when not baptized, not only eternal life but also the kingdom of heaven: overcome him. I take up his side for a little while without prejudice, and I shall say what I myself do not think; but I warn you, so that you may see a sharper adversary.","f":"Augustine, <i>Serm.</i> 294.5 (PL 38:1337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-5)."},"augustine-sermones/294.6":{"o":"Ecce existit nescio quis, et dicit: Parvulus non habens ullum omnino peccatum, nee quod sua vita contraxit, nec quod de vita primi parentis traxit, habebit et vitam æternam et regnum coelorum. Respondete, vincite hominem resistentem vohis, qui aliter dividitis. Vos enim dicitis: Vitam quidem habebit iste non baptizatus æternam. sed non babebit regnum coelorum. Ille contra: Imo et vitam et regnum cœlorum. Quare cnim patrimonium regni caelorum abripis innocenti? A quo regnum coelorum non acquiritur, profecto magno bono fraudatur. Quæ cst ista justitia? Dic, quare? Quid offendit parvulus non baptizatus, nullam babens culpam, nec suam, nec de parente tractam? Quid offendit, dic mihi, ut non intret in regnum coelorum, ut separetur a sorte sanctorum, ut sit exsul a societate Augelorum? Videris enim libi miscricors, quia non ei aufers vitam: damnas tamen, quem separas a regno coelorum. Damnas: non cum percutis, sed in exsilium mittis. Nam et qui exsulant, vivunt, si sani sunt: in doloribus corporis non sunt, non torquentur, non carceris tenebris affliguntur: hæc illis sola poena cst, non esse in patria. Si amatur patria, magna pœna: si autem non amatur patria, pejor esi cordis pœna. Parvum malum cst in hominis corde, qui societatem non qua'rit sanctorum, qui non dcsiderat regnum cœlorum? Si non dcsidcrat, pœna est de perversitate: si aulcm desiderat, pœna est de fraudata charitate. Sed si, quod vis, parva sil pœna; et ipsa parva magna est, si nulla culpa est. Hic defende justitiam Dci. Quare vel parva pœna infligitur innocenti, inquo nullum invenitur omnino peccatum? Dic contra istrum adversarium, qui parvulis non baptizatis, misericordia ct justitia majore quam tu, dare vult, non solum vitam æternam, verum etiam regnum caelorum: responde si potes, sed rationem affer; hac enim te gloriari delectat.","t":"See, someone or other comes forward and says: A little one who has no sin at all, neither what he contracted by his own life nor what he drew from the life of the first parent, will have both eternal life and the kingdom of heaven. Answer, overcome the man who resists you, you who divide otherwise. For you say: This unbaptized one will indeed have eternal life, but he will not have the kingdom of heaven. He on the other hand: No, both life and the kingdom of heaven. For why do you snatch the inheritance of the kingdom of heaven from an innocent one? One by whom the kingdom of heaven is not gained is surely cheated of a great good. What is this justice? Tell me, why? What offense has an unbaptized little one committed, having no guilt, neither his own nor drawn from his parent? What offense has he committed, tell me, that he should not enter the kingdom of heaven, that he should be separated from the lot of the saints, that he should be an exile from the company of the angels? For you seem merciful to yourself because you do not take life away from him; yet you condemn him whom you separate from the kingdom of heaven. You condemn him: not by striking him, but by sending him into exile. For those who are in exile also live, if they are healthy: they are not in bodily pains, they are not tortured, they are not afflicted by the darkness of a prison; this alone is their punishment, not to be in their homeland. If the homeland is loved, it is a great punishment; but if the homeland is not loved, the punishment of the heart is worse. Is it a small evil in a man’s heart that he does not seek the company of the saints, that he does not desire the kingdom of heaven? If he does not desire it, the punishment is from perversity; but if he desires it, the punishment is from love cheated. But if, as you wish, the punishment is small, even that small one is great if there is no guilt. Here defend the justice of God. Why is even a small punishment inflicted on an innocent one, in whom no sin at all is found? Speak against this adversary, who wants to give unbaptized little ones, with greater mercy and justice than you, not only eternal life but also the kingdom of heaven: answer if you can, but bring a reason; for in this you delight to glory.","f":"Augustine, <i>Serm.</i> 294.6 (PL 38:1337–1339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-6)."},"augustine-sermones/294.7":{"o":"Ego istam quæstionemprofundam sentio, et ad ejus fundum rimandum vires meas idoneas non agnosco. Libet me et hic exclamare quod Paulus, 0 altitudo divitiarum! Parvulus non baptizatus pergit in damnationem: Apostoli cnim verba sunt, Ex uno in condemnationem ( Rom. v, 16): non satis invenio dignam causam, qnia non invenio, non quia non est. Ubi ergo non invenio ut profundo profundum, attendere debeo humanam infirmitatem, non damnaro divinam auctoritatem. Ego prorsus exclamo, nee me pudet: < 0 altitudo divitiarum sapientne et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles - viæ ejus! Quis eniin cognovit sensum Domini? aut quis consiliarius cjus fuit? aut quis prior dcdit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, ct in ipso sunt omnia: ipsi gloria in sa cula sæ culorum i. Ego infirmitatem meam his verbis munio, et hac cautela circumseptus, adversus sagittas ratiocinationum tuarum muratus assisto. Sed tu, bellator, boc est, fortis ratiocinator, huic responde, qui libi dicit: Prorsus innocens parvulus, et inmunis ab omni peccato, ct proprio et originali, non solum vitam æternam habebit, sed etiam regnum cœlorum. Hoc est justum. Qui nibil mali habet, quare aliquid boni non habct? sed scio, inquis. Unde scis? Quia Dominus dixit. Tandem venisti. Non ergo quia lu ratiocinaris, sed quia Dominus dixit. Lando plane hoc, sanum est: sicut bomo non invenisti rationem, fugis ad auctoritatem. Approbo, prorsus approbo. Bene facis; non invenis quid respondeis, ad aucturitatem fuge: non ibi te persequor, non inde expello; imo fugientem recipio et amplector.","t":"I feel that this question is deep, and I do not recognize my powers as fit to search its bottom. I am glad to cry out here too what Paul cried: “O the depth of the riches!” The unbaptized little one goes into condemnation: for the apostle’s words are, “From one to condemnation.” I do not find an adequate reason, because I do not find it, not because there is none. Where, then, I do not find it, as a deep within a deep, I ought to consider human weakness, not condemn divine authority. I cry out altogether, and I am not ashamed: “O the depth of the riches of the wisdom and knowledge of God! How inscrutable are his judgments, and his ways past finding out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, that it should be repaid him? For from him and through him and in him are all things: to him be glory for ages of ages.” I fortify my weakness with these words, and, fenced about with this caution, I stand walled against the arrows of your reasonings. But you, warrior, that is, strong reasoner, answer this man who says to you: A little one entirely innocent and free from all sin, both his own and original, will have not only eternal life but also the kingdom of heaven. This is just. Why does one who has nothing bad not have something good? “But I know,” you say. How do you know? “Because the Lord said so.” At last you have come. So not because you reason, but because the Lord said so. I plainly praise this; it is sound: as a man you did not find a reason, you flee to authority. I approve, I approve entirely. You do well; you do not find what to answer, flee to authority: I do not pursue you there, I do not drive you out from there; rather I receive you as you flee and embrace you.","f":"Augustine, <i>Serm.</i> 294.7 (PL 38:1339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-7)."},"augustine-sermones/294.8":{"o":"Profer ergo auctoritatem, stemus in ea simul contra communem inimicum. Quia cnirn parvulus non baptizatus non intrat in regnum coelorum, et tu dicis et ego. IlIi igitur communi adversario, qui dicit non baptizatum parvulum intraturum. in regnum coelorum, resistamus ambo, et adversus ejus insidiosissima jacula scutum fidei proferamus. Cedant paulisper conjecturæ rationi. humanae, assumantur arma divina. Assumite, inquit Apostolus, armaturam Dei. Ecce simul dicamus huic homini: Christianus es? Christianus, inquit. Audi Evangelium, qui vis non baptizatos parvulos mittere in regnum coelorum; audi Evangelium: Nisi quis renatus fuerit ex aqua el Spiritu sancto, noM intrabit in regnum Dei. Domini sententia est: huic non resistit, nisi nou christianus. Repulsus est ille, remanet mihi tecum certamen: et forte unde vicisti bono illius, inde bono vinceris tuo. Nam quem vicisti, si durus non est, docuisti. Noli ergo esse durus et tu: simul teneamus interim sententiam istam, Nisi quis renatus fuerit ex aqua et Spiritu, non intrabit in regnum Dei. Ideo, inquis, parvulo non baptizato polliceri regnum Dei non possum contra apertam Domini sententiam. Ecce quare dico: Regnum Dei non habebunt. Ecce quare dico: Ideo baptizandi sunl, nt babeant regnum Dei. Ideo dicis? Ideo, inquit. Vide tamen, propter illa quæ supra diximus, ne forte non invenias vitam æternam praeter regnum Dei. Multum enim aperta sunt dicta de duabus illis partibus, dextra et sinistra, ubi nullum in medio dedit locum vitæ sine regno. Parum te hoc corrigit? parum admonet? Ipsam mecum lectionem, unde hanc sententiam protulisti, paululum adverte.","t":"Bring forward the authority, then; let us stand on it together against the common enemy. For that an unbaptized little one does not enter the kingdom of heaven, both you and I say. So let us both resist that common adversary who says that an unbaptized little one will enter the kingdom of heaven, and let us hold up the shield of faith against his most treacherous darts. Let the conjectures of human reason give way for a while; let divine arms be taken up. “Take up,” says the apostle, “the armor of God.” See, let us say together to this man: Are you a Christian? “A Christian,” he says. Hear the Gospel, you who want to send unbaptized little ones into the kingdom of heaven; hear the Gospel: “Unless one is reborn of water and the Holy Spirit, he will not enter the kingdom of God.” It is the Lord’s statement: no one resists it but a non-Christian. He has been driven back; the contest remains between me and you: and perhaps by what you have conquered for his good, by that you will be conquered for your own good. For him whom you have conquered, if he is not hard, you have taught. Do not, then, be hard yourself either: let us hold together for the time being this statement, “Unless one is reborn of water and the Spirit, he will not enter the kingdom of God.” “Therefore,” you say, “I cannot promise the kingdom of God to an unbaptized little one against the Lord’s plain statement. See why I say: They will not have the kingdom of God. See why I say: They are to be baptized for this reason, that they may have the kingdom of God.” You say so for this reason? “For this reason,” he says. Yet see, because of what we said above, whether you may not find eternal life apart from the kingdom of God. For the sayings about those two parts, right and left, are very open, where he gave no place in the middle to life without the kingdom. Does this correct you too little? Admonish you too little? Turn your attention a little with me to the very reading from which you brought forward this statement.","f":"Augustine, <i>Serm.</i> 294.8 (PL 38:1339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-8)."},"augustine-sermones/294.9":{"o":"Dixisti enim, te ideo regnum coe!orum non baptixatis parvulis nolle promittere, quia sententia Domini aperta est, Nisi qai. renatus fuerit ex aqua et Spiritu, non intrabit in regnum cælorum. Non ibi advertisti, cum quæreret Nicodemus, quomodo ista fierent, id est, quomodo renasceretur homo, quomodo denuo nasceretur; quoniam non potest utique iterum introire in uterum matris, et denuo nasci; quid audierit a Domino, quid audierit a magistro bono, quid andierit error a veriute Inter caetera enim ostendens quem admodum fiat, etiam similitudinem posuit. Sed prius ait: Nemo ascendit in cælum, nisi qui de cælo descendit, Filius hominis qui est in cælo. In terra erat, et in cocto se esse dicebat; et quod estmajus, in coelo Filium bominis: ut unam demonstraret in utraque natura personam, et in eo quod Dei Filius erat æqualis Pall'i, Verbum Dei in principio Deus apud Deum, et in eo quod lilius hominis erat, assumens animam humanam et carnem humanam. et indutus hominem, cxiens ad homines: (jnia i a hoc utroque non duo christi sunt, nec duo lilii Dei sed uva persona, unus Christus Dei Filius, idemque uirus Christus, non alius, hominis filius; sed Di, Filius secundum divinitatem, hominis filius secundum carnem. Quis autem nostrum, qui parum advertimus, aut parum sapimus, non potius ita vellet distinguere, Filius Dei in cœlo, ct Filius hominis ih terra? Sed ne sic divideremus, et ita dividendo duas personas induceremus, Non ascendit in cælum, in. quit, nisi qui de cœlo descendit Filius hominis. Filius ergo hominis descendit de cœlo. Nonne lilius hominis in terra factus est? nonne lilius hominis per Mariam factus est? Sed, o homo, noli, inquit, separare, quem volo copulare. Parum est quia Filius hominis descendit ( Chrisus enim descendit, idemque filius hominis qui Filius Dei cst); sedet in cœlo, qui ambulat in terra. I.. calo erat, quia ubique est Christus, idemque Christus estetFilius Dei et lilius hominis. Propter unitatem personui in terra Filius Dei, propter camdem unitatem personæ esse probavimus in cœlo filium hominis, ex liis verbis Domini, tilius hominis, inquit, qui est in cœlo. Propter unitatem personæ, nonne iu terra constituto atque conspicuo Petrus dicit. Tu es Christus Filius Dei vivi ( MallA. XVI, 17)?","t":"For you said that you are unwilling to promise the kingdom of heaven to unbaptized little ones because the Lord’s statement is plain: “Unless one is reborn of water and the Spirit, he will not enter the kingdom of heaven.” You did not notice there, when Nicodemus asked how these things could happen, that is, how a man could be reborn, how he could be born again—since he surely cannot enter his mother’s womb a second time and be born again—what he heard from the Lord, what he heard from the good master, what error heard from the truth. For among other things, showing how it happens, he also set out a likeness. But first he said: “No one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.” He was on earth, and he said he was in heaven; and what is greater, the Son of Man in heaven: so as to show one person in both natures, both in that he was the Son of God, equal to the Father, the Word of God in the beginning, God with God, and in that he was the son of man, taking a human soul and human flesh, and clothed with man, going out to men; because from these two there are not two Christs, nor two sons of God, but one person, one Christ, the Son of God, and the same one Christ, not another, the son of man; but Son of God according to divinity, son of man according to the flesh. But which of us who notice too little or understand too little would not rather distinguish thus: the Son of God in heaven, and the Son of Man on earth? But so that we should not divide thus, and by dividing bring in two persons, “No one,” he says, “has ascended into heaven except he who descended from heaven, the Son of Man.” So the Son of Man descended from heaven. Was not the son of man made on earth? Was not the son of man made through Mary? But, O man, he says, do not separate the one I wish to join. It is little that the Son of Man descended (for Christ descended, and the same is the son of man who is the Son of God); he sits in heaven who walks on earth. He was in heaven, because Christ is everywhere, and the same Christ is both Son of God and son of man. Because of the unity of the person, the Son of God is on earth; because of the same unity of the person, we have proved that the son of man is in heaven, from these words of the Lord: “The Son of Man,” he says, “who is in heaven.” Because of the unity of the person, did not Peter say to him when he was standing visibly on earth, “You are the Christ, the Son of the living God”?","f":"Augustine, <i>Serm.</i> 294.9 (PL 38:1339–1341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/294-9)."},"augustine-sermones/295.1":{"o":"Istum nobis diem beatissimorum apostolorum Petri ct Pauli passio consecravit. Non de obscuris aliquibus martyribus loquimur. In omnem terram exiit sonus eorum, et in fines orbis terræ verba eorum. Isti martyres viderunt quod prædicaverunt, sccuti æquitatem. confitendo veritatem, moriendo pro veritate. Beatus Petrus, primus Apostolorum, vehemens Christi amalor, qui meruit audire, Et ego dico tibi, Quia tu es Petrus. Dixerat eniin ipse: Tu es Christus Filius Dei vivi. Christus illi: Et ego dico libi, Quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam. Super hanc petram aedificabo fidem, quam confiteris. Super hoc quod dixisti, Tu es Christus Filius Dei vivi, ædificabo Ecclesiam meam. Tu cnim Petrus. A petra Petrus, non a Petro petra. Sic a petra Petrus, quomodo a Christo Christianus. Vis nosse de qua petra Petrus dicatur? Paulum audi: «Nolo» enim. vos ignorare, fratres; » Apostolus Christi dicit; «Nolo vos ignorare, fratres, quia patres nostri omnes sub nube fuerunt, et omnes per mare transierunt, et omnes in Moyse baptizati sunt in nube et in mari, et omnes eumdem cibum spiritualem manducaverunt, et omnes eumdem potum spiritualem biberunt. Bibebant enim de spirituali sequente eos pdra: petra autem erat Cbristus I. Ecce unde Petrus..","t":"The passion of the most blessed apostles Peter and Paul has consecrated this day for us. We are not speaking of some obscure martyrs. “Their sound has gone out into all the earth, and their words to the ends of the world.” These martyrs saw what they preached; they followed justice by confessing the truth, by dying for the truth. Blessed Peter, the first of the apostles, the ardent lover of Christ, who was found worthy to hear, “And I say to you, that you are Peter.” For he himself had said: “You are the Christ, the Son of the living God.” Christ to him: “And I say to you, that you are Peter, and on this rock I will build my Church.” On this rock I will build the faith which you confess. On what you said, “You are the Christ, the Son of the living God,” I will build my Church. For you are Peter. Peter from petra (rock), not the rock from Peter. Peter is from the rock just as Christian is from Christ. Do you want to know from what rock Peter is named? Hear Paul: “For I do not want you to be ignorant, brothers”—the apostle of Christ says—“I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ.” See where Peter comes from.","f":"Augustine, <i>Serm.</i> 295.1 (PL 38:1347–1349; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-1)."},"augustine-sermones/295.2":{"o":"Dominus Jesus discipulos suos ante passionem suam,. sicut nostis, elegit, quos Apostolos appellavit. Inter hos pene ubique solus Petrus, totius Ecclesiae meruit gestare personam. Propter ipsam personam, quam totius Ecclesiæ solus gestabat, audire meruit, Tibi dabo claves regni cœlorum. Has cnim claves non homo unus, sed unitas accepit Ecclesiae. Hinc ergo Petri excellentia prædicatur, quia ipsius universitatis et unitatis Ecclesiæ figuram gessit, quando ei dictum est, Tibi trado, quod omnibus traditum cst. Nam ut noveritis Ecclesiam accepissc claves regni coelorum, audite in alio loco quid Dominus dicat omnibus Apostolis suis. Accipite Spiritum sanctum. Et continuo: Si cui dimiseritis peccata, dimittentur ei; si cujus tenueritis, tenebuntur. Hoc ad claves pertinet, de quibus dictum est, Quæ solveritis in terra, soluta erunt et in calo; ct quæ ligaveritis in terra, ligata erunt et in cælo. Scd hoc Petro dixit. Ut scias quia Petrus universas Ecclesiæ personam tunc gerebat, audi quid ipsi dicatur, quid omnibus fidelibus sanctis: « Si peccaverit in te frater tuus, corripe illum inter te et ipsum solum. Si non te audierit, adhibe tecum unum aut dnus: scriptum est enim, In ore duorum aut trium testium, stabit omne verbum. Si nec ipsos audierit, refer ad Ecclesiam: si nec ipsam audierit, sit tibi tanquam ethnicus et publicanus. Amen dico vobis, quia quae ligaveritis in terra, ligata erunt ct in coelo; et quæcumque solveritis in terra, soluta erunt et in caelo > (Matth. avii, 15-18). Columba ligat, columba solvit; aedificium supra petram ligat et solvit. Timeant ligati, timcant soluti. Qui soluti sunt, timeant ne ligentur * qui ligati sunt, orent ut solvantur. Criniculis peccatorum suorum unusquisque constringitur: et præter hanc Ecclesiam nihil solvitur. Quatriduano mortuo dicitur, Lazure, prodi foras. Et prodiit de monu mento institis ligatus manibus et pedibus. Excitat Dominus, ut mortuus de monumento predeal; si cor tangit, ut peccati confessio foras excat. Sed parum adhuc ligatus est. Dominus ergo, postquam exiit Lazarus de monumento, ad discipulos suos, quibus dixerat, Quæcumque solveritis in terra, soluta erunt ei in cœlo: Solvite, inquit, eum, et sinite abire. Per se excitavit, per discipulos solvit.","t":"The Lord Jesus, before his passion, as you know, chose his disciples, whom he called apostles. Among these, almost everywhere Peter alone was found worthy to bear the role of the whole Church. Because of that very role of the whole Church, which he alone bore, he was found worthy to hear, “To you I will give the keys of the kingdom of heaven.” For not one man but the unity of the Church received these keys. Here, then, Peter’s excellence is proclaimed, because he bore the figure of the very universality and unity of the Church when it was said to him, “To you I hand over,” what was handed over to all. For so that you may know that the Church received the keys of the kingdom of heaven, hear in another place what the Lord says to all his apostles: “Receive the Holy Spirit.” And at once: “If you forgive anyone’s sins, they will be forgiven him; if you retain anyone’s, they will be retained.” This belongs to the keys, of which it was said, “Whatever you loose on earth will be loosed also in heaven; and whatever you bind on earth will be bound also in heaven.” But this he said to Peter. So that you may know that Peter then bore the role of the whole Church, hear what is said to him and what to all the holy faithful: “If your brother sins against you, rebuke him between you and him alone. If he does not listen to you, take with you one or two: for it is written, On the mouth of two or three witnesses every word shall stand. If he does not listen even to them, refer it to the Church; if he does not listen even to it, let him be to you as a heathen and a tax collector. Amen I say to you, whatever you bind on earth will be bound also in heaven; and whatever you loose on earth will be loosed also in heaven.” The dove binds, the dove looses; the building on the rock binds and looses. Let the bound fear; let the loosed fear. Let those who are loosed fear lest they be bound; let those who are bound pray to be loosed. Each one is bound tight with the cords of his own sins; and outside this Church nothing is loosed. To the man four days dead it is said, “Lazarus, come forth.” And he came out of the tomb bound hand and foot with bands. The Lord rouses him, so that the dead man comes forth from the tomb; if he touches the heart, so that the confession of sin comes out. But he is still bound. So the Lord, after Lazarus came out of the tomb, said to his disciples, to whom he had said, “Whatever you loose on earth will be loosed also in heaven”: “Loose him,” he says, “and let him go.” He raised him by himself; he loosed him through the disciples.","f":"Augustine, <i>Serm.</i> 295.2 (PL 38:1349; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-2)."},"augustine-sermones/295.3":{"o":"Proinde Ecclesiæ fortitudo in Petro maxime conmn n. data cst; quia euntem ad passionem secutus est Dominum: et infirmitas quædam notata; qnoniarn interrogatus ab ancilla, nogavit Dominum. Ecce ille amator subito negator. Invenit se, qui præsumpserat de se. Dixerat enim, sicut nostis: Domine, tecum ero usque ad mortem: et si opus fuerit ut moriar, animam meam pro te ponam. Et Dominus ad præsumptorem: Animam tuam pro me pones? Amen dico tibi, antequam gallus cantet, ter me negabis. Factum est quod prædixerat medicus: fieri non potuit quod præsumpsit ægrotus. Sed quid? Continuo respexit eum Dominus. Sie scriptum est, sic loquitur Evangelium: Respexit eum Dominus, et exiit foras, et flevit amare. Exiit foras: hoc est, confiteri. Flevit amare, qui noverat amare. Dulcedo secuta est in amore, cujus amaritudo præcesserat in dolore.","t":"Accordingly, the strength of the Church was especially commended in Peter, because he followed the Lord going to his passion; and a certain weakness was noted, because, questioned by a maid, he denied the Lord. See, that lover suddenly a denier. He found himself out, he who had presumed on himself. For he had said, as you know: “Lord, I will be with you even to death; and if I must die, I will lay down my life for you.” And the Lord to the presumer: “Will you lay down your life for me? Amen I say to you, before the cock crows, you will deny me three times.” What the physician had foretold happened; what the sick man presumed could not happen. But what then? At once the Lord looked at him. So it is written, so the Gospel says: “The Lord looked at him, and he went outside and wept bitterly.” He went outside: that is, to confess. He wept bitterly, he who knew how to love. Sweetness followed in love, whose bitterness had gone before in sorrow.","f":"Augustine, <i>Serm.</i> 295.3 (PL 38:1349; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-3)."},"augustine-sermones/295.4":{"o":"Merito etiam post resurrectionem Dominus ipsi Petro oves suas commendavit p:;scendas. Non enim inter discipulos solus meruit pascere dominicas oves: sed quando Christus ad unum loquitur, unitas commendatur; et Petro primitus, quia in Apostolis Petrus est primus. Simon Joannis, inquit Dominus, amas me? Respondit illo, Amo. Et iterum interrogatus, iterum respondit. Et tertio interrogatus, et tanquam illi non credatur, contristatur. Sed quomodo ei non credebat, qui cor cjus videbat? Denique post illam tristitiam sic respondit: Domine tu scis omnia, tu scis quia amo te. Non enim qui omnia scis, hoc solum nescis. Noli tristis esse, Apostole; responde semel, responde iterum, responde tertio. Ter vincat in amore confessio, quia ter victa est in timore præsumptio. Solvendum est ter, quod ligaveras ter. Solve pcramorem, quod ligaveras per timorem. Et tamen Dominus semel, et iterum, ct tertio, oves suas commendavit Petro.","t":"Rightly, too, after the resurrection the Lord entrusted his sheep to Peter himself to be fed. For he was not the only one among the disciples found worthy to feed the Lord’s sheep; but when Christ speaks to one, unity is commended; and to Peter first, because among the apostles Peter is the first. “Simon son of John,” says the Lord, “do you love me?” He answered, “I love you.” And asked again, he answered again. And asked a third time, as though he were not believed, he is saddened. But how did he not believe him, he who saw his heart? Finally, after that sadness he answered thus: “Lord, you know all things; you know that I love you.” For you who know all things are not ignorant of this alone. Do not be sad, apostle; answer once, answer again, answer a third time. Let confession in love conquer three times, because presumption was conquered three times in fear. What you had bound three times must be loosed three times. Loose by love what you had bound by fear. And yet the Lord once, and again, and a third time, entrusted his sheep to Peter.","f":"Augustine, <i>Serm.</i> 295.4 (PL 38:1349; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-4)."},"augustine-sermones/295.5":{"o":"Attendite, fratres mei: Pasce, inquit, oviculas meas, pasce agnos meos. Pasce oves. meas: numquid dixit, Tuas? Pasce, bone serve, oves dominicas, habentes dominicum characterem. Num-. quid enim Paulus pro vobis crucifixus est? aut in nomine Petri et Pauli baptizati estis? Ergo pasce oves ejus, ablutas Baptismo ejus, signatas nomine ejus, redemptas sanguine ejus, Pasce, inquit, oves meas. Nam hæretici servi mali et fugitivi, quod non emerunt dividentes sibi, et de furtis pecnlia tanquam propria facientes, suas oves sibi videntur pascerc. Nam quid est aliud, rogo vos, Nisi te ego baptizavero, immundus eris, Nisi Baptismum meum habueris, ablutus non eris? hanc non audistis, Maledictus omnis qui spem suam ponit iii homine? Proiude, charissimi, quos baptizavit Petrus, oves Christi sunt; et quos baptizavit Judas, oves Christi sunt. Nam videte quid dicat sponsus dilectæ suae in Cantico canticorum, quando ei dixit sponsa, Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas in meridie; ne forte fiam sicut operta, super greges sodalium tuorum. Annuntia, inquit, mill;, ubi pascis, ubi cubas in meridie, in splendore veritatis, in fervore charilatis. Quare linies, o dilecta? quid times? Ne forte fiam, inquit, sicut operta, id est, sicut obscura, sicut non Ecclesia; quia Ecclesia non est operta: Non enimpotest civitas abscondi super montem constituta. Et errando incurram, non in gregem tuum, sed in greges sodalium tuorum. Etenim hæretici sodales dicuntur. A nobis exierunt IJoan. II, 19): ad unam nobiscum mensam, anteqnam exirent, accesserunt. Ergo quid ei respondetur? Nisi cogitoveris temetipsam: sponsus dicit, interroganti respondet, Nisi cognoveris temetipsam, o pulchra inter mulieres. 0 verax inter hæreses, nisi cognoveris temetipsam: quia de te prædicta sunt tanta, ( In semine tuo benedicentur omnes gentes (Gen. XXII, i8): Deus deorum Dominus locutus est, et vocavit terram, a solis ortu usque ad occasum: Postula a me, et dabo tibi gentes haereditatem tuam, ct possessionem tuam terminos terræ: In omnem terram cxiit sonus eorum, et in fines orbis terræ verba eorum » ( Psal. XVIII, 5): de te testimonia ista prædicta sunt. Nisi ergo cognoveris temetipsam, exi tu. Ego enim te non ejicio, ut dicant de te qui remanserint, Ex nobis exierunt. Exi tu in vestigiis gregum: non gregis, de quo dictum est, Erit unus grex et unus Pastor. Exi tu in vestigiis gregum, et pasce hædos tuos: non sicut Petrus, oves meas. Pro his commendatis sibi ovibus Petrus meruit martyrio coronari, quod hodierna solemnitate per orbem meruit celebrari.","t":"Attend, my brothers: “Feed,” he says, “my little sheep, feed my lambs.” “Feed my sheep”: did he say “yours”? Feed, good servant, the Lord’s sheep, bearing the Lord’s mark. “For was Paul crucified for you? Or were you baptized in the name of Peter and Paul?” So feed his sheep, washed by his baptism, sealed with his name, redeemed by his blood. “Feed,” he says, “my sheep.” For the heretics, bad and runaway servants, dividing among themselves what they did not buy, and making private property out of thefts as though it were their own, seem to themselves to feed their own sheep. For what else, I ask you, is “Unless I baptize you, you will be unclean; unless you have my baptism, you will not be washed”? Have you not heard, “Cursed is everyone who puts his hope in man”? Accordingly, dearly beloved, those whom Peter baptized are Christ’s sheep; and those whom Judas baptized are Christ’s sheep. For see what the bridegroom says to his beloved in the Song of Songs, when the bride said to him: “Tell me, you whom my soul has loved, where you feed, where you lie down at noon, lest I become as one veiled over the flocks of your companions.” “Tell me,” she says, “where you feed, where you lie down at noon”: in the splendor of truth, in the fervor of love. Why do you fear, O beloved? What do you fear? “Lest I become,” she says, “as one veiled,” that is, as one obscure, as one not the Church; for the Church is not veiled: “For a city set on a mountain cannot be hidden.” And by straying I should run, not into your flock, but into the flocks of your companions. For heretics are called companions. “They went out from us”: before they went out, they came to one table with us. So what is answered her? “Unless you know yourself”: the bridegroom says it, he answers her question: “Unless you know yourself, O beautiful among women.” O true one among heresies, unless you know yourself: because such great things were foretold of you: “In your seed all nations shall be blessed”; “The God of gods, the Lord, has spoken, and called the earth from the rising of the sun to its setting”; “Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession”; “Their sound has gone out into all the earth, and their words to the ends of the world”: of you these testimonies were foretold. Unless, then, you know yourself, go out. For I do not cast you out, so that those who remain may say of you, “They went out from us.” “Go out in the footsteps of the flocks”: not of the flock of which it was said, “There will be one flock and one shepherd.” “Go out in the footsteps of the flocks, and feed your kids”: not, as Peter, “my sheep.” For these sheep entrusted to him Peter was found worthy to be crowned with martyrdom, which by today’s solemnity has been found worthy to be celebrated throughout the world.","f":"Augustine, <i>Serm.</i> 295.5 (PL 38:1349–1351; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-5)."},"augustine-sermones/295.6":{"o":"Veniat et de Saulo Paulus, de lupo agnus; prius inimicus, postea apostolus; prius persecutor, postea prædicator. Veniat, accipiat litteras a principibus sacerdotum, ut ubicumque invenerit Christianos, vinctos adducat ad pœnas. Accipiat, accipiat, proficiscatur, pergat, anhelet caedem, sitiat sanguinem: qui habitat in coelis, irridebit eum. Ibat enim, sicut scriptum est, spirans cædem, et propinquabat Damascum. Tunc Dominus de coelo: Saule, Saule, quid me persequeris? Ego sum hic, ego suin ibi: hic caput, ibi corpus. Non ergo miremur, fratres, ad corpus Christi pertinemus. Saule, Saule, quid me persequeris? Durum est tibi adversus stimulum calcitrare. Te laedis: nam Ecclesia mea persecutionibus crescit. Al ille pavens et tremens: Domine, quis ca tu? Et ille: Ego sum Jesus Nazarenus quem tu persequeris Continuo mutatus exspectat imperium: pouit invidentiam, præparat obedientiam. DicUur et quid faciat. Et antequam Paulus baptizetur, loquitur Dominus Ananiæ: Vade ad illum vicum, ad illum hominem nomine Saulum, baptiza illum; quia vas electionis, mihi est. Vas aliquid portare debet, vas inane esse non debet. Vas implendum est: unde, nisi gratia? Ananias autem respondit Domino nostro Jesu Christo: < Domine, audivi quia homo iste multa mala fecit sanctis tuis. Et nunc litteras portat a principibus sacerdotum, ut ubicumque invenerit viæ hujus viros. vinctos adducat. Et Dominus ad illum: Ego illi ostendam quæ illum oporteat pati pro nomine meo (Act. IX). Trepidabat Ananias, audito nomine Sauli: trepidabat lamam lupi infirma ovis, etiam sub manu pastoris 1.","t":"Let Paul too come, from Saul; the lamb from the wolf; first an enemy, afterward an apostle; first a persecutor, afterward a preacher. Let him come, let him receive letters from the chief priests, so that wherever he finds Christians he may bring them in chains to punishment. Let him receive them, let him receive them, set out, go on, pant for slaughter, thirst for blood: “he who dwells in the heavens will laugh at him.” For he was going, as it is written, breathing slaughter, and was drawing near to Damascus. Then the Lord from heaven: “Saul, Saul, why are you persecuting me?” I am here, I am there: here the head, there the body. Let us not wonder, then, brothers: we belong to the body of Christ. “Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.” You hurt yourself: for my Church grows by persecutions. And he, fearful and trembling: “Lord, who are you?” And he: “I am Jesus of Nazareth, whom you are persecuting.” At once changed, he awaits a command: he lays down his envy, he prepares obedience. He is told what to do. And before Paul is baptized, the Lord speaks to Ananias: Go to that street, to that man named Saul, baptize him; “for he is a chosen vessel to me.” A vessel must carry something; a vessel must not be empty. The vessel must be filled: with what, if not grace? But Ananias answered our Lord Jesus Christ: “Lord, I have heard that this man has done many evils to your saints. And now he carries letters from the chief priests, so that wherever he finds men of this way he may bring them bound.” And the Lord to him: “I will show him what he must suffer for my name.” Ananias trembled when he heard the name of Saul: the weak sheep trembled at the report of the wolf, even under the shepherd’s hand.","f":"Augustine, <i>Serm.</i> 295.6 (PL 38:1351; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-6)."},"augustine-sermones/295.7":{"o":"Ecce ostendit illi Dominus quae illum oporteret pati pro nomine ejus. Post exercuit illum in labore. Ipse in vinculis, ipse in plagis, ipse in carceribus, ipse in naufragiis. Ipse illi procuravit passionem: ipse perduxit ad istum diem. Unus dies passionis duobus Apostolis. Sed et illi duo unum erant: quanquam diversis diebus paterentur, unum erant. Praecessit Petrus, secutus ea Paulus. Primo Saulus, postea Paulus: quia primo superbus, postea humilis. Saulus a Saule sancti David persecutore. Dejectus est persecutor, erectus est pradicalor. Mutavit nomen superbi ad humilitatem. Paulus enin. modicus est. Verba videte Charitatis vestræ: nonne quotidie dicimus, Post paululum videbo te, paulo post faciam hoc aut illud? Ergo quid est Paulus? Ipsum interroga. Ego sum, inquit, minimus Apostolorum.","t":"See, the Lord showed him what he had to suffer for his name. Afterward he trained him in labor. He was in chains, in beatings, in prisons, in shipwrecks. He himself arranged his passion for him; he himself brought him to this day. One day of passion for two apostles. But those two too were one: even if they had suffered on different days, they were one. Peter went first; Paul followed. First Saul, afterward Paul: because first proud, afterward humble. Saul from Saul, the persecutor of holy David. The persecutor was cast down; the preacher was raised up. He changed the name of the proud man to humility. For Paulus means small. Consider the words, Your Love: do we not say every day, “I will see you in a little while (paululum), a little after (paulo post) I will do this or that”? What, then, is Paul? Ask him. “I am,” he says, “the least of the apostles.”","f":"Augustine, <i>Serm.</i> 295.7 (PL 38:1351; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-7)."},"augustine-sermones/295.8":{"o":"Celebramus diem festum, Apostolorum nobis sanguine consecratum. Amemus fidem, vitam, labores, passiones, confessiones, prædicationes. Proficimus enim amando; non ista propter carnalem lætitiam celebrando. Martyrcs enim a nobis quid quærunt? Minus habent, si adhuc laudes nominum quærunt. Si adhuc laudes hominum quærunt, nondum vicerunt 2. Si autem vicerunt, a nohis propter se nihil quærunt; sed propter nos ipsos qunerunt. Dirigatur ergo via nostra in conspectu Domini. Arcta erat, spinosa erat, dura erat: talibus tamque multis transeuntibus lenis facta est. Transiit ipse prior Dominus, transierunt Apostoli intrepidi, postea martyres, pucri, mulieres, puellæ. Sed quis in eisf Ille qui dixit, Sine me nihil potestis facere.","t":"We are celebrating a feast day consecrated for us by the blood of the apostles. Let us love their faith, life, labors, sufferings, confessions, preachings. For we advance by loving, not by celebrating these things for carnal merriment. For what do the martyrs seek from us? They lack something if they still seek praise for their names. If they still seek the praise of men, they have not yet conquered. But if they have conquered, they seek nothing from us for their own sake, but they seek it for our own sake. So let our way be directed in the sight of the Lord. It was narrow, it was thorny, it was hard: with such and so many passing over it, it has become smooth. The Lord himself passed over it first; the apostles passed over undaunted, afterward the martyrs, boys, women, girls. But who was in them? He who said, “Without me you can do nothing.”","f":"Augustine, <i>Serm.</i> 295.8 (PL 38:1351; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/295-8)."},"augustine-sermones/296.1":{"o":"Recens sancti Evangelii h < tio hodiernæ solemnitati conveniens, qux modo sonuit in auribus nostris, si ab auribus etiam, in cor nostrum descendit, et in eo locum quietis invenit (tunc enim in nobis requiescit verbum Dei, quando nos acquiescimus verbo Dei); admonuit nos omnes, qui vo- Lis verbum et sacramentum Domini ministramus, pascere oves suas. Bcatus Petrus Apostolorum primus, Domini nostri Jesu Christi major amator, quam negator, sicut indicat Evangelium, secutus est Dominum passurum: sed tunc non potuit sequi passurus. Secutus est pedibus, nondum idoneus sequi moribus. Promisit se moriturum pro illo, et non potuit nec cum illo. Plus enim ausus erat, quam ejus capacitas sustinebat. Plus promiserat, quam poterat: quia et indignum erat ut facerct quod promiserat. Animam meane, inquit, pro te ponam ( Joan. XIII, 37). Hocpro servo Dominus erat facturus, non servus pro Domino. Qui ergo plus est ausus, ibi præpostere amavit; ideo timuit et negavit. Postea vero Dominus postquam surrexit, docet Petrum amare. Inordinate amans, delecit sub pondere passionis; ordinate autem amanti promisit passionem.","t":"The reading of the holy Gospel just now, fitting for today’s solemnity, which has just sounded in our ears—if from the ears it has also gone down into our heart and found a place of rest there (for the word of God rests in us when we rest in the word of God)—has admonished all of us who minister the word and sacrament of the Lord to you to feed his sheep. Blessed Peter, first of the apostles, a greater lover of our Lord Jesus Christ than a denier, as the Gospel shows, followed the Lord when he was about to suffer; but then he could not follow him in suffering. He followed with his feet, not yet fit to follow in his ways. He promised that he would die for him, and could not even die with him. For he had dared more than his capacity could bear. He had promised more than he could, because it was also unfitting that he should do what he had promised. “I will lay down my life,” he said, “for you.” The Lord was going to do this for the servant, not the servant for the Lord. He who dared more, then, loved there out of order; therefore he feared and denied. But afterward, when the Lord had risen, he teaches Peter to love. Loving without order, he failed under the weight of the passion; but to him loving in order he promised the passion.","f":"Augustine, <i>Serm.</i> 296.1 (PL 38:1351–1353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-1)."},"augustine-sermones/296.10":{"o":"Sal' cm ilium locum. tene, no'i murmurare, noli blasphemare. Lauda magis Dominum tuum, quia corripit te: lauda quia emendat te, ut consoletur te. Quem enim diligit Deus, corripit; flagellat autem omnem filium, quem recipit (llebr. XII 6). Tu delicatus filius dominicus, et recipi vis, et flagellari non vis: ut In Quas, ille mentiatur. Debuit crgo Apostolorum Memoria per quam tibi præparatur caelum, servare libi in terra theatra insanorum? Plane verum est; ideo mortuus est Petrus, et Romæ positus, ut lapides de theatro nou caderent? Excutit Deus delicias puerorum de manibns indisciplinatorum. Fratres, peccata minuamus et murmura. Hostes simus iniquitatibus nostris, murmuri nos'ro: nobis irascamur, nou Deo. Irascimini, prorsus irascimini: sed ad quos usus? Et nolile peccare. Ad hoc irascimini, nc peccetis. Etenim omnis homo, quem pœnitet, sibi irascitur: pœnitentiæ iram exercet in se. Vis ergo ut libi parcat Deus? Tu tibi noli parcere. Quia si tu tibi parcis, ille libi non parcet: quia si ct ille libi parcat, peris, Nc scis quod optas, miscr; peris. Sicut enim scriptum est, Flagellat omnem filium, quem recipit: sic etiam illud limc, Irritnvit Dominum peccator. Unde scis? quasi diceretur illi, Unde scis quia irritavit Dominum peccator? Vidit felicem peccatorem, quotidic mala facientem, ct nihil mali patientem, ct in Spiritu sancto 1 horruit. et do- Init, et dixit, Irritavit Dominum peccator. Peccator islc qui facit tanta mala, et nihil mali patitur, irritavit Dominum. Provocat Dominum: pro magnitudine iræ suæ non exquiret ( l'sal. IX, 4). Ideo non exquiret, quia multumirascitur. Qui tollit correptionem, parat damnationem. Non exquiret: nam si exquircret, flagellarct; et fortasse emendaret. Modo autem multum irascitur: felicibus iniquis niultum irascitur, cum non flagellantur. Nolite zclarc illos, nolite velle esse sicut illi infeliciter felices. Melius est nd tempus flagellari, quam in æternum damnari.","t":"At least hold that place: do not murmur, do not blaspheme. Rather praise your Lord because he corrects you; praise him because he amends you, so that he may console you. “For whom God loves, he corrects; and he scourges every son whom he receives.” You, a spoiled son of the Lord, want both to be received and not to be scourged: as if you would be [received] and he would lie. Ought the memorial of the apostles, through which heaven is being prepared for you, to have kept for you on earth the theaters of the insane? Plainly true: so Peter died and was laid at Rome so that the stones of the theater might not fall? God shakes the toys of children out of the hands of the undisciplined. Brothers, let us lessen our sins and our murmurs. Let us be enemies of our iniquities, of our murmuring: let us be angry with ourselves, not with God. “Be angry”—by all means be angry, but for what use?—“and do not sin.” Be angry so that you do not sin. For every person who repents is angry with himself: he exercises the anger of repentance on himself. Do you want God to spare you, then? Do not spare yourself. For if you spare yourself, he will not spare you; because if he too spares you, you perish. You do not know what you wish for, wretch: you perish. For as it is written, “He scourges every son whom he receives,” so fear this too: “The sinner has provoked the Lord.” How do you know? As if it were said to him: How do you know that the sinner has provoked the Lord? He saw a sinner prosperous, doing evil every day and suffering no evil, and in the Holy Spirit he shuddered and grieved and said, “The sinner has provoked the Lord.” This sinner who does such evils and suffers no evil has provoked the Lord. He provokes the Lord: “in the greatness of his anger he will not seek him out.” He will not seek him out because he is very angry. Whoever takes away correction prepares condemnation. “He will not seek him out”: for if he sought him out, he would scourge him; and perhaps he would amend him. But now he is very angry: he is very angry with the prosperous wicked, since they are not scourged. Do not envy them; do not wish to be like them, unhappily happy. It is better to be scourged for a time than to be condemned forever.","f":"Augustine, <i>Serm.</i> 296.10 (PL 38:1357; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-10)."},"augustine-sermones/296.11":{"o":"Ergo commendavit nobis Dominus ovcs suas, quia Petro commendavit: si tamcn ex aliqua parte vcl extrema digni sumus pulverem vestigiorum Petri calcarc; commendavit nohis ovcs Dominus. Ovcs ipsius estis, vobiscum ovcs sumus, quia christiani sumus. Jani diximus, pascimus ct pascimur. Amatc Dcum, ut amet vos Deus. Et non potestis osten dere quantum amclis Deum, nisi quantum npparucrilis amare lucra Dei. Quid habcs præstare Deo, homo cordate? quid præstas Dco? Quid præstabat Petrus? Totum hoc: Pasce oves meas ( Joan. xxi, 17). Quid præstas Deo, ut sit major, ut sit melior, ut sit ditior, ut sit honoratior? Qualiscumque tu eris, ille hoc crit quod erat. Ergo attende juxta tc, ne forte proximo prastare debeas, quod perveniat ad Deum. Quando uni ex minimis meis fecistis, mihi fecistis. Si ergo esurienti juberis panem frangere, tu pulsanti debes ecclesiam claudere?","t":"So the Lord entrusted his sheep to us, because he entrusted them to Peter—if indeed in some part, even the last, we are worthy to tread the dust of Peter’s footsteps; the Lord has entrusted his sheep to us. You are his sheep; we are sheep with you, because we are Christians. We have already said: we feed and we are fed. Love God, so that God may love you. And you cannot show how much you love God except as far as you show that you love God’s gains. What have you to give God, sensible man? What do you give God? What did Peter give? All of it is this: “Feed my sheep.” What do you give God, so that he may be greater, better, richer, more honored? Whatever you are, he will be what he was. So look beside you: perhaps you ought to give to your neighbor what may reach God. “When you did it to one of the least of mine, you did it to me.” If, then, you are commanded to break bread for the hungry, ought you to close the church to one who knocks?","f":"Augustine, <i>Serm.</i> 296.11 (PL 38:1357; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-11)."},"augustine-sermones/296.12":{"o":"Quare hoc dixi? Contristavit nos quod audivimus, quamvis præsentes nOn fuerimus, quod quidam ex Donatistis veniens ad Ecclesiam, peccatum rebaptizationis confitens, cum ad poenitentiam ab episcopo exhortaretur, reclamatum est a quibusdam fratribus, et repulsus est. Dico Charitati vestræ, torta sunt, torta sunt ex hoc viscera nostra. Fatemur vobis, Bon nobis p!acct talis diligentia. Scio quia zelo Dei fecerunt et Ecclesiæ. Putatis quia nihil factum est, quia hoe ad omnes sonuit? Rogo vos, idco sonucrit hodie vox ista, ut illud quod male sonuit, obruat ea res qurc bene somnii. Hanc operam date, hoc sonet, hoc prædicemus hoc prædicamus. Veniant, admittantur more solito, qni nunquam adhuc catholici fuerunt. Si autem jati catholici fuerunt, si inventi sunt lubrici, inventi sunt inconstantes ct infirmi, inventi sunt perfidi; numquid prorsus parco perfidis? Forte crunt fideles, qui fuerunt perfidi: veniant et ipsi admittendi ad pœnitentiam. Nec sibi blandiantur, quod redeuntes ad paricm Donati egeriut pœnitentiam. Illa pœnitentia fuit de re hona: sit vera de re mala. Quando egerunt pœnitentiam in parte Donati, pœnituit illos quod bene foccrant: modo agant, ut poeniteat illos quod male fecerunt. Timetis, quod perfidi inventi sunt, ne sanctum conculcent? Ecce et huic timori vestro cosnsulitur, in pœnitentiam admittuntur. Erunt in pœnitentia, quando voluerint reconciliari, jam nemine cogente, nemine terrente: quoniam pœnitens catholicus jam legum comminationes non patitur; cœpit velle rcconciliari dum nemo terreret, vel tunc credatur voluntati. Puta quia coactus est esse catholicus, crit pœnitens. Quis illum cogit petere reconciliationis locum, nisi voluntas propria? Modo ergo admittamus infiranitatem, ut postca probcmus voluntatem.","t":"Why did I say this? We were saddened by what we heard, although we were not present: that a certain man from the Donatists coming to the Church, confessing the sin of rebaptism, when he was being exhorted to penance by the bishop, some brothers protested, and he was turned away. I tell Your Love: our insides were wrung, wrung by this. We confess to you, such zeal does not please us. I know that they did it out of zeal for God and for the Church. Do you think nothing has happened, because this has sounded abroad to all? I ask you: let this voice sound today for this reason, that what sounded badly may be buried by what sounds well. Give your effort to this; let this sound, let us proclaim this; this is what we proclaim. Let them come; let those be admitted in the usual way who have never yet been Catholics. But if they were once Catholics, if they have been found slippery, found inconstant and weak, found faithless—do I altogether spare the faithless? Perhaps those who were faithless will be faithful: let them too come, to be admitted to penance. Nor let them flatter themselves that, returning to the party of Donatus, they did penance. That penance was about a good thing: let there be a true one about a bad thing. When they did penance in the party of Donatus, they repented of what they had done well; now let them do penance so that they repent of what they did badly. Are you afraid, because they have been found faithless, that they may trample on what is holy? See, this fear of yours too is provided for: they are admitted to penance. They will be in penance; when they wish to be reconciled, no one any longer compelling, no one frightening them: for a Catholic penitent no longer suffers the threats of the laws; he has begun to want to be reconciled while no one was frightening him; let his will at least then be believed. Suppose he was compelled to be a Catholic: he will be a penitent. Who compels him to seek the place of reconciliation, except his own will? Now, then, let us admit weakness, so that afterward we may test the will.","f":"Augustine, <i>Serm.</i> 296.12 (PL 38:1357–1359; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-12)."},"augustine-sermones/296.2":{"o":"Meminimus infirmitatem Petri dolentis quod Dominus esset moriturus: hanc commemoro, ecce commemoro. Qui meminerunt, in corde suo mecum dicant: qui obliti fucrant, commonente me recolant. Dominus Jesus Christus passionem suam imminentem ipse discipulis prænuntiavit. Tunc Petrus amans eum, sed adbuccarnaliter, mori ti:nens mortis interfectorem: Absit a tet inquit, Domine; absit a te, propitius esto tibi. Non dixisset, propitius tibi esto, nisi agnosceret verum Deum. Ergo, Petre, si Deus a te cognoscitur, quid times ne Deus moriatur? Tu homo es, ille Deus cst. Et pro homine Deus factus est homo, assumens quod non erat, non perdens quod erat. In eo ergo Dominus moriturus erat, in quo et resurrecturus. Expavit ergo Petrus humanam mortem, ct noluit cam contingere Dominum. Nesciens, saccum volebatclaudere, unde nostrum pretium erat mauaturum. Audivit a Domino tunc, Redi retro, salanas; neque enim sapis quæ Dei sunt, scd quæ sunt hominum. Cui paulo ante dixerat, dicenti, Tu es Christus Filius Dei vivi: Beatus es, Simon Bur-Jona, quia tibi non revelavit caro et sanguis, sed Pater meus qui eat in cæli, ( MallA. XVI, 22, 23, 16, 17). Paulo anie beatus, postea satanas. Sed unde beatus? Non de suo: Non tibi revelavit caro et sanguis, sed Pater meus qui eat in cœli. Unde antem satanas? Ex homine, et in homine: Non enim sapis quat Dei sunt, sed quas sunt hominum. Talis Petrus amans Dominum, timens mori Dominum, et volens mori pro Domino, secutus est: et inventum est quomodo praedixerat medicus, non quomodo præsumpserat aegrotus. luterrogatus ab ancilla, negat semel, bis, ct tertio. Aspicitur a Domino, flet amare: tergit lacrymis pietatis cordis negationes.","t":"We remember the weakness of Peter grieving that the Lord was going to die: I recall it; see, I recall it. Let those who remember say it with me in their hearts; let those who had forgotten recall it as I remind them. The Lord Jesus Christ himself foretold his coming passion to his disciples. Then Peter, loving him but still in a carnal way, fearing death for the slayer of death, said: “Far be it from you, Lord; far be it from you; be merciful to yourself.” He would not have said “be merciful to yourself” unless he recognized the true God. So, Peter, if God is recognized by you, why do you fear that God will die? You are a man; he is God. And for man God became man, taking what he was not, not losing what he was. So the Lord was going to die in that in which he was also going to rise again. Peter, then, dreaded human death and did not want it to befall the Lord. Without knowing it, he wanted to close the purse from which our price was to flow. He heard then from the Lord, “Get behind me, Satan; for you do not savor the things of God, but the things of men.” To him he had said a little before, when he said, “You are the Christ, the Son of the living God”: “Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed it to you, but my Father who is in heaven.” A little before blessed, afterward Satan. But from where blessed? Not from his own: “Flesh and blood has not revealed it to you, but my Father who is in heaven.” But from where Satan? From man and in man: “For you do not savor the things of God, but the things of men.” Such a Peter, loving the Lord, fearing that the Lord would die, and wishing to die for the Lord, followed; and it turned out as the physician had foretold, not as the sick man had presumed. Questioned by a maid, he denies once, twice, and a third time. He is looked at by the Lord; he weeps bitterly; with tears of a devoted heart he wipes away his denials.","f":"Augustine, <i>Serm.</i> 296.2 (PL 38:1353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-2)."},"augustine-sermones/296.3":{"o":"Resurgit Dommus, apparet discipulis. Videt jam Petrus viventem, cui morienti timuerat. Videt noa Dominum occisum, sed mortem in Domino oceisam. Jam ergo confirmatus exemplo carnis ipsius Domini, mortem non esse usque adeo metuendam, docetur amare. Modo opus est ut amet, jam viso Domino vivo post morLem: modo amet, modo securus amet; securus, quia secuturus. Dominus ergo: Petre, amas me? Et Hie: Amo, Domine. Et Dominus: Non quia amas me, volo ut moriaris pro me; boc enim ego jam feci pro te. Sed quid? Amas me? Quid milii redditurus es, quia amas me? Amas me? Amo. Pasce oves meas. Et iterum hoc, et tertio hoc: ut ter confiteretur amor, quod ter negaverat timor. Videte, percipite, discite. Non aliud quam, Amas, interrogatur: non aliud quam, Amo, respondetur. Respondenti dicitur, Pasce ores meas, Et commendatis Petro ovibus suis, et commendato sibi Petro cum ovibus suis, jam praenuntiat passionem, et dicit: Cum esses junior, cingebas te, et ibas quo velles; cum autem senior factus fueris, alter te cinget, et feret quo tu nou vis. Hoc autem dicebat, ait Evangelista, significans qua morte clarificaturus esset Deum ( Joan. XVIII, 15-19). Videtis hoc pertinere ad pascendas oves Domini, ut nun recusetur mors pro ovibus Domini.","t":"The Lord rises, appears to the disciples. Peter now sees alive the one for whose death he had feared. He sees, not the Lord slain, but death slain in the Lord. So now, strengthened by the example of the Lord’s own flesh that death is not so very much to be feared, he is taught to love. Now it is necessary that he love, having seen the Lord alive after death: now let him love, now let him love securely; securely, because he is going to follow. So the Lord: “Peter, do you love me?” And he: “I love you, Lord.” And the Lord: Not because you love me do I want you to die for me; for I have already done this for you. But what? Do you love me? What will you give back to me because you love me? Do you love me? I love you. “Feed my sheep.” And again this, and a third time this: so that love might confess three times what fear had denied three times. See, perceive, learn. Nothing is asked but “Do you love?”; nothing is answered but “I love.” To the one answering it is said, “Feed my sheep.” And having entrusted his sheep to Peter, and entrusted Peter with his sheep to himself, he now foretells his passion and says: “When you were younger, you girded yourself and went where you wished; but when you have grown old, another will gird you and carry you where you do not wish.” “He said this,” says the evangelist, “signifying by what death he would glorify God.” You see that it belongs to feeding the Lord’s sheep not to refuse death for the Lord’s sheep.","f":"Augustine, <i>Serm.</i> 296.3 (PL 38:1353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-3)."},"augustine-sermones/296.4":{"o":"Pasce oves meas. Commendat oves idonoo, an minus idoneo? Primo, quas oves commendat? Pretiosas, emptas, non auro, noM argento, sed sanguine. Si dominus homo commendaret servo suo oves suas, procul dubio cogitaret, utrum peculium servi illius idoneum esset prelium ovium suarum, et diceret: Si perdiderit, si dissipaverit, si consumpserit, habet unde reddat. Commendarct ergo servo idoneo oves suas; et servi facultates in pecunia quæreret, pro ovibus quas pecunia compa. ravit. Nunc vero Dominus Jesus Christus, quia servo commendat oves, quas sanguine comparavit; idonei-. tatem servi in passione sanguinis quæi it. Tanquam diceret: Pasce oves meas, commendo tibi oves meas. Quas oves? Quas emi sanguine meo. Mortuus sum pro eis. Amas me? Morere pro eis. Et quidcm servus ille hominis homo pecuniam redderet pro consumptis ovibus: Petrus sanguinem reddidit pro ovibus conservatis.","t":"“Feed my sheep.” Does he entrust the sheep to a fit person or to one less fit? First, what sheep does he entrust? Precious ones, bought, not with gold, not with silver, but with blood. If a human master entrusted his sheep to his servant, he would without doubt consider whether that servant’s private savings were adequate to the price of his sheep, and he would say: If he loses them, if he squanders them, if he uses them up, he has something to repay with. So he would entrust his sheep to a fit servant, and he would look for the servant’s means in money, for sheep that money had bought. But now the Lord Jesus Christ, because he entrusts to a servant sheep that he bought with blood, looks for the servant’s fitness in the suffering of blood. As if he were saying: Feed my sheep; I entrust my sheep to you. What sheep? Those I bought with my blood. I died for them. Do you love me? Die for them. And indeed that human servant of a man would repay money for the sheep used up; Peter repaid blood for the sheep preserved.","f":"Augustine, <i>Serm.</i> 296.4 (PL 38:1353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-4)."},"augustine-sermones/296.5":{"o":"Eia, fratres, aliquid pro tempore volo dicere. Quod Petro commendatum est, quod Petro mandatum est, non Petrus solus, sed etiam alii Apostoli audierunt, tenuerunt, servaverunt, maximeque ipse eonsors sanguinis et diei I apostolus Paulus. Audierunt ista, et ad nos audienda transmiserunt. Pascimus vos, poscimur vobiscum. Det nobis Deus vires sic amandi vos, ut possimus etiam mori pro vobis, aut effectu, aut affectu. Non enim quia Joanni apostolo passio defuit, ideo passioni animus præparatas deesse potuit. Non est passus, sed potuit pati. Præparationem ejus Deus noverat. Quemadmodum tres pueri arsuri missi sunt In caminum, non victuri. Negabimus eos martyres, quia flamma eos urere non potuit? Interroga ignes, passi non sunt: interroga voluntatein, coronati sunt. Potens eat enim Dominus, dixerunt, eruere nos de manibus tuis: sed et si non: ibi suut certa pectora et stabilis fides, ibi virtus inconcussa, ibi certa victoria: sed et si non, notum tibi sit, rex, quoniam statuam quam statuisti, non adoramus. Aliud Deo plaruit: non arserunt, sed ignem idololatriæ in animo regis exstinxerunt ( Dan. III).","t":"Come, brothers, I want to say something for the occasion. What was entrusted to Peter, what was commanded to Peter, not Peter alone, but the other apostles too heard, held, and kept, and above all the apostle Paul himself, sharer of his blood and his day. They heard these things and passed them on for us to hear. We feed you; we are fed with you. May God give us strength so to love you that we may even die for you, either in deed or in will. For it is not because the passion was lacking to the apostle John that a mind prepared for the passion could be lacking. He did not suffer, but he could have suffered. God knew his readiness. Just as the three young men were sent into the furnace to burn, not to live. Shall we deny that they are martyrs because the flame could not burn them? Ask the fires: they did not suffer; ask the will: they were crowned. “For the Lord is able,” they said, “to rescue us from your hands”: “but even if not”: there are sure hearts and steadfast faith, there is unshaken strength, there sure victory: “but even if not, be it known to you, O king, that we do not worship the statue you have set up.” Something else pleased God: they did not burn, but they put out the fire of idolatry in the king’s mind.","f":"Augustine, <i>Serm.</i> 296.5 (PL 38:1353–1355; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-5)."},"augustine-sermones/296.6":{"o":"Videtis ergo, cbarissitni, quæ sunt proposita in hoc tempore servis Dei, propter futuram gloriam quæ revelabitur in nobis: contra quam gloriam non appenditur quxlibct quantalibet tribulatio temporalis. Indignæ enim sunt passiones hujus temporis, ait Apostolus, ad futuram gloriam, quæ revelabitur in no - bis (Rom. vin, 18). Si hæc ita sunt, modo ncmo cog tet carnaliter, non est tempus. Concutitur mundus, excutitur vetus homo: premitur caro, liquescat spiritus. Jacet Petri corpus Romæ, dicunt homines; jacct Pauli corpus Romæ, Laurentii corpus Rom:c, aliorum sanctornm martyrum corpora jacent Romæ; et misera est Roma, et vastatur Roma, afnigitur, conteritur, incenditur. Tot strages mortis fiunt, per famem, per pestem, per gladium; ubi sunt Memoriæ Apostolorum? Quid dicis? Ecce hoc dixi, Tanta mala Roma patitur, ubi sunt Memorias Apostolorum? Ibi sunt, sed in te non sunt. Utinam in tc essent, quisquis ista loqucris, quisquis ita desipis, quisquis vocatus in spiritu carnaliter sapis. Prorsus adhuc patientiam doceo, nondum sapientiam. Patiens esto, Dominus vult. Quæris quare velit? Differ secretum cognitionis, strenuitatem obedientiæ praepara. Ferre te vult: ferto quod vult, et dabit quod vis. Et tamen, fratres mci, ecce audeo dicere: libenter audituri estis, si jam primas partes obedientiæ retinetis, si est in vobis lenis et mitis paticntia ferendi dominicam voluntatem. Lenia quippe non ferimus, sed amamus: aspera toleramus, ad lenia gaudemus. Dominum Deum tuum vide, caput tuum vide, exemplum vitæ tuæ vide: redemptorem tuum, pastorem tuum attende: Pater, si fieri potest, trauseat a me calix iste. Quomodo ostendit humanam voluntatem, ct couti» nuo convertit renisum ad obedientiam? Verumtamen non quod ego volo, sed quod tu vis, Pater ( Matth. xxn, 39). Ecce Petro hoc dixit: Cu senueris, alter te cinget, et feret quo tu non vis. Ostendit in illo humanam voluntatem, circa trepidationem mortis. NumQuid quia nolens mortuus est, nolens coronatus est? Siccl tu nolebas torte amittere peculium tuum, quod hic relicturus eras: attende ne cum relinquendo remaneas. Nolebas ante te mori filium tuum, nolebasante te mori uxorem tuam. Quid enim? Etsi Roma non caperetur, non aliquis vestrum prior moriturus erat? Nolebas ante te mori uxorem luam, nolebat uxor tua ante se mon virum suum: ambobus obtemperaturus erat Dominus? Ord a penes ipsum sit, qui novit ordinare quod creavit. Obtempera ergo tantæ voluntati bel.","t":"You see, then, dearly beloved, what is set before the servants of God in this time, for the sake of the future glory that will be revealed in us: against which glory no temporal tribulation of any kind or size can be weighed. “For the sufferings of this time,” says the apostle, “are not worthy of the future glory that will be revealed in us.” If these things are so, let no one now think carnally; it is not the time. The world is shaken; the old man is shaken out: the flesh is pressed; let the spirit flow forth. “Peter’s body lies at Rome,” people say; “Paul’s body lies at Rome, Lawrence’s body at Rome, the bodies of other holy martyrs lie at Rome; and Rome is wretched, and Rome is laid waste, afflicted, crushed, burned. So many slaughters of death take place, by hunger, by plague, by the sword: where are the memorials of the apostles?” What do you say? “See, this is what I said: Rome suffers such great evils; where are the memorials of the apostles?” They are there, but they are not in you. Would that they were in you, whoever you are who say these things, whoever are so foolish, whoever, called in the spirit, savor things carnally. Indeed I am still teaching patience, not yet wisdom. Be patient: the Lord wills it. Do you ask why he wills it? Put off the secret of knowledge; prepare the vigor of obedience. He wills you to bear it: bear what he wills, and he will give what you will. And yet, my brothers, see, I dare to say it: you will hear it gladly if you already hold the first parts of obedience, if there is in you a gentle and mild patience in bearing the Lord’s will. For we do not bear gentle things, we love them: harsh things we endure; at gentle things we rejoice. See the Lord your God, see your head, see the example of your life: attend to your redeemer, your shepherd: “Father, if it is possible, let this cup pass from me.” How he showed the human will, and at once turned the resistance to obedience! “Yet not what I will, but what you will, Father.” See, he said this to Peter: “When you have grown old, another will gird you and carry you where you do not wish.” He showed in him the human will, about the dread of death. Because he died unwilling, was he crowned unwilling? So you perhaps did not want to lose your savings, which you were going to leave here: take care that you do not remain by leaving it. You did not want your son to die before you; you did not want your wife to die before you. What then? Even if Rome were not taken, was not one of you going to die first? You did not want your wife to die before you; your wife did not want her husband to die before her: was the Lord going to obey both? Let the order be in his hands, who knows how to order what he created. So obey so great a will of God.","f":"Augustine, <i>Serm.</i> 296.6 (PL 38:1355; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-6)."},"augustine-sermones/296.7":{"o":"Jam video quid dicas in cordc tuo: Ecce temporibus christianis Roma afflicta est, et incensa est. Quare temporibus christianis? Quis hoc dicit? Christianus? Ergo tu libi responde, si cbristianus cs: Quando voluit Deus. Sed quid dico pagano? insultat mihi. Quid tibi dicit? nude tibi insultat? Ecce quando faciebamus sacrificia diis nostris, stabat Roma, florebat Roma; modo quia superavit ct abundavit sacrificium Dei vestri, ct inhibita sunt et prohibita sacrificia deorum nostrorum, ecce quid patitur Roma. Breviter responde interim, at illo careamus; cæterum tihi alia meditatio est. Non enim vocatus es ad amplectendam terram, sed ad comparandum cœlum; non vocatus es ad felicitatem terrenam, sed ad cœlestem; non ad temporales successus et prosperitatem volaticam et transitoriam, sed ad æternam cum Angelis vitam. Tamen huic amatori carnalis felicitatis, ct murmuratori adversus Deum v!vum et verum, volenti servire dæmoniis et lignis ct lapidibus, cito responde. Sicut habet historia eorum, incendium hoc Romanæ urbis tertium est. Sicut habet historia corum, sicut habent litterae ipsorum, incendium Romanæ urbis, quod modo contigit, tertium esi. Quæ modo semel arsit, inter sacrificia Christianorum, jam bis arserat inter sacrificia Paganorum. Semet a Gallis sic incensa cst, ut s lus cotlis Capitolinus remaneret. Postea a Nerone, nescio utrum dicam sæviente an fluente, secundo igne Roma flagravit. Jussit Nero imperator ipsius Romæ, servus idolorum, interfector Apostolorum, jussit, et incensa est Roma. Quare putatis? qua causa? Homo clatus, superbus et fluidus, delectatus est Romano incendio. Videre, inquit, volo quomodo Troja arserit. Arsit ergo sic semel, bis.tcrlio. Modo te quid delectat contra Dcum stridere, pro ea qua' consuevit ardere?","t":"I already see what you are saying in your heart: “See, in Christian times Rome has been afflicted and burned. Why in Christian times?” Who says this? A Christian? Then answer yourself, if you are a Christian: when God willed. But what shall I say to the pagan? He insults me. What does he say to you? How does he insult you? “See, when we used to offer sacrifices to our gods, Rome stood, Rome flourished; now, because the sacrifice of your God has prevailed and abounded, and the sacrifices of our gods have been checked and forbidden, see what Rome suffers.” Answer briefly for the time being, so that we may be rid of him; otherwise you have another thing to meditate on. For you were not called to embrace the earth, but to purchase heaven; you were not called to earthly happiness, but to heavenly; not to temporal successes and flying and passing prosperity, but to eternal life with the angels. Yet to this lover of carnal happiness, and murmurer against the living and true God, who wants to serve demons and wood and stones, answer quickly. As their own history has it, this burning of the city of Rome is the third. As their own history has it, as their own writings have it, the burning of the city of Rome which has just happened is the third. The city which has now burned once amid the sacrifices of Christians had already burned twice amid the sacrifices of pagans. Once it was burned by the Gauls in such a way that only the Capitoline hill remained. Afterward, by Nero—I do not know whether to say raging or dissolute—Rome blazed with a second fire. Nero, emperor of Rome itself, a slave of idols, killer of the apostles, gave the order, and Rome was burned. Why do you think? For what reason? A haughty, proud, and dissolute man took delight in the burning of Rome. “I want to see,” he said, “how Troy burned.” So it burned once, twice, a third time. Now why does it please you to gnash against God over a city that has been in the habit of burning?","f":"Augustine, <i>Serm.</i> 296.7 (PL 38:1355; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-7)."},"augustine-sermones/296.8":{"o":"Sed in ea, inquiunt, passi sunt tanta mala tam mulli Christiani. Excidit tibi quia Christianorum est pati mala temporalia, et bona sperare sempiterna? Tn quisquis paganus es, habes quod plangas; quia temporalia pordidisli, ct æterna nondum invenisli. Habet christianus quod cogitet: Omne gaudium existimate, fratres mei, cum in tentationibus variis incideritis. Dicis itaque, o pagane: Dii præsides Romam modo non servaverunt, quia non sum; tunc servaverunt, quando crant. Nos Deum nostrum ostendimus veracem. Prædixit ista omnia, legistis, audistis: sed nescio utrum meministis, qui talibus verbis turbamini. Non audistis Prophetas, non audistis ipsum Dominum Jcsum Christum prædicentem mala futura? Quantum accedit actas mundo, tantum propinquatur fini. Audistis, fratres, simul audivimus: Erunt bella, erunt tumuttus, erunt pressuræ, erunt fames. Quare nobit ipsis contrarii sumus, ut quando lcgunlur credamus, quando implentur murmuremus?","t":"“But in it,” they say, “so many Christians suffered such great evils.” Have you forgotten that it belongs to Christians to suffer temporal evils and to hope for everlasting goods? You, whoever you are, pagan, have reason to lament, because you have lost temporal things and have not yet found eternal ones. The Christian has something to think about: “Count it all joy, my brothers, when you fall into various trials.” So you say, O pagan: “The guardian gods did not keep Rome now because they are not there; they kept it then, when they were there.” We show our God to be truthful. He foretold all these things; you have read, you have heard; but I do not know whether you remember, you who are troubled by such words. Have you not heard the prophets, have you not heard the Lord Jesus Christ himself foretelling evils to come? The more age comes upon the world, the nearer it draws to the end. You have heard, brothers; we have heard together: “There will be wars, there will be uproars, there will be distresses, there will be famines.” Why are we contrary to ourselves, so that when these things are read we believe, and when they are fulfilled we murmur?","f":"Augustine, <i>Serm.</i> 296.8 (PL 38:1355–1357; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-8)."},"augustine-sermones/296.9":{"o":"Sed plus inquiunt, plus vastatur modo gcnus humanum. Interim considerata præferita historia, salva quæstione, nescio utrum plus. Sod ecce sit plus: credo quia plus. Dominus ipse solvit quæsitionem: plus modo vastatur mundus, plus vastatur. Audi quare modo plus vastatur, cum Evangelium ubique prædicatur. Attendis quanta celebritato. Evangelium prædicatur, et non attendis quanta impietate contemnatur? Jam, fratres, dimittamus paululum Paganos furis, oculum ad nos. Evangelium prædicatur toto mundo: 'crum est. Antequam Evangelium prædicaretur, latebat voluntas Dei: in prædicatione Evangelii patuit voluntas Dei. Dictum est nobis in prædicatione Evangelii quid amare debcamus, quid contemnere, quid agere, quid vitare, quid sperare. Omnia audivimus: non latct voluntas Dei per totum mundum. Pone servum mundum: ct attende Evangelium. Audi Domini voccni. Servus iste mundus cst. Servus nesciens voluntatem domini sui, et faciens digna plagis, vapulabit palMa. Servus mundus. Quomodo servus mundus? Quia mundus per eum factus tat, et mundus eum non cognovit. Servus nesciens voluntatem domini sui. Ecce quid crat ante mundus. Nunc vero quid? Servus autem sciens voluntatem domini sui, et faciens digna plagis, vapulabit multa. El utinam multa vapulct, non semel damnetur. Quid recusas vapulare multa, o serve sciens voluntatem domini tui, et facicns digna plagis? Dicitur tibi (ecce una voluntas Domini lui): Thesaurizate vobis thesauros in cœlo, ubi nequee œrugo, neque comestura exterminat, ubi fures non effodiunt, nee furantur. Tu in terra thesaurizas: ille in coelo jubci, dicens tibi, Mihi da, iLi habeto thesaurum, ubi ego sum custos. Mitte ante tc: quid servas in terra? Quod cu todit Christus, non tollit Gothus. Tu contra, prudentior scilicet et sapientior Domino tuo, condis in terra. Sed cognovisti voluntatem Domini tui: sursum condere voluit. Et tu: Ego in terra condo. Paratus ergo csto vapulare multa. Ecce scis voluntatem Domini tui volentis te servare in cœlo, et tu servas in terra: facis digna plagis. Et quando vapulas, blasphemas. Blasphemas, murmuras; dicis quod tibi facit Dominus tuus, fieri non debuit. Quod facis tu servus malus, hoc fieri debuit?","t":"“But more,” they say, “the human race is more laid waste now.” For the moment, having considered past history, without prejudice to the question, I do not know whether more. But see, let it be more: I believe it is more. The Lord himself solves the question: the world is more laid waste now; it is more laid waste. Hear why it is more laid waste now, when the Gospel is preached everywhere. You notice with how great renown the Gospel is preached, and do you not notice with how great impiety it is despised? Now, brothers, let us leave the pagans outside for a little; let us turn our eyes on ourselves. The Gospel is preached in the whole world: it is true. Before the Gospel was preached, God’s will was hidden; in the preaching of the Gospel God’s will was revealed. We have been told in the preaching of the Gospel what we ought to love, what to despise, what to do, what to avoid, what to hope for. We have heard everything: the will of God is not hidden throughout the whole world. Set the world as a servant, and attend to the Gospel. Hear the Lord’s voice. This servant is the world. “The servant who does not know his master’s will and does things worthy of stripes will be beaten with few.” The servant is the world. How is the world a servant? Because “the world was made through him, and the world did not know him.” “The servant who does not know his master’s will”: see what the world was before. But what now? “But the servant who knows his master’s will and does things worthy of stripes will be beaten with many.” And would that he may be beaten with many, and not once be condemned. Why do you refuse to be beaten with many, O servant who know your master’s will and do things worthy of stripes? It is said to you (see one will of your Lord): “Store up for yourselves treasures in heaven, where neither rust nor moth destroys, where thieves do not break in or steal.” You store up on earth; he commands in heaven, saying to you, Give to me; have treasure there, where I am the guard. Send it ahead of you: why do you keep it on earth? What Christ guards, the Goth does not take away. You on the other hand, wiser, it seems, and more prudent than your Lord, store it on earth. But you have known your Lord’s will: he wanted you to store it above. And you: “I store it on earth.” Be ready, then, to be beaten with many. See, you know the will of your Lord who wants to keep you in heaven, and you keep on earth: you do things worthy of stripes. And when you are beaten, you blaspheme. You blaspheme, you murmur; you say that what your Lord does to you ought not to have been done. Ought what you, a bad servant, do to have been done?","f":"Augustine, <i>Serm.</i> 296.9 (PL 38:1357; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/296-9)."},"augustine-sermones/297.1":{"o":"Hodiernum nobis dicm festum fecit sanguis Apostolorum. Hoc reddideiunt servi, quod pro cis impensum est sanguine Domini. Dcalns Petrus, sicut modo audivianus, sequi jubetur: et tameo præcedere meditabatur, quando dixit Domino, Animam meam pro te ponam. Præsumptionem ferebat, timorem suum nesciebat. Præire volebat, qupm sequi debebat. Donum cupiebat, sed ordinem non tenebat. Quam esset amara mors, amaro timore sensit, et peccatum amari timoris amaris lacrymis lavit. Timor interrogatus est ab ancilla, amor a Domino. Et quid respondit timor, nisi humanam trepidationem? Quid respondit amor, nisi divinam professionem? Amarc enim Deum, donum Dei cst. Quando dc amoro Dominus Petrum inserrogabat, quod dederat exigebat.","t":"The blood of the apostles has made this day a feast for us. The servants paid back what had been spent for them by the Lord’s blood. Blessed Peter, as we have just heard, is commanded to follow; and yet he was planning to go ahead when he said to the Lord, “I will lay down my life for you.” He carried presumption; he did not know his own fear. He wanted to go before the one he ought to follow. He longed for the gift, but he did not keep the order. How bitter death was he felt by a bitter fear, and he washed the sin of bitter fear with bitter tears. Fear was questioned by a maid, love by the Lord. And what did fear answer, but human trembling? What did love answer, but divine profession? For to love God is the gift of God. When the Lord questioned Peter about love, he was asking for what he had given.","f":"Augustine, <i>Serm.</i> 297.1 (PL 38:1359; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-1)."},"augustine-sermones/297.10":{"o":"Exemplum proj onam unde agitur, de ipo apostolo Paulo, cujus celebramus passionis diem. Fuit persecutor, blasphemus, injuriosus. Homo crat malus; pœna sua ipse sibi erat. Porro autem cum auhelat cedes, et sitit sanguinem Christianorum, fusurus proprium, habens litteras a principibus sacerdotum, ut apud Damascum quoscumque inveniret christianæ vix sectatores, vinctos adduceret puniendos, carpens viam crudclitatis, nesciens pietatis, audivit vocem desuper ipsius Domini nostri Jcsu Christi de cœlo Sicentis: Saule, Saule, quid me persequeris? Durum cst tibi adversus stimulum calcitrare ( Act. IX, 4, 5 ). Ista voce percussus, prostratus est persecutor, et crectus est prædicator: excæcatus est in carne, ut videret in corde; illuminatus est in carne, ut prædicaret ex corde. Quid videtur, fratres? Libcralus est Saulus ab homine malo: a quo, nisi a sc ipso Saulo? Propterea quoniam liberatus est ab homine malo se ipso, quid ei fecit alius homo mnlus? Apostoli Petri verba sunl: Et quis vobis nocebit, si boni amatores, fueritis ( I Petr. MI, 13)? Persecutus est homo rcalus, lapidavit bOmo malus, virgis cccidit homo malus: ad extremum tcnuit, vinxit, traxit, occidit bomo malus. Quanta ille addidit mala, tanta Deus præparavit bona. Quiquid passus est, nou fuit tormentum pœnæ, sed occasio coronæ. Videte quid sit liberari ab homine malo, hoc est a sc ipso. Quis, inquit, rob;, nocebit, si boni amatores fueritis?","t":"I will set out an example of what we are dealing with, from the apostle Paul himself, the day of whose passion we are celebrating. He was a persecutor, a blasphemer, insolent. He was an evil man; he was his own punishment to himself. Then, while he panted for slaughter and thirsted for the blood of Christians—he who was to shed his own—having letters from the chief priests so that at Damascus he might bring bound for punishment whatever followers of the Christian way he found, taking the road of cruelty, not knowing that of piety, he heard a voice from above, of our Lord Jesus Christ himself, from heaven saying: “Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.” Struck by this voice, the persecutor was laid low and the preacher raised up: he was blinded in the flesh so that he might see in the heart; he was enlightened in the flesh so that he might preach from the heart. What does it seem, brothers? Saul was delivered from the evil man: from whom, if not from Saul himself? Therefore, since he was delivered from the evil man, himself, what did another evil man do to him? The words of the apostle Peter are: “And who will harm you, if you are lovers of the good?” An evil man persecuted him, an evil man stoned him, an evil man beat him with rods; finally an evil man held him, bound him, dragged him, killed him. As many evils as he added, so many goods God prepared. Whatever he suffered was not the torment of punishment but the occasion of a crown. See what it is to be delivered from the evil man, that is, from oneself. “Who,” he says, “will harm you, if you are lovers of the good?”","f":"Augustine, <i>Serm.</i> 297.10 (PL 38:1363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-10)."},"augustine-sermones/297.11":{"o":"Sed ecce nocent homines mali. Tanta libi fecerunt, o Paule. Respondet tibi Paulus: Opus esset ut libcratus essem ab homine malo, hoc est, a me ipso. Cæterum quid isti homines mali mihi faciunt? « Non < sunt condignæ passiones hujus temporis ad futu« ram gloriam, qua; revelabitur in nobis ( Rom. VIII, « 18 ). Etenim quod est leve tribulationis nostræ, « supra incredibilem modum, æternum gloriæ pone dus operatur nobis I, non respicientibus quae vi« dentur. Quae cnim videntur, temporalia sunt; quæ « autem nou videntur, æterna i ( II Cor. IV, 17,18).,. cre liberatus es ab homine malo, hoc est a te ipso; ut cæteri tibi mali homines non obessent, sed magis prodessent. Ergo, charissimi, festum sanctorum diem, qui adversus peccatum usque ad sanguinem certaverunt, ct,Domino suo donante atque juvante, vicerunt, sic celebremus, ut amcmus; sic amemus, ut imitemur: ut imitati, ad eorum præmia pervenire mercamur.","t":"But see, evil men do harm. They did so much to you, O Paul. Paul answers you: It was necessary that I be delivered from the evil man, that is, from myself. For the rest, what do these evil men do to me? “The sufferings of this time are not worthy of the future glory that will be revealed in us. For our light tribulation works for us, beyond all belief, an eternal weight of glory, while we look not to the things that are seen. For the things that are seen are temporal; but the things that are not seen are eternal.” Truly you were delivered from the evil man, that is, from yourself, so that the other evil men did not hinder you but rather profited you. So, dearly beloved, let us so celebrate the feast day of the saints who strove against sin to the point of blood and, with their Lord giving and helping, conquered, that we love them; so love them that we imitate them; so that, having imitated them, we may deserve to come to their rewards.","f":"Augustine, <i>Serm.</i> 297.11 (PL 38:1363–1365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-11)."},"augustine-sermones/297.2":{"o":"Quid tamen Dominus Petro prænuntiavit, unde est festus, hie dies? i Cum csses junior, inquit, præcingehas te, et ibas quo velles: cum autem scnucris, altor te cingot, ct feret quo tu non vis i (ld. XXI, 18). Ubi est, 4 Tecum cro usque ad mortem »? ubi est, < Animam meam pro te ponam? » Ecce furmidabis, ccce negabis, ecce plorabis; et pro quo mori timuisti, resurget, et firmaberis. Quid euim mirum, qnia timuit Petrus, antequam resurgeret Christus? Eccc jam resurrexit Christus, Jam apparet veritas animæ ct carnis, jam quod est in promisso, firmatur exemplo. Videtur Dominus vivus post crucem, post mortem, post sepulcrum. Parum est quod videtur: tangitur, contrectatur, probatur. Fecit cum discipulis quadraginta dies, intrans et exiens, manducans ci bibens, non egestate, sed potestate; non necessitate, sed charitatc: manducans pt bibens, non esuririendo, nec sitiendo, sed docendo et monstrando. Probatus verus ct verax, ascendit in coelum, miuit Spiritum sanctuiu, implet credentes et orantes, miuit prædicantes. Et tamen post hæc omnia, Petrum alius præcingit, et fert quo ipse non vult. Quod volebas quando Dominus prædicebat, tunc velles quando sequi delabas.","t":"Yet what did the Lord foretell to Peter, for which this day is a feast? “When you were younger,” he said, “you girded yourself and went where you wished; but when you have grown old, another will gird you and carry you where you do not wish.” Where is “I will be with you even to death”? Where is “I will lay down my life for you”? See, you will be afraid, see, you will deny, see, you will weep; and he for whom you feared to die will rise, and you will be strengthened. For what wonder that Peter was afraid before Christ rose? See, Christ has now risen. Now the reality of soul and flesh appears; now what is in the promise is confirmed by example. The Lord is seen alive after the cross, after death, after the tomb. It is little that he is seen: he is touched, handled, tested. He spent forty days with the disciples, going in and out, eating and drinking, not from need but from power; not by necessity but by love: eating and drinking, not by being hungry or thirsty, but by teaching and showing. Proved true and truthful, he ascended into heaven, sent the Holy Spirit, filled those who believed and prayed, sent out preachers. And yet after all this, another girds Peter and carries him where he himself does not wish. What you wanted when the Lord was foretelling, you would want then when you ought to follow.","f":"Augustine, <i>Serm.</i> 297.2 (PL 38:1359; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-2)."},"augustine-sermones/297.3":{"o":"Alter te cingit, et fert quo tu non vis. Consolatur Dominus de hoc, transfigurauf in se infirmitatem nostram, et dicens: Tristis est anima mea usque ad mortem. Inde martyres magni, quia dulcediuem hujus mundi calcaverunt: inde martyres magni, quia amaræ mortis asperitatem durissimam pertulerunt. Nam si facile est mortem ferre, quid magnum martyres pro Domnii morte pertulerunt? Uude magni, unde excelsi, unde cæteris hominibus multo florentius coronati? VI. quol norunt fid les, distincti a defunctis loco suo martyres recitantur; nec pro cis oratur, sed corum orationibus Ecclesia commendatur? Uudc hoc, nisi quia mers, quam j ro dominica confessione elegerunt suscipere, quam Christum ncgarc, utiquc amara est? Utique natura rcfugit mortem. Intuere omnc animalium genus, nullum invenics quod nolit vivere, qnod uon timeat interire. Habet istum sensum genus humanum. Dura est mors: sed uon, inquam, quia mors est dura, ideo neganda est vita. Petrus eliam senex nolebat mori. Mori quidem nolebat, sed Christum sequi malebal. Malebat Christum sequi, quam non mori. ivia Lita esset, qua sine morte Christum sequeretur, quis dubitet quod bane arriperet, hanc eligeret? Sed nm erat qua sequi Christum quo ire volebat, nisi per viam quam pati nolebat. Denique per iltam mortis asperitatem arictibus transeuntibus secutæ sunt oves. Arietes ovium sanct! Apostoli. Aspera via mortis, spinis plena: sed Istæ spinæ Petra et Petro transeunte, petreis pedibus tritae sunt.","t":"“Another will gird you and carry you where you do not wish.” The Lord consoles us about this, transferring our weakness into himself and saying: “My soul is sorrowful even to death.” Hence the martyrs are great, because they trampled on the sweetness of this world; hence the martyrs are great, because they endured the most bitter harshness of death. For if it is easy to bear death, what great thing did the martyrs bear for the Lord’s death? Why are they great, why exalted, why crowned much more splendidly than other people? Why, as the faithful know, are the martyrs named in their own place, distinct from the departed, and prayer is not made for them, but the Church is commended to their prayers? Why this, unless because the death which they chose to undergo for confessing the Lord, rather than deny Christ, is surely bitter? Surely nature shrinks from death. Look at every kind of animal: you will find none that does not want to live, none that does not fear to perish. The human race has this feeling. Death is hard: but not, I say, because death is hard is life to be denied. Peter even as an old man did not want to die. He did not want to die, indeed, but he preferred to follow Christ. He preferred to follow Christ rather than not to die. If there were a way by which he could follow Christ without death, who doubts that he would have seized it, chosen it? But there was no way by which to follow Christ where he wanted to go except by the way he did not want to suffer. Finally, through that harshness of death, with the rams passing over, the sheep followed. The rams of the sheep are the holy apostles. The way of death is harsh, full of thorns: but these thorns, with the Rock and with Peter passing over, were trodden down by rock-like feet.","f":"Augustine, <i>Serm.</i> 297.3 (PL 38:1359; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-3)."},"augustine-sermones/297.4":{"o":"Non reprehendimus, non accusamus, etiamsi vita ista ametur. Sic tamen vita ista ametur, ne in ejus amore peccetur. Ametur vita, sed eligatur vita. Interroga amatores vitæ, et dico: Quis est homo qui vult vitam i Etiam taciti omnes respondetis: Quis est homo qui non vult vitam? Addo quod Psalmus addidit Quis est homo qui vult vitam, et diligit vtdere dies honos? Respondetur: Quis enim homo est qni non vult vitam, et qui non diligat videre dies bonos? Si ergo,-is ad vitam venire, et dies bonos vidore, quia isia merces est, opus hujus mercedis altendc: Contine tinguam tuam a malo. Hoc in Psalmo sequitur; Quis est homo, qui vult vitam, et amat videre dics tonos? Adjungit: Contine linguam tuam a malo, ei labia tua ne loquantur dolum: declina a malo, et fac bonum. Modo dic, Volo. Interrogabam, Vis vitam? Respondebas, Volo. Interrogabam, Vis videre dics bones? Respondebas, Vo:o. Cohibe linguam tuam a malo. Modo dic, Volo. Declina a malo, et fac bonum. Pic, Volo. Si antem hoc vis; quicrc opus, et ad mercedem curris.","t":"We do not blame, we do not accuse, even if this life is loved. Yet let this life be loved in such a way that one does not sin in loving it. Let life be loved, but let life be chosen. Question the lovers of life, and I say: “Who is the man who wants life?” Even silently you all answer: “Who is the man who does not want life?” I add what the psalm added: “Who is the man who wants life and loves to see good days?” The answer is: “For who is the man who does not want life and does not love to see good days?” If, then, you want to come to life and to see good days, because this is the reward, attend to the work of this reward: “Keep your tongue from evil.” This follows in the psalm: “Who is the man who wants life and loves to see good days?” It adds: “Keep your tongue from evil, and your lips from speaking deceit; turn away from evil, and do good.” Now say, “I will.” I was asking, Do you want life? You were answering, I will. I was asking, Do you want to see good days? You were answering, I will. “Restrain your tongue from evil.” Now say, “I will.” “Turn away from evil and do good.” Say, “I will.” But if you want this, seek the work, and you run to the reward.","f":"Augustine, <i>Serm.</i> 297.4 (PL 38:1359–1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-4)."},"augustine-sermones/297.5":{"o":"Attende apostolum Paulum, quoniam et ipsius hodie dies festus est. Concordem titam anibo duxerunt, socium sanguinern ambo fuderunt, cœlestem coronam ambo sumpserunt, diem hodieruum ambo consecraverunt Attende crgo apostolum Paulum, recole verba quæ paulo ante, cum ejus Epistola legeretur, audivimus. < Ego, inquit, jam immolor, et tempus meæ resolutionis instat. Bonum certamen certavi, cursum consummmavi, fidem servavi. De cætero, inquit, superest mihi corona justitix, quam reddet mihi Dominos in illa die justus judex i. Non enim negabit debitum. qui donatit indebitum. Justus judex reddet coronam, reddet: habet enim cai reddat. Bonum certamen certavi, cursnm consummavi, fidem servavi: coronam bis meritis reddet; nee negabit debitum, sicut dixi, qui donavit indebitum. Quid est quod donavit indebitum? Qui prius fui blasphemus, et persecutor, et injuriosus. Quid crgo donavit indebitum? Ipsum audiamus confitentem, ct donatorem gratiæ de vita 1 Sua confessione laudantem. Prius, inquit, fui blasphemus, et persecutor, et injuriosus. Debebatur tibi ergo ut esses apostolus? Quid debebatur blashemo et persecutori ct injurioso? Quid, nisi æterna damnatio? Et pre æterna damnatione quid accepit? Misericordiam consecutus sum, Quin ignorans feci in incredulitate. hæc est misericordia, quam Deus donavit indebitam. Audi aliud codcm ipso dicente alio ioco: Non sum, inquit, dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Video ergo, Apostole, quod non eras dignus. Undc hoe tibi, ut dignus esses? Quare ergo es quod dignas non es? Audi: Sed gratia Dei consecutus sum quod sum. Poena mea fut quod rui: gratia Dei sum quod sint. Gratia, inquit, Dei sum id qnod sum: et gratia ejus in me vacua non fuit; sed plus omnibus illis laboravi. Rependisti ergo gratiæ Dei? Accepisti, et reddidisti? Attende quid dixisti. Attendo, inquit. Non ego autem, sed gratia Dei mecum ( I Cor. xv, 9, i0). Ergo huic laborioso Apestolu bonum ago- Mem certanti, cursum eonsummanti, fidem servanti, ncgabil justus Deus coronam debitam; cui gratiam donavit indebitam?","t":"Attend to the apostle Paul, since today is his feast too. Both led a life in harmony, both shed their blood as companions, both received a heavenly crown, both consecrated today. Attend, then, to the apostle Paul; recall the words we heard a little earlier when his letter was read. “I,” he says, “am already being sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith. For the rest,” he says, “there remains for me the crown of justice, which the Lord, the just judge, will render to me on that day.” For he who gave what was not owed will not deny what is owed. The just judge will render the crown, he will render it: for he has one to render it to. “I have fought the good fight, I have finished the course, I have kept the faith”: for these merits he will render the crown; nor will he deny what is owed, as I said, who gave what was not owed. What is it that he gave that was not owed? “I who was formerly a blasphemer and a persecutor and insolent.” What, then, did he give that was not owed? Let us hear him confessing and by his confession praising the giver of grace for his life. “Formerly,” he says, “I was a blasphemer and a persecutor and insolent.” Was it owed to you, then, that you should be an apostle? What was owed to a blasphemer and persecutor and insolent man? What but eternal condemnation? And instead of eternal condemnation, what did he receive? “I obtained mercy, because I did it ignorantly in unbelief.” This is the mercy which God gave, not owed. Hear another thing, from the same man in another place: “I am not worthy,” he says, “to be called an apostle, because I persecuted the Church of God.” I see, then, apostle, that you were not worthy. From where do you have it that you should be worthy? Why, then, are you what you are not worthy to be? Hear: “But by the grace of God I am what I am.” My punishment was what I was; by the grace of God I am what I am. “By the grace of God,” he says, “I am what I am; and his grace in me was not in vain, but I labored more than all of them.” Did you, then, repay the grace of God? Did you receive, and give back? Attend to what you have said. “I attend,” he says. “Yet not I, but the grace of God with me.” So will the just God deny the crown that is owed to this laboring apostle, who fought the good fight, finished the course, kept the faith, when he gave him grace that was not owed?","f":"Augustine, <i>Serm.</i> 297.5 (PL 38:1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-5)."},"augustine-sermones/297.6":{"o":"Vinchnus per eum qui dilexit nos. Cui autem reddet coronam debitam, o Paule parve, magne, cm reddet? Utique mcritis tuis. Bonum certamcn certasti, cursum consumnasti, fidem servasti: reddet caronam debitam his meritis tuis. Sed ut reddatur tibi corona tua, Dei dona sunt merita tua. Eccc bonum agonem certasti, cursum consummasti. Vidisti enim aliam legem in membris tuis, repugnantem lcgi mentis tuæ, et captivum te ducentem in lege peccati, quæ est in membris tuis: unde tibi vincere, nisi cx hoc quod sequitur? Miser ego homo, quis me liberabit de cor pore mortis hujns? Gratia Dci, per Jesum Christum Dominum no - strum. Ecce nude pugnasti, ecce unde laborasti, ecce unde non defecisti, ecce unde vicisti. Videte pugnantem: « Quis nos separabit a cbatitate Christi? Tribulatio? an angustia? an fames? an persecutio? an nudilas? an gladins? Sicut scriptum est, Quoniam propter te mortificamur tota die, dcputati sumus ut ovcs occisionis. i Ecrc infirmitas, labor, miscria, pcrieula, tentationes. Undo victoria certantium? Audi quod sequitur: Sed iu his omnibus supervincimus per eum qui dilexit noa (I d. VIII, 35-37). Cursum consummasti: quo ducente, quo rcgentc, quo juvante? Quid hic dicis? Cursum, inquit, consummavi; sed neque volentis, neque currentis, sed miserentis CII Dei. Fidem scrvasti, Terum est. Primo qnam fidem? qnam libi ipse dedisti? Falsum est quod dixisti, Sicut unicuique Deus partitus eat mensuram fidei? Nonnc tu alloqueris quosdam concertatores tnos, et in hujus vitæ stadio tccum laborantes atque currentes, quibus dicis, Vobis enim donatum est pro Christo? Quid donatum esi? Non solum ut credatis in eum, sed etiam ut patiamini pro co. Ecce utrumque donatum est, et credere, et pati pro Christo.","t":"“We conquer through him who loved us.” But to whom will he render the crown that is owed, O Paul, small and great, to whom will he render it? Surely to your merits. You fought the good fight, you finished the course, you kept the faith: he will render the crown owed to these merits of yours. But so that your crown may be rendered to you, your merits are gifts of God. See, you fought the good contest, you finished the course. For you saw another law in your members, fighting against the law of your mind and leading you captive in the law of sin which is in your members: from where did you have the power to conquer, if not from what follows? “Wretched man that I am, who will free me from the body of this death? The grace of God, through Jesus Christ our Lord.” See from where you fought, see from where you labored, see from where you did not fail, see from where you conquered. See him fighting: “Who will separate us from the love of Christ? Tribulation? Or distress? Or hunger? Or persecution? Or nakedness? Or the sword? As it is written, For your sake we are put to death all day long; we are reckoned as sheep for slaughter.” See weakness, labor, misery, dangers, temptations. From where comes the victory of those who contend? Hear what follows: “But in all these things we more than conquer through him who loved us.” You finished the course: with whom leading, whom guiding, whom helping? What do you say here? “I finished the course,” he says; but “it is not of him who wills, nor of him who runs, but of God who has mercy.” You kept the faith: it is true. First, what faith? One you gave yourself? Is what you said false: “As God has apportioned to each the measure of faith”? Do you not address certain fellow contestants of yours, laboring and running with you in the stadium of this life, to whom you say, “For to you it has been given on behalf of Christ”? What has been given? “Not only to believe in him, but also to suffer for him.” See, both have been given: both to believe and to suffer for Christ.","f":"Augustine, <i>Serm.</i> 297.6 (PL 38:1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-6)."},"augustine-sermones/297.7":{"o":"Sed ait forte aliquis: Accepi quidem fidem, sed ego custodivi. Tu forte hoc dicis, quisquis hæc audis insipiens, accepi fidem, sed ego custodivi: Paulus noster non hoc dicit, Ego custodivi. Respicit enim, Nisi Dominus custodierit civitatem, in vanum laboravit qui custodit cam. Labora, custodi: sed bonum est ut custodiaris. Nam custodire tcnon sufficis. Si desertus fueris, dormitabis et dormies. Nou autem dormitat, neque dormit, qui custodit Israel ( Psal. CXX, 4 ).","t":"But perhaps someone says: I received faith indeed, but I kept it. Perhaps you say this, whoever you are, foolish hearer: I received faith, but I kept it. Our Paul does not say this, “I kept it.” For he looks to this: “Unless the Lord guards the city, he who guards it has labored in vain.” Labor, guard; but it is good that you be guarded. For you are not able to guard yourself. If you are abandoned, you will drowse and sleep. But “he who guards Israel neither drowses nor sleeps.”","f":"Augustine, <i>Serm.</i> 297.7 (PL 38:1361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-7)."},"augustine-sermones/297.8":{"o":"Vitam ergo amamus, ct ainare nos vitam nullo modo dubitamus: neque omnino negare poterimus, amare nos vitam. Ergo eligamus vitam, si amamus vitam. Quid cligimus? Vitam. Primo hic bonam; post hanc, æternam. Primo hic bonam, sed nondum beatam. Bona modo agatur, cui postea bcata servatur. Bona vita, opus cst: beata, merces est. Age bonam, et accipies beatam. Quid justius, quid ordinatius? Ubi es amatur vitæ? Bonam elige. Si uxorem velles, nonnisi bonam velles: amas vitam, ct cHgis malam? Dic mihi quid malum velis. Quidquid volueris, quidquid amaveris, bonum vis. Prorsus non vis jumentum malum, non servum maium, non vestem malam, non villam malam, non domum malam, non uxorem malam, non filios malos. Omnia bona quæris: esto bonus qui quæris. Quid e offendisti, ut inter omnia quæ vis bona, solus veliscsse malus? Cara est libi villa, uxor tua, vestis tua, et, ut ad extremum,'emamus, caliga tua; et viluit libi anima tua? Certe vita ista laboribus plena est, xrnmnis, tentationibus, miscriis, doloribus, timoribus plena est ista vita: certe manifestum est quia his omnibus malis plena est. Et tamen sic quomodo omnihus malis plena est, si quis illam nobis daret æternam sic, talem qualis cst, quantas gratias ageremus, ut semper miseri essemus? Non talcm promittit, non quicumque homo, sed Deus vcrus. Vera veritas promittit vitam, non solum aeternam, sed etiam beatam; ubi nulla molestia. nullus labor, nullus timor, nullus dolor. Ibi plena et tota certa securitas. Vita sub Dco, vita cum Deo, vita de Dco, vita ipsc Deus, Talis nobis æterna promittitur: et huic temporalis, et ista, hoc est, misera et aerumnosa præponitur? Præponilur, inquam, an non? Præponitur, quando vis homicidium facere, ne moriaris. Times enim ne te occidat servus, et tu occidis servum. Times ne te occidat uxor, de qua forte falsum suspicaris; et tu dimissa uxorc, adulterinas nuptias cum altera concupiscis. Ecce amando vitam, perdidisti vitam: æternæ vitæ temporalem, beatæ miseram prætulisti. Et quid inveuisti? Forte cum servas vitam, nolens exspiras. Quando hinc eas, ignoras. Qua fronte exis ad Christum? Qua fronte recusas supplicium? Non dico, Qua fronte postulas praemium? Eris in alterna mortc damnatus, qui eligis temporalem vitam, cujus clectionc contemnis sempiternam.","t":"We love life, then, and we do not in any way doubt that we love life; nor shall we be able to deny at all that we love life. So let us choose life, if we love life. What do we choose? Life. First a good one here; after this, an eternal one. First a good one here, but not yet a happy one. Let a good one be lived now, for which a happy one is kept afterward. A good life is the work; a happy one is the reward. Live a good one, and you will receive a happy one. What is more just, what more orderly? Where are you, lover of life? Choose a good one. If you wanted a wife, you would want only a good one: you love life, and you choose a bad one? Tell me what bad thing you want. Whatever you want, whatever you love, you want it good. Absolutely you do not want a bad beast of burden, not a bad servant, not a bad garment, not a bad farm, not a bad house, not a bad wife, not bad children. You seek all things good: be good, you who seek. What have you done to yourself, that among all the things you want good, you alone want to be bad? Your farm is dear to you, your wife, your garment, and, to come to the last, your boot; and your soul has become cheap to you? Certainly this life is full of labors, troubles, temptations, miseries, pains, fears; this life is full of them: certainly it is clear that it is full of all these evils. And yet, full as it is of all evils, if someone gave it to us eternal just so, such as it is, how we would give thanks, that we might be wretched forever! Not such a life does he promise—not any man, but the true God. The true Truth promises life not only eternal but also happy, where there is no trouble, no labor, no fear, no pain. There is full and complete sure security. Life under God, life with God, life from God, life which is God himself. Such an eternal life is promised us: and is this temporal one, this one, that is, wretched and troubled, preferred to it? Is it preferred, I say, or not? It is preferred when you want to commit murder so as not to die. For you fear that your slave will kill you, and you kill your slave. You fear that your wife will kill you, about whom you perhaps suspect falsely; and having put away your wife, you desire an adulterous marriage with another. See, by loving life you have lost life: you have preferred the temporal to the eternal, the wretched to the happy. And what have you found? Perhaps while you preserve your life, you breathe your last unwillingly. When you go from here, you do not know. With what face do you go out to Christ? With what face do you refuse punishment? I do not say, with what face do you ask for a reward? You will be condemned in eternal death, you who choose temporal life, by whose choice you despise the everlasting.","f":"Augustine, <i>Serm.</i> 297.8 (PL 38:1361–1363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-8)."},"augustine-sermones/297.9":{"o":"Sed non audis consilium. Vitam quæris, dies honos quæris. Bonum est quod quæris, sed non est hie. Habet iste lapis pretiosus regionem suam, non hic nascitur. Qnantumlihet labores fodiendo, non hic invenics quod hic non est. Sed fac quod jubctur, ct quod amas reddetur. Ecce enim quamlibet longa sit vita ista, numquid dies bonos invenies hic? Videte quid Adjunxerit: Vitam et dies bonos; ne sit vita, et misera sit propter dies malos. Abundant hic dies mali: sed dics malos non ille sol facit, qui.currit ab oriente in occidentem veniens,et attero die procedens: sed dies malos, fratres, nos facimus. Si bene viverenius omnes dies, ct hic haberemus honos dies. Etenim homini unde malum, nisi ab homine? Enumerate quanta extrinsecus homines patiantur. Quæ non videantur ab hominibus fieri, perpauca sunt. Abundant mala homini ab homine. Furta ab homine, adulterium passus est in uxore ab homine, seductus cst ei servus ab homine, celatus est ab homine, proscriptus cst ab homine, cxpugnatus est ab homine, captivus ductus 'est ab homine. Libera me, Domine, ab homine malo ( PsaL CXXXIX, 2 ). Jam tu quisquis audis, non cogitas nisi de inimico, quem pateris vicinum malum, potentem, consortem, civem. Forsitan de latrone ista cogitas, quando audis, Libera me, Domine, ab homine malo; et sic oras, quando ons, ut liberet te Deus ab homine malo, illo vel illo inimico tuo. Tu r:oli tibi esse malus. Audi DIC: liberet tc Deus a te. Quando enim Deus gratia sua et misericordia de malo facit!e bonum; unde te facit bonum, undc te liberat, nisi a te ipso homine malo? Omnino, fratres mci, hoc verum cst, hoc certum est, hoc fixum est: si Deus te liberaverit a te ipso hominc malo, nihil tibi rocebit quisquis fuerit alius homo malus.","t":"But you do not listen to counsel. You seek life, you seek good days. What you seek is good, but it is not here. This precious stone has its own region; it does not come into being here. However much you labor digging, you will not find here what is not here. But do what is commanded, and what you love will be given back. For see, however long this life may be, will you find good days here? See what he added: “life and good days”; lest it be life and wretched because of bad days. Bad days abound here: but it is not that sun that makes bad days, running from east to west, coming and going forth the next day; but bad days, brothers, we make. If we all lived well, we would have good days here too. For from where does evil come to man, if not from man? Count how much people suffer from outside. The things that do not seem to be done by men are very few. Evils abound to man from man. Thefts from man; he has suffered adultery in his wife from man; his slave has been seduced by man; he has been hidden from by man, proscribed by man, attacked by man, led captive by man. “Deliver me, O Lord, from the evil man.” Now you, whoever hear, think only of an enemy, whom you suffer as a bad neighbor, a powerful man, a partner, a fellow citizen. Perhaps you think of a robber when you hear, “Deliver me, O Lord, from the evil man”; and so you pray, when you pray, that God may deliver you from the evil man, from this or that enemy of yours. Do not be evil to yourself. Hear me: may God deliver you from yourself. For when God by his grace and mercy makes you good from evil, from what does he make you good, from what does he deliver you, if not from yourself, the evil man? Altogether, my brothers, this is true, this is certain, this is fixed: if God has delivered you from yourself, the evil man, no other evil man, whoever he may be, will harm you.","f":"Augustine, <i>Serm.</i> 297.9 (PL 38:1363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/297-9)."},"augustine-sermones/298.1":{"o":"Debuimus quidem tantorum martyrum diem, hoc est, sanctorum apostolorum Petri ct Pauli majore frequentia celebrare. Si enim celebramus frequcntissime natalitia agnorum, quanto magis debemus arietum? De fidelibus enim, quos lucrati sunt Apostoli prædicatione sua, scriptum c t, Afferte Domino filios arietum (Psal. XXVIII, I). Per angustias passionum, per viam spinis plenam, per tribulationes persecutionum, ut transeant postea fideles, Apostolos duccs habuerunt. Beatus Petrus primus Apostolorum, beatus Paulus novissimus Apostolorum: qui rite coluerunt eum qui dixit, Ego sum primus, et ego sum novissimus; ad unmn diem passionis sibi occurrerunt primus et novissimus. Petrus ordinator sancti Stephani fuit ( Act. VI, 6 ). Quando ordinatus est diaconus martyr Stephanus, inter alios Apostolos cum ordinavit apostolus Petrus. Petrus illius ordinator, Paulus illius persecutor. Sed prima Pauli non quæramus, dc novissimis novissimi gaudeamus. Nam si priora quærimus, nec ipsius Petri satis placebunt. Paulum diximus Stc- I hani fuisse persecutorcm, Petrum respiciamus Domini negatorem. Petrus negationem Domini lacrymis lavit: Paulus persccutionem Stephani cæcitate expiavit. Flevit Petrus ante flagellum, Paulus passus est ct flagellum. Doni ambo, sancti, devotissimi: Litteræ ipsorum quotidie populis recitantur. Et quibus populis? et quantis populis? Psalmum aitendite: In omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum. Et nos probamus, et ad nos ista verba venerunt, ct ad sanitatem fidei ab infidelitatis insania converterunt.","t":"We ought indeed to have celebrated the day of such great martyrs, that is, of the holy apostles Peter and Paul, with a larger attendance. For if we celebrate most crowdedly the birthdays of the lambs, how much more ought we those of the rams? For of the faithful whom the apostles gained by their preaching it is written, “Bring to the Lord the young of rams.” Through the narrows of sufferings, through the way full of thorns, through the tribulations of persecutions, so that the faithful might afterward pass through, they had the apostles as leaders. Blessed Peter the first of the apostles, blessed Paul the last of the apostles; they rightly worshiped him who said, “I am the first and I am the last”; the first and the last met each other on one day of passion. Peter was the one who ordained holy Stephen. When the martyr Stephen was ordained deacon, the apostle Peter ordained him among the other apostles. Peter his ordainer, Paul his persecutor. But let us not look for Paul’s first things; let us rejoice in the last things of the last. For if we look for earlier things, not even Peter’s will please us well enough. We said that Paul was Stephen’s persecutor; let us look back at Peter as the denier of the Lord. Peter washed away his denial of the Lord with tears; Paul expiated his persecution of Stephen with blindness. Peter wept before the scourge; Paul suffered even the scourge. Both good, holy, most devoted: their letters are read to the peoples every day. And to what peoples? And to how many peoples? Attend to the psalm: “Their sound has gone out into all the earth, and their words to the ends of the world.” And we prove it, and these words have come to us and turned us from the madness of unbelief to the health of faith.","f":"Augustine, <i>Serm.</i> 298.1 (PL 38:1365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/298-1)."},"augustine-sermones/298.2":{"o":"Hæc loquor, charissimi, lætus quidem hodierno die propter tantam festivitatem, sed aliquantulum tristis, quia non video tantum populum congregatum, quantus congregari debuit in Natali passionis Apostolorum. Si lateret nos, non nobis imputaretur: si autem neminem latet, quae est ista tanta pigritia? Non amatis Petrum et Paulum? Ego in vobis illis loquor qui hic non sunt. Nam vobis ago gratias, qnia vel vos venistis. Et potest animus cujusque christiani non amare Petrum et Paulum? Si adhuc frigidus est, legat et amet: si adhuc non amat, sagittam verbi in cor accipiat. De ipsis enim Apostolis dictum est, Sagittæ tuæ acutæ, potentissimæ'. Quibus sagittis factum est quod sequitur, Populi sub te cadent (Psa/. XLIV, 6) Bona sunt talia vulnera. Vulnus amoris salubre est. Sponsa ChrUti cantat in Cantico canlicorum, Vulnerata charitate ego sum. Vulnus boc quando sanatur? Quando satiabitur In bonis desiderium nostrum. Vulnus dicitur, quamdiu dcsideramus, et nondum tenemus. Sic enim est amor, ut sit illic dolor. Cum pervenerimus tunc transit dolor, non deficit amor.","t":"I say these things, dearly beloved, glad indeed today because of so great a festival, but somewhat sad because I do not see as large a people gathered as ought to have gathered on the birthday of the apostles’ passion. If it were hidden from us, it would not be charged to us; but if it is hidden from no one, what is this great sluggishness? Do you not love Peter and Paul? I speak in you to those who are not here. For I thank you, because you at least have come. And can the soul of any Christian not love Peter and Paul? If it is still cold, let it read and love; if it still does not love, let it receive the arrow of the word into its heart. For of the apostles themselves it was said, “Your arrows are sharp, most mighty.” By these arrows came about what follows: “Peoples will fall under you.” Such wounds are good. The wound of love is healthy. The bride of Christ sings in the Song of Songs, “I am wounded with love.” When is this wound healed? When our desire is satisfied with good things. It is called a wound as long as we desire and do not yet hold. For love is such that there is pain in it. When we arrive, then the pain passes, love does not fail.","f":"Augustine, <i>Serm.</i> 298.2 (PL 38:1365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/298-2)."},"augustine-sermones/298.3":{"o":"Audistis verba in Epistola Pauli, quam scripsit ad discipulum suum beatum Timotheum: Ego enim jam immolor. Videbat imminentem passioncm: videbat, scd non timebat Qnarc non timebat? Quia jam dixcrat, Concupiscentiam habens dissolvi et esse cum Christo (Philipp. r, 23). Ego enim, inquit, jam immolor. Ncino cum tanta exsultatione dicit sc esse pransurum, et magnas epulas habituruin, cum quanta exsultatione dicit se esse passurum. Ego enim jam immolor. Quid csl, immolor? Sacrificium cro. Sacrificium cnjus? Dci: quia pretiosa in conspectu Domini mors sanctorum ejus (Paal. ex v, 15). Ego, inquit, immolor. Securus sum: habco sursum sacerdotem, qui me offerat Deo. Ipsum habeo sacerdotem, qni pro me prior victima fuit. Jam immolor, eI tempus meæ resolutionis instat. Resolutionem dicit a corpoi c. Est cnim quoddam dulce vinculum corporis, et ligatus est homo, et solvi non vult. Ille tamen qui dicebat, Concupiscentiam habens dissolvi, et esse cum Christo, gratulabatur quod ista vincula cssent aliquando solvenda. Solvenda vincula carnalium membrorum, accipienda indumenta et ornamenta aeternarum virtutum. Securus ponebat carnem, coronam accepturus. Felix mutatio, sancta migratio. Quam beata mansio, fides eam videt, nondum oculus: quia nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quæ praeparavit Deus diligentibus se. Ubi sunt sancti isti, putamus? Ibi ubi bene est. Quid quxris amplius? Non nosti locum, sed cogita meritum. Ubicumque sunt, cum Deo sunt. Justorum animæ in manu Del sunt, et non tanget illos termentum (Sap. in, 1). Sed ad locum sine tormento per tormenta transierunt: ad locum latitudinis per angustias pervenerunt. Non ergo timeat laboriosam viam, qui talem desiderat patriam. Tempus, inquit, resolutionis meæ instat. Bonum certamen certavi, cursum consummati, fidem servavi: de cætero superest mihi corona justitiæ. Merito festinas, mcrito te immolandum esse lætaris: superest enim tibi corona justitiæ. Adhuc imminet amanitudo passionis, sed transit eam passun cogitatio, et quid ultra sit cogitat; non qua itur, sed quo itur. Et quia cum magno amorc cogitatur quo itur, cum magna fortitudine calcatur qua itur. Cum autem dixisset, Superest mihi corona justitiæ; intulit, quam reddet mihi Dominus in illa die justus judex ( II Tim. IV, 6- 8). Reddet justus, ante non reddidit. Nam si, o Paule, primo Saule, quando persequebaris sanctos Christi, quando servabas vestimenta lapidatorum Stephani, exerceret circa te Dominus justum judicium, ubi esscs? Tanto scelcri tuo q'tis locus in fundo gehennæ reperiretur? Sed tunc libi non reddidit, ut modo reddat. Verba enim tua de priorihus factis tuis legimus in Epistola loa, et per te novimus. Tu dixisti, Ego enim sum novissimus Apostolorum, qui non sum dignus vocari apostulus. Quare! Quia persecutus snm Ecclesiam Dei. Si persecutus es Ecclesiam Dei, unde ergo apostolus? Sed gratia Dei sum quod sum. Ante gratia, modo debitum. Ante gratia donabatur, modo dehitum redditur. Gratia Dei sum, inquit, quod sum. Ego nihil suin. Quidquid sum, gratia Dci sum. Quidquid sum; sed modo apostolus; nam quod eram, ego eram: Gratia Dei sum quod sum: et gratia ejus in me vacua non fuit; sed plus omnibus illis laboravi. Quid cst, apostole Paule? Quasi extulisti te, quasi de aliqua cervicula videtur dictum, Plus omnibus illis laboravi. Agnosce ergo. Agnosco, inquit: Non ego autem, sed gratia Dei mecum ( I Cor. xv, 9,10). Non erat oblitus, sed unde gaudeamus in novissimo 1, servabat novissimus. Non ego autem, sed gratia Dei mecum.","t":"You heard the words in the letter of Paul which he wrote to his disciple blessed Timothy: “For I am already being sacrificed.” He saw his passion imminent: he saw it, but did not fear. Why did he not fear? Because he had already said, “Having the desire to be dissolved and to be with Christ.” “For I,” he says, “am already being sacrificed.” No one says with such exultation that he is going to dine and have a great feast as he says he is going to suffer. “For I am already being sacrificed.” What is “I am being sacrificed”? I shall be a sacrifice. A sacrifice of whom? Of God: because “precious in the sight of the Lord is the death of his saints.” “I,” he says, “am being sacrificed.” I am secure: I have a priest above, who will offer me to God. I have as priest him who first was a victim for me. “I am already being sacrificed, and the time of my dissolution is at hand.” He calls it dissolution from the body. For there is a certain sweet bond of the body, and a man is bound and does not want to be loosed. Yet he who said, “Having the desire to be dissolved and to be with Christ,” was glad that these bonds were at some time to be loosed. The bonds of the fleshly members to be loosed; the garments and ornaments of eternal virtues to be received. Securely he laid down the flesh, about to receive the crown. Happy change, holy migration. How blessed the dwelling, faith sees it, not yet the eye: because “eye has not seen, nor ear heard, nor has it gone up into the heart of man, what God has prepared for those who love him.” Where do we think these saints are? There, where it is well. What more do you seek? You do not know the place, but think of the merit. Wherever they are, they are with God. “The souls of the righteous are in the hand of God, and torment will not touch them.” But through torments they passed to a place without torment; through narrows they came to a place of breadth. Let him not fear the laborious way, then, who desires such a homeland. “The time,” he says, “of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith: for the rest there remains for me the crown of justice.” Rightly you hasten; rightly you rejoice that you are to be sacrificed: for the crown of justice remains for you. The bitterness of the passion is still imminent, but the thought of the one who is to suffer passes beyond it and thinks of what lies beyond; not by what way one goes, but to where one goes. And because to where one goes is thought of with great love, by what way one goes is trodden with great fortitude. But when he had said, “There remains for me the crown of justice,” he added, “which the Lord, the just judge, will render to me on that day.” The just one will render; before, he did not render. For if, O Paul, first Saul, when you were persecuting the saints of Christ, when you were keeping the garments of those stoning Stephen, the Lord had exercised just judgment upon you, where would you be? For so great a crime of yours what place would be found in the depth of Gehenna? But then he did not render to you, so that he might render now. For we read your words about your former deeds in your letter, and we know them through you. You said, “For I am the least of the apostles, who am not worthy to be called an apostle.” Why? “Because I persecuted the Church of God.” If you persecuted the Church of God, how then an apostle? “But by the grace of God I am what I am.” Before, grace; now, what is owed. Before, grace was given; now what is owed is rendered. “By the grace of God,” he says, “I am what I am.” I am nothing. Whatever I am, I am by the grace of God. Whatever I am—but now an apostle; for what I was, I was by myself: “By the grace of God I am what I am; and his grace in me was not in vain, but I labored more than all of them.” What is this, apostle Paul? It seems you have exalted yourself; it seems said with a stiff little neck, “I labored more than all of them.” Acknowledge it, then. “I acknowledge it,” he says: “yet not I, but the grace of God with me.” He had not forgotten, but the last one was keeping for the end something for us to rejoice in. “Yet not I, but the grace of God with me.”","f":"Augustine, <i>Serm.</i> 298.3 (PL 38:1365–1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/298-3)."},"augustine-sermones/298.5":{"o":"Tunc non redditum est, modo quid? Cursum consummavi, fidem servavi: de cætero superest mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex. Bonum agonem certasti. Sed quis fecit ut vinceres? Lego tibi te, et tu dicis, Gratias ago Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum. Quid proderit certasse, si non prosit vicisse? Ergo habes quia certasti quidem, sed Christus dedit victoriam. Sequere aliud: Cursum consummavi. Et hoc quis in te? Nonne tu dixisti, Non volentis, neque currentis, sed miserentis est De; ( Rom. IX, 16). Dic quod sequitur: Fidem servavi. Et hoc unde tibi? Audi verba tua: Misericordiam, inquit, consecutus sum, ut fidelis essem (I Cor. vn, 25). Ergo fidem servasti ex misericordia Dei, non ex fortitudine tua. De cætero ergo superest libi corona justitiæ, quam reddet libi Dominus iri illa die justus judex. Meritis enim reddet, ideo justus judex. Sed etiam hic non cxtollalureervix tua, quia dona ipsius sunt merita tua. Quod illi dixi, ab illo didici, et vos mecum in ista schola uliquc didicistis. Superiore loco propter præconium præsidemus, sed in una schola communem magistrum in coelis Iiabcmus.","t":"Then it was not rendered; now what? “I have finished the course, I have kept the faith: for the rest there remains for me the crown of justice, which the Lord, the just judge, will render to me on that day.” You fought the good contest. But who made you conquer? I read you to yourself, and you say, “Thanks be to God, who has given us the victory through our Lord Jesus Christ.” What would it profit to have fought, if it did not profit to have conquered? So you have it that you fought indeed, but Christ gave the victory. Go on to another: “I have finished the course.” And who did this in you? Did you not say, “It is not of him who wills, nor of him who runs, but of God who has mercy”? Say what follows: “I have kept the faith.” And from where did you have this? Hear your own words: “I have obtained mercy,” he says, “to be faithful.” So you kept the faith from the mercy of God, not from your own strength. For the rest, then, there remains for you the crown of justice, which the Lord, the just judge, will render to you on that day. For he will render to merits; therefore he is a just judge. But even here let your neck not be lifted up, because your merits are his gifts. What I said to him I learned from him, and you have surely learned it with me in this school. We preside in a higher place because of the office of herald, but in one school we have a common master in heaven.","f":"Augustine, <i>Serm.</i> 298.5 (PL 38:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/298-5)."},"augustine-sermones/299.1":{"o":"Prædicandis prædicatoribus, et tanais prædicatoribus, de quibus audivimus et cautavimus, quod in omnem terram exivit sonus eorum, et in fines orbis terrae verba corum (Psal. XVIII, 5, procul dubio nulla nostra verba sufficiunt. Devotionem debemus, vestram exspectationem noa implemus. Exspectatis enim a nobis hodie pradicari apostolos Petrum et Paulum, quorum solemnis hic dies est. Agnosco quid exspectetis; et ubi agnosco, succumbo. Video enim exspectari quid, a quo. Sed quia Dcus corum laudari dignatur ab omnibus nobis, non dedignentur servi ejus utcumque prædicari ab eis qui serviunt vobis.","t":"For preaching the preachers, and such great preachers, of whom we have heard and sung that “their sound has gone out into all the earth, and their words to the ends of the world,” no words of ours are without doubt sufficient. We owe devotion; we do not fulfill your expectation. For you expect the apostles Peter and Paul to be preached by us today, whose solemn day this is. I recognize what you expect; and where I recognize it, I give way under it. For I see what is expected, and from whom. But since their God deigns to be praised by all of us, let his servants not disdain to be preached in whatever way by those who serve you.","f":"Augustine, <i>Serm.</i> 299.1 (PL 38:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-1)."},"augustine-sermones/299.10":{"o":"Certe non est mors a peccato? Dc qua euim morte alia loquebatur, cum de resurrectione corporis loqueretur. Induetur incorruptibilitate hoc corruptibile: absorbebitur mors in victoria. Hæc corporis resurrectio. Ibi dicetur, Ubi est, mors, contentio tua? Cui, nisi corporis morti? Quia sermo est de corporis resurrectione. Ubi est, mors, contentio tua? Ubi al, mors, aculeus tuus? Aculeus autem mortis peccatum. Peccatum aculcus mortis, quo aculeo facta est mors, non quemaculeum fecit mors: quomodo venenum poculum mortis, quia facit mortem, non quia lit a morte. Dominus ergo iH resurrectione finit hanc poenam: mortem autcm etiam ei fidelibus et sanctis relinquit ad luctam. Ad agonem tibi mors dimissa c t. Nam poteratDcus justificato libi auferre mortem, sed dimisit ad certamen, ut esset quod pro fide contemneres. Nam de quibus voluit, fccil. Enoch translatus cst, ct Elias translatus est, et vivunt. Justitia ipsorum meruit hoc? an Dei gratia et Det beneficium ct speciale concessum? Ut Creator ostendatin omnibus potestatem, commendavit nubis quid possit.","t":"Surely death is not from sin? For of what other death was he speaking when he spoke of the resurrection of the body? “This corruptible will put on incorruption: death will be swallowed up in victory.” This is the resurrection of the body. There it will be said, “Where, O death, is your contention?” To whom, if not to the death of the body? For the discourse is about the resurrection of the body. “Where, O death, is your contention? Where, O death, is your sting? But the sting of death is sin.” Sin is the sting of death, the sting by which death was made, not the sting that death made: as poison is the cup of death because it causes death, not because it comes from death. So the Lord at the resurrection ends this punishment; but death he leaves even to the faithful and the saints for the struggle. Death has been left to you for the contest. For God could have taken death away from you when you were justified, but he left it for the struggle, so that there might be something for you to despise for the faith. For with those he wished, he did so. Enoch was taken up, and Elijah was taken up, and they live. Did their justice merit this? Or the grace of God, and God’s benefit, and a special concession? So that the Creator might show his power in all things, he has commended to us what he can do.","f":"Augustine, <i>Serm.</i> 299.10 (PL 38:1375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-10)."},"augustine-sermones/299.11":{"o":"Frustra ergo isti, qui dicunt non de peccato nos mori, quantum pertinet ad corporis mortem, sed naturæ esse qHod morimur, et moriturum fuisse Adam etiamsi non peccasset, frustra nobis istos opponunt, Enoch et Eliam («). Valde inconsiderate loquuntur; et si attendant, contra se loquuntur. Quid enim dicunt? Si peccati est mors, quare non mortui sunt Enoch et Elias? Non vides, qui hoc loqueris, quia natura dicis esse mortem, qui negas esse peccati. Tu dicis, naturæ; ego dico, peccati: est naturæ quidcm, sed jam vitiosæ, jani isto supplicio condc- Innatae. Proinde tu naturæ dicis, ego peccati dico esse mortem corporis. Et interrogas me: Si peccati est, quare Enoch et Elias non sunt mortui? Et ego respondeo: Imo si naturæ cst, quare Enoch ei Elias nou sunt mortui? Vivunt Enoch et Elias; translati sunt, ubicumqne sitit, vivunt. Et si non fallitur quaedam es Scriptura Dei conjectura fidei, morituri sunt. Commemorat enim Apocalypsis quosdain duos mirabiles prophetas, eosdemque morituros, et in conspectu bominum resurrecturos, et ascensuros ad Dominum: et intelliguntur ipsi Enoch ct Elias; quamvis illic nomina eorum taceantur. Et si forte tu, qui ista sapis, hanc Scripturam noM accepisti; aut si accipis. contemnis et dicis, Non sunt nominatim expressi: vivant, ut putas, nunquam morituri. Adhuc dic mihi: Si peccati est mors, quare non sunt mortui 1 Repono tibi: Si naturae est mors, quare noM sunt mortui? Ego dico, ut vivant, finitam esse eulpam: tu dic, si potes, finitam esse naturam.","t":"In vain, then, do those who say that we die not from sin, as far as the death of the body is concerned, but that it is of nature that we die, and that Adam would have died even if he had not sinned—in vain do they set Enoch and Elijah against us. They speak very inconsiderately; and if they attend, they speak against themselves. For what do they say? “If death is from sin, why did Enoch and Elijah not die?” Do you not see, you who say this, that you are saying death is from nature, you who deny it is from sin? You say, of nature; I say, of sin: it is indeed of nature, but of a nature now faulty, now condemned by this punishment. So you say the death of the body is of nature; I say it is of sin. And you ask me: If it is of sin, why have Enoch and Elijah not died? And I answer: On the contrary, if it is of nature, why have Enoch and Elijah not died? Enoch and Elijah live; they have been taken up; wherever they are, they live. And if a certain conjecture of faith from the Scripture of God is not mistaken, they are going to die. For the Apocalypse mentions two wonderful prophets, who are to die and to rise again in the sight of men and to ascend to the Lord; and they are understood to be Enoch and Elijah, though their names are not given there. And if perhaps you who think these things have not accepted this Scripture, or if you accept it, despise it and say, “They are not named expressly”: let them live, as you think, never to die. Still tell me: If death is of sin, why have they not died? I reply to you: If death is of nature, why have they not died? I say that, so that they might live, the fault was ended: you say, if you can, that the nature was ended.","f":"Augustine, <i>Serm.</i> 299.11 (PL 38:1375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-11)."},"augustine-sermones/299.12":{"o":"Aliud quidem ex alio et per occasionem diximus: sed quod tamen sic pertinet ad fidei nostræ stabilitatem, contra quosdaiu disputatores marc crebrcscentes. Sed non vincant patientiam nostram: nee tamen evertant fidem nostram. Cauti et circumspecti simus adversus novitates disputationum, humanarum utique, non divinarum. Apostolorum. solemnitatem hodie celebramus, Apostolum monentem audiamus: Profanas vocum novitatcs evita; multum enim proficiunt ad impietatem. Volumus autem vos sapientes quidem esse in bono, integros autem a malo. Mortuus cat Adam, sed serpens ille nondum est mortuus. Susurrat, et insibilare non cessat. Extremum illi supplicium reservatur: sed comitcs suæ damnationis inquirit. Audiamus amicum sponsi, zelanten sponso non sibi: Zelo euim vos zelo Dei; aptavi ros uni viro virginem castam exhibere Christo. Et timeo, inquit, ne sicut serpens Evam seduxit astutia sua, sic et vestræ mentes corrumpantur a castitate, qua est in Christo.. Verba apostolica omnes attdivimus, omnes observemus, omnes serpentis venena caveamus. Non enim possumus dicere, Non audivimus, non novimus, quando modo cantavimus, In omnem terram exivit sonus eorum, el in fines orbis terræ verba eorum. Currentia verba in fines terræ venerunt ad nos: excepimus, conscripsinius, lectores instituimus. Non Caeet lector, parturit disputator: quare non cessat insidiator?","t":"We have said one thing out of another and as occasion arose; but something that nevertheless bears so much on the stability of our faith, against certain disputers who are now growing numerous. But let them not overcome our patience, nor yet overturn our faith. Let us be cautious and circumspect against novelties of disputation, human ones surely, not divine. We are celebrating today the solemnity of the apostles; let us hear the apostle warning: “Avoid profane novelties of words; for they advance greatly toward impiety.” “But we want you to be wise as to what is good, and innocent as to what is evil.” Adam is dead, but that serpent is not yet dead. He whispers, and he does not cease to hiss. The final punishment is reserved for him; but he seeks companions in his condemnation. Let us hear the friend of the bridegroom, jealous for the bridegroom, not for himself: “For I am jealous for you with the jealousy of God; for I have betrothed you to one husband, to present you as a chaste virgin to Christ. And I fear,” he says, “lest, as the serpent seduced Eve by his cunning, so your minds too be corrupted from the chastity that is in Christ.” We have all heard the apostolic words; let us all observe them; let us all beware of the serpent’s poisons. For we cannot say, “We have not heard, we do not know,” when we have just sung, “Their sound has gone out into all the earth, and their words to the ends of the world.” Running words have come to us at the ends of the earth: we have received them, written them down, appointed readers. The reader is not silent; the disputer is in labor: why does the lurker not cease?","f":"Augustine, <i>Serm.</i> 299.12 (PL 38:1375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-12)."},"augustine-sermones/299.2":{"o":"Sicut nostis, omnes qui Scripturas sanctas nostis, apostolus Petrus inter discipulos, quos Dominus præsens in carnc elegit, primus electus est: Paulus autem non inter illos, non cum illis; sed longe postea, non dispar illis. Petrus ergo primus Apostolorum, Paulus novissimus: Deus autem, cujus hi servi, cujus hi praccones, cujus hi prædicatores, primus ct novissimus. Petrus in Apostolis primus, Paulus in Apostolis novissimus; Deus et primus et novissimus, ante quem nihil et post quem nihil. Deus ergo qui se primum et novissimum æternitate commendavit, ipse Apostolos primum et novissimum passionc conjunxit. Utriusquepassio concordat solemnitate, utriusque vita consonat charitate. In omnem terram exiit sonus corum, et in fines orbis terrae rerba eorum sonuerunt. Ubi electi sunt, ubi prædicaverunt, ubi cHam passi sunt, omnes novimus. Illos autem ipsos unde nos novimus, nisi quia in omnem terram exiit sonus eorum?","t":"As you know, all who know the holy Scriptures, the apostle Peter was chosen first among the disciples whom the Lord, present in the flesh, chose; but Paul not among them, not with them, but long afterward, not unequal to them. So Peter is the first of the apostles, Paul the last; but God, whose servants they are, whose heralds, whose preachers, is first and last. Peter first among the apostles, Paul last among the apostles; God both first and last, before whom there is nothing and after whom there is nothing. So God, who commended himself as first and last in eternity, joined the first and the last apostles in passion. The passion of both agrees in one solemnity; the life of both harmonizes in love. “Their sound has gone out into all the earth, and their words have sounded to the ends of the world.” Where they were chosen, where they preached, where they also suffered, we all know. But how do we know them themselves, except because their sound has gone out into all the earth?","f":"Augustine, <i>Serm.</i> 299.2 (PL 38:1367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-2)."},"augustine-sermones/299.3":{"o":"Do passione sua jam imminente et propinquante prænuntiantem audivimus Paulum, cum ejus Epistola legeretur: < Ego cnim jam immolor, et tempus rcsolutionis meæ instat. Bonum certamen certavi, cursum consummavi, fidein servavi: de cætero reposita est mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex: non solum autem, inquit, milii, sed omnibus qui diligunt manifestationem ejus. (II TiM. IV, 6 8). Hinc dicamus aliquid: adjuvant cnim nos, quæ in fines orbis terræ exierunt, verba corum. Primo sanctam dcvotionem videte. Immolari se dixit, ncn mori: non quia non moritur, qui immolatur; sed non omnis qui moritur, immolatur. Ergo immolari est Deo mori. Ductum est enim Verbum a sacrificio. Omne quod sacrificatur, Deo occiditur. Intellexit enim Apostolus cui ejus sanguis in passione deberetur: factus cst cirim debitor sanguinis sui, pro quo fusus est sanguis Domini sui. Unus ille sanguinem fudit, et omnes oppigneravit. Quotquot illam fidem recipimus, debemus quod accipimus: et hoc qnia dignatus est facere et debitores et redditores. Quis enim nostrum in tanta inopia et paupertate infimitatis idoneus cst reddere tanto creditori 9 Sed quemodo scriptum est, Dominus dabit verbum evangelizantibus virtute multa: verbum, quo diffamentur; virtutcm, qua patiantur. Ipsc ergo sibi victimas feeit, ipse sibi sacrificia dicavit, ipse implevit Spiritu martyres, ipse viitule instruxit confessores. Eis quippe dixit. Non enim vos estis qui loquimuni. Quamvis ergo passurus, quamvis pro fide Christi sangui nom fusurus; recte tamen dicit, Quid retribuam Domino pro omnibus quæ retribuit mihi? Et quid occurrit? Calicem salutaris accipiam, et nomem Domini invocabo. De retributione cogitabas, quid retribueres inquirebas; et occurrit tibi quasi retributuro, Calicem salutaris accipiam, et nomen Domini invocabo. Certe redditurus eras? Ecce accipis. Quod accipis ergo, quia accepisti quod deberes, accipis unde reddas; debitor cnm acceperis, debiter cum reddideris. Quid enim retribuam, inquit? Calicem salutaris accipiam. Ergo et hoc accipis, calicem passionis, calicem de quo Dmiinus ait: Potestis bibere calicem, quem ego bibiturus sum? Sed ecce jam calix in manu tua est, jam imminet passio: quid facis ne trepides? quid facis nc titubes? quid facis ne quod jam portas, bibere non possis? Quid faciam, inquit? Et ibi accipiam: debilorcro; quia nomen Domini invocabo. Ego, inquit, jam immolor. Confirmatum Uti erat revelatione: non enim hoc sibi humana infirmitas promittere auderet. Fiducia rjus non a se, sed ab eo qui totum dedit, quem intellexit cum diceret superius: Quid enim habes quod non accepisti? Ego ergo, inquit, jam immolor, et tempus resolutionis meæ instat. Bonum certamen certavi. Interroga conscientiam: non cunctatur, quia in Dmino gloriatur. Donum, inquit, certamen certati, cursum consummavi, fidem servavi. Merito cursum consummasti, quia fidem servasti. De cætero, inquit, superest mihi corona justitiæ, quam reddet mihi Dominus in illo die justus judex. Et nc ipse quasi unus supra modum gloriari videretur, ct sibi proprie Dominum vindicare, Non solum autem, inquit, mihi, sed omnibus qui diligunt manifestationem ejus. Non potuit melius et brevius insinuare quid debeant bomines facere, ut mecreantur illam justitiæ coronam. Non cnim omnes infundendum sanguinem exspectare debemus: pauci martyres, sed multi fideles. Immolari sicut Paulus non potes? Fidem servare potes: fidem servando diligis manifestationem ejus. Si euim times ne veniat Dominus, non diligis manifestationem ejus. Dominus Christus modo in occulto est; manifestabitur tempore suo, judex futurus juste, qui fuit reus sub judice injuste. Veuturus cst: et quomodo venturus? Judicaturus. Necque enim itcrum judicandus, sed utique jam judicaturus, sicut novimus, sicut credimus, de vivis et mortuis. Inter rogo quemlibet hominem intendum in me, ut andial me; interrogo; respondeat non mihi, sed sibi: Vis ut veniat judex iste? Volo, inqnit. Vide quid ditis: si Terum dicis, - i vis ut veniat, vide quomodo te inveniat. Judex enim venturos est: jam libi prærogata cat humilitas, ventura est potestas. Nun enim sic venturus est, at corpore induntur, de matrc nascatur, sugat ubera. cunis involvatur, in præsepe ponatur; postremo jam juvcnis ab homine illudatur, teneatur, flagelletur suspendatur, taccat cum judicatur. Nc forte ideo venturum exspectes, quia humilem venturum adhuc putas. Tacuit judicandus; non tacebit judicaturus. Oc* cultus hic fuit, ut non agnosceretur: Si enim cognovissent, nunquam Bominum gloriæ crucifixissent ( I Cor. II, 8). Cum ergo hic jnm fucrit occultus in potestate sua, tacitus sub aliena; contrarium crit occultationi ct huic taciturnitati quod venturum exspectamus. Deus enim manifestus veniet. Qui prius venit occultis, veniet manifestus. Ecce habes contrarium, illi occultationi: vide contrarium illi taciturnitati. Deus noster veniet, et non silebit. Siluit occultus; quia sicut ovis ad immolandum ductus est, Siluit occultus; quia sicut agnus coram tondente se sine voce, sic non aperuit os suum. Siluit occultus; quia in humilitate judicium ejus sublevatum est. Siluit occultus; quia homo tantum putatus est: sed Deus manifestus veniet Deus noster et non silebit. Quid ergo tu qui dicebas, Volo veniat: Volo, irruit, veniat, veniat: nondum times? Ignis ante ipsum praeibit. Si non times judicem, non ignem?","t":"We heard Paul, when his letter was read, foretelling his passion, already imminent and drawing near: “For I am already being sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith: for the rest there is laid up for me the crown of justice, which the Lord, the just judge, will render to me on that day; and not only to me,” he says, “but to all who love his appearing.” Let us say something from this: for their words, which have gone out to the ends of the world, help us. First see his holy devotion. He said he was being sacrificed, not dying: not because one who is sacrificed does not die, but not everyone who dies is sacrificed. So to be sacrificed is to die to God. For the word is taken from sacrifice. Everything that is sacrificed is slain to God. For the apostle understood to whom his blood was owed in his passion: for he had become a debtor of his own blood, for whom the blood of his Lord was shed. That One shed his blood and put all in pledge. As many of us as receive that faith owe what we receive: and this because he deigned to make us both debtors and payers. For which of us, in such great want and poverty of weakness, is able to pay so great a creditor? But as it is written, “The Lord will give the word to those who preach the gospel with much power”: the word by which they are spread abroad; the power by which they suffer. He himself, then, made victims for himself; he himself dedicated sacrifices to himself; he himself filled the martyrs with the Spirit; he himself furnished the confessors with power. For he said to them, “For it is not you who speak.” So, although about to suffer, although about to shed his blood for the faith of Christ, he still rightly says, “What shall I render to the Lord for all that he has rendered to me?” And what occurs to him? “I will take the cup of salvation and call upon the name of the Lord.” You were thinking about repaying, you were asking what you would repay; and there occurred to you, as one about to repay, “I will take the cup of salvation and call upon the name of the Lord.” Surely you were going to pay back? See, you take. What you take, then—because you have taken what you owed—you take that from which to pay; a debtor when you have taken, a debtor when you have paid. “For what shall I render,” he says? “I will take the cup of salvation.” So you take this too, the cup of passion, the cup of which the Lord says, “Can you drink the cup that I am going to drink?” But see, the cup is already in your hand; the passion is already imminent: what do you do so as not to tremble? What do you do so as not to totter? What do you do so that you are not unable to drink what you already carry? “What shall I do?” he says. There too I will take: I will be a debtor; because I will call upon the name of the Lord. “I,” he says, “am already being sacrificed.” He had been strengthened by revelation: for human weakness would not dare to promise this to itself. His confidence was not from himself, but from him who gave everything, whom he understood when he said above, “For what do you have that you did not receive?” “I, then,” he says, “am already being sacrificed, and the time of my dissolution is at hand. I have fought the good fight.” Question his conscience: it does not hesitate, because it glories in the Lord. “I have fought the good fight,” he says, “I have finished the course, I have kept the faith.” Rightly you finished the course, because you kept the faith. “For the rest,” he says, “there remains for me the crown of justice, which the Lord, the just judge, will render to me on that day.” And lest he seem to glory beyond measure as if alone, and to claim the Lord as his own, “And not only to me,” he says, “but to all who love his appearing.” He could not have conveyed better and more briefly what people ought to do to deserve that crown of justice. For we must not all expect to shed our blood: the martyrs are few, but the faithful many. You cannot be sacrificed like Paul? You can keep the faith: by keeping the faith you love his appearing. For if you fear that the Lord will come, you do not love his appearing. The Lord Christ is now hidden; he will be made manifest in his time, the judge who will judge justly, he who was a defendant under a judge unjustly. He is to come: and how is he to come? To judge. For he is not to be judged again, but surely now to judge, as we know, as we believe, the living and the dead. I ask any person attending to me, that he may hear me; I ask; let him answer not me but himself: Do you want this judge to come? “I want it,” he says. See what you are saying: if you are telling the truth, if you want him to come, see how he will find you. For the judge is to come: humility has already been shown you beforehand; power is to come. For he is not going to come so as to be clothed with a body, born of a mother, suck the breasts, be wrapped in a cradle, laid in a manger; finally, as a young man, mocked by man, held, scourged, hung, silent when he was judged. Do not perhaps await his coming because you still think he will come humble. He was silent when he was to be judged; he will not be silent when he is to judge. He was hidden here so as not to be recognized: “For if they had known, they would never have crucified the Lord of glory.” Since, then, he was hidden here in his own power and silent under another’s, what we await to come will be the contrary of that hiddenness and that silence. For “God will come manifestly.” He who first came hidden will come manifest. See, you have the contrary to that hiddenness: see the contrary to that silence. “Our God will come and will not keep silence.” He was silent when hidden, because “he was led as a sheep to the slaughter.” He was silent when hidden, because “as a lamb before its shearer is voiceless, so he did not open his mouth.” He was silent when hidden, because “in humility his judgment was taken away.” He was silent when hidden, because he was thought only a man: but “God will come manifestly, our God, and will not keep silence.” What then of you who were saying, “I want him to come”? “I want him,” he rushes on, “to come, to come”: do you not yet fear? “Fire will go before him.” If you do not fear the judge, do you not fear the fire?","f":"Augustine, <i>Serm.</i> 299.3 (PL 38:1367–1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-3)."},"augustine-sermones/299.5":{"o":"Sed si servas fidem, diligis vere ejus manifesiationem, securus coronam debes exspectare justitiæ: non eMim donatur talibus, sed debetur. Nam et ipse apostolus Paulus tanquam debitum flagitat: Quam reddet, inquit, mihi Dominus in illo die justus judex. Reddet, quia justus est: fecit se mihi promissione dcbitorcm. Præcepit, audivi: prædicavit, credidi. Bonum certamen certavit cursum consummavi Ilis donis suis debet pro............... moralis, quod bonum................ servas, ab illo habes. Qu........... accepisti? Scd his, inquam sua. Antequam talia don.............. bcret?","t":"But if you keep the faith, you truly love his appearing; you ought securely to await the crown of justice: for it is not given to such as a gift, but is owed. For the apostle Paul himself demands it as if owed: “Which the Lord, the just judge,” he says, “will render to me on that day.” He will render it, because he is just: he has made himself my debtor by promise. He commanded, I heard; he preached, I believed. “I have fought the good fight, I have finished the course.” By these gifts of his he owes … mortal, that good … you keep, you have from him. What … have you received? But by these, I say, his own. Before he gave such gifts … owe?","f":"Augustine, <i>Serm.</i> 299.5 (PL 38:1369; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-5)."},"augustine-sermones/299.6":{"o":"Vide ipsum Apostol................... ct omni acceptione dign....... in mundum peccatores quorum primus ego sum. Christus, inquit, Jesus, id est Christus Salvator. lloc est enim latine Jesus. Nec quaerant grammatici quam sit latinum, sed Christiani quam verum. Salus enim latinum nomen est. Salvare ct salvator non fuerunt hxc latina antequam ve niret Salvator: quando ad latinos venit, et hæc latina fecit. Ergo Chritus Jesus, Christus Salvator, venit in mundum. Et quasi quæreremus, Quare? Ait, Peccatores salvos facere. Ideo Jesus venit. Nam sic ipsum nomen etiam interpretatum et expositum quodam modo in Evangelio lcgimus: Vocabunt nomen ejus Jesum; ipse enim salvum faciet pnpulum suum a peccatis corum. Sermo igitur omni acceptione dignus, credulitate dignus: id est, quia Chrislus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. Non quia prior peccavit, sed quia cæteris plus peccavit. Quomodo dicimus in arlibus medicum primum, multis ætate inferiorem, sed arte superiorem; fabrum primum, architectum primum: solemus ita loqui. Sic se Apostolus appellavit peccatorem primum. Nemo cnim est gravius Ecclesiam persecutus. Ergo peccatoribus, ad quos venit Jcsus, si quæras quid debebatur, non invenis quid I cccatoribus deberetur. nisi supplicium. Si quid deberetur quæris, supplicium est: si quid redditum sit quæris. saltis est: pro supplicio salus. Debebatur supplicium, reddita est salus: debcbatur poena, reddita est corona. Nihil dcbebatur Paulo prius Saulo, primo peccatori, crudelitate cæteros superanti, nihil ei debebatur, nisi supplicium, magnumque supplicium; cl vocatur de cœlo, Saule, Saule, quid me persequeris? Coercetur, ut parcat, ut ci parci possit. Mutatur lupus in ovcm: parum est, in ovem; imo in pastorcm. Superna voce occiditur et vivificatur, percutitur et sanatur. Prosternitur persecutor, erigitur prædicator. Quæ ista gratia, nisi gratia? Quid enim boni meriti præcessit? Gratia vocatur, quia gratis datur. Venit, inquit, Jesus in mundum peccalores salvos facere, quorum primus ego sum. Sed ideo misericordiam consecutus sum. Numquid posset tunc dicere, Reddet mihi Dominus in illa dic justus judex? Si primo peccatori reddet Dominus in illa die juslus judex, quid reddet, nisi quod primo peccatori debetur, magnum suplicium, pœna æterna? Hoc prius debebatur, nec redditum est. Ideo, inquit, misericordiam consecutus sum. Non debitum accepi: sed misericordiam consecutus sum primus peccator, ut in me ostenderet Christus Jesus omnem longanimitateml, ad informationem eorum qui credituri sunt illi in vitam æternam (I Tim. I, i5, 16). Quid est, ad informationem? Ut quiliLet sceleratus, quilibet facinoribus involutus, non desperet veniam, quam accepit Saulus. Medicus magnus, hoc est Jesus, medicus magnus, ad rrgionem veniens languidorum, uude medicina ejus diffamaretur, talem sibi curandum elegit, de quo multum desperabatur. Talis ergo modo, qui prius talis, dicit: Jam immolor, et tempus resolutionis mele instat. Bonum certamen certavi, cursum consummavi, fidem servavi. Tu eras ille qui currebas per preceps, qui Christianos trahebas ad mortem, qui cum lapidaretur Stephanus, ut in omnium manibus lapidares, omniom vestimenta servabas? tu eras ille 7 Ego, insuit, cram, sed non sum. Quare eras, et non es? Quia misericordiam consecutus sum. Accepisti ergo, Paule, qu d non tibi debebatur. Dic jam securus quid tibi debeatur, dic jam. De cætero superest mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex. Quam fidenter exigit debitum, cui donatum cst non debere supplicium. Dic jam Domino tuo, dic securus, dic certus, dic fiducia plenissimus: Ego eram anea in malitia mea, usus sum indebita misericordia tua; corona ex dcbilo munera tua. Satis hoc sit Veniamus ad Petrum; et illi non facultatcm dignam, sed solemnem devotionem reddamus: a novissimo ad primum; quia et nos a novissimis conamur ad priina.","t":"See the apostle himself … “and worthy of all acceptance … into the world sinners, of whom I am the first.” “Christ Jesus,” he says, that is, Christ Savior. For this is Jesus in Latin. Let not the grammarians ask how Latin it is, but Christians how true. For salus (salvation) is a Latin noun. Salvare (to save) and salvator (savior) were not Latin before the Savior came: when he came to the Latins, he made these Latin too. So Christ Jesus, Christ the Savior, came into the world. And as if we were asking, Why? he says, “To save sinners.” This is why Jesus came. For so we read the name itself interpreted and in a way explained in the Gospel: “They shall call his name Jesus; for he will save his people from their sins.” The saying, then, is worthy of all acceptance, worthy of belief: that is, that “Christ Jesus came into the world to save sinners, of whom I am the first.” Not because he sinned before others, but because he sinned more than the rest. As in the arts we say a physician is first who is younger in age than many but superior in skill; first smith, first architect: we are accustomed to speak so. So the apostle called himself the first sinner. For no one persecuted the Church more severely. So, if you ask what was owed to the sinners to whom Jesus came, you find nothing owed to sinners but punishment. If you ask what was owed, it is punishment; if you ask what was rendered, it is salvation: salvation instead of punishment. Punishment was owed, salvation was rendered; penalty was owed, a crown was rendered. Nothing was owed to Paul, formerly Saul, the first sinner, surpassing the rest in cruelty, nothing was owed to him but punishment, and great punishment; and he is called from heaven, “Saul, Saul, why are you persecuting me?” He is restrained, so that he may spare, so that he may be spared. The wolf is changed into a sheep: it is too little, into a sheep; rather into a shepherd. By the voice from above he is slain and made alive, struck and healed. The persecutor is laid low, the preacher is raised up. What is this grace, if not grace? For what good merit went before? It is called grace because it is given gratis. “Jesus came,” he says, “into the world to save sinners, of whom I am the first. But for this reason I obtained mercy.” Could he then have said, “The Lord, the just judge, will render to me on that day”? If the Lord, the just judge, were to render to the first sinner on that day, what would he render but what is owed to the first sinner, great punishment, eternal penalty? This was owed before, and was not rendered. “For this reason,” he says, “I obtained mercy.” I did not receive what was owed: but I, the first sinner, obtained mercy, “so that in me Christ Jesus might show all his patience, for the instruction of those who are to believe in him for eternal life.” What is “for the instruction”? So that any criminal whatever, anyone entangled in crimes, may not despair of the pardon that Saul received. The great physician, that is, Jesus, the great physician, coming to a region of the sick, so that his medicine might be spread abroad, chose such a one to cure as was much despaired of. Such a one now, who was such before, says: “I am already being sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith.” Were you that man who ran headlong, who dragged Christians to death, who, when Stephen was stoned, kept the garments of all so as to stone him in the hands of all? Were you that man? I was, he says, but I am not. Why were you, and are not? “Because I obtained mercy.” So you received, Paul, what was not owed to you. Say now securely what is owed to you; say it now. “For the rest there remains for me the crown of justice, which the Lord, the just judge, will render to me on that day.” How confidently he demands what is owed, he to whom it has been granted not to owe punishment! Say now to your Lord, say it securely, say it certainly, say it most full of confidence: I was … in my malice; I have enjoyed your mercy, not owed; crown, from what is owed, your gifts. Let this be enough. Let us come to Peter; and to him too let us render, not a worthy ability, but a solemn devotion: from the last to the first; because we too strive from the last things to the first.","f":"Augustine, <i>Serm.</i> 299.6 (PL 38:1369–1371; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-6)."},"augustine-sermones/299.7":{"o":"Petro sancto primo apostolo Dominus ipse Jesus in Evangelio, quod modo cum legeretur, audivimus, passionem sutam prænuntiavit dicens: Cum esses junior, cingebas te, et ibas quo velles; cum autem senex fueris factus, extendes manus tuas, et alter te cinget, et feret quo tu non ris. Et ipse Evangelista consequenter exposuit nobis quid dictum fuerit: Hoc autem, inquit, dicebat Dominus, significans qua morte clarificaturus erat Deum. Passionem ejus, crucem ejus prænuntiavit ci ipse Dominus Christus, sed jam amanti, non neganti. Utrumque enim tempus servavit in eo mcdicus: negavit infirmus, amavit sanus. Ostendit ei Dominus, cidem Petro ostendit Petrum, quando temeraria quadam fiducia promiserat pro Christo se esse moriturum, cum venisset Christus pro Petro moriturus. Animam, inquit, tuam pro me ponis? Amen dico tibi; antequam gallus cantet, ter me negabis. Sanabo te: sed prius cst ut n gcr agnoscas te. Ergo in illa negatione prædicta ostendit Dominus Petro Petrum: in iUlo autem amore ostendit Dominus Petro Christum. Amas me, inquit? Amo. Pascc oves meas (Id. xxi, 15-17,. Hoc semel, hocitcruin, hoc tertiu. Tcr amor confessus est, ter timor damnatus est. Et quia amabat, indicatur ei passio rjus. Hoc enim crat amare, usque ad passioncm per Christi amorem pervenire.","t":"To holy Peter, the first apostle, the Lord Jesus himself in the Gospel, which we heard just now when it was read, foretold his passion, saying: “When you were younger, you girded yourself and went where you wished; but when you have become old, you will stretch out your hands, and another will gird you and carry you where you do not wish.” And the evangelist himself then explained to us what had been said: “He said this,” he says, “signifying by what death he would glorify God.” The Lord Christ himself foretold his passion, his cross, to him; but now loving, not denying. For the physician kept both times in him: sick, he denied; healthy, he loved. The Lord showed him, showed Peter to the same Peter, when with a kind of rash confidence he had promised that he would die for Christ, when Christ had come to die for Peter. “Will you lay down your life for me?” he said. “Amen I say to you, before the cock crows, you will deny me three times.” I will heal you; but first you must recognize yourself as sick. So in that foretold denial the Lord showed Peter to Peter; but in that love the Lord showed Christ to Peter. “Do you love me?” he says. “I love you.” “Feed my sheep.” This once, this a second time, this a third time. Three times love confessed; three times fear was condemned. And because he loved, his passion is shown to him. For this was what it was to love: to come through love of Christ even to the passion.","f":"Augustine, <i>Serm.</i> 299.7 (PL 38:1371–1373; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-7)."},"augustine-sermones/299.8":{"o":"Sed quid cst illud, fratres, quem non moveat? Alter, inquit, le cinget, et feret quo tu non vis. Non ergo volens Petrus aiJ tantam gratiam passionis advenit? Ecce Paulus, Ego enim jam immolor, el tempus resolutionis meæ instat; videtur in his verbis exsultando quasi festinare ad passionem: huic autcm, Alter te cinget, et feret quo tu non vis. Volens Paulus et nolens Petrus? Imo si intelligamus, volens Paulus et volens Petrus. et nolens Paulus et nolens Petrus. Hoc dum explicem ut possum, intentione vestra milii opus est. Amari mors non potest, tolerari potest. Nam si amatur, nihil magnum feccrunt qui eam pro fide susceperunt. Numquid si eos laetari vidcremus in conviviis, diceremus magnos viros, diceremus fortes viros? Si voluptatibus i ircumfluere cerneremus, fortitudinem in eis aut patientiam laudaremus? Quare? Num quia rem facerent contrariam doloribus, contrariam molestiis, essent in gaudiis, in voluptatibus. in deliciis; num quia tales, ut magni, ut fortes, ut patientissimi laudarentur? Martyres autem non sic laudamus. Magni viri, fortes viri, patientes viri. Vis nosse quia tolerandum est, non amandum? Nomen interroga: passio vocatur. Natura ergo, non tantum homines, sed et omnes omnino animantes recusant mortem ct formidant. Ideo magni martyres, quia quod valde durum est, pro regno coelorum forliter susceperunt, et cogitantes promissa tolerarunt molestas. Videte Dominum dicentem, Majorem hac churitatem nemo habet, ut animam suam ponal quis pro amicis suis (Joan. x v, 43). Si hoc durum non est, quid magnum charitas facit, quia pro me amat delicias? Non. Sed quia tolerat mortem. Propter verba labiorum tuorum; martyrum vox est; Propter verba labiorum tuorum, hoc est, propter monita et promissa tua, ego custodivi vias duras. Ergo quantum ad naturæ modum et vim consuetudinis recusatur mors: scd dum amatur quod erit post mortem, suscipitur quod nolumus, ut perveniatur quo volumus. Ecce unde venit, Feret quo tu non vis. Naturam expressit, non devotionem. Hanc nostræ infirmitatis naturam in se ipse Dominus transfiguravit, cum passurus ait Patri: Pater, si fieri potest, transeat a me calix iste. Eqo enim jam immolor, paticntis verba sunt, non deliciantis. Mors ergo nostra de poena est, propinata nobis. A radicc hanc accepimus, diffusio ramorum generis humani. Adam primus hanc peccando mcruit. A muliere initium factum est peccati, sicut Scriptura loquitur, et per illam omnes morimur. Et, Per unum hominem peccatum intravit in mundum, et per peccatum mors; et ila in omnes homines pertransiit, in quo omnes peccaverunt ( Rom. v, 12). Ergo in nostra natura et culpa et pœna. Deus naturam sine culpa fecit, et si sinc culpa persisteret, nee pœna utique sequebatur2. Inde venimus inde utrumque traximus, et hinc multa contraximus. In nostra igitur natura ct culpa ei poena: in Jesu carne et pœna sinc culpa, ut et culpa sanarctur et pœna. Alter te, inquit, cinget, et feret quo tu non vis. Poena est hæc: sed per pœnam tenditur ad coronam. Contemnebat pœnam Paulus: ergo attendens coronam, contcmuebat poenam, et dicebat, Jam immolor, debetur mihi corona justitiæ. Durum est qua transitur, sed magnum cst quo transitur. Et Petrus noverat quo tendebat: ideo ct ipse passionem pl. na devotione suscepit; sed toleravit, non amavit passionem. Toleravit passionetn, quod sequebatur amavit, et quoniam quo ibnt amavit, qua ibat toleravit.","t":"But what is that, brothers, which would not move anyone? “Another,” he says, “will gird you and carry you where you do not wish.” So Peter did not come willingly to so great a grace of passion? See Paul: “For I am already being sacrificed, and the time of my dissolution is at hand”; he seems in these words to be hastening to the passion, exulting: but to Peter, “Another will gird you and carry you where you do not wish.” Paul willing and Peter unwilling? Rather, if we understand, Paul willing and Peter willing, and Paul unwilling and Peter unwilling. While I explain this as I can, I need your attention. Death cannot be loved; it can be endured. For if it is loved, those who underwent it for the faith did nothing great. If we saw them rejoicing at banquets, would we call them great men, would we call them brave men? If we saw them overflowing with pleasures, would we praise fortitude or patience in them? Why? Because they would be doing something contrary to pains, contrary to troubles; they would be in joys, in pleasures, in delights; would they, being such, be praised as great, as brave, as most patient? But we do not praise the martyrs so. Great men, brave men, patient men. Do you want to know that it is to be endured, not loved? Ask the name: it is called passion (suffering). So by nature not only human beings but absolutely all living things refuse and dread death. Therefore the martyrs are great, because what is very hard they bravely underwent for the kingdom of heaven, and, thinking of the promises, they endured the troubles. See the Lord saying, “Greater love than this no one has, that one lay down his life for his friends.” If this is not hard, what great thing does love do, as though it loves delights for my sake? No. But because it endures death. “Because of the words of your lips”—it is the voice of the martyrs—“because of the words of your lips,” that is, because of your warnings and promises, “I have kept hard ways.” So as far as the measure of nature and the force of habit go, death is refused: but while what will be after death is loved, what we do not want is undergone so that we may come where we want. See where this comes from: “He will carry you where you do not wish.” He expressed nature, not devotion. The Lord himself transferred this nature of our weakness into himself when, about to suffer, he said to the Father, “Father, if it is possible, let this cup pass from me.” “For I am already being sacrificed”: these are the words of one suffering, not of one delighting. Our death, then, comes from punishment, given to us to drink. From the root we received it, spreading out into the branches of the human race. Adam first deserved it by sinning. “From a woman was the beginning of sin,” as Scripture says, “and through her we all die.” And, “Through one man sin entered into the world, and through sin death; and so it passed through to all men, in whom all sinned.” So in our nature there are both fault and punishment. God made nature without fault; and if it had persisted without fault, punishment surely would not have followed. From there we come, from there we drew both, and from here we have contracted many things. In our nature, then, both fault and punishment; in the flesh of Jesus punishment without fault, so that both fault and punishment might be healed. “Another,” he says, “will gird you and carry you where you do not wish.” This is punishment; but through punishment one makes for the crown. Paul despised the punishment: so, looking to the crown, he despised the punishment and said, “I am already being sacrificed; the crown of justice is owed me.” Hard is the way one passes, but great is where one passes to. And Peter knew where he was heading: therefore he too underwent the passion with full devotion; but he endured the passion, he did not love it. He endured the passion; what followed he loved; and because he loved where he was going, he endured the way he was going.","f":"Augustine, <i>Serm.</i> 299.8 (PL 38:1373; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-8)."},"augustine-sermones/299.9":{"o":"Diximus ambos noluisse ct ambos voluisse; ambos, si fieri posset, noluisse poenam, ambos tamen parilcr coronam adamasse. Sed ostendamus ct Paullum pœnam noluisse. Petro cnim testis factus est ipse Dominus: quia ct te transfiguravit in se, quando dixit, Pater, si fieri potest, transeat a me calix iste. Petro ergo attestatus cst Dominus: Paulus autem ipse sibi. Ait enim quodam ioco de mortali isto corpore, Ingemiscimus gratati: secundum illud Scripturas alio loco, Corpus quod corrumpitur, aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem. Ergo ait, ingemiscimus gravati: sub sarcina scilicct corruptibilis corporis. Ingemiscimus gravati. Si ingemiscis, libenter pone sarcinam istam. Certe ingemiscere se dixit sub hoc onere, gravari sub sarcina hac corruptibilis corporis: vide utrum velit hoc onere spoliari, sub quo gravatur, sub quo ingemiscit. Non hoc scquitur: sed quid ait? In quo nolumus exspoliari. 0 vocem naturæ, confessionem pœnæ! Grave corpus est, onerosum corpus est, corruptibile corpus est: gemitur sub illo, et non libenter deseritur, et non libenter dcponitur. Nolumus, inqnit, spoliari. Sic remansurus es gemens? Et si ingemiscis gravatus, quare spoliari non vis? Non, inquit. Vide quid sequitur: Nolumus spoliari, sed supervestiri. Sub terrena tunica gemo, ad cœlestem festino: illam velo accipere, istam nolo ponere. In quo nolumus spoliari, scd supervestiri. Ergo, Paulc, intelligam te, quid dicis? Fict injuria tanto illi caelesti vestimento, ut veniat libi super hos pannos mortalitatis cL corruptionis, ut hoc sit inferius, illud superius; hoc interius, illud exterius? Absit, inquit: non sic dico. Nolo spoliari, sed supervestiri. Non tamen ut sub incorruptione lateat corruptio, sed ut absorbeatur mortale a vita. Bene exclamasti, qui Scripturas nosti. Sed no aliquis ignarus Scripturarum verba mea putet subsecuta, Pauli sunt verha, omnia ista apostolica verba sunt: Ingemiscimus grat'ati, in quo nolumus spoliari, sed supervestiri, ut absorbeatur mortale a vita. Bene tenes, quod alibi dicis de resurrectione corporis loquens: Oportet corruptibile hoc induere incorruptionem, et mortale hoc inducte immortalitatem. Cum autem corruptibile hoc induerit incorruptionem, tunc fiet sremo qui scriptus est, Absorpta est mors in victoriam. Quod illo loco ait, ut absorbeatur mortale a vita; boc isto loco, Absorpta est mors in victoriam. Nusquam mors: non infra, non supra; non intra, non citra. Absorpta est cniin mors in victoriam. Ubi est, mors, contentio tua? dicetur morti in futura corporis resurrectione, et tali commutatione, ut absorbeatur mors in victoria. Cum corruptibile hoc induerit incorruptionem, dicetur morti, Ubi est, mors, contentio tua? Ipsa contentio facit ut feraris quo non vis. Ubi est, mors, contentio tua? Chi eat, mora, aculeus tuus? Aculeus autem mortis peccatum.","t":"We have said that both were unwilling and both willing: both, if it could be, unwilling for the punishment, both nevertheless equally in love with the crown. But let us show that Paul too was unwilling for the punishment. For Peter the Lord himself became the witness, because he transferred you too into himself when he said, “Father, if it is possible, let this cup pass from me.” For Peter, then, the Lord bore witness; but Paul bore witness for himself. For he says in a certain place of this mortal body, “We groan, being burdened”; according to that in another place of Scripture, “The body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things.” So he says, “We groan, being burdened”: under the load, namely, of the corruptible body. “We groan, being burdened.” If you groan, gladly lay down this load. Certainly he said that he groaned under this burden, that he was weighed down under this load of the corruptible body: see whether he wants to be stripped of this burden under which he is weighed down, under which he groans. This does not follow; but what does he say? “In which we do not want to be stripped.” O voice of nature, confession of punishment! The body is heavy, the body is burdensome, the body is corruptible: one groans under it, and it is not gladly abandoned, not gladly laid down. “We do not want,” he says, “to be stripped.” Will you remain so, groaning? And if you groan being burdened, why do you not want to be stripped? No, he says. See what follows: “We do not want to be stripped, but to be clothed over.” Under the earthly tunic I groan; to the heavenly one I hasten: that one I want to receive, this one I do not want to lay down. “In which we do not want to be stripped, but to be clothed over.” So, Paul, shall I understand you, what do you say? Shall that heavenly garment be wronged by coming upon you over these rags of mortality and corruption, so that this is lower, that higher; this inner, that outer? Far from it, he says: I do not say this. I do not want to be stripped, but clothed over; yet not so that corruption lies hidden under incorruption, but “so that what is mortal may be swallowed up by life.” You cried out well, you who know the Scriptures. But lest someone ignorant of the Scriptures think that my words followed: they are Paul’s words; all these are apostolic words: “We groan, being burdened, in which we do not want to be stripped, but to be clothed over, so that what is mortal may be swallowed up by life.” You hold well what you say elsewhere when speaking of the resurrection of the body: “This corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible has put on incorruption, then will come to pass the saying that is written, Death is swallowed up in victory.” What he says in that place, “so that what is mortal may be swallowed up by life,” this in this place is “Death is swallowed up in victory.” Death nowhere: not below, not above; not within, not on this side. “For death is swallowed up in victory.” “Where, O death, is your contention?” it will be said to death in the future resurrection of the body, and in such a change that death is swallowed up in victory. When this corruptible has put on incorruption, it will be said to death, “Where, O death, is your contention?” That very contention makes you be carried where you do not wish. “Where, O death, is your contention? Where, O death, is your sting?” But “the sting of death is sin.”","f":"Augustine, <i>Serm.</i> 299.9 (PL 38:1373–1375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/299-9)."},"augustine-sermones/3.1":{"o":"Etenim carnalia beneficia prominebantur, quia spiritualia non capiebantur. Regnum illud terrenum, et vita terrena funditus dejecta, subjectioni inimicorum tradita. Totum carnaliter sperabant de Domino, et propter hæc serviebant. Interrogentur Christiani, si modo nulli sunt tales. Tales ad Vetus Testamentum pertinent. Non enim nomen interrogo, sed vitam. De his talibus sunt hæresis et schisma. Fugit a facie Sarae illa, et affligebat eam Sara. Quid mirandum? Affligebat eam corporaliter. Si quid afflictionis passa est pars Donati, propter superbiam suam Agar passa est ancilla a Sara. Audiat Agar vocem Angeli: Redi ad dominam tuam. Sed sicut tunc qui secundum carnem natus est, persequebatur eum qui secundum spiritum; ita et nunc. Non invenimus corporaliter persecutum Isaac ab Ismaele: sed tantum quia dixerit Apostolus persecutionem. Nota ibi ubi dixit: Sed sicut tunc ille qui secundum carnem natus est, persequebatur eum qui secundum spiritum; ita et nunc. Sed quid ait Scriptura? Ejice ancillam et filium ejus: non enim hæres erit filius ancillæ cum filio liberæ. Ergo ubi illud dicit Scriptura, ibi quæramus. Quid ait in Genesi? Et factum est, cum luderet Ismael et Isaac, vidit eos ludentes. Quis persecutus est? quem persecutus est? Ludentes eos vidit Sara, et ait: Ejice ancillam et filium ejus. Quare? Quia vidit eos ludentes. Sed lusum illum Paulus persecutionem vocat: quia lusio illa illusio erat. Si illusio, seductio et deceptio est. Omnis lusus puerorum simulacrum est negotii majoris: et quando major ludit cum minore, quasi ut seducatur, sciens se habere negotia alia quae intendit, et simulat quædam puero, id est infirmo, ludens cum illo. Major erat Ismael, et roboratus in malitia: sed ludens cum puero Isaac, seducebat Isaac, et quasdam fraudes ludendi cum infirmo faciebat. Animadvertit mater lusum illum esse persecutionem. Sic intelligens Sara mater lusum illum dixit: Ejice ancillam et filium ejus: non enim hæres erit filius ancillæ cum filio meo Isaac. Et Ecclesia dicit: Ejice hæreses et filios earum: non enim haeredes erunt hæretici cum Catholicis. Sed quare non erunt hæredes? Nonne de semine Abrahae nati? Et quomodo Baptismum Ecclesiæ habent? Baptismum habent: hæredem faceret semen Abrahae, nisi ab haereditate superbia excluderet. Eodem verbo nasceris, eodem Sacramento; sed ad eamdem haereditatem viae aeternae non pervenis, nisi ad Ecclesiam catholicam reversus fueris. Ex semine Abrahæ nasceris; sed filius ancillæ foris propter superbiam.","t":"For carnal benefits were promised because spiritual ones were not grasped. That earthly kingdom and earthly life were utterly cast down and handed over to subjection to enemies. They hoped for everything from the Lord carnally, and served him for the sake of these things. Let Christians be questioned, whether there are none such now. Such people belong to the Old Testament. For I am not asking about the name, but about the life. From such as these come heresy and schism. She fled from Sara's presence, and Sara afflicted her. What is surprising in that? She afflicted her bodily. If Donatus's party has suffered any affliction, it is because of its pride, as Hagar the slave woman suffered from Sara. Let Hagar hear the voice of the angel: \"Return to your mistress.\" \"But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now.\" We do not find that Isaac was bodily persecuted by Ishmael; only that the Apostle spoke of persecution. Note where he said, \"But as then he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now.\" But what does Scripture say? \"Cast out the slave woman and her son; for the son of the slave woman shall not be heir with the son of the free woman.\" So let us look where Scripture says this. What does it say in Genesis? \"And it happened, when Ishmael and Isaac were playing, she saw them playing.\" Who persecuted? Whom did he persecute? Sara saw them playing and said, \"Cast out the slave woman and her son.\" Why? Because she saw them playing. But Paul calls that play persecution, because that play was mockery. If it was mockery, it is seduction and deception. Every game of children is an imitation of some greater business; and when an older child plays with a younger one, as if to be led on, knowing that he has other business he is aiming at, he also pretends certain things to the child, that is, to the weak one, while he plays with him. Ishmael was older and strong in malice; but playing with the child Isaac, he was leading Isaac astray, and practising certain frauds in his play with the weak one. His mother saw that this play was persecution. Understanding it so, Sara his mother said of that play: \"Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac.\" And the Church says: \"Cast out the heresies and their sons; for heretics shall not be heirs with Catholics.\" But why will they not be heirs? Are they not born of the seed of Abraham? And how do they have the Church's baptism? They have baptism: the seed of Abraham would make them heir, if pride did not shut them out of the inheritance. You are born of the same word, of the same sacrament; but you do not come to the same inheritance of eternal life unless you return to the Catholic Church. You are born of the seed of Abraham; but the son of the slave woman is outside because of pride.","f":"Augustine, <i>Serm.</i> 3.1 (PL 38:31–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/3-1)."},"augustine-sermones/30.1":{"o":"Sine dubio, fratres, gravem quamdam sarcinam et grave jugum iniquitatis vitare cupiebat, qui Deo dicebat: Gressus meos dirige secundum verbum tuum, et non dominetur mihi omnis iniquitas. Videamus ergo quando homini dominetur iniquitas; ut intelligamus quid orantem audierimus, et quid respondendo etiam nos ipsi oraverimus. Omnes enim ad sanctum Psalmum, quantum arbitror, devoto et veraci corde respondimus, orantes et dicentes Domino Deo nostro, Gressus meos dirige secundum verbum tuum, et non dominetur mihi omnis iniquitas. Ab hujus pessimæ dominæ dominatu, pretioso sanguine redempti sumus. Et quid proderat Legem accepisse jubentem ac minantem, et non adjuvantem, ut sub illa essemus rei ante gratiam Dei? Frustra Lex minatur, quando iniquitas dominatur. Lex enim non est corporalis, non est carnalis: sed quoniam Deus spiritus est qui Legem dedit, procul dubio Lex spiritualis est. Sed quid ait Apostolus? Scimus enim quia Lex spiritualis est; ego autem carnalis sum venumdatus sub peccato. Noli ergo mirari, o venumdate sub peccato, si tibi dominetur cui es venumdatus. Audi apostolum Joannem: Peccatum iniquitas est. Contra talem ergo dominam invocamus Dominum, cui dicimus, Gressus meos dirige secundum verbum tuum, et non dominetur mihi omnis iniquitas.","t":"Without doubt, brothers, the one who said to God, “Direct my steps according to your word, and let no iniquity rule over me,” wanted to escape a heavy burden and a heavy yoke of iniquity. Let us see, then, when iniquity rules over a man, so that we may understand what we heard him praying and what we ourselves prayed in our response. For all of us, I think, responded to the holy psalm with a devout and truthful heart, praying and saying to the Lord our God, “Direct my steps according to your word, and let no iniquity rule over me.” From the rule of this worst of mistresses we have been redeemed by precious blood. And what good was it to have received a Law that commands and threatens and does not help, so that under it we were guilty before the grace of God? The Law threatens in vain when iniquity rules. For the Law is not bodily, not carnal; but since God, who gave the Law, is spirit, without doubt the Law is spiritual. But what does the apostle say? “For we know that the Law is spiritual; but I am carnal, sold under sin.” Do not be surprised, then, you who are sold under sin, if the one to whom you are sold rules over you. Hear the apostle John: “Sin is iniquity.” Against such a mistress, then, we call on the Lord, to whom we say, “Direct my steps according to your word, and let no iniquity rule over me.”","f":"Augustine, <i>Serm.</i> 30.1 (PL 38:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-1)."},"augustine-sermones/30.10":{"o":"Tollite jugum meum super vos. Tulisti hoc jugum? Tulisti? Sentis te habere sessorem? Tulisti hoc jugum? Dicis, Tuli. Sentis te habere sessorem? Sentis te habere rectorem? Sentio, inquis. Illi ergo dic, Gressus meos dirige secundum verbum tuum. Regit te sub jugo suo, et sub sarcina sua. Ut enim sarcina ejus sit tibi levis et jugum ejus suave, ille tibi amorem inspiravit. Amanti, suave est; non amanti, durum est. Amanti, suave est: Dominus dedit suavitatem. An forte quia vel venisti, audiens, Venite ad me, hoc ipsum tibi arrogare intendis, quia venisti? Ecce, inquis, veni ad illum arbitrio meo, voluntate mea. Quia veni, reficit me: quia veni, jugum suum imponit mihi suave; qui dat amorem, sarcinam suam levem imponit mihi amanti et diligenti: hæc omnia fecit in me; sed quia veni ad eum. Ergo hoc sapis, quia venisti, tu tibi hoc præstitisti? Quid enim habes quod non accepisti? Quomodo venisti? Credendo venisti: sed nondum pervenisti. Adhuc in via sumus, venimus, sed nondum pervenimus. Servite Domino in timore, et exsultate ei cum tremore; ne quando irascatur Dominus, et pereatis de via justa (Psal. II, ii et 12). Time, ne cum tibi arrogas quia inventa est a te via justa, ipsa arrogantia pereas de via justa. Ego, inquit, veni, arbitrio meo veni, voluntate mea veni. Quid turgescis? quid tumescis? Vis nosse quia et hoc præstitum est tibi? Ipsum audi vocantem: Nemo venit ad me, nisi Pater, qui me misit, traxerit eum. Conversi ad Dominum, etc.","t":"“Take my yoke upon you.” Have you taken this yoke? Have you taken it? Do you feel that you have a rider? Have you taken this yoke? You say, “I have.” Do you feel that you have a rider? Do you feel that you have a guide? “I feel it,” you say. Say to him, then, “Direct my steps according to your word.” He guides you under his yoke and under his burden. For so that his burden may be light for you and his yoke easy, he has breathed love into you. To one who loves, it is easy; to one who does not love, it is hard. To one who loves, it is easy: “The Lord has given sweetness.” Or perhaps, because you came on hearing “Come to me,” you mean to claim even this for yourself, that you came? “See,” you say, “I came to him by my own choice, by my own will. Because I came, he refreshes me; because I came, he lays his easy yoke on me; he who gives love lays his light burden on me as one who loves and cherishes him. He has done all these things in me; but because I came to him.” So this is your view, that because you came, you provided this for yourself? “For what do you have that you have not received?” How did you come? You came by believing; but you have not yet arrived. We are still on the way: we have come, but we have not yet arrived. “Serve the Lord in fear, and rejoice in him with trembling, lest at some time the Lord be angry, and you perish from the right way.” Fear that, while you claim for yourself that the right way was found by you, you may perish from the right way by that very arrogance. “I,” he says, “came; I came by my own choice, I came by my own will.” Why do you swell? Why are you puffed up? Do you want to know that even this was granted you? Hear the one who calls: “No one comes to me unless the Father who sent me draws him.” Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 30.10 (PL 38:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-10)."},"augustine-sermones/30.2":{"o":"Venumdatus clamat, redemptor exaudiat. Ipse homo se vendidit per liberum arbitrium sub dominante iniquitate, et accepit pretium exiguam de arbore vetita voluptatem. Ipse ergo clamat, Itinera mea dirige, quæ ego distorsi: Gressus meos dirige, quos ipse meo arbitrio depravavi: dirige secundum verbum tuum. Quid est, dirige secundum verbum tuum? Ut recti sint gressus mei, quia rectum est verbum tuum. Ego, inquit, distortus sum sub pondere iniquitatis, sed verbum tuum est regula veritatis: me ergo a me distortum, corrige tanquam ad regulam, hoc est, ad verbum rectum. Ergo, Gressus meos dirige secundum verbum tuum, et ne dominetur mihi omnis iniquitas. Vendidi me, redime me: vendidi me arbitrio meo, redime me sanguine tuo. In venditore erubescat superbia, in redemptore glorietur gratia. Deus enim superbis resistit, humilibus autem dat gratiam (Jacobi IV, G).","t":"The one who was sold cries out; let the Redeemer hear. Man sold himself through free choice under the rule of iniquity, and took as his price the slight pleasure of the forbidden tree. So he himself cries out: “Direct my ways, which I have twisted; direct my steps, which I myself have perverted by my own choice; direct them according to your word.” What does “direct them according to your word” mean? That my steps may be straight, because your word is straight. “I,” he says, “have been twisted under the weight of iniquity, but your word is the rule of truth: so correct me, twisted by myself, as by a ruler, that is, by the straight word.” So: “Direct my steps according to your word, and let no iniquity rule over me.” I sold myself: redeem me. I sold myself by my own choice: redeem me by your blood. Let pride blush in the seller; let grace glory in the Redeemer. “For God resists the proud, but gives grace to the humble.”","f":"Augustine, <i>Serm.</i> 30.2 (PL 38:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-2)."},"augustine-sermones/30.3":{"o":"Lex enim spiritualis est; ego autem carnalis sum, venumdatus sub peccato. Quod enim operor ignoro: non enim quod volo ago. Non quod volo ago, carnalis dicit: non Legem, sed se accusat. Nam Lex spiritualis non habet culpam: carnalis venumdatus incurrit in culpam. Non agit quod vult: cum vult non potest, quia quando poterat noluit. Per malum velle, perdidit bonum posse; et captivus jam loquitur, et dicit captivus, Non quod volo ago. Non enim quod volo, facio bonum: sed quod odi malum, hoc ago. Non quod volo. Et contra homo, Vis prorsus. Non quod volo ago. Omnino quod vis, agis. Non quod volo ago: crede mihi, frater, non quod volo ago. 0 si velles, ageres: quia non vis, non agis bonum. Non quod volo ago: crede mihi, novi quid in me agatur; non quod volo ago. Contradictor gratiæ, non es arbiter conscientiæ: ego me novi non quod volo agere, et tu dicis, Quod vis agis? Nemo scit quid agatur in homine, nisi spiritus hominis qui in ipso est.","t":"“For the Law is spiritual; but I am carnal, sold under sin. For what I do I do not know: for I do not do what I want.” “I do not do what I want,” says the carnal man: he accuses not the Law but himself. For the spiritual Law has no fault; the carnal man, sold, incurs fault. He does not do what he wants: when he wants, he cannot, because when he could, he did not want. By willing evil, he lost the power to do good; and now the captive speaks, and the captive says, “I do not do what I want. For I do not do the good that I want, but the evil that I hate, that I do.” “Not what I want.” And a man answers back, “Yes, you do.” “I do not do what I want.” “You do exactly what you want.” “I do not do what I want: believe me, brother, I do not do what I want.” “Oh, if you wanted to, you would do it: because you do not want to, you do not do good.” “I do not do what I want: believe me, I know what goes on in me; I do not do what I want.” Opponent of grace, you are not the judge of my conscience. I know that I do not do what I want, and you say, “You do what you want”? “No one knows what goes on in a man except the spirit of the man that is in him.”","f":"Augustine, <i>Serm.</i> 30.3 (PL 38:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-3)."},"augustine-sermones/30.4":{"o":"Et tu homo es; si non vis credere mihi, intende tibi. Itane tu ita vivis in hoc corruptibili corpore, quod aggravat animam, ut caro non concupiscat adversus spiritum tuum, et spiritus adversus carnem tuam? Ista rixa non est in te? Nulla est concupiscentia carnis, quae resistat legi mentis? Si nihil in te alteri resistit, vide totum ubi sit. Si spiritus tuus a carne contra concupiscente non dissentit, vide ne forte carni mens tota consentiat: vide ne forte ideo non sit bellum, quia pax perversa est. Forte in totum carni consentis, et nulla rixa est. Quam spem habes quod possis aliquando vincere, qui nondum cœpisti pugnare? Si autem condelectaris legi Dei secundum interiorem hominem, vides autem aliam legem in membris tuis repugnantem legi mentis tuæ (Rom. VII, ii, 23); si hac condelectaris, hac ligaris, liber es in mente, servus in carne: si jam ita est, compatere potius homini dicenti, Non quod volo ago. Tu enim non vis ut concupiscentia illa quæ resistit menti tuæ, omnino non sit in te? Mali voti homo es, si tali adversario non vis carere. Ego, fateor tibi, quidquid in me rebellat adversus mentem meam, et litigat mecum delectatione contraria, quidquid tale in me est, omnino interficere volo. Et si ei forte adjuvante Domino, non consentio; nolo habere cum quo litigem. Multo est mihi optabilius, inimicum non habere, quam vincere. Neque enim illud ipsum quod caro concupiscit adversus spiritum, non est meum: aut vero ex contraria natura compactus sum? Et illud meum est, et quod ei non consentio, meum est. Pars aliquantum libera, resistit reliquiis servitutis. Totum sanum sit volo, quia totus sum ego. Nolo ut a me caro mea, tanquam extranea, in æternum separetur, sed ut mecum tota sanetur. Si hoc tu non vis, nescio quid de carne sentias: arbitror te putare nescio quid unde sit, quasi de gente contraria. Falsum est, hæreticum est, blasphemum est: mentis et carnis unus est artifex. Ipse quando hominem creavit, utrumque fecit, utrumque conjunxit: carnem animæ subdidit, animam sibi. Si semper illa staret sub Domino suo, semper et ista obediret dominæ suæ. Noli ergo mirari si ea quæ deseruit superiorem, poenas patitur per inferiorem. Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem. Hæc enim, inquit, invicem adversantur, ut non ea quæ vultis faciatis. Inde et iste, Non quod volo ago. Concupiscit enim caro adversus spiritum, et nolo concupiscat: pro magno habeo si non consentiam, opto tamen ut caream. Ergo, Non quod volo ago. Volo enim ut non concupiscat caro adversus spiritum, et non possum: hoc est quod dixi, Non quod volo, ago.","t":"You too are a man; if you will not believe me, look at yourself. Do you really live in this corruptible body, which weighs down the soul, in such a way that the flesh does not desire against your spirit, and the spirit against your flesh? Is this strife not in you? Is there no desire of the flesh resisting the law of the mind? If nothing in you resists the other, see where the whole of you is. If your spirit does not dissent from the flesh desiring against it, see whether perhaps your whole mind consents to the flesh; see whether perhaps there is no war because the peace is perverse. Perhaps you consent wholly to the flesh, and there is no strife. What hope have you of ever conquering, when you have not yet begun to fight? But if you delight in the law of God according to the inner man, but see another law in your members fighting against the law of your mind; if you delight in the one and are bound by the other, you are free in mind, a slave in the flesh. If that is already how it is, have compassion rather on the man who says, “I do not do what I want.” For do you not want that desire which resists your mind to be absent from you altogether? You are a man of bad wishes if you do not want to be rid of such an adversary. As for me, I confess to you: whatever in me rebels against my mind and quarrels with me with contrary delight, whatever of that kind is in me, I want to kill altogether. And even if, perhaps with the Lord’s help, I do not consent to it, I do not want to have anything to quarrel with. It is much more desirable for me not to have an enemy than to conquer one. For that very thing by which the flesh desires against the spirit is not something other than mine: or am I really put together from a contrary nature? Both that is mine, and my refusal to consent to it is mine. A part that is somewhat free resists the remnants of slavery. I want the whole to be healthy, because I am the whole. I do not want my flesh to be separated from me forever as something foreign, but to be healed wholly with me. If you do not want this, I do not know what you think of the flesh: I suppose you think it comes from somewhere or other, as from a contrary race. That is false, heretical, blasphemous: mind and flesh have one maker. When he created man, he made both and joined both: he subjected the flesh to the soul, and the soul to himself. If the soul had always stood under its Lord, the flesh too would always have obeyed its mistress. Do not wonder, then, if the soul, which deserted its superior, suffers punishment through its inferior. “For the flesh desires against the spirit, and the spirit against the flesh. For these,” he says, “are opposed to each other, so that you do not do what you want.” Hence this man too says, “I do not do what I want.” For the flesh desires against the spirit, and I do not want it to desire; I count it a great thing if I do not consent, yet I wish to be rid of it. So: “I do not do what I want.” For I want the flesh not to desire against the spirit, and I cannot: that is what I said, “I do not do what I want.”","f":"Augustine, <i>Serm.</i> 30.4 (PL 38:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-4)."},"augustine-sermones/30.5":{"o":"Quid mihi hic calumniaris? Ego dico, Non quod volo ago: et tu dicis, Quod vis agis. Quid mihi calumniaris? Ingrate medico, quid calumniaris infirmo? Sine ut medicum rogem. Redime me a calumniis hominum, et custodibo legem tuam. Custodibo per redemptionem tuam, non per potestatem meam. Ideo mihi sanitatem, quam nondum habeo, non arrogo; quia medicum rogo, Tu autem naturæ defensor; quod utinam esses, non quasi sanæ defensionem falsam adhiberes, sed pro nondum sana medicum rogares: nunc vero tu naturæ defensor, vel potius oppugnator, dum quasi de natura sana laudas Creatorem, excludis a languida Salvatorem. Qui creavit, sanat; ruentem per se ipsam, levat per se ipsum. Ipsa fides est, ipsa veritas, hoc est christianæ fidei fundamentum. Unus et unus: unus homo per quem ruina, alius homo per quem structura; per illum ruina, per hunc structura. Cecidit qui non mansit, erigit qui non cecidit. Ruit ille quia dimisit manentem, manens ille descendit ad jacentem. Si ergo concupiscit caro adversus spiritum, ut in hoc ipso non quod vis agas, quia vis ut non concupiscat, et non potes; tene saltem in gratia Domini voluntatem, et in ejus adjutorio persevera: dic ei quod cantasti, Gressus meos dirige secundum verbum tuum, et ne dominetur mihi omnis iniquitas. Quid est, ne dominetur mihi omnis iniquitas? Audi Apostolum: Non regnet peccatum in vestro mortali corpore. Quid est, Non regnet? Ad obediendum desideriis ejus. Non dixit, Noli habere desideria mala. Quomodo enim in hac carne mortali, ubi caro concupiscit adversus spiritum, et spiritus adversus carnem non habeo desideria mala? Illud ergo fac, Non regnet peccatum in vestro mortali corpore ad obediendum desideriis ejus. Etsi sunt desideria, non eis obediatur, ne iniquitas dominetur. Nec exhibeatis membra vestra arma iniquitatis peccato. Non fiant membra tua arma iniquitatis, et non dominetur tibi omnis iniquitas. Sed etiam hoc, ut non fiant membra tua arma iniquitatis, numquid tu tibi viribus tuis praestas? Hoc ipsum, inquam, hoc ipsum quod non fiant membra tua arma iniquitatis, tu tibi præstas viribus tuis? Cum enim non fiunt membra tua arma iniquitatis, est quidem iniquitas in membris tuis, in desideriis illicitis, sed non regnat. Quomodo regnat, qui arma non habet? Pars tua, caro tua, concupiscentia carnis tuæ languore rebellat adversus te. Languor iste tyrannus est: si vis te tyranni esse victorem, Christum invoca imperatorem.","t":"Why do you slander me here? I say, “I do not do what I want,” and you say, “You do what you want.” Why do you slander me? Ungrateful to the physician, why do you slander the sick man? Let me ask the physician: “Redeem me from the slanders of men, and I will keep your law.” I will keep it through your redemption, not through my own power. That is why I do not claim for myself a health I do not yet have: because I ask the physician. But you, the defender of nature (and would that you were, not bringing a false defense of it as though it were healthy, but asking the physician on its behalf as not yet healthy): as it is, you defender of nature, or rather its assailant, while you praise the Creator as if for a healthy nature, you shut out the Savior from a sick one. He who created heals; when it falls by itself, he raises it by himself. This is the faith, this is the truth, this is the foundation of the Christian faith. One and one: one man through whom came ruin, another man through whom came rebuilding; through the one ruin, through the other rebuilding. He fell who did not stand firm; he raises up who did not fall. The one fell because he abandoned the one who abides; the one who abides came down to the one who lay fallen. If, then, the flesh desires against the spirit, so that in this very thing you do not do what you want, because you want it not to desire and you cannot, at least hold fast your will in the grace of the Lord, and persevere in his help. Say to him what you sang: “Direct my steps according to your word, and let no iniquity rule over me.” What does “let no iniquity rule over me” mean? Hear the apostle: “Let sin not reign in your mortal body.” What does “let it not reign” mean? “So that you obey its desires.” He did not say, “Do not have evil desires.” For how, in this mortal flesh, where the flesh desires against the spirit and the spirit against the flesh, am I not to have evil desires? Do this, then: “Let sin not reign in your mortal body so that you obey its desires.” Even if there are desires, let them not be obeyed, so that iniquity may not rule. “Nor present your members to sin as weapons of iniquity.” Let your members not become weapons of iniquity, and no iniquity will rule over you. But even this, that your members do not become weapons of iniquity: do you provide it for yourself by your own strength? This very thing, I say, this very thing, that your members do not become weapons of iniquity, do you provide it for yourself by your own strength? For when your members do not become weapons of iniquity, iniquity is indeed in your members, in unlawful desires, but it does not reign. How can one reign who has no weapons? A part of you, your flesh, the desire of your flesh, rebels against you through weakness. That weakness is a tyrant: if you want to be victor over the tyrant, call on Christ as emperor.","f":"Augustine, <i>Serm.</i> 30.5 (PL 38:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-5)."},"augustine-sermones/30.7":{"o":"Nam scio quid mihi eras dicturus, vel quid apud te ipsum modo dicas. Quisquis talis hic es, et audis me, scio quid tibi intus loquatur iniquitas. Adhuc enim sub jugo es iniquitatis, quando non agnoscis pretium Redemptoris. Scio quid tibi dicas. Ecce concupiscit caro mea adversus spiritum meum, concupiscit adulterium; sed non consentio, non annuo, non decerno: non solum non ago, sed nec agere consentio; non solum foris per carnem non perpetro, sed nec ipsa mente sequor rebellantem. Consentio repugnanti? cedo luctanti? Non facio. Ecce non dominatur mihi omnis iniquitas. Ita est, verum est. Gratias age, si ita est, ei qui tibi donavit ut ita sit. Noli tibi hoc arrogare, ne perdas quod accepisti, et incipias frustra rogare. Non times, Deus superbis resistit, humilibus autem dat gratiam (Jacubi IV, 6)?","t":"For I know what you are going to say to me tomorrow, or what you are saying now within yourself. Whoever of you here is like this and is listening to me, I know what iniquity says to you inwardly. For you are still under the yoke of iniquity, since you do not acknowledge the price paid by the Redeemer. I know what you say to yourself: “See, my flesh desires against my spirit, it desires adultery; but I do not consent, I do not nod assent, I do not decide on it. Not only do I not do it, I do not even consent to doing it; not only do I not commit it outwardly through the flesh, I do not even follow the rebel in my mind. Do I consent to what fights against me? Do I yield to what struggles with me? I do not. See, no iniquity rules over me.” So it is; it is true. If it is so, give thanks to him who granted you that it should be so. Do not claim this for yourself, lest you lose what you have received and begin to ask in vain. Do you not fear: “God resists the proud, but gives grace to the humble”?","f":"Augustine, <i>Serm.</i> 30.7 (PL 38:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-7)."},"augustine-sermones/30.8":{"o":"Ergo tu tibi præstas, ut non dominetur tibi omnis iniquitas? Si vera est tua ista præsumptio, vana est nostra oratio, ubi dicimus Deo, Non dominetur mihi omnis iniquitas. Cantasti verba ista hodie, an non? Hic eras, quando omnes dicebamus, Gressus meos dirige secundum verbum tuum, et ne dominetur mihi omnis iniquitas? Hic eras, cantasti verba ista, puto te non negaturum. Ergo cantasti in populo Dei, et rogasti Deum, dicens, Gressus meos dirige secundum verbum tuum, et ne dominetur mihi omnis iniquitas. Si tibi hoc præstabas, quare mecum rogabas? Teneo precantem, teneo invocantem, convinco laborantem: simul ergo audiamus dicentem, Venite ad me, omnes qui laboratis. Audiamus et veniamus. Quid est, Veniamus? Credendo proficiamus, gratias agendo accedamus, perseverando perveniamus. Veniamus ad eum qui dicit, Venite ad me, omnes qui laboratis. Et tu laboras, et ego laboro: illum audiamus, ad illum veniamus, inter nos quare litigamus? Ambo audiamus, quia ambo laboramus: quare inter nos litigamus? an ut medicum vocantem non audiamus? 0 infelix infirmitas! ad se vocat medicus, et litibus occupatur ægrotus. Vide quid dicat vocando: Venite ad me, omnes qui laboratis. Ubi laboratis, nisi sub sarcinis peccatorum, nisi sub jugo malæ dominæ iniquitatis? Venite ergo ad me, omnes qui laboratis et onerati estis, et ego vos reficiam. Ego qui feci, reficiam. Ego, inquit, vos reficiam: quia sine me nihil potestis facere.","t":"So do you provide for yourself that no iniquity rules over you? If this presumption of yours is true, our prayer is vain when we say to God, “Let no iniquity rule over me.” Did you sing these words today, or not? Were you here when we were all saying, “Direct my steps according to your word, and let no iniquity rule over me”? You were here; you sang these words; I do not think you will deny it. So you sang among the people of God and asked God, saying, “Direct my steps according to your word, and let no iniquity rule over me.” If you provided this for yourself, why were you asking for it with me? I have you praying, I have you calling on him, I convict you of laboring: so let us listen together to him who says, “Come to me, all you who labor.” Let us listen, and let us come. What does “let us come” mean? Let us advance by believing, approach by giving thanks, arrive by persevering. Let us come to him who says, “Come to me, all you who labor.” You labor, and I labor: let us listen to him, let us come to him; why do we quarrel among ourselves? Let us both listen, because we both labor; why do we quarrel among ourselves? So as not to hear the physician calling? O unhappy sickness! The physician calls to himself, and the sick man is busy with quarrels. See what he says as he calls: “Come to me, all you who labor.” Where do you labor, if not under the burdens of sins, under the yoke of that evil mistress, iniquity? “Come to me, then, all you who labor and are burdened, and I will refresh you.” I who made you will remake you. “I,” he says, “will refresh you”: because “without me you can do nothing.”","f":"Augustine, <i>Serm.</i> 30.8 (PL 38:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-8)."},"augustine-sermones/30.9":{"o":"Quomodo vos reficiam? Tollite jugum meum super vos, et discite a me. Quid discimus a te? Novimus te, Domine, in principio Verbum, Verbum Deum, Verbum apud Deum: omnia per te facta novimus, quæ videmus, et quae non videmus. Quid discimus a te? Non enim alium mundum discipuli tui, tanquam discipuli artificis et fabricatoris, condituri sumus. Unum mundum condidisti, caelum et terram fecisti: utrumque suis creaturis ornamentisque illustrasti. Quid a te discimus? Discite, inquit, a me. Cum essem in principio Deus apud Deum, creavi vos; hoc nolo discatis a me: sed factus sum quod feci, ne periret quem feci. Unde sum factus quod feci? Semetipsum exinanivit, formam servi accipiens; in similitudinem hominum factus, et habitu inventus ut homo; humiliavit semetipsum. Hoc discite a me, Humiliavit enim semetipsum, inquit. Discite a me quoniam mitis sum et humilis corde (Matth. XI, is, 29). Non enim, inquit, hoc vos doceo, quasi in forma Dei aliquando fuissetis, non rapinam arbitrantes esse vos æquales Deo. Illi uni proprium erat, illi rapina non erat, cui natura inerat. In Patris æqualitate natus est de Patre. Quid tamen fecit propter te? Semetipsum exinanivit, formam servi accipiens; in similitudinem hominum factus, et habitu inventus ut homo ( Philipp. II, 6 8). Ecce propter te Deus factus est homo, et non te vis agnoscere, cum sis homo? Ecce propter te factus est homo sine peccato, et non vis te agnoscere cum peccato? ut venias ad illum qui ait, Venite ad me, omnes qui laboratis et onerati estis, et ego vos reficiam.","t":"How will I refresh you? “Take my yoke upon you, and learn from me.” What do we learn from you? We know you, Lord: the Word in the beginning, the Word God, the Word with God. We know that all things were made through you, those we see and those we do not see. What do we learn from you? For we, your disciples, are not going to found another world, as the disciples of a craftsman and builder might. You founded one world; you made heaven and earth; you adorned both with their creatures and ornaments. What do we learn from you? “Learn from me,” he says. “When I was in the beginning God with God, I created you; this I do not want you to learn from me. But I became what I made, so that what I made might not perish.” How did he become what he made? “He emptied himself, taking the form of a servant; made in the likeness of men, and found in appearance as a man, he humbled himself.” Learn this from me. “For he humbled himself,” it says. “Learn from me, for I am gentle and humble of heart.” “For I do not teach you this,” he says, “as though you had ever been in the form of God, not thinking it robbery to be equal with God.” To him alone this belonged; to him it was not robbery, for it was his by nature. In equality with the Father he was born of the Father. Yet what did he do for your sake? “He emptied himself, taking the form of a servant; made in the likeness of men, and found in appearance as a man.” See, for your sake God became man, and you will not acknowledge that you are a man? See, for your sake he became man without sin, and you will not acknowledge yourself with sin, so that you may come to him who says, “Come to me, all you who labor and are burdened, and I will refresh you”?","f":"Augustine, <i>Serm.</i> 30.9 (PL 38:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/30-9)."},"augustine-sermones/300.1":{"o":"Istam diem nobis solemnem gloria Machabæorum fecit: quorum mirabiles passiones, cum legerentur, non soluin audivimus, sed etiam vidimus et spectavimus. Olim ista gesta sunt, ante incarnationem, ante passionent Domini et Salvaloris nostri Jesu Christi. In primo populo illo exstiterunt, in quo Prophetæexstiterunt, qui hæc præsentia prædixerunt. Nee qnisquam arbitretur, antequam esset populus Christianus, nullum fuisse popalum Deo. Iino vcro, ut sie loquar, quemadmodum se,critas habet. non nominum consuetudo, christianus etiam ille tunc populus fuit. Neque enim post passionem suam cœpit habere populum Christus: sed illius populus crat ex Ahraham genitus, cui perhibens testimonium ipse Dominus ait, Abraham concupivit vidcre diem meum; ei vidit, et gavisus est. Ergo ex Abraham natus est ille poputus, qui servivit in Ægypto, et qui manu potenti per Moysen famulum Dei de domo. servitutis liberatus, pcr mare Rubrum fluctibus descendentibus ductus, in eremo exercitatus, lcgi subditus, in regno collocatur. Unde, sicut dixi, exstiterunt Prophetæ, inde isti martyres floruerunt. Nondum quidem crat mortuus Christus: scd martyres eos fecit moriturus Christus.","t":"The glory of the Maccabees has made this a solemn day for us: whose wonderful sufferings, when they were read, we not only heard but also saw and beheld. These things were done long ago, before the incarnation, before the passion of our Lord and Savior Jesus Christ. They arose in that first people in which the prophets arose, who foretold these present things. Nor let anyone think that before there was a Christian people there was no people of God. On the contrary, to speak so, as the truth stands, not the custom of names, that people too was then Christian. For Christ did not begin to have a people after his passion; but that people born of Abraham was his, to whom the Lord himself bore witness, saying, “Abraham longed to see my day; and he saw it and was glad.” So from Abraham was born that people which served in Egypt, and which, freed by Moses the servant of God with a mighty hand from the house of slavery, led through the Red Sea as the waves came down, trained in the wilderness, made subject to the law, is settled in a kingdom. From where, as I said, the prophets arose, there these martyrs flourished. Christ had not yet died; but Christ who was to die made them martyrs.","f":"Augustine, <i>Serm.</i> 300.1 (PL 38:1375–1377; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/300-1)."},"augustine-sermones/300.2":{"o":"Hoc ergo in primis commendandum est charitati vestræ, ne, cum illos martyres admiramini, putetis non fuisse christianos. Christiani fuerunt: sed nomen Christianorum postea divulgatum factis antecesserunt. Sed videlicet quasi non eis erat confessio Christi, a rege impio ct persecutore non cogebantur negare Christum, quod postea martyres, cum cogerentur, ne facerent, similem gloriam consecuti sunt. Posteriores enim persecutores populi christiani, ad ncgandum nomen Christi conipellebant eos quos persequebantur: illi in Christi nomine perseverantissime consistentes, patiebantur talia, qualia illus perpessos esse, cum legerentur, audivimus. Istis ergo martyribus recentioribus, quorum millibus terra purpurata est, imperabatur et dicebatur a persecutoribus, Negate Christum. Quod non facientes, patiebantur talia, qualia et isti perpessi sunt. Istis vero dicebatur, Negate legem Moysi. Non faciebant: patiebantur pro lege Moysi. Isti pro Motine Christi, illi pro lege Moysi.","t":"This, then, must first be commended to Your Love: that when you admire these martyrs, you not think they were not Christians. They were Christians; but they went ahead in deeds of the name of Christians, which was spread abroad later. But it seems as if there was no confession of Christ for them; they were not compelled by the impious king and persecutor to deny Christ, as the later martyrs, when compelled to do so, attained a similar glory by not doing it. For the later persecutors of the Christian people compelled those whom they persecuted to deny the name of Christ: they, standing most perseveringly in the name of Christ, suffered such things as we heard, when they were read, that those Maccabees endured. So to these more recent martyrs, with whose thousands the earth has been made purple, it was ordered and said by the persecutors, “Deny Christ.” Not doing it, they suffered such things as these also endured. But to these it was said, “Deny the law of Moses.” They did not do it: they suffered for the law of Moses. These for the name of Christ, those for the law of Moses.","f":"Augustine, <i>Serm.</i> 300.2 (PL 38:1377; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/300-2)."},"augustine-sermones/300.3":{"o":"Existit aliquis In-, dæus, ct dicit nobis: Quomodo istos nostros, vestros martyres computatis? Qua imprudentia eorum memonam celebratis? Legite confessiones eorum: attendite si confessi sunt Christum. Cui respondemus: Vere quia unus os ex eis qui in Christum non crediderunt, et fracti de oliva, oleastro succedente, foris aridi remanserunt;quiddicturus ea unus ex perfidis? Non confitebantur illi aperte Christum, quia adhuc velabatur Christi mysterium Testamentum enim vetus velatio est noviTestamenti, et Testamentum novum rcvelatio est vcteris Testamenti Vide ergo de infidelibus Judæis patribus luis, sed in malo fratribus tuis, vido quid de talibus dicat apostolus Paulus. Usque nunc quamdiu legitur Moyses, velamen super corda eorum positum est. Idipsum autem velamen in lectione veteris Testamenti manet, quod non revelatur, quonium in Christo evacuatur. Cum transieris, inquit, ad Christum, auferetur velamen (II Cor. m, 14, etc.). Velamen, inquit, in lectione veteris Testamenti manet, quod non revelatur, quoniam in Christo evaruatur: non lectio veteris Testamenti, sed velamen quod ibi positum est. Lectio denique veteris Testamenti non evacuatur, sed impletur ab illo qui dixit, Non veni solvere legem, aed adimplere Velamen ergo evacuatur, ut quod obscurum erat intelligatur. Hoc utique clausum erat, quia nondum clavis crucis accesserat.","t":"Some Jew comes forward and says to us: “How do you count these, our martyrs, as yours? With what impudence do you celebrate their memory? Read their confessions: see whether they confessed Christ.” We answer him: Truly, since you are one of those who did not believe in Christ, and, broken off from the olive while the wild olive took their place, remained dry outside, what are you going to say, one of the faithless? They did not confess Christ openly, because the mystery of Christ was still veiled. For the Old Testament is the veiling of the New Testament, and the New Testament is the revealing of the Old Testament. See, then, concerning the unbelieving Jews, your fathers, but your brothers in evil, see what the apostle Paul says of such: “Until now, whenever Moses is read, a veil lies over their hearts. That same veil remains in the reading of the Old Testament, not being lifted, because it is done away in Christ. When you pass over,” he says, “to Christ, the veil will be taken away.” “The veil,” he says, “remains in the reading of the Old Testament, not being lifted, because it is done away in Christ”: not the reading of the Old Testament, but the veil that was put there. Indeed the reading of the Old Testament is not done away, but fulfilled by him who said, “I came not to abolish the law but to fulfill it.” So the veil is done away, so that what was obscure may be understood. This surely was shut, because the key of the cross had not yet come.","f":"Augustine, <i>Serm.</i> 300.3 (PL 38:1377; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/300-3)."},"augustine-sermones/300.4":{"o":"Intuere denique Dornini passioncm, pone tibi ante oculos in ligno pendentem, et tanquam leoncm, cum voluit, recumbentem, atque ut occideret mortem, non necessitate, scd potestate morientem. IJipsum attende: vide quemadmodum in crucc dixit, Sitio. Et cum Judæi nescientes quid per eos ageretur, quid de ucscienlium manibus impleretur,spongiam cum accto ligarent cum arundinc, et ei sorbendam darent; ille hausto aceto respondit, Perfectum est. Et inclinato capite tradidit spiritum. Quis ita proficiscitur, ut ille defunctus est? Quanta veritate, quanta potestate, quam ille qui dixcrat, Potestatem habeo ponendi animam meam, et potestatem iterum sumendi eant. Nemo eam tollit a me; sed ipse eam pono a me, et iterum sumo eam. Agnoscit regnum viventis, qui digne cogitaverit potestatem morientis. Hoc autem dixerat per prophetam ipsis Judæis, Ego dormivi. Tanquam dicerct: Quid vos de mea morte jactatis? quid, quasi me viceritis, inanitcr gloriamini? Ego dormivi. Ego dormivi, quia volui; non quia sævistis. Ego implevi quod volui: vos in scelere remansistis. Accepto ergo aceto et hansto, dixit, Perfectum est. Quid perfectum est? Quod de me scriptumest. Quid de illo scriptum es!? Dederunt in escam meam fel, et in siti mea potaverunt me aceto. Circumspiciens ergo cuncta quæ gesta fueram in passione ejus; jain illi ante crucem caput agitaverant, jam fel dederant, jam ossa pendentis et extenti numeraverant, jam vestimenta divisa erant, jam super tunicam indivisibilem sortem miserant: circumspectis et quodam modo computatis omnibus quæ de ipsius passione Prophetæ prædixerant, restabat nescio quid, quod minus erat: Et in siti mea potaverunt me aceto. Ut hoc quod modicum rcmanserat adderetur, dixit, Sitio. Accepto quod minus crat, respondit, Perfectum est. Quo dicto, inclinato capite tradidit spiritum. Tunc terræ fundamenta concussa sunt, tunc disruptis petris inferorum secreta patuerunt, tunc sepulcra mortuos reddiderunt; et ut dicam propter qnod totum diximus, quia jam tempus erat ut in mysterio crucis omnia quæ in veteri Testamento velabantur, revelarentur, velum templi conscissum est. Cœpit ergo ex illo Christus post resurrectionem opcrtissime prædicari. Cœperunt in eo quæ prædicta erant prophetica manifestissime impleri; cœperunt eum martyres constantissime confiteri. Ipsum marlyrcs in manifesto confessi sunt, quem tunc Machabai in occulto confessi sunt: mortui sunt is'i pro Christo in Evangelio revelato; mortui sunt illi pro Chrisli nomine in lege velato. Christus habet utrosque, Christus pugnantes adjuvit utrosquc, Christus coronavit utrosque. Christus habel in ministerio suo utrosque, tanquam quidam potentissimus incedens cum agmine obsequentium, aliis præcedentibus, aliis sequentibus. Ipsum ergo potius intuere in carnis vehiculo præsidentem: ct qui præcedunt, illi obsequuntur; et qui sequuntur, illi dcvoti sunt. Nam ut noveris, apcrteque noveris qnia pro lege Moysi moricnles, pro Christo sunt mortui; audi ipsum Christum, o Judac, audi; et apcrialur tandem cor tuum, velum tollatur ab oculis tuis. Si crederetis Moysi, crederetis et mihi. Hoc audi, hoc accipe, si potes. Si a me vclamcn ablatum est, vide. Si crederetis, inquit, Moysi, crederetis et mihi: de me enim ille scripsit. Si de Christo Moyses scripsit; qui pro lege Moysi vcracitcr mortuus est, pro Christo animam posuit. De me, inquit, ille scripsit. Cui servierunt linguæ confitenlium, ei servivit calamus vcra scribentium. Vos calamum Moysi quomodo intelligere poteritis, qui in calamo acetum ligastis? Utinam aliquando vinum ejus bibatis, cui adhuc blasphemando acctum propinatis. Machabæi ergo martyrcs Christi sunt. Idco non incongrue, neque importune, imo convenientissime dies corum ct solemnitas corum a Christianis potius celebratur. Quid tale Judæi celebrare novcrunt? Sanctorum Machabæorum basilici esse in Antiochia prædicatur: in illa scilicet civitate, quae rogis ipsius persecutoris nomine vocatur. Antiochum quippe rcgem persecutorem impium pertulerunt, et memoria martyrii eorum in Antiochia celebratur; ut simul sonet et nomen persecutoris, et memoria coronatoris. na c basilica a Christianis tenetur, a Christianis acdilicata est. Eorum ergo memoriam celebrandam nos habemus, nos tenemus: apud nos passiones corum millia per orbem terrarum sanctorum martyrum imitata sunt. Nemo ergo dubitet, fratres mei, imitari Machabæos; ne cum imitatur Machabæos, putet se non imitari christianos. Prorsus imitationis affcctus ferveat in cordibus nostris. Discant viri mori pro veritate. Discant feminæ, de matris illius tanta patientia, ineO'a- Hi! virlutc; quæ noverat servare filios suos. Habere noverat, qua: perdere non timebat. Isti in se singuli sentiendo, illa videndo in omnibus passa est. Facta matcr septem Martyrum, septies martyr: a filiis non separata spectando, et filiis addita morieudo. Videbat onincs, amabat omnes. Ferebat in oculis, quod in carnc omnes; nee solum non terrebatur, sed etiam exhortabatur.","t":"Look, then, at the Lord’s passion; set before your eyes him hanging on the wood, and, like a lion, lying down when he willed, and dying, so as to kill death, not by necessity but by power. Attend to this very thing: see how on the cross he said, “I thirst.” And when the Jews, not knowing what was being done through them, what was being fulfilled by the hands of those who did not know, tied a sponge with vinegar to a reed and gave it him to drink, he, having taken the vinegar, answered, “It is finished.” “And bowing his head he gave up the spirit.” Who sets out on a journey as he died? With how great truth, how great power, as he who had said, “I have power to lay down my life, and power to take it again. No one takes it from me; but I lay it down of myself, and I take it again.” He recognizes the kingdom of the living one who worthily considers the power of the dying one. For he had said this through the prophet to the Jews themselves: “I have slept.” As if to say: Why do you boast of my death? Why do you glory vainly as though you had conquered me? I have slept. I have slept because I willed, not because you raged. I have fulfilled what I willed; you have remained in crime. So, having received the vinegar and drunk it, he said, “It is finished.” What is finished? What was written of me. What was written of him? “They gave gall for my food, and in my thirst they gave me vinegar to drink.” Looking around, then, at all that had been done in his passion—already they had shaken their heads before the cross, already given gall, already numbered the bones of the one hanging and stretched out, already the garments were divided, already they had cast lots over the undivided tunic—having looked around and as it were counted up all that the prophets had foretold of his passion, there remained something or other that was lacking: “And in my thirst they gave me vinegar to drink.” So that what little had remained might be added, he said, “I thirst.” Having received what was lacking, he answered, “It is finished.” And having said this, bowing his head, he gave up the spirit. Then the foundations of the earth were shaken, then, the rocks split, the secret places of the underworld lay open, then the tombs gave back the dead; and, to say that for the sake of which we have said all this, because it was now time that in the mystery of the cross all that was veiled in the Old Testament should be revealed, the veil of the temple was torn. From then on, Christ began to be preached most openly after the resurrection. What had been foretold of him by the prophets began to be fulfilled most manifestly; the martyrs began to confess him most steadfastly. The martyrs confessed openly him whom the Maccabees then confessed hiddenly: these died for Christ revealed in the Gospel; those died for the name of Christ veiled in the law. Christ has both; Christ helped both as they fought; Christ crowned both. Christ has both in his service, like a very powerful man advancing with a column of attendants, some going before, others following. Look rather at him presiding in the vehicle of the flesh: both those who go before serve him, and those who follow are devoted to him. For so that you may know, and know openly, that those who died for the law of Moses died for Christ, hear Christ himself, O Jew, hear; and let your heart at last be opened, let the veil be taken from your eyes. “If you believed Moses, you would believe me too.” Hear this, receive this, if you can. If the veil has been taken from me, see. “If you believed Moses,” he says, “you would believe me too: for he wrote of me.” If Moses wrote of Christ, he who truly died for the law of Moses laid down his life for Christ. “He wrote of me,” he says. The pen of those who wrote truly served him whom the tongues of those confessing served. How will you be able to understand the pen of Moses, you who tied vinegar to a reed? Would that you might at some time drink his wine, to whom you still, by blaspheming, offer vinegar. The Maccabees, then, are martyrs of Christ. Therefore not unfittingly, nor unseasonably, but most fittingly their day and their solemnity is celebrated rather by Christians. What such thing do the Jews know how to celebrate? A basilica of the holy Maccabees is reported to be at Antioch: in that city, namely, which is called by the name of the persecuting king himself. For they endured Antiochus, the impious persecuting king, and the memory of their martyrdom is celebrated at Antioch, so that the name of the persecutor and the memory of the one who crowned them sound together. This basilica is held by Christians, was built by Christians. Their memory, then, we have to celebrate; we hold it: among us their sufferings have been imitated by thousands of holy martyrs throughout the world. Let no one doubt, then, my brothers, to imitate the Maccabees; let him not think, when he imitates the Maccabees, that he is not imitating Christians. Let the desire of imitation burn in our hearts. Let men learn to die for the truth. Let women learn, from that mother’s great patience, an incomparable strength; she who knew how to keep her sons. She knew how to have those whom she did not fear to lose. They suffered each in himself by feeling; she suffered in all by seeing. Made mother of seven martyrs, seven times a martyr: not separated from her sons in watching, and added to her sons in dying. She saw all, she loved all. She bore in her eyes what all bore in the flesh; and not only was she not terrified, but she even exhorted them.","f":"Augustine, <i>Serm.</i> 300.4 (PL 38:1377; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/300-4)."},"augustine-sermones/300.7":{"o":"Hanc Antiochus persecutor velut matrem de cæteris matribus computavit. Persuade, inquit, lilio tuo, ne percat. Et illa: flane filio meo vitam persuadebo, ad mortem cohortando: tu mortem vis persuadere, parcendo. Qualis autem allocutio; quam pia, quam materna, quam inter spiritualis ct camalcs in ambiguo suspensa! i Fili, miserere mci. Fili, i inquit, « miserere mei, quae te novem mer sibus in utero portavi, cui lac triennio dedi, atque ad hanc ætatem perduxi: miserere mci > (II Machab. cti, 27). Omnes exspectabant verba consequentia: Consenti Antiocho, noli deserere matrem tuam. Illa e contra: Consenti Deo, noli dcserere fratres tuos. Si me quasi deseris, tunc me non deseris. Ibi tc liabcbo, ubi ne perdam ulterius non timebo. Ibi te mihi servabit Christus, unde non tollet Antiochus. Icon. timuit, matrem audivit, rcgi respondil, fratribus adhæsit, matrem traxit.","t":"Antiochus the persecutor reckoned her as a mother like other mothers. “Persuade your son,” he said, “not to perish.” And she: I will indeed persuade my son to life, by exhorting him to death; you want to persuade him to death by sparing him. And what an address, how devout, how motherly, how poised in ambiguity between the spiritual and the carnal! “Son, have pity on me. Son,” she says, “have pity on me, who carried you nine months in my womb, who gave you milk for three years, and brought you up to this age: have pity on me.” All were waiting for the words that would follow: Consent to Antiochus; do not desert your mother. She on the contrary: Consent to God; do not desert your brothers. If you seem to desert me, then you do not desert me. There I shall have you where I shall no longer fear to lose you. There Christ will keep you for me, from where Antiochus will not take you. He did not fear; he heard his mother, answered the king, clung to his brothers, drew his mother after him.","f":"Augustine, <i>Serm.</i> 300.7 (PL 38:1379; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/300-7)."},"augustine-sermones/301.1":{"o":"Magnum spectaculum positum est ante oculos fidei nostræ Aure audivimus, corde vidimus optantem matrem antc se finire istam vitam filios suos: longc contrariis votis consuetudini humanæ. Omnes enim homines lilios suos ex hac vita migrando præcedere volunt, non sequi: illa autem optavit posterior mori. Nun enim amitiebat filios, scd præmittebat: nec intuebatur quam vitam finirent, sed quam inchoarent. Desinebant enim vivere, ubi quandoque fuerant morituri; et iucipicbanl vivere, sine fine victuri. Parum est fuisse spectatricem, mirati sumus potius hortatricem Fecundior virtutibus, quam fetibus: videns certantes, in quibus omnibus ipsa certabat; ct in omnibus vincentibus ipsa vincebat. Una mulier, una mater, quomodo nobis ante oculos posuit unam matrem sanctam Ecclesiam, ubique exhortantem filius suos pro illius nomine mori, de quo eos concepit ct peperit? Sic sanguine martyrum im• pletus orbis præjactatis scminibus seges Ecclesiæ pullulavit. Undc hoc homini, nisi quia salus justorum a Domino, et protector eorum est in tempore tribulationis?","t":"A great spectacle has been set before the eyes of our faith. With the ear we heard, with the heart we saw, a mother wishing her sons to end this life before her: with wishes far contrary to human custom. For all people want to go before their children in departing from this life, not to follow them; but she wished to die later. For she was not losing her sons, but sending them ahead; nor was she looking at what life they were ending, but at what life they were beginning. For they were ceasing to live where they would at some time have died, and beginning to live where they would live without end. It is too little that she was a spectator; we have marveled rather at her as an exhorter: more fruitful in virtues than in offspring; seeing them contend, in all of whom she herself contended; and in all of them conquering, she herself conquered. One woman, one mother: how she set before our eyes one mother, holy Church, everywhere exhorting her sons to die for the name of him of whom she conceived and bore them! So, the world filled with the blood of martyrs, with the seeds cast before, the crop of the Church sprang up. From where did a human being have this, except that “the salvation of the righteous is from the Lord, and he is their protector in the time of tribulation”?","f":"Augustine, <i>Serm.</i> 301.1 (PL 38:1379; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-1)."},"augustine-sermones/301.2":{"o":"Vidimus, novimus protectorem fuisse Dominum in tempore tribulationis trium virorum illorum, qui ambulabant inter ignes innoxios, ct Dominum sine ulla læsione laudabant. Ubi homo sæviebat, flamma parcebat. Vidimus, novimus quemadmodum salus eorum justorum a Domino fuit, ut in ignem mit terentur, et illum asperum regem, quem loquendo irritaverant, vivendo converterent. Credidit quippe in corum Dcum, et proposuit edictum, ut quicumque blasphemaret Deum Sidrach, Misach ct Abdenago, in interitum irct, et domus ejus in direptionem ( Dan. III, 96). Quam dissimilis jussio primæ jussioni! Qualis prima jussio? I'creat qui statuam aurcam non adoravcrit. Qualis secunda? Pereat qui Deum verum blasphemaverit. Fideles homines non mutati, infidelem hominem mutaverunt. Illum in perfidia stare non permiserunt, quia ipsi in fide steterunt. Salus ergo illorum mauifestc a Domino fuit. Quando illi non ardebant ct laudabant, aderat Dominus. Quando isti indebant, confitebantur, tamen moriebantur, ubi erat Dominus? An forte illi justi erant, isti peccatores? Audivimus enim istos paulo ante, cum passio eorum legcrelur. confiteri peccata sua, et dicere quoniam omnia illa irascente Domino sibi, sed et paterno merito paterentur (II Machab. VII). Quid illi? Legite, et videbitus cnam ipsos peccata propria confiteri, et dicere se merito perpeti. iÆqualiterjusti, confessores æqualiter peccatorum; et idco justi, quia confessores æqualiter peccatorum. Ideo irreprehensibiles, quia non mendaces. Si enim dixerimus, ait Joannes, qnia peccatum non habemus; nos ipsos decipimus, et veritas in nobis non est. Si autem peccata nostra confessi fuerimus; fidelis eat et justus, qui dimittat nobis peccata, et emundet nos ab omni iniquitate ( I Joan. I, et 9). Ad justos ergo pertinet confessio peccatorum: ad superbos pertinet defensio meriturum. Pariter ergo justl peccata confitentes, pariter Deo gloriam dantes, pariter pro ejus legibus mori parati. Quare illi ab ignibus liberantur, isti ab ignibus consumuntur? Ergo illis Deus aderat, hos deseruerat? Absit! imo utrisque adfuit; illis in aperto, istis in occulto. illos visibiliter liberabat: istos invisihililer coronabat. Uti quidcm de morte liberati sunt; sed in hujus vitæ tentatione manserunt: ab igne libei-ati, ad pericula reservati; uno tyranno victo, adhuc rtaturi cum diabolo. Fratres mei, sicut christiani intelligite. Machabæi melius et tutius liberati sunt. Ab illis tribus viris, cæteris remanentibus, illa una tentatio superata est: ab istis ista vita finita, quæ tota tentatio est. Deinde divino judicio, occulto procul dulito, sed tamenjusto, Nabuchodonosor meruit converti, Antiochus meruit obdurari. Ille invenit misericordiam, iste auxit superbiam. Sed quantum et quo usque auxit superbiam? Vidi impium exaltari Ill. ptr cedro. Libani. Quo usque? quamdiu? Transivi, et ecce nou erat: et quæsiri cum, et non cst inventus locus ejus ( Psal. XXXVI, 55, 36). Bcne: quæsisti, et non invenisti; quia transisti. Vis videre impium non esse? vis quærere cum, et locum ejus non invenire? Transi. Quid dico, Transi? Noli cxpavescere: non dixi, Morere. Putasti enim me dixisse, Transi de hac vita: et ideo expavisti, quia non transisti. Quid est, non tran'sti? Non transisti erectione cordis, temporalis felicitatis illecebras; non transisti blandimenta carnis, non transisti suggestiones sæculi cor titillantes ct immittentes timorem miscriarum humanarum. Idco in hoc mundo putas esse felicitatem, in hoc mundo ncn I putas esse calamitatem. Felicitas regni cœlorum non tetigit cor luum, non inde aspersa es æsti-• bus luis aura I refrigcrii. Quando tibi dicitur, Falsa cst fclicitas mundi; etsi non audeas ita dicerc ' video tamen in cordc tuo, Corte os torques, subsannas, irridcs, et dicis libi: 0 si hic mihi bene sit! postea quid futurum sit nescio. Et non cst parum quia vel nescio dicis: ne forte etiam hoc dicas, Exiguum et cum tædio est tempus vitæ nostræ, et non eat reversio in fine hominist et non eat qui agnitus ait reversus ab inferis ( Sap. II, I). Vel nescio dic. Confessio ignorantiæ, gradus est scientiæ. Sic ergo te alloquar, tanquam mihi dicas, Nescio quid post mortem futurum sit: prorsus ignoro an beati futuri sint justi, et miseri peccatores; an utrique pariter non sint futuri. Illud tamen quamvis nescias, non audchis dicere post mortem beatos futuros peccatores, miseros justos. Non potes dicere, illos etsi suspicaris pariter non futuros, in meliori tamen statu futuros impios, ct justos in malis post mortem futuros. Nec ignorantia tua tibi potest suggerero hoc. Ergo potes dicere: Utrum bene sit post mortem justis, et male post mortem impiis, an utrique pariter sine sensu futuri sint, nescio. 0 si hic mihi bene sit, cum vivo, cum sentio! Vides quia nondum transisti. Istas, inquam. ista; cogitationes terrenas, pulvercas, fumeas, vaporeas, carnales. mortales nondum transisti. Ideo tibi videatur impius exaltari super cedros Libani: ideo quæris locum cjus, et invenis, quia non transisti.","t":"We have seen, we know, that the Lord was the protector in the time of tribulation of those three men, who walked among harmless fires and praised the Lord without any injury. Where man raged, the flame spared. We have seen, we know, how the salvation of those righteous men was from the Lord, so that they were sent into the fire, and converted by living that harsh king whom they had provoked by speaking. For he believed in their God and issued an edict that whoever blasphemed the God of Shadrach, Meshach, and Abednego should go to destruction and his house be plundered. How unlike the first command! What was the first command? Let him perish who does not worship the golden statue. What the second? Let him perish who blasphemes the true God. The faithful men, unchanged, changed the unfaithful man. They did not allow him to stand in faithlessness, because they themselves stood in faith. Their salvation, then, was plainly from the Lord. When they did not burn and were praising, the Lord was present. When these burned, confessed, and yet died, where was the Lord? Or perhaps those were righteous and these sinners? For we heard these a little before, when their passion was read, confessing their sins and saying that they suffered all these things because the Lord was angry with them, and for the deserts of their fathers. What of those? Read, and you will see that they too confess their own sins and say that they suffer deservedly. Equally righteous, equally confessors of sins; and righteous for this reason, because equally confessors of sins. Blameless for this reason, because not liars. “For if we say,” says John, “that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all iniquity.” Confession of sins, then, belongs to the righteous; defense of merits belongs to the proud. Equally righteous, then, confessing sins, equally giving glory to God, equally ready to die for his laws. Why are those freed from the fires, these consumed by the fires? Was God then present to those and had he abandoned these? Far from it! Rather, he was present to both: to those openly, to these hiddenly. Those he freed visibly; these he crowned invisibly. Those indeed were freed from death; but they remained in the temptation of this life: freed from the fire, reserved for dangers; one tyrant overcome, still to fight with the devil. My brothers, understand as Christians. The Maccabees were freed better and more safely. By those three men, with the rest remaining, that one temptation was overcome; by these this life, which is all temptation, was ended. Then by divine judgment, hidden without doubt, but still just, Nebuchadnezzar deserved to be converted, Antiochus deserved to be hardened. The one found mercy, the other increased his pride. But how much and how far did he increase his pride? “I saw the impious exalted above the cedars of Lebanon.” How far? How long? “I passed by, and behold, he was not; and I sought him, and his place was not found.” Well: you sought and did not find, because you passed by. Do you want to see the impious not to be? Do you want to seek him and not find his place? Pass by. What do I mean, Pass by? Do not be frightened: I did not say, Die. For you thought I had said, Pass from this life: and so you were frightened, because you have not passed by. What is it that you have not passed by? You have not passed by, with uplifted heart, the allurements of temporal happiness; you have not passed by the flatteries of the flesh; you have not passed by the suggestions of the world that tickle the heart and send in fear of human miseries. So you think that happiness is in this world, and you do not think that calamity is in this world. The happiness of the kingdom of heaven has not touched your heart; no breeze of refreshment has been sprinkled from there upon your heats. When it is said to you, “The happiness of the world is false,” even if you do not dare to say so, I still see in your heart: surely you twist your mouth, you sneer, you mock, and you say to yourself: Oh, if only it may be well with me here! What will be afterward I do not know. And it is not a little that you at least say, “I do not know”: lest perhaps you say even this: “Short and tedious is the time of our life, and there is no return at a man’s end, and no one is known to have returned from the underworld.” At least say, “I do not know.” Confession of ignorance is a step toward knowledge. So I will address you as though you were saying to me: I do not know what will be after death; I am altogether ignorant whether the righteous will be happy and sinners wretched, or whether both alike will not exist. Yet, though you do not know this, you will not dare to say that after death sinners will be happy and the righteous wretched. You cannot say, even if you suspect that both alike will not exist, that the impious will be in a better state and the righteous in evils after death. Not even your ignorance can suggest this to you. So you can say: Whether it is well after death with the righteous and ill after death with the impious, or whether both alike will be without sensation, I do not know. Oh, if only it may be well with me here, while I live, while I feel! You see that you have not yet passed by. These, I say, these earthly, dusty, smoky, vaporous, carnal, mortal thoughts you have not yet passed by. That is why the impious seems to you exalted above the cedars of Lebanon: that is why you seek his place and find it, because you have not passed by.","f":"Augustine, <i>Serm.</i> 301.2 (PL 38:1379–1381; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-2)."},"augustine-sermones/301.4":{"o":"Locum ejus quæris, ct invenis; sed hic. Habet locum suum in hoc sæculo. Non enim frustra a Dco præscio crearetur, aut frustra nutriretur, aut frustra super eum sol oriretur, et pluvia funderetur, frustra ei maligno et nialc viventi tanta Dei patientia parceretur. Non est hoc frustra: habct hic locum suum. Et si non omnia possumus nos invenire: sed Deo nota sunt omnia, qui novit cuncta disponere. Ecce, ut do aliis taccamus, qualem locum hic habuit iste miser Antiochus? Pcr eum populus Dei flagellatus est et probatus: per cum isti sancli juvenes coronati. Ergo habuit hic locum suum. Malus crat; sed bene illo usus est, qui malus esse non potest. Sicut enim mali homines male utuntur creaturis bonis: sic Creator bonns bene utitur hominibus malis. Novit quid inde agat, qui totum crcavit humanum genus. Aurifex portat, aurifex appendit, aurifex librat. Pictor novit ubi po* nat nigrum colorem, ut sil decora pictura; et Deus nescii uhi ponat peccatorem, ut sit ordinata creatura? Nisi Deus anterioribus sxculissenarct sua patientia peccatores, unde nascerentur hodie tot fideles? A! ii niali servantur, tit boni indc nascantur. Boni gratia Dci: nam Ula damnata est massa peccali. Quid diabolo nequius? ct de illius nequitia quanta Luna fecit Deus? Non funderetur pro salute nostra sanguis Redemptoris, nisi per nequitiamdeserturis. Lege Evangelium, et vidc quid ibi scriptum est: Immisitl diabolus incor Juda, ut traderet Christum. Malus diabolus, malus Judas: qualis organarius, tale organum. Usus cst crgo malc diabolus suo vase: usus est ambobus Dominus bene. Cunati sunt ergo ad noslrain perniciem: Deus hoc vertere dignatus est ad nostram salutem.","t":"You seek his place, and you find it; but here. He has his place in this world. For it is not in vain that he was created by a God who foreknew, or that he was nourished in vain, or that the sun rose over him in vain and the rain was poured, that he was spared in vain, wicked and living badly, by such great patience of God. This is not in vain: he has his place here. And even if we cannot find out all things, all things are known to God, who knows how to arrange all things. See, to say nothing of others, what place did that wretched Antiochus have here? Through him the people of God was scourged and tested; through him these holy young men were crowned. So he had his place here. He was evil; but he who cannot be evil used him well. For as evil people use good creatures badly, so the good Creator uses evil people well. He knows what to make of it, who created the whole human race. The goldsmith carries, the goldsmith weighs, the goldsmith balances. A painter knows where to put black color so that the picture may be beautiful; and does God not know where to put the sinner so that creation may be ordered? Unless God in earlier ages had spared sinners by his patience, from where would so many faithful be born today? Some evil people are kept so that good people may be born from them. Good by the grace of God: for that mass of sin was condemned. What is more wicked than the devil? And how many good things has God made from his wickedness? The blood of the Redeemer would not have been poured out for our salvation except through the wickedness of the deserter. Read the Gospel, and see what is written there: “The devil put it into the heart of Judas to betray Christ.” The devil evil, Judas evil: such as the organist, such the organ. The devil, then, used his vessel badly; the Lord used both well. So they strove for our ruin; God deigned to turn this to our salvation.","f":"Augustine, <i>Serm.</i> 301.4 (PL 38:1381–1383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-4)."},"augustine-sermones/301.5":{"o":"Tradidit Judas Christum, et damnatus est. Judas tradidit, et damnatur: tradidit Filium Pater, et glorificatur. Tradidit, inquam, Judas magistrum, et damnatur: tradidit sc ipse Filius, et laudatur. Quomodo Judas tradidit Christum, omnes novimus: exspectatis fortassis audire quomodo Pater tradidit Filium. Et hoc nostis: sed commemorabo, ut recordemini. Audi Apostolum dicentem de DOM Patre: Qui proprio Filio nou pepercit, sed pro nobis omnibus tradidit illum. Audi et de Filio: Qui me, inquit, dilexit, et tradidit semetipsum pro me. Duos jam vide traditores: Patrem Filii traditorem. Filium sui ipsius traditorem, sed utrumque salvatorem, quia utrumque creatorcm. Judas ergo quid fecit? Quid enim boni fecit? Bonum de illo factum est, noM ipse bonum fecit. Neque cnim ait Judas: Tradam Christum, ut liberetur genus humanum. In Juda tradidit avaritia; in Deo, misericordia. Non redditum est Judæ nisi qnod fecit, non quod de illo Deus fecit.","t":"Judas handed Christ over, and was condemned. Judas handed him over, and is condemned: the Father handed over the Son, and is glorified. Judas, I say, handed over his master, and is condemned: the Son handed himself over, and is praised. How Judas handed Christ over, we all know: you are perhaps waiting to hear how the Father handed over the Son. You know this too; but I will mention it, so that you may remember. Hear the apostle saying of God the Father: “Who did not spare his own Son, but handed him over for us all.” Hear also of the Son: “Who loved me,” he says, “and handed himself over for me.” See now two handers-over: the Father, hander-over of the Son; the Son, hander-over of himself; but both savior, because both creator. What, then, did Judas do? For what good did he do? Good was made from him; he did not do good. For Judas did not say, I will hand Christ over so that the human race may be freed. In Judas avarice handed over; in God, mercy. Nothing was rendered to Judas but what he did, not what God made of him.","f":"Augustine, <i>Serm.</i> 301.5 (PL 38:1383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-5)."},"augustine-sermones/301.6":{"o":"Quare ista diximus? Quia est in hoc sæculo impio locus: ct prorsus novit Dominus qui sunt ejus; et novit quid pro ipsis faciat, de illis qui non sunt ejus. Sed tu si transieris, si terrena calcaveris, si non frustra sursum cor tc habere responderi,: transeundo quæres locum impii, ct non invenies. In illa enim vita futura quis locus impii? Numquid adhuc opus habcmus exerceri malis? Numquid necesse habet aurum adhuc purgari per paleam? Totus enim mundus fornax aurificis. Ibi justi tanquam aurum: ibi impii tanquam palea. Ibi tribulatio skut ignis: ibi Deus sicut aurifex. Pius Dcum laudat, aurum rutilat: impius Deum blasphemat, palea fumat. Ad unam tribulationem, tanquam ad unum ignem, ille purgatur, illc vastatur: sed Deus aurifex in utroque laudatur.","t":"Why have we said these things? Because the impious have a place in this world; and the Lord certainly knows who are his; and he knows what to do for them by means of those who are not his. But you, if you pass by, if you trample on earthly things, if it is not in vain that you answer that you have your heart lifted up: by passing by you will seek the place of the impious and not find it. For in that future life what place has the impious? Shall we still need to be exercised by evils? Does the gold still need to be purified by straw? For the whole world is a goldsmith’s furnace. There the righteous are like gold; there the impious are like straw. There tribulation is like fire; there God is like the goldsmith. The devout praises God, the gold glows; the impious blasphemes God, the straw smokes. In the one tribulation, as in the one fire, the one is purified, the other is destroyed; but God the goldsmith is praised in both.","f":"Augustine, <i>Serm.</i> 301.6 (PL 38:1383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-6)."},"augustine-sermones/301.7":{"o":"Dicam, charissimi, exhortans vos et me ipsuM. Cogitationes carnales in adjutorio Domini transeamus, sursum cor habeamus, de vita futura cogitemus: ubi cum fuerit cor tuum, transisti. Ubi est impius? Non ibi erit. Hic necessarius erat: ibi quæres cum, et non invenies locum ejas. Quando ergo videtis, fratres, qui ex fide vivitis, quorum cor rectum est, qui futuram eamdemque veram et sem- I iternam felicitatem speratis; quando videtis gaudcntes ct lætantes homines in ila falsa et deceptoria felicitate, si pii estis, dolete;si sani estis, Rete. Sic enim ct illc cui commoti sunt pedes, reprebendit se, quia Deum cæperat accusare, et ibi jam erat; sed pene fuit, paulo minus fuit. Non ncgavit Deo scien- Ham: sed linquam motis pedibus nutavit. Quid est nutarc? Dubitare. Quando autein se reprehendit, quod.cor rectum non habuit, quid dixit? Quare mibi turbati sunt pedes? Quia zelavi, inquit, in peccatoribus, pacem peccatorum videns. Quia vidi divites iniquos, zelavi; et dixi quia perdidi justitiam, et sinc causa justificavi cor meum, et lavi inter innocentes manus meas. Ei cum dubito, sic coepi cognoscere. Sic caepi, inquit, cognoscere: hoc labor est ante me. Magnus labor, istam solvere quæstionem. Yere labor est. Bene est illi, et malus est; male est illi v et bonus est: ct super ambos Deus judex est. Justus ergo judex dat bona malis, et mala bonis. Labor est anie me. Sed quousque labor est? Donec introeam in sanctuarium Dei, et intelligam in novissima. Ergo si intellexeris in novissima, erit requics inventionis, per ibit labor quæstionis.","t":"I will speak, dearly beloved, exhorting you and myself. Let us pass by carnal thoughts with the Lord’s help; let us have our heart lifted up; let us think of the future life: when your heart is there, you have passed by. Where is the impious? He will not be there. Here he was necessary; there you will seek him and not find his place. So when you see, brothers—you who live by faith, whose heart is upright, who hope for the future happiness, which is also true and everlasting—when you see people rejoicing and glad in that false and deceitful happiness, if you are devout, grieve; if you are sound, weep. For so he too, whose feet were shaken, rebuked himself, because he had begun to accuse God, and was already there; but it was nearly, it was by a little. He did not deny God knowledge; but he wavered, as it were, with shaken feet. What is to waver? To doubt. But when he rebuked himself because he had not had an upright heart, what did he say? “Why were my feet troubled? Because I was jealous of sinners, seeing the peace of sinners. Because I saw the wicked rich, I was jealous; and I said that I have lost justice, and in vain have I justified my heart and washed my hands among the innocent. And when I doubted, so I began to understand.” “So I began,” he says, “to understand: this is a labor before me.” A great labor, to solve this question. Truly it is a labor. It is well with him, and he is evil; it is ill with him, and he is good: and over both God is judge. So the just judge gives good things to the evil and evil things to the good. “It is a labor before me.” But how long is it a labor? “Until I enter into the sanctuary of God, and understand the last things.” So if you understand the last things, there will be the rest of finding; the labor of the question will pass away.","f":"Augustine, <i>Serm.</i> 301.7 (PL 38:1383; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-7)."},"augustine-sermones/301.8":{"o":"Intellige i. novissima, ubi ncmo erit felix malus, nemo infelix bonus. Quid enim ait? Quid enim mihi est iu coelo? Postea cognovi quid mihi est in coelo, cum intrarem in sanctuarium Dei. et intelligerem in novissima. Quid enim mihi est in coelo? Incorruptio, æternitas, immortalitas, nullus dolor, nullus timor, nullus bcatitudinis finis. Quid crgo mihi eat in cæ/o? quid mihi servatur in cælo? Et a te quid volui super terram (Psal. LXXII)? Quid enim mihi est in cælo? Quid? dicam quid? Quando explicabo quid? Ideo boc admirans dixit, non explicans, Quid enim mihi est? inquit. Quare non dicis quid? Quomodo dico quod oculus hon vidit, nec attis audivit, nec in cor hominis ascendit? Calcate deorsum quid; quia nihil est: sperate sursum quid; quia explicari nun potest. Et hanc fidem habentes, nolite zelare in peccatoribus, quando videtis cos quasi felices, falso feliccs, revera infelices. Et vos latamini in Domino. Et si habetis forte secundum tempus divitias, Ironores, p otestates, nolite inde vos putare felices. Scienti lætari in Domino, et inielligenti in novissima, felicitas mundi non est honor, aed onus. Fclix homo secundum saeculum periclitatur, ne ipsa felicitate, non in corpore, sed in anima corrumpamur. Nam ista felicius falsa est. Tales, ct si videntur aliquid esse in hoc saeculo, non litantur, i. t rxceptis Domini delectantur.Tunc quod jubet Deus, præponitur mundo, et blandienti et minanti: calcatur omne visibile, transitur; cogitando, noa ambulando, transitur. Non dixi, omne visibile; facile est enim transire quod calcas: sed transitur, dixit omne mutabile. Quoniam quidquid visibile, mutabile: non autem quidquid mutabile, visibile; quia et animus mUtabilis ost, et taimen invisibilis. Trani omne quod videtur; trani et quod non videtur, et lamed mutatur:ut Veniis ad eum, qui nec vidciur. nec mutatur. Cum teneris ad eum, venies ad Deum.","t":"Understand the last things, where no evil man will be happy, no good man unhappy. For what does he say? “For what is there for me in heaven?” Afterward I came to know what there is for me in heaven, when I entered into the sanctuary of God and understood the last things. “For what is there for me in heaven?” Incorruption, eternity, immortality, no pain, no fear, no end of blessedness. “For what is there for me in heaven? What is kept for me in heaven? And from you what have I wished upon earth?” “For what is there for me in heaven?” What? Shall I say what? When shall I explain what? So he said this in wonder, not explaining: “For what is there for me?” he says. Why do you not say what? How shall I say what “eye has not seen, nor ear heard, nor has it gone up into the heart of man”? Trample the “what” below, because it is nothing; hope for the “what” above, because it cannot be explained. And having this faith, do not be jealous of sinners when you see them as though happy, falsely happy, truly unhappy. And you, rejoice in the Lord. And if perhaps you have riches according to the time, honors, powers, do not think yourselves happy because of them. To one who knows how to rejoice in the Lord and understands the last things, the happiness of the world is not an honor but a burden. The man happy according to the world is in danger, lest by that very happiness we be corrupted, not in body but in soul. For this happiness is false. Such people, even if they seem to be something in this world, are not … delighted except by the commands of the Lord. Then what God commands is put before the world, both flattering and threatening: everything visible is trampled on, passed by; passed by in thinking, not in walking. I did not say, everything visible; for it is easy to pass by what you trample: but everything changeable, I said, is passed by. For whatever is visible is changeable; but not whatever is changeable is visible: for the mind too is changeable, and yet invisible. Pass by everything that is seen; pass by also what is not seen and yet is changed, so that you may come to him who is neither seen nor changed. When you are held to him, you will come to God.","f":"Augustine, <i>Serm.</i> 301.8 (PL 38:1383–1385; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-8)."},"augustine-sermones/301.9":{"o":"Sed modo ambula ex lide, mores compone. Longe in alto est ille: nutri pennas. crede quod nondum potes videre, ut merearis videre quod Credis. Tanquam peregrini vivamus, transire nos cogiltemus;et minus peccabimus. Agamus potius Domino Deo nostro gratias, quia hujus vitæ ultimum diem et brevem esse voluit et incertum. A prima infantia usque ad deCrepitam senectutem breve spatium est. Qui tamdiu vixerat, quid ei profuisset si Adam hodie mortuus esset? Quid diu est, ubi finis est? Hesternum diem nemo revocat: hodiernus a crastino urgetur, ut transeat. Ipso parvo spatio bene vivamus, et illo camus, unde non transeamus. Et modo cum loqnimur utique transimus. Verba currunt, ex ore volarit: sic actus nostri sic honores nostri, sic miseria nostra, sic ista felicitas nostra. Totum transit: sed non expavescamus; Verbun. Domini manet in æternum.","t":"But now walk by faith; set your conduct in order. He is far on high: nourish your wings. Believe what you cannot yet see, so that you may deserve to see what you believe. Let us live as pilgrims; let us think that we are passing; and we shall sin less. Let us rather give thanks to the Lord our God, because he willed the last day of this life to be both short and uncertain. From earliest infancy to decrepit old age is a short span. What would it have profited Adam, who had lived so long, if he had died today? What is long, where there is an end? No one calls back yesterday; today is pressed by tomorrow to pass. In this very little span let us live well, and go there from where we shall not pass. And even now, as we speak, we are surely passing. Words run, they fly from the mouth: so our actions, so our honors, so our misery, so this happiness of ours. All passes: but let us not be frightened; “the word of the Lord abides forever.”","f":"Augustine, <i>Serm.</i> 301.9 (PL 38:1385; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/301-9)."},"augustine-sermones/302.1":{"o":"Beati martyris Laurentii dies solemnis hodiernus est. Huic solemnitati sancta: lectiones congruæ sonucrunt.Audivimus, et cantavimns, et evangelicam lectionem intentissime accepimus. Martyrum ergo vestigia imitando sectemur, ne solemnitates eorum inaniter celebremus. Cujus autem meriti sit memoratus Martyr, quis ignorat? Quis ibi oravit, et non impetravit?Quam multis infirmis meritum ejus etiam temporalia beneficia praestitit, quae ille contempsit. Concessa sunt enim, non ut precantium permaneret infirmitas; sed ut deterioribus concessis, anior fieret ad appetenda meliora 1. Quaedam enim plerumque parva et ludicra concedit pater parvulis filiis, quæ maxime, nisi accepcrint, plorant. Benigna et paterna indulgentia hæc impertit, hæc donat, quæ non vult permanere in filiis suis jam grandiusculis, jain proficientibus.Donat ergo pueris nuces, quibus servat hæreditatem. Ludentibus et de quibusdam ludicris se oblectantibus cedit paterna pietas, ne deficiat ætatis inlirmitas. Blandientis est hoc, non ædificantis. Quod ædificaverunt martyres, quod capere potucrunt, quod grandi corde ceperunt, propter quod sanguinem fuderunt, audistis in Evangelio: Merces vestra copiosa eat in cælis. Vcrumtamen, charissimi,cum duæ vitæ sint, una ante mortem, alia post mortem, ambæ Iste habuerunt ot habent amatores suos. Qualis sit brevis hæc vita, quId describere opus est? Experimur quam aerumnosa, quam querelosa: circumdata tentationibus, plena timoribus; ardens cupiditatibus, subdita casibus; in adVersis dolens, hi prosperis tumens; lucris exsultans, damnis excrucians. Et in ipsis lucris exsultatione trepidat, ne quod acquisivit, amittat; ne propter hoc quaeratur, qui antequam haberet non quærebatur. Vera infelicitas. mendosa felicitas. Humilis cupit ascendere, sublimatus timet descendere. Qui non hahet, invidet habenti i qui habet, contemnit non habentem. Et quis explicet verbis, hujus vitæ tantam et tam conspicuam fœditatem? Et tamen ista foeditas habet aknatorcs suos tales, ut optemus invenire paucissimos, qui sic diligant æternam vitam, quam finire non possunt, quomodo ista diligitur, quæ et cito finitur, et si protendatur, quotidie timetur, ne per horas singulas finiatur. Quid faciamus? quid agamus? quid dicamus? Quos comminationis aculeos, quos exhortationis ignes admoveamus cordibus pigris et ducis, ct terreni stuporis glacie congelatis, ut torporem mundi aliquando decutiant, et In abterna inardescant? Quid, inquam, faciamus? quid dicamus? Adjacet milii, et interim occurrit, quia res ipsre quotidianæ admonent nos, et suggerunt quid dicamus. Ab amore hujus temporalis vitae, accede, si fieri potest, ad amandam æternam vitam, quam martyres amavcrunt, qui hæc temporalia contempserunt. Rogo, obsecro, exhortor, non solum VOl. sed vobiscum et nos, diligamus:Ternam vitam. Nolo amplius, cum sit amplior; sic eam diligamus, quomodo diligitur temporalis ab amatoribus suis: non quomodo temporalis vita dilecta est a sanctis marty. ribus. Istam enim aut nihil, aut minimum dilexerunt, et ei facile sempiternam præposuerunt. Non ergo martyres attendi, quando dixi, Diligamus æternam, quomodo diligitur temporalis: sed quomodo diligitur temporalis ab amatoribus suis, sic diligamus æternam, cujus amorem christianus profitetur.","t":"Today is the solemn day of the blessed martyr Lawrence. Holy readings fitting this solemnity have sounded. We have heard, we have sung, and we have received the Gospel reading most attentively. Let us follow, then, in the footsteps of the martyrs by imitating them, so that we do not celebrate their solemnities in vain. Who does not know of what merit the martyr we commemorate is? Who has prayed there and not obtained? To how many sick people has his merit granted even temporal benefits, which he himself despised! For they were granted, not that the weakness of those who pray should remain, but that, lesser things being granted, there might be more love for seeking better things. For a father often grants his little children certain small and trifling things, for which they weep loudly if they do not receive them. Kindly and fatherly indulgence imparts these, gives these, which it does not want to remain in its children when they are a little bigger and already advancing. So he gives nuts to the boys, for whom he keeps the inheritance. Fatherly affection gives way to them as they play and amuse themselves with certain trifles, lest the weakness of their age fail. This belongs to one who coaxes, not to one who builds up. What the martyrs built, what they could grasp, what they grasped with a great heart, for which they shed their blood, you heard in the Gospel: “Your reward is great in heaven.” Yet, dearly beloved, since there are two lives, one before death, the other after death, both have had and have their lovers. What need is there to describe what this short life is like? We experience how troubled it is, how full of complaint: surrounded by temptations, full of fears; burning with desires, subject to mishaps; grieving in adversity, puffed up in prosperity; exulting in gains, tormented by losses. And in the very gains it trembles in its exultation, lest it lose what it has acquired; lest for this reason one be sought out who before he had it was not sought. True unhappiness, lying happiness. The lowly man longs to climb; the one raised up fears to come down. The one who does not have envies the one who has; the one who has despises the one who does not. And who could explain in words the great and so conspicuous foulness of this life? And yet this foulness has such lovers that we wish we could find just a very few who love the eternal life, which they cannot end, as this one is loved, which both ends quickly and, if it is prolonged, is feared every day lest it end in any hour. What are we to do? What are we to undertake? What are we to say? What goads of threatening, what fires of exhortation are we to apply to hearts sluggish and hard and frozen with the ice of earthly stupor, so that they may at some time shake off the torpor of the world and catch fire for eternal things? What, I say, are we to do? What are we to say? It lies near me, and meanwhile it occurs to me, that everyday things themselves admonish us and suggest what to say. From the love of this temporal life pass, if it can be, to loving the eternal life, which the martyrs loved, who despised these temporal things. I ask, I beg, I exhort, not only you, but with you ourselves too: let us love eternal life. I do not want more, though it is greater: let us love it as the temporal life is loved by its lovers; not as the temporal life was loved by the holy martyrs. For they loved this either not at all or very little, and easily preferred the everlasting to it. So I was not looking at the martyrs when I said, Let us love the eternal as the temporal is loved: but as the temporal is loved by its lovers, so let us love the eternal, whose love a Christian professes.","f":"Augustine, <i>Serm.</i> 302.1 (PL 38:1385; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-1)."},"augustine-sermones/302.10":{"o":"Sed dicunt multi mali multa mala. Et quid velles tu? An a malis bona? Noli quærere uvam in spinis: prohibitus es, Ex abundantia cordis os loquitur. Si aliquid potes, si tu jam non es malus, opta malo ut sit bonus. Quid sævis in malos? Quia mali sunt, inquis. Addis te illis, sæviendo in illos. Consilium do: displicet tibi malus, non sint duo. Reprehendis, et adjungeris? augesejus numerum, quem condemnas? De malo vis vincere malum? de malitia vincere malitiam? Erunt duae malitiæ, ambæ vincendæ. Nou audis consilium Domini tui per Apostolum: Noli vinci a malo, sed vince in bono malum? Forte ille pejor est: cum et tu sis malus, duo tamen mali 1. Ego vellem ut vel unus esset bonus. Postremo saevit usque ad mortem. Quid ct post mortem, ubi ad illum malum jam non pervenit poena, et alterius mali lota exercetur malitia? Hoc insanire est, non vindicare.","t":"But many evil people say many evil things. And what would you want? Good things from the evil? Do not look for grapes on thorns: you have been forbidden. “Out of the abundance of the heart the mouth speaks.” If you can do anything, if you are no longer evil, wish the evil man to be good. Why do you rage against the evil? “Because they are evil,” you say. You add yourself to them by raging against them. I give you counsel: the evil man displeases you; let there not be two. Do you rebuke him and join him? Do you increase the number of the one you condemn? Do you want to conquer evil with evil? To conquer malice with malice? There will be two malices, both to be conquered. Do you not hear the counsel of your Lord through the apostle: “Do not be conquered by evil, but conquer evil with good”? Perhaps he is worse; still, since you too are evil, there are two evil men. I would wish that at least one were good. Finally, he rages even to death. What of after death too, where punishment no longer reaches that evil man, and the whole malice of the other evil man is exercised? This is to be mad, not to avenge.","f":"Augustine, <i>Serm.</i> 302.10 (PL 38:1389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-10)."},"augustine-sermones/302.11":{"o":"Quid vobis dicam, fratres mei? quid vobis dicam,Non vobis placeant tales? Itane vcro de vobis sensurussum, quia placent vobis tales? Absita nobis ut sentiamus ista de vobis. Sed parum est ut tales displiceant vobis, parum est: est aliquid quod de vobis exigendum est. Ne quis dicat, Deus novit quia nolui fieri. Ecce duas res dixisti: et non feci, el nolui fieri. Adhuc parum est. Parum est prorsus si noluisti, si non etiam prohibuisti. Habent mali judices suos, habent potestates suas: de quibus Apostolus ait, Non enim sinecausa gladium portat. Vindex est enim in iram, sed ei qui male agit. In iram vindex ei qui male agit. Quod si malum, inquit, feceris, time. Non enim sine causa gladiwn portat. Vis autem non timere potestatem? Bonum fuc, et habebis laudem ex illa (Rom. XIII). Quid ergo, ait aliquis, sanctus Laurentius malum fecerat, ut a potestate occiderctur? Quomodo in illo impletum est, Bonum fac, et habebis laudem ex illa, quando propter bonum1 tantos cruciatus meruit ex illa? Si uon haberet laudem ex illa, hodie non honorarctur, non a nobis prædicaretur, non tanto pracottio laudaretur. Hahet crgo laudem ex illa, etiam nolente illa. Non eniin ait Apostolus, Bonum fac, et laudabit te potestas ipsa. Bonum cui... fccerunt Apostoli omnes et martyres; et non eos laudaverunt, sed interfecerunt potius potestates. Ergo si dicerct, Bonum fac, et laudabit te potestas, deciperet te. Modo autem temperavit verba, circumpexit, appendit, moderatus est, circumcidit. Discite quod audistis: Bonum fac, et hababis laudem ex illa; etiam ipsa laudante, si bona est. Si autem iniqua eat, mortuus pra fide, pro justitia, pro veritate, habebis laudem ex illa; etiam saeviente illa. Ex illa enirn habebis, non ipsa laudante, sed ipsa tibi laudis occasionem præbente. Ergo bonum fac, et habebis, et securus cris.","t":"What shall I say to you, my brothers? What shall I say to you: “Let such people not please you”? Am I really going to think of you that such people please you? Far be it from us to think this of you. But it is too little that such people displease you; it is too little: there is something to be required of you. Let no one say, “God knows I did not want it done.” See, you have said two things: “I did not do it, and I did not want it done.” It is still too little. It is altogether too little if you did not want it, unless you also prevented it. Evil people have their judges, have their authorities, of whom the apostle says, “For not without cause does he bear the sword. For he is an avenger for wrath, but to him who does evil.” An avenger for wrath to him who does evil. “But if you do evil,” he says, “fear. For not without cause does he bear the sword. Do you want not to fear the authority? Do good, and you will have praise from it.” “What then,” someone says, “had Saint Lawrence done evil, that he should be killed by the authority? How was it fulfilled in him, ‘Do good, and you will have praise from it,’ when for good he earned such great tortures from it?” If he did not have praise from it, he would not be honored today, not be preached by us, not be praised with so great a proclamation. So he has praise from it, even against its will. For the apostle did not say, “Do good, and the authority itself will praise you.” All the apostles and martyrs did good; and the authorities did not praise them, but rather killed them. So if he had said, “Do good, and the authority will praise you,” he would deceive you. But now he tempered his words, looked around, weighed, moderated, pruned. Learn what you have heard: “Do good, and you will have praise from it”: with it praising you too, if it is good. But if it is unjust, having died for faith, for justice, for truth, you will have praise from it, even with it raging. For you will have it from it, not with it praising you, but with it giving you the occasion of praise. So do good, and you will have it, and you will be secure.","f":"Augustine, <i>Serm.</i> 302.11 (PL 38:1389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-11)."},"augustine-sermones/302.13":{"o":"Sed malus ille tanta fecit, tanto; oppressit, tantos ad mendicitatem egestatemque perduxit. Habet judices suos, hahet potestates suas. Ordinata est respublica. Quæ enim sunt, a Deo ordinatae sunt. Tu quare sævis? Quam potestatem accepisti, nisi quia non sunt ista puhlica supplicia, sed aperta latrocinia? Quid enim? Considerate in ipsis ordinibus potestatum, destinatum supplicio et damnatum, cui gladius imminet, non licere feriri, nisi ab illo qui ad hoc militat. Militat quæstionarius: ab iMp percutitur damnatus. Si damnatum, jam supplicio destinatum, perentiat exceptor, nonne et damnatum occidit, et tanquam homicida damnatur? Certe quem occidit, jam damnatus erat, jam supplicio destina. tus; sed inordinate ferire, homicidium est. Si homicidium est, inordinate ferire damnatum; quid est, rogo vos, velle ferire inauditum, vcl1e ferire non judicatum, velle ferire nulla accepta potestate hominem malum? Non enim malos de... fendimus, aut dicimus malus non esse malos. Rcddent inde rationem qui judicant. Quarc de morte aliena tu vis reddere difficultatem rationis, qui non portas sarcinam potestatis? Liberavit tc Deus, ut non sis judex: quid tibi usurpas alitnuin? De te redde rationcm.","t":"“But that evil man did so many things, oppressed so many, brought so many to beggary and want.” He has his judges, he has his authorities. The commonwealth is ordered. “For those that exist have been ordered by God.” Why do you rage? What authority have you received? Unless it is that these are not public punishments but open robberies. For what? Consider that in the very ranks of the authorities a man destined for punishment and condemned, over whom the sword hangs, may not be struck except by the one who serves for this. The executioner serves: by him the condemned man is struck. If the clerk strikes the condemned man, already destined for punishment, does he not kill a condemned man and is he not condemned as a murderer? Certainly the man he killed was already condemned, already destined for punishment; but to strike out of order is murder. If it is murder to strike a condemned man out of order, what is it, I ask you, to want to strike a man unheard, to want to strike one not judged, to want to strike an evil man without having received any authority? For we do not defend evil people, or say that the evil are not evil. Those who judge will give account of it. Why do you want to take on the difficulty of giving account for another’s death, you who do not carry the burden of authority? God has freed you from being a judge: why do you usurp what belongs to another? Give account of yourself.","f":"Augustine, <i>Serm.</i> 302.13 (PL 38:1389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-13)."},"augustine-sermones/302.14":{"o":"0 Domine, quemodo pupugisti corda sævientium, quando dixisti, Qui sine peccato est, prior in illam lapidem mittat. Verbo gravi ct acuto compunctis cordibus conscientias suas agnoverunt. et justitia: præsenti erubuerunt; ct unus post unum abscedentes, solam mulierem miseram reliquerunt. Sed non fuit sola rea: quia cum illa erat judex, nondum judicans, sed misericordiam praerogans. Dimissre sunt enim, discedentibus sævientibus, misera et misericordia. Et ait illi Dominus: Ncmo te condemnavit 9 Respondit:Nemo, Dominc. Nec ego, inquit, te damnabo: vade, et deincepsjam noli peccare.","t":"O Lord, how you pierced the hearts of the raging when you said, “Let him who is without sin cast the first stone at her.” With a heavy and sharp word, their hearts pierced, they recognized their consciences, and blushed before justice present; and going away one after another, they left the wretched woman alone. But she was not left alone as accused: for with her was the judge, not yet judging, but extending mercy beforehand. For when the raging had departed, there were left wretchedness and mercy. And the Lord said to her: “Has no one condemned you?” She answered: “No one, Lord.” “Neither will I condemn you,” he said; “go, and from now on sin no more.”","f":"Augustine, <i>Serm.</i> 302.14 (PL 38:1389–1390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-14)."},"augustine-sermones/302.15":{"o":"Sed tanta milii fecit miles iste. Vellem nosse, si militares, utrum similia non faceres. Nec volumus talia fieri a militibus, quibus pauperes opprimuntur: volumus et ipsos audire Evangelium. Non enim benefacere prohibet militia, sed malitia 1. Venientes autem milites adbaptismum Joannis, dixerunt: Et quid noa faciemus?.Ait Ulis Joannes: Neminem concusseritis, nulli calumniam feceritis; suffciat vobis stipendium vestrum. Et vere, fralres, si tales essent milites, felix esset ipsa respublica. Sed non solum miles talis esset, scd et tu lonearius talis esset, qualis ibi describitur. Nam dixerunt ei publicani, id est, telonearii: Et noa quid faciemus?Responsum est: Nihil amplius exigatis, quam constitutum est vobis. Correptus est miles, correptus est teloDearius: corrigatur et provincialis. Habes universalem directam correctionem. Quid faciemus omnes? Qui habet duas tunicas, communicetcum non habente; et qui habet eseas, similiter faciat. Volumus ut audiant milites quod præcepitChristus: audiamus et nos. Non enim Christus illis est, ct nobis non est. Omnes audiamus, et concorditer in pace vivamus.","t":"“But this soldier did so much to me.” I would like to know whether, if you were a soldier, you would not do similar things. Nor do we want such things to be done by soldiers, by which the poor are oppressed: we want them too to hear the Gospel. For it is not military service that forbids doing good, but malice. Soldiers coming to the baptism of John said: “And what shall we do?” John said to them: “Extort from no one, slander no one; let your pay be enough for you.” And truly, brothers, if soldiers were like that, the commonwealth itself would be happy. But not only should the soldier be like that; the toll collector too should be such as is described there. For the publicans, that is, the toll collectors, said to him: “And we, what shall we do?” The answer was: “Exact nothing more than what is appointed for you.” The soldier was corrected, the toll collector corrected: let the provincial too be corrected. You have a universal correction given. What shall we all do? “Whoever has two tunics, let him share with him who has none; and whoever has food, let him do likewise.” We want soldiers to hear what Christ commanded; let us too hear it. For Christ is not theirs and not ours. Let us all hear, and live together in peace.","f":"Augustine, <i>Serm.</i> 302.15 (PL 38:1390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-15)."},"augustine-sermones/302.16":{"o":"Oppressit me, cum essem negotiator. Tu ipsum negotium bene egisti? In ipso negotio fraudem non fccisti? In ipso negotio falsum non jurasti? Non dixisti, Per illum qui me trajecit, per ipsum mare, quia tanti cmi, quod non tanti emisti? Fratres, dico vobis expresse, et quantum Dominus donat, libere: Non saeviunt in malos, nisi mali. Alia est potestatis necessitas. Nam judex plerumque cogitur eximere gladium, et ferire uolens. Quantum enim ad ipsum pertinet, volebat servare sententiam incruentam: sed perire noluit forte publicam disciplinam. Pertinuit ad ejus proCessionem, ad ejus potestatem, ad ejus necessitatem. Ad te quid pertinet, nisi rogare Deum, Libera nos a malo? 0 qui dixisti, Libera nos a malo: liberet te Deus a te ipso.","t":"“He oppressed me when I was a merchant.” Did you conduct the business itself well? In that business did you not commit fraud? In that business did you not swear falsely? Did you not say, “By him who brought me across, by the sea itself, I bought it for so much,” when you did not buy it for so much? Brothers, I tell you expressly, and as freely as the Lord grants: none rage against the evil except the evil. The necessity of authority is another thing. For a judge is often compelled to draw the sword and strike unwillingly. As far as it rested with him, he wanted to keep his sentence bloodless; but perhaps he did not want public discipline to perish. It belonged to his office, to his authority, to his necessity. What belongs to you, except to ask God, “Deliver us from evil”? O you who said, “Deliver us from evil”: may God deliver you from yourself.","f":"Augustine, <i>Serm.</i> 302.16 (PL 38:1390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-16)."},"augustine-sermones/302.17":{"o":"Ad summam, fratres, quid vitemus? Omnes christiani sumus: nos etiam majoris pericuti sarcinam sustinemus. Saepe de nobis dicitur, Ivit ad illam potestatem: et quid quærit episcopus cum illa potestate? Et tamen omnes nostis quia vestrae necessitates nos cogunt venire quo nolumus: observare, ante ostium stare, intrantibus dignis et indignis exspectare, nuntiari, vix aliquando admitti: ferre humilitates, rogare, aliquando impetrarc, aliquando tristes abscedere. Quis vellet hæc pati nisi cogcremur? Dimittamur, non illa patiamur, nemo nos cogat:eccc concedatur nobis, date nobis ferias hujus rei. Rogamus vos, obsecramus vos, nemo nos cogat: nolumus habere rationem cum potestatibus; novit ille quia cogimur. Et ipsas potestates sic habemus, quomodo Christianos habere debemus, si Christianos in eadem potestate invenimus; et Paganos, quomodo Paganos babere debemus; omuibus bona volentes. Sed moneam, inquit, potestates, ut bona faciant. Vobis præsentibusmonituri sumus? Scitis, si monuimus? Nescitis, sive fecerimus, sive non fecerimus. Hoc novi, quia nescitis, et temere judicatis. Tamen, fratres mei, obsecro vos, de pote. statibus potest mihi dici: Moneret illum, et bona facerete Et respondeo ego: Monui, sed non me audivit. Et ibi monui, ubi tu non audisti. Populum quis monet in parte? Vel potuimus unum bominem in parte admonere, et dicere: Sic age, vel sie age, ubi alius nullus esset. Quis ducat populum in partem, et nudo sciente moneat populum?","t":"In short, brothers, what are we to avoid? We are all Christians: we bear the burden of even greater danger. It is often said of us: “He went to that official; and what does a bishop want with that official?” And yet you all know that your needs compel us to go where we do not want: to wait attendance, to stand before the door, to wait while the worthy and the unworthy go in, to be announced, scarcely sometimes to be admitted; to endure humiliations, to ask, sometimes to obtain, sometimes to go away sad. Who would want to suffer these things unless we were compelled? Let us be let off; let us not suffer them; let no one compel us. See, let it be granted us; give us a holiday from this business. We ask you, we beg you, let no one compel us: we do not want to have dealings with the authorities; he knows that we are compelled. And we treat the authorities themselves as we ought to treat Christians, if we find Christians in that authority; and pagans as we ought to treat pagans; wishing good to all. “But let him warn the authorities,” someone says, “to do good.” Are we to warn them with you present? Do you know whether we have warned them? You do not know whether we have done it or not done it. This I know: that you do not know, and you judge rashly. Yet, my brothers, I beg you, it can be said to me of the authorities: “He should have warned him to do good.” And I answer: I warned him, but he did not listen to me. And I warned him where you did not hear. Who warns a people in private? We could at least warn one man in private and say, “Act thus, or thus,” where there was no one else. Who can take a people aside and warn the people without anyone knowing?","f":"Augustine, <i>Serm.</i> 302.17 (PL 38:1390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-17)."},"augustine-sermones/302.18":{"o":"Ista necessitas nos coegit talia vobis loqui, ne malam rationem reddamus Deo de vobis; ne dieatur nobis, Tu moneres, tu dares, ego exigerem. Avertite ergo vos, ergo omnino avertite vos ab istis cruentis factis. Non ad vos pertineat, cum talia videtis et auditis, nisi misereri. Sed malus mortuus est. Bis dolendus est; quia et mortuus, et malus. Bis dolendus; quia bis mortuus, et temporaliter, et in æternum. Nam si bonus mortuus esset, affectu humano doleremus; quia deseruit nos, quia volebamus eum nobiscum vivere. Mali plus dolendi sunt; quia post hanc vitam a poenis æternis excipiuntur. Dolere ergo ad vos per meat, fratres mei; dolere ad vos pertineat, non sævire.","t":"This necessity has compelled us to speak such things to you, lest we give a bad account to God concerning you; lest it be said to us, “You should have warned, you should have given; I would have exacted.” Turn away, then, turn away altogether from these bloody deeds. When you see and hear such things, let nothing belong to you but to pity. “But an evil man has died.” He is to be grieved for twice: because he is both dead and evil. To be grieved for twice: because he has died twice, both temporally and eternally. For if a good man had died, we would grieve with human affection, because he has left us, because we wanted him to live with us. The evil are more to be grieved for, because after this life they are received by eternal punishments. Let grieving, then, be your part, my brothers; let grieving be your part, not raging.","f":"Augustine, <i>Serm.</i> 302.18 (PL 38:1390; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-18)."},"augustine-sermones/302.19":{"o":"Sed parum est, ut dixi, parum est ut non faciatis, parum est ut doleatis, nisi etiam ea quae ad populi pertinent potestatem pro vuibus vestris prohibeatis. Non dico, fratres, quia potest aliquis vestrum cxire ct populum prohibere: hoc nec nos possumos: sed unusquisque in domo sua filium suum, Servum suum, amicum suum, vicinum suum, clientem suum, minorem suum. Agile cum iMis, ut ista non faciant. Quibus potestis, suadete; et in quos po - testatem habetis, severitatem adhibete. Unum fcio. quod omnes mecum sciunt, in hac civitate multas inveniri domos, in quibus non sit vel unas paganus; nullam domum inveniri, ubi non sint Christiani. F.1 si discutiatur diligenter, nulla domus invenitur, ubi non plures Christiani sint quam pagant. Verum est, consentitis. Videtis ergo quia mala non fierent, si Chrisliani nollent. Non est Quid respondeatur. Occulta mala possent fieri, publica non possent, prohibentbus Christianis; quia unusquisque teneret servitii suum, unusquisque teneret filium suum: adolescentem domaret severitas patris, severitas patrui, severitas magistri, severius boni vicini, sovcrilas correctionis majoris ipsius. Hæc si sic agerentur, non multum nos mala contristarent.","t":"But it is too little, as I said, it is too little that you do not do these things, it is too little that you grieve, unless you also prevent, as far as you can, the things that belong to the power of the populace. I do not say, brothers, that any of you can go out and restrain the populace: not even we can do this; but each one in his own house: his son, his slave, his friend, his neighbor, his client, his younger one. Deal with them, so that they do not do these things. Persuade those you can; and over those whom you have authority, apply severity. One thing I know, which all know with me: that in this city many houses are found in which there is not even one pagan; no house is found where there are no Christians. And if it is examined carefully, no house is found where the Christians are not more than the pagans. It is true; you agree. You see, then, that the evils would not be done if Christians did not want them. There is no answer to this. Hidden evils could be done; public ones could not, with Christians preventing them; for each would hold his slave, each would hold his son: the young man would be tamed by the severity of his father, the severity of his uncle, the severity of his teacher, the severity of a good neighbor, the severity of the correction of one older. If these things were done so, evils would not much sadden us.","f":"Augustine, <i>Serm.</i> 302.19 (PL 38:1390–1391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-19)."},"augustine-sermones/302.20":{"o":"Fratres mei, iram Dei timeo. Deus non timet turbas. pam cito dicitur, Quod populus fecit, fecerit: quis est qui vindicet populum? Itane, quis est? nec Deus? Timuit enim Deus universum mundum, quando fecit diluvium?Timuit tot civitates Sodomre et Gomori hæc, quando cœlesti dclevit igne? Nolo jam dicere de præsentibus malis, quanta et ubi facta sunt, et quoe secuta sunt; nolo commemorare, ae videar insultare. Numquid in ira sua sejunxit Deus eos qui faciebant, ab eii qui non faciebant? Sed junxit eos qui faciebant, cum eis qui non prohibebant.","t":"My brothers, I fear the wrath of God. God does not fear crowds. How quickly it is said, “What the people did, let it have been done: who is there to punish the people?” Is it so: who is there? Not even God? For did God fear the whole world when he made the flood? Did he fear so many cities of Sodom and Gomorrah, when he destroyed them with heavenly fire? I do not want now to speak of present evils, how great they are and where they have been done, and what has followed; I do not want to mention them, lest I seem to insult. Did God in his wrath separate those who did them from those who did not? But he joined those who did them with those who did not prevent them.","f":"Augustine, <i>Serm.</i> 302.20 (PL 38:1391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-20)."},"augustine-sermones/302.21":{"o":"Espliccmus ergo aliquando sermonem, fratres mei. Hortamur vos, obsecramus vos per Dominum et ejas mansuetudinem, ut mansuete vivatis, pacifice vivatis; potestates facere quod ad illas pertinet, unde Deo et majoribus suis redditurae sunt rationem, pacifice permittatis: quotiescumque petendum est, honorilice et pacifice petatis. Cum his qui mala faciunt, et infeliciter atque inordinate saeviunt, non vos misceatis; non talibus factis vel spectandis interesse cupiatis. Sed quantum petestis, quisque in domo sua et in vicin'a sua, cum eo cum quo habet alicujus necessitudinis et charitatis vinculum, moncatis, suadeatis, doceatis, corripiatis; comminationibusetiam quibuslibet a tantis malis coerceatis: ut a!iquando Deus misercatur, et finem det humanis malis, et non secundum peccata nostra faciat nobis, neque secundum iniquitates nostras retribuat nobis, sed quantum distat ortas ab occidente, longe faciat a nobis peccata nostra; et propter bonorem nomiaia sui liberet nos, et propitius sit peecatis nostris, ne forte dicant gentes, Ubi est Dens eorum?","t":"Let us at last end the sermon, then, my brothers. We exhort you, we beg you by the Lord and his gentleness, to live gently, to live peaceably; to let the authorities do peaceably what belongs to them, of which they will give account to God and to their superiors; whenever a request must be made, to make it respectfully and peaceably. Do not mix yourselves with those who do evil and rage unhappily and out of order; do not desire to be present at such deeds, even to watch them. But as far as you can, each in his own house and in his neighborhood, with the one to whom he has a bond of some kinship and love, warn, persuade, teach, rebuke; restrain them even by threats of any kind from such great evils: so that God may at some time have mercy, and put an end to human evils, and not deal with us according to our sins, nor repay us according to our iniquities, but, as far as the east is from the west, put our sins far from us; and for the honor of his name deliver us, and be merciful to our sins, lest perhaps the nations say, “Where is their God?”","f":"Augustine, <i>Serm.</i> 302.21 (PL 38:1391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-21)."},"augustine-sermones/302.3":{"o":"Ideo enim Christiani facti sumus, non propter hanc temporalem vitam. Quam multi enim Christiani immaturi fapiuntur, et sacrilegi homines usque ad decrepitam ætatem in hac vtta perdurant? Sed rursus et apud eos multi moriuntur immaturi. Multa damna Christianorum, ct lucra impiorum: ct rursus multa damna impiorum, et lucra Christianorum. Et multi honores impiorum et abjectiones Christianorum: et rursus multi honores Christianorum,et abjectiones impiorum. Cum sint ergo ista bona et mala utrisque communia, numquid, fratres, quando Chrstiani facti sumus, propter mala ista devitanda, vel boni adipiscenda, nomen Christo dedimus, et frontem tanto signo subjecimus? Christianus es, in fronte portas crucem Christi. Character tuus docet quid profitearis. Quando ille in cruce pendebat, quam crucem portas in fronte (non signum ligni te delectat, sei signum pendentis): quando ergo ille pendebat in i ruce; sæ viculcs circumspiciebat, insultantes ferebat, pro inimicis orabat. Medius etiam cum occideretur, suo sanguine aegrotos sanabat. Dixit enim: Paler, ignosce illis, quia nesciunt quid faciunt. Nec ista vox vacua vel inanis fuit. Et ex ipsis postea millia crediderunt in cum quem occiderant, ut discerent pati pro ipso, qui pro ipsis et ab ipsis passus est. Hinc ergo intelligitur, fratres I ab isto signo, ab isto charactere, quem accipit Christianus, etiam cu:n fit catechumenus; hinc intelligitur quare sumus Christiani, quia non propter temporalia ct transcuntia, vel bona, vel mala, sed propter vitanda mala quæ non transibunt, et propter adipiscenda bona quue terminum non habcbunt.","t":"For we have become Christians not for the sake of this temporal life. For how many Christians are snatched away untimely, while sacrilegious people last in this life to decrepit old age? But again, among them too many die untimely. Many losses of Christians and gains of the impious; and again many losses of the impious and gains of Christians. And many honors of the impious and humiliations of Christians; and again many honors of Christians and humiliations of the impious. Since, then, these goods and evils are common to both, did we, brothers, when we became Christians, give our names to Christ and submit our foreheads to so great a sign for the sake of avoiding these evils or obtaining these goods? You are a Christian; you carry on your forehead the cross of Christ. Your mark teaches what you profess. When he hung on the cross which you carry on your forehead (it is not the sign of the wood that delights you, but the sign of the one hanging), when, then, he hung on the cross, he looked around at those raging, he bore those insulting, he prayed for his enemies. In the very middle of being killed he was healing the sick with his blood. For he said: “Father, forgive them, for they do not know what they are doing.” Nor was that voice void or empty. For afterward thousands of them believed in him whom they had killed, so as to learn to suffer for him who had suffered for them and at their hands. From this, then, brothers, it is understood—from this sign, from this mark which a Christian receives even when he becomes a catechumen—from this it is understood why we are Christians: not for temporal and passing goods or evils, but for avoiding evils that will not pass, and for obtaining goods that will have no end.","f":"Augustine, <i>Serm.</i> 302.3 (PL 38:1385–1387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-3)."},"augustine-sermones/302.4":{"o":"Verumtamen, ut dicere coeperam, fratres, quod admonueram, quod proposueram, obsecro vos, attendamus, quomodo diligatur vita ista temporalis ab amatoribus suis; in quam magno timore sunt homines, ne moriantur morituri. Videas hominem tremere, fugerc, latebras quærere, defensiones aucupari, rogarc, provolvi; si fieri potest, quidquid habet, dare, ut vita donetur, ut uno die plus vivatur, ut ætas incerta semper aliquanto diutius protendatur. Tanta faciunt homines: quis tale aliquid pro vita æterna? Alloquamur amatorem præsentis vitæ: Quid agis? quid festinas? quid trepidas? quid fugis? quid latebras quæris? Ut vivam, inquit. Certe ut vivas? Ut vivas semper victurus? Non. Non ergo mortem satagis auferre, sed differre. Qui tanta agis, ut paulo serius moriaris, age aliquid, ut nunquam mortatis.","t":"But, as I had begun to say, brothers—what I had urged, what I had proposed—I beg you, let us consider how this temporal life is loved by its lovers; in how great fear people are lest they die, they who are going to die. You may see a man tremble, flee, seek hiding places, hunt for defenses, beg, throw himself at feet; if it can be, give whatever he has, so that life may be granted him, so that he may live one day more, so that an always uncertain lifetime may be stretched out a little longer. People do such great things: who does anything like it for eternal life? Let us address the lover of the present life: What are you doing? Why are you hurrying? Why are you trembling? Why are you fleeing? Why do you seek hiding places? “So that I may live,” he says. Surely so that you may live? So that you may live to live forever? No. So you are not busy to take death away, but to put it off. You who do such great things so as to die a little later, do something so as never to die.","f":"Augustine, <i>Serm.</i> 302.4 (PL 38:1387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-4)."},"augustine-sermones/302.5":{"o":"Quam multos invenimus qui dicant, Tollat (i -cus rcs meas, ut serius moriar: quam raro invenimus qui dicit, Tollat Cbristus res meas, ut nunquam moriar. Et tamen, o amator temporalis vitae, si tollat fiscus, te spoliat in hoc sæculo; si tollat Christus, tibi servat in cælo. Propter hanc vitam volunt habere homines unde vivant, et propter hanc volunt dare unde vivant. Quod tibi servas unde vivas, hoc das nt vivas, forte fame defecturus. Et tamen dicis: Tollat, quid ad me? Mendicare volo. Das unde vivis, mendicare paratus ut vivas. Paratus es, d ats etiam necessariis, mendicare in hoc mundo; et non cs paratus, erogatis superfluis, regnare cum Christo? Rogo, appende. Si aliqua statera æquitatis invenitur in arca cordis tui, proCer illam, et hæc duo impone in illa, et appende: Mendicare in t oc mundo, ct regnare cum Christo. Nen cst quud appendere. Non enim in illius rei comparatione habet hoc aliquod pondus. Si dicerem regnare in hoc mundo, et regnare cum Christo; non esset quod appendere. Pœnitet me dixisse, Appende: prorsus non est quod appendere. Quid prodest homini, si totum mundum lucretur, animæ autem suæ detrimentum patiatur? Qui autem non passus fucrit detrimentum animæ suæ, ipse reguabit pro Christo. Quis autem in hoc mundo regnat securus? Fac quia regnat securus; numquid regnat æternus?","t":"How many we find who say, “Let the treasury take my goods, so that I may die later”; how rarely we find one who says, “Let Christ take my goods, so that I may never die.” And yet, O lover of temporal life, if the treasury takes them, it strips you in this world; if Christ takes them, he keeps them for you in heaven. For the sake of this life people want to have that by which they may live, and for the sake of this they are willing to give that by which they live. What you keep for yourself to live on, you give so that you may live, perhaps going to die of hunger. And yet you say: “Let it take it; what is it to me? I am willing to beg.” You give that by which you live, ready to beg so that you may live. Are you ready, having given even necessities, to beg in this world; and you are not ready, having paid out superfluities, to reign with Christ? Weigh it, I ask. If any scale of justice is found in the chest of your heart, bring it out, and put these two things in it, and weigh them: to beg in this world, and to reign with Christ. There is nothing to weigh. For in comparison with that, this has no weight at all. If I said, to reign in this world and to reign with Christ, there would be nothing to weigh. I am sorry I said, Weigh: there is absolutely nothing to weigh. “What does it profit a man if he gains the whole world but suffers the loss of his soul?” But he who has not suffered the loss of his soul will reign with Christ. But who reigns securely in this world? Suppose he reigns securely: does he reign eternally?","f":"Augustine, <i>Serm.</i> 302.5 (PL 38:1387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-5)."},"augustine-sermones/302.6":{"o":"Illud advertite, quod proponcbam, quales amatorcs habeat præsens vita, temporalis vita, brevis vita, fæda vita, quales habeat amatores. Fit plerumque homo propter haMo vitam nudus, mendicus. Quæris ab co quare? Sic responde!: Ut viverem. Quid amasti, et quid amans quo pervenisti? quid dicturus es, male amatæ perverse amator? quid dicturus cs huic amatæ vita tuæ? Dic, alloquere, blandire, si potes. Quid dicturus es? Ad istam nuditatem me perduxit pulchritudo tua. Clamat tibi, Foeda sum, et tu amas? Ciamat, Dura sum, et tu amplecteris? Clamat, Volatira sum, et tu sequi conaris? Ecce respondet libi amala tua, Non tecum stabo: etsi tecum aliquantum ero, non tecum permanebo. Nudare te potui, beare noa potui.","t":"Notice what I was proposing, what kind of lovers the present life has—the temporal life, the short life, the foul life—what kind of lovers it has. Often a man becomes naked, a beggar, for the sake of this life. You ask him why. He will answer thus: “So that I might live.” What did you love, and loving it, where have you arrived? What will you say, perverse lover of a thing badly loved? What will you say to this beloved of yours, life? Say it, address her, coax her, if you can. What will you say? “Your beauty has brought me to this nakedness.” She cries to you: “I am foul, and you love me?” She cries: “I am hard, and you embrace me?” She cries: “I am fleeting, and you try to follow me?” See, your beloved answers you: “I will not stay with you; even if I am with you for a while, I will not remain with you. I could strip you; I could not make you happy.”","f":"Augustine, <i>Serm.</i> 302.6 (PL 38:1387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-6)."},"augustine-sermones/302.7":{"o":"Ergo quoniam Christiani sumus, implorato adjutorio Domini Dei nostri adversus blanditias male amatae, amemus illius pulchritudinem vite, quam nec oculus vidit, nec auris audivit, nec in cor bominis ascendit. Hanc enim præparavit Deus diligentibus se; et ipsa vita ipse Deus est. Acclamastis, suspirastis. Amemus hanc fortiter. Donet Dominus ut amemus. Iili lacrymas pro bac non solum adipiscenda, sed etiam diligenda fundamus. Quid monituri sumus, quid demonstraturi? Numquid libros recitamus, ut ostendamus quam sit ista incerta, quam transitoria, quam pene nulla, quam verum sit qnod scriptum est, Quæ enim eat vita vestra? Vapor est ad modicum apparens; deinceps exterminabitur. Vivebat heri, non est hodie: paulo ante v!debatur, modo non est qui videbatur. Deducitur bomo ad sepulcrum: redennt tristes, cito obliviscentes. Dicitur quam nihil cst homo: et hoc dicit ipse homo; et non corrigit se homo, ut non nihi!, sed aliquid sil homo. Hujus ergo amatores martyres fuerunt, et bujus viLe acquisitores sunt. Habent quod amaverunt, uberius habebunt in resurrectione mortuorum. IIoc ergo iter nohis magnis suis passionibus constraverunL","t":"So, since we are Christians, having implored the help of the Lord our God against the flatteries of the badly loved one, let us love the beauty of that life which “eye has not seen, nor ear heard, nor has it gone up into the heart of man.” For this “God has prepared for those who love him”; and that life is God himself. You have cried out, you have sighed. Let us love it bravely. May the Lord grant that we love it. Let us shed tears for it, not only to obtain it but also to love it. What shall we admonish, what shall we show? Do we read out books to show how uncertain this life is, how transitory, how nearly nothing, how true it is what is written: “For what is your life? It is a vapor appearing for a little while; afterward it will vanish”? He was living yesterday; he is not today: a little while ago he was seen; now the one who was seen is not. A man is brought to the tomb: they return sad, quickly forgetting. It is said how nothing man is; and man himself says it; and man does not correct himself, so that man may be not nothing but something. Of this life, then, the martyrs were lovers, and of this life they are acquirers. They have what they loved; they will have it more abundantly in the resurrection of the dead. This road, then, they paved for us by their great sufferings.","f":"Augustine, <i>Serm.</i> 302.7 (PL 38:1387; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-7)."},"augustine-sermones/302.8":{"o":"Sanctus Laurentius archidiaconus fuit. Opes Ecclesix ab illo a persecutore quærebantur, sicut traditur; unde tam multa passus est, quai horrent audiri. Impositus craticulæ, omnibus. membris adustus est, poenis atrocissimis flammarum exeruciatus est: Vincens tamen omnes corporis mo- Icstias magno rubore charitatis, adjuvantc illo qui talem fecerat. Ipsius enim sumus figmentum, creati in Christo Jesu in operibus bonis, quce præparavit Deus, ut in illis ambulemus. lit autem accenderet in iram persecutorem hoc fecit, LOU illum volens irasci, sed suam fidem cupiens posteris commendare, et qnam sccurus moreretur ostendere: « Per- «gnt, i inquit, < mecum vehicula, in quibas apportem < opes Ecclesiæ. » Missa sunt vehicula, oneravit ea pauperibus, et, red'cre jussit, dicens: « Uae sunt opes Ec« clesiæ, i Et veruin est, fratres: magnæ opes sunt Christianorum, necessitates egentium; si intelligamus ubi debeamus servare quod habemus. Ante nos sunt egentes: ibi si servaverimus, non perdemus. Non timemus ne aliquis tollat: ille enim qui dedit servat. Nee mcliorem possumus invenire custodem, nec fideliorem promissorem.","t":"Saint Lawrence was an archdeacon. The wealth of the Church was demanded of him by the persecutor, as is handed down; for which he suffered so many things that they are horrible to hear. Placed on a gridiron, he was burned in all his limbs; he was tortured with the most atrocious punishments of the flames: yet he conquered all the troubles of the body by the great ardor of love, with the help of him who had made him such. “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” But he did this to kindle the persecutor to anger—not wishing him to be angry, but desiring to commend his faith to posterity and to show how securely he was dying: “Let carts,” he said, “come with me, in which I may bring the wealth of the Church.” Carts were sent; he loaded them with the poor and ordered them to return, saying, “These are the wealth of the Church.” And it is true, brothers: the needs of the poor are the great wealth of Christians, if we understand where we ought to keep what we have. The needy are before us: if we keep it there, we shall not lose it. We are not afraid that someone may take it away: for he who gave it keeps it. Nor can we find a better guardian or a more faithful promiser.","f":"Augustine, <i>Serm.</i> 302.8 (PL 38:1387–1389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-8)."},"augustine-sermones/302.9":{"o":"Hoc ergo cogitantes impigre martyres imitemur, si volumus nobis prodesse solemnitates, quas celebramus. Semper hæc admonuimus, fratres, nunquam cessavimus, nunquam tacuimus. Viia alterna diligenda est, præsens contemnenda est, bene vivendum est, bouum sperandum est. Mutandus cst, qui malus erat; mutatus instruendus est; instructus perseverare debet. Qui enim perteveraverit usque in finem, hic salvus erit.","t":"Thinking on this, then, let us imitate the martyrs eagerly, if we want the solemnities we celebrate to profit us. We have always urged these things, brothers; we have never ceased, never been silent. Eternal life is to be loved, the present despised; one must live well, hope for good. He who was evil must be changed; the one changed must be instructed; the one instructed ought to persevere. “For he who perseveres to the end, he will be saved.”","f":"Augustine, <i>Serm.</i> 302.9 (PL 38:1389; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/302-9)."},"augustine-sermones/303.1":{"o":"Beati Laurentii illustre martyrium est, sed Romæ, non-hic: tantam enim video vestram paucitatem. Quam non potest abscondi Roma, tam non potest abscondi Laurentii corona. Sed quare adhuc istam civitatem lateret, scire non possum. Ergo pauci audite pauca: quia et nos in hac lassitudine corporis ei æstibua non possumus inulta. Diaconus erat, secutus Apostolos: tempore post Apostolos fui. Cum ergo persecutio, quam modo ex Evangelio audistis praedictam fuisse Christianis, Romae, sicut in cæteris locis, vehementer arderet, et tanquam ab archidiacono postulatæ essent res Ecclesiæ; illerespondisse fertur, Mittantur mecum vehicula, in quibus apportem opes Ecclesiœ. Aperuit fauces avaritia: sed sciebat quid faceret sapientia. Continuo jussum est: quot vchicula poposcit, tot icrunt. Poposcit autem multa: et quanto plura erant vehicula, tanto erat major spes prædæ corde concepte. Implevit vehicula pauperibus, et reversus est cum eis: et dictum est ei, Quid est hoc? Respondit, Hœ sunt divitiæ Ecclesias. Illusus persecutor flammas poposcit; sed non erat ille frigidus, ut flammas timeret: ardebat pene 1 furore, sed plus anima charitate. Quid pluribus? Craticula admota est, et tostus est. Et cum ex uno latero arsisset, dicitur tanta tranquillitate illa tormenta tolerasse, ut impleretur in eo quod modo in Evangelio audivimus, hi patientia vestra possidebitis animas vestras. Denique flamma ustus, sed patientia tranquillus: Jam, inquit, coctum eat; quod superest, versate me, et manducate. Tale duxit martyrium: ista gloria coronatus est. Beneficia ejus Romæ tam clara sunt, ut numerari omnino non possint. Iste est de quo dixit Christus: Qui perdiderit animam suam propter me, salvabit eam. Salvavit cam per fidem, salvavit per contemptum mundi, salvavit per martyrium. Quanta est gloria ejus apud Dcum, dum tanta cst laus cjus apud homines?","t":"The martyrdom of blessed Lawrence is illustrious, but at Rome, not here: for I see how few you are. As Rome cannot be hidden, so the crown of Lawrence cannot be hidden. But why it should still be hidden from this city I cannot know. So, few as you are, hear a few words: for we too, in this weariness of body and in the heat, cannot say much. He was a deacon, a follower of the apostles; he lived in the time after the apostles. When, then, the persecution, which you have just heard from the Gospel was foretold to Christians, was burning fiercely at Rome as in other places, and the property of the Church was demanded of him as archdeacon, he is said to have answered, “Let carts be sent with me, in which I may bring the wealth of the Church.” Avarice opened its jaws; but wisdom knew what it was doing. At once it was ordered: as many carts as he asked for, so many went. And he asked for many: and the more carts there were, the greater was the hope of plunder conceived in the heart. He filled the carts with the poor and returned with them; and it was said to him, “What is this?” He answered, “These are the riches of the Church.” The mocked persecutor demanded flames; but Lawrence was not cold, so as to fear flames: he burned almost with fury, but more in soul with love. What more? The gridiron was brought, and he was roasted. And when he had burned on one side, he is said to have borne those torments with such tranquillity that there was fulfilled in him what we just heard in the Gospel: “In your patience you will possess your souls.” Finally, burned by the flame but tranquil in patience, he said: “It is cooked now; for the rest, turn me over and eat.” Such was the martyrdom he underwent; with such glory he was crowned. His benefits at Rome are so famous that they cannot be counted at all. He is the one of whom Christ said, “Whoever loses his life for my sake will save it.” He saved it through faith, saved it through contempt of the world, saved it through martyrdom. How great is his glory with God, when his praise among men is so great?","f":"Augustine, <i>Serm.</i> 303.1 (PL 38:1391; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/303-1)."},"augustine-sermones/303.2":{"o":"Sequamur vestigia ejus fide, sequamur et contemptu mundi. Noa solum martyribus præmia promittuntur cœlestia, sed etiam integra fide et perfecta charitate Christum sequentibus. Nam inter martyres honoratue est, ipsa veritate pollicente, ac dicente: Nemo est qui relinquat domum, ant agrum, aut parentes, aut fratres, aut uxorem, aut filios, et non recipiat septies tantum in isto tempore, in sæculo autem futuro vitam œternam habebit. Quid est gloriosius homini, quam sua veudere, et Christum emere, offerre Deo acceptissimum munus, incorruptam virtutem mentis, incolumem laudem devotionis; Christum comilarl, cum venire cœperit vindictam de inimicis recepturus; lateri ejus assistere, cum sederit judicaturus; cohæredem Christi fieri,Angelis adaequari, cum Patriarchis, cum Apostolis, cum Prophetis, coelestis regni possessione lætari? Has cogitationes quæ persecutio potest vincere, quae possunt tormenta superare? Dura, fortis *, et stabilis religiosis meditationibus fundata mens, et adversus omnes zabuli terrores et minas mundi animus immobilis perstat, quern tatutor umfides certa ei solida corroborat. Clauduntur oculi in persecutionibus; sed patet coelum. Minatur Antichristus; sed tueturChristus. Mors infertur; sed immortalitassequitur. Occiso mundus eripitur; sed restituto paradisus exhibetur. Vita temporalis exstinguitur; sed æterna reparatur. Qunnla est dignitas et quanta securitas exirti hinc lætum. exire inter presuras ct angustias gloriosuin; claudere in momento oculus, quibus homines videbantur et mundus; apcriro cos statim, ut Deus vidcatur, etiam fcliciler migrando! Quanta velocitas! Torris repente retraheris, ut regnis cœlestibus reponaris I. Hæc oportet mente et cogitatione complecti, hæc die ac nocte mcditari. Si lalcm p rsecutio invenerit Dei militem, vinci non poterit virtus adprælium prompta. Vel si accersitio ante pervencrit; fidei, quæ erat ad martyrium præparata, sine damno temporis It merces Deo Judice redditur. In persecutione militia, in pace constantiacoronatur.","t":"Let us follow his footsteps by faith; let us follow also by contempt of the world. Heavenly rewards are promised not only to martyrs, but also to those who follow Christ with whole faith and perfect love. For he too is honored among the martyrs, as the Truth himself promises, saying: “There is no one who leaves house, or field, or parents, or brothers, or wife, or children, and does not receive seven times as much in this time, and in the age to come he will have eternal life.” What is more glorious for a man than to sell his own things and buy Christ, to offer to God a most acceptable gift, the uncorrupted strength of the mind, the unharmed praise of devotion; to accompany Christ when he begins to come to take vengeance on his enemies; to stand at his side when he sits to judge; to become a co-heir of Christ, to be made equal to the angels, to rejoice in the possession of the heavenly kingdom with the patriarchs, with the apostles, with the prophets? What persecution can conquer these thoughts, what torments can overcome them? The mind, hard, strong and stable, founded on devout meditations, stands firm; and the spirit, which sure and solid faith strengthens, stands unmoved against all the terrors of the devil and the threats of the world. Eyes are closed in persecutions, but heaven is open. Antichrist threatens, but Christ protects. Death is inflicted, but immortality follows. To the slain the world is snatched away, but to the restored paradise is shown. Temporal life is extinguished, but eternal life is restored. How great is the dignity and how great the security, to go out from here glad, to go out glorious amid pressures and distresses; to close in a moment the eyes with which men and the world were seen, to open them at once so that God may be seen, even by migrating happily! What swiftness! You are suddenly withdrawn from the earth so as to be set in the heavenly kingdoms. These things one must embrace in mind and thought, meditate on day and night. If persecution finds such a soldier of God, the strength ready for battle cannot be conquered. Or if the summons comes first, the reward is rendered by God the judge without loss of time to the faith which was prepared for martyrdom. In persecution, the soldiering is crowned; in peace, the constancy.","f":"Augustine, <i>Serm.</i> 303.2 (PL 38:1391–1392; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/303-2)."},"augustine-sermones/304.1":{"o":"Beati Laurentii triumphalem diem, quo calcavit mund'lIn frementem, sprevit blandientem, et in utroque vicit diabolum persequentem, hodiernum. nobis Ecclesia Romana commendat. Quam gloriosa enim, ct quanta virtutum multitudine, quasi florum varietate, distincta Laurentii martyris sit corona, universa testis est Roma. In ipsa cnim Ecclesia, sicut soletis audire, diaconi gercbat officium. Ibi sacrum Christi sanguinem minislravit: ibi pro Christi nomine suum sanguinem fudit. Ad mensam potentis prudenter accesserat. Ad illam mensam, de qua nobis modo Salomonis proverbia loquebantur, ubi scriptum est: Si sederis coenare ad mensam potentis, cognoscens intellige quæ apponuntur tibi; et sic extende manum tuam, sciens quoniam similia te oporlet præperare ( Prov. XXIII, 1,2). Hujus cœnæ mysterium beatus apostolus Joannes evidenter exposuit, dicens: SicutChristus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere. Intellexit hoc, fratres, sanctus Laurentius; intellexit, ac fecit: et prorsus qualia sumpsit in iila mensa, talia præparavit. Amavit Christum in vita sua, imitatus est eum in morte sua. Et nos ergo, fratres, si veraciter amamus, imitemur. Non enim, meliorem reddere poterimus dilectionis fructum, quam imitationis exemplum: Christus enim pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus ( I Petr. II, 21). In hac sententia vidisse videtur apostolus Petrus, quod pro his tan - tum passus est Christus, qtii sequunturvestigia cjus. neque prosit quidquam Christi passio, nisi illis qui sequuntur vestigia ejus. Secuti sunt eum martyres sancti. usque ad effusionem cruoris, usque ad simi. litudinem passionis: sccuti sunt martyres, sed non soli. Non enim postquam illi transierunt, pous incisus est; aut postquam ipsi biberunt. fons ipse siccatus est. Qn:c Cst euim spesfidelium bonorum, qui vel sub Credere conjugali jugum matrimonii caste ct concorditer ducunt, vel sub continentia viduali domant carnis illecebras, vel ctiam sanctitatis apicem celsius crigentes et in nova virginitate florentes sequuntur agnum quocunqne ierit? Quæ istis, inquam, quæ nobis omnibus spes est, si non scquuntur Christum, nisi qui pro ipso sanguinem fundunt? Perditura est ergo filios suos, quos tanto fecundius, quanto securius tempore pacis enixa est natur Ecclesia? Quos ne perdat, oranda est persecutio, oranda tentatio? Absit, fratres. Quomodo euim potest orare persecutionem, qui quotidie clamat, Ne nos inferas in tentationem ( Matth. vi, 13 )? Habet, habet, fratres, habet hortus ille dominicus, non solum rosas martyrum. sed ct lilia virginum, et conjugatorum hederas, violasque viduarum. Prorsus, dilectissimi, naHum Donus hominum de sua vocatione desperet: pro omnihus passus est Christus. Veraciter de illo scriptum est, Qui vult omnes homines salvos fieri, et in agnitionem veritatis venire ( I Tim. II, 4).","t":"The Roman Church commends to us today the triumphal day of blessed Lawrence, on which he trampled on the world raging, spurned it flattering, and in both conquered the devil persecuting. How glorious, and adorned with how great a multitude of virtues as with a variety of flowers, the crown of the martyr Lawrence is, all Rome is witness. For in that Church, as you are used to hearing, he performed the office of deacon. There he ministered the sacred blood of Christ; there for the name of Christ he shed his own blood. He had approached the table of the mighty one wisely. To that table of which the proverbs of Solomon were just speaking to us, where it is written: “If you sit down to dine at the table of a mighty man, consider carefully what is set before you; and so stretch out your hand, knowing that you must prepare the like.” The mystery of this supper the blessed apostle John explained plainly, saying: “As Christ laid down his life for us, so we too ought to lay down our lives for the brothers.” Saint Lawrence understood this, brothers; he understood it, and he did it: and indeed such things as he received at that table, such he prepared. He loved Christ in his life; he imitated him in his death. And we too, then, brothers, if we truly love, let us imitate. For we shall be able to render no better fruit of love than the example of imitation: “For Christ suffered for us, leaving us an example, that we should follow his footsteps.” In this saying the apostle Peter seems to have seen that Christ suffered only for those who follow his footsteps, and that the passion of Christ profits nothing except those who follow his footsteps. The holy martyrs followed him even to the shedding of blood, even to the likeness of his passion: the martyrs followed, but not they alone. For after they passed over, the bridge was not cut; or after they drank, the fountain itself was not dried up. For what is the hope of good believers, who either under the conjugal yoke bear the yoke of marriage chastely and in harmony, or under widowed continence tame the allurements of the flesh, or even, raising higher the peak of holiness and flowering in new virginity, follow the Lamb wherever he goes? What, I say, is the hope of these, what of all of us, if none follow Christ but those who shed their blood for him? Is mother Church then going to lose her children, whom she bore the more fruitfully the more securely in time of peace? So as not to lose them, must persecution be prayed for, temptation be prayed for? Far from it, brothers. For how can he pray for persecution who cries every day, “Lead us not into temptation”? That garden of the Lord has, brothers, has, has not only the roses of the martyrs, but also the lilies of virgins, and the ivy of the married, and the violets of widows. Altogether, dearly beloved, let no kind of people despair of its calling: Christ suffered for all. Truly it is written of him, “Who wills all men to be saved and to come to the knowledge of the truth.”","f":"Augustine, <i>Serm.</i> 304.1 (PL 38:1392; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/304-1)."},"augustine-sermones/304.5":{"o":"Intelligamus ergo praeter effusionem cruoris, præter jcriculum passionis, quomodo Christum dcbeat sequi Christianus. Apostolus dicit, loquens de Domino Christo: Qui cum in forma Dei esset, non rapinam arbitratus est esse œqualis Deo. Quanta majestas! Sed semetipsum exinanivit, formam scrvi accipicns, in similitudinem hominum factus, et habitu inventus ut homo. Quanta humilitas! Humiliavit se Christus: habes, christiane, quod teneas. Christus factus est obediens: quid superbis? Quousque factus est obodiens Christus? Usque ad incarnationem Verbi, usque ad participationem mortalitatis humanæ, usque ad trinam diaboli tentationem, usque ad irrisionem populi Judirorum, usque ad sputa et vincula, usque ad alapas et flagella; si parm est, usque ad mortem; et si adhuc aliquid etiam de genere mortis addendum, mortem autem crucis. Habemus tale humilitatis exemplum, superbiæmedicamentum. Quid crgo intumescis, o homo! 0 pellis morticina, quid tenderis? 0 sanies fetida, quid inflaris? Anhelas, doles, æstuas, quia nescit quis tibi feeit injuriam. Unde tu flagitas ultionem, sitis arenti fauce vindictam; nee prius ab intentione desistis, donec de illo qui te læserit,,'diceris?-Si Christianus cs, exspecta regem tuum: prius sc vindicet Christus. Nondum cnim vindicatus est, qui pro te tanta perpessus est. Et utique illa majestas posset vel nihil perpeti, vcl continuo vindicari. Sod cum cssct in illo tanta potentia, ideo fuit etiam tanta paticntia: quia pro nobis est passus, retinquens nobis exemplum, ut sequamur vestigia ejus. Videtis certe, dilectissimi, quia præter effusio nem cruoris, praeter vincula et carceres, præter flagella et ungulas, sunt multa in quibus scqui possumus Christum. Deindc hac humilitate decursa, ct morte prostrata, ascendit Christus in cœlum: scquamur eum. Audiamus Apostolum dicentem, Si consurrexistis cum Christo, quæ sursum sunt, sapite, ubi Christus est in dextera Dei sedens; quæ sursum sunt quærite, non quæ super terram ( Coloss. iii, et 2). Quidquid delectabile de temporalibus rebus mundus ingessciit, respuatur: quidquid infremuerit asperum atque terribile, contemnatur. Et qui sic agit, non dubitel Christi se cohærere vestigiis, ut merito dicere audcat cum apostolo Paulo, Conversatio nostra in cælis est ( Philipp. III, 20).","t":"Let us understand, then, how a Christian ought to follow Christ apart from the shedding of blood, apart from the danger of suffering. The apostle says, speaking of the Lord Christ: “Who, though he was in the form of God, did not think it robbery to be equal with God.” What majesty! “But he emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man.” What humility! Christ humbled himself: you have, Christian, something to hold. Christ became obedient: why are you proud? How far did Christ become obedient? To the incarnation of the Word, to sharing human mortality, to the threefold temptation of the devil, to the mockery of the Jewish people, to spittle and chains, to slaps and scourges; if that is little, “to death”; and if something must still be added about the kind of death, “even the death of the cross.” We have such an example of humility, a medicine for pride. Why then do you swell, O man? O dead skin, why are you stretched? O stinking pus, why are you puffed up? You pant, you grieve, you seethe, because someone or other has done you an injury. From there you demand revenge, you thirst for vengeance with parched throat; nor do you desist from your purpose until you are avenged on him who hurt you. If you are a Christian, wait for your king: let Christ first be avenged. For he has not yet been avenged who suffered so much for you. And surely that majesty could either suffer nothing or be avenged at once. But since there was such power in him, therefore there was also such patience: because he suffered for us, leaving us an example, that we should follow his footsteps. You see surely, dearly beloved, that apart from the shedding of blood, apart from chains and prisons, apart from scourges and claws, there are many things in which we can follow Christ. Then, this humility having run its course and death having been laid low, Christ ascended into heaven: let us follow him. Let us hear the apostle saying, “If you have risen with Christ, savor the things that are above, where Christ is, sitting at the right hand of God; seek the things that are above, not those on earth.” Whatever delightful thing the world has thrust upon us from temporal things, let it be rejected; whatever harsh and terrible thing it has roared, let it be despised. And whoever acts so, let him not doubt that he cleaves to Christ’s footsteps, so that he may rightly dare to say with the apostle Paul, “Our citizenship is in heaven.”","f":"Augustine, <i>Serm.</i> 304.5 (PL 38:1392–1393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/304-5)."},"augustine-sermones/304.6":{"o":"Sed tanc potest in istis esse virtus invicta, si non sit charitas ficta. Ille ergo dat nobis veram virtutem, qui difTundil in nostris cordibus charitatem ( Rom. v, 5). Quando autcm beatus Laurentius appositos cxtrinsecus ignes non timeret, nisi intus flamma charitatis arderet? Idco, fratres mei, gloriosus Martyr atroces incendiorum flammas non pertimescebat in corpore, quia ardentissimo cœlestium gaudiorum desiderio flagrabat in mente. In comparatione fervoris, quo pectus rjus ardebat, exterior persecutorum a flamma frigebat. Quando enim ferret tantorum aculeos dolorum, nisi æternorum diligeret gaudia præmiorum? Postremo quando contemneret istam vitam, nisi amando meliorem vitam? Et quis nocere vobis potest, ait apostolus Petrus; quis, inquit, nocere vobis potest, si boni amatores fueritis ( I Petr. III, 13)? Faciat in te licct persecuter malum: tu ne deficias amando bonum. Si enin vere quod bonum est, toto corde dilexeris, omne malum patienter et æquanimiter sustinebis. Quid cnim beato Laurentio ila, quæ a persecutoribus illata sunt, tormenta noenerunt; nisi qnod cnm clariorem ipsis suppliciis reddiderunt, et hunc nobis festivissimum diem de pretiosa ejus mortc fecerunt?","t":"But strength can be unconquered in these things only if love is not feigned. He gives us true strength, then, who pours love into our hearts. For when would blessed Lawrence not fear the fires applied from outside, unless the flame of love burned within? Therefore, my brothers, the glorious martyr did not dread the atrocious flames of the fires in his body, because he was blazing in his mind with the most ardent desire of heavenly joys. In comparison with the fervor with which his breast burned, the outer flame of the persecutors was cold. For when would he bear the stings of such great pains, unless he loved the joys of eternal rewards? Finally, when would he despise this life, except by loving a better life? “And who can harm you,” says the apostle Peter; “who,” he says, “can harm you, if you are lovers of the good?” Let the persecutor do evil to you; do not you fail in loving the good. For if you truly love with your whole heart what is good, you will bear every evil patiently and calmly. For how did those torments inflicted by the persecutors harm blessed Lawrence, except that they made him more famous by those very punishments, and made for us this most festive day out of his precious death?","f":"Augustine, <i>Serm.</i> 304.6 (PL 38:1393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/304-6)."},"augustine-sermones/305.1":{"o":"Agnoscit fides vestra granum, quod in terram cecidit, ut mortuum multiplicatum est. Agnoscit, inquam, hoc granum fides vestra, quia ipsum habitat in mente vestra. Hoc cnim qnod de se ipso dixerit Christus, nullus ambigit Christianus. Sed plane illo mortuo grano et mulliplicato, multa grana sunt sparsa in terram: ex quibus ea et bcalus Laurentius, cujus seminationcm hodie celebramus. De illis,autem granis sparsis toto orbe terrarum, quanta pullulaverit seges vinemus, gaudcmus, sumus: si tamen ct nos per illius gratiam ad horreum pertinemus. Neque enim ad horreun pertinet quidquid in segete est. Eadem quippe pluvia utilis et nutritoria, et triticum pascit et peleam. Absit ut simul utrumque in horreo recondatur; quamvis sinu!! utrumque in agro nutriatur, et simul utruTnque in area trituretur. Nunc tempus cligendi est. Antequam veniat ventilatio, fiat morum separatio: sicut in area, granum adhuc mundatione discernitur, nondum ventilabro ultimo separatur.","t":"Your faith recognizes the grain which fell into the ground so that, having died, it might be multiplied. Your faith, I say, recognizes this grain, because it dwells in your mind. For no Christian doubts that Christ said this of himself. But plainly, that grain having died and been multiplied, many grains were scattered on the earth: among them is blessed Lawrence too, whose sowing we celebrate today. And from those grains scattered throughout the world, how great a crop has sprung up we see, we rejoice, we are: if indeed we too by his grace belong to the barn. For not everything that is in the crop belongs to the barn. For the same useful and nourishing rain feeds both the wheat and the chaff. Far be it that both should be stored together in the barn, although both are nourished together in the field and both threshed together on the threshing floor. Now is the time for choosing. Before the winnowing comes, let there be a separation of conduct: as on the threshing floor the grain is still distinguished by cleaning, it is not yet separated by the final winnowing fan.","f":"Augustine, <i>Serm.</i> 305.1 (PL 38:1393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/305-1)."},"augustine-sermones/305.2":{"o":"Audite mo, grana sancta, quæ hic esse non dubito; nam si dubito, nec ipse granum cro: audite, inquam, mc 1; imo audite primum granum per me. Non ametis in boc sæculo animas vestras: nolite amare, si amatis; ut non amando servetis: quia non amando plus amatis. Qui amat in hoc sæculo animam suam, pcrdet eam. Granum loquitur, granum quod in terram cccidit, et mortificatum est ut multiplicaretur, loquitur: audiatur, quia non mentitur. Quod admonuit, ipse fecit: instruxit præcepto, præcessit exemplo. Non amavit Christus i:! hod sæculo animam suam; idco venit, ut hic perderet eam, pro nobis poneret eam, ct cum vellet resitmeret eam. Sed quia ipse sic erat homo, ut et Deus csset: Christus enim est Verbum, anima, et caro, Deus verus et verus homo; sed homo sine peccato, qni auferret mundi peccatum: majoris crat utique potestatis, ut posset veraciter dicere, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo tollit eam a me; sed ipse pono eam a me, et iterum sumo eam(ld. x, 17, 18). Cum esset ergo tantæ potestatis, quare dixit, Nunc anima mea turbata est? Homo Deus tantæ potestatis qunre turbatur, nisi quia in illo imago cst nostræ infirmitatis? Potestatem habeo ponendi animam meam, ei potestatem habeo iterum sumendi eam. Quando hoc audis aChristo, ipse est in se; quando hoc, inquam. audis a Christo, ipse est in se: quando anima ejus morte propinquante, turbatur, ipse est in te. Etenim corpus ejus Ecclesia non esset, nisi et in no! is ipse esscu","t":"Hear me, holy grains, which I do not doubt are here; for if I doubt it, I myself shall not be a grain: hear me, I say; or rather hear the first grain through me. Do not love your lives in this world: do not love them, if you love them; so that by not loving you may keep them: because by not loving you love more. “Whoever loves his life in this world will lose it.” The grain speaks, the grain that fell into the ground and was put to death to be multiplied speaks: let it be heard, for it does not lie. What he urged, he himself did: he instructed by precept, he went before by example. Christ did not love his life in this world; for this he came, to lose it here, to lay it down for us, and to take it up again when he willed. But because he was a man in such a way as also to be God—for Christ is Word, soul and flesh, true God and true man; but man without sin, who would take away the sin of the world—he was surely of greater power, so that he could truly say: “I have power to lay down my life, and I have power to take it again: no one takes it from me; but I lay it down of myself, and I take it again.” Since, then, he was of such power, why did he say, “Now my soul is troubled”? Why is the God-man of such power troubled, unless because in him is the image of our weakness? “I have power to lay down my life, and I have power to take it again.” When you hear this from Christ, he is in himself; when, I say, you hear this from Christ, he is in himself: when his soul is troubled as death draws near, he is in you. For his body would not be the Church unless he were also in us.","f":"Augustine, <i>Serm.</i> 305.2 (PL 38:1393; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/305-2)."},"augustine-sermones/305.3":{"o":"Attende ergo Christum: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo tollit eam a me. Ego dormivi: hoc enni dicit in Psalmo, Ego dormivi. Tanquam diceret: Quid fremunt? quid exsaltant? quid ventilantur lætitia Judæi, quasi ipsi aliquid fecerint? Ego dormiti. Ego, inquit, cgp qui potestatem habeo ponendi:minam meam, ponendo eam dormivi, et somnum cepi. Et quoniam potestatem habebat iterum sumendi eam, adjunxit, Et exsurrexi. Sed dans gloriam Patri: Quoniam Dominus, inquit, suscepit me. Hæc verba ubi ait, Quoniam Dominus suscepit me, non sic occurrant mentibus vestris, quasi corpus suum non suscitaverit ipse Christus. Suscitavit eum Pater, suscitavit et ipse se ipsum. Undc docebimus quia suscitavit et se ipsum? Recole quid dixit Judxis: Solvite templum hoc, et in triduo suscitabo illud. Sic ergo Christum intellige potestate natum ex virgine, non conditione, sed potestate: potestate mortuum, potestate sic mortuum. Ad bonum suum utebatur nescientibus malis, et frementem populum insanum in usum suæ virtutis ad nostram bealitudincin transferebat, et in bis a quibus moriebatur, suos victuros secum videbat: et videns eos in insano popullo adhuc insanos, Pater, inquit, ignosce illis, quia nesciunt quid faciunt. Ego, inquit, ego mcdicus tango venam, de ligno ægrotos inspicio; pendeo, ct tango; morior, ct vivifico; sanguinem fundo, et inde inimicis meis medicamentum salutis conficio. Sæviunt et fundunl: credent et bibent.","t":"Attend, then, to Christ: “I have power to lay down my life, and I have power to take it again: no one takes it from me.” “I have slept”: for this is what he says in the psalm, “I have slept.” As if he said: Why do they rage? Why do they exult? Why are the Jews blown about with joy, as though they had done something? “I have slept.” I, he says, I who have power to lay down my life, by laying it down have slept and taken sleep. And since he had power to take it again, he added, “And I have risen.” But giving glory to the Father: “For the Lord,” he says, “has taken me up.” When he says these words, “For the Lord has taken me up,” let it not occur to your minds as though Christ himself did not raise up his body. The Father raised him, and he also raised himself. How shall we show that he also raised himself? Recall what he said to the Jews: “Destroy this temple, and in three days I will raise it up.” So understand Christ born of the virgin by power, not by condition, but by power: dead by power, so dead by power. He used the evil, who did not know it, for his own good, and turned the raging, mad people to the use of his power for our blessedness; and in those by whom he was dying he saw his own who would live with him: and seeing them still mad in a mad people, he said, “Father, forgive them, for they do not know what they are doing.” I, he says, I the physician feel the pulse; from the wood I examine the sick; I hang and I touch; I die and I give life; I shed my blood, and from it I make the medicine of salvation for my enemies. They rage and shed it: they will believe and drink it.","f":"Augustine, <i>Serm.</i> 305.3 (PL 38:1393–1394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/305-3)."},"augustine-sermones/305.4":{"o":"Ipse ergo Christus Dominus et salvator noster, caput Ecclesiæ, natus ex Patre sine matre; ipse, inquam, Dominus et salvator noster Jesus Christus, quantum ad ipsum pertinet, potestate posuit animam suam, potestate resumpsit cam. Ad hanc potestatem non pertinet proprie, Anima mea turbata est. Nos in se transfiguravit; nos vidit, nos inspexit, nos fatigatos suscepit et fovit; ne forte quando veniret alicui membro ejus ultimus dies, quo ista esset vita finienda, turbarctur pcr infirmitatem, et desperaret salutem, et diceret x ad Christum non pertinere, quoniam non sic præparatus esset ad mortem, ut nulla in illo perturbatio exoriretur, nulla tristitia mentem dcvotissimam nubilaret. Quoniam ergo periclitarentur membra ejus desperatione, quando propinquante morte aliquis imbaretur, nolens finire miseram vitau., piger inchoare nunquam foniendam: ne ergo desperatione frangerentur, ipsos infirmos suos intendit, ipsa membra sua ultima non valde fortia coilegit in sinum suum, ipsa non valde fortia tanquam gallina texit pullos suos; et tanquam alloquitur eos, Nunc anima mea turbata est. Agnoscite vos in DIC, ut quando forte turbati fueritis,non desperetis, sed ad caput vestrum revocetis aspectum, et dicatis vobis, Quando Dominus dicebat, Anima mea turbata est, nos in illo eratus, nos significabamur. Turbamur, scd non perimus. Quare tristis es, anima mea? et quare conturbas me? Non vis liniri miseram vitam? Tanto est miserior, 'Hauto ei misera amata est, et non vis finiri: minus esset misera, si non amaretur. Qualis est beata vita, quando sic amatur misera vita, tanlum quia vocatur vita? Quare ergo tristis es, anima mea? ei quare conturbas me? Habes quid agas. Defecisti ia te? Spera in Domino. Turbaris in te? Spera in Domino, qui Ie elegit ante mundi constitutionem qui te prædestinavit, qui ic vocavit, qui te impium justificavit,qui tibi glorificationem sempi ternam promisit, qui pro ta mortem non debitam sustulit, qui pro te sanguinem fudit, qui te in se Iransfiguravit, quando dixit, Anima mea turbata est. Ad illum pertines, et limes? £t aliquid tibi nociturus est mundus, pro quo mortuus est, per quem factus est mundus? Ad illum pertines, et times? Si Deus pro nobis, quit contra noa? Qui proprio Filio non pepercit, sed pro nobis omnibus tradidit illum; quomodo non et cum illo omnia nobis donavit? Resiste perturbationibus, ne consentias amori sæculi. Titillat, blanditur, insidiatur: non ei credatur, Christus tenentur.","t":"Christ himself, then, our Lord and Savior, the head of the Church, born of the Father without a mother; he himself, I say, our Lord and Savior Jesus Christ, as far as concerns himself, laid down his life by power, took it up again by power. To this power “My soul is troubled” does not properly belong. He transferred us into himself; he saw us, he looked upon us, he took us up wearied and cherished us; lest perhaps, when the last day came to some member of his, on which this life was to be ended, he should be troubled through weakness and despair of salvation and say that he did not belong to Christ, since he was not so prepared for death that no disturbance arose in him, no sadness clouded his most devout mind. Since, then, his members would be endangered by despair when someone was troubled as death approached, not wanting to end a wretched life, slow to begin one never to be ended: lest they be broken by despair, he attended to these weak ones of his, he gathered these last, not very strong members of his into his bosom; these not very strong ones he covered as a hen covers her chicks; and he as it were addresses them: “Now my soul is troubled.” Recognize yourselves in me, so that when perhaps you have been troubled you do not despair, but turn your gaze back to your head and say to yourselves: When the Lord said, “My soul is troubled,” we were in him, we were signified. We are troubled, but we do not perish. “Why are you sad, my soul? And why do you trouble me?” Do you not want to end a wretched life? It is the more wretched, the more wretched it is loved and you do not want it ended: it would be less wretched if it were not loved. What is the happy life like, when a wretched life is so loved only because it is called life? “Why then are you sad, my soul? And why do you trouble me?” You have something to do. Have you failed in yourself? “Hope in the Lord.” Are you troubled in yourself? Hope in the Lord, who chose you before the foundation of the world, who predestined you, who called you, who justified you when ungodly, who promised you everlasting glorification, who for you underwent a death not owed, who shed his blood for you, who transferred you into himself when he said, “My soul is troubled.” You belong to him, and you are afraid? And will the world harm you in anything, the world for which he died, through whom the world was made? You belong to him, and you are afraid? “If God is for us, who is against us? He who did not spare his own Son, but handed him over for us all, how has he not also given us all things with him?” Resist disturbances, lest you consent to love of the world. It tickles, flatters, lies in wait: let it not be believed; let Christ be held fast.","f":"Augustine, <i>Serm.</i> 305.4 (PL 38:1394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/305-4)."},"augustine-sermones/306.1":{"o":"Sicut audivimus, et cantando respondimus: Pretiosa est mors sanctorum Domim, srd in conspectu ejus, non in conspectu insipientium. Visi sunt enim oculis insipientium mori, et æstimata est malitia exitus illorum. Malitia in latino sermone non cam significationem babere solet, quam hahet in ea lingua qua Scriptura locuta est. Malitia euim in latina lingua dici solet, qua mali sunt homines: illa autem lingna malilia dicitur etiam malum, quod patiuntur homines. Malitia ergo isto loco pœna intelligitur. Hoc itaque dixit: Visi sunt oculis insipientium mori, et æstimata eat pæna exitus illorum: illi autem sunt in pace. Et si eoram hominibus tormenta passi sunt, haec est malitia: spes eorum, inquit, immortalitate plena est; et in paucis texat, ia multis bene disponentur. Non cnim condignæ sunt passiones hujus temporis ad futuram gloriam, quæ revelabitur in nobis (Rom.,tu, 18). Sed donec reveletur abscondita est. Et quoniam abscondita est, ideo risi sunt oculis insipientium mori. Sed numquid quia abscondita est, cHam Dco abscondita est, apud quem pretiosa est? Ideo pretiosa est in conspectu Domini mors sanctorum ejus. Uuic igitur abscoudito sacramento oculos fidei debemus, ut quod non videmus, credamus, et mala injuste perpessi fortiter toleremus.","t":"As we heard, and answered in song: “Precious is the death of the Lord’s saints”—but in his sight, not in the sight of the foolish. “For in the eyes of the foolish they seemed to die, and their departure was reckoned malice.” Malice (malitia) in Latin speech does not usually have the meaning it has in the language in which Scripture spoke. For in Latin “malice” is usually said of that by which people are evil; but in that language “malice” is said also of the evil that people suffer. So in this place malice is understood as punishment. So he said this: “In the eyes of the foolish they seemed to die, and their departure was reckoned punishment: but they are in peace.” And if before men they suffered torments—this is the malice—“their hope,” he says, “is full of immortality; and having been troubled in a few things, they will be well rewarded in many.” “For the sufferings of this time are not worthy of the future glory that will be revealed in us.” But until it is revealed, it is hidden. And because it is hidden, therefore they seemed in the eyes of the foolish to die. But because it is hidden, is it hidden also from God, with whom it is precious? Therefore “precious in the sight of the Lord is the death of his saints.” To this hidden mystery, then, we owe the eyes of faith, so that we may believe what we do not see, and bravely bear the evils we suffer unjustly.","f":"Augustine, <i>Serm.</i> 306.1 (PL 38:1394; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-1)."},"augustine-sermones/306.10":{"o":"Ergo omnes boc volumus, fratres, vitam et veritatem. Sed qua venimus, qua imns? Nam quo veniamus, etsi nondum possessiouc tenemus, jam tamen cogitatione ct ralione credimus et vidcmus: ad vitam tendimus et veritatem. Ipse Christus est. Qua ire quaeris? Ego sum, inquit, via. Quo ire quxris? Et veritas et vita. Ecce quod martyres amaverunt, idco præsentia et transitoria contempserunt. Nolite mirari fortitudinem, amor vicit dolorem. Massae ergo Candidae solemnitatem candida conscientia celebremus; et vestigia martyrum sectantes caputque martyrum et nostrum intuentes, si ad tam magnum bonum venire concupiscimus, iter durum non timeamus. Qni promisit vcrax est, qui promisit fidelis est, qui promisit fallorc non potest. Dicamus ergo ei candid:! conscientia, Propter verba labiorum tuorum ego custodivi vias duras. Quid times vias duras passionum et tribulationum? Transiit ipse. Respondes forte: Sed ipse. Transierunt Apostoli. Adhuc respondes: Sed Apostoli. Accipio. Responde: transierunt postea et multi viri. Erubesce: transicrunt et feminx. Senex venisti ad passionem? noli timere mortem, vel quia vicinus es morti. Juvenis es? transierunt et juvenes, qui adhuc vitam sibi sperabant: transierunt et pueri, transierunt et puellæ. Quomodo adhuc via aspera est, quam multi ambulando Iinicrunt? Hæc ergo est solemnis et assidua commonicio nostra ad vos, fratres, ut solemnitates martyrum, non rana solemnitate celebremus; sed quos in suis solemnitatibus amamus, etiam fide simili imitari non formidemus.","t":"So we all want this, brothers: life and truth. But by what way do we come, by what way do we go? For where we are to come, though we do not yet hold it in possession, we already believe and see by thought and reason: we head for life and truth. It is Christ himself. By what way do you seek to go? “I am,” he says, “the way.” Where do you seek to go? “And the truth and the life.” See what the martyrs loved; therefore they despised present and passing things. Do not wonder at their fortitude: love conquered pain. So let us celebrate the solemnity of the White Mass with a white conscience; and, following the footsteps of the martyrs and looking to the head of the martyrs and ours, if we long to come to so great a good, let us not fear the hard road. He who promised is truthful, he who promised is faithful, he who promised cannot deceive. So let us say to him with a white conscience, “Because of the words of your lips I have kept hard ways.” Why do you fear the hard ways of sufferings and tribulations? He himself passed over them. You answer perhaps: “But he is he.” The apostles passed over them. You still answer: “But they were apostles.” I accept it. Answer: afterward many men also passed over them. Blush: women too passed over them. Have you come to suffering as an old man? Do not fear death, if only because you are near to death. Are you young? Young men too passed over, who still hoped for life for themselves; boys passed over, girls passed over. How is the way still rough, which so many by walking have made smooth? This, then, is our solemn and constant admonition to you, brothers: that we celebrate the solemnities of the martyrs not with an empty solemnity; but that those whom we love in their solemnities we may not be afraid to imitate with a similar faith.","f":"Augustine, <i>Serm.</i> 306.10 (PL 38:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-10)."},"augustine-sermones/306.2":{"o":"Sit nobis clecta causa, nc nobis noccat pocla. Nam mala causa nullum habet præmium, sed justum tormentum. Non cst igitur in hominis potestate quo exitu hanc vitam finiai: sed est in hominis potestate quomodo vivat, ut vitam securus finiat. Neque boc in potestate esset, nisi dedisset Dominus potestatem filios Dei fieri. Sed quibus? Credentibus in nomine ejus. Hæc est prima Martyrum causa, hæc est Candida Martyrum Massa. SI causa candida, et Massa candida. Massa enim dicta est, de numeri multitudine; Candida, de causæ fulgore. Tam multi comilcs non timuerunt latrones. Sed otiamsi singuli ambularent, muniti essent adversus latrocinium; quia ipsa via fuerat munimentum. Juxta semitam, inquit, scandala posuerunt mihi. Idco qui non declinata via, non cadit in scandalum. Habemus autcm et summam et fidelem pollicitationem Domini nostri Jesu Christi dicentis, Ego tum via, et veritas, et vita (Joan. xiv, C).","t":"Let the cause be chosen by us, so that the punishment may not harm us. For a bad cause has no reward, but a just torment. It is not, then, in a man’s power by what end he finishes this life; but it is in a man’s power how he lives, so that he may finish his life securely. Nor would even this be in his power, had not the Lord given power to become children of God. But to whom? “To those who believe in his name.” This is the chief cause of the martyrs; this is the White Mass of martyrs. If the cause is white, the mass too is white. It was called “Mass” from the multitude of the number; “White” from the brightness of the cause. So many companions did not fear robbers. But even if they had walked one by one, they would have been protected against robbery, because the way itself had been their protection. “Beside the path,” it says, “they set stumbling blocks for me.” Therefore one who does not turn aside from the way does not fall into a stumbling block. And we have the highest and faithful promise of our Lord Jesus Christ, saying, “I am the way, and the truth, and the life.”","f":"Augustine, <i>Serm.</i> 306.2 (PL 38:1394–1395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-2)."},"augustine-sermones/306.3":{"o":"Omnis autem homo, qualiscumque sit, beatus vult esse. IIoc nemo est qui non velit, atque ita velit, ut præ cæteris velit; imo quicamque vult cætera, propter hoc unum velit. Diversis cupiditatibus homines rapiuntur, et alius cupit hoc, alius illud: diversa genera.unt vivendi, in genere humano; et in multitudine generum vivendi alius aliud elegit et capessit: nemo est tamen quocumque genere viLe electo, qui non beatam vitam cupiat. Beata crgo vita, omnium est communis possessio: sed qua veniatur ad eam, qua tendatur, quo itinere tento perveniatur, inde controversia est. Ac per hoc si quæramus beatam vitam in terris, nescio utrum invenire possimus: non quia malum est quod quærimus, sed quia non in loco suo quærimus. Alius dicit: Beati qui militant. Negat alius, et dicit: Beati, sed qui agrum colunt. Et hoc negat alius, ct dicit: Beati qui iu foro populari claritate versantur, causasque defendunt, vitam mortemque hominum lingua moderantur. Et hoc alius negat, et dicit: Beati, sed qui judicant, qui potestatem haLent audiendi et discernendi. Negat hoc alius, et dicit: Beati qui navigant, multas regiones discunt, multa colligunt lucra. Videtis, charissimi, in omni ista multitudine generum vivendi non placere unum omnibus: et tamen beata vita placet omnibus. Quid est hoc, ut cum omnibus non placeat quaecumque vita, omnibus placeat beata vita?","t":"But every man, whatever he is like, wants to be happy. There is no one who does not want this, and wants it in such a way that he wants it before other things; indeed, whoever wants other things wants them for the sake of this one thing. People are carried away by different desires, and one desires this, another that: there are different kinds of living in the human race; and in the multitude of kinds of living one chooses and takes up one, another another; yet there is no one, whatever kind of life he has chosen, who does not desire the happy life. The happy life, then, is the common possession of all; but by what way one comes to it, how one heads for it, by what road one may reach it: about that there is controversy. And therefore, if we seek the happy life on earth, I do not know whether we can find it: not because what we seek is bad, but because we do not seek it in its place. One says: “Happy are those who serve as soldiers.” Another denies it and says: “Happy, but those who till the field.” Another denies this too and says: “Happy are those who move in the forum with popular renown, and defend cases, and govern people’s life and death with their tongue.” Another denies this and says: “Happy, but those who judge, who have the power of hearing and deciding.” Another denies this and says: “Happy are those who sail, learn many regions, gather many gains.” You see, dearly beloved, that in all this multitude of kinds of living not one pleases all; and yet the happy life pleases all. What is this, that while not any one life pleases all, the happy life pleases all?","f":"Augustine, <i>Serm.</i> 306.3 (PL 38:1395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-3)."},"augustine-sermones/306.4":{"o":"Ergo definiamus, si possumus, beatam vitam, de qua omnes respondeant, Hoc volo. Quia ergo nemo est, qui interrogatus utrum beatam vitam velit, dicat, Nolo, quaerimus autem quae sit ipsa vita bcata; tale aliquid definire debemus, cui sensus ominis consentiat, et quod nullus dict, Nolo. Quid ergo, fratres mei, quid est beata vita, quam volunt omnes, ct non habent omnes? Quæramus ergo. Si cui dicatur, Vis vivere? numquid sic audit, quomodo si diceretur, Vis militarc? In illa cnim interrogatione, quod est, Vis militare? aliqui mihi dicerent, Volo: et forte plures, Nolo. Si autem dicam, Vis vivere? puto nemo est qui dicat, Nolo. Omnes enim natura habent insitum, vivere velle, mori nolle. Item si dicam. Vis sanus esse? puto nemo est qui dicet, Nolo: nemo enim vult dolere. Sanitas etiam in divite pretiosa, certe in paupere cst sola. Sed quid prodest opulentia diviti, si sanitas non sit ibi, quæ patrimonium est pauperi? Valde vellet dives lectum argenteum cum pauperis mutarc ciliclo, si posset ægritudo migrare cum lecto. Ecce ad duo ista consensit mihi omnium sensus, vitam et sanitatem. Numquid omninum sensus consensit ad militiam? numquid omnium ad agriculturam? numquid omnium ad navigationem? Omnium ad vitam ct sanitatem. Cum ergo cst homo vivus et sanus, nihilne plus quærit? Si sapiat, forte nihil plus debet quaerere. Ubi enim cst perfecta vita et perfecta sanitas, si quæritur amplius, quid crit nisi vitiosa cupiditas?","t":"So let us define, if we can, the happy life, of which all may answer, “This I want.” Since, then, there is no one who, asked whether he wants the happy life, says, “I do not,” but we are asking what the happy life itself is, we ought to define something of the kind to which the sense of all may agree, and of which no one may say, “I do not want it.” What then, my brothers, what is the happy life, which all want and not all have? Let us ask, then. If someone is asked, “Do you want to live?” does he hear it as if he were asked, “Do you want to be a soldier?” For to that question, “Do you want to be a soldier?” some would say to me, “I do,” and perhaps more, “I do not.” But if I say, “Do you want to live?” I think there is no one who says, “I do not.” For all have it implanted by nature to want to live and not to want to die. Again, if I say, “Do you want to be healthy?” I think there is no one who will say, “I do not”: for no one wants to be in pain. Health, which is precious even in a rich man, is surely the only thing in a poor man. But what does wealth profit the rich man if health is not there, which is the poor man’s inheritance? The rich man would gladly exchange his silver bed for the poor man’s goat-hair mat, if the sickness could move out with the bed. See, the sense of all has agreed with me on these two things, life and health. Has the sense of all agreed on soldiering? Has that of all agreed on farming? Has that of all agreed on sailing? That of all agrees on life and health. When, then, a man is alive and healthy, does he seek nothing more? If he is wise, perhaps he ought to seek nothing more. For where there is perfect life and perfect health, if more is sought, what will it be but faulty desire?","f":"Augustine, <i>Serm.</i> 306.4 (PL 38:1395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-4)."},"augustine-sermones/306.5":{"o":"Veniet enim hora, sicut Evangelium loquitur, quando omnes qui sunt in monumentis, audient vocem ejus: et procedent qui bene egerunt, in resurrectionem vitæ; qui vero male egerunt, in resurrectionem judicii. Ergo illi ad præmium, illi ad tormentum; et utrique vivunt, nee aliquis eorum mori potest. Illi qui vivunt in præmio, amplectuntur dulcissimam vitam: qui autem vivunt in tormento, cupiunt, si fieri possit, finire talem vitam; et nemo cis dat interitum, ut nemo auferat cruciatum. Sed vide Scripturam loquentem et discernentem: non est dignata talem vilam vocare vitam. In cruciatibus, in tormentis, in ignibus sempiternis noluit appellare vitam: ut ipsum nomen vitæ laudis sit, uon muroris; ut ubicumque audis vitam, tormenta non cogites. Nam in tormentis esse semper, æterna mors est, non aliqua vita. Ipsam vocant Scripturae mortem secundam. (Apoc. II, it, et xx, 6, 14), post hanc primam, quam omues humanae conditioni debemus. Et mors secunda, et mors vocatur, et nemo ibi moritur. Satius et melius dixerim, nemo ibi vivit. In doloribus eniin vivere, non est vivere. Et unde probamus sic locutam Scripturam? Ecce unde; ex boc testimonio, quod modo commemoravi: Audient enim vocem ejus, inquit, ct procedent qui bene egerunt, in resurrectionem vitæ. Non dixit, Beatae vitai; sed, in resurrectionem vitæ. Solum vitæ nomen trahit beatitudinem. Nisi enim consequentem haberet beatitudinem nomen vitæ, non diceretur Dco: Quoniam apud te est fons vitæ. Non enim ct ibi dictum est, Quoniam apud te est fons beatae vitæ. Non addidit, beatæ; tantummodo dixit, vitæ, ut tu intelligas beatæ. Quare? Quia si miseræ, jam nec vitæ.","t":"“For the hour will come,” as the Gospel says, “when all who are in the tombs will hear his voice: and those who have done good will come forth to the resurrection of life; but those who have done evil, to the resurrection of judgment.” So the ones to reward, the others to torment; and both live, nor can any of them die. Those who live in reward embrace a most sweet life; but those who live in torment desire, if it were possible, to end such a life; and no one gives them destruction, so that no one may take away the torture. But see Scripture speaking and distinguishing: it has not deigned to call such a life life. In tortures, in torments, in everlasting fires, it would not call it life: so that the very name of life may be one of praise, not of grief; so that wherever you hear life, you may not think of torments. For to be always in torments is eternal death, not any life. The Scriptures call it the second death, after this first one, which we all owe to the human condition. And it is both called the second death and called death, and no one dies there. More fitly and better would I say, no one lives there. For to live in pains is not to live. And how do we prove that Scripture spoke so? See how: from this testimony which I have just mentioned: “For they will hear his voice,” it says, “and those who have done good will come forth to the resurrection of life.” He did not say, “of happy life,” but “to the resurrection of life.” The name of life alone draws with it happiness. For unless the name of life had happiness following it, it would not be said to God, “For with you is the fountain of life.” For it is not said there either, “For with you is the fountain of happy life.” He did not add “happy”; he said only “of life,” so that you may understand “happy.” Why? Because if wretched, then not even life.","f":"Augustine, <i>Serm.</i> 306.5 (PL 38:1395; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-5)."},"augustine-sermones/306.6":{"o":"Jam duo diximus. Dictim est enim, Qui bene egerunt, in resurrectionem vitce: item dictum est, Apud te est fons vitæ. Nusquam additum est, beatæ: sed sola intelligitur viia quæ beata; qu:c autcm non beata, nee vita- Accipe aliud rursus ex Evangelio. Dives illc qui nor lebat dimittere quod habebat, et de rcrum suaruæ sui issione indignabatur, quas moriendo dimittere cogebatur: credo in iI'a rcr:nn magnarum, sed lamcn terrenarum profluentissima copia cum ganderet, interpellabutur timore mortis, et quasi dicebat ci cor suum, Ecce gandes in bonis, et nescis quando veniat bua febris. Colligis, acquiris, comparas, et servas, et gaudes: anima tua repetitur a te; hæc quæ parasti, cujus erunt? Hac cogitatione, quantum intelligitur, cum velut quibusdam timoris stimulis sa'pe compangeretur, accossit ad Dominum, et ait ilii: Magister bone, quid faciam, ut vitam æternam consequar? Timcbal mori, et cogebatur mori. Non crat qua iret, ne periret. Constipatus necessitate moriendi, et cupiditate vivendi, accessit ad Dominum et ait: Magister bone, quid faciam, ut vitam æternam consequar? Audivit inter cætera, ut potius dicamus quod ad rem præsentem pertinet: Si via venire ad vitam, serva mandata. Hoc est quod me dixoram probatorum. Nee ille qui interrogavit, dixit, Quid factam, ut vitam consequar beatam; sed tantummodo vitam dixit æternam. Nolendo mori, quæsivit viam quæ non habet finem. Et numquid non, sicut dixi, etiam in tormentis impiorum vita non habet finem? Sed hanc ille non vocabat vitam. Quæ esset in doloribus et cruciatibus, vitam non esse scicbat: mortem potius appellandam esse noverat. Ideo vitam æternam quærebat: ut ubi vita auditur, de beatitudine non dubitetur. Et Dominus ad illum non dixit, Si vis venire ad vitam beatam, serva mandata: scd etiam ipse solam vitam nominavit, ct att: Si vis venire ad vitati, serva mandata. Ergo illa vita in lormeluis non est vita; et illa vita sola est, quæ beata: nec beata essc potest, nisi fuerit æterna. Propterea dives ille sciens se interpellari quotidie timore mortis, vitam æternam quærebat. Nam vitam beatam, sicut ei videbatur, jam habebat. Erat enim dives et sanus, et credo quia dicebat sibi: Nibil volo amplius, si possit esse perpetuum. Habebat enim quasi antabiles voluptates, quin satiabat stultas cupiditates. Proinde Dominus uno eum nomine vitæ, si ille intellcxit, correxit. Non: it, Si vis venire ad vitam æternam, qunm ille quærebat, quasi jnm habens bcalnm: nec ait, Si vis venire nd vitam beatam; sciens quia si misera est, ncc vita dicenda est: scd ait, Si vis venire ad vitam; ibi est æterna, ibi beata; Si via venire ad vitam, serva mandata. Ergo vita, quæ æterna et beata: quia si non a terna, nec beata; si autem æterna in poenis, nec vita.","t":"We have now given two. For it was said, “Those who have done good, to the resurrection of life”; again it was said, “With you is the fountain of life.” Nowhere is “happy” added: but only that life is understood which is happy; and what is not happy is not even life. Take another, again from the Gospel. That rich man who did not want to let go of what he had, and was indignant at the loss of his possessions, which in dying he was forced to let go: I believe that, while he rejoiced in a most overflowing abundance of great but earthly things, he was interrupted by the fear of death, and his heart as it were said to him: “See, you rejoice in good things, and you do not know when your fever will come. You gather, you acquire, you buy, you keep, and you rejoice: your soul is being required of you; these things you have prepared, whose will they be?” Pricked often by this thought, as far as is understood, as if by certain goads of fear, he came to the Lord and said to him: “Good master, what shall I do to obtain eternal life?” He feared to die, and he was compelled to die. There was no way for him to go so as not to perish. Hemmed in by the necessity of dying and the desire of living, he came to the Lord and said: “Good master, what shall I do to obtain eternal life?” He heard among other things, to say rather what belongs to the present matter: “If you want to come to life, keep the commandments.” This is what I had said I would prove. Nor did he who asked say, “What shall I do to obtain happy life,” but he said only “eternal life.” Not wanting to die, he sought a life that has no end. And does not, as I said, even in the torments of the impious life have no end? But he did not call this life. What would be in pains and tortures he knew was not life; he knew it should rather be called death. So he sought eternal life: so that where life is heard, there may be no doubt about happiness. And the Lord did not say to him, “If you want to come to happy life, keep the commandments”; but he too named life alone and said: “If you want to come to life, keep the commandments.” So that life in torments is not life; and that life alone is life which is happy; nor can it be happy unless it is eternal. Therefore that rich man, knowing that he was interrupted daily by the fear of death, sought eternal life. For a happy life, as it seemed to him, he already had. For he was rich and healthy, and I believe he said to himself: “I want nothing more, if it could be perpetual.” For he had as it were lovable pleasures, which satisfied foolish desires. And so the Lord corrected him, if he understood, by the one name of life. He did not say, “If you want to come to eternal life,” which he was seeking as one who already had a happy one; nor did he say, “If you want to come to happy life,” knowing that if it is wretched it is not to be called life: but he said, “If you want to come to life”: there is the eternal, there the happy; “If you want to come to life, keep the commandments.” So life is that which is eternal and happy: because if not eternal, not happy; but if eternal in punishments, not life.","f":"Augustine, <i>Serm.</i> 306.6 (PL 38:1395–1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-6)."},"augustine-sermones/306.7":{"o":"Quid est, fratres? Cum quærerem utrum velletis viverr, omnes respondebatis velle vos; utrum velletis sani esse, omnes respnodebatis velle vos. Scd sanitas et vita si timetur ne finiatur, jam non est vita. Non est enim semper vivere, sed semper timere. Si semper timcre, sen'per cruciari. Si cruciatus sempiternus, ubi vita æterna? Tenemus certe non esse bcatam, nisi vitam æternam; imo non esse baatam, nisi vitam: qum si non æterna, ct si non cIn sati talc perpetua, procul dubio nee beata, nee vita. Invenimus, omnes consentiunt. Invonimus plane in cogitatione, nondum in possessione. Hæc cst possessio quam omnes quærunt: nemo est qui non qærat. Malus sit, bonus sit, ipsam quærit: sed bonus fidenter, malus impudenter. Quid quæris bonum, male? Nonne iiti respondet ipsa postulatio tun, quam sis improbus, cum quæris bonum malus? Nonne rem quæris alienam? Si crgo summum bonum qun ris, hoc cst vitam; bonus esto, ut ad bonum pervenias. Si vis venire ad vitam, serva mandata. Cum autem pervenerimus ad vitam, quid addam æternam? quid addam beatam? semel vitam, quia ipsa est vita, qu.c et æterna et beata: cum pervenerimus ad vitant, certum nobis crit in ea nos semper futuros. Nam si erimos ibi, ct utrum ibi semper futuri simus, incerti erimus; etiam ibi crit timor. Et si erit timor, cruciatus crit, non carnis, sed, quod pejus est, cordis. Ub: autem cruciatus, quæ beatitudo? Erit ergo nobis certum quia in illa vita semper erimus, et eam finire uon potcrimus: quia in illius regno erimus, de quo dictum cst, Et regni ejus non erit finis. Et gloriam sanctorum Dei, quorum mors est pretiosa in conspectu ejus, cnm Sapientia demonstraret, ait, sicut in fine lectionis audistis, Et regnabit eorum Dominus in perpetuum. Erimus ergo in regno magno ct sempiterno; et ideo magno et sempiterno, quia justo.","t":"What is it, brothers? When I asked whether you wanted to live, you all answered that you wanted it; whether you wanted to be healthy, you all answered that you wanted it. But health and life, if one fears lest they end, are already not life. For it is not always living, but always fearing. If always fearing, always being tormented. If the torment is everlasting, where is eternal life? We hold surely that only eternal life is happy; or rather that only life is happy: which, if not eternal, and if not perpetual in fullness, is without doubt neither happy nor life. We have found it; all agree. We have plainly found it in thought, not yet in possession. This is the possession which all seek: there is no one who does not seek it. Whether he is bad or good, he seeks it: but the good confidently, the bad impudently. Why do you seek the good, bad man? Does not your very request answer you how wicked you are, when, being bad, you seek the good? Do you not seek something belonging to another? If, then, you seek the highest good, that is, life, be good, so that you may come to the good. “If you want to come to life, keep the commandments.” But when we have come to life, why should I add “eternal”? Why should I add “happy”? Once, “life,” because that is life which is both eternal and happy: when we have come to life, it will be certain to us that we shall be in it forever. For if we are there and are uncertain whether we shall be there forever, there will be fear even there. And if there is fear, there will be torment, not of the flesh, but, what is worse, of the heart. And where there is torment, what happiness? So it will be certain to us that we shall be in that life forever and shall not be able to end it: because we shall be in his kingdom, of which it was said, “And of his kingdom there will be no end.” And when Wisdom was showing the glory of God’s saints, whose death is precious in his sight, it said, as you heard at the end of the reading, “And their Lord will reign forever.” We shall be, then, in a great and everlasting kingdom; and great and everlasting for this reason, because just.","f":"Augustine, <i>Serm.</i> 306.7 (PL 38:1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-7)."},"augustine-sermones/306.8":{"o":"Nemo fallit ibi, ncmo faliitur: non est illic ut male suspiceris de fratre tuo. Pleraque enim mala generis humani non aliunde oriuntur, nisi de suspicionibus falsis. Credis de homine quod oderit te, qui forte amat te; et per pravam suspicionem fis inimicissimus amicissimo. Quid faciat, cui non credis, ct cor suum tibi demonstrare non valet? Loquitur tibi dicens, Amo te. Sed qnia posset tibi hoc dicere ct menticns (ea sunt enim verha mentientis, quæ vera dicentis), non credendo adhuc odisti. Idco securum te facere voluit ab eo peccato, qui tibi dixit, Diligite inimicos vestros. Christiane, dilige et inimicos tuos, ne incautus oderis et amicos. Corda ergo nostra in Inc vita videre non possumus, donec veniat Dominus, ct illuminet abscondita tenebrarum, et manifestabit cogitationes cordis; et tunc laus erit unicuique a Deo.","t":"No one deceives there, no one is deceived: there is no room there for you to suspect evil of your brother. For many of the evils of the human race arise from nowhere but false suspicions. You believe of a man that he hates you, who perhaps loves you; and through a wrong suspicion you become a bitter enemy to a dear friend. What is he to do, whom you do not believe, and who cannot show you his heart? He speaks to you, saying, “I love you.” But because he could say this to you even lying (for the words of the liar are the same as those of the truthful), by not believing you still hate. Therefore he who said to you, “Love your enemies,” wanted to make you safe from that sin. Christian, love even your enemies, lest unawares you hate even your friends. So in this life we cannot see one another’s hearts, until the Lord comes and lights up what is hidden in darkness, and will make manifest the thoughts of the heart; and then each will have praise from God.","f":"Augustine, <i>Serm.</i> 306.8 (PL 38:1396; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-8)."},"augustine-sermones/306.9":{"o":"Ergo si quis nobis modo diceret, cui procul dubio crederemus, si Propheta diceret, si Deus quomodo vellet, et per quem vellet, diceret: Vivite securi, omnia vobis abundabunt, ncmo vestrum moriciur, nemo ægrotabit, nemo dolebit; abstuli mortem de genere humano, nolo quisquam moriatur, si diceret; quasi securi facti cxsultaremus, et nihil. amplius requirercmus. Sic nobis videtur omnino: Si hoc audiremus, continuo vellemus et hoc nobis addi, ut corda iNvicem videremus, nec invideremus; ut non humana suspiciene, sed divina veritate videremus: ne essem sollicitus de amico meo, de vicino meo, ne me odisset,, ne niihi maium vellet, et ipsa sollicitudine prius nolum facerem, quam paterer. Quæreremus hoc sine dubio, quæreremus certam vitam, et invice m cognitionem in cordium nostrorum. Jam enim intelligitis quam dicam vitam; ne sæpius commendando obtundam potius quam instruam. Ergo vitre vellemus n ddi veritatem, ut corda nostra inviccin nosceremus, ne nostris suspicionihus falleremur: ut de ipsa viia perpetua, quod alt ca non caderemus certi cssemus. Adde vite veritatem, et invenis vitam beatam. Nemo enim vult falli, quomodo non vult mori. Da mihi bominem qui falli vclit. Qui fallere vclint, quam multi inveniuntur: qui falli velit, nemo. Compone tecum. * Non vis falli, noli fallere: quod pati non vis, noli facere. Vis venire ad vitam ubi non fallaris, age modo vitam uhi non fallas. Vis venire ad vitam, ubi non fallaris? quis nolit? Delectat merces; non dedigneris opus, cujus merces est. Age modo vitam, ubi non fallas; et venies ad vitam, ubi non fallaris. Veraci merccs reddetur veritas, et temporaliter bene viventi merccs reddetur æternitas.","t":"So if someone were now to say to us—someone we would without doubt believe, if a prophet said it, if God said it in whatever way he wished and through whomever he wished—“Live securely; all things will abound for you; none of you will die, none will be sick, none will suffer pain; I have taken death away from the human race; I do not want anyone to die”: if he said it, we would exult as though made secure, and seek nothing more. So it seems to us altogether. But if we heard this, we would at once want this too to be added to us: that we might see one another’s hearts, and not envy; that we might see not by human suspicion but by divine truth: that I might not be anxious about my friend, about my neighbor, lest he hate me, lest he wish me ill, and by that very anxiety I do evil before I suffer it. We would seek this without doubt; we would seek a sure life, and mutual knowledge of our hearts. For you now understand what life I mean; I will not, by commending it too often, dull rather than instruct you. So we would want truth added to life, so that we might know one another’s hearts, so as not to be deceived by our suspicions; so that we might be certain about that perpetual life itself, that we would not fall from it. Add truth to life, and you find the happy life. For no one wants to be deceived, as he does not want to die. Give me a man who wants to be deceived. How many are found who want to deceive; who wants to be deceived, no one. Come to terms with yourself. You do not want to be deceived: do not deceive; what you do not want to suffer, do not do. You want to come to the life where you will not be deceived: live now the life where you do not deceive. Do you want to come to the life where you will not be deceived? Who would not? The reward delights you; do not disdain the work whose reward it is. Live now the life where you do not deceive; and you will come to the life where you will not be deceived. To the truthful, truth will be rendered as reward; and to the one who lives well in time, eternity will be rendered as reward.","f":"Augustine, <i>Serm.</i> 306.9 (PL 38:1396–1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/306-9)."},"augustine-sermones/307.1":{"o":"Cum sanctum Evangelium legeretur, crudele spectaculum antc oculus nostros constitutum est, caput sancti Joannis in disco, feralis missus crudelitatis, propter odium veritatis. Puella saltat, et sævit mater: et inter delicias et lascivias convivantium temere juratur, et impie quod juratur, impletur. Factum est Joanni quod ipse praedixerat. De Domino enim Jcsu Christo dixerat, Illum oportet cresc re, me autem minui. Iste minutus est in capite, ille crevit in cruce. Odium peperit veritas. Non potuit æquo animo tolerari, quod homo Dci sanctus monebat: qui utique salutem eorum quærebat q'los sic monebat. Responderunt illi mala pro bonis. Quid enim ille diceret, nisi quo plenus crat? Et quid illi responderent, nisi quo pleni erant? Ille triticum seminavit, sed spinas invenit. Dicebat rcgi, Non Iicet tibi habere uxorem fratris tui. Vincebat enim regem libido: tenebat apud se probibitam uxorem fratris sui. Sed eum tamen sic libebat, tit non saeviret. Honorabat eum a quo verum audiebat. Sed mulier detestabilis odium concipicbat, quod aliquando dato tempore pareret. Quando parturiebat t peperit filiam, filiam saltantem. Et rex ille qui sanctum virum habebat Joannem, qui cum propter Dominum timebat, etsi ei non obediebat, posteaquam ab illo petitum est caput Joannis in disco, contri - status est. Sed propter jurationcm ct propter conrecumbentes, misit spiculatorem, et implevit quod juravit.","t":"When the holy Gospel was read, a cruel spectacle was set before our eyes: the head of Saint John on a dish, a deadly dish of cruelty, sent because of hatred of the truth. A girl dances, and a mother rages; and amid the delights and wantonness of the banqueters an oath is sworn rashly, and what is sworn is impiously fulfilled. What John himself had foretold was done to John. For of the Lord Jesus Christ he had said, “He must increase, but I must decrease.” This one was diminished by the head; that one increased on the cross. Truth gave birth to hatred. What the holy man of God was warning could not be borne with calm mind: he who surely sought the salvation of those whom he warned so. They returned him evil for good. For what would he say, except what he was full of? And what would they answer, except what they were full of? He sowed wheat, but found thorns. He said to the king, “It is not lawful for you to have your brother’s wife.” For lust was overcoming the king: he kept with him the forbidden wife of his brother. Yet he so liked John that he did not rage against him. He honored the one from whom he heard the truth. But the detestable woman was conceiving a hatred which she would bring to birth sometime, when the time was given. When she was in labor, she gave birth to a daughter, a dancing daughter. And that king, who held John as a holy man, who feared him for the Lord’s sake even though he did not obey him, after the head of John on a dish had been asked of him, was saddened. But because of the oath and because of those reclining with him, he sent an executioner and fulfilled what he had sworn.","f":"Augustine, <i>Serm.</i> 307.1 (PL 38:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/307-1)."},"augustine-sermones/307.2":{"o":"Admonet nos locus istc, charissimi, ut propter vitam et mores vestros aliquid vobis de juramento tractemus. Falsa juratio non est leve peccatum: imo tam magnum peccatum est, falsum jurare, ut propter reatum falsæ jurationis Dominus prohibuerit omnem urationem. Ait enim: Dictum psi, Non perjurabis, reddes autem Domino jusjuraudum tuum: ego autem dico vobis, non jurare omnino, neque per cœlum, quia thronus Dei est; neque per terram, quia scabellum pedum ejus est; neque aliud quodcumque juramentum; ncque per caput tuum juraveris; qnia non potes facere capillum album aut nigrum. Sit autem in ore vestro, Est, est; Non, non. Si quid amp/ius est, a malo est ( Matth. v, 33-37 ).","t":"This passage reminds us, dearly beloved, to discuss something with you about swearing, for the sake of your life and conduct. False swearing is no light sin: indeed, to swear falsely is so great a sin that because of the guilt of false swearing the Lord forbade all swearing. For he says: “It was said, You shall not swear falsely, but you shall render to the Lord your oath. But I say to you, do not swear at all, neither by heaven, for it is the throne of God; nor by the earth, for it is the footstool of his feet; nor any other oath whatever; nor shall you swear by your head, because you cannot make one hair white or black. But let there be in your mouth, Yes, yes; No, no. Whatever is more than this is from evil.”","f":"Augustine, <i>Serm.</i> 307.2 (PL 38:1397; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/307-2)."},"augustine-sermones/307.3":{"o":"Invenimus autem in Scri pturis sanctis D minum jurate, quando ci usque ad immolationem dilecti filii obedivit Abraham. Loculus esi ci angelus de cœlo dicens: Per memetipsum:xro, dicit Dominus, quia obaudisti vocem meam, et non pepercisti filio tuo dilecto propter me, benedicens benedicum te,% et implebo semen tuum, sicut stellas cœli, et sicut arenam maris; et benedicentur in semine tuo omnes gentes. Quod videtis totum orbem terrarum Christianos implere, exhibet verax juratio Dei. Itemque in Psalmis dc Domino Jcsu Christo prophetatum est. Juravit Dominus, et non poenitebit eum: Tu es sacerdos in æternum secundum ordinem Melchisedech. Qui noverunt Scripturas, sciunt quid protulerit Melchisedech sacerdos Dci excelsi, quando benedixit Abraham. Non oportet ut hoc memoremus, propter catechumenos. Fideles tamen agnoscunt, quemadmodum ante prophetatum sit, qnod modo videmus impleri. Et unde hoc? Quia juravit Dominus. Et juravit Dominus, et Men pœnitebit eum: non quomodo Herodem poenituit quia juraverat.","t":"Yet we find in the holy Scriptures that the Lord swore, when Abraham obeyed him even to the sacrificing of his beloved son. An angel spoke to him from heaven, saying: “By myself I swear, says the Lord, because you have heeded my voice and have not spared your beloved son for my sake, I will surely bless you, and I will fill your seed like the stars of heaven and like the sand of the sea; and in your seed all nations shall be blessed.” That you see the whole world filled with Christians shows the truthful swearing of God. Again in the Psalms it was prophesied of the Lord Jesus Christ: “The Lord has sworn, and he will not repent: You are a priest forever according to the order of Melchizedek.” Those who know the Scriptures know what Melchizedek, priest of God Most High, brought forth when he blessed Abraham. We need not mention it, because of the catechumens. The faithful, however, recognize how what we now see fulfilled was prophesied before. And why so? Because the Lord swore. “And the Lord has sworn, and he will not repent”: not as Herod repented because he had sworn.","f":"Augustine, <i>Serm.</i> 307.3 (PL 38:1397–1398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/307-3)."},"augustine-sermones/307.4":{"o":"Cum ergo Dominus juravcrit, quare Dominus Christus tuos jurare prohibuit? Dico quare. Non est peccatum, verum jurare. Sed quia grande peccatum est falsum jurare, longe est a peccato falsum jurandi qui omnino non jurat: propinqut falsæ jurationi, qui vel verum jurat. Dominus ergo, qui prohibuit jurare, supra ripam te noluit ambulare, ne pes tuus in angusto labatur, et cadas. Sed Dominus juravit, inquit. Securus jurat qui mentiri nescit. Non te moveat quia Dominus juravit; quia forte non debet jurare nisi Deus. Tu enim quando juras, quid facis? Testem Deum adhibes. Tu illum, ipse se ipsum. Sed tu homo, quia in multis falleris, pierumque adhibes testem veritatem ad tuam falsitatem. Aliquando et nolens bomo perjurat, cain verum putat esse quod jurat. Non est qui. dein tantum peccatum, quantum ejus qui scit falsum esse, et tamen jurat. Quanto melior, et a peccato isto gravi omnino longe fit, qui audii Dominum Christum, et non jurat?","t":"Since, then, the Lord swore, why did the Lord Christ forbid his own to swear? I will tell you why. It is not a sin to swear truly. But because it is a great sin to swear falsely, he who does not swear at all is far from the sin of swearing falsely; he who swears even truly is near to false swearing. The Lord, then, who forbade swearing, did not want you to walk along the edge of the bank, lest your foot slip in the narrow place and you fall. “But the Lord swore,” someone says. He swears securely who does not know how to lie. Do not be moved because the Lord swore; for perhaps no one ought to swear but God. For when you swear, what do you do? You call God as witness. You call him; he calls himself. But you, a man, because you are deceived in many things, often call the truth as witness to your falsehood. Sometimes a man swears falsely even unwillingly, when he thinks what he swears is true. The sin is not as great as that of one who knows that it is false and yet swears. How much better, and wholly far from this grave sin, is he who has heard the Lord Christ and does not swear!","f":"Augustine, <i>Serm.</i> 307.4 (PL 38:1398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/307-4)."},"augustine-sermones/307.5":{"o":"Scio grave esse consuetudini vestre: sed et grave fuit consuetudini nostræ. Timendo Deum abstulimus jurationem de ore nostro. Ecce vobiscum vivimus: quis nos aliquando audivit jurantes? Numquid non consueveram quotidie jurare? At ubi legi, et timui, luctatus sum contra consuetudinem meam, in ipsa luctatione invocavi Dominum adjutorem. Præstitit mihi Dominus adjutorium non jurandi. Nihil milii facilius est, quam non jurare. Hoc ideo admonui Charitatem vestram, ne dicatis, Quis potest? 0 si Deus timeatur! o si perjuri expavescant! lingua frenatur, veritas tenetur, juratio tollitur.","t":"I know that it is hard for your habit; but it was hard for our habit too. By fearing God we took swearing out of our mouth. See, we live with you: who has ever heard us swearing? Had I not been accustomed to swear every day? But when I read and feared, I struggled against my habit; in that very struggle I called on the Lord as helper. The Lord gave me the help not to swear. Nothing is easier for me than not to swear. I have reminded Your Love of this so that you may not say, “Who can do it?” O if God were feared! O if perjurers were afraid! The tongue is bridled, truth is held, swearing is taken away.","f":"Augustine, <i>Serm.</i> 307.5 (PL 38:1398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/307-5)."},"augustine-sermones/308.1":{"o":"Propter bunc locum, quem hodie audivimus, cum Evangelium rccitaretur, dico Charitati vestræ: videtis miserum istum Herodem, Joannem sanctum virum ct Dei Irominem dilexisse: sed quoniam temere juravit ebrius lætitia et delectatione saltantis daturum se promisit quidquid illa puclla, quæ saltando placuerat, poposcisset. At ubi poposcit rcin crudelem et nefariam, contristatus est quidem; videbat enim tantum scelus Geri: sed positus inter jurationem suam et puellæ pe. titionem, ubi videbat cruentum facinus, ibi rursus timebat reatum perjurii; ne Deum offenderet perjurando, Deum offendit sæviendo. Dicit mihi aliquis: Quid ergo debuit facere Herodes? Si dixero, Non debuit jurare: quis non videat hoc eum non facere debuisse? Sed uon consulor de homine, utrum jurare debeat; scd quid facere debcat qui jur:,. vit. Ipsa est magua deliberatio. Temere juravit: quis nesciat? Tamen Lapsus est. juravit1. Ecce puella pclivit caput sancti Joannis: quid faccre debuit Herodes? Demus illi consilium. Si dixerimus, Parce Joanni, nc facias seclus; perjurium suademus. Si dixerimus, Noli perjurarc; ad scelus implendum provocamns. Mala conditio. Antequam vcniatis ergo ad istum bicipitem laqueum, tollite de ore vestro temerarias jurationes: antequam veniatis ad istam consuetudineM. malam, moneo fratres mcos, monco filios ntcos: quid opus est, ut veniatis ad hunc articulum, ubi non possumus invenire consilium?","t":"Because of this passage which we heard today when the Gospel was read, I say to Your Love: you see that this wretched Herod loved John, a holy man and man of God; but since he swore rashly, drunk with joy and the delight of the dancer, he promised that he would give whatever that girl who had pleased him by dancing asked. But when she asked for a cruel and wicked thing, he was indeed saddened, for he saw so great a crime being done: but placed between his oath and the girl’s request, where he saw a bloody crime, there again he feared the guilt of perjury; so as not to offend God by perjury, he offended God by cruelty. Someone says to me: “What then ought Herod to have done?” If I say, “He ought not to have sworn,” who does not see that he ought not to have done this? But I am not being consulted about a man, whether he ought to swear, but what he ought to do who has sworn. That is the great deliberation. He swore rashly: who does not know it? Yet he slipped; he swore. See, the girl asked for the head of Saint John: what ought Herod to have done? Let us give him counsel. If we say, “Spare John; do not commit a crime,” we advise perjury. If we say, “Do not perjure yourself,” we provoke him to commit the crime. A bad situation. Before you come, then, to that two-headed noose, take rash oaths out of your mouths: before you come to this bad habit, I warn my brothers, I warn my children: what need is there for you to come to this point, where we cannot find counsel?","f":"Augustine, <i>Serm.</i> 308.1 (PL 38:1398; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/308-1)."},"augustine-sermones/308.2":{"o":"Tamen Scripturis diligentius perscrutatis, occurrit mihi unum exemplum, ubi video pium hominem et sanctum in temerariam jurationem cecidisse, et maluisse non facere quod juraverat, quam jurationem suam fuso hominis sanguine implere. Commemoro ergo Charitatcm vestram. Quando Saul sanctum David persequebatur ingratus, ille cum suis ibat quocumque poterat, ne inveniretur a Saule et occideretur. Et quodam dic ab homine divite, qni vocabatur Nabal, ct tondebat ovcs suas, petivit sustentaculum victus, sibi et eis qui cuMi illo erant. Immiseneon dare noluit, et quod est gravius, coutumeliose respondit. Juravit sanctus David, cum occisurum se esse. Erat enim armatus. Et quod facile fucrat, et juste facere ira persuadente videbatur, incautus fudit jurationem; ct coepit ire, ut faceret quod juraverat. Occurrit Abigail uxor Nabal, et tun, ei necessaria quae poposcerat. Supplicitcr cum rogavit, flexit, ct a mariti sanguine revocavit (I Reg. XXV). Juravit temere, sed non implevit jurationem majore pictatc. Proinde, charissimi, iterum redco ad monendos vos. Ecce sanctus David, non quidem iratus sanguinem hominis fudit; sed cum falsum jurasse negare quis poterit? De duobus peccai is elegit minus: sed minus fuit illud in comparalionc majoris. Nam per se ipsum appensum, magnum malum est falsa juratio. Prius ergo laborare debetis, et confligere adversus consuetudinem vestram malam, malam, malam, et valde maiam; et tollere jurationem de oribus vestris.","t":"Yet, searching the Scriptures more carefully, one example occurs to me where I see a devout and holy man fall into a rash oath, and prefer not to do what he had sworn rather than fulfill his oath by shedding a man’s blood. Let me remind Your Love. When Saul ungratefully persecuted holy David, he went with his men wherever he could, so as not to be found by Saul and killed. And one day he asked a rich man called Nabal, who was shearing his sheep, for support of food for himself and those with him. The man refused to give it, and, what is worse, answered insultingly. Holy David swore that he would kill him. For he was armed. And what would have been easy, and seemed just to do with anger urging it, he poured out an oath incautiously; and he began to go to do what he had sworn. Abigail, Nabal’s wife, met him and brought him the necessities he had asked for. She begged him humbly, bent him, and called him back from her husband’s blood. He swore rashly, but did not fulfill the oath, out of greater piety. So, dearly beloved, I return again to warning you. See, holy David did not indeed in anger shed a man’s blood; but who can deny that he swore falsely? Of two sins he chose the lesser: but it was lesser in comparison with the greater. For weighed by itself, false swearing is a great evil. So you must first labor and fight against your habit, bad, bad, bad, and very bad, and take swearing out of your mouths.","f":"Augustine, <i>Serm.</i> 308.2 (PL 38:1398–1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/308-2)."},"augustine-sermones/308.3":{"o":"Si quis autem provocaverit te ad jurationem, ut forte sic sibi existimet satisfieri posse, si juraveris de illa rc quam putat te commisisse aut fecisse, et forsitan non fecisti; nc remaneat in illo mala suspicio, si juraveris tu, non sic peccas quomodo ille qui tc provocavit: quia dixit Dominus Jesus, Sit in ore vestro, Est, est; Non, non. Si quid amplius eat, a malo est ( Matth. v, 37). Loquebatur autem de juratione, ubi nos intelligere voluit ipsam jurationem a malo esse. Si ab alio provocatus fueris, ab ipsius malo erit quod juras, non a tuo. Et hoc est prope a malo commum generis Immani, quoniam corda nostra videre non possumus. Nam si corda nostra vidcremus, cui juraremus? Quando a nobis cxigcretur juratio, quando videretur oculis proximi ipsa cogitatio?","t":"But if someone challenges you to swear—perhaps he thinks he can be satisfied if you swear about the matter which he thinks you committed or did, and perhaps you did not do it—so that a bad suspicion may not remain in him, if you swear, you do not sin as he does who challenged you: because the Lord Jesus said, “Let there be in your mouth, Yes, yes; No, no. Whatever is more than this is from evil.” He was speaking of swearing, where he wanted us to understand that swearing itself is from evil. If you have been challenged by another, what you swear will be from his evil, not from yours. And this is almost from the common evil of the human race, since we cannot see one another’s hearts. For if we saw one another’s hearts, to whom would we swear? When would an oath be demanded of us, when the very thought would be seen by the neighbor’s eyes?","f":"Augustine, <i>Serm.</i> 308.3 (PL 38:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/308-3)."},"augustine-sermones/308.4":{"o":"Seribite in cordibus vestris quod dico: Ille autcm qui hominem provocavit ad jurationem, ct scit cum falsum esse juraturum, vincit homicidam. Quia homicida corpus occisurus cst, ille animam; imo duas animas, et ejus quem jurare provocavit, et suam. Scis verum esse quod dicis, et falsum essc quod ille dicit, et jurare compellis? Ecce jurat, ecce pejerat, ecce perit: tu quid invenisti? Imo et tu peristi, qui de illius morte te saliare voluisti.","t":"Write in your hearts what I say: but he who challenged a man to swear, and knows that he will swear falsely, surpasses a murderer. For a murderer kills a body, he a soul; or rather two souls, both that of the man he challenged to swear and his own. You know that what you say is true and that what he says is false, and you compel him to swear? See, he swears, see, he perjures himself, see, he perishes: what have you gained? Rather, you too have perished, you who wanted to satisfy yourself with his death.","f":"Augustine, <i>Serm.</i> 308.4 (PL 38:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/308-4)."},"augustine-sermones/308.5":{"o":"Aliquid dicam, quod nunquam dixi Charitati vestræ, in hoc populo, quod contigit in hac ecclesia. Fuit hic homo quidam simplex, innocens, bene fidelis, a multis vestris, id est, Hipponensibus, imo ab omnibus cognitus, Tutuslymeni vocatus. Tutumlymeni quis vestrum non novit, qui eives estis? Ab illo audivi quod dico. Nescio quis negavit ei, vel quod commendaverat, vel quod ei debebatur; ct hominis fidei sc commisit. Commotus provocavit cum ad jusjurandum. Juravit ille, iste perdi- 4il: sed isto perdente, ille penitus periit. Dicebat ergo iste Tutuslymeni bomo gravis et fidelis, ipsa no. cte exhibitum se fuissc ad judicem, et cum magno impetu atque terrore se pervenisse ad præsidentem excelsum quemdam et admirabilem virum, cui parebat officium similiter excelsorum, jussum fuisse perturbatum retro revocari, et interrogatum fuisse his verbis: Quare provocasti hominem ad jurationem, quem scicbas falsum esse juraturum? Respondit ille: Negavit mihi rem meam. Responsam est illi: Et nonne melius erat, ut rem tuam qnam exigcbas perderes, quam animam hominis istius falsa juratione perimeres? Prostratus jussus est ca;di. Cæsus est tam graviter, ut in dorsa evigilantis vestigia plagarum apparerent. Sed dictum est illi, postquam emendatus est i Parcitur innocentiæ tuæ, de caitero cave ne factas. Fecit quidem illc grave peccatum, et emendatus est: sed multo gravius peccatum faciet, qui post istum meam sermonem et istam meam admonitionem et exhortationem tale aliquid fecerit. Cavete a falsa jura. tione, cavete a temeraria juratione. Ab his duobus malis securissime cavebitis, si consuetudinem jurandi a vobis abstuleritis.","t":"I will tell something I have never told Your Love among this people, which happened in this church. There was here a certain man, simple, innocent, a good believer, known to many of you, that is, the people of Hippo, or rather to all, called Tutuslymeni. Which of you who are citizens did not know Tutuslymeni? I heard what I tell from him. Someone or other denied to him either what he had entrusted to him or what was owed to him; and he had trusted himself to the man’s good faith. Upset, he challenged him to an oath. That man swore; this one lost: but while this one lost, that one utterly perished. So this Tutuslymeni, a serious and faithful man, said that that very night he was brought before a judge, and with great violence and terror he came to a lofty and wonderful person presiding, whom an attendance of similarly lofty persons obeyed; that, terrified, he was ordered to be brought back, and was questioned in these words: “Why did you challenge a man to an oath whom you knew would swear falsely?” He answered: “He denied me what was mine.” It was answered him: “And would it not have been better for you to lose what was yours, which you were demanding, than to destroy that man’s soul by a false oath?” He was laid down and ordered to be beaten. He was beaten so severely that on his back, when he awoke, the marks of the blows appeared. But it was said to him, after he had been corrected: “Your innocence is spared; for the future, take care not to do it.” He indeed committed a grave sin, and was corrected: but a much graver sin will he commit who, after this sermon of mine and this admonition and exhortation, does anything of the kind. Beware of false swearing; beware of rash swearing. You will most securely beware of these two evils if you take away from yourselves the habit of swearing.","f":"Augustine, <i>Serm.</i> 308.5 (PL 38:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/308-5)."},"augustine-sermones/309.1":{"o":"Sermonem a nobis debitum auribus et cordibus vestris exigit tam grata et rcligiosa solemnitas, qua passionem beati Martyris celebramus. Tristis procul dubio tunc Ecclesia fuit, non damno cadentis, sed desiderio rccedeniis; semper cupiens videre præsentem tam bonum rectorem atque doctorem. Sed quos afflixerat sollicitudo certaminis, consolata est corona victoris. Et nunc, non sollum sine ulla tristitia, verum etiam cum ingenti lætitia cuncta quæ tunc gesta sunt legendo et diligendo recolimus; dicque isto gaudere jam concessum cst, non timere. Neque cnim cum formidamus terribiliter venientem, sed expectamus hilariter redeuntem. Placet itaque universam illam fidelissimi et fortissimi et gloriosissimi Martyris passionem cum exsultatione recordari præteritam, quam tunc fratres cum sollicitudine sustinuere futuram.","t":"So welcome and devout a solemnity, on which we celebrate the passion of the blessed martyr, demands from us the sermon owed to your ears and hearts. Without doubt the Church was sad then, not at the loss of one falling, but from longing for one departing; always desiring to see so good a ruler and teacher present. But those whom anxiety about the contest had afflicted, the crown of the victor consoled. And now, not only without any sadness, but even with great joy, we recall by reading and loving all that was done then; and it is now granted to rejoice on this day, not to fear. For we do not dread it as coming terribly, but await it gladly as it returns. It is pleasing, then, to recall with exultation as past that whole passion of the most faithful, most brave, and most glorious martyr, which the brothers then endured with anxiety as future.","f":"Augustine, <i>Serm.</i> 309.1 (PL 38:1399; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/309-1)."},"augustine-sermones/309.2":{"o":"Primo igitur quod pro fide confessionis Christi in exilium Curubin missus cst, nan sancto Cypri. no aliquid nocitum, sed multum illi præstitum est civitati. Quo enim ipse mitteretur, ubi ille non esset, propter cujus testimonium mittebatur? Christus ergo qui ait, Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi, in omni loco membrum suum excipiebat, quocumque furor inimici pellebat. 0 stulta infidelitas persequentis! Si quæris cxtilium quo Christianns jubeatur ire; prius, si potes, inveni unde Christus cogatur cxirc. De patria sua in alienam te arbitraris excludere hominem Dei, in Christo nusquam exsulem, in carne ubique peregriuum. Sed jain considerare et commemorare delectat post illud, quod Cyprianus non senserat, sed inimiens putabat exsilium, quid ex ordine passionis ipsius consecutum sit. Cum enim Cyprianus sanctus martyr electus a Deo de civitate Curubitana, in quam exsilio præcepto Aspasii Paterni proconsulis missus fuerat, regressus esset; in hortis suis manebat: et inde quotidie sperabat veniri ad se, sicut ostensunt illi crat.","t":"First, then, that for the faith of confessing Christ he was sent into exile to Curubis: no harm was done to Saint Cyprian, but much was given to that city. For where could he be sent where he would not be, for whose testimony he was being sent? So Christ, who says, “Behold, I am with you all days to the end of the age,” received his member in every place, wherever the enemy’s fury drove him. O foolish unbelief of the persecutor! If you seek an exile to which a Christian is to be ordered to go, first find, if you can, a place from which Christ may be compelled to go out. You think you are excluding the man of God from his homeland into a foreign one, he who is nowhere an exile in Christ, everywhere a pilgrim in the flesh. But now it delights us to consider and recall what followed in the order of his passion after that which Cyprian had not felt, but the enemy thought, an exile. For when Saint Cyprian, the martyr chosen by God, had returned from the city of Curubis, to which he had been sent into exile by order of the proconsul Aspasius Paternus, he stayed in his gardens; and from there he hoped every day that they would come for him, as had been shown to him.","f":"Augustine, <i>Serm.</i> 309.2 (PL 38:1399–1400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/309-2)."},"augustine-sermones/309.3":{"o":"Quid jam fremeret persecutoris impetus adversus cor semper paratum, accedente etiam Domini revelatione fitmatum? Quando enim desereret patientem, quem non est passus præoccupari nescientem? Jam ergo quod ad eum passioni exhibendum duo missi sunt, qui eum etiam secum in curriculum levaverunt in medioque posuerunt; et hoc divinae admonilionis fuit, ut gau. dens recoleret ad ejus corpus se pertinere, qui inter iniquos deputatus est. Christus namque inter duos latrones ligno suspensus, ad exemplum patientiae præbebatur. Cyprianus autem inter duos apparitorcs, ad passioncm curru portatus Christi vestigia sequebatur.","t":"How could the persecutor’s onset now rage against a heart always prepared, strengthened moreover by a revelation of the Lord? For when would he desert one suffering, whom he did not allow to be caught unawares? Now, that two were sent to bring him to his passion, who even lifted him with them into the chariot and set him in the middle: this too was of divine admonition, so that he might gladly recall that he belonged to the body of him who was reckoned among the wicked. For Christ, hung on the wood between two thieves, was offered as an example of patience; Cyprian, carried in a chariot between two officers to his passion, followed the footsteps of Christ.","f":"Augustine, <i>Serm.</i> 309.3 (PL 38:1400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/309-3)."},"augustine-sermones/309.4":{"o":"Quid illud quod cum in alium diem dilatus apud custodes esset, atque illuc se multitudo fratrum ac sororum congregans, pro foribus pernoctaret, custodiri puclias præcepit, quanta intentione considerandum? quanta laude prædicandum? quanto præconio commendandum estY Vicina corporis morte, non moriebatur in animo pastoris vigilantia pastoralis; et cura luendi dominici gregis usque ad extremum vitæ hujus diem mente sobria tenebatur: nee excutiebat ab animodiligentiam fidelissimi dispensatoris, manus jam proxima cruenti carnificis. Ita se martyrem cogitabat futurum, ut esse non obliviscerctur episcopum: magis curans quam rationem pastorum principi de commissis sibi ovibus redderet, quam quid infideli proconsuli de fide propria responderet. Amabat quippe eum, qui Petro dixerat, Amas me? Pasce oves meas. Et pascebat oves rjus, pro quibus sanguinem fundere iIlum imitans præparabat. Custodiri pucllas præcepit, sciens non solum schabere simplicem Dominum, sed etiam versipellem adversarium. Itaque adversus Iconem aperte frementem in confessione virile pectus armabat, adversus lupum insidiantem gregi sexum femineum muniebat.","t":"What of that—when he was put off to another day and was with the guards, and a crowd of brothers and sisters gathered there and spent the night before the doors, he ordered that the girls be guarded—with what attention is it to be considered? With what praise proclaimed? With what renown commended? With the death of the body near, the pastoral vigilance did not die in the pastor’s soul; and the care of guarding the Lord’s flock was held with a sober mind to the last day of this life: nor did the hand of the bloody executioner, already near, shake out of his mind the diligence of a most faithful steward. He so thought of himself as about to be a martyr that he did not forget that he was a bishop: caring more what account he would render to the prince of shepherds of the sheep entrusted to him than what he would answer the unbelieving proconsul about his own faith. For he loved him who had said to Peter, “Do you love me? Feed my sheep.” And he fed his sheep, for whom, imitating him, he was preparing to shed his blood. He ordered the girls to be guarded, knowing that he had not only a simple Lord but also a crafty adversary. And so against the lion roaring openly he armed his manly breast in confession; against the wolf lying in wait for the flock he fortified the female sex.","f":"Augustine, <i>Serm.</i> 309.4 (PL 38:1400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/309-4)."},"augustine-sermones/309.5":{"o":"1ta vere sibi consulit, qni Deum judicem cogitat, apnd quem causam gestæ hujus vitæ atquc ab illo sibi muneris injuncti quisque dicturus cst: ubi omnis homo recipit, sicut testatur Apostolus, quai per corpus gessit, sive bonum, sive maium. Ita sibi consulit, qni ex fide vivens, et satagens ne an extremo præoccupetur die, extremum computat omnem diem, et sic Deo placitos mores perducit usque ad extremum diem. Ila sibi beatus Cyprianus et episcopus misericordissimus, ct martyr fidelissimus, consulebat, non sicut eum lingua subdola diaboli per os possessi a se impii judicis monere videbatur dicens, Consule tibi. Cum enim cjus immobilem mentem videret, quando ei dixit, Jusserunt te principes cærimoniari1; responditque il!e, Non facio: adjecit et ait, Consule tibi. Ipsa est lingua subdola dia. boli: etsi non hujus qui nesciebat quid loqueretur, illius tamen qui per eum loquebatur. Loquebatur enim proconsul, non lam secundom princi, es homines, quorum jussa sibimet injuncta jactabat, quali secuudum principem potestatis aeris de quo Apostolus dicit, Qui operatur in filiis diffidentiæ: quem per hujus quoque linguam Opt'rari Cyprianus noverat, quod ipse uon noverat. Noverat, inquam. Cyprianus, cum a proconsule audirct, Consule libi quod caro et sanguis diceret stolide, hoc diabolum dicere subdolc: atque intuebatur in uno opere duos; istum oculis, illum fide. Nolebat cum iste mori, nolcbat ille coronari: proinde circa istum placidus, circa illum cautus; huic aperte respondebat, illum occulte vincebat.","t":"He truly takes counsel for himself who thinks of God as judge, before whom each will plead the case of this life as lived and of the office laid on him by him: where every man receives, as the apostle testifies, what he has done through the body, whether good or evil. He takes counsel for himself who, living by faith and anxious not to be caught unprepared by the last day, counts every day as the last, and so carries conduct pleasing to God through to the last day. So blessed Cyprian, a most merciful bishop and a most faithful martyr, took counsel for himself; not as the deceitful tongue of the devil seemed to advise him through the mouth of the impious judge whom he possessed, saying, “Take counsel for yourself.” For when he saw his unmoved mind, when he said to him, “The emperors have ordered you to perform the ceremonies,” and he answered, “I do not do it,” he added and said, “Take counsel for yourself.” This is the deceitful tongue of the devil: even if not of this man, who did not know what he was saying, yet of that one who spoke through him. For the proconsul was speaking not so much according to the princes, the men whose orders laid on him he boasted of, as according to the prince of the power of the air, of whom the apostle says, “who works in the children of unbelief”: whom Cyprian knew to be working through this man’s tongue too, which the man himself did not know. Cyprian knew, I say, when he heard from the proconsul, “Take counsel for yourself,” that what flesh and blood said stupidly, the devil said deceitfully: and he beheld two in one work, the one with his eyes, the other by faith. The one did not want him to die, the other did not want him to be crowned: and so toward the one he was calm, toward the other cautious; he answered the one openly, he conquered the other secretly.","f":"Augustine, <i>Serm.</i> 309.5 (PL 38:1400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/309-5)."},"augustine-sermones/309.6":{"o":"Fac, inquit, quod tibi præceptum est: in rs tam justa nulla est consultutio. Dixcrat quippe ille, Consule tibi. Ad hoc responsum cst, In re tam justa nulla est consultatio. Consulit enim qui consilium vel impertit, vel quærit. Sed proconsul non a Cypriano consilium accipere volcbat, sed cum potius ut a se acciperet, admonebat. At ille, In re, inquit, tam juste nulla eat consultatio. Non adhuc consulo, quia non adhuc dubito: abstulit cnim milii dubitationem ipsa justitia. Justus autem, ut securus moriamur in carne, certus vivit in fide. Præcesserant Cyprianum multi martyres, quosflagrantissimis exhortationibus suis ad vincendum diabolum accenderat; et crat utique justum ut quos veridicus loquendo præmiserat, patiendo intrepidus sequeretur: ergo in re tam justa nulla est consultatio. Quid ad hæc dicamus? quid ad hæc exsultemus? Tanta conceptione gaudiorum, in quid erumpat cornostrum et os nostrum, nisi in ipsam venerabilis Martyris ultimam vocem? Cum euim Galerius Maximus decretum ex libello recitasset: Tascium I Cyprianum gladio animadverti placet. Respondit ille, Deo gratias. Habentes igitur de re tanta memoriam præsentis loci, festivitatem solemnissimi diei, propositionem saluberrimi exempli, omnibus medullis nostris dicamus et nos, Deo gratias.","t":"“Do,” he said, “what you have been ordered: in so just a matter there is no taking counsel.” For he had said, “Take counsel for yourself.” To this the answer was, “In so just a matter there is no taking counsel.” For one takes counsel who either gives counsel or seeks it. But the proconsul did not want to receive counsel from Cyprian, but rather urged him to receive it from himself. But he said, “In so just a matter there is no taking counsel.” I am not still taking counsel, because I am not still in doubt: justice itself has taken doubt away from me. But the just man, so that we may die securely in the flesh, lives certain in faith. Many martyrs had gone before Cyprian, whom he had kindled by his most ardent exhortations to conquer the devil; and it was surely just that he should follow fearlessly in suffering those whom, speaking truly, he had sent ahead: so in so just a matter there is no taking counsel. What shall we say to this? How shall we exult at this? With so great a conception of joys, into what should our heart and our mouth break forth, if not into the very last word of the venerable martyr? For when Galerius Maximus had read the decree from the tablet, “It is resolved that Thascius Cyprian be punished with the sword,” he answered, “Thanks be to God.” Having, then, of so great a matter the memory of this present place, the festivity of a most solemn day, the setting forth of a most salutary example, let us too say with all our inmost being, “Thanks be to God.”","f":"Augustine, <i>Serm.</i> 309.6 (PL 38:1400; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/309-6)."},"augustine-sermones/31.1":{"o":"Psalmus qui cantatur Domino, videtur sanctis martyribus convenire: sed si membra Christi sumus, sicut esse debemus, ad omnes nos pertinere intelligamus. Qui seminant in lacrymis, in gaudio metent. Euntes ibant et flebant, mittentes semina sua: venientes autem venient cum exsultatione, portantes manipulos suos. Quo euntes, et unde venientes? Quid seminantes in lacrymis? quae sunt semina? qui manipuli? Euntes in mortem, venientes a morte. Euntes nascendo, venientes resurgendo. Seminantes opera bona, metentes mercedem æternam. Semina ergo sunt nostra, quidquid boni fecerimus, manipuli nostri, quod in fine recipiemus. Si ergo bona sunt semina, bona opera; quare cum lacrymis, dum hilarem datorem diligat Deus?","t":"The psalm that is being sung to the Lord seems to suit the holy martyrs; but if we are members of Christ, as we ought to be, let us understand that it pertains to all of us. “Those who sow in tears will reap in joy. Going, they went and wept, casting their seeds; but coming, they will come with exultation, carrying their sheaves.” Going where, and coming from where? Sowing what in tears? What are the seeds? What are the sheaves? Going into death, coming from death; going by being born, coming by rising again; sowing good works, reaping an eternal reward. Our seeds, then, are whatever good we do; our sheaves, what we shall receive at the end. If, then, the seeds are good, good works, why are they sown with tears, since God loves a cheerful giver?","f":"Augustine, <i>Serm.</i> 31.1 (PL 38:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/31-1)."},"augustine-sermones/31.2":{"o":"Hic primum videte, charissimi, quomodo maxime ad beatos martyres verba ista pertineant. Nulli enim tantum impenderunt, quam illi qui se ipsos impenderunt: sicut dicit apostolus Paulus, Et ipse impendar pro animabus vestris. Impenderunt enim se ipsos confitendo Christum; et implendo in ejus adjutorio quod dictum est, Ad mensam magnam sedisti, scito quoniam talia te oportet præparare ( Eccli. xxxi, 42). Quæ est magna mensa, nisi unde accipimus corpus Christi et sanguinem? Quid est, Scito quoniam talia te oportet præparare; nisi quod beatus Joannes exponit, Sicut Christus pro nobis animam suam posuit, sic et nos debemus, pro fratribus animas ponere? Ecce quantum impenderunt. Sed numquid perierunt, quando securitatem a Domino etiam de capillo acceperunt? Perit manus, ubi non perit pilus? Perit caput, ubi non perit capillus? Ubi non perit palpebra, perit oculus? Hac ergo accepta magna securitate, impenderunt se ipsos. Operibus ergo bonis seminemus, cum tempus est, dicente Apostolo, Qui parce seminat, parce et metet. Infatigabiles, inquit, cum tempus habemus operemur bonum ad omnes, maxime autem ad domesticos fidei. Et iterum: Bonum, inquit, facientes non deficiamus; tempore enim suo metemus. Qui defecerit in semine, non gaudebit in messe.","t":"Here first see, dearly beloved, how these words pertain above all to the blessed martyrs. For no one spent so much as those who spent themselves, as the apostle Paul says, “And I myself will be spent for your souls.” For they spent themselves by confessing Christ, and by fulfilling with his help what was said: “You have sat at a great table; know that you must prepare the same.” What is the great table, if not the one from which we receive the body and blood of Christ? What does “know that you must prepare the same” mean, if not what blessed John explains: “As Christ laid down his life for us, so we too ought to lay down our lives for the brothers”? See how much they spent. But did they perish, when they had received an assurance from the Lord even about a hair? Does a hand perish where a hair does not perish? Does a head perish where a hair of the head does not perish? Where an eyelash does not perish, does an eye perish? Having received this great assurance, then, they spent themselves. So let us sow with good works while there is time, as the apostle says, “He who sows sparingly will also reap sparingly.” “Untiring,” he says, “while we have time, let us do good to all, but especially to those of the household of faith.” And again: “Doing good,” he says, “let us not lose heart; for in due season we shall reap.” He who fails in the sowing will not rejoice in the harvest.","f":"Augustine, <i>Serm.</i> 31.2 (PL 38:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/31-2)."},"augustine-sermones/31.3":{"o":"Quare ergo in lacrymis, cum omnia bona opera nostra habere debeant hilaritatem? Et quidem de martyribus dici potest, quia cum lacrymis seminaverunt. Fortiter enim certaverunt, et in magnis tribulationibus fuerunt. Nam ut eorum lacrymas Christus consolaretur, transtulit eos et transfiguravit eos in se, et dixit: Tristis est anima mea usque ad mortem. Verumtamen, fratres mei, videtur mihi quod caput nostrum infirmioribus suis membris compassum est, ne de se forte membra infirma desperarent, et sicut est humana fragilitas, morte propinquante perturbarentur, et dicerent non se ad Deum pertinere; nam si pertinerent, gauderent. Ideo prius Christus dixit, Tristis est anima mea usque ad mortem. Pater, si fieri potest, transeat a me calix iste. Quis hoc dicit? Quae potestas, quae infirmitas? Audite quae dicit: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Nemo tollet eam a me, sed ego pono eam, et iterum sumo eam. Hæc potestas tristis erat, quando faciebat quod non faceret, nisi voluisset. Potestate enim fecit, non conditione; quia ipse voluit, non quia Judæus potuit. Transfiguravit ergo in se infirma membra corporis sui. Et forte de illis dictum est, Qui seminant in lacrymis, in gaudio metent: id est, de infirmioribus. Non enim in lacrymis seminabat ille ipsius Christi magnus præco, quando dicebat: Ego enim immolor, et tempus meæ resolutionis instat. Bonum certamen certavi, cursum consummavi, fidem servavi: de cætero superest mihi corona justitiæ, corona de manipulis; superest, inquit, mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex: quasi diceret, Reddet mihi messem, cui me ipsum impendo sementem. Hæc verba, quantum intelligimus, fratres, exsultantis sunt, non plorantis. Numquid quando ista dicebat, in lacrymis erat? Nonne similis erat hilari datori, quem diligit Deus? Ad infirmos ergo referamus hæc verba, ut nec ipsi desperent qui in lacrymis seminarunt: quia etsi seminarunt in lacrymis, transiet dolor et gemitus: transit tristitia cum fine, et venit lætitia sine fine.","t":"Why then in tears, when all our good works ought to be cheerful? And indeed it can be said of the martyrs that they sowed with tears. For they fought bravely and were in great tribulations. Indeed, so that Christ might console their tears, he took them over and transfigured them into himself, and said, “My soul is sorrowful even to death.” Yet, my brothers, it seems to me that our Head had compassion on his weaker members, lest the weak members should perhaps despair of themselves, and, human frailty being what it is, be troubled as death drew near, and say that they did not belong to God, since if they belonged to him they would rejoice. That is why Christ first said, “My soul is sorrowful even to death. Father, if it is possible, let this cup pass from me.” Who says this? What power is this, what weakness? Hear what he says: “I have power to lay down my life, and I have power to take it up again. No one takes it from me, but I lay it down, and I take it up again.” This power was sorrowful when it was doing what it would not have done unless it had willed. For he did it by power, not by the condition of his nature; because he himself willed it, not because a Jew was able to do it. So he transfigured into himself the weak members of his body. And perhaps it was of them, that is, of the weaker ones, that it was said, “Those who sow in tears will reap in joy.” For that great herald of Christ was not sowing in tears when he said, “For I am being offered, and the time of my release is at hand. I have fought the good fight, I have finished the course, I have kept the faith; for the rest, there remains for me the crown of righteousness”: a crown made of sheaves. “There remains for me,” he says, “the crown of righteousness, which the Lord, the just judge, will render to me on that day”: as if he said, “He will render me the harvest, for whom I spend myself as seed.” These words, as far as we understand them, brothers, are those of one exulting, not weeping. When he said these things, was he in tears? Was he not like the cheerful giver whom God loves? Let us refer these words, then, to the weak, so that even those who sowed in tears may not despair: for even if they sowed in tears, sorrow and groaning will pass away; sadness passes with an end, and joy comes without end.","f":"Augustine, <i>Serm.</i> 31.3 (PL 38:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/31-3)."},"augustine-sermones/31.4":{"o":"Verumtamen, charissimi, ecce quomodo mihi videtur ad omnes pertinere quod dictum est, Qui seminant in lacrymis, in gaudio metent. Euntes ibant et flebant, mittentes semina sua: venientes autem venient cum exsultatione, tollentes manipulos suos. Audite si, adjuvante Domino, explicare potuero, quemadmodum ad omnes pertineat, Euntes ibant et flebant. Ex quo nascimur, imus. Quis enim stat? Quis non ex quo viam intravit, cogitur ambulare? Infans natus est, crescendo ambulat: mors finis est. Inde jam veniendum est, sed cum exsultatione. Quis enim non hic plorat in via ista mala, quando ipse infans inde incipit? Utique infans quando nascitur, de angustiis uteri in hujus mundi latitudinem funditur, de tenebris procedit ad lucem: et tamen de tenebris veniens ad lucem, plorare potest, videre non potest. [Est enim vita ista, ut quando gaudetur hic, time ne fallat; quando hic ploratur, roga ut evadas: et transit tribulatio, et venit tribulatio.] Et rident homines, et plorant homines: et quod rident homines, plorandum est. Sed plorat alius damnum suum, plorat alius pressuram suam, quia in carcere est constitutus; plorat alius quod amiserit mortuum aliquem charissimorum suorum: ille hinc, iste hinc. Justus unde? Primo de his omnibus: justus enim plorat veraciter plorantes steriliter. Plorat plorantes, plorat ridentes: quia et qui plorant de rebus vanis, inaniter plorant; et qui rident de rebus vanis, malo suo rident. Ille ubique plorat, plus ergo ipse plorat.","t":"Yet, dearly beloved, see how it seems to me that what was said pertains to all: “Those who sow in tears will reap in joy. Going, they went and wept, casting their seeds; but coming, they will come with exultation, bearing their sheaves.” Listen, and see whether with the Lord’s help I can explain how “Going, they went and wept” pertains to all. From the moment we are born, we go. For who stands still? Who, once he has entered the road, is not forced to walk? An infant is born; by growing he walks: death is the end. From there we must come back, but with exultation. For who does not weep here on this evil road, when the infant himself begins with it? Certainly the infant, when he is born, is poured out from the narrowness of the womb into the breadth of this world; he comes forth from darkness into light; and yet, coming from darkness into light, he can weep; he cannot see. [For this life is such that when there is rejoicing here, fear that it may deceive; when there is weeping here, pray that you may escape; and tribulation passes, and tribulation comes.] And people laugh, and people weep; and what people laugh at is to be wept over. But one weeps for his loss, another weeps for his distress because he has been put in prison, another weeps because he has lost by death one of his dearest: one for this, another for that. The just man, for what? First, for all of these: for the just man truly weeps for those who weep fruitlessly. He weeps for those who weep, he weeps for those who laugh: because those who weep over vain things weep emptily, and those who laugh over vain things laugh to their own harm. He weeps everywhere; so he weeps more.","f":"Augustine, <i>Serm.</i> 31.4 (PL 38:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/31-4)."},"augustine-sermones/31.5":{"o":"Sed venient cum exsultatione portantes manipulos suos. Vides ergo hominem justum, cum facit opus bonum, hilarem esse? Ita plane hilarescit. Hilarem enim datorem diligit Deus. Quando ergo plorat? Quando bona opera sua orando commendat. Orationes sanctorum voluit commendare Psalmus, orationes peregrinantium, orationes in hac via laborantium, orationes amantium, orationes gementium, orationes æternæ patriæ suspirantium, donec ea visa satientur qui nunc in moerore sunt constituti. Etenim, fratres mei, quamdiu sumus in corpore, peregrinamur a Domino (Id. v, G). Non desiderat patriam peregrinatio sine lacryma. Si desideras quod non habes, funde lacrymas. Nam unde dicturus es Deo: Posuisti lacrymas meas in conspectu tuo? Unde dicturus es Deo: Factæ sunt mihi lacrymæ meæ panis die ac nocte? Panis mihi factæ sunt: consolatæ sunt gementem, paverunt esurientem. Factæ sunt mihi lacrymæ meæ panis die ac nocte. Unde? Dum dicitur mihi quotidie, Ubi est Deus tuus? Quis justus non habuit istas lacrymas? Qui non habuit, peregrinum se esse non doluit. Qua fronte ad patriam venit, qui non absens suspiravit? Nonne quotidie nobis dicitur, Ubi est Deus tuus? Discite, fratres mei, discite de paucis esse. Bene vivite, ambulate viam Dei; et videte quia auditis, Ubi est Deus tuus? Felices eritis, cum hoc audieritis; infelices, si dixeritis. Quando enim defendimus fidem christianam, et respondetur nobis, Ecce prædicatur ubique nomen Christi, quare abundant mala? quid aliud dicitur, nisi, Ubi est Deus tuus? Qui audit, gemit; quia qui dicit, petit.","t":"“But they will come with exultation, carrying their sheaves.” Do you see, then, that the just man is cheerful when he does a good work? He certainly is cheerful: “For God loves a cheerful giver.” When, then, does he weep? When by praying he commends his good works to God. The psalm wished to commend the prayers of the saints: the prayers of pilgrims, the prayers of those who labor on this road, the prayers of those who love, the prayers of those who groan, the prayers of those who sigh for the eternal homeland, until they are filled with the sight of it, who are now set in grief. For indeed, my brothers, “as long as we are in the body, we are away from the Lord.” A pilgrimage that longs for the homeland is not without tears. If you desire what you do not have, pour out tears. Otherwise how will you say to God, “You have set my tears in your sight”? How will you say to God, “My tears have become my bread day and night”? They have become bread to me: they consoled me as I groaned, they fed me as I hungered. “My tears have become my bread day and night.” Why? “While it is said to me daily, Where is your God?” What just man has not had these tears? Whoever has not had them has not grieved at being a pilgrim. With what face will he come to the homeland who did not sigh for it while away? Is it not said to us daily, “Where is your God?” Learn, my brothers, learn to be among the few. Live well, walk in the way of God, and see that you hear, “Where is your God?” You will be happy when you hear this; unhappy if you say it. For when we defend the Christian faith and the answer comes back to us, “See, the name of Christ is preached everywhere; why do evils abound?”, what else is said but “Where is your God?” He who hears it groans, because he who says it is attacking.","f":"Augustine, <i>Serm.</i> 31.5 (PL 38:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/31-5)."},"augustine-sermones/31.6":{"o":"Sunt lacrymae piorum, sunt lacrymæ sanctorum, quas indicant orationes eorum. Bene operatur, et hilaris est: et plorat ut bene operetur: plorat quia bene operatus est. Plorando exigit bonum opus, plorando commendat bonum opus quod fecit. Crebræ ergo sunt lacrymæ justorum, sed in ista via: numquid in patria? Quare non in patria? Quia venientes venient in exsultatione, portantes manipulos suos. Felicitas venit, numquid lacryma redit? Porro autem illi qui hic inaniter plorant, inaniter rident, cupiditatibus suis dissipati, quando fraudantur gemunt, quando fraudant exsultant: plorant et ipsi in via ista, plorant et ipsi; sed non in exsultatione. Venientes autem venient in exsultatione, portantes manipulos suos. Quid colligunt, qui nihil seminaverunt? Imo colligunt, sed quod seminaverunt: quia spinas seminaverunt, ignem colligunt; et eunt non de fletu ad risum, sicut sancti, Euntes ibant et flebant, mittentes semina sua, venientes autem venient in exsultatione: illi a fletu ad fletum, a fletu eum risu ad fletum sine risu. Quid enim illis fiet? Quo eunt quando resurrexerint? Quo, nisi quo Dominus dixit, Ligate illi manus et pedes, et projicite illum in tenebras exteriores? Age, quid postea? Tenebræ erunt, et dolor non erit? Forte palpabunt, sed non dolebunt? non videbunt, sed non cruciabuntur? Absit! Non solæ tenebrae erunt, non eis sola tollitur species qua gaudebant, sed datur etiam quod in æternum gemant. Ne contemneres enim tenebras, 0 quisquis es nagiirosus. qui soles propter tua mala facta, et propter lasciva adulteria non solum tenebras non horrere, sed quærere, qui soles plus gaudere quando lucerna exstinguitur: non tales tenebras habebis ubi gaudeas, ubi læteris, ubi te voluptatibus carnis oblectes, non sic erunt ipsæ tenebræ. Sed quomodo erunt? Ibi erit fletus et stridor dentium ( Matth. XXII, 13). Tortor sine delectu, tortus sine defectu. Nec qui torquet, fatigatur; nec qui torquetur, moritur. Erunt ergo æternæ lacrymæ illis qui sic vixerunt, erunt æterna gaudia sanctorum, quando venientes venient in exsultatione, portantes manipulos suos. Dicent enim tempore messis Domino suo: Domine, adjuvante te fecimus quod jussisti; redde quod promisisti.","t":"There are tears of the godly, there are tears of the saints, which their prayers reveal. The just man works well and is cheerful; and he weeps so that he may work well; he weeps because he has worked well. By weeping he carries out a good work; by weeping he commends the good work he has done. The tears of the just, then, are frequent, but on this road: are they in the homeland? Why not in the homeland? Because “coming, they will come with exultation, carrying their sheaves.” When happiness has come, does a tear return? But those who here weep vainly and laugh vainly, scattered by their desires, who groan when they are cheated and exult when they cheat: they too weep on this road, they too weep, but not in exultation. “But coming, they will come with exultation, carrying their sheaves.” What do they gather who sowed nothing? Rather, they do gather, but what they sowed: because they sowed thorns, they gather fire. And they go, not from weeping to laughter, like the saints (“Going, they went and wept, casting their seeds; but coming, they will come with exultation”), but from weeping to weeping, from weeping mixed with laughter to weeping without laughter. For what will happen to them? Where do they go when they have risen? Where, if not where the Lord said, “Bind his hands and feet, and cast him into the outer darkness”? Come, what then? Will there be darkness, and no pain? Will they perhaps grope, but not suffer? Will they not see, but not be tormented? Far from it! There will not be darkness only; not only is the sight in which they rejoiced taken from them, but something is also given them to groan over forever. So that you may not despise darkness, whoever you are, you … who because of your evil deeds and wanton adulteries are accustomed not only not to dread darkness but to seek it, who usually rejoice more when the lamp is put out: you will not have the kind of darkness there in which you can rejoice and be glad and delight yourself in the pleasures of the flesh; the darkness there will not be like that. But what will it be like? “There will be weeping and gnashing of teeth.” A torturer who never fails, one tortured who never ends. Neither does the one who tortures grow tired, nor does the one who is tortured die. Eternal tears, then, will belong to those who have lived like this; eternal joys to the saints, when “coming, they will come with exultation, carrying their sheaves.” For at harvest time they will say to their Lord, “Lord, with your help we have done what you commanded; render what you have promised.”","f":"Augustine, <i>Serm.</i> 31.6 (PL 38:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/31-6)."},"augustine-sermones/310.1":{"o":"Spiritus sanctus doceat nos In hac hora quæ oporteat dicere: dicturi enim sumnus aliquid de lande Cypriani gloriosissimi martyris, cujus Natalem hodie, sicut nostis, celebramus. Quod nomen sic frequentat Ecclesia, id cst, Notales, ut Natales vocet pretiosae martyrum mortes. Sic, inquam, hoc nomen frequentat Ecclesia, ut etiam qui non sunt in illa, boc dicant cum ilia. Quis enim hodie, non dicam in hac nostra civitate, scd plane por Africam totam transmarinasque regioncs, non Christianus solum, sed Paganus, aut Jud.xus, aut etiam hæreticus poterit inveniri, qui non nobiscum dicat Natalem martyris Cypriani? Quid est hoc, fratres? Quando natus sit, ignoramus; et qnia hodie passus est, Natalem ejus hodie celebramus. Sed illum diem non celebraremus, etsi nossemus. Illo enim die, traxit originale peccatum: isto autem die vicit omne peccatum. Illo die ex fastidioso matris utero istam processit in luccm, quae oculos carnis illecebrat: isto autem die ex occultissimo naturæ sinu illam discessit ad lucem, quæ visum mentis feliciter et beate illustrat.","t":"May the Holy Spirit teach us in this hour what we ought to say: for we are going to say something in praise of Cyprian, the most glorious martyr, whose birthday, as you know, we are celebrating today. The Church uses this name, “birthdays,” so frequently that it calls the precious deaths of the martyrs birthdays. The Church, I say, uses this name so frequently that even those who are not in it say it together with it. For who today—I will not say in this city of ours, but throughout all Africa and the regions overseas—not only a Christian, but a pagan, or a Jew, or even a heretic, could be found who does not say with us “the birthday of the martyr Cyprian”? What is this, brothers? When he was born we do not know; and because he suffered today, we celebrate his birthday today. But we would not celebrate that day even if we knew it. For on that day he contracted original sin; but on this day he conquered all sin. On that day he came forth from his mother’s womb, which brings weariness, into this light, which entices the eyes of the flesh; but on this day he departed from the most hidden bosom of nature to that light which happily and blessedly illuminates the sight of the mind.","f":"Augustine, <i>Serm.</i> 310.1 (PL 38:1400–1401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/310-1)."},"augustine-sermones/310.2":{"o":"Carthaginensem Ecclesiam vivens gubernavit, moriens honoravit. Ibi cpiscopatum gessit, ibi martyrium consummavit. In co quippe loco, ubi posuit carnis exuvias, sæva tunc multitudo convenerat, quæ propter odium Christi sanguinem funderet Cypriani: ibi hodie vcnerans multitudo concurrit, quæ propter Natalem Cypriani bibit sanguinem Christi. Et tanto dulcius in illo loco propter Natalem Cypriani sanguis bibitur Christi, quanto devotius ibi propter nomen Christi sanguis fusus est Cypriani. Denique, sicut nostis, quicumque Carthaginem nostis, in eodem loco mensa Deo constructa est; et tamen mensa dicitur Cypriani, non quia ibi est unquam Cy. prianus epulatus, sed quia ibi est immolatus, et quia ipsa immolatione sua paravit hanc mensam, non in qua pascat sive pascatur, sed in qua sacrilicium Deo, cui ct ipse oblatus est, offeratur. Sed ut mensa illa, quai Dei est, etiam Cypriani vocetur, hæc causa est; quia ut iila modo cingatur ab obsequentibus, ibi Cyprianus cingebatur a persequentibus: ubi nunc illa ab amicis orantibus honoratur, ibi Cyprianus ab ininiicis frementibus calcabanr: postremo ubi ilia crecta est, ibi prostratus est. Cantate Deo, psalmum dicite nomini ejus: qui ascendit super occasum, ipse fecit ista super occisum.","t":"Living, he governed the Church of Carthage; dying, he honored it. There he exercised the episcopate; there he completed his martyrdom. For in the place where he laid down the spoils of his flesh, a savage multitude had then gathered to shed Cyprian’s blood out of hatred of Christ; there today a venerating multitude runs together to drink the blood of Christ because of Cyprian’s birthday. And the more sweetly in that place is the blood of Christ drunk because of Cyprian’s birthday, the more devotedly was Cyprian’s blood shed there for the name of Christ. Finally, as you know, all of you who know Carthage, in that same place a table has been built for God; and yet it is called Cyprian’s table, not because Cyprian ever feasted there, but because he was sacrificed there, and because by his very sacrifice he prepared this table—not one on which he feeds or is fed, but one on which sacrifice is offered to God, to whom he too was offered. But the reason why that table, which is God’s, is also called Cyprian’s is this: that where now it is surrounded by those who serve, there Cyprian was surrounded by those who persecuted; where now it is honored by friends praying, there Cyprian was trampled by enemies raging; finally, where it has been raised up, there he was laid low. “Sing to God, sing a psalm to his name: he who ascends above the setting”—he did these things over the slain.","f":"Augustine, <i>Serm.</i> 310.2 (PL 38:1401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/310-2)."},"augustine-sermones/310.3":{"o":"Sed cum Carthago habuerit cathedram ejus, Carthago habeat memoriam cjus; unde nos celebraremus Natalitia ejus, nisi esset pretiosa in conspectu Domini mors sanctorum ejus In omnem terram exiit sonus ejus, et in fines orbis terrae verba ejus. Docuit fideliter quod facturus crat, fecit forititer quod docuerat. Ad pretiosam mortem juste vivendo, ad gloriosam vero vitam injuste moriendo pervenit; atque adeptus est triumphale martyris nomen, quia perduxit usque, ad sanguinem pro vcritate certamen,","t":"But though Carthage had his chair, let Carthage have his memorial; from where would we celebrate his birthday, were not the death of his saints precious in the sight of the Lord? “His sound has gone out into all the earth, and his words to the ends of the world.” He taught faithfully what he was going to do; he did bravely what he had taught. By living justly he came to a precious death, and by dying unjustly to a glorious life; and he gained the triumphal name of martyr, because he carried the contest for the truth even to blood.","f":"Augustine, <i>Serm.</i> 310.3 (PL 38:1401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/310-3)."},"augustine-sermones/310.4":{"o":"Verum quia non solum dixit quæ audirentur, sed scripsit ctiain quæ legerentur, et ad alia loca per alienas linguas, ad alia vero per suas litteras venit, et innotuit regionibus multis, partim pcr famam fortissimæ passionis, parlim per du Icedinem suavissimæ lectionis: alacres celebremus hunc diem, et ita omnes unauimiter supplicemus, ut in Ecclesia majore communem patrem audire et videre mercamur; habituri et de sermone cjus gaudium, et de passionis ejns gloria profectum, per Dominum nostrum Jesum Christum. Amen.","t":"But since he not only said things to be heard but also wrote things to be read, and came to some places through other people’s tongues and to others through his own writings, and became known in many regions, partly through the fame of his most brave passion, partly through the sweetness of his most delightful reading: let us celebrate this day eagerly, and let us all pray with one mind that in the greater Church we may deserve to hear and see our common father; to have joy from his speech and profit from the glory of his passion, through our Lord Jesus Christ. Amen.","f":"Augustine, <i>Serm.</i> 310.4 (PL 38:1401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/310-4)."},"augustine-sermones/311.1":{"o":"Istum nobis festum diem passio beatissimi Cypriani martyris fecit: cujus nos victoriæ celebritas in istum locum devotissimos congregavit. Sed celebratio solemnitatis martyrum, imitatio debet esse virtutum. Facile est honorem martyris celebrari: magnum est fidem atque patientiam martyris imitari, Hoc sic agamus, ut illud optemus: hoc sic celebremus, ut illud potius diligamus. Quid laudamus in fide martyris? Quia usque ad mortem pro veritate certavit, et idco vicit. Blandientcm mundum contempsit, sævienti non cessit: ideo victor ad Deum accessit. Abundant in isto sæculo errores et terrores: beatissimus Martyr, errores sapientia, terrores patientia superavit. Magnum est quod fecit: secutus agnum, leonem vicit. Quando persecutor sæviebat, Ico fremebat: sed quia agnus sursum attendebatur, Ico deorsum calcabatur: qui morte mortem destruxit, ligno peperdt, sanguinem fudit, mundum redemit.","t":"The passion of the most blessed martyr Cyprian has made this a feast day for us; the celebration of his victory has gathered us most devoutly into this place. But the celebration of the martyrs’ solemnity ought to be the imitation of their virtues. It is easy to celebrate a martyr’s honor; it is great to imitate a martyr’s faith and patience. Let us do the one in such a way that we long for the other; let us celebrate the one in such a way that we love the other rather. What do we praise in the martyr’s faith? That he contended for the truth even to death, and therefore conquered. He despised the world when it flattered, he did not yield to it when it raged: therefore he went to God a victor. Errors and terrors abound in this world: the most blessed martyr overcame errors by wisdom, terrors by patience. Great is what he did: following the Lamb, he conquered the lion. When the persecutor raged, the lion roared: but because the Lamb was looked to above, the lion was trampled below: the Lamb who destroyed death by death, hung on the wood, shed his blood, redeemed the world.","f":"Augustine, <i>Serm.</i> 311.1 (PL 38:1401; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-1)."},"augustine-sermones/311.10":{"o":"Ergo redeamus ad verba sacræ Scripturae. Qui post aurum non abiit. Qui potuit transgredi, et non eat transgressus. Quis est hic, et laudabimus eum? Quis est hic, aut quis cst hic? Quam multi audium: et quis est hic? Et tamen absit ut desperem esse hic aliquem, imo non aliquem, sed aliquos. Absit ut de area tanti patrisfamilias desperem. Qui longe aream videt, solam paleam putat: invenit grana, qui novit inspicere. Ubi te offendit palea, ibi latet granorum massa. Ubi te offendit quod triturando eoctunditur, ibi est, quod tritura purgatur: ibi est, certus esto; ibi est. Postremo ille certus est qui seminavit, qui messuit, qui ad aream congregavit: novit ibi esse unde horreum replcalur, quando fuerit ventilatum. Modica qualisumque ventilatio fuit tempore persecutionis: quæ inde grana processerunt? Inde floruit Uticencis Massa Candida: inde tam magnum et electum granum hic beatissimus Cyprianus. Quam multi divites tunc contempserunt quod habuerunt? Quam multi pauperes tunc in tentatione defecerunt Ecce in tentatione illa, tanquam in ventilatione, divitibus non obfuit habere aurum; pauperibus quid profuit non habere aurum? illi vicerunt, illi deiecerunt.","t":"So let us return to the words of holy Scripture: “Who did not go after gold. Who could transgress and did not transgress. Who is this, and we will praise him?” Who is this, or who is this? How many hear it: and who is this? And yet far be it from me to despair that there is someone here, or rather not someone, but some. Far be it from me to despair of the threshing floor of so great a householder. He who sees the threshing floor from afar thinks it only chaff; he who knows how to look finds grain. Where the chaff offends you, there lies hidden a mass of grain. Where what is pounded by threshing offends you, there is what is cleansed by the threshing: it is there, be sure; it is there. Finally, he is sure who sowed, who reaped, who gathered to the threshing floor: he knows that there is that from which the barn will be filled when it has been winnowed. There was some small winnowing in the time of persecution: what grains came out of it? From it flowered the White Mass of Utica; from it so great and choice a grain, here, the most blessed Cyprian. How many rich then despised what they had? How many poor then failed in temptation? See, in that temptation, as in a winnowing, having gold did not harm the rich; what did not having gold profit the poor? The former conquered, the latter fell away.","f":"Augustine, <i>Serm.</i> 311.10 (PL 38:1403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-10)."},"augustine-sermones/311.11":{"o":"Non faciunt bonos mores, nisi boni arDores. Tollatur aurum de rebus humanis: imo adsit aurum, ut probet res humanas. Præcidatur lingua humana propter Dei blasphematores: et unde erunt Dci laudatores? Quid tibi fecit lingua? Sit qui bene cantet, et bonum est organum. Da mentem bonam ad linguam: bona dicuntur, discordes concordantur lugentes consolantur, luxuriosi corripiuntur, iracundi refrenantur; Deus laudatur, Christus commendatur, mens ad amorem inflammatur; sed divinum, non humanum; spiritualem, non carnalem. llaec bona facit lingua. Quare? Quia bona est mens quae utitur lingua. Da malum hominem ad linguam: erunt blasphema tores, litigatores, calumniatores, delatores. Omnia mala de lingua, quia malus est qui utitur lingua. Non tollanturres de rebus humanis: sint res, et adsit usus rerum bonarum. Alia enim sunt bona, quae non sunt nisi in bonis, et alia sunt bona quæ sunt communia bonis et malis. Bona qua non sunt nisi in bonis, pietas, fides, justitia, castitas. prudentia, mOdestia, charitas, et coetera hujusmodi. Bona quae sunt communia bonis et malis, pecunia, honor, hujus saeculi potestas, administratio, salus ipsa corporis. Et hæc bona sunt, sed bonos quærunt. Jam hic murmurator iHe, qui quaerit semper quod reprehendat; et hoc in Deo; qui utinam ad se rediret, se videret, se reprehenderet, se corngeret: ille ergo reprehensor et argumentator mox mihi objecturus est in Deo, Et quare Deus, qui omnia gubernat, bona ista dat malis? Non illa daret nisi bonis. Exspectas a me audire consilium Dei? Quis, a quo, et quid? Tamen secundum meum, quantum capio, quantum donare dignatur, indico tibi, quod Curtasse non sufficiat tibi, sed est hic aliquis cui sufficiat. Ergo cantem: non enim vere in ista tanta multitadine poterit mihi deesse qui saltet. Ecce andi, sapi. ns, sed a contrario: audi. Quod ista bona dat Deus et maiis, si velis intelligere, eruditio tua est, non perversitas Dei. Adhuc scio te non intellexisse quod dixi: audi ergo quod dicebam, ille cui dicebam, qui reprehendis Deum et accusas Deum, quia bona ista terrena et temporalia dat etiam hominibus malis, quoe secundum sensum tuum putas non dare dcbuisse nisi solis bonis. Hinc enim est unde quibusdam subrepsit letalis impietas, ut omnino credant Deum non aspiccre res humanas. Dicunt enim ct disputant: Numquid, si Deus res humanas attenderet, haberet ille divitias, haberet ille honores, haberet ille potestatem? Non curat Deus res humanas: nam si curaret, ista soH. bonis daret.","t":"Good conduct is made only by good loves. Let gold be taken out of human affairs: no, let gold be there, to test human affairs. Let the human tongue be cut out because of the blasphemers of God: and where will the praisers of God come from? What has the tongue done to you? Let there be one who sings well, and the instrument is good. Give a good mind to the tongue: good things are said, the discordant are reconciled, mourners are consoled, the dissolute are rebuked, the angry are restrained; God is praised, Christ is commended, the mind is inflamed to love—but divine, not human; spiritual, not carnal. The tongue does these good things. Why? Because the mind that uses the tongue is good. Give an evil man to the tongue: there will be blasphemers, quarrelers, slanderers, informers. All evils from the tongue, because he who uses the tongue is evil. Let things not be taken out of human affairs: let things be, and let there be the use of good things. For some goods are such as exist only in the good, and other goods are common to the good and the evil. The goods that exist only in the good are piety, faith, justice, chastity, prudence, modesty, love, and the rest of this kind. The goods common to the good and the evil are money, honor, the power of this world, office, health of the body itself. And these are goods, but they seek good people. Now here is that murmurer who always seeks something to blame—and this in God; would that he returned to himself, saw himself, blamed himself, corrected himself: that critic and arguer, then, will soon object to me against God: “And why does God, who governs all things, give these goods to the evil? He should give them only to the good.” Do you expect to hear from me the counsel of God? Who, from whom, and what? Yet according to my own understanding, as far as I grasp it, as far as he deigns to grant, I point out to you what perhaps will not suffice for you, but there is someone here for whom it will suffice. So let me sing: for truly in so great a multitude there cannot fail me someone who will dance. See, hear, wise man—but by contraries: hear. That God gives these goods also to the evil is, if you will understand, your instruction, not God’s perversity. I know you still have not understood what I said: hear, then, what I was saying, you to whom I was saying it, who blame God and accuse God because he gives these earthly and temporal goods also to evil men, which by your judgment you think he ought to have given only to the good. For it is from here that a deadly impiety has crept into some, so that they believe altogether that God does not look upon human affairs. For they say and argue: “If God attended to human affairs, would that man have riches, would that man have honors, would that man have power? God does not care for human affairs: for if he cared, he would give these things only to the good.”","f":"Augustine, <i>Serm.</i> 311.11 (PL 38:1403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-11)."},"augustine-sermones/311.13":{"o":"Redi ad cor, et inde ad Deum. De proximo enim redis ad Deum, si redieris ad cor tuum. Nam quando te ista offendunt, existi et a te: exsul factus es pectoris tui. Moveris rebus quae sunt foris a e, et perdis te. Tu intus es, ista foris adjacent; foris bona sunt, sed foris sunt. Aurum, argentum, omnis pecunia, vestis, clientela, familiæ, pecora, honores, foris sunt Si ista bona infima, bona terrena, bona temporalia, bona transitoria, non donarentur et malis, magna crederentur a bonis. Ergo Deus qui dat malis itta bona, te ducet concupiscere meliora. Ecce dico, ista moderatione rerum humanarum quodam modo tc alloquitur Deus pater tuus: et quasi puerum desipientem docet his verbis, quae, sicut possum, profero ad te, tanto fidentius, quanto magis ille dignatur manere in me. Constitue tibi dicere Deum, qui te renovavit et adoptavit: 0 fili, quid est quod quotidie surgis, et oras, et genu figis, et froute terram percutis, et aliquando etiam lacrymaris, et dicis mihi: Pater meus, Deus nieus, da mihi divitias? Si dem tibi, aliquid boni te putas, et magni adeptum. Quia petisti, accepisti: ecce fac inde bene. Antequam haberes, humilis eras: habere divitias coepisti, et pauperes contempsisti. Quale bonum est, unde pejor factus cs? Pejor factus es, quia malus eras: et quid te pejorent posset facere nesciebas; ideo hæc a me petebas. Dedi, et probavi: invenisti, et inventus es. Latebas quando non habebas. Corrigere: cvoine cupiditatem, bibe charitatem. Quid est magnum quod a me petis, dicit tibi Deus tuus t Non vides quibus ea dederim? non vides qualibus ea dcderim? Si magnum bonum esset quod a Inc polis, haberet hoc latro? haberet boc perlidns? haberet boc blasphemator meus? haberet hoc infamis mimus? haberet meretrix impudica? Ili omnes haberent aurum, si magnum bonum esset aurum? Sed dicis mihi: Non est ergo bonum aurum? Imo bonum est aurum. Sed mala faciunt de bono auro mali: bona faciunt de bono auro boni. Quia ergo vides quibus ea dederim; meliora pete a me, majora pete a me; spiritualia pete a me, ipsum Ine pete a me.","t":"Return to your heart, and from there to God. For you return to God from near at hand if you return to your heart. For when these things offend you, you have gone out even from yourself: you have become an exile from your own breast. You are moved by things that are outside you, and you lose yourself. You are within; these things lie outside; they are goods outside, but they are outside. Gold, silver, all money, clothing, clients, households, cattle, honors are outside. If these lowest goods, earthly goods, temporal goods, passing goods, were not given to the evil too, they would be thought great by the good. So God, who gives these goods to the evil, leads you to desire better ones. See, I say, by this ordering of human affairs God your Father in a way addresses you, and teaches you like a foolish child with these words, which I bring out to you as I can, the more confidently the more he deigns to remain in me. Picture God, who has renewed and adopted you, saying to you: “O son, why is it that every day you rise and pray and bend the knee and strike the ground with your forehead, and sometimes even weep, and say to me: ‘My Father, my God, give me riches’? If I give them to you, you think yourself to have obtained something good and great. Because you asked, you have received: see, do good with it. Before you had it, you were humble: you began to have riches, and you despised the poor. What kind of good is it by which you have become worse? You have become worse because you were evil: and you did not know what could make you worse; that is why you asked these things of me. I gave, and I tested: you found, and you were found out. You were hidden when you did not have. Correct yourself: vomit out greed, drink in love. What great thing is it that you ask of me,” says your God to you? “Do you not see to whom I have given these things? Do you not see to what sort of people I have given them? If what you ask of me were a great good, would the robber have it? Would the faithless have it? Would my blasphemer have it? Would the infamous actor have it? Would the shameless prostitute have it? Would all these have gold, if gold were a great good?” But you say to me: “Is gold not good, then?” No, gold is good. But the evil make evil things from good gold; the good make good things from good gold. “Since, then, you see to whom I have given these things, ask better things of me, ask greater things of me; ask spiritual things of me, ask me myself of me.”","f":"Augustine, <i>Serm.</i> 311.13 (PL 38:1403–1404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-13)."},"augustine-sermones/311.14":{"o":"Sed mala, inquis, fiunt in mundo, aspera, immunda, odiosa. Foedus est, non ametur. Ecce talis est, ct sic amatur. Ruinosa est domus, et piget migrare. Matres sive nutrices, ne puori multum sugant, ubi cos grandescere viderint, et non jam decere ut lacte nutriantur, illos tamen moleste mammis inhiare, circumlinunt papillas suas aliqua amaritudine, qua offensus parvulus, lac ulterius non requirat. Quid ergo adhuc tam dclectabilitcr sugitur, si amarus libi factus est mundus? Implevit Deus amaritudinibus mundum; et inhias tu, incumbis tu, sugis tu; non nisi inde et inde voluptatem capis. Quamdiu? Quid, si dulcis esset? quomodo amaretur? Offendunt te ista? elige aliam vitam. Ama Dcum, contemne ista. Despice res humanas, quandocumque hinc iturus: nun enim hic futurus semper. Et tamen sic, quomodo malus est, quomodo amarus est mundus, quomodo plenus est calamitatibus mundus, si dictum tibi esset a Deo quod semper hic esses, lætitia te non caperes, exsultares, gratias agcres. Unde? Quia miseriam non finires. Ipsa est major infelicitas, quæ se amari cogit. Minor esset, si non amaretur: tanto pejor est, quanto plus amatur.","t":"“But evils happen in the world,” you say, “harsh, unclean, hateful things.” It is foul: let it not be loved. See, it is such, and yet it is so loved. The house is in ruins, and you are reluctant to move out. Mothers or nurses, so that boys may not suck too much, when they see them growing big and that it is no longer fitting for them to be fed with milk, yet still gaping troublesomely for the breasts, smear their nipples with something bitter, so that the little one, offended by it, may no longer seek the milk. Why then is it still sucked so delightedly, if the world has become bitter for you? God has filled the world with bitternesses; and you gape, you lean on it, you suck; you take pleasure only from here and there. How long? What if it were sweet? How would it be loved? Do these things offend you? Choose another life. Love God; despise these things. Look down on human affairs, since at some time you are going from here: for you will not be here forever. And yet, such as the world is, evil, bitter, full of calamities, if it had been said to you by God that you would always be here, you could not contain yourself for joy; you would exult, you would give thanks. Why? Because you would not end your misery. That is the greater unhappiness, which forces itself to be loved. It would be less if it were not loved: it is the worse the more it is loved.","f":"Augustine, <i>Serm.</i> 311.14 (PL 38:1404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-14)."},"augustine-sermones/311.15":{"o":"Sursum cor. Est alia vita, fratres mei: est post hanc vitam alia vita, credite. Ad eam vos præparate: præsentia cunrta conteinnite. Si habetis, bele inde facite: si non babetis, noiite cupiditate Inardescere. Migrate, transferte ante vos: quod hic habetis, illuc eat quo secuturi eritis. Audite consilium Domini vestri: Ne thesaurizetis vobis in terra, ubi tinea et aerugo exterminant, et ubi fures effodiunt et furantur; sed thesaurizate vobis thesaurum in caelo, quo fur non accedit, quo tinea non corrumpit. Ubi eat enim thesaurus tuus, ibi eat et cor tuum. Audis quotidie, homo fidelis, Sursum cor: et quasi contrarium audias, tu mergis in terram cor tuum. Migrate. Habetis node? facite bene. Non habetis uude? adversus Deum nolite murmurare. Audite me, o pauperes: Quid non habetis, si Deum babetis? Audite me, o divites: Quid habetis, si Deum non habetis?","t":"Lift up your heart! There is another life, my brothers: there is after this life another life, believe it. Prepare yourselves for it: despise all present things. If you have them, do good with them; if you do not have them, do not burn with greed. Migrate; send things on ahead of you: let what you have here go where you will follow. Hear the counsel of your Lord: “Do not store up for yourselves on earth, where moth and rust destroy and where thieves dig through and steal; but store up for yourselves treasure in heaven, where no thief approaches, where no moth corrupts. For where your treasure is, there is your heart also.” You hear every day, faithful man, “Lift up your heart”; and as if you heard the contrary, you sink your heart into the earth. Migrate. Do you have the means? Do good. Do you not have the means? Do not murmur against God. Hear me, O poor: what do you not have, if you have God? Hear me, O rich: what do you have, if you do not have God?","f":"Augustine, <i>Serm.</i> 311.15 (PL 38:1404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-15)."},"augustine-sermones/311.2":{"o":"Primi bcati Apos oli arietes gregis sancti, ipsum Dominum Jesum viderunt pendentem, doluerunt morientem, expaverunt resurgentem, amaverunt potentem, et ipsi sanguinem fuderunt pro eo quod viderunt. Cogitate, fratres, quale fuit mitti homines per orhcin terrarum, prædicare hominem mortuum resurrexisse, in cœlum ascendisse; et pro ista prædicatione perpeti omnia quæ insaniens mundus inferret, damna, cxsilia, vincula, tormenta, flammas, bestias, cruces, mortes. Hoc pro nescio quo? Numquid enim, fratres mei, Petrus pro sua gloria moriebatur, aut se ipsum prædicabat? Alius moriebatur, ut alius honoraretur; alius occidebatur. ut alius coleretur. Numquid hoc faceret, nisi flagrantia charilatis, de conscientia veritatis? -viderant quod dicebant: nam quando pro ca re morerentur, quam non viderant? Quod viderant, nagare debebant. Non negaverunt: prædicaverunt mortuum, quem sciebant virum. Sciebant pro qua vita contemnerent vitam: sciebant pro qua te- Hcitate ferrent transitoriam infelicitatem. pro quibus prarmiis. ista damna contemnerent. Fidcs corum cum tuto mundonon appenderetur. Audierant, Quid prodest homini, si totum mundum lucretur, animæautem suæ detrimentum patiatur? Non re tardavit illecebra sacculi festinantes, transitura migrantes, quantumlibet et quomodo libet fulgens felicitas hic dimittenda, ad aliam vitam non transferenda, aliquando hic et a viventibus relinqucnda.","t":"The first, the blessed apostles, rams of the holy flock, saw the Lord Jesus himself hanging, grieved at him dying, were terrified at him rising, loved him in his power, and themselves shed their blood for what they had seen. Think, brothers, what it was for men to be sent throughout the world to preach that a dead man had risen, had ascended into heaven; and for this preaching to suffer everything a raging world could inflict: losses, exiles, chains, tortures, flames, beasts, crosses, deaths. For some unknown person? For was Peter dying for his own glory, my brothers, or preaching himself? One was dying so that another might be honored; one was being killed so that another might be worshiped. Would he do this, except from the burning of love, out of awareness of the truth? They had seen what they were saying: for when would they die for something they had not seen? What they had seen they should have denied. They did not deny it: they preached as dead the one they knew alive. They knew for what life they despised life; they knew for what happiness they bore passing unhappiness, for what rewards they despised these losses. Their faith could not be weighed against the whole world. They had heard, “What does it profit a man if he gains the whole world but suffers the loss of his soul?” The allurement of the world did not slow them as they hastened, migrating from passing things: a happiness, however and in whatever way shining, that must be left here, cannot be carried over to the other life, and must at some time be left here even by the living.","f":"Augustine, <i>Serm.</i> 311.2 (PL 38:1401–1402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-2)."},"augustine-sermones/311.3":{"o":"Contemnite ergo sæculum, Chrisiiani; contemnite sæculum, contemnite. Contempserunt martyres, contempserunt Apostoli, contempsit beatus Cyprianus, cujus hodie memoriam cclebramus. Divites esse vultis, honorati esse vullis, sani esse vultis: lotum ille contempsit, ad cujus memoriam convenistis. Quid, obsecro, tantum amatis, quod contempsit quem sic honoratis? quem, si ista non contempsisset, non utique sic honoraretis. Quare te invenin carum rerum amatorem, quarum veneraris contemptorem? Certe illum, si hæc amaret, non veutrareris. Et tu noli amare: non enim intravit, et ostium contra te clausit. Contemne et tu; et intra post illum. Patet qua intres: Christus cst janua. Et libi est ostium apertum, quando est latus ejus lancea perforatum. Quid inde manavit recole; et elige qua posis intrare. De latere Domini pendentis et morienlis in ligno, posteaquam est lancea perforatum, aqua sanguisque profluxit. In UBO est mundatio tua, in altero redemptio tua.","t":"Despise the world, then, Christians; despise the world, despise it. The martyrs despised it, the apostles despised it, blessed Cyprian despised it, whose memory we celebrate today. You want to be rich, you want to be honored, you want to be healthy: he despised all of it, to whose memorial you have come together. What, I beg you, do you love so much that he whom you so honor despised? Whom, had he not despised these things, you would surely not so honor. Why do I find you a lover of the things whose despiser you venerate? Certainly, if he loved these things, you would not venerate him. And you, do not love them: for did he go in and shut the door against you? You too despise them, and enter after him. It is open where you may enter: Christ is the door. And the door was opened for you when his side was pierced with the lance. Recall what flowed from there, and choose where you can enter. From the side of the Lord hanging and dying on the wood, after it was pierced with the lance, water and blood flowed out. In the one is your cleansing, in the other your redemption.","f":"Augustine, <i>Serm.</i> 311.3 (PL 38:1402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-3)."},"augustine-sermones/311.4":{"o":"Amatc, et nolite amare: ad aliquid amate, et ad aliquid amate nolite. Est enim quod ad profectum ametur, et est quod ad impedimentum ametur. Noli amare impedimentum, si non vis invenire tormentum. Quod amas in terra, impedimentum est: viscum est pennarum spiritualium, hoc est virtutum, ciuibus volatur ad Deum. Capi non vis, et viscum amas? Numquid ideo non caperis, quia dulciter capcris? Quanto magis delectat, tanto fortius strangulat. Hæc dico: et laudatis, et clamatis, et amatis. Respondet tibi, non ego, sed sapicntia: Mores volo, non 'ocus. Sapientiam lauda vivendo; non sonando, sed consonando.","t":"Love, and do not love: love for some purpose, and for some purpose do not love. For there is what is loved for advancement, and there is what is loved for hindrance. Do not love the hindrance, if you do not want to find torment. What you love on earth is a hindrance: it is birdlime on the spiritual wings, that is, the virtues, by which one flies to God. You do not want to be caught, and you love the birdlime? Are you not caught because you are caught sweetly? The more it delights, the more strongly it strangles. I say these things: and you praise, and you shout, and you love. Wisdom answers you—not I: I want conduct, not voices. Praise wisdom by living; not by sounding, but by sounding in harmony.","f":"Augustine, <i>Serm.</i> 311.4 (PL 38:1402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-4)."},"augustine-sermones/311.5":{"o":"Dominus dicit in Evangelio, Cantavimus vobis, et non saltastis. Quando hoc ego dicerem, si non tegerem? Irridet me vanitas, sed juvat auctoritas. Si non præmisissem quis hoc dixerit, quis me vestrum posset ferre dicentem, Cantavimus vobis, et non saltasis? Numquidnam in hoc loco, etsi Psalmus cantandus est, ab aliquo saltandum est? Aliquando ante aunos non valde multos etiam istum locum invaserat petulantia saltatorum. Istum tam sanctum locum, ubi jacet tam sancti Martyria corpus, sicut meminerunt multi qui habent ætatem; locum, inquam, tam sanctum invaserat pestilentia et petulantia saltatorum. Per totam noctem cantabantur hic nefaria, et cantantibus saltabatur. Quando voluit Dominus per sanrtum fratrem nostrum episcopum vestrum, ex quo hic cceperunt sanctæ vigiliæ celebrari, illa pestis aliquantutum reluctata, postea cessit diligentiæ, erubuit sapientiæ.","t":"The Lord says in the Gospel, “We have sung to you, and you have not danced.” When would I say this, unless I were reading it? Vanity mocks me, but authority helps me. If I had not said first who said this, which of you could bear me saying, “We have sung to you, and you have not danced”? Is anyone to dance in this place, even if a psalm is to be sung? At one time, not very many years ago, even this place had been invaded by the wantonness of dancers. This so holy place, where the body of so holy a martyr lies, as many remember who are of age; this place, I say, so holy, the plague and wantonness of dancers had invaded. All night long wicked songs were sung here, and people danced to the singers. When the Lord willed it, through our holy brother, your bishop, from the time holy vigils began to be celebrated here, that plague, having resisted a little, afterward gave way to diligence, and blushed before wisdom.","f":"Augustine, <i>Serm.</i> 311.5 (PL 38:1402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-5)."},"augustine-sermones/311.6":{"o":"Cum ergo modo hic ista Deo propitio non Rant, quia non celebramus dæmoniis ludos, ubi solent ista fieri in corum deleetationem qui coluntur, et immunditia sua solent suas depravare cultores, sed celebratur hic sanctas tt solemnitas martyrum; non hic saltatur, et uhi non saltatur, tamen de Evangelio legitur, Cantavimus vobis, et non saltastis. Reprehenduntur, increpantur, accusantur, qui non saltaverunt. Absit ut rcdeat adhuc illa petulantia: audite potius quid velit intelligi sapientia. Cantat, qui præcipit: saltat qui facit. Quid est saltare, nisi motu membrorum cantico consonare? Quod est canticum nostrum? Non proferam ego, non sit meum. Melius minister sum, quam actor 1. Dico canticum nostrum: Nolite diligere mundum, neque ea quæ in mundo sunt. Quisquis dilexerit mundum, non eat charitas Patris in illo: quia omma quæin mundo sunt, concupiscentia carnis est, et concupiscentia oculorum, et ambitio sæculi, quæ non eat ex Patre, sed ex mundo est. Et mundus transit, et concupiscentia ejus: qui autem fecerit voluntatem Dei, manet in æternum, sicut et Deus manet in æternum.","t":"Since, then, by God’s favor these things are not done here now—because we do not celebrate games for demons, where such things are usually done for the delight of those who are worshiped, and by their uncleanness they usually corrupt their worshipers; but the holy solemnity of the martyrs is celebrated here—there is no dancing here; and where there is no dancing, still it is read from the Gospel, “We have sung to you, and you have not danced.” Those who did not dance are rebuked, chided, accused. Far be it that that wantonness should still return: listen rather to what wisdom wants to be understood. He sings who commands; he dances who does. What is dancing, if not to be in harmony with the song by the movement of the limbs? What is our song? I will not bring it forth myself; let it not be mine. I am better as a minister than as an author. I tell our song: “Do not love the world, nor the things that are in the world. If anyone loves the world, the love of the Father is not in him: because all that is in the world is the desire of the flesh, and the desire of the eyes, and the ambition of the world, which is not from the Father but from the world. And the world passes away, and its desire: but whoever does the will of God abides forever, as God also abides forever.”","f":"Augustine, <i>Serm.</i> 311.6 (PL 38:1402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-6)."},"augustine-sermones/311.7":{"o":"Quale canticum, fratres mei? Audistis cantantem, audiamus saltantes: facite vos congruentia morum, quod faciunt saltatores mota membrorum. Intus hoc agite: mores consonent. Cupiditas exstirpetur, charitas plantetur. De ista arbore quidquid exit, bonum est. Cupiditas nihil boni potest generare: charitas nihil mali. Et dicitur, et laudatur; et nemo mutatur1. Absitl non est verum quod dixi. Mutati sunt piscatores, mutati sunt postea etiam plurimi senatores: mutatus est Cyprianus, cujus hodie memoriam frequentamus. Ipse scribit, ipse testatur, cujus vitæ fuerit aliquando, qnam nefariae, quam impiae, quam improbandae ac detestandæ (Epist. i, ad Donatum). Audivit cantantem: exhibuit se, not corpore, sed mente saltantem. Aptavit se cantici bono, aptavit se cantico novo: aptavit, amavit, persc veravit, certavit, superavit.","t":"What a song, my brothers! You have heard the singer; let us hear the dancers: do by the harmony of your conduct what dancers do by the movement of their limbs. Do this within: let your conduct be in harmony. Let greed be rooted out, let love be planted. Whatever comes from that tree is good. Greed can generate nothing good; love nothing evil. And it is said, and it is praised; and no one is changed. Far from it! What I said is not true. The fishermen were changed; afterward very many senators too were changed; Cyprian was changed, whose memory we keep today. He himself writes, he himself testifies, what his life once was, how wicked, how impious, how blameworthy and detestable. He heard the singer: he showed himself dancing, not in body but in mind. He fitted himself to the goodness of the song, he fitted himself to the new song: he fitted himself, loved, persevered, contended, conquered.","f":"Augustine, <i>Serm.</i> 311.7 (PL 38:1402; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-7)."},"augustine-sermones/311.8":{"o":"Et dicitis: Molesta tempora, gravi tempora, misera tompora sunt. Vivite bene, et mu talis tempora vivendo bene: tempora mutatis, et non habetis unde murmuretis. Quid sunt enim tempora fratres mei? Spatia et volumina sæculorum. Ortuest sol, peractis horis duodecim ex alia mundi paM Occidit; alia die mane ortus iterum occidit; numera quoties: ipsa sunt tempora. Quem laesit solis ortus? quem læsit occasus solis? Ergo neminem læsit tempus. Qui læduntur, homines sunt; a quibus laeduntur, homines sunt. O magnus dolor! homines læduntur, homines spoliantur, homines opprimuntur. A quibus? non a leonibus, non a colubris, non a scorpionibus; sed ab hominibus. Delent qui læduntur. Si possint, non faciunt ipsi quod reprehendunt? Tunc Invenimus hominem qui murmurabat, quando potuerit facere unde murmurabat. Laudo, laudo, si non fecerit quod accusabat.","t":"And you say: “Troublesome times, heavy times, wretched times are these.” Live well, and you change the times by living well: you change the times, and you have nothing to murmur about. For what are times, my brothers? The spaces and revolutions of the ages. The sun has risen; after twelve hours it has set in another part of the world; the next day in the morning it has risen again and set; count how often: these are the times. Whom has the rising of the sun harmed? Whom has the setting of the sun harmed? So time has harmed no one. Those who are harmed are men; those by whom they are harmed are men. O great grief! Men are harmed, men are robbed, men are oppressed. By whom? Not by lions, not by snakes, not by scorpions, but by men. Those who are harmed grieve. If they could, would they not themselves do what they blame? Then we find a man who used to murmur, when he is able to do that about which he murmured. I praise him, I praise him, if he has not done what he used to accuse.","f":"Augustine, <i>Serm.</i> 311.8 (PL 38:1402–1403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-8)."},"augustine-sermones/311.9":{"o":"Uti autem, charissimi, qui potentes videntur in saeculo, quomodo laudantur quando minus faciuntquam possunt? Ipsum laudavit Scriptura, Qui potuit transgredi, et non est transgressus; qui post aurum non abiit ( Eccli. xxxi, 8). Post te debet ire aurum, non tu post aurum. Nam bonuin est aurum. Non enim aliquid mali creavit Deus. Tu noli esse malus; et bonum est aurum. Ecce aurum pono inter bonum hominem et malum. Tollat malus; inopes opprimuntur, judices corrumpuntur, leges pervertuntur, res humanæ perturbantur. Quare hoc? Quia aurum tulit malus. Tollat bonus; pauperes pascuntur, nudi vestiuntur, oppressi liberantur, captivi redimuntur. Quanta bona de auro quod habet bonus? quanta mala de auro quod habet malus? Utquid ergo dicitis aliquando stomachati: 0 si non esset ipsum aurum! Tu noli amare aurum. Si malus es, is post aurum: si bonus es, it post te. Quid est, it post te? Tu ducis, non duceris: quia possides, non possideris.","t":"But, dearly beloved, those who seem powerful in the world, how are they praised when they do less than they can? Scripture has praised such a one: “Who could transgress and did not transgress; who did not go after gold.” Gold ought to go after you, not you after gold. For gold is good. For God created nothing evil. Do not you be evil; and gold is good. See, I set gold between a good man and an evil one. Let the evil man take it: the needy are oppressed, judges are corrupted, laws are perverted, human affairs are thrown into confusion. Why this? Because the evil man took the gold. Let the good man take it: the poor are fed, the naked are clothed, the oppressed are freed, captives are redeemed. How many goods come from the gold that a good man has! How many evils from the gold that an evil man has! Why then do you sometimes say in vexation, “Oh, if only there were no gold!” Do not love gold. If you are evil, you go after gold; if you are good, it goes after you. What is “it goes after you”? You lead, you are not led: because you possess, you are not possessed.","f":"Augustine, <i>Serm.</i> 311.9 (PL 38:1403; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/311-9)."},"augustine-sermones/312.1":{"o":"Diei tam grati lætique solemnuas, et coronæ tanti Martyris tam felix et jucunda festivitas, sermonem a me debitum flagitat. Sed tantam sarcinam orationes illius mecum portant, ut si quid minus quam debetur, exsolvero, non me despiciat!oquentem vobis, sed omnes reficiat precando pro vobis. Faciam sane quod ei certum mihi est esse gratissimum, ut cum in Domino laudem, cum de ilio Duminum laudo. Mitis enim erat, etiam cum vitæ hujus turbidae ac procellosæ pericula in variis lentationibus sustinebat, et Deo cantare vir illc bene noverat corde veraci, Audiant mansueti, et lætentur. Et nUDe relicta terra morientium, beatus possidet terram viventium. Hic enim de illis erat, de quibus dictum est, Beati miles, quoniam ipsi possidebunt terram. Sed quam terram, nisi de qua dicitur Deo, Spes mea es tii, portio mea in terra viventium? Aut si terra viventium non est, nisi corpus resurgentium, ex terra sumptum et in cœlestem gloriam commutatum; non ille adhuc gemens in infirmitate mortalitatis hujus, cui manere in carne non fuit optimum, sed necessarium propter nos; sed solutus atque libcratus a nexu et dehiti et vinculi cum Christo quietus exspectat redemptionem corporis sui. Qui enim vivae suæ carnis tentatione non victus est, de sepultae reparatione secnrus est","t":"The solemnity of so welcome and joyful a day, and the happy and delightful festival of the crown of so great a martyr, demand of me the sermon I owe. But his prayers carry so great a burden together with me that, if I pay less than is owed, he will not despise me as I speak to you, but will refresh you all by praying for you. I will certainly do what I am sure is most pleasing to him: in praising him in the Lord, I praise the Lord for him. For he was gentle even when he bore the dangers of this turbulent and stormy life in various temptations, and that man knew well how to sing to God with a truthful heart, “Let the gentle hear, and be glad.” And now, having left the land of the dying, he blessedly possesses the land of the living. For he was one of those of whom it was said, “Blessed are the gentle, for they shall possess the land.” But what land, except that of which it is said to God, “You are my hope, my portion in the land of the living”? Or, if the land of the living is nothing but the body of those who rise, taken from the earth and changed into heavenly glory: he is no longer groaning in the weakness of this mortality, for whom remaining in the flesh was not best, but necessary for our sake; rather, loosed and freed from the bond both of debt and of chain, he waits at rest with Christ for the redemption of his body. For he who was not overcome by the temptation of his living flesh is free of care about the restoring of his buried flesh.","f":"Augustine, <i>Serm.</i> 312.1 (PL 38:1404; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/312-1)."},"augustine-sermones/312.2":{"o":"In Domino ergo laudetur anima ejus, ut Iuites audiant et lætentur. In Domino laudetur anima bona, quo possidente fiL bona, quo inspirante viget, quo illurninante fulget, quo formante pulchra, quo implente fccunda est. Hoc enim deserente, quondam mortua, tenebrosa, deformis, sterilis fluctuabat, antequam credidisset in Christum. Quid enim ei pagano proderat eloquentia, qua tanquam poculo pretioso et bibebat mortiferos, et propinabat errores? Cun. autem benignitas et humanitas illuxit Salvatoris nostri Dei, mundavit eum credentem sihi a sæculari bus cupiditatibus, et fecit vas in honorem utile domui sux, ad omne opus bonum paratum. Nec ille tanquam ingratus haec tacuit. Absit enim ut cognoscens Deum non sicut Deum glorificaret: sed gratias egit, pristina sua non impie resorbens quae vomuerat, sed pie recolens quæ mutaverat. Scribens enim ad amicum suum, ut et ipse ex tenebris, quod erat in se, fieret lux in Domino: Ego, inquit, cum in tenebris atque in nocte cæca jacerem, cumque in salo jactantis sæculi nutabundus ac dubius vestigiis oberrantibus fluctuarem, vitæ meos nescius, veritatis ac lucis alienus. » Et paulo post: Nam ut ipse, inquit, plurimis vitæ meæ prioris erroribus implicatus tenebar, quibus exui me posse non crederem; sic vitiis adhærentibus obsecundans eram, et desperatione meliorum, malis meis velut jam propriis ac vernaculis adfavebam.","t":"In the Lord, then, let his soul be praised, so that the gentle may hear and be glad. In the Lord let the good soul be praised: by whose possessing it becomes good, by whose inspiring it thrives, by whose enlightening it shines, by whose forming it is beautiful, by whose filling it is fruitful. For when he was absent, it once drifted dead, dark, misshapen and barren, before it had believed in Christ. For what did eloquence profit him as a pagan, in which, as from a precious cup, he both drank deadly errors and passed them to others? But when the kindness and humanity of God our Savior shone forth, he cleansed him, once he believed, from worldly desires, and made him a vessel for honor, useful to his house, prepared for every good work. Nor did he, as if ungrateful, keep silent about these things. For far be it from him that, knowing God, he should not glorify him as God: rather he gave thanks, not impiously swallowing again the former things he had vomited up, but piously recalling what he had changed. For writing to his friend, so that he too might become light in the Lord out of the darkness that was in him, he says: “While I lay in darkness and in blind night, and while, wavering and doubtful, I drifted on the sea of the tossing world with straying steps, ignorant of my life, a stranger to truth and light.” And a little later: “For as I myself was held entangled in very many errors of my former life, from which I did not believe I could be stripped, so I was compliant with the vices that clung to me, and in despair of better things I indulged my evils as if they were now my own and homegrown.”","f":"Augustine, <i>Serm.</i> 312.2 (PL 38:1404–1405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/312-2)."},"augustine-sermones/312.3":{"o":"Ecce qunlem Cyprianum Christus invenit: ecce ad qualem animam percutiendam et sanandam ille eradicator et plantator accessit. Neque enim frustra dicit, Ego occidam, et ego vivere faciam; ego percutiam, et ego sanabo: aut frustra in futurorum figura ad Jeremiam dictum est, Ecce constitui te hodie super gentes et regna, eradicare, et effodere, et perdere, et reædificare, et plantare. Accessit ergo ad illam animam eradicalor atque plantator; et evertit veterem Cyprianum, positoque ibi fundamento ipso se, novum Cyprianum acdificavit in se, et verum t Cyprianum fecit ex se. Christo enim dicit Ecclesia, Botrus cypri fratruelis meus. Quando ergo ille factus est a Christo christianus, tunc vere factus est etiam a cypro Cyprianus. Christi enim bonus odor factus est in omni loco, sicut ait apostolus Paulus: qui etiam ipse destruemus est persecutor, et aedificatus est praedicator. Christi, inquit, bonus odor sumus Deo in omni loco, et in iis qui salvi fiunt, et in iia qui pereunt: aliis quidem odor vitæ in vitam, aliis autem odor mortis in mortem. Et ad hæc quis idoneus? Alii enim Cyprianum imitando vixerunt: alii Cypriano invidendo perierunt. '","t":"See what kind of Cyprian Christ found: see to what kind of soul that uprooter and planter came, to strike it and heal it. For not in vain does he say, “I will kill, and I will make alive; I will strike, and I will heal”; nor in vain was it said to Jeremiah, as a figure of things to come, “Behold, I have set you today over nations and kingdoms, to uproot, and to dig out, and to destroy, and to rebuild, and to plant.” So the uprooter and planter came to that soul; and he overthrew the old Cyprian, and, laying himself as the foundation there, he built a new Cyprian in himself, and made from himself a true Cyprian. For the Church says to Christ, “My kinsman is a cluster of cypress.” So when he was made a Christian by Christ, then he was truly made a Cyprian also from the cypress. For he became the good fragrance of Christ in every place, as the apostle Paul says, who was himself also torn down as a persecutor and built up as a preacher: “We are the good fragrance of Christ to God in every place, both among those who are being saved and among those who are perishing: to some the fragrance of life unto life, to others the fragrance of death unto death. And who is adequate for these things?” For some have lived by imitating Cyprian; others have perished by envying Cyprian.","f":"Augustine, <i>Serm.</i> 312.3 (PL 38:1405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/312-3)."},"augustine-sermones/312.4":{"o":"illi laus, illi gloria, qui animam servi sui per fidem justificando cruit ab impiis, ot fecit frameam suam, hoc est gladium bis acutum, ut per illam linguam stultitia Gentium nudata feriretur, per quam prius tecta atque velata pulchra prudentibus videbatur; atque ut eloquii tam nobilis instrumenium, quo ruinosis doctrinis daemoniorum indigna ornamenta fiebant, in aedificationem converteretur Ecclesiæ, qua crescente illa laberetur; et ut tantæ vocis tuba, quae forensium mendaciorum certamina solebat acuere, ad prosternendum pretiosis sanctorum mortibus diabolum Christo militantes et in ipso gloriantes devotos martyres excitaret. Inter quos et ipse Cyprianus, cujus pio et sancto, non jam fabulosos fumos emoveme, sed dominica luce radiante accendehantur eloquio, moriendo vixit, Judicatus judicem superavit. adversarium percussus vicit, mortemque occisus occidit. Qui cnim in ludo perversitatis humanae et suam et aliorum linguas docuerat loqui menda. cium, ut quod ab adversario objiceretur, astuta fallacia negaretur, jam in alia schola didicerat confitendo devitare adversarium. Ubi enim Christi nomen inimicus convertit in crimen, ibi supplicium Christus convertit in laudem.","t":"To him be praise, to him be glory, who, by justifying his servant's soul through faith, rescued it from the ungodly and made it his sword, that is, a two-edged sword, so that through that tongue the folly of the Gentiles might be laid bare and struck, the folly which, covered and veiled by it before, had seemed beautiful to the clever; and so that the instrument of so noble an eloquence, by which unworthy adornments had been made for the ruinous teachings of demons, might be turned to the building up of the Church, as it grew and they collapsed; and so that the trumpet of so great a voice, which used to sharpen the contests of forensic lies, might rouse devoted martyrs, fighting for Christ and glorying in him, to lay the devil low by the precious deaths of the saints. Among them Cyprian himself too, by whose pious and holy eloquence they were set on fire, no longer raising fabulous smoke but with the Lord's light shining, lived by dying, as one judged overcame the judge, as one struck conquered the adversary, and as one killed killed death. For he who in the school of human perversity had taught his own and others' tongues to speak falsehood, so that what the opponent alleged might be denied by cunning deceit, had now learned in another school to escape the adversary by confessing. For where the enemy turned the name of Christ into a crime, there Christ turned the punishment into praise.","f":"Augustine, <i>Serm.</i> 312.4 (PL 38:1405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/312-4)."},"augustine-sermones/312.5":{"o":"Et si adhuc quisquam quærit forte quis vicerit, ut omittam regnum coeleste sanctorum, quod infideles credere nolunt, quia videre non possunt; nunc in ista terra, in ista vita, in domibus, in agris, in civitatibus,in orbe terrarum, ecce sunt ferventes laudationes martyrum: ubi sunt furentes accusationes impiorum? Ecce quemadmodum honorantur memoriæ peremptorum; nunc ilii ostendant idola daemoniorum. Quid eisjudicando facturi sunt, qui eorum templa moriendo everterunt? Quomodo eorum superbas fallacias resurgentium militum suorum splendore damnabit, qui eorum fumantes aras morientium sanguine exstinxit?","t":"And if anyone still asks, perhaps, who has won: to pass over the heavenly kingdom of the saints, which unbelievers refuse to believe because they cannot see it, now in this land, in this life, in homes, in fields, in cities, in the whole world, see, there are fervent praises of the martyrs: where are the furious accusations of the ungodly? See how the memorials of the slain are honored; now let those people show the idols of the demons. What will he do to them in judging, whose temples they overthrew by dying? How will he condemn their proud deceits with the splendor of his soldiers when they rise, he who quenched their smoking altars with the blood of the dying?","f":"Augustine, <i>Serm.</i> 312.5 (PL 38:1405; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/312-5)."},"augustine-sermones/312.6":{"o":"Inter has Christi legiones bcatissimus Cyprianus gloriosorum præliorum doctor et gloriosus ipse præliator, ita quod facturus erat docuit. et quod docuerat fecit; ut et in verbis docentis præ nosceretur animus martyris, et in animo patientis recognoscerentur verba doctoris. Non enim erat similis eorum, de quibus Dominus ait: Quae dicunt, facite; quæ autem faciunt, nolite facere: dicunt enim et non faciunt. Iste quia credidit, locutus est; quia locutus est, passus est. Hoc ergo docuit in vita, quod fecit; et hoc fecit in morte, quod docuit. Illi laus, iili gloria, Domino Deo nostro, regi sæculorum, creatori et recreatori hominum, qui suo tali antistite hujus civitatis Ecclesiam ditavit, et tam sancto corpore hujus loci amplitudinem consecravit. Illi laus, illi gloria, qui dignatus est illum viruin prædestinare inter sanctos suos ante tempora, crearo inter homines opportuno temporc, vocare errantem, mundare sordentem I, formare credentem, doccre obedientem, regere docentem, adjuvare pugnantem, coronare vincentem. Illi laus, illi gloria, qui hunc talem fecit, in quo maxime ostenderet Ecclesiæ suæ quantis malis opponenda et quantis esset bonis charitas praeponenda, et quam nulla esset charitas Christiani, a quo non custodiretur unitas Christi. Quam sic ille dilexit, ut et malis pro charitate non parceret, et malos pro pace toleraret; et liber in dicendo quod ipse sentiret, et pacificus in audiendo quod fra. tres sentire cognosceret. Merito in Ecclesia catholica tanti honoris celsitudinem meruit, cujus concordissimum vinculum tanta humilitate servavit. Quapropter, charissimi, tam gratæ festivitati debito sermone pro viribus persoluto, exhortor dilectionem devotionemque vestram, ut istum diem honeste ac sobrie peragamus, et hoc exhibeamus diei, quo Cyprianus beatissimus passus est, quod amavit ut pateretur.","t":"Among these legions of Christ the most blessed Cyprian, a teacher of glorious battles and himself a glorious fighter, taught what he was going to do and did what he had taught; so that in the words of the teacher the spirit of the martyr was known beforehand, and in the spirit of the sufferer the words of the teacher were recognized. For he was not like those of whom the Lord says, “What they say, do; but what they do, do not do: for they say and do not do.” This man, because he believed, spoke; because he spoke, he suffered. So he taught in his life what he did, and did in his death what he taught. To him be praise, to him be glory, to the Lord our God, King of the ages, creator and re-creator of human beings, who enriched the Church of this city with such a bishop, and consecrated the breadth of this place with so holy a body. To him be praise, to him be glory, who deigned to predestine that man among his saints before the ages, to create him among men at the fitting time, to call him when he wandered, to cleanse him when he was filthy, to form him as a believer, to teach him as one obedient, to guide him as a teacher, to help him as he fought, to crown him as he conquered. To him be praise, to him be glory, who made him such a man that in him above all he might show his Church against what great evils love must be set and before what great goods it must be placed, and that there is no love in a Christian by whom the unity of Christ is not kept. This unity he so loved that he did not spare the wicked, for the sake of love, and yet tolerated the wicked for the sake of peace; and he was free in saying what he himself thought, and peaceable in hearing what he learned the brothers thought. Deservedly in the Catholic Church he won the height of so great an honor, whose most harmonious bond he kept with such humility. Therefore, dearly beloved, now that the sermon owed to so welcome a festival has been paid as well as I am able, I exhort your love and devotion that we spend this day honorably and soberly, and that we offer to the day on which the most blessed Cyprian suffered what he loved in order to suffer.","f":"Augustine, <i>Serm.</i> 312.6 (PL 38:1405–1406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/312-6)."},"augustine-sermones/313.1":{"o":"Sanctissimus et solemnissimus dics, atque huic Ecclesiæ ornamento familiarior et præclarior, lætificandis nobis hodiernus illuxit, quem suæ nobis gloria passionis Cyprianus beatissimus illuslravit: Cujus reverendi episcopi et venerandi martyris laudibus nulla lingua sufficeret, nee si se ipse laudaret. In hoc itaque sermone nostro, quem de illo dcbitum vestris auribus reddimus, magis approbate voluntatis alTectum, quam exigite facultatis effectum. Sic enim et laudibus Dei, quibus non solum oratio, sed lie cogitatio quidem ulla satis est, cum se sanctus laudator minus idoneum cerneret, ait: Voluntaria oris mei beneplacita fac, Domine. Hoc et ego dixerim: sit etiam ista mea devotio, ut si par non sum ad explicandum quod volo, accepto feratur, quia volo.","t":"A most holy and most solemn day, more familiar and more renowned as an ornament of this Church, has dawned today to gladden us: the day which the most blessed Cyprian made illustrious for us by the glory of his passion. No tongue would suffice for the praises of this revered bishop and venerable martyr, not even if he were to praise himself. In this sermon of ours, then, which we render to your ears as owed concerning him, approve rather the affection of the will than demand the effect of ability. For so too in the praises of God, for which not only speech but not even any thought is adequate, when the holy praiser saw himself less than fit, he said, “Make the freewill offerings of my mouth well-pleasing, O Lord.” This I too would say: let this devotion of mine also be such that, if I am not equal to setting out what I wish, it may be received because I wish it.","f":"Augustine, <i>Serm.</i> 313.1 (PL 38:1406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/313-1)."},"augustine-sermones/313.2":{"o":"Quid enim nisi Dei sunt laudes tanti Marlyris laudes Aut cujus honor est Cyprianus ad Deum toto < orde conversus, nisi ejus cui dictum est, Deus virtutum, converte noa? Cujus opus est Cyprianus doctor, nisi ejus cui dictum est, Doce me justificationes tuas? Cujus opus est Cyprianus pastor, nisi ejus qui dixit, Dabo vobis pastores secundum cor meum, et pascent vos cum disciplina? Cujus opus est Cyprianus confessor, nisi ejus qui dixit, Dabo vobis os et sapientiam, cui non poterunt resistere inimici vestri? Cujus opus est Cyprianus tantae illius persecutionis pro veritate perpessor, nisi ejus cui dictum est, Patientia Israel, Domine; et de -quo dictum est, Quoniam ab ipso est patientia mea? Postremo cujus opus est Cyprianus in omnibus victor, nisi ejus de quo dictum est, In omnibus supervincimus per eum qui dilexit nos? Non ergo recedimus a laudibus Dei, quando laudamus opera Dei, et prælia Dei in milite Dei.","t":"For what are the praises of so great a martyr but the praises of God? Or whose honor is Cyprian, turned to God with his whole heart, but his to whom it is said, “God of hosts, turn us”? Whose work is Cyprian the teacher, but his to whom it is said, “Teach me your statutes”? Whose work is Cyprian the shepherd, but his who said, “I will give you shepherds according to my heart, and they will feed you with discipline”? Whose work is Cyprian the confessor, but his who said, “I will give you a mouth and wisdom which your enemies will not be able to resist”? Whose work is Cyprian, the endurer of that great persecution for the truth, but his to whom it is said, “The patience of Israel, O Lord”; and of whom it is said, “For from him is my patience”? Lastly, whose work is Cyprian, the victor in all things, but his of whom it is said, “In all things we more than conquer through him who loved us”? So we do not withdraw from the praises of God when we praise the works of God, and the battles of God in the soldier of God.","f":"Augustine, <i>Serm.</i> 313.2 (PL 38:1406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/313-2)."},"augustine-sermones/313.3":{"o":"Sic enim exhortatur Apostolus: State succinti tumbos vestros in veritate, et iuduii lorica justitiæ, et calceati pedes in prædicatione Evangelii pacis: in omnibus sumentes scutum fidei, in quo possitis omnia tela nequissimi ignea exstinguere; et galeam salutis accipite, et gladium spiritus, quod est verbum Dei. Quid est justitiae lorica indui, et accipere scutum fidei, et galeam salutis, et gladium spiritus, quod est verbum Dei, nisi a Domino donis cjus armari? Nec annari tantum sufficeret huic militi, nisi impetrasset ab armato ipso, a quo armatus fuerat, adjuvari. Neque enim piissimus Martyr in illa conflictione passionis non oravit et dixit: Judica, Domine, nocentes me, expugna impugnantes me. Apprehende arma et scutum, et exsurge in adjutorium mihi. Effunde frameam, et conclude adversua eoa qui me persequuntur: dic animæ meæ, Salus tua ego sum. Quomodo vinceretur, quem sic Dominus producebat armatum, sic adjuvabat armatus?","t":"For so the Apostle exhorts: “Stand with your loins girded in truth, and clothed with the breastplate of righteousness, and your feet shod in the preaching of the gospel of peace; in all things taking up the shield of faith, with which you may be able to quench all the fiery darts of the most wicked one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God.” What is it to be clothed with the breastplate of righteousness, and to take up the shield of faith, and the helmet of salvation, and the sword of the Spirit, which is the word of God, but to be armed by the Lord with his gifts? Nor would being armed have been enough for this soldier, had he not obtained from the very one by whom he had been armed, himself armed, to be helped. For the most holy martyr, in that conflict of his passion, did not fail to pray and say: “Judge, O Lord, those who harm me; fight against those who fight against me. Take hold of arms and shield, and rise up to help me. Draw out the sword, and shut it against those who persecute me; say to my soul, I am your salvation.” How could he be conquered, whom the Lord so brought forth armed, and so helped, himself armed?","f":"Augustine, <i>Serm.</i> 313.3 (PL 38:1406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/313-3)."},"augustine-sermones/313.4":{"o":"Absit autem ut armatum Deum quibusdam corporalibus instrumentis puerili corde credamus. Cujasmodi quippe arma sint illa, quibus ab armato Deo solent ejus milites adjuvari, ipsi confitentur adjuti,. ubi exclamantes et gratias agentes dicunt: Demite, ut scuto bonte voluntatis coronasti nos. Framea vero Dei, hoc est gladius Dei, quam framcam corpus Christi quod est Ecclesia, adversus eos qui se persequuntur, precatur effundi atque concludi; potest quidem intelligi, ubi ipse Salvator suo corpori dicit, Non veni pacem mittere in terram, sed gladium. Quo gladio spirituali a martyribus suis cœlestia concupiscentibus gaudia, terrenos male blandos separavit affectus, quibus de cœlo ad terram revocarentur astricti, nisi gladius intercideret Christi. Sed est etiam alia evidentissima Dei framea anima justi in manu Dei; de qua illi in Psalmo dkitur: Erue animam meam ab impiis, frameam tuam ex inimicis manus tuæ. Quod dixit, animam meam; hoc repclivit, frameam tuam: quod dixit, ab impiis; hoc repetivit, ex inimicis manus tuæ.","t":"But far be it from us to believe, with a childish heart, that God is armed with some bodily instruments. What kind of arms those are by which God, armed, is accustomed to help his soldiers, those who have been helped themselves confess, when they cry out with thanksgiving and say, “Lord, you have crowned us as with the shield of your good will.” As for the sword of God, that is, God's blade, which the body of Christ, which is the Church, prays to have drawn out and shut against those who persecute it: it can indeed be understood where the Savior himself says to his body, “I did not come to send peace on earth, but a sword.” With this spiritual sword he cut away from his martyrs, who longed for heavenly joys, the earthly affections that flatter wickedly, by which they would have been bound and called back from heaven to earth had the sword of Christ not cut between. But there is also another most evident sword of God, the soul of the righteous in the hand of God, of which it is said to him in the Psalm, “Rescue my soul from the ungodly, your sword from the enemies of your hand.” What he said, “my soul,” he repeated as “your sword”; what he said, “from the ungodly,” he repeated as “from the enemies of your hand.”","f":"Augustine, <i>Serm.</i> 313.4 (PL 38:1406; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/313-4)."},"augustine-sermones/313.5":{"o":"Hanc effudit frameam spargendo usquequaque martyres suos: et conclusit adversus eos qui persequebantur Ecclesiam; ut quia praedicantium vocibus non flectebantur, morientium virtutibus frangerentur. Fortia quippe sibi adversus inimicos fabricat arma Deus, eos ipsos quos facit amicos. Magna itaque framea Dei anima beatissimi Cypriani, splendida charitate, acuta veritate, pognantis Dei acta et vibrata virtute, quæ bella confecit? quas contradicentium catervas redarguendo superavit? quot percussit infensos? quot prostravit, adversos? In quam multorum inimicorum cordibus ipsas inimicitias, quibus oppugnabatur, occidit, eosque amicos quibus adversus alios Deus eopiosius pugnaret, eflecit? Ubi autem venit tempus, ut tanquam praevalescentibus hostibus prenderetur, tum vero ne oppressus et victus ab impiis eorum inanibus cederet, adfuit ille perquem præstaretur invictus: suscepit victoriam, postquam nullum certamen ulterius rema. neret, quam de hoc scilicet mundo et de mundi hujus principe reportaret. Adfuit omnino fidelissimo suo testi usque ad mortem pro veritate certanti, fecit quod exoratus fuerat, eruit animam ejus ab impiis, frameam suam ab inimicis manus suæ. Cujus victricis animæ sanctam carnem, tanquam frameæ illius vaginam, hoc loco sublimitate divini altaris ornamus; eidein ipsi animae triumphali resurrectione reddendam et nulla deinceps morte ponendam.","t":"This sword he drew out by scattering his martyrs everywhere, and he shut it against those who persecuted the Church, so that those who were not bent by the voices of preachers might be broken by the virtues of the dying. For God makes strong weapons for himself against his enemies out of the very ones he makes his friends. So the soul of the most blessed Cyprian was a great sword of God, shining with love, sharp with truth, driven and brandished by the power of God as he fought: what wars did it finish? what crowds of opponents did it overcome by refuting them? how many hostile people did it strike? how many adversaries did it lay low? In the hearts of how many enemies did it kill the very enmity by which it was attacked, and make them friends, through whom God might fight more abundantly against others? But when the time came for him to be seized, as though the enemies were prevailing, then indeed, so that he should not, crushed and conquered by the ungodly, give way to their vanities, he was present through whom he was made unconquerable: he took up the victory, when no contest remained except the one to be won over this world and over the prince of this world. He was present altogether to his most faithful witness as he contended for the truth even to death; he did what he had been entreated to do; he rescued his soul from the ungodly, his sword from the enemies of his hand. The holy flesh of that victorious soul, as the sheath of that sword, we adorn in this place with the height of the divine altar; to be restored to that same soul in a triumphal resurrection and never again to be laid aside by any death.","f":"Augustine, <i>Serm.</i> 313.5 (PL 38:1406–1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/313-5)."},"augustine-sermones/314.1":{"o":"Natalem Domini hesterna die celebravimus; servi hodie Natalem celebramus: sed Natalem Domini celebravimus, quo nasci dignatus est: Natalem servi celebramus, quo coronatus est. Celebravimus Natalcm Domini, quo indumentum nostræ carnis. accepit: Natalem servi cclebramus, quo suæ carnis indumentum abjecit. Natalem Domini celebravimus, quo factus est similis nobis: celebramus Natalem servi, quo factus est proximus Christo. Sicut enim Christus nascendo Stephano, sic Stephanus moriendo conjunctus est Christo. Scd Domini nostri Jesu Christi ideo nativitatis et passionis diem geminæ devotionis obsequio frequentat Ecclesia, quoniam utrumque medicina est. Nam et natus est, ut renasceremur: mortuus est, ut in perpetuum viveremus. Martyres autem ad mala certamina nascendo venerunt, trahentes originale peccatum: moriendo autem ad bona certissima transierunt, finientes omne peccatum. Nam si in persecutione constitutos futuræ beatitudinis proemia non consolarentur, quando illa de diversis passionibus supplicia sustinerent? Si beatus Stephanus sub imbre lapidum constitutus futura præmia non cogitasset, quomodo illam grandinem pertulisset? Sed illius præceptum gestabat in animo, cujus praesentiam cernebat in coelo; et ad cum flagrantissimo amore suspensus, carnem quantocius relinquere, et ad ipsum cupiebat advolare: nee mortem jam timebat, quia Christum, quem pro se occisum sciebat, viventum videbat; ac per hoc festinabat etiam ipse mori pro illo, ut viveret cum illo. Quid enim videret beatissimus Martyr in illo agone constitutus, recolitis sine dubio verba ejus, quoe de Actuum Apostolorum libro soletis audire. Ecce, inquit, video caelos apertos, et Christum stantem a dextris Dei. Jesum stantem videbat: ideo stabat, et non cadebat; quia stans sursum et deorsum certantem desuper spectans, invictas militi suo vires, ne caderet, suggerebat. Ecce, inquit, video cælos apertos. Beatus horno cui coeli patehant. Sed quis coelum aperuit? Ille de quo in Apocalypsi dicitur, Qui aperit, el nemo claudit; claudit, et nemo aperit, Quando Adam de paradiso ejectus est, post illud primum nefandumque peccatum, contra humanum genus clausum est coelum: post passionem Christi latro primus intravit, postea Stephanus apertum vidit. Quid miramur? Quod fideliter vidit, fideliter indicavit, et violenter invasit? Eia, fratres, sequamur cum; si enim sequimur Stephanum, coronabimur. Maxime autem sequendus el imitandus est nobis in dilectione inimicorum. Nostis enim quia frequentium inimicorum congregationecircumdatus, cum crebris hinc et illinc saxorum ictibus tunderetur, placidus et intrepi - dus, mitis et lenisinterlapides a quibus occidebatur, intuens illum pro quo occidebatur, non ait Domine, judica obitum meum; sed, accipe spiritum meum. Non ait, Domine Jesu, vindica servum tuum, quem vides isto supplicio mortis addictum; sed, ne statuas illis hoc peccatum. Persistens ergo bea. tissimus Martyr in testimonio veritatis, ct charitatis ardens spiritu, sicut nostis, pervenit ad gloriosissimum finem; et qui vocatus usque ad finem perseveravit, in fine quod vocabatur adeptus est, sui nominis gloria Stephanus perductus est ad coronam. Quando ergo beatus Stephanus pro Christo primus sanguinem fudit, quasi corona processit de coelo; ut eam sume. rent sequentes in prjemio, qui praecedentis virtutem imitarentur in prælio. Impleverunt postmodum terram crebm martyria. Quicumque postea sanguincm pro Christi confessione fuderunt, imposuerunt coronam illam capiti suo, et eam secuturis. integram servaverunt. Et modo, fratres, de caelo pendet: quisquis eam concupierit, ad eam velociter volabit. Et ut Sanctitatem vestram breviter atque ovidenter hortemur, multis non opus est verbis: sequatur Stephanum, quicumque desiderat coronam. Conversi ad Dominum, etc.","t":"Yesterday we celebrated the Lord's birthday; today we celebrate the servant's birthday. But the Lord's birthday we celebrated as the day on which he deigned to be born; the servant's birthday we celebrate as the day on which he was crowned. We celebrated the Lord's birthday, on which he put on the garment of our flesh; we celebrate the servant's birthday, on which he put off the garment of his flesh. We celebrated the Lord's birthday, on which he was made like us; we celebrate the servant's birthday, on which he was made nearest to Christ. For as Christ by being born was joined to Stephen, so Stephen by dying was joined to Christ. But the Church keeps the day of the birth and the day of the passion of our Lord Jesus Christ with the service of a twofold devotion, because both are medicine. For he was born so that we might be born again; he died so that we might live for ever. But the martyrs by being born came to evil struggles, drawing original sin with them; by dying they passed over to the most certain good things, ending all sin. For if the rewards of future blessedness did not console those placed in persecution, how could they have borne those punishments of various sufferings? If blessed Stephen, set under a shower of stones, had not thought of future rewards, how could he have endured that hail? But he carried in his mind the command of him whose presence he saw in heaven; and hanging on him with most burning love, he longed to leave the flesh as quickly as possible and to fly to him. Nor did he now fear death, because he saw living the Christ whom he knew had been killed for him; and therefore he himself also hastened to die for him, so as to live with him. What the most blessed martyr saw, placed in that contest, you surely recall from his words, which you are accustomed to hear from the book of the Acts of the Apostles: “Behold,” he says, “I see the heavens opened, and Christ standing at the right hand of God.” He saw Jesus standing: therefore he stood and did not fall; because Jesus, standing above and watching from on high the one fighting below, supplied unconquered strength to his soldier so that he should not fall. “Behold,” he says, “I see the heavens opened.” Blessed the man to whom the heavens lay open! But who opened heaven? He of whom it is said in the Apocalypse, “Who opens, and no one shuts; shuts, and no one opens.” When Adam was cast out of paradise after that first and abominable sin, heaven was shut against the human race; after the passion of Christ the thief entered first, afterwards Stephen saw it open. Why do we wonder? What he faithfully saw, he faithfully declared, and took by force. Come, brothers, let us follow him; for if we follow Stephen, we shall be crowned. But he is to be followed and imitated by us above all in love of enemies. For you know that, surrounded by a gathering of many enemies, while he was beaten by repeated blows of stones from this side and that, calm and fearless, gentle and mild among the stones by which he was being killed, looking to him for whom he was being killed, he did not say, “Lord, judge my death,” but, “receive my spirit.” He did not say, “Lord Jesus, avenge your servant, whom you see condemned to this punishment of death,” but, “do not hold this sin against them.” So the most blessed martyr, persisting in the testimony of the truth and burning in the spirit of love, came, as you know, to a most glorious end; and he who, being called, persevered to the end, obtained at the end what he was called: Stephen, by the glory of his own name, was brought to the crown. When, then, blessed Stephen first shed his blood for Christ, a crown, as it were, came forth from heaven, so that those following might take it as a reward who imitated in battle the virtue of the one who went before. Afterwards many martyrdoms filled the earth. Whoever afterwards shed their blood for the confession of Christ placed that crown on their own heads and kept it whole for those who would follow. And now, brothers, it hangs from heaven: whoever longs for it will fly swiftly to it. And to exhort your Holiness briefly and plainly, there is no need of many words: let whoever desires the crown follow Stephen. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 314.1 (PL 38:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/314-1)."},"augustine-sermones/315.1":{"o":"Beatissimus Stephanus quomodo fuerit diaconus ordinatus cum aliis sex etiam ipse septimus, et quomodo pervenerit ad sti'pernam coronam, cum ipsa lectio legeretur, audistis. Hoc primum primi Martyris meritum commendatum est Charitati vestrae: quia cum aliorum martyrum Gesta inveniamus, quae in solemnitatibus eorum recitare possimus, hujus passio in canonico libro est. Actus Apostolorum liher est de Canone Scripturarum. Ipse liber incipit legi a Dominico Paschae, sicut se consuetudo habet Ecclesiæ. In hoc erGo libro, cui titulus est, Actus Apostolorum, audistis quomodo sint electi, et ab Apostolis ordinati septem diaconi, in quibus sanctus Stephanus crat. Priores Apostoli, sequentes diaconi. Et prior martyr de diaconis, quam de Apostolis: prior victima de agnis, quam de arietibus.","t":"How the most blessed Stephen was ordained a deacon together with six others, himself the seventh, and how he came to the crown on high, you heard when the reading itself was read. This first merit of the first martyr is commended to your Love: that while for other martyrs we find Acts which we can recite on their feasts, his passion is in a canonical book. The Acts of the Apostles is a book of the canon of the Scriptures. That book begins to be read from the Lord's day of Easter, as the custom of the Church has it. In this book, then, whose title is the Acts of the Apostles, you heard how the seven deacons were chosen and ordained by the apostles, among whom was holy Stephen. First the apostles, after them the deacons. And yet a martyr came first from the deacons rather than from the apostles: the first victim came from the lambs rather than from the rams.","f":"Augustine, <i>Serm.</i> 315.1 (PL 38:1407; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-1)."},"augustine-sermones/315.10":{"o":"Ira vide quid noceat. Agnosce inimicam tuam: agnosce cum qua pugnas in theatro pectoris tui. Angustum theatrum; sed Deus spectat: ibi doma inimicam tuam. Vis videre quam sit ista vera tua inimica? Modo ostendo. Oraturus es Deum: ventura est hora ut dicas, Pater noster, qui es in coelis. Venturus es ad illum versum, Dimitte nobis dcbita nostra. Quid sequitur? Sicut et nos dimittimus debitoribus nostris. Ibi illa inimica stat contra te. Sepit viam orationis tuæ: murum crigil, ct non est qua transcas. Hicne totum dixisti: Pater noster. Cucurrit: Dimitte nobis debita nostra. Et quid postea? Sicut et nus dimittimus debitoribus nostris. En ipsa adversaria contradicit; nee ante velum, sed intus: in ipso secretario cordis tui, ibi tibi clamat, contradicit. Qualis inimica, fratres, quae contradicit? Sicut et nos dimittimus. Non permittitur ut scivias contra inimicum tuum: in istam sævias. Melior est qui vincit iram, quam qui capit civitatem, Scriptura dicit. Quod dixi modo, scriptum est: Melior eat qui vincit iram, quam qui capit civitatem. Numquid non bellator imperator quando venit ad aliquos hostes, et invenit civitatem munitam, armatas instructam, optimam, adversantem tibi, si illam. ceperit, si illam vicerit, si illam everterit, triumphos quærit? Sicut autem narrat Scriptura, Melior est qui vincit iram, quam qui capit civitatem. In manu tua est. Non potes illam interimere, potes illam reprimere. Si fortis es, iram vince: et civitati parce. Video vos attentos, scio quam bene accepistis. Deus adsit certaminibus vestris, ut prosit vobis qnod tanti Martyris agonem spectastis; ut quomodo vincentem vidistis et vincenti favistis, sic et vos in corde vestro vincatis.","t":"Anger: see how much harm it does. Recognize your enemy: recognize the one you fight with in the theater of your breast. A narrow theater; but God is watching: there tame your enemy. Do you want to see how truly she is your enemy? I will show you now. You are going to pray to God: the hour will come for you to say, “Our Father, who are in heaven.” You will come to that verse, “Forgive us our debts.” What follows? “As we also forgive our debtors.” There that enemy stands against you. She hedges the way of your prayer: she raises a wall, and there is no way for you to pass. You have said it all here: “Our Father.” You ran on: “Forgive us our debts.” And what then? “As we also forgive our debtors.” See, that adversary contradicts; not before the curtain, but within: in the very inner chamber of your heart, there she cries out against you and contradicts. What kind of enemy is she, brothers, who contradicts “As we also forgive”? You are not permitted to rage against your enemy: rage against this one. “Better is he who conquers anger than he who takes a city,” Scripture says. What I said just now is written: “Better is he who conquers anger than he who takes a city.” Does not a warrior general, when he comes against some enemies and finds a fortified city, equipped with arms, excellent, resisting him, seek a triumph if he takes it, if he conquers it, if he overthrows it? But as Scripture tells, “Better is he who conquers anger than he who takes a city.” It is in your hand. You cannot kill her; you can restrain her. If you are strong, conquer anger, and spare the city. I see you are attentive; I know how well you have taken it. May God be present in your contests, so that it may profit you that you watched the contest of so great a martyr; so that, as you saw him conquer and cheered him as he conquered, so you too may conquer in your heart.","f":"Augustine, <i>Serm.</i> 315.10 (PL 38:1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-10)."},"augustine-sermones/315.2":{"o":"Quantam antem cum Domino suo et Salvatore suo habuit similitudinem passionis! Falsi testes adversus istum, quomodo adversus illum: et de ipsa re. Nostis enim et recolitis, falsi te stes contra Dominam Christum quid dixerunt: Nos aucivimus eum dicere, Solvo templum hoc, et post triduum ædifico alterum novum. Non autem hoc Dominus dixerat: sed vicina voluit esse falsitas veritati. Quomodo sunt falsi testes? Audierunt dixisse: Solvite templum hoc. et post triduum resuscitabo illud. Evangelista autem dicit: Hoc autem dicebat de templocorporissui. Falsi testes, pro eo quod dictum est Solvite, dixerunt Solvo. Modicum in syllabis mutaverunt: sed tanto falsi testes pejores fuerunt, quanto propinquare veritati per calumniam voluerunt. Et huic quid objectum? Noa audivimus eum dixisse qttia Jesus Nazarenus destruet templum hoc, et mutabit consuetudinem Legis. Falsum testimnnium dicebant, et vera prophetabant. Quomodo Caiphas ille, magister illorum, princeps sacerdotum, dans consilium Judaeis, ut occideretur Christus, hoc dixit: Expedit unum mori, quam ut tota gens pereat. Ait autem evangelista: Hoc non a semetipso dixit, sed cum esset pontifex anni illius, prophetavit qnia oportebat Christum mori pro gente. Quid hoc est, fratres? Magna vis est veritatis. Oderunt veritatem homines, et veritatcm prophetant nescientes. Non agunt, sed agitur de illis. Processerunt ergo isti falsi testes similes falsis testibus, sed pro quibus occisus est Christus.","t":"How great a likeness of passion he had with his Lord and Savior! False witnesses against him, as against the Lord, and about the very same matter. For you know and remember what the false witnesses said against the Lord Christ: “We heard him say, I destroy this temple, and after three days I build another, a new one.” But the Lord had not said this; rather, the falsehood chose to be close to the truth. How were they false witnesses? They had heard him say, “Destroy this temple, and after three days I will raise it up.” And the evangelist says, “But he was speaking of the temple of his body.” The false witnesses, in place of what was said, “Destroy,” said “I destroy.” They changed a little in the syllables; but they were worse false witnesses the more they tried to come close to the truth by slander. And what was alleged against this man? “We heard him say that Jesus of Nazareth will destroy this temple and will change the custom of the Law.” They were giving false testimony, and prophesying true things. As that Caiaphas, their teacher, the chief of the priests, when he gave counsel to the Jews that Christ should be killed, said this: “It is expedient that one die, rather than that the whole nation perish.” And the evangelist says, “This he did not say of himself; but being high priest that year, he prophesied that Christ must die for the nation.” What is this, brothers? Great is the power of truth. People hate the truth, and prophesy the truth without knowing it. They do not act; they are acted upon. So these false witnesses came forward, like the false witnesses on whose testimony Christ was killed.","f":"Augustine, <i>Serm.</i> 315.2 (PL 38:1407–1408; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-2)."},"augustine-sermones/315.3":{"o":"Illi adduxerunt eum in concilium, ut haberent majus judicium. Amicus autem Christi, cum dixisset causam stiam, praedicavit veritatem Domini sui. Moriturus orat: quare impiis pia lingua taceret? Quare non pro vcritatc moreretur? Hoc uno impar Domino suo, certi causa mysterii, quantum pertinet ad similitudinem passionis. Nam ille Deus est excellentia majestatis. Dominus quando ad passionem ductus est, interrogatus tacere maluit: iste non tacuit. Quare ille tacere maluit? Quia prædictum de illo erat: Sicut ovis ad immolandum ductus est, et sicut agnus coram tondente se sine voce, sic non aperuit os suum. Iste autem quare tacere noluit? Quia ab ipso Domino dictum erat: Quæ dico vobis in tenebris, dicite in lumine; et quæ in aure auditis, prædicate super tecta. Quomodo sanctus Stephanus super tectum prædicavit? Quia domum luteam carnem calcavit. Qui enim mortem non timet, carnem ealcat. Hic prius exposuit illis ab initio legem Dei, ab Abraham usque ad Moysen,. usque ad datam legem, usque ad introilum in terram promissionis; ut commendaret quia non erat verum testimonium, unde illi calumniam commovebant. Deinde de Moyse dedit eis magnam similitudinem ad Christum. Reprobatus ab eis Moyses, et ipse eos liberavit: reprobatus liberavit. Non reddidit malum pre malo: imo reddidit bonum pro malo. Sic et Dominus Christus reprobatus a Judæis, ipse illos est postea liberaturus.","t":"They brought him into the council, so as to have a greater judgment. But the friend of Christ, when he had stated his case, preached the truth of his Lord. About to die, he speaks out: why should a holy tongue keep silent before the ungodly? Why should he not die for the truth? In this one thing he was unlike his Lord, for the sake of a certain mystery, as far as the likeness of passion goes. For the Lord is God in the excellence of his majesty. The Lord, when he was led to his passion, chose to keep silent when questioned: this man did not keep silent. Why did the Lord choose to keep silent? Because it had been foretold of him: “Like a sheep he was led to the slaughter, and like a lamb before its shearer without a voice, so he did not open his mouth.” But why did this man refuse to keep silent? Because it had been said by the Lord himself: “What I tell you in the dark, say in the light; and what you hear in the ear, preach upon the housetops.” How did holy Stephen preach upon the housetop? Because he trod down his house of clay, the flesh. For he who does not fear death treads the flesh down. First he set out to them the law of God from the beginning, from Abraham to Moses, up to the giving of the law, up to the entry into the land of promise, so as to show that the testimony on which they were stirring up their slander was not true. Then from Moses he gave them a great likeness to Christ. Moses was rejected by them, and he freed them: rejected, he freed them. He did not return evil for evil; no, he returned good for evil. So too the Lord Christ, rejected by the Jews, will himself afterwards free them.","f":"Augustine, <i>Serm.</i> 315.3 (PL 38:1408; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-3)."},"augustine-sermones/315.4":{"o":"Sed modo qui moritur, mortuus est. J udæi quos vides, habebunt tempus liberationis suae, per ipsum quem reproba verunt; sed nesciunt. Modo qui blasphemant, pereunt: tunc alii erunt, non isti. Quando ista dicimus, non aliis, sed sibi promittimus salutcm. Gens liberabitur, non isti. Intendite et accipite similitudinem. Numquid non modo Gentes liberat Deus? Credunt omnes gentes in Cbristum, et fiunt de filiis diaboli filii Dei. Tamen illi parentes nostri, de quibus nati sumus, qui idola coluerunt, cum idolis perierunt.","t":"But for now, whoever dies is dead. The Jews whom you see will have the time of their deliverance, through the very one whom they rejected; but they do not know it. Those who blaspheme now are perishing: then there will be others, not these. When we say these things, we promise salvation not to these people but to that people. The nation will be delivered, not these. Pay attention and take a comparison. Does God not now deliver the Gentiles? All the nations believe in Christ, and from children of the devil they become children of God. Yet those ancestors of ours from whom we were born, who worshiped idols, perished with their idols.","f":"Augustine, <i>Serm.</i> 315.4 (PL 38:1408; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-4)."},"augustine-sermones/315.5":{"o":"Audistis, et spectacula cordis vidistis. Sonus crat in auribus, visio in mentibus. Spectastis magnum agonem sancii Stephani, qui in agone lapidabatur. Quis? Qui jamdudum legem docebat. Quam legem docebat? Quam illi in tabulis lapideis acceperunt. Merito lapidei facti, amicum Christi lapidaverunt. Dura cervice (posteaquam docuit, objurgare coepit), et non circumcisi corde et auribus. Quem prophetarum non occiderunt patres vestri? Saevire videtur: lingua ferox, cor lene. Clamabat, et amabat. Sæviebat, et salvos fieri volebat. Quis non crederet iratnm, quis non creJeret odiorum facibus inflammatum, quando diccbat, Dura cervice, et non circumcisi corde et auribus? Interea de cœlo Dominus aspexit, et vidit. Apertum est cœlum: vidit Jesum tanquam exhortantem athletam suum. Nec tacuit quod vidit: Ecce video, inquit, caelum apertum, et Filium hominis stantem ad dexteram majestatis. Illi hoc audito, quasi blasphemia esset, quod ille dixisset, aures obturaverunt, ad lapides cucurrerunt In Psalmo erat dictum, Sicut aspidis surdæ, et obturantis aures. Prorsus exhibuerunt quod de illis prædictum erat. Ccepit lapidari. Modo attendite illum sævientem, recolite verba dura: Dura cervice, et non circumcisi corde et auribus. Quasi inimicus crat: tanquam, si fieri posset, omnes occidere cupiebat. Hoc dicat, qui cor non videt. Latebat cor ejus: sed audita sunt novissima verba ejus, et patuerunt occulta ejus, cum lapidaretur. Domine Jesu, inquit, accipe spiritum meum. Tibi dixi: tibi morior. Domine Jesu, accipe spiritum meum. Quia adjuvisti, vicit quem suscipis. Accipe spiritum meum, de manu eorum qui oderunt tuum. Hoc dixit sanctus Stephanus stans. Et post hoc fixit genu, et ait: Domine, ne statuas illis hoc peccatum. Ubi est, Dura cervice? Hoc est totum quod clamabas! hoc est totum quod saeviebas? Foris clamabas, et intus orabas.","t":"You have heard, and you have seen the spectacle with your hearts. The sound was in your ears, the vision in your minds. You watched the great contest of holy Stephen, who in the contest was stoned. Who was he? One who had long been teaching the law. What law was he teaching? The one they received on tablets of stone. Rightly, having become stony, they stoned the friend of Christ. “Stiff-necked” (after teaching he began to rebuke), “and uncircumcised in heart and ears. Which of the prophets did your fathers not kill?” He seems to rage: a fierce tongue, a gentle heart. He cried out, and he loved. He raged, and wanted them to be saved. Who would not have believed him angry, who would not have believed him inflamed with the torches of hatred, when he said, “Stiff-necked, and uncircumcised in heart and ears”? Meanwhile the Lord looked down from heaven and saw. Heaven was opened: he saw Jesus, as if encouraging his athlete. Nor did he keep silent about what he saw: “Behold,” he said, “I see heaven opened, and the Son of Man standing at the right hand of the majesty.” When they heard this, as though what he had said were blasphemy, they stopped their ears and ran for stones. In the Psalm it had been said, “Like a deaf asp that stops its ears.” They displayed exactly what had been foretold of them. He began to be stoned. Now consider him raging; recall the harsh words: “Stiff-necked, and uncircumcised in heart and ears.” He was like an enemy: as though, if it could be done, he wanted to kill them all. Let him say this who does not see the heart. His heart was hidden; but his last words were heard, and his hidden things lay open when he was stoned. “Lord Jesus,” he said, “receive my spirit.” To you I have spoken; for you I die. “Lord Jesus, receive my spirit.” Because you have helped, the one you receive has conquered. “Receive my spirit,” from the hands of those who hate yours. This holy Stephen said standing. And after this he knelt, and said, “Lord, do not hold this sin against them.” Where is “Stiff-necked”? Is this all you were crying out? Is this all your raging? Outwardly you cried out, and inwardly you prayed.","f":"Augustine, <i>Serm.</i> 315.5 (PL 38:1408; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-5)."},"augustine-sermones/315.6":{"o":"Domine Jesu, accipe spiritum meum: hoc stans. Exigebat enim debitum, quando dicebat, Domine Jesu, accipe spiritum meum. Exigebat debitum, quod martyribus promissum erat: debitum, de quo dicit Apostolus, Ego enim jam immolor, et tempus resolutionis meæ instat. Bonum certamen certavi, cursum consummavi, fidem servavi: de cætero reposita est mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex. Reddet, reddet quod debet. Quierat ame debitor suppliciorum, postea caepit Deum tene re largitorem præmiorum. Unde fuit apostolus Paulus debitor suppliciorum? Quia inimicus Ecclesiæ, quia persecutor. Ipsum audi: Non sum dignus dici apostolus, quia persecutus sum Ecclesiam Dei. Non sum dignus, dignus dicit. Quare non es dignus? Poenas pati, in gehennas intrare, pro meis meritis cruciari, hoc oram dignus: apostolus esse, non eram dignus. Unde ergo hoctibi, quo non eras dignus? Secutus est: Sed gratia Dei sum quod sum. Malo meo fui quod fui: dono Dei sum quod sum. Ut ergo postea exigerct debitum, prius accepit indebitum. Quod debitum postea! Superest mihi corona justitiæ, quam reddet mihi Dominus in illo die justus judex. Reddet mihi, debetur n:ihi: indebitum prius. Quid? Non sum dignus vocari apostolus: sed gratia Dei sum quod sum. Sic et sanctus Stephanus, Domine Jesu, stans secum ad fiduciam, quia bene militaverat, bene certaverat, hosti noncesserat, timorem calcaverat, carnem spreverat, mundum et diabolum vicerat: inde stabat cum diceret, Domine Jesu, accipe spiritum meum.","t":"“Lord Jesus, receive my spirit”: this he said standing. For he was claiming a debt when he said, “Lord Jesus, receive my spirit.” He was claiming the debt that had been promised to the martyrs: the debt of which the Apostle says, “For I am already being offered, and the time of my release is at hand. I have fought the good fight, I have finished the course, I have kept the faith; for the rest, there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award me on that day.” He will award, he will award what he owes. He who had been a debtor of punishments afterwards began to hold God as the bestower of rewards. Why was the apostle Paul a debtor of punishments? Because he was an enemy of the Church, because he was a persecutor. Hear him: “I am not worthy to be called an apostle, because I persecuted the Church of God.” “I am not worthy,” says the one who is worthy. Why are you not worthy? To suffer penalties, to enter hell, to be tormented for my deserts: of this I was worthy; to be an apostle I was not worthy. Where then did you get this, of which you were not worthy? He went on: “But by the grace of God I am what I am.” By my own evil I was what I was; by the gift of God I am what I am. So, in order afterwards to claim what was owed, he first received what was not owed. What debt afterwards? “There remains for me the crown of righteousness, which the Lord, the righteous judge, will award me on that day.” He will award it to me, it is owed to me: but first what was not owed. What? “I am not worthy to be called an apostle; but by the grace of God I am what I am.” So too holy Stephen said, “Lord Jesus,” standing, with confidence, because he had served well as a soldier, had fought well, had not given way to the enemy, had trodden fear down, had despised the flesh, had conquered the world and the devil: that is why he stood when he said, “Lord Jesus, receive my spirit.”","f":"Augustine, <i>Serm.</i> 315.6 (PL 38:1408–1409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-6)."},"augustine-sermones/315.7":{"o":"Quando iste exigebat debitum, Paulus apostolus cumulabat sibi debitum. Ille pttebat debitum bonum: ille addebat ad debitum malum. Quid enim putatis, fratres? Quando lapidabatur Stephanus, audistis, sed forte non advertistis, posucrunt falsi testes lapidaturi Stephanum, posuerunt vestimenta sua ad pedes cujusdatn adolescentis, nomine Sauli. Iste Saulus, et postea Paulus: persecutor Saulus, prædicalor Paulus. Saulus enim nomen est a Saūle. Saül persecutor erat regis David. Talis fuerat Saul in David, qualis Saulus in Stephanum. Postea vero cum vocatus esset de coelo; vocatus, prostratus, mutatus, ubi coepit apostolus prædicare verbum Dei; mutavit sibi nomcn, et dixit se Paulum. Et hoc quare elegit? Quia Paulus modicus est, Paulus parvus est. Nos solemus sic loqui: Videbo te post paulum, id est post modicum. Unde ergo Paulus? Ego sum minimus Apostolorum. Magna, divina spectacula! Qui crat in cæde Stephani persecutor, factus est regni cœlorum postea prædicator. Quantum sæviebat in illa cæde, vultis audire? Vestimenta lapidantium servabat, ut omnium manibus lapidaret. Ergo posteaquam Stephanus sanctus stans exigerct debitum dicens, Domine Jesu, accipe spiritum meum; attendens inimicos suos, qui sibi lapidando malum debitum faciebant, ct addebant ad thesaurum illum, de quo dicit apO tolus Paulus, Tu autem secundum duritiam tuam et cor impoenitens, thesaurizas tibi iram in die iræ et revelationis justi judicii Dei: attendit eos, et misertus est cis, et fixit pro cis genu. Pro se stabat, pro eis genua fiebat. Discrevit justum a peccatoribus: pro justo stans petebat, quia mercedem exigebat; pro peccatoribus genua fixit, quia sciebat quam difficile pro tam sceleratis posset exaudiri. Quamvis justus, quamvis sub ipsa corona constitutus, non præsumpsit, sed genu fixit: non attendens quid ipse dignus esset petendo accipere, sed quid ipsi digni essent, a quibus volebat horrenda supplicia removere. Domine, inquit, ne statuas illis hoc peccatum.","t":"While this man was claiming his debt, the apostle Paul was piling up debt for himself. The one was asking for a good debt; the other was adding to an evil debt. For what do you think, brothers? When Stephen was being stoned, as you heard, though perhaps you did not notice, the false witnesses who were going to stone Stephen laid their clothes at the feet of a young man named Saul. This was Saul, and afterwards Paul: Saul the persecutor, Paul the preacher. For the name Saul comes from Saul. Saul was the persecutor of King David. Such as Saul had been toward David, such was Saul toward Stephen. But afterwards, when he had been called from heaven, called, thrown down, changed, when he began as an apostle to preach the word of God, he changed his name and called himself Paul. And why did he choose this? Because Paulus means small, Paulus means little. We are accustomed to speak like this: “I will see you after a little,” that is, after a short while. Why then Paul? “I am the least of the apostles.” Great, divine spectacles! He who was a persecutor at the killing of Stephen afterwards became a preacher of the kingdom of heaven. Do you want to hear how much he raged at that killing? He kept the clothes of those who stoned, so as to stone with the hands of all. So after holy Stephen, standing, had claimed his debt, saying, “Lord Jesus, receive my spirit,” he looked at his enemies, who were making an evil debt for themselves by stoning him and were adding to that treasury of which the apostle Paul says, “But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgment of God”: he looked at them, and pitied them, and knelt for them. For himself he stood; for them he knelt. He distinguished the righteous man from the sinners: for the righteous man he asked standing, because he was claiming a reward; for the sinners he knelt, because he knew how hard it would be to be heard for people so wicked. Although righteous, although set under the very crown, he did not presume, but knelt: considering not what he himself deserved to receive by asking, but what they deserved from whom he wished to remove dreadful punishments. “Lord,” he said, “do not hold this sin against them.”","f":"Augustine, <i>Serm.</i> 315.7 (PL 38:1409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-7)."},"augustine-sermones/315.8":{"o":"Discipulum imitatorem habet Stephanum. Quod Stephanus bumilis, Christus sublimis: quod ille ad. terram inclinatus, hoc Christus in ligno suspensus. Nam recolitc quia ct ipse ait: Pater, ignosce illis, quia nesciunt quid faciunt. Sedebat in cathedra crucis, et docebat Stephanum regulam pietatis. O Magister bone, bene pronuntiasti, bene docuisti. Ecce discipulus tuus orat pro inimicis suis, orat pro lapidatoribus suis. Ostendit quomodo te debuerit imitari sublimem humilis, creatorem creatura, mediatorem victima, Deum et bominem homo: Dcum, sed tamen in cruce hominem; Deum Christum, sed in cruce hominem, quando dicebat clara voce, l'ater, ignosce illis, quia nesciunt quid faciunt. Dicit sibi ille: Ille oravit pro inimicis. suis, quia Christus, quia Deus, quia Unicus; ego qui sum, qui hoc faciam? Si multum est ad te Dominus. tuus, nescis quia Stephanus est conscrvus tuus? Si ista in Evangelio præcessissc vidctis, fratres mei, nemo dicat in corde suo, Quis illud facit? Ecce Stephanus fccit: de se? de suo fecit? Si autem de dono Dci fecit; numquid intravit, et contra te clausit? Numquid pontem transivit, et pracidit? Multum est ad te? Pete et tu. Fons manat, non siccavit.","t":"He has Stephen as a disciple who imitates him. What Stephen did humbly, Christ did on high: what Stephen did bowed down to the earth, Christ did hanging on the wood. For remember that he too said, “Father, forgive them, for they do not know what they are doing.” He was sitting on the teacher's chair of the cross, and was teaching Stephen the rule of godliness. O good Teacher, you have spoken well, you have taught well. See, your disciple prays for his enemies, prays for those who stone him. He showed how he ought to imitate you: the humble one the exalted, the creature the creator, the victim the mediator, the man the God-man: God, but on the cross a man; Christ God, but on the cross a man, when he said with a clear voice, “Father, forgive them, for they do not know what they are doing.” Someone says to himself: “He prayed for his enemies because he is Christ, because he is God, because he is the Only-begotten; who am I to do this?” If your Lord is too much for you, do you not know that Stephen is your fellow servant? If you see, my brothers, that these things came first in the Gospel, let no one say in his heart, “Who does that?” See, Stephen did it: of himself? Did he do it from his own resources? If he did it by the gift of God, did he go in and shut the door against you? Did he cross the bridge and cut it down? Is it too much for you? Ask, you too. The fountain flows; it has not dried up.","f":"Augustine, <i>Serm.</i> 315.8 (PL 38:1409; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-8)."},"augustine-sermones/315.9":{"o":"Et ideo dico Charitati vestrae, fratres mei: exercete vos, quantum potestis, ad exhibendam mansuetudinem, etiam erga inimicos vestros. Frenale iram, quæ vos stimulat ad vindictam. Ira enim scorpio est. Si te suis internis flammis excitaverit, magnum aliqnid putas, si te de inimico tuo vindicaveris. Si vindicare te vis de inimico luo, ad ipsam iram tuam te converte: quia ipsa est inimica tua, qu:e occidit animam tuam. 0 homo bone: nolo euim dicere homo male; melius hoc dico quod te esse volo, quam quod es: bomo bone, quid tibi facturus est inimicus tuus? quid est facturus, ut mullum possit; ut Deus illum ad totum permittat, quod cupit? Sanguinem tuum cupit fundere. Difficile est quidem, et ipsi rari inimici sunt, qui usque ad mortem saeviant. Solent ct ipsi inimici, quando viderint eos quos persequuntur affligi, convertere iram in misericordiam. Difficile invenis inimicum qui sæviat usque ad mortem. Sed fac, usque ad mortem. Talem pone tibi inimicum qui særiat usque ad mortem. Quid facturus eat? Quod Judæi Stephano: sib paenam, illi coronam. Occisurus cst te inimicus tuus quasi non moriturum, quasi semper victurum? IIi c tibi facturus est inimicus, quod quandoque factura erat febris: si te occiderit, febri tuæ similis erit. Tibi ergo occidendo te, erit nociturus? Non: imo tibi, si bene mortuus fueris, cumque dilexeris, ad cœleste pr.rminm aliquid additurus. Nescis quantum præsti terint isti lapidatores sancto Stephano? Numquid sciebant, illi pro bonitate reddendam esse coronam, illis pro malitia reddendam esse poenam? Diabolus quanta præstitit? Omnes martyres ipse nobis fecit. Sed numquid hinc iturus est? Scd de beneficiis suis, quod nolebat, illi imputabitur quod ipse cupiebat, non quod de illo Deus faciebat. Ergo inimicus tuus quicumque fuerit usque ad mortem, nihil tibi nocebit.","t":"And so I say to your Love, my brothers: train yourselves, as much as you can, to show gentleness even toward your enemies. Bridle the anger that goads you to revenge. For anger is a scorpion. If it has roused you with its inner flames, you think it something great if you take revenge on your enemy. If you want to take revenge on your enemy, turn against your anger itself: for it is your enemy, which kills your soul. O good man (for I will not say, bad man; I would rather say what I want you to be than what you are), good man, what will your enemy do to you? What will he do, however much he can, even if God allows him all he desires? He desires to shed your blood. That is difficult, indeed, and rare are the enemies who rage even to death. Even enemies, when they see those they persecute afflicted, usually turn their anger to mercy. You will hardly find an enemy who rages to death. But suppose it: to death. Picture for yourself such an enemy, who rages to death. What will he do? What the Jews did to Stephen: punishment for themselves, a crown for him. Will your enemy kill you as though you would never die, as though you would live for ever? Your enemy will do to you what a fever would have done some day: if he kills you, he will be like your fever. So by killing you will he harm you? No: rather, if you die well, and love him, he will add something to your heavenly reward. Do you not know how much those who stoned him gave to holy Stephen? Did they know that a crown would be awarded to him for his goodness, and punishment to them for their malice? How much did the devil give? He made all the martyrs for us. But will he go away from here on that account? No: from his benefits, which he did not intend, he will be charged with what he himself desired, not with what God was making of him. So your enemy, whoever he is, even to death, will do you no harm.","f":"Augustine, <i>Serm.</i> 315.9 (PL 38:1409–1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/315-9)."},"augustine-sermones/316.1":{"o":"Beatissimas et in Christo gloriosissimus martyr Stephanus jam sermone suo saginavit nos: sed post illam saginam appono vobis de sermone ministerii mei quasi secundam mensam. Et quid dulcius invenio quod in ea ponam, quam Christum etMartyreni ipsum? Ille enim Dominus, iste servus: sed Stephanus de servo amicus. Nos autem sine dubio servi: ille præstet ut simus et amici. Tamen quales servi? Tales qui possimus salva conscientiæ fronte cantare, Mihi autem valde honorificati sunt amici tui, Dcus. Antequam occideretur sanctus Stephanus in aperto, et in occullo coronaretur. audistis qualis fuerit electus ab Apostolis. Inter diaconos illos nominatur primus, sicut inter Apostolos Petrus. Ergo cum esset ab Apostolis ordinatus, in brevi ad passioncm præcessit ordinatores suos: ab cis est ordinatus, sed prior est coronatus. Quid ergo audistis, eum ejus passio legerelur? Stephanus autem plenus gratia et Spiritu sancto, faciebat prodigia et signa magna in plebe, per nomen Domini Jesu Christi. Intelligite quis, per cujus nomen. Qui nostis amare Stephanum, in Christo amate. Hoc enim vult, hoc illi gratum est: inde gaudet, hoc acceptum habet. Non enim nomen suum voluit jactare apud lapidatores suos. Attendite quem confitebatur, quando lapidahalur; quem confitebatur in terra, quem videbat in cœlo; pro quo tradebat carnem suam, cui commendabat animam suam. Numquid enim legimus, aut in doctrina sana alicubi legere possumus, quia faciebat aut facit signa Jesus per nomen Stephani? Fecit Stephanus, sed per nomen Christi. Hoc facit et modo: quidquid videtis quia fit per memoriam Stephani, in nomine Christi fit; ut Christus commendetur, Christus adoretur, Christus exspectetur judex vivorum et mortuorum, et ab cis qui illum diligunt ad dexteram stetur. Quando enim vcnerit, stabunt ad dexteram, stabuntad sinistram: beati, qui ad dexteram; miseri, qui ad sinistram.","t":"The most blessed martyr Stephen, most glorious in Christ, has already fed us full with his own discourse; but after that feast I set before you, from the sermon of my ministry, a second table, as it were. And what sweeter thing do I find to put on it than Christ and the martyr himself? For he is the Lord, this man the servant; but Stephen, from a servant, became a friend. We are without doubt servants: may he grant that we may also be friends. Yet what kind of servants? Such as can sing, with the face of a sound conscience, “But to me your friends, O God, are greatly honored.” Before holy Stephen was killed in the open and crowned in secret, you heard how he was chosen by the apostles. Among those deacons he is named first, as Peter among the apostles. So, having been ordained by the apostles, in a short time he went before his ordainers to his passion: he was ordained by them, but crowned before them. What then did you hear when his passion was read? “But Stephen, full of grace and the Holy Spirit, did wonders and great signs among the people, through the name of the Lord Jesus Christ.” Understand who did them, and through whose name. You who know how to love Stephen, love him in Christ. For this is what he wants, this is pleasing to him: in this he rejoices, this he accepts. For he did not want to boast of his own name before those who stoned him. Consider whom he confessed when he was being stoned; whom he confessed on earth, whom he saw in heaven; for whom he handed over his flesh, to whom he commended his soul. For do we read, or can we read anywhere in sound teaching, that Jesus did or does signs through the name of Stephen? Stephen did them, but through the name of Christ. He does this now also: whatever you see happening through the memorial of Stephen happens in the name of Christ; so that Christ may be commended, Christ adored, Christ awaited as judge of the living and the dead, and so that those who love him may stand at his right hand. For when he comes, some will stand at the right, some at the left: blessed those at the right; wretched those at the left.","f":"Augustine, <i>Serm.</i> 316.1 (PL 38:1410; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/316-1)."},"augustine-sermones/316.2":{"o":"Imitetur tamen Dominum suum beatissimus Stephanus. Miro modo inter lapides patiebatur duros, mittentes, quid, nisi quod erant? Ut sciatis quia duros patiebatur; hoc illis dixit: Dura cervice, et non circumcisi corde et auribus, vos semper Spiritui sancto restitistis. Mori vis, festinas lapidari, ardes coronari. Vos sem. per Spiritui sancto restitistis. Talia cum diceret, fremebant illi, et stridebant dentibus suis. Adde, Stephane, adde quod non ferant, adde quod sustinere non possint: adde unde te possint Inpidarc, ut inveniamus quod celebrare. Aperti sunt coeli: vidit Martyr martyrum caput; vidit Jesum stantem ad dexteram Patris: vidit, ut non taceret. Non illi videbant, sed inridebant; et ideo non videbant, quia invidebant. Non tacuit ille quod vidit, ut perveniret ad eum quem vidit. Ecce, inquit, video caelos apertos, et Filium hominis stantem ad dexteram majestatis. Illi continuerunt aures suas, quasi contra blasphemiam. Agnoscitis illos in Psalmo: Sicut aspidis, inquit, surdæ et obturantis aures suas, ne audiat vocem incantantis, et medicamentum medicatum a sapiente. Sicut enim dicuntur aspides, quando incantantur, ut non prorumpant et exeant de cavernis suis, premcre unam aurem ad terram, et de cauda sibi alteram obturare, et tamen incantator producit illas: sic et isti adhuc in cavernis suis stridebant, quando in suis cordibus aestuabant. Nondum prorumpebant: obturaverunt aures suns. Jam prorumpant, appareant qni sint: ad lapides currant. Cucurrerunt, lapidaverunt.","t":"Yet let the most blessed Stephen imitate his Lord. In a wonderful way he suffered among hard stones, throwing what but what they were? So that you may know that he suffered hard men, he said this to them: “Stiff-necked, and uncircumcised in heart and ears, you always resist the Holy Spirit.” You want to die, you hasten to be stoned, you burn to be crowned. “You always resist the Holy Spirit.” When he said such things, they raged and gnashed their teeth. Add, Stephen, add what they cannot bear, add what they cannot endure: add that for which they may stone you, so that we may find something to celebrate. The heavens were opened: the martyr saw the head of the martyrs; he saw Jesus standing at the right hand of the Father: he saw, so as not to keep silent. They did not see, but jeered; and they did not see because they envied. He did not keep silent about what he saw, so that he might come to him whom he saw. “Behold,” he says, “I see the heavens opened, and the Son of Man standing at the right hand of the majesty.” They held their ears, as if against blasphemy. You recognize them in the Psalm: “Like the deaf asp,” it says, “that stops its ears, so as not to hear the voice of the charmer and the medicine compounded by the wise.” For as asps are said, when they are charmed so that they may not break out and come forth from their holes, to press one ear to the ground and stop the other with their tail, and yet the charmer brings them out: so these men were still hissing in their holes while they seethed in their hearts. They were not yet breaking out: they stopped their ears. Now let them break out, let them appear for what they are: let them run to the stones. They ran, they stoned.","f":"Augustine, <i>Serm.</i> 316.2 (PL 38:1410–1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/316-2)."},"augustine-sermones/316.3":{"o":"Quid Stephanus? quid? Attendite prius illum, quem bonus amicus imitabatur. Dominus Jesus Christus, cum penderet in cruce, dixit: Pater, in manus tuas commendo spiritum meum. Hoc sicut homo, sicut cruciftxus, sicut natus ex femina, sicut carne indutus; sicut pro nobis moriturus, sicut in sepulcro futurus, sicut tertio die resurrecturus, sicut in coelos ascensurus. Omnia enim ista in homine. Homo ergo: Pater, in manus tuas commendo spiritum meum. Ille dixit, Pater: Stephanus, Domine Jesu. Quid et ipse? Accipe spiritum meum. Tu dixisti Patri, ego tibi. Mediatorem agnosco. Venisti jacentem levare: non cecidisti mecum. Accipe, inquit, spiritum meum. Hoc pro se orabat: venit illi in mentem aliud, unde imitaretur Dominum suum. Recolite pendentis verba in li- Ino, et intendite verba ejus qui lapidabatur confitentis. Quid ille? Pater, ignosce illis, quia nesciunt quid faciunt. Forte in ipsis erat tunc Stephanus, qui nesciebant quid faciebant. Multi enim postea crediderunt. Et incertum est nobis unde fuerit beatissimus Stephanus, utrum ex illis qui prius in Christum crediderant, sicut Nicodemus qui ad eum venit nocte, qui ibi sepeliri meruit ubi et iste, quia per ilium et iste inventus est: uirum ergo in his fuerit, an forte in illis qui post ascensum Domini veniente Spiritu sancto, quando impleti sunt discipuli, et loquebantur linguis omnium gentium, compuncti Apostolis dixerunt, V iri fratres, quid faciemus? indicate nobis. Desperabant enim de salute, eo quod Salvatorem occiderant. Et ait illis Petrus: Agite pænitentiam, et baptizetur unusquisque vestrum in nomine Domini nostri Jau Christi; et accipietis Spiritum sanctum, et remittentur vobis peccata vestra. Putas omnia? Quid peccatorum remanebat, quando et illud peccatum remittebatur, quo remissor ocdsus est peccatorum? Quid pejus, quam occidcre Christum? Hoc deletum est. Quid igitur? Forte inter illos fuit Stephanus. Si inter illos fuit; et pro illo valuit illa oratio, Pater, ignosce illis, quia nesciunt quid faciunt. Tamen et Saulus inter illos fuit. Cum lapidaretur Stephanus agnus, adhoc ille erat lupus, adhuc sanguinem sitiebat; adhuc manus suas. quibus lapidaret parum putabat, lapidantium vestimenta servabat. Ergo recolens quid pro se dictum sit, si et ipse inter illos erat, de quibus dixit Dominus, quando att, Pater, ignosce illis, quia nesciunt quid faciunt; Imitans ergo etiam in hoc ipso Dominum suum, ut ejus amicus esset, dixit et ipse, Domine, ne statuas illis hoc peccatum. Sed quomodo dixit? Posito genu in terra. Se stans commendavit: quando oravit pro inimicis, genu fixit. Quare se stans commendavit? Quia justum commendabat. Quare pro illis genua fixit? Quia pro sceleratis orabat. Domine, ne statuas illis hoc peccatum.","t":"What did Stephen do? What? First consider him whom the good friend was imitating. The Lord Jesus Christ, when he hung on the cross, said, “Father, into your hands I commend my spirit.” This he said as man, as crucified, as born of a woman, as clothed with flesh; as about to die for us, as about to be in the tomb, as about to rise on the third day, as about to ascend into heaven. For all these things belong to the man. As man, then: “Father, into your hands I commend my spirit.” He said, “Father”; Stephen, “Lord Jesus.” And what did he say? “Receive my spirit.” You said it to the Father; I say it to you. I recognize the Mediator. You came to lift up one lying down; you did not fall with me. “Receive,” he says, “my spirit.” This he prayed for himself; then another thing came to his mind, in which he might imitate his Lord. Recall the words of the one hanging on the wood, and attend to the words of the one being stoned as he confessed. What did the Lord say? “Father, forgive them, for they do not know what they are doing.” Perhaps Stephen was then among those very people who did not know what they were doing. For many believed afterwards. And it is uncertain to us where the most blessed Stephen came from: whether from those who had believed in Christ earlier, like Nicodemus, who came to him by night, who was found worthy to be buried where Stephen was too, since it was through him that Stephen also was found; whether, then, he was among these, or perhaps among those who, after the Lord's ascension, when the Holy Spirit came, when the disciples were filled and spoke in the tongues of all nations, were cut to the heart and said to the apostles, “Men, brothers, what shall we do? Tell us.” For they despaired of salvation, because they had killed the Savior. And Peter said to them, “Repent, and let each of you be baptized in the name of our Lord Jesus Christ; and you will receive the Holy Spirit, and your sins will be forgiven you.” All of them, do you think? What sin remained, when even that sin was forgiven by which the forgiver of sins was killed? What is worse than to kill Christ? This was blotted out. What then? Perhaps Stephen was among them. If he was among them, that prayer availed for him too, “Father, forgive them, for they do not know what they are doing.” Yet Saul too was among them. When Stephen the lamb was being stoned, Saul was still a wolf, still thirsting for blood; still thinking his own hands too few to stone with, he kept the clothes of those who stoned. So, recalling what had been said for him, if he too was among those of whom the Lord spoke when he said, “Father, forgive them, for they do not know what they are doing,” imitating his Lord even in this very thing, so as to be his friend, he too said, “Lord, do not hold this sin against them.” But how did he say it? With his knee on the ground. He commended himself standing; when he prayed for his enemies, he knelt. Why did he commend himself standing? Because he was commending a righteous man. Why did he kneel for them? Because he was praying for the wicked. “Lord, do not hold this sin against them.”","f":"Augustine, <i>Serm.</i> 316.3 (PL 38:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/316-3)."},"augustine-sermones/316.4":{"o":"Putas verba ista audivit Saulus? Audivit, sed irrisit: et tamen ad orationem Stephani pertinebat. Adhuc grassabatur, et jam pro illo Stephanus exaudiebatur. Nostis enim jam, ut aliquid dicam de Saulo, et postea Paulo; utique nostis: in eodem libro scriptum est qucmadmodum crediderit Paulus. Occiso Stephano persecutionem gravissimam Ecclesia Jerosolymis passa est. Fugati sunt fratres qui ibi crant: soli Apostoli remanserunt; cæteri fugabantur. Sed tanquam ardentes faces, quocumque vcniobant, accendebant. Stulli Judæi, quando illos de Jerosolymis fugabant, carbones ignis in silvam mittebant. Adhuc Saulus, cui non suffecit occisus Stephanus, quod libenter recolimus, quia jam colimus, quid fccit? Accepit epistolas a sacerdotibus et Scribis, ut ubicumque inveniret viros viæ hujus, id est, Christianos, alligatos adduceret ad supplicia sumenda, qualia sumpserat Stephanus. Et iratus ibat Saulus, ibat lupus ad caulas, ad greges Domini: ut rabidus lupus sanguinem sitiebat, cædes anhelabat, ibat per viam. Et ille desursum: Saule, Saule, quid me persequeris? Lupe, lupe, quid agnum persequeris? Ego quando sum occisus, leonem occidi. Quid me persequeris? Exue te lupo: esto de lupo ovis de ove pastor.","t":"Do you think Saul heard these words? He heard them, but laughed at them; and yet he belonged to Stephen's prayer. He was still running riot, and already Stephen was being heard on his behalf. For you know already, to say something of Saul, afterwards Paul; certainly you know: in the same book it is written how Paul came to believe. After Stephen was killed, the Church in Jerusalem suffered a most severe persecution. The brothers who were there were put to flight: only the apostles remained; the others were driven away. But like burning torches, wherever they came, they set things alight. Foolish Jews: when they drove them out of Jerusalem, they were throwing coals of fire into the forest. And Saul, for whom the killing of Stephen was not enough, what did he do still (we gladly recall it, because we now honor him)? He received letters from the priests and scribes, so that wherever he found men of this Way, that is, Christians, he might bring them bound to suffer punishments such as Stephen had suffered. And Saul went in anger; the wolf went to the folds, to the Lord's flocks: like a rabid wolf he thirsted for blood, panted for slaughter, went on his way. And he from above: “Saul, Saul, why are you persecuting me?” Wolf, wolf, why are you persecuting the lamb? When I was killed, I killed the lion. Why are you persecuting me? Strip off the wolf: from a wolf be a sheep, from a sheep a shepherd.","f":"Augustine, <i>Serm.</i> 316.4 (PL 38:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/316-4)."},"augustine-sermones/316.5":{"o":"Dulcissima pictura est hæc, ubi videtis sanctum Stephanum lapidari, videtis Saulum lapidantium vestimenta servantem. iste est Paulus Apostolus Cliristi Jesu, iste est Paulus servus Christi Jesu. Bene audistis vocem, Quid me persequeris? Stratus es, erectus es: prostratus persecutor, erectus prædicator. Dic, audiamus: Paulus servus Christi Jesu, per voluntatem Dei. Numquid per voluntatem tuam, o Saule? Per voluntatem tuam scimus, vidimus fructus tuos: occisos est Stephanus per volunlatem tuam. Per voluntatem Dei, videmus fructus tuos: ubique legeris, ubique recitaris, ubiquead Christum adversantia corda convertis, ubique pastor bonus magnos greges colligis. Cum eo quem lapidasti, cum Christo regnas. Ambo ibi vos videtis, ambo modo sermonem nostrum auditis; ambo pro nobis orate. Ambos vos exaudiet, qui vos coronavit r unum prius, alterum postea: unum qni persecutionem passus est, alterum qui persecutus est. Ille tune agnus erat, ille autem lupus erat: modo autem ambo agni sunt. Agni agnoscant nos, et in grege Christi videant nos: orationibus suis commendent nos, ut quietam et tranquillam vitam impetrent Ecclesiæ Domini sui.","t":"This is a most delightful picture, where you see holy Stephen being stoned, and you see Saul keeping the clothes of those who stone him. This is Paul, apostle of Christ Jesus; this is Paul, servant of Christ Jesus. You heard the voice well: “Why are you persecuting me?” You were thrown down, you were raised up: the persecutor laid low, the preacher raised up. Speak, let us hear: “Paul, servant of Christ Jesus, through the will of God.” Was it through your will, O Saul? What came through your will we know; we have seen your fruits: Stephen was killed through your will. Through the will of God: we see your fruits; everywhere you are read, everywhere you are recited, everywhere you turn hostile hearts to Christ, everywhere as a good shepherd you gather great flocks. With him whom you stoned, you reign with Christ. You both see one another there; you both now hear our sermon; both of you, pray for us. He will hear you both who crowned you: one first, the other afterwards; one who suffered persecution, the other who persecuted. Then the one was a lamb, the other a wolf; but now both are lambs. Let the lambs recognize us, and see us in the flock of Christ; let them commend us by their prayers, that they may obtain a quiet and peaceful life for the Church of their Lord.","f":"Augustine, <i>Serm.</i> 316.5 (PL 38:1411; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/316-5)."},"augustine-sermones/317.1":{"o":"Martyr Stephanus, beatus et primus post Apostolos ab Apostolis diaconus ordinatus, ante Apostolos coronatus; illas terras passus illustravit, istas mortuus visitavit. Sed mortuus non visitaret, nisi et mortuus viveret. Exiguus pulvis tantum populum congregavit: cinis latet, beneficia patent. Cogitate, charissimi, quae nobis Deus servet in regione vivorum, qui tanta praestat de puhere mortuorum. Caro sancti Stephani per loca singula diffamatur: sed fidei ejus meritum commendatur. Sicexspectemus consequi temporalia beneficia, ut eum imitando accipere mereamur aeterna. Quod nobis beatus Martyr imitandum in sua passione proposuit, hoc attendere, boc credere, hoc implere, vere est solemnia Martyris celebrare. Dominus noster inter præcepti magna et salubria, diviua et altissima quæ dedit discipulis suis, hoc videtur hominibus grave, quod jussit ut diligant inimicos suos. Grave praeceptum, sed grande præmium. Denique cum hoc moneret, videte quid dixerit: Diligite inimicos vestros, benefacite his qui vos oderunt, et orate pro persequentibus vos. Audisti opus, exspecta mercedem; et vide quid addat: Ut sitis, inquit, filii Patris vestri qui in cælis est, qui solem suum facit oriri super bonos et matos, et pluit super justos et injustos. Hoc videmus, hoc negare non possumus. Numquid dictum est nubibus: Pluite super agros cultorum meorum, et recedite ab agris b!asphematorum meorum? Numquid dictum est soli: Videant te qui me colunt, non tc vidcant qui mibi maledicunl? Beneficia de coelo, beneficia dc terra: scatent fontes, agri pingruescunt, arbores fructibus onerantur. Habent ista boni, habent et mali; habent grati, habent ingrati. Qui præstat tanta bonis et malis, putamus nihil servat bonis? Hoc dat bonis et malis, quod dedit et lapidatoribus Stephani: boc vero servat bonis, quod dedit Stephano.","t":"The martyr Stephen, blessed and first, ordained a deacon by the apostles after the apostles, crowned before the apostles: by suffering he made those lands illustrious; dead, he has visited these. But dead he would not visit, unless even dead he were alive. A little dust has gathered so great a people: the ashes lie hidden, the benefits are plain to see. Think, dearly beloved, what God keeps for us in the land of the living, who grants such great things from the dust of the dead. The flesh of holy Stephen is spoken of in place after place: but the merit of his faith is what is commended. Let us so hope to obtain temporal benefits that by imitating him we may deserve to receive eternal ones. What the blessed martyr set before us to imitate in his passion: to attend to this, to believe this, to fulfill this, is truly to celebrate the martyr's feast. Among the great and saving, divine and most exalted commands that our Lord gave his disciples, this one seems heavy to people: that he commanded them to love their enemies. A heavy command, but a great reward. Indeed, when he gave this counsel, see what he said: “Love your enemies, do good to those who hate you, and pray for those who persecute you.” You have heard the work; await the wage; and see what he adds: “So that you may be sons of your Father who is in heaven, who makes his sun rise on the good and the bad, and rains on the just and the unjust.” This we see; this we cannot deny. Was it said to the clouds, “Rain on the fields of my worshipers, and withdraw from the fields of my blasphemers”? Was it said to the sun, “Let those who worship me see you; let those who curse me not see you”? Benefits from heaven, benefits from the earth: springs gush, fields grow rich, trees are loaded with fruit. The good have these things, and so do the bad; the grateful have them, and so do the ungrateful. He who grants so much to the good and the bad, do we think he keeps nothing for the good? This he gives to the good and the bad, which he gave also to those who stoned Stephen: but this he keeps for the good, which he gave to Stephen.","f":"Augustine, <i>Serm.</i> 317.1 (PL 38:1412; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/317-1)."},"augustine-sermones/317.2":{"o":"Maxime ergo, fratres, exempto hujus Martyris, inimicos nostros amare discamus. Exemplum propositum est de Deo Patre, qui solem suum oriri facit super bonos et malas. Dixit hoc etiam Filius Dei, post acceptionem carnis suae, per os carnis suae, quam suscepit amando inimicos suos. Qui enim amator inimicorum suorum in mundum venit, omnes prorsus inimicos suos invenit, neminem amicum invenit. Pro inimicis sanguinem fudit: sed sanguine suo inimicos convertit. Inimicorum suorum peccata suo sanguine delevit: detendo peccata, ex inimicis amicos fecit. De his amicis erat etiam Stephanus: imo est et erit. Ostendit tamen primus ipse Dominus in cruce, quod monuit. Undique enim Judæis frementibus, irascentibus, imdentibus, insultantibus, crucifigentibus, ait: Pater, ignosce illis, quia nesciunt quid faciunt. Caecitas enim me crucifigit. Caecitas crucifigebat: ct crucifixus eis de sanguine suo collyrium faciebat.","t":"Above all, then, brothers, by the example of this martyr let us learn to love our enemies. The example is set before us from God the Father, who makes his sun rise on the good and the bad. The Son of God said this too, after taking flesh, through the mouth of his flesh, which he took by loving his enemies. For he who came into the world as a lover of his enemies found absolutely all his enemies; he found no friend. For enemies he shed his blood: but by his blood he converted enemies. He blotted out the sins of his enemies with his blood: by blotting out sins, he made friends of enemies. Among these friends was Stephen too; no, he is and will be. Yet the Lord himself first showed on the cross what he had counseled. For while the Jews on every side raged, were angry, mocked, insulted and crucified, he said, “Father, forgive them, for they do not know what they are doing.” It is blindness that crucifies me. Blindness was crucifying; and the one crucified was making them an eye-salve from his blood.","f":"Augustine, <i>Serm.</i> 317.2 (PL 38:1412; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/317-2)."},"augustine-sermones/317.3":{"o":"Sed homines pigri ad præceptum, avidi ad praemium, qui noa diligunt inimicos suos, sed de illis se vindicare affectant, nee attcudunt Dominum, qui si vellet se vindicare de inimicis suis, non remaneret qui laudaret eum; quando andiunt locam istum Evangelii, quo Dominus in cruce dixit, Pater, ignosce illis, quia nesciunt quid faciunt; dicunt sibi, Ipse hoc potuit, tanquam Filius Dei, tanquam unicus Patris. Caro enim pendebat, sed Deus intus latebat. Nos autem quid sumus, qui ista faciamus? Fefellit qui jussit? Absit: non fefellit. Si multum ad te putas imitari Dominum tuum, attende Stephanum conservum tuum. Dominus Christus, unicus Dei Filius: numquid hoc Stephanus? Dominus Christus, de incorrupta virgine natus: numquid hoc Stephanus? Dominus Christus venit, non in carne peccati, sed in similitudine carnis peccati: numquid hoc Stephanus? Sic natus est ut tu; inde natus est, unde et tu; ab eo renatus est, a quo et tu; eo pretio redemptus, quo et tu; tanti valet, quanti vales. Unum instrumentum nobis factum est. Evangelium instrumentum est, ubi omnes empti sumus: ubi tu, ibi ille. Quia servi sumus, instrumentum est: quia filil sumus, testamentum est. Ipsum attende, conservum attende.","t":"But people slow to the command and greedy for the reward, who do not love their enemies but are bent on taking revenge on them, and do not consider the Lord, who, if he had wanted to take revenge on his enemies, would have left no one to praise him: when they hear that place of the Gospel where the Lord said on the cross, “Father, forgive them, for they do not know what they are doing,” they say to themselves, “He could do this, as Son of God, as the Only-begotten of the Father. For the flesh was hanging, but God lay hidden within. But what are we, to do such things?” Did he who commanded deceive? Far from it: he did not deceive. If you think it too much for you to imitate your Lord, consider Stephen, your fellow servant. The Lord Christ, only Son of God: was Stephen this? The Lord Christ, born of an inviolate virgin: was Stephen this? The Lord Christ came not in sinful flesh but in the likeness of sinful flesh: was Stephen this? He was born as you were; he was born from where you were born; he was reborn by him by whom you were; redeemed with the price with which you were; he is worth as much as you are worth. One instrument was made for us. The Gospel is the instrument by which we were all bought: where you are, there he is. Because we are servants, it is an instrument of sale; because we are sons, it is a testament. Consider him, consider your fellow servant.","f":"Augustine, <i>Serm.</i> 317.3 (PL 38:1412; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/317-3)."},"augustine-sermones/317.4":{"o":"Multum est ad te, quia infirmos oculos habes, intueri solem? lucernam vide. Suis enim discipulis dixit Dominus: Nemo accendit lucernam, et ponit eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. Domus, mundus est: candelabrum, Christi crux est: lucerna in candelabro lucens, Christus in cruce pendens. In ipso candelabro lucebat etiam ille, qui prius lapidantium vestimenta servabat, de Saulo Paulus, de lupo agnus, et parvus et magnus; raptor agnorum, et pastor agnorum: in ipso candelabro lucebat, quando dicebat, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. Sie luceat, inquil, lumen vestrum coram hominibus. Ecce lucet lamen Stephani, lucet lucerna ista: attendamus illam. Nemo dicat, Multum est ad me: homo crat, homo es Sed non accepit a se. Numquid accepit, et clausit tihi? Fons communis est: bibe unde bibit. Bencficio Dei accepit: abundat qui dedit; et tu pete, et accipe.","t":"Is it too much for you to gaze at the sun, because you have weak eyes? Look at the lamp. For the Lord said to his disciples, “No one lights a lamp and puts it under a bushel, but on a lampstand, so that it may give light to all who are in the house.” The house is the world; the lampstand is the cross of Christ; the lamp shining on the lampstand is Christ hanging on the cross. On that same lampstand shone also the one who earlier kept the clothes of those who stoned: Paul from Saul, a lamb from a wolf, both small and great; a robber of lambs and a shepherd of lambs: he shone on that same lampstand when he said, “But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world.” “So let your light shine,” he says, “before men.” See, the light of Stephen shines, that lamp shines: let us look at it. Let no one say, “It is too much for me”: he was a man, you are a man. But he did not receive it from himself. Did he receive it and shut it off from you? The fountain is common: drink from where he drank. He received it by God's kindness: the one who gave is rich; you too ask, and receive.","f":"Augustine, <i>Serm.</i> 317.4 (PL 38:1412–1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/317-4)."},"augustine-sermones/317.5":{"o":"Dominus amare et acerbe arguit Judæos, sed amando: Væ vobis, Scribae et Pharisæi hypocritæ. Quando dicebat isia, quis non diceret quia oderat il- -los? Venit ad crucem, et ait: Pater, ignosce illis, qiua nesciunt quid faciunt. Sic et Stephanus in sermone suo prius arguit: Dura cervice, et non circumcisi corde et auribus. Verba sunt sancti Stephani, quando Judaeos alloquebatur: Dura cervice, et non circumcisi corde ei auribus; vos semper Spiritui sancto restitistis, sicut et patres vestri. Quem prophetarum non occiderunt vatres vestri? Ista dicendo, quasi odit, quasi sævit. Lingua clamat, cor amat. Audivimus linguam cl:tmantem, probemus animum diligentem. Nam cum ad lapides cucurrissent, duri ad duros, jactabant in iIlum pares suos. Petris lapidabatur, qui pro Petra Inoriebatur; dicente Apostolo Petra autem erat Christus. Et cum tanta esset in docendo constantia, videte qualis exstiterit in morte patientia. IIi enim ictibus lapidum corpus ipsius quatiebant, et ille pro inimicis orabat: contundebatur bomo exterior, et supplicabat interior. Sed Dominus qui cinxerat, qui probaverat, qui ei characterem, non in manu, sed d in fronte posuerat, spectabat desupcr militem suum, juvaturus certantem, coronaturus vincentem. Denique ostendit se illi. Ecce enim, inquit, video coelos apertos, et Filium hominis stantem ad dexteram Dei. Solus vidcbat, quia illi soli apparcbat. Et quid ait pro se? Domine Jesu, accipe spiritum meum. Pro se rogans stetit, pro illis genu flectit: pro se erectus, pro illis curvus; pro se celsus, pro illis humilis: genu flexit, ct ait, Domine, ne statuas illis hoc peccatum. Et hoc dicto, obdormivit. 0 somnus pacis! Qui inter lapides inimicorum dormivit, quomodo in suis cineribus vigilabit? Dormivit securus, quietus in pace; quia spiritum suum Domino commendavit.","t":"The Lord rebuked the Jews bitterly, but with love: “Woe to you, scribes and Pharisees, hypocrites.” When he said this, who would not have said that he hated them? He came to the cross and said, “Father, forgive them, for they do not know what they are doing.” So too Stephen in his speech rebuked first: “Stiff-necked, and uncircumcised in heart and ears.” These are the words of holy Stephen when he addressed the Jews: “Stiff-necked, and uncircumcised in heart and ears; you always resist the Holy Spirit, as your fathers did. Which of the prophets did your fathers not kill?” In saying this he seems to hate, he seems to rage. The tongue cries out, the heart loves. We have heard the tongue crying out; let us prove the spirit that loves. For when they had run to the stones, hard men to hard things, they hurled their like at him. He was stoned with rocks who was dying for the Rock, as the Apostle says, “And the Rock was Christ.” And when there was such firmness in teaching, see what patience he showed in death. They were battering his body with blows of stones, and he was praying for his enemies: the outer man was being crushed, and the inner man was making supplication. But the Lord who had girded him, who had tested him, who had set his mark on him, not on the hand but on the forehead, was watching his soldier from above, ready to help him as he fought and to crown him as he conquered. Then he showed himself to him. “Behold,” he says, “I see the heavens opened, and the Son of Man standing at the right hand of God.” He alone saw, because to him alone he appeared. And what did he say for himself? “Lord Jesus, receive my spirit.” Asking for himself he stood; for them he bent the knee: for himself upright, for them bowed; for himself lofty, for them humble: he bent the knee and said, “Lord, do not hold this sin against them.” “And having said this, he fell asleep.” O sleep of peace! He who slept among the stones of his enemies, how shall he keep watch in his own ashes? He slept secure, at rest in peace, because he had commended his spirit to the Lord.","f":"Augustine, <i>Serm.</i> 317.5 (PL 38:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/317-5)."},"augustine-sermones/318.1":{"o":"Exspectat Sanctitas vestra scire quid hodie in isto loco positum sit. Reliquiæ sunt primi et beatissimi martyris Stephani. Audistis, eam passionis ejus lectio legeretur de libro canonico Actuum Apostolorum, quemadmodum lapidatus sit a Judæis, quemadmodum Domino commendaverit spiritum suum, quemadmodum etiam in extremo genibus fixis oraverit pro lapidatoribus suis. Hujus corpus ex illo usque ad ista tempora latuit; nuper autem apparuit, sicut solent apparero sanctorum corpora martyrum, rcvelatione Dei, quando placuit Creatori. Sic ante aliquot annos, nobis juvenibus apud Mediolanum constitutis, apparuerunt corpora sanctorum martyrum Gervasii ei Protasii. Scitis quod Gervasius et Protasius longe posterius passi sunt, quam beatissimus Stephanus. Quare ergo illorum prius, et hujus postea? Nemo disputet: voluntas Dei fidem quærit, non quæstionem. Ycrum autem revelatum fuit ei, qui res ipsas inventas monstravit. Præcedentibus enim signis locus demonstratus est; et quomodo fuerat revelatum, sic et inventum est. Multi inde reliquias acceperunt, quia Deus voluit, et huc venerunt. Commendatur ergo Charitati vestræ et locus et dies: utrumque celebrandum in honorem Dei, quem confessus est Stephanus. Nos euim in isto loco non aram fecimus Stephano, scd de reliquiis Stephani aram Deo. Grata sunt Deo hujusmodi altaria. Quæris quare? Quia pretiosa in conspectu Domini mors sanctorum ejus. Redempti sunt sanguine, qui sanguinem pro Redemptore fuderunt. Ille fudit, ut corum salus redimeretur: illi fuderunt, ut Evangelium ejus diffamaretur. Reddiderunt vicem, sed non de suo: ut enim hoc possent, ille donavit; et ut fieret quod ab ipsis fleri. potuit, illc donavit. Exhibendo dignationem, dedit occasionem. Factum est, passi sunt, calcaverant mundum.","t":"Your Holiness is waiting to know what has been placed in this spot today. They are relics of the first and most blessed martyr Stephen. You heard, when the reading of his passion was read from the canonical book of the Acts of the Apostles, how he was stoned by the Jews, how he commended his spirit to the Lord, how also at the very end, on his knees, he prayed for those who stoned him. His body lay hidden from that time until these times; but recently it appeared, as the bodies of the holy martyrs usually appear, by a revelation of God, when it pleased the Creator. So, some years ago, when we were young men living at Milan, the bodies of the holy martyrs Gervasius and Protasius appeared. You know that Gervasius and Protasius suffered long after the most blessed Stephen. Why then were theirs found first and his afterwards? Let no one dispute it: the will of God seeks faith, not questioning. But the truth was revealed to the one who pointed out the things themselves when they were found. For the place was indicated by preceding signs; and as it had been revealed, so it was found. Many received relics from there, because God willed it, and they have come here. So both the place and the day are commended to your Love: both to be celebrated in honor of God, whom Stephen confessed. For we have not made an altar to Stephen in this place, but from Stephen's relics an altar to God. Such altars are pleasing to God. Do you ask why? Because “precious in the sight of the Lord is the death of his saints.” Those who shed their blood for the Redeemer were redeemed by blood. He shed his so that their salvation might be bought back; they shed theirs so that his Gospel might be spread abroad. They repaid in kind, but not from their own: for that they could do it, he gave; and that what could be done by them should be done, he gave. By showing his favor, he gave the opportunity. It was done: they suffered; they had trodden the world underfoot.","f":"Augustine, <i>Serm.</i> 318.1 (PL 38:1413; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/318-1)."},"augustine-sermones/318.2":{"o":"Parum eis fuit contemnere delicias sæculi; poenas, minas, tormenta vicerunt. Pro confessione eniin Dei contemnere quod delectat, valde magnum: sed minus est contemnere quod delectat, quam vincere quod molestat. Constitue alicui dictum esse, Nega Christum, et do tibi quod non habes: contempsit quod delectat, et non negavit. At ilie persecutor adjecit: Non vis accipcre quod non habes? tollo quod habes. Non sic sapit lucrum, quomodo dolet damnum: quia facilius est non manducare, quam vomere. Non acquisivit, non manducavit: quod acquisierat perdidit, quod manducaverat vomuit. In non manducando gula fraudatur, in vomendo stomachus evertitur. Fortior est ergo in confessione Christi, qui damna non timuit, quam qui lucra contempsit. Sed damna qualia? Amissionem pecuniae, amissionem patrimonii, amissionem rerum omnium, qua! habebat. Sed inimicus nondum proxime accessit, Res perierunt, quæ forinsecus adjacebant. Si non sunt amatae cum haberentur, non contristaverunt cun amitterentur. Et, ut breviter dicam, quando amittuntur, tantum moeroris dimittunt, quantum cnm haberentur, amari potuerunt. Sed persecutori illornm temporum, quando occidebantur sancti, parum fuit dicere: Aufero quod habes. Torqueo, inquit, ligo, occido. Hoc qui non timuit, mundum vicit. Certamen pro veritate ad summum perduxerunt, qui usque ad ista certaverunt. Hoc est quod dicit in Epistola ad Hebraeos: Nondum enim usque ad sanguinem adversus peccatum certastis. Ipsi sunt perfecti, qui adversus peccatum usque ad sanguinem certaverunt. Quid est adversus peccatum? Adversus magnum peccatum: adversus negationem Christi. Nostis quomodo certaverit adversus peccatum Susanna usque ad sanguinem. Sed ne solac feminae hinc habeant consolationem, ct viri de numero suo aliquid quærant tale, quale in Susanna extitit: nostis quemadmodum Joseph contra peccatum usque ad sanguinem certavit. Similis est causa. Et illa babuit falsos testes eos ipsos, quibus consentire nolnit, ne peccaret; et ille eam ipsam, cui noluit consentire. Utrique quibus non est ad peccatum consensum, falsum dixerunt testimonium; et qui audierunt crediderunt: sed Deum non vicerunt. Liberatur illa, liberatur et HIe. Quid, si et morerentur, nonne ampHas liberarentur, quando securi coronarentur? Quare dixi, securi coronarentur? Quia nulla tentatio remaneret. Nam etsi liberata est Susanna, adhuc tentanda; et ipse Joseph adhuc tentandus liberatus est. Unde tentandus? quia tentatio est vita humana super terram. Usque ad mortem tota tentatio: post mortem sola beatitudo; sed Sanctorum, quorum mors pretiosa est in conspectu Dei. Et illa ergo contra peccatum, id est contra adulterium, et ille contra tale peccatum, usque ad sanguinem certa.. verunt. Majus peccatum est Christum negare, quam adulterium perpetrare. Adulterium carnis est, illicite concumbere: adulterium cordis est, veritatem negare. In fide, in mente, ibi debet esse castitas. Prima ibi est parens Eva corrupta. Vis nosse in illa corruptioDe magnitudinem iniquitatis? Attende in nobis, qui iwdc nati sumus, magnitudinem calamitatis. Verbi hujus mei sanctam Scripturam testem cilabo: A muliere, inquit, initium factum eat peccati, ei propter illam morimur omnes. Quod illa accepitin paena, hoc contemnunt martyres pro victoria. Mortem illis comminatus est Deus, nc peccarent: mortem martyribus inimicus comminatus est, ut peccarent. Illi ut morerentur, peccaverunt: martyres mortui sunt, ne peccarent. Undo illis paena inflicta, inde istis gloria suscitata.","t":"It was too little for them to despise the delights of the world; they overcame penalties, threats, torments. For to despise what delights, for the confession of God, is very great: but it is less to despise what delights than to overcome what hurts. Suppose someone is told, “Deny Christ, and I give you what you do not have”: he despised what delights, and did not deny. But that persecutor added: “You will not take what you do not have? I take away what you have.” Gain does not taste as sweet as loss hurts: because it is easier not to eat than to vomit. He did not acquire, he did not eat: what he had acquired he lost, what he had eaten he vomited. In not eating the gullet is cheated; in vomiting the stomach is turned over. So he is stronger in confessing Christ who did not fear losses than he who despised gains. But what kind of losses? Loss of money, loss of inheritance, loss of all the things he had. But the enemy has not yet come close. Things have perished which lay outside him. If they were not loved when they were possessed, they did not sadden when they were lost. And, to put it briefly, when they are lost, they leave as much grief as they could be loved when they were possessed. But for the persecutor of those times, when the saints were being killed, it was too little to say, “I take away what you have.” “I torture,” he says, “I bind, I kill.” Whoever did not fear this conquered the world. They brought the contest for the truth to its height, who fought even to these things. This is what it says in the Epistle to the Hebrews: “For you have not yet resisted against sin to the point of blood.” They are perfect who have fought against sin to the point of blood. What is “against sin”? Against a great sin: against the denial of Christ. You know how Susanna fought against sin to the point of blood. But so that women alone may not have consolation from this, and so that men may look for something among their own number such as appeared in Susanna, you know how Joseph fought against sin to the point of blood. The case is similar. She had as false witnesses the very men to whom she refused to consent, so as not to sin; and he had the very woman to whom he refused to consent. In both cases those who were not consented to in sin bore false witness; and those who heard believed: but they did not conquer God. She is freed, he too is freed. What if they had died? Would they not have been freed more fully, when they would have been crowned secure? Why did I say, crowned secure? Because no temptation would remain. For though Susanna was freed, she was still to be tempted; and Joseph himself was freed still to be tempted. Why still to be tempted? Because human life on earth is temptation. Until death, all is temptation: after death, only blessedness; but that of the saints, whose death is precious in the sight of God. So she against sin, that is, against adultery, and he against such a sin, fought to the point of blood. It is a greater sin to deny Christ than to commit adultery. Adultery of the flesh is to lie together unlawfully: adultery of the heart is to deny the truth. In faith, in the mind, there chastity must be. There first our mother Eve was corrupted. Do you want to know the magnitude of the iniquity in that corruption? Consider in us, who were born from it, the magnitude of the calamity. I will cite holy Scripture as witness to this word of mine: “From a woman,” it says, “was the beginning of sin, and because of her we all die.” What she received as a punishment, the martyrs despise for victory. God threatened them with death so that they should not sin: the enemy threatened the martyrs with death so that they should sin. They sinned, so as to die; the martyrs died so as not to sin. Whence the punishment was inflicted on them, thence glory was raised up for these.","f":"Augustine, <i>Serm.</i> 318.2 (PL 38:1413–1414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/318-2)."},"augustine-sermones/318.3":{"o":"Certaverunt ergo, et vicerunt. Priores vicerunt: sed non pontem quo transiere praeciderunt, et nostrum accessum prohibuerunt. Patet cui placel: nee qualem illi passi sunt, optanda est persecutio; sed quotidiana est humanae vitac tentatio. Aliquando xgrotat fidelis, et ibi est tentator. Promittitur illi pro salute illicitum sacrificium, noxia et sacrilega ligatura, nefanda incantatio, magica consecratio promittitur, eique dicitur: Ille ct ille pejus te periclitati suat, ct. siccvaseruni; fac, si vis vivere; moneris, si noa feceris. Vide si non est, Morieris, si Christum non negaveris. Quod dicebat aperte martyri persecutor, hoc tibi ex obliquo dicit occultus tentator. Fae tibi ho: remedium, et vivcs: nonne hoc est, Sacrifica, et vives? Si non feceris, morieris: nonne boc est, Si non sacrificaveris, morieris? Invenisti parem pugnam, quære parem palmam. In lecto es, et in stadio es; jaces, et luctaris. Permane in fide; et dum fatigatus es, vincis. Habetis ergo, charissimi, non parvum solatium, orationum locum. Martyr Stephanus hic honoretur: sed in ejus honore coronator Stephani adoretur.","t":"So they contended, and they conquered. Those before us conquered: but they did not cut down the bridge by which they crossed over and bar our approach. It lies open to whoever is pleased to go: not that we should wish for a persecution such as they suffered; but the temptation of human life is daily. Sometimes a believer is sick, and there too is the tempter. An unlawful sacrifice is offered him for his health, a harmful and sacrilegious amulet, an abominable incantation, a magical consecration is offered, and he is told: “So-and-so and so-and-so were in worse danger than you, and so they were saved; do it, if you want to live; you will die if you do not do it.” See whether this is not “You will die if you do not deny Christ.” What the persecutor said openly to the martyr, the hidden tempter says to you indirectly. “Make this remedy for yourself, and you will live”: is this not “Sacrifice, and you will live”? “If you do not do it, you will die”: is this not “If you do not sacrifice, you will die”? You have found an equal fight; seek an equal palm. You are in bed, and you are in the stadium; you lie down, and you wrestle. Remain in the faith; and while you are worn out, you conquer. So, dearly beloved, you have no small consolation, a place of prayer. Let the martyr Stephen be honoured here: but in his honour let the one who crowned Stephen be adored.","f":"Augustine, <i>Serm.</i> 318.3 (PL 38:1414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/318-3)."},"augustine-sermones/319.1":{"o":"Donet mihi Dominus pauca dicere salubriter, qui donavit sancto Stephano tanta dicere fortiter. Sic cœpit ad suos persecutores loqui, quasi timeret eos: Viri fratres et patres, audite. Quid lenius? quid clementius? Conciliabat auditorem, ut commendaret Salvatorem. Blande coepit, ut diu audiretur. Et quia binc fuerat accusatus, quod verba dixerat contra Deum et legem, ipsam legem illis exposuit, ut ejus legis esset prædicator, cujus accusabatur esse vastator. Hoc et audivimus et audistis: non sunt nostra multa necessaria, quia multa audistis. Hoc tantum exhortor ad Charitatem vestram aedificandam, ut sciatis sanctum Stephanum honorem Christi quæsisse, ut sciatis sanctum Martyrem testem Christi fuisse, ut sciatis eum tanta tunc miracula in nomine Christi fecisse. Hoc enim salubriter scitis, Stephanum sanctum fecisse miracula in nomine Christi, nullum autem miraculum fecisse Dominum Christum in nomine Stephani: ut discernatis servum a Domino, cultorem a Deo, adoratorem ab adorando. Quando enim discernitis, tunc vos amat. Non enim pro se ille sanguincm fudit, sed pro Christo fudit.","t":"May the Lord grant me to say a few things to good effect, who granted holy Stephen to say so many things boldly. He began to speak to his persecutors as if he feared them: “Men, brothers and fathers, listen.” What gentler? What milder? He was winning over the hearer in order to commend the Saviour. He began agreeably, so as to be heard for a long time. And because he had been accused of having spoken words against God and the law, he expounded that very law to them, so as to be a preacher of the law of which he was accused of being the destroyer. This both we have heard and you have heard: many words of ours are not needed, because you have heard much. I urge only this, for the building up of your Charity: that you know that holy Stephen sought the honour of Christ, that you know that the holy martyr was a witness of Christ, that you know that he then did such great miracles in the name of Christ. For this you know to your salvation: that holy Stephen did miracles in the name of Christ, but that the Lord Christ did no miracle in the name of Stephen; so that you may distinguish the servant from the Lord, the worshipper from God, the adorer from the one to be adored. For when you distinguish, then he loves you. For he did not shed his blood for himself, but shed it for Christ.","f":"Augustine, <i>Serm.</i> 319.1 (PL 38:1414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-1)."},"augustine-sermones/319.2":{"o":"Videte cui animam suam commendaverit. Ecce, inquit, video cælo, apertos, et Filium hominis stantem ad dexteram Dei. Vidit Christum confitens Christum, moriturus pro Christo, perrecturus ad Christum; et in extremis cum ictus crebrescerent lapidum, et dura vulnera a duris cordibus jactarentur, vidit se vicinum, non exitio, sed exitui; vidit animam suam jam exituram, et commendavit eam. Cui? Illi quem vidit, illi quem coluit, illi cui servivit, illi cujus nomen prædicavit, illi pro cujus Evangelio animam posuit, illi commendavit ipsam animam. Domine, inquit, Jesu, accipe spiritum meum. Fecisti me victorem, recipe in triumphum. Accipe spiritum meum. Illi persequuntur, tu suscipe: illi ejiciunt, tu intromitte. Dic spiritui meo, Intra in gaudium Domini tui. Hoc est enim, Accipe spiritum meum.","t":"See to whom he commended his soul. “Behold,” he says, “I see the heavens opened, and the Son of man standing at the right hand of God.” He saw Christ while confessing Christ, about to die for Christ, about to go to Christ; and at the last, when the blows of the stones came thick and hard wounds were hurled from hard hearts, he saw himself near, not to destruction, but to departure; he saw his soul now about to depart, and he commended it. To whom? To him whom he saw, to him whom he worshipped, to him whom he served, to him whose name he preached, to him for whose gospel he laid down his life: to him he commended that very soul. “Lord Jesus,” he says, “receive my spirit.” You made me victor; take me back in triumph. “Receive my spirit.” They persecute, you take up; they cast out, you bring in. Say to my spirit, “Enter into the joy of your Lord.” For this is what “Receive my spirit” means.","f":"Augustine, <i>Serm.</i> 319.2 (PL 38:1414; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-2)."},"augustine-sermones/319.3":{"o":"Sed spiritum illius quo accepit Jesus? in quam mansionem? in quod cœlum cœli? Quis comprehendit? quis explicat. Vis audire compendium? Audi ipsum Chrislum: Pater, volo ut ubi ego sum, et illi sint mecum. Esse ubi est Christus, quæ potest comprehendere cogitatio? cujus ad hoc explicandum sufficit sermo? Fidei commendetur, a lingua non exspectetur. Audistis, cum Evangelium legeretur, Ubi ego sum, illic et minister meus. Græcum codicem legite, et diaconum invenietis. Quod enim interpretatus est latinus, Minister; graecus habet, Diaconus; quia vere diaconus graece, minister est latine: quomodo martyr græce, testis latine; apostolus græce, missus latine. Sed jam consuevimus nominibus græcis uti pro latinis. Nam multi codices Evangeliorum sic habent, Ubi sum ego, illic et diaconus meus. Hoc putate dictum, quia hoc est dictum, Ubi sum ego, illic et diaconus meus. Ergo bene diaconus ipsius, Domine Jesu, accipe spiritum meum. Tu promisisti Evangelium legi, Evangelium prædicavi, Ubi sum ego, illic et diaconus meus. Exstiti tibi diaconus tuus, ministravi tibi sanguinem meum, posui pro te animam meam; redde mihi promissionem tuam.","t":"But where did Jesus receive his spirit? Into what dwelling? Into what heaven of heaven? Who can grasp it? Who can explain it? Do you want to hear it in brief? Hear Christ himself: “Father, I will that where I am, they also may be with me.” To be where Christ is: what thought can grasp it? What speech is sufficient to explain it? Let it be entrusted to faith, not awaited from the tongue. You heard, when the gospel was read, “Where I am, there also will my minister be.” Read the Greek manuscript, and you will find “deacon.” For what the Latin translated “minister,” the Greek has as “deacon”; because truly “deacon” in Greek is “minister” in Latin, just as “martyr” in Greek is “witness” in Latin, “apostle” in Greek is “one sent” in Latin. But we are now used to using the Greek names for the Latin ones. For many manuscripts of the Gospels have it thus: “Where I am, there also will my deacon be.” Take it as said, because this was said: “Where I am, there also will my deacon be.” So well did his deacon say, “Lord Jesus, receive my spirit. You promised in the gospel, I preached the gospel: ‘Where I am, there also will my deacon be.’ I have been your deacon, I ministered my blood to you, I laid down my life for you: give me what you promised.”","f":"Augustine, <i>Serm.</i> 319.3 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-3)."},"augustine-sermones/319.4":{"o":"Et pro Judæis, pro lapidatoribus suis, pro cruentis cordibus, pro crudelibus animis quomodo oravit? Genu fixit. Tanta humilitas Stephani, magnus reatus est itlius populi. Pro se stans rogavit, pro illis genu fixit. Illos sibi præposuit? Absit: non est credendum. Diligebat inimicos: sed de proximo dictum est, Diliges proximum tuum sicut te ipsum. Quare ergo genu fixit? Quia sciebat se pro sceieratis orare; et quanto erant illi maligniores, tanto se difficilius exaudiri. Dominus in cruce pendens, Pater, inquit, ignosce illis: Stephanus sub lapidibus genu fixo, Domine, ne statuas illis hoc delictum. Secutus est vestigia pastoris sui, tanquam bona ovis: bonus agnus seculus est Agnum, cujus sanguis tulit peccatum mundi. Implevit quod ait apostolus Petrus: Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus.","t":"And for the Jews, for those who stoned him, for blood-stained hearts, for cruel minds, how did he pray? He knelt. The great humility of Stephen is the great guilt of that people. For himself he asked standing; for them he knelt. Did he put them before himself? Far from it: that is not to be believed. He loved his enemies; but of the neighbour it was said, “You shall love your neighbour as yourself.” Why then did he kneel? Because he knew that he was praying for the wicked; and the more malicious they were, the harder it was for him to be heard. The Lord, hanging on the cross, said, “Father, forgive them”; Stephen, under the stones, on bended knee: “Lord, do not hold this sin against them.” He followed the footsteps of his shepherd like a good sheep: a good lamb followed the Lamb whose blood took away the sin of the world. He fulfilled what the apostle Peter said: “Christ suffered for us, leaving us an example, that we should follow his footsteps.”","f":"Augustine, <i>Serm.</i> 319.4 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-4)."},"augustine-sermones/319.5":{"o":"Vide hominem sequentem vestigia Domini sui. Christus in cruce, Pater, in manus tuas commendo spiritum meum: Slephanus sub lapidibus, Domine Jesu, suscipe spiritum meum. Christus in cruce, Pater, ignosce illis, quia nesciunt quid faciunt: Stephanus sub lapidibus, Domine Jesu, ne statuas illis hoc delictum. Quomodo posset iste non ibi esse ubi crat quem secutus est, ubi erat quem imitalus est?","t":"See a man following the footsteps of his Lord. Christ on the cross: “Father, into your hands I commend my spirit”; Stephen under the stones: “Lord Jesus, receive my spirit.” Christ on the cross: “Father, forgive them, for they do not know what they are doing”; Stephen under the stones: “Lord Jesus, do not hold this sin against them.” How could he not be there where the one he followed was, where the one he imitated was?","f":"Augustine, <i>Serm.</i> 319.5 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-5)."},"augustine-sermones/319.6":{"o":"Orationes ipsius multa impetrant, non omnia. Triumphavit, coronatus est. Latuit tanto tempore corpus ejus, processit quando Deus voluit, illuminavit terras, tanta miracula fecit, mortuus vivos facit mortuos, quia nec mortuus. Ergo hoc comrnendo Charitati vestræ, ut sciatis quod orationes ejus multa impetrant, non tamen omnia. Nam invenimus etiam in libellis qui dantur, fuisse illi difficultates impetrandi, et accepisse tamen postea beneficium, non deficiente supplicis fide. Non cessatum est, oratum est, et dedit postea Deus per Stephanum. Sunt verba orantis Stephani, et responsum est illi: Pro qua oras non est digna, hoc et hoc fecit. Et tamen institit, rogavit, accepit. Dedit nobis intelligere, quia in cujus nomine faciebat antequam carnem deponeret, in ejus nomine faciunt orationes ejus ut beneficia impetrentur, quibus novit ea dari debere.","t":"His prayers obtain much, not everything. He triumphed, he was crowned. His body lay hidden for so long a time; it came forth when God willed, it lit up the lands, it did so many miracles; dead, he makes the dead live, because he is not dead. So I commend this to your Charity: that you know that his prayers obtain much, yet not everything. For we find, even in the accounts that are handed in, that he had difficulties in obtaining, and that the favour was nevertheless received afterwards, when the faith of the suppliant did not fail. There was no ceasing, there was praying, and God gave afterwards through Stephen. There are words of Stephen praying, and the answer given him: “The woman you pray for is not worthy; she did this and that.” And yet he persisted, asked, received. He gave us to understand that in whose name he worked before he put off the flesh, in his name his prayers now work so that favours are obtained, for those to whom he knows they ought to be given.","f":"Augustine, <i>Serm.</i> 319.6 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-6)."},"augustine-sermones/319.7":{"o":"Ille autem tanquam servus orat. Apocabalur angelus quidam cum Joanne. Angeli tales sunt apud Deum, ut si boni fuerimus, et perfecte eum promeruerimus, Angelis aequemur: Erunt, dixit, æquales Angelis Dei. Angelus ostendebat multa miracula sancto Joanni evangelistae; turbatus miraculis adoravit eum. Adoravit homo angelum; et angelus homini: Surge, quid facis? Illum adora: conservus enim tuus sum et fratrum tuorum. Si tanta humilitas apparuit in angelo, quantam putatis esse debere in martyre, sicut est? Non ergo credamus superbum esse Stephanum, cum putamus quia virtute sua facit quod facit. Per conservum beneficia sumamus, honorem et gloriam Domino demus. Quid vobis plus dicam et multum loquar? Legite quatuor versus quos in cella scripsimus, legite, tenete, in corde habete. Propterea enim eos ibi scribere voluimus, ut qui vult legat, quando vult legat. Ut omnes teneant, ideo pauci sunt: ut omnes legant, ideo publice scripti sunt. Non opus est ut quæratur codex: camera illa codex vester sit. Aliquanto quidem temperius solito processimus: sed quia longa lectio recitata est, et graves æstus sunt, libellum beneficiorum Dei per ipsum, quem lecturi hodie fuimus, in diem dominicum differamus.","t":"But he prays as a servant. A certain angel was speaking with John. Angels are such with God that, if we are good and have perfectly deserved well of him, we shall be made equal to the angels: “They will be,” he said, “equal to the angels of God.” An angel was showing many wonders to holy John the evangelist; troubled by the wonders, he worshipped him. A man worshipped an angel; and the angel said to the man: “Get up, what are you doing? Worship him: for I am your fellow servant and of your brothers.” If such humility appeared in an angel, how great do you think it ought to be in a martyr, such as he is? Let us not then believe Stephen to be proud, when we think that he does what he does by his own power. Let us receive favours through a fellow servant, and give honour and glory to the Lord. Why should I say more to you and talk at length? Read the four lines which we wrote in the chapel; read them, keep them, have them in your heart. For this is why we wished to write them there: so that whoever wishes may read, and read when he wishes. They are few so that all may hold them; they are written publicly so that all may read them. There is no need to look for a book: let that vault be your book. We came out somewhat earlier than usual: but because a long reading has been recited and the heat is great, let us put off until Sunday the account of God's favours through him which we were going to read today.","f":"Augustine, <i>Serm.</i> 319.7 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/319-7)."},"augustine-sermones/32.10":{"o":"Si percepit hoc Sanctitas vestra, res vobis dicta est, quantum arbitramur, utilissima; et quæ vos multum adjuvet, non solum ad audiendos tractatus nostros, sed etiam ad intelligendas ipsas Scripturas, de quibus vobis ista tractamus. Fluvius ergo, unde tulit tunc David quinque lapides, non bonum aliquid significavit illo tempore. Novi quidem posse quibusdam occurrere, et in bono significare illum fluvium: sicuti si quispiam velit Baptismum intelligere, ut lapides de Baptismo levati, id est, homines baptizati, fortissimi sint adversus diabolum, qui significabatur per Goliam. Tamen propter quinarium numerum constat nobis ratio, quia dixeramus Legem significari quinario numero, propter quinque libros Moysi. Quid significat quod de fluvio sunt ablati, et positi in vase pastoritio? Jam diximus, quia in adventu Domini nostri Jesu Christi, ut vere diabolus vinceretur, Lex transiit ad gratiam. Quid tam significans gratiam, quam lactis copia? Sublati sunt autem illi lapides de fluvio. Fluvius significabat populum fluxum, deditum temporalibus rebus, amantem transeuntia, et cupiditatis impetu in mare hujus sæculi decurrentem; qualis erat populus Judæorum vetus. Acceperat Legem, sed calcabat Legem, et transibat super Legem, et ferebatur in mare, quomodo fluvius super illos lapides. Non enim lapides illi limitem fecerant fluvio, ut statuerent fluvium. Quod si ita essent, significarent coercitionem Legis, et eos qui cum fluere cœperint voluptatibus et cupiditatibus suis, venientes ad præcepta Legis consistunt, et refrenant impetus libidinum suarum. Non autem ita erant illi lapides; sed in fluvio, super quos transibat aqua, sicut super Legem transgressor populus transibat. Inde ergo Dominus tulit Legem ad gratiam: id est, de fluvio tulit, et in vase pastoris posuit.","t":"If your Holiness has grasped this, you have been told something very useful, as we think, and something that will help you much, not only in listening to our sermons but also in understanding the Scriptures themselves, on which we preach to you. The river, then, from which David took five stones did not signify anything good at that time. I know, of course, that it may occur to some that this river signifies something good: for instance, if someone wished to understand it as baptism, so that the stones lifted from baptism, that is, the baptized, are very strong against the devil, who was signified by Goliath. Yet because of the number five our reasoning holds, since we said that the Law is signified by the number five, because of the five books of Moses. What does it signify that they were taken from the river and put in the shepherd’s vessel? We have already said that at the coming of our Lord Jesus Christ, so that the devil might truly be conquered, the Law passed over to grace. What so signifies grace as an abundance of milk? Those stones were taken from the river. The river signified a people flowing away, given to temporal things, loving passing things, and running down with the rush of desire into the sea of this world: such was the old people of the Jews. It had received the Law, but it trampled on the Law and passed over the Law, and was carried into the sea, as the river passed over those stones. For those stones had not made a boundary for the river, so as to stop it. If they had, they would signify the restraint of the Law, and those who, when they begin to flow with their pleasures and desires, come to the commandments of the Law and stop, and rein in the rush of their lusts. But those stones were not like that: they were in the river, and the water passed over them, as the transgressing people passed over the Law. From there, then, the Lord took the Law to grace: that is, he took it from the river and put it in the shepherd’s vessel.","f":"Augustine, <i>Serm.</i> 32.10 (PL 38:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-10)."},"augustine-sermones/32.11":{"o":"Qui vult ergo implere Legem, gratiam cogitet. Ideo et illa decem præcepta psalterii decem chordarum, ipsa sunt quae erant in illo populo vetere: sed illum populum decem præcepta timore opprimebant. Non enim erat in illis charitas, quæ est per gratiam; sed timor erat. Præcepta Domini pœnalia erant illi populo; quia impleri non poterant amore. Conabantur, sed cupiditate superabantur. Cum ergo quisque ad gratiam transitum fecerit, non alia præcepta implet; sed ipsa quæ hac impleri non poterant, hac implentur. Non est tamen vis praeceptorum, sed vis gratiæ Dei. Nam si præceptorum Legis hoc esset, et illa impleret. Qui transit ad Christum, transit a timore ad amorem, et incipit amore jam posse quod timore non poterat; et qui trepidabat in timore, non trepidat in amore. Ideo hanc in decem praeceptis, quia significat David hominem qui transit ad gratiam, cum dicit, In psalterio decem chordarum psallam tibi, jam cantare in præceptis, hoc est hilariter præcepta complere.","t":"Whoever wants to fulfill the Law, then, let him think of grace. That is why those ten commandments of the ten-stringed psaltery are the very same ones that were in that old people; but the ten commandments weighed that people down with fear. For love, which comes through grace, was not in them; there was fear. The Lord’s commandments were penal for that people, because they could not be fulfilled by love. They tried, but they were overcome by desire. When anyone has made the passage to grace, then, he does not fulfill other commandments; but the very ones that could not be fulfilled in that way are fulfilled in this way. Yet it is not the power of the commandments, but the power of the grace of God. For if this belonged to the commandments of the Law, they would have fulfilled them then as well. Whoever passes over to Christ passes from fear to love, and begins to be able by love to do what he could not do by fear; and he who trembled in fear does not tremble in love. That is why David, who signifies a man passing over to grace, says, “On a psaltery of ten strings I will sing to you”: to sing now in the commandments, that is, to fulfill the commandments cheerfully.","f":"Augustine, <i>Serm.</i> 32.11 (PL 38:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-11)."},"augustine-sermones/32.12":{"o":"Et ut noveritis, fratres, quia gratia hoc implet, nemo debet de viribus suis præsumere: hoc est enim præsumere de gratia Dei. Vocat enim te Deus, et jubet ut facias: sed ipse dat vires, ut quod jubet, impleri possit. Tibi autem capax fides adhibenda est, ut inundatione gratiæ humilies te, supplices Deo, nihil de te præsumas; spolies te Golia, induas David. Ad hoc pertinet quod in eodem psalmo dicitur, quod jam commemorare coeperamus, Quid est homo? Hoc enim monet, ne de se præsumat homo. Nam videte quomodo incantat adversus Goliam, qui de se præsumebat; et commendat ibi David, qui infirmus in hominibus, in Deo firmissimus erat. Quid est homo? Et dicit quid sit homo: Quoniam innotuisti ei. Hoc est totus homo, si innotescat illi Deus: si autem non illi innotescat Deus, nihil est homo. Quid est homo, cui non innotuit Deus? Homo vanitati assimilatus est, dies ejus velut umbra prætereunt. Ergo, Quid est homo, quoniam innotuisti ei; et filius hominis, quoniam æstimas eum? Quid est, æstimas eum? Placuit tibi eligere illum, et constituere in aliquo superiore et eminentiore loco: misericordiæ tunc est, non meritorum ipsius.","t":"And so that you may know, brothers, that it is grace that fulfills this, no one ought to presume on his own strength; for the right presumption is to presume on the grace of God. For God calls you and commands you to act; but he himself gives the strength, so that what he commands can be fulfilled. Yet you must bring a capacious faith, so that in the flood of grace you may humble yourself, make supplication to God, presume nothing of yourself: strip yourself of Goliath, put on David. To this pertains what is said in the same psalm, which we had already begun to recall: “What is man?” For this warns man not to presume on himself. See how it sings against Goliath, who presumed on himself, and commends David, who was weak among men but most strong in God. “What is man?” And it says what man is: “That you have made yourself known to him.” This is the whole of man, if God makes himself known to him; but if God does not make himself known to him, man is nothing. What is man, to whom God has not made himself known? “Man has become like vanity; his days pass like a shadow.” So: “What is man, that you have made yourself known to him; or the son of man, that you take account of him?” What does “you take account of him” mean? It pleased you to choose him and set him in some higher and more eminent place: it is then of your mercy, not of his merits.","f":"Augustine, <i>Serm.</i> 32.12 (PL 38:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-12)."},"augustine-sermones/32.13":{"o":"Quære quid sit hominis proprium, peccatum invenies. Quære quid sit hominis proprium, mendacium invenies. Tolle peccatum, et quidquid consideraveris in homine, Dei est. Non ergo amet homo quod proprium est. Etiam ad hoc potest pertinere illud quod dicit Apostolus: Nemo quod suum est, quærat. Aliquando enim audiunt illud homines a Lectoribus, et ædificantur ad auferendas res alienas. Interest quis tibi dicat, Noli quærere quod tuum est. Aliquando enim dicitur a malo suasore, aliquando autem dicitur a bono doctore. Deus bonus est doctor. Quando ergo audis a Deo, Noli quærere quod tuum est; noli sic accipere, quomodo dici solet. Aliquid boni est, quod te monet Deus. Quod dicebamus, quære quid sit tuum, invenies peccatum. Noli ergo quaerere peccatum, et non quæris tuum: noli quærere mendacium, et non quæris tuum. Veritas enim a Deo est, mendacium abs te.","t":"Look for what is man’s own: you will find sin. Look for what is man’s own: you will find a lie. Take away sin, and whatever you consider in man is God’s. Let man not love, then, what is his own. To this also can pertain what the apostle says: “Let no one seek his own.” For sometimes people hear this from the readers and are moved by it to take away other people’s property. It matters who says to you, “Do not seek your own.” For sometimes it is said by an evil persuader, sometimes by a good teacher. God is a good teacher. When you hear from God, then, “Do not seek your own,” do not take it the way it is commonly said. It is something good that God is warning you of. As we were saying: look for what is yours, you will find sin. Do not seek sin, then, and you are not seeking your own; do not seek a lie, and you are not seeking your own. For truth is from God, a lie from you.","f":"Augustine, <i>Serm.</i> 32.13 (PL 38:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-13)."},"augustine-sermones/32.14":{"o":"Et si diabolus aliquando aliquid suggerit, consentientem tenet, non cogit invitum. Non enim seducit ille aut trahit aliquem, nisi quem invenerit ex aliqua parte jam similem sibi. Invenit enim eum aliquid cupientem: et cupiditas aperit januam intranti suggestioni diaboli. Invenit illum aliquid timentem, monet ut fugiat, quod illum invenit timere; monet ut adipiscatur, quod illum invenit cupere: et per has duas januas cupiditatis et timoris intrat. Claude illas, et imples Apostoli illud in hodierna lectione. Non detis locum diabolo ( Ephes. IV, 27). Ibi enim voluit ostendere Apostolus, quia quamvis intret et possideat diabolus; homo illi tamen locum dedit, ut posset intrare.","t":"And if the devil sometimes suggests something, he holds one who consents; he does not force one who is unwilling. For he does not seduce or draw anyone unless he finds him already in some respect like himself. He finds him desiring something, and desire opens the door to the devil’s suggestion as it enters. He finds him fearing something: he urges him to flee what he finds him fearing; he urges him to obtain what he finds him desiring; and through these two doors, desire and fear, he enters. Close them, and you fulfill the apostle’s word in today’s reading: “Do not give place to the devil.” For there the apostle wished to show that, although the devil enters and takes possession, it was man who gave him place so that he could enter.","f":"Augustine, <i>Serm.</i> 32.14 (PL 38:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-14)."},"augustine-sermones/32.15":{"o":"Ergo quia nihil est homo cui non innotuit Deus et quem non æstimat Deus; dat illi gratiam suam, inveniens in illo quod damnet, et donans omnia confitenti, ut coronet credentem. Quid enim invenit Dominus in hominibus quando venit, nisi quod damnaret? Omnino, fratres, cogitate et videte; sive in illo populo Israelitarum, sive in Gentibus, non invenit nisi quod damnaret. Et ideo ad peccantes humilis voluit venire, non judex, cum parcit illis, ut primo prærogaret misericordiam donando peccata, et sic postea redderet severitatem puniendo peccata. Non abutamur, id est, non male utamur misericordia ejus, et non sentiemus severitatem ejus. Ergo hoc est homo totum, quod ei innotescit Deus, quod dat illi gratiam suam, unde præsumebat David: Golias autem de se, de viribus suis, superbus, elatus, inflatus, primo totam virtutem universæ partis suæ in se uno constituit. Et quia omnis superbia habet impudentiam frontis, in ipsam frontem lapide veniente dejectus est. Evacuata est frons quæ habebat impudentiam superbiæ suæ; et vicit frons quæ habebat humilitatem crucis Christi.","t":"So, since man is nothing to whom God has not made himself known and of whom God takes no account, he gives him his grace, finding in him something to condemn and forgiving everything to the one who confesses, so as to crown the one who believes. For what did the Lord find in men when he came, if not something to condemn? Altogether, brothers, think and see: whether in the people of the Israelites or among the Gentiles, he found nothing but what he could condemn. And therefore he chose to come to sinners in humility, not as judge, sparing them, so that first he might bestow mercy by forgiving sins, and afterward render severity by punishing sins. Let us not abuse, that is, misuse, his mercy, and we shall not feel his severity. So this is the whole of man: that God makes himself known to him, that he gives him his grace, on which David relied. But Goliath, relying on himself and on his own strength, proud, lifted up, puffed up, first placed the whole strength of his entire side in himself alone. And because all pride has a brazen forehead, he was thrown down when the stone struck that very forehead. The forehead that had the brazenness of its pride was emptied; and the forehead that had the humility of Christ’s cross conquered.","f":"Augustine, <i>Serm.</i> 32.15 (PL 38:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-15)."},"augustine-sermones/32.16":{"o":"Propterea et nos signum ipsum crucis in fronte portamus, qui illud intelligit. Hoc dico, fratres, quia multi illud faciunt, et intelligere nolunt. Factorem quærit Deus signorum suorum, non pictorem. Si portas in fronte signum humilitatis Christi, porta in corde imitationem humilitatis Christi. Diximus autem, fratres, eum dare locum diabolo, qui illi aperit januas cupiditatis aut timoris: sed cupiditatis cujus, aut timoris cujus? Nam et regnum coelorum cupimus, et gehennam timemus. Sed quomodo illæ januæ, cupiditas rerum temporalium, et timor poenarum temporalium trahit plerumque ad nequitiam, et dat locum diabolo: sic cupiditas rerum æternarum, et timor pœnarum æternarum facit locum in corde verbo Dei.","t":"That is why we too carry that very sign of the cross on our forehead, whoever understands it. I say this, brothers, because many make it and do not want to understand it. God seeks someone who does his signs, not someone who paints them. If you carry on your forehead the sign of Christ’s humility, carry in your heart the imitation of Christ’s humility. Now we said, brothers, that he gives place to the devil who opens to him the doors of desire or fear: but desire for what, or fear of what? For we too desire the kingdom of heaven and fear hell. But just as those doors, the desire for temporal things and the fear of temporal punishments, often draw a man to wickedness and give place to the devil, so the desire for eternal things and the fear of eternal punishments make place in the heart for the word of God.","f":"Augustine, <i>Serm.</i> 32.16 (PL 38:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-16)."},"augustine-sermones/32.17":{"o":"Breviter ergo, fratres, si volumus bene vivere, plus amemus quod promittit Deus, quam quod promittit hic mundus; et plus timeamus quod minatur Deus, quam quod minatur hic mundus. Numquid magnum aliquid aut longum est quod diximus? Venit tentatio tibi alicujus fraudis, vis facere fraudem, ut acquiras pecuniam: promittit Deus fraudem non facientibus sempiterna regna coelorum, vincit te cupiditas ad pecuniam. Nam quis est qui nolit regna coelorum? Sed plus velle terrena, hoc est peccare: plus velle quod præsens est, non credere quod futurum est; plus velle quod videt homo, et non desiderare quod promittit Deus: cum id quod videt homo, etiam ab oculis potest auferri, etiam possessum potest amitti; id autem quod promittit Deus, nec oculo carnis videri interim potest; et cum quisque ad Dei promissa pervenerit, non timet ne amittat; quia nemo est potentior illo qui dedit. Itaque, fratres, hærete charitate promissis Dei; et non vos superabunt cupiditates sæculi.","t":"Briefly, then, brothers: if we want to live well, let us love what God promises more than what this world promises, and fear what God threatens more than what this world threatens. Is what we have said anything great or long? A temptation to some fraud comes to you; you want to commit fraud to get money. God promises the everlasting kingdom of heaven to those who do not commit fraud; desire for money conquers you. For who is there who does not want the kingdom of heaven? But to want earthly things more, this is to sin: to want more what is present, and not believe what is to come; to want more what a man sees, and not desire what God promises. Yet what a man sees can be taken away from his eyes, and what he possesses can be lost; whereas what God promises cannot meanwhile be seen with the eye of the flesh, and when anyone has reached God’s promises, he does not fear to lose them, because no one is more powerful than he who gave them. So, brothers, cling with love to the promises of God, and the desires of the world will not overcome you.","f":"Augustine, <i>Serm.</i> 32.17 (PL 38:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-17)."},"augustine-sermones/32.18":{"o":"Rursum timoris tentatio advenit: dicit tibi quisque, Dic pro me falsum testimonium. Primo promittit: sed cum non deceperit, si forte præponas promissa Dei pollicitationi hominum, non vincit cupiditas; per comminationem tentat, et incipit minari horribilia. Potens est forte in civitate, potens in saeculo, videtur posse facere quod minatur. Vincit te timor præsentis mali: quod et posset a te utique Deus avertere, si hoc illi videretur prodesse tibi; et si nollet avertere, intelligere deberes quia non tibi permitteret evenire, nisi et hoc sciret prodesse tibi. Avertit ignem a tribus pueris idem Deus. Numquid mutatus est Deus, quia non avertit gladium a martyribus? Idem ipse fuit Deus trium puerorum, qui fuit Machabæorum. Illi de igne evaserunt (Dan. III), illi ignibus cruciati sunt (II Machab. VII): utrique tamen in Deo sempiterno vicerunt. Non enim aut illi vita ista temporali delectabantur, aut illi minis temporalibus frangebantur.","t":"Again, the temptation of fear comes: someone says to you, “Give false testimony for me.” First he makes promises; but when he has not deceived you, if perhaps you put God’s promises before the pledges of men, and desire does not conquer, he tempts you by threats and begins to threaten horrible things. He is perhaps powerful in the city, powerful in the world; he seems able to do what he threatens. Fear of present evil conquers you. Yet God could certainly turn that away from you, if it seemed to him good for you; and if he chose not to turn it away, you ought to understand that he would not let it happen to you unless he knew that this too was good for you. The same God turned the fire away from the three young men. Did God change because he did not turn the sword away from the martyrs? The same God was God of the three young men and God of the Maccabees. The former escaped from the fire; the latter were tortured with fires; yet both conquered in the eternal God. For neither were the former delighted by this temporal life, nor were the latter broken by temporal threats.","f":"Augustine, <i>Serm.</i> 32.18 (PL 38:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-18)."},"augustine-sermones/32.19":{"o":"Itaque noli timere hominem minantem tibi. Quid est enim homo? Vanitati assimilatus est; dies ejus sicut umbra prætereunt. Aut non tibi nocebit, et ante transibit illa umbra, quam ad te aculeus ejus transire potuerit; potens est enim Deus: aut si permissus fuerit nocere, ad tempus nocebit umbræ tuæ, id est, rei transitoriæ tuæ, vitæ temporali tuæ, vitæ veteri tuæ. Usque enim ad ultimum mortis portamus aliquid veteris hominis. Temporalem vitam ille nocere potest, æternam tibi vitam nemo potest auferre. Tollet tibi impedimenta, quibus hic teneris; et hærebis Deo, cui te jam præmissa spe, charitate colligaveras.","t":"So do not fear a man who threatens you. For what is man? “He has become like vanity; his days pass like a shadow.” Either he will not harm you, and that shadow will pass before his sting can reach you, for God is powerful; or, if he is permitted to harm you, he will harm for a time your shadow, that is, what is transitory in you, your temporal life, your old life. For until the last moment of death we carry something of the old man. He can harm your temporal life; no one can take eternal life from you. He will take away the hindrances by which you are held here, and you will cling to God, to whom you had already bound yourself by love, having sent your hope ahead.","f":"Augustine, <i>Serm.</i> 32.19 (PL 38:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-19)."},"augustine-sermones/32.20":{"o":"Propterea in Psalmis elegantissime dicitur de homine malo, Sicut novacula acuta fecisti dolum. Sic illi insultat Spiritus Dei. Quid attendit in novacula? Non quia occidi homines de novacula possunt: sed ad quam rem facta est novacula. Facta est autem ad radendos capillos. Quid tam superfluum in corpore, quam capilli? Quanta instantia, quanto studio, quanta cautela, quanta intentione acuitur, ut radat capillum? Sic et homo malus tollit se in partem, cogitat, recogitat, excogitat, ponit fraudem super fraudem, quærit machinationem, ministros parat, falsos testes comparat, acuit novaculam. Quid facturus justo, nisi superflua rasurus?","t":"That is why in the Psalms it is said most elegantly of the evil man, “Like a sharp razor you have worked deceit.” So the Spirit of God mocks him. What does he notice in a razor? Not that men can be killed with a razor, but what a razor is made for. It is made for shaving hair. What is as superfluous in the body as hair? With how much urgency, how much zeal, how much care, how much attention is it sharpened, to shave off a hair! So too the evil man goes off by himself, thinks, rethinks, thinks out, piles fraud on fraud, seeks a scheme, gets accomplices ready, procures false witnesses, sharpens the razor. What will he do to the just man, except shave off what is superfluous?","f":"Augustine, <i>Serm.</i> 32.20 (PL 38:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-20)."},"augustine-sermones/32.21":{"o":"Itaque, fratres, si vultis parati esse ad sequendam voluntatem Dei, quod vobis dicimus, et nobis primum dicimus; imo omnibus dicit ille, qui securus dicit: si volumus parati esse ad sequendam voluntatem Dei, non amemus ista quæ transeunt, non putemus ipsam esse felicitatem, quæ dicitur in hoc sæculo. Hoc enim putabant illi alienigenæ; totam felicitatem in rebus temporalibus, totam suavitatem in umbra ponebant, non in ipsa luce, non in ipsa veritate. Ideo in isto psalmo, qui ad Goliam est, attendite posteriora Psalmi: omnino lucidissimis verbis et enodatissimo sermone, qui non quærat interpretem aut expositorem; sed misericordia Dei ita sunt posita, ut nemo dicat, Ecce hoc quomodo voluit dixit, et pro ingenio suo interpretatus est, sensit ut voluit: sic sunt posita, ut nemo se excuset. Posita sunt autem a David dicente, id est, a nova vita, Christi vita, vita quæ per Christum nobis data est; insultans vitæ veteri, felicitati veteri hominum, et illis qui in eam spem ponunt, et illis qui adipiscuntur eam, et in illa gaudent.","t":"And so, brothers, if you want to be ready to follow the will of God (what we say to you we say first to ourselves; or rather, he says it to all who speaks without fear), if we want to be ready to follow the will of God, let us not love these things that pass away, and let us not think that what is called happiness in this world is happiness. For those foreigners thought so: they placed all happiness in temporal things, all sweetness in the shadow, not in the light itself, not in the truth itself. Therefore in this psalm, which is “Against Goliath,” pay attention to the latter part of the psalm. It is in the clearest words and in very plain speech, which needs no interpreter or expositor; by God’s mercy they are set out in such a way that no one can say, “Look, this man said it the way he wanted, he interpreted it according to his own cleverness, he understood it as he wished.” They are set out in such a way that no one can excuse himself. They are set out by David speaking, that is, by the new life, the life of Christ, the life given us through Christ; mocking the old life, the old happiness of men, and those who place their hope in it, and those who obtain it and rejoice in it.","f":"Augustine, <i>Serm.</i> 32.21 (PL 38:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-21)."},"augustine-sermones/32.22":{"o":"Videntur enim justi laborare in hoc sæculo, et injusti feliciter in hoc sæculo vivere: et quasi dormiat Deus, negligens res humanas, illi plerumque extolluntur impunitate, isti plerumque franguntur infirmitate, et putant sibi nihil prodesse quod bene vivunt, quia non habent ea quibus videntur abundare peccatores, scelerati et impii homines. Et quamdiu talia rogant a Deo, ut pro magno sibi præstentur, tamdiu errant; et cavendum est ne dentur in potestatem cupiditatis suæ. Nam dictum est, Dedit illos Deus in concupiscentias cordis eorum. Et magis propitius est Deus, quando superflua et nugatoria petentem non exaudit ut det, sed exaudit ut sanet non dando. Etenim quare isti quærant homines, quis non videt? Ut in luxuriis suis consumant, et in nugis, et in insanissimis spectaculis, a Deo quærunt homines habere ista.","t":"For the just seem to toil in this world, and the unjust to live happily in this world; and as though God were asleep, neglecting human affairs, the latter are often lifted up by impunity, while the former are often broken by weakness, and they think that it does them no good to live well, because they do not have the things in which sinners, criminals, and ungodly men seem to abound. And as long as they ask God for such things, to be granted them as something great, so long are they in error; and they must beware lest they be handed over to the power of their own desire. For it is said, “God gave them up to the desires of their heart.” And God is more favorable when he does not hear one who asks for superfluous and trifling things so as to give them, but hears him so as to heal him by not giving. For why do people seek these things? Who does not see it? It is to spend them on their luxuries, their trifles, and the most insane shows that people seek to have these things from God.","f":"Augustine, <i>Serm.</i> 32.22 (PL 38:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-22)."},"augustine-sermones/32.23":{"o":"Da mihi hominem de sæculo, petat a Deo divitias; dentur, et vide innumerabiles consequi laqueos mortis ejus. Opprimit inde pauperem, superbit homo mortalis super hominem parem sibi, quærit honores ab hominibus vanos; ut autem adipiscatur, exhibet illis ludicra nequitiæ, ludicra mala cupiditatis: ludos et ursos emit, donat res suas bestiariis, esuriente Christo in pauperibus. Quid opus est plura dicere, fratres? Vos ipsi cogitate quæ nos tacemus, quanta mala faciant homines de superfluis rebus, quando illis acciderit proventus illarum. Nonne melius est, quando talis est homo, ut possit sic uti copia rerum præsentium, ut auferat illi eam Deus, non illi eam det? Nonne tunc est misericordia? Et dicet: Bene feci, et nihil alienum abstuli, et non me exaudisti: ex eo quod habeo do egenti, non tollo alicui; a te peto, tu da. Quasi vero det tibi villam, nisi alius perdat villam. Si dicatur tibi, Vendas villam tuam: tanquam maledictum exhorrescis, injuriam tibi factam putas; odium servas in pectore, quia hoc audisti ab homine, ut venderes villam: quasi emere possis, nisi alius vendat. Itaque quod valde cupis emere, et optas emere, si malum est vendere, alii malum quæris. Bonum est invenire saccellum solidorum in via: quod cum inveneris, dicis, Deus mihi dedit; quasi possis invenire, nisi alius perdat. Quare ergo non optas illorum thesaurorum bona, quæ tecum omnes sine angustia valeant possidere? Desideras aurum, desidera justitiam. Habere aurum non potes, nisi alius amittat: justitiam ambo complectimini, et ambo dilatamini.","t":"Give me a man of the world: let him ask God for riches; let them be given, and see the countless snares of death that follow for him. With them he oppresses the poor; a mortal man is proud over a man who is his equal; he seeks vain honors from men; and to obtain them he puts on for them the shows of wickedness, the shows of evil desire: he buys games and bears, he gives his property to the beast-fighters, while Christ is hungry in the poor. What need is there to say more, brothers? Think for yourselves of what we pass over in silence: how many evils people do with superfluous things when the income from them comes to them. When a man is such that he would use an abundance of present things in this way, is it not better that God should take it from him than give it to him? Is that not mercy? And he will say: “I have done well; I have taken nothing belonging to another, and you have not heard me. I give to the needy from what I have; I take from no one; I am asking you; you give.” As if he would give you an estate without someone else losing an estate! If it is said to you, “Sell your estate,” you shudder as at a curse, you think an injury has been done to you; you keep hatred in your heart because you heard from a man that you should sell your estate: as if you could buy unless someone else sells. So if it is evil to sell, then in what you so greatly desire to buy, and wish to buy, you are seeking evil for someone else. It is good to find a purse of gold coins on the road; when you have found it, you say, “God gave it to me”; as if you could find it unless someone else lost it. Why then do you not wish for the goods of those treasures which all can possess with you without being cramped? You desire gold: desire righteousness. You cannot have gold unless someone else loses it; righteousness you can both embrace, and you are both enlarged.","f":"Augustine, <i>Serm.</i> 32.23 (PL 38:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-23)."},"augustine-sermones/32.24":{"o":"Redeamus ergo ad Psalmum, ut intelligat Charitas vestra eos esse alienigenas, qui totam felicitatem non putant nisi præsentem. Si dignum te judicas cui et ista Deus det: quære quomodo utaris. Si non dedit, scias quia prodest tibi quia non dat pater bonus. Quia et filius tuus quando plorat, ut des illi formosum cultellum manubrio deaurato; quantum vult ploret, non illi das unde lædatur. Domine, libera me de manu filiorum alienorum, quorum os locutum est vanitatem, et dextera eorum dextera iniquitatis. Et exponit quam dicat vanitatem et quam dexteram. Dexteram enim iniquitatis dicit felicitatem hujus sæculi: non quia non invenitur apud bonos, sed boni quando illam habent, in sinistra illam habent, non in dextera. Felicitatem perpetuam habent in dextera: felicitatem temporalem habent in sinistra. Cupiditas autem rerum æternarum et felicitatis æternæ, non debet misceri cupiditati rerum temporalium, id est, felicitatis præsentis et temporalis. Et hoc est, Nesciat sinistra tua quid faciat dextera tua. Ergo, Dextera eorum dextera iniquitatis.","t":"Let us return, then, to the psalm, so that your Charity may understand that those are foreigners who think there is no happiness except the present one. If you judge yourself worthy that God should give you these things too, seek how you are to use them. If he has not given them, know that it is good for you that a good father does not give. For when your son cries for you to give him a pretty little knife with a gilded handle, let him cry as much as he likes; you do not give him something with which to hurt himself. “Lord, deliver me from the hand of the sons of strangers, whose mouth has spoken vanity, and their right hand is a right hand of iniquity.” And he explains what he calls vanity and what right hand. For he calls the happiness of this world the right hand of iniquity: not because it is not found among the good, but the good, when they have it, have it in the left hand, not the right. They have everlasting happiness in the right hand; temporal happiness they have in the left. But the desire for eternal things and eternal happiness ought not to be mixed with the desire for temporal things, that is, for present and temporal happiness. And this is: “Let your left hand not know what your right hand is doing.” So: “Their right hand is a right hand of iniquity.”","f":"Augustine, <i>Serm.</i> 32.24 (PL 38:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-24)."},"augustine-sermones/32.25":{"o":"Audite jam quomodo locuti sunt vanitatem, et quomodo dexteram habeant iniquitatis. Audiamus omnes, prodest vobis. Audiatis, ne dicatis non vos audisse: quia dictum est servo, Tu dares, et ego exigerem. Et diximus hesterno die, quia nos servi sumus dantes; alter est qui exigat. Sorores nostræ, nolentes audire, quasi nolunt pati exactorem. Sine causa, fratres mei, nemo sibi hinc blandiatur. Aliud est non accepisse, aliud accipere noluisse. Qui recusat donum Dei, ipsius recusationis reus tenetur. Quomodo enim dictum est servo dispensaturo, Quare non dedisti? sic dicetur servo cui ille positus est dispensare, Quare non accepisti? Si non fuit qui daret, excusabis te: si autem sonant Lectores, etiam quando tacent tractatores, et ubique verbum Dei prædicatur, et vere dictum est, In omnem terram exiit sonus illorum, et calor verbi Dei ubique diffunditur, nec est qui se abscondat a calore ejus (Psal. XVIII, o, 7); non erit quid dicere in judicio Dei. Fratres, audiamus, et faciamus; si volumus habere spem, non nos excusemus. Plerumque mendicus unum nummum petens, ad ostium tibi præcepta Dei cantat.","t":"Hear now how they have spoken vanity, and how they have a right hand of iniquity. Let us all listen; it is good for you. Listen, so that you may not say that you did not hear; because it was said to the servant, “You should have given, and I would have exacted it.” And we said yesterday that we are servants who give; there is another who exacts. Our sisters, by not wanting to listen, are as it were unwilling to face the one who exacts. Without reason, my brothers; let no one flatter himself on this account. It is one thing not to have received, another to have refused to receive. Whoever refuses God’s gift is held guilty of that very refusal. For as it was said to the servant appointed to dispense, “Why did you not give?”, so it will be said to the servant to whom he was appointed to dispense, “Why did you not receive?” If there was no one to give, you will excuse yourself; but if the readers sound forth even when the preachers are silent, and the word of God is preached everywhere, and it is truly said, “Their sound has gone out into all the earth,” and the heat of God’s word is spread everywhere, “and there is no one who hides from its heat,” there will be nothing to say at God’s judgment. Brothers, let us listen and act; if we want to have hope, let us not excuse ourselves. Often a beggar asking for one coin sings God’s commandments to you at the door.","f":"Augustine, <i>Serm.</i> 32.25 (PL 38:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-25)."},"augustine-sermones/32.26":{"o":"Audiamus ergo: Quorum os locutum est vanitatem, et dextera eorum dextera iniquitatis. Videte felicitatem mundi, ubi illi spem ponebant qui locuti sunt vanitatem, et quorum dextera iniquitatis est. Nam sic incipit dicere: Quorum filii eorum sicut novellæ constabilitæ. Felicitas licita est. Non hic dixit fraudes, perjuria, rapinas, scelera: felicitatem dixit quasi innocentium. Et si ista contemnenda est; quemadmodum sunt plangendi illi, qui etiam rapinas faciunt, qui furta, qui scelera, qui homicidia, qui adulteria et caetera quæ etiam ipsa mundana felicitas damnat?","t":"Let us listen, then: “Whose mouth has spoken vanity, and their right hand is a right hand of iniquity.” See the happiness of the world, where those placed their hope who spoke vanity and whose right hand is of iniquity. For he begins to speak in this way: “Whose sons are like young plants firmly set.” This is lawful happiness. He did not speak here of frauds, perjuries, robberies, crimes: he spoke of the happiness, as it were, of the innocent. And if this is to be despised, how much are those to be lamented who even commit robberies, thefts, crimes, murders, adulteries, and the rest, which even worldly happiness itself condemns?","f":"Augustine, <i>Serm.</i> 32.26 (PL 38:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-26)."},"augustine-sermones/32.27":{"o":"Felicitatem sæculi quisquis magni pendit, alienigena est. Videte qualem velit esse hominem de vita nova, qualem velit esse hominem ad vasa pastoralia pertinentem, et ad gratiam Dei, et ad lac quo nutrimur. Attendite jam: Quorum filii eorum sicut novellæ constabilitæ; filiæ eorum ornatæ sicut similitudo templi. Forte propterea sorores nolebant audire. Audiant ergo, velint, nolint, et discant venire ad Dominicum, non in superbia Goliæ, sed in humilitate David. Numquid enim ista exponenda sunt? numquid obscura sunt? Loquuntur homines vanitatem, et dicuntur alienigenæ: non pertinent ad hæreditatem Christi, ad regnum ejus cui dicimus, Pater noster: alienigenæ computantur. Et quam dicont felicitatem? Filii eorum sicut novellæ constabilitæ: quasi propago propaginis. Habet multos filios, multos nepotes; securus est adversus casus mortis. Quasi non millia hominum plerumque unus casus absumat. Filii eorum sicut novellæ constabilitæ. Ecce puta sint filii sicut novellæ constabilitæ: nonne aliquando etiam novellas silvis vicinas silvarum ignis absumit? Filiæ eorum ornatæ sicut similitudo templi. Cito hinc transeamus: consulendum est pudori feminarum. Ipsæ potius habendo cognoscant quid habeant, quod nos commemorando erubescimus. Filiæ eorum ornatae sunt sicut similitudo templi. Cellaria eorum plena, eructantia ex hoc in hoc. Quomodo dicimus de abundantibus: Non habet ubi ponat, nescit quid habeat. Impletur unum cellarium, et redundant fructus: redundant possessiones, eructant cellaria ex hoc in hoc. Oves eorum fecundæ, multiplicantes in exitibus suis. Intrant paucæ; pariunt, et exeunt multæ: multiplicantes in exitibus suis. Anno priore tot erant, hoc anno tot sunt. Gaudetur et exsultatur; tumescit Golias, ut ad certamen provocat superbus in ista felicitate: Quis mihi potest? quis mihi audet? Si non illud dicunt homines quibus hæc abundant, si non quotidie unusquisque sentit in se. Habet aliquid amplius quam vicinus; nonne dicit, Quis mihi potest? aut vicinus iste si mihi fecerit injuriam non illi ostendo? Vide si non Golias est provocans ad certamen. Sed procedit David, nudus armis bellicis, armatus lapidibus paucis, prosternet omnem superbiam, id est, justus homo: sicut martyres fecerunt, prostraverunt injustos. Et eo tempore quo videbantur victores, ipsi vincebantur, quando in his dux ipsorum diabolus superabatur. Verum felicitatem illam attendite: Oves eorum multiplicantes in exitibus: boves eorum crassi. Non est ruina sepis. Sepis enim plerumque maceria esse solet. Non est ruina sepis, neque exitus: omnia integra, omnia perfecta, omnia plena. Neque clamor in plateis eorum: non lites, non tumultus. Videte qualem felicitatem quasi innocentium describat: ne dicat sibi quisque, Sed hoc dixit de illis qui rapiunt res alienas. Non est hinc dictum aliquid: alibi fit talium mentio. Nam manifestum est sceleratos esse puniendos. Et hinc debent intelligere quæ pœna eos exspectet, quando innocens quisque cum his superbe utitur et immoderate, reprobatur a Deo, et inter filios alienigenarum computatur. Non enim et dives ille alienos fructus quærebat, cui successit regio in fructibus, et cum æstuaret, non habens quo congregaret fructus mundanos, et non videret pauperes in quibus sibi thesaurizaret in cœlo: Destruam, inquit, apothecas meas et faciam novas ampliores, et replebo eas. Unde, nisi de fructibus suis? Et dicam animæ meæ: Habes multa bona, satiare. Dixit autem illi Deus: Stulte, hac nocte auferetur a te anima tua; quæ præparasti, cujus erunt (Luc. xn, 16-20)? Sicut ergo in Evangelio, fratres, insultatum est homini gaudenti de temporali felicitate, quamvis illi felicitas de agro proprio esset, non de rapinis alienis: sic et in isto psalmo temporali felicitati insultatur, ut discat anima innovata et regenerata per gratiam lactis, illam desiderare perpetuam et sempiternam beatitatem. Ideo vide quomodo connectat: Quorum filii eorum sicut novellæ constabilitæ; filiæ eorum ornatæ ut similitudo templi. Cellaria eorum plena, eructantia ex hoc in hoc. Oves eorum fecundæ, multiplicantes in exitibus suis: boves eorum crassi. Non est ruina sepis, neque exitus, neque clamor in plateis eorum. Beatum dixerunt populum cui hæc sunt. Sed qui dixerunt? Quorum os locutum est vanitatem. Superius enim descripti sunt.","t":"Whoever sets great store by the happiness of the world is a foreigner. See what kind of man he wants the man of the new life to be, the man who belongs to the shepherd’s vessels, to the grace of God, and to the milk by which we are nourished. Attend now: “Whose sons are like young plants firmly set; their daughters adorned like the likeness of a temple.” Perhaps that is why the sisters did not want to listen. Let them listen, then, willing or not, and learn to come to the Lord’s house not in the pride of Goliath but in the humility of David. Do these things need explaining? Are they obscure? People speak vanity, and they are called foreigners: they do not belong to the inheritance of Christ, to the kingdom of him to whom we say, “Our Father”; they are counted foreigners. And what do they call happiness? “Their sons like young plants firmly set”: shoot upon shoot. He has many sons, many grandsons; he feels secure against the chances of death. As if one disaster did not often carry off thousands of people! “Their sons like young plants firmly set.” Suppose the sons are like young plants firmly set: does not a forest fire sometimes consume even young plants near the woods? “Their daughters adorned like the likeness of a temple.” Let us pass on quickly from here: we must spare the modesty of the women. Let them rather recognize, by having it, what they have, which we blush to mention. “Their daughters adorned like the likeness of a temple. Their storehouses full, overflowing from this into that.” As we say of the wealthy: “He has nowhere to put it; he does not know what he has.” One storehouse is filled, and the produce overflows; possessions overflow; the storehouses overflow from this into that. “Their sheep fruitful, multiplying in their goings out.” A few go in; they give birth, and many go out: “multiplying in their goings out.” Last year there were so many; this year there are so many. There is rejoicing and exulting; Goliath swells, so that, proud in this happiness, he challenges to combat: “Who can match me? Who dares against me?” See whether people who abound in these things do not say this, whether each does not feel it in himself every day. He has something more than his neighbor; does he not say, “Who can match me?” or, “If this neighbor does me an injury, will I not show him?” See whether this is not Goliath challenging to combat. But David comes out, bare of the weapons of war, armed with a few stones, and will lay low all pride: that is, the just man; as the martyrs did, who laid low the unjust. And at the very time when the unjust seemed to be victors, they themselves were being conquered, when the devil, their leader, was overcome in the martyrs. But attend to that happiness: “Their sheep multiplying in their goings out; their oxen fat. There is no breach in the hedge.” For a hedge is usually a wall. “There is no breach in the hedge, nor going out”: everything intact, everything perfect, everything full. “Nor outcry in their streets”: no lawsuits, no riots. See what kind of happiness he describes, the happiness, as it were, of the innocent, so that no one may say to himself, “But he said this of those who seize other people’s goods.” Nothing of that is said here; such people are mentioned elsewhere. For it is plain that criminals must be punished. And from this they ought to understand what punishment awaits them, when even an innocent man who uses these things proudly and immoderately is rejected by God and counted among the sons of foreigners. For that rich man too was not seeking other people’s produce, whose land prospered in its produce; and when he was in turmoil, having nowhere to gather his worldly produce, and did not see the poor in whom he might store up treasure for himself in heaven, he said, “I will pull down my barns and build new and larger ones, and I will fill them.” With what, if not his own produce? “And I will say to my soul: You have many goods; eat your fill.” But God said to him, “Fool, this night your soul will be required of you; the things you have prepared, whose will they be?” As in the Gospel, then, brothers, a man rejoicing in temporal happiness was mocked, although his happiness came from his own field and not from robbing others, so in this psalm too temporal happiness is mocked, so that the soul renewed and regenerated by the grace of the milk may learn to desire perpetual and everlasting blessedness. See, then, how he connects it: “Whose sons are like young plants firmly set; their daughters adorned like the likeness of a temple; their storehouses full, overflowing from this into that; their sheep fruitful, multiplying in their goings out; their oxen fat. There is no breach in the hedge, nor going out, nor outcry in their streets. They have called happy the people to whom these things belong.” But who said it? Those “whose mouth has spoken vanity.” For they were described above.","f":"Augustine, <i>Serm.</i> 32.27 (PL 38:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-27)."},"augustine-sermones/32.28":{"o":"Tu autem quid dicis? Nam illi beatum dixerunt populum cui hæc sunt. Ego quid dico? Beatus populus cujus est Dominus Deus ipsius. Ergo ille est beatus populus, qui pro filiis suis et pro filiabus ornatis, pro crassitudine boum, pro fecunditate ovium, pro plenitudine cellariorum, pro integritate aedificiorum, pro pace ac litibus et jurgiis civilibus, pro ista omni felicitate, Deum suum vult possidere, ut ipsum habeat pro omnibus, qui condidit omnia, et dicat, Mihi autem adhærere Deo, bonum est: colat eum gratis; colat quando ista dat, et quando aufert, et quando non dat: et nihil sic timeat, quam ne ipse se auferat. Itaque christianus populus, fratres, qui dicit in corde suo, Quidquid vult auferat, se ipsum mihi non auferat, Beatus est populus, cujus est Dominus Deus ipsius.","t":"But you, what do you say? For they called happy the people to whom these things belong. What do I say? “Blessed is the people whose Lord is their God.” That, then, is the blessed people which, instead of its sons and adorned daughters, instead of fat oxen, instead of fruitful sheep, instead of full storehouses, instead of intact buildings, instead of peace from lawsuits and civil quarrels, instead of all this happiness, wants to possess its God, so as to have him instead of all things, him who founded all things, and to say, “But for me it is good to cling to God.” Let it worship him gratis; let it worship him when he gives these things, and when he takes them away, and when he does not give them; and let it fear nothing so much as that he should take himself away. And so, brothers, the Christian people, which says in its heart, “Let him take away whatever he wills, so long as he does not take himself away from me”: “Blessed is the people whose Lord is their God.”","f":"Augustine, <i>Serm.</i> 32.28 (PL 38:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-28)."},"augustine-sermones/32.4":{"o":"Deus et Dominus noster curans et sanans omnem animæ languorem, multa medicamenta protulit de Scripturis sanctis, velut de quibusdam armariis suis, cum lectiones divinae legerentur; quæ per ministerium nostrum adhibenda sunt vulneribus nostris. Non enim sic nos esse profitemur pueros medici, per quos alios sanare dignetur, ut nos ipsi jam non habeamus necessariam curationem. Si in illum intendamus, si ei nos toto corde præbeamus curandos, omnes sanabimur. Multa lecta sunt, et magna, et necessaria; quanquam ita sint omnia: sed tamen alia secretius in Scripturis absconduntur, ut quærentes exerceant; alia vero in promptu et in manifestatione ponuntur, ut desiderantes curent. Psalmus hic magna quidem secreta continet, quæ si omnia singillatim tractare voluerimus, vereor ne non ferat communis infirmitas; sive propter aestus temporales, sive propter corporis vires, sive propter intelligentiæ tarditatem, sive etiam propter ipsam minus idoneam sufficientiam nostram. Pauca ergo inde delibabimus, quantum existimamus sufficere officio nostro, et intentioni charitatis vestræ","t":"Our God and Lord, who cares for and heals every sickness of the soul, has brought out many medicines from the holy Scriptures, as from his own cupboards, while the divine readings were being read; and these are to be applied to our wounds through our ministry. For we do not claim to be the physician’s servants, through whom he deigns to heal others, in such a way that we ourselves no longer need treatment. If we attend to him, if we offer ourselves to him with our whole heart to be cured, we shall all be healed. Many things were read, great and necessary (though all of them are so); but some are hidden more secretly in the Scriptures, to exercise those who seek, while others are set out openly and plainly, to cure those who desire. This psalm contains great secrets indeed; and if we wished to treat them all one by one, I fear that our common weakness would not bear it, whether because of the heat of the season, or our bodily strength, or slowness of understanding, or even our own less than adequate capacity. So we shall take a few things from it, as much as we judge sufficient for our duty and for the attention of your Charity.","f":"Augustine, <i>Serm.</i> 32.4 (PL 38:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-4)."},"augustine-sermones/32.5":{"o":"Primo, titulus ejus est, Ad Goliam. Qui rudes non sunt in Scripturis divinis, qui amant frequentare istam scholam, qui non oderunt magistrum, sicut pueri desperati, et intentam aurem præbent in ecclesia Lectoribus, atque exceptorium cordis sui in fluenta Scripturae divinae patefaciunt; qui non intra istos parietes, domos suæ curam gerunt et domesticis fabulis delectantur, ut ideo conveniant, ut inveniant cum quibus loquantur nugatoria, non cum quibus audiant utilia; qui non amant loqui de rebus alienis, cum defecerint in suis: qui ergo non ita conveniunt, et frequenter conveniunt, non sunt rudes in isto titulo Psalmi, quod scriptum est, Ad Goliam; norunt quis fuerit Golias. Tamen propter alios qui vel nunc intenti sunt, alio autem tempore minus sunt intenti, vel fortasse spinis sæcularibus, id est, negotiorum mundanorum curis, verbum in corde suo tanquam semen utile suffocare consuerunt, narremus etiam ista pervetera, et usitata eruditis et studiosis Litterarum divinarum.","t":"First, its title is, “Against Goliath.” Those who are not unacquainted with the divine Scriptures, who love to frequent this school, who do not hate the teacher like hopeless schoolboys, but lend an attentive ear in church to the readers and open the receptacle of their heart to the streams of divine Scripture; who do not, within these walls, attend to the business of their homes and delight in household gossip, so that they come together only to find people with whom to chatter about trifles, not people with whom to hear useful things; who do not love to talk about other people’s affairs when they have failed in their own: those, then, who do not assemble like that, and who assemble often, are not unacquainted with this title of the psalm, “Against Goliath”; they know who Goliath was. Yet for the sake of others, who are attentive now but less attentive at other times, or who perhaps have been accustomed to choke the word in their heart, like useful seed, with the thorns of the world, that is, with the cares of worldly business, let us tell even these very old stories, familiar to the learned and to those devoted to the divine writings.","f":"Augustine, <i>Serm.</i> 32.5 (PL 38:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-5)."},"augustine-sermones/32.6":{"o":"Golias unus fuit ex Allophylis, id est, ex alienigenis, qui bellum gerebant illo tempore adversus filios Israel. Eo autem tempore David sanctus, cujus est hoc Psalterium, imo per quem ministravit hoc Psalterium Spiritus sanctus, puer erat pascens oves patris sui, tenera aetate, vix dum adolescentulus. Fratres ejus jam juvenes militabant, et in exercitu regis erant. Attulit eis missus a parentibus aliquid de domo, usibus ipsorum. Ita illo tempore quo pugnabatur, in exercitu inventus est nondum miles, sed militum minister et frater. Exstitit tunc Golias iste, de quo mentio facta est, ingens statura corporis, armis instructus, viribus etiam exercitatus, elatus jactantia, qui superbe provocaret ad monomachiam adversarium populum: hoc est, ut unus inde electus ab ipsis procederet adversus eum, ut duobus pugnantibus examen totius belli in medio versaretur, pacto et placito addito, ut si quis duorum illorum vicisset, universæ parti unde steterat tribueretur victoria. Rex ergo ille populi Judæorum filiorum Israel Saul erat. Angebatur, aestuabat, quærebat in universo exercitu parem illi: verum non inveniebat, nec forma corporis, nec audacia provocationis. Cum ergo æstuaret, ausus est puer iste David, non præsumens de viribus suis, sed in nomine Dei sui, procedere adversus eum. Nuntiatum est regi, non audacia pueritiæ, sed fiducia pietatis: nec rex abnuit, non recusavit. Intellexit, cum videret audentem puerum, aliquid divinitatis in eo esse, nec illam teneram aetatem sine divino instinctu talia posse præsumere. Libenter accepit: processit adversus Goliam.","t":"Goliath was one of the Allophyli, that is, the foreigners, who were waging war at that time against the children of Israel. At that time holy David, whose Psalter this is (or rather, through whom the Holy Spirit ministered this Psalter), was a boy feeding his father’s sheep, of tender age, scarcely yet a youth. His brothers, already young men, were serving as soldiers in the king’s army. Sent by his parents, he brought them something from home for their use. So at the time of the fighting he was found in the army, not yet a soldier, but the soldiers’ servant and brother. Then that Goliath of whom we have spoken stood forth, of huge bodily stature, equipped with arms, trained in strength besides, puffed up with boasting, who proudly challenged the opposing people to single combat: that is, that one man chosen by them should come out against him, so that, with two fighting, the decision of the whole war would turn on them, with a pact and agreement added that whichever of the two won, the victory would be awarded to the whole side on which he had stood. The king of the people of the Jews, the children of Israel, was Saul. He was distressed, he was in turmoil, he looked through the whole army for a match for that man; but he found none, either in bodily form or in daring to answer the challenge. While he was in this turmoil, this boy David dared, presuming not on his own strength but on the name of his God, to go out against him. It was reported to the king, not as the daring of boyhood but as the confidence of piety; and the king did not refuse or decline. He understood, when he saw the boy’s daring, that there was something divine in him, and that such tender years could not presume such things without divine prompting. He gladly accepted: David went out against Goliath.","f":"Augustine, <i>Serm.</i> 32.6 (PL 38:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-6)."},"augustine-sermones/32.7":{"o":"In omnibus ergo, qui erant in ea parte, unde procedebat David, non erat presumptio nisi de Deo: in illis autem tota spes in unius hominis viribus. Sed quid est homo, nisi quod in isto psalmo cecinit, Homo vanitati assimilatus est; dies ejus velut umbra prætereunt? Ergo spes illorum inanis, quæ collocata est in umbra transeunte. Armatus est autem David, ut quoniam ætate et viribus impar erat, quasi armis par esset: sed arma vetera non adjuvabant, potius onerabant novam aetatem. Et ad hoc pertinet quod etiam apostolica lectio ante psalmi canticum praesignavit, dicens: Exuite vos veterem hominem, et induite novum. Noluit David vetustatem armorum: abjecit; onerosa esse dixit, quia implicabant eum. Expeditissimus ille ad prælium procedere cupiebat; fortis non in se, sed in Domino; armatus non tam ferro, quam fide.","t":"In all those, then, who were on the side from which David went out, there was no presumption except on God; but in the others, all their hope was in the strength of one man. But what is man, if not what David sang in this psalm: “Man has become like vanity; his days pass like a shadow”? So their hope was empty, placed in a passing shadow. David was armed, so that, unequal as he was in age and strength, he might be equal at least in arms: but the old armor did not help; rather it burdened his young years. And to this pertains what the apostolic reading before the singing of the psalm signified in advance, when it said, “Put off the old man, and put on the new.” David did not want the oldness of the armor: he threw it off; he said it was burdensome, because it hampered him. He wanted to go out to battle quite unencumbered; strong not in himself but in the Lord; armed not so much with iron as with faith.","f":"Augustine, <i>Serm.</i> 32.7 (PL 38:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-7)."},"augustine-sermones/32.8":{"o":"Tamen abjectis armis, elegit aliquid unde pugnaret: et hoc non sine sacramento. Nam videtis quasi duas quasdam vitas; unam in alienigenis veterem, alteram in Israelitis novam, adversus invicem dimicare. In illa parte corpus diaboli, in ista præfiguratio Domini Jesu Christi. Tulit quinque lapides de torrente, de fluvio, et posuit in vase pastoris, quo lac mulgeri solet, et ita processit armatus (I Reg. XVII). Quinque lapides, Lex erat; continetur enim Lex quinque libris Moysi. Et in ipsa Lege decem præcepta sunt salutaria, quibus decem præceptis cætera serviant. Præfiguratur ergo Lex et quinario et denario numero. Et ideo David pugnavit quinario, cecinit denario dicens: In psalterio decem chordarum psallam tibi. Neque omnes quinque lapides misit, sed unum tulit. Namque in numero lapidum, numerum librorum ostendit; in uno lapide, unitatem implentium Legem. Unitas enim ipsa implet Legem, id est, charitas. Ideo sublati sunt quinque illi lapides de fluvio. Fluvius quid significabat illo tempore?","t":"Yet having thrown away the armor, he chose something with which to fight, and this not without a sacrament. For you see, as it were, two lives fighting against each other: one old, in the foreigners; the other new, in the Israelites. On that side was the body of the devil; on this, a prefiguring of the Lord Jesus Christ. He took five stones from the brook, from the stream, and put them in the shepherd’s vessel in which milk is usually drawn, and so went out armed. The five stones were the Law; for the Law is contained in the five books of Moses. And in that Law there are ten saving commandments, which all the rest serve. So the Law is prefigured both by the number five and by the number ten. And therefore David fought with five and sang with ten, saying, “On a psaltery of ten strings I will sing to you.” Nor did he cast all five stones; he took one. For in the number of the stones he showed the number of the books; in the one stone, the unity of those who fulfill the Law. For unity itself fulfills the Law, that is, love. That is why those five stones were taken from the stream. What did the stream signify at that time?","f":"Augustine, <i>Serm.</i> 32.8 (PL 38:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-8)."},"augustine-sermones/32.9":{"o":"Et hoc nosse debet Sanctitas vestra, propter cæteras regulas, ut etiam dociles Lectorem audiatis. Ea quæ ponuntur allegorice in Scripturis, non semper hoc significant. Non semper mons Dominum significat, non semper lapis Dominum significat, non semper leo Dominum significat, non semper bonum, non semper malum; sed pro locis Scripturarum, quo pertinent cætera circumstantia ipsius lectionis. Quemadmodum litteræ in tot millibus verborum atque sermonum ipsæ repetuntur, non augentur: verba infinita sunt, finitæ sunt tamen litteræ: verba numerare nemo potest; litteras quivis potest, unde multitudo verborum est. Cum una littera variis in locis ponitur, et pro loco valet, non unam rem valet. Quæ tam diversæ res, quam Deus et diabolus? Tamen in capite, D littera est, cum dicimus, Deus; et cum dicimus, Diabolus. Sicut ergo littera pro loco valet; errat autem, et nimis absurdus est, et intra puerile cor, qui cum legerit, verbi gratia, D litteram in nomine Dei timet illam ponere in nomine diaboli, ne quasi Deo faciat injuriam: sic etiam qui imperite audit divinas Scripturas, ut de isto ipso exemplo non recedamus, cum audit, verbi gratia, in allegoria positum fluvium, eo loco ubi dictum est, Fluminis impetus lætificant civitatem Dei (Psal. XLV, S); dictum est autem de inundatione Spiritus sancti, de qua alio loco ait Propheta, Inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos: cum ergo sic acceperit fluvium in bono, et laudaverit, et delectatus fuerit; quando pro loco dicitur ei quod fluvius significet homines fluentes, et temporalibus deditos, cum transeuntium amore transeuntes, expavescit; quia alio loco acceperat fluvium in bono significare aliquid, et perturbatur: ita fit in Scripturis mutus, quomodo in litteris mutus efficitur, si noluerit transferre ipsas literas ad alia verba, sed in his solis verbis eas tenuerit, in quibus eas primo didicerit.","t":"And your Holiness ought to know this too, for the sake of the other rules as well, so that you may listen to the reader teachably. The things that are set down allegorically in the Scriptures do not always signify the same thing. A mountain does not always signify the Lord, a stone does not always signify the Lord, a lion does not always signify the Lord; they do not always signify something good, nor always something evil; but it depends on the places in the Scriptures and on what the rest of the context of the reading refers to. Just as letters are repeated in so many thousands of words and speeches, and are not increased: words are infinite, yet the letters are finite; no one can count the words; anyone can count the letters, from which the multitude of words comes. When one letter is placed in various positions, it has its value according to its position; it does not stand for one thing. What things are as different as God and the devil? Yet at the beginning there is the letter D, both when we say Deus and when we say Diabolus. Just as a letter, then, has value according to its place, and he errs, and is very foolish, and has a childish heart, who, having read, for example, the letter D in the name of God, is afraid to put it in the name of the devil, as though he were doing God an injury: so too one who listens to the divine Scriptures without skill. To keep to this very example: he hears “river” set down allegorically, in the place where it is said, “The rushing of the river makes glad the city of God” (this was said of the flood of the Holy Spirit, of which the prophet says in another place, “They will be made drunk with the abundance of your house, and from the torrent of your pleasure you will give them drink”). Having taken “river” in a good sense in this way, he has praised it and been delighted; and when he is told, according to another place, that a river signifies people flowing away and given over to temporal things, passing away with the love of passing things, he is alarmed; because elsewhere he had taken the river to signify something good, he is disturbed. So he becomes dumb in the Scriptures, as a person becomes dumb in letters if he will not carry the letters over to other words, but keeps them only in the words in which he first learned them.","f":"Augustine, <i>Serm.</i> 32.9 (PL 38:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/32-9)."},"augustine-sermones/320.1":{"o":"De miraculis Dei per orationes beatissimi martyrii Stephani libellos solemus audire. Libellus hujus, aspectus est; pro scriptura notitia, pro charta facies demonstratur. Qui nostis quid in illo dolentes videre soleatis, in præsenti gaudentes legite quod vidctis: ut Doininus Deus noster abundantius honoretur, et quod in libello conscriptum est, in vestram memoriam conscribatur. Date veniam, quia diuturnum non reddo sermonem: nostis etenim fatigationem meam. Ut heri jejunus tanta agere possem et non deficere, ut et hodie vobiscum loquar, orationes sancti Stephani præstitcrunt. Conversi ad Dominum, etc.","t":"We usually hear accounts of God's miracles through the prayers of the most blessed martyr Stephen. This man's account is his appearance; instead of writing, knowledge of him; instead of paper, his face is shown. You who know what you were used to seeing in him with sorrow, read now with joy what you see before you: so that the Lord our God may be honoured the more abundantly, and what is written in the account may be written into your memory. Forgive me for not giving a long sermon: for you know my weariness. That I could do so much yesterday while fasting and not give out, and that today I may speak with you, the prayers of holy Stephen have obtained. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 320.1 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/320-1)."},"augustine-sermones/321.1":{"o":"Diximus quidem hesterno die, sicut meminit Charitas vestra: Hujus libellus, aspectus est. Tamen quia nonnulla nobis indicavit, quæ nosse debctis, ad majorem admirationem et Domini nostri gloriam, de suorum sanctorum memoriis, de quibus dictum est, Pretiosa in conspectu Domini mors sanctorum ejus.; etiam libellum dare decet, qui habet omnia quæ ex ejus ore cognovimus. Sed si Dominus voluerit, hodie parabitur, et vobis die crastino recitabitur.","t":"We said yesterday, as your Charity remembers: “This man's account is his appearance.” Nevertheless, because he has told us some things which you ought to know, for greater wonder and the glory of our Lord, concerning the shrines of his saints, of whom it was said, “Precious in the sight of the Lord is the death of his saints,” it is fitting also to give out the account, which contains everything we have learned from his mouth. But if the Lord wills, it will be prepared today and read to you tomorrow.","f":"Augustine, <i>Serm.</i> 321.1 (PL 38:1415; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/321-1)."},"augustine-sermones/322.1":{"o":"Hesterno die libellum promisimus Charitati vestræ, ubi de illo sanato audire etiam possitis, quae videre non potuistis. Si ergo placet Charitati vestræ, imo quia placere debet quod et mihi placet, ambo fratres stent in conspectu vestro: ut qui illum non viderant, in isto videant quid ille patiebatur. Stent ergo ambo, unus cui donata est gratia, et alter cui petenda est misericordia. Rogo, domine beatissime papa Augustine, ut hunc libellum meum, quem ex præcepto tuo obtuli, sanctae plebi jubeas recitari. Cum adhuc in patria nostra Cæsarea Cappadociae moraremur, frater noster natu major gravibus atque intolerandis communem matrem affecit injuriis, in tantum ut ci etiam manus non dubitaret inferre. Quod nos omnes filii pariter congregati patienter tulimus, ut ne verbum quidem fratri nostro pro matre nostra, cur hoc faceret, dixcrimus. Illa autem feminei doloris stimulis incitata, injuriosum filium maledicendo punire constituit. Cumque ad sacri Baptismatis fontem post gallorum cantus memorato filio suo iram Dei imprecatura properaret, tunc ei nescio quis in patrui nostri similitudine, ut intelligitur, dæmon occurrit, et ab ea prior quo pergeret requisivit. Cui illa, ad maledicendum filio suo ob intolerabilem contumeliam se ire respondit. Tunc autem ille inimicus, quoniam in mulieris corde insaniente locum facile invenire potuit, ut omnibus malediceret persuasit. Illa autem vipereis inflammata consiliis, sacrum fontem provoluta corripuit, et sparsis crinibus nudatisque uberibus hoc a Deo potissimum postulavit, ut extorres patria et circumeuntes alienas terras, omne hominum genus nostro terreremus exemplo. Mox maternas preces efficax vindicta prosequitur, eumdemque continuo fratrem nostrum aetate culpaque majorem tremor membrorum tantus invasit, quantum in me usque anle hoc triduum vestra Sanctitas vidit. Servato autem ordine, quo nati eramus, intra unum annum eadem nos poena omnes corripuit. Videns autcm mater maledictiones suas ad tantam efficaciam pervenisse, impietatis suae conscientiam et opprobrium hominum diutius ferre non potuit: sed laqueo guttur astringens, luctuosam vitam termino funesliore conclusit. Egressi ergo nos omnes, opprobrium nostrum non ferentes, et communem patriam relinquentes passim sumus per diversa dispersi. Ex nobis autem omnibus decem fratribus, qui nascendi quoque ordine primum sequitur ad gloriosi martyris Laurentii memoriam, quoe apud Ravennam nuper collocata est, sicut audivimus, meruit sanitatem. Ego autem qui nascendi ordine sum sextus illorum, cum bac sorore mea, quae me aetate subsequitur, ubicumque gentium, ubicumque terrarum loca esse sacra, in quibus operaretur Deus miracula, comperissem, magno desideratæ sanitatis amore carpebam iter. Sed ut de caeteris celeberrimis sanctorum locis taceam, etiam ad Anconam, Italiæ civitatem, ubi per gloriosissimum martyrem Stephanum multa miracula Dominus operatur, eadem circuitione perveni. Sed ideo alibi curari non potui, quia huic loco divina praedestinatione servabar. Nec Uzalim civitatem Africæ prætermisi, ubi beatus martyr Stephanus magna prædicatur frequenter operari. Verumtamen ante hos tres menses, id est, calendarum januariarum t die, tam ego quam soror mea, quæ hic mecum est, eadem adhuc passione detenta, evidenti sumus visione commoniti. Ait enim milii quidam aspectu clarus, et candido crine venerabilis, quod intra tertium mensem desiderata esset mihi sanitas adfutura. Sorori autem meae in visione Sanctitas tua in ea effigie, in qua te praesentes videmus, apparuit: per quod nobis signilicatum est, ad istum locum nos venire debuisse. Nam et ego Beatitudinem tuam sæpius postea videbam per alias civitalcs in itinere, quo veniebamus, talem prorsus, qualem modo conspicio. Admoniti ergo evidenti auctoritate divina, ad hanc venimus civitatem ante dies ferme quindecim. Passionis meæ vel oculi vestri testes suni, vel miscrabilis soror mea, quae ad eruditionem omnium, communis mali præbet exemplum: ut qui in illa qualis ego fuerim vident, in me quantum per Spiritum sanctum suum Dominus sit operatus, agnoscant. Orabam ego quotidie cum magnis lacrymis in loco ubi est memoria gloriosissimi martyris Stephani. Die autem dominico Paschæ, sicut alii qui praesentes erant, viderunt, dum orans cum magno fletu cancellos teneo, subito cecidi. Alienatus autem a sensu, ubi fuerim nescio. Post paululum assurrexi. et illum tremorem in corpore meo non inveni. Huic itaque tanto Dei beneficio non ingratus, hunc libellum obtuli; in quo etiam quae de nostris calamitatibus ignorabatis, et quod de mea incolumitate et salute cognovistis, exhibui: ut et pro mea sorore orare dignemini, ct pro me agere Deo gratias.","t":"Yesterday we promised your Charity an account, in which you might also hear about that man who was healed the things you were not able to see. If then it pleases your Charity, or rather because what pleases me ought to please you, let both brother and sister stand in your sight, so that those who had not seen him may see in her what he used to suffer. Let both stand, then: one to whom grace has been granted, and the other for whom mercy must be asked. [The account:] “I ask, my most blessed lord, Pope Augustine, that you order this account of mine, which I have presented at your command, to be read to the holy people. While we were still living in our homeland, Caesarea of Cappadocia, our eldest brother inflicted grave and unbearable injuries on our common mother, so far that he did not even hesitate to lay hands on her. All of us her sons, gathered together, bore this patiently, so that we did not say even a word to our brother on our mother's behalf, asking why he did this. But she, driven by the goads of a woman's pain, resolved to punish her injurious son by cursing him. And when, after cockcrow, she was hurrying to the font of holy baptism to call down the wrath of God on that son, someone in the likeness of our uncle, a demon, as it is understood, met her and asked her first where she was going. She answered that she was going to curse her son for an unbearable insult. Then that enemy, since he could easily find a place in the raging heart of the woman, persuaded her to curse all of us. And she, inflamed by viperous counsels, threw herself down and seized the holy font, and with her hair loosed and her breasts bared she asked this above all from God: that, exiled from our homeland and wandering through foreign lands, we might frighten the whole human race by our example. Soon an effective punishment followed the mother's prayers, and at once that brother of ours, the elder in age and in guilt, was seized by a trembling of the limbs as great as your Holiness saw in me until three days ago. And keeping the order in which we were born, within one year the same punishment seized us all. Our mother, seeing that her curses had come to such effect, could no longer bear the awareness of her impiety and the reproach of men, but tightening a noose around her throat ended her mournful life with a still more dismal end. So all of us went away, not bearing our disgrace, and leaving our common homeland we were scattered here and there in different directions. Of all of us, ten brothers, the one who comes next after the first in order of birth obtained healing, as we have heard, at the shrine of the glorious martyr Lawrence that was recently established at Ravenna. I, who am the sixth of them in order of birth, with this sister of mine who follows me in age, would set out on the journey, with a great love of the health I longed for, wherever among the nations, wherever in the world I learned there were holy places in which God worked miracles. To say nothing of the other most famous places of the saints, in the course of those same wanderings I came also to Ancona, a city of Italy, where the Lord works many miracles through the most glorious martyr Stephen. But I could not be cured elsewhere because I was being kept for this place by divine predestination. Nor did I pass over Uzalis, a city of Africa, where the blessed martyr Stephen is proclaimed to work great things often. But three months ago, that is, on the day of the Kalends of January, both I and my sister who is here with me, still held by the same affliction, were warned by a clear vision. For a certain man, bright in appearance and venerable with white hair, told me that within the third month the health I longed for would come to me. And to my sister your Holiness appeared in a vision, in the very likeness in which we now see you present: by which it was signified to us that we ought to come to this place. For I too often saw your Beatitude afterwards, in other cities along the road by which we were coming, exactly as I see you now. So, warned by clear divine authority, we came to this city about fifteen days ago. Of my affliction either your eyes are witnesses or my wretched sister, who for the instruction of all presents an example of our common ill: so that those who see in her what I was may recognize in me how much the Lord has worked through his Holy Spirit. I prayed every day with many tears in the place where the shrine of the most glorious martyr Stephen is. And on Easter Sunday, as others who were present saw, while I was praying with great weeping and holding the railings, I suddenly fell. Out of my senses, I do not know where I was. After a little while I got up, and I did not find that trembling in my body. So, not ungrateful for so great a favour of God, I have presented this account, in which I have set out both what you did not know about our calamities and what you have come to know of my soundness and health: that you may deign both to pray for my sister and to give thanks to God for me.”","f":"Augustine, <i>Serm.</i> 322.1 (PL 38:1415–1416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/322-1)."},"augustine-sermones/323.1":{"o":"Misericordia quidem Dei, fratres, sicut credendum est, omnes isti fratres, quos una Dei ira materna plaga percussit, ad hujus de quo gaudemus, quandoque perventuri sunt sanitatem. Verumtamen discant filii obsequi, timeant parentes irasci. Scriptum est, Benedictio patris firmat domum filiorum: maledictio matris eradicat fundamenta. Modo isti per terras in fundamentis patriae suae non sunt: præbent ubique spectaculum, proponunt suum supplicium; præbent oculis miseriam suam, terrent superbiam alienam. Discite filii, quod dicit Scriptura, reddere honorem parentibus debitum. Sed et vos, parentes, quando offendimini, parentes vos esse recordamini. Oravit mater contra filios, exaudita est; quia Deus vere justus est, quia vere injuriam passa fuerat. Unus ipsorum et verba contumeliosa et manus injecerat; et cæteri matris injuriam patienter tulerunt, nee unum pro ea verbum contra fratrem responderunt. Justus Deus qui audivit precantem, audivit dolentem. Sed quid illa misera? Nonne unde citius exaudita, inde plus punita? Discite hoc petcre a Deo, ubi non timeatis exaudiri.","t":"By the mercy of God, brothers, as we must believe, all these brothers whom one wrath of God struck with a mother's blow will at some time come to the health of this man over whom we rejoice. Nevertheless, let children learn to obey, let parents fear to be angry. It is written: “A father's blessing establishes the house of the children; a mother's curse uproots the foundations.” Now these people are not in the foundations of their homeland throughout the world: everywhere they present a spectacle, they display their punishment; they show their misery to the eyes, they terrify the pride of others. Learn, children, what Scripture says: to give the honour due to parents. But you too, parents, when you are offended, remember that you are parents. The mother prayed against her sons, and she was heard; because God is truly just, because she had truly suffered injury. One of them had both used insulting words and laid hands on her; and the rest bore their mother's injury patiently, and did not answer even one word against their brother on her behalf. God is just, who heard her praying, heard her grieving. But what of that wretched woman? Was she not punished the more for the very reason that she was heard the more quickly? Learn to ask of God that in which you need not fear to be heard.","f":"Augustine, <i>Serm.</i> 323.1 (PL 38:1416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/323-1)."},"augustine-sermones/323.2":{"o":"Nos autem, fratres, satagamus Domino Deo nostro gratias referre pro illo qui sanatus est; et pro illa quae adhuc tenetur, preccs fundamus. Benedicamus Deum, quia dignos nos habuit, ut hoc vidcremus. Quid enim sumus, quia ego apparui istis nesciens? Illi enim me videbant, et ego nesciebam: et admonebantur ut ad istam civitatem venirent. Quis sum ego? Homo sum unus de multis, non de magnis. Et vere, ut audiat Charitas vestra, multum miror, et gaudeo nobis esse concessum: quoniam iste homo nec Anconae curari potuit; imo potuit, sed propter nos factum non est, quia facillime fieri potuit. Sciunt enim multi quanta miracula per beatissimum martyrem Stephanum in ista civitate fiant. Et audite quod miremini: memoria ejus antiqua ibi crat, et ipsa est ibi. Sed fortasse dicis: Corpus ejus nondum apparuerat, memoria ibi unde erat? Latet quidem causa: sed quid ad nos fama pertulerit, uon tacebo Charitati vestrae. Quando lapidabatur sanctus Stephanus, aliqui etiam innocentes, et maxime de iis qui jam in Christum crediderant, circumstabant: dicitur lapis venisse in cubitum, et excussus inde venisse ante quemdam religiosum. Tulit illum, et servavit. Homo erat de navigantibus, sors navigationis attulit illuin ad littus Anconæ, et revelatum est illi ibi debere reponi lapidem illum. Ille obedivit revelationi, et fecit quod jussum est: ex illo cœpit esse ibi memoria sancti Stephani, et rumor erat quia brachium sancti Stephani ibi est, nescientibus hominibus quid contigisset. Verum autem intelligitur propterea ibi fuisse revelatum, ut ibi poneret lapidem qui de cubito Martyris excussus est, quia græce cubitum ἀγκὼν dicitur. Sed qui sciunt quæ ibi miracula flant, ipsi nos doceant. Non ibi cœperunt fieri ista miracula, nisi posteaquam corpus sancti Stephani apparuit. Ecce ibi non est curatus iste juvenis, ut nostris oculis servaretur.","t":"But let us, brothers, take pains to give thanks to the Lord our God for the man who has been healed; and let us pour out prayers for the woman who is still held fast. Let us bless God, because he has held us worthy to see this. For what are we, that I appeared to these people without knowing it? For they saw me, and I did not know; and they were warned to come to this city. Who am I? I am one man of many, not of the great. And truly, so that your Charity may hear, I wonder much and rejoice that this was granted to us: for this man could not be cured even at Ancona; or rather, he could, but it was not done for our sake, because it could have been done very easily. For many know how many miracles are done through the most blessed martyr Stephen in that city. And hear something to wonder at: his shrine was there of old, and it is there still. But perhaps you say: “His body had not yet appeared; from where was there a shrine there?” The reason is indeed hidden; but what report has brought to us I will not keep from your Charity. When holy Stephen was being stoned, some innocent people too were standing around, especially of those who had already believed in Christ: it is said that a stone struck his elbow, and glancing off from there came before a certain devout man. He took it up and kept it. The man was one of those who sailed; the chance of his voyage brought him to the shore of Ancona, and it was revealed to him that the stone ought to be laid up there. He obeyed the revelation and did what was commanded: from that time the shrine of holy Stephen began to be there, and there was a rumour that the arm of holy Stephen was there, since people did not know what had happened. But it is understood that it was revealed that he should place there the stone that had glanced off the martyr's elbow because in Greek “elbow” is called ankōn. But let those who know what miracles are done there teach us. These miracles did not begin to be done there until after the body of holy Stephen appeared. See, this young man was not cured there, so that he might be kept for our eyes.","f":"Augustine, <i>Serm.</i> 323.2 (PL 38:1416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/323-2)."},"augustine-sermones/323.3":{"o":"Apud Uzalim ubi est episcopus frater meus Evodius, quanta miracula ibi fiant quærite, ct invenietis. Prætermissis autem aliis, indico vobis unum quod ibi factum est, ut videatis quanta sit ibi præsentia majestatis. Mulier quædam subito ægrotum filium, cui succurrere festinando non potuit, in gremio suo catechumenum amisit: quæ clamans, Mortuus est, inquit, filius meus catechumenus.","t":"At Uzalis, where my brother Evodius is bishop, ask how many miracles are done there, and you will find. But passing over the others, I will tell you one that was done there, so that you may see how great the presence of majesty is there. A certain woman lost her son, a catechumen, suddenly taken ill, in her lap, since she could not hurry to help him; and crying out she said, “My son has died a catechumen.”","f":"Augustine, <i>Serm.</i> 323.3 (PL 38:1416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/323-3)."},"augustine-sermones/323.4":{"o":"Et cum hæc diceret Augustinus, populus de memoria sancti Stephani clamare cœpit, Dco gratias! Christo laudes! In quo continuo clamore, puella quæ curata est ad absidam perducta est. Qua visa, populus cum gaudio ct fletu, nullis interpositis sermonibus, sed solo strepitu interposito, aliquandiu clamorem protraxit: et silentio facto, Augustinus episcopus dixit, Scriptum est in Psalmo, Dixi, Proloquar adversum me delictum meum Domino Deo meo, et tu dimisisti impietatem cordis mei. Dixi, Proloquar: nondum prolocutus sum: Dixi, Proloquar, et tu dimisisti. Commendavi istam miseram, imo ex misera, commendavi eam vestris orationibus. Disposuimus orare, et exauditi sumus. Sit gaudium nostrum actio gratiarum. Citius exaudita est mater Ecclesia, quam in perniciem maledicta mater illa. Conversi ad Dominum, etc.","t":"And while Augustine was saying this, the people began to shout from the shrine of holy Stephen: “Thanks be to God! Praise to Christ!” In this continuous shouting the girl who had been cured was brought to the apse. When she was seen, the people, with joy and weeping, with no words in between but only the noise, kept up the shout for some time; and when silence was made, Bishop Augustine said: “It is written in the Psalm: ‘I said, I will declare my sin against myself to the Lord my God, and you forgave the impiety of my heart.’ ‘I said, I will declare’: I have not yet declared; ‘I said, I will declare,’ and you forgave. I commended this wretched woman, or rather, this woman who was wretched, I commended her to your prayers. We arranged to pray, and we have been heard. Let our joy be thanksgiving. Mother Church has been heard more quickly than that mother who cursed to destruction.” Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 323.4 (PL 38:1416; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/323-4)."},"augustine-sermones/324.1":{"o":"Debet a nobis hesternus sermo compleri, qui majore interruptus est gaudio. Statueram enim et cœperam loqui Charitati vestras, quare mihi videntur isti fratres divina auctoritate ad hanc civitatem csse directi, ut hic in eis diu optata et exspectata sanitas impleretur. Et hoc volens dicere, prius commendare coeperam Charitati vestræ loca sancta, in quibus non sunt sanati, et ad nos inde sunt directi. Et dixi de Ancona civitate Italiae: coeperam de Uzali civitate dicere, quae est in Africa ( episcopum habet fratrem meum, quem nostis, Evodium); quia et ad illam eivitatem eos venire, fama ejusdem martyris et operum ejus compulisset. Non est illic datum quod dari potuit, ut hic daretur ubi dari debuit. Cum autem opera divina per sanctum Martyrem commemorare breviter vellem, omissis cæteris, unum institueram diccre: quod cum dico, restituta illi puellæ sanitate, subito lætitiæ tumultus exortus est, et nos aliter compulit linire sermonem. Ergo tale ibi miraculum scimus facium inter multa alia, quae commemorari utique cuncta non possunt. Mulier quaedam amisit in gremio ægrotantem filium catechumenum infantem lactentem. Quæ cum vidisset amissum et irreparabiliter perditum, cœpit eum magis flere fideliter, quam mater. Non enim filii sui desiderabat vitam, nisi in futuro sæculo, et bane sibi ablatam et perisse plangebat. Inpleta affectu fiduciæ tulit illum mortuum, et cucurrit ad memoriam beati martyris Stephani, et cœpit ab illo exigere filium, et dicere: Sancte martyr, vides nullum milii remansisse solatium. Non enim possum dicere filium praecessisse, quem nosti periisse: tu enim vides quare plangam. Redde filium meum, ut habeam eum ante conspectum coronatoris tui. Haec et talia cum precaretur, lacrymis quodam modo non petentibus, sed ut dixi, exigentibus, revixit filius ejus. Et quia dixerat, Nosti quare illum quaeram: ostendere voluit etiam Deus verum animum ipsius. Continuo tulit illum ad presbyteros, baptizatus est, sanctificatus est, unctus est, imposita est ei manus, completis omnibus sacramentis, assumptus est. Illa autem tali eum cum vultu deduxit, tanquam non deduceret ad requiem sepulcri, sed ad sinum martyris Stephani. Probatum est cor fidele mulieris. Ubi ergo tale miraculum fecit Deus per Martyrem suum, non potuit ibi istos curare? Et tamen huc nobis directi sunt. Conversi ad Domiuum, etc.","t":"Yesterday's sermon, which was interrupted by a greater joy, ought to be completed by us. For I had decided and had begun to tell your Charity why these brothers seem to me to have been directed to this city by divine authority, so that here the health they had long desired and awaited might be fulfilled in them. And wishing to say this, I had first begun to commend to your Charity the holy places in which they were not healed and from which they were directed to us. And I spoke of Ancona, a city of Italy; I had begun to speak of Uzalis, a city in Africa (it has as bishop my brother Evodius, whom you know), because the fame of that same martyr and of his works had driven them to come to that city too. There was not given there what could have been given, so that it might be given here, where it ought to be given. And when I wished to recall briefly the divine works done through the holy martyr, passing over the rest, I had set out to tell one; and as I was telling it, when health was restored to that girl, a sudden tumult of joy arose and forced us to end the sermon otherwise. So we know that such a miracle was done there, among many others which certainly cannot all be recounted. A certain woman lost in her lap her sick son, a catechumen, an infant at the breast. When she saw him lost and irreparably perished, she began to weep for him more as a believer than as a mother. For she did not long for her son's life except in the world to come, and she lamented that this had been taken from her and had perished. Filled with the feeling of confidence, she took him up dead and ran to the shrine of the blessed martyr Stephen, and began to demand her son from him, saying: “Holy martyr, you see that no consolation is left me. For I cannot say that my son has gone before, when you know that he has perished: for you see why I lament. Give back my son, that I may have him before the face of the one who crowned you.” While she prayed these and such things, with tears not so much asking as, as I said, demanding, her son came back to life. And because she had said, “You know why I seek him,” God wished also to show her true mind. She immediately took him to the presbyters; he was baptized, sanctified, anointed, hands were laid on him; all the sacraments completed, he was taken up. And she led him out with such a face as though she were not leading him to the rest of the tomb but to the bosom of the martyr Stephen. The woman's faithful heart was proved. Where then God did such a miracle through his martyr, could he not have cured these people there? And yet they were directed here to us. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 324.1 (PL 38:1416–1417; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/324-1)."},"augustine-sermones/325.1":{"o":"Die solemni sanctorum Martyrum debitus sermo reddendus est. De gloria martyrum locuturos, breviter justam causam martyrum locuturos, adjuvent nos oradones martyrum. Hoc enim per istas solemnitates commemorari debct Sanctitas vestra, primum ne arbitremur aliquid nos conferre martyribus, quia eorum dies solemmissimos cclebramus. Illi nostris festivitatibus non egent, quia in coelis cum Angelis gaudent: congaudent autem nobis, non si honorcmus cos, sed si imitemur eos. Quanquam et quod honoramus, nobis prudest,non illis. Sed honorare, et non imitari, nihil cst aliud quam mendacitcr adulari. Ad boc ergo istæ festivitates in Ecclesia constitutae sunt Christi, ut per cas congregatio membrorum Christi admoneatur imitari martyres Christi. Hæc est omnino hujus festivitatis utilitas, alia non est. Si enim nobis proponatur imitandus Deus, respoudet humana fragilitas, multum esse ad se imitari eum, cui non potest comparari. Si deinde ipsius Domini nostri Jesu Christi ad imitationem nobis proponatur exemplum, qui propterea cum Deus esset, mortali carne vestitus est, ut hominibus mortalem carnem gerentibus insinuaret praeceptum, et demonstraret exemplum; de quo etiam scriptum est, Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus: tamen et hic adhuc respondet humana fragilitas, Quid simile ego et Christus? Ille etsi caro, tamen Verbum caro. Verbum enim caro factum, ut habitaret in nobis: carnem assumpsit, non Verbum perdidit; quod non erat accepit, non quod erat amisit. Deus enim erat in Christo mundum reconcilians sibi. Quid ergo simile ego et Christus? Ad tollendas igitur omnes excusationes infidelis infirmitatis, martyres nobis stratam construxerunt. Lapideis enim tabulis construenda erat, qua securi ambularemus. Ipsi fecerant sanguine suo, confessionibus suis. Denique contemptis corporibus suis, venienti ad gentes lucrandas Christo, tanquam in jumento illo sedenti, corpora sua sicut vestimenta straverunt. Quis est, quem pudeat dicere, Impar sum Deo? Plane impar, Impar sum Christo? Etiam mortali Christo impar. Petrus hoc erat quod tu, Paulus hoc erat quod tu, Apostoli et Prophetae hoc erant quod tu. Si piget imitari Dominum, imitare conservum. Praecessit agmen servorum, sublata est excusatio pigrorum. Postremo adhuc dicit: Impar sum Petro, impar sum Paulo. Impar es veritati? Coronatur rusticitas, non excusatur vanitas. Postremo impar es pueris? impar es puellis? impar es sanctae Valerianæ? Si adhuc sequi piget, uon vis adhaerere Victoriæ? Sic enim nobis sanctorum viginti Martyrum series recitata est. Cœpit ab episcopo Fidentio, clausit ad fidelem feminam sanctam Victoriam. Initium a fide, finis ad victoriam.","t":"On the feast day of the holy martyrs the sermon owed must be given. As we are about to speak of the glory of the martyrs, and briefly of the just cause of the martyrs, may the prayers of the martyrs help us. For this is what your Holiness ought to call to mind through these feasts: first, that we should not think we confer anything on the martyrs because we celebrate their days most solemnly. They do not need our festivities, because they rejoice in heaven with the angels; but they rejoice with us, not if we honour them, but if we imitate them. Although even our honouring them profits us, not them. But to honour and not to imitate is nothing else than to flatter falsely. For this purpose, then, these festivals were established in the church of Christ: that through them the gathering of the members of Christ may be admonished to imitate the martyrs of Christ. This is altogether the usefulness of this festival; there is no other. For if God is set before us to imitate, human frailty answers that it is too much for it to imitate one to whom it cannot be compared. If next the example of our Lord Jesus Christ himself is set before us to imitate, who, though he was God, was clothed in mortal flesh for this reason, to impress a precept on men bearing mortal flesh and to show an example; of whom it is also written, “Christ suffered for us, leaving us an example, that we should follow his footsteps”: still human frailty answers here too, “What likeness is there between me and Christ? He, though flesh, is yet the Word made flesh.” For the Word was made flesh to dwell in us: he took flesh, he did not lose the Word; he received what he was not, he did not lose what he was. “For God was in Christ, reconciling the world to himself.” What likeness, then, is there between me and Christ? So to take away all the excuses of unbelieving weakness, the martyrs have built us a paved road. For it had to be built with stone slabs, so that we might walk on it safely. They made it with their blood, with their confessions. In short, despising their own bodies, they spread their bodies like garments before Christ, who was coming to win the nations, seated as it were on that beast. Who is there who would be ashamed to say, “I am not equal to God”? Plainly not equal. “I am not equal to Christ”? Not equal even to Christ as mortal. Peter was what you are, Paul was what you are, the apostles and prophets were what you are. If you are reluctant to imitate the Lord, imitate a fellow servant. The column of servants has gone before; the excuse of the lazy has been taken away. Finally he still says: “I am not equal to Peter, I am not equal to Paul.” Are you not equal to …? Simplicity is crowned; vanity is not excused. Finally, are you not equal to boys? Are you not equal to girls? Are you not equal to holy Valeriana? If you are still reluctant to follow, do you not want to cling to Victoria? For so the list of the twenty holy martyrs was read to us. It began with Bishop Fidentius and closed with a faithful woman, holy Victoria. The beginning from faith, the end in victory.","f":"Augustine, <i>Serm.</i> 325.1 (PL 38:1417; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/325-1)."},"augustine-sermones/325.2":{"o":"Videte ergo, fratres: sic celebrate passiones martyrum, ut, cogitetis imitari martyres. Illi ut fructuosam haberent poenam, elegcrunt causam. Attenderunt enim Dominum dicentem, non Beati qui persecutionem patiuntur; sed, Beati qui persecutionem patiuntur propter justitiam. Elige causam, et non cures poenam. Si autem non eligis causam, et hic et in futuro invenies poenam. Non te commoveant supplicia et poeMa malefacientium, sacrilegorum, hostium pacis, et inimicorum vcritatis. Non enim illi pro veritate moriuntur: sed ideo moriuntur, ne veritas annuntietur. ne veritas praedicetur, ne veritas teneatur, ne unitas ametur, ne charitas diligatur, ne aeternitas teneatur. 0 causa pessima ideo poena infructuosa. Non attendis, qui te de pœna jactas, tres cruces fuisse, quando Dominus passus est? Inter duos latrones passus est Dominus: poena non discernebat, sed causa discer nebat. Ideo martyrum vox cst in illo Psalmo, Judica me, Deus. Non timet judicium: non enim habet quod in illo ignis absumat; ubi totum aurum est, flamma quid formidatur? Judica me, Deus, et discerne causam meam de gente non sancta. Numquid dixit, Discerne pœnam mcam? Diceretur ei, Poenam passus est latro. Numquid nit, Discerne crucem meam? Ibi ct adulter inclusus cst. Numquid dixit, Discerne catenam meam? Ibi fures etiam colligati sunt. Numquid dixit, Discerne vulnus meum? Ferro eliam scelerati necati sunt. Cum ergo vidcret omnia honis malisque communia in passionibus, exclamavit, et air, Judica me, Domine, et discerne causam meam de gente non sancta. Si discernis causam meam, coronas patientiam meam. Hæc Charitati vestræ pro exhortatione in hoc sancto loco sufficiant; quoniam dies parvi sunt, et adhuc nobis in majore basilica restant quæ agamus cum Charitate vestra.","t":"See then, brothers: celebrate the sufferings of the martyrs in such a way that you think of imitating the martyrs. They, that their punishment might be fruitful, chose their cause. For they paid attention to the Lord saying not “Blessed are those who suffer persecution,” but “Blessed are those who suffer persecution for righteousness' sake.” Choose the cause, and do not care about the punishment. But if you do not choose the cause, both here and in the future you will find punishment. Do not let the tortures and punishments of evildoers, of the sacrilegious, of the enemies of peace and the foes of truth move you. For they do not die for the truth: they die so that the truth may not be announced, that the truth may not be preached, that the truth may not be held, that unity may not be loved, that love may not be cherished, that eternity may not be held. O worst of causes, therefore fruitless punishment! You who boast of your punishment, do you not notice that there were three crosses when the Lord suffered? The Lord suffered between two robbers: the punishment did not distinguish, but the cause distinguished. That is why the voice of the martyrs is in that Psalm: “Judge me, O God.” He does not fear judgment: for he has nothing in him for the fire to consume; where everything is gold, why is the flame dreaded? “Judge me, O God, and distinguish my cause from an unholy nation.” Did he say, “Distinguish my punishment”? It would be said to him, “A robber suffered punishment.” Did he say, “Distinguish my cross”? There an adulterer too was fastened. Did he say, “Distinguish my chain”? There thieves too were bound. Did he say, “Distinguish my wound”? Criminals too were killed by the sword. So when he saw that in sufferings all things are common to good and bad, he cried out and said, “Judge me, Lord, and distinguish my cause from an unholy nation.” If you distinguish my cause, you crown my patience. Let this be enough for your Charity as exhortation in this holy place; because the days are short, and there still remain things for us to do with your Charity in the greater basilica.","f":"Augustine, <i>Serm.</i> 325.2 (PL 38:1417–1418; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/325-2)."},"augustine-sermones/326.1":{"o":"Solemnitas beatissimorum Martyrum lætiorem nobis reddidit diem. Lætamur, quia de terra laboris ad regionem quietis Martyres transicrunt: sed hoc non saltando, sed orando; non potando, sed jejunando; non rixando, sed tolerando meruerint. Contristabantur, credo, parentes eorum, quando ad passioncm abierunt: sed illi lætabantur et dicebant, Lætatus sum in his quæ dicta sunt mihi, in domum Domini ibimus. Nolite, parentes, nolite plangere gaudia nostra. Si cos quos nutristis, non vultis in gehennam ire; imitari debetis, non impedire. Illi noverant quo pergebant, et parentes increduli sine causa plangebant Scd tunc amantes filios carnales lugebant: postea credentes in Deum dicebant, Convertisti planctummeum in gaudium mihi, conscidisti saccum incum, et præcinxisti me lætitia. Ulinam, fratres, rumpatur in nobis saccus pænitentiæ, et effundatur pretium indulgentiæ. Martyres omnes sarcinis lucrorum sæculi hujus hic posuerunt, hic dimiscrunt, et viam quæ ducit ad vitam, expediti sicut boni milites cucurrerunt; sicut scriptum est, TaMquam nihil habentes, et omnia possidentes. Et vere in terra nibil habebant, sed in cœlo felicitatem perpetuam possidebant. Ad cœlum devote festinbant, ct viam vitæ sccuri currebant; et adhuc longe positi manus ad palmam extendebant. Currite, sancti; sic currite, ut comprehendatis. Regnum cælorum vim patitur, et qui vim faciunt, diripiunt illud. Non est angustum: quisquis beatus vult csse, ad regnum coelorum festinet. Nulli clausum est, nisi ei qui se excluserit. Paratus cst Christus suscipcre confessores suos. Ipse desuper dicit: Specto vos, certantes adjuvabo, vincentes coronabo.","t":"The feast of the most blessed martyrs has made the day more joyful for us. We rejoice because the martyrs have passed from the land of toil to the region of rest; but they earned this not by dancing but by praying, not by drinking but by fasting, not by quarrelling but by enduring. Their parents were saddened, I believe, when they went away to their passion; but they rejoiced and said, “I rejoiced in the things that were said to me: we will go into the house of the Lord.” Do not, parents, do not lament our joys. If you do not want those you have nourished to go to Gehenna, you ought to imitate them, not hinder them. They knew where they were going, and their unbelieving parents lamented without cause. But then, loving their sons according to the flesh, they mourned; afterwards, believing in God, they said, “You have turned my mourning into joy for me; you have torn my sackcloth and girded me with gladness.” Would, brothers, that the sackcloth of repentance might be torn in us, and the price of pardon poured out. All the martyrs laid down here, left here, the burdens of this world's gains, and ran unencumbered like good soldiers on the way that leads to life; as it is written, “As having nothing, and possessing all things.” And truly on earth they had nothing, but in heaven they possessed perpetual happiness. They hastened devoutly to heaven and ran the way of life securely; and while still far off they stretched their hands to the palm. Run, saints; run so that you may obtain. “The kingdom of heaven suffers violence, and the violent seize it.” It is not narrow: whoever wishes to be happy, let him hasten to the kingdom of heaven. It is closed to no one except to him who shuts himself out. Christ is ready to receive his confessors. He himself says from above: “I watch you; I will help you as you contend, I will crown you as you conquer.”","f":"Augustine, <i>Serm.</i> 326.1 (PL 38:1418; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/326-1)."},"augustine-sermones/326.2":{"o":"Hanc pollicitationem Martyres tenentes, terrores et minas persecutoris pro nihilo habuerunt. Nam cum 1 ersecutor diceret: « Sacrificate idolis; > responderunt: < Non facimus, quia æternum Deum in cœlis « habemus, cui semper sacrificamus; nam dæmoniis i non immolamus. > Et judex: c Quare ergo contra < præceptum sacrum facitis? > Responderunt: « Quia « magister coelestis in Evangelio nobis dicit, Qui re« liquerit patrem et matrem, et uxorem, et filios, et « omnia quoe possidet, propter nomen meum, centu« plum accipiet, et vitam æternam possidebit. Et judex: « Ergo non obtemperabitis « præceptis Imperatorum? tEl responderunt: «Non. > El ille: « Quam ergo aucloritalcm potestis habere, « cum vos videatis supplicio subjacere? > Et Martyres dixerunt: « Auctoritatem Regis æterni portae mus, ideo auctoritatem mortalis hominis non cae ramus. > Tunc in carceribus missi, catenis onerati sunt. Quantum dictum est ab impiis, Ubi eat. Dens eorum? Veniat Deus eorum, in quem crediderunt, et liberet eos de carceribus, eripiat eos a gladio, eripiat eos a bestiis. Omnia ista dicebant, sed in petra positos non dejiciebant. Illi saeviebant, sed illi non timebant. Sciebant ubi eos dimittebant, et quo festinabant. Coronantur Martyres confessores, et remanserunt judices desertores. Sic Deus vu!t unumquemque christianum probare, ut probatum velit cum Martyribus coronare.","t":"Holding to this promise, the martyrs counted the terrors and threats of the persecutor as nothing. For when the persecutor said, “Sacrifice to the idols,” they answered: “We do not, because we have an eternal God in heaven, to whom we always sacrifice; but we do not offer victims to demons.” And the judge: “Why then do you act against the sacred decree?” They answered: “Because the heavenly Teacher says to us in the gospel, ‘Whoever leaves father and mother, and wife, and children, and all that he possesses, for my name's sake, will receive a hundredfold and will possess eternal life.’” And the judge: “So you will not obey the decrees of the emperors?” And they answered: “No.” And he: “What authority, then, can you have, when you see yourselves subject to punishment?” And the martyrs said: “We bear the authority of the eternal King; therefore we do not care for the authority of a mortal man.” Then, sent into prisons, they were loaded with chains. How much was said by the ungodly: “Where is their God? Let their God, in whom they believed, come and free them from the prisons, snatch them from the sword, snatch them from the beasts.” They said all these things, but they did not throw down those set on the rock. Those raged, but these did not fear. They knew where they were leaving them and to where they were hastening. The martyrs are crowned as confessors, and the judges have remained deserters. So God wishes to prove every Christian, so that, once proved, he may wish to crown him with the martyrs.","f":"Augustine, <i>Serm.</i> 326.2 (PL 38:1418; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/326-2)."},"augustine-sermones/327.1":{"o":"Cantavimus Dco martyrum voce, Judica me, Deus, et discerne causam meam de gente non sancta. Martyrum vox est. Quis audeat dicere, Judica me, Deus, nisi qui habet optimam causam? Promissis et minis tentatur anima, rnulcetur illecebris, torquetur doloribus: omnia pro Christo victa sunt ab invictis martyribus. Victus est promittens mundus, victus est saeviens mundus. Non tenuit voluptas, non terruit cruciatus. Aurum in fornace purgatum ignem gehennæ non timet. Ideo tanquam purgatus igne tribulationis beatissimus martyr securus dicit, Judica me, Deus. Quidquid in me inveneris bonum, judica, Donasti mihi quod tibi placeat; inveni in me, ct judica me. Non mc tenuit dulcedo saeculi, non me a te detorquet tribulatio sæculi. Judica me, et discerne causam meam de gente non sancta. Mulli patiuntur iribulationes; parem habent pœnam, sed parem non ba bent causam. Multa mala patiuntur adulteri, multa mala patiuntur malefici, multa mala patiuntur latrones et homicidæ, multa mala patiuntur scelerali omnes, multa mala, inquit, et ego martyr tuus patior: sed discerne causam meam de gente non sancta, latronum, homicidarum, scelestorum omnium. Pati talia, qualia ego, possunt: habere talem causam non possunt. Ego in fornace purgor; illi cinerescunt. Et hæretici patiuntur, ct plura a se ipsis; et volunt martyres dici. Sed contra illos cantavimus, Discerne causam meam de gente non sancta. Non facit martyrem poena, sed causa.","t":"We have sung to God with the voice of the martyrs: “Judge me, O God, and distinguish my cause from an unholy nation.” It is the voice of the martyrs. Who would dare to say “Judge me, O God,” except one who has the best of causes? The soul is tempted by promises and threats, soothed by enticements, tortured by pains: all were conquered for Christ by the unconquered martyrs. The world that promises was conquered; the world that rages was conquered. Pleasure did not hold them; torture did not terrify them. Gold purified in the furnace does not fear the fire of Gehenna. That is why the most blessed martyr, as one purified by the fire of tribulation, says securely, “Judge me, O God.” Whatever good you find in me, judge. You have given me what pleases you; find it in me, and judge me. The sweetness of the world did not hold me; the tribulation of the world does not twist me away from you. “Judge me, and distinguish my cause from an unholy nation.” Many suffer tribulations; they have an equal punishment, but not an equal cause. Adulterers suffer many evils, sorcerers suffer many evils, robbers and murderers suffer many evils, all criminals suffer many evils; I too, he says, your martyr, suffer many evils: but distinguish my cause from an unholy nation, of robbers, murderers, all criminals. They can suffer such things as I do; they cannot have such a cause. I am purified in the furnace; they turn to ashes. Heretics too suffer, and more at their own hands; and they want to be called martyrs. But against them we have sung, “Distinguish my cause from an unholy nation.” Not the punishment but the cause makes a martyr.","f":"Augustine, <i>Serm.</i> 327.1 (PL 38:1418–1419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/327-1)."},"augustine-sermones/327.2":{"o":"In passione Domini tres cruces crant; una pæ£na, sed dispar causa. Ad dexteram unus latro, ad sinistram alter latro: in medio judex, inter ambos pendens in cruce, quasi pronuntians de tribunali, au-. divit unum dicentem, Libera te, si justus es; audivit alterum parein suum corripientem et dicentem, Tu non times Deum? Nos pro malis notris ista palimur; nam iste justus est. Malam habebat causam, etdiscernebat martyrum causam. Quid est enim aliud, Nos pro malis nostris Uta patimur; nam iste justus eat? Quis causam discerneret martyrum a causa impiorum pænam patientium? Iste, inquit, justus agnoscitur; nos pro nobis patimur, pro malis nostris patimur. Domine: vide quid dicat socio pœnæ Suæ. Christus pariter pendebat; sed mon paritcr vilescebat. Agnoscebatur Dominus a pendente. Unum erat crucis consorlium; non erat unum præmium. Quid dico? Das Christo praemium, qui dator est præmiorum? Domine, inquit, memento mei, cum veneris in reguum tuum. Pendentem videbat, crucifixum videbat; et regnaturum sperabat. Memento, inquit, mei, non modo, sed cum veneris in regnum tuum. Multa, inquit, mala feci, requiem celerem non mihi spero: sufficiant tormenta mea usque ad adventum tuum. Modo torquear; cum veneris, tune mihi parce. Ille se differebat, sed Christus paradisum non petenti oflercbal. Memento mei: sed quando? Cum veneris in regnum tuum. Et Dominus: Amen dico tibi, hodie mecum eris in paradiso. Discipuli mei dimiserunt me, discipuli mei desperaverunt de me; ei tu in cruce cognovisti me, non contempsisti moriturom, sperasti regnaturum: Hodie mecum eris in paradiso. Non a te recedo. Discreta est causa; numquid poena? Sona ergo vox, Judita me, Deus, et discerne causam meam de gente nen sancta. Omnes qui vivimus ill boc sæculo, laboremus ut bonam causam habeamus: ut si quid nohis accidcrit in hoc saeculo, eum bona causa hinc excamus.","t":"In the Lord's passion there were three crosses; one punishment, but a different cause. A robber on the right, another robber on the left: in the middle the Judge, hanging on the cross between both, as though giving sentence from the tribunal, heard one saying, “Free yourself, if you are righteous”; he heard the other rebuking his fellow and saying, “Do you not fear God? We suffer these things for our evil deeds; but this man is righteous.” He had a bad cause, and he distinguished the cause of the martyrs. For what else is “We suffer these things for our evil deeds; but this man is righteous”? Who would distinguish the cause of the martyrs from the cause of the ungodly suffering punishment? This man, he says, is recognized as righteous; we suffer for ourselves, we suffer for our evil deeds. Lord: see what he says to his companion in punishment. Christ was hanging alike; but he was not alike held cheap. The Lord was recognized by one who was hanging. The sharing of the cross was one; the reward was not one. What am I saying? Do you give a reward to Christ, who is the giver of rewards? “Lord,” he says, “remember me when you come into your kingdom.” He saw him hanging, he saw him crucified; and he hoped he would reign. “Remember me,” he says, “not now, but when you come into your kingdom. I have done many evils,” he says; “I do not hope for quick rest: let my torments last until your coming. Let me be tortured now; when you come, then spare me.” He was putting himself off, but Christ offered paradise to one who did not ask for it. “Remember me”: but when? “When you come into your kingdom.” And the Lord: “Truly I say to you, today you will be with me in paradise. My disciples have abandoned me, my disciples have despaired of me; and you on the cross have recognized me, you did not despise one about to die, you hoped he would reign: today you will be with me in paradise. I do not leave you.” The cause was distinguished; was the punishment? So let the voice sound: “Judge me, O God, and distinguish my cause from an unholy nation.” All of us who live in this world, let us labour to have a good cause: so that if anything happens to us in this world, we may go out from here with a good cause.","f":"Augustine, <i>Serm.</i> 327.2 (PL 38:1419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/327-2)."},"augustine-sermones/328.1":{"o":"In Psalmo diximus Domino Deo uostro, Pretiosa est in conspectu Domini mora sanctorum cjus. Pretiosa est mors sanctorum martyrum; quia pretium corum est sanguis Domini ipsorum. Passus est enim passione sua, quia crant passuri post ipsum. Præcessit ipse, et secuti sunt nulii. Valde enim crat aspera via; sed fecit ipsam lenem, quando ipse ante omnes transivit. Ideo cæteri non timuerunt transire, quia ipse prior transivit. Mortuus est enim, et terruit discipulos suos. Resurrexit, et abstulit illis timorem, et dedit amorcm. Quando enim mortuus est Christus, trepidaverunt discipuli, et putaverunt quod periit. Quando seculi sunt, ibi videte gratiam Dei. Tunc latro credidit, quando discipuli trepidaverunt. Erat enim unus latro in cruce cum illo, sicque in illum credidit, ut diceret, Domne, in mente me habe, dum veneris in regnum tuum. Quis illum dicebat, nisi qui juxta illum pendebat? Erat enim illi fixus a latere: sed habitabat in corde.","t":"In the Psalm we said to the Lord our God, “Precious in the sight of the Lord is the death of his saints.” The death of the holy martyrs is precious, because their price is the blood of their Lord. For he suffered by his own passion, because they were going to suffer after him. He went ahead, and many followed. For the road was very rough; but he made it smooth when he passed over it before all. That is why the others did not fear to pass over, because he passed over first. For he died, and terrified his disciples. He rose again, and took away their fear, and gave them love. For when Christ died, the disciples trembled and thought that he had perished. When they followed, there see the grace of God. The robber believed at the time when the disciples trembled. For there was a robber on a cross with him, and he so believed in him that he said, “Lord, keep me in mind when you come into your kingdom.” Who said this to him, except the one who was hanging beside him? He was fixed beside him at his side; but he dwelt in his heart.","f":"Augustine, <i>Serm.</i> 328.1 (PL 38:1419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/328-1)."},"augustine-sermones/328.2":{"o":"In isto autem psalmo, ubi diximus, Pretiosa in conspectu Domini mors sanctorum ejus: ibi scriptum est et quod audistis, Ego dixi in ecstasi mea, Omnis homo mendax. Quid dicimus, fratres? Omnis homo mendax. Ergo et martyres mendaces fucrunt? Si autem martyrcs veraces fuerunt; quomodo verum est, Omnis homo mendax? Scriptura dicit, Omnis homo Mendax. Si dixerimus, Veraces erant martyres; Scripturam facimus mendacem. Si autem verum dixit Scriptura, quia omnis homo mendax; ergo martyres mendaces fuerunt. Quomodo ergo habemus ostendere et Scripturam veracem et martyres veraces? An forte martyres non fuerunt homines? Si autem erant homines, quomodo verum est, Omnis homo mendax? Quid ergo faciemus? Laborabimus, ut ostendamus vobis quia et Scriptura vera est, et omnis homo mendax; et martyres veraces fuerunt, quia pro veritate mortui sunt? Ideo enim sunt martyres, quia pro veritate passi sunt. Martyr enim est verbum graecum, et latine Testis dicitur. Si ergo veri testes fuerunt, vera dixerunt; et vera dicendo coronas acceperunt. Si autem testes falsi fuerunt, quod absit, non ad coroMas, sed ad poenas ierunt: quia scriptum est, Testis falsus non erit impunitus. Ergo ostendamus illos veraces. Jam ipsi se ostenderunt, quaado pro veritate etiam mori voluerunt. Quomodo ergo verax est Scriptura, quæ dicit, Omnis homo mendax? Rogemus Dominum nostrum Jesum Christum; et ipse nobis solvet istam quæstionem. Unde habet illam nobis solvere? De Evangelio, de quo modo loquebamur, quando vobis legebatur.","t":"In that psalm where we said, “Precious in the sight of the Lord is the death of his saints,” there is also written what you heard: “I said in my ecstasy, Every man is a liar.” What do we say, brothers? “Every man is a liar.” Were the martyrs then liars too? But if the martyrs were truthful, how is it true that “every man is a liar”? Scripture says, “Every man is a liar.” If we say, “The martyrs were truthful,” we make Scripture a liar. But if Scripture spoke the truth, that every man is a liar, then the martyrs were liars. How then are we to show both that Scripture is truthful and that the martyrs were truthful? Or perhaps the martyrs were not men? But if they were men, how is it true that “every man is a liar”? What then shall we do? Shall we labour to show you both that Scripture is true and every man a liar, and that the martyrs were truthful, because they died for the truth? For they are martyrs because they suffered for the truth. For “martyr” is a Greek word, and in Latin it is called “witness.” If then they were true witnesses, they spoke true things, and by speaking true things they received crowns. But if they were false witnesses, which God forbid, they went not to crowns but to punishments, because it is written, “A false witness will not go unpunished.” So let us show them truthful. They have already shown themselves so, when they were willing even to die for the truth. How then is Scripture truthful, which says, “Every man is a liar”? Let us ask our Lord Jesus Christ, and he himself will solve this question for us. From where will he solve it for us? From the gospel, of which we were speaking just now, when it was being read to you.","f":"Augustine, <i>Serm.</i> 328.2 (PL 38:1419; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/328-2)."},"augustine-sermones/328.3":{"o":"Audistis enim, quando legebatur Evangelium, quia martyribus dicebat Dominus Jesus: Cum tradent vos, nolite cogitare quid loquamini, aut quid dicatis, dabitur enim vobis in illa hora quid loquamini. Non enim vos estis qui ioquimini, sed Spiritus Patris vestri, qui loquitur in vobis. Quia si vos loquimini, mendacium dicitis: quia omnis homo mendax. Vidit ergo ipse Dominus, quia omnis homo mendax, et dedit martyribus Spiritum suum; ut non ipsi loquerentur, sed Spiritus ejus: ut non essent mendaccs, sed ut essent veraces. Ecce quare veraces fuerunt; quia non ipsi loqucbantur, sed Spiritus ejus. Et modo quod vobis loquimur, si de nostro loquimur, mendacium dicimus. Si autem sunt Spirilus Dei, quæ vobis dicimus, ideo vera suut. Et vos proficite: nolite de vestro velle loqui, si vul. tis vera loqui; ut non remaneatis homines mendaces, sed sitis filii Dei veraces.","t":"For you heard, when the gospel was being read, that the Lord Jesus said to the martyrs: “When they hand you over, do not think about how you will speak or what you will say; for it will be given you in that hour what to speak. For it is not you who speak, but the Spirit of your Father who speaks in you.” Because if you speak, you tell a lie: for every man is a liar. So the Lord himself saw that every man is a liar, and he gave the martyrs his Spirit, so that not they should speak but his Spirit; so that they would not be liars, but truthful. See why they were truthful: because not they spoke, but his Spirit. And now, what we speak to you, if we speak from our own, we tell a lie. But if what we say to you is of the Spirit of God, it is therefore true. And you too, make progress: do not wish to speak from your own if you wish to speak true things; so that you may not remain lying men, but be truthful sons of God.","f":"Augustine, <i>Serm.</i> 328.3 (PL 38:1419–1420; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/328-3)."},"augustine-sermones/328.4":{"o":"Omnes hæretici etiam pro falsitate patiuntur, non pro veritate: quia mentiuntur contra ipsum Christum. Omnes Pagani, impii quacumque patiuntur, pro falsitate patiuntur. Nemo ergo se extollat et glorietur de passione, sed prius ostendat linguæ suæ veritatem. Tu ostendis pænam, ego quæro causam. Tu dicis, Sum passus: ego dico quare sis passus. Nam si attendamus solas passiones, coronantur et latrones. Numquid audet dicere ille: Tanta et tanta passus sum? Quare? Quia dicitur illi: Propter facta tua mala; ideo malam habuisti paenam, quia prius malam habuisti causam. Si de passione gloriandum cst; potest et ipse diabolus gloriari. Videte quanta patitur, cujns ubique templa evertuntur, cujus ubique idola franguntur, cujus ubique sacerdotcs et arreptitii eæduntur. Numquid potest dicere: Et ego martyr sum, quia tanta patior! Ergo homo Dei prius sibi eligat causam, et securus accedat ad poenam. Quia si in hona causa accedit ad poenam, post pœnam accipict et coronam.","t":"All heretics too suffer for falsehood, not for truth, because they lie against Christ himself. All pagans, ungodly people, whatever they suffer, suffer for falsehood. So let no one exalt himself and boast of his suffering, but let him first show the truth of his tongue. You show the punishment; I ask for the cause. You say, “I have suffered”; I say, “Why did you suffer?” For if we pay attention to sufferings alone, robbers too are crowned. Does such a man dare to say, “I have suffered so much and so much”? Why? Because it is said to him: “On account of your evil deeds; you had a bad punishment because you first had a bad cause.” If one must boast of suffering, even the devil himself can boast. See how much he suffers: everywhere his temples are overthrown, everywhere his idols are broken, everywhere his priests and those possessed by him are cut down. Can he say, “I too am a martyr, because I suffer so much”? So let the man of God first choose his cause, and go securely to the punishment. For if he goes to the punishment in a good cause, after the punishment he will receive a crown as well.","f":"Augustine, <i>Serm.</i> 328.4 (PL 38:1420; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/328-4)."},"augustine-sermones/328.5":{"o":"Ergo in memoria œterna erit justus, et ab auditu malo nun timebit. Venit enim judex amnium vivorum et mortuorum, sicut in Evangelio legimus. Et verum est, quoniam ista quæ modo videmus, non erant quando futura die cebantur. Quod videtis modo prædicari nomen Christi per omnes gentes, converti homines ad unun Deum, dimitti idola, dimitti daemonia, everti templa, fraugi simulacra; omnia ista nondum erant, tamen dicebantur, et modo videntur. In quibus ergo Litteris scripta sunt ista, quae jam videmus (tunc autem scripta sunt, quando non videbantur, sed futura promittiebantur), in ipsis Litteris legimus quod nODdum venit. Nondum enim venit dies judicii, nondum venit resurrectio mortuorum, nondum venit judieaturus, qui prius venerat judicandus. Judicatus injuste, judicaturus juste. Differens potentiam, cum vult ostendere patientiam. Venturus est ergo, et quoniodo se promisit esse venturum cum Angelis suis, sic veniet et apparebit iii claritate omnibus etiam resurgentibus. Unusquisque enim resurrecturus est cum causa sua. Qualis enim modo cum moritur, rec!pitur in carcerem, talis procedit ad judicem. Modo opus est ut componat causam suam, indusus non potest. Qui ergo bonas habent causas, recipiuntur in requiem: qui autAm malas habent causas, recipiuntur in poenas. Sed majores poenas passuri suni, cum resurrexerint: in quarum comparatione tales sunt istae quas patiuntur qui mortui sunt homines mali, qualia sunt somnia hominum qui torquentur in somnis. Animæ namque corum patiuntur, earo non patitur. Major autem cruciatus est, si vigilans torqueatur. Ergo cnm resurrexerint omnes, et apparucrint ante judicem justum, sicut ipse prædixit, separabit eos sicut pastor scparat oves ab hædis: hædos ponet ad sinistram, oves autem ad dexteram. Et dicet his qui ad dexteram sunt: Venie, benedicti Patris mei, percipite regnum, quod vobis pariatum est ab origine mundi. Ad istam vocem gaudent dexteri, gaudent justi. Illis autem qui sunt a sinistra dicturus est: I te in ignem æternum cum diabolo et angelis ejus. Ab hoc auditu malo justus non timebit.","t":"So “the righteous will be in everlasting remembrance, and will not fear an evil hearing.” For the Judge of all the living and the dead is coming, as we read in the gospel. And it is true, since the things we now see did not exist when they were spoken of as future. What you now see, the name of Christ preached through all nations, people converted to the one God, idols abandoned, demons abandoned, temples overthrown, images broken: all these did not yet exist, yet they were spoken of, and now they are seen. In the very writings, then, in which these things that we now see were written (and they were written when they were not seen, but were promised as future), in those very writings we read what has not yet come. For the day of judgment has not yet come, the resurrection of the dead has not yet come, he has not yet come to judge who first came to be judged. Judged unjustly, he will judge justly; deferring his power while he wishes to show his patience. He will come, then, and as he promised that he would come with his angels, so he will come and appear in brightness to all, including those who rise again. For each one will rise again with his cause. As each is received into prison now when he dies, so he goes forth to the judge. Now he would need to set his case in order; shut in, he cannot. Those, then, who have good causes are received into rest; those who have bad causes are received into punishments. But they will suffer greater punishments when they have risen again: in comparison with those, the punishments that wicked men who have died suffer now are like the dreams of people who are tormented in their sleep. For their souls suffer; the flesh does not suffer. But the torment is greater if one is tormented awake. So when all have risen and appeared before the just Judge, as he himself foretold, he will separate them as a shepherd separates the sheep from the goats: he will put the goats on the left, but the sheep on the right. And he will say to those on the right, “Come, blessed of my Father, receive the kingdom prepared for you from the origin of the world.” At that voice those on the right rejoice, the righteous rejoice. But to those on the left he will say, “Go into the eternal fire with the devil and his angels.” From this evil hearing the righteous will not fear.","f":"Augustine, <i>Serm.</i> 328.5 (PL 38:1420; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/328-5)."},"augustine-sermones/328.6":{"o":"Nondum ergo receptis fructibus suis, beati sunt modo sancti martyres, quoniam cum Christo sunt animae eornm. Quid autem paretur illis in resurrectione, quis potest verbis explicare? Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus diligentibus se. Si tanta bona quæ accepturi sunt fideles boni, nemo explicat verbis; non sine causa talia illis pramia prae parantur, qui usque ad sanguinem pro veritate certaverunt. Non eos mundus illexit, non eos terror fregit, non tormenta vicerunt, non blanditiæ deccperunt. Corpora ipsa sua habebunt magn:. ornamenta, in quibus passi sunt magna tormenta.","t":"So, though they have not yet received their fruits, the holy martyrs are happy now, since their souls are with Christ. But what is prepared for them in the resurrection, who can explain in words? “What eye has not seen, nor ear heard, nor has it gone up into the heart of man, what God has prepared for those who love him.” If no one explains in words the great goods that good believers will receive, not without reason are such rewards prepared for those who fought for the truth even to blood. The world did not entice them, terror did not break them, torments did not conquer them, flatteries did not deceive them. Their very bodies, in which they suffered great torments, will have great adornments.","f":"Augustine, <i>Serm.</i> 328.6 (PL 38:1420; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/328-6)."},"augustine-sermones/329.1":{"o":"Per tam gloriosa sanctorum martyrum gesta, quibus ubique floret Ecclesia, ipsis oculis nostris probamus quam verum sit quod cantavimus, quia pretiosa in conspectu Domini mors sanctorum ejus: quando et in conspectu nostro pretiosa est, et in conspectu ejus, pro cujus nomine facta est. Sed pretium mortium istarum mors est uius. Quantas mortes emit unus moriens, qui si non moreretur, granum frumenti non multiplicaretur? Audistis verba ejus cum appropinquaret passioni, id est, cum nostwe appropinquarct redemptioni: Nisi granum tritici cadens in terram mortuum fuerit, ipsum solum manet: si autem mortuum fuerit, multum fructum affert. Egil enim in cruce grande commercium; ibi solutus est sacculus pretii nostri: quando latus ejus apertum est lancea percussoris, emanavit inde pretium totius orbis. Empti sunt fideles et martyres: sed martyrum fides probata est; testis est sanguis. Quod illis impensum est, reddiderunt, et impleverunt quod ait sanctus Joannes: Sicut Christus pro nobis animam suam posuit, sic et nos debemus pro fratribus animas ponere. Et alibi dicitur: Ad mensam magnam sedisti, diligenter considera quæ apponuntur tibi, quoniam talia te oportet præparare. Mensa magna est, ubi epulæ sunt ipse dominus mensæ. Nemo pascit convivas de se ipso: hoc facit Dominus Christus; ipse invitator, ipse cibus et potus. Agnoverunt ergo martyres quid comederent et biberent, ut talia redderent.","t":"Through the so glorious deeds of the holy martyrs, with which the church flowers everywhere, we prove with our own eyes how true is what we have sung, that “precious in the sight of the Lord is the death of his saints”: since it is precious both in our sight and in the sight of him for whose name it was undergone. But the price of these deaths is the death of one. How many deaths did one who died buy, who, if he had not died, the grain of wheat would not have been multiplied? You heard his words when he was approaching his passion, that is, when he was approaching our redemption: “Unless a grain of wheat falling into the ground dies, it remains alone; but if it dies, it bears much fruit.” For on the cross he carried out a great exchange; there the purse of our price was opened: when his side was opened by the spear of the one who struck him, the price of the whole world flowed out from it. Believers and martyrs have been bought: but the martyrs' faith has been proved; their blood is witness. What was spent on them they paid back, and fulfilled what holy John says: “As Christ laid down his life for us, so we too ought to lay down our lives for the brothers.” And elsewhere it is said: “You have sat down at a great table; consider carefully what is set before you, for you must prepare such things.” That is a great table where the feast is the very Lord of the table. No one feeds his guests on himself: this the Lord Christ does; he himself is the host, he himself the food and drink. So the martyrs recognized what they ate and drank, so as to pay back the like.","f":"Augustine, <i>Serm.</i> 329.1 (PL 38:1420–1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/329-1)."},"augustine-sermones/329.2":{"o":"Sed unde talia reddorent, nisi Hie darel uude redderentv qni prior impendit? Unde et Psalmus, ubi scriptum cantavimus, Pretiosa in conspectu Domini mors sanctorum ejus, quid nobis commendat? Consideravit illic homo quanta accepit a Deo; circumspexit quanta munera gratiæ Omnipotentis qui eum creavit, qui. perditum quæsivit, qui invento veniam dedit, qui pugnantem infirmis viribus juvit, qui se periclitanti non subtraxit, qui vincentem coronavit, qui præmium se ipsum dedit: consideravit hæc omnia, et exclamavit,. rt dixit, Quid retribuam Domino pro omnibus quæ re. tribuit mihi? Nolebat esse ingratus, rependere volebat, et quid rependeret non habcbat. Non dixit, Quid retri. buam Domino pro omnibus qum tribuit mihi, sed, pro ommbus quæ retribuit mihi? Nen tribuit, sud relri, luit. Si retribuit, aliquid nos impenderamus. Plane impenderamus mala nostra, retribuit bona sua: rc. tribuit cnim bona pro malis, cum nos retribuerimus mala pro nobis. Quarit crgo quid retribual; angustias patitur, unde debitum soh at non invenit: Quid retribuam Domino pro omnibus quæ retribuit mihi? Et quasi invenerit quod retribueret, Calicem, inquit, salutaris accipiam, et nomen Domini invocabo. Quid est hoc? Certc reddere cogitabat. Adhuc quærit accipere: Calicem salutaris accipiam.. Quis est calix iste? Calix passionis amarus et salubris: calix quem nisi prius biberet medicus, tangere timeret ægrotus. Ipse est calix iste: agnoscimus in ore Christi calicem istum dicentis, Pater, si fieri potest, transeat a me calix iste. Nam et Filii Zebedæi per matrem suam quæsierunt excelsa loca, ut unus eorum sederet a dextris, alius a sinislris: quibus ille ait, Potestis bibere calicem, quem cgo bibiturus sum? Altitudinem quæritis? Per vallem venitur ad montem. Sedem quæritis claritatis? Prius.bibile calicem humilitatis. De ipso calice dixerunt martyres, Calicem salutaris accipiam, et namen Domini invocabo. Nou crgo times ne ibi deficius? Non, inquit. Quare? Quia nomen Domini iuvo. cabo. Quomodo vincerent martyres, nisi ille in martyribus vinceret, qui dixit, Gaudete, quoniam ego vici sæculum? Imperator cœlorum regebat mentem et. linguam eorum, et per cos diabolum in terra superabat, ct in coelo martyres coronabat. 0 beati qui sic biberunt calicem istum! finierunt dolores, et acceperunt honores, Attendite ergo, charissimi: quod oculis non poiestis, mente ct animo cogilaic, et videte quia pretiosa in conspectu Domini mors sanctorum rjus.","t":"But from where would they pay back the like, unless he who first spent gave them the means to pay? What then does the Psalm commend to us, where we sang the words, “Precious in the sight of the Lord is the death of his saints”? There a man considered how much he had received from God; he looked round at the great gifts of the grace of the Almighty, who created him, who sought him when lost, who gave pardon to him when found, who helped him as he fought with weak strength, who did not withdraw himself from him in danger, who crowned him as victor, who gave himself as the reward: he considered all these things, and cried out and said, “What shall I render to the Lord for all the things he has rendered to me?” He did not want to be ungrateful; he wanted to repay, and he did not have what to repay. Did he not say, not “What shall I render to the Lord for all the things he has given me,” but “for all the things he has rendered to me”? He did not give, he rendered in return. If he rendered in return, we had spent something. Clearly we had spent our evils; he rendered his goods: for he rendered goods for evils, while we had rendered evils for goods. So he asks what he may render; he is in straits; he does not find from where to pay the debt: “What shall I render to the Lord for all the things he has rendered to me?” And as if he had found what to render: “I will take,” he says, “the cup of salvation, and call on the name of the Lord.” What is this? Surely he was thinking of paying back. He still seeks to receive: “I will take the cup of salvation.” What is this cup? The cup of the passion, bitter and healthful: the cup which the sick man would fear to touch unless the physician drank it first. This is that cup: we recognize this cup in the mouth of Christ, saying, “Father, if it is possible, let this cup pass from me.” For the sons of Zebedee too, through their mother, sought high places, that one of them might sit on the right, the other on the left; to whom he said, “Can you drink the cup that I am going to drink?” You seek height? Through the valley one comes to the mountain. You seek the seat of glory? First drink the cup of humility. Of that cup the martyrs said, “I will take the cup of salvation, and call on the name of the Lord.” Do you not fear, then, that you will fail there? “No,” he says. Why? “Because I will call on the name of the Lord.” How would the martyrs conquer, unless he conquered in the martyrs who said, “Rejoice, for I have conquered the world”? The Emperor of the heavens was ruling their mind and tongue, and through them he overcame the devil on earth and crowned the martyrs in heaven. O blessed those who so drank this cup! They ended their pains and received honours. Attend, then, dearly beloved: what you cannot see with your eyes, think of with mind and spirit, and see that “precious in the sight of the Lord is the death of his saints.”","f":"Augustine, <i>Serm.</i> 329.2 (PL 38:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/329-2)."},"augustine-sermones/33.1":{"o":"Quoniam scriptum est, Deus, canticum novum cantabo tibi; in psalterio decem chordarum psallam tibi; decem chordarum psalterium, decem præcepta Legis intelliguntur. Cantare autem et psallere, negotium esse solet amantium. Vetus enim homo in timore est novus in amore. Ita etiam duo Testamenta discernimus, vetus et novum, quæ in allegoria dicit Apostolus etiam in Abrahæ filiis figurari, uno de ancilla, altero de libera: Quæ sunt, inquit, duo Testamenta. Servitus enim pertinet ad timorem, libertas ad amorem. Dicit enim Apostolus: Non enim accepistis spiritum servitutis, iterum in timore; sed accepistis spiritum adoptionis filiorum, in quo clamamus, Abba, Pater. Dicit et Joannes: Timor non est in charitate; sed perfecta charitas foras mittit timorem. Charitas ergo cantat canticum novum. Nam timor ille servilis in veteri homine constitutus, potest quidem habere psalterium decem chordarum, quia et Judæis carnalibus data est ipsa Lex decem præceptorum: sed cantare in illa non potest canticum novum; sub Lege est enim, et implere non potest Legem. Organum ipsum portat, non tractat; et oneratur psalterio, non ornatur. Qui autem sub gratia est, non sub Lege, ipse implet Legem: quia non est ei pondus, sed decus; nec timenti tormentum est, sed amanti ornamentum. Spiritu enim dilectionis accensus, jam in psalterio decem chordarum cantat canticum novum.","t":"Since it is written, “O God, I will sing a new song to you; on a psaltery of ten strings I will play to you,” by the psaltery of ten strings the ten commandments of the Law are understood. To sing and to play is usually the business of lovers. For the old man is in fear, the new in love. So too we distinguish the two Testaments, the old and the new, which the apostle says are figured in an allegory in the two sons of Abraham, one by the slave woman and the other by the free woman: “These,” he says, “are the two Testaments.” For slavery belongs to fear, freedom to love. For the apostle says, “For you did not receive the spirit of slavery again in fear, but you received the spirit of adoption as sons, in which we cry, Abba, Father.” And John says, “There is no fear in love, but perfect love casts out fear.” Love, then, sings the new song. For that servile fear, set in the old man, can indeed have the psaltery of ten strings, since the Law of the ten commandments was given even to the carnal Jews; but it cannot sing the new song on it, for it is under the Law and cannot fulfill the Law. It carries the instrument but does not play it; it is burdened by the psaltery, not adorned by it. But whoever is under grace, not under the Law, fulfills the Law, because to him it is not a weight but an ornament: not a torment to one who fears, but an adornment to one who loves. Kindled by the Spirit of love, he now sings the new song on the psaltery of ten strings.","f":"Augustine, <i>Serm.</i> 33.1 (PL 38:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/33-1)."},"augustine-sermones/33.2":{"o":"Nam sic dicit Apostolus: Qui enim diligit alterum, Legem implevit. Nam, Non adulterabis, Non homicidium facies, Non furaberis, Non concupisces; et si quod est aliud mandatum, in hoc sermone recapitulatur, Diliges proximum tuum tanquam te ipsum. Dilectio proximi, malum non operatur. Plenitudo autem Legis, charitas. Dominus etiam quia dixerat, Non veni solvere Legem, sed adimplere; propterea tale mandatum discipulis dedit, unde Lex ab eis posset impleri: Mandatum, inquit, novum do vobis, ut vos invicem diligatis. Non ergo mirum, si mandatum novum cantat canticum novum: quia, sicut dictum est, psalterium decem chordarum decem praecepta sunt Legis, et plenitudo Legis dilectio est. Paucas autem inde chordas commemorare Apostolus voluit, ut ex eis cætera intelligantur, ubi ait, Nam, Non adulterabis, Non homicidium facies, etc. Nam sicut duo sunt præcepta dilectionis, ex quibus Dominus dicit totam Legem Prophetasque pendere, satis ostendens dilectionem esse plenitudinem Legis: ita ipsa decem præcepta in duabus tabulis data sunt. Tria quippe dicuntur in una tabula esse conscripta, et septem in altera. Sicut autem illa tria pertinent ad dilectionem Dei, ita septem cætera dilectioni proximi deputantur.","t":"For so the apostle says: “For he who loves another has fulfilled the Law. For: You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet; and if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself. Love of neighbor does no evil. Love is the fullness of the Law.” The Lord too, since he had said, “I did not come to abolish the Law but to fulfill it,” therefore gave his disciples a commandment by which the Law could be fulfilled by them: “A new commandment,” he says, “I give you, that you love one another.” It is no wonder, then, if a new commandment sings a new song; because, as was said, the psaltery of ten strings is the ten commandments of the Law, and the fullness of the Law is love. The apostle chose to mention a few of its strings, so that the rest might be understood from them, when he says, “For: You shall not commit adultery, You shall not kill,” and so on. For just as there are two commandments of love, on which the Lord says the whole Law and the Prophets hang, showing clearly enough that love is the fullness of the Law, so the ten commandments themselves were given on two tablets. For three are said to have been written on one tablet, and seven on the other. And just as those three pertain to the love of God, so the other seven are assigned to the love of neighbor.","f":"Augustine, <i>Serm.</i> 33.2 (PL 38:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/33-2)."},"augustine-sermones/33.3":{"o":"Primum est illorum trium: audi, Israel; Dominus Deus tuus, Dominus unus est. Non facies tibi idolum aut cujusquam similitudinem, neque quæ in cælo sursum, neque quæ in terra deorsum; et cætera quibus ad unius Dei cultum relicta idolorum fornicatione constringit. Secundum autem præceptum est: Non accipies nomen Domini Dei tui in vanum. Tertium, de observatione sabbati. Credo propter Trinitatem tria præcepta pertinent ad dilectionem Dei. Unitas enim divinitatis a Patre habet exordium: inde primum præceptum de uno Deo maxime loquitur. Admonemur autem secundo præcepto, ne Filium Dei creaturam putemus, si eum acceperimus inæqualem Patri. Omnis enim creatura, sicut dicit Apostolus, vanitati subdita est: ibi autem præcipitur, ne nomen Domini Dei nostri in vanum accipiamus. Jam vero donum Dei, quod est Spiritus sanctus, promittit requiem sempiternam, quæ sabbato figuratur: unde nos sabbatum spiritualiter observamus, si non faciamus opera servilia. Ab his enim etiam carnali intellectu Judæi sabbato prohibentur. Quia autem spiritualia vult intelligere opera servilia, audiat Dominum dicentem, Omnis qui facit peccatum, servus est peccati. Peccatum autem non solum illud est, quod in turpi aut iniquo facto apparet hominibus; sed etiam si habeat speciem boni operis, et tamen propter mercedem temporalem fiat, non propter requiem sempiternam. Quodlibet enim quisque facit, si hoc animo facit, ut terrenum emolumentum consequatur, serviliter facit, et ideo sabbatum non observat. Gratis enim amandus est Deus: nec anima potest nisi in eo quod diligit, requiescere. Æterna autem requies ei non datur, nisi in dilectione Dei, qui solus æternus est; et ipsa est perfecta sanctificatio, et spirituale sabbatum sabbatorum. Quapropter quoniam in Spiritu sancto sanctificamur, quis est quem non moveat ad magnum sacramentum intelligendum, quod in tribus præceptis ad Deum pertinentibus tertium præceptum est de sabbato? Et in his omnibus quæ Scriptura in libro Genesis Deum fecisse commemorat, non ibi dicitur sanctificasse nisi diem septimum, quod significabat sabbatum.","t":"The first of those three is: “Hear, O Israel: the Lord your God is one Lord. You shall not make for yourself an idol or the likeness of anything, either of what is in heaven above or of what is on the earth below,” and the rest, by which he binds us to the worship of the one God, abandoning the fornication of idols. The second commandment is: “You shall not take the name of the Lord your God in vain.” The third concerns the keeping of the Sabbath. I believe that three commandments pertain to the love of God because of the Trinity. For the unity of the Godhead has its beginning from the Father; hence the first commandment speaks especially of one God. In the second commandment we are warned not to think the Son of God a creature by taking him to be unequal to the Father. For every creature, as the apostle says, has been subjected to vanity; and there it is commanded that we not take the name of the Lord our God in vain, that is, “to vanity.” And the gift of God, which is the Holy Spirit, promises eternal rest, which is figured by the Sabbath; hence we keep the Sabbath spiritually if we do no servile works. For even according to their carnal understanding the Jews are forbidden these on the Sabbath. But whoever wants to understand servile works spiritually, let him hear the Lord saying, “Everyone who commits sin is a slave of sin.” And sin is not only what appears to men in a shameful or unjust deed, but also what has the appearance of a good work and yet is done for a temporal reward, not for eternal rest. For whatever anyone does, if he does it with the intention of obtaining earthly gain, he does it servilely, and therefore does not keep the Sabbath. For God is to be loved gratis, and the soul cannot rest except in what it loves. Eternal rest is not given to it except in the love of God, who alone is eternal; and this is perfect sanctification and the spiritual Sabbath of Sabbaths. Therefore, since we are sanctified in the Holy Spirit, whom does it not move to understand a great sacrament: that among the three commandments pertaining to God, the third commandment concerns the Sabbath? And among all the things that Scripture in the book of Genesis records God as having made, it is not said that he sanctified anything except the seventh day, which signified the Sabbath.","f":"Augustine, <i>Serm.</i> 33.3 (PL 38:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/33-3)."},"augustine-sermones/33.4":{"o":"Septem vero præceptorum quæ dilectioni proximi tribuuntur, primum est: Honora patrem tuum et matrem tuam. Secundum: Non occides. Tertium: Non mæchaberis. Quartum: Non furaberis. Quintum: Non falsum testimonium dices. Sextum: Non concupisces uxorem proximi tui. Septimum: Non concupisces rem proximi tui ( Exod. xx, 12-17). Huic distributioni manifeste attestatur Apostolus, ubi dicit, Honora patrem tuum et matrem tuam; quod est mandatum primum. Quæritur enim, et non in toto Decalogo invenitur primum: quia decem mandatorum illud est primum ubi de uno Deo colendo præcipitur. Et ideo de honorandis parentibus scriptum in alia tabula, primumque est, quia inde incipiunt præcepta quæ ad dilectionem proximi referuntur.","t":"Of the seven commandments assigned to the love of neighbor, the first is: “Honor your father and your mother.” The second: “You shall not kill.” The third: “You shall not commit adultery.” The fourth: “You shall not steal.” The fifth: “You shall not bear false witness.” The sixth: “You shall not covet your neighbor’s wife.” The seventh: “You shall not covet your neighbor’s property.” The apostle clearly bears witness to this division when he says, “Honor your father and your mother, which is the first commandment.” For one asks how, since it is not found to be the first in the whole Decalogue; for of the ten commandments the first is the one that commands the worship of the one God. It is therefore because the commandment to honor parents is written on the other tablet, and is first there, since the commandments that relate to the love of neighbor begin from it.","f":"Augustine, <i>Serm.</i> 33.4 (PL 38:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/33-4)."},"augustine-sermones/33.5":{"o":"Cantemus ergo canticum novum, psallentes psalterio decem chordarum. Hoc est canticum novum, gratia novi Testamenti, quod nos a vetere homine discernit, qui primus factus est de terra terrenus. De limo enim factus est, et amissa beatitudine in miseriam jure projectus est, quoniam præcepti prævaricator exstiterat. Sed quid dicit apud prophetam, qui gratias agit gratiæ Dei per remissionem peccatorum reconcilianti nos Deo, et renovanti præteritam vetustatem? Eduxit me, inquit, de lacu miseriæ, et de luto limi: et posuit super petram pedes meos, et direxit gressus meos: et immisit in os meum canticum novum, hymnum Deo nostro. Hoc est canticum novum, quod psallit in psalterio decem chordarum. Nemo enim laudat Deum, id est, dicit hymnum, nisi ori suo factis consentiat, Deum et proximum diligendo. Nec se arbitrentur rebaptizatores Donatistæ ad novum canticum pertinere: non enim cantant canticum novum, qui ab Ecclesia, quam Deus in omni terra esse voluit, superba impietate præcisi sunt. Etenim alio loco idem propheta dicit: Cantate Domino canticum novum; cantate Domino, omnis terra. Qui ergo cantare cum omni terra non vult, a vetere homine non recedens, non cantat canticum novum, nec psallit in psalterio decem chordarum: quia hostis est charitatis, quae sola Legis est plenitudo, quam decem præceptis ad charitatem Dei et proximi pertinentibus dicimus contineri.","t":"Let us sing, then, a new song, playing on the psaltery of ten strings. This is the new song: the grace of the New Testament, which separates us from the old man, who was made first, earthly from the earth. For he was made from clay, and having lost blessedness was justly cast into misery, since he had become a transgressor of the commandment. But what does he say in the prophet, who gives thanks to the grace of God that reconciles us to God through the forgiveness of sins and renews our past oldness? “He brought me up,” he says, “from the pit of misery and from the miry clay, and set my feet upon a rock, and directed my steps; and he put a new song in my mouth, a hymn to our God.” This is the new song, played on the psaltery of ten strings. For no one praises God, that is, sings a hymn, unless his deeds agree with his mouth, by loving God and neighbor. And let the rebaptizing Donatists not think that they belong to the new song: for those do not sing the new song who have cut themselves off by proud ungodliness from the Church, which God willed to be in all the earth. For the same prophet says in another place, “Sing to the Lord a new song; sing to the Lord, all the earth.” Whoever, then, will not sing with all the earth, not departing from the old man, does not sing the new song, nor play on the psaltery of ten strings; because he is an enemy of love, which alone is the fullness of the Law, which we say is contained in the ten commandments pertaining to the love of God and neighbor.","f":"Augustine, <i>Serm.</i> 33.5 (PL 38:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/33-5)."},"augustine-sermones/330.1":{"o":"Beatorum solemnitas marlyrum, et exspectatio Sanctitatis vestræ de nobis sermonem flagitat. Intelligimus enim nos quod huic diei congruit disputare debere. Hoc vultis, hoc volumus: hoc faciat in cujus manu sunt et nos et sermoncs nostri; donet facultatem, qui tribuit voluntatem. tu hoc enim martyres flagraverunt: invisibilium enim amore succensi visibilia contempseruat. Quid amavit in se, qui contempsit ct se, ne perderet sc? Templa enim Dei erant, ct Deum verum in se habitare sentiebant; idco falsos deos non colebant. Audierant, sitienter hauserant, medullisque intimis cordis tradiderant, sibique quodam modo invisceraverant quod Dominus dixit, Si quis vult venire post me? neget semetipsum. Neget, inquit, semetipsum, et tollat crucem suam, et sequatur me. Hinc aliquid volo dicere, et terret me vestra intentio, jubet oratio.","t":"The feast of the blessed martyrs and the expectation of your Holiness demand a sermon from us. For we understand that we ought to discuss what suits this day. You want this, we want this: may he do it in whose hand are both we and our words; may he who bestowed the will give the ability. For in this the martyrs burned: set on fire by love of things invisible, they despised things visible. What did he love in himself, who despised even himself so as not to lose himself? For they were temples of God, and they felt that the true God dwelt in them; therefore they did not worship false gods. They had heard, had drunk in thirstily, had handed over to the inmost marrow of the heart, and had in a way taken into their very bowels what the Lord said: “If anyone wishes to come after me, let him deny himself.” “Let him deny himself,” he says, “and take up his cross, and follow me.” On this I want to say something; your attention frightens me, your prayer commands me.","f":"Augustine, <i>Serm.</i> 330.1 (PL 38:1421; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-1)."},"augustine-sermones/330.2":{"o":"Quid est, rogo vos, Si quis vult post me venire, neget semetipsum, et tollat crucem suam, et sequatur me? Intelligimus quid est, Tollat crucem suam; sustincat tribulationem suam: tollat cnim cst ferat, sufferat. Patienter, inquit, accipiat omnia quae patitur propter me. Et sequatur me. Quo? Quo cum novimus isse post rcsurrectionem. Ascendit enim in coelum, et scdet ad dexteram Patris. Ibi nos etiam collocavit Interim præcedat spes, ut sequatur res. Quomodo debeat præcedere spes, novcrunt qui audiunt, Sursum cor. Restat autem quærere, quantum adjuvat Dominus, et discutere, et illo aperiente intrare, et illo donante invenire, ct vobis quod invenire potuerimus depromere, quid sit quod ait, Neget se. Quomodo negat se qui amat se? Ita v cro rationis est, sed humanæ: homo mihi dicit, Quomodo negat se qui amat se? Sed dicit Deus homini, Neget se, si amat se. Amando enim se, perdit se: negando se, invenit sc. Qui amat, inquit, animam suam, perdet cum. Jussit qui novit quid jubeat, quia sdt consulere qui nevit instruere, ei novit reparare qui. dignatus est creare. Qui amat, perdat. Luctuosa res est perdere quod amas. Sed interdum et agricola perdit quod seminat. Profert, spargit, abjicit, obruit. Quid miraris? Iste contemptor et perditor avarus est messor. Quid factum sit, hiems et astas probavit; ostendit libi gaudium metentis censilium seminantis. Ergo qui amat animam suam, perdet eam. Qui fructum in ea quærit, seminet eam. Hoc est ergo neget se, ne perverse eam amando perdat sc.","t":"What, I ask you, is “If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me”? We understand what “let him take up his cross” is: let him endure his tribulation; for “take up” is “carry, bear.” Let him patiently accept, he says, everything he suffers for my sake. “And follow me.” Where? Where we know he went after the resurrection. For he ascended into heaven and sits at the right hand of the Father. There he has placed us too. Meanwhile let hope go before, so that the reality may follow. How hope ought to go before, those know who hear “Lift up your heart.” But it remains to ask, as far as the Lord helps, and to examine, and, as he opens, to enter, and, as he grants, to find, and to bring out for you what we have been able to find: what it is that he says, “Let him deny himself.” How does one who loves himself deny himself? This is indeed reasoning, but human reasoning: a man says to me, “How does one who loves himself deny himself?” But God says to man, “Let him deny himself, if he loves himself.” For by loving himself he loses himself; by denying himself he finds himself. “He who loves his soul,” he says, “will lose it.” He commanded who knows what he commands, because he who knows how to instruct knows how to counsel, and he who deigned to create knows how to restore. He who loves, let him lose. It is a mournful thing to lose what you love. But sometimes the farmer too loses what he sows. He brings it out, scatters it, throws it away, covers it over. Why are you surprised? This despiser and loser is a greedy reaper. What was done, winter and summer have proved; the joy of the reaper has shown you the counsel of the sower. So “he who loves his soul will lose it.” He who seeks fruit in it, let him sow it. This, then, is “let him deny himself”: lest by loving it perversely he lose himself.","f":"Augustine, <i>Serm.</i> 330.2 (PL 38:1421–1422; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-2)."},"augustine-sermones/330.3":{"o":"Nemo enim est qui non se amet; sed rectus amor est quærendus, perversus cavendus. Quisquis enim dimisso Deo amaverit sc, Deumque dimiserit aniando se, non rcmanct nee in se, sed exit ct a se. Exit exsul pectoris sui, contemnendo interiora, amando exteriora. Quid dixi? Omnes qui mala faciunt, nonne conscientiam suam contemnunt? Potit autem modum iniquitati suae, quisquis erubuerit conscientiæ suæ. Ergo quia contempsit Deum ut amaret se, amando foris quod non est ipse, contempsit et se. Videre, audite Apostolum huic sensui testimonium perliibentem: In novissimis, inquit, temporibus instabunt tempora periculosa. Quæ sunt tempora periculosa? Erunt homines se ipsos amantes. Hoc est caput mali. Videamus ergo si remanent vet in se, amando se; videamus, audiamus quod sequitur: Erunt, inquit, homines se ipsos amantes, amatores pecuniæ. Ubi es qui te amabas? Nempe furis es. Rogo te, pecunia numquid tu es? Nempe qui neglecto Deo amasti te, amando pecuniam deseruisti et te. Prius deseruisti, postea perdidisti. FeCit enim amor pecuniæ ut perdercs te. Mentiris propter pecuniam: Os quod mentitur, occidit animam. Ecce cum quæris pecuniam, perdidisti animam tuam. Profer trutinam veritatis, non cupiditatis: profer stateram, sed vcritatis, non cupiditatis; profer, obsecro te, et pone in una parte pecuniam, in altera animam. Jain tu appendis, ct ex cupiditate fraudulentos digitos adhibes; vis ut mergat pars quas habet pecuniam. Ponc, noli appendere: fraudem vis facere contra tc; video quid agas. Præponere vis pecuniam animæ tua;: mentiri propter illam, perdere istam. Pone, Deus appendat; qui nescit falli, nec fallere, ipse appendat. Ecce ipse ap; endit; vide appendentem, audi renuntiantem: Quid prodest homini, si totum mundum lucretur? Vox divina est, vox est appcudcntis, nec fallenlis; renuntiantis, admonentis. Tu in una parte pecuniam poncbas, et in altera animam; vide uhi posuisti pecuniam. Quid respondet qui appendit? Tu pccuniam posuisti: Quid prodest homini, si totum mundum lucretur, animæ autem suæ detrimentum patiatur? Animam autem appendere volebas cum lucro: appende cum mundo. Volcbas cam perdere, ut abs te acquireretur terra: plus habet ista ponderis, quam coelum et terra. Sed facis boc, quia dimittendo Deum, et amando te, existi ct a te; et alia jam, quæ sunt forinsecus, pluris æstimas quam te. Redi ad te: sed iterum sursum versus cum redieris ad te, noli remanere in te. Prius ab his quæ foris sunt rcdi ad te, et dcindc redde te ei qui fecit te, et perditum quæsivit te, et fugitivum invenit tc, et aversum convertit te ad se. Redi ergo ad te, ct vade ad illum qui fecit te. Imitare filium illum juniorem; quia forte tu es. Populo dico, non uni bomini; etsi omnes me I audire possint, non dico uni, scd humano gcneri. Redi ergo, esto filius illc junior. qui sua substantia vivens prodige dispersa et perdita eguit, porcos pavit, fame fatigatus respiravit, recoluit memoria patrem suum. Et quid de illo Evangelium dicit? Et reversus ad semetipsum. Qui dimiserat et semetipsum, reversus ad semetipsum, videamus si remanserit in semetipso. Reversus in semetipsum dixit, Surgam. Ergo cccideral. Surgam, inquit, et ibo ad patrem meum. Ecce jam negat se, qui invenit sc. Quomodo negat? Audite: Et dicam iUi, Peccavi, inquit, in coelum, et coram te. Ncgatsc. Jam non sum flignus vocari filius tuus.. Ecce quod sancti martyres fecerunt. Contempserunt ea quæ foris erant; omnes illecebras hnjus sxculi, omnes errores atque terrores, quidquid libebat, quiquid terrebat, totum contempserunt, totum calcavcruut. Venerunt ct ad se, et attenderunt se; invenerunt se in se, displicuerunt sibi: ad eum cucurrerunt, a quo formarentur, in quo reviviscerent, in quo remanerent, in quo porirct quod ipsi per semet ipsos esse coeperant, et hoc mancrei quod in eis ipse condiderat. Hoc est negarc se ipsum.","t":"For there is no one who does not love himself; but right love must be sought, perverse love avoided. For whoever, having abandoned God, loves himself, and has abandoned God by loving himself, does not remain even in himself, but goes out even from himself. He goes out an exile from his own breast, despising inner things and loving outer things. What have I said? All who do evil, do they not despise their conscience? But whoever is ashamed before his conscience puts a limit to his iniquity. So because he despised God in order to love himself, by loving outside what he himself is not, he despised himself too. See, hear the apostle bearing witness to this meaning: “In the last times,” he says, “dangerous times will come.” What are the dangerous times? “Men will be lovers of themselves.” This is the head of evil. Let us see then whether they remain even in themselves by loving themselves; let us see, let us hear what follows: “Men will be,” he says, “lovers of themselves, lovers of money.” Where are you who loved yourself? Surely you are outside. I ask you: are you money? Surely you who, neglecting God, loved yourself, by loving money abandoned yourself too. First you abandoned, then you lost. For the love of money brought it about that you lost yourself. You lie for the sake of money: “The mouth that lies kills the soul.” See, when you seek money, you have lost your soul. Bring out the balance of truth, not of greed: bring out the scales, but of truth, not of greed; bring them out, I beg you, and put money in one pan, your soul in the other. Already you are weighing, and out of greed you apply fraudulent fingers; you want the side that holds the money to sink. Put it down, do not weigh it yourself: you want to commit fraud against yourself; I see what you are doing. You want to put money before your soul: to lie for the one, to lose the other. Put it down, let God weigh; let him weigh who cannot be deceived nor deceive. See, he weighs; see him weighing, hear him announcing: “What does it profit a man if he gains the whole world?” It is a divine voice, the voice of one weighing and not deceiving, announcing, warning. You were putting money in one pan and your soul in the other; see where you put the money. What does he who weighs answer? You put down money: “What does it profit a man if he gains the whole world, but suffers the loss of his soul?” You wanted to weigh your soul against gain: weigh it against the world. You wanted to lose it so that land might be acquired by you: it has more weight than heaven and earth. But you do this because, by abandoning God and loving yourself, you have gone out even from yourself; and now you value other things, which are outside, more than yourself. Return to yourself: but again, when you have returned to yourself, turn upwards; do not remain in yourself. First return from the things that are outside to yourself, and then give yourself back to him who made you, and sought you when lost, and found you a fugitive, and turned you, who had turned away, back to himself. Return then to yourself, and go to him who made you. Imitate that younger son, because perhaps you are he. I speak to a people, not to one man; even if all may hear me, I speak not to one, but to the human race. Return then; be that younger son, who, having lived on his own substance prodigally scattered and lost, was in want, fed pigs, worn out by hunger revived, and recalled his father to memory. And what does the gospel say of him? “And he returned to himself.” He who had abandoned even himself, having returned to himself, let us see whether he remained in himself. Having returned to himself, he said, “I will rise.” So he had fallen. “I will rise,” he says, “and go to my father.” See, now he denies himself, who has found himself. How does he deny himself? Hear: “And I will say to him,” he says, “I have sinned against heaven and before you.” He denies himself. “I am no longer worthy to be called your son.” See what the holy martyrs did. They despised the things that were outside; all the enticements of this world, all its errors and terrors, whatever pleased, whatever terrified, they despised it all, they trampled it all. They came both to themselves and attended to themselves; they found themselves in themselves, and were displeasing to themselves: they ran to him by whom they would be formed, in whom they would come to life again, in whom they would remain, in whom would perish what they themselves had begun to be through themselves, and that would remain which he himself had founded in them. This is to deny oneself.","f":"Augustine, <i>Serm.</i> 330.3 (PL 38:1422; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-3)."},"augustine-sermones/330.4":{"o":"Hoc Petrus apostolus nondum polerat capere, quando Domino nostro Jesu Christo suam prænuutianti passionen ait: Absit a te, Domine, non fiet istud. Timebat ne vita moreretur. Modo, cum sanctum Evaugclium legeretur, audistis quid beatus Petrus responderit Salvatori passionem suam pro nobis prænuntianti, et quodam modo promittenti. Captivus contradicebat Redemptori. Quid agis, Apostole? quomode contradicis? quomodo dicis, Non fiet istud? Ergo Dominus non est passurus? Scandalum tibi verbum crucis: pereuntibus stultitia est. Redimendus es, ct mercatori contradicis? Dimitte patiatur: novit quid agat. novit quare vcnerit, novit quomodo te quærat, navit quomodo te inveniat. Noli docerc magistrum tuum; quære dc latere ipsius pretium tuum. Audi tu potius corrigentem: tu noli velle corrigcre; perversum est, præposterum est. Audi qnid dicat: Vade post me. Et, quia ille dixit, dico; verbum Domini non tacebo, nec Apostolo contumeliam facio. Dominus Christus ait, Vade post me, satanas. Quare satanas? Quia vis ire ante me. Non vis esse satanas? Vade post me. Si enim vadis post me, scqucris me: si scquoris me, tolles cruccm tuam, nec mihi eris consiliarius, sed discipulus. Nam unde expavisti, Domino mortem suam prænuntiante? uode expavisti, nisi quia et tu mori timuisti? Mori timendo. non te negasti, te male amando, ipsum negasti. Sed postea beatus Petrus apostolus, postquam ter negavit Dominum, culpam illam fleudo delevit: resurgente Domino confirmatus, ædificatus, pro illo mortuus est, quem mori metuendo negaverat; confitendo mortem invenit, sed mortem inveniendo vitam apjrehendit. Et ccce jam Petrus non moritur; præterii, omnis timor, nullæ illi ulterius lacrymæ, omnia recesserunt, manet hcatus cum Christo. Calcavit enim omnes foris illecebras, minas atque terrores: negavit se, tulit crucem suam, et secutus est Dominum. Audi et apostolum Paulum negantem sc: Mihi, inquit, absit gloriari, nisi in cruce Domini nostri Jesu Christi per quem mundus mihi crucifixus est, et ego mundo. Adhuc audi negantem se: Vivo, inquit, non ego. Aperta sui negatio: sed jam sequitur gloriosa Christi confessio, vivit vero in me Christus. Quid est ergo, Nega tc? Noli tu ipse viverc in te Quid est, Noli tu ipse vivere in te? Noli facere voluntatem tuam, sed illius qui habitat in te.","t":"This the apostle Peter could not yet grasp when, to our Lord Jesus Christ foretelling his passion, he said, “Far be it from you, Lord; this shall not happen.” He feared that Life would die. Just now, when the holy gospel was read, you heard what blessed Peter answered the Saviour as he foretold, and in a way promised, his passion for us. The captive was contradicting the Redeemer. What are you doing, Apostle? How can you contradict? How can you say, “This shall not happen”? Is the Lord, then, not to suffer? The word of the cross is a stumbling block to you: to those who are perishing it is foolishness. You are to be redeemed, and you contradict the merchant? Let him suffer: he knows what he is doing, he knows why he came, he knows how to seek you, he knows how to find you. Do not teach your teacher; seek your price from his side. Rather listen to him correcting you: do not you want to correct him; that is perverse, that is preposterous. Hear what he says: “Get behind me.” And because he said it, I say it; I will not keep silent the Lord's word, nor am I insulting the apostle. The Lord Christ says, “Get behind me, Satan.” Why Satan? Because you want to go before me. You do not want to be Satan? Get behind me. For if you go behind me, you will follow me; if you follow me, you will take up your cross, and you will be not my counsellor but my disciple. For why were you terrified when the Lord foretold his death? Why were you terrified, except that you too were afraid to die? By fearing to die you did not deny yourself; by loving yourself badly you denied him. But afterwards the blessed apostle Peter, after he had denied the Lord three times, wiped out that fault by weeping: strengthened when the Lord rose, built up, he died for the one whom, by fearing to die, he had denied; by confessing he found death, but by finding death he laid hold of life. And see, Peter no longer dies; all fear has passed, no more tears for him, everything has gone away; he remains blessed with Christ. For he trampled all the enticements, threats and terrors outside: he denied himself, took up his cross, and followed the Lord. Hear the apostle Paul too denying himself: “Far be it from me,” he says, “to boast, except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.” Hear him further denying himself: “I live,” he says, “not I.” An open denial of himself: but now follows a glorious confession of Christ: “but Christ lives in me.” What then is “Deny yourself”? Do not live in yourself yourself. What is “Do not live in yourself yourself”? Do not do your own will, but the will of him who dwells in you.","f":"Augustine, <i>Serm.</i> 330.4 (PL 38:1422–1423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-4)."},"augustine-sermones/330.5":{"o":"Illa evangelica tuba, quando ait Dominus, Qui amat animam suam, perdet illam; et qni perdiderit illam propter me, inveniet eam, ad pralium accensi sunt martyres; et vicerunt, quia non de se, sed de Domino præsumpserunt. Qui amat animam suam, perdet illam. Duobus modis intelligi potest, quod dictum est, Qui amat animam suam; perdet illam. Si amas illam, perdis eam. Et alio modo: Noli amare, ne perdas. Prior modus istum habet sensum: Si amas, perde illam. Si amas ergo illam, si amas, perde illam. Hic semina illam, et in coelo metes illam. Agricola triticum si non perdit in semine, non amat in messe. Alius modus sic habct: Noli amare illam, ne perdas illam. Videntur sibi amare animas suas, qui timent mori. Animas suas martyres si sic amassent, sine dubio perdidissent. Quid enim prodesset tenere animam in hac vita, et perdere in futura? quid prodesset tenere animam in terra, et perdere in cælo! Et quid est ipsam tenere? quamdiu tenere? Quod tenes, perit a te: si perdis, invenis in te. Ecce tenuerunt animas suas martyres. Et quomodo cssent martyres, si semper tenuissent? Sed ecce si tenuissent, numquid usque in hodicrnum vixissent? Si negando Christum suas in hac vita animas tenuissent, nonne olim ex bac vita transissent, et animas utique perdidissent? Sed quia Christum non negaverunt; transierunt de hoc mundo ad Patrem. Quæsierunt Christum, confitendo; tenuerunt, moriendo. Magno itaque lucro perdiderunt animas suas; fenum perdentes: coronam promerentes: coronam, inquam, promerentes, et vitam sine fine tenentes.","t":"At that gospel trumpet, when the Lord says, “He who loves his soul will lose it; and he who loses it for my sake will find it,” the martyrs were fired for battle; and they conquered, because they relied not on themselves but on the Lord. “He who loves his soul will lose it.” What was said, “He who loves his soul will lose it,” can be understood in two ways. If you love it, lose it. And in another way: do not love it, lest you lose it. The first way has this sense: if you love it, lose it. If then you love it, if you love it, lose it. Sow it here, and you will reap it in heaven. If a farmer does not lose his wheat in the seed, he does not love it in the harvest. The other way runs thus: do not love it, lest you lose it. Those who fear to die seem to themselves to love their souls. If the martyrs had loved their souls in this way, without doubt they would have lost them. For what would it profit to hold on to the soul in this life and lose it in the life to come? What would it profit to hold the soul on earth and lose it in heaven? And what is holding it? Holding it how long? What you hold perishes from you; if you lose it, you find it in yourself. See, the martyrs held their souls. And how would they be martyrs if they had always held them? But see, if they had held them, would they have lived until today? If by denying Christ they had held on to their souls in this life, would they not long ago have passed from this life, and certainly lost their souls? But because they did not deny Christ, they passed from this world to the Father. They sought Christ by confessing; they held him by dying. So with great gain they lost their souls: losing hay, earning a crown; earning a crown, I say, and holding life without end.","f":"Augustine, <i>Serm.</i> 330.5 (PL 38:1423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-5)."},"augustine-sermones/330.6":{"o":"Fit denique, imo factum est in eis, quod Dominus subsequenter adjunxit, Et qui perdiderit animam suam propter me, inveniet eam. Qui perdiderit, inquit, propter me. Tota causa ibi est. Qni perdiderit, non quomodocumque, non qualibet causa, sed propter me. Illi enim in prophetia jam dixerant martyres, Propter te mortificamur toia die. Propterea martyrem non facit poena, s ed causa. Quando Dominus passus est, tres cruces causa discrevit. Inter duos latrones crucifixus erat: hinc et inde facinorosi confixi, in medio ipse. Et tanquam illud lignum tribunal esset, insultantem damnavit, confitentem coronavit. Quid faciet judicaturus, si hoc potuit judicatus? Jam ergo discernebat cruces. Nam, si poena interrogaretur, similis erat Christus latronibus. Sed si interroget quis crucem, quare crucifixus est Christus; respondet nobis, Propter vos. Dicant ergo illi et martyres:Et nos mortui sumus propter te. Ipse propter nos, nos autem propter illum. Sed ipse propter nos, ut conferret nobis beneficium: nos autem propter illum, non ad impertiendum illi beneficium. Proinde nobis in utroque consultum est: et quod manat ex illo, venit ad nos: et quod fit propter illum, redit ad nos. Ipse est enim de quo dicit anima, qum lætatur in Domino: Dixi Domino, Deus meus es tu; quoniam bonorum meorum non eges. Quid enim est, bonorum meorum, nisi a te datorum? Et quomodo eget aliquo bono, a quo datur omne bonum!","t":"In the end there happens, or rather has happened in them, what the Lord added next: “And he who loses his soul for my sake will find it.” “He who loses it,” he says, “for my sake.” The whole cause is there. “He who loses it”: not in any way whatever, not for any cause whatever, but “for my sake.” For in prophecy the martyrs had already said, “For your sake we are being put to death all day long.” Therefore the punishment does not make a martyr, but the cause. When the Lord suffered, the cause distinguished three crosses. He was crucified between two robbers: criminals fastened on this side and that, himself in the middle. And as though that wood were a tribunal, he condemned the one who mocked and crowned the one who confessed. What will he do when he comes to judge, if he could do this when being judged? So already he was distinguishing the crosses. For if one asked about the punishment, Christ was like the robbers. But if anyone asks the cross why Christ was crucified, it answers us, “For your sake.” So let the martyrs say to him, “We too have died for your sake.” He for our sake, but we for his sake. But he for our sake, to confer a benefit on us; we for his sake, not to bestow a benefit on him. Accordingly in both we are the ones benefited: both what flows from him comes to us, and what is done for his sake returns to us. For he is the one of whom the soul that rejoices in the Lord says: “I said to the Lord, You are my God, because you do not need my goods.” For what are “my goods,” except those given by you? And how does he need any good, from whom every good is given?","f":"Augustine, <i>Serm.</i> 330.6 (PL 38:1423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-6)."},"augustine-sermones/330.7":{"o":"Dedit nobis naturam, ut essemus: dedit animam, ut viveremus: dedit mentem, ut intelligeremus: dedit alimenta, ut mortalem vitam sustentaremus: dedit lucem de coelo, fontes de terra. Sed hæc omnia communia dona sunt bonorum et malorum. Si hæc dedit et malis, nihil ergo proprium servat bonis? Servat plane. Et quid est illud quod servat bonis? Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Quod cnim in cor hominis ascendit, infra cor hominis crat: ideo in cor ascendit, quia supra illud est cor quo ascendit. Quod servat bonis, cor illuc ascendit. Non quod ascendit in cor tuum, sed quo ascendit cor tuum, hoc tibi servat Deus. Noli surdus audire, Sursum cor. Quod ergo oculus non vidit, nec auris audivit, nec in cor hominis ascendit; oculus non vidit, quia non est color; auris non audivit, quia non est sonus; nec in eor ascendit, quia nen est terrena cogitatio. Sic intelligite, Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus diligentibus se.","t":"He gave us nature, that we might exist; he gave a soul, that we might live; he gave a mind, that we might understand; he gave food, that we might sustain mortal life; he gave light from heaven, springs from the earth. But all these are gifts common to the good and the bad. If he gave these to the bad too, does he then keep nothing as the special possession of the good? Clearly he does. And what is it that he keeps for the good? “What eye has not seen, nor ear heard, nor has it gone up into the heart of man.” For what goes up into the heart of man was below the heart of man: it goes up into the heart because the heart into which it goes up is above it. What he keeps for the good, the heart goes up to it. Not what goes up into your heart, but where your heart goes up: this God keeps for you. Do not hear deaf “Lift up your heart.” So, “what eye has not seen, nor ear heard, nor has it gone up into the heart of man”: eye has not seen, because it is not colour; ear has not heard, because it is not sound; nor has it gone up into the heart, because it is not an earthly thought. Understand it thus: “What eye has not seen, nor ear heard, nor has it gone up into the heart of man, what God has prepared for those who love him.”","f":"Augustine, <i>Serm.</i> 330.7 (PL 38:1423; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-7)."},"augustine-sermones/330.8":{"o":"Adhuc quid hoc sit forsitan quaeretis a me. Illum interrogate, qui coepit in vobis habitare. Dico tamen et ego quod inde sentio. Hoc enim vos quæritis quid Deus proprium servat bonis, si tanta largitur et malis et bonis. Et eum dicercm, Quod oculus non ridit, nec auris audivit, nec in cor hominis ascendit, non desunt qui dicant, Putas quid est? Ecce quid est quod servat Deus solis bonis, quos tamen ipse fecerit bo nos: ecce quid est. Breviter præmium nostrum det'initum est per prophetam: Ero illorum Deus, et ipsi erunt mihi plebs. Ero illorum Deus: præmium nobis se ipsum promisit. Quære aliud, si inveneris melius. Si diccrem, Promisit aurum; gaudercs: se promisit, et tristis es? Si dives Dcum non habet, quid habet? Nolite aliquid a Deo quærere; nisi Deum. Gratis amate, se solum ab illo desiderate. Nolite timere inopiam: dat se ipsum nobis, ct sufficit nobis. Det se ipsum nobis, ct sufficiat nobis. Philippum apostolum audite in Evangelio: Domine, ostende nobis Patrem, et sufficit nobis. Quid ergo miramini, fratres, si amatores Dei martyres tanta pertulerunt, ut acquirerent Deum? Amatores auri vidc1e quanta patiantur. Hiemalibus asperitatibus se navigando committunt: sic fervent avaritia, ut nulla formident frigora; jactantur ventis, suspenduntur et deprimuntur fluctibus; ineffabilibus pcriculis usque ad mortem agitantur. Dicant et ipsi auro. Propter te mortificamur tota die. Dicant martyres Christo, Propler te mortificamur tota die. Vox quidem est similis: sed causa est valde dissimilis. Ecce utrique dixerunt, isti Christo, illi auro, Propter te mortificamur lota die. Respondeat Christus suis martyribus, Si moriemini pra me, ct vos invenietis ct me. Respondeat autem aurum avaris, Si naufragaveritis pro me, et vos perdetis ct me. Amantes ergo et imitantes; non inanitcr amantes, sed amantes et imitantes, dies martyrum celebremus, et æstus istos nostros, gaudiorum refrigerio mitigemus. Cum illis enim sine fine regnabimus, si cos fideliter ct non inaniter diligamus.","t":"Perhaps you will still ask me what this is. Ask him who has begun to dwell in you. Yet I too say what I perceive about it. For you are asking this: what God keeps as the special possession of the good, if he lavishes so much on both bad and good. And when I said, “What eye has not seen, nor ear heard, nor has it gone up into the heart of man,” there are some who say, “What do you think it is?” See what it is that God keeps for the good alone, whom he himself has nevertheless made good: see what it is. Our reward has been briefly defined through the prophet: “I will be their God, and they shall be my people.” “I will be their God”: he has promised us himself as reward. Look for something else, if you find something better. If I said, “He has promised gold,” you would rejoice: he has promised himself, and you are sad? If a rich man does not have God, what does he have? Do not seek anything from God except God. Love freely; desire himself alone from him. Do not fear want: he gives himself to us, and it is enough for us. Let him give himself to us, and let it be enough for us. Hear the apostle Philip in the gospel: “Lord, show us the Father, and it is enough for us.” Why then do you wonder, brothers, if the martyrs, lovers of God, endured so much to gain God? See how much lovers of gold suffer. They entrust themselves to the sea in the harshness of winter: they so burn with greed that they fear no cold; they are tossed by the winds, lifted up and pressed down by the waves; they are shaken by unspeakable dangers even to death. Let them too say to gold, “For your sake we are being put to death all day long.” Let the martyrs say to Christ, “For your sake we are being put to death all day long.” The voice indeed is similar, but the cause is very dissimilar. See, both have said, these to Christ, those to gold, “For your sake we are being put to death all day long.” Let Christ answer his martyrs: “If you die for me, you will find both yourselves and me.” But let gold answer the greedy: “If you suffer shipwreck for me, you will lose both yourselves and me.” So loving and imitating, not loving emptily, but loving and imitating, let us celebrate the days of the martyrs, and let us soften this heat of ours with the refreshment of joys. For we shall reign with them without end, if we love them faithfully and not emptily.","f":"Augustine, <i>Serm.</i> 330.8 (PL 38:1423–1424; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/330-8)."},"augustine-sermones/332.1":{"o":"Quæritis quæ causa eos amicos Christi fecerit? Ipse Christus ostendit: ait enim, Hoc est præceptum meum, ut diligatis invicem. Diligunt inviccm qui histrioncs simul spectant, diligunt invicem qui simul se in popinis inebriant, diligunt invicem mala sibi conscientia sociati. Cum ergo dixisset Christus, Hoc est præceptum meum, ut diligatis invicem, dcbuit distinguere dilectionem. Fecit utique: audite. Cum enim dixisset, Hoc est præceptum meum, ut diligatis invicem; mox addidit sicut ego dilexi vos. Sic diligite invicem, propter reguum Dci, propter vitam aLternam. Amate simul, sed me. Amaretis invicem, si simul diligerctis histrionem: magis diligite invicem, simul amando eum qui displicere non potest, Salvatorem.","t":"Do you ask what cause made them friends of Christ? Christ himself shows it: for he says, “This is my commandment, that you love one another.” Those who watch actors together love one another; those who get drunk together in taverns love one another; those joined by a bad conscience love one another. So when Christ had said, “This is my commandment, that you love one another,” he had to distinguish the love. He certainly did: listen. For when he had said, “This is my commandment, that you love one another,” he at once added, “as I have loved you.” Love one another in this way: for the sake of the kingdom of God, for the sake of eternal life. Love together, but love me. You would love one another if you loved an actor together: love one another more, by loving together him who cannot displease, the Saviour.","f":"Augustine, <i>Serm.</i> 332.1 (PL 38:1424; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/332-1)."},"augustine-sermones/332.2":{"o":"Accessit adhuc Doṁιnus, et decuit adhuc: tanquam diceremus cit Et quomodo nos dilexisti, ut sciamus et nos quemadmodum nos diligere debeamus? Audite: Majorem hac charitatem nemo habet, quam ut animam suam ponat pro amicis suis. Sic diligite invicem, ut unusquisque aniinam suam ponat pro cæteris. Hoc enim martyres fecerunt, quod et ipse Joannes evangelista in Epistola sua dicit: Sicut Christus animam suam pro nobis posuit, sic et nos debemus animas nostras pro fratribus ponere. Acceditis ad mensam polentis: nostis fideles ad quam mensam acceditis: rccolite Scripturam dicentem, Cum accedis ad mensam potentis, scito quoniam oportet te talia praeparare. Ad quam mensam potentis accedis? Qui tibi exhibet se ipsum, non mensam coquorum arte corrUam: exhibet tibi Christus suam inensam, scilicet semetipsum. Accede ad hanc mensam, et saturare. Esto pauper, et saturabcris. Edent pauperes, et saturabuntur.. Scito quoniam talia te oportet præparare. Ut intelligas, Joannem expositorem attende. Forte en in nesciebas quid sit, Cum accedis ad mensam potentis, scito quoniam talia te oportet preparare. Audi exp si - torem: Sicut Christus animem suam pro nubis posuit, sic et nos debemus talia præparare. Quid est, talia præparare? Animas pro fratribus ponere.","t":"The Lord went further, and taught further: as if we said to him, “And how did you love us, so that we too may know how we ought to love one another?” Listen: “Greater love than this no one has, that he lay down his life for his friends.” Love one another in such a way that each lays down his life for the others. For this the martyrs did, as John the evangelist himself also says in his letter: “As Christ laid down his life for us, so we too ought to lay down our lives for the brothers.” You come to the table of the mighty: you believers know to what table you come; recall the Scripture that says, “When you come to the table of the mighty, know that you must prepare such things.” To what table of the mighty do you come? To him who offers you himself, not a table prepared by the cooks' art: Christ offers you his table, that is, himself. Come to this table and be filled. Be poor, and you will be filled. “The poor will eat and be filled.” “Know that you must prepare such things.” To understand it, attend to John as its expositor. Perhaps you did not know what “When you come to the table of the mighty, know that you must prepare such things” means. Hear the expositor: “As Christ laid down his life for us, so we too ought” to prepare such things. What is “to prepare such things”? To lay down our lives for the brothers.","f":"Augustine, <i>Serm.</i> 332.2 (PL 38:1424; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/332-2)."},"augustine-sermones/332.3":{"o":"Ut salurareris, pauper accessisti: unde talia præparabis? Ab ipso qui te invitavit pete, ut habeas unde illum pascas. Nisi ipse tibi dederit, nihil habebis. Sed habes jam aliquid charitatis? Nee hoc tibi imputes: Quid enim habes quod non accepisti? Habrs jam aliquid charitatis? Pete ut augeat, pete ut perficiat, quousque pervenias ad illam mensam, qua major in hac vita non est. Majorem hoc charitatem nemo habet, quam ut animam suam ponat pro amicis suis. Accessisti pauper, recedis dives: imo non recedis, scd manendo dives eris. Ab illo martyres acceperunt quod pro illo passi sunt: credite; ab illo acceperunt. Paterfamilias dedit illis unde illum pascerent. Ipsum habemus, ab ipso petamus. Et si accipere minus digni sumus, per amicos ipsius, qui cum de ipsius dono paverunt, petamus. Orent ipsi pre nobis, ut donct et nobis. Et nt plus habeamus, de cœlo accipimus. Joannem audi præcursorem ipsius, Non potest homo accipere quidquam, nisi fuerit ei datum de calo. Ergo et quod habemus, de cœlo accepimus; et ut plus habeamus, de cœlo accipimus.","t":"You came poor to be filled: from where will you prepare such things? Ask him who invited you, so that you may have the means to feed him. Unless he gives it to you, you will have nothing. But do you already have some love? Do not credit this to yourself either: “For what do you have that you did not receive?” Do you already have some love? Ask that he increase it, ask that he perfect it, until you come to that table than which there is none greater in this life. “Greater love than this no one has, that he lay down his life for his friends.” You came poor; you go away rich: or rather you do not go away, but by remaining you will be rich. The martyrs received from him what they suffered for him: believe it; they received it from him. The householder gave them the means to feed him. We have him; let us ask of him. And if we are less worthy to receive, let us ask through his friends, who fed him from his own gift. May they pray for us, that he may give to us too. And that we may have more, we receive from heaven. Hear John his forerunner: “A man cannot receive anything unless it has been given him from heaven.” So both what we have we have received from heaven, and that we may have more, we receive from heaven.","f":"Augustine, <i>Serm.</i> 332.3 (PL 38:1424; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/332-3)."},"augustine-sermones/332.4":{"o":"Ipsa est civitas, quæ de cœlo descendit : tales simus, ut intremus in eam. Audistis enim quales intrent, quales non intrent. Nolite esse tales, quales non intraturos audistis; maxime fornicatores. Nam cum Scriptura commemorasset eos qui non intrabunt, Ibi etiam nominavit homicidas : non expavistis. Nominavit fornicatores (Galat. vi, 19-21): audivi quia pectora tutudistis. Ego audivi, ego audivi, ego vidi : et quod non vidi in cubilibus vestris, vidi in sonitu, vidi in pectoribus vestris, quando tutudistis pectora vestra. Ejicite inde peccatum : nam pectora tundere, et hæc eadem facere, nihil est aliud quam peccata pavimentare. Fratres mei, filii mei, estote casti, amate castitatem, amplectimini castitatem , diligite munditiam : quia Deus auctor munditiæ in templo suo, quod estis vos, eam quærit ; procul a templo expellit immundos. Sufficiant vobis uxores vestræ, quia sufficere vos vultis uxoribus vestris. Non vis ab illa fiat aliquid præter te : noli facere aliquid præter ipsam. Tu dominus es , illa ancilla : Deus fecit utrumque. Sara, inquit Scriptura , obsequebatur Abrahæ, dominum eum vocans (I Petr. III, 6). Verum est; istis tabulis subscripsit episcopus : ancillæ vestræ sunt uxores vestræ , domini estis uxorum vestrarum. Sed quando venitur ad illud negotium, quo sexus discernitur, et sexus sibi uterque miscetur ; Uxor non habet potestatem corporis sui, sed vir. Gaudebas, erigebas te, jactabas te. Bene dixit Apostolus, optime dixit Vas electionis : Uxor non habet potestatem corporis sui, sed vir. Quia ego sum dominus. Laudasti : audi quod sequitur, audi quod non vis, rogo ut velis. Quid est hoc? Audi : Similiter et vir ; dominus ille; similiter et vir non habet potestatem corporis sui, sed mulier (I Cor. vii, 4). Hoc libenter audi. Vitium tibi tollitur, non dominium : adulteria tua prohibentur, non feminæ subriguntur. Tu vir es, ostende : vir enim a virtute , vel virtus a viro. Habes ergo virtutem? Vince libidinem. Mulieris, inquit, caput vir (Id. XI, 3). Si caput es, duc, et sequatur : sed vide quo ducas. Caput es, duc quo sequatur : sed noli ire quo non vis ut sequatur. Ne in præcipitium ruas, vide ut recto tramite gradiaris. Sic vos parate intrare ad illam novam nuptam , ad illam pulchram, ornatam viro suo, non monilibus, sed virtutibus. Si enim casti, et sancti, et boni intraveritis, membra ipsius novæ nuptæ, beatæ et gloriosæ cœlestis Jerusalem , et vos eritis.","t":"This is the city that comes down from heaven: let us be such that we may enter it. For you have heard what kind of people enter and what kind do not. Do not be such as you have heard will not enter — above all, do not be fornicators. For when Scripture listed those who will not enter, it named murderers there too, and you were not alarmed. It named fornicators, and I heard you beat your breasts. I heard it, I heard it, I saw it: and what I did not see in your bedrooms, I saw in the sound, I saw in your breasts, when you beat your breasts. Throw the sin out of there; for to beat your breasts and go on doing the same things is nothing else than to pave over your sins. My brothers, my sons, be chaste, love chastity, embrace chastity, cherish purity; for God, the author of purity, looks for it in his temple, which you are, and drives the impure far from his temple. Let your wives be enough for you, since you want to be enough for your wives. You do not want her to do anything apart from you: do not do anything apart from her. You are the master, she is the handmaid: God made both. Sarah, says Scripture, obeyed Abraham, calling him lord. It is true; the bishop signed those tablets: your wives are your handmaids, you are the masters of your wives. But when it comes to that business in which the sexes are distinguished and each sex is joined to the other, The wife does not have authority over her own body, but the husband. You were glad, you drew yourself up, you boasted. The Apostle said it well, the chosen vessel said it excellently: The wife does not have authority over her own body, but the husband. Because I am the master. You praised it: hear what follows, hear what you do not want to hear — I ask you to want it. What is this? Hear: Likewise also the husband — that master — likewise also the husband does not have authority over his own body, but the wife. Hear this gladly. It is your vice that is taken away, not your mastery: your adulteries are forbidden, not your wives raised above you. You are a man: show it. For vir, “man,” comes from virtus, “strength” — or virtus from vir. Have you strength, then? Conquer lust. The head of the woman, it says, is the man. If you are the head, lead, and let her follow; but see where you lead. You are the head: lead where she may follow; but do not go where you would not want her to follow. Lest you rush over a cliff, see that you walk on the straight path. So prepare yourselves to go in to that new bride, to that beautiful one, adorned for her husband not with necklaces but with virtues. For if you go in chaste and holy and good, you too will be members of that new bride, the blessed and glorious heavenly Jerusalem.","f":"Augustine, <i>Serm.</i> 332.4 (PL 38:1461–1463; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/332-4)."},"augustine-sermones/333.1":{"o":"Quantum distat oriens ab occidente, longefecit a nobis iniquitates nos'ras. Quantum distat oriens ab occidente: avertere ab occidente, convertere ad orientem. Ecce unus homo, Sanlus et Paulus: Saulns in occidente, Paulus in oriente; persecutor in occidente, prædicator in oriente. Occidunt ibi peccata, oritur inde justitia. In occidente vetus, in oricnte novus: in occidente Saulus, in oriente Paulus. Uade boc Saulo, unde boc crudeli, nude boc persecutori, unde hoc non pastori? ipse enim erat lupus rapax, de tribu Benjamin. Ipse dicit. Dictum autem erat in Prophetia, Benjamin lupus rapax, mane rapiet prædam, et ad vesperam dividet escas. Prius consumpsit, posterius pavit. Rapiebat, prorsus rapiebat. Legite, rapiebat: legite librum Actuum Apostulorum. Litteras a pontiHcibus accepcrat, ut quoscumque inveniret sectantes viam Christi, vinctos adduceret puniendos. Ibat, sæviebat, cædes et sanguinem anliclabat. Ecce rapit: sed adhuc mane est, vanitas sub sole est. Fit ei vespera, quando cæ- < itate percutitur. Oculi ejus ad hujus mund! vanitalem clauduntur, alii interiores illuminantur. Vas paulo ante perditionis, fit vas electionis: et ecce impletur, Dividet escas: divisiones escarum cjus ubique recitantur. Vide quemadmodum dividat escas. Novit quid cui congruat. Dividit; non passim, non confuse erogat. Dividit, boc est, distribuit, distinguit; non passim, non confuse dispensat. Loquitur sapientiam inter perfectos: quibusdam vero non valentibus capere solidum cibum, dividens dicit, Lac vobis potum dedi.","t":"“As far as the east is from the west, he has removed our iniquities far from us.” “As far as the east is from the west”: turn away from the west, turn to the east. See one man, Saul and Paul: Saul in the west, Paul in the east; persecutor in the west, preacher in the east. There sins set; from there righteousness rises. In the west the old man, in the east the new: in the west Saul, in the east Paul. From where did this come to Saul, from where to the cruel man, from where to the persecutor, from where to one who was not a shepherd? For he was a ravening wolf, of the tribe of Benjamin. He himself says so. And it had been said in prophecy: “Benjamin a ravening wolf; in the morning he will seize the prey, and in the evening he will divide the food.” First he devoured, later he fed. He was seizing, he was certainly seizing. Read, he was seizing: read the book of the Acts of the Apostles. He had received letters from the chief priests, to bring bound for punishment whomever he found following the way of Christ. He was going, he was raging, panting for slaughter and blood. See, he seizes: but it is still morning; it is vanity under the sun. Evening comes for him when he is struck with blindness. His eyes are closed to the vanity of this world; other, inner eyes are lit. A little before a vessel of perdition, he becomes a vessel of election: and see, it is fulfilled, “he will divide the food”: his divisions of food are read out everywhere. See how he divides the food. He knows what suits whom. He divides; he does not hand out at random, not confusedly. He divides, that is, he distributes, he distinguishes; he does not dispense at random or confusedly. He speaks wisdom among the perfect; but to some who cannot take solid food, dividing, he says, “I gave you milk to drink.”","f":"Augustine, <i>Serm.</i> 333.1 (PL 38:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/333-1)."},"augustine-sermones/333.2":{"o":"Jam ergo audiamus Paulum apostolum dicentem, cum passioni appropinquarct, de corona sibi parata præsumentem. Bonum, inquit, certamen certavi, cursum consummavi, fidem servavi: de ccetero superest mihi corona justitiæ, quam reddet mihi Dominus in illa die justus judex; non solum autem mihi, sed et omnibus qui diligunt manifestationem ejus. Reddet, inquit, mihi Dominus coronam justus judex. Debet ergo quod reddet. Reddet ergo justus judex. Non enim opere inspecto potest negare mercedem. Quod opus inspicit? Bonum certamen certavi, opus est: cursum consummavi, opus csl: fidem servavi, opus est. Superest mihi corona justitiæ, merces est. Sed in mercede tu nihil agis; in opere non solus agis. Corona tibi ab ipso est; opus autem abs te est, sed non nisi ipso atljavante. Cum autem Paulus apostolus, prius Sau lus, crudelissimus esset ct immanissimus persecutor, nihil omnino boni merebatur, imo merebatur plurimum mali: merebatur cnim damnari, non cligi. Et ecce subito, cum mala faceret, et mala mereretur, una coelesti voce prosternitur: persecutor dejicitur, prædicator erigitur. Audi eum hoc ipsum confitentem: Qui prius fui blasphemus, et persecutor, et injuriosus; sed misericordiam consecutus sum. Numquid ibi dixit, Reddet mihi justus judex? Misericordiam, inquit, consecutus sum: mala merebar, bona accepi. Non secundum peccata nostra fecit nubis. Misericordiam consecutus sum. Debita mihi non sunt reddita. Si enim debita redderentur, supplicium redderetur. Non, inquit, accepi quod debebatur: sed misericordiam consecutus sum. Non secundum peccata nostra fect nobis.","t":"So now let us hear the apostle Paul speaking, when he was approaching his passion, confident about the crown prepared for him. “I have fought the good fight,” he says, “I have finished the course, I have kept the faith: for the rest, there remains for me the crown of righteousness, which the Lord, the righteous judge, will render to me on that day; and not only to me, but also to all who love his appearing.” “The Lord,” he says, “the righteous judge, will render me the crown.” So he owes what he will render. So the righteous judge will render. For when he has looked at the work he cannot deny the wage. What work does he look at? “I have fought the good fight”: that is work. “I have finished the course”: that is work. “I have kept the faith”: that is work. “There remains for me the crown of righteousness”: that is wage. But in the wage you do nothing; in the work you do not act alone. The crown is from him to you; the work is from you, but not except with his help. But when the apostle Paul, formerly Saul, was a most cruel and savage persecutor, he deserved nothing good at all; rather he deserved very much evil: for he deserved to be condemned, not chosen. And see, suddenly, while he was doing evil and deserving evil, he is thrown down by one heavenly voice: the persecutor is cast down, the preacher is raised up. Hear him confessing this very thing: “I who was formerly a blasphemer and a persecutor and insolent; but I obtained mercy.” Did he say there, “The righteous judge will render to me”? “I obtained mercy,” he says: “I deserved evil, I received good.” “He has not dealt with us according to our sins.” “I obtained mercy.” What was owed me was not rendered to me. For if what was owed were rendered, punishment would be rendered. “I did not receive,” he says, “what was owed: but I obtained mercy.” “He has not dealt with us according to our sins.”","f":"Augustine, <i>Serm.</i> 333.2 (PL 38:1425–1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/333-2)."},"augustine-sermones/333.4":{"o":"Ecce boc facit, qui paulo ante faciebat: quid? Nolo recordari: nino recorder hominis ncquitiam, ut approbem Dei misericordiam. A quo patiebatur Christus, patitur pro Christo: fit Paulus ex Saulo; fit verus testis ex falso. Qui spargebat, colligit: qui oppugnabat, defendit. Uude boc Saulo, quod dicimus? Ipsum audiamus. Quæritis, inquit, unde boc mibi? Non est, inquit, hoc a me: Misericordiam consecutus sum. Non est, inquit, mibi hoc a me: Misericordiam consecutus sum. Quid retribuam Domino pro omnibus quæ retribuit mihi? Retribuit enim, sed non mala pro malis: retribuit pl:ne, sed non mala pro malis; retribuit bona pro malis. Quid crgo retribuam? Calicem salutaris accipiam. Certe retribuebas? Accipis: adhuc accipis. Sed modo plane propinquante passione, retribuam bona pro bonis, non bona pro malis. Prius ergo Dominis debebat mala pro malis: noluit autem retribuere mala pro malis, sed retribuit bona pro malis. Retribuendo bona pro malis, invenit quomodo retribueret bon' pro bonis.","t":"See, this is done by one who a little before was doing what? I do not want to remember; or rather, let me remember the man's wickedness, so as to show God's mercy. He at whose hands Christ was suffering suffers for Christ: Paul is made from Saul; a true witness is made from a false one. He who scattered gathers; he who attacked defends. From where did this come to Saul, as we say? Let us hear him. “You ask,” he says, “from where this came to me? It is not,” he says, “from me: I obtained mercy.” “This is not,” he says, “from myself: I obtained mercy.” “What shall I render to the Lord for all that he has rendered to me?” For he has rendered, but not evil for evil: he has rendered fully, but not evil for evil; he has rendered good for evil. “What then shall I render? I will take the cup of salvation.” Surely you were rendering? You take: you still take. But now, when the passion is clearly drawing near, I will render good for good, not good for evil. Before, then, the Lord owed evil for evil; but he would not render evil for evil, but rendered good for evil. By rendering good for evil, he found how he might render good for good.","f":"Augustine, <i>Serm.</i> 333.4 (PL 38:1426; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/333-4)."},"augustine-sermones/333.5":{"o":"Ecce enim in Paulo, prius Saulo, nihil boni invenit. Cum in illo nihil boni invenisset, mala dimisit, bona retribuit. Cum ergo ei prins bona retribuit, prævenit v sed donando bona 1quibus retribucret bona, ccce retribuit mercedem his bonis operibus. Bonum certamen certanti, cursum consummanti, fidem servanti, retribuit bona; sed quibus bonis? Quæ ipse dedit. Annon ipse dedit, ut bonum certamen certares? Si non ipse dedit, quid est quod alio loco dicis, Plus illis omnibus laboravi; non autem ego, sed gratia Dei mecum? Eccc iterum dicis, Cursum consummavi. Non ct ipse dedit, ut cursum consummares? Si non ipse dedit, quid est quod alio loco dicis, Non volentis, neque currentis, sed miserentis est Dei? Fidem servavi. Servasti: agnosco, approbo; fatcor, servasti. Sed, Nisi Dominus custodierit civitatem, in vanum vigilat qui custodit eam. Illo ergo ipso adjuvante, ipsoque donante, et honum agonem certasti, et cursum consummasti, et fidem servasti. Da vcniam, Apostole, propria tua non novi, nisi mala. Da veniam, Apostole; dicimus, quia tu docuisti: audio confitentem, non invenio ingratum. Prorsus Ilia a te Libi parata non novimus, nisi mala. Cum crgo Deus coro.at merita tua, nihil coronat nisi dona sua. Hanc fidem veramque pietatem, ne quis extollatur de libero arbitrio, in bonis operibus (quæ quisquis accipit, sic accipiat, ut novcrit dantem, ut quisquis datori non sit ingratus, medico non superbiat, vcl adhuc insanus, vel non a se sanus): hanc, inquam, fidem veramque pietatem nullæ argumentationes evellant de cordibus vestris. Servate quol accepistis. Quid enim habetis quod non accepistis? Hoc est Deo conflteri, dicere quod ait apostolus Paulus, Nos autem non sp ritum hujus mundi accepimus. Spiritus hujus mundi facit superbos, spiritus hujus mundi facit in- D atos, spiritus hujus mundi facit ut putet se quisque aliquid esse, cum nihil sit. Sed contra spiritum hujus mundi, quid ait Apostolus? Contra spiritum hujus mundi inflatum, superbum, tumidum, elatum, non solidum, quid ait? Nos non spiritum hujus mundi accepimus, aed spiritum qui ex Deo est. Unde probas? VI sciamus quas a Deo donata sunt nobis. [Audiamus ergo Dominum dicentem, Sine me nihil potestis facere. Et illud, Nemo habet quidquam, nisi ei datum fuerit desuper. Rt, Nemo venit ad me, nisi Pater qui misit me traxerit cum. Et illud, Ego sum vitis, vos palmit<s. Sicut palmes non potest facere fructum a semetipso, nisi manserit in vite; sic et vos, nisi in me manseritis. Et Hlud quod Jacobus apostolus protestatur, dicens: Omne datum bonum, et omne donum perfectum desursum est, descendens a Patre luminum. Et quod apostolus Paulus ad reprimendam praesumptionem illorum, qui de libero arbitrio gloriantur, clamat et dicit, Quid habes quod non accepisti? Si autem accepisti, quid gloriaris quasi von acceperis? Et illud, Gratia salvi facti sumus per fidem, et hoc non ex nobis. Dei enim donum est, ut ne quis extollatur. Et illud, Vobis donatum est pro Christo, non solum ut in eum credatis, sed etiam ut pro ipso patiamini. Et illud, Deus qui capit in vobis opus bonum, perficiet. Haec ergo et his similia diligenter ac fideliter cogitantes, non acquiescamus eis qui liberum arbitrium in superbiam extollentes, praecipitare magis quam elevare conantur. Sed humiliter consideremus illud qnod Apostolus dicit, Dcus eat qui operatur in vobis et velle et perficere.","t":"For see, in Paul, formerly Saul, he found nothing good. Since he had found nothing good in him, he forgave the evils and rendered goods. So since he first rendered goods to him, he went before; but by giving goods to which he might render goods, see, he renders a wage to these good works. To one fighting the good fight, finishing the course, keeping the faith, he renders goods; but for which goods? Those which he himself gave. Did he not himself give you to fight the good fight? If he did not give it, what is it that you say in another place, “I laboured more than all of them; yet not I, but the grace of God with me”? See, again you say, “I have finished the course.” Did he not give you to finish the course? If he did not give it, what is it that you say in another place, “It is not of him who wills, nor of him who runs, but of God who shows mercy”? “I have kept the faith.” You kept it: I acknowledge it, I approve it; I confess, you kept it. But “unless the Lord guards the city, the watchman stays awake in vain.” So with his help and by his gift you both fought the good contest, and finished the course, and kept the faith. Forgive me, Apostle: I know nothing of your own except evils. Forgive me, Apostle; we say it because you taught it: I hear you confessing, I do not find you ungrateful. We know absolutely nothing that you prepared for yourself from yourself except evils. So when God crowns your merits, he crowns nothing but his own gifts. Let no arguments tear this faith and true piety from your hearts, so that no one may be lifted up by free choice in good works (whoever receives them, let him so receive them as to know the giver, so that no one is ungrateful to the giver or proud towards the physician, being either still sick or not healthy of himself): this faith, I say, and true piety, let no arguments tear from your hearts. Keep what you have received. “For what do you have that you did not receive?” This is to confess to God: to say what the apostle Paul says, “But we have not received the spirit of this world.” The spirit of this world makes people proud, the spirit of this world makes people puffed up, the spirit of this world makes each think himself to be something when he is nothing. But against the spirit of this world, what does the apostle say? Against the spirit of this world, puffed up, proud, swollen, exalted, not solid, what does he say? “We have not received the spirit of this world, but the Spirit who is from God.” How do you prove it? “That we may know the things that have been given us by God.” [Let us hear, then, the Lord saying, “Without me you can do nothing.” And this: “No one has anything unless it has been given him from above.” And: “No one comes to me unless the Father who sent me draws him.” And this: “I am the vine, you are the branches. As the branch cannot bear fruit of itself unless it remains in the vine, so neither can you unless you remain in me.” And what the apostle James testifies, saying: “Every good gift and every perfect gift is from above, coming down from the Father of lights.” And what the apostle Paul, to check the presumption of those who boast of free choice, cries out and says: “What do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” And this: “By grace we have been saved through faith, and this not of ourselves. For it is the gift of God, so that no one may be lifted up.” And this: “It has been given to you for Christ, not only that you believe in him, but also that you suffer for him.” And this: “God who has begun a good work in you will complete it.” So, considering these and similar things carefully and faithfully, let us not agree with those who, exalting free choice into pride, try to cast it down rather than raise it up. But let us humbly consider what the apostle says: “It is God who works in you both to will and to accomplish.”","f":"Augustine, <i>Serm.</i> 333.5 (PL 38:1426–1427; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/333-5)."},"augustine-sermones/333.7":{"o":"Gratias agamus Domino ac Salvatori nostro, qui nos nullis præcedentibus merilis vulneratos curavit, et inimicos reconciliavit, et de captivitate redemit, de tenebris ad lucem reduxit, de morte ad vitam revocavit: et humiliter confitentes fragilitatem nostram, illius misericordiam deprecemur, ut quia nos, secundum Psalmistam; misericordia sua prævenit, dignetur in nobis non solum custodire, sed cHam augere munera vel beneficia sua, quæ ipse dignatus est dare; qui cum Patre et Spiritu sancto vivii et regnat Deus in sæcula saeculorum. Amen.]","t":"Let us give thanks to our Lord and Saviour, who, with no merits of ours going before, healed us when wounded, reconciled us when enemies, redeemed us from captivity, led us back from darkness to light, called us back from death to life; and, humbly confessing our frailty, let us beseech his mercy that, since, as the Psalmist says, his mercy has gone before us, he may deign not only to keep but also to increase in us his gifts or benefits, which he himself has deigned to give; who with the Father and the Holy Spirit lives and reigns, God, for ever and ever. Amen.]","f":"Augustine, <i>Serm.</i> 333.7 (PL 38:1427; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/333-7)."},"augustine-sermones/334.1":{"o":"Omnium quidcm bonorum fidelium Christianorum, maxime tamen gloriosorum martyrum est vox ista: Si Deus pro nobis, quis contra nos? Fremebat mundus adversus eos, populi meditabantur inania, principes conveniebant in unum: excogilabantur novi cruciatus, et poenas incredibiles inveniebat ingeniosa crudelitas. Obruebantur opprobriis, falsis arguebantur criminibus, custodiis intolerabilibus includebantur, ungulis exarabantur, ferro perimebantur, bestiis subrigebantur, ignibus cremabantur, et dicebant martyrcs Christi: Si Deus pro nobis, quis contra nos? Tolus mundus contra vos, et dicitis: Quis contra nos? Respondent tibi: Et quis est totus mundus, quando pro eo nos morimur, perquem factus est mundus? Dicant, dicant, audiamus, simul dicamus: Si Deus pro nobis, quis contra nos? Sævire possunl, maledicere possunt, calumniari possunt, falsis opprobriis agitare possunt, postremo possunt corpus non solum perimere, sed etiam laniare; et quid facient? Ecce enim Deus auxiliator Mihi est, et Dominus susceptor est animæ meæ. Dic mihi, beate martyr: corpus tuum laniatur, ei tu dicis, Nihi! ad me pertinet? Etiam dixi. Quare? dic nobis quare. Quia Dominus susceptor est animæ meæ. Corpus meum pcr animam mcam restauratur. Capillus mcus non perit, et caput perit? Pilus meus non perit. Sed a canibus corpus tuum laceratur. Et quid ad me? Etsi a canibus corpus meum laceratur, sed a Domino suscitatur. Mundus interfector est corporis mei, sed Dominus susceptor est animæ meæ. Et quid niihi obest, cnm sit Dominus susceptor animæ meæ, quod mundus interfector est corporis mei? Quid perdidi? quid amisi? Quando Dominus susceptor est animæ meæ, erit et restitutor corporis mci. Quid mihi deerit, si membra mea dilaceret inimicus, quando capillos meos dinumerat Deus? Exhortans martyres suos Christus, ne ab inimicis persecutoribus aliquid formidarent, Capilli, inquit, vestri omnes numerati sunt. Timebo ergo de damno membrorum, quando securitatem accepi de numero capillorum? Ergo dicamus, dicamus ex fide, dicamus in spe, dicamus flagrantissima charitate: Si Deus pro nobis, quis contra nos?","t":"This is indeed the voice of all good faithful Christians, but most of all of the glorious martyrs: “If God is for us, who is against us?” The world raged against them, the peoples devised vain things, the rulers gathered together: new tortures were thought up, and ingenious cruelty invented incredible punishments. They were overwhelmed with insults, accused of false crimes, shut up in unbearable prisons, ploughed with hooks, killed with the sword, thrown to the beasts, burned in fires; and the martyrs of Christ said: “If God is for us, who is against us?” The whole world is against you, and you say, “Who is against us?” They answer you: “And what is the whole world, when we die for him by whom the world was made?” Let them say it, let them say it, let us listen, let us say it together: “If God is for us, who is against us?” They can rage, they can curse, they can slander, they can harass with false insults; finally they can not only kill the body but also tear it apart; and what will they do? “For see, God is my helper, and the Lord is the upholder of my soul.” Tell me, blessed martyr: your body is torn apart, and you say, “It is nothing to me”? “Yes, I said so.” Why? Tell us why. “Because the Lord is the upholder of my soul. My body is restored through my soul. My hair does not perish, and will my head perish? Not a hair of mine perishes.” But your body is torn by dogs. “And what is that to me? Even if my body is torn by dogs, yet it is raised by the Lord. The world is the killer of my body, but the Lord is the upholder of my soul. And what harm is it to me, when the Lord is the upholder of my soul, that the world is the killer of my body? What have I lost? What have I given up? When the Lord is the upholder of my soul, he will also be the restorer of my body. What will I lack if the enemy tears my limbs apart, when God counts my hairs?” Christ, exhorting his martyrs not to fear anything from their persecuting enemies, said, “All the hairs of your head are numbered.” Shall I then fear the loss of limbs when I have received assurance about the number of my hairs? So let us say, let us say from faith, let us say in hope, let us say with most burning love: “If God is for us, who is against us?”","f":"Augustine, <i>Serm.</i> 334.1 (PL 38:1427; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/334-1)."},"augustine-sermones/334.2":{"o":"Ecce contra te rex, et tu dicis, quis contra nos? Ecce contra te omnis populus, ct tu dicis, Quis contra nos? Unde probas, o gloriose martyr; unde mihi probas quod dicis, Si Deus pro nobis, quis contra nos? Manifestua est enim quia si Deus provobis, quis contra vos? Scd proba quia Deus pro vobis. Non ergo probo? Ecce doceo: Qui Filio proprio non pepercit, sed pro nobis omnibus tradidit eum. Hoc quod sequitur, cum Apostolus Icgerctur, audistis. Cum cnim dixisset, Si Deus pro nobis, quis contra nos? tanquam ei dicere-, tur, Proba quia Deus pro vobis: continuo attulit grande documentum, continuo introduxit Martyrem martyrum, Testem testium; illum scilicet cui proprio Filio Pater non pepercit, sed pro nobis onmibus tradidit illum: hinc probavit Apostulus vere se dixisse. Si Deu pro nobis, quis contra nos? Qui etiam t ilio proprio non pepercit, sed pro nobis omnibus tradidu illum. Quomodo non et cum illo omnia nobis donavit? Quando com illo omnia don:., it nobis, et ipsum donavit nobis. Numquid terret nie fremitus mundi, cui donatus est artifex mundi? Christum nobis donatum esse gaudeamus, ct nullos Christi inimicos in hoc sæculo timeamus. Quis enim nobis donatus sit videte: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Ipse est Christus, ipse est unigenitos Dei Filins, ipse estgignenli co eternus. Omnia per ipsum facta sunt. Quomodo non nobis donata sunt, quæ per ipsum facta sunt, quando nobis douatus cst ipse, pcr qucmomnia facta sunt? Et ut sciatis quia ipse est: Verbum caro factum est, et habitavit in nobis. Desidera et expete donatam tibi vitam Christi; et donec pervenias, tene pignus mortem Christi. Non enim, promittens nobis victurum se esse nobiscum, potuit majus pignus dare nobis, quam mori pro nobis. Mala, inquit, vestra pertuli, bona mea non reddam? Promisit, cautionem fecit, pignus dedit; et tu dubitas credere? Promisii, cnm hic inter homines ambularet; cautionem fecit, cum Evangelium scriberet. Ad pignus ipains quotidie dicis, Amen. Pignus accepisti, quotidic erogatur tibi. Noli desperare, qui vivis ex pignore.","t":"See, the king is against you, and you say, “Who is against us?” See, the whole people is against you, and you say, “Who is against us?” From where do you prove it, O glorious martyr; from where do you prove to me what you say, “If God is for us, who is against us?” For it is plain that if God is for you, who is against you? But prove that God is for you. Do I not prove it, then? See, I teach it: “He who did not spare his own Son, but handed him over for us all.” What follows you heard when the apostle was read. For when he had said, “If God is for us, who is against us?”, as if it were said to him, “Prove that God is for you,” he at once brought forward a great proof, he at once brought in the Martyr of martyrs, the Witness of witnesses: namely him whom, his own Son, the Father did not spare, but handed him over for us all. From this the apostle proved that he had spoken truly: “If God is for us, who is against us? He who did not spare even his own Son, but handed him over for us all, how will he not also with him give us all things?” When with him he gave us all things, he also gave us himself. Does the raging of the world terrify me, to whom the maker of the world has been given? Let us rejoice that Christ has been given to us, and fear no enemies of Christ in this world. For see who has been given to us: “In the beginning was the Word, and the Word was with God, and the Word was God.” He is Christ, he is the only-begotten Son of God, he is co-eternal with the one who begets him. “All things were made through him.” How are the things made through him not given to us, when he has been given to us, through whom all things were made? And that you may know that it is he: “The Word was made flesh and dwelt in us.” Desire and seek the life of Christ given to you; and until you arrive, hold the death of Christ as a pledge. For, promising us that he would live with us, he could give us no greater pledge than to die for us. “I bore your evils,” he says; “shall I not give you my goods?” He promised, he gave a written bond, he gave a pledge; and do you hesitate to believe? He promised when he walked here among men; he gave a written bond when the gospel was written. To his pledge you say “Amen” every day. You have received the pledge; it is paid out to you every day. Do not despair, you who live from the pledge.","f":"Augustine, <i>Serm.</i> 334.2 (PL 38:1427–1428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/334-2)."},"augustine-sermones/334.3":{"o":"An forte injuria fit unigenito Filio, cum dicitur quod donatus est nobis, tanquam ipse futurus sit nostra possessio? Plane ipse futurus est. Quid enim si quispiam hodie tibi donet villam amoenam et fertilem, ubi te delectet semper habitare propter amoenitatem, unde te possis facile sustentare propter fertilitatem; nonne ampleeteris donum, et danti gratias agis? In Christo mansuri sumus. Qnomodo non erit nostra possessio. ubi manebimus, et unde vivemus? Dicat et hoc Scriptura, ne nostris conjecturis aliquid contra disciplinam verbi Dei usurpasse videamur. Audi quid ei dicat quidam, qui noverat, quia si Deus pro nobis, quis contra nos? Dominus, inquit, pars hæreditatis meæ. Non dixit, 0 Domine, quid das mihi atiquam hæreditatem? Quidquid mihi dederis, vile est. Tu esto hxrcditas mea, amo te, totus amo te, toto corde. tota anima, tota mente amo te. Quid erit milii, quidquid dedcris mihi præter te? Hoc est Deum gratis amare, de Deo Deum sperare, de Deo properare impleri, de ipso saliari. Ipse enim suflicit tibi; præter ilium nihil suflicit libi. Noverat hoc Philippus, quando dicehat: Domine, ostende nobis Patrem, et sufficit nobis. Quando ergo erit quod Apostolus dicit in fine, Ut sit Deus omnia iu omnibus, ut ipse sit nobis quidquid hic sine illo desideramus, et cujus desiderio plerumque in illum poccamus? pro omnibus ipse erit nobis, quando crit Deus omnia in omnibus. Peccas in Deum ut manduces, peccas in Deum ut vestiaris, peccas in Deum ut vivas, peccas in Deum ut honoreris. Et quando omnia numerabo? Noli in Dcurn propter ista peccare. Propter cibum peccas in Deum? cibus tibi aeternus crit Deus. Propter vostem peccas in Deum? immortalitate te vestiturus est Deus. Propter honorem peccas in Dcum? honor tuus erit Deus. Propter amorem vitæ temporalis peccas in Deum? æterna vita tibi erit Deus. Noli propter aliquid in eum peccare. Ipsum enim debes gratis amare, qui ipse te poterit pro rebus omnibus satiare.","t":"Or perhaps an injury is done to the only-begotten Son when it is said that he has been given to us, as though he were to be our possession? Clearly he is to be. For what if someone today gave you a pleasant and fertile estate, where you would delight to live always because of its pleasantness, from which you could easily support yourself because of its fertility: would you not embrace the gift and give thanks to the giver? We are going to dwell in Christ. How will he not be our possession, in whom we shall dwell, and from whom we shall live? Let Scripture say this too, lest by our own conjectures we seem to have claimed something against the teaching of God's word. Hear what one says to him who knew that if God is for us, who is against us? “The Lord,” he says, “is the portion of my inheritance.” He did not say, “O Lord, what inheritance are you giving me?” Whatever you give me is cheap. Be my inheritance yourself; I love you, I love you wholly, with all my heart, all my soul, all my mind I love you. What will anything be to me that you give me apart from you? This is to love God freely, to hope for God from God, to hasten to be filled from God, to be satisfied with him. For he suffices for you; apart from him nothing suffices for you. Philip knew this when he said, “Lord, show us the Father, and it is enough for us.” When then will be what the apostle says at the end, “that God may be all in all”: that he himself may be to us whatever we desire here without him, and for desire of which we often sin against him? In place of all things he will be to us, when God will be all in all. You sin against God to eat, you sin against God to be clothed, you sin against God to live, you sin against God to be honoured. And when shall I count them all? Do not sin against God for these things. Do you sin against God for food? God will be your eternal food. Do you sin against God for clothing? God will clothe you with immortality. Do you sin against God for honour? God will be your honour. Do you sin against God for love of temporal life? God will be your eternal life. Do not sin against him for anything. For you ought to love him freely, who himself will be able to satisfy you in place of all things.","f":"Augustine, <i>Serm.</i> 334.3 (PL 38:1428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/334-3)."},"augustine-sermones/335.1":{"o":"Quoniam dies sanctorum martyrum est, undo potius aliquid deleetet nos dicere, nisi de gloria ipsorum? Adjuvet nos Dominus martyrum, quia ipse est corona eorum. Voce martyrum audivimus paulo ante beatum apostolum Paulum prædicantem, Quis nos separabit a charitate Christi? Ista vox est martyrum: Tribulatio? an angustia? an persecutio? QR fames? an nuditas? an pericutum? an gladius? Sicut scriptum est, Propter te morte afficimar tota die, deputati sumus ut oves occisionis. Sed in his omnibus superamus per eum qui dilexit nos. Hæc est vox martyrum, omnia tolerare, ct de se nihil præsumere, illum diligcre qui glorificatur in suis: ut qui gloriatur, in Domino glorietur. Noverant et illud quod nos cantavimus paulo ante, Lætamini in Domino, et exsultate, justi. Si justi in Domino lætantur, injusti non noverunt lætarinisi in sæculo. Sed ipsa est prima acies debellanda: primo vincendæ suut delectationes, ct postea dolores. Quomodo potest superare mundum sævientem, qui non potest superare blandientem?. Blanditur hic mundus, pollicendo honores, divitias, voluptates: minatur hic mundus, intentando dolores» egestates, humilitates. Qui non contemnit quod pollicetur, quomodo superare potest quod minatur? Habent delectationem suam divitiæ: quis nesciat? Sed pl is habet delectationis justitia. Delectare divitiis cum justitia: ubi autem talis articulus tentationis inciderit, ut duo hæc veniant in tentationem, divitiæ et justitia, et non possis habere utrumque, sed si Utiseris manum ad divitias, necesse cst ut amittas justitiam; si miseris manum ad justitiam, percant divitiæ: modo cligc, modo pugna; modo videamus si non sinc causa cantasti, Lætamini in Domino, et exsultate, just: modo videamus si non sinc causa audisti, Quis nos separabit a charitate Christi? Et quidem prætermisit omnia, quibus blanditur mundus; et te voluit commemorare, cui blanditur mundus. Quarc? Quia certamina martyrum prænuntiabat, illa utique certamina, ubi vicerunt persecutionem, famem, sitim, egestatem, ignominiam, ad extremum timorem mortis et hostem sa:vissimum.","t":"Since it is the day of the holy martyrs, what should we rather be pleased to speak of than their glory? May the Lord of the martyrs help us, for he is their crown. With the voice of the martyrs we heard the blessed apostle Paul proclaiming a little while ago: “Who will separate us from the love of Christ?” This is the voice of the martyrs: “Tribulation? or distress? or persecution? or famine? or nakedness? or danger? or the sword? As it is written, For your sake we are put to death all day long; we are counted as sheep for slaughter. But in all these things we overcome through him who loved us.” This is the voice of the martyrs: to endure everything, and to presume nothing of themselves, to love him who is glorified in his own: so that “whoever boasts, let him boast in the Lord.” They knew also what we sang a little while ago: “Rejoice in the Lord, and exult, you righteous.” If the righteous rejoice in the Lord, the unrighteous know how to rejoice only in the world. But that is the first battle line to be fought down: first delights must be overcome, and afterwards pains. How can he overcome the world when it rages, who cannot overcome it when it flatters? This world flatters, promising honours, riches, pleasures; this world threatens, holding out pains, want, humiliations. Whoever does not despise what it promises, how can he overcome what it threatens? Riches have their delight: who does not know it? But righteousness has more delight. Take delight in riches together with righteousness; but when such a crisis of temptation comes that these two come into the test, riches and righteousness, and you cannot have both, but if you put your hand to riches you must lose righteousness, and if you put your hand to righteousness, riches perish: now choose, now fight; now let us see whether you sang without reason, “Rejoice in the Lord, and exult, you righteous”; now let us see whether you heard without reason, “Who will separate us from the love of Christ?” And indeed he passed over all the things with which the world flatters, and wanted to mention those with which the world terrifies. Why? Because he was foretelling the contests of the martyrs, those very contests in which they conquered persecution, hunger, thirst, want, disgrace, and finally the fear of death and the most savage enemy.","f":"Augustine, <i>Serm.</i> 335.1 (PL 38:1428; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/335-1)."},"augustine-sermones/335.2":{"o":"Sed, videte, fraires, quia totum ars I Christi facit. Admonet nos Apostolus, ut præferamus charitatem Chrisli mundo. Quantas angustias patiuntur, qui volunt rapcre res alienas? An persccutio, ait? Et ipsa non frangit. Avaritia terretur, avarus rapit ac timet pænam, aestuat in rapinam. Multi etiam famem patiuntur, dum acqnirunt et faciunt lucra, quibus præcipimus jejunare, ct excusant se stomacho. Vacat illis toto die solidos numerare, et jejnni dormiunt. An nuditas, ait? quid dicam de nuditate? Quolidie negotiatores de naufragio nudi evadunt, ct iterum navigant ad periculum. Unde quotidie periclitantur homines, nisi propter divitias acquirendas? Nec gladius prohibet. Capitale crimen eNt falsitas, et tamen comminuitur' hæreditas. Siergo hoc meretur temporalis cupiditas, quare non mereatur Christi liareditas? Avarus Uidit in corde SilO, qui forte non audIt in lingua sua: Quis nos separabit a cupiditate auri? Tribulatio? an angustia? an persecutio? Possunt et avari dicere auro: Propter te occidimur lota die. Optime ergo dicunt sancti martyres in Psalmo: Judica me, Deus, et discerne causam meam de gente non sancta. Discerne, inquit, tribulationem meam: tribulantur et avari. Discerne angustias meas: patiuntur angustias et avari.Discerne persccutiones meas: patiuntur et avari. Discerne famem meam: pro auro acquirendo esuriunt et avari. Discerne nuditatem meam: pro aurodespoliantur et avari. Discerne mortem mcarn: pro auro moriuntur et avari. Quid est, Discerne causam meam? Propter te morte afcimur tota dic. Illi propter aurum, nos propter te. Similis pœna, scd discreta causa Ubi discreta c t causa, ibi certa cst victoria. Si ergo causam intuemur, solemnitates martyrum amamus. Amemus in cis, non passiones, scd causas passionum. Nam si amaverimus passioncs tantum, multos inventuri sumus qui pejora patiuntur in causis malis. Sed causam attendamus, crucem Christi attendite: ibi erat Christus, ibi erant et latroucs. Similis pœna, sed dissimilis causa. Unus latro credidit, alius blasphemavit. Don.inus tanquam de tribunali inter ambos judicavit: illum qui blasphemavit, in tartarum damnavit; alterum secum duxit in paradisum. Quare hoc? Quia eui aequalis poena, sed impar erat causa. Eligite ergo martyrum causas, si vultis pervenire ad martyrum palmas.","t":"But see, brothers, that Christ's cause makes the whole difference. The apostle admonishes us to prefer the love of Christ to the world. How much distress do those suffer who want to seize other people's goods? “Or persecution?” he says. That does not break them either. Avarice is frightened; the greedy man seizes and fears punishment, and burns for plunder. Many even suffer hunger while they acquire and make gains, men whom, when we command them to fast, excuse themselves on account of their stomach. They have leisure all day to count their gold coins, and they go to sleep fasting. “Or nakedness?” he says. What shall I say about nakedness? Every day merchants escape naked from shipwreck and sail again into danger. Why are people in danger every day, except to acquire riches? Nor does the sword hold them back. Forgery is a capital crime, and yet inheritances are falsified. If, then, temporal greed deserves this, why should the inheritance of Christ not deserve it? The greedy man says in his heart, though perhaps he does not say it with his tongue: “Who will separate us from the desire for gold? Tribulation? or distress? or persecution?” The greedy too can say to gold: “For your sake we are killed all day long.” Very well, then, do the holy martyrs say in the Psalm: “Judge me, O God, and distinguish my cause from an unholy nation.” Distinguish, he says, my tribulation: the greedy too suffer tribulation. Distinguish my distresses: the greedy too suffer distresses. Distinguish my persecutions: the greedy too suffer them. Distinguish my hunger: the greedy too go hungry to acquire gold. Distinguish my nakedness: the greedy too are stripped for gold. Distinguish my death: the greedy too die for gold. What is “Distinguish my cause”? “For your sake we are put to death all day long.” They for gold, we for you. Similar punishment, but a distinguished cause. Where the cause is distinguished, there victory is certain. If, then, we look at the cause, we love the feasts of the martyrs. Let us love in them not the sufferings, but the causes of the sufferings. For if we love only the sufferings, we shall find many who suffer worse things in bad causes. But let us attend to the cause; attend to the cross of Christ: there was Christ, there too were the robbers. Similar punishment, but dissimilar cause. One robber believed, the other blasphemed. The Lord, as from a tribunal, judged between both: the one who blasphemed he condemned to hell; the other he took with him into paradise. Why this? Because the punishment was equal, but the cause unequal. Choose, then, the causes of the martyrs, if you want to come to the martyrs' palms.","f":"Augustine, <i>Serm.</i> 335.2 (PL 38:1428–1429; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/335-2)."},"augustine-sermones/336.1":{"o":"Celebritas hujus congregationis, dedicatio est domus orationis. Domus ergo nostrarum orationum ista est, domus Dei nos ipsi. Si domus Dci nos ipsi, nos in hoc sæculo ædificamur, ut in fine sæculi dedicemur. ̕̕̕̕Ædificium, imo xdificatio habet laborem, dedicatio exsultationem. Quod hic fiebat, quando ista surgebant, boc fit modo cum congregantur credentes in Christum. Credendo cnim quasi de silvis cl montibus ligna ct lapides præciduntur: cum vero cateclizantur, baptizantur, formantur, tanquam inter manus fabrorum et opificum dolantur, collineantur, complanantur. Verumtamen domum Domini non faciunt, nisi quando charitate compaginantur. Lig a ista et lapides si non sibi certo ordine cohærerent, si non se pacifice innecterent, si non sc invicem cohærendo sibi, quodam modo amarent; nemo hxc intrarct. Denique quando vides in aliqua fabrica lapides et ligna bene sibi cohærere, securus intrus, ruinam non times. Volens ergo Dominus Christus intrare, et in nobis habitare, tanquam ædificando dicebat: Mandatum novum do vobis, ut vos invicem diligatis. Mandatum, inquit, do vobis. Veteres enim eratis, domum mibi nondum faciebatis, in vestra ruina jaccbatis. Ergo ut eruamini de vcstræ ruina; vetustate, vos invicem amatc. Considerct ergo Charitas vestra, aedificari adhuc istam domum toto, sicut prædictum est et promissum, crbe terrarum. Cum euim ædificaretur domus post captivitatem, sicut habet alius psalmus, dicebatur: Cantate Domino canticum novum; cantate Domino, omnis terra. Quod ibi dixit, canticum novum; hoc. Dominus dixit, mandatum novum. Quid enim habet canticum novum, nisi amorem novum? Cantare amantis est. Vox hujus cantoris, fervor est sancti amoris. Amemus, gratis amemus: Deum enim amamus, quo nihil melius invenimus. Ipsum amemus propter ipsum, ct nos in ipso, tamen propter ipsum. Ille enim veraciter amat amicum, qui Deum amat in amico, aut quia est in illo, aut ut sit in illo. Hæc est vera dilectio: propter aliud si nos diligimus, odimus potius quam diligimus. Qni enim amat iniquitatem: quid odit? forte vicinum suum, forte vicinam suam? Expavescat, odit animam suam. Odium animæ, amor nequitiæ. Ergo contra odium ncquitiic, amor animæ. Qui diligitis Dominum, odio habete malum. Bonus cst Deus, malum est quod amas, et te ipsum malum amas: quomodo amas Deum, cum adhuc amas quod odit Dens? Audisti cnitn quia Deus dilexit nos: et verum est, dilexit nos; et quales dilexerit, si attendamus, crubescimus. Sed ideo non crubescimus, quia diligendo lalcs, fecit esse non tales. Erubescimus recordatione præteritorum, gaudemus spe futurorum. Quare enim jam erubescamus quod fuimus, et non potius confidamus quia spe salvi facti sumus? Denique audivimus, Accedite ad eum, ct illuminamini, et vultus vestri non erubescent. Si rccedat lumen, redis ad confusionem. Accedite ad eum, et illununamini. Ergo ille lumen, nos sinc illo tenebrae. Si recesseris a lumine, in tuis tene- Uris remanebis: si ergo accesseris, non de tuo lucebis, Fuistis enim aliquando tenebræ, ait Apostolis fidclibus ex infidelibus: Fuistis aliquando tenebræ, nunc autem lux in Domino. Si ergo lux in Domino, tenebrae sine Domino. Porro si lux in Domino, et tenebræ sine Domino; accedite ad cnm, et illuminamini.","t":"The celebration of this gathering is the dedication of a house of prayer. This, then, is the house of our prayers; the house of God is we ourselves. If the house of God is we ourselves, we are being built in this world, so as to be dedicated at the end of the world. The building, or rather the building process, has toil; the dedication has exultation. What was done here when these walls were rising is done now when those who believe in Christ are gathered. For by believing, as it were, timbers and stones are cut from the woods and mountains; but when they are catechized, baptized, formed, they are as it were hewn, lined up, levelled between the hands of the builders and craftsmen. Yet they do not make the house of the Lord unless they are joined together by love. If these timbers and stones did not hold together in a set order, if they did not bind themselves peaceably together, if, by holding to one another, they did not in a way love one another, no one would enter here. In short, when you see in some building stones and timbers holding well together, you enter securely; you do not fear collapse. So the Lord Christ, wishing to enter and to dwell in us, said, as though building: “A new commandment I give you, that you love one another.” “A commandment,” he says, “I give you.” For you were old; you were not yet making a house for me; you were lying in your ruin. So that you may be raised out of the ruin of your oldness, love one another. Let your Charity consider, then, that this house is still being built throughout the whole world, as was foretold and promised. For when the house was being built after the captivity, as another psalm has it, it was said: “Sing to the Lord a new song; sing to the Lord, all the earth.” What it said there, “a new song,” the Lord said, “a new commandment.” For what does a new song have but a new love? To sing belongs to one who loves. The voice of this singer is the fervour of holy love. Let us love, let us love freely: for we love God, than whom we find nothing better. Let us love him for his own sake, and ourselves in him, yet for his sake. For he truly loves a friend who loves God in the friend, either because he is in him or so that he may be in him. This is true love: if we love ourselves for the sake of something else, we hate rather than love. For “he who loves iniquity,” what does he hate? Perhaps his neighbour, perhaps his neighbour's wife? Let him be terrified: “he hates his own soul.” Hatred of the soul is love of wickedness. So, against the hatred of wickedness, love of the soul. “You who love the Lord, hate evil.” God is good; what you love is evil, and you, being evil, love yourself: how do you love God, when you still love what God hates? For you have heard that God loved us; and it is true, he loved us; and if we consider what we were when he loved us, we blush. But we do not blush for this reason, that by loving such people he made them not to be such. We blush at the memory of the past; we rejoice in the hope of the future. For why should we still blush at what we were, and not rather trust, because “in hope we have been saved”? And then we heard: “Come to him and be enlightened, and your faces will not blush.” If the light withdraws, you return to confusion. “Come to him and be enlightened.” So he is light; we without him are darkness. If you withdraw from the light, you will remain in your darkness; but if you come near, you will not shine from your own. “For you were once darkness,” the apostle says to believers who had been unbelievers: “You were once darkness, but now light in the Lord.” If, then, light in the Lord, darkness without the Lord. Further, if light in the Lord and darkness without the Lord, “come to him and be enlightened.”","f":"Augustine, <i>Serm.</i> 336.1 (PL 38:1429–1430; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/336-1)."},"augustine-sermones/336.3":{"o":"Attendite in Psalmo dedicationis, quem modo cantavimus, ex ruina ædificium. Conscidisti saccum meum: hoc pertinet ad ruinam. Quid ergo ad ædificium? Et accinxisti me lautitia. Vox dcdicalionis, Ut cantet tibi gloria mea, et non compungar. Quis cst qui loquitur? In verbis ejus agnoscite. Si expono obscurum cst. Ergo ver ba ejus dicam, continuo agnoscetis loquentem, ut ametis alloquentem. Quis est qui dicere potuit, Domine, eruisti ab inferis animam meam? Cujus anima jam ab inferis eruta est, nisi de qua dictum est alio loco, Non derelinques animam 'cam in inferno? Proponitur dcdicatio, et cantatur liberatio: jubilatur canticum dedicationis domus, ct dicitur, Exaltabo te, Domine, quoniam suscepisti me, et non jucundasti inimicos meos super me. Attendite Judæos inimicos, qui se putabant occidisse Christum, vicisse quasi inimicum, perdidisse quasi hominem cæteris similem atque mortalem. Resurrexit tertia die, ct hæc est vox ejus, Exaltabo te, Domine, quoniam suscepisti me. Attendite Apostolum dicentem, Propter quod eum Deus exaltavit, et dedit illi nomen quod est super omne nomen. Et non jucundasti inimicos meos super me. Ipsi quidem in Christi morte jucundabantur, sed in ejus resurrectione, ascensione, prædicatione aliqui compungcbantur. In ejus ergo prædicatione et per Apostolorum constantiam diffamatione aliqui compungebantur ct convertebantur, aliqui obdurabantur et confundebantur; nulli tamen jucundabantur. Modo quando implentur ecclesiæ, putamus jucundari Judæos? Ecclesiæ ædificantur, dedicantur, implentur, quomodo illi jucundantur? Non solum non jucundantur, sed etiam confuduntur; et impletur vox exsultantis, Exaltabo te, Domine, quoniam suscepisti me, et non jucundasti inimicos meos super me. Non jucundasti super Ine: si mihi credant, jucundabis in me.","t":"Attend, in the Psalm of dedication which we have just sung, to the building out of ruin. “You have torn my sackcloth”: this belongs to the ruin. What then belongs to the building? “And you have girded me with gladness.” The voice of dedication: “That my glory may sing to you, and I may not be pierced.” Who is it who speaks? Recognize him in his words. If I explain, it is obscure. So I will say his words, and at once you will recognize the speaker, so that you may love the one addressing you. Who is it who could say, “Lord, you have brought my soul up from the underworld”? Whose soul has already been brought up from the underworld, except the one of whom it was said in another place, “You will not leave my soul in the underworld”? The dedication is set before us, and deliverance is sung: the song of the dedication of the house is shouted, and it is said, “I will exalt you, Lord, for you have taken me up, and you have not let my enemies rejoice over me.” Consider the Jews, the enemies, who thought they had killed Christ, had conquered him as an enemy, had destroyed him as a man like others and mortal. He rose on the third day, and this is his voice: “I will exalt you, Lord, for you have taken me up.” Consider the apostle saying, “Therefore God has exalted him, and given him the name which is above every name.” “And you have not let my enemies rejoice over me.” They indeed rejoiced at Christ's death, but at his resurrection, ascension and preaching some were pierced to the heart. At his preaching, then, and its spreading through the steadfastness of the apostles, some were pierced to the heart and converted, some were hardened and confounded; but none rejoiced. Now, when the churches are filled, do we think the Jews rejoice? Churches are built, dedicated, filled: how do they rejoice? Not only do they not rejoice, they are even confounded; and the voice of the one exulting is fulfilled: “I will exalt you, Lord, for you have taken me up, and you have not let my enemies rejoice over me.” You have not let them rejoice over me: if they believe me, you will let them rejoice in me.","f":"Augustine, <i>Serm.</i> 336.3 (PL 38:1430; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/336-3)."},"augustine-sermones/336.4":{"o":"Ne multa dicamus, ad illa quæ cantavimus aliquando veniamus. Quomodo dicit Christus, Conscidisti saccum meum, et accinxisti me lætitia? Saccus ejus erat similitudo carnis peccati. Non libi vilescat, qnod ait, saccum meum: ibi crat inclusum pretium tuum. Conscidisti saccum meum. Evasimus ad saccum istum. Conscidisti saccum meum. In passione conscissus est saccus. Quomodo ergo Deo Patri dicitur, Conscidisti saccum meum? Quomodo Patri dicatur, vis audire? Conscidisti saccum meum. Quia proprio Filio non pepercit, sed pro nobis omnibus tradidit illum. Fecit enim per Judæos nescientes, unde redimerentur scientes, et confunderentur negantes. Nesciunt enim quid boni nobis operati sunt malo suo. Suspensus est saccus, et quasi lætatus est impius. Conscidit saccum lancea persecutor, et fudit pretium nostrum Redemptor. Cantet Christus redemptor, gemat Judas venditor, erubescat Judæus emptor. Ecce Judas vendidit, Judæus emit, malum negotium egerunt, ambo damnificati sunt, se ipsos perdiderunt venditor et emptor. Emptores esse voluistis: quanto melius redempti essetis? Ille vendidit, iste emit: infelix commercium; nec iste habet pretium, nec iste habet Christum. Huic dico: Ubi est quod accepisti? Illi dico: Ubi est quod cmisii? Huic dico: Ubi vendidisti, te decepisti. Exsulta, christiane, in commercio inimicorum tuorum tu vicisti. Quod islo vendidit et ille emir, tu acquisisti.","t":"Not to say much, let us at last come to what we sang. How does Christ say, “You have torn my sackcloth, and girded me with gladness”? His sackcloth was the likeness of sinful flesh. Do not hold cheap what he says, “my sackcloth”: your price was shut up in it. “You have torn my sackcloth.” We have come to this sackcloth. “You have torn my sackcloth.” In the passion the sackcloth was torn. How then is it said to God the Father, “You have torn my sackcloth”? Do you want to hear how it is said to the Father? “You have torn my sackcloth.” Because he did not spare his own Son, but handed him over for us all. For he did it through the Jews, who did not know it, so that those who knew might be redeemed, and those who denied might be confounded. For they do not know what good they have worked for us by their own evil. The sackcloth was hung up, and the ungodly as it were rejoiced. The persecutor tore the sackcloth with a spear, and the Redeemer poured out our price. Let Christ the Redeemer sing; let Judas the seller groan; let the Jew the buyer blush. See, Judas sold, the Jew bought; they made a bad bargain; both were the losers; seller and buyer ruined themselves. You wanted to be buyers: how much better if you had been redeemed? The one sold, the other bought: unhappy trade; this one does not have the price, that one does not have Christ. To this one I say: Where is what you received? To that one I say: Where is what you bought? To this one I say: Where you sold, you deceived yourself. Exult, Christian: in the trade of your enemies you have won. What the one sold and the other bought, you have acquired.","f":"Augustine, <i>Serm.</i> 336.4 (PL 38:1430; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/336-4)."},"augustine-sermones/336.5":{"o":"Dicat ergo caput nostrum, dicat caput pro corpore occisum, pro corpore dedicatum; dicat, audiamus: Conscidisti saccum meum, et accinxisti me lætitia, id cst, conscidisti mortalitatem meam, et accinxisti me immortalitate et incorruptione. Ut cantet tibi gloria mea, et non compungar. Quid est, non compungar? Jam contra me non ferat lanceam persecutor, ut compungar: Christus enim resurgens a mortuis jam non moritur, mors illi ultra non dominabitur: quod enim mortuus est, peccato mortuus eat semel; quod autem vivit, vivit Deo. Ita et nos, inquit, existimemus noa mortuos esse peccato, vivere autem Deo, in Christo Jesu Domino nostro. Ergo in illo cantamus, in illo dcdicati sumas. Quo enim caput pra cessit, et membra secutura speramus. Spe enim salvi facti sumus: spes autem quæ vide tur, non est spes; quod enim videt quis quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus, per patientiam ædificamur. Forte autem est illic et vox nostra, si bene attendamus, si diligenter intueamur, si oculum acutum geramus; non quemadmodum solent corporum cæci amatores: si ergo spiritualem oculum intendamus, in ipsis vocibus Domini nostri Jcsu Chris ti et nos ipsos invenimus. Nun enim frustra dixit Apostolus, Scientes quia vetus homo noster simul crucifixus est cum illo, ut evacuetur corpus peccati, ut ultra non serviamus peccato. Agnosce ibi vocem tuam: Ut cantet tibi gloria mea, et non compungar. Modo enin) cum istas corporis mortalis sarcinas hajulamus, non deest unde compungamur. Nam si cor non compungitur, quare pectus tunditur? Cum ergo venerit etiam nostri corporis dedicatio, quae præcessit in Domini exemplo, tunc non compungemur. Compunctionem enim, quam habemus de peccato, significavit lancea percussoris. Dcnique quoniam scriptum est, A muliere initium factum est peccati, et per illam omnes moriuntur: recolite de quo membro facta est, et videte ubi Dominus lancea compunctus cst. Recolite, inquam, recolite primam conditionem nostram: non enim frustra, ut dixi, Vetus homo noster simul crucifixus est, ut evacultur corpus peccati, ut ultra non serviamus peccato. Nempe Eva, a qua facta est initium peccati, sumpta est, ut formaretur, de latere viri. Dormiens jacebat ille, cum factum est: mortuus pendebat iste, cum factum est. Cognata duo sunt somnus ct mors, talus et lattis. compunctus est Dominus in loco peccatorum. Sed de illo latere facta est Eva, quæ nos peccando mortificaret; dc isto autem latere facta est Ecclesia, quænos pariendo vivificare. [Ergo dum novam constructionem sanctae hujus ecclesiæ libenter attendimus, quam divino nomini hodie dedieamus, invenimus a nobis dcberi et Deo nostro masimam laudem, et Sanctitati vestræ congruum de divinæ domus ædifiicatione sermoneM. Tunc autem serino noster congruus erit, si in se aliquid ædificationis habeat, quod utilitati animarum vestrarum Deo vos interius aedificante proficiat. Quod hic factum corporaliter videmus in parietibus, arietibus, spiritualiter fiat in menlibus; et quod hic perfectum cernimus in lapidibus et lignis, hoc ædificante gratia Dei perficiatur in corpuribus vestris. Principaliter ergo gratias agamus Domino Deo nostro, a quo est omne datum optinuit, vi omne donum perfectum; et ejus bonitatem tou cordis alacritate laudemus, quoniam ad construendam istam domum orationis fidelium suorum visitavit animum, excitavit anicetum, surrogavit auxilium; inspiravit necdum volentibus ut vellent, adjuvit bonæ voluntatis conatus ut facerent; ac per hoc Deus, qui operatur in suis et velle et perficere pro bona voluntate, h:cc omnia ipse coepit, ipse i erfecit. Et quia opera bona in conspectu suo nunquam esse permittit inania, fidelibus suis, quibus operantibus præbuit virtutis suae favorem, tribuet condignam pro tanta operatione mercedem. Adhuc amplius agendae sunt gratiae Deo nostro. Hanc enim Ecclesiam, quam fecit nomini suo construi, fecit caiani sanctorum martyrum reliquiis amplius honorari.]","t":"Let our head speak, then; let the head slain for the body, dedicated for the body, speak; let him speak, let us listen: “You have torn my sackcloth, and girded me with gladness”: that is, you have torn my mortality, and girded me with immortality and incorruption. “That my glory may sing to you, and I may not be pierced.” What is “I may not be pierced”? Let the persecutor no longer bring a spear against me, so that I am pierced: “for Christ, rising from the dead, dies no more; death will no longer have dominion over him: for in that he died, he died to sin once; but in that he lives, he lives to God. So we too,” he says, “should consider ourselves dead to sin, but alive to God in Christ Jesus our Lord.” So in him we sing, in him we have been dedicated. For where the head has gone before, we hope the members will follow. “For in hope we have been saved: but hope that is seen is not hope; for why does anyone hope for what he sees? But if we hope for what we do not see, we wait for it with patience”; with patience we are built. But perhaps our voice is there too, if we pay good attention, if we look carefully, if we have a sharp eye; not as the blind lovers of bodies usually do: if, then, we direct our spiritual eye, we find ourselves too in the very words of our Lord Jesus Christ. For not for nothing did the apostle say, “Knowing that our old man was crucified together with him, so that the body of sin might be done away with, that we may no longer serve sin.” Recognize your voice there: “That my glory may sing to you, and I may not be pierced.” For now, while we carry these burdens of a mortal body, there is no lack of things to pierce us. For if the heart is not pierced, why is the breast beaten? So when there comes also the dedication of our body, which has gone before in the Lord's example, then we shall not be pierced. For the piercing we have for sin was signified by the spear of the one who struck him. Indeed, since it is written, “From a woman was the beginning of sin, and through her all die”: recall from what member she was made, and see where the Lord was pierced by the spear. Recall, I say, recall our first making: for not for nothing, as I said, “our old man was crucified together, so that the body of sin might be done away with, that we may no longer serve sin.” Indeed Eve, from whom the beginning of sin was made, was taken from the side of the man to be formed. He lay sleeping when it was done; this one hung dead when it was done. Sleep and death are two kin; side and side. The Lord was pierced in the place of sins. But from that side Eve was made, who by sinning would put us to death; from this side the church was made, which would give us life by giving birth. [So, while we gladly look at the new construction of this holy church, which we dedicate today to the divine name, we find that we owe both the highest praise to our God and to your Holiness a sermon fitting the building of the divine house. And our sermon will be fitting if it has in it something of upbuilding, to profit your souls as God builds you inwardly. What we see done here bodily in walls, let it be done spiritually in minds; and what we see completed here in stones and timbers, let it be completed in your bodies by the building of God's grace. Above all, then, let us give thanks to the Lord our God, from whom is every best gift and every perfect gift; and let us praise his goodness with all eagerness of heart, since for the building of this house of prayer he visited the mind of his faithful, stirred their affection, supplied help; he inspired those not yet willing to will, he helped the efforts of good will to act; and so God, who works in his own both to will and to accomplish according to his good will, himself began all these things, himself completed them. And because he never allows good works to be empty in his sight, to his faithful, to whom as they worked he gave the favour of his power, he will grant a fitting wage for so great a work. Still more thanks must be given to our God. For this church, which he caused to be built to his name, he has caused also to be honoured further with relics of the holy martyrs.]","f":"Augustine, <i>Serm.</i> 336.5 (PL 38:1430–1431; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/336-5)."},"augustine-sermones/337.1":{"o":"Bona opera fidelium de sua temporali terrenaque substantia, cnm in thesauris caelestibus reconduntur, fides hoc videt, quæ pietatis oculum habet in corde. Unde et ista aedificia, quæ congregandis religiosis coetibus exstruuntur, cum oculo carnis inspexerit, laudat Hiterius quod ceruit exterius, et visibili accipit lumine ad quod gaudeat invisibili veritate. Neque enim occupata est fides inspicere, quam pulebra sint membra hujus habitationis; sed de quanta Interioris hominis pulchritudine procedant hæc opera dilectionis. Retribuet ergo Doniinus fidelibus suis tam pie, tam hilariter, tam devote ista operantibus, ut eos quoque ipsos in suæ fabrieæ constructione componat, quo currunt lapides vivi, fide formati, spe solidati, charitate compacti. Ubi sapiens ille architectus Apostolus fundamentum posuit Christum Jesum, summum ipsum lapidem angularem, sicut et Petrus de propbetica Scriptura commemorat, ab hominibus quidem reprobatum, a Deo autem electum et honorificatum. Huic adhaerendo, pacamur; huic incumbendo, firmamur. Simul enim est et fundamentalis, quia ipse nos regit; et angularis, quia ipse conjungit. Ipsa cst petra, super quam vir sapiens ædificaus domum suam, contra omnes bujus saeculi tentationes tutissimus perseverat: Dec pluvia irruente labitur, nec flumine inundante subver rtitur, nec ventis dantibus commovetur. Ipse est et pax nostra, qui fecit utraque unum: iu ipso euim neque circumcisio quidquam valet, neque præputiun, sed nova creatura. Ili enim duo tanquam parietes ex diverso venieutes, longe ab invicem fuerant, donec ad illum, tauquam ad angulum ducti, cti im in illo sibimet copulati sunt.","t":"When the good works that believers do from their temporal and earthly substance are laid up in heavenly treasuries, faith sees it, which has the eye of piety in the heart. So also, when it has looked with the eye of the flesh at these buildings put up to gather religious assemblies, it praises inwardly what it sees outwardly, and receives by visible light what it may rejoice at in invisible truth. For faith is not busy looking at how beautiful the members of this dwelling are, but at the great beauty of the inner man from which these works of love proceed. So the Lord will repay his faithful, who do these things so piously, so cheerfully, so devoutly, by setting them too in the construction of his own building, to which living stones run, formed by faith, made solid by hope, joined by love. There that wise architect the apostle laid as foundation Christ Jesus, himself the chief cornerstone, as Peter too recalls from the prophetic Scripture, rejected indeed by men, but chosen and honoured by God. By clinging to him we are at peace; by resting on him we are made firm. For he is at once the foundation stone, because he rules us, and the cornerstone, because he joins us. He is the rock on which the wise man, building his house, stands firm most safely against all the temptations of this world: it does not slip when the rain falls, it is not overturned when the river floods, it is not shaken when the winds blow. He is also our peace, who made both one: for in him neither circumcision avails anything, nor uncircumcision, but a new creation. For these two, like walls coming from different sides, had been far from each other, until, brought to him as to the corner, they were joined to each other in him.","f":"Augustine, <i>Serm.</i> 337.1 (PL 38:1431; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/337-1)."},"augustine-sermones/337.2":{"o":"Itaque sicut boc ædificium visibile factum est uobis corporaliter congregaudis; iLi iliud ædificium, quod nos ipsi sumus, Deo spiritualiter habitaturo construitur. Templum enim Dei sanctum est, inquit Apostolus, quod estis vos. Sicut hoc terrenis molibus construimus, sic illud bene compositis moribus eri. gamus. Hoc euim nunc visitantibus nobis, illud in fine sæculi Domino venicnte dedicabitur, quando corruptibile hocnostrum induet incorruptionem, et mortale hoc nostrum induet immortalitatem: quia corpus humilitatis nostræ conformabit corpori gloriæ suae. Videte enim quid dicat in Psalmo dedicationis: Convertisti luctum meum in gaudium mihi; conscidisti saccum menm et accinxisti me lætitia: ut cantet tibi gloria mea, et non compungar. Cum euim ædificamur, gemit ei humilitas nostra; cum autem dedicabimur, cantabit, ei gloria nostra: quia in ædificatione Labor est, in dedicatione laetitia. Dum caeduntur de montibus lapides, et ligna de silvis, dum formantur, dolantur, coaptantur; labor et cura est: cum autem perfecti ædificii dedicatio celebratur,gaudium et sccuritas laboribus curisque succedunt. Sic etiam aedilicatio spiritualis, cujus habitator Deus, non ad tempus, sed in æternum erit; dum ex infideli vita homines segregantur ad fidem, dum quidquid in eis non honum atque perversum cst, amputatur it cæditur, dum fiunt apte, pacificæ piæque juncturæ; quantae tentationes timontur, quantae tribulationes sustinentur? Cum vero advenerit dies dedicationis domus aeternas. cum dicetur nobis, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi; quae illa cxsultatio, quæ securi tas erit? Cantabit claritas, nec compungetur infirmitas. Cum ostendet se ipsum nobis qui nos dilexit, et tradidit se ipsum pro nobis; et qui apparuit hom inibus qnod est factus in malrc, apparebit eis Deus factor quod erat in Patre: cum ingredietur perfectam ii ornatam, unitate stabilitam, immortalitate vestitam æternus ipse habitator domum suam; implebit omnia, fulgebit in omnibus, ut sit Deus omnia in omnibus.","t":"So, just as this visible building was made for gathering us bodily, so that building which we ourselves are is being constructed for God to dwell in spiritually. “For the temple of God is holy,” says the apostle, “which you are.” As we construct this one with earthly masses, so let us raise that one with well-ordered morals. For this one is dedicated now as we visit it; that one will be dedicated at the end of the world when the Lord comes, when this corruptible of ours will put on incorruption, and this mortal of ours will put on immortality: because he will conform the body of our lowliness to the body of his glory. For see what he says in the Psalm of dedication: “You have turned my mourning into joy for me; you have torn my sackcloth and girded me with gladness, that my glory may sing to you, and I may not be pierced.” For while we are being built, our lowliness groans to him; but when we are dedicated, our glory will sing to him: for in the building there is toil, in the dedication gladness. While stones are cut from the mountains and timbers from the woods, while they are shaped, hewn, fitted, there is toil and care: but when the dedication of the completed building is celebrated, joy and security follow the toils and cares. So too the spiritual building, whose inhabitant God will be not for a time but for ever: while people are separated from an unbelieving life to faith, while whatever is not good and is perverse in them is cut off and hewn away, while fitting, peaceable and devout joinings are made, how many temptations are feared, how many tribulations endured? But when the day of the dedication of the eternal house comes, when it will be said to us, “Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world,” what exultation, what security will there be! Glory will sing, and weakness will not be pierced. When he who loved us and gave himself for us shows himself to us; and he who appeared to men as what he was made in his mother will appear to them as God the maker, what he was in the Father: when the eternal inhabitant himself enters his house, perfect and adorned, established in unity, clothed with immortality, he will fill all things, he will shine in all, so that God may be all in all.","f":"Augustine, <i>Serm.</i> 337.2 (PL 38:1431–1432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/337-2)."},"augustine-sermones/337.3":{"o":"Hanc unam visionem petivit a Domino quidam; et ipse quidam, si volumus, nos sumus. Hujus desiderio laboravit in gemitu suo, binc lavit per singulas noctes lectum suum, ct in lacrymis stratum snum rigavit. Propter hanc enim fuerunt ei lacrymæ suæ panis die ac nocte, dum diceretur ei per singulos dies, Ubi est Deus tuus? Ipse quippe ait: Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini per omnes dies vitæ meæ, ut contempler delectationem Domini, et protegar templum ejus. Suis ipsc habitator, ipsi habitatio. Qui enim habitant in domo Dei, ipsi sunt etiam domus Dei: quæ contemplatur delectationem ejus, et protegitur templum ejus, et absconditur in abscondito vultus ejus. Hanc spem tenemus, rem nondum videmus. Si autem quod noR videmus speramus, per patientiam exspectamus, et per paticntiam ædificamur.","t":"This one vision a certain man asked of the Lord; and that certain man, if we will, is we. With desire for it he laboured in his groaning; for it he washed his bed every night, and watered his couch with his tears. For on account of it his tears were his bread day and night, while it was said to him every day, “Where is your God?” For he himself says: “One thing I have asked of the Lord, this I will seek: that I may dwell in the house of the Lord all the days of my life, that I may contemplate the delight of the Lord, and be protected as his temple.” They are themselves the inhabitant, themselves the dwelling. For those who dwell in the house of God are themselves also the house of God: which contemplates his delight, and is protected as his temple, and is hidden in the hiding place of his face. We hold this hope; we do not yet see the reality. “But if we hope for what we do not see, we wait for it with patience,” and with patience we are built.","f":"Augustine, <i>Serm.</i> 337.3 (PL 38:1432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/337-3)."},"augustine-sermones/337.4":{"o":"Eia ergo, fratres, si resurrexistis cum Cha isto, quæ sursum sunt querite, ubi Christus est in dextera Dei sedens: quæ sursum sunt sapite, non quæ super terram. Idco enim et Christus fundamentum nostrum ibi positus est, ut sur- Mun versus ædificemur. Sicut enim terrenis molibus construendis, quarum gravia corpora non utique nisi ad hina dcvergunt, in iino ponitur fundamentum: sic nobis e contrario sursum est positus lapis ille fundamentalis, ut sursum nos rapiat eliam pondere charitatis. Alacriter ergo cum timore et tremore vestram ipsorum salutem operamini. Deus eniM est qui operatur in vobis velle et operari pro bona voluntate. Omnia facite sine murmuratione. Et tanquam lapides viii coædificamini in templum Dei: ct tanquam ligna imputribilia de vobisipsis facite domum Dei. Conquadramini, colamini, in laboribus, in necessitatibus, in vigiliis, in ncgotiis, ad omne opus bonum paramini: ut in æterna vita velut compage societatis Angelorum requiescere mereamini.","t":"Come then, brothers: “if you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God: set your minds on the things that are above, not on those that are on the earth.” For this reason Christ too, our foundation, has been placed there, so that we may be built upwards. For just as in building earthly masses, whose heavy bodies certainly incline only downwards, the foundation is laid at the bottom: so for us, on the contrary, that foundation stone has been placed above, so that it may draw us upwards by the weight of love. So “with eagerness, with fear and trembling, work out your own salvation. For it is God who works in you to will and to work according to his good will. Do all things without murmuring.” And as living stones be built together into the temple of God; and as timbers that do not rot, make of yourselves a house of God. Be squared, be smoothed, in labours, in necessities, in vigils, in tasks; be made ready for every good work: so that in eternal life you may deserve to rest as in the framework of the fellowship of the angels.","f":"Augustine, <i>Serm.</i> 337.4 (PL 38:1432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/337-4)."},"augustine-sermones/337.5":{"o":"Iste enim locus temporaliter ædificatus est, nec in aLternum durabit: sicut et ipsa nostra corpora, propter quorum necessitatem per opera misericordix factus est, non sunt utique sempiterna, sed temporalia atque mortalia. Habitationem autem habemus ex Dec, domum non manufactam, æternam in cælis: ubi et ipsa nostra corpora conversione resurrectionis caelestia et sempiterua futura sunt. Et nune quamvis nondum per speciem, sicut erit facie ad faciem, tamen per fidem habitat in nubis Dens: et ei sic habitanti habitaculum pel. bona opera efficimur; quæ opera æterna non sunt, sed ad æternam vitam perducunt. Ex quibus est et hoc opus, quo ista basilica fabricata est: non enim tales fabricas ibi opcrabimur. Nullus ibi locus ruiturus ædificatur, quo nullus habitator moriturus ingreditur. Nunc tamen sit bonum temporale opus vestrum, ut æterna sit merces vestra. Nunc, inquam, fidei et spei domum spirituali dile ctione construite in omni opere bono, quod tunc non erit; quia indigentia nulla erit. Fundamenta ergo in cordibus vestris apostolica et prophetica monita jacite, humilitatem vestram sicut pavimentum sine offensione prosternite; salutarem in vestro corde doctrinam orationibus et sermonibus tanquam firmisparictibus communite, divinis eos testimoniis tanquam luminaribus illustrate, infirmos sicut columnæ sufferte, inopes sicut tecta protegite: ut Dominus Deus noster pro temporalibus bonis æterna restituat, ct. vos in æteruum perfectos dedicatosque possideat.","t":"For this place has been built for a time, and will not last for ever: just as our bodies too, for whose needs it was made through works of mercy, are certainly not everlasting, but temporal and mortal. But “we have a dwelling from God, a house not made with hands, eternal in the heavens”: where our very bodies too, by the change of the resurrection, will be heavenly and everlasting. And now, although not yet by sight, as it will be face to face, yet God dwells in us by faith; and for him so dwelling we are made a dwelling through good works; which works are not eternal, but lead to eternal life. Among them is this work too, by which this basilica has been built: for we shall not carry out such buildings there. No place that will fall is built there, where no inhabitant who will die enters. Now, however, let your work be a good temporal one, so that your reward may be eternal. Now, I say, build the house of faith and hope with spiritual love in every good work, which will not exist then, because there will be no need. So lay the apostolic and prophetic admonitions as foundations in your hearts; spread your humility like a pavement without stumbling; fortify the saving teaching in your heart with prayers and sermons as with firm walls; light them up with the divine testimonies as with lamps; support the weak like columns; protect the needy like roofs: so that the Lord our God may give back eternal things for temporal goods, and possess you for ever, perfected and dedicated.","f":"Augustine, <i>Serm.</i> 337.5 (PL 38:1432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/337-5)."},"augustine-sermones/338.1":{"o":"Quando bona opera, etiam quæ propter Dcum fiunt, bominibus ostenduntur, cum ca faciunt boni et religiosi, non laudes humanae expetuntur, sed imitanda proponuntur. Duplex est cnim miser icordia, quæ fit in bono opere, corporalis et spiritualis. Esurientibus, sitientibus, nudis, pcregrinis corporali misericordia subvenitur: cadem tamen ipsa cum ostenduntur, et ad imitationem cæteros provocant, etinm spiritus mentesque pascuntur. Alius pascitur opere bono, alius exemplo bono: ambo enim csuriunt. Ille vult accipcre uude alatur, ille vult videre quod imitetur. Monet nos de hac vei itate etiam sancii Evangelii lectio, quæ modo recitata est. Christianis enim dicitur in Deum eredentibus, bene operantibus, spem vitæ æternæ pro bonis operibus exspectantibus, Vos estis lumen mundi. Et universæ ubique diffusæ Ecclesiæ dicitur, Non potest civitas abscondi supra montem constituta. Erit, inquit, in novissimis temporibus manifestus mons domus Domini, paratus in cacumine montium. Ipse est mons, qui ex parvo lapide crevit, et totum orbem crescendo implevit. In illo aedificatur Ecclesia, quæ abscondi non potest.","t":"When good works, even those done for God's sake, are shown to men, when good and devout people do them, human praise is not being sought, but they are set forth to be imitated. For the mercy done in a good work is twofold, bodily and spiritual. The hungry, the thirsty, the naked, strangers are helped by bodily mercy; yet when these same works are shown and stir others to imitation, spirits and minds too are fed. One is fed by a good work, another by a good example: for both are hungry. The one wants to receive something to be nourished by, the other wants to see something to imitate. The reading of the holy gospel which has just been read also reminds us of this truth. For it is said to Christians who believe in God, who do good, who await the hope of eternal life for good works: “You are the light of the world.” And it is said to the universal church spread everywhere: “A city set on a mountain cannot be hidden.” “There will be,” he says, “in the last times the mountain of the house of the Lord made manifest, prepared on the top of the mountains.” That is the mountain which grew from a small stone and, by growing, filled the whole world. On it is built the church, which cannot be hidden.","f":"Augustine, <i>Serm.</i> 338.1 (PL 38:1432; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/338-1)."},"augustine-sermones/338.2":{"o":"Neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. Bene occurrit lectio, quando candelabra dedicantur, ut sit qui opcratur lucerna posita in candelabro. Lucerna est enim horno qui bene operatur. Quod est autem candelabrum? Mihi autcm absit gloriari, nisi in cruce Domini nostri Jesu Christi. Qui ergo secundum Christum facit, et propter Christum facit, ut non gloriclur nisi in Christo, candelabrum est. Luccat omnibus, videant quod imitentur: non sint pigri, non aridi: prosit quod vident; non sint oculis videntes, et cordibus cæci.","t":"“Nor do they light a lamp and put it under a bushel, but on a lampstand, so that it may give light to all who are in the house.” The reading comes fittingly when lampstands are being dedicated, so that whoever works may be a lamp set on a lampstand. For the man who does good is a lamp. But what is the lampstand? “But far be it from me to boast, except in the cross of our Lord Jesus Christ.” So whoever acts according to Christ, and acts for Christ's sake, so as to boast only in Christ, is a lampstand. Let him give light to all; let them see what they may imitate: let them not be lazy, not dry; let what they see profit them; let them not be seeing with their eyes and blind in their hearts.","f":"Augustine, <i>Serm.</i> 338.2 (PL 38:1432–1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/338-2)."},"augustine-sermones/338.3":{"o":"Sed ne forte occurrat alicui, quod Dominus bona opera velul jubet abscondi, ubi dicit, Cavete facere justitiam vestram coram hominibus, ut videamini ab eis; alioquin mercedem non habebitis upud Patrem vestrum qui in cœlis est: debet quæstio ista dissolvi, ut noverimus quemadmodum Domino obtemperemus, nec obtemperare illi non possimus, cum eum contra jubere audirnus Hac dicit, Luceant opera vestra coram hominibus, ut videant bona facta vestra: hac dicit, Cavete facere justitiam vestram coram hominibus, ut videamini ab cis. Vultis nossc quam sit ista quæstio dissolvcuda, et nisi dissolvatur, moleste erit, si remaneat insoluta? Quidam homines faciunt bene, cl timent videri; ct omni studio, quantum possunt, cooperiunt bona opera sua. Captant quando neminem videant: tunc aliquid porrigunt, timentes ne offundant in illud præruptum ubi dictum est, Cavete facere justitiam vestram coram hominibus, ut videamini ab eis. Non autem Dominus jussit bona opera abscondi, sed in bonis operibus laudem humanam non cogitare. Denique cum dixit, Cavete facere justitiam vestram coram hominibus: ubi finivit? Ut videamini ab cis. Ut ideo faciam, ut videantur ab hominibus; hunc fructum boni operis quærant, hunc ferant: nihil aliud exspectent, nihil superioris et caelestis commodi concupiscant. Sed si ideo solum faciat, ut laudetur: hoc probibuit Dominus. Cavete facere. Quomodo? Ut videamini ab eis. Cavete bunc habere fructum, visionem hominium.","t":"But lest it occur to someone that the Lord seems to command good works to be hidden, where he says, “Beware of doing your righteousness before men, to be seen by them; otherwise you will have no reward with your Father who is in heaven”: this question ought to be resolved, so that we may know how to obey the Lord and not be unable to obey him when we hear him command the opposite. Here he says, “Let your works shine before men, that they may see your good deeds”; there he says, “Beware of doing your righteousness before men, to be seen by them.” Do you want to know how this question is to be resolved, which, unless it is resolved, would be troublesome if it remained unresolved? Some people do good and are afraid of being seen; and with all care, as far as they can, they cover their good works. They watch for when they see no one: then they hand something out, fearing to fall over that precipice where it was said, “Beware of doing your righteousness before men, to be seen by them.” But the Lord did not command good works to be hidden, but that in good works we should not think of human praise. Indeed, when he said, “Beware of doing your righteousness before men,” where did he end? “To be seen by them.” That is, that I should act for this reason, that they may be seen by men; let them seek this fruit of a good work, let them carry this off: let them expect nothing else, desire nothing of a higher and heavenly benefit. But if one acts only in order to be praised, this the Lord forbade. “Beware of doing.” How? “To be seen by them.” Beware of having this as your fruit: being seen by men.","f":"Augustine, <i>Serm.</i> 338.3 (PL 38:1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/338-3)."},"augustine-sermones/338.4":{"o":"Jubet autem videri opera nostra, et dicit, Nemo accendit lucernam, et ponit eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. Et, Sic luceant opera vestra coram hominibus, ut videant, inquit, bona facta vestra. Et non ibi remansit: sed, glorificent, subjunxit, Patrem vestrum, qui in cœlis eat. Aliud est in bono opere quærere laudem tuam, aliud est in bono opere quærere laudem Dei. Quando quæris laudem tuam, in visione hominum remansisti: quando quæris laudem Dei, aeternam gloriam acquisisti. Sic ergo faciamus, ut non videamur ab hominibus, hoc est, sic faciamus, ut visionein hominum pro mercede non quæramus: sed sic faciamus, ut a videntibus et imitantibus gloriam Dei quaeramus et cognoscamus quod si nos tales Mon faceret, nihil essemus.","t":"But he commands our works to be seen, and says, “No one lights a lamp and puts it under a bushel, but on a lampstand, so that it may give light to all who are in the house.” And, “So let your works shine before men, that they may see,” he says, “your good deeds.” And he did not stop there, but added, “and glorify your Father who is in heaven.” It is one thing in a good work to seek your own praise, another in a good work to seek the praise of God. When you seek your own praise, you have stopped at being seen by men; when you seek the praise of God, you have gained eternal glory. Let us act, then, in such a way that we are not seen by men; that is, let us act in such a way that we do not seek being seen by men as our reward: but let us act in such a way that we seek the glory of God from those who see and imitate, and recognize that if he did not make us such, we would be nothing.","f":"Augustine, <i>Serm.</i> 338.4 (PL 38:1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/338-4)."},"augustine-sermones/339.1":{"o":"Hodiernus dies iste, fratres, admonet me attentius cogitare sarcinam meam. De cujus pondere etiamsi mihi dies noctesque cogitandum sit, nescio quo tamen modo anniversarius iste dies impingit eam sensibus meis, ut ab ca cogitanda omnino dissimulare non possim. Et quanto anni accedunt, uno decedunt, nosque propinquiores faciunt diei ultimo, utique quandoque sine dubitatione venturo; tanto mihi est acrior cogitatio, ct stimulus plenior, qualeia Domino Deo nostro rationem possim reddere pro vobis. Hoc enim interest inter unumquemque vestrum et nos, quod vos pene de vobis solis reddituri estis ra - tionem, nos autem et de nobis et de omnibus vobis. Ideo major est sarcina: sed bene portata majorem comparat gloriam; infideliter autem gesta ad immanissimam praecipitat paenam. Quid ergo milii hodie maxime faciendum, nisi ut commendem vobis pcriculum meum, ut sitis gaudium meum? Periculum antem meum est, si attendam quomodo laudatis, et dissimulem quomodo vivatis. Ille autem novit, sub cujus oculis loquor, imo sub cnjus oculis cogito, non me tam delectari laudibus popularibus, quam stimulari et anai quomodo vivant qui me laudant. Laudari alltem a malo viventibus nolo, abhorreo, dctestor: dolori milii est, non voluptati. Laudari autem a bcne viventibus, si dicam nob, mentior: si dicam volo, timeo ne sim inanitatis appetentior quam soliditatis. Ergo quid dicam? Nec plene volo, nec plene nolo. Non plcuc volo, nc in laude humana pericliter: non plene nolo, ne ingrati sint quibus prædico.","t":"This day, brothers, reminds me to think more attentively about my burden. Even if I must think about its weight day and night, yet somehow this anniversary day presses it upon my senses so that I cannot at all avoid thinking about it. And the more the years go by, or rather go away, and bring us nearer to the last day, which will certainly come some time without doubt, the sharper is my thought and the fuller the goad, as to how I can render an account for you to the Lord our God. For this is the difference between each one of you and us: that you will render an account almost of yourselves alone, but we both of ourselves and of all of you. That is why the burden is greater: but carried well it wins greater glory; managed unfaithfully, it hurls one into most terrible punishment. What then must I chiefly do today, except commend my danger to you, so that you may be my joy? And my danger is if I attend to how you praise and ignore how you live. But he knows, under whose eyes I speak, or rather under whose eyes I think, that I am not so much delighted by popular praise as goaded and troubled about how those who praise me live. To be praised by those who live badly I do not want; I abhor it, I detest it: it is a grief to me, not a pleasure. But to be praised by those who live well: if I say I do not want it, I lie; if I say I want it, I fear I may be more eager for emptiness than for solidity. So what shall I say? I neither fully want it nor fully do not want it. I do not fully want it, lest I be endangered in human praise; I do not fully refuse it, lest those to whom I preach be ungrateful.","f":"Augustine, <i>Serm.</i> 339.1 (PL 38:1433; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/339-1)."},"augustine-sermones/339.2":{"o":"Sarcina autem mea est, quam modo audistis, cum Ezcchiel propheta legeretur. Parum est enim quia dies ipse admonet nos camdem sarcinam cogitare: insuper etiam talis lectio recitata est, quæ nobis incutiat magnum timorem, ut quid portemus cogitemus; quia nisi nobiscum qui imposuit portet, deficimus. Ecce audistis: Terra, inquit, super quam induxero gladium, et posuerit sibi exploratorem, qui videat gladium supervenientem, et dicat ei denuntiet: si veniente autem gladio taceat ille explorator, et superveniens gladius super peccatorem, occidat; peccator quidem pro sua iniquitate morietur, sanguinem antem ejus de manu exploraloris inquiram. Si autem viderit gladium supervenientem, el tuba cecinerit, et annuntiaverit, et ille cui annuntiat non observaverit; ille quidem in sua iniquitate moratur, explorator autem animam suam liberavit. Et tu, fili hominis, exploratorem posui te filiis Israel. Exposuit quid dixerit gladium, exposuit quid dixerit exploratorem, exposuit quam dixerit mortem. Non nos permisit in obscurilale lectionis excusare negligentiam nostram. Posui te ergo, inquit, exploratorem. Si dixero peccatori, Morte morieris, et tu tacueris, et ille in peccato suo mortuus fuerit; ille quidem in peccato suo morietur digne et juste, sanguinem autem ejus de manu tua requiram. Si autem tu dixeris peccatori, Morte morieris, et ille se non observaverit; ille in iniquitate sua morictur, tu vero animam tuam liberasti.","t":"My burden is the one you heard just now, when the prophet Ezekiel was read. For it is not enough that the day itself reminds us to think about that same burden: on top of that such a reading was recited as to strike great fear into us, so that we think what we are carrying; because unless the one who laid it on us carries it with us, we fail. See, you heard: “The land,” he says, “on which I bring the sword, and it sets a watchman for itself, to see the sword coming and announce it; but if, when the sword comes, that watchman keeps silent, and the sword comes upon the sinner and kills him, the sinner indeed will die for his iniquity, but his blood I will require from the hand of the watchman. But if he sees the sword coming, and sounds the trumpet, and announces it, and the one to whom he announces it does not take heed, that man indeed dies in his iniquity, but the watchman has freed his soul. And you, son of man, I have set you as watchman for the sons of Israel.” He explained what he called the sword, he explained what he called the watchman, he explained what death he meant. He did not allow us to excuse our negligence by the obscurity of the reading. “I have set you,” then, he says, “as watchman. If I say to the sinner, You shall surely die, and you keep silent, and he dies in his sin, he indeed will die in his sin deservedly and justly, but his blood I will require from your hand. But if you say to the sinner, You shall surely die, and he does not take heed, he will die in his iniquity, but you have freed your soul.”","f":"Augustine, <i>Serm.</i> 339.2 (PL 38:1433–1434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/339-2)."},"augustine-sermones/339.3":{"o":"Relevate ergo, fratres, relevate sarcinam meam, et portate mecum. Bene vivite. Natalis Domini imminet, pascendos habemus compaupcres nostros, ct cum eis communicanda est humanitas. Vobis autem fercula mea verba ista sunt: pascere omnes pane tractabili et visibili non sufficio. Inde pasco, unde pascor. Minister sum, paterfamilias non suni. Inde vobis appono, unde et ego vivo. De thesauro domiuico, de epulis illius patrisfamilias, qui propter nos pauper factus est, cum dives esset, ut ejus paupertate nos ditaremur. Si panem vobis poncrem, fracto pane singula frusta ablaturi cratis: etsi ego multum ponerem, perparum ad singulos perveniret. Modo autem quod dico, et omnes totum habent, et singuli quique totum habent. NUmquid enim verbi mei inter vos syllabas divisistis? Numquid ipsius producti sermonis singula verba abstulistis? Unusquisque vestrum totum audivit: sed videat quomodo audivit; quia erogator sum, non exactor.","t":"Lighten, then, brothers, lighten my burden and carry it with me. Live well. The Lord's birthday is at hand; we have our fellow poor to feed, and kindness must be shared with them. But to you these words of mine are my dishes: I am not able to feed all with bread that can be handled and seen. I feed you from what I am fed. I am a servant, I am not the householder. I set before you from what I too live on: from the Lord's treasury, from the banquet of that householder who for our sake became poor, though he was rich, that by his poverty we might be made rich. If I set bread before you, when the bread was broken you would each carry off single pieces: even if I set out much, very little would come to each. But now, what I say, all have the whole, and each single one has the whole. Have you divided the syllables of my word among you? Have you each carried off single words of this long sermon? Each of you has heard the whole: but let him see how he has heard; because I am a dispenser, not a collector.","f":"Augustine, <i>Serm.</i> 339.3 (PL 38:1434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/339-3)."},"augustine-sermones/339.4":{"o":"Si non erogem, et pecuniam servem, terret me Evangelium. Possem enim dicere: Quid mihi est tædio esse hominibus, dicere iniquis, Inique agere nolite, sic agite, sic agere desistite? Quid mihi est oneri esse hominibus? Accepi quomodo vivam, quomodo jussus sum, quomodo præceptus sum, assignem quomodo accepi: de aliis me reddere rationem quo milii? Evangelium me terret. Nam ad istam securitatem otiosissimam nemo me vinceret. Nihil est melius, ini it dulcius, quam divinum scrutari, nullo strepente, thesaurum: dulce est, bonum est. Prædicare, arguere, corripere, ædificare, pro unoquoque satagerc magnum onus, magnum pondus, magnus labor. Quis non refugiat istum laborem? Sed terret Evangelium. Processit quidam servus, et ait domino suo: Sciebam te hominem molestum, metere ubi non seminasti; servavi pecuniam tuam, nolui eam erogare, tolle quod tuum est. Si aliquid minus est, indica; si integrum est, noli mihi molestus esse. Ait autem ille: Serve nequam, ex orc tuo te condemnabo. Quare hoc? Quia avarum dixisti ine; lucra mca quarc neglexisti? Sed timui dare ne perderem: hoc dicis. Plerumque cnim dicitur: Quid corripis? Perit ad illum quod dicis, non te audit. Et ego, inquit ille, nolui dare, ne perderem pecuniam tuam. Ego venicus cum usuris exigerem. Erogatorem, inquit, posueram te, non exactorem. Tu exerceres erogationem, mihi rclinqucres exactionem. Hoc ergo timens unusquisque, vidcat quomodo accipiat. Si ego erogans timeo, qui accipit securus esse dcbet?","t":"If I do not dispense, and keep the money, the gospel terrifies me. For I could say: “What need have I to be a nuisance to people, to say to the wicked, Do not act wickedly; act thus; stop acting thus? What need have I to be a burden to people? I have received how I am to live, as I was commanded, as I was instructed; let me hand back as I received: why should I render an account for others?” The gospel terrifies me. For in that most leisured security no one would outdo me. There is nothing better, nothing sweeter, than to search the divine treasure with no one making a noise: it is sweet, it is good. To preach, to reprove, to rebuke, to build up, to be busy for each one: a great load, a great weight, a great labour. Who would not flee this labour? But the gospel terrifies me. A certain servant came forward and said to his master: “I knew you were a hard man, reaping where you did not sow; I kept your money, I did not want to pay it out; take what is yours. If anything is missing, point it out; if it is complete, do not be hard on me.” But he said: “Wicked servant, out of your own mouth I will condemn you.” Why this? Because you called me greedy; why did you neglect my gains? “But I was afraid to give, lest I lose”: this is what you say. For it is often said: “Why do you rebuke? What you say is lost on him; he does not listen to you.” “And I,” says that servant, “did not want to give, lest I lose your money.” “I, coming, would have demanded it with interest. I had made you,” he says, “a dispenser, not a collector. You should have carried out the dispensing and left the collecting to me.” Fearing this, then, let each one see how he receives. If I who dispense am afraid, ought the one who receives to be secure?","f":"Augustine, <i>Serm.</i> 339.4 (PL 38:1434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/339-4)."},"augustine-sermones/339.5":{"o":"Hæc cst ergo erogatio mea. Qui malus fuit hcri, bonus sit hodie. Malus fuit heri, et non est mortuus. Si mortuus esset, et malus esset, isset unde non redisset. Malus fuit heri, vivit hodie: prosit illi quod vivit, non male vivat. Quare ergo dici hesterno hodiernum vult addere malum? Longam vitam vis habere; bonam non vis? Quis longum, ferat malum vel prandium? Usque adeo cæcitas mentis occalluit, usque adeo surdus est homo interior, ut omnia bona velit habere præter seipsum? Vis habere villam? Nego te habere velle malam villam. Uxorem vis habere? Non vis nisi bonam: domum nonnisi bonam. Quid curram per singula? Caligam non vis habere malam, et vis habere vitam malam? Quasi plus tibi noccat mala caliga, quam vita mala. Cum tibi caliga mala et constricta nocuerit, sedes, discalceas te, abjicis, aut corrigis, aut mutas, ne digitum lædas; et calceas te. Mala vita est, qua animam perdis. Sed plane hoc video unde fallaris. Caliga nocens dulorem facit, vita nocens voluptatem: illud nocet, illud libet. Sed quod ad tempus libet, postea pejus dolet. Quod autem ad tempus salubriter dolet, postea infinita voluptate et abundanti gaudio lætificat; secundum illud quod scriptum est, Qui seminant in lacrymis, in gaudio metent; et illud, Beati qui lugent, quoniam ipsi consolabuntur.","t":"This, then, is my dispensing. Whoever was bad yesterday, let him be good today. He was bad yesterday, and he did not die. If he had died while bad, he would have gone where he would not have come back from. He was bad yesterday; he is alive today: let the fact that he lives profit him; let him not live badly. Why then does he want to add today's evil to yesterday's? You want to have a long life; do you not want a good one? Who would put up with even a long bad meal? Has the blindness of the mind grown so callous, is the inner man so deaf, that he wants to have all things good except himself? You want to have an estate? I deny that you want to have a bad estate. You want to have a wife? You want only a good one; a house, only a good one. Why should I run through them one by one? You do not want to have a bad boot, and you want to have a bad life? As if a bad boot harmed you more than a bad life. When a bad, tight boot has hurt you, you sit down, take it off, throw it away, or repair it, or change it, so as not to hurt your toe; and you put a shoe on. A bad life is the one by which you lose your soul. But I see plainly where you are deceived. A harmful boot causes pain, a harmful life pleasure: the one hurts, the other pleases. But what pleases for a time afterwards hurts worse. But what hurts for a time to our health afterwards gladdens with endless pleasure and abundant joy; according to what is written, “Those who sow in tears will reap in joy”; and that, “Blessed are those who mourn, for they will be comforted.”","f":"Augustine, <i>Serm.</i> 339.5 (PL 38:1434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/339-5)."},"augustine-sermones/339.6":{"o":"Hæc ergo diligentius attendentes, co. gitemus illud quod de luxuria ac voluptate scriptum est: Ad tempus, inquit, indulcat fauces, postea felle amarior invenitur. Et quia vita nostra ill hoe sæculo quasi via esse cognoscitur, oportet nobis de labore ad requicm pervenire, quam de requie ad laborem: et melius est nobis in via brevi tempore laborare, ut postea in patria possimus ad æternum gaudium feliciter pervenire; praestante Domino nostro Jesu Christo, qui cum Patrc, etc.","t":"Attending to these things more carefully, then, let us think on what is written about luxury and pleasure: “For a time,” it says, “it sweetens the throat, but afterwards it is found more bitter than gall.” And since our life in this world is known to be like a road, we ought rather to come from toil to rest than from rest to toil: and it is better for us to toil for a short time on the road, so that afterwards in the homeland we may happily come to eternal joy; by the gift of our Lord Jesus Christ, who with the Father, etc.","f":"Augustine, <i>Serm.</i> 339.6 (PL 38:1434; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/339-6)."},"augustine-sermones/34.1":{"o":"Admoniti sumus cantare Domino canticum novum. Homo novus novit canticum novum. Canticum, res est hilaritatis; et si diligentius consideremus, res est amoris. Qui ergo novit novam vitam amare, novit canticum novum cantare. Quæ sit ergo vita nova, commonendi sumus propter canticum novum. Ad unum enim regnum pertinent omnia: homo novus, canticum novum, Testamentum novum. Ergo homo novus, et cantabit canticum novum, et pertinebit ad Testamentum novum. Nemo est qui non amet: sed quæritur quid amet. Non ergo admonemur, ut non amemus: sed ut eligamus quid amemus. Sed quid eligimus, nisi prius eligamur? Quia nec diligimus, nisi prius diligamur. Joannem apostolum audite. Ille est apostolus, qui super pectus Domini discumbebat, et in eo convivio cœlestia secreta bibebat. Ex illo potu, et ex illa felici ebrietate ructavit, In principio erat Verbum. Humilitas excelsa, et ebrietas sobria! Ille ergo magnus ructator, hoc est prædicator, inter caetera quae bibit de Dominico pectore, etiam hoc dixit: Nos diligimus, quia ipse prior dilexit nos ( I Joan. iv, 10). Multum enim dederat homini, quandoquidem de Deo loquebatur, dicendo, Nos diligimus. Qui? quem? Homines Deum, mortales immortalem, peccatores justum, fragiles immobilem, factura fabrum. Nos dileximus: et hoc unde nobis? Quia ipse prior dilexit nos. Quære unde homini diligere Deum: nec invenies omnino, nisi quia prior illum dilexit Deus. Dedit se ipsum quem dileximus: dedit unde diligeremus. Quid enim dedit, unde diligeremus, apertius audite per apostolum Paulum: Charitas, inquit, Dei diffusa est in cordibus nostris. Unde? num forte a nobis? Non. Ergo unde? Per Spiritum sanctum qui datus est nobis.","t":"We have been urged to sing to the Lord a new song. The new man knows the new song. A song is a thing of cheerfulness, and, if we consider it more carefully, a thing of love. Whoever, then, knows how to love the new life knows how to sing the new song. So we must be reminded what the new life is, for the sake of the new song. For all these belong to one kingdom: the new man, the new song, the New Testament. So the new man will both sing the new song and belong to the New Testament. There is no one who does not love; but the question is what he loves. We are not urged, then, not to love, but to choose what we love. But how do we choose, unless we are first chosen? For we do not love unless we are first loved. Hear the apostle John. He is the apostle who reclined on the Lord’s breast and at that supper drank in heavenly secrets. From that drink and from that happy drunkenness he belched forth, “In the beginning was the Word.” Lofty humility and sober drunkenness! That great belcher-forth, then, that is, preacher, among the other things he drank from the Lord’s breast, also said this: “We love, because he first loved us.” He had granted much to man, since he was speaking of God, in saying, “We love.” Who? Whom? Men God, mortals the immortal, sinners the just, the frail the unchangeable, the works their maker. “We have loved”: and where do we get this from? “Because he first loved us.” Ask how man comes to love God, and you will find nothing at all except that God first loved him. He gave himself, whom we have loved; he gave the means by which we might love. Hear more plainly through the apostle Paul what he gave so that we might love: “The love of God,” he says, “is poured out in our hearts.” From where? From ourselves, perhaps? No. From where, then? “Through the Holy Spirit, who has been given to us.”","f":"Augustine, <i>Serm.</i> 34.1 (PL 38:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-1)."},"augustine-sermones/34.3":{"o":"Habentes ergo tantam fiduciam, amemus Deum de Deo: imo quia Spiritus sanctus Deus est, amemus Deum de Deo. Quid enim plus dicam; amemus Deum de Deo? Certe quia dixi, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis; ideo est consequens ut quia Spiritus sanctus Deus est, nec diligere possumus Deum, nisi per Spiritum sanctum, amemus Deum de Deo. Hinc est ergo consequens. Audite apertius ipsum Joannem: Deus charitas est; et qui manet in charitate, in Deo manet, et Deus in illo manet ( I Joan. iv, 8, 16). Parum est dicere, Charitas ex Deo est. Quis nostrum auderet dicere quod dictum est, Deus charitas est? Dixit qui noverat quod habebat. Quid ergo humana imaginatio et volatica cogitatio fingit sibi Deum, et in corde suo fabricat idolum, componens qualem potest cogitare, non qualem meruit invenire? Talis est Deus? Non, sed talis est. Quid lineamenta disponis? quid membra componis? quid staturam placitam formas? quid pulchritudinem corporis imaginaris? Deus charitas est. Quis color est in charitate? quæ lineamenta? quae forma? Nihil horum videmus; et tamen amamus.","t":"Having such great confidence, then, let us love God from God; indeed, since the Holy Spirit is God, let us love God from God. For what more shall I say than, let us love God from God? Certainly, because I said, “The love of God is poured out in our hearts through the Holy Spirit who has been given to us,” it follows that, since the Holy Spirit is God and we cannot love God except through the Holy Spirit, we love God from God. This, then, follows. Hear John himself more plainly: “God is love; and whoever abides in love abides in God, and God abides in him.” It is little to say, “Love is from God.” Which of us would dare to say what was said, “God is love”? He said it who knew what he had. Why then does human imagination and flighty thought fashion a God for itself, and build an idol in its heart, composing such a God as it can think of, not such as it has been found worthy to find? Is God like this? No, but like this. Why do you arrange features? Why do you put together limbs? Why do you shape a pleasing stature? Why do you imagine bodily beauty? God is love. What color is there in love? What features? What shape? We see none of these, and yet we love.","f":"Augustine, <i>Serm.</i> 34.3 (PL 38:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-3)."},"augustine-sermones/34.4":{"o":"Audeo dicere Charitati vestrae: in inferioribus attendamus, quod in superioribus inveniamus. Ipse amor infimus atque terrenus, ipse amor sordidus et flagitiosus, qui corporis pulchritudines consectatur, aliquid nos admonet unde ad superiora et mundiora surgamus. Amat aliquis lascivus et impudicus pulcherrimam feminam: movet quidem corporis pulchritudo, sed intus quæritur amoris vicissitudo. Si enim audiat quod illa oderit eum, nonne omnis ille aestus et impetus circa membra pulchra frigescit, et ab eo quod intenderat quodam modo resilit, avertitur, offenditur, odisse etiam ipse incipit quod amabat? Numquid forma mutata est? Nonne ibi sunt omnia quæ illexerant? Ibi sunt: et tamen ardebat in eo quod videbat, et de corde exigebat quod non videbat. Si vero cognoscat quia vicissim amatur, quomodo vehementius inardescit? Videt illa illum, videt ille illam, amorem nemo videt: et tamen ipse amatur qui non videtur.","t":"I dare to say to your Charity: let us notice in lower things what we may find in higher things. That lowest and earthly love, that sordid and shameful love which pursues the beauty of bodies, reminds us of something by which we may rise to higher and purer things. Some lascivious and unchaste man loves a very beautiful woman. The beauty of her body moves him, to be sure, but what he seeks inwardly is love in return. For if he hears that she hates him, does not all that heat and passion for her beautiful limbs grow cold? Does he not in a way recoil from what he was intent on, turn away, take offense, and even begin to hate what he loved? Has her form changed? Are not all the things there that had attracted him? They are there; and yet he was burning for what he saw, and demanding from her heart what he did not see. But if he learns that he is loved in return, how much more vehemently does he burn! She sees him, he sees her; no one sees love; and yet love itself, which is not seen, is loved.","f":"Augustine, <i>Serm.</i> 34.4 (PL 38:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-4)."},"augustine-sermones/34.5":{"o":"Erigite vos ab ista lutulenta cupiditate, ut maneatis in illuminatissima charitate. Deum non vides; ama, et habes. Quam multa in damnabilibus cupiditatibus amantur, et non habentur; sordide quæruntur, nec tamen continuo possidentur? Numquid hoc est aurum amare, quod aurum habere? Multi amant, et non habent. Numquid hoc est habere latissima et lautissima predia, quod multi amant, et non habent? Numquid hoc est amare honorem, quod habere honorem? Multi sine honore inardescunt habere: quærunt habere, et plerumque ante moriuntur, quam inveniant quod quærebant. Deus nobis de compendio se offert: clamat nobis, Amate me, et habebitis me; quia nec potestis amare me, nisi habueritis me.","t":"Raise yourselves up from that muddy desire, so that you may remain in the most luminous love. You do not see God: love him, and you have him. How many things are loved in damnable desires and are not had; sought basely, and yet not possessed straightaway? Is loving gold the same as having gold? Many love it and do not have it. Is having very broad and very fine estates the same as loving them? Many love them and do not have them. Is loving honor the same as having honor? Many without honor burn to have it; they seek to have it, and often die before they find what they were seeking. God offers himself to us by a short way. He cries to us, “Love me, and you will have me; for you cannot even love me unless you have me.”","f":"Augustine, <i>Serm.</i> 34.5 (PL 38:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-5)."},"augustine-sermones/34.6":{"o":"0 fratres, o filii, o catholica germina, o sancta et superna semina, o in Christo regenerati et desuper nati! audite me; imo per me cantate Domino canticum novum. Ecce, inquis, canto. Cantas, plane cantas. Audio: sed contra linguam testimonium non dicat vita. Cantate vocibus, cantate cordibus, cantate oribus, cantate moribus: Cantate Domino canticum novum. Quæritis quid decantetis de illo quem amatis? Sine dubio de illo quem amas, cantare vis: laudes ejus quæris, quas cantes. Audistis, Cantate Domino canticum novum. Laudes quæritis? Laus ejus in Ecclesia sanctorum. Laus cantandi, est ipse cantator. Laudes vultis dicere Deo? Vos estote quod dicatis. Laus ipsius estis, si bene vivatis. Laus enim ejus non est in synagogis Judæorum, non est in insania Paganorum, non est in erroribus hæreticorum, non est in plausibus theatrorum. Quæritis ubi sit? Vos attendite, vos estote. Laus ejus in Ecclesia sanctorum. Quæris unde gaudeas quando cantas? Lætetur Israel in eo qui fecit eum: et unde lætetur non invenit nisi Deum.","t":"O brothers, O sons, O Catholic offshoots, O holy and heavenly seeds, O you who have been reborn in Christ and born from above! Hear me; or rather, through me, sing to the Lord a new song. “See,” you say, “I am singing.” You are singing; clearly you are singing; I hear it. But let your life not bear witness against your tongue. Sing with your voices, sing with your hearts, sing with your mouths, sing with your lives: “Sing to the Lord a new song.” You ask what you should sing of him whom you love? Without doubt you want to sing of him whom you love; you look for his praises to sing. You have heard: “Sing to the Lord a new song.” You look for praises? “His praise is in the church of the saints.” The praise of the one who is sung is the singer himself. Do you want to sing praises to God? Be what you say. You are his praise, if you live well. For his praise is not in the synagogues of the Jews, not in the madness of the pagans, not in the errors of the heretics, not in the applause of the theaters. You ask where it is? Look to yourselves; be it yourselves. “His praise is in the church of the saints.” You ask what to rejoice in when you sing? “Let Israel rejoice in him who made him”: and he finds nothing to rejoice in but God.","f":"Augustine, <i>Serm.</i> 34.6 (PL 38:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-6)."},"augustine-sermones/34.7":{"o":"Bene, fratres mei, interrogate vos ipsos, cellas interiores discutite: videte, et attendite quid habeatis de charitate, et hoc quod inveneritis augete. Attendite ad talem thesaurum, ut intus divites sitis. Cætera certe quæ magnum habent pretium, cara dicuntur; nec frustra. Aspicite consuetudinem sermonis vestri: carius est illud, quam illud. Quid est, Carius est, nisi, pretiosius est? Si carius dicitur, quidquid pretiosius est; quid carius ipsa charitate, fratres mei? Quod est, putamus, pretium ejus? unde invenitur pretium ejus? Pretium tritici, nummus tuus; pretium fundi, argentum tuum; pretium margaritæ, aurum tuum: pretium charitatis, tu. Quæris ergo unde possideas fundum, gemmam, jumentum: fundum quæris unde emas, et quaeris apud te. Si vis autem habere charitatem, quære te, et inveni te. Quid enim times dare te, ne consumas te? Imo si te non dederis, perdis te. Ipsa charitas per Sapientiam loquitur, et dicit tibi aliquid, unde non expavescas quod dictum est: Da te ipsum. Si quis enim vellet tibi fundum vendere, diceret tibi, Da mihi aurum tuum: et si quis aliud aliquid, Da mihi nummum tuum, da mihi argentum tuum. Audi quid tibi dicat ex ore Sapientiæ charitas: Da mihi, fili, cor tuum. Da mihi, inquit: quid? Fili, cor tuum. Male erat, quando a te erat, quando tibi erat: per nugas enim et amores lascivos perniciososque trahebaris. Tolle inde. Ubi trahis? ubi ponis? Da mihi, inquit, cor tuum. Sit mihi, et non perit tibi. Vide enim, si aliquid voluit dimittere in te, unde ames vel te, qui tibi dicit: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua. Quid remanet de corde tuo, unde diligas te ipsum? quid de anima tua? quid de mente tua? Ex toto, inquit. Totum exigit te, qui fecit te. Sed noli tristis esse, quasi nihil unde gaudeas remaneat in te. Lætetur Israel, non in se, sed in eo qui fecit eum.","t":"Well, my brothers, question yourselves; examine your inner chambers; see and consider how much love you have, and increase what you find. Attend to such a treasure, so that you may be rich within. Other things that have a great price are called dear, and not without reason. Look at your ordinary way of speaking: “This is dearer than that.” What does “dearer” mean, if not “more precious”? If whatever is more precious is called dearer, what is dearer than charity itself, my brothers? What, do we think, is its price? Where is its price to be found? The price of wheat is your coin; the price of an estate, your silver; the price of a pearl, your gold; the price of charity is you. You look for the means to possess an estate, a jewel, a beast of burden; you look for the means to buy an estate, and you look for it among your own resources. But if you want to have charity, look for yourself, and find yourself. Why are you afraid to give yourself, lest you use yourself up? Rather, if you do not give yourself, you lose yourself. Charity itself speaks through Wisdom and tells you something, so that you need not be terrified at what has been said: “Give yourself.” For if someone wanted to sell you an estate, he would say to you, “Give me your gold”; and if someone something else, “Give me your coin, give me your silver.” Hear what charity says to you through the mouth of Wisdom: “Give me, my son, your heart.” “Give me,” it says: what? “My son, your heart.” It was in a bad way when it was with you, when it was your own; for you were being dragged about by trifles and by lascivious and ruinous loves. Take it away from there. Where are you dragging it? Where are you putting it? “Give me,” it says, “your heart.” Let it be mine, and it is not lost to you. For see whether he wished to leave anything in you with which you might love even yourself, he who says to you, “You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind.” What remains of your heart with which to love yourself? What of your soul? What of your mind? “With the whole,” he says. He who made you demands the whole of you. But do not be sad, as though nothing remained in you to rejoice in. “Let Israel rejoice,” not in himself, but “in him who made him.”","f":"Augustine, <i>Serm.</i> 34.7 (PL 38:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-7)."},"augustine-sermones/34.8":{"o":"Respondebis, et dices: Si nihil mihi remansit, unde diligam me: quia ex toto corde, et ex tota anima, et ex tota mente jubeor diligere eum qui fecit me; quomodo secundo præcepto jubeor diligere proximum tanquam me? Hoc est magis unde debes ex toto corde, et ex tota anima, et ex tota mente proximo. Quomodo? Diliges proximum tuum tanquam te ipsum (Matth. XXII, i?, 39). Deum ex toto me: proximum sicut me. Unde me, unde te? Vis audire unde diligas te? Ex hoc diligis te, quia Deum diligis ex toto te. Putas enim Deo proficere, quod diligis Deum? et quia diligis Deum, Deo aliquid accedit? et si tu non diligas, minus habebit? Cum diligis, tu proficis: tu ibi eris, ubi non peris. Sed respondebis, et dices, Quando enim non dilexi me? Prorsus non diligebas te, quando Deum non diligebas, qui fecit te. Sed cum odisses te, putabas quod amares te. Qui enim diligit iniquitatem, odit animam suam.","t":"You will answer and say: “If nothing remains to me with which to love myself, since I am commanded to love him who made me with my whole heart and my whole soul and my whole mind, how am I commanded by the second commandment to love my neighbor as myself?” That is all the more reason why you ought to love God with your whole heart and your whole soul and your whole mind. And your neighbor, how? “You shall love your neighbor as yourself.” God with the whole of me; my neighbor as myself. From what do I love myself, from what do I love you? Do you want to hear from what you love yourself? You love yourself from this, that you love God with the whole of yourself. Do you think it benefits God that you love God? And because you love God, does something accrue to God? And if you do not love him, will he have less? When you love, it is you who benefit: you will be where you do not perish. But you will answer and say, “When did I not love myself?” You certainly did not love yourself when you did not love God, who made you. But when you hated yourself, you thought you loved yourself. “For whoever loves iniquity hates his own soul.”","f":"Augustine, <i>Serm.</i> 34.8 (PL 38:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-8)."},"augustine-sermones/34.9":{"o":"Conversi ad Dominum Deum Patrem omnipotentem puro corde ei, quantum potest parvitas nostra, maximas atque uberes gratias agamus: precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur; inimicum quoque a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, mentem gubernet, spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium suum, Dominum nostrum, qui cum eo vivit et regnat in unitate Spiritus sancti Deus, per omnia sæcula sæculorum. Amen.","t":"Turning to the Lord God, the Father almighty, with a pure heart, let us give him, as far as our littleness is able, the greatest and most abundant thanks, praying with our whole mind to his singular gentleness that in his good pleasure he may deign to hear our prayers; that by his power he may also drive the enemy from our actions and thoughts, multiply our faith, govern our mind, grant us spiritual thoughts, and bring us to his blessedness: through Jesus Christ his Son, our Lord, who with him lives and reigns in the unity of the Holy Spirit, God, for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 34.9 (PL 38:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/34-9)."},"augustine-sermones/340.1":{"o":"Semper quidem me, ex quo humeris mcis ista, dc qua difficilis ratio redditur, sarcina imposita est, honoris mei cura sollicitat: verumtamen multo amplius hujusmodi consideratione permoveor, quando anniversarius ejus dies memoriam pristinam renovans ejus, ita eam mihi ponit ante oculos, ut quod jam antea suscepi, sic teneam, quasi hodie suscepturus accedam. Quid autem isto reformidatur in munere, nisi ne plus nos delectet quod periculosum est in nostro honore, quam quod fructuosum est in vestra salute? Adjuver igitur orationibus vestris, ut suam sarcinam mecum ferre dignetur. Cum oratis, etiam pro vobis oratis. Hæc enim mea sarcina, de qua nunc loquor, quid aliud quam vos estis? Orate mihi vere, sicut oro, ut non sitis graves. Nam Dominus Jesus sarcinam levem nun dicerct, nisi cum portante portaret. Sed et vos sustinete me, ut secundum præceptum apostolicum, invicem onera nostra portemus et sic adimpleamus legem Christi. Qui nobiscum si non portat, succumbimus; si nos non portat, occumbimus. Ubi me terret, quod vobis sum; ibi me consolatur, quod vobiscum sum. Vobis enim sum cpiscopus, vobiscum sum Christianus. Illud est nomen suscepti officii, hoc gratiae; illud periculi est, hoc salutis. Denique tanquam in mari magno illius actionis tempestate jactamur: sed recolentes cujus sanguine redempti fuerimus, velut portum securitatis tranquillitate hujus cogitationis intramus; ct in hoc proprie laborantes officio, in communi requiescimus beneficio. Si ergo plus me delectat, quod vobiscum emptus sum, quam quod vobis præpositus sum; tunc, ut Dominus præcipit, ero abundantius vester servus, ne ingratus sim pretio, quo vester merui esse conservus. Amare quippe debeo Redemptorem: et scio quid Petro dixit, Petre, amas me? Pasce oves meas. Hoc semel, hoc iterum, hoc tertio. Interrogabatur amor, et imponebatur labor: quia ubi major est amor, minor est labor. Quid retribuam Domino pro omnibus quæ retribuit mihi? Si dicam hoc me retribuere, quod pasco oves ejus; etiam hoc facio, noa ego, sed gralia Dei mecum. Ubi ergo retributor inveniar, cum ubique praeveniar? Et famen quia gratis amamus, quia oves pascimus, mercedem quærimus. Quomodo fiet istud? Quomodo convenit, Gratis amo ut pascam; et, Mercedem posco quia pasco? Nullo modo fieret boc, nullo modo merces qurereretur ab eo qui gratis amatur, nisi merces esset ipse qui amatur. Nam si hoc retribuimus pro eo quod nos redemit, quia ejus pascimus oves; pro eo ipso quid retribuemus, quod nos fecit esse pastores? Mali namque pastores, qund a nobis absit, nostra malitia sumus: boni vero, quod ab illo nobis adsit, nisi ejus gratia esse non possumus. Unde et vos, fratres mei, præcipientes rogamus, ne in vacuum gratiam Dei recipiatis. Facite nostrum ministerium fructuosum. Dei agricultura estis. Extrinsecus accipite plantatorem atque rigatorem; intrinsecus vero incrementi datorem. Corripiendi sunt inquieti, pusillanimes consolandi, infirmi suscipiendi, contradicentes redargue. di, insidiantes cavendi, imperiti docendi, desidiosi excitandi, contentiosi cohibendi, superbientes reprimendi, litigantes pacandi, inopes adjuvandi, oppressi liberandi, boni approbandi, mali tolerandi, omnes amandi. In hae tanta, et tam multiplici ac varia rerum diversarum actione, adjuvate nos et orando et obtemperando; ut nos vobis non tam præesse, quam prodesse delectet.","t":"Always, indeed, since this burden, of which a difficult account must be given, was laid on my shoulders, concern for my office has troubled me: yet I am moved much more deeply by such reflection when its anniversary day, renewing the memory of the beginning, sets it before my eyes so that I hold what I took up long ago as though I were coming to take it up today. And what is feared in this office except that what is dangerous in our office may delight us more than what is fruitful in your salvation? So may I be helped by your prayers, that he may deign to carry his burden with me. When you pray, you pray also for yourselves. For this burden of mine, of which I am now speaking, what else is it but you? Pray for me truly, as I pray, that you may not be heavy. For the Lord Jesus would not call his burden light unless he carried it with the one who carries it. But you too support me, so that, according to the apostolic command, we may bear one another's burdens and so fulfil the law of Christ. If he does not carry with us, we sink; if he does not carry us, we fall. Where it frightens me that I am for you, there it consoles me that I am with you. For for you I am a bishop; with you I am a Christian. The one is the name of an office undertaken, the other of grace; the one is of danger, the other of salvation. In short, we are tossed by the storm of that activity as on a great sea; but recalling by whose blood we have been redeemed, we enter as it were the harbour of security in the calm of this thought; and toiling in this office of our own, we rest in the common benefit. If, then, it delights me more that I have been bought with you than that I have been set over you, then, as the Lord commands, I will be more abundantly your servant, so as not to be ungrateful for the price by which I have deserved to be your fellow servant. For I ought to love the Redeemer; and I know what he said to Peter: “Peter, do you love me? Feed my sheep.” This once, this again, this a third time. Love was asked about, and labour was laid on: because where love is greater, labour is less. “What shall I render to the Lord for all that he has rendered to me?” If I say that I render this, that I feed his sheep, even this I do, “not I, but the grace of God with me.” Where then shall I be found one who renders, when I am everywhere gone before? And yet, because we love freely, because we feed sheep, we seek a reward. How will this be? How can these fit together: “I love freely so as to feed,” and “I demand a reward because I feed”? This could in no way be, in no way would a reward be sought from him who is loved freely, unless the reward were the very one who is loved. For if we render this for his having redeemed us, that we feed his sheep, what shall we render for his having made us shepherds? For bad shepherds, which God forbid, we are by our own wickedness; but good ones, may he grant it to us, we cannot be except by his grace. Therefore we also, my brothers, commanding, ask you not to receive the grace of God in vain. Make our ministry fruitful. You are God's farm. Receive from outside the planter and the waterer; but from inside the giver of growth. The restless are to be rebuked, the faint-hearted consoled, the weak supported, opponents refuted, the treacherous guarded against, the unskilled taught, the lazy roused, the contentious restrained, the proud checked, the quarrelsome pacified, the needy helped, the oppressed freed, the good approved, the bad tolerated, all loved. In such great, and so manifold and varied a range of different activities, help us both by praying and by obeying; so that it may delight us not so much to be over you as to be of use to you.","f":"Augustine, <i>Serm.</i> 340.1 (PL 38:1434–1435; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/340-1)."},"augustine-sermones/340.2":{"o":"Sicut enim vobis hoc expedit, ut pro salute vestra Dei misericordiam studeamus orare; ita et vos oportet pro nobis ad Dominum preces fundere. Ne hoc incongruum judicemus, quod Apostolum fecisse cognoscimus. Nam in tantum se apud Deum commendari orationibus cupiebat, ut ipse omni populo supplicaret dicens: Orantes simul et pro nobis, etc. Et ideo hoc debemus loqui, quod et nosmetipsos cohortari et vos possit instruere. Sicut enim nobis cum grandi timore ac sollicitudine cogitandum est, qualitcr pontificatus officium sine reprehensione possimus implere: ita et a vobis observandum est, ut ad omnia quæ vobis fuerint imperata, humilem studeatis habere obedientiam. Oremus ergo pariter, dilectissimi, ut episcopatus meus mihi prosit, et vobis. Mihi enim proderit, si facienda dicam; vobis, si faciatis audita. Si enim ct nos pro vobis, et vos pro nobis cum perfecto cbaritatis amore indesinenter oraverimus, ad aeternam beatitudinem, auxiliante Domino, feliciter veniemus.","t":"For just as it is good for you that we should be eager to pray for God's mercy for your salvation, so you too ought to pour out prayers to the Lord for us. Let us not judge this unfitting, since we know that the apostle did it. For he so desired to be commended to God by prayers that he himself begged the whole people, saying, “Praying together for us as well,” etc. And so we ought to say this, which can both exhort ourselves and instruct you. For just as we must consider with great fear and anxiety how we can fulfil the office of bishop without reproach, so you must take care to have humble obedience in all that is commanded you. Let us pray together, then, dearly beloved, that my episcopate may profit me and you. It will profit me if I say what is to be done; you, if you do what you hear. For if both we for you and you for us pray without ceasing with the perfect affection of love, we shall happily come, with the Lord's help, to eternal blessedness.","f":"Augustine, <i>Serm.</i> 340.2 (PL 38:1435; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/340-2)."},"augustine-sermones/341.1":{"o":"Dominus noster Jesus Christus, fratres, quantum animadvertere potuimus paginas sanctas, tribus modis intelligitur et nominatur, quando praedicatur, sive per Legem et Prophetas, sive per Epistolas apostolicas, sive per fidem rerum gestarum, quas in Evangelio cognoscimus. Primus modus est, secundum Deum et divinitatem illam Patri coæqualem atque coæternam ante assumptionem carnis. Alter modus est, cum assumpta carne jam idem Deus qui homo, et idem homo qui Deus, secundum quamdam suæ excellentiae proprietatem, qua non caeteris coæquatur hominibus, sed est mediator et caput Ecclesiæ, esse legitur et intelligitur. Tertius modus est quodam modo totus Christus, in plenitudine Ecclesiae, id est, caput et corpus, secundum plenitudinem perfecti cujusdam viri, in quo viro singuli membra sumus. Quod credentibus praedicatur, et prudentibus agnoscibile offertur. Non omnia testimonia Scripturarum tam multa angusto tempore sive recolere sive explicare possumus, quibus omnia tria ista genera probemus: sed tamen non omnia possumus improbata relinquere, ut quibusdam commemoratis testimoniis, caetera quae commemorare non sinimur propter angustias temporis, per vos ipsos jam observare In Scripturis et invenire possitis.","t":"Our Lord Jesus Christ, brothers, as far as we have been able to observe the holy pages, is understood and named in three ways when he is preached, whether through the Law and the Prophets, or through the apostolic Letters, or through the faith of the deeds done, which we know in the Gospel. The first way is according to God and that divinity, coequal and coeternal with the Father, before the taking of flesh. The second way is when, flesh having been taken, the same God who is man and the same man who is God is read and understood, according to a certain property of his own excellence by which he is not made equal to other men, but is the mediator and head of the Church. The third way is, in a certain manner, the whole Christ in the fullness of the Church, that is, head and body, according to the fullness of a certain perfect man, in which man we are each members. This is preached to believers and offered to the wise as something they can recognize. We cannot, in so short a time, either recall or explain all the testimonies of the Scriptures, which are so many, by which we might prove all three of these kinds; but neither can we leave them all unproved, so that, when some testimonies have been mentioned, you may be able yourselves to observe and find in the Scriptures the rest, which the shortness of the time does not allow us to mention.","f":"Augustine, <i>Serm.</i> 341.1 (PL 39:1494; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-1)."},"augustine-sermones/341.10":{"o":"Ergo, fratres, quia hoc est in Domino virtus quod justitia (quidquid de illo dixeris, hoc idem dicis, cum tamen nihil digne dicas), non potes dicere æqualem esse Patri Filium per justitiam et non esse æqualem per virtutem, aut æqualem per virtulem et non aequalem per scientiam: quia si ex una re aliqua æqualis est, cx omni re æqualis est; quia omnia quæ ibi dicis, idem sunt, et idem valent. Sufficit ergo, quia dicere non potes quomodo sit inæqualis Filius Patri, nisi dederis diversitates quasdam in substantia Dei. Quas cum dederis, foras te millit veritas, nec accedis ad illud sanctuarium Dei, ubi sincerissime videtur. Cum autem non passis æqualem dicere ex alia parte ct ex alia inæqualem, quia non sunt in Dco partes; non possis dicere ex alia cum esse æqualem, ex alia minorem, quia non sunt in Deo qualilates; sccundum Deum non potes dicere aequalem, nisi omni modo aequalem: uude ergo potes dicere minorem, nisi quia formam servi accepit? Itaque, fratres, semper hæc advertite. Si in Scripturis regulam quamdam acceperitis, omnia vobis lux ipsa monstrabit. Sicubi iuvcneritis, secundum quod dictum est, æqualem Filium Patri, secundum divinitatcm accipite. Seeundum forinam vero servi assumptam, minorem accipite: secundum quod dictum est, Ego sum qui sum; et secundum quod dictum cst, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob: sic tenebitis, et quod in ejus natura est, et quod in ejus misericordia. Arbitror salis esse dictum de illo etiam modo, quo Dominus noster Jesus Christus Salvator noster caput Ecclesiæ mediator factus, per quem reconciliamur Deo, Deus et homo insinuatur in Scripluris.","t":"Therefore, brothers, since in the Lord power is the same as justice (whatever you say of him, you say the same thing, though you say nothing worthily), you cannot say that the Son is equal to the Father in justice and not equal in power, or equal in power and not equal in knowledge: for if he is equal in any one thing, he is equal in everything, since all the things you say there are the same and have the same meaning. It is enough, then, that you cannot say how the Son is unequal to the Father unless you posit certain differences in the substance of God. When you posit them, the truth puts you outside, and you do not approach that sanctuary of God where it is seen most purely. But since you cannot say that he is equal in one part and unequal in another, because there are no parts in God; since you cannot say that he is equal in one respect and less in another, because there are no qualities in God; since according to God you cannot say he is equal unless equal in every way: from where can you say he is less, except because he took the form of a servant? So, brothers, always attend to this. If you have received a certain rule in the Scriptures, the light itself will show you everything. Wherever you find it said that the Son is equal to the Father, take it according to the divinity. According to the form of a servant that he took, take him as less: as it is said, “I am who I am,” and as it is said, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” So you will hold both what is in his nature and what is in his mercy. I think enough has been said also of that way in which our Lord Jesus Christ, our Saviour, made head of the Church and mediator, through whom we are reconciled to God, is presented in the Scriptures as God and man.","f":"Augustine, <i>Serm.</i> 341.10 (PL 39:1497–1499; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-10)."},"augustine-sermones/341.11":{"o":"Tertius modus est, quomodo totus Christus secundum Ecclesiam, id est, caput et corpus prædicetur. Etenim caput et corpus unus est Christus: non quia sine corpore non est integer, sed quia et nobiscum integer esse dignatus est, qui et sine nobis semper est integer, non solum in eo quod Verbum est unigenitus Filius æqualis Patri, sed ct in ipso homine quem suscepit, et cum quo simul Deus et homo est. Verumtamen, fratres, quomodo corpus ejus nos sumus, et nobiscum unus Christus? Ubi invenimus hoc, quia unus Christus est caput et corpus, id cst, corpus cum capite suo? Sponsa cum sponso suo quasi singulariter loquitur apud Isaiam: certe unus idemque loquilur; et videte quid ait: Velut sponso alligavit mihi mitram, et velut sponsam induit me ornamento. Ut sponsus et sponsa: eumdem dicit sponsum secundum caput, sponsam secundum corpus. Duo videntur, et unus est. Alioquin quomodo membra Christi sumus? Apostolo apertissime dicente, Vos estis corpus Christi et membra. Membra Christi et corpus sumusomnes simul; non qui hoc loco tantum sumus, sed et per universam terram; nec qui tantum hoc tempore, sed quid dicam? Ex Abel justo usque in finem sæculi quamdiu generant ct generantur homines, quisquisjuslorum per hanc vitam transitum facit, quidquid nunc, id est, non in hoc loco, sed in hac vita, quidquid post nascentium futurum est, totum hoc unum corpus Christi: singuli autcm membra Christi. Si ergo omnes corpus, singuli membra; est utique caput cujus hoc sit corpus. Et ipse est, inquit, caput corporis Ecclesiae, primogenitus, ipse primatum tenens. Et quia de illo ait etiam, quod semper caput omnis principatus et potestatis sit, adjungitur ista Ecclesia, quae nunc peregrina est, illi cœlesti Ecclesiæ, ubi Angelos cives habemus; cui æqua'es nos futuros post resurrectionem corporum impudenter nobis arrogaremus, nisi Veritas promisisset, dicens: Erunt æquales Angelis Dei; et fit una Ecclesia, civitas Regis magni.","t":"The third way is how the whole Christ is preached according to the Church, that is, head and body. For head and body are one Christ: not because he is not complete without the body, but because he deigned to be complete with us too, he who even without us is always complete, not only in that he is the Word, the only-begotten Son equal to the Father, but also in the very man whom he took up, and with whom he is at once God and man. Yet, brothers, how are we his body, and with us one Christ? Where do we find this, that the one Christ is head and body, that is, the body with its head? The bride speaks with her bridegroom as one person in Isaiah; certainly it is one and the same who speaks; and see what he says: “Like a bridegroom he has bound a turban on me, and like a bride he has clothed me with ornament.” As bridegroom and as bride: he calls the same one bridegroom according to the head, bride according to the body. They seem two, and he is one. Otherwise how are we members of Christ? since the apostle says most plainly, “You are the body of Christ and its members.” We are all together the members and body of Christ; not only we who are in this place, but also throughout the whole earth; nor only we who are at this time, but—what shall I say? From Abel the just to the end of the world, as long as men beget and are begotten, whoever of the just makes his passage through this life, whatever is now—that is, not in this place but in this life—whatever is to come among those born later, all this is the one body of Christ, and individuals are members of Christ. If then all are the body and individuals members, there is surely a head whose body this is. “And he is,” it says, “the head of the body, the Church, the firstborn, he who holds the first place.” And because it also says of him that he is always the head of every principality and power, this Church which is now a pilgrim is joined to that heavenly Church, where we have the angels as fellow citizens; we would be impudently claiming that we shall be equal to them after the resurrection of bodies, had not the Truth promised it, saying, “They will be equal to the angels of God”; and there comes to be one Church, the city of the great King.","f":"Augustine, <i>Serm.</i> 341.11 (PL 39:1499; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-11)."},"augustine-sermones/341.12":{"o":"Sic ergo aliquando in Scripturis insinuatur Christus, ut intelligas Verbum aequale Patri. Sic aliquando, ut intelligas mediatorem; cum Verbum caro factum est, ut habitaret in nobis: cum nic unigenitus per quem facta sunt omnia, non rapinam arbitratus est esse æqualis Deo, sed semetipsum exinanivit, formam servi accipiens, factus obediens usque ad mortem, mortem autem crucis. Sic autem aliquando, ut intelligas caput et corpus, exponento ipso Apostolo apertissimc quod dictum cst de viro ct uxore in Gencsi, Erunt, inquit, duo in carne una. Videte ipsum exponentem, ut non conjecturis nostris aliquid ausi dicere videamur. Erunt enim, inquit, duo in carne una: et addidit, Sacramentum hoc magnum est. Et ne adhuc putaret quisquam in viro esse et uxore secundum naturalem utriusque sexus copulationem corporalemque mixturam: Ego autem dico, inquit, in Christo et Ecclesia. Secundum hoc ergo quod in Christo et Ecclesia accipitur quod dictum est, Erunt duo in carne una: non jam duo, sed una caro est. Et quomodo sponsus et sponsa, sic caput et corpus: quia caput mulieris vir. Sive ergo dicam caput el corpus, sive dicam sponsus et sponsa; unum intelligite. Ideoque idem apostolus, cum esset adhuc Saulus, audivit: Saule, Saule, quid me persequeris? quoniam corpus capiti adjungitur. Et cum jam Christi prædicator paterctur ab aliis, quæ persecutor ipse fecerat, Ut suppleam, inquit, quæ desunt pressurarum Christi in carne mea: ad pressuras Christi ostendens pertinere quod paticbatur. Quod non potest intelligi secundum caput, quod jam in cœlo nihil tale patitur; sed secundum corpus, id est, Ecclesiam: quod corpus cnm suo capite, unus Christus est.","t":"So, then, Christ is sometimes presented in the Scriptures in such a way that you understand the Word equal to the Father. Sometimes in such a way that you understand the mediator: when the Word became flesh in order to dwell among us, when that only-begotten through whom all things were made did not think it robbery to be equal with God, but emptied himself, taking the form of a servant, becoming obedient even to death, the death of the cross. But sometimes in such a way that you understand head and body, the apostle himself expounding most plainly what was said of husband and wife in Genesis: “The two,” it says, “will be in one flesh.” See him expounding it himself, so that we may not seem to have dared to say anything by our own guesses. “For the two will be in one flesh,” he says; and he added, “This is a great sacrament.” And lest anyone should still think it was in husband and wife according to the natural coupling of each sex and bodily union, he says, “But I say in Christ and the Church.” According to this, then, which is taken of Christ and the Church, what was said, “The two will be in one flesh”: now not two but one flesh. And as bridegroom and bride, so head and body: because the head of the woman is the man. Whether then I say head and body, or bridegroom and bride, understand one thing. And so the same apostle, while he was still Saul, heard: “Saul, Saul, why do you persecute me?” because the body is joined to the head. And when, now a preacher of Christ, he suffered from others what he himself had done as persecutor, he says, “That I may fill up what is lacking of the afflictions of Christ in my flesh,” showing that what he suffered belonged to the afflictions of Christ. This cannot be understood of the head, which in heaven now suffers nothing of the kind, but of the body, that is, the Church: which body with its head is one Christ.","f":"Augustine, <i>Serm.</i> 341.12 (PL 39:1499; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-12)."},"augustine-sermones/341.13":{"o":"Exhibete ergo vos dignum corpus tali capite, dignam sponsam tali sponso. Non potest habere caput illud, nisi condignum corpus; nec ille vir tantus, nisi condignam ducit uxorem. Ut exhiberet sibi, inquit, gloriosam Ecclesiam, non habentem maculam aut rugam, aut aliquid ejusmodi. Hæc est sponsa Christi, non habens maculam aut rugam. Non vis babere maculam? Fac quod scriptum est; Lavamini, mundi estate, auferte nequilias de cordibus vestris (Isai. I, 16). Non vis habere rugam? Extendere in crucem. Non enim tantum opus est ut laveris, sed etiam ut extendaris, ut sis sine macula aut ruga. Per lavacrum enim auferuntur peccata: per extensionem fit desiderium fuluri sæculi, propter quod Christus crucifixus est. Audi ipsum Paulum lotum: Non, inquit, ex operibus justitiæ quæ nos fecimus, sed secundum suam misericordiam salvos nos fecit, per lavacrum regenerationis (Tit. III, 5). Audi cumdem extensum: Ea, inquit, quæ retro sunt oblitus, in ea quæ ante sunt extensus, secundum intentionem sequor ad palmam supernæ vocationis Dei in Christo Jesu (Philipp. III, 13 et 14).","t":"Show yourselves, then, a body worthy of such a head, a bride worthy of such a bridegroom. That head cannot have any but a fitting body, nor does so great a husband marry any but a fitting wife. “That he might present to himself,” it says, “a glorious Church, not having spot or wrinkle or any such thing.” This is the bride of Christ, not having spot or wrinkle. Do you not want to have a spot? Do what is written: “Wash yourselves, be clean, take away wickedness from your hearts.” Do you not want to have a wrinkle? Stretch yourself out on the cross. For it is not only necessary that you be washed, but also that you be stretched out, so that you may be without spot or wrinkle. For through the washing sins are taken away; through the stretching comes the desire for the world to come, for which Christ was crucified. Hear Paul himself washed: “Not by works of justice which we have done,” he says, “but according to his mercy he saved us, through the washing of regeneration.” Hear the same man stretched out: “Forgetting what lies behind,” he says, “stretched out to what lies ahead, I follow in intent towards the prize of God's upward calling in Christ Jesus.”","f":"Augustine, <i>Serm.</i> 341.13 (PL 39:1499–1501; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-13)."},"augustine-sermones/341.2":{"o":"Ad primum ergo modum insinuandi Domini nostri Jesu Christi Salvatoris, unici Filii Dei, per quem facta sunt omnia, pertinet illud quod nobilissimum et praeclarissimum est iv Evangelio secundum Joannem: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum: omnia per ipsum facta sunt, et sine ipso factum est nihil. Quod factum est, in illo vita erat; et vita erat lux hominum, et lux in tenebris lucet, et tenebræ eam non comprehenderunt (Joan. I, 1-5). Miranda et stupenda verba hæc, et priusquam intelligantur, amplectenda sunt. Si cibus apponeretur ori vestro, partem cibi alius illam acci. peret, alius istam: ad omnes tamen perveniret unus cibus; sed non ad omnes totus cibus. Sic quasi qnidam cibus et potus verborum nunc apponitur auribus vestris; et tamen totum ad omnes pervenit. An forte cum loquor, alias sibi tollit unam syllabam, alius alteram? aut alius unum verbum, alius alterum verbum? Si ita est, tot verba dicturus sum, quot homines video, ut ad omnes perveniant vel verba singula. Et facite quidem plura dico, quam hic sunt homines: sed omnia ad omnes perveniunt. Verbum ergo hominis non dividitur per syllabas, ut omnes audiant; et Verbum Dei per frusta conciditur, ut ubique sit? Numquid hæc, fratres, sonautia atque transeuntia verba illi incommutabiliter permanenti Verbo ulla ex parte comparanda arbitramur? aut ego quia haec dixi, comparavi? Sed quoquo modo insinuare vobis volui, ut Deus quod exhibet in corporalibus rebus, valeat vobis ad credenda ea, quae nondum videtis de spiritualibus verbis. Sed jam ad meliora transeamus. Nam verba sonant, et abeunt. De spiritualibus cogitationibus justitiam cogitate. Cogitans justitiam constitutus in istis partibus occidentalibus, cogitans justitiam constitutus in oriente, unde fit ut ille totam justitiam cogitet, et ille totam? et ille lolam videat, et ille totam? Nam qui videt justitiam, secundum quam gerat aliquid, ipse juste gerit. Videt intus, agit foris. Unde videt intus, si. nihil sibi præsto est? Quia ipso in parte positus est, ad eamdem partem non perveniet alterius cogitatio? Cum autem idem videas mente tu hic positus, quod videt ille tam longe positus, et totum tibi luceat, totum illi videatur; quia ea quæ divina et incorporea sunt, ubique sunt tota; crede Verbum totum in Patre, totum in utero. Credeenim hoc de Verbo Dei, qui est Deus apud Deum.","t":"To the first way, then, of presenting our Lord Jesus Christ the Saviour, the only Son of God, through whom all things were made, belongs that most noble and most glorious passage in the Gospel according to John: “In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God; all things were made through him, and without him nothing was made. What was made, in him was life; and the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it.” These are wonderful and astounding words, and they are to be embraced before they are understood. If food were set before your mouths, one would take this part of the food, another that part; one food would still reach all, but not the whole food to all. So now a kind of food and drink of words is set before your ears; and yet the whole reaches all. Or perhaps, when I speak, does one take one syllable for himself and another another? or one one word and another another? If that were so, I should have to speak as many words as I see people, so that at least single words might reach all. And indeed, look: I speak more words than there are people here, yet all of them reach all. So the word of a man is not divided up by syllables so that all may hear; and is the Word of God chopped into pieces in order to be everywhere? Do we think, brothers, that these sounding and passing words are in any respect to be compared with that Word which abides unchangeably? Or, because I have said this, have I compared them? But I wished in some way to suggest to you that what God displays in bodily things may help you to believe what you do not yet see concerning spiritual words. But now let us pass on to better things. For words sound and go away. Among spiritual thoughts, think of justice. One man thinking of justice is placed in these western parts, another thinking of justice is placed in the east: how is it that this one thinks of the whole of justice and that one of the whole? that this one sees the whole and that one the whole? For whoever sees justice, according to which he may do something, himself acts justly. He sees within, he acts without. From where does he see within, if nothing is present to him? Because he is placed in one region, will another's thought not reach that same region? But when you, placed here, see with the mind the same thing that he sees who is placed so far away, and the whole shines for you and the whole is seen by him, because things that are divine and incorporeal are everywhere whole, believe that the Word is whole in the Father, whole in the womb. For believe this of the Word of God, who is God with God.","f":"Augustine, <i>Serm.</i> 341.2 (PL 39:1494; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-2)."},"augustine-sermones/341.3":{"o":"Sed audi jam aliam insinuationem, alium modum insinuandi Christum, quem Scriptura praedicat. Ea enim quæ dixi, dicta suut ante assumptam carnem. Nunc autem nota illud quod modo praedicat Scriptura: Verbum, inquit, caro factumest, et habitavit in nobis. Nam qui dixerat, In principio erat Verbum, ei Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum: omnia per ipsum facta sunt, et sine ipto factum est nihil; frustra nobis divinitatem Verbi prædicaret, si Verbi humanitatem taceret. Ut enim itlud videam, hie mccum agitur; ut purget ad illud contemplandum, infirmitati meae ipse subvenit. Suscipiendo de natura humana ipsam naturam humanam, factus est homo. Venit cum jumento carnis ad eum qui jacebat in via vulneratus, ut parvam fidem nostram incarnationis suae sacramento informaret atque nutriret, faceretque serenum intellectum ad videndum quod nunquam amisit per id quod suscepit. Esse enim cœpit homo, esse non destitit Deus. Ergo hæc est prædicatio Domini nostri Jcsu Christi secundum quod mediator est, secundum quod caput est Ecclesiae; quod Deus homo est, et homo Deus est, cum dicat Joannes: Et Verbum caro factum est, et habitavit in nobis.","t":"But hear now another presentation, another way of presenting Christ, whom Scripture preaches. For the things I have said were said of him before the taking of flesh. But now notice what Scripture preaches: “The Word,” it says, “became flesh, and dwelt among us.” For he who had said, “In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God; all things were made through him, and without him nothing was made,” would have preached the divinity of the Word to us in vain if he had kept silent about the humanity of the Word. For that I may see that, he deals with me here; that he may cleanse me to contemplate that, he himself comes to the help of my weakness. By taking up from human nature that very human nature, he became man. He came with the beast of burden of the flesh to the one who lay wounded on the road, to shape and nourish our small faith by the sacrament of his incarnation, and to make our understanding clear for seeing, through what he took up, what he never lost. For he began to be man; he did not cease to be God. This, then, is the preaching of our Lord Jesus Christ according as he is mediator, according as he is head of the Church: that he is God-man and man-God, since John says, “And the Word became flesh, and dwelt among us.”","f":"Augustine, <i>Serm.</i> 341.3 (PL 39:1494–1495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-3)."},"augustine-sermones/341.4":{"o":"Audite jam utrumque in illo notissimo capitulo apostoli Pauli: Qui cum in forma Dei esset, inquit, non rapinam arbitratus est esse æqualis Deo. Hoc est, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Quomodo Apostolus dixit, Non rapinam arbitratus est esse æqualis Deo, si non est æqualis Deo? Si autem Pater Deus, ille non Deus, quomodo æquatis? Ubi ergo ille ait, Deus erat Verbum; ibi iste, Non rapinam arbitratus est esse æqualis Deo. Et ubi ile, Verbum caro factum est, et habitavit in nobis; ibi iste, Sed semetipsum exinanivit, formam servi accipiens (Philipp. II, 6, 7). Auendite: per hoc ergo quod hoino factus est, per hoc quod Verbum caro factum est, et habitavit in nobis; per hoc semetipsum exinanivit, formam servi accipiens. Quid enim exinanivit? Non ut amitteret divinitatem, sed ut inducret humanitatem, apparens hominibus quod non crat, antequam homo esset. Sic apparendo se exinanivit, id est, reservans dignitatem majestatis, et offerens carnem indumentum humanitatis. Per id ergo quod semetipsum exinanivit formam servi accipiens (non formam Dei accipiens. De forma Dei cum diceret, non dixit, accepit; sed, Cum in forma Dei esset constitutus, non rapinam arbitratus est esse æqualis Deo: ad formam autem servi ubi ventum est, Formam, inqnit, servi accipiens): per hoc ergo mediator ct caput est Ecclesiae, per qucm reconciliamur Deo, per sacramentum humilitatis et passionis et resurrectionis et ascensionis et judicii futuri, ut duo ilia futura audiantur, cum semel locutus sit Deus. Ubi duo audiuntur? Ubi reddit unicuique secundum opcra sua.","t":"Hear now both in that very well-known chapter of the apostle Paul: “Who, being in the form of God,” he says, “did not think it robbery to be equal with God.” This is: “In the beginning was the Word, and the Word was with God, and the Word was God.” How could the apostle say, “He did not think it robbery to be equal with God,” if he is not equal to God? But if the Father is God and he is not God, how is he equal? So where the one says, “The Word was God,” there the other says, “He did not think it robbery to be equal with God.” And where the one says, “The Word became flesh, and dwelt among us,” there the other says, “But he emptied himself, taking the form of a servant.” Listen: through this, then, that he became man, through this, that the Word became flesh and dwelt among us, through this he emptied himself, taking the form of a servant. For in what did he empty himself? Not so as to lose his divinity, but so as to put on humanity, appearing to men as what he was not before he was man. So by appearing he emptied himself, that is, keeping the dignity of majesty and offering the flesh, the garment of humanity. Through this, then, that he emptied himself, taking the form of a servant (not taking the form of God: when he spoke of the form of God he did not say “he took,” but, “When he was established in the form of God, he did not think it robbery to be equal with God”; but when he came to the form of a servant, he said, “taking the form of a servant”): through this, then, he is the mediator and head of the Church, through whom we are reconciled to God, through the sacrament of his humility and passion and resurrection and ascension and the judgment to come, so that those two things may be heard, since God has spoken once. Where are two things heard? Where he renders to each according to his works.","f":"Augustine, <i>Serm.</i> 341.4 (PL 39:1495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-4)."},"augustine-sermones/341.5":{"o":"Hoc ergo tenentes, nolite quæstiones mirari hominum, quæ serpunt sicut caucer, quemadmodum dixit Apostolus: sed custodite aures vestras, et virginitatem mentis vestræ, tanquam desponsati ab amico sponsi uni viro virginem castam exhibere Christo. Virginitas enim vestra in mente. Virginitas corporis in paucis Ecclesiæ: virginitas mentis in omnibus fidelibus esse debet. Hanc virginitatem vult serpens corrumpere, de quo idem apostolus dicit: Desponsavi vos uni viro virginem castam exhibere Christo. Et timeo, ne sicut Euam astutia sua serpens decepit; sic quoque et vestri sensus corrumpantur, et excidant a castitate quæ est in Christo Jesu. Vestri inquit, sensus, id est, vestrae mentes. Nam hoc magis proprium est. Sensus enim intelliguntur et hujus corporis, videndi, audiendi, odorandi, gustandi, tangendi. Mentes nostras timuit corrumpi Apostolus, ubi cst fidei virginitas. Modo perfice, anima, virginitatem tuam serva, fecundanda postea in amplexu sponsi tui. Sepite ergo, ut scriptum est, aures vestras spinis (Eccli. XXVIII, 28). Turbavit fratres infirmos Ecclesiæ quæstio Arianorum: sed in Domini misericordia superavit catholica fides. Non enim deseruit ille Ecclesiam suam; et si ad tempus turbavit eam, ob hoc turbavit, ut semper supplicaret ei, a quo in solida petra confirmaretur. Et adhuc mussilat serpens, et non tacet. Quærit pollicitatione quadam scientiæ dejicere de paradiso Ecclesiæ, quem non permiltat redire ad illum paradisum, uride primus homo dejectus est.","t":"Holding to this, then, do not marvel at the questions of men, which creep like a cancer, as the apostle said; but guard your ears and the virginity of your mind, as those betrothed by the friend of the bridegroom to one husband, to present a chaste virgin to Christ. For your virginity is in the mind. Virginity of body is in a few in the Church; virginity of mind ought to be in all the faithful. This virginity the serpent wishes to corrupt, of whom the same apostle says: “I have betrothed you to one husband, to present a chaste virgin to Christ. And I fear lest, as the serpent deceived Eve by his cunning, so your senses too may be corrupted and fall from the chastity that is in Christ Jesus.” “Your senses,” he says, that is, your minds. For this is the more proper meaning. For senses are also understood as those of this body: of seeing, hearing, smelling, tasting, touching. The apostle feared that our minds would be corrupted, where the virginity of faith is. Now, soul, keep your virginity whole, to be made fruitful afterwards in the embrace of your bridegroom. Hedge your ears, then, as it is written, with thorns. The question of the Arians troubled the weak brothers of the Church; but by the Lord's mercy the Catholic faith overcame. For he did not abandon his Church; and if for a time he troubled it, he troubled it for this reason, that it might always pray to him by whom it would be made firm on the solid rock. And still the serpent mutters and is not silent. By a kind of promise of knowledge he seeks to cast us out of the paradise of the Church, so as not to let us return to that paradise from which the first man was cast out.","f":"Augustine, <i>Serm.</i> 341.5 (PL 39:1495; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-5)."},"augustine-sermones/341.6":{"o":"Intendite, fratres. Quod gestum est in illo paradiso, hoc geritur in Ecclesia. Nemo nos scducat ab isto paradiso. Sufficiat quod illinc lapsi sumus, vel experti corrigamur. Ipse est serpens, qui semper suggerit iniquitatem et impietatem. Ipse aliquando promittit impunitatem, quemadmodum et ibi promisit, dicens: Numquid morte moriemini? Ipse talia suggerit, ut modo male vivant Christiani. Numquid omnes, inquit perditurus est Deus? numquid omnes damnaturus est Deus? Ille dicit, Damnabo: ignoscam eis qui se mutaverint; mutent facta sua, muto minas meas. Ipse est ergo qui murmurat, et mussitat, et dicit: Ecce ubi scriptum est, Pater major me est ( Joan. xiv, 28); et tu dicis æqualem Patri? Accipio quod dicis: sed utrumque accipio, quia utrumque lcgo. Quare tu unum accipis, et unum non vis? Nam mecum utrumque legisti. Ecce Pater major me est; accipio, non a te, sed ab Evangelio: et tu esse Filium æqualem Patri, accipe ab Apostolo. Conjunge utrumque, utrumque concordet: quia qui locutus est per Joannem in Evangelio, ipse locutus est per Paulum in Epistola. Non potest tpse secum discordare: sed tu concordiam Scripturarum non vis intelligere, cum amas ipse litigare. Sed ex Evangelio, inquit, probo: Pater major me cst. Et ego ex Evangelio probo: Ego et Pater unum sumus. Quomodo utrumque verum cst? Quomodo nos docet Apostolus, Ego et Pater unum sumus? Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Audi, Pater major me est: sed semetipsum exinanivit, formam servi accipiens. Ecce ego ostendo quare major est: tu ostende in quo æqualis non est. Utrumque enim legimus. Minor est Patre, in quantum filius hominis est: aequalis Patri, in quantum Filius Dei; quia Dcus erat Verbum. Mediator, Deus et homo: Deus aequalis Patri, homo minor Palrc. Est ergo ct aequalis et minor: æqualis in forma Dei, minor in forma servi. Tu ergo dic, unde xqualis et minor? Numquid alia parte æqualis, et alia parte minor? Ecce excepta susceptione carnis, ostende mihi æqualem et minorem. Unde demonstraturus es, volo videre.","t":"Pay attention, brothers. What was done in that paradise is being done in the Church. Let no one lead us astray from this paradise. Let it be enough that we fell from that one; at least let us be corrected by experience. It is the same serpent who always suggests iniquity and impiety. Sometimes he promises impunity, as he promised there too, saying, “Will you really die?” He suggests such things now, so that Christians may live badly. “Will God destroy everyone?” he says; “will God condemn everyone?” God says, “I will condemn; I will pardon those who have changed themselves; let them change their deeds, I change my threats.” It is he, then, who murmurs and mutters and says: “Look, where it is written, ‘The Father is greater than I’; and you say he is equal to the Father?” I accept what you say; but I accept both, because I read both. Why do you accept one and refuse the other? For you have read both with me. Look: “The Father is greater than I.” I accept it, not from you but from the Gospel; and you, accept from the apostle that the Son is equal to the Father. Join both together, let both agree: because he who spoke through John in the Gospel is the one who spoke through Paul in the Letter. He cannot disagree with himself; but you do not want to understand the agreement of the Scriptures, since you love to quarrel. “But I prove from the Gospel,” he says, “‘The Father is greater than I.’” And I prove from the Gospel, “I and the Father are one.” How are both true? How does the apostle teach us “I and the Father are one”? “Who, being in the form of God, did not think it robbery to be equal with God.” Hear: “The Father is greater than I”; “but he emptied himself, taking the form of a servant.” Look, I show why he is greater; you show in what he is not equal. For we read both. He is less than the Father in so far as he is son of man; equal to the Father in so far as he is Son of God, because the Word was God. Mediator, God and man: God equal to the Father, man less than the Father. He is therefore both equal and less: equal in the form of God, less in the form of a servant. You then say how he is equal and less. Is he equal in one part and less in another? Look, leaving aside the taking of flesh, show me him equal and less. I want to see how you will demonstrate it.","f":"Augustine, <i>Serm.</i> 341.6 (PL 39:1495–1497; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-6)."},"augustine-sermones/341.7":{"o":"Attendite impietatem stolidam carnem sapere, quomodo scriptum est: Sapere secundum carnem, mors est. Hic siste. Sequestro adhuc, et nondum loquor de incarnatione Domini nostri Jesu Christi unici Filii Dei: sed tanquam nondum factum sit quod jam factum est, attendo tecum, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. Attendo tecuin, Qui cum in forma Dei esset, non rapinam arbitratus est esse aqualis Deo. Ibi mihi ostende et majorem ct minorem. Quid dicturus es? Divisurus es Dcum per qualitates, id cst, per quasdam affectiones corporales vel animalcs, in quibus aliud atque aliud esse scutimus? Naturaliter dicere quidem possum: scd utrum sic ct vos intelligatis, Deus vidcrit. Ergo, ut diccre coeperam, ante susceptionem carnis, antequam Verbum caro fieret et habitarct in nobis, ostende minorem, ostende æqualem. Numquid aliud ct aliud Deus, nt ex alia parte sit minor illo Filius, et ex alia parte illi æqualis? Veluti si dicamus, Corpora sunt quædam; potes mihi dicere, Æquale est in longitudine, sed minus est in robore. Plerumque enim duo corpora talia occurrunt, ut statura longitudinis aequalia sint, robore autem unum sit minus, alterum majus. Ergo talia quasi corpora cogitaturi sumus Deum et Filium ejus? cogitaturi sumus cum qui tolus in Maria fuit, totus apud Patrem, totus in carne, totus super Angelos? Avertat Deus istas cogitationes a cordibus Christianorum. Item forte ita cogitabis, ut dicas: Et robore et longitudine aequales, sed colore dispares suut. Ubi color, nisi in corporalibus? Ibi autem lux sapientiae. Ostende mihi colorem justitiæ. Si ista co. lorem non habent, tu illa de Deo non diceres, si pudoris colorem haberes.","t":"Notice that stupid impiety has a fleshly mind, as it is written: “To be minded according to the flesh is death.” Stop here. I set aside for now, and do not yet speak of, the incarnation of our Lord Jesus Christ, the only Son of God; but, as though what has already been done were not yet done, I consider with you: “In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God.” I consider with you: “Who, being in the form of God, did not think it robbery to be equal with God.” There show me both greater and less. What will you say? Will you divide God by qualities, that is, by certain bodily or mental affections in which we perceive one thing and another? I can indeed speak in terms of nature; but whether you also understand it so, God will see. So, as I had begun to say, before the taking of flesh, before the Word became flesh and dwelt among us, show him less, show him equal. Is God one thing and another, so that in one part the Son is less than he and in another part equal to him? As if we said, there are certain bodies: you can say to me, “It is equal in length but less in strength.” For often two bodies are found such that they are equal in height of stature, but one is less in strength and the other greater. Shall we then think of God and his Son as such bodies, as it were? Shall we think so of him who was whole in Mary, whole with the Father, whole in the flesh, whole above the angels? May God turn such thoughts away from the hearts of Christians. Again, perhaps you will think so as to say: “Equal both in strength and in length, but different in colour.” Where is colour except in bodily things? But there is the light of wisdom. Show me the colour of justice. If these things have no colour, you would not say such things of God, if you had the colour of shame.","f":"Augustine, <i>Serm.</i> 341.7 (PL 39:1497; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-7)."},"augustine-sermones/341.8":{"o":"Quid ergo dicturus es? Potestate æquales sunt, sed minor Filius prudenlia? Injustus est Deus. si minori prudentiæ potestatem dedit æqualem. Si prudentia æquales sunt, sed minor est Filius potestate, invidus est Deus, qui æquali prudentiæ potestatem dedit minorem. In Deo autem omne qvod dicitur, idipsum est. Neque enim in Deo aliud potestas et aliud prudentia, aliud fortitudo et aliud justitia aut aliud castitas. Quidquid horum de Deo dicis, neque aliud et aliud intelligitur, et nibil digne dicitur: quia hæc animarum sunt, quas illa lux perfundit quodam modo, et pro suis qualitatibus afficit; quomodo cum oritur corporibus lux ista visibilis. Si auferatur, unus est corporibus omnibus color; qui potius dicendus cst nullus color. Cum autem illata illustraverit corpora, quamvis ipsa unius modi sit, pro diversis tamen corporum qualitatibus diverso eos nitore aspergit. Ergo animarum sunt istas affectiones, quæ bene sunt affectai ab illa luce quæ non afficitur, et formata ab illa quæ non formatur. Tamen ista de Dco dicimus, fratres, quia non invenimus melius quod dicamus. Dico justum Deum; qnia in verbis humanis nihil mclius invenio: nam est ille uttra justitiam. Dicitur in Scripturis, Justus Dominus, et justitias dilexit. Sed ibi dicitur et poenitere Deum, ibi dicilur et nescire Deus. Quis non exhorrcat? Nescit Deus, poenitet Deum? Ideo tamen et ad ista verba salubriter Scriptura descendit, quæ tu exhorres. ne illa quae magna putas, digne dicta arbitreris. Atque ita si quæras, Quid ergo de Deo digne dicitur? aliquis fortasse tibi respondeat et dicat, quia justus est. Alius autem isto mclius intelligens, etiam hoq verbum dicat supcrari ab illius excellentia, et indigne de illo etiam hoc dici, quamvis congruenter secundum laumanam capacitatem dicatur: ut cum Hie de Scripturis probare voluerit, quia scriptum est, Justus Dominus; recte illi respondeatur, in eisdem Scripturis positum esse, quia pœnitet Deum: ut quomodo istud non accipit secundum consuetudinem loquentium, sicut solent homines poenitere; sic et illud quod dicitur justus, supereminentiæ ipsius non competere intelligat: quamvis hoc Scriptura bene posuerit, ut per qualiacumque verba gradatim animus ad id quod dici non potest perducatur. Justum quidem Deum dicis: sed intellige aliquid ultra justitiam quam soles et de homine cogitarc. Sed Scripturæ justum dixerunt: propterea et poenitentem dixerunt et nescientem, quod jam non vis dicere. Quomodo ergo illa quæ jam exhorres, intelligis propter infirmitatem tuam dicta; sic et ista quæ magnipendis, pro aliqua firmitate validiore dicta sunt. Qui autem et ista transcenderit, et de Deo, quantum homini conceditur, digne cogitare coeperit, inveniet silentium ineffabili cordis voce laudandum.","t":"What then will you say? That they are equal in power but the Son is less in wisdom? Then God is unjust, if he gave equal power to lesser wisdom. If they are equal in wisdom but the Son is less in power, God is envious, who gave lesser power to equal wisdom. But in God whatever is said is the very same thing. For in God power is not one thing and wisdom another, fortitude one thing and justice another, or chastity another. Whatever of these you say of God, neither is one thing understood and then another, nor is anything said worthily: for these belong to souls, which that light in a certain way floods and affects according to their qualities, as when this visible light rises on bodies. If it is taken away, all bodies have one colour, which ought rather to be called no colour. But when it is brought in and has lit up bodies, though it is itself of one kind, yet according to the different qualities of the bodies it sprinkles them with different brightness. So these affections belong to souls, which are well affected by that light which is not affected, and formed by that which is not formed. [9] Yet we say these things of God, brothers, because we find nothing better to say. I say God is just, because in human words I find nothing better: for he is beyond justice. It is said in the Scriptures, “The Lord is just, and has loved justice.” But there it is also said that God repents; there it is also said that God does not know. Who would not shudder? God does not know, God repents? Yet Scripture healthfully comes down even to these words, which you shudder at, so that you may not think those you consider great to be worthily said. And so if you ask, “What then is said worthily of God?”, someone may perhaps answer you and say that he is just. But another who understands better than he may say that even this word is surpassed by his excellence, and that even this is said unworthily of him, although it is said fittingly according to human capacity; so that when the first wants to prove from the Scriptures that it is written, “The Lord is just,” he may rightly be answered that in the same Scriptures it is stated that God repents; so that, just as he does not take this according to ordinary usage, as men usually repent, so he may understand that what is called just also does not match God's pre-eminence: although Scripture has rightly put it, so that the mind may be led step by step, through words of whatever kind, to what cannot be spoken. You do indeed call God just; but understand something beyond the justice you are accustomed to think of in a man. But the Scriptures called him just; for that reason they also called him repenting and not knowing, which you no longer want to say. Just as you understand that those things you now shudder at were said because of your weakness, so these things that you value highly were said for a somewhat stronger firmness. But whoever has gone beyond these too, and has begun to think worthily of God as far as is granted to man, will find a silence to be praised by the ineffable voice of the heart.","f":"Augustine, <i>Serm.</i> 341.8 (PL 39:1497; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/341-8)."},"augustine-sermones/342.1":{"o":"De Sacrificio vespertino sermo reddendus est. Oravimus enim cantando, et orando cantavimus, Dirigatur oratio mea sicut incensum in conspectu tuo: elevatio manuum mearum sacrificium vespertinum. in oratione adverlimus hominem, in extensione manuum agnoscimus crucem. Est ergo hoc signum quod in fronte gestamus, signum quo salvi sumus. Signum irrisum, ut honoraretur; contemptum, ut glorificaretur. Deus comparet, ut homo deprecetur; et Deus latet, ut homo moriatur. Si enim cognovissent, nunquam Dominum gloriae crucifixissent. Hocergo sacrificium, ubi sacerdos est victima, redemit nos fuso sanguinc Creatoris. Non tamen creavit nos cum sanguine, sed redemit sanguine. Creavit enim nos in principio quod erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Ab hoc creati sumus. Sermo contextus adjungit, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Hoc est quo crcali sumus. Quo vero redempti, audi: Quod factum est, inquit, in eo vita erat, et vita erat lux hominum; et lux in tenebris lucet, et tenebræ eam non comprehenderunt. Adhuc Deus est: adhuc illud dicitur, quod incommutabile semper manet; adhuc illud dicitur, cui videndo corda mandanda sunt: unde autem mundentur, nondum dicit. Lux, inquit, lucet in tenebris, et tenebrae eam non comprehenderunt. Sed ut non sint tenebræ, possintque eam comprehendere; tenebræ enim peccatores, tenebræ infideles: ut ergo non sint tenebræ, possintque comprehendere, Verbum caro factum est, et habitavit in nobis. Videte Verbum, videte Verbum carnem, Verbum ante carnem. In principio erat Verbum, et Verbum erat apud Deum, ei Deus erat Verbum: omnia per ipsum facta sunt. Ubi hic sanguis? Ecce jam auctor tuus, sed nondum est pretium tuum. Uude ergo redemptus? Quia Verbum caro factum est, et habitavit in nobis..","t":"A sermon is owed on the evening sacrifice. For we prayed by singing and sang by praying: “Let my prayer be directed like incense in your sight, the lifting up of my hands an evening sacrifice.” In the prayer we notice the man; in the stretching out of the hands we recognize the cross. This, then, is the sign that we bear on our foreheads, the sign by which we are saved. A sign mocked, so that it might be honoured; despised, so that it might be glorified. God appears, so that man may pray; and God is hidden, so that man may die. “For if they had known, they would never have crucified the Lord of glory.” This sacrifice, then, in which the priest is the victim, redeemed us by the shed blood of the Creator. Yet he did not create us with blood, but redeemed us by blood. For he created us in the beginning, which was the Word, “and the Word was with God, and the Word was God.” By him we were created. The connected text adds: “All things were made through him, and without him nothing was made.” This is that by which we were created. But hear that by which we were redeemed. “What was made,” it says, “in him was life, and the life was the light of men; and the light shines in the darkness, and the darkness did not comprehend it.” Still it is God; still that is spoken of which always remains unchangeable; still that is spoken of for the seeing of which hearts must be cleansed: but by what they are cleansed it does not yet say. “The light,” it says, “shines in the darkness, and the darkness did not comprehend it.” But so that they may not be darkness and may be able to comprehend it—for the darkness is sinners, the darkness is unbelievers—so then that they may not be darkness and may be able to comprehend, “the Word became flesh, and dwelt among us.” See the Word, see the Word made flesh, the Word before flesh. “In the beginning was the Word, and the Word was with God, and the Word was God; all things were made through him.” Where is blood here? Look, here already is your author, but not yet your price. From where, then, were you redeemed? Because “the Word became flesh, and dwelt among us.”","f":"Augustine, <i>Serm.</i> 342.1 (PL 39:1501; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/342-1)."},"augustine-sermones/342.2":{"o":"Paulo superius attende. Lux, inquit, lucet in tenebris, et tenebræ eam non comprehenderunt. Quia ergo tenebre lumen non comprehenderunt, opus erat hominibus humano testimonio. Diem videre nou poterant, lucernam forte poterant tolerare. Quia ergo ad videndum dicm minus idonci crant, lucernam tamen utcumque tolerabant; Fuit homo missus a Deo, cui nomen erat Joannes. Hic venit ut testimonium perhiberet de lumine. Quis, de quo hic venit, ut testimonium perhiberet de lumine? Quomodo non crat ille lumen, si vel luccma crat? Primo vide quia lucerna erat. Audire vis lucernam de die, et diem de lucerna? Vos, inquit, misistis ad Joannem, ct voluistis ad horam exsultare in lumine ejus: ille erat lucerna ardens et lucens. Joannes ergo iste quid videbat, qui lucernam contemnebat? Non era: ille lumen, sed ut testimonium perhiberet de lumine. De quo lumine? Erat lumcn verum, quod illuminat omnem hominem venientem in hunc mundum. Si omnem hominem, crgo et Joannem. Qui nondum se volebat ostendere dicm, ipse sibi suam accenderat testem lucernam. Sed talis erat lucerna, quae de die posset accendi. Audi ipsum Joannem confitentem: Nos, inquit, omnes de plenitudine ejus accepimus. Christus putabatur, hominem sc esse fatebatur. Dominus putabatur, servum sc esse confitebatur. Bene agnoscis, lucerna, humilitatem tuam, nc te superbiæ ventus exstinguat. Erat enim lumen verum, quod illuminat omnem hominem venientem in hunc mundum: id est omne animal, quod est illuminationis capas, hoc est omnem hominem habentem men. tem atque rationem, qua possit esse particeps Verbi.","t":"Look a little higher up. “The light,” it says, “shines in the darkness, and the darkness did not comprehend it.” Since, then, the darkness did not comprehend the light, men needed a human testimony. They could not see the day; perhaps they could bear a lamp. Since, then, they were unfit to see the day, yet could somehow bear a lamp: “There was a man sent from God, whose name was John. He came to bear witness to the light.” Who, and about whom did he come, to bear witness to the light? How was he not the light, if he was at least a lamp? First see that he was a lamp. Do you want to hear the lamp about the day, and the day about the lamp? “You,” he says, “sent to John, and you were willing for an hour to rejoice in his light: he was a burning and shining lamp.” What, then, did this John see, who held the lamp cheap? “He was not the light, but came to bear witness to the light.” To what light? “That was the true light, which enlightens every man coming into this world.” If every man, then John too. He who did not yet wish to show himself as the day had himself lit his lamp as his witness. But it was such a lamp as could be lit from the day. Hear John himself confessing: “We have all,” he says, “received from his fullness.” He was thought to be the Christ; he confessed that he was a man. He was thought to be the Lord; he confessed that he was a servant. Well do you acknowledge your humility, lamp, lest the wind of pride put you out. “For that was the true light, which enlightens every man coming into this world”: that is, every living being capable of enlightenment, that is, every man who has mind and reason by which he can share in the Word.","f":"Augustine, <i>Serm.</i> 342.2 (PL 39:1501; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/342-2)."},"augustine-sermones/342.3":{"o":"Illud ergo quod erat lumen verum quod illuminat omnem hominem habentem mentem venientem in hunc mundum, ubi erat? In hoc mundo erat. Sed et terra in hoc mundo erat, et sol et luna in hoc mundo crant. Audi de die tuo, o mentis humanae oculus! In hoc mundo erat, et per ipsum mundus factus est. Sic crat hic, ut et antequam mundus esset, non quasi nou haberet ubi esset. Deus enim habitando continet, non continetur. Ergo miro et ineffabili modo in hoc mundo erat. Et mundus per eum factus est, et mundua eum non cognovit. Quis est mundus, qui per cum factus est? In principio fecit Deus cælum et terram, quia omnia per ipsum facta suut. Quis mundus eum non cognovit? Mundus et mundus, sicut domus et domus; domus in fabrica, domus in habitatoribus. In fabrica domus; qucmadmodum, Magnam domum fecit, pulcherrimam domum construxit. Domus in habitatoribus; quomodo, Bona domus, benedicat eam Dominus; mala domus, parcat ei Deus. Ergo mundus per eum factus est, et habitatio et habilatores: et mundus eum non cognovit, habitatores.","t":"That, then, which was the true light, which enlightens every man who has a mind, coming into this world: where was it? “It was in this world.” But the earth too was in this world, and the sun and moon were in this world. Hear about your day, O eye of the human mind! “It was in this world, and the world was made through it.” It was here in such a way that even before the world existed it was not as though it had nowhere to be. For God by dwelling contains, he is not contained. So in a wonderful and ineffable way “it was in this world. And the world was made through him, and the world did not know him.” What is the world that was made through him? “In the beginning God made heaven and earth,” because all things were made through him. What world did not know him? The world and the world, as a house and a house: a house as a building, a house as its inhabitants. A house as a building, as in: “He made a great house, he built a most beautiful house.” A house as its inhabitants, as in: “A good house, may the Lord bless it; a bad house, may God spare it.” So the world was made through him, both the dwelling and the dwellers; “and the world did not know him”: the dwellers.","f":"Augustine, <i>Serm.</i> 342.3 (PL 39:1501–1503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/342-3)."},"augustine-sermones/342.4":{"o":"In sua propria venit, et sui eum non receperunt. Ergo quare venit, quasi non præscius quod sui non essent eum recepturi? Audi propter quod venerit: Quotquot autem receperunt eum. Sui non receperunt, et sui receperunt; mundus non credidit, et mundus totus credidit. Sicut dicimus, Tota arbor plena foliis; numquid fructibus est locus ablatus? Utrumque dici, utrumque intelligi potest, et arbor foliis plena, et arbor fructibus plena: una arber in utroque, sed foliis dispergendis, fructibus colligendis. Ergo, fideles ejus, servi ejus, dilectores ejus, quorum gloria est, quorum spes, quorum res cst; quando auditis, Sui eum non receperunt, nolite dolere: quia credendo ipsius estis. Sui eum non receperunt. Qui isti sunt? Forte Judai olim vocati ex Ægypto, liberali in manu potenti, per Rubrum mare trajecti, per siccum evadentes, hostibus insequentibus carentes, manna pasti, de servitute eruti, ad regnum perducti, tot beneficiis empti. Ecce sui, qui non receperunt: sed non recipiendo facti sunt alicni. In oliva erant, superbiendo fracti sunt. Oleaster contemptibilis, amaritudine baccarum aspernabilis, pcr totum mundum erat; illo totus mundus horrebat silvestri oleastro: sed tamen per humilitatem ibi meruit inseri, unde oliva superbiendo præcidi (Rom. XI, 17). Audi olivam superbientem, ct frangi dignam: Nus de servitute non sumus nati, patrem habemus Abraham. Respondetur: Si filii Abrahce essetis, facta Abrahæ faceretis. Contra id quod dictum est, De servitute non sumus nati: Si vos Filius liberaverit, vere liberi eritis. Liberos vos esse jactatis? Omnis qui facit peccatum, servus eat peccati. Quanto ergo tutius homo servus esses hominis, quam perversæ cupidilatis? lili tamen superbiendo humilem non receperunt. Vide oleastrum dignum inseri, Centurionem illum, non de Israeliticis, sed de Gentilibus: Domine, non sum dignus, ut sub tectum meum intres. Et Dominus: Amen dico vobis, non inveni tantam fidem in Israel. In oliva non inveni quod inveni in oleastro. Ergo oliva superbiens præcidatur, oleaster humilis inseritur. Vide inserentem, vide præcidentem: Propterea dico uobis, quia multi ab oriente et occidente venient; multus veniet oleaster inserendus in oliva; et recumbent cum Abraham et Isaac et Jacob iti regno coelorum. Audisti quemadmodum oleaster humilis inseratur; audi qucmadmodum oliva superba praecidatur: Filii autem regni ibunt in tenebras exteriores; ibi erit fletus et stridor dentium. Quare? Quia sui eum non receperunt. Et quare insertus oleaster? Quia quotquot eum receperunt, dedit eis potestatem filios Dei fieri.","t":"“He came to his own, and his own did not receive him.” Why, then, did he come, as though not knowing in advance that his own would not receive him? Hear why he came: “But as many as received him.” His own did not receive him, and his own received him; the world did not believe, and the whole world believed. As we say, “The whole tree is full of leaves”: is there no room left for fruit? Both can be said, both can be understood: the tree full of leaves and the tree full of fruit; one tree in both, but the leaves to be scattered, the fruit to be gathered. So, his faithful, his servants, those who love him, whose glory he is, whose hope, whose possession: when you hear, “His own did not receive him,” do not grieve, because by believing you are his. “His own did not receive him.” Who are they? Perhaps the Jews, called long ago out of Egypt, set free by a mighty hand, brought across the Red Sea, escaping on dry ground, rid of their pursuing enemies, fed with manna, rescued from slavery, led to a kingdom, purchased by so many benefits. Look, his own, who did not receive him; but by not receiving they became strangers. They were in the olive tree; by pride they were broken off. The wild olive, contemptible, despised for the bitterness of its berries, was throughout the whole world; the whole world bristled with that wild woodland olive; yet by humility it deserved to be grafted in there, from where the olive tree deserved by pride to be cut off. Hear the olive tree being proud and deserving to be broken: “We were not born of slavery; we have Abraham as father.” The answer is: “If you were children of Abraham, you would do the works of Abraham.” Against what was said, “We were not born of slavery”: “If the Son sets you free, you will be truly free.” You boast that you are free? “Everyone who commits sin is a slave of sin.” How much safer, man, would you be a slave of a man than of perverse desire! Yet they in their pride did not receive the humble one. See the wild olive worthy to be grafted in, that centurion, not from the Israelites but from the Gentiles: “Lord, I am not worthy that you should come under my roof.” And the Lord: “Amen I say to you, I have not found such faith in Israel.” In the olive tree I did not find what I found in the wild olive. So let the proud olive tree be cut off; the humble wild olive is grafted in. See him grafting, see him cutting off: “Therefore I tell you that many will come from east and west”—much wild olive will come to be grafted into the olive tree—“and will recline with Abraham and Isaac and Jacob in the kingdom of heaven.” You have heard how the humble wild olive is grafted in; hear how the proud olive is cut off: “But the children of the kingdom will go into the outer darkness; there will be weeping and gnashing of teeth.” Why? Because “his own did not receive him.” And why was the wild olive grafted in? Because “as many as received him, he gave them power to become children of God.”","f":"Augustine, <i>Serm.</i> 342.4 (PL 39:1503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/342-4)."},"augustine-sermones/342.5":{"o":"Erige cor, gcnus humanum, respira in aura vitae et securissimæ libertatis. Quid audis? quid tibi promittitur? Dedit eis potestatem. Quam potestatem? An forte unde in. flantur homines, judicandi de capitibus humanis, ferendi sententias de innocentibus et nocentibus? Potestatem, inquit, dedit eis filios Dei fieri. Jam enim erant non filii, et fiebant filii; quia ille per quem fiunt filii Det, jam erat Filius Dei, et facitis est filius hominis. Jam ergo et illi erant filii hominum, ct facti sunt filii Dei. Descendit ad id quod non erat, quia aliud crat. Lcvavit to ad id quod non cras, quia alius eras. Erige ergo spem. Magnum est quod tibi promissum est, sed a magno promissum est. Mullum ct incredibile videtur, ct quasi non posse assumatur filios bominum fieri filios Dei. Sed plus pro illis factum est, quia Filius De; factus est filius hominis. Erige ergo spem, o homo, pelle a corda infidelitatem. Incredibilius jam pro te factum est, quam quod tibi promissum est. Miraris si homo habeat vitam aeternam? miraris si bomo perveniat ad vitam æternam? mirare potius quod Deus pro te pervenit ad mortem. Quid dubitas de promisso, tanto pignore accepto? Vide ergo quomodo te confirmat, quomodo promissioncm Dei roborat: Quotquot, inquit, receperunt eum, dedit cia potestatem filios Dei fieri. Qua generatione? Noa illa usitata, non veteri, non transitoria vcl carnali. Non ex carne, inquit, non ex sanguine, neque ex voluntate viri, sed ex Deo nati sunt. Miraris, non credis? Verbum caro factum est, et habitavit in nobis (Joan. I, 1, 2, etc.). Ecce unde factum est sacrificium vespertinum. Inhæreamus illi: nobiscum offeratur, qui pro nobis oblatus est. Sic enim vespertino sacrificio vita vetus interficitur, et diluculo nova oritur.","t":"Lift up your heart, human race; breathe in the air of life and of the most secure freedom. What do you hear? What is promised you? “He gave them power.” What power? Perhaps that by which men are puffed up, of judging over human lives, of passing sentence on the innocent and the guilty? “He gave them power,” it says, “to become children of God.” For they were not yet children, and they were becoming children; because he through whom they become children of God was already Son of God, and became son of man. So they too were already children of men, and became children of God. He came down to what he was not, because he was something else. He raised you up to what you were not, because you were something else. So lift up your hope. What has been promised you is great, but it has been promised by one who is great. It seems much and incredible, and as though it were impossible for the children of men to become children of God. But more has been done for them, since the Son of God became son of man. So lift up your hope, O man; drive unbelief from your heart. Something more incredible has already been done for you than what has been promised you. Do you marvel that man should have eternal life? Do you marvel that man should come to eternal life? Marvel rather that God came to death for you. Why do you doubt the promise, having received so great a pledge? See, then, how he strengthens you, how he confirms God's promise: “As many as received him,” he says, “he gave them power to become children of God.” By what birth? Not that usual, old, passing, or fleshly one. “Not of flesh,” he says, “not of blood, nor of the will of man, but they were born of God.” Do you marvel, do you not believe? “The Word became flesh, and dwelt among us.” Look how the evening sacrifice came about. Let us cling to him; let him who was offered for us be offered with us. For so by the evening sacrifice the old life is put to death, and at dawn the new one rises.","f":"Augustine, <i>Serm.</i> 342.5 (PL 39:1503; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/342-5)."},"augustine-sermones/343.1":{"o":"Divinæ lectiones, et sancta oracula Dei, quæ insonuerunt auribus nostris, nidum faciant in mentibus nostris: non volent et transeant, aut scdeaut, et discedant; sed aliquid pariant. Nam si passer invenit sibi donum, et turtur nidum ubi reponat pullos suos; quanto magis passer verbum Dci et turtur misericordia Dei? Audivimus dc Susanna lectionem: ædificetur pudicitia conjugalis, et tam firmo fundamento innitatur muroque valletur, ut et insidiantes repellat, et falsos testes convincat. Remanserat casta mulier moritura, nisi adesset qui videbat quod judicantes latebat. Conscripta sunt verba cjus, quæ babuit in paradiso, hoc est in viridario suo: quai verba nullus hommum audivit, nisi soli duo, qui pudori uxoris alienæ insidiabantur, et rcluclanli falsum testimonium meditabantur. Illi soli audierunt quod dictum est: Angustiæ mihi undique. Si enim hoc fecero, mors mihi est; si autem non fecero, non effugiam manus vestras. Meluis est autem mihi manus vestras non evadere, quam in conspectu Dei peccare. Contemnebat quod audiebat, quia timebat quem non videbat; cujus tamcn divinis oculis erat ipsa conspicua. Neque euim quomodo illa Deum non videdat, sic non videbatur a Deo. Videbat Deus quod ædificabat, inspiciebat opus suum, habitabat templum suum; ibi crat ipse, insidiantibus respondebat. Nam si castitatis dator deseruisset, castitas interiisset. Ait crgo, Angustiæ mihi undique. Sed et exspectabat eum, qui cam salvam faceret a pusillanimitate, ct tempestate falsorum testium, tanquam ventorum malorum. In illis tamen vontis ct fluctibus naufragium castitas nou fecit; quia Dominus gubernavit. Clamatum est, ventum est, processum est: pervenit causa ad judicium. Domus Susannæ crediderat contra dominam senioribus falsis: ct quamvis anteacta illæsa et immaculata viia idoneum videretur pudicitiae testimonium perhibere; illis tamen irreligiosum videbatur senioribus non credere. Nullus talis sermo unquam sonuerat dc Susanna. Illi ergo falsi testes; sed noli Deo. Aliud credebat domnus, aliud videbat Dominus: sed quod videbat Dominus, homines nesciebant, senioribus recte credi videbatur. Ergo moriendum erat: sed si caro moreretur, castitas coronaretur. Adfuit Dominus precanti, exaudivit quam noverat: nnn deseruit ne moreretur, cui subvenit ne adulteraretur. Excitavit Dominus spiritum sanctum Danielis adhuc novelli ætate, sed robusti pietate. Qnia ergo crat in co propheticus Spiritus, continuo nequissimorum seniorum vidit fallaciam. Sed qnod ille intuebatur, providendum crat quomodo caeteris monstrarctur. Falsi, inquil, testes sunt; redite in judicium. Sed quod falsi essent, ille noverat, cui propheticus Spiritus revelaverat: docendi erant qui nesciebant. Ergo si judices docendi, testes procul dubio convincendi. Convincens ergo cos, intendens falsitatem testimonii, quam ipse jam noverat, jussit eos ab invicem separari. Interrogavit singulos: unam enim concupiscentiam habere ambo potuerunt, scd unum consilium meditari non potuerunt. Interrogalus est unus, sub quam arborem comprehendisset adulteros; respondit, Sub lentisco. Interrogatus est alius; respondit, Sub ilice. Dissonantia testimoniorum patefecit veritatem, liberavit castitatem (Dan. XIII).","t":"May the divine readings and the holy oracles of God that have sounded in our ears make a nest in our minds: may they not fly in and pass on, or settle and leave, but bring forth something. For if the sparrow has found itself a home, and the turtledove a nest where she may lay her young, how much more the sparrow, the word of God, and the turtledove, the mercy of God? We have heard the reading about Susanna: let conjugal chastity be built up, and rest on so firm a foundation and be fortified by such a wall that it may both drive off those who lie in wait and convict false witnesses. The chaste woman would have remained to die, had not he been present who saw what was hidden from the judges. Her words have been written down, which she spoke in the garden, that is, in her pleasure-garden: words which no man heard except only the two who were lying in wait for another man's wife's modesty and, when she resisted, were planning false testimony. They alone heard what was said: “I am hemmed in on every side. For if I do this, it is death for me; but if I do not, I shall not escape your hands. But it is better for me not to escape your hands than to sin in the sight of God.” She despised what she heard because she feared him whom she did not see; to whose divine eyes, however, she herself was in plain view. For though she did not see God, she was not unseen by God. God saw what he was building; he looked on his own work; he dwelt in his own temple; he himself was there, answering those who lay in wait. For if the giver of chastity had abandoned her, chastity would have perished. So she says, “I am hemmed in on every side.” But she was also waiting for him who would save her from faintheartedness and the storm of false witnesses, as of evil winds. Yet in those winds and waves chastity did not suffer shipwreck, because the Lord was at the helm. There was shouting, people came, they went out: the case came to judgment. Susanna's household had believed the lying elders against their mistress; and although her past life, unharmed and spotless, seemed fit to bear witness to her chastity, yet it seemed to them irreligious not to believe the elders. No such word had ever been heard about Susanna. Those, then, were false witnesses—but not to God. The household believed one thing; the Lord saw another; but what the Lord saw, men did not know; it seemed right to believe the elders. So she had to die; but if the flesh died, chastity would be crowned. The Lord was present to her prayer; he heard the woman he knew; he did not abandon to death the one whom he had helped not to commit adultery. The Lord stirred up the holy spirit of Daniel, still young in age but strong in piety. Since, then, there was the prophetic Spirit in him, he at once saw the deceit of the most wicked elders. But what he perceived had to be shown to the others. “They are false witnesses,” he says; “return to judgment.” But that they were false he knew, to whom the prophetic Spirit had revealed it; those who did not know had to be taught. So if the judges had to be taught, the witnesses beyond doubt had to be convicted. To convict them, then, pressing on the falsehood of the testimony which he himself already knew, he ordered them to be separated from each other. He questioned each one: for both could have one lust, but they could not devise one plan. One was asked under what tree he had caught the adulterers; he answered, “Under a mastic tree.” The other was asked; he answered, “Under an evergreen oak.” The discord of the testimonies revealed the truth and set chastity free.","f":"Augustine, <i>Serm.</i> 343.1 (PL 39:1505; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-1)."},"augustine-sermones/343.10":{"o":"His divitiis plenus erat sanctus Job; omnia uno ictu perierunt, nihil in domo rjus remanserat, quibus paulo ante opulentus vidcbatur, subito mendicus, in stercore a capite usque ad pedes vermibus scatens. Quid ista miseria miserius? Quid interiore felicitate fclicius? Perdiderat omnia illa quae dederat Deus: sed habebat ipsum, qui dederat omnia, Deum. Nudus, inquit, exivi de utero matris meæ, nudus reverlar in terram. Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum. Certe pauper est? certe nihil habet? Si nihil remanet, de quo thesauro gemmæ istae laudis Dei proferebantur? Postea usque ad carnem tentator accessit: omnibus sublatis, tentatricem mulierem rcliquit. Evam dimisit; sed Adam ille non fuit. Et ibi qualis inventus est? quomodo respondit uxori blasphemiam suggerenti? Locuta es, inquit, tanquam una ex insipientibus mulieribus. Si bona suscepimus de manu Domini, mala cur non toleramus (Job i et II)? O virum putrem et integrum! o foedum et pulchrum! o vulneratum et sanum! o in stercore sedentem, et in coelo regnantem! Si amamus, imitemur; ut imitemur, laborcmus; ct si in labore subdeficimus. adjutorium imploremus. Adjuvat certantem qui certamen indixit. Non enim sic te Deus exspectat certantem, ut populus aurigarn: clamare novit, adjuvare non novit. Non sic te Deus esxpectat certantem, ut agonista exspectat athletam: coronam fencam parat, vires subministrare laboranti non novit; nec enim potest, homo enim est, non Deos. Et forte dum exspectat, plus laborat sedendo, quam ille luctando. Nam Deus quando exspectat certatores suos, adjuvat eos invocatus: nam ejus athletæ vox est in Psalmo, Si dicebam, Motus est pes meus; misericordia tua, Domine, adjuvabat me (Psal. XCIII, 18). Non ergo simus pigri, fratres mei: petamus, quæramus, pulsemus. Omnis enim qui petit, accipit, et quærens inveniet, et pulsanti aperietur.","t":"Holy Job was full of these riches; all those things perished at one blow; nothing remained in his house of the things by which he had seemed wealthy a little before; suddenly a beggar, on the dunghill, swarming with worms from head to foot. What is more wretched than this wretchedness? What is happier than his inner happiness? He had lost all those things that God had given; but he had God himself, who had given everything. “Naked,” he says, “I came out of my mother's womb, naked I shall return to the earth. The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord.” Surely he is poor? Surely he has nothing? If nothing remains, from what treasury were these gems of God's praise brought out? Afterwards the tempter came even to his flesh: when everything had been taken away, he left the tempting woman. He left Eve; but he was not that Adam. And how was he found there? How did he answer his wife when she suggested blasphemy? “You have spoken,” he says, “like one of the foolish women. If we have received good things from the hand of the Lord, why do we not bear evil things?” O man rotting and whole! O foul and beautiful! O wounded and sound! O sitting on the dunghill and reigning in heaven! If we love him, let us imitate him; to imitate him, let us labour; and if we falter in the labour, let us implore help. He who appointed the contest helps the contestant. For God does not watch you fighting as the people watch a charioteer: they know how to shout, they do not know how to help. God does not watch you fighting as the president of the games watches an athlete: he prepares a crown of hay; he does not know how to supply strength to the one labouring; nor can he, for he is a man, not God. And perhaps while he watches he labours more sitting than the other wrestling. But God, when he watches his contestants, helps them when called upon: for the voice of his athlete is in the psalm: “If I said, My foot has slipped, your mercy, Lord, helped me.” Let us not be lazy, then, my brothers: let us ask, seek, knock. For everyone who asks receives, and the one who seeks will find, and to the one who knocks it will be opened.","f":"Augustine, <i>Serm.</i> 343.10 (PL 39:1511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-10)."},"augustine-sermones/343.2":{"o":"Et castitas quidem, fratres, sicut jam dixi, liberaretur et coronaretur, etiamsi caro quandoque moritura, illo judicio moreretur. Morituri enim sumus omnes: nec agit quisquam qui cupit evadere, tit mortem auferat; sed ut differat debitum. Hoc omnes tenet, hoc omnes reddituri sumus, quod de Adam traximus; et quod mori nolumus I ab cxactorc hujus debiti non securitas datur, sed dilatio postulatur. Susanna ergo religiosa mulier et pudica conjux erat utique quandoque moritura: et ipsum quandoque si tunc esset, pudicitiæ quid obesset, dum caro conderctur sepulcro, et castitas redderetur Deo, coronaretur a Deo? Putatis enim, fratres, tanquam ad magnum meritum pertinere, si falsi testes non prævaleani adversus innocentem? Non est magnum meritum, si non prævaleat falsum testimonium adversus innocentem. Magnum meritum esset, si adversus Dominum non prævaluisset. Ipse autem Dominus noster Jesus Christus per linguas falsorum testium cst cracifixus. Sed ipsi quidem falsi testes ad horam prævaluerunt, resurrecturo quid nocuerunt? Exemplo ilaque suo Dominus Deus noster in carne sua, in infirmitate sua, ct in forma servi, quam suscepil ad liberandum servum, ad quxrendum fugilivum, ad redimendum captivum, solvendum vinctum, faciendum de servo fratrem; ad hoc veniens in forma servi demonstravit servo exemplum, ne falsos testes perhorrescat; et cum creduntur, non limcal. Possunt enim facere malam famam; sed non possunt interficere cunscientiam puram. Liberati sunt tres viri de camino ignis ardentis, adfuit Deus corum, dcambulaverunt inter ignes innoxios, circum ardentes et non urentes, et in ipsa deambulatione laudes dixerunt Deo, et illæsi sicut missi fucrant, cvaserunt; adfuit ergo Deus eorum (Dan. III): numquid defuit Deus Machabæorum (II Machab. VII )? Illi evaserunt, illi mox arserunt: utrique tentati, hi carne consumpti, bi carne illæsi; sed utrique coronati. Ut evaderent flammas Ires viri, Nabuchodonosor prcestitum est, ut crederet ia Deum eorum. Nam qui eos potuit in manifesto lihcrare, potuit et in occulto coronare. Sed si illos In occulto coronasset, regem, qui sævierat, non liberasset. Salus corporis illorum, salus animæ facta est illius. Illi Dcum laudando cvascrunt, sed præsentes ignes: ille in Deum credendo evasit, sed aeternas gehennas. Plus ergo illi, quam illis, præstitum est. Antiochus autem non erat dignus cui talia praestarentur, a quo Machabæi torquebantur: ideo illis igne tormentisque consumptis, cxsultavit: sed qui se exaltat, humiliabitur ( Luc. XVIII, 14).","t":"And chastity indeed, brothers, as I have already said, would have been set free and crowned even if the flesh, which must die sometime, had died by that judgment. For we are all going to die; and no one who wishes to escape brings it about that he removes death, but only that he postpones the debt. This holds everyone; this we must all repay, what we have drawn from Adam; and because we do not want to die, no release is granted by the collector of this debt, only a delay requested. Susanna, then, a devout woman and a chaste wife, was certainly going to die sometime; and if that sometime had been then, what harm would it have done to her chastity, while her flesh was laid in the tomb and her chastity was given back to God and crowned by God? For do you think, brothers, that it belongs to great merit if false witnesses do not prevail against an innocent person? It is no great merit if false testimony does not prevail against an innocent person. It would be a great merit if it had not prevailed against the Lord. But our Lord Jesus Christ himself was crucified through the tongues of false witnesses. Yet those false witnesses prevailed for an hour: what harm did they do to one who would rise again? So by his own example our Lord God, in his flesh, in his weakness, and in the form of a servant which he took up to set the servant free, to seek the runaway, to redeem the captive, to loose the bound, to make the servant a brother—coming for this in the form of a servant, he showed the servant an example, so that he should not dread false witnesses, and should not fear when they are believed. For they can make a bad reputation; but they cannot kill a pure conscience. The three men were set free from the furnace of burning fire; their God was present; they walked among harmless flames, burning around them and not scorching them, and in that very walking they spoke praises to God, and came out unharmed as they had been thrown in. Their God, then, was present. Was the God of the Maccabees absent? These escaped; those were soon burned: both were tested, the latter consumed in the flesh, the former unharmed in the flesh; but both were crowned. That the three men should escape the flames was granted to Nebuchadnezzar, so that he might believe in their God. For he who could free them openly could also crown them secretly. But if he had crowned them secretly, he would not have freed the king who had raged. The safety of their bodies became the salvation of his soul. They by praising God escaped present fires; he by believing in God escaped eternal hell. More, then, was granted to him than to them. But Antiochus, by whom the Maccabees were tortured, was not worthy to be granted such things; so when they had been consumed by fire and torments he exulted; but he who exalts himself will be humbled.","f":"Augustine, <i>Serm.</i> 343.2 (PL 39:1505–1507; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-2)."},"augustine-sermones/343.3":{"o":"Qui ergo liberavit Susannam mulierem castam, conjugem fidelem a falso testimonio seniorum, ipse liberavit et virginem Mariam a falsa suspicione mariti sui. Inventa est ergo virgo illa prægnans, ad quam vir non accesserat. Uterus quidem fetu intumuerat; sed virginalis integritas manserat. Seminatorem fidei fide conceperat, Deum ill suum corpus assumpserat, qui cjus corpus violari non permiserat: marito tamen tanquam homini venit in suspicionem. Aliunde esse credebat, quod de se nun esse sciebat, ct ipsum aliunde adulterium suspicabatur. Ab angelo corrigitur. Quare dignus fuit ab angelo corrigi? Quia non in illo erat malevola suspicio: quales Apostolus dicit malevolas suspiciones nasci inter fratres (I Tim. VI, 4). Malevolae suspiciones sunt calumniantium, benevolæ suspiciones sunt gubernantium. Licet cuiquam de filio male suspicari; sed de filio non licet calumniari: utique suspicaris malum; sed optas invenire bonum. Qui benevole suspicatur, vinci cupit: tunc enim bene lætatur, quando falsum inventum fuerit quod male suspicabatur. Talis erat Joseph circa conjugem suam, cui corpore non crat mixtus, sed tamen fide jam fucrat copulatus. Venit ergo et virgo in falsam suspicionem: sed sicut pro Susanna adfuit in Daniele Spiritus, sic pro Maria adfuit angelus. Ad Joseph inquit angelus: Noli timere accipere Mariam conjugem tuam: qnod enim de ea nascitur, de Spiritu sancto est. Ablata suspicio est, quia inventa redemptio est. Gaudebant paulo ante conjugatæ ad Susannam, gaudcant virgines ad Mariam: utræque tcneant castitatem; illæ conjugalem, illac virginalem. Utraque enim castitas habet apua Deum merilurn; sed virginalis major cst, conjugalis minor; tan:cn utraque grala est Dco, quia donum cst Dei. Ad vitam æternam omnes perveniunt; sed in vita aterna non omnes eumdem honorem, eamdem dignitatem, idem meritum comparant. Sic crit vita æterna et regnum Dei, quomodo, similitudinis causa, quod dicans coelum. In coelo sunt omnia sidera: sic ct in regno Dci omnes erunt boni fideles. Vita aeterna par crit omnibus: non enim ibi alius plus vivit, alius ninus; quando omnes sine fine victuri sumus, Ii se est tonarius quem accepturi sunt opcrarii, sive qui in vinea mane laboraverunt, sive qui ad horain undecimam venerunt (Id. XX, 9, 10): dennrius ille vita æterna cst, qua; omnibus par cst. Scd intuemini cœlum, recordamini Apostolum: Alix corpora cælestia, et alia terrestria. Alia gloria solis, et alia gloria tunæ, et alia gloria stellarum; stella enim a stella differt in gloria: sic et resurrectio mortuorum, Ergo unusquisque, fratres mei, pro dono quod accepit, certet in hoc sacculo, ut gaudeat in f turo. Conjugatus es? Inferior vita est, inferius præ-. niium spera; æternum tamen regnum non despera. Præcepta tibi conjugalia retinenda sunt. Quid enim, quia uxorem habes, ron te debes agnoscere peregrinari in hoc mundo, moriturum non te debes cogitare, exiturum de lecto voluptatis? ct vide quo utcumque pergas, ad tormentum calamitatis, an ad præmium æternitatis. Cogita ergo, serva quod acccpisti, ferto sarcinam tuam: quia levis est, si diligis; gravis, si odisti. Non cnim frustra Dominus ait, aut rure cum hoc ait, solis continentibus loquebatur: Venite ad me, omnes qui laboraiis et onerati estis, et ego reficiam vos. Tollite jugum meum super vos, et discite a me quia mitis sum et humilis corde, et invenielis requiem animabus vestris: non carnibus vestris, sed animabus vestris. Jugum enim meum lene est, et sarcina mea Uvis est: levis amanti, gravis neganti. Jugum Domini in cerviccm sumpsisti? Lene est, si bene conaris; asperum, si reluctaris. Circumstant tentationes conjugalem vitam. Numquid cuim ista Susanna idco non tentata est in ipsa pudicitia, quia marito crat conjuncia? Numquid hæ solæ in hac parte non tentantur, quæ viris copulantur? Ecce Susanna uxor aliena crat, maritum habcbat: tamen tentata est, fluctuavit in tempestate. Angustiæ, inquit, mihi sunt undique. A falsis cnim testibus limuit mori: sed a Dco judicc vero timuit penitus mori. A falsis enim testibus ad tempus moreretur: a judice Dco in æternum puniretur. Appendit, elegit: prius timuit, et appendit; appendit, ct elegit; elegit, et vicit. Docuit feminas conjugatas rcligiosas, tentatori resistere docuit, pugnaro docuit, laborare docuit, adjutorium implorarc docuit.","t":"He, then, who freed Susanna, a chaste woman and faithful wife, from the false testimony of the elders, also freed the virgin Mary from the false suspicion of her husband. That virgin was found pregnant, to whom no man had come. Her womb indeed had swelled with offspring, but her virginal integrity had remained. She had conceived by faith the sower of faith; she had received God into her body, who had not allowed her body to be violated. Yet to her husband, as a man, she came under suspicion. He believed it came from elsewhere, since he knew it was not from himself, and suspected that it came from adultery. He is corrected by an angel. Why was he worthy to be corrected by an angel? Because there was no malevolent suspicion in him, such as the apostle says malevolent suspicions arise among brothers. Malevolent suspicions belong to slanderers; benevolent suspicions belong to those who govern. One may suspect evil of a son, but one may not slander a son: you certainly suspect evil, but you hope to find good. He who suspects benevolently wants to be proved wrong: for he is truly glad when what he suspected as evil is found false. Such was Joseph towards his wife, with whom he had not been joined in body but had already been united in faith. So the virgin too came under false suspicion; but as the Spirit was present for Susanna in Daniel, so the angel was present for Mary. The angel said to Joseph: “Do not fear to take Mary as your wife: for what is born of her is of the Holy Spirit.” The suspicion was removed, because redemption was found. [4] A little while ago married women rejoiced at Susanna; let virgins rejoice at Mary: let both hold to chastity, the former conjugal, the latter virginal. For both chastities have merit with God; but virginal is greater, conjugal less; yet both are pleasing to God, because each is a gift of God. All come to eternal life; but in eternal life not all obtain the same honour, the same dignity, the same merit. Eternal life and the kingdom of God will be like—for the sake of a comparison—what we call the sky. In the sky are all the stars: so too in the kingdom of God will be all the good faithful. Eternal life will be equal for all: for there one does not live more and another less, when we shall all live without end. That is the denarius which the labourers will receive, whether those who worked in the vineyard from morning or those who came at the eleventh hour: that denarius is eternal life, which is equal for all. But look at the sky, remember the apostle: “There are heavenly bodies and earthly bodies. There is one glory of the sun, another glory of the moon, and another glory of the stars; for star differs from star in glory: so also is the resurrection of the dead.” So let each one, my brothers, strive in this world according to the gift he has received, that he may rejoice in the world to come. Are you married? Yours is a lower life; hope for a lower reward; yet do not despair of the eternal kingdom. The precepts of marriage must be kept by you. For what? Because you have a wife, ought you not to recognize that you are a pilgrim in this world, ought you not to think that you will die, that you will leave the bed of pleasure? And see where you are heading in any case: to the torment of calamity, or to the reward of eternity. Think, then; keep what you have received; carry your burden: for it is light if you love, heavy if you hate. For not in vain did the Lord say—nor was he, when he said this, speaking only to the continent: “Come to me, all you who labour and are burdened, and I will refresh you. Take my yoke upon you, and learn from me, for I am gentle and humble of heart, and you will find rest for your souls”—not for your flesh, but for your souls. “For my yoke is easy, and my burden is light”: light to one who loves, heavy to one who refuses. Have you taken the Lord's yoke on your neck? It is easy if you strive well; rough if you resist. Temptations surround married life. Was not this Susanna tempted in her very chastity just because she was joined to a husband? Are only those women not tempted in this respect who are united to husbands? Look, Susanna was another man's wife, she had a husband; yet she was tempted, she was tossed in the storm. “I am hemmed in,” she says, “on every side.” For she feared death from the false witnesses; but she feared utterly to die from God, the true judge. For by the false witnesses she would die for a time; by God the judge she would be punished for ever. She weighed and chose: first she feared and weighed; she weighed and chose; she chose and conquered. She taught devout married women, taught them to resist the tempter, taught them to fight, taught them to labour, taught them to implore help.","f":"Augustine, <i>Serm.</i> 343.3 (PL 39:1507; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-3)."},"augustine-sermones/343.5":{"o":"Si de femina tanta Scriptura testis est; numquid viros desernit? numquid cis excmplum imitationis deesse permisit? Intuebamur Susannam tentatam a viris concupiscentibus ejus corruptionem, intuebamur certantem. Lectio illa theatrum nostri cordis erat, athletam Dei pudicum spiritum exspectabamus, certantem adversariun vidcbamus, do victo cum victrice triumphemus. Habent exemplum suum religiosæ conjuges, habent qiod imitentur. Deo debeant quod servant, non homini: tunc cnim servant, si Deo debeant; tunc servant, si illi debeant, qui videt quod servant, quod etiam maritus non videt. Sæpe enim absens est maritus, semper est præsens Dcus: et aliquando, quia homo est maritus, suspicatur falsam; tunc oret mulier pro marito suo suspicante falsum; orel ut ille salvetur, non ut ille damnetur. Falsa enim viri suspicin non claudit oculos Dci. Illius conscientia nuda c t coram illo, qui creat cani. Ipse enim ad tempus oppressam liberat in æternum. Sed oret pro marito, et det operam non solum habere bonam vit in, sed eliam illaesam famam. Bonam enim vitam ipsa pudicitia libcrat, ne damnetur: bona vero fama alios liberat, ne falsum suspicando labantur, et forte in I eccatum decidant, dum quod non vident judicant: sicuti judices isti ceciderunt, et Daniel sanctus, imo pcr Danicleni Dominus, magis illos judices, qnam Susannam, ab interiore morte liberavit. Liberavit enim illam, De ad tempus damnaretur: libcravit autcm illos, ne malo judicando et innocentem domnando, in æternum supplicium caderent ejus juilicis, quem nemo potest corrumpere, a quo nemo se potest abscondere. Dicebam ergo de viris, quia nec ipsi sine exemplo dimissi sunt. Viri casti, viri timentes Deum, viri quibus sufficiunt conjuges suæ; viri qui non violatis quod vobis violari uon vultis; viri qui fidem, quam exegistis, reddidistis; exspectate et vos me commemorante, quod exspectabant uxores vestræ lectore recitante; Nec vos sine exemplo Scriptura divina dimisit. Illie Susannam audiebant, et in ea vincente gaudebant: vos Jo;cph attendite; non illum Joseph, cui desponsata fuerat virgo Maria, quæ peperit Christum; nam ille suspicione tentatus cst, et ab angelo mox sanatus est. Alium Joseph sancta Scriptura testatur, quem entavit impudica: amavit pulchrum non casta, sed perversa mente, ubi oculos non habebat, ubi vidertur spiritualis et invisibilis pulchritudo; quem ama. bat pulchrum, nolebat castum. Amavit alienum, amavit servum viri sui: sed fidem servantem domino suo non amavit. An putas amavit illum, an potius se? Ego puto quia nec illum, nee se. Si enim illum amahat, quare volebat perdere? si se amabat, quare volebat perire? Ecce probavi quia non amabat. Veneno libidinis ardebat, non flamma charitatis lucebat. Sud ille noverat videre, quod illa non noverat. Putchrior erat intus, quam foris; pulchrior in cordis luce, quam in carnis cute: quo illius feminæ oculi non pene. trabant, ibi ipse sua pulchritudine fruebatur. Intuens ergo interiorem pulchritudinem castitatis, quando illam maculari, quando violari illius feminae tentatione permitteret? Amabat illa; sed amabat et ille: et plus erat quod amabat ille, quam quod amabat ilia; quia videbat ille, quod non vidcbat illa.","t":"If Scripture is witness to so great a woman, has it abandoned men? Has it let them lack an example to imitate? We watched Susanna tempted by men lusting for her corruption; we watched her fighting. That reading was the theatre of our heart; we watched for God's athlete, the chaste spirit; we saw the adversary fighting; let us triumph over the vanquished with the victor. Devout wives have their example, they have something to imitate. Let them owe to God what they keep, not to a man: for then they keep it, if they owe it to God; then they keep it, if they owe it to him who sees what they keep, which even the husband does not see. For the husband is often absent; God is always present. And sometimes, because the husband is a man, he suspects falsely: then let the woman pray for her husband who suspects falsely; let her pray that he may be saved, not that he may be condemned. For a husband's false suspicion does not close the eyes of God. Her conscience is bare before him who created it. For he frees for eternity the one oppressed for a time. But let her pray for her husband, and take pains to have not only a good life but also an unharmed reputation. For a good life frees chastity itself from being condemned; but a good reputation frees others from slipping into false suspicion and perhaps falling into sin while they judge what they do not see: as those judges fell, and holy Daniel—or rather the Lord through Daniel—freed those judges more than Susanna from inner death. For he freed her from being condemned for a time; but he freed them from falling, by judging badly and condemning an innocent woman, into the eternal punishment of that judge whom no one can corrupt and from whom no one can hide. [6] I was saying, then, about men, that they too have not been left without an example. Chaste men, men who fear God, men for whom your own wives are enough; men who do not violate what you do not want violated in your own; men who have rendered the fidelity you have demanded: you too wait, while I recall it, for what your wives were waiting for as the reader read. Divine Scripture has not left you without an example either. They heard of Susanna and rejoiced in her victory: you, attend to Joseph; not that Joseph to whom the virgin Mary, who bore Christ, had been betrothed, for he was tested by suspicion and soon healed by an angel. Holy Scripture bears witness to another Joseph, whom an unchaste woman tempted: she loved the handsome man, not with a chaste but with a perverse mind, where she had no eyes, where spiritual and invisible beauty is seen; she loved him handsome, she did not want him chaste. She loved another's servant, she loved her husband's servant; but she did not love him keeping faith with his master. Do you think she loved him, or rather herself? I think neither him nor herself. For if she loved him, why did she want to destroy him? If she loved herself, why did she want to perish? Look, I have proved that she did not love. She burned with the poison of lust; she did not shine with the flame of love. But he knew how to see what she did not know. He was more beautiful within than without, more beautiful in the light of the heart than in the skin of the flesh: where that woman's eyes did not penetrate, there he enjoyed his own beauty. Gazing, then, on the inner beauty of chastity, how could he allow it to be stained, to be violated by that woman's temptation? She loved; but he loved too; and what he loved was greater than what she loved, because he saw what she did not see.","f":"Augustine, <i>Serm.</i> 343.5 (PL 39:1507–1509; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-5)."},"augustine-sermones/343.7":{"o":"Si vis videre quomodocumque spiritualem pulchritudinem pudicitiæ, si babes ad illam qualescumque oculos, exempli gratia aliquid tibi propono: ipsam amas in conjuge tua. Noli ergo odisse in aliena, quod amas ill tua. Quidnam amas in tua? Utique castitatem. Hanc odisti in aliena, quam amas in tua: hanc odisti in aliena, cum qua concumbendo ejus vis perdere castitatem. Quod amas in tuo, hoc vis inlerficere in aliena? Quod amas in tua, hoc vis perdere in aliena? Quomodo habebis orationem pictatis, homicida castitatis? Serva ergo in aliena, quod servari cupis in tua: ipsam castilatem potius dilige, quam carnem. Sed forte existimas te amatorem esse carnis uxoris tuae, non castitatis. Sordida quidem cogitatio; sed non te dimitto sine exemplo. Ego enim puto quod castitatem plus ames in conjuge tua, quam carnem. Sed ut te absolutissime ostendam amatorem esse castitatis magis quam carnis, hanc amas in filia tua. Quis hominum est qui non filias suas castas esse velit? quis hominum est qui non filiarum suarum con. gaudeat castitati? Numquid et ibi carnem amas? numquid concupiscis corpus pulchrum, ubi exhorrescis incestum? Ecce probavi te amatorem esse castitatis. Si ergo amatorem castitatis ostendi te, quid te offendisti, ut non illam ames in te? Ecce habes compendium, ama in te quod amas in filia tua: ama hoc in uxore aliena; quia et filia tua uxor erit aliena. Ama ergo et in te castitatem. Si uxorem alienam amaveris, non continuo habebis: si castitatem amaveris, mox habebis. Ama ergo castitatcm, ut habeas aeternam felicitatem.","t":"If you want to see in some way the spiritual beauty of chastity, if you have any eyes at all for it, I set something before you by way of example: you love it in your wife. Do not, then, hate in another man's wife what you love in yours. What do you love in yours? Chastity, certainly. You hate this in another's, which you love in yours: you hate it in another's when by lying with her you want to destroy her chastity. What you love in your own, do you want to kill in another's? What you love in yours, do you want to destroy in another's? How will you have the prayer of piety, you murderer of chastity? Keep, then, in another's wife what you want kept in yours: love chastity itself rather than flesh. But perhaps you think you are a lover of your wife's flesh, not of her chastity. A sordid thought indeed; but I do not leave you without an example. For I think you love chastity in your wife more than flesh. But to show you most absolutely that you are a lover of chastity more than of flesh: you love it in your daughter. What man is there who does not want his daughters to be chaste? What man is there who does not rejoice in his daughters' chastity? Is it flesh that you love there too? Do you desire a beautiful body where you shudder at incest? Look, I have proved that you are a lover of chastity. If, then, I have shown you to be a lover of chastity, how have you offended yourself, that you do not love it in yourself? Look, you have a short way: love in yourself what you love in your daughter; love this in another man's wife, because your daughter too will be another man's wife. Love chastity, then, in yourself as well. If you love another man's wife, you will not have her at once; if you love chastity, you will have it at once. Love chastity, then, that you may have eternal happiness.","f":"Augustine, <i>Serm.</i> 343.7 (PL 39:1509; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-7)."},"augustine-sermones/343.8":{"o":"Sed forte tentaberis, amabit te mulier impudica, inveniet te in solitudine, conabitur extorquere complexum; si renueris, minabitur infamando supplicium. Hoc seniores falsi Susannæ fecerunt, boc uxor domini sui fecit sancto, Joseph. Sed attendite illum, quem attendit et Susanna et Joseph. Num quia nullus testis est, Dens ibi non est? Ejus oculos noluit oflendere Joseph, oculos Domini sui præsentis. Noluit impudicae mulieri ad concubitum illicitum consentire. Repulit concupiscentiam alienam, amplexus est pudicitiam suam. Fecit tamen illa, quod minata est: mentita est viro; credita est a suo marito. Adhuc patiens Deus. Traditur Joseph In carcerem; custoditur tanquam reus, a quo non est oflensus Deus: sed nec ibi defuit Deus, quia ille non erat reus. Adfuit Dominus Joseph patienti: qnod non cito subvenit, ad majora præmia distulit (Gen. xxxix, XLI). Lætificavit merito, quem exercuit supplicio. Debuit enim sanctus ipso Joseph pro ipsa pudicitia aliquid etiam durum pati, hoc est, amarum. Si ipsam impudicam mulierem forsitan amaret, pro illa paratus esset dura perpeti: et illa amorem suum erga se non probaret, nisi propter illam talia molesta vel dura toleraret, et charitati, imo non charitati, sed malae cupiditati, viccm redderet. Exardesceret illa in illum vicissim, quia videret cum tanto amore suo inardescere, ut propterea non recusaret quaecumque supplicia tolerare. Si hoc pro impudica, quanto magis pro ipsa pudicitia? Bene ergo aliquando Deus differt adjutorium snum; ut probet hominem, ut exerceat hominem, ut ipse sibi homo innotescat. Nam Dcum nihil latet.","t":"But perhaps you will be tempted: an unchaste woman will love you, she will find you alone, she will try to wring an embrace from you; if you refuse, she will threaten punishment by defaming you. This is what the lying elders did to Susanna; this is what his master's wife did to holy Joseph. But attend to him to whom both Susanna and Joseph attended. Because there is no witness, is God not there? Joseph would not offend his eyes, the eyes of his Lord who was present. He would not consent to the unchaste woman for an unlawful union. He repelled another's lust and embraced his own chastity. Yet she did what she had threatened: she lied to her husband; she was believed by her husband. God is still patient. Joseph is handed over to prison; he is guarded as a criminal by whom God was not offended. But God was not absent even there, because he was not guilty. The Lord was present to Joseph in his suffering: that he did not help him quickly, he postponed for greater rewards. He rightly gladdened the one he had trained by punishment. For holy Joseph had to suffer something hard, that is, bitter, for the sake of chastity itself. If perhaps he had loved that unchaste woman, he would have been ready to suffer hard things for her; and she would not count his love for her proven unless he endured such troubles or hardships for her sake, and repaid love—or rather not love but evil desire—in kind. She would burn for him in turn, seeing him burning with such love for her that he would not refuse to endure any punishments for it. If this for an unchaste woman, how much more for chastity itself? So God sometimes rightly delays his help, to test a man, to train a man, so that the man may become known to himself. For nothing is hidden from God.","f":"Augustine, <i>Serm.</i> 343.8 (PL 39:1509; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-8)."},"augustine-sermones/343.9":{"o":"Hoc ergo monuerim Charitatem vestram, fratres, ut ante omnia concupiscentiis carnalibus et gaudiis sæcularibus et vanæ pompæ et volaticae, vaporique vitae hujus praesentis præponatis decus et pulchritudinem sapientiæ, præponatis dulcedinem suavitatemque sapientiæ, praeponatis decus pudicitiæ, pulchri tudinem casliiatis. Hæc onia abscondita sunt in thesauro cœlesti, nudæ coram oculis Dei gemmæ sunt istæ pretiosae, multum lucent; si oculos habetis, vidctis. Diversis ergo ct illicitis dcleclalionibus ista pracponite; et si tentatio usque accesserit, ut etiam molestiam patiamini, fratres mci, quis nou patiatur propter sacculum suum? quis non patiatur pro agro suo, pro uno lapide limitis agri sui? Si pro his rebus patiamini, quas non habetis in potestate, quamdiu vultis retinere, et quibus vu!tis dimittere; sed sæpe amittuntur, cum vivimus, sæpe post morleni nostram ab eis quos odimus, possidentur: si pro bis bonis (si tamen dicenda sunt bona, quæ non faciunt bonos ) tanta mala homines æquo animo patiuntur; pro fide quare pigri sunt? pro thesauro cœlesti quarc timidi sunt? pro illis divitiis, quas nee naufragia nabis possunt auferre? Justus enim uaufra. gus evadit dives ct nudus.","t":"This, then, I would urge on your Charity, brothers: that above all, before carnal desires and worldly joys and the vain and flighty pomp and vapour of this present life, you set the grace and beauty of wisdom, you set the sweetness and pleasantness of wisdom, you set the grace of modesty, the beauty of chastity. All these are hidden in the heavenly treasury; these precious gems lie bare before the eyes of God; they shine greatly; if you have eyes, you see them. Set these, then, above various and unlawful pleasures; and if temptation goes so far that you even suffer trouble, my brothers, who does not suffer for his purse? who does not suffer for his field, for one boundary stone of his field? If you suffer for these things, which you do not have in your power to keep as long as you want, or to leave to whom you want—but they are often lost while we live, and often after our death are possessed by those we hate—if for these goods (if indeed they are to be called goods, which do not make people good) men endure such evils with calm, why are they lazy for the faith? Why are they timid for the heavenly treasure, for those riches which not even shipwrecks can take from us? For the just man escapes from shipwreck rich and naked.","f":"Augustine, <i>Serm.</i> 343.9 (PL 39:1509–1511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/343-9)."},"augustine-sermones/344.1":{"o":"Amores duo in hac vita secum in omni tentatione luctantur, amor sæculi, et amor Dei; et horum duorum qui vicerit, illuc amantem tanquam pondere trahit. Non cnim pennis aut pedibus, sed affectibus venimus ad Deum. Et rursum non corporeis nodis et vinculis, sed contrariis affectibus terræ inhæremus. Venit Christus mutare amorem, et de terreno facere vitæ cœleslis amatorem: homo propter nos factus, qui nos homines fecit; ct assumens hominem Deus, ut homines faceret deos. Iiic propositus nobis agon, hæc lucta cum carnc, hxc lucta cum diabolo, hæc lucta cum sæculo. Sed fidamus, quoniain illc qui hoc certamcn indixit, non sinc adjutono suo spectat, nec de viribus nostris ut præsumamus hortatur. Qui enim de viribus suis præsumit, utique quia homo esi, de viribus præsumit hominis: et maledictus omnis qui spem suant ponit in homine. Ilujus pii et sancti amoris flamma ardentes martyres, fenum quidem carnis robore mentis arserunt; ipsi autem integri in spiritu ad cum, quo accensi sunt, pervenerunt. Præstabitur tamcn ipsa contemnenti carni honor debitus in resurrectione mortuorum. Idco enim seminata est in contumclia, ut rcsurgat in gloria.","t":"Two loves wrestle with each other in this life in every temptation: love of the world and love of God; and whichever of the two wins draws the lover there as if by a weight. For we come to God not with wings or feet but with affections. And again, we cling to the earth not with bodily knots and chains but with contrary affections. Christ came to change love, and to make of an earthly lover a lover of heavenly life: made man for our sake, he who made us men; God taking up man, to make men gods. This is the contest set before us, this the struggle with the flesh, this the struggle with the devil, this the struggle with the world. But let us trust, since he who appointed this contest does not watch without his help, nor does he urge us to presume on our own strength. For whoever presumes on his own strength, since he is a man, presumes on the strength of a man: and cursed is everyone who puts his hope in man. Burning with the flame of this holy and pious love, the martyrs burned the hay of the flesh with the strength of the mind; but they themselves, whole in spirit, came to him by whom they were set alight. Yet to the very flesh that they despised its due honour will be given in the resurrection of the dead. For it was sown in dishonour so that it might rise in glory.","f":"Augustine, <i>Serm.</i> 344.1 (PL 39:1511; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-1)."},"augustine-sermones/344.2":{"o":"Hoc amore accensis, vel potius ut accendatur hoc dicit: Qui amat patrem aut matrem super me, non est me dignus: ct qui non tulerit crucem suam et secutus fuerit me, non est me dignus. Amorem parenturn, uxoris, filiorum, non abstulit, sed ordinavit: non dixit, Qui amat; sed, qui amat super me. IIoc est quod Ecclesia loquitur in Canticis canticorum: Ordinavit in me charitatem. Ama patrem, sed noli super Dominum: ama genitorem, sed noli super Creatorem. Paler genuit, sed non ipse formavit: nam quis, aut qualis sibi nasciturus esset, cum seminaret, ignoravit. Pater nutrivit, sed non de suo pater pancm esuricnti instituit. Postremo quidquid tibi pater reservat in terra, decedit ut succedas, vitæ tuae locum faciet morte sua. Pater autem Deus quod tibi servat, secum servat; ut hæreditatem cum ipso possideaspatre, nec cum decessorem quasi successor exspectes. sed inhaurcassempermansuro, semper inillomansurus. Ama ergo patrem, sed noli super Deum tuum. Ama matrem tuam, sed noli super Ecclesiam, quæ tegenuitad vitam alternam. Denique ex ipsorum parentum amore perpendc quantum diligere dcbeas Deum et Ecclesiam. Si enim tantum diligendi sunt qui genuerunt moriturum, quanta charitatc diligendi sunt qui genueruntad æternitatem venturum,in æternitatem mansurum? Ama uxorem, ama filios secundum Dcum, ut consulas cis ad Deum colendum tecum: cui junctus cum fueris, separationem nullam timebis. Ideo non debes illos plus Deo diligere, quos omnino male diligis, si negle xeris tecum ad Deum ducere. Veniet fortasse hora martyrii. Tu vis confiteri Christum. Confessus excipies fortasse temporis poenam, excipies temporalem mortem. Pater, aut uxor, aut filius blandiuntur ne moriaris, et blandiendo efficiuut ut moriaris. Si non efficiant, illic tibi veniet in mentem, Qui amat patrem, aut matrem, aut uxorem, aut filios super me, noa eat me dignus.","t":"To those set on fire by this love, or rather so that it may be kindled, he says: “Whoever loves father or mother above me is not worthy of me; and whoever does not take up his cross and follow me is not worthy of me.” He did not take away love of parents, wife, children, but put it in order: he did not say, “Whoever loves,” but, “whoever loves above me.” This is what the Church says in the Song of Songs: “He set love in order in me.” Love your father, but not above the Lord; love the one who begot you, but not above the Creator. Your father begot you, but he did not form you himself: for when he sowed the seed, he did not know who or what kind of child would be born to him. Your father fed you, but your father did not make from his own resources the bread for the hungry. Lastly, whatever your father keeps for you on earth, he departs so that you may succeed; he will make room for your life by his death. But what God the Father keeps for you, he keeps with himself, so that you may possess the inheritance with the Father himself, not wait for him as a successor waits for his predecessor, but cling to him who will abide for ever, yourself to abide in him for ever. Love your father, then, but not above your God. Love your mother, but not above the Church, which bore you to eternal life. Indeed, weigh from your love of your very parents how much you ought to love God and the Church. For if those who begot one who would die are to be loved so much, with how much love are those to be loved who begot one who would come to eternity and abide in eternity? Love your wife, love your children according to God, so that you may provide for them to worship God with you; when you are joined to him, you will fear no separation. So you ought not to love them more than God, whom you love quite wrongly if you neglect to bring them with you to God. Perhaps the hour of martyrdom will come. You want to confess Christ. Having confessed, you will perhaps receive a temporal penalty, you will receive temporal death. Father or wife or son coax you not to die, and by coaxing they bring it about that you die. If they do not bring it about, this will come into your mind there: “Whoever loves father or mother or wife or children above me is not worthy of me.”","f":"Augustine, <i>Serm.</i> 344.2 (PL 39:1511–1513; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-2)."},"augustine-sermones/344.3":{"o":"Sed blandimentis suorum flectitur carnalis affectus, et quodam modo labitur humana mollities. Restringe sinus fluentis vestis, virtute accingere.Cruciat te amor carnis? Tolle crucem tuam, ct scqucre Dominum. Et ipse tibi Salvator tuus, quamvis in carne Deus, quamvis cum carne Deus, humanum tamen demonstravit allectum, ubi ait: Pater, si possibile est, transeat a me calix iste. Novcrat quod calix iste transire non poterat, ad eum bibendum venerat. Voluntate, non necessitate, bibendus ille calix. Omnipotens erat: si vellet, utique transiret, quia Deus cum Patre, et ipse et Deus Pater unus Deus. Sed ex forma servi, ex eo quod suscepit abs te pro te, vocem hominis, vocem carnis emisit. Te in se diguatus est transfigurare, ut de illo loquereris infirma, ut in illo apprehenderes fortia. Voluntatem osteudit, qua tentari posses: et continuo docuit quam voluntatem, cui voluntati præferre deberes. Pater, inquit, si fieri pctest, transeat a me calix iste. Hæc voluntas humana est; hominem gero, ex forma servi loquor. Pater, si fieri potest, transeat hic calix. Vox carnis est, non spiritus; vox infirmitatis, nnn divinitatis. Si fieri potest, transeat calix iste. Ilia est voluntas, de qua et Petro dieitur, Cum autem senueris, alter te cinget, et tollet, et feret quo tu non vis. Unde ergo et martyres vicerunt? Quia voluntati carnis voluntatem spiritus præposuerunt. Amabant bane vitam, et deponderabant. Inde considerabant quantum amanda esset aeterna, si sic amatur ista peritura. Moriturus mori non vult; et tamen erit necessario moriens, quamvis continue mori nolens. Nil agis quod mori non vis, nil eflicis. nil extorques: nullam habes potestatem tollendi mortis necessitatem. Veniet, te nolente, quod timcs; aderit, te recusante, quod differs. Mortem quippe satagis ut differas; numquid ut auferas? Si ergo in alnatoribus hujus vitae tantum de differenda morte satagitur, quantum de auferenda laborandum cst? Mori certe non vis. Muta amorem, et ostenditur tibi mors, non quae te nolente aderit, sed quae, si volueris, non erit.","t":"But fleshly affection is bent by the coaxing of one's own, and human softness in some way slips. Gather up the folds of your flowing garment; gird yourself with strength. Does love of the flesh torment you? Take up your cross and follow the Lord. Your Saviour himself, though God in the flesh, though God with flesh, nevertheless showed human affection for you when he said, “Father, if it is possible, let this cup pass from me.” He knew that this cup could not pass; he had come to drink it. That cup was to be drunk by will, not by necessity. He was almighty: if he wished, it would certainly pass, since he is God with the Father, and he and God the Father are one God. But from the form of a servant, from what he took from you for you, he uttered the voice of a man, the voice of the flesh. He deigned to transfigure you in himself, so that you might speak weak things of him and grasp strong things in him. He showed the will by which you could be tempted; and at once he taught what will you ought to prefer to which. “Father,” he says, “if it can be, let this cup pass from me.” This is a human will: I bear man, I speak from the form of a servant. “Father, if it can be, let this cup pass.” It is the voice of the flesh, not of the spirit; the voice of weakness, not of divinity. “If it can be, let this cup pass.” This is the will of which Peter too is told: “But when you are old, another will gird you and take you and carry you where you do not wish.” How, then, did the martyrs win? Because they put the will of the spirit before the will of the flesh. They loved this life, and they weighed it. From this they considered how much eternal life is to be loved, if this perishing one is loved so. One who is going to die does not want to die; and yet he will necessarily be dying, however continually he does not want to die. You achieve nothing by not wanting to die, you accomplish nothing, you extort nothing: you have no power to remove the necessity of death. What you fear will come though you do not want it; what you put off will be present though you refuse it. You busy yourself to postpone death; surely not to remove it? If, then, lovers of this life busy themselves so much about postponing death, how much should one labour about removing it? You certainly do not want to die. Change your love, and a death is shown you, not one that will come though you do not want it, but one that, if you will, will not be.","f":"Augustine, <i>Serm.</i> 344.3 (PL 39:1513; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-3)."},"augustine-sermones/344.4":{"o":"Vide ergo, si aliquantum in corde tuo amor evigilavit, si scintilla de cinere carnis emicuit, si aliquid roboris in corde tuo comprehendit, quod vento tenlationis non solum non exstinguatur, sed etiam vehementius accendatur: si non ardes ut stupa, quæ uno levi flatu exstinguaris; sed ardes ut robur, ardes ut carbo, ut flatu potius exciteris: vide duas mortes, unam temporalem, eamdemque primam; alteram sempiternam, et eamdem secundam. Prima mors omnibus præparata est: secunda solis malis, impiis, infidelibus, blasphemis, et quidquid aliud sanæ doctrinæ adversatur. Intende, propone tibi istas mortes duas. Si fieri potest, ainbas non vis pati. Scio, vivere amas, mori non vis; ct de hac vita in aliam vitam sic transire velles, ut non mortuus resurgercs, sed vivus in melius mutareris. Hoc velles, hoc habet humanus affectus; hoc ipsa anima nescio quo modo habet in voluntate et cupiditate. Quoniam diligendo vitam, odit mortem: et quoniam carnem suam non odit, nec ipsi vult accidere quod odit. Nemo enim anquam carnem suam odio habuit. Hunc affectum ostendit Apostolus, ubi ait: Habitationem habemus ex Deo, domum non manu factam, æternam in cælis. Etenim in hoc ingemiscimus, habitaculum nostrum quod de cælo est superindui cupientes. In quo nolumus inquit, exspoliari, sed supervestiri, ut absorbeatur mortale a vita. Non vis spoliari: sed spoliandus est Hoe tamen agas oportet, ut spoliatus per mortem carnea tunica, inveniaris indutus lorica fidei. Hoc enim secutus adjungit: Si tamen et induti, non nudi inveniamur. Nam prima mors spoliatura est te carne, interim seponenda, et suo tempore recipienda. Hoc velis, nolis. Non enim quia vis, resurges; aut si nolis, non resurges; aut si resurrectionem non credis, propterea non resurges. Opus est ut potius agas, ut qui resurrecturus es, velis nolis, sic resurgas ut habeas quod velis. Dominus quippe ipse Jesus dixit: Venit hora, quando omnes qui in monumentia sunt, audient vocem ejus, et procedent, sive boni sint, sive mali sint; omnes qui in monumentis sunt, audient vocem ejus,et procedent, et emittentur ex abditis. Nulla creatura mortuum tenebit sub voce vivi Creatoris, Omnes, inquit, qui in monumentis sunt, au dient vocem ejus, et procedent. Hoc ut ait, Omnes, fecit quasi confusionem et permixtionem. Sed audi discretionem, audi et separationem: qui bona, inquit, fecerunt, in resurrectionem vitce; qui mala egerunt, in resurrectionem judicii (Joan. V, 28, 29). Hoc judicium, ad quod subeundum resurgent impii, mors secunda appellatur. Quid ergo, christiane, metuis istam primam? Et te invito veniet, et te recusante aderit. Redimis te forte a barbaris, ne occidaris: redimis te magno, non parcis omnino rcbus tuis, et filios tuos spolias; et redemptus crastino morieris. A diabolo te redimi oportet, qui te secum ad secundam mortem trahit, ubi audient impii ad sinistram positi, Ite, maledicti, in ignem æternum, qui paratus est diabolo et angelis ejus. Ab ista secunda morte oportet ut redimaris. Respondebis, Uude? Noli quasrere hircos et tauros: noli postremo arcam tuam discutere, et dicere in animo tuo, Ut me redimerem a barbaris, habebam pecuniam: ut te redimas a secunda morte, habeto justitiam. Pecuniam posset tibi ipte barbarus ante tollere, et postea te captivum ducere, ut noa esset unde te redimeres, eo tua omnia possi.. dente qui possedit et te: justitiam non amittis invitus; in thesauro cordis intimo manet; ipsam tene, ipsam posside, inde redimeris a secunda morte. Quæ si nolis, ideo non erit, quia illud, unde te ab ista morte redimes, si volueris, erit. Justitiam voluntas impetrat a Domino, et bibit illam tanquam de fonte suo. Ad quem fontem nullus prohibetur accedere, si dignus accedit. Postremo adjutorium tuum vide. Redemit te a barbaris argentum tuum, redemit te a prima morte pecunia tua: redemit te a secunda morte sanguis Domini tui. Habuit ille sanguinem, unde nos redimeret; et ad hoc accepit sanguinem, ut esset quem pro nobis redimendis effunderet. Sanguis Domini tui, si vis, datus est pro te: si nolueris esse, non est datus pro te. Forte enim dicis: Habuit sanguinem Deus meus, quo me redimeret: sed jam cum passus est, lotum dedit; quid illi remansit quod det el pro me? Hoe est magnum, quia semel dedit, et pro omnibus dedit. Sanguis Christi volenti est salus, nolenti supplicium. Quid orgo dubitas, qui mori non vis, a secunda potius morte liberari? qua liberaris, si vis tollere crucem tuam, et sequi Dominum; quia ille tulit suam, et quæsivit servum.","t":"See, then, if love has woken up somewhat in your heart, if a spark has flashed out of the ash of the flesh, if something of strength has caught in your heart, so that by the wind of temptation it is not only not put out but kindled more fiercely: if you do not burn like tow, so as to be put out by one light breath, but burn like oak, glow like charcoal, so as to be stirred up rather by the breath: see two deaths, one temporal, which is also the first; the other everlasting, which is also the second. The first death is prepared for all; the second only for the wicked, the impious, unbelievers, blasphemers, and whatever else opposes sound teaching. Attend; set these two deaths before you. If it can be, you do not want to suffer either. I know: you love to live, you do not want to die; and you would like to pass from this life into another life in such a way that you would not rise again having died, but would be changed for the better while living. This you would like; human affection has this; the soul itself somehow has this in its will and desire. For by loving life it hates death; and since it does not hate its flesh, it does not want what it hates to happen to it. For no one ever hated his own flesh. The apostle shows this affection when he says: “We have a dwelling from God, a house not made with hands, eternal in the heavens. For in this we groan, longing to put on over it our dwelling which is from heaven.” In which, he says, “we do not wish to be stripped, but to be clothed over, so that what is mortal may be swallowed up by life.” You do not want to be stripped: but you must be stripped. Yet you must so act that, stripped of the tunic of flesh by death, you may be found clothed in the breastplate of faith. For following this up he adds: “If indeed, being clothed, we are not found naked.” For the first death will strip you of the flesh, to be laid aside for a while and received back in its time. This whether you will or not. For you will not rise because you want to, or not rise if you do not want to, or not rise because you do not believe in the resurrection. What you need rather is to act so that you, who will rise whether you will or not, may rise in such a way as to have what you want. For the Lord Jesus himself said: “The hour is coming when all who are in the tombs will hear his voice and come out,” whether they are good or bad; all who are in the tombs will hear his voice and come out, and be sent out from their hiding places. No creature will hold a dead man under the voice of the living Creator. “All,” he says, “who are in the tombs will hear his voice and come out.” By saying “all” he made, as it were, a confusion and mixture. But hear the distinction, hear the separation too: “Those who have done good,” he says, “to the resurrection of life; those who have done evil, to the resurrection of judgment.” This judgment, which the wicked will rise to undergo, is called the second death. Why, then, Christian, do you fear this first one? It will come though you are unwilling, it will be present though you refuse. Perhaps you ransom yourself from barbarians so as not to be killed: you ransom yourself at a great price, you do not spare your goods at all, you strip your children; and ransomed, you will die tomorrow. You must be ransomed from the devil, who drags you with him to the second death, where the wicked placed on the left will hear: “Go, you cursed, into the eternal fire which has been prepared for the devil and his angels.” From this second death you must be ransomed. You will answer, “With what?” Do not look for goats and bulls; lastly, do not shake out your chest and say in your mind, “To ransom myself from the barbarians I had money.” To ransom yourself from the second death, have justice. The barbarian himself could first take your money and afterwards lead you captive, so that you would have nothing with which to ransom yourself, since he who possessed you also possessed all your goods: justice you do not lose against your will; it remains in the innermost treasury of the heart; hold it, possess it; by it you are ransomed from the second death. If you do not want that death, it will not be, because that by which you ransom yourself from it will be, if you will. The will obtains justice from the Lord, and drinks it as from its own fountain. No one is forbidden to approach that fountain, if he approaches worthily. Lastly, see your help. Your silver ransomed you from the barbarians; your money ransomed you from the first death; the blood of your Lord has ransomed you from the second death. He had blood with which to ransom us; and he received blood for this purpose, that he might have something to shed to ransom us. The blood of your Lord, if you will, was given for you; if you will not, it was not given for you. For perhaps you say: “My God had blood with which to ransom me; but when he suffered he gave it all; what has he left to give for me?” This is the great thing: that he gave it once, and gave it for all. The blood of Christ is salvation to the willing, punishment to the unwilling. Why, then, do you hesitate, you who do not want to die, to be freed rather from the second death? You are freed from it if you will take up your cross and follow the Lord, because he carried his and sought his servant.","f":"Augustine, <i>Serm.</i> 344.4 (PL 39:1513–1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-4)."},"augustine-sermones/344.5":{"o":"Omnino, fratres mei, non vos maxime hortantur ad amandam vitam æternam, qui sic amant temporalem vitam? Quanta faciunt homines, ut vivant paucos diei? Quis enumerare poterit conatus et molimina omnium vivere volentium, post paululum morientium? Quanta agunt pro ipsis paucis dicbus? Quid tantum agi. mus pro æterna,vita? Quid dicam, pro paacisdiebus redimendis, et his in lerris? Paucos enim dies dico, si liberatus senuerit; paucos dies dico, si liberatus puer decrepitus factus fuerit. Non dieo quia redemptus hodie, cras fortasse morietur. Ecce ad incertum, propter ipsos paucos dies incertos, quanta faciunt? quae excogitant? Si veniant per morbum corporis in medici manus, salusque omnis a pronuntiantibus et inspicientibus desperetur; si promittitur aliquis medicus, qui etiam desperatum liberare sit idoneus, quanta promittuntur! quanta prorsus ad incertum dantur! Ut modicum vivatur, hoc dimittitur unde vivatur. Jamvero si in hostis aut praedonis manus inciderit, ne occidatur, ut redimatur, eliam, si pater detentus fuerit, filii currunt, et quod eis relicturus fuerat, impendunt, rcdempturi quem possinl efferre. Qua; ambitiones? quæ preces? qui conatus? quis hoc explicet? Et tamen volo dicere aliud gravius, el nisi fieret, incredibilius. Quid enim dico, quia dam homines pecuniam ut vivant, quia nihil sibi dimittunt? Ut paucos dies eosdemque incertos paululum vivant cum timore, vivant cum labore, quanta impendunt? quanta dant? Væ generi humano! Dixi quod ut vivant impendunt unde vivant: quod est pejus audite, quod est gravius, quod est sceleratius, quod est, ut dixi, incredibile, nisi liat. Ut liceat illis paululum vivere, dant etiam. illud, unde possent semper vivere. Quod dixi audite, et intelligite. Adhuc enim clausum est, et tamen multos movet, quibus jam Dominus cum clausum erat, aperuit. Dimitte illos qui dant et perdunt unde possunt vivere, ut concedatur illis paululum vivere. Illes attendite, qui perdunt unde possunt semper vivere, ut concedatur eis paululum vivere. Quid est hoc? Fides vocatur, pictas vocatur: hæc omnis tanquam pecunia est, qua vita æterna acquiritur. Veniet de trasnsverso inimicus territans, et non libi dicct, Da mihi pecuniam luam, ut vivas: sed dicet tibi, Nega Christum, ut vivas. Quod tu si feceris, ut liceat tibi paululum vivere, perdes undc posses semper vivere. Hoc est amare vitam, qui timebas mortem? Homo bone, quare timebas mortem, nisi amando vitam? Christus est vita. Quare appetis parvam, ut perdas secaram? An forte fidem non perdidisti, sed quod perderes non habuisti? Tene ergo unde semper vivas. Attende proximum luum, quanta faciat ut modicum vivat. Attende et illum qui Christum negavit, quantum malum fecit propter paucos dies vitæ. Et tu non vis ipsos paucos dies contemnere vitae, ut nullo die moriaris, et in sempiterno vivas die, a Redemptore tuo protegaris, in æterno regno Angelis adaequcris? Quid amasti? quid perdidisti? Ut sequereris Dominum, cruccm tuam non tulisti.","t":"Do not those who so love temporal life urge you most of all, my brothers, to love eternal life? How much do men do so as to live a few days? Who could count the efforts and exertions of all who want to live and will die a little later? How much do they do for those few days? What do we do that is so much for eternal life? What shall I say of ransoming a few days, and those on earth? For I say a few days, if the one set free grows old; I say a few days, if the boy set free becomes decrepit. I do not say that one ransomed today will perhaps die tomorrow. Look how much they do for an uncertain outcome, for those few uncertain days! What do they devise! If through a bodily illness they come into a doctor's hands, and all hope of health is given up by those who examine and pronounce on them; if some doctor is promised who is able to free even one given up, how much is promised! how much is simply given for an uncertain outcome! In order to live a little, they give up what they would live on. And if one falls into the hands of an enemy or a robber, so as not to be killed, so as to be ransomed—even if a father has been seized, the sons run and spend what he would have left them, to ransom one they may soon carry to burial. What canvassing! what pleas! what efforts! who could describe it? And yet I want to say something more serious, and, were it not done, more incredible. For why do I say that men give money to live, that they leave nothing for themselves? To live a little for a few days, and those uncertain, to live with fear, to live with toil, how much do they spend! how much do they give! Woe to the human race! I said that to live they spend what they live on: hear what is worse, what is more serious, what is more criminal, what is, as I said, incredible, were it not done. To be allowed to live a little, they give even that by which they could live for ever. Hear what I have said, and understand. For it is still closed, and yet it moves many to whom the Lord has already opened it when it was closed. Leave aside those who give and lose what they can live on, so as to be granted to live a little. Attend to those who lose that by which they could live for ever, so as to be granted to live a little. What is this? It is called faith, it is called piety: all this is like the money by which eternal life is acquired. The enemy will come from the side, terrifying, and he will not say to you, “Give me your money, so that you may live,” but he will say to you, “Deny Christ, so that you may live.” If you do this, in order to be allowed to live a little, you will lose that by which you could live for ever. Is this loving life, you who feared death? Good man, why did you fear death, except by loving life? Christ is life. Why do you seek a small life so as to lose the secure one? Or perhaps you have not lost faith, but did not have it to lose? Hold, then, that by which you may live for ever. Look at your neighbour, how much he does to live a little. Look too at the one who denied Christ, how great an evil he did for a few days of life. And will you not despise those few days of life, so as to die on no day, and live in the everlasting day, be protected by your Redeemer, be made equal to the angels in the eternal kingdom? What did you love? What did you lose? To follow the Lord, you did not take up your cross.","f":"Augustine, <i>Serm.</i> 344.5 (PL 39:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-5)."},"augustine-sermones/344.6":{"o":"Vide quam prudentem te velit, qui tibi dixit: Tolle crucem tuam, et sequere me. Qui invenerit, inquit, animam suam, perdet illam; et qui perdiderit eam propter me, inveniet eam. Qui invenerit, perdet eam; qui perdiderit, inveniet illam. Ut perdas, prius est ut invenias; et cum perdideris, postremum est ut rursum invenias. Duae sunt inventiones: in medio cst qua transit una perditio. Nemo potest animam suam perdere propter Christum, nisi cam prius invenerit; et nemo potest animam suam invenire in Christo, nisi eam prius perdiderit. Inveni, ut perdas; perde, ut invenias. Quomodo eam prius inventurus es, ut habeas quam perdas? Quando cogitas te ex parte mortalcm, quando cogitas eum qui te fecit, et insufflando animam tibi creavit, et vidcris cam illi debere, qui dedit; illi reddendam, qui commodavit; ab illo custodiendam, qui instituit; invenisti animam tuam. inveniens eam in fide. Credidisti cnini hoc, et invenisti animam tuam. Nam perditus cras, antequam crederec. Invenisti animam tuam: mortuus quippe fueras in infidelitate, revixisti in fide. Talis es, de quo dici possit, Mortuus erat, et revixit; perierat, et inventus est. Ergo invenisti animam tuam in fide veritatis, si a morte infidelitatis revixisti. Hoc est, animam tuam invenisti. Perde cam, et anima tua semen tibi sit. Nam et agricola triturando et ventilando invenit triticum, et rursus seminando perdit triticum. Invenitur in area, quod perierat in semente. Perit in semente quod inveniatur in messe. Qui ergo invenerit animam suam, perdet eam. Qui laborat colligere, quare piger est seminare?","t":"See how wise he wants you to be, who said to you: “Take up your cross and follow me.” “Whoever finds his life,” he says, “will lose it; and whoever loses it for my sake will find it.” Whoever finds it will lose it; whoever loses it will find it. In order to lose it, you must first find it; and when you have lost it, last of all you find it again. There are two findings: between them passes one losing. No one can lose his life for Christ's sake unless he has first found it; and no one can find his life in Christ unless he has first lost it. Find, so as to lose; lose, so as to find. How will you first find it, so as to have something to lose? When you think of yourself as partly mortal, when you think of him who made you and created your soul by breathing into you, and you see that you owe it to him who gave it, must return it to him who lent it, must have it guarded by him who established it: you have found your life, finding it in faith. For you believed this, and you found your life. For you were lost before you believed. You found your life: for you had been dead in unbelief, you came back to life in faith. You are such that it could be said of you, “He was dead, and has come back to life; he was lost, and is found.” So you have found your life in the faith of the truth, if you have come back to life from the death of unbelief. This is finding your life. Lose it, and let your life be seed to you. For the farmer too finds the wheat by threshing and winnowing, and loses the wheat again by sowing. What had perished in sowing is found on the threshing floor. What is found in the harvest perishes in sowing. “Whoever finds his life, then, will lose it.” Whoever labours to gather, why is he lazy to sow?","f":"Augustine, <i>Serm.</i> 344.6 (PL 39:1515; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-6)."},"augustine-sermones/344.7":{"o":"Unde enim invenires, nisi lumen tibi accenderet illc cui dicitur, Tu illuminabis lucernam meam, Domine? Jam ergo invenisti, illo tibi accendente lucernam. Vide quare perdas. Non enim passim perdendum est, qnod lam diligenter inventum est. Non ait, Qui perdiderit cam, inveniet eam; sed, Qui perdideril eam propter me, Naufragi forte negotiatoris corpus cum in littore inspexeris, reddis lacrymas miseratus, et dicis: Vae huic homini! propter aurum perdidit animam suam. Bene plangis, bene miseraris. Redde illi fletum, cui non præstas cl auxilium. Propter aurum enim perdere animam suam potuerit, propter aurum invenire non poterit. Ad damnum animæ suæ idonous fuit, ad eam lucrandam minus idoneus exstitit. Non euim cogitandum est quod perdidit, sed quare perdidit. Si propter avaritiam, ecce ubi jacet caro, ubi est quod erat charum? Et tamcn jussit avaritia, et propter aurum perdita est anima, et propter Christum non perit anima, neque percat. Stulte, noli dubitare: audi consilium Creatoris. Ipse te instituit ut sapias, qui te fccii antequam esses qui sapias. Audi, noli dubitare pro Christo animam perdere. Fideli Creatori commendas quod diceris perdere. Tu quidem perdes: sed ille suscipit, cui nihil perit. Si amas vitam, perde ut invenias: quia cum inveneris, jam non erit quod perdas, non crit quarc perdas. Ea quippe invenitur vita, quæ invenitur ut omnino perire non possit. Quia et Christus, qui libi nascendo, moriendo et resurgendo dedit exemplum, surgens a mortuis jam non moritur, et mors ei ultra non dominabitur.","t":"For how would you have found it, unless he lit the light for you to whom it is said, “You will light my lamp, Lord”? You have found it already, then, since he lit your lamp for you. See why you should lose it. For what has been found so carefully is not to be lost just anywhere. He does not say, “Whoever loses it will find it,” but, “Whoever loses it for my sake.” Perhaps when you look at the body of a shipwrecked merchant on the shore, you shed tears in pity and say: “Woe to this man! He lost his life for gold.” You lament rightly, you pity rightly. Give him your tears, since you cannot give him help. For he could lose his life for gold, but he could not find it for gold. He was fit for the loss of his life; he proved unfit to gain it. For one must think not of what he lost but of why he lost it. If for avarice, look where the flesh lies; where is what was dear? And yet avarice gave the order, and for gold the life was lost; and for Christ the life does not perish, nor may it perish. Fool, do not hesitate: hear the Creator's counsel. He who made you before you were someone who could be wise has himself instructed you to be wise. Listen; do not hesitate to lose your life for Christ. You entrust to a faithful Creator what you are said to lose. You indeed will lose it; but he takes it up, for whom nothing perishes. If you love life, lose it so as to find it: because when you have found it, there will no longer be anything to lose, there will be no reason to lose. For that life is found which is found so as to be wholly unable to perish. Because Christ too, who gave you an example by being born, dying, and rising, rising from the dead dies no more, and death will no longer have dominion over him.","f":"Augustine, <i>Serm.</i> 344.7 (PL 39:1515–1517; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/344-7)."},"augustine-sermones/345.1":{"o":"Loquar Charitati vestræ, fratres, quod pertineat ad contemptum presentis sæculi, ad spem futuri sæculi. Si qua-ris quid contemnas, omnis martyr vitam præsentem contempsit: si qnid speres, resurrectionem dico, quia hodie Dominus resurrexit. O tu homo, si titubas in re, esto firmus in spe; si autem te opus turbat, erigat ipsa merces. Nos quoque admonet Apostolus, cum præcipit Timotheo dicens: Præcipe divitibus hujus mundi, non superbe sapere, neque sperare in incerto divitiarum, sed in Deum vivum, qui præstat nobis omnia. Divites sint in operibus bonis, facile tribuant, communicent, thesaurizent sibi fundamentum bonum, ut apprehendant veram vitam. EI maxime hoc divites audire debent. Audite, divites, qui aurum et argentum habetis, et tamen cupiditate aidctis: quos quando pauperes intuentur, murmurant, gemunt, laudant ei invident; æquari optant, et impares se dolent; et inter landes divitum hoc pterumquc dicunt, Soli isti sunt, ipsi soli vivunt. Pro his verbis, quibus homines tenues divitibus adulantur, cum dicunt, Isti soli vivunt; ne in superbiam erigamini, o vos divites: sed potius Apostolum audite, morbi curatorem, et non verbi adu!atorem. Vita ista somnus vester est: divitiæ istae velut in somnis fluunt. Paulus dicit, ut apprehendant vitam veram. Paulum audite, ct superbire nolite. Audi ct Psalmum, o tu dives pauperrime; quid habes, si Deum non habes? vel quid non habes, si Deum habes? De divitibus dicit Psalmus, Dormierunt somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis. Aliquando et mendicus in terra jacens et frigore tremens, occupatus a somno thesauros somniat; gaudet, exsultat, superbit, et patrem suum pannosum videre indignatur. In somnis est quod vides, o tu mendice, qui dormis et gaudes. Tamen donec cvigilet, dives est: cum dormicril. invenit quod certum doleat. Dives ergo moriens, similis est illi pauperi dormienti et thesauros somnianti. Nam ille divcs, qui induebatur purpura et bysso, nec nominatus, nee nominandus, contemptor pauperis ante januam jacentis, epulabatur quotidie splendide; postea mortuus est, et sepullus: evigilavit, et se in flamma invenit. Dormivit somnum suum, et post somnum nihil invenit; quia nihil operatus est de manibus suis, id est, de divitiis suis.","t":"Let me speak to your Charity, brothers, about what concerns contempt of the present world and hope of the world to come. If you ask what you should despise: every martyr despised the present life. If you ask what you should hope for: I say the resurrection, since today the Lord rose. O man, if you totter in your present state, be firm in hope; and if the work troubles you, let the reward itself lift you up. The apostle too admonishes us when he instructs Timothy, saying: “Instruct the rich of this world not to be proud-minded, nor to hope in the uncertainty of riches, but in the living God, who provides us with all things. Let them be rich in good works, give easily, share, lay up for themselves a good foundation, so as to lay hold of the true life.” And the rich especially ought to hear this. Hear, you rich, who have gold and silver and yet burn with greed: when the poor look at you, they murmur, they groan, they praise and envy; they long to be equal and grieve that they are unequal; and amid their praises of the rich they very often say, “Only these people live; they alone live.” Because of these words with which humble men flatter the rich when they say, “Only these people live,” do not be lifted up into pride, you rich; but rather hear the apostle, the healer of disease and not the flatterer of words. This life is your sleep; these riches flow away as in dreams. Paul says, “so as to lay hold of the true life.” Listen to Paul, and do not be proud. Hear the psalm too, O most poor rich man: what do you have, if you do not have God? or what do you not have, if you have God? The psalm says of the rich, “They have slept their sleep, and all the men of riches have found nothing in their hands.” Sometimes a beggar too, lying on the ground and shivering with cold, overtaken by sleep, dreams of treasures; he rejoices, exults, grows proud, and scorns to look at his ragged father. What you see is in dreams, beggar, you who sleep and rejoice. Yet until he wakes he is rich: when he has slept, he finds what he grieves over for certain. The rich man who dies, then, is like that poor man asleep and dreaming of treasures. For that rich man who was clothed in purple and fine linen, not named and not to be named, who despised the poor man lying before his gate, feasted splendidly every day; afterwards he died and was buried; he woke up and found himself in the flame. He slept his sleep, and after sleep he found nothing, because he had done nothing with his hands, that is, with his riches.","f":"Augustine, <i>Serm.</i> 345.1 (PL 39:1517; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/345-1)."},"augustine-sermones/345.2":{"o":"Propter vitam quæruntur divitix, non vita propter divitias: quam multi cum suis hostibus pacti sunt, ut vitam solam redimerent? Quantumcumque habuerunt, totum dederunt, tantum no vitam amitterent. Totum dedisti barbaris qnod habuisti, frater? Tutum, inquit, dedi, nudus remansi; etsi nudus, vivam. Et quare? Totus occidendus eram, ideo totum dedi. Et quaro tibi hoc contigit? Vis dico tibi? Quia antequam barbarus superveniret, paupcii non subveniebas, ut per pauperem eleemosyna ad Christum perveniret? Christo modicum non dedisti, et barbaris totum quod habuisti, dedisti, et hoc cum sacramento dedisti. Christus rogat, ct non accipit: ille torquet, et totum aufert. Si tanti redemisti vitam perituram, quanti comparanda est vita æterna? Qui das hosti, ut vivas mendicus, da aliquid Christo, ut vivas beatus. Ut vivas paucis diebus, quod hostis exigit facis, ct quod Christus exigit, contemnis? Omnes dies hominis ab infantia usque ad senectutem pauci sunt: et si ipse Adam hodie moreretur, paucos dies vixerat, quia omnes finierat; qni utique sex millia annos vixerat; et tamen pauci crant, quia cunctos finierat. Paucos dies laboriosos, tentationibus plenes rcdimis, ut modicam terram habeas, id est villam. Ecce inimicus, qui tc captivayerat, dicit tibi, Quidquid habes da mihi: et ut viveres totum dedisti; hodie redemptus, cras moriturus; ab isto redemptus, ab alio trucidandus. Ecce quanta a barbaris patiuntur homines propter vitam temporalem, et piget aliquid pati pro vita æterna! Erudiant nos ista pericula, fratres. Ecce totum dedisti, ei abjecisti; et gaudes quia vivis, et hoc dicis: Etsi pauper, nudus, egens, mendicus, gaudeo quia vivo, ct istam lucem dulcem non perdidi. Apparcal Christus; paciscatur et ipse tecum: non barbarus qui te captivaverat; sed qui pro te capius cst, qui pro tc occidi dignatus est. Ille qui se dedit pro te, ipse tibi dicit: Mecum paciscere. Ilabere vis te? habe et me. Oportetut oderis te, et diligas me. Vitam tuam perdendo invenies, ne tenendo perdas eam.","t":"Riches are sought for the sake of life, not life for the sake of riches: how many have made terms with their enemies to ransom only their life? However much they had, they gave it all, only so as not to lose their life. Did you give the barbarians everything you had, brother? “Everything,” he says, “I gave; I was left naked; though naked, I shall live.” And why? “I was to be killed whole; so I gave the whole.” And why did this happen to you? Shall I tell you? Because before the barbarian came upon you, you did not help the poor, so that through the poor your almsgiving might reach Christ. To Christ you did not give a little, and to the barbarians you gave everything you had, and gave it on oath. Christ asks, and does not receive; the barbarian tortures, and takes everything away. If you ransomed a perishing life at so high a price, at what price is eternal life to be bought? You who give to the enemy so as to live a beggar, give something to Christ so as to live blessed. To live a few days you do what the enemy demands, and you despise what Christ demands? All the days of a man from infancy to old age are few: even if Adam himself were dying today, he would have lived few days, because he had come to the end of them all; he who indeed had lived six thousand years; and yet they were few, because he had ended them all. You ransom a few toilsome days, full of temptations, so as to have a little land, that is, a farm. Look, the enemy who had captured you says to you, “Give me whatever you have”; and to live you gave everything; ransomed today, to die tomorrow; ransomed from this one, to be slaughtered by another. See how much men suffer from barbarians for the sake of temporal life, and it irks them to suffer something for eternal life! Let these dangers teach us, brothers. Look, you gave everything, you threw it away; and you rejoice because you live, and you say this: “Though poor, naked, needy, a beggar, I rejoice because I live, and I have not lost this sweet light.” Let Christ appear; let him too make terms with you: not the barbarian who had captured you, but he who was captured for you, who deigned to be killed for you. He who gave himself for you says to you himself: “Make terms with me. Do you want to have yourself? Have me too. You must hate yourself and love me. By losing your life you will find it, lest by holding it you lose it.”","f":"Augustine, <i>Serm.</i> 345.2 (PL 39:1517–1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/345-2)."},"augustine-sermones/345.3":{"o":"De divitiis tuis, quas amas possidore, quas pro vita præsente paratus es dare, do consilium quid facias. Si et ipsas amas, noli eas perdere. Quod si hic eas amas, tecum periturae sunt. Si amas cas, praemitte eas quo sequaris; ne cum amas in terra, aut vivus cas amittas, aut mortuus. Jam dedi consilium: non dixi, Perde; sed, Serva. Jam dixi, Thesaurizare vis? Bene: non dico, Noli; sed dico ubi. Consultorem me accipe, non perdilorem. Scriptum est, Thesaurizate vobis thesauros in calo, quo fur non accedit, nec tinea, nec rubigo exterminat. Sed forte dicis: Non video locum in cœlo ubi ponam. Quam scalam, quam machinam quaesiturus sum, quae ad coelum attingat, ut videam ubi ponam pecuniam meam? Quid dicis? Vides in terra locum ubi obruis? Video, inquit. Bene satis: si securus es obruendo in terra, quare sollicitus es de Deo, qui fecit coelum et terram? Da securus Deo. Ipsi te commenda, qui tibi pecuniam in coelo servat; quia ipse et te in terra, quamdiu vivis, gubernat. Pecuniam servare vis? Serva quomodo vis. Si inveneris meliorem custodem quam Christum, commenda ei pecuniam tuam. Commendo, inquit, servo meo. Bene: quanto melius Domino tuo? Et servum tuum praeponis Domino tuo? O christianum virum! Servus tuus fortassis auferet ct fugiet: numquid Christus hoc facturus est? Multi ad dominos suos servi repente inimici exstiterunt, et eos cum ipso auro hostibus tradiderunt. Cui ergo commendas? Servo, inquit, meo. Novi fidem servi mei, ideoque commendo servo meo aumm meum. Bene satis, præfers servum tuum, aurum tuum commendas servo tuo: animam. tuam cui? Animam meam commendo Deo meo. Quanto melius, o homo, illi et aurum tuum, cui et aninram tuam? An forte fidelis est in custodiendo animam tuam, et infidelis in custodiendo pecuniam tuam? Servat tibi, qai servat et te. Laudas fidem servi tui? Etiam, ego novi fidem servi mei. Tota fides ejus est, ne fraudet, ne tollat: numquid agit ne perdat? Ecce posuit, et non latuit; invenit alius, et tulit. Numquid hoc Cbristo quisquam facturus est? Pigritiam excute, consilium accipe. Da Christo esurienti, thesauriza in coelo. Numquid labor est in coelo thesaurizare? Etsi labor esset, faciendum erat ad ponendum pecuniam tuam in loco munito, unde nemo eam possit auferre. Cum tamen dicit Christus, In cœlo thesauriza: non dicit tibi, Scalas quære, machinas liga, pennas apta. Hoc dicit: Mihi in terra da, et tlibi in cœlo servo. Ideo veni egere ego in terra, ut sis tu dives in coelo. Fac. trajectitium. Forte times fraudatorem, ne perdas; et quaeris qui portet, qui migret. Christus tibi in utroque adest. Non faciet imposturam, faciet insuper ct laturam.","t":"About your riches, which you love to possess, which you are ready to give for the present life, I give you advice on what to do. If you love them too, do not lose them. But if you love them here, they will perish with you. If you love them, send them ahead to where you will follow, lest while you love them on earth you lose them either living or dead. I have now given advice: I did not say, “Lose them,” but, “Keep them.” I have already said: “Do you want to store up treasure? Good. I do not say, Don't; but I say where.” Take me as an adviser, not a destroyer. It is written: “Store up for yourselves treasures in heaven, where no thief comes near, nor moth, nor rust destroys.” But perhaps you say: “I do not see a place in heaven where I may put it. What ladder, what machine shall I look for that reaches to heaven, so that I may see where I may put my money?” What do you say? Do you see a place on earth where you bury it? “I see it,” he says. Very well: if you are confident burying it in the earth, why are you anxious about God, who made heaven and earth? Give to God confidently. Entrust yourself to him who keeps your money for you in heaven, since he also governs you on earth as long as you live. Do you want to keep your money? Keep it as you like. If you find a better guardian than Christ, entrust your money to him. “I entrust it,” he says, “to my slave.” Good: how much better to your Lord? And do you put your slave above your Lord? O Christian man! Your slave may perhaps take it and run away: will Christ do that? Many slaves have suddenly become enemies of their masters and handed them over to the enemy along with the very gold. To whom, then, do you entrust it? “To my slave,” he says. “I know my slave's fidelity, and so I entrust my gold to my slave.” Very well: you prefer your slave, you entrust your gold to your slave: your soul to whom? “I entrust my soul to my God.” How much better, man, to entrust your gold too to him to whom you entrust your soul? Or perhaps he is faithful in guarding your soul and unfaithful in guarding your money? He keeps it for you who keeps you too. Do you praise your slave's fidelity? “Yes, I know my slave's fidelity.” His whole fidelity is not to defraud, not to steal: does he see to it that he does not lose it? Look, he put it away, and it was not hidden; another found it and took it. Will anyone do that to Christ? Shake off laziness; take advice. Give to Christ hungry; store up in heaven. Is it toil to store up in heaven? Even if it were toil, it would have to be done, to put your money in a secure place from which no one could take it. Yet when Christ says, “Store up in heaven,” he does not say to you, “Look for ladders, bind machines together, fit on wings.” He says this: “Give to me on earth, and I keep it for you in heaven. That is why I came to be in need on earth, that you might be rich in heaven.” Make a transfer. Perhaps you fear a cheat, lest you lose it; and you look for someone to carry it, someone to move it. Christ is there for you in both. He will not commit fraud; he will also do the carrying besides.","f":"Augustine, <i>Serm.</i> 345.3 (PL 39:1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/345-3)."},"augustine-sermones/345.4":{"o":"Sed Christum ubi invenio, inquit, in terra? Eum ubi invenio, ut dem illi? Cum habeat fides mea, quod audio in Ecclesia, hoc didici, sic credidi, hoc sacramento imbutus sum: passus est, mortuus et sepultus est, resurrexit tertio die, post quadraginta dies in coelos ascendit, sedet ad dexteram Patris, in fine venturus est. Quando hic eum invenio? Cui dabo, ut ad eum deferat? Noli satagere, totum audi: aut si totum audisti, vel legisti, an istud nunquam audisti, quia cum Ecclesiam Saulus persequeretur, superbus, crudclis, sanguinem Christianorum sitiens, non audisti quid ei clamaverit, quem sedentem in caelo confiteris? Recole. Quid ergo dixit? Saule, Saule, quid me persequeris? Quem Paulus nec videbat, nec tangebat, in caelo clamat, Quid me persequeris? Non ait, Quid persequeris familiam meam, servos meos, sanctos meos, vel fratres? Nihil eorum dixit. Et quid dixit! Quid me persequeris? ait, id est, membra mea. Pro quibus in terra calcatis caput de cœlo clamabat: quia et si pedem tuum in terra calcet aliquis, lingua tua de capite clamnt; non, Calcas pedem meum; sed, Calcas me, dicis. Quid ergo dubitas? quid dicis? Qui dixit Saulo, Quid me persequeris? ipse tibi dicit, Pasce me. In terra Saulus sæviebat, et Christum in coelo tangebat: sic et tu in terra eroga, ct Christum in coelo pascis. Nam istam quæstionem, qua moveris, praodixit ipse Dominus. Commovebuntur et illi qui ad dexteram ponentur, et cum dixerit, Esurivi, et dedistis mihi manducare; respondebunt, Domine, quando te vidimus esurientem? Et audient continuo, Cum uni ex minimis meis fecistis, mihi fecistis. Si audieras hoc, aperte dic, Nolo dare: et non habes unde te excusare, sed voce tua te damnare. De divitiis ergo tuis dicit tibi Dominus tuns, Dedi consilium quid facias: amas divitias? Amo, inquis. Ergo migra eas, et cum migraveris eas, sequcre eas interim corde, cum vivis: quia ubi fuerit thesaurus tuus, ibi erit et cor tuum (Id. VI, 21). Si autem in terra obruis cor tuum, erubesce quia mentiris, cum respondes quando audis, Sursum cor. Nam dicitur, Sursum cor; et continuo respondes, Habemus ad Dominum. Deo mentiris. Una hora in ecclesia vcrum non dicis, Deo mentiris, quod semper hominibus facis. Dicis, Habemus ad Dominum, et in terra obrutum habes cor; quia ubi fuerit thesaurus tuus, ibi erit et cor tuum.","t":"“But where do I find Christ on earth?” he says. “Where do I find him, to give to him? Since my faith holds what I hear in the Church—this I learned, so I believed, with this sacrament I was imbued: he suffered, died and was buried, rose on the third day, after forty days ascended into heaven, sits at the right hand of the Father, will come at the end. When do I find him here? To whom shall I give, to carry it to him?” Do not fuss; hear the whole thing. Or if you have heard or read the whole, have you never heard this, that when Saul was persecuting the Church, proud, cruel, thirsting for Christian blood, did you not hear what he cried out to him, the one whom you confess seated in heaven? Recall it. What, then, did he say? “Saul, Saul, why do you persecute me?” Him whom Paul neither saw nor touched cries out in heaven, “Why do you persecute me?” He did not say, “Why do you persecute my household, my servants, my saints, or my brothers?” He said none of these. And what did he say? “Why do you persecute me?”—that is, my members. For them, trodden on earth, the head cried out from heaven: because even if someone treads on your foot on the ground, your tongue cries out from the head; you do not say, “You are treading on my foot,” but, “You are treading on me.” Why, then, do you hesitate? What do you say? He who said to Saul, “Why do you persecute me?” says to you himself, “Feed me.” Saul raged on earth and touched Christ in heaven: so you too, give on earth, and you feed Christ in heaven. For the Lord himself foretold this question that troubles you. Those too who will be placed on the right will be troubled, and when he has said, “I was hungry, and you gave me to eat,” they will answer, “Lord, when did we see you hungry?” And they will hear at once, “When you did it to one of the least of mine, you did it to me.” If you have heard this, say openly, “I do not want to give”: and you have nothing to excuse yourself with, but condemn yourself by your own voice. About your riches, then, your Lord says to you: “I have given advice on what to do: do you love riches?” “I love them,” you say. “Then move them, and when you have moved them, follow them meanwhile with your heart while you live: for where your treasure is, there will your heart be also.” But if you bury your heart in the earth, blush because you lie when you answer on hearing, “Lift up your heart.” For it is said, “Lift up your heart,” and at once you answer, “We have it to the Lord.” You lie to God. For one hour in church you do not tell the truth, you lie to God, as you always do to men. You say, “We have it to the Lord,” and you have your heart buried in the earth; because where your treasure is, there will your heart be also.","f":"Augustine, <i>Serm.</i> 345.4 (PL 39:1519; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/345-4)."},"augustine-sermones/345.5":{"o":"Si feceris de divitiis tuis quod audisti, si talis dives fueris, qualem Apostolus dicit, non superbe sapias, neque speres in incerto divitiarum; ut thesaurizes tibi fundamentum bonum in futurum, ut apprehendas veram vitam: jam interroga Deum et Dominum tuum, ct dic illi, Ecce jam migravi, Dominc, in coelum quod habui; vel quod habco, sic habeo, tanqunm si non habcam. Tanti valet regnum cœlorum, quantum patrimonium meum? Charius valet. Non enim vere tale esl, ut tanti valcat. Hoc dicit Dominus tuus, quem interrogasti do patrimonio tuo: Ad tempus victurus es, et postea moriturus; in regno meo nunquam moriturus, sed in aeternum vlcturus es. Verus ibi dives eris, ubi nunquam egebis. Nam ideo ad subvectionem multa animalia quæris, ne deficias; ad victum epulas copiosas, ad indumentum pretiosas vestes. Revera tu multa habendo dives es, et angelus meus pauper est? Nihil habet, nec equo utitur, nec rheda vehitur, nec mensam honestis implet apparatibus; nec ei vestis texitur, quialuce aeterna vestitur. Disce, o homo dives, veras divitias appetere. Tu istas divitias habere vis, ut habeas unde multum manduces, quia deficis: ille te vere divitem facit, qui tibi donat ne in æternum esurias. Nam quantumvis habeas, cum venerit hora quinta, antequam ad mensam accedas, esuris, etdeficis, quia miser es. Numquid hoc angelus sustinet? Absit. Nec esuriem, nec defectionem habet angelus. Postremo his epulis anhelas superbus. Non est expletio ista indigentiarum, sed fumus curarum. Cum cogitas de divitiis augendis, vide si facile dormis. Ni fallor, ubi divitias invenisti, requiem perdidisti. Cum vigilas, augmentum divitiarum cogitas: cum dormis, latrones somnias. Die sollicitus, et nocte pavidus, semper mendicus. Divitem verum te facere vult, qui tibi regnum cælorum promittit: et putas quia tanti empturus es illas veras divitias, illam veram et beatam vitam, quanti paratus es redimcre istos miseros et laboriosos dics? Aliquid multo plus valere debet quod multo plus est; qnia regnum coelorum est.","t":"If you have done with your riches what you have heard, if you have become such a rich man as the apostle describes—not proud-minded, nor hoping in the uncertainty of riches, so as to store up for yourself a good foundation for the future, so as to lay hold of the true life—now ask your God and Lord, and say to him: “Look, Lord, I have already moved into heaven what I had; or what I have, I have as though I did not have it. Is the kingdom of heaven worth as much as my estate?” It is worth more. For it is not really such as to be worth only that much. This is what your Lord says, whom you asked about your estate: “You will live for a time and afterwards die; in my kingdom you will never die, but live for ever. There you will be truly rich, where you will never be in need. For that is why you seek many animals for transport, so that you may not fail; for food, plentiful banquets; for clothing, costly garments. Are you really rich in having many things, and my angel poor? He has nothing; he uses no horse, rides in no carriage, fills no table with fine furnishings; no garment is woven for him, because he is clothed with eternal light.” Learn, rich man, to seek true riches. You want to have these riches so as to have the means to eat much, because you faint: he truly makes you rich who grants you never to hunger for ever. For however much you have, when the fifth hour comes, before you go to table you are hungry and faint, because you are wretched. Does an angel endure this? Far from it. An angel has neither hunger nor faintness. Lastly, at these banquets you pant in your pride. This is not a filling of needs but a smoke of cares. When you think about increasing your riches, see whether you sleep easily. Unless I am mistaken, where you found riches you lost rest. When you are awake, you think of increasing your riches; when you sleep, you dream of robbers. Anxious by day, fearful by night, always a beggar. He wants to make you truly rich who promises you the kingdom of heaven: and do you think you will buy those true riches, that true and blessed life, at the price you are ready to pay to ransom these wretched and toilsome days? Something that is much more must be worth much more, since it is the kingdom of heaven.","f":"Augustine, <i>Serm.</i> 345.5 (PL 39:1519–1521; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/345-5)."},"augustine-sermones/345.6":{"o":"Et quid faciam, inquis? Ecce, sancte episcope, monita tua audivi, consilio tuo parui, jussum Domini non sprevi, quod habui pauperibus dedi, et quod habeo cum indigentibus communico; quid plus possum facere? Ilabes adhuc, temetipsum habes: tu ipse plus es, tu dees rebus tuis, tu addendus es. Consilium Domini tui fccisti? Feci, inquit. Quid mentiris? Non totum fecisti: ex una parte fccisti, ex alia nihil tetigisti. Audi qnod jubet: Vade, vende omnia quœ habes, et da pauperibus. Numquid dimisit cum? Et ne se illc perdere putaret quod pauperibus erogavit, securum eum reddidit dicens, Et habebis thesaurum in cœlo. Numquid sufficit hoc? Non. Et quid? Veni, sequere me, dicit. Amas, ct sequi vis eum quem amas? Cucurrit, volavit: quære qua. Nescio qua. O christianum! nescis qua ivit Dominus tuus? Vis dico libi, qua cum seqnaris? Per pressuras, per opprobria, per falsa crimina, per sputa in faciem, per alapas et flagellorum verbera, per coronam spineam, per crucem, et per mortem. Quid piger es? Ecce demonstrata est tibi via. Sed dura est, inquis, via; quis per istam illum sequtur? Erubesce barbare, erubesce: a virtute vir diceris. Feminæ secutæ sunt, quarum hodie nalalilia celebramus. Feminarum martyrum Suburbitanarum, solemnitatem celebramus. Dominus vester, Dominus. noster, Dominus illarum, Redemptor vitae nostræ. de via angusta et aspera praecedendo stratam eam vobis fecit, stratam securam, munitam, Christus Dominusnoster, qui regnat in sascula sxculorum. Amen.","t":"“And what shall I do?” you say. “Look, holy bishop, I have heard your admonitions, I have obeyed your advice, I have not spurned the Lord's command; what I had I have given to the poor, and what I have I share with the needy; what more can I do?” You still have something: you have yourself. You yourself are more; you must add yourself to your goods; you must be added. “Have you followed your Lord's counsel?” “I have,” he says. Why do you lie? You have not done it all: you have done it in one part; in the other you have touched nothing. Hear what he commands: “Go, sell all that you have, and give to the poor.” Did he stop there? And so that the man should not think he was losing what he spent on the poor, he made him secure, saying, “And you will have treasure in heaven.” Is this enough? No. And what? “Come, follow me,” he says. Do you love him, and do you want to follow the one you love? He has run, he has flown: ask which way. “I do not know which way.” O Christian! Do you not know which way your Lord went? Shall I tell you which way you should follow him? Through afflictions, through insults, through false accusations, through spitting in the face, through slaps and the blows of the scourge, through the crown of thorns, through the cross, and through death. Why are you lazy? Look, the way has been shown you. “But the way is hard,” you say; “who follows him along it?” Blush, barbarian, blush: you are called a man from manly strength. Women have followed, whose birthday we celebrate today. We are celebrating the feast of the women martyrs of Suburbitum. Your Lord, our Lord, their Lord, the Redeemer of our life, by going ahead on the narrow and rough way, has paved it for you: a paved way, safe, protected, Christ our Lord, who reigns for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 345.6 (PL 39:1521; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/345-6)."},"augustine-sermones/346.1":{"o":"Recordamini nobiscum, dilectissimi fratres, dixisse Apostolum, Quamdiu sumus in corpore, peregrinamur a Domino; per fidem enim ambulamus, non per speciem. Dominus enim noster Jesus Christus, qui ait, Ego sum via, et veritas et vita ( Joan. XIV, 6), ambulare nos voluit et per seipsum et ad se ipsum. Qua enim ambulamus, nisi per viam? Et quo ambulamus, nisi ad veritatem et ad vitam. vitam scilicet æternam, quae sola vita dicenda est? Nam ista vita mortalis, in qua nunc sumus, ex illius vitæ comparatione mors esse convincitur; qu:c tanta mutabilitate variatur, et nulla stabilitatc firmatur, et cursu brevissimo terminatur. Et ideo Dominus illi diviti, qui ei dixerat, Magister bone, quid faciam, ut vitam æternam consequar? respondit, Si vis venire ad vitam, serva mandata. Erat utiquo in aliqua vita; neque enim cadaveri, et non viventi homini loquebatur. Scd quia ille de consequenda viia æterna quæsiverat, non ait Dominus, Si vis venire ad vitam æternam; sed, Si vis, inquit, venire ad vitam, serva mandata: videlicet hoc intelligi volens, quoniam qua vita æterna non est, nec vita dicenda est; quia vera vita nonnisi æterna est. Hinc et Apostolus, cum eleemosynarum consilium dandum divitibus admoneret, Divites sint, inquit, in operibus bonis, facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam ( I Tim. VI, 18, 19). Quam dixit veram, vitam, nisi æternam vitam, quæ sola vita dicenda est, quia sola beata cst? Nam ulique illi divites, quibus præcipiendum esse dicebat ut apprehenderent veram vitam, in abundantia divitiarum hahebant istam vitam: quam tamen Apostolus si veram vitam esse judicaret, nou diceret, Thesanrizent sibi fundamentum bonum in futu rum, ut apprehendant veram vitam: nihil aliud admonens, nisi non esse veram vitam divitum; vitam, quo ab stultis non solum vera, sed eliam. beata nominatur Quomodo autem beata est., qu c vera non cst? Non ergo beata vita est, nisi vera vita; nec vera vita est, nisi æterna viia, quam divites intelliguntur per quaslibet delicias nondum tenere; et Ideo per elecmosynas adinonentur apprehendere: ut in fine audiant, Venite, benedicti Patris mei, percipite regnum qnod vobis paratum est ab initio mundi: esurivi enim, ei dediiih milii manducare. Nam qnia ipsuin regnum aeterni vita est, paulo post consequenter idem Dominus ostendit dicons: Ibunt illi in combustionem œternam, justi autem in vitam œternam.","t":"Remember with us, dearly beloved brothers, that the apostle said: “As long as we are in the body, we are pilgrims away from the Lord; for we walk by faith, not by sight.” For our Lord Jesus Christ, who said, “I am the way, and the truth, and the life,” willed that we should walk both through himself and to himself. For along what do we walk, except along the way? And to what do we walk, except to the truth and to the life, that is, eternal life, which alone is to be called life? For this mortal life, in which we now are, is shown, by comparison with that life, to be death; it varies with so much changeableness, is made firm by no stability, and is ended by a very short course. And so the Lord answered that rich man who had said to him, “Good master, what shall I do to obtain eternal life?”: “If you wish to come to life, keep the commandments.” He was certainly in some kind of life; for he was not speaking to a corpse but to a living man. But since he had asked about obtaining eternal life, the Lord did not say, “If you wish to come to eternal life,” but, “If you wish,” he says, “to come to life, keep the commandments”: wanting this to be understood, that what is not eternal life is not even to be called life, because true life is only eternal life. Hence the apostle too, when he was instructing that advice about almsgiving be given to the rich, says, “Let them be rich in good works, give easily, share, lay up for themselves a good foundation for the future, so as to lay hold of the true life.” What did he call true life, except eternal life, which alone is to be called life, because it alone is blessed? For certainly those rich men, to whom he said it must be enjoined that they lay hold of the true life, had this life in an abundance of riches: yet if the apostle had judged it to be true life, he would not say, “Let them lay up for themselves a good foundation for the future, so as to lay hold of the true life”: admonishing nothing else but that the life of the rich is not true life—a life which fools call not only true but even blessed. But how is that blessed which is not true? So the blessed life is only the true life, and the true life is only eternal life, which the rich are understood not yet to hold through any delights; and so they are admonished to lay hold of it through almsgiving, so that at the end they may hear: “Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world: for I was hungry, and you gave me to eat.” For that this very kingdom is eternal life the same Lord shows a little later, saying: “They will go into eternal burning, but the just into eternal life.”","f":"Augustine, <i>Serm.</i> 346.1 (PL 39:1521–1523; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/346-1)."},"augustine-sermones/346.2":{"o":"Hanc vitam donec apprehendamus, peregrinamur a Domino; quoniam per fidem ambulamus, non per speciem. Ille quippe ait, Ego sum via, veritas et vita. In fide nobis via est, in specie autem veritas et vita. Videmus nune per speculum in œnigmate, et hæc est fides: tunc autem facie ad faciem et illa erit speeies. Item dicit, In interiore homine habitare Christum per fidem in cordibus vestris: haec via est, ubi ex parta scimus. Sed paulo post dicit, cognoscere etiam supereminentem scientiam charitatis Christi, tit impleamini in omnem plenitudinem Dei: illa crit species, quando in ista plenitudine, cum venerit quod perfectum est, quod ex parte est auferetur. Item dicit, Mortui enim estis, et vita vestra abscondita est cum Christo in Deo: haec est fides. Deindo subjungit, Cum Christus apparuerit vita vestra, tunc et vos cum illo apparebitis in gloria (Coloss. III, 3, 4): illa crit species. Dicit et Joannes, Dilectissimi, nunc jam filii Dei sumus, et nondum apparuit quod erimus: hæc est fides. Deinde subnectit, Scimus quia cnm apparuerit, similes ei erimus, quoniam videbimus eum sicuti eat (I Joan. III, 2): illa erit species. Quocirca ipse Dominus, qui ait, Ego sum via et veritas et vita, cum loqueretnr ad Judaeos, inter quos erant qui jam in eum crediderant, ad ipsos jam sermones suus dirigens, Si manseritis, inquit, in verbo meo, vere discipuli mei eritis; et cognoscetis veritatem, et veritas tiberabit vos. Jam isti crediderant: nam Evangelista sic ait, Dicebat antem Jesus ad eoa qui crediderant in eum: Si manseritis in verbo meo, vere discipuli mei eritis; et rognoscetis veritatem, et veritas liberabit vos. Jam ergo erediderant, et tanquam in via in Christo ambulare jam coeperant. Hortatur itaque illos ut permanendo perveniant. Quo perveniant, nisi ad id quod ait, Veritas liberabit vos? Quæ est illa libcratio, nisi ab omni mutabilitate vanitatis, ab omni corruptione mortalitatis? Ergo ipsa est vita vera, æterna vita, quam nondum apprehendimus, quamdiu peregrinamur a Domino: sed apprehensuri sumus, qnia in ipso Domino per fidem ambulamus, si in ejus verbo constantissime permanemus. Nam secundum id quod nit, Ego sum via; secundum hoc ait, Si manseritis in verbo meo, vere discipuli mei eritis. Et secundum id quod ait, et veritas et vita; secundum hoc ait, et cognoscetis veritatem, et veritas liberabit vos. In hac ergo peregrinatione et in hac via, id est in fide, quid vos exhortor, fratres, nisi verbis Apostoli dicentis, Has ergo promissiones habentes, charissimi, mundemus noa ab omni inquinatione carnis et spiritus, perficientes sanctificationem in timore Domini (II Cor. VII, 1)? Qui enim lucem illam sincerissimae atque incommutabilis veritatis, antequam credant, sibi expetunt ministrari, cum eam contueri non possint niai per fidcm corde mundato; Beati enim mundo corde, quoniam ipsi Deum videbunt: similes sunt hominibus eæcis, qui corpoream lucem solis istius prius videre desiderant, ut a caecitate sanentur; cum eam videre non possint, nisi ante sanentur.","t":"Until we lay hold of this life, we are pilgrims away from the Lord, since we walk by faith, not by sight. For he says, “I am the way, the truth, and the life.” In faith we have the way; in sight, the truth and the life. “Now we see through a mirror in an enigma”: and this is faith; “but then face to face”: that will be sight. Again he says, “that Christ may dwell in the inner man by faith in your hearts”: this is the way, where we know in part. But a little later he says, “to know also the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God”: that will be sight, when in that fullness, when what is perfect has come, what is in part will be taken away. Again he says, “For you have died, and your life is hidden with Christ in God”: this is faith. Then he adds, “When Christ, your life, appears, then you too will appear with him in glory”: that will be sight. John too says, “Beloved, now we are children of God, and it has not yet appeared what we shall be”: this is faith. Then he adds, “We know that when he appears we shall be like him, because we shall see him as he is”: that will be sight. Therefore the Lord himself, who said, “I am the way and the truth and the life,” when he was speaking to the Jews, among whom were some who had already believed in him, directing his words to these, said, “If you abide in my word, you will truly be my disciples; and you will know the truth, and the truth will set you free.” These had already believed: for the evangelist says, “Jesus said to those who had believed in him: If you abide in my word, you will truly be my disciples; and you will know the truth, and the truth will set you free.” So they had already believed, and had already begun to walk in Christ as on the way. So he urges them to arrive by abiding. Arrive where, except at what he says, “The truth will set you free”? What is that freeing, except from all the changeableness of vanity, from all the corruption of mortality? This, then, is the true life, eternal life, which we have not yet laid hold of as long as we are pilgrims away from the Lord; but we shall lay hold of it, because we walk by faith in the Lord himself, if we abide most steadfastly in his word. For in keeping with what he says, “I am the way,” he says, “If you abide in my word, you will truly be my disciples.” And in keeping with what he says, “and the truth and the life,” he says, “and you will know the truth, and the truth will set you free.” In this pilgrimage, then, and on this way, that is, in faith, to what do I exhort you, brothers, except in the words of the apostle who says, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of the Lord”? For those who demand that the light of the purest and unchangeable truth be supplied to them before they believe, though they cannot behold it except by faith, once the heart is cleansed—for “blessed are the clean of heart, for they shall see God”—are like blind men who want first to see the bodily light of this sun in order to be healed of blindness, when they cannot see it unless they are healed first.","f":"Augustine, <i>Serm.</i> 346.2 (PL 39:1523; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/346-2)."},"augustine-sermones/347.1":{"o":"Multa nobis, fratres, de Dei timore praecepta sunt, et quam sit utile timere Deum, innumerabiliter divina eloquia sonuerunt. Ex qua uberrima copia pauca me commemorantem, et ad ea, quantum pro temporis brevitate potuero, disserentem libenter advertite. Quis non sapientem se esse lætetur, aut si nondum est, esse desideret? Sed quid dicit Scriptura? Initium sapientiae timor Domini (Psal. CX, 10). Quem non regnare delectet? Sed audiamus quid in Psalmo Spiritus moneat: Et nunc, reges, intelligite; erudimini, qui judicatis terram: servite Domino in timore, et exultate ei cum tremore (Psal. II, 10, 11). Unde et Apostolus dicit: Cum timore et tremore vestram ipsorum salutem operamini (Philipp. II, 12). Legimus eliam scriptum, Concupisti sapientiam, serva justitiam, et Dominus prcebebit illam tibi. Multos euim reperimus negligentissimos justitiae, ct avidissimos sapientiæ. Hos docet Scriptura divina pervenire non posse ad id quod appetunt, nisi servando quod negligunt. Serva, inquit, justitiam, et praebebit illam tibi Dominus, quam concupisti sapientiam. Quis autem potest, nisi Deum timeat, servare justitiam? Dicit cnim alio loco, Nam qui sine timore est, non poterit justificari. Porro si Dominus non præbet sapientiam, nisi servanti justitiam, qui autem sine timore est, non poterit justificari: recurritur ad illam sententiam, Initium sapientiae timor Domini.","t":"Many precepts have been given us, brothers, about the fear of God, and the divine words have sounded countless times how useful it is to fear God. From that most abundant supply, pay willing attention as I recall a few and discuss them as far as the shortness of time allows. Who would not be glad to be wise, or, if he is not yet, want to be? But what does Scripture say? “The beginning of wisdom is the fear of the Lord.” Whom would it not delight to reign? But let us hear what the Spirit urges in the psalm: “And now, kings, understand; be instructed, you who judge the earth: serve the Lord in fear, and rejoice to him with trembling.” Hence the apostle too says, “Work out your own salvation with fear and trembling.” We read also written: “You have desired wisdom: keep justice, and the Lord will give it to you.” For we find many most careless of justice and most eager for wisdom. Divine Scripture teaches these that they cannot reach what they seek except by keeping what they neglect. “Keep justice,” it says, “and the Lord will give you the wisdom you have desired.” But who can keep justice unless he fears God? For it says in another place, “For whoever is without fear cannot be justified.” So if the Lord gives wisdom only to one who keeps justice, and whoever is without fear cannot be justified, we come back to that saying: “The beginning of wisdom is the fear of the Lord.”","f":"Augustine, <i>Serm.</i> 347.1 (PL 39:1523; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/347-1)."},"augustine-sermones/347.2":{"o":"Isaias etiam propheta cum septem illa notissima dona spiritualia commendaret, incipiens a sapientia pervenit ad timorem Dei, tanquam de sublimi descendens ad nos, ut nos doceret ascendere. Inde ergo coepit, quo volumus pervenire; et illuc pervenit, unde debemus incipere. Requiescet in eo, inquit, Spiritus Dei, Spiritus sapientiæ et intellectus, Spiritus consilii et fortitudinis, Spiritus scientiæ et pietatis,Spiritus timoris Domini (Isai. XI, 2, 3). Sicut ergo ille, non deficiendo, sed docendo a sapicntia usque ad timorem descendit; sic nos, non superbiendo, sed proficicndo a timore usque ad sapientiam oportet ascendere. Initium enim sapientiae timor Domini. Ipsa est enim convallis plorationis, de qua Psalmus dicit, Ascensiones in corde ejus disposuit in convalle plorationis. Per convallem quippe humilitas significatur. Quis est autem humilis, nisi timens Deum, et co timore conterens cor in lacrymis confessionis et pœnitentæ? Quia cor contritum et humiliatum Deus non spernit. Sed non timeat ne in convalle remaneat. In ipso enim corde contrito et humiliato, quod Deus non spernit, ascensiones per quas in illum assurgamus, ipse disposuit. Nam ila Psalmus dicit: Ascensiones in corde ejus disposuit in convalle plorationis, in locum quem disposuit (Psal. LXXXIII, 6, 7). Ubi fiunt ascensiones? In corde, inquit. Sed unde ascendendum est? Utique a convalle plorationis. Et quo ascendendum est? In locum, inquit, quem disposuit. Quis iste est locus, nisi quietis et pacis? Ibi euim est illa clara, et qua: nunquam marcescit sapientia. Unde ad nos exercitandos quibusdam doctrinæ gradibus descendit Isaias a sapientia usque ad timorem, a loco scilicet sempiternæ pacis usque ad convallem temporalis plorationis: ut nos in confessione pœnitentiæ dolendo, gemendo, flendo, non remaneamus in dolore et gemitu et fletu; sed ascendentes ab ista convalle in montem spiritualem, ubi civitas sancta Jerusalem mater nostra aterna fundala est, imperturbabili lætitia perfruamur. Ergo ille cum præposuisset sapientiam, lumen scilicet mentis indeficiens, adjunxit intellectum: tanquam quærentibus unde ad sapientiam veniretur, responderet, Ab intellectu; unde ad intellectum, A consilio; unde ad consilium, A fortitudine; unde ad fortitudinem, A scienlia; unde ad scientiam, A pietate; undc ad pietatem, A timore. Ergo ad sapientiam a timore; quia initium sapientiœ timor Domini, A convalle plorationis usque ad montem pacis.","t":"Isaiah the prophet too, when he commended those seven very well-known spiritual gifts, began from wisdom and came to the fear of God, as if coming down from on high to us, to teach us to go up. So he began where we want to arrive, and arrived where we ought to begin. “The Spirit of God,” he says, “will rest on him, the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, the Spirit of the fear of the Lord.” As he, then, not by failing but by teaching, came down from wisdom to fear, so we, not by pride but by progress, must go up from fear to wisdom. “For the beginning of wisdom is the fear of the Lord.” For this is the valley of weeping, of which the psalm says, “He has set ascents in his heart in the valley of weeping.” For by the valley humility is signified. And who is humble, except one who fears God and by that fear crushes his heart in tears of confession and repentance? “For a contrite and humbled heart God does not despise.” But let him not fear that he will remain in the valley. For in that very contrite and humbled heart, which God does not despise, he himself has set ascents by which we may rise to him. For so the psalm says: “He has set ascents in his heart in the valley of weeping, to the place which he has set.” Where do the ascents take place? “In the heart,” it says. But from where must one go up? From the valley of weeping, surely. And to where must one go up? “To the place,” it says, “which he has set.” What is that place, except one of rest and peace? For there is that bright wisdom which never fades. So, to exercise us, Isaiah came down by certain steps of teaching from wisdom to fear, that is, from the place of everlasting peace to the valley of temporal weeping: so that we, grieving, groaning, weeping in the confession of repentance, may not remain in grief and groaning and weeping, but, going up from this valley to the spiritual mountain, where the holy city Jerusalem, our eternal mother, is founded, may enjoy undisturbable gladness. So when he had put wisdom first, the unfailing light of the mind, he added understanding: as if to those asking how one comes to wisdom, he answered, “From understanding”; how to understanding, “From counsel”; how to counsel, “From fortitude”; how to fortitude, “From knowledge”; how to knowledge, “From piety”; how to piety, “From fear.” So to wisdom from fear, since the beginning of wisdom is the fear of the Lord: from the valley of weeping to the mountain of peace.","f":"Augustine, <i>Serm.</i> 347.2 (PL 39:1523–1525; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/347-2)."},"augustine-sermones/347.3":{"o":"Beati enim pauperes spiritu, quoniam ipsorum est regnum cœlorum. Ipsi sunt in convalle humiles, ipsi in tremore,cor contritum et humiliatum sacrificant Deo: unde ascendunt ad pietatem, ul non resistant volunlati ejus, sive in sermonibus ejus, ubi non capiunt sensum ejus; sive in ordinc ipso ei gubernatione creaturae, cum pleraque aliter accidunt, quam privata hominis voluntas exposcit: ibi quippe dicendum est, Verum non quod ego volo, sed quod tu vis, Pater. Beati enim mansueti, quoniam ipsi hæreditate possidebunt terram (Id. V, 4): non terram morientium, sed terram de qua dictum est, Spes mea es tu, portio mea in terra viventium. Ab ista quippe pietate merebuntur scientiægradum, ut noverint non sohun mala præteritorum peccatorum suorum, de quibus in primo gradu poe. itentiæ dolore fleverunt, sed eliam in quo malo sint hujus mortalitalis ct peregrinationis a Domino, etiam cum felicitas sæcularis arridet. Nam ideo scriptum est, Qui apponit scientiam, apponit et dolorem. Beati enim lugentes, quoniam ipsi consolabuntur. Inde assurgunt ad forlitudincm, ut mundus cis crucifigatur, ct ipsi mundo, ut in hujus vitæ perversitate et abundantia iniquitatis charitas non refrigescat; sed toleretur fames sitisque justitiæ, donce ad ejus saturita tem veniatur in illa immortalitate sanctorum, et societate Angelorum. Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur ( Matth. v, 5, 6). Verumtamen propter inquietudinem tentationum, et qnuod dictum est, Væ mundo a scandalis; si qua forte delicta minutatim furtimque subrepunt, quibus humana prxoccupatur infirmitas, consilium deesse non debet. Neque euim tantum potest in ista mortali vita ille fortitudinis gradus, ut qui cum astutissimo adversario continua certatione confligit. non aliquando feriatur: maxime per tentationes lingu;c, ubi si dixerit quis fratri suo, Fatue; reus erit. gehennœ ignis.. Quod est ergo consilium, nisi quod Dominus dicit, Dimittite, et dimittetur vobis. (Luc. VI, 37)? Et ideo sicut in gradibus qnos per Isaiam discimus, quintum est consilium; sic in Evangelio in illis beatitudinis laudibus quinto loco ponitur, Beati misericordes, quoniam ipsi misericordiam consequentur. Sextus est apud Isaiam intellectus: ubi ab omni falsitate carnalis vanitatis corda mundantur, ut pura intentio dirigatur in linem. Propterea sexto loco eliam Domninus dixit, Beati mundo corde, quoniam ipsi Deum videbunt. Cum vcro ad finem perventum fuerit, jam consislilur, jam requiescitur, jam sccura pace triumphatur. Et quis finis, nisi Deus Christus? Finis enim legis Christus, ad justitiam omni credenti. Et sapiemia Dei quis, nisi Christus? Et filius Dei quis, nisi Christus? In il!o ergo sapientes, et in illo filii Dei fiunt, quicumque fiunt: et hæc est pax plena atque perpetua. Idco cum apud Isaiam sit septima sapientia sursum versus ascendentibus, unde cœpit ipse ad nos docendo descendere; septimo etiam loco Dominus qui nos crigit, posuit, Beati pacifici, quoniam filii Dei vocabuntur. Uas igitur promissiones habentes, et his gradibus tendentes ad- Dominum, omnia mundi hujus aspera ei dura toleremus, nec nos ejus frangat sævitia, qua victa in æterna pacc gaudebimus. Ad hoc nos cnim jam demonstrato fine cohortatur octava sententia, Beati qui persecutionem patiuntur propter justitiam, quoniam ipsorum est regnum cœlorum.","t":"“For blessed are the poor in spirit, for theirs is the kingdom of heaven.” They are the humble in the valley; they, in trembling, sacrifice a contrite and humbled heart to God: from there they go up to piety, so as not to resist his will, whether in his words, where they do not grasp his meaning, or in the very order and government of creation, when many things happen otherwise than a man's private will demands; for there one must say, “Yet not what I will, but what you will, Father.” “For blessed are the meek, for they shall possess the earth by inheritance”: not the land of the dying, but the land of which it is said, “You are my hope, my portion in the land of the living.” From this piety they will deserve the step of knowledge, so as to know not only the evils of their past sins, which they wept over with sorrow in the first step of repentance, but also in what evil they are in this mortality and pilgrimage away from the Lord, even when worldly happiness smiles on them. For that is why it is written, “Whoever adds knowledge adds sorrow too.” “For blessed are those who mourn, for they shall be comforted.” From there they rise to fortitude, so that the world is crucified to them and they to the world, so that in the perversity of this life and the abundance of iniquity love may not grow cold, but hunger and thirst for justice may be endured until they come to its fullness in that immortality of the saints and fellowship of the angels. “For blessed are those who hunger and thirst for justice, for they shall be filled.” Yet because of the restlessness of temptations, and because it is said, “Woe to the world because of scandals,” if any faults perhaps creep in little by little and stealthily, by which human weakness is overtaken, counsel must not be lacking. For that step of fortitude cannot accomplish so much in this mortal life that one who fights in continual struggle with a most cunning adversary is never struck: especially through temptations of the tongue, where if anyone says to his brother, “Fool,” he will be liable to the hell of fire. What, then, is the counsel, except what the Lord says, “Forgive, and you will be forgiven”? And so, as among the steps we learn through Isaiah counsel is fifth, so in the Gospel, in those praises of blessedness, there is placed in fifth place, “Blessed are the merciful, for they shall obtain mercy.” Sixth in Isaiah is understanding, where hearts are cleansed from all the falsehood of fleshly vanity, so that a pure intention may be directed to the end. Therefore in sixth place the Lord too said, “Blessed are the clean of heart, for they shall see God.” But when the end has been reached, now one stands firm, now one rests, now one triumphs in secure peace. And what is the end, except God, Christ? “For Christ is the end of the law, for justice to everyone who believes.” And who is the wisdom of God, except Christ? And who is the Son of God, except Christ? In him, then, whoever become wise and children of God become so: and this is full and perpetual peace. So since in Isaiah wisdom is seventh for those going upward, from where he himself began to come down to us in teaching, the Lord, who raises us up, also put in seventh place, “Blessed are the peacemakers, for they shall be called children of God.” Having therefore these promises, and striving towards the Lord by these steps, let us bear all the harsh and hard things of this world, and let not its savagery break us; when it is overcome we shall rejoice in eternal peace. For to this the eighth saying, the end having now been shown, exhorts us: “Blessed are those who suffer persecution for justice's sake, for theirs is the kingdom of heaven.”","f":"Augustine, <i>Serm.</i> 347.3 (PL 39:1525; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/347-3)."},"augustine-sermones/348.1":{"o":"Non dubito, dilectissimi fratres, insitum esse cordibus vestris timorcm Dei. quo ad veram et solidam fortitudinem perducamini. Cum enim fortis ille dicatur, qui neminem timet; perverse fortis est, qui. primo Deum non vult. timere, ut timendo audiat, audiendo diligat, et diligendo non timeat. Tunc erit vere fortissimus, non superba duritia, sed secura justitia. Sic etiam scriptum est, Timor Domini, spes fortitudinis. Cum enim timetur paena quam minatur, discitur amari praemium quod pollicetur: ac sic per timorem poenae bona vita retinetur; per bo. nam vitam bona conscientia comparatur, ut per bonam conscientiam nulla poena timeatur. Quapropter discat timere, qui non vult timere. Discat ad tempus esse sollicitus, qui semper vult esse securus. Ut enim dicit Joannes, Timor non est in charitate, sed perfecta charitas foras mittit timorem ( I Joan. IV, 18 ). Dixit sane, et veraciter dixit. Si ergo habere non vis limorem, prius vide utrum jam perfectam habeas charitatem, quae foras mittit timorem. Si vero ante istam perfectionem timor excluditur, superbia inflat, non charitas aedificat. Nam sicut in bona valetudine fames non fastidio, sed cibo pellitur; ita in bona mente timor non vanitate, sed charitate pellendus cst.","t":"I do not doubt, dearly beloved brothers, that the fear of God has been implanted in your hearts, by which you may be led to true and solid fortitude. For since he is called brave who fears no one, he is brave in a perverse way who does not first want to fear God, so that by fearing he may hear, by hearing love, and by loving not fear. Then he will be truly most brave, not by proud hardness but by secure justice. So too it is written: “The fear of the Lord is the hope of fortitude.” For when the punishment he threatens is feared, one learns to love the reward he promises: and so by fear of punishment a good life is kept; by a good life a good conscience is gained, so that by a good conscience no punishment is feared. Therefore let him who does not want to fear learn to fear. Let him who wants always to be secure learn to be anxious for a time. For as John says, “Fear is not in love, but perfect love casts out fear.” He said it, indeed, and said it truly. If, then, you do not want to have fear, first see whether you already have the perfect love that casts out fear. But if fear is excluded before this perfection, pride puffs up; love does not build up. For as in good health hunger is driven out not by loathing but by food, so in a good mind fear is to be driven out not by vanity but by love.","f":"Augustine, <i>Serm.</i> 348.1 (PL 39:1525–1527; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/348-1)."},"augustine-sermones/348.2":{"o":"Discute itaque conscientiam tuam, quisquis timere jam non vis. Noli superficiem compalpare, descende in te, penetra interiora cordis tui. Rimare diligenter, utrum nulla ibi vena venenata tabificum amorem sæculi sugat et sorbeat, utrum nulla carnalis voluptatis movearis et capiaris illecebra, nulla inani jactantia tumidus extollaris, nulla cura vanitatis exæstues: audeas nuntiare purum ac liquidum te videre, quidquid latebrarum in conscicnlia perscrutaris, a factis, a dictis, a cogitationibus pravis; si jam iniquitatis diligentia uon fatigat, utrum æquitatis negligentia nulla subrepat. Si hæe ita sunt, recte gaudes, gaude esse te sine timore. Excluscrit autem eum charitas Dei, quem diligis ex toto corde, et ex tota anima, et ex tota mente tua. Excluserit eum et charitas proximi, quem diligis tanquam te ipsum: et ideo pro illo satagis, ut etiam ipse tecum ex toto eorde, ex tota anima, ex tota mente diligat Deum; quia non aliter recte diligis et te ipsum, nisi quia sic diligis Deum, ut non propterea minus eum diligas, quia converteris vel ad te ipsum. Si autem quamvis intra te ipsum nulla irritaris cupiditate ( quod quidem de se quis audeat gloriari? ), tamen si te ipsum in te ipso diligis, et de te ipso tibi places, hoc ipsum vehementius timere debes, quia nihil times. Non enim quacumque dilectione foras mittendus est timor, sed recta dilectione qua tota diligimus Deum, et propterea proximum, ut sic et ipse diligat Deum. Se antem in se diligere, et sibi placere, non est justitiæ charitas, sed superbiae vanitas. Ac per hoc Apostolus justa reprehensione percussit se ipsos amantes et sibi placentes (II Tim. III, 1-5). Perfecta ergo charitas foras mittit timorem. Sed ea dicenda est charitas, quæ non est vilitas. Quid autem vilius quam homo sine Deo? Ecce quid amat, qui se ipsum non in Deo, sed in se ipso amat. Recte huic dicitur, Noli altum sapere, sed time. Quia enim altum sa-. pit, et ideo non timet, utique peruiciose non timet, qui non in solido collocatur, sed flatu superbiae ventilatur. Neque mitis et pius est, qui se ipsum in se ipso amat et laudat: sed elatus et ferox, non novit dicere, In Domino laudabitur anima mea; audiant mites, et jucundentur. Quid enim boni amat, qui forte hoc ipsum propter hoc ipsum amat nihil timere? Potest enim hoc sibi persuadere, noa sanitate, sed immanitate. Verbi gratia, est aliquis audacissimus latro, quanto perverse fortior, tanto periculose crudelior, qui propter ipsum amorem suum quo amat nihil timere, ingentia facinora moliatur, ut quod amat exerceat, et exercendo corroboret: quanto ejus fuerint majora commissa, tanto major erit non timentis audacia. Non hoc ergo pro magno bono amandum est, quod et in homine pessimo inveniri potest.","t":"So examine your conscience, whoever no longer wants to fear. Do not feel over the surface; go down into yourself, get into the inner parts of your heart. Search carefully whether no poisoned vein there sucks and drinks up the wasting love of the world; whether you are moved and caught by no enticement of carnal pleasure, puffed up and lifted by no empty boasting, seething with no concern for vanity; whether you dare to declare that you see yourself pure and clear, in whatever hiding places you examine in your conscience, from deeds, words, and wicked thoughts; whether, if diligence in iniquity no longer wears you out, no negligence of equity creeps in. If this is so, you rightly rejoice; rejoice to be without fear. Then the love of God has excluded it, whom you love with your whole heart and your whole soul and your whole mind. The love of your neighbour has excluded it too, whom you love as yourself: and so you busy yourself for him, that he too with you may love God with his whole heart, his whole soul, his whole mind; because you do not rightly love even yourself unless you love God in such a way that you do not love him less because you turn even to yourself. But if, although within yourself you are stirred by no desire (and who would dare to boast this of himself?), still you love yourself in yourself and are pleased with yourself, you ought to fear this very thing more vehemently, that you fear nothing. For fear is not to be cast out by any love whatever, but by the right love, by which we love God wholly, and the neighbour for his sake, so that he too may love God. But to love oneself in oneself and to please oneself is not the love of justice but the vanity of pride. And so the apostle struck with just reproof those who love themselves and please themselves. “Perfect love,” then, “casts out fear.” But that is to be called love which is not worthlessness. And what is more worthless than man without God? Look what he loves who loves himself not in God but in himself. To him it is rightly said, “Do not be high-minded, but fear.” For because he is high-minded and therefore does not fear, he surely does not fear to his ruin, since he is not set on solid ground but tossed by the breath of pride. Nor is he gentle and devout who loves and praises himself in himself: but, lifted up and fierce, he does not know how to say, “My soul will be praised in the Lord; let the meek hear and be glad.” For what good does he love who perhaps loves to fear nothing for its own sake? For he can persuade himself of this not by health but by brutality. For example, there is some most daring robber, the more perversely brave the more dangerously cruel, who because of that very love by which he loves to fear nothing undertakes enormous crimes, so as to exercise what he loves and strengthen it by exercise: the greater his crimes, the greater the boldness of the man who does not fear. So this is not to be loved as a great good, since it can be found even in the worst of men.","f":"Augustine, <i>Serm.</i> 348.2 (PL 39:1527; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/348-2)."},"augustine-sermones/348.3":{"o":"Quapropter irridendi sunt hujus mundi philosophi, non solum Epicurei, qui etiam ipsam justitiam venalem habent, carnalis pretio voluptatis. Dicuntenim propterea sapientem, justum esse debere, ut vel acquirat, vel teneat ex corpore voluptatem. Nam et hi fortissimos se jactant, et nihil omnino timcre se dicunt: quia nec quidquam Deum res humanas curare arbitrantur, et consumpta ista vita nullam postea crodunt futuram; et si quid eis adversitatis in hac ipsa contingit, eo se munitos existimant, quia corporis voluptatem, cum eam in ipso corpore tenere non possunt, possunt tamen animo cogitare, et ea cogitatione sese oblectando, corporalis voluptatis beatitudinem, etiam contra corporalis doloris impetum custodire. Numquid non et apud istos dilectio foras mittit timorem? Sed dilectio sordidissimae voluptatis, imo dilectio turpissimæ vanitatis. Nam cum ipsam voluptatcm de membris corporis irruens dolor excluserit, per falsam ejus imaginem in animo vanitatis remanebit. Quae vanitas tantum amatur, ut cum eam vanus homo totis viribus cordis amplectitur, etiam doloris sævitia mitigetur. Non soluin ergo isli deridendi sunt, sed etiam ipsi Stoici. Nam istæ duae sectae Epicurcorum et Stoicorum, sicut in Apostolorum Actibus legimus, adversus lumen Pauli nostri fumos suos ausæ sunt jactitare. Nam et Stoici se fortissimos præ. ferunt, et non propter corporis voluptatem, sed propter animi virtutem, idipsum non timere propter non timere custodiunt, typho turgidi, et uon sapientia sanati, sed errore durati. Eo quippe minus minusque sani sunt, quo ægrotum animum a se ipsis sanari posse crediderunt. Hanc autem putant esse anirni sanitatem, ut nee misereri dicant debere sapientem. Si enim miseretur, inquiunt, dolet: quod autem dolet, sanum non est. O stulta cæcitas! Quid, si eo niinus dolet, quo sanum non est? Interest enim utrum perfecta sanitate non doleat: quale erit sanctorum et corpus et animas in resurrectione mortuorum, quam isti non credunt; quia indoctos magistros habent, cum se ipsos habent. Interest ergo utrum aliquid sanitate, an stupore non doleat. Nam secundum sanitatem hujus mortalitatis sana caro cum pungimur dolet. Qualis est et animus secundum istam vitam bene affectus, qui compunctus laborantis miseria, condolescit misericordia. Caro autem graviore morbo stupida, vcl amisso etiam spiritu mortua, nec eum pungitur dolet: qualis est istorum animus, qui sine Deo philosophantur, vel potius praefocantur. Sicut enim corpus animo inspiratum, sic Deo inspiratus ipse animus vivit. Videant ergo isti, qui non dolent nec timent, ne forte non sint sani, sed mortui.","t":"Therefore the philosophers of this world are to be laughed at, not only the Epicureans, who even hold justice itself for sale at the price of carnal pleasure. For they say that the wise man ought to be just for this reason, so as either to acquire or to keep pleasure from the body. For these too boast that they are very brave and say that they fear nothing at all: because they think that God does not care about human affairs at all, and they believe that when this life is used up there will be none afterwards; and if any adversity befalls them in this life, they consider themselves protected by this, that bodily pleasure, when they cannot hold it in the body itself, they can still think of in the mind, and by delighting themselves with that thought they keep the happiness of bodily pleasure even against the onslaught of bodily pain. Does not love with these people too cast out fear? But a love of the most sordid pleasure, or rather a love of the most shameful vanity. For when pain rushing in from the body's members has shut out that pleasure, it will remain in the mind by a false image of vanity. That vanity is so loved that, when the vain man embraces it with all the strength of his heart, even the cruelty of pain is softened. So not only these are to be laughed at, but the Stoics too. For these two sects of the Epicureans and Stoics, as we read in the Acts of the Apostles, dared to puff out their smoke against the light of our Paul. For the Stoics too present themselves as very brave, and not for the sake of bodily pleasure but for the sake of the mind's virtue they maintain this very not-fearing for the sake of not-fearing, swollen with conceit, not healed by wisdom but hardened by error. They are the less and less healthy the more they have believed that a sick mind can be healed by themselves. For they think this is the health of the mind, that they say the wise man ought not even to feel pity. “For if he pities,” they say, “he grieves; and what grieves is not healthy.” O foolish blindness! What if it grieves the less because it is not healthy? For it makes a difference whether it does not grieve from perfect health—as will be the body and soul of the saints in the resurrection of the dead, which these do not believe, because they have unlearned teachers when they have themselves. It makes a difference, then, whether something does not grieve from health or from numbness. For according to the health of this mortality, healthy flesh grieves when we are pricked. Such too is the mind that is well disposed according to this life, which, pricked by the misery of one who suffers, grieves with him in compassion. But flesh numbed by a graver disease, or dead when the spirit too is lost, does not grieve even when it is pricked: such is the mind of those who philosophize without God, or rather are choked. For as the body lives when breathed into by the soul, so the soul itself lives when breathed into by God. Let those, then, who neither grieve nor fear see to it that they are not perhaps not healthy but dead.","f":"Augustine, <i>Serm.</i> 348.3 (PL 39:1527–1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/348-3)."},"augustine-sermones/348.4":{"o":"Timeat autem christianus, antequam perfecta charitas foras mittat timorem: credat et intelligat se peregrinari a Domino, quamdiu vivit in corpore quod corrumpitur et aggravat animam. Tanto minor sit timor, quanto patria quo tendimus propior. Major enim timor debet esse peregrinantium, minor propinquantium, nullus pervenientium. Sic et timor perducit ad charitatem, et perfecta charitas foras mittit timorem. Timeat autem christianus, non eos qui corpus occidunt, et postea non habent quid faciant; sed eum qui habet potestatem et corpus et animam in gehennam ignis occidere. Est autem alius timor Domini, castus, permanens in sæculum sæculi. Non ergo eum perfecta charitas foras mittit, alioquin non permaneret in sæculum sæculi: nec frustra, cum diclum esset, Timor Domini, additum est castus; atque Ita conjunctum est, permanens in sæculum sæculi. Q uare, nisi quia ille timor, quem foras charitas mitlit, propterea pungit animam, ne amittatur aliquid, quod in creatura diligitur, vel ipsa salus et requies corporalis, aut aliquid tale post mortem? Propterea enim timentur et apud inferos poenæ et dolores ac tormenta gehennarum. Cum vero cavet anima, ne Deus illam desertus deserat, timor est castus permanens in sæculum sæculi. De quo latius dicerem, nisi sermo jam longior et meis senilibus viribus, et vestræ fortasse satietati parcere cogeret.","t":"But let the Christian fear, before perfect love casts out fear: let him believe and understand that he is a pilgrim away from the Lord as long as he lives in the body which is corrupted and weighs down the soul. Let fear be the less, the nearer the homeland to which we are heading. For fear ought to be greater in those on pilgrimage, less in those drawing near, none in those who arrive. So both fear leads to love, and perfect love casts out fear. But let the Christian fear, not those who kill the body and afterwards have nothing they can do, but him who has power to kill both body and soul in the hell of fire. But there is another fear of the Lord, chaste, abiding for ever and ever. This one, then, perfect love does not cast out; otherwise it would not abide for ever and ever. And not in vain, when it had been said, “The fear of the Lord,” was “chaste” added; and so it was joined to “abiding for ever and ever.” Why, except because that fear which love casts out pricks the soul lest something be lost that is loved in the creature, or bodily health and rest itself, or some such thing after death? For that is why the punishments in the underworld and the pains and torments of hell are feared. But when the soul takes care lest God, the deserted, desert it, that is the chaste fear abiding for ever and ever. Of this I would speak more broadly, did not the sermon, already rather long, force me to spare both my old man's strength and perhaps your having had your fill.","f":"Augustine, <i>Serm.</i> 348.4 (PL 39:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/348-4)."},"augustine-sermones/349.1":{"o":"De charitate nobis paulo ante Apostolus loquebatur, cum cjus Epistola legeretur: et eam nobis sic commendabat, ut intelligeremus caetera omnia, quamvis magna Dei dona, sine illa nihil prodesse. Ubi autem ipsa cst, sola esse non potest. Et nos ergo vestræ Charitati sermonem de charitate reddamus. Charitas alia est divina, alia humana: alia csl humana licita, alia illicita. De his ergo tribus charitatibus vel dilectionibus; duo enim nomina habel apud Latinos, quæ græce ἀγἀπη dicitur; quod Dominus donaverit dicam. Haec ergo prima est distributio mea, quod dixi, aliam bumanam, aliam divinam esse charilatem: eamdemque humanam in duo distribui. quod alia sit licita, alia illicita. Prius ergo loquor de humana licita, quæ non reprehenditur: deinde de humana illicita, quæ damnatur: tertio de divina, quæ nos perducit ad regnum.","t":"The apostle spoke to us about love a little while ago, when his Letter was read; and he so commended it to us that we should understand that all other things, however great gifts of God, profit nothing without it. But where it is, it cannot be alone. So let us too give your Charity a sermon on love. There is a love that is divine, and another that is human; and of human love one is lawful, another unlawful. Of these three loves, then—or affections; for what in Greek is called agapē has two names among the Latins—I shall speak as the Lord grants. This, then, is my first division, which I have stated: that one love is human and another divine; and that the human is divided in two, because one is lawful and another unlawful. First, then, I speak of lawful human love, which is not blamed; then of unlawful human love, which is condemned; third, of the divine, which leads us to the kingdom.","f":"Augustine, <i>Serm.</i> 349.1 (PL 39:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-1)."},"augustine-sermones/349.2":{"o":"Ut ergo breviter insinuem, licita est humana charitas, qua uxor diligitur; illicita, qua meretrix vel uxor aliena. In foro enim et plateis magis licita charitas diligitur quam meretrix: in domo Dei, in templo Dei, in civitate Christi, in corpore Christi, etiam meretricis amor ad gehennas amantem perducit. Licitam ergo charitatem habete: humana cst; sed, ut dixi, licita est. Non solum autem ita licita est, ut - concedatur: sed ita licita, ut si defuerit, reprehendatur. Liceat vobis humana charitate diligere conjnges, diligere filios, diligere amicos vestros, diligere cives vestros. Omnia enim ista nomina habent necessitudinis vinculum, et gluten quodam modo charitatis. Sed videtis istam charitatem esse posse et impiorum, id cst, Paganorum, Judæorum, hæreticorum. Quis enim eorum non amat uxorem, filios, fratres, vicinos, affines, amicos, elc.? Hæc ergo humana est. Si ergo tali quisque crudclilatc effertur, ut perdat etiam humanum dilectionis affectum, et nou amcl filios suos, et non amet conjugem suam; nec inter homines numcrandus est. Non enim laudandus est qui amat filios suos; sed damnandus est qui non amat filios. Adhuc euim videat cum quibus debet ei esse dilectio ista communis. Amant filios et feræ: amant filios aspides, amant filios tigrides, amant filios leones. Nulla enim bestia est, quæ non filiis suis blande immurmuret. Nam cum terreat homines, parvulos fovet. Fremit leo in silvis, ut nemo transeat: intrat in speluncam, ubi habet filios suos, omnem rabiem feritatis exponit. Foris cam ponit, eum ipsa non ingreditur. Ergo qui non amat filios suos cliam leone pejor est. Humana sunt ista, et licita sunt.","t":"To put it briefly, then: lawful is the human love by which a wife is loved; unlawful, that by which a prostitute or another man's wife is loved. For in the forum and the streets lawful love is held in higher regard than a prostitute; in the house of God, in the temple of God, in the city of Christ, in the body of Christ, even love of a prostitute leads the lover to hell. Have, then, lawful love: it is human, but, as I said, it is lawful. And it is not only lawful in the sense of being allowed, but lawful in the sense that if it is lacking it is blamed. Be it lawful for you with human love to love your wives, to love your children, to love your friends, to love your fellow citizens. For all these names carry the bond of kinship and, in a way, the glue of love. But you see that this love can belong also to the ungodly, that is, to pagans, Jews, heretics. For which of them does not love wife, children, brothers, neighbours, in-laws, friends, and so on? This, then, is human. If, then, anyone is carried away by such cruelty as to lose even the human affection of love, and does not love his children and does not love his wife, he is not even to be counted among human beings. For he who loves his children is not to be praised; but he who does not love his children is to be condemned. For let him also see with whom this love must be shared by him. Even wild beasts love their young: asps love their young, tigers love their young, lions love their young. For there is no beast that does not murmur tenderly to its young. For though it frightens men, it cherishes its little ones. The lion roars in the woods so that no one passes; it goes into the cave where it has its young and puts off all the rage of its savagery. It lays it down outside; it does not take it in. So whoever does not love his children is worse even than a lion. These things are human, and they are lawful.","f":"Augustine, <i>Serm.</i> 349.2 (PL 39:1529; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-2)."},"augustine-sermones/349.3":{"o":"Illicitum amorem cavete. Membra Christi estis, et corpus Christi estis. Audite Apostolum, et terreamini. Non potuit enim gravius diccre, non potuit vehementius, non potuit acrius deterrere Christianos ab amore fornicationum, nisi ubi dixit: Tollens ergo membra Christi, faciam membra meretricis? Ut autem hoc diceret, supcrius ait: Nescitis quia qui adhæret meretrici, unum corpus efficitur? Et testimonium de Scriptura dedit quod scriplum est, Erunt duo in carne una. Dictum est enim hoc divinitus: sed de viro et uxore ubi licet, ubi concessum est, ubi honestum est; non ubi turpe, non ubi illicitum, non ubi omni ratione damnabile. Sicut autem una fit caro in permixtione licita viri et uxoris: sic una fit caro in permixtione illicita meretricis et amatoris. Cum ergo una lit caro, illud to terreat. illud exhorreat quod addidit, Tollens ergo membra Christi. Membra Christi attende, christiane; membra Christi noli in altero, in te attende membra Chr isti, qui emptus es sanguine Christi. Tollens ergo membra Christi, faciam membra meretricis? Hoc qui non horret, Deus horret.","t":"Beware of unlawful love. You are members of Christ, and you are the body of Christ. Hear the apostle, and be afraid. For he could not have spoken more gravely, more forcefully, he could not have deterred Christians more sharply from love of fornication than where he said: “Shall I then take the members of Christ and make them members of a prostitute?” To say this, he says above: “Do you not know that whoever clings to a prostitute becomes one body?” And he gave a testimony from Scripture, what is written: “The two will be in one flesh.” For this was said by God, but of husband and wife, where it is lawful, where it is permitted, where it is honourable; not where it is shameful, not where it is unlawful, not where it is in every way damnable. But just as one flesh comes about in the lawful union of husband and wife, so one flesh comes about in the unlawful union of a prostitute and her lover. Since, then, one flesh comes about, let that terrify you, let that make you shudder which he added: “Shall I then take the members of Christ?” Attend to the members of Christ, Christian; do not attend to the members of Christ in another; in yourself attend to the members of Christ, you who were bought with the blood of Christ. “Shall I then take the members of Christ and make them members of a prostitute?” Whoever does not shudder at this, God shudders at him.","f":"Augustine, <i>Serm.</i> 349.3 (PL 39:1529–1531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-3)."},"augustine-sermones/349.4":{"o":"Prorsus, prorsus obsecro vos, fratres mei: ecce ponamus, quod non est, pro. misisse Deum talibus impunitatem, et dixisse, Qui talia fecerint, miserebor eorum, non cos damnabo. Faciamus hoc dixisse Deum. Eliam promissa impunilatc tollit quisque membra Christi, et facit jam membra meretricis? Nou facit, si est ibi tertia divina dilectio. Etcnim tres dilectiones commemoravi: de tribus me, quod Dominus daret, dicturum esse pro. misi: de licita humana, de illicita humana, de illa excellenti atque divina. Inlerrogemus divinam charitatem, ct ponamus ante illam duas humanas charitates, et dicamus ci: Ecce licita charitas humana, qua uxor diligitur, et filiæ aliæque nccessitudincs sæcularcs: ecce alia illicita, qua diligitur meretrix, qua diligitur ancilla aliena, qua diligitur aliena filia non pctita, non promissa, qua diligitur uxor aliena. Duæ ante te sunt charitates; cum qua istarum vis manerc? Qui eligit manere cum illa humana licita, cum illa humana illicita non manet. Nemo sibi dicat, Ambas habeo. Si ambas habes admittendo ad te dilectionem meretricis, injuriam facis tanquem matronæ, quæ ibi habitat, divinæ charitati. Puto enim, quia si homo conjugatus sis, ct diligas meretricem, non mittis meretricem in domum tuam, ut habitet cum matrona tua. Non usque adeo progrederis. Tenebras quæris, latebras quæris, turpitudinem non profiteris. Sed et qui non habent uxores, et sunt meretricum quasi licentius amatores (ideo dixi, Quasi, qnia et ipsi damnantur, si jam sunt fideles); puto quia et adolescens nondum habens uxorem, si diligat mcretricem, non eam facit habitare cum sorore sua, non cam facit habitare eum matre sua, ne injuriam faciat humanæ pudicitiæ, ne offendat dccus sanguinis sui. Si ergo non facis habitare meretricem, quam diligis, cum matre tua, cum sorore tua, ne, sicut dixi, offendas decus sanguinis tui; facis habitare in corde tuo dilectionem meretricis cum dilectione Dei, et offendis decus sanguinis Christi?","t":"Indeed, indeed, I beg you, my brothers: look, let us suppose what is not so, that God had promised impunity to such people and said, “Those who do such things I will pity, I will not condemn them.” Let us suppose God had said this. Even with impunity promised, does anyone take the members of Christ and make them members of a prostitute? He does not, if the third, divine love is there. For I mentioned three loves; I promised to speak of three, as the Lord gave: of lawful human, of unlawful human, and of that excellent and divine one. Let us question divine love, and set before it the two human loves, and say to it: “Look, the lawful human love, by which a wife is loved, and daughters and other worldly ties; look, the other, unlawful, by which a prostitute is loved, by which another man's maidservant is loved, by which another man's daughter is loved who has not been asked for nor promised, by which another man's wife is loved. There are two loves before you: with which of these do you want to stay?” Whoever chooses to stay with the lawful human love does not stay with the unlawful human love. Let no one say to himself, “I have both.” If you have both, by admitting to yourself love of a prostitute, you do wrong as it were to the matron who dwells there, divine love. For I think that if you are a married man and love a prostitute, you do not bring the prostitute into your house to live with your matron. You do not go that far. You seek darkness, you seek hiding places; you do not profess your shameful act. But those too who have no wives and are, as it were, more freely lovers of prostitutes (I said “as it were,” because they too are condemned, if they are now baptized): I think that even a young man who does not yet have a wife, if he loves a prostitute, does not make her live with his sister, does not make her live with his mother, so as not to do wrong to human modesty, not to offend the honour of his blood. If, then, you do not make the prostitute you love live with your mother, with your sister, so as not, as I said, to offend the honour of your blood, do you make the love of a prostitute live in your heart with the love of God, and offend the honour of the blood of Christ?","f":"Augustine, <i>Serm.</i> 349.4 (PL 39:1531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-4)."},"augustine-sermones/349.5":{"o":"Amate Deum, nibil mclius invenitis. Amatis argentum, quia melius cst ferro et acramento: amatis plus aurum, quia melius est argento: amatis plus lapidcs pretiosos, qnia et auri pretium superant: amatis postremo istam lucem, quam dimittere formidat omnis qni mortem timet; amatis, inquam, istain lucem, quomodo eam amore quodam ingenti desiderabat, qui post Jesum clamabat, Miserere mei, fili David. Clamabat cæcus Christo transeunte. Metuebat enim ne transiret, et non sanaret Et quantum clamabat? Ut turba probibente non tacerct. Vicit contradictorem, tenuit Salvatorem. Obstrepentibus turbis et clamare prohibentibus, stetii Jesus, vocavit eum, et dixit ei: Quid vis tibi fieri? Domine, inquit, ut videam. Respice, fides taa te salvum fecit. Amate Christum; desiderate lumen, quod est Christus. Si delidoravit ille lumen corporis, quanto plus lumen cordis desiderare debetis? Ad eum, non vocibus, sed moribus clamemus. Vivamus bene, mundum contemnnmus: nibil nobis sit omne quod transit. Reprehensuri sunt nos, quando sic vixerimus, quasi dilectores nostri homines sæculares, amantes terram, sapientes pulverem, nihil de coelo ducentes, auras liberas corde, nare carpentes: reprehensuri sunt nos pi ocul dubio, atquc dicturi, si viderint nos ista humana, ista terrena contemnere: Quid pateris? quid insanis? Turba illa est contradicens, ne caecus clamet. Et aliquanti christiani sunt, qui prohibent vivero christiane: quia et illa turba cum Christo ambulabat, et vociferantem hominem ad Christum ac lucem desidcranlem ab ipsius Christi beneficio prohibebat. Sunt tales christiani: sed vincamus illos, vivamus bene; et ipsa vita sit vox nostra ad Christum. Stabit; quia stat.","t":"Love God; you find nothing better. You love silver because it is better than iron and bronze; you love gold more, because it is better than silver; you love precious stones more, because they surpass even the price of gold; you love, lastly, this light, which everyone who fears death dreads to leave; you love, I say, this light, as he longed for it with a kind of enormous love who cried after Jesus, “Have mercy on me, son of David.” The blind man cried out as Christ passed by. For he feared that he would pass by and not heal him. And how much did he cry? So much that he was not silent though the crowd forbade him. He overcame the one who opposed him; he held on to the Saviour. While the crowds made a din and forbade him to cry out, Jesus stood still, called him, and said to him, “What do you want done for you?” “Lord,” he said, “that I may see.” “Look up, your faith has saved you.” Love Christ; long for the light which is Christ. If he longed for the light of the body, how much more ought you to long for the light of the heart? Let us cry out to him not with voices but with conduct. Let us live well, let us despise the world: let everything that passes be nothing to us. When we live so, worldly men will rebuke us as if they loved us, men who love the earth, who savour dust, who draw nothing from heaven, who take in the free air with the nose and not the heart: they will rebuke us beyond doubt and will say, if they see us despising these human, these earthly things: “What is the matter with you? Are you mad?” That is the crowd opposing, so that the blind man may not cry out. And there are some Christians who forbid living as a Christian: because that crowd too walked with Christ, and kept the man shouting to Christ and longing for the light from the kindness of Christ himself. There are such Christians: but let us overcome them, let us live well; and let our very life be our voice to Christ. He will stand still, because he does stand.","f":"Augustine, <i>Serm.</i> 349.5 (PL 39:1531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-5)."},"augustine-sermones/349.6":{"o":"Nam et ibi mysterium magnum est. Transiens erat ille, quando ille clamabat: quando sanavit, stetit. Transitus Christi intentos nos faciat ad clamandum. Quis est transitus Christi? Quidquid pro nobis temporaliter perlulil, transitus ejus est. Natus est, transiit: numquid adhuc nascitur? Crevit, transiit: numquid adhuc crescit? Suxit: numquid adhuc sugit? Defessus dormivit: numquid adhuc dormit? Manducavit et bibit: num. quid adhuc facit? Pustremo prensus est, vinctus est, verberatus est, spinis coronatus est, alapis caesus est, sputis illitus, ligno suspensus, occisus, lancea percussus, sepultus resurrexit: adhuc transit. Ascendit in coelum, sedet ad dexteram Patris: stetit. Clama quantum potes: modo te illuminat. Nam et in eo ipse quod Verbum erat apud Deum, utique stabat, quia non mutabatur. Et Deus erat Verbum: et Verbum caro factum est. Caro per transitum multa fecit, et passa est: Verbum stetit. Ipso Verbo cor illuminatur; qnia ipso Verbo caro, quam suscepit, honoratur. Tolle Vcrbum, quid est caro? Hoc est quod tua. Caro autem Christi ut honoretur, Verbum caro factum est, et habitavil in nobis. Clamemus ergo, et bene vivamus.","t":"For there too is a great mystery. He was passing by when the man cried out; when he healed him, he stood still. Let Christ's passing by make us intent on crying out. What is Christ's passing by? Whatever he endured for us in time is his passing by. He was born, he passed on: is he still being born? He grew, he passed on: is he still growing? He sucked the breast: does he still suck? Tired, he slept: does he still sleep? He ate and drank: does he still do so? Lastly, he was seized, bound, scourged, crowned with thorns, struck with slaps, smeared with spittle, hung on the wood, killed, pierced with the lance, buried, rose again: he is still passing by. He ascended into heaven, he sits at the right hand of the Father: he stood still. Cry out as much as you can: now he gives you light. For in that he was the Word with God, he certainly stood, because he did not change. “And the Word was God”: “and the Word became flesh.” The flesh, by passing, did many things and suffered: the Word stood still. By the Word itself the heart is enlightened; because by the Word itself the flesh that he took up is honoured. Take away the Word: what is the flesh? The same as yours. But so that Christ's flesh might be honoured, “the Word became flesh and dwelt among us.” Let us cry out, then, and live well.","f":"Augustine, <i>Serm.</i> 349.6 (PL 39:1531; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-6)."},"augustine-sermones/349.7":{"o":"Amate filios vestros, amate conjuges vestras, etsi sæculariter. Nam secundum Christum amare debetis, ut sccundurn Dcum iliis consulatis, ct non in eis nisi Christum diligatis, et odcritis in vestris si Christum habere noluerint. Ipsa enim est charitas illa divina. Nam quid eis proderit transitoria et mortalis charitas vestra? Tamen quando et humanitus diligitis, plus Christum amate. Non dico ut non diligas uxorcm; sed plus dilige Christum. Non dico ut non diligas patrem, non dico ut nou diligas lilios; sed plus dilige Christum. Audi illum dicentem, ne mea putes isia verba: Qui amat patrem aut matrem plus quam me. non cst me dignus. Quando audis, Non est me dignus, non times? De quo dicit Christus, Non est me dignus, non est cum illo: qui cum illo non erit, uhi erit? Si non amas cum illo esse, time sine illo esse. Quare time sine illo esse? Quia cum diabolo eris, si cum Christo non fueris. Et ubi erit diabolus? Audi ipsum Christum: Ite in ignem æternum, qui paratus est diabolo et angelis ejus (Matth. XXV, 41). Si igne cæli non accenderis, ignem time gehennarum. Si non amas esse inter Angelos Dei, time esse inter angelos diaboli. Si non amas esse in regno, time esse in camino ignis ardentis, inexstinguibilis, sempiterni. Vincat in tc prius timor, et erit amor. Timor pædagogus sit, non ipse in te remaneat, sed te ad charitatem, quasi ad magistrum perducat.","t":"Love your children, love your wives, even in a worldly way. For you ought to love them according to Christ, so as to provide for them according to God, and to love nothing in them but Christ, and to hate it in your own if they refuse to have Christ. For that is the divine love. For what will your passing and mortal love profit them? Yet when you love in a human way too, love Christ more. I do not say that you should not love your wife; but love Christ more. I do not say that you should not love your father, I do not say that you should not love your children; but love Christ more. Hear him saying it, lest you think these words are mine: “Whoever loves father or mother more than me is not worthy of me.” When you hear, “is not worthy of me,” do you not fear? The one of whom Christ says, “He is not worthy of me,” is not with him: where will the one be who will not be with him? If you do not love to be with him, fear to be without him. Why fear to be without him? Because you will be with the devil if you are not with Christ. And where will the devil be? Hear Christ himself: “Go into the eternal fire which has been prepared for the devil and his angels.” If you are not set on fire by the fire of heaven, fear the fire of hell. If you do not love to be among the angels of God, fear to be among the angels of the devil. If you do not love to be in the kingdom, fear to be in the furnace of burning fire, unquenchable, everlasting. Let fear first win in you, and there will be love. Let fear be the slave who leads the child to school: let it not remain in you itself, but lead you to love as to the teacher.","f":"Augustine, <i>Serm.</i> 349.7 (PL 39:1531–1533; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/349-7)."},"augustine-sermones/35.1":{"o":"Divina eloquia si non negligenter audiantur, non immerito forsitan moveat illud quod scriptum est, Fili, si sapiens fueris, tibi sapiens eris et proximis tuis; si autem malus evaseris, solus hauries mala. Quomodo hoc enim recte possit intelligi? Quandoquidem sicut nos bona proximi lætificat vita, ita etiam perversa contristat. Aut si hoc propter suasionem dictum putatur, quia sapiens et sibi est, et eis quibus persuadet sapientiam; quo pacto si malus evaserit, solus hauriet mala, cum de talium persuasionibus dictum sit, Corrumpunt mores bonos colloquia mala? Quid enim aliud clamat vox illa charitatis: Si glorificatur unum membrum, congaudent omnia membra; et si patitur unum membrum, compatiuntur omnia membra (ld. xn, 26)? Quomodo ergo verum est, Fili, si sapiens fueris, tibi sapiens eris, et proximis tuis; si autem malus evaseris, solus hauries mala? Quomodo ejus bono gaudebo, cujus malo in me malus non ero? Quomodo me delectat inventus, qui me securo poterit esse perditus? Nonne si sapiens fuerit, sanum membrum erit, cui cætera membra congaudent? Quomodo igitur malus solus hauriet mala, cum similiter ægro membro compatiantur et cætera?","t":"If the divine words are listened to with care, what is written may perhaps, not without reason, trouble us: “Son, if you become wise, you will be wise for yourself and for your neighbors; but if you turn out evil, you alone will drink up the evils.” How can this be rightly understood? For just as a neighbor’s good life gladdens us, so a perverse one saddens us. Or if this is thought to be said with respect to persuasion, because the wise man is wise both for himself and for those whom he persuades to wisdom, how will he alone drink up the evils if he turns out evil, since of the persuasions of such men it is said, “Evil conversations corrupt good morals”? For what else does that voice of love cry out: “If one member is glorified, all the members rejoice together; and if one member suffers, all the members suffer together”? How, then, is it true, “Son, if you become wise, you will be wise for yourself and for your neighbors; but if you turn out evil, you alone will drink up the evils”? How shall I rejoice in the good of one whose evil does not become an evil in me? How does it delight me that he has been found, if he could be lost while I remain unconcerned? If he is wise, will he not be a healthy member, with whom the other members rejoice? How then will the evil man alone drink up the evils, since likewise the other members suffer with a sick member?","f":"Augustine, <i>Serm.</i> 35.1 (PL 38:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/35-1)."},"augustine-sermones/35.2":{"o":"Hæc proinde quæstio nisi fuerit soluta, turbabit. Domino autem adjuvante solvetur, si primitus illud veritate certissima definitum, fixum atque immobile teneamus, nec bonum quemquam bono alterius, nec malum malo alterius esse posse. Hinc enim ait Apostolus, Unusquisque nostrum proprium onus portabit: et alibi, Igitur unusquisque nostrum pro se rationem reddet: et iterum, Opus autem suum probet unusquisque; et tunc in semetipso tantum gloriam habebit, et non in altero (Galat. VI, 4). Hoc etiam per prophetam Ezechielem dicitur: Anima patris mea est, anima filii mea est; anima quæ peccaverit, ipsa morietur. Totum illum locum sic explicat, ut ostendat nec bonis parentum sublevari filios malos, nec malis opprimi bonos. Qua veracissima sententia propter nosmetipsos primitus ac firmissime constituta, restat inspicere quid aliis impertiamur officii; diligentissime distinguentes quem nostræ salutis appetamus effectum, quem proximis reddamus affectum. Si bonus es, non quidem alterius bono, sed tuo bonus es: verumtamen eo ipso tuo bono quo bonus es, etiam bono alterius, non mutuata bonitate, sed mutua dilectione congaudes. Item si malus es, non malus es malo alieno, sed tuo: eodem quoque tuo malo non diligis proximum tanquam te ipsum; neque enim diligis vel te ipsum. Diligis quippe iniquitatem acerrimam inimicam, non tibi extrinsecus admotam, sed abs te tibi intrinsecus factam: quæ ut facilius vincat te, faves ei contra te. Ita quod te oderis aperte convinceris, cum eam diligis, a qua turpiter vinceris. Neque enim divinum eloquium falsetur, quo dictum est, Qui autem diligit iniquitatem, odit animam suam.","t":"This question, then, unless it is solved, will trouble us. But with the Lord’s help it will be solved, if first we hold fixed and immovable what is defined by most certain truth: that no one can be good by another’s good, nor evil by another’s evil. Hence the apostle says, “Each of us will carry his own load”; and elsewhere, “So each of us will give account for himself”; and again, “Let each one test his own work, and then he will have his glory in himself alone and not in another.” This is also said through the prophet Ezekiel: “The soul of the father is mine, the soul of the son is mine; the soul that sins, it shall die.” He explains that whole passage so as to show that bad sons are not relieved by the goods of their parents, nor good ones crushed by their evils. Once this most true principle has been established first and most firmly concerning ourselves, it remains to look at what duty we render to others, distinguishing most carefully what effect we seek for our own salvation and what affection we render to our neighbors. If you are good, you are good not by another’s good but by your own; yet by that very good of yours by which you are good, you also rejoice in another’s good, not by borrowed goodness but by mutual love. Likewise, if you are evil, you are evil not by another’s evil but by your own; and by that same evil of yours you do not love your neighbor as yourself, for you do not even love yourself. For you love iniquity, a most bitter enemy, not brought against you from outside but made by you within you; and so that it may conquer you more easily, you take its side against yourself. So you are plainly convicted of hating yourself, since you love that by which you are shamefully conquered. For the divine word is not proved false which says, “But whoever loves iniquity hates his own soul.”","f":"Augustine, <i>Serm.</i> 35.2 (PL 38:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/35-2)."},"augustine-sermones/35.3":{"o":"Hinc est ergo, quod bonus eo bono quo bonus est, et bono alterius gratulatur, et malo alterius contristatur. Ac per hoc tali proximo; quoniam ipse verius dicitur proximus, qui te de proximo attendit, hoc est misericorditer respicit; tali ergo proximo utique, si sapiens fueris, et tibi et illi eris: non quia bono tuo bonus erit, sed quia bono suo boni tui dilector erit. Si autem malus evaseris, non cum illo, sed solus hauries mala. Neque enim malo tuo malus erit, sed in tuo misericors erit. Mœstificat eum malitia, sed non sequitur poena sua: irrogat illi tristitiam, non cum illo communicat injustitiam. Malus itaque non cum proximo bona, sed solus hauries mala; quia tristitiam illam, quam de te habet bonus, suo bono habet, et tuo malo. Illa tristitia illius indicat dilectionem, tuam perditionem: te damnat, illum coronat; te deprimit, illum erigit. Ideo etiam scriptum est, Obedientes estote prœpositis vestris: ipsi enim vigilant pro animabus vestris tanquam rationem reddituri: ut cum gaudio hoc faciant, et non cum tristitia; neque enim expedit vobis. Vobis ergo non expedit illorum tristitia prægravari. Nam illis expedit de nostra malitia contristari. Bonos ergo proximos deputa; et esto bonus, tuo quidem bono, non illorum; et ipso non abs te tibi dato, sed divinitus impertito. Quid enim habes quod non accepisti? Atque ita, Si sapiens fueris, tibi sapiens eris, et proximis tuis, quibus bonum est de tua bonitate lætari. Si autem malus evaseris, solus hauries mala, non etiam illi, quibus et hoc bonum est de tua malitia contristari.","t":"Hence, then, the good man, by the good by which he is good, both rejoices at another’s good and is saddened by another’s evil. And so with such a neighbor (for he is more truly called a neighbor who attends to you from close by, that is, looks on you with mercy), with such a neighbor, then, if you become wise, you will be wise both for yourself and for him: not because he will be good by your good, but because by his own good he will love your good. But if you turn out evil, you will drink up the evils not with him but alone. For he will not be evil by your evil, but he will be merciful in your evil. Your wickedness saddens him, but your punishment does not follow him: it brings him sorrow, it does not share injustice with him. As an evil man, then, you will drink up not goods with your neighbor, but evils alone; because the sorrow which the good man has over you he has by his own good and by your evil. That sorrow of his shows his love and your perdition: it condemns you and crowns him; it casts you down and raises him up. That is why it is written, “Obey your leaders, for they keep watch over your souls as those who will give account, so that they may do this with joy and not with sorrow; for that would not be good for you.” It is not good for you, then, that they be weighed down by sorrow. For it is good for them to be saddened by our wickedness. Count the good, then, as your neighbors; and be good, by your own good, not theirs, and even that not given to yourself by yourself, but bestowed by God. “For what do you have that you have not received?” And so, “If you become wise, you will be wise for yourself and for your neighbors,” for whom it is good to rejoice at your goodness. “But if you turn out evil, you alone will drink up the evils,” and not they too, for whom even this is good: to be saddened by your wickedness.","f":"Augustine, <i>Serm.</i> 35.3 (PL 38:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/35-3)."},"augustine-sermones/350.1":{"o":"Divinarum Scripturarum multiplicem abundantiam, latissimamque doctrinam, fratres mei,sine ullo errore comprehendit, et sine ullo labore custodit, cujus cor plenum est charitate: dicente Apostolo, Plenitudo autem legis charitas; et alio loco, Finis autem præcepti est charitas de corde puro, et conscientia bona, et fide non ficta. Quis est autem finis præcepti, nisi præcepti adimpletio? et quid est præcepti adimpletio, nisi legis plenitudo? Quod ergo illi dixit, Plenitudo legis est charitas; hoc eliam hic dixit, Finis præcepti est charitas. Nec dubitari ullo modo potest, quod lemplum Dei sit homo, in quo habitat charitas. Dicit enim et Joannes, Deus charitas est ( I Joan. IV, 8). Hæc autem dicentes Apostoli et nobis charitatis extr llentiam commendantes, non utique aliud, nisi quod comederanl, ructuare potuerunt. Ipse quippe Dominus pascens cos verbo veritatis, verbo charitalis, quod est ipse panis vivus, qui de cœlo descendit, Mandatum, inquit, novum do vobis, ut diligatis invicem: ei iterum,In hoc scient omnes quia discipuli mei estis, si vos invicem dilexeritis. Ille enim qui venit per crucis irrisionem carnis perimere corruptionem, etveiustatcm vinculi mortis nostræ suæ mortis novitate dissolvere, mandato novo fecit hominom novum. Res enim vetus erat, ut homo moreretur. Quod ne semper valeret in homine, res nova facta est, ut Deus moreretur. Sed quia in carne mortuus est, non in divinitate, per sempiteinam vitam divinitatis non permisit esse sempiternum interitum carnis. haque, sicut dicit Apostolus, Mortuus est propter delicta nostra, et resurrexit propter justificationem nostram. Qui ergo contra mortis vetustatem attulit vitæ novitatem, ipse con Ira vetus peccatum opponit novum mandatum. Quapropter quisquis vetus peccatum vis exstinguere, mandato novo exstingue cupiditatem, et amplectere charitatem Sient cnim radix omnium malorum esi cupiditas; ita cl radix omnium bonorum est charitas.","t":"My brothers, the manifold abundance and the very broad teaching of the divine Scriptures are grasped without any error and kept without any toil by the one whose heart is full of love; as the apostle says, “Love is the fullness of the law”; and in another place, “The end of the commandment is love from a pure heart and a good conscience and unfeigned faith.” What is the end of the commandment except the fulfilment of the commandment? And what is the fulfilment of the commandment except the fullness of the law? So what he said there, “Love is the fullness of the law,” he said here too: “The end of the commandment is love.” Nor can there be any doubt that a man in whom love dwells is a temple of God. For John too says, “God is love.” But the apostles, in saying these things and commending to us the excellence of love, could surely belch out nothing but what they had eaten. For the Lord himself, feeding them with the word of truth, the word of love, which is himself the living bread that came down from heaven, said, “A new commandment I give you, that you love one another”; and again, “By this all will know that you are my disciples, if you love one another.” For he who came through the mockery of the cross to destroy the corruption of the flesh, and by the newness of his death to dissolve the oldness of the bond of our death, made a new man by a new commandment. For it was an old thing that man should die. So that this should not always prevail in man, a new thing was done, that God should die. But because he died in the flesh, not in the divinity, through the everlasting life of the divinity he did not allow the destruction of the flesh to be everlasting. So, as the apostle says, “He died for our sins, and rose for our justification.” He, then, who brought newness of life against the oldness of death sets the new commandment against the old sin. Therefore, whoever you are who want to extinguish the old sin, extinguish desire by the new commandment, and embrace love. For as desire is the root of all evils, so love is the root of all goods.","f":"Augustine, <i>Serm.</i> 350.1 (PL 39:1533; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/350-1)."},"augustine-sermones/350.2":{"o":"Totam magnitudinem et lalitudinem divinorum cloquiorum secura possidet charitas, qua Deum proximumque diligimus. Docet enim nos cælestis unus Magister, et dicit: Diliges Dominum Deum tuum ex toto corde tuo, et ex lota anima tua, et ex tuta mente tua: et diliges proximum tunm sicut te ipsum. In hit duobus præceptis, universa Lex pendet, et Prophetae (Matth. XXII, 37-40). Si ergo non vacat omnes paginas sanctas perserutari, omnia involucra sermonum evolvere, omnia Scripturarum secreta penetrare; lene charitatem, ubi pendent omnia: ita tenebis quod ibi didicisti; tenebis ctiam qnod nondum didicisti. Si cnim nosti charitatem, aliquid nosti unde ct illud pendet quod forte non nosti: et in eo quod in Scripturis intelligis, charitas patct; in co qnod non intelligis, charitas latet. Ille itaque tenet ct quod patet et qnod latet in divinis sermonibus, qui charitatem tenet in moribus.","t":"The love by which we love God and neighbour securely possesses the whole greatness and breadth of the divine words. For the one heavenly Teacher teaches us and says: “You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind; and you shall love your neighbour as yourself. On these two commandments hang the whole Law and the Prophets.” If, then, you have no time to search all the holy pages, to unroll all the wrappings of the words, to penetrate all the secrets of the Scriptures, hold on to love, on which all things hang: so you will hold what you have learned there; you will hold also what you have not yet learned. For if you know love, you know something on which hangs also what perhaps you do not know: and in what you understand in the Scriptures, love is open; in what you do not understand, love is hidden. So he holds both what is open and what is hidden in the divine words who holds love in his conduct.","f":"Augustine, <i>Serm.</i> 350.2 (PL 39:1533; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/350-2)."},"augustine-sermones/350.3":{"o":"Quapropter, fratres, sectamini charitatem, dulce ac salubre vinculum mentium, sine qua dives pauper est, et cum qua pauper dives est. Hæc in adversitatibus tolerai, in prosperitatibus temperat; in duris passionibus fortis, in bonis operibus hilaris; in tentatione tutissima, in hospitalitate lalissima; inter veros fratres lætissima, iutcr falsos paticutissima. In Abel per sacrilicium grata, in Noc per diluvium secura, in Abrahæ peregrinationibus fidelissima, in Moyse inter injurias lenissima, in David tribulationibus mansuetissima. In tribus pueris blandos ignes innocenter exspectat: in Machabæis sævos ignes fortiter tolerat. Casta in Susanna erga virum, in Anna post virum, in Maria preter virum. Libera in Paulo ad arguendum, humilis in Petro ad obediendum: humana in Christianis ad coafitendum, divina in Christo ad ignoscendum. Sed quid ego de charitate majus aut uberius possum di cere, quam quas per os Aposluli laudes ejus intonat Dominiis, supereminentem viam demonstrantis atquo dicentis: Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum æramentum sonans, aut cymbalum tinniens. Et si habuero prophetiam, et sciero omnia sacramenta, et omnem scientiam, et si habuero omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Etsi donavero omnes facultates meas, et si distribuero omnia men pauperibus, et si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest. Charitas magnanima est. charitas benigna est. Charitas non æmulatur, non agit perperam, non inflatur, nou dehonestatur, non quærit quæ sua sunt, non irritatur, non cogitat malum, non gaudet super iniquitate, congaudet autem veritati. Omnia tolerat, omnia credit, omnia sperat, omnia suffert, Charitas nunquam cadit. Quanta est ista! Anima litterarum, prophetiæ virtus, sacramentorum salus, scienciæ solidamentum, fidei fructus, divitiæ pauperum, vita morientium. Quid tam magnanimum, quam pro impiis mori? quid tam benignum, quam inimicos diligere? Sola est quam felicitas aliena non premit, quia non æmulatur. Sola est quam felicitas sua non extollit, quia non inflatur. Sola est quam conscientia mala non pungit, quia non agit perperam. Inter opprobria secura est, inter odia benclica est: inter iras placida est, inter insidias innocens: inter iniquitates gemens, in veritate respirans. Quid illa fortius, non ad retribuendas, sed ad non curandas injurias? Quid illa fidelius, non vanitati, sed æternitati? Nam ideo tolerat omnia in præsenti vita, quia credit omnia de futura vita; et suffert omnia quæ hic immittuntur, qnia sperat omnia quae ibi promittuntur: merito nunquam cadit. Ergo sectamini charitatcm, et eam sancte cogitantes afferte fructus justitiæ. Et quidquid uberius, quam ego dicere potui, vos inveneritis in ejus laudibus, appareat In vestris moribus. Oportet enim ut senilis sermo non solum sit gravis, sed etiam brevis.","t":"Therefore, brothers, pursue love, the sweet and healthful bond of minds, without which the rich man is poor and with which the poor man is rich. It is enduring in adversity, temperate in prosperity; brave in hard sufferings, cheerful in good works; most secure in temptation, most generous in hospitality; most joyful among true brothers, most patient among false ones. In Abel it was pleasing through sacrifice, in Noah secure through the flood, most faithful in Abraham's journeyings, most gentle in Moses amid insults, most mild in David's troubles. In the three young men it awaits gentle fires innocently; in the Maccabees it bravely endures savage fires. It is chaste in Susanna towards her husband, in Anna after her husband, in Mary apart from a husband. It is free in Paul to rebuke, humble in Peter to obey; human in Christians to confess, divine in Christ to pardon. But what greater or richer thing can I say about love than the praises the Lord thunders of it through the mouth of the apostle, as he shows the more excellent way and says: “If I speak with the tongues of men and of angels, but do not have love, I have become sounding brass or a tinkling cymbal. And if I have prophecy and know all mysteries and all knowledge, and if I have all faith so that I move mountains, but do not have love, I am nothing. And if I give away all my means, and if I distribute all I have to the poor, and if I hand over my body to be burned, but do not have love, it profits me nothing. Love is magnanimous, love is kind. Love is not jealous, does not act wrongly, is not puffed up, is not dishonourable, does not seek its own, is not provoked, does not think evil, does not rejoice over iniquity, but rejoices with the truth. It tolerates all things, believes all things, hopes all things, endures all things. Love never falls.” How great it is! The soul of the letters, the power of prophecy, the saving force of the sacraments, the foundation of knowledge, the fruit of faith, the riches of the poor, the life of the dying. What is so magnanimous as to die for the ungodly? What is so kind as to love enemies? It alone is not oppressed by another's happiness, because it is not jealous. It alone is not lifted up by its own happiness, because it is not puffed up. It alone is not pricked by a bad conscience, because it does not act wrongly. Amid insults it is secure, amid hatreds it does good; amid anger it is calm, amid plots innocent; amid iniquities it groans, in truth it breathes freely. What is stronger than it, not for repaying injuries but for not minding them? What is more faithful than it, not to vanity but to eternity? For it tolerates all things in the present life because it believes all things about the future life; and it endures all things that are inflicted here because it hopes all things that are promised there: rightly it never falls. Pursue love, then, and, thinking on it in holiness, bring forth the fruits of justice. And whatever richer things than I have been able to say you may find in its praises, let them appear in your conduct. For an old man's sermon ought to be not only weighty but also brief.","f":"Augustine, <i>Serm.</i> 350.3 (PL 39:1533–1535; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/350-3)."},"augustine-sermones/351.1":{"o":"Quam sit utilis et necessaria poenitentiæ medicina, facillime homines intelligunt, qui se homines esse meminerunt. Scriptum est enim. Deus superbis resistit, humilibus autem dat gratiam ( Jacobi IV, 6). Et Dominus in Evangelio dicit, Quoniam qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur: magisque justificatus descendit de templo Publicanus ille peccatorum confessione sollicitus, quam Pharisaeus meritorum enumeratione sccurus. Quamvis enim et ipse gratias egerit Deo, dicens: Gratias tibi ago, Deus, quoniam non sum sicut cæteri homines, injusti, adulteri, raptores; quomodo et publicanus iste. Jejuno bis in sabbato, decimas do omnium quæeumque possideo: tamen ei prælatus est ille, qui de longinquo stabat, neque oculos audebat ad coelum levare, sed percutiebat pectus suum, dicens: Deus, propitius esto mihi peccatori (Luc. XVIII, 10-14). Non enim ille pharisæus tam sua sanitate, quan morborum alienorum comparatione gaudebat. Utilius autem illi erat, quoniam ad medicum venerat, ea de quibus aegrotabat, confitendo monstrare, quam dissimulare a vulneribus suis, et de cicatricibus alienis au. dere gloriari. Non ergo mirum si publicanus magis curatus abscessit, quem non puduit ostendere quod dolebat. In rebus quippe visibilibus, ut excelsa quis. que contingat, in excelsum erigitur: Deus autem cum sit omnium excellentissimus, non elatione, sed bumilitate contingitur. Unde propheta dicit: Prope est Dominus his qui obtriverunt cor (Psal. XXXIII, 19). Et iterum: Excelsus Dominus, et humilia respicit, ei excelsa a longe cognoscit ( Psal. CXXXVII, 6 ). Excelsa ipsa posuit pro superbis. Illa ergo respicit, ut attollat; ista cognoscit, ut dejiciat. Cum enim ait, quod a longe excelsa cognoscit, satis eum ostendit humilia de proximo attendere: ipsum tamen Dominum excelsum esse pradixit. Solus enim Deus arrogans non est, quantacumque se prædicatione laudaverit. Non ergo se arbitretur ab oculis Dei abscondi superbia: Deus enim excelsa cognoscit. Nec se rursus Deo conjunctam putet: excelsa enim a longe cognoscit. Quisquis itaque poenitentiae recusat humilitatem, Deo propinquare non cogitat. Aliud est enim levare se ad Dcum; aliud est levare se contra Deum. Qui ante illum se projicit, ab illo erigitur: qui adversus illum se erigit, ab illo projicitur. Alia est enim soliditas magnitudinis, alia est inanitas inflationis. Qui foris tumescit, intus tabescit. Qui eligit abjici in domo Dei, magis quam habitare in tabernaculis peccatorum; eligit illam Deus, ut inhabitet in atriis ejus; et nihit sibi assumentem ille in sedem beatitatis assumit. Unde in Psalmo suavissime et verissime canitur, Beatus vir cujus est susceptio ejus abs te, Domine. Ne putcs eum qui se humiliat semper jacere; cum dictum sit, Exaltabitur. Et ne opincris ejus exaltationem in oculis hominum per sublimitates fieri corporales; cum cnim dixisset, Beatus vir, cujus est susceptio ejus abs te, Domine; consequenter annexuit et ostendit ejusdem susceptionis celsitudinem spiritualem: Ascensus, inquit, in corde ejus disposuit in convalle plorationis, in locum quem disposuit. Ubi ergo disposuit ascensus? In corde, in convalle scilicet plorationis. Hoc est, Qui se humiliat, exaltabitur. Sicut enim ascensus exaltationem indicat; ita vallis humilitatem, et convallis ploraliones. Sicut enim comes poenitentiae dolor est; iia lacrymne sunt testea doloris. Optime autcm scquitur, et dicit: Etenim benedictionem dabit, qui legem dedit (Psal. LXXXIII, 6, 7, 8). Ad hoc enim lex data est, ut vulnera ostenderet peccatorum, quae gratiæ benedictio sana. rct. Ad hoc lex data est, ut superbo infirmitatem suam notam faceret, infirmo pænitentiam suaderet. Ad hoc lex data est, ut diceremus in convalle plorationis, Video aliam legem in membris meis repugnantem legi mentis meæ, et captivantem me in lege peccati, quæ est in membris meis: et cum ipso pioratu clamaremus, Infelix ego homo! quis me liberabit de corpore mortis hujus? ct succurreret nobis, exaudiente illo qui erigit elisos, solvit compeditos, illuminat cæcos ( Psal. CXLV, 7, 8), gratia Dei per Jesum Christum Dominum nostrum ( Rom. VII, 23, 25).","t":"How useful and necessary is the medicine of repentance, men most easily understand who remember that they are men. For it is written, “God resists the proud, but gives grace to the humble.” And the Lord says in the Gospel, “For whoever exalts himself will be humbled, and whoever humbles himself will be exalted”: and that tax collector, anxious in confessing his sins, went down from the temple more justified than the Pharisee secure in the listing of his merits. For although he too gave thanks to God, saying: “I thank you, God, that I am not like other men, unjust, adulterers, robbers, as also this tax collector. I fast twice a week, I give tithes of all that I possess”: yet he was ranked below the one who stood far off and did not dare to lift his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner.” For that Pharisee rejoiced not so much in his own health as in comparison with others' diseases. But it would have been more useful for him, since he had come to the doctor, to show by confessing what he was sick with, than to hide his own wounds and dare to boast about others' scars. No wonder, then, that the tax collector went away more healed, who was not ashamed to show what pained him. For in visible things, to reach high things one is raised up high; but God, though he is the most exalted of all, is reached not by self-exaltation but by humility. Hence the prophet says: “The Lord is near to those who have crushed their heart.” And again: “The Lord is high, and looks on lowly things, and knows high things from afar.” High things he put for the proud. Those, then, he looks on in order to raise them up; these he knows in order to cast them down. For when he says that he knows high things from afar, he shows clearly enough that he attends to lowly things from close by; yet he declared the Lord himself to be high. For God alone is not arrogant, however much he praises himself in proclamation. Let not pride, then, think itself hidden from God's eyes: for God knows high things. Nor again let it think itself joined to God: for he knows high things from afar. So whoever refuses the humility of repentance has no thought of drawing near to God. For it is one thing to raise oneself to God, another to raise oneself against God. He who throws himself down before him is raised up by him; he who raises himself against him is thrown down by him. For the solidity of greatness is one thing, the emptiness of inflation another. He who swells outwardly wastes away inwardly. He who chooses to be cast down in the house of God rather than to dwell in the tents of sinners, God chooses him to dwell in his courts; and he takes up into the seat of blessedness the one who takes up nothing for himself. Hence in the psalm it is sung most sweetly and most truly: “Blessed is the man whose taking up is from you, Lord.” Do not think that the one who humbles himself always lies low, since it is said, “He will be exalted.” And do not suppose that his exaltation comes about in the eyes of men through bodily heights; for when he had said, “Blessed is the man whose taking up is from you, Lord,” he went on to add and show the spiritual loftiness of that taking up: “He has set ascents,” he says, “in his heart, in the valley of weeping, to the place which he has set.” Where, then, has he set ascents? In the heart, that is, in the valley of weeping. This is, “He who humbles himself will be exalted.” For as ascent indicates exaltation, so the valley indicates humility, and the valley of weeping, lamentations. For as grief is the companion of repentance, so tears are the witnesses of grief. And very well it follows and says: “For he who gave the law will give a blessing.” For the law was given for this: to show the wounds of sins, which the blessing of grace would heal. The law was given for this: to make his weakness known to the proud man, to urge repentance on the weak. The law was given for this: that we might say in the valley of weeping, “I see another law in my members fighting against the law of my mind, and taking me captive in the law of sin which is in my members”; and with that very weeping might cry out, “Unhappy man that I am! Who will free me from the body of this death?” and that there might come to our help, as he hears us who raises up the crushed, frees those in fetters, gives light to the blind, the grace of God through Jesus Christ our Lord.","f":"Augustine, <i>Serm.</i> 351.1 (PL 39:1535–1537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-1)."},"augustine-sermones/351.10":{"o":"Nemo arbitretur, fratres, propterea se consilium salutiferæ hujus pænitentiæ debere contemnere, quia multos forte advertit et novit ad Sacramenta altaris accedere, quorum talia crimina non ignorat. Multi enim corriguntur, ut Petrus: multi tolerantur, ut Judas: mulli nesciuntur, donec veniat Dominus, qui illuminet abscondita tenebrarum, et manifestet cogitationes cordis. Nam plerique propterea nolunt alios accusarc, dnm se per illos cupiunt excusare. Plerique autem boni christiani propterea tacent, et sufferunt aliorum peccata quae noverunt, quia documentis sæpe deseruntur, et ea quæ ipsi sciunt, judicibus ecclesiasticis probare non possunt. Quamvis enim vera sint quædam; non tamen judici facile credenda sunt, nisi certis indiciis demonstrentur. Nos vero a communione prohibere quemquam non possumus (quamvis hæc prohibitio nondum sit mortalis, sed medicinalis), nisi aut sponte confessum, aut in aliquo sive sæculari. sive ecclesia. stico judicio nominatum atque convictum. Qnis enim sibi utrumque audeat assumere, ut cuiquam ipse sit et accusator et judex? Cujusmodi regulam etiam Paulus apostolus in eadem ad Corinthios Epistola breviter insinuasse intelligitur, cum quibusdam talibus commemoratis criminibus, ecclesiastici judicii formam ad omnia similia ex quibusdam daret. Ait enim: Scripsi vobis in epistola non commisceri fornicariis: non utique fornicariis hujus mundi, aut avaris, aut raptoribus, aut idolis servientibus; alioquin debueratis de hoc mundo exire. Non enim possunt homines in hoc mundo viventes, nisi cum talibus vivere: nec eos possunt lucrifacere Christo, si corum colloquium convictumque vitaverint. Unde et Dominus cum publicanis et peccatoribus comedens: Non est opus, inquit, sanis medicus, sed mate habentibus. Non enim veni vocare justos, sed peccatores (Matth. IX, 12 et 13). Et ideo sequitur Apostolus, et adjungit: Nunc autem scripsi tobis non commisceri. Si quis frater nominatur aut fornicator, aut idolis serviens, aut avarus, aut matedicus, aut ebriosus, aut rapax; cum hujusmodi nec quidem cibum sumere. Quo enim mihi de his qni foris sunt judicare? Nonne de his qui intus sunt vos judicatis? De his autem qui foris sunt, Deus judicubit. Auferte matum a vobis ipsis. Quibus verbis satis ostendit non temere aut quomodolibet, sed per judicium auferendos esse malos ab Ecclesiæ communione: ut si per judicium auferri non possunt, tolerentur potius, ne perverse malos quisque cvitando, ab Ecelesia ipse discedens, eos quos fugere vidotur, vinciat ad gehennam. Quia et ad hoc nobis sunt in Scripturis sanctis exempla proposita, vetut in messe, ut palea sufferatur usque ad ultirnum ventitabrum (Matth. m, 12); velut intra illa retia, ubi pisces bnni cum malis usque ad segregationem, quæ futura est in littore, id est, in line sæculi, æquo animo toterentur (Id. XIII, 47-50). Non enimcoutrarium est huic loco id quod alio loco dlcit Apostolus: Tu quis es qui judicas alienum servum? Suo domino stat, aut cadit. Noluit enim hominem ab homine judicari ex arbitrio suspicionis, vcl etiam extraordinario usurpato judicio: sed potius ex lege Dei secundum ordinem Ecclesiae, sive ultro confessum, sive accusatum atque convictum. Alioquin illud cur dixit, Si quis frater nominatur aut fornicator, aut idolii serviens, et cætera; nisi quia eam nominationem intelligi voluit quæ fit in quemquam, cum sententia ordine judiciario atque integritate profertur? Nam si nominatio sufficit, multi damnandi sunt innocentes, quia sæpe falso in quoquam crimine nomiuantur.","t":"Let no one think, brothers, that he ought to despise the counsel of this saving repentance because he perhaps notices and knows many who approach the sacraments of the altar whose crimes of this kind he is not ignorant of. For many are corrected, like Peter; many are tolerated, like Judas; many are unknown until the Lord comes, who will light up the hidden things of darkness and make manifest the thoughts of the heart. For many do not want to accuse others because they wish to excuse themselves through them. But many good Christians keep silent and bear the sins of others which they know, because they are often lacking proofs and cannot prove to the church judges what they themselves know. For although some things are true, they are not easily to be believed by a judge unless they are shown by sure evidence. We, indeed, cannot forbid anyone communion (although this prohibition is not yet deadly but medicinal) unless he has either confessed of his own accord or been named and convicted in some court, whether secular or ecclesiastical. For who would dare to take both roles on himself, so as to be both accuser and judge of someone? The apostle Paul too is understood to have briefly indicated such a rule in the same Letter to the Corinthians, when, having mentioned certain such crimes, he gave from some of them the form of church judgment for all similar ones. For he says: “I wrote to you in the letter not to associate with fornicators: not, of course, with the fornicators of this world, or the greedy, or robbers, or idolaters; otherwise you would have had to go out of this world.” For people living in this world cannot but live with such people; nor can they gain them for Christ if they avoid their conversation and company. Hence the Lord too, eating with tax collectors and sinners, says: “It is not the healthy who need a doctor, but those who are ill. For I did not come to call the just, but sinners.” And so the apostle goes on and adds: “But now I write to you not to associate with anyone who is called a brother if he is a fornicator, or an idolater, or greedy, or a reviler, or a drunkard, or a robber; with such a one not even to eat. For what is it to me to judge those who are outside? Do you not judge those who are inside? God will judge those who are outside. Remove the evil one from among yourselves.” By these words he shows clearly enough that the wicked are to be removed from the Church's communion not rashly or in any way whatever, but by judgment: so that if they cannot be removed by judgment, they should rather be tolerated, lest someone, perversely avoiding the wicked and himself departing from the Church, should bind to hell those very ones he seems to flee. For to this end too examples have been set before us in the holy Scriptures, as in the harvest, that the chaff be borne until the final winnowing; as within those nets, where good fish are borne with the bad with calm until the separation that will take place on the shore, that is, at the end of the world. Nor is what the apostle says in another place contrary to this passage: “Who are you to judge another's servant? To his own master he stands or falls.” For he did not want a man to be judged by a man at the discretion of suspicion, or even by a usurped extraordinary judgment, but rather by the law of God according to the order of the Church, whether he has confessed of his own accord or been accused and convicted. Otherwise why did he say, “If anyone who is called a brother is a fornicator, or an idolater,” and so on, unless he wanted that naming to be understood which takes place against someone when sentence is pronounced in judicial order and integrity? For if naming suffices, many innocent people must be condemned, because often they are falsely named in some crime.","f":"Augustine, <i>Serm.</i> 351.10 (PL 39:1545–1547; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-10)."},"augustine-sermones/351.11":{"o":"Non ergo illi, quos monemus agere poenitentiam, quærant sibi comites ad supplicium; nec gaudeant quia plures inveniunt.. Non enim propterea minus ardebunt, quia cum multis ardebunt. Non est enim hoc sanitatis certum consilium, sed malevolentiæ vanum solatium. An forte attendunt multos etiam in ipsis honoribus ecclesjasticis præpositorum et ministrorum non congruenter vivere sermonibus et Sacramentis, quae per cos populis ministrantur? O miseros homines, qui hos intuendo Christum obliviscuntur! qui et tanto ante prædixit, ut legi Dei potius obtemperetur, quam imitandi videantur illi, qui ea quae dicunt non faciunt (Matth. XXIII, 3): et traditorem suum tolerans usque in finem, etiam ad evangelizandum cum cæteris misit. Tam sunt autem isti absurdi et praeposteri et miseri, qui praepositorum suorum malos mores. imitari eligunt, quam per eos pradicata Domini præcepta servare; quam si quisquam viator remanendum sibi esse existimet in itinere, cum viderit milliaria lapidea litteris plena viam docere, et non ambulare. Cur enim non potius, si pervenire desiderat, tales comites intuetur et consequitur, qui et viam bene demonstrant, et in ea perseveranter atque alacriter ambulant? Quod si isti desint, vel potius minus appareant, nam deesse non possunt: non enim sic quaerunt homines charitate studiosa quod prædicent ad imitationem, quomodo quærunt iniquitate suspiciosa quod murmurent ad deceptionem, partim non inveniendo bonos, dum ipsi mali sunt; partim timendo invenire, dum mali esse semper volunt. Sed tamen concedamus non apparere nunc homines dignos imitatione. Quisquis hoc putas, mente Dominum intuere, qui homo factus est, ut hominem vivcre doceret. Si habitat Christus in interiore homine per fidem in corde tuo, recordarisque illud quod Joannes ait, Qui dicit se in Christo manere, debet quemadmodum ille ambulavit, et ipse ambulare: ita nee tibi dcerit quem sequaris, et cum te alius viderit, de bonorum inopia conqucri desinet. Si enim non nosti quid sit recte vivere, divina praecepta cognosce. Fortassis enim multi recte vivunt; sed propterea tibi nullus recte vivere videtur, quoniam quid sit recte vivere ignoras. Si autem nosti, age quod nosti; ut et tu quod quæris habeas, et aliis quod imitentur ostendas. Christum animo attende, attende Apostolos, quorum novissimus est ille qui dicit, Imitatores mei estote, sicut et ego Christi. Attende animo tot martyrum millia. Cur cnim te Natalitia eorum conviviis turpibus celebrare delectat, et eorum vitam sequi honestis moribus non delectat? Ibi videbis non solum viros, sed etiam feminas, poslremo pucros ct puellas, nec imprudentia decipi, nec iniquitate perverti, nec periculi timore frangi, nec sæculi amore corrumpi. Ita te non invenientem quid excuses, non solum præceptorum inevitabilis rectitudo, sed etiam exemplorum innumerabilis multitudo circumdabit.","t":"So let not those whom we urge to do penance look for companions in punishment, nor rejoice because they find many. For they will not burn less because they burn with many. This is not a sure counsel of health but an empty comfort of malice. Or perhaps they notice that many even in the very offices of the Church, among those set over it and its ministers, do not live in keeping with the words and sacraments that are ministered by them to the people? O wretched men, who by looking at these forget Christ! who foretold so long before that the law of God is to be obeyed rather than that those are to be imitated who do not do what they say; and who, tolerating his betrayer to the end, even sent him with the others to preach the Gospel. These people are as absurd, as backward and as wretched in choosing to imitate the bad conduct of those set over them rather than to keep the Lord's commands preached through them, as if a traveller thought he should stay put on his journey on seeing that the stone milestones, full of letters, show the way and do not walk it. For why, if he wants to arrive, does he not rather look to such companions, and follow them, as both show the way well and walk in it steadily and briskly? But if these are lacking, or rather are less visible—for they cannot be lacking: for men do not seek with eager love what they may proclaim for imitation as they seek with suspicious iniquity what they may grumble about for deception, partly not finding good people since they themselves are bad, partly afraid to find them since they always want to be bad—still, let us grant that there are no people now visible worthy of imitation. Whoever you are who think this, look with your mind at the Lord, who became man to teach man how to live. If Christ dwells by faith in the inner man in your heart, and you remember what John says, “Whoever says he abides in Christ ought himself also to walk as he walked,” then you will not lack someone to follow, and when another sees you, he will stop complaining of a shortage of good people. For if you do not know what it is to live rightly, learn the divine commands. For perhaps many live rightly; but to you no one seems to live rightly because you do not know what it is to live rightly. But if you know, do what you know; so that you too may have what you seek and show others something to imitate. Look in spirit at Christ, look at the apostles, the last of whom is he who says, “Be imitators of me, as I am of Christ.” Look in spirit at so many thousands of martyrs. For why does it delight you to celebrate their birthdays with shameful banquets, and does it not delight you to follow their life with honourable conduct? There you will see not only men but also women, and finally boys and girls, neither deceived by imprudence, nor perverted by iniquity, nor broken by fear of danger, nor corrupted by love of the world. So, finding nothing to excuse yourself with, you will be surrounded not only by the inescapable rightness of the commands but also by the countless multitude of examples.","f":"Augustine, <i>Serm.</i> 351.11 (PL 39:1547; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-11)."},"augustine-sermones/351.12":{"o":"Sed de utilitate ac salubritate pœnitentiæ, ut quod instituimus aliquando peragamus: si jam de sanitate desperans addis peccata peccatis, sicut scriptum est, Peccator, cum venerit in profundum malorum, contemnit: noli contemnere, noli desperare; clama etiam de profundo ad Dominum, et dic ei: De profundis clamavi ad te, Domine; Domine, exaudi vocem meam. Fiant aures tuæ intendentes in vocem obsecrationis meæ. Si iniquitates observaveris, Domine; Domine, quis sustinebit? Quoniam apud te propitialio est. De tali profundo Ninivitæ clamaverunt, et hanc propitiationem invencrunt: faciliusque est evacuata comminatio Prophetæ, quam humiliatio pœnitentiæ (Jonæ III). Hic fortasse dicis: Sed ego jam baptizatus sum in Christo, a quo onmia mihi peccata praeterita dimissa sunt; vilis factus sum nimis iterans vias meas, et canis horribilis oculis Dei, conversus ad vomitum suum. Quo abibo a spiritu cjus? et a facie ejus quo fugiam? Quo, frater, nisi ad ejus misericordiam poenitendo, cujus potestatem peccando contempseras? Nemo enim recte fugit ab illo, nisi ad illum, ab ejus severitate ad ejus bonitatem. Quis enim locus te excipiet fugientem, ubi ejus praesentia te non inveniat? Si ascenderis in coelum, ibi est: si descenderis ad infernum, adest. Recipe ergo pennas tuas in directum, et habita in spe in extrema hujus sæculi: etenim illuc manus sua deducet te, et perducet te dextera sua. Quidquid cnim feceris, quæcumque peccaveris; adhuc in hac vita es, unde te Deus omnino, si sanare nollet, auferret. Cur crgo ignoras quia patientia Dei ad pœnitentiam te adducit? Qui enim clamando non tibi persuasit ut non recederes, parcendo clamat ut redeas. Intuere David regem: jam utique et ipse illius temporis sacramenta perceperat, jam utique circumcisus erat, quod patres nostri pro Baptisroo habebant. Nam ad hoc dicit Apostolus sanctum Abraham signaculum justitiæ fidei recepisse ( Id. IV, 11). Jam etiam unctus erat unctione venerabili, qua regale sacerdotium præfigurabatur Ecclesiæ. Repente autem factus et adulterii et homicidii reus, non frustra tamcn de lam immani et abrupto profundo sceleris pœnitens clamavit ad Dominum, dicens: Averte faciem tuam a peccatis meis, et omnes iniquitates meas dele. Quo tandem merito, nisi quia item dicit: Iniquitatem meam ego agnosco, et peccatum meum ante me est semper? Quid autem obtulit Domino unde illum propitiaret sibi? Quoniam si voluisses, inquit, sacrificium, dedissem uiique; holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus: cor contritum et humiliatum Deus non spernit. Non solum ergo devote obtulit, sed eliam ista dicendo quid offerri oporteret ostendit. Non enim sufficit mores in melius commutare, et a factis malis rccedere; nisi etiam de his quæ facta sunt, satisfiat Deo per poenitentiæ dolorem, per humilitatis gcmitum, per contriti cordis sacrificium, cooperantibus eleemosynis. Beati rnim misericordes, quoniam ipsorum miserebitur Deus. Nou enim dictum est, ut tantum abstineamus a peccatis: Sed et de prœteritis, inquit, deprecare Dominum, ut tibi dimittantar (Eccli. XXI, 1). Et Petrus jam erat fidelis, jam in Christo et alius baptizaverat. Intuere ergo Petrum præsumentem accusatum, timentem vulneratum, flentem sanatum. Jam eliam post adventum de cælo Spiritus sancti, quidam Simon pecunia voluit cumdem Spiritum sanctum emere, scelcralissimum et impium mercimonium cogitans, jam baptizatus in Christo: et tamen pœnitentiæ consilium ab ipso Petro correptus accepit (Act. VIII, 13-22). Dicit eliam apostolus Paulus, qui utique fidelibus mittebat Epistolas: Ne iterum cum venero ad vos, humiliet me Deus, et lugeam murltos ex his qui ante peccuverunt, et non egerunt pœnitentiam super immunditia et luxuria, et fomicatione quam gesserunt. Circumstant ergo nos et præcepta recte faciendi, et exempla non tantum recte facientium, sed eliam poenitentium ad recipiendam salutem, quæ fuerat. amissa peccando. Sed fac incertum esse utrum ignoscat Deus. Quid perdit, cum supplicat Deo, qui salutem perdere non dubitavit, cum offenderet Deum? Quis enim certus est quod eliam imperator ignoscat? Et tamen pecunia funditur, maria transmeantur, procellarum incerta subeuntur; et pene ut rnors evitetur, mors ipsa suscipitur. Supplicatur deinde per homines homini: sine dubitatione fiunt ista, cum sit dubium quo fine proveniant. Et tamen cerliores sunt claves Ecclesiæ, quam corda regum: quibus clavibus quodcumque in terra solvitur, etiam in coelo solutum promittitur. Et multo est honestior humilitas qua se quisque humiliat Ecclesiæ Dei: et labor minor imponitur, et nullo temporalis mortis periculo mors aeterna vitatur.","t":"But on the usefulness and healthfulness of repentance, to finish at last what we began: if, now despairing of health, you add sins to sins, as it is written, “The sinner, when he has come into the depth of evils, despises”—do not despise, do not despair; cry out even from the depth to the Lord and say to him: “From the depths I have cried to you, Lord; Lord, hear my voice. Let your ears be attentive to the voice of my supplication. If you mark iniquities, Lord, Lord, who will stand? For with you is propitiation.” From such a depth the Ninevites cried, and found this propitiation; and the prophet's threat was more easily made void than the humiliation of repentance. Here perhaps you say: “But I have already been baptized in Christ, by whom all my past sins were forgiven me; I have become exceedingly vile by repeating my ways, and a horrid dog in the eyes of God, turned back to his vomit. Where shall I go from his spirit? And from his face where shall I flee?” Where, brother, except to his mercy by repenting, whose power you despised by sinning? For no one rightly flees from him except to him, from his severity to his goodness. For what place will receive you fleeing, where his presence will not find you? If you go up to heaven, he is there; if you go down to hell, he is present. So take your wings again straight forward, and dwell in hope in the farthest parts of this world: for there his hand will lead you and his right hand will bring you. For whatever you have done, whatever sins you have committed, you are still in this life, from which God would altogether have taken you if he did not want to heal you. Why, then, do you not know that the patience of God leads you to repentance? He who by crying out did not persuade you not to go away cries out by sparing you, that you may return. Look at King David: he too had certainly already received the sacraments of that time; he was already circumcised, which our fathers had in place of baptism. For to this effect the apostle says that holy Abraham received the seal of the justice of faith. He was also already anointed with the venerable anointing by which the royal priesthood of the Church was prefigured. Yet having suddenly become guilty of both adultery and homicide, it was not in vain that from so enormous and sheer a depth of crime he cried out repenting to the Lord, saying: “Turn your face from my sins, and blot out all my iniquities.” By what merit, after all, except because he also says: “For I acknowledge my iniquity, and my sin is before me always”? And what did he offer to the Lord to make him propitious to himself? “For if you had wished sacrifice,” he says, “I would certainly have given it; with holocausts you will not be pleased. A sacrifice to God is a troubled spirit: a contrite and humbled heart God does not despise.” So he not only offered devoutly, but also by saying these things showed what ought to be offered. For it is not enough to change one's conduct for the better and to withdraw from evil deeds, unless satisfaction is also made to God for those that have been done, by the grief of repentance, by the groaning of humility, by the sacrifice of a contrite heart, with almsgiving cooperating. “For blessed are the merciful, for God will have mercy on them.” For it was not said only that we should abstain from sins: “But for past ones too,” it says, “pray to the Lord that they may be forgiven you.” And Peter was already one of the faithful; he had already baptized others in Christ. Look, then, at Peter presuming, accused; fearing, wounded; weeping, healed. Even after the coming of the Holy Spirit from heaven, a certain Simon, already baptized in Christ, wanted to buy that same Holy Spirit with money, contemplating a most wicked and impious traffic: and yet, rebuked by Peter himself, he received the counsel of repentance. The apostle Paul too, who certainly sent his Letters to the faithful, says: “Lest when I come to you again God humble me, and I mourn many of those who sinned before and did not repent of the uncleanness and luxury and fornication which they committed.” So we are surrounded both by commands to do right and by examples not only of those who do right but also of those who repent so as to recover the salvation that had been lost by sinning. But suppose it uncertain whether God pardons. What does he lose by supplicating God, who did not hesitate to lose salvation when he offended God? For who is certain that even the emperor will pardon? And yet money is poured out, seas are crossed, the uncertainties of storms are undergone; and almost, to avoid death, death itself is undertaken. Then a man is supplicated through men: these things are done without hesitation, though it is doubtful how they will end. And yet the keys of the Church are surer than the hearts of kings: by these keys whatever is loosed on earth is promised to be loosed in heaven too. And far more honourable is the humility by which one humbles oneself to the Church of God; and a lighter labour is imposed, and eternal death is avoided with no danger of temporal death.","f":"Augustine, <i>Serm.</i> 351.12 (PL 39:1547–1549; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-12)."},"augustine-sermones/351.2":{"o":"Tres sunt autem actiones poenitentiae, quas mecum vestra Eruditio recognoscit. Sunt enim usitatæ in Ecclesia Dei, et diligenter attendentibus notæ. Una est quæ novum hominem parturit, donec per Baptismum salutare omnium præteritorum fiat ahlutio peccatorum: ut tanquam puero nato dolores transeant, quibus viscera urgebantur ad partum, et tristitiam lætitia consequatur. Omnis enim qui jam arbilcr voluntatis suae constitutus est, cum accedit ad Sacramenta fidelium, nisi eum poeniteat vitæ veteris, novam non potest inchoare. Ab bac poenitentia, cum baptizantur, soli parvuli suut immunes: nondum enim uti possunt libero arbitrio. Quibus tamen ad consecrationem remissionemque originalis peccati prodest eorum fides, a quibus offeruntur; ut quascumque maculas delictorum per alios, ex quibus nati sunt, contraxerunt, aliorum etiam interrogatione ac responsione purgentur. Verissime quippe in Psalmis plangitur, Ecce in iniquitate conceptus sum, et in peccatis mater mea me in utero aluit ( Psal, L, 7 ). Item quod scriptum est, non esse mundum in conspectu Dci, nee infantem, cujus est vita diei unius super terram ( Job XIV, 4, sec. LXX ). Exceptis ergo talibus, de quorum ordine ac merito in futura illa, quæ promittitur, sorte sanctorum, velle amplius quærere, bominum modulum excedit; pie tamen creditur cis prodesse ad spiritualem salutem, quod ecclesiasticæ auctoritatis per totum orbem terrarum tam lirmo robore custoditur: cæterorum hominum nullus transit ad Christum, ut incipiat esse quod non erat, nisi cum pœniteat fuisse quod erat. Hæc prima pœnitentia præcipitur Judæis, dicente apostolo Petro, Pænitentiam agite, et baptizetur unusquisque vestrum in. nomine Domini nostri Jesu Christi (Act. II, 38). Talis ab ipso Domino imperabatur, cum diceret: Pœnitentiam agite, appropinquavit enim regnum cælorum,. De hac etiam Joannes Baptista, plenus Spiritu sancto, præcursor et præparator viæ Domini ita dicit: Generatio viperarum, quis ostendit vobis fugere a ventura ira? Facite ergo fructum dignum pænitentiæ.","t":"There are three actions of repentance, which your learning recognizes with me. For they are customary in the Church of God and known to those who pay careful attention. One is that which is in labour with the new man, until through saving baptism the washing away of all past sins takes place: so that, as when a child is born, the pains by which the womb was pressed to give birth pass away, and gladness follows sorrow. For everyone who is already established as the arbiter of his own will, when he comes to the sacraments of the faithful, cannot begin the new life unless he repents of the old. From this repentance, when they are baptized, only little children are exempt: for they cannot yet use free choice. Yet for their consecration and the remission of original sin the faith of those by whom they are presented profits them; so that whatever stains of faults they have contracted through others, from whom they were born, they may be cleansed of also by the questioning and answering of others. For most truly it is lamented in the psalms: “Behold, I was conceived in iniquity, and in sins my mother nourished me in the womb.” Likewise what is written, that not even an infant whose life is one day on the earth is clean in God's sight. Except, then, for such as these—about whose rank and merit in that future lot of the saints which is promised, to wish to inquire further exceeds human measure; yet it is devoutly believed that what is kept by the authority of the Church throughout the whole world with such firm strength profits them for spiritual salvation—of all other men none passes over to Christ, so as to begin to be what he was not, unless he repents of having been what he was. This first repentance is enjoined on the Jews, when the apostle Peter says, “Repent, and let each of you be baptized in the name of our Lord Jesus Christ.” Such was commanded by the Lord himself when he said: “Repent, for the kingdom of heaven has drawn near.” Of this too John the Baptist, full of the Holy Spirit, forerunner and preparer of the Lord's way, speaks thus: “Brood of vipers, who showed you to flee from the wrath to come? Bear therefore fruit worthy of repentance.”","f":"Augustine, <i>Serm.</i> 351.2 (PL 39:1537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-2)."},"augustine-sermones/351.3":{"o":"Altera vero pænitentia cst, cujus actio per lotam istam vitam, qua in carne mortali degimus, perpetua supplicationis humilitate subeunda est. Primo, quia nemo vitam æternam, incorruptibilem, immortalemquedesiderat, nisi eum vitæ hujus temporalis, corruptibilis, mortalisque pcenitcat. Non enim sic quisque in vitam novam per sanctificationem Baptismi nascitur, ut quemadmodum deponit ibi omnia peccata praeterita, ita etiam statim mortalitatem ipsam carnis corruptionemque dcponat. Quod si non ila est, restat ut illud quod scriptum est, quod etiam quisque in se sentit adhuc, dum in hac vita est, corpus quod corrumpitur aggravet animam, et deprimat terrena inhabitatio sensum multa cogitantem. Quod tunc in illa beatiludine quia non erit, cum absorbebitur mors in victoriam; quis dubitet in quacumque temporali felicitate versemur, poenitere tamen nos debere hujus vitae, ut ad illam incorruptionem tota aviditate curramus? Inde est enim quod etiam Apostolus ait: Quamdiu sumus in corpore, peregrinamur a Domino: per fidem enim ambulamus, non per speciem. Quis ergo festinat atque optat ad patriam remeare, et illam speciem quæ est facio ad faciem contemplari, nisi quem pcregrinationis suæ poenilucrit? Ex quo dolore pænitentis, etiam vox illa miserabilis erumpit et sonat: Heu me! quoniam peregrinatio mea longinqua facta est. Et ne putes nondum fidelem ista loqui, vide quid sequitur: Inhabitavi in tabernaculis Cedar: cum his qui oderunt pacem, eram pacificus; cum loquerer eis, impugnabant me valde. Non solum hominis fidelis, sed etiam evangelistæ firmissimi et martyris fortissimi hæc verba sunt. Nam inde est etiam illud Apostoli: Scimus enim, quia et si terrena nostra domus hujus habitationis dissolvatur, ædificationem habemus ex Deo, domum non manu factam, æternam in cælis. Etenim in hoc ingemiscimus, habitaculum nostrum, quod de cælo est, superindui cupientes: si tamen et induti, non nudi inveniamur. Etenim qui sumus in hac habitatione, ingemiscimus gravati, in quo nolumus spoliari, sed supervestiri, ut absorbeatur mortale a vita. Quid ergo cupimus, nisi ita non esse ut nunc sumus? et quid ingemiscimus, nisi poenitendo quia ila sumus? Sed quando ita non crimus, nisi terrena domo resoiuta, ut coelestem habitationem et animo et corpore totius hominis immutatione sortiamur? Quapropter et sanctus Job non ait esse tentationem in hac vita, sed hanc ipsam vitam tentationem dixit esse, ita loquens: Numquid non tentatio est vita humana super terram? Quo in loco etiam mysterium lapsi hominis mirabiliter tetigit dicens: Tanquam servus fugiens dominum suum, et consecutus umbram (Job VII, 1, 2, sec. LXX). Non enim hæc vita dicenda est potius, quam umbra vitæ. Nec immerito fugitivus Adam post offensionem peccati abscondit se a facie Domini, tectus foliis arborum, quibus opacantur umbracula, tanquam fugiens Dominum suum, sicut dictum cst, et consecutus umbram.","t":"The second repentance is that whose action must be undertaken throughout the whole of this life, which we spend in mortal flesh, with perpetual humility of supplication. First, because no one longs for eternal, incorruptible and immortal life unless he repents of this temporal, corruptible and mortal life. For no one is born into new life through the sanctification of baptism in such a way that, as he lays aside there all past sins, so he at once lays aside the very mortality of the flesh and its corruption too. If that is not so, it remains that what is written, and what everyone still feels in himself while he is in this life—that the body which is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks of many things. Since this will not be in that blessedness, when death will be swallowed up in victory, who would doubt that, in whatever temporal happiness we may be engaged, we nevertheless ought to repent of this life, so as to run with all eagerness to that incorruption? For that is why the apostle too says: “As long as we are in the body we are pilgrims away from the Lord: for we walk by faith, not by sight.” Who, then, hurries and longs to return to the homeland and to contemplate that sight which is face to face, except one who repents of his pilgrimage? From this grief of the penitent that pitiable cry too bursts out and sounds: “Alas for me, that my pilgrimage has been prolonged!” And lest you think that one not yet among the faithful says this, see what follows: “I have dwelt in the tents of Kedar: with those who hated peace I was peaceable; when I spoke to them, they attacked me greatly.” These are the words not only of a faithful man but of a most steadfast evangelist and most brave martyr. For from this comes also that saying of the apostle: “For we know that if our earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, longing to put on over it our dwelling which is from heaven: if indeed, being clothed, we are not found naked. For we who are in this dwelling groan, being burdened, because we do not wish to be stripped but clothed over, so that what is mortal may be swallowed up by life.” What, then, do we long for, except not to be as we now are? And why do we groan, except in repenting that we are so? But when shall we not be so, except when the earthly house is dissolved, so that we obtain the heavenly dwelling in mind and body by the change of the whole man? Therefore holy Job too did not say that there is temptation in this life, but said that this very life is temptation, speaking thus: “Is not human life on earth a temptation?” In that place he also wonderfully touched on the mystery of fallen man, saying: “Like a slave fleeing his master and catching a shadow.” For this is not to be called life so much as a shadow of life. And not without reason did Adam, a runaway after the offence of sin, hide himself from the face of the Lord, covered with the leaves of trees, which make shady places: like one fleeing his master, as it is said, and catching a shadow.","f":"Augustine, <i>Serm.</i> 351.3 (PL 39:1537; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-3)."},"augustine-sermones/351.4":{"o":"Quae universa ad hoc dicta sunt, ne quis per Baptismum quamvil justificatus sit a prioribus peccatis, tamen superbire audeat, si nihil committat, unde ab altaris communione separetur, quasi jam de plena securitate se jactans; sed potius servet humilitatem, quae pene una disciplina christiana est: nec superbiat terra et cinis, donee ista nox tota transeat, in qua pertranseunt omnes bestiæ silvæ, catuli leonum rugientes, quærentes a Deo escam sibi. In hanc escam Job ipse petitus est, qui dixit, Tentatio est vita humana super terram. Etiam Dominus, In hac nocte, inquit, postulavit satanas vexare vos sicut triticum. Quis itaque sanc mentis non ingemiscat? Cui non per pænitentiam sic esse displiccat? Quis non tota humilitate supplicans divino adjutorio se exaudibilem præbeat, donec transeat omnis ista tentationum malcrics atque umbra terrena: et ille qui nunquam deficit, etiam nobis illucescat sempiternus dies, et illuminet abscondita tcnebrarnm, et manifestet cogitationes cordis, et tunc laus erit unicuique a Deo? Deinde quamvis se quisque glorictur sic habere corpus edomitum, ut mundo crucifixusabomni opere malo, in servitutem redacta membra castiget, ne jam regnet peccatum in ejus mortali corpore, ad obediendum dcsidcriis cjus; solum unum verum Deum colat, nulli simulacrorum rituideditus, nullis sacris dæmoniorum irretitus, non accipiens in vanum nomen Domini Dei sui, quietem sempiternam certus exspectans, debitum honorem parentibus reddens, ncc cruentus homicidio, ncc fornicatione turpatus, nee furto fraudulentus, nec mendacio duplicatus, nec rei vel uxoris nlicnx concupiscentia sordidus; non in suis etiam rebus aut luxuria diffluat, aut arescat avaritia; non sit contentiosus, non sit contumeliosus, non maledicus; vendat postremo omnia sua, et det pauperibus, et sequatur Christum, atque thesauro cælesti radicem cordis infigat: quid videtur addi posse ad tam plenam justitiam? tamen nolo glorietur. Intelligat hæc omnia præstita sibi esse, non a se existere. Quid enim habet, quod non accepit? Quod si accepit, quid gloriatur, quasi non acceperit ( Ibid., 7 )? Eroget sane pecuniam dominicam: consulat proximo, sicut sibi sentit esse consultum Nec pulet satis esse servare integrum quod accepit, ne dicatur ei: Serve nequam et piger, dares pecuniam meam, et ego veniens cum usuris exigerem: ne aufcratur ab eo quod accepit, ne projiciatur in tenebras exteriorcs. Quam vehementissimam poenam si timerc debent illi, qni servare integrum possunt quod acceperuut; quæ spes illorum est, qui hoc impie scelerateque disperdunt? Versabitur ergo iste in rebus humanis, non carnalis, sed spiritualis acquisitionis defunctus officio; non quidem ncgotiis sæcularibus obligatus, sed tamen qnia militat Dco, non otio desidiæ torpidus ct abjectus. Det ergo, si potest, suas eleemosynas omnes cum hilaritate, sive cum carnalibus necessitatibus pauperum aliquid crogat, sive cum panis cælestis dispensator invicta adversus diaboluin castra in credentium cordibus construit. Hilarem enim datorem diligit Deus. Non itaque tædio frangatur in difficultatibus rerum, quæ necesse est existant, ut ostendatur homlni quod homo est. Non ira subrepat in eum qui aut odiose irruit, aut inepportune inopia coactus petit; aut negotio suo, cum tu majore occupatus es, indifferenter flagitat subveniri; aut in verbo manifestæ justitiæ resistit cæca cupiditate, aut miserabili tarditate. Non det quidquam amplius vel minus quam oportet: non loquatur amplius quam opus est, ant cum etiam uon opus est. Speciosi enim pedes evangelizantium pacem, evavgelizantium bona. Sed tamen de terra sicca pulverem contrahunt, qui sane in judicium corum excutitur, qui sibi hanc exhibitionem perversa voluntate contemnunt. Non solum ergo propter ipsam vitæ hujus mortalitatem et ignorantiam, et propter dici malitiam, quæ utinam sufficeret, sicut de illa dictum est, Sufficit diei malitia sua; quam jubemur ferre atque portare, donee transcat, et sustinere Deum viriliter agendo, ut fructum afferamus cum tolerantia: sed etiam propter ipsum pulverem mundi hujus, qui per itinera consulendi consu. lentium pedibus adhaerescit, et damna quae in ipsa ncgotiosissima dispensationis actione contingunt, quæ Dominus praestet ut cum lucris majoribus conipensentur, quotidianam debemus habere poenitentiam.","t":"All these things have been said so that no one, however justified he has been through baptism from former sins, should dare to be proud, if he commits nothing for which he would be separated from the communion of the altar, as if boasting of full security already; but rather let him keep humility, which is almost the one Christian discipline: and let earth and ashes not be proud, until this whole night passes, in which all the beasts of the forest pass through, the lions' whelps roaring, seeking their food from God. For this food Job himself was sought, who said, “Human life on earth is a temptation.” The Lord too says, “This night Satan has asked to sift you like wheat.” Who of sound mind, then, would not groan? Whom would it not displease, through repentance, to be so? Who would not, supplicating in all humility, make himself fit to be heard by divine help, until all this matter of temptations and earthly shadow passes, and he who never fails, the everlasting day, dawns on us too, and lights up the hidden things of darkness, and makes manifest the thoughts of the heart, and then each will have praise from God? Then, however much someone may boast that he has his body so tamed that, crucified to the world from every evil work, he disciplines his members brought into servitude, so that sin no longer reigns in his mortal body to obey its desires; that he worships one, the true God, given to no rite of idols, ensnared by no sacred rites of demons, not taking the name of the Lord his God in vain, awaiting everlasting rest with certainty, giving due honour to his parents, not bloodied by homicide, nor fouled by fornication, nor fraudulent by theft, nor double by falsehood, nor sordid with desire for another's property or wife; that he neither flows away in luxury nor dries up in avarice even in his own affairs; that he is not contentious, not insulting, not abusive; lastly, that he sells all he has and gives to the poor and follows Christ, and fixes the root of his heart in the heavenly treasure: what more seems able to be added to so full a justice? Yet I do not want him to boast. Let him understand that all these things have been granted to him, not that they come from himself. “For what does he have that he has not received? And if he has received it, why does he boast as if he had not received it?” Let him indeed pay out the Lord's money: let him take thought for his neighbour, as he feels thought has been taken for him. And let him not think it enough to keep intact what he has received, lest it be said to him: “Wicked and lazy servant, you should have given my money, and I on coming would have demanded it with interest”: lest what he received be taken from him, lest he be thrown into the outer darkness. If those who can keep intact what they have received ought to fear this most severe punishment, what hope is there for those who impiously and wickedly squander it? So such a man will be engaged in human affairs, discharging the duty not of fleshly but of spiritual gain; not indeed bound by worldly business, yet, since he serves as God's soldier, not torpid and cast down in the leisure of idleness. Let him give, then, if he can, all his alms with cheerfulness, whether he pays out something for the bodily necessities of the poor, or as a steward of heavenly bread he builds unconquerable camps against the devil in the hearts of believers. For God loves a cheerful giver. So let him not be broken by weariness amid the difficulties of affairs, which must arise so that a man may be shown what a man is. Let not anger creep in against one who either rushes at him hatefully, or, driven by want, asks at the wrong moment; or who demands indifferently to be helped in his own business when you are occupied with a greater one; or who resists the word of manifest justice with blind greed or pitiable slowness. Let him not give anything more or less than he ought; let him not speak more than is needed, or when there is no need at all. For beautiful are the feet of those who announce peace, who announce good things. Yet they gather dust from the dry earth, which is indeed shaken off in judgment on those who with perverse will despise this ministry to them. So not only because of the very mortality of this life and ignorance, and because of the day's malice—would that it were enough, as is said of it, “Sufficient for the day is its own malice,” which we are commanded to bear and carry until it passes, and to wait for God by acting manfully, so that we may bear fruit with patience—but also because of the very dust of this world, which on the journeys of counselling clings to the feet of those who counsel, and the losses that occur in that very busy work of stewardship, which may the Lord grant to be made up with greater gains, we ought to have daily repentance.","f":"Augustine, <i>Serm.</i> 351.4 (PL 39:1537–1539; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-4)."},"augustine-sermones/351.5":{"o":"Sed si hoc dispensatores verbi Dci et ministri Sacramentorum ejus, milites Christi; quanto magis cætera stipendiaria multitude, et quaedam provincia magni regis? Quam ne forte vel falsa suspitione avaritiæ miles ille fidelissimus atque fortissimus apostolus Paulus offenderet, suis stipendiis militavit: et ubi forte defuit sumptus necessarius, Alias, inqnit, Ecclesias exspoliavi, accipiens ab eis stipendium ad vestram ministrationem. Quanto ergo magis Ecclesiae provinciales sæcularibus negotiis obligati, quotidianam debent agere pænitentiam? Qui quamvis a furtis, a rapinis, a fraudibus, ab adulteriis -et fornicationibus omnique luxuria, a crudelitate odiorum et inimicitiarum pertinacia, ab omni denique idololatriae foeditate, spectaculorum nugacitate, hæresim atque schismatum impia vanitate, atque ab omnibus hujuscemodi flagitiis et facinoribus immunes, pari atque integri esse debeant: tamen propter administrationem rerum familiarium, et conjugiorum arctissima vinculi, tam multa peccant, ut non tam de istius nitidi pulvere aspergi, quam luto oblini videantur. Hoc est quod Apostolus cis dicit: Jam quidem omnino delictum est in vobis, quia judicia habetis vobiscum. Quare non magis iniquitatem patimini? quare non potius fraudamini? Nam illud exsecrabile est, quod propter quosdam addit et dicit: Sed vos iniquitatem facitis, et frau datis, et hoc fratribus. Exceptis tamen iniquitiatibus et fraudibus, hoc ipsum habere inter se judicia et lites de sæcularibus rcbus, delictum esso dicit: quod tamen ferendum esse admonet, si vcl ecclesiastico judicio lites hujuscemodi finiantur. Hinc est etiam illud: Qui sine uxore est, cogitat ea qua.unt Dei, quomodo placeat Deo: qui autem matrimonio conjunctus est, cogitat ea qua sunt mundi, quomodo placeat uxori. Quod etiam de femina similiter notat. Vei Illud cum ait, Et iterum ad idipsum estote, ne vos tentet satanas propter intemperantiam vestram. Quod ut peccatum esse demonstraret, sed infirmitati concessum; subjecit statim: Hoc autem dico secundumveniam, non secundum imperium. Sola enim generandi causa est inculpabilis sexus utriusque commixtio. Quam multa sunt alia peccata, sive in loquendo de rebus et negotiis alienis, quæ non ad te pertinent; sive in vanis cachinnationibus, cum scriptum sit, Stultus in risu exaltat vocem suam, sapiens autem vix tacite ridebit: sive in ipsis escis, quæ ad necessitatem sustentandæ hujus vitæ præparantur, avidior atque immoderatior appetitus, sæpe excessum modum postridiana cruditate contestans: sive in vendendis et emendis rebus charitatis et vilitatis vota perversa. Piget cuncta colligere, quæ quisque in se ipso certius comprehendit atque reprehendit, si divinarum Scripturarum speculum non negligenter attendat. Quæ quamvis singula non lethali vulnere ferire sentiantur, sicuti homicidium et adulterium, vel cætera hujusmodi: tamen omnia simul congregata velut scabies, quo plura sunt necant, aut nostrum decus ita exterminant, ut ab illius sponsi speciosi forma præ filiis hominum castissimis amplexibus separent, nisi medicamento quotidianæ pœnitentiæ desiccentur.","t":"But if this is so for the dispensers of God's word and the ministers of his sacraments, the soldiers of Christ, how much more for the rest of the tribute-paying multitude, a kind of province of the great King? So that he might not offend that province even by a false suspicion of avarice, that most faithful and most brave soldier, the apostle Paul, served at his own expense; and where perhaps the necessary means were lacking, he says, “I robbed other churches, taking pay from them to serve you.” How much more, then, ought the provincials of the Church, bound by worldly business, to do daily penance? Although they ought to be free, pure and whole from thefts, robberies, frauds, adulteries and fornications and all luxury, from the cruelty of hatreds and the stubbornness of enmities, and finally from all the foulness of idolatry, the frivolity of the shows, the impious vanity of heresies and schisms, and from all crimes and misdeeds of this kind: yet because of the management of household affairs and the very tight bonds of marriage they sin so much that they seem not so much sprinkled with the dust of this clean one as smeared with mud. This is what the apostle says to them: “It is already altogether a fault among you that you have lawsuits with one another. Why do you not rather suffer injustice? Why are you not rather defrauded?” For that is execrable which he adds because of some and says: “But you do injustice and defraud, and that your brothers.” Yet apart from injustices and frauds, he says that this very thing, having lawsuits and quarrels among themselves about worldly matters, is a fault: which he admonishes is nevertheless to be borne, if at least such quarrels are settled by the Church's judgment. Hence also that saying: “He who is without a wife thinks of the things of God, how to please God; but he who is joined in marriage thinks of the things of the world, how to please his wife.” Which he notes similarly of the woman too. Or that, when he says, “And come together again, lest Satan tempt you because of your lack of self-control.” To show that this is a sin, but granted to weakness, he immediately added: “But I say this by way of indulgence, not by way of command.” For the union of the two sexes is blameless only for the sake of begetting. How many other sins there are, whether in talking about other people's affairs and business that do not concern you; or in empty guffaws, though it is written, “The fool raises his voice in laughter, but the wise man will scarcely laugh quietly”; or, in the very foods prepared for the necessity of sustaining this life, a greedier and more immoderate appetite, often attesting the excess by indigestion the next day; or in buying and selling, perverse wishes for dearness or cheapness. It is wearisome to gather up everything that each one grasps and reproves more certainly in himself, if he does not carelessly look into the mirror of the divine Scriptures. Although these are not felt to strike singly with a mortal wound, like homicide and adultery and others of that kind, yet all of them gathered together, like a rash, kill the more the more numerous they are, or so destroy our beauty that they separate us from the most chaste embraces of that bridegroom beautiful in form above the sons of men, unless they are dried up by the medicine of daily repentance.","f":"Augustine, <i>Serm.</i> 351.5 (PL 39:1539–1541; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-5)."},"augustine-sermones/351.6":{"o":"Quod si falsum est, unde quotidie tundimus pectora? Quod nos quoque antistitcs ad altare assistentes cum omnibus facimus. Unde etiam orantes dicimus, quod in tota isla vita oportet ut dicamus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Non enim ea dimitti precamur, quæ jam in Baptismo dimissa nisi credimus, de ipsa fide dubitamus: sed uti que de quotidianis peccatis hoc dicimus, pro quibus etiam sacrificia eleemosynarum, jejuniorum, et ipsarum orationum ac supplicationum quisque pro suis viribus offerre non cessat. Quisquis itaque se diligenter attendens, nulla se ipsum adulatione scducil, satis intelligit cum quanto periculo mortis aeternas, et cum quanta penuria perfectæ justitiæperegrinetur a Domino; quamvis jam in Christo, hoc est, in via constitutus red ire conetur. Nam si non habemus peccata, et tundentes pectora dicimus, Dimitte nobis debita nostra; ex hoc ipso certe et graviter nullo dubitante peccamus, cum inter ipsa Sacramenta mentimur. Quamobrem, in quantum Deo nostro fide, spe et charitate connectimur, et cum in quantum possumus, imitamur, non peccamus, sed filii Dei sumus: in quantum autem ex occasione carnalis infirmitatis, quia nondum morte resoluta, nondum resurrectione mutata est, motus reprehensibiles improbique subrepunt, peccamus. Quod utique fateri nos convenit; ne dura cervice, non languoris nostri sanitatem, sed damnationem superbiae mereamur. Unde utrumque verissime scriptum est: et, Qui natu est ex Deo, non peccat (I Joan. III, 9); et quod ill eadem Joannis Epistola legimus, Si dixerimus quia peccatum non habemus, nosmetipsos decipimus, et veritas in nobis non est. Illud enim ex primitiis novi hominis, hoc ex reliquiis veleris dictum est: utrumque enim ngimus in hac vita. Paulatim autem novitas accedit, et paulatim vetustate cedente succedit. Cum vero utrumque agitur, in stadio sumus; nec solum pcrcnlimus adversarium bonis opcribus, sed etiam pcccata incaulius evitando percutimur. Neque nunc quis nostrum viceril, sed quis crebrius feriat, quis fortius confligat attenditur; donec alios secum in sempiternam mortem pertrahat, qui homini stanti lapsus invidit, et ab aliis triumphantibus in fine dicatur: Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Sed neqne facilius ab inimico dejicimur, quam cum eum superbiendo imilamur; nec vehementius eum prosternimus, quam cum humililate Dominum sequimur; nec acriores ei dolores infligimus, quam cum plagas peccatorum nostrorum confitendo et poenitendo sanamus.","t":"But if this is false, why do we beat our breasts every day? Which we bishops too do with everyone as we stand at the altar. Hence too in praying we say what we must say throughout this whole life: “Forgive us our debts, as we also forgive our debtors.” For we do not pray that those be forgiven which we believe were already forgiven in baptism—otherwise we doubt the faith itself—but we say this certainly of daily sins, for which each one also does not cease to offer, according to his strength, the sacrifices of almsgiving, of fasting, and of prayers and supplications themselves. So whoever pays careful attention to himself and deceives himself with no flattery understands well enough with how great a danger of eternal death and in how great a want of perfect justice he is a pilgrim away from the Lord, although, already established in Christ, that is, on the way, he is trying to return. For if we have no sins, and beating our breasts we say, “Forgive us our debts,” by this very thing we certainly sin, and gravely, beyond doubt, since we lie in the midst of the sacraments themselves. Therefore, in so far as we are bound to our God by faith, hope and love, and imitate him as far as we can, we do not sin, but are children of God; but in so far as, by occasion of fleshly weakness—because it has not yet been dissolved by death nor changed by resurrection—blameworthy and wicked impulses creep in, we sin. This we must certainly confess, lest by a stiff neck we earn not the healing of our sickness but the condemnation of pride. Hence both are most truly written: both “Whoever is born of God does not sin,” and what we read in the same Letter of John, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” The former is said from the first fruits of the new man, the latter from the remnants of the old: for we do both in this life. But little by little the newness comes on, and little by little, as the oldness gives way, it takes its place. But while both are going on, we are in the arena; and not only do we strike the adversary with good works, but we are also struck by avoiding sins too carelessly. And now it is not a question of which of us has won, but of who strikes more often, who fights more bravely; until he who envied man standing when he himself had fallen drags others with him into eternal death, and it is said at the end by others in triumph: “Where, death, is your struggle? Where, death, is your sting?” But we are not more easily thrown down by the enemy than when we imitate him by pride; nor do we lay him low more forcefully than when we follow the Lord with humility; nor do we inflict sharper pains on him than when we heal the wounds of our sins by confession and repentance.","f":"Augustine, <i>Serm.</i> 351.6 (PL 39:1541; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-6)."},"augustine-sermones/351.7":{"o":"Tertia actio est pœnitentiæ, quæ pro illis peccatis subeunda est. Quæ Legis decalogus coulinet; ct de quibus Apostolus ait, Quoniam qui talia agunt, regnum Dei non possidebunt. In hac ergo pœnitentia, majorem quisque in se severitatem debet exercere; ut a se ipso judicatus, non judicetur a Domino, sicut idem apostolus ait: Si enim nos judicaremus, a Domino non judicaremur. Ascendat itaque homo adversum se tribunal mentis suæ; si timet illud quod oportet nos exhiberi ante tribunal Christi, ut illic recipiat unusquisque quod per corpus gessit, sive bonum, sive malum, Constituat se ante faciem suam, ne hoc ei postea fiat. Nam minatur hoc Deus peccatori, dicens: Arguam te, et statuam te ante faciem tuam. Atque ila constituto in corde judicio, adsit accusatrix cogitatio, testis conscientia, carnifex timor. Inde quidam sanguis animi conlilentis pcr lacrymas profluat. Postremo ab ipsa mente talis sententia proferatur, ut se indignum homo judicet parlicipationo corporis et sanguinis Dcmini: ut qui separari a regno cælorum timet per ultimam sententiam summi judicis, per ecclosiasticam disciplinam a Sacramento coelestis panis interim separetur. Versetur ante oculos imago futuri judicii: ut cum alii accedunt ad altare Dei, quo ipse non accedit, cogitet quam sit contremiscenda illa paena, qua percipientibus aliis vitam aeternam, alii in mortem præcipitantur æternam. Ad hoc enim altare, quod nunc in Ecclesia est in terra positum, terrenis oculis expositum, ad mysteriorum divinorum signacula celebranda, multi etiam scelerati possunt accedere: quoniam Deus commendat in hoc tempore patientiam suam, ut in futuro exserat severitatem suam. Accedunt enim ignorantes quoniam patientia Dei ad pœnitentiam eos adducit. Illi autem secundum duritiam cordis sui et cor impœnitens, thesaurizant sibi iram in die iræ et revelationis justi judicii Dei, qui reddet unicuique secunduin opera sua. Ad illud autem altare, quo præcursor pro nobis introiit Jesus, quo caput Ecclesiæ præcessit, membris cæteris secuturis, nullus eorum accedere poterit, de quibus, ut jam coinmemoravi, dixit Apostolus, Quoniam qui talia agunt, regnum Dei non possidebunt. Solus enim sacerdos, sed plane ibi lotus assistet, adjuncto scilicet corpore qui caput est, quod jam ascendit in coelum. Ipse est cui dixit apostolus Petrus, Plebs sancta, regale sacerdotium. Quomodo crgo in interiora veli, et in illa invisibilia Sancia sanctorum intrare audebit aut poterit, qui medicinam coelestis disciplinae contemnens, noluit paulisper a visibilibus separari? Qui cnim noluit humiliari, ut exaltaretur; cum exaltari voluerit, dejicietur; et in aeternum sejungetur ab alternis sanctis, quisquis hoc tempore per merita obedientiae et per satisfactionem poenitentiae non sibi providit locum in corpore sacerdotis. Qua enim fronte impudentiae tunc volet averti faciem Dei a peccatis suis, qui nunc toto corde non dicit, Quoniam facinus meum ego agnosco, et peccatum meum ante me est semper? Quo pacto, quæso, Deus dignatur ignoscere, quod in se ipse homo dedignatur agnoscere?","t":"The third action of repentance is that which must be undergone for those sins which the Decalogue of the Law contains, and of which the apostle says, “For those who do such things will not possess the kingdom of God.” In this repentance, then, each one ought to exercise greater severity on himself, so that, judged by himself, he may not be judged by the Lord, as the same apostle says: “For if we judged ourselves, we would not be judged by the Lord.” So let a man mount the tribunal of his own mind against himself, if he fears that we must be presented before the tribunal of Christ, so that there each may receive what he has done through the body, whether good or evil. Let him set himself before his own face, lest this be done to him afterwards. For God threatens this to the sinner, saying: “I will rebuke you, and set you before your own face.” And so, a court having been set up in the heart, let thought be present as accuser, conscience as witness, fear as executioner. Then let a kind of blood of the confessing soul flow out through tears. Lastly, let such a sentence be pronounced by the mind itself that the man judges himself unworthy of participation in the body and blood of the Lord: so that he who fears to be separated from the kingdom of heaven by the final sentence of the supreme judge may meanwhile be separated by the discipline of the Church from the sacrament of the heavenly bread. Let the image of the future judgment be before his eyes: so that when others approach God's altar, where he himself does not approach, he may think how much that punishment is to be trembled at, by which, while others receive eternal life, others are hurled into eternal death. For to this altar, which is now in the Church, set on earth, exposed to earthly eyes, for celebrating the signs of the divine mysteries, many wicked people too can approach: since God in this time commends his patience, so as to show his severity in the future. For they approach not knowing that the patience of God leads them to repentance. But they, according to the hardness of their heart and their impenitent heart, store up for themselves wrath on the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works. But to that altar where Jesus our forerunner entered for us, where the head of the Church went ahead, the other members to follow, none of those can approach of whom, as I have already mentioned, the apostle said, “For those who do such things will not possess the kingdom of God.” For the priest alone, but plainly whole, will stand there, that is, with the body joined to him who is the head, which has already ascended into heaven. This is the one to whom the apostle Peter said, “Holy people, royal priesthood.” How, then, will he dare or be able to enter within the veil and into that invisible holy of holies, who, despising the medicine of heavenly discipline, was unwilling to be separated for a little while from the visible things? For whoever was unwilling to be humbled so as to be exalted, since he wanted to be exalted, will be cast down; and he will be separated for ever from the eternal holy things, whoever in this time has not provided for himself a place in the body of the priest by the merits of obedience and by the satisfaction of penance. For with what brazen face will he then want God's face turned away from his sins, who does not now say with his whole heart, “For I acknowledge my crime, and my sin is before me always”? On what terms, I ask, does God deign to pardon what a man disdains to acknowledge in himself?","f":"Augustine, <i>Serm.</i> 351.7 (PL 39:1541–1543; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-7)."},"augustine-sermones/351.8":{"o":"Aut illud quale est, in quo sibi blandiuntur, qui sua se vanitate seducunt? Perseverantes enim in malitiis atque luxuriis suis, cum audiunt Apostolum dicentem, Quoniam qui talia agunt, regnum Dei non possidebunt: audent sibi praeter Dei regnum salutem, quam desiderant, polliceri; atque ita inter se loquuntur, dum recusant agere pænitentiam pro peccatis suis, et perditos mores aliquando in melius commutare: Regnare nolo, sufficit mihi salvum me esse. In quo primum eos fallit, quia eorum nec salus ulla est; quorum iniquitas perseverat. Quod enim ait Dominus, Quoniam abundavit iniquitas, refrigescet charitas, multorum; qui autem perseveranerit usque in finem, hic salvus erit (Matth. XXIV, 12, 13): salutem utique promisit perseverantibus in charitate, non in iniquitate. Ubi autem charitas est, opera illa mala a regno Dei separantia esse non possunt. Omnis enim lex in uno sermone impleta est, in eo quod scriptum est, Diliges proximum tuum tanquam te ipsum. Deinde si est aliqua differentia inter regnantes et non regnantes; oportet tamen ut in unu regno sint omnes, ne in hostium aut alienorum numero deputentur. Omnes enim Romani Romanum reguum possident; quamvis non omnes in eo regnent, sed cæteris regnantibus pareant. Nou autem ait Apostolus, Qui talia agunt, non regnabunt cum Deo; sed regnum Dei non possidebunt. Quod ctiain de carne et sanguine dictum est, Caro et sanguis regnum Dei non possidebunt: quia corruptibile hoc induet incorruptionem, et mortale hoe induet immortalitatem ( I Cor. xv, 50, 53); ut jam non caro et sanguis, sed ex animali corpore spiritualis corporis habitum naturamque mereatur. Vel illa eos terrcat ultima sententia judicis nustri, quam propterea nunc aperiri voluit, ut ab ejus fidelibus pracaveatur; dans metuentibus se significationem, ut fugiant a facie arcus. Exceptis enim eis qui cum illo etiam judicabunt, quibus et promisit, dicens: Sedebitis super duodecim thronos, judicantes duodecim tribus Israel. In quo numcro judicantium omnes intelliguntur, qui propter Evangelium omnia sua dimiserunt, et secuti sunt Dominum. Duodenarius quippe numerus ad quamdam universitatem refertur. Non enim Paulus apostolus ibi non erit, quia inter illos duodecim non fuit. Exceptis ergo illis, quos eliam nomine Angelorum significavit, quando ait, Gum venerit Filius hominis judicare cum Angelis suis. Angeli cnim utique nuntii sunt. Nuntius autem rectissime accipimus omnes qui salutem cœlestem hominibus nuntiant. Unde etiam Evangelistæ boni nuntii possunt interpretari: et de Joanne Baptista dictum est, Ecce mitto angelum meum ante faciem tuum. Ilis ergo, ut dicere coeperam, exceptis, cætera omnium hominum multitudo, sicus in ipsius verbis Domini manifestum est, in duas par tes dividetur. Positurus est enim oves ad dexteram hædos ad sinistram: et dicetur ovibus, id est justis Venite, benedicti Patria mei, percipite regnum quoa vobis paratum eat a constitutione mundi. De hoc utique regno dixit Apostolus, cum enumeraret opera mala, Quoniam qui talia agunt, regnum Dei non possidebunt. Audi quid audiant qui a sinistris erunt: Ite, inquit, ir. ignem æternum, qui præparatu eat diabolo et ungelis ejus. Quapropter, præsumere quis audeat de nomine christiano, et non cum omni obedientia cl timore audiat Apostolum dicentem, Hoc enim scitote, cognoscentes,quoniam omnis fot nicator, aut immundus, aut avarus, quod eat idolorum servitus, non. habet hæreaitatem in regno Christi et Dei? Nemo vos seducat inanibus verbis: propter hæc enim venit tra Dei in filios diffidentiæ. Nolite itaque effici participes eorum. Latius autem ad Corinthios hæc die cit: Nolite errare; netne fornicatores, neque idolis servientes, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces, reynum Dei possidebunt. Sed videle quemadmodum timorem et desperationem salutis abstulerit eis, qui hæc ill viia veteri commiserunt. Et hæc quidem, inquit, fuistis sed abluti estis, sed sanctificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri (I Cor. VI,","t":"Or what is that by which they flatter themselves, who lead themselves astray by their own vanity? For persevering in their wickedness and luxury, when they hear the apostle saying, “For those who do such things will not possess the kingdom of God,” they dare to promise themselves the salvation they desire apart from the kingdom of God; and so they talk among themselves, while they refuse to do penance for their sins and ever to change their ruined morals for the better: “I do not want to reign; it is enough for me to be saved.” In this they are deceived first because there is no salvation at all for those whose iniquity persists. For what the Lord says, “Because iniquity has abounded, the love of many will grow cold; but whoever perseveres to the end will be saved”: he certainly promised salvation to those who persevere in love, not in iniquity. But where love is, those evil works that separate from the kingdom of God cannot be. For the whole law is fulfilled in one word, in what is written, “You shall love your neighbour as yourself.” Then, if there is some difference between those who reign and those who do not reign, still all must be in one kingdom, so as not to be counted among enemies or foreigners. For all Romans possess the Roman kingdom, though not all reign in it, but obey the others who reign. But the apostle did not say, “Those who do such things will not reign with God,” but, “will not possess the kingdom of God.” Which was said also of flesh and blood: “Flesh and blood will not possess the kingdom of God: because this corruptible will put on incorruption, and this mortal will put on immortality”; so that it is no longer flesh and blood, but from an animal body earns the condition and nature of a spiritual body. Or let that final sentence of our judge terrify them, which he willed to be revealed now precisely so that his faithful might beware of it, giving to those who fear him a sign to flee from the face of the bow. For except for those who will also judge with him, to whom he promised, saying: “You will sit on twelve thrones, judging the twelve tribes of Israel.” In this number of judges are understood all who have left all their goods for the Gospel and followed the Lord. For the number twelve refers to a kind of totality. For the apostle Paul will not be absent there because he was not among those twelve. Except, then, for those whom he also signified by the name of angels, when he says, “When the Son of Man comes to judge with his angels.” For angels are certainly messengers. And we most rightly take as messengers all who announce heavenly salvation to men. Hence the evangelists too can be interpreted as messengers of good; and of John the Baptist it is said, “Behold, I send my angel before your face.” With these, then, as I had begun to say, excepted, all the rest of the multitude of men, as is plain in the very words of the Lord, will be divided into two parts. For he will set the sheep on the right, the goats on the left: and it will be said to the sheep, that is, the just: “Come, blessed of my Father, receive the kingdom which has been prepared for you from the foundation of the world.” Of this kingdom, certainly, the apostle spoke when, listing evil works, he said, “For those who do such things will not possess the kingdom of God.” Hear what those on the left will hear: “Go,” he says, “into the eternal fire which has been prepared for the devil and his angels.” Who, then, would dare to presume on the Christian name, and not hear with all obedience and fear the apostle saying, “For know this, recognizing that no fornicator, or unclean person, or greedy person, which is idolatry, has an inheritance in the kingdom of Christ and God. Let no one deceive you with empty words: for because of these things the wrath of God comes on the children of unbelief. Do not, then, become sharers with them.” And more broadly he says this to the Corinthians: “Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor those who lie with males, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will possess the kingdom of God.” But see how he took away fear and despair of salvation from those who committed these things in the old life. “And such indeed you were,” he says, “but you have been washed, you have been sanctified, in the name of our Lord Jesus Christ and in the Spirit of our God.”","f":"Augustine, <i>Serm.</i> 351.8 (PL 39:1543–1545; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-8)."},"augustine-sermones/351.9":{"o":"Quisquis ergo post Baptismum aliquorum pristinorum malorum opere obligatus tenetur, usque adeone sibi inimicus est, ut adhuc dubitet vitam mutare, cum tempus est, cum ita peccat et vivit? Nam utiquequod ita perseveranter peccat, thesaurizat sibi iram in die irae et revelationis justi judicii Dei. Quod autem adhuc vivit, patientia Dei ad pænitentiam eum adducit. Implicatus igitur tam mortiferorum vinculis peccatorum detrectat, aut differt, aut dubitat confugere ad ipsas claves Ecclesiæ, quibus solvatur in terra, nt sit solutus in cœlo; et audet sibi post hanc vitam, quia tanlum christianus dicitur, salutem aliquam polliceri; nec veridico illo dominicæ vocis tonitruo contremiscit, Non omnis qui dicit milii, Domine, Domine, intrabit in regnum cælorum; sed qui facit voluntatem Patris mei qui in cælis est, ipse intrabit in regnum cælorum (Matth. VII, 21)? Quid, ad Galatas idem apostolus, nonne talia enumerans codem fine concludit? Manifesta sunt, inquit, opera carnis, quæ sunt fornicationes, immunditiæ, luxuriæ, idolorum servitus, veneficia, inimicitiæ, contentiones, æmulationes, animositates, dissensiones, hæreses, invidiæ, ebrietates, comessationes, et his similia; quæprædico vobis, sicut prædixi, quoniam qui talia agunt, regnum Dei non possidebunt. Judicet ergo se ipsum homo in istis voluntate, dum potest, et mores convertat in melius: ne cum jam non poterit, eliam præter voluntatem a Domino judicetur. Et cum ipse in se protulerit severissimæ medicinæ, sed tamen medicinae sententiam, veniat ad antistites, per quos illi in Ecclesia claves ministrantor: et tanquam bonus jam incipiens esse filius, maternorum membrorum ordine custodito, a praepositis Sacramentorum accipiat satisfactionis suae modum; ut in oflerendo sacrificio cordis contribulati devotus et supplex, id tamen agat quod non solum ipsi prosit ad recipiendam salutem, sed etiam cæteris ad exemplum. Ut si peccatum ejus, non solum in gravi ejus malo, sed etiam in tanto scandalo aliorum est, atque hoc expedire utilitati Ecclesiævidetur antistiti, in notitia multorum, vel etiam totius plebis agere pœnitentiam non recuset, nou resistat, non lethali et mortiferæ plagæ per pudorem addat tumorem. Meminerit semper, quod superbis Deus resistit, humilibus autem dat gratiam ( Jacobi IV, 6). Quid enim est infelicius, quid perversius, quam de ipso vulnere, quod latere non potest, non erubescere, ct de ligatura ejus erubescere?","t":"Whoever, then, after baptism is held bound by the deed of some of his former evils, is he so much his own enemy as still to hesitate to change his life while there is time, while he sins and still lives? For certainly in that he sins so persistently, he stores up for himself wrath on the day of wrath and of the revelation of the just judgment of God. But in that he still lives, the patience of God leads him to repentance. Entangled, then, in the bonds of such deadly sins, does he refuse, or put off, or hesitate to take refuge in the very keys of the Church, by which he may be loosed on earth so as to be loosed in heaven; and does he dare to promise himself some salvation after this life because he is merely called a Christian; and does he not tremble at that truthful thunder of the Lord's voice: “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven; but whoever does the will of my Father who is in heaven, he will enter the kingdom of heaven”? What of the same apostle to the Galatians? Does he not, listing such things, close with the same end? “The works of the flesh are manifest,” he says, “which are fornications, uncleanness, luxury, idolatry, sorcery, enmities, strifes, jealousies, animosities, dissensions, heresies, envy, drunkenness, carousings, and the like; of which I forewarn you, as I have forewarned, that those who do such things will not possess the kingdom of God.” Let a man, then, judge himself by his will in these things while he can, and change his conduct for the better, lest, when he can no longer, he be judged by the Lord even against his will. And when he has pronounced on himself the sentence of a most severe medicine, but still a medicine, let him come to the bishops, through whom the keys are administered to him in the Church: and, as one now beginning to be a good son, keeping the order of the mother's members, let him receive from those set over the sacraments the measure of his satisfaction; so that, devout and suppliant in offering the sacrifice of a crushed heart, he may still do what profits not only himself for recovering salvation but also others for an example. So that if his sin is not only to his own grave harm but also to the great scandal of others, and this seems to the bishop to be expedient for the good of the Church, let him not refuse to do penance in the knowledge of many or even of the whole people; let him not resist, let him not, out of shame, add swelling to a lethal and deadly wound. Let him always remember that God resists the proud but gives grace to the humble. For what is more unhappy, what more perverse, than not to blush at the wound itself, which cannot be hidden, and to blush at its bandaging?","f":"Augustine, <i>Serm.</i> 351.9 (PL 39:1545; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/351-9)."},"augustine-sermones/352.1":{"o":"Vox poenitentis agnoscitur in verbis quibus psallenti respondimus: Averte faciem tuam a peccatis meis, et omnes iniquitates meas dele. Unde cum sermonem ad vestram Charitatem non præpararemus, hinc nobis esse tractandum Domino imperante cognovimus. Volebamus enim hodierna die vos in ruminatione permittere, scienles quam abundantes epulas ceperitis. Sed quia salubriter quod apponitur accipitis, quotidie multum esuritis. Præstet ergo Dominus ipse Deus noster, et nobis virium sufficientiam, et vobis utilem audientiam. Neque enim ignoramus. esse serviendum bonæ vestræ et utili voluntati. Adjuvemur ergo a vobis et voto et studio; voto ad Deum, studio ad verbum; ut ea dicamus quai vobis esse utilia ipso judicat, qui vos pascit per nos. Vox igitur in his verbis poenitentis agnoscitur: Averte faciem tuam a peccatis meis, et omnia facinora mea dele. Proinde aliquid de pænitentia dicere divinilus jubemur. Neque enim nos istum psalmum cantandum lectori imperavimus: sed quod ille censuit vobis csse utile ad audiendum, hoc cordi etiam puerili imperavit. Dicamus aliquid de utilitate pœnitentiæ: præsertim, quia et dies jam sanctus anniversarius imminet, quo propinquante humiliari animas et domari corpora studiosius decet.","t":"The voice of a penitent is recognized in the words with which we answered the psalm-singer: “Turn your face from my sins, and blot out all my iniquities.” So, though we had not prepared a sermon for your Charity, we recognized that this was what we had to treat, at the Lord's command. For we wanted to leave you today to ruminate, knowing how abundant a feast you had taken. But because you receive healthfully what is set before you, every day you are very hungry. May the Lord our God himself, then, grant both sufficient strength to us and useful hearing to you. For we are not unaware that we must serve your good and useful will. Let us be helped, then, by you with prayer and with eagerness: prayer to God, eagerness for the word; so that we may say the things which he judges useful for you who feeds you through us. The voice of a penitent, then, is recognized in these words: “Turn your face from my sins, and blot out all my crimes.” So we are commanded from on high to say something about repentance. For we did not order the reader to sing this psalm; but what he judged useful for you to hear, he ordered even to a boy's heart. Let us say something, then, about the usefulness of repentance: especially since the holy anniversary day is now at hand, at whose approach it is fitting that souls be humbled and bodies tamed more earnestly.","f":"Augustine, <i>Serm.</i> 352.1 (PL 39:1549; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-1)."},"augustine-sermones/352.2":{"o":"Triplex autem consideratio agendae pænitentiæ in sacra Scriptura invenitur. Nam neque ad Baptismum Christi, in quo omnia peccata delentur, quisquam bene accedit, nisi agendo poenitentiam de vita pristina. Nemo enim eligit vitam novam, nisi quem veteris poenitet. Hoc autem etiam auctoritate divinorum Librorum probare debemus, utrum baptizandi egerint pænitentiam. Quando Spiritus sanctus missus est ante promissus, et implevit Dominus fidem pollicitationis su;c; accepto Spiritu sancto discipuli, lit nostis, coeperunt loqui omnibus linguis, ut in illis qui aderant, lingnam suam quisque cognosceret. Hoc autem miraculo territi, consilium vitæab Apostolis petierunt. Tunc cis Petrus annuntiavit cum colendum qnem crucifixerunt, ut ejus jam sanguinem biberent credentes, quem fuderant sævientes. Annunliato autem illis Domino nostro Jesu Christo, et agnoscentibus reatum suum, ut impleretur in eis quod propheta ante prædixerat, Conversus sum in ærumnam meam, dum configitur spina; compuncti sunt. Conversi enim sunt in ærumnam doloris, cum configeretur spina peccati recordationis. Nihil enim mali sjc fecisse putaverant, nondum infixa erat spina. Loquentc autcm Petro, ut agnoscas infixam spinam, Scriptura dixit, Petro loquente compuncti sunt corde. Proinde in eodem psalmo, cum dictum est, Conversus sum inærumnammeam, dum configitur spina; sequitur, Peccatum cognovi, et facinus meum non operui. Dixi, Proloquar adversum me delictum meum Domino; et tu dimisisti impietatem cordis mei. Cum ergo spina illa recordationis compuncti dicerent Apostolis, Quid ergo faciemus? ait illis Petrus. Agite pœnitentiam, et baptizetur unusquisque vestrum in nomine Domini nostri Jesu Christi; et remittentur vobis peccata (Act. II, 37). Ergo interim nunc, si qui forte adsunt ex eo numero, qui baplizari disponunt (credimus enim eos adesse tanto ad verbum studiosius. quanto ad indulgentiam vicinius), hos primum paucis alloquimur, ut erigant mentes in spem. Ament fieri quod non sunt, oderint quod fuerunt. Novum hominem nasciturum jam voto concipiant: quidquid de vita præterita remordebat, quidquid angebat conscientiam, quidquid omnino vel magnum vel parvum, vel dicendum vel non dicendum, non dubitent posse dimitti; ne forte quod vult dimittere Dei miseratio, contra se teneat bumana dubitatio.","t":"A threefold consideration of doing penance is found in holy Scripture. For no one rightly comes even to the baptism of Christ, in which all sins are blotted out, except by doing penance for his former life. For no one chooses the new life unless he repents of the old. But we ought to prove this too by the authority of the divine Books, whether those to be baptized did penance. When the Holy Spirit was sent, as promised before, and the Lord fulfilled the faith of his promise, the disciples, having received the Holy Spirit, began, as you know, to speak in all tongues, so that among those present each recognized his own language. Terrified by this miracle, they asked the apostles for counsel for their life. Then Peter announced to them that the one they had crucified was to be worshipped, so that believing they might now drink his blood, which in their rage they had shed. When our Lord Jesus Christ had been announced to them, and they recognized their guilt, so that there was fulfilled in them what the prophet had foretold, “I was turned in my distress while the thorn was fixed in,” they were pricked to the heart. For they were turned into the distress of grief when the thorn of the remembrance of sin was fixed in them. They had thought they had done nothing wrong; the thorn was not yet fixed in. But as Peter spoke—so that you may recognize the thorn fixed in—Scripture said, “As Peter spoke they were pricked to the heart.” So in the same psalm, when it is said, “I was turned in my distress while the thorn was fixed in,” there follows, “I have acknowledged my sin, and my crime I have not covered. I said, I will declare against myself my fault to the Lord; and you forgave the impiety of my heart.” When, then, pricked by that thorn of remembrance, they said to the apostles, “What then shall we do?”, Peter said to them, “Repent, and let each of you be baptized in the name of our Lord Jesus Christ; and your sins will be forgiven you.” So now meanwhile, if any happen to be present of that number who are preparing to be baptized (for we believe they are present, the more eager for the word the nearer they are to pardon), we address these first briefly, so that they may lift up their minds in hope. Let them love to become what they are not, let them hate what they were. Let them already conceive by desire the new man to be born: whatever gnawed at them from their past life, whatever troubled their conscience, whatever at all, great or small, to be spoken or not to be spoken, let them not doubt that it can be forgiven; lest perhaps human doubt hold against itself what God's mercy wills to forgive.","f":"Augustine, <i>Serm.</i> 352.2 (PL 39:1549–1551; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-2)."},"augustine-sermones/352.3":{"o":"Exemplum etiam in primo illo populo exhibitum unusquisque fideliter rccordetur. Ait enim Apostolus: Omnia hæc figuræ nostræ fuerunt: cum de rebus talibus loqueretur. Quid enim dixerat? Nolo enim vos ignorare, fratres, quia palres nostri ornnes sub nube fuerunt; et omnes in Moyse baptizati sunt in nube et in mari; et omnes eumdem cibum spiritualem manducaverunt, et omnes eumdem potum spiritualem biberunt. Bibebant enim de spirituali sequente petra. Petra autem erat Christus. Has figuras nostras fuisse ille dixit, cui nemo fidelis unquam contradixit. Et cum multo enumeraret, unam rem solam solvit, quia dixit, Petra autem erat Christus. Solvendo unum aliquid, caetera proposuit inquirenda: sed ne recedens a Christo inquisitor erraret, ut firmus quærat, in petra fundatus; Petra, inquit, erat Christus. Dixit illas figuras nostras fuisse, et obscura erant omnia. Quis evolveret involucra ista figurarum! quis aperiret? quis discutere auderet? In quibusdam quasi dumetis densissimis et crassa umbra lumen accendit: Petra, inquit, erat Christus. Jam ergo lumine illato, quaeramus quid caetera significent; quid sibi velint, mare, nubes, manna. Hæc enim non exposuit, sed petra quid esset ostendit. Per mare transitus, Baptismus est. Sed quia baptismus, id est, salutis aqua non est salutis, nisi Christi nomine consecrata, qui pro nobis sanguinem fudit, cruce ipsius aqua signatur. Hoc ut significaret ille baptismus, mare Rubrum fuit. Manna de caelo aperte ab ipso Domino exponitur. Palres vestri manducaverunt, inquit, manna in eremo, et mortui sunt. Quando enim viverent, cum figura praenuntiare vitam posset, vita esse non posset? Matiducaverunt, inquit,.manna, et mortui sunt; id est, manna quod manducaverunt non illos potuit de morte liberare: non quia ipsum manna mors eis fuit, sed quia eos a morte non liberavit. Ille enim liberaturus erat a morte, qui per manna figurabatur. De coelo certe manna veniebat, attendite quem figurabat: Ego sum, inquit, panis vivus, qui de cælo descendi. Sicut studiosi autem et bene vigilantes verba dominica attendite, ut proficiatis et legere et audire noveritis. Eumdem, inquit, cibum spiritualem manducaverunt. Quid est, eumdem, nisi quia eum quem etiam nos? Video aliquantum esse ad promendum explicandumque difficile quod dicere institui: sed adjuvabor benevolentia vestra. hæc mihi a Domino impetret facultalem. Eumdem, inquit, cibum spiritualem manducaverunt. Suffecerat ut diceret, Cibum spiritualem manducaverunt. Eumdem, inquit. Eumdem non invenio quomodo intelligam, nisi eum quem manducamus et nos. Quid ergo, ait aliquis, hoc erat manna, illud, quod ego nunc accipio? Ergo nihil modo venit, si ante jam fuit. Ergo evacuatum est scandalum crucis. Quomodo ergo eumdem, nisi quia addidit spiritualem? Nam qui manna illud sic acceperunt, ut tantummodo indigentiæ suae corporali satisfieri putarent, et ventrem suum pasci, non mentem; nihil magnum manducaverunt, factum satis est eorum indigentiæ. Alios Deus pavit, aliis aliquid nuntiavit. Hi tales cibum corporalem manducaverunt, non cibum spiritualem. Quos ergo dicit patres nostros cibum spiritualem eumdem manducavisse? Quos putamus, fratres, nisi qui vere patres nostri fuerunt? imo patres nostri non fuerunt, sed sunt. Omnes enim illi vivunt. Sic enim quibusdam illis infidelibus dicit Dominus, Patres vestri manducaverunt manna in eremo, et mortui sunt. Quid est enim, Patres vestri; nisi, quos infidclitate imitamini, quorum vias non credendo et Deo resistendo sectamini? Secundum quem intellectum quibusdam dicit, Vos a patre diabolo estis ( Joan. VIII, 44). Neqne enim diabolus aliquem hominem vel potentia creavit, vel generando procreavit: et tamen dicitur pater impiorum, non propter gcnerniionem, sed propter imitationem. Sicut e contra de bonis dicitur, Ergo semen Abrahæ estis (Galat. III, 29): cum loquatur Gentibus, quae stirpem carnis ex Abrahae genere non ducebant. Filii enim erant, non nascendo, sed imitando. Abrogatur autem et alienatur a perfidis pater Abraham, quando eis Dominus dicit, Si filii Abrahæ essetis, opera Abrahæ faceretis (Joan. VIII, 39). Et ut malx arbores de Abrahae paternitatc gloriantes eradicarentur, filii Abrahæ de lapidibus promittuntur. Sicut ergo hoc loco dicit, Patres vestri manducaverunt manna in eremo, et mortui sunt: non enim intellexerunt quod manducaverunt; itaque non intelligentes, cibum nonnisi corporalem acceperunt: sic et Apostolus dicit, patres nostros, non patres infidelium, non patres impiorum, manducantes et morientes; sed patres nostros, patres fidelium, spiritualem cibum manducasse, et ideo eumdem. Patres nostri, inquit, eumdem cibum spiritualem manducate. runt, et eumdem potum spiritualem biberunt. Erant enim ibi qui quod manducabant, intelligebant: erant ibi quibus plus Christus in corde, quam manna in ore sapiebat. Quid de aliis loquamur? Inde erat primitus ipse Moyses famulus Dei, fidelis in tota domo ejus (Hebr. III, 2), sciens quid dispensaret, et quia illo tempore ita dispensari deberent clausa pra:sentium, aperta futurorum. Breviter ergo dixerim: quicumque in manna Christum intellexerunt, eumdem quem nos cibum spiritualem manducaverunt; quicumque autem de manna solam saturitatem quæsierunt, patres infidelium manducaverunt, et mortui sunt. Sic etiam eumdem polum: Petra enim Christus. Eumdem ergo potum quem nos, sed spiritualem; id est, qui fide capiebatur, non qui corpore hauriebatur. Audistis eumdem potum, Petra erat Christus: non enim alter Christus tunc, aller nunc. Altera quidem illa petra, alter lapis quem sibi posuit ad caput Jacob; alter agnus occisus ut manducaretur Pascha (Exod. XII), alter aries hærens in vepribus immolandus, quando filio suo pepercit Abraham jussus, quem jussus obtulerat (Gen. XXII, 13): altera ovis et altera ovis, alter lapis et alter lapis, idem tamen Christus; idco eumdem cibum, ideo eumdem potum. Denique percussa est ipsa petra ligno, ut aqua deflueret: virga enim percussa est. Quare ligno, non ferro, nisi quia crux ad Christum accessit, ut nobis gratiam propinaret? Eumdem ergo cibum, eumdem potum, sed intelligentibus el credentibus. Non intelligentibus autem, illud solum manna, illa sola aqua; ille cibus esurienti, potus iste sitienti; nec ille, nec iste credenli: credentiautem idem qui nunc. Tunc enim Christus venturus, modo Christus venit. Venturus et venit, diversa verba sunt, sed idem Christus.","t":"Let each one also faithfully recall the example shown in that first people. For the apostle says: “All these things were figures of us”—when he was speaking of such things. For what had he said? “For I do not want you to be ignorant, brothers, that our fathers were all under the cloud; and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ.” He said these were figures of us, he whom no believer ever contradicted. And when he had listed many things, he solved only one, in saying, “And the rock was Christ.” By solving one thing he set the rest to be investigated; but lest the investigator stray by withdrawing from Christ, so that he might seek firmly, founded on the rock, he says, “The rock was Christ.” He said those were figures of us, and all was obscure. Who would unroll these wrappings of figures? Who would open them? Who would dare to examine them? In a kind of very dense thicket and thick shade he lit a light: “The rock,” he says, “was Christ.” Now that light has been brought in, then, let us seek what the rest signify, what the sea, the cloud, the manna mean. For these he did not expound, but showed what the rock was. The passage through the sea is baptism. But because baptism, that is, the water of salvation, is not of salvation unless consecrated in the name of Christ, who shed his blood for us, the water is signed with his cross. To signify this, that baptism was the Red Sea. The manna from heaven is openly expounded by the Lord himself: “Your fathers,” he says, “ate manna in the desert and died.” For how would they live, when a figure could foretell life but could not be life? “They ate,” he says, “manna, and died”; that is, the manna they ate could not free them from death: not because the manna itself was death to them, but because it did not free them from death. For he who was to free from death was the one figured by the manna. Manna certainly came from heaven: notice whom it figured: “I am,” he says, “the living bread who came down from heaven.” As eager and wide-awake listeners, attend to the Lord's words, so that you may make progress and know how to read and to listen. “They ate,” he says, “the same spiritual food.” What is “the same,” except the same that we too eat? I see that what I have set out to say is somewhat difficult to bring out and explain; but I shall be helped by your goodwill: may it obtain for me from the Lord the ability. “They ate,” he says, “the same spiritual food.” It would have been enough to say, “They ate spiritual food.” “The same,” he says. I do not find how to understand “the same” except as the one we too eat. “What, then,” someone says, “was that manna the same as what I now receive? Then nothing has come now, if it already existed before. Then the scandal of the cross has been made void.” How, then, is it the same, except that he added “spiritual”? For those who received that manna in such a way as to think only that their bodily need was satisfied and their belly fed, not their mind, ate nothing great; their need was satisfied. God fed some; to others he announced something. Such people ate bodily food, not spiritual food. Whom, then, does he say, our fathers, ate the same spiritual food? Whom do we think, brothers, except those who were truly our fathers? Or rather were not but are our fathers. For all of them live. For so the Lord says to certain unbelievers among them, “Your fathers ate manna in the desert and died.” What is “your fathers,” except those whom you imitate in unbelief, whose ways you follow by not believing and resisting God? In this sense he says to some, “You are of your father the devil.” For the devil did not create any man by power or beget him by generation: and yet he is called the father of the ungodly, not by generation but by imitation. As on the contrary it is said of the good, “Therefore you are the seed of Abraham,” when he is speaking to Gentiles, who did not draw their fleshly stock from Abraham's race. For they were sons not by birth but by imitation. But father Abraham is taken away and made alien from the faithless, when the Lord says to them, “If you were children of Abraham, you would do the works of Abraham.” And so that bad trees glorying in Abraham's fatherhood might be uprooted, children of Abraham are promised from stones. As, then, in this place he says, “Your fathers ate manna in the desert and died”—for they did not understand what they ate, and so, not understanding, they received only bodily food—so the apostle too speaks of our fathers, not the fathers of unbelievers, not the fathers of the ungodly who ate and died, but our fathers, the fathers of the faithful, as having eaten spiritual food, and therefore the same. “Our fathers,” he says, “ate the same spiritual food and drank the same spiritual drink.” For there were some there who understood what they ate; there were some there to whom Christ tasted more in the heart than manna in the mouth. Why speak of others? First of all Moses himself was there, the servant of God, faithful in all his house, knowing what he was dispensing, and that in that time the things of the present must be dispensed closed and the things of the future open. To put it briefly, then: whoever understood Christ in the manna ate the same spiritual food as we; but whoever sought only fullness from the manna were fathers of the unbelievers, ate, and died. So too the same drink: “For the rock was Christ.” The same drink, then, as we, but spiritual, that is, taken by faith, not drawn up by the body. You have heard “the same drink”: “the rock was Christ.” For it is not one Christ then and another now. That rock indeed was one thing, the stone that Jacob put under his head another; one thing the lamb slain to be eaten as the Passover, another the ram caught in the thorns to be sacrificed when Abraham, commanded, spared his son whom, commanded, he had offered: one sheep and another sheep, one stone and another stone, yet the same Christ; therefore the same food, therefore the same drink. Lastly, that rock was struck with wood so that water might flow: for it was struck with a rod. Why with wood, not with iron, except because the cross came to Christ to pour out grace for us to drink? The same food, then, the same drink, but for those who understood and believed. For those who did not understand, it was only that manna, only that water; that food for the hungry, this drink for the thirsty; neither the one nor the other for the believer. But for the believer it was the same as now. For then Christ was to come; now Christ has come. “Is to come” and “has come” are different words, but the same Christ.","f":"Augustine, <i>Serm.</i> 352.3 (PL 39:1551–1552; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-3)."},"augustine-sermones/352.4":{"o":"Aliquid etiam, quoniam res venit in mcdium, de dubitatione famuli Dei Moysi volo dicere. Figura enim erat veterum etiam ista sanctorum. Dubitavit ad aquam Moyses; quando petram virga percussit ut aqua flueret, dubitavit. Dubitationem autem ejus legens quisque forte transiret, nec intelligeret, quia nec quærere auderet. Domino autem Deo dubitatio illa displicuit, et eam notavit, non solum arguendo, sed etiam vindicando. Nam propter hanc dubitationem dicitur Moysi, Non introduces tu populum in terram promissionis. Ascende in montem, et morere. Deus hic utique apparet iratus. Quid ergo de Moyse, fratres mei? Omnis ille labor ejus, omnis pro populo æstus ejus, et illa charitas, dicens, Si dimittis illis peccatum, dimitte; sin autem, dele me de libro tuo, hac subita et repentina dubitatione damnata est? Et quid est quod conclusit lector cum Apostolum legeret, Charitas nunquam cadit? Cum quædam solvenda proponerem, studium vestrum me fecit et aliud proponere, quod forte non quæreretis. Videamus ergo, et adhuc quantum possumus conemur penetrare mysterium. Irascitur Deus, dicit eum non introducturum populum in lerram promissionis; jubet ut ascendat in montem et moriatur. Et tamen multa injungit agenda eidem Moysi: jubet quid agat, quomodo populum disponat, quomodo non relinquat passim et negligenter. Nunquam ista damnato injungere dignaretur. Aliud accipite mirabilius. Quonam dictum est Moysi (hoc enim placuit Deo certi mysterii dispensationisquegratia) quod ipse in terram promissionis non introduceret populum, eligitur alius Jesus Nave; et iste homo non hoc nomine vocabatur, vocabatur Auses (Num. XIII, 17). Et cum ci introducendum populum Moyses commendaret, cavit eum, et mutavit ei nomen, et appellavit eum Jesam: ut non per Moysen, sed per Jesum, id est non per legem, sed per gratiam populus Dei in lerram promissionis intraret. Sicut autem Jesus ille non verus, sed figuratus; ila etiam terra promissionis illa non vera, sed figurata. Illa enim populo primo tempora. lis fuit: nobis quae promissa est, aeterna erit. Sed figuris temporalibus promittebantur et prænuntiabantur æterna. Sicut ergo ille non vcrus Jesus, nec illa terra promissionis vera, sed figurata: ita manna non cibus vere coelestis, sed figuratns; ita petra ilia non vere Christus, sed figuratus, et sic omnia. Quam ergo sihi exigit considerationem dubitatio Moysi? Ne forte et ibi aliqua figura expressa sit, et innuerit intelligenti, et ad inquirendum commoverit et provocaverit animum. Video enim et post illam dubitationem, et post iram Dei, et post minas mortis, et post remotionem ab introductione populi in terram promissionis, multa Deum sic dicere ad Moysen, tanquam ad amicum, quomodo et antea loquebatur: usque adeo ut ipsi Jesu Nave obedientiæexemplum de Moyse proponatur, et hoc eum moneat Deus, ut sic ei serviat, quomodo servivit Moyses; et sic se pollicetur cum eo futurum, quomodo cum Moyse. Evidenter, charissimi, constringit nos ipse Deus, non passim reprehendere. sed intelligere dubitationem Moysi. Figura petra jacens, figura virga percutiens, figura aqua fluens, figura et Moyses dubitans. Et ibi dubitavit, ubi percussit. llinc facta est dubitatio Moysi, quando lignum accessit ad petram. Jam veloces praevolant, imo tardos patienter exspectent. Dubitavit Moyses quando lignum accessit ad petram: dubitaverunt discipuli quando viderunt Dominum crucifixum. Ilorum figuram gerebat Moyses. Figura erat Petri illius ter negantis. Quare Petrus dubitavit? Quia lignum petræ propinquavit. Cum mortis suae genus, id est, crucem ipsam praenuntiaret Dominus, ipse Petrus expavit: Absit a te, Domine, non erit hoc. Dubitas, quia petræimminere virgam vides. Ideo spem suam, qnam gcrebant de Domino discipuli, tunc perdiderunt: quodam modo intercepta est, quando crucifixum viderunt, quando planxerunt occisum. Invenit eos post resurrectionem loquentes inter se de hac re, tristi colloquio; et tenens oculos corum ne ab eis agnosceretur, non se auferens credentibus, sed differens dubitantes, se tanquam tertium collocutorem sermoni commiscuit, et qurcsivit ab eis unde loquerentur. Mirantur illi, quia solus ignorat quod in eo facium fuerat qui quærehat. Tu solus, inquiunt, peregrinaris ill Jerusalem? Et commemorant quæ gesta sint de Jesu. Et continuojam desperationis suæ medullas aperiunt. et vulnus medico licet nescientes ostendunt: Nos autem, inquiunt, sperabamus quod in illo redemptio esset Israel. Ecce facta est dubitatio, qnia lignum accessit ad petram: impleta est figura Moysi.","t":"Since the matter has come up, I want to say something too about the doubting of God's servant Moses. For this too was a figure of the ancient saints. Moses doubted at the water; when he struck the rock with the rod so that water might flow, he doubted. Anyone reading of his doubt might perhaps pass over it and not understand, because he would not dare even to inquire. But that doubt displeased the Lord God, and he marked it, not only by rebuking but also by punishing. For because of this doubt it is said to Moses, “You will not lead the people into the land of promise. Go up the mountain and die.” Here God certainly appears angry. What, then, of Moses, my brothers? Was all that labour of his, all his zeal for the people, and that love which said, “If you forgive them their sin, forgive; but if not, blot me out of your book,” condemned by this sudden and unexpected doubt? And what is it that the reader concluded with when he read the apostle, “Love never falls”? While I was setting out certain things to be solved, your eagerness made me set out something else too, which perhaps you would not have asked. Let us see, then, and let us still try as far as we can to penetrate the mystery. God is angry, he says that he will not lead the people into the land of promise; he orders him to go up the mountain and die. And yet he enjoins many things on the same Moses to be done: he orders what he is to do, how he is to arrange the people, how not to leave them at random and carelessly. He would never deign to enjoin these things on one condemned. Hear something more wonderful. Since it was said to Moses (for this pleased God for the sake of a certain mystery and dispensation) that he himself would not lead the people into the land of promise, another is chosen, Jesus son of Nun; and this man was not called by that name, he was called Hoshea. And when Moses entrusted to him the leading in of the people, he took care and changed his name, and called him Jesus: so that not through Moses but through Jesus, that is, not through the law but through grace, the people of God might enter the land of promise. But as that Jesus was not the true one but a figure, so too that land of promise was not the true one but a figure. For that was temporal for the first people: what has been promised to us will be eternal. But by temporal figures eternal things were promised and foretold. As, then, he was not the true Jesus, nor that land of promise the true one, but a figure; so the manna was not truly heavenly food, but a figure; so that rock was not truly Christ, but a figure; and so with everything. What consideration, then, does the doubting of Moses demand? Whether perhaps some figure was expressed there too, hinting to the one who understands, and stirring and provoking the mind to inquire. For I see that after that doubt, and after God's anger, and after the threat of death, and after his removal from leading the people into the land of promise, God speaks many things to Moses as to a friend, as he spoke before; so much so that Moses is set before Jesus son of Nun himself as an example of obedience, and God admonishes him to serve him as Moses served, and promises to be with him as he was with Moses. Clearly, dearly beloved, God himself constrains us not to blame Moses' doubt at random but to understand it. The rock lying is a figure, the rod striking is a figure, the water flowing is a figure, and Moses doubting is a figure too. And he doubted precisely where he struck. Moses' doubt arose when the wood came to the rock. Now the quick ones fly ahead; or rather, let them wait patiently for the slow. Moses doubted when the wood came to the rock: the disciples doubted when they saw the Lord crucified. Moses bore the figure of these. He was a figure of Peter denying three times. Why did Peter doubt? Because the wood came near the rock. When the Lord foretold the manner of his death, that is, the cross itself, Peter himself was terrified: “Far be it from you, Lord; this shall not be.” You doubt, because you see the rod hanging over the rock. So then the disciples lost the hope they had in the Lord: it was in some way cut off when they saw him crucified, when they lamented him slain. He found them after the resurrection talking among themselves about this in sad conversation; and holding their eyes so that he would not be recognized by them—not withdrawing himself from believers but delaying the doubters—he joined in the talk as a third speaker, and asked them what they were talking about. They are amazed that he alone does not know what had been done in the very one who was asking. “Are you the only stranger in Jerusalem?” they say. And they recount what had been done concerning Jesus. And at once they lay bare the marrow of their despair, and show the wound to the doctor, though without knowing it: “But we hoped,” they say, “that in him was the redemption of Israel.” Look, doubt arose, because the wood came to the rock: the figure of Moses was fulfilled.","f":"Augustine, <i>Serm.</i> 352.4 (PL 39:1552; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-4)."},"augustine-sermones/352.5":{"o":"Videamus et hanc: Ascende in montem, et morere. Per mortem corporalem Moysi figurata est mors ipsius dubitationis; sed in monte. O mira mysteria! Hoc certe expositum et intellectum, quanto dulcius quam manna? Ad petram nata est dubitatio, in monte mortua est. Quando fuit humilis Christus in passione, quasi petra jacebat ante oculos: merito in illo dubitabatur, humilitas iila nihil magnum praetendebat. Merito ipsa humilitate factus est lapis offensionis: resurrectione autem clarificatus magnus apparuit, jam mons est. Jam ergo illa dubitatio, quæ nata erat ad petram, in monte moriatur. Agnoscant discipuli salutem suam, revocent spem suam. Attende quemadmodum moriatur illa dubitatio, attende quemadmodum moriatur Moyses in monte. Non intret in terram promissionis: nolumus ibi dubilationem; moriatur. Ostendat nobis eam Christus mori. Trepidavit Petrus: et negavit ter. Petra enim erat Christus. Resurrexit, mons factus est: firmavit et Petrum. Sed moritur dubitatio. Quomodo moritur? Petre, amas me? Cordis inspector, cordis cognitor interrogat; et vult audire quod ametur, et parum est semel. Interrogat hoc, audit prope cum tædio ipsius Petri: miratur enim interrogari se a praescio, sed eliam toties interrogari cum semel sufficeret respondere eliam nescienti. Sed tanquam tibi diceret Dominus, Exspecto, numerus legitimus impleatur: tertio confiteatur per amorem, quia ter negaverat per timorem. Quod ergo Dominus toties interrogabat, dubitationem illam in monte occidebat.","t":"Let us look at this too: “Go up the mountain and die.” By the bodily death of Moses was figured the death of that very doubt; but on the mountain. O wonderful mysteries! This, certainly, once expounded and understood, how much sweeter than manna! At the rock doubt was born; on the mountain it died. When Christ was lowly in his passion, he lay like a rock before their eyes: rightly he was doubted; that lowliness displayed nothing great. Rightly by that very lowliness he became a stone of stumbling: but glorified by the resurrection he appeared great; now he is a mountain. So now let that doubt which was born at the rock die on the mountain. Let the disciples recognize their salvation, let them recall their hope. Watch how that doubt dies; watch how Moses dies on the mountain. Let it not enter the land of promise: we do not want doubt there; let it die. Let Christ show it to us dying. Peter trembled, and denied three times. For the rock was Christ. He rose, he became a mountain: he made Peter firm too. But the doubt dies. How does it die? “Peter, do you love me?” The inspector of the heart, the knower of the heart, asks; and he wants to hear that he is loved, and once is too little. He asks this, he hears it, almost to Peter's own weariness: for he wonders that he is asked by one who knows beforehand, and asked so many times when it would be enough to answer once even someone who did not know. But as if the Lord said to you, “I am waiting: let the lawful number be filled up: let him confess three times through love, because he had denied three times through fear.” So in asking so many times, the Lord was killing that doubt on the mountain.","f":"Augustine, <i>Serm.</i> 352.5 (PL 39:1552–1553; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-5)."},"augustine-sermones/352.6":{"o":"Quid ergo, charissimi, si patent hæc? Non ad fraudem, sed ad jucundilatem clausa erant. Neque enim tam dulciter caperentur, si prompta vilescerent. Respiciat ergo negotium suum competiturus Baptismum, quem alloqni coeperam. Mare Rubrum Baptismus erat, populus transiens baptizabatur: transitus ipse Baptismus erat, sed in nube. Adhuc enim nubilabatur quod prænuntiabatur: adhuc occultabatur quod promittebatur. Jam modo recessit nubes, manifestae vcritatis serenitas facta est: quia recessit et velum, per quod loquebatur Moyses. Hoc velum et in templo pendebat, ne secreta templi viderentur: sed in cruce Domini velum conscissum est, ut paterent. Veni ergo ad Baptismum: ingredere intrepidus viam per mare Rubrum; noli esse de peccato præterito tanquam de Ægyptio sequente sollicitus. Premebant te peccata tua duro onere servitutis, sed in Ægypto, in amore hujus sæculi, in peregrinatione longinqua; cogebant te sectari opera terrena, tanquam lateres facere, opera lutea operabaris. Premunt te peccata, veni securus ad Baptismum: usque ad aquam hostis sequi poterit, ibi morietur. Time aliquid de vita praeterita, crede aliquid remansurum tuorum peccatorum, si aliquis remansit Ægyptiorum. Audio vocem pigrorum: Ego, inquit, de praeteritis peccatis non timeo, omnia mihi in aqua sancta per Ecclesiae etiam charitatem dimitti non dubito; sed timeo futura peccata. Placet ergo in Ægypto remanere? Interim hostem praesentem evade, qui jam te pressit, et jam subjugavit. De futuris quid tibi hostes medilaris? Quod jam fecisti, etsi nolueris erit: quod facturum te putas, si volueris non erit. Sed pcriculosa est via: neque enim cum Rubrum mare transiero, jam ero in terra promissionis: ductus est ille populus per longa deserta. Interim ab Ægypto liberare. Quid ergo, putas defuturum tibi auxiliatorem in via, eum qui te eruit de vetusta captivitate? Novos tuos inimicos non compescit, qui te a vetustis hostibus liberavit? Tantum intrepidus transi, intrepidus ambula, obediens esto: noli amaricare Moysi illi, cujus typum ille portabat in hac obedientia. Fateor, non desunt hostes. Sicut enim non deerant qui sequerentur fugientes, ita non deerant qui impedirent ambulantes. Prorsus, charissimi, figurae nostrae fuerunt. Interim in te non sit quod contristet Moysen: noli esse aqua amarà, quam post mare Rubrum non potuit ille populus bibere. Erat enim et ibi tentatio. Et tamen ista quando eveniunt, quando amaricat populus, ostendimus eis Christum, quæ pro illis tulerit, quomodo pro eis. sanguinem fuderit: et mitescunt, tanquam nobis lignum in aquam mittentibus. Plane hostem adversantem ilineri luo Amalech habebis. Tunc orabat Moyses, tunc extendebat manus: et ubi deponebat manus, convalescbat Amalech; ubi extendebat manus, deficiebat Amalech. Et tuæ manus extentæ sint, deficiat Amalech tentator et hujus itineris impeditor: esto vigil et sobrius in orationibus, in operibus bonis, non tamen præter Christum, quia extensio illa manuum, Christi crux fuit. In illa extenditur Apostolus, cum dicit: Mundus mihi crucifixus est, et ego mundo. Ergo deficiat Amalech, vincatur, et non impediat transitum populi Dei. Si dimittis manus a bono opero, a cruce Christi; prævalebit Amalech. Tamen noli omni modo aut continuo te fortem futurum putare, aut penitus desperando deficere. Alternatio enim illa defectus et fortitudinis in manibus servi Dei Moysi, forte alternatio tua fuit. Aliquando enim in tentationibus deficis, sed non succumbis. Deponebat ille paulum manus, non omnino ruebat. Si dicebam, Motus est pes meus; ecce misericordia tua, Domine, adjuvabat me. Noli ergo timere: adest in itinere auxiliator, qui in Ægypto non defuit liberator. Noli timere, aggredere viam, præsume securus. Aliquando ille deponebat manus, aliquando erigebat; tamen victus est Amalech. Rebellare potuit, superare non potuit.","t":"What, then, dearly beloved, if these things are open? They were closed not to deceive but to delight. For they would not be taken so sweetly if they were cheap by being ready to hand. Let the one seeking baptism, whom I had begun to address, look then to his own business. The Red Sea was baptism; the people crossing were being baptized: the crossing itself was baptism, but in the cloud. For what was foretold was still clouded; what was promised was still hidden. Now the cloud has withdrawn; the clear sky of manifest truth has come: because the veil too has withdrawn, through which Moses spoke. This veil hung in the temple too, so that the secrets of the temple might not be seen; but at the Lord's cross the veil was torn, so that they might lie open. Come, then, to baptism: enter fearlessly the way through the Red Sea; do not be anxious about past sin as about an Egyptian pursuing you. Your sins pressed you with the hard burden of slavery, but in Egypt, in the love of this world, in a far-off pilgrimage; they forced you to pursue earthly works, as if making bricks; you were doing works of clay. Your sins press you: come confidently to baptism: the enemy will be able to follow as far as the water; there he will die. Fear something from your past life, believe that something of your sins will remain, if any of the Egyptians remained. I hear the voice of the lazy: “I am not afraid,” he says, “of past sins; I do not doubt that all are forgiven me in the holy water, through the love of the Church too; but I fear future sins.” Do you want, then, to stay in Egypt? Meanwhile escape the present enemy, who has already pressed you and already subjugated you. Why do you imagine future enemies for yourself? What you have already done will be, even if you do not want it; what you think you will do will not be, if you do not want it. “But the way is dangerous: for when I have crossed the Red Sea I shall not yet be in the land of promise: that people was led through long deserts.” Meanwhile be freed from Egypt. What, then, do you think he will fail to help you on the way, he who rescued you from the old captivity? Will he not restrain your new enemies, he who freed you from the old ones? Only cross fearlessly, walk fearlessly, be obedient: do not embitter that Moses, whose type he bore in this obedience. I admit, enemies are not lacking. For as there were not lacking those who pursued them as they fled, so there were not lacking those who hindered them as they walked. Indeed, dearly beloved, they were figures of us. Meanwhile let there be nothing in you to grieve Moses: do not be the bitter water which after the Red Sea that people could not drink. For there too there was temptation. And yet when these things happen, when the people grow bitter, we show them Christ, what he bore for them, how he shed his blood for them: and they grow sweet, as if we were throwing wood into the water. Clearly you will have Amalek as an enemy opposing your journey. Then Moses prayed, then he stretched out his hands: and when he lowered his hands, Amalek grew strong; when he stretched out his hands, Amalek failed. Let your hands too be stretched out, let Amalek fail, the tempter and hinderer of this journey: be watchful and sober in prayers, in good works, yet not apart from Christ, because that stretching out of the hands was the cross of Christ. On it the apostle is stretched out when he says: “The world has been crucified to me, and I to the world.” So let Amalek fail, let him be conquered, and not hinder the passage of God's people. If you let your hands drop from good works, from the cross of Christ, Amalek will prevail. Yet do not think that you will be strong in every way or continually, nor fail by despairing utterly. For that alternation of failing and strength in the hands of God's servant Moses was perhaps your alternation. For sometimes you fail in temptations, but you do not succumb. He lowered his hands a little; he did not fall altogether. “If I said, My foot has slipped, look, your mercy, Lord, helped me.” Do not fear, then: on the journey there is a helper, who in Egypt did not fail as liberator. Do not fear; set out on the way; be confident. Sometimes he lowered his hands, sometimes he raised them; yet Amalek was conquered. He could rebel; he could not overcome.","f":"Augustine, <i>Serm.</i> 352.6 (PL 39:1553; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-6)."},"augustine-sermones/352.7":{"o":"Itaque admonemur jam de altera loqui pænitentia. Triplicem quippe ejus considerationem in sancta Scriptura esse proposui. Illa prima competentium est et ad Baptismum venire sitientium: hanc de Scripturis sanctis oslendi. Est alia quippe quotidiana. Et ubi iliam ostendimus poenitentiam quotidianam? Non habeo ubi melius ostendam, quam in oratione quotidiana, ubi Dominus orare nos docuit, quid ad Patrem dicainus ostendit, et in his verbis posuit: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Quæ debita, fratres? Quandoquidem debita hic intelligi non possunt nisi peccata; quæ debita dimisit in Baptismo, iterum ut dimittat oramus? Certe mortuus est omnis Ægyptius qui sequebatur. Si nihil de sequentibus hostibus residuum factum est, quid oramus ut dimitlatur, nisi propter manus deficientes contra Amalech? Dimitte nobis, sicut et nos dimittimus. Constituit medicinam, firmavit pactum. Hic preces dictat, ibi precanti respondet: novit quo jure res agatur in cœlo, quomodo impetrari possint desiderata. Dimitti vis? dimitte, ait. Quid enim habes quod Deo præstes, a quo vis ut præstetur tibi? Numquid jam Christus salvator in terra ambulat? Numquid suscipit illum modo in domum gaudens Zacchæus? Numquid ei hospitium et epulas præparat Martha? Nihil horum indiget, ad dexteram Patris sedet. Sed quando uni ex minimis meis fecistis, mihi fecistis. Hæc est extensio manuum, sub qua defecit Amalech. Et erogas quidem pauperi, quando aliquid das esurienti: forte id quod dederis minus habebis, sed in domo, non in coelo. Sed hic quoque in terra, quo jubente præstitisti, ipse supplet quod dedisti. De hac re cum loqueretur Apostolus, ait: Qni administrat semen seminanti et panem in escam subministrabit. Operarius enim Dei es, quando das egenti: seminas hieme. quod metas æstate. Quid ergo metuis, infidelis, ne in hac magna domo tantus paterfamilias non pascat operarium suum? Erit et ibi, sed quod sufficiat tibi. Dabit Deus necessitati totum, non cupiditati. Operare ergo inlrepidus, extende manus, deficiat Amalech. Sed binc, ut dixi, aliquid in domo tua cum dederis, vel minus vides quod ibi videbas: non ibi vides cum dederis, donec iterum det Deus. Dic mihi cum ignoscis de corde, quid perdis? Cum ignoscis ei qni peccat in te, quid minus habebis in corde tuo? Inde enim dimittis, sed nihil amittis. Imo vero unda quædam charitatis ibat in corde tuo, et lanqnam de vena interiore manabat: tenes odium contra fratrem, obturasti fontem. Non solum ergo nibil perdis, cum ignoscis; sed ahundanlius irrigaris. Charitas non angustalur. Ponis ibi lapidem offensionis, et tu tibi facis angustias. Vindicabo me, ulciscar me, ego illi ostendam, ego faciam: æstuas,laboras,cui licet ignoscendo esse securum, securum vivere, securum orare. Nam ecce quid acturus es? Oraturus es. Quid dicam quando? Hodie oraturus es. An non es oraturus? Ira et odio impletus, vindictam minaris: non dimittis ex corde. Ecce oras, ecce venit orandi hora, incipis verba illa vel audire vel dicere. Dictis et auditis supcrioribus, venturus es ad hunc versum. Aut si non venturus, quo iturus? Ne ignoscas inimico, deviabis a Christo? Plane si in orationc deviabis, ut nolis dicere, Dimitte nobis debita nostra; quia non potes dicere, sicut et nos dimittimus debitoribus nostris; ne tibi cito respondeatur, Sic dimitto quomodo et tu dimittis: ergo quia hoc non potes dicere, et non vis dimittere, deviabis ab hoc versu, et prætermittes, et dices quod sequitur, Ne nos patiaris induci in tentationem: ibi te capiet creditor tuus, cujus quasi faciem devitabas. Quomodo quisque in vico cum occurrerit ei cui aliquid debet, si ad manum est diverticulum, dimittit quo ibat; et it per aliam partem, ne faciem videat creditoris. Hoc tu in isto versu te fecisse arbitratus es: devitasti dicere, Dimitte, sicut ego dimitto; ne sic di. mitleret, id est non dimitteret, quia non dimittis; et noluisti dicere, devitans faciem creditoris. Quem devitas? quis devitas? Quo ibis, ubi tu csse possis et ille non esse? Dicturus es, Quo abibo a spiritu luo! et a facie tua quo fugiam? Si ascendero in cælum, tu illic es; si descendero in infernum, ades. Quantum potest a Christo debitor fugere, quam ut eat in infernum? Adest iste creditor ct ibi. Quid facturus es, nisi quod sequitur? Si assumpsero pennas meas in directum, et volavero in extrema maris: id est, spe mea finem sæculi meditabor, in pra'ceptis tuis vivam, duabus alis charitatis attollar. Imple ergo duas alas charitatis. Dilige proximum sicut te ipsum; et non teneas odium, unde fugias creditorem.","t":"So we are now urged to speak of the second repentance. For I proposed that there is a threefold consideration of it in holy Scripture. That first is that of the candidates for baptism and of those thirsting to come to baptism: this I have shown from the holy Scriptures. There is indeed another, the daily one. And where do we show this daily repentance? I have nowhere better to show it than in the daily prayer, where the Lord taught us to pray, showed what we should say to the Father, and put it in these words: “Forgive us our debts, as we also forgive our debtors.” What debts, brothers? Since debts here can be understood only as sins, which debts he forgave in baptism do we pray that he forgive again? Certainly every Egyptian who was pursuing died. If nothing was left of the pursuing enemies, what do we pray to be forgiven, except because of the hands failing against Amalek? “Forgive us, as we also forgive.” He established a medicine, he confirmed a covenant. Here he dictates the prayers; there he answers the one praying: he knows by what right the matter is conducted in heaven, how what is desired can be obtained. Do you want to be forgiven? Forgive, he says. For what do you have to offer God, from whom you want something offered to you? Does Christ the Saviour still walk on earth? Does Zacchaeus now receive him into his house rejoicing? Does Martha prepare lodging and a meal for him? He needs none of these; he sits at the right hand of the Father. But “when you did it to one of the least of mine, you did it to me.” This is the stretching out of the hands under which Amalek failed. And indeed you pay out to the poor when you give something to the hungry: perhaps you will have less of what you gave, but in your house, not in heaven. But here too on earth he at whose command you gave makes up what you gave. When the apostle was speaking of this, he said: “He who supplies seed to the sower will also supply bread for food.” For you are God's labourer when you give to the needy: you sow in winter what you will reap in summer. Why, then, do you fear, unbeliever, that in this great house so great a householder will not feed his labourer? There will be enough there too, but what suffices you. God will give everything to need, not to greed. Work, then, fearlessly; stretch out your hands; let Amalek fail. But, as I said, when you have given something from your house, you either see less there than you used to see: you do not see there what you gave until God gives again. Tell me: when you forgive from the heart, what do you lose? When you pardon one who sins against you, what will you have less of in your heart? For from there you forgive, but you lose nothing. On the contrary, a kind of wave of love was flowing in your heart, and as it were welling up from an inner spring: you hold hatred against your brother; you have blocked the spring. So you not only lose nothing when you forgive, but are watered more abundantly. Love is not cramped. You put a stone of stumbling there, and you make straits for yourself. “I will avenge myself, I will take revenge, I will show him, I will do it”: you seethe, you toil, when you could by forgiving be secure, live secure, pray secure. For look: what are you going to do? You are going to pray. What shall I say: when? Today you are going to pray. Or are you not going to pray? Filled with anger and hatred, you threaten revenge: you do not forgive from the heart. Look, you are praying; look, the hour of prayer comes; you begin either to hear or to say those words. When the earlier parts have been said and heard, you will come to this verse. Or if you are not going to come to it, where are you going to go? So as not to pardon your enemy, will you turn aside from Christ? Clearly if you turn aside in the prayer, so as not to want to say, “Forgive us our debts,” because you cannot say, “as we also forgive our debtors,” lest the answer come quickly, “I forgive as you forgive”: so because you cannot say this and do not want to forgive, you will turn aside from this verse and pass it over, and say what follows, “Do not let us be led into temptation”: there your creditor will catch you, whose face you were, as it were, avoiding. As anyone in a street, when he meets someone to whom he owes something, if there is a side lane at hand, leaves the way he was going and goes another way, so as not to see his creditor's face. This is what you thought you had done in this verse: you avoided saying, “Forgive, as I forgive,” lest he forgive in the same way, that is, not forgive, because you do not forgive; and you did not want to say it, avoiding the creditor's face. Whom are you avoiding? Who are you that avoid? Where will you go, where you can be and he cannot? You will say, “Where shall I go from your spirit? And from your face where shall I flee? If I go up to heaven, you are there; if I go down to hell, you are present.” How far can a debtor flee from Christ, further than going into hell? This creditor is present there too. What will you do, except what follows? “If I take my wings straight forward and fly to the farthest parts of the sea”: that is, in my hope I will meditate on the end of the world, I will live in your commandments, I will be lifted by the two wings of love. Fill out, then, the two wings of love. Love your neighbour as yourself; and do not hold hatred, which makes you flee your creditor.","f":"Augustine, <i>Serm.</i> 352.7 (PL 39:1553–1554; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-7)."},"augustine-sermones/352.8":{"o":"Restat poenitentia: tertium genus, unde aliquid brevius dicam, ut adjuvante Domino proposita et promissa persolvam. Est pœnitentia gravior atque luctuosior, in qua proprie vocantur in Ecclesia poenitentes, remoti etiam a Sacramento altaris participandi, ne accipiendo indigne, judicium sibi manducent ct bibant. ilia crgo poenitentia luctuosa est. Grave vulnus est: adulterium forte commissum est, forte homicidium, forte aliquod sacrilcgium; gravis res, grave vulnus, lethale, mortiferum: sed omnipotens medicus. Jam post suggestionem facti et delectationem et consensionem et perpetrationem, quasi quatriduanus mortuus putet: sed nec ipsum Dominus deseruit, sed clamavit, Lazare, prodi foras. Cessit voci misericordiæ moles sepulturac: cessit mors vitæ, cessit infernus superno. Elcvatus cst Lazarus, processit de tumulo: et ligatus erat, sicut sunt homines in confessione peccati agentes poenitentiam. Jam processerunt a morte: nam non confiterentur, nisi procederent. Ipsum confiteri, ab occulto et a tenebroso procedere est. Sed quid Dominus Ecclesiæ suæ? Quæ solveritis, inquit, in terra, soluta erunt et in coelo (Matth. XVIII, 18). Proinde Lazaro procedente, quia implevit Dominus misericordiæ suæ bonum, perducere ad confessionem mortuum latentem, putentem; jam caetera implet Ecclesiæ ministerium: Solvite illum, et sinite abire. Sed, charissimi, hoc genus poenitentiae nemo sibi proponat, ad hoc genus nemo se praeparet: tamen si forte contigerit, nemo desperet. Judam traditorem non lam scelus quod commisit, quam indulgentiæ desperatio fccit penitus interire. Non erat dignus mi sericordia, ideo ei non fulsit lumen in corde, ut ad ejus indulgentiam concurreret quem tradiderat, sicut illi qui eum crucifixerant; sed desperando se occidit, et laqueo suspendit se, suffocavit se. Quod fecit in corpore suo, boc factum est in anima ipsius. Spiritus enim dicitur etiam iste ventus aeris hujus. Quomodo ergo qui sibi collum ligant, inde se occidunt, quia non ad eos intrat spiritus aeris hujus: sic illi qui desperant de indulgentia Dei, ipsa desperatione intus se suffocant, ut eos Spiritus sanctus visitare non possit.","t":"There remains repentance: the third kind, of which I shall say something more briefly, so that with the Lord's help I may pay what I proposed and promised. There is a heavier and more mournful repentance, in which people are properly called penitents in the Church, removed even from partaking of the sacrament of the altar, lest by receiving unworthily they eat and drink judgment to themselves. That repentance, then, is mournful. It is a grave wound: perhaps adultery has been committed, perhaps homicide, perhaps some sacrilege; a grave thing, a grave wound, lethal, deadly: but the doctor is almighty. Now after the suggestion of the deed, and the delight and the consent and the commission, he stinks like one dead four days: but the Lord did not abandon even him, but cried out, “Lazarus, come forth.” The weight of the tomb yielded to the voice of mercy; death yielded to life, hell yielded to the one above. Lazarus was raised; he came out of the tomb: and he was bound, as people are who do penance in the confession of sin. They have already come out from death: for they would not confess unless they came out. To confess is itself to come out of the hidden and dark. But what does the Lord say to his Church? “What you loose on earth,” he says, “will be loosed in heaven too.” So when Lazarus came out, since the Lord had fulfilled the good of his mercy, bringing the hidden, stinking dead man to confession, the ministry of the Church now does the rest: “Loose him, and let him go.” But, dearly beloved, let no one set this kind of repentance before himself, let no one prepare himself for this kind; yet if it should happen, let no one despair. It was not so much the crime that Judas the betrayer committed as despair of pardon that made him perish utterly. He was not worthy of mercy; so the light did not shine in his heart, so that he might run to the pardon of the one he had betrayed, as those did who had crucified him; but by despairing he killed himself, and hanged himself with a noose, he choked himself. What he did in his body was done in his soul. For this wind of the air is also called spirit. As, then, those who bind their neck kill themselves because the spirit of this air does not enter them, so those who despair of God's pardon choke themselves inwardly by that very despair, so that the Holy Spirit cannot visit them.","f":"Augustine, <i>Serm.</i> 352.8 (PL 39:1554–1555; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-8)."},"augustine-sermones/352.9":{"o":"Solent inde Christianis Pagani insultare de pœnitentia quæ instituta est in Ecclesia: et contra nonnullas haereses tenuit Ecclesia catholica istam veritatem de pœnitentia agenda. Fuerunt enim qni dicerent, quibusdam peccatis non esse dandam poenitentiam; et exclusi sunt de Ecclesia, et hæretici facti sunt. In quibuscumque peccatis non perdit viscera pia mater Ecclesia. Ergo solent indo etiam Pagani quasi insultare nobis, nescientes quid loquantur; quia ad verbum Dei, quod linguas infantium tacit disertas, nondum pervenerunt. Vos, inqniunt, facitis ut peccent homines, cum illis promitlitis veniam, si egerint pœnitentiam. Dissolutio est ista, non admonitio. In hanc sententiam exaggerant verba, quanta quisque potest; lingua vel sonanti, vel titubanti, non tacent: tamen et quando eis loquimur, etsi vincantur, non consentiunt. Tamen quomodo vincantur, breviter accipiat Charitas vestra, quia Domini misericordia totum optime constituit in Ecclesia sua. Dicunt nos dare peccatis licentiam, quia portam pœnitentiæ pollicemur. Si clauderetur aditus pœnitentiae, nonne ille peccator tanto magis adderct peccata peccatis, quanto magis sibi desperaret ignosci? Diceret enim sibi: Ecce peccavi, ecce scelus admisi, jam mihi veniae nullus est locus; poenitentia infructuosa est, damnandus sum: quare jam non vivo ut volo? Quia ibi non invenio charitatem, hic saltem pascam cupiditatem. Quare enim me abstineam? Ibi mihi locus omnis clausus est, hic quidquid non fecero, perdo; quia vita quæ post hanc futura est, non mihi dabitur. Quare ergo non servio libidinibus meis, ut eas impleam et saturem, et faciam quidquid non licet, sed libet? Diceretur ei fortassis: Sed miser capieris, accusaberis, torqueberis, punieris. Sciunt ista homines mali ab hominibus dici, et inter homines servari; attendunt multos male et scelerate viventes impunita habere peccata: occultare possunt, redimere quæ occultare non possunt; redimere usque in senectutem vitam lascivam, blasphemam, sacrilegam, perditam. Enumerant sibi: Quid? ille qui tanta fecit, non senex mortuus est? Numquid attendis ideo illum peccatorem et sceleratum senem mortuum, ut ostenderet in illo Deus patientiam, exspectans poeniteniiam? Unde Apostolus dicit: Ignoras quia patientia Dei ad pœnitentiam te adducit? Ille autem secundum duritiam cordis sui et cor impœnitens, thesaurizavit sibi iram in die iræ et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua (Rom. II, 4-6). Opus est ergo ut hic timor mentes possidcal. opus est ut ille qui peccare nou vult, præsentem Deum sibi cogitet, non in publico solum, sed etiam in domo; non in domo solum, sed et in cubiculo, in nocte, jn lecto suo, in corde suo. Ergo si tuleris portum pœnitentiæ, desperatione augebunt peccata. Ecce nihil dicunt illi, qui putant ideo augeri peccata, quia portus pœnitentiæ in christiana fide proponitur. Quid ergo? Deus, ne per illam spem indulgentiæ rursus augerentur peccata, non dehinc providere debuit? Quomodo enim providit ne desperando augeantur, sic providere debuit ne sperando augeantur. Quomodo enim revera auget peccata qui desperaverit, sic potest augere peccata et qui veniam speraverit: ut dicat sibi, Faciam quod volo, Deus bonus est, quando me convertero, ignoscet mihi. Ita plane dic libi, Quando me convertero, ignoscet milii; si crastinus dies certus est libi. Nonne ad hoc te admonet Scriptura, dicens: Ne tardes converti ad Dominum, neque differas de die in diem; subito enim veniet ira ejus, et in tempore vindictæ disperdet te (Eccli. V, 8 et 9)? Ecce ad utrumque vigilavit pro nobis providentia Dei. Ne desperando augeamus peccata, propositus est pœnitentiæ portus: rursus ne sperando augeamus, datus est dies mortis incertus.","t":"Pagans usually mock Christians for this, over the repentance that is established in the Church; and against some heresies the Catholic Church has held fast this truth about doing penance. For there were those who said that for certain sins penance should not be granted; and they were excluded from the Church and became heretics. In whatever sins, Mother Church does not lose her loving heart. So pagans usually mock us for this too, not knowing what they say, because they have not yet come to the word of God, which makes the tongues of infants eloquent. “You,” they say, “make men sin, when you promise them pardon if they do penance. This is laxity, not admonition.” They pile up words to this effect, as much as each can; whether with a resounding or a stammering tongue, they are not silent; yet even when we speak to them, though they are beaten, they do not agree. But let your Charity hear briefly how they are beaten, because the Lord's mercy has arranged everything excellently in his Church. They say we give licence to sins because we promise the door of repentance. If the entrance to repentance were closed, would not the sinner add sins to sins the more, the more he despaired of being pardoned? For he would say to himself: “Look, I have sinned, look, I have committed a crime; now there is no room for pardon for me; repentance is fruitless; I am to be condemned: why do I not now live as I please? Since I do not find love there, here at least I will feed desire. For why should I abstain? There every place is closed to me; here whatever I do not do I lose, because the life that will come after this will not be given me. Why, then, do I not serve my lusts, so as to fulfil and sate them, and do whatever is not lawful but pleases?” Perhaps it might be said to him: “But, wretch, you will be caught, accused, tortured, punished.” Bad men know that these things are said by men and observed among men; they see that many who live wickedly and criminally have their sins unpunished: they can hide them, buy off what they cannot hide; buy off up to old age a wanton, blasphemous, sacrilegious, ruined life. They count off to themselves: “What? Did not that man who did so much die old?” Do you notice that that sinful and wicked man died old for this reason, so that God might show patience in him, waiting for repentance? Hence the apostle says: “Do you not know that the patience of God leads you to repentance? But he, according to the hardness of his heart and his impenitent heart, has stored up for himself wrath on the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works.” So it is necessary that this fear take possession of minds; it is necessary that he who does not want to sin think of God as present to him, not only in public but also at home; not only at home but also in the bedroom, at night, in his bed, in his heart. So if you take away the harbour of repentance, they will increase sins through despair. Look, those who think that sins are increased because the harbour of repentance is offered in the Christian faith say nothing. What then? Ought not God, lest sins be increased again by that hope of pardon, to have provided against this too? For as he provided that sins be not increased by despairing, so he ought to have provided that they be not increased by hoping. For as one who despairs really does increase sins, so one who hopes for pardon can increase sins too, saying to himself, “I will do what I want; God is good; when I turn, he will pardon me.” Say this to yourself plainly, “When I turn, he will pardon me,” if tomorrow is certain for you. Does not Scripture admonish you to this, saying: “Do not delay to turn to the Lord, and do not put it off from day to day; for his wrath will come suddenly, and in the time of vengeance he will destroy you”? Look, the providence of God has watched on both sides for us. So that we may not increase sins by despairing, the harbour of repentance has been offered; again, so that we may not increase them by hoping, the day of death has been made uncertain.","f":"Augustine, <i>Serm.</i> 352.9 (PL 39:1555; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/352-9)."},"augustine-sermones/353.1":{"o":"Omnium quidem aures et mentes, quos cura nostra complectitur, sollicili pastoris sermo compellat: verumtamen ad vos proprie nunc dirigitur, quorum recens infantia spiritualis generationis Sacramentorum cunabulis insignitur. Vobis enim maxime per apostolum Petrum sic divinum blanditur eloquium: Deposita ergo, inquit, omni malitia et omni dolo et adulatione et invidia et detractione, tanquam modo nati infantes ralionabile et innocens lac concupiscite; ut in illo crescatis in salutem, si gustastis quoniam dulcis est Dominus (I Petr. II, 1-3). Proinde quia gustastis, nos testes sumus: nos vobis hanc suavitatem nutricis officio ministravimus. Agilc itaque admoniti sanctae instar infantiae, deponite malitiam, dolum, adulationem et invidiam ct detractionem. Hanc innocentiam sic tenere debetis, ut eam crescendo non amittatis. Quid est malitia, nisi nocendi amor? Quid est dolus, nisi aliud agere et aliud simulare! Quid est adulatio, nisi fallaci laude seductio? Quid est invidia, nisi odium felicitatis alienae? Quid est detractio, nisi mordacior, quam veracior reprehensio? Malitia malo dclectaiur alieno: invidentia et bono cruciatur alieno: dolus duplicat cor: adulatio duplicat linguam: detractio vulnerat famam. Hujus autem vestrae innocentia sanctitatis, quoniam filia est charitatis, non gaudet supcr iniquitate, congaudet autem veritali (I Cor. XIII, 6). Simplex ut columba, et sic astula ut serpens, non studio nocendi, sed nocentem cavendi. Ad hanc vos exhortor. Talium est enim regnum cœlorum (Matth. XIX, 14), humilium scilicet, hoc est, spiritualiter parvulorum. Non contemnatis, non abhorreatis. Magnorum est ista pusillitas. Superbia vero fallax infirmorum est magnitudo; quæ ubi mentem possederit, erigendo dejicit, inflando evacuat, distendendo dissipat. Humilis esse non potest nocens, superbus esse non potest innocens. Humilitatem illam loquor, quæ non vult perituris rebus excellere, sed aeternum aliquid veraciter cogitat, quo non suis viribus, sed adjuta perveniat. Hæc malum cujusquam velle non potest, quo nequaquam bonum ejus augetur. Porro autem superbia continuo parit invidiam. Quis vero sit invidus, qui non ei malum velit, cujus bono cruciatur? Ergo et invidia parit consequenter malitiam: unde procedit et dolus et adulatio et detractio, et omne opus malum, quod pati nolis ab alio. Pia itaque humilitate servata, quæ in Scripturis sanctis sancta probatur infantia, securi eritis de immortalitate beatorum: Talium est enim regnum cœlorum.","t":"The word of an anxious shepherd addresses the ears and minds of all whom our care embraces; yet it is now directed properly to you, whose recent infancy of spiritual birth is marked by the cradle of the sacraments. For to you most of all the divine word speaks so tenderly through the apostle Peter: “So, putting away,” he says, “all malice and all guile and flattery and envy and slander, like newborn infants long for the reasonable and innocent milk, that by it you may grow up to salvation, if you have tasted that the Lord is sweet.” That you have tasted, we are witnesses: we ministered this sweetness to you in the office of a nurse. So, admonished after the likeness of holy infancy, put away malice, guile, flattery and envy and slander. You must hold this innocence in such a way that you do not lose it by growing. What is malice, but love of harming? What is guile, but doing one thing and pretending another? What is flattery, but seduction by false praise? What is envy, but hatred of another's happiness? What is slander, but reproach more biting than true? Malice delights in another's evil; envy is tormented by another's good; guile doubles the heart; flattery doubles the tongue; slander wounds a reputation. But the innocence of this holiness of yours, since it is the daughter of love, does not rejoice over iniquity, but rejoices with the truth. Simple as a dove, and cunning as a serpent, not from eagerness to harm but to beware of the one who harms. To this I exhort you. “For of such is the kingdom of heaven,” that is, of the humble, of the spiritually little. Do not despise it, do not shrink from it. This littleness belongs to the great. But pride is the deceptive greatness of the weak; when it has taken possession of the mind, it casts down by raising up, empties by inflating, scatters by swelling. One who harms cannot be humble; one who is proud cannot be innocent. I speak of that humility which does not want to excel in perishing things, but truly thinks on something eternal, which it may reach not by its own strength but helped. This cannot want evil for anyone, by which its own good is in no way increased. But pride at once gives birth to envy. And who is envious and does not wish evil to the one by whose good he is tormented? So envy in turn gives birth to malice: from which proceed guile and flattery and slander, and every evil work that you would not want to suffer from another. So, keeping devout humility, which in the holy Scriptures is approved as holy infancy, you will be secure about the immortality of the blessed: “For of such is the kingdom of heaven.”","f":"Augustine, <i>Serm.</i> 353.1 (PL 39:1555–1556; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/353-1)."},"augustine-sermones/353.2":{"o":"Porro qui superbus in homines non est, multo maxime adversus Deum contumax esse non debet: quoniam si non est alicui faciendum quod quisque ab alio pati non vult, et nullus hominum vult inobedientem pati eum qui suo juri subditus fuerit; quanto magis cavendum est, ne in Deum quisquam talis existat, qualem in se existere hominem non vult? Fallunt proinde animas suas qui sufficere existimant, si quod sibi fieri nolunt, nulli hominum faciant, seseque vita luxuriosa ita corrumpunt, ut Deo facere conentur quod sibi ab homine fieri nolunt. Neque enim volunt a quoquam perverti domum suam, qui in se ipsis domum Dei miserabili caecitate pervertunt, surdi adversus Apostolum clamantem, Nescilis quia templum Dei estis, et Spiritus Dei habitat in vobis? Si quis autem templum Dei corrumpit, corrumpet illum Deus. Templum enim Dei sanctum est, quod estis vos. Nemo se fallat. Quid ergo se putant servare circa alios homines innocentiam suam, cum sibi ita noceant, ut Deo careant habitatore, et puniantur ultore? Hinc etiam fit ut per noxias voluptates lapsi et effusi, non solum templa Dei esse desinant, verum etiam ruinæ fiant, in quibus habitant mala dæmonia, quibus supplicare, et quae colere incipiunt: fiuntque illis, ut dictum est, posteriora deteriora prioribus. Unde vos semine immortali regeneratos, sicut superius propter malitiosas nocendi cupiditates, quibus fit hominibus quod oderunt, ita postea propter turpes et illicitas carnis delectationes et nefaria sacrilegia, quibus homines nocere hominibus non videntur, non eis faciendo quod nolunt, sed Deo non obediendo cui cuncta sunt subdita, ipsi dominorum Domino faciunt quod sibi a servulis suis fieri nolunt. idem ipse apostolus Petrus alloquitur, dicens: Christo ergo passo per carnem, et vos eadem cogitatione armamini. Quia qui mortuus est carne, desiit peccare, ut jam non hominum desideriis, sed voluntate Dei reliquum in carne vivat. Sufficit enim prœteritum tempus voluntates gentium consummasse in libidinibus, et voluptatibus, et comessationibus, potatione et nefandis idolorum servitutibus. Sufficit enim præteritum tempus luteis operibus peccatorum, tanquam Ægyptiorum dominationi servisse. Jam mare Rubrum, Baptisma scilicet Christi sanguine consecratum, verum dejecit Pharaonem, Ægyptios interemit: nihil de peccatis praeteritis tanquam de insequcntibus a tergo hostibus formidetis. De caetero cogitate vitæ hujus eremum permeare, et ad terram promissionis, supernam Jerusalem, terram viventium pervenire: ne verbi Dei contemptu tanquam mannæ. fastidio, corda vestra velut ora interiora desipiant; ne cibos concupiscentes Ægyptios de alimentis coelestibus murmuretis: ne fornicemini, sicut quidam illorurn fornicati sunt; et ne tentetis Christum, sicut quidam illorum tentaverunt. Si vobis fidem Gentilium sitientibus amaritudo aliqua resistentium, velnt aquarum illarum quas Israel non potuit bibere, occurrerit; imitata Domini patientia, velut injecto crucis ligno dulcescant. Si tentatio serpentina momorderit; conspecta illius exaltatione serpentis, tanquam mortis in carne Domini victæ atque triumphatae, codem crucis medicamento sanetur. Si adversarius Amalechita iter intercludere atque impedire conabitur, perseverantissima extensione brachiorum ejusdem crucis indicio superetur. Veri et germani estote christiani: nolite imitari nomine christianos, opere vacuos. Iterum dico, et saepe dicendum est: Sufficit præteritum tempus voluntates gentium consummasse. Detestamini et aversamini canes conversos ad vomitum suum: detestamini et aversamini mundatam et vacantem domum, quo nequiores alii spiritus septem adducuntur, ut sint novissima hominis pejora, quam erant prima. Vos vestrum mundatorem tenete habitatorem. Præcipientes enim rogamus ne in vacuum gratiam Dei recipiatis ( II Cor. VI, 1). Sufficit enim pra teritum tempus voluntates gentium consummasse. Audite et apostolum Paulum: Humanum dico propter infirmitatem carnis vestræ. Sicut enim exhibuistis membra vestra servire immunditiæ et iniquitati ad injustitiam: sic nunc exhibete membra vestra servire justitiæ in sanctificationem.","t":"Further, one who is not proud towards men ought most of all not to be defiant against God: for if one must not do to anyone what one does not want to suffer from another, and no man wants to suffer disobedience from one who is subject to his authority, how much more must one beware of being towards God the kind of person one does not want a man to be towards oneself? They therefore deceive their own souls who think it enough if they do to no man what they do not want done to themselves, and corrupt themselves with a luxurious life in such a way that they try to do to God what they do not want done to them by a man. For they do not want their house to be ruined by anyone, who in themselves ruin the house of God in pitiable blindness, deaf to the apostle crying out, “Do you not know that you are the temple of God, and the Spirit of God dwells in you? But if anyone corrupts the temple of God, God will corrupt him. For the temple of God is holy, which you are. Let no one deceive himself.” Why, then, do they think they keep their innocence towards other men, when they harm themselves so that they lack God as their indweller and are punished by him as avenger? Hence it also happens that, having slipped and poured themselves out through harmful pleasures, they not only cease to be temples of God but even become ruins, in which evil demons dwell, whom they begin to supplicate and worship: and, as it is said, their last state becomes worse than the first. So to you, reborn of immortal seed—as above because of the malicious desires of harming, by which men suffer what they hate, so now because of shameful and unlawful pleasures of the flesh and impious sacrileges, by which men do not seem to harm men, not doing to them what they do not want, but by not obeying God, to whom all things are subject, they themselves do to the Lord of lords what they do not want done to them by their little slaves—to you the same apostle Peter speaks, saying: “Since Christ has suffered in the flesh, arm yourselves also with the same thought: for whoever has died in the flesh has ceased from sin, so as to live the rest of his time in the flesh no longer by human desires but by the will of God. For the time past is enough for having accomplished the will of the Gentiles in lusts and pleasures and revelries, drinking and abominable idolatries.” For the time past is enough for having served the muddy works of sins as under the domination of the Egyptians. Now the Red Sea, that is, baptism consecrated by the blood of Christ, has truly overthrown Pharaoh and destroyed the Egyptians: fear nothing from past sins as from enemies pursuing you from behind. For the rest, consider that you are crossing the desert of this life and coming to the land of promise, the heavenly Jerusalem, the land of the living: lest through contempt of God's word, as through loathing of the manna, your hearts, like inner mouths, lose their taste; lest, desiring the foods of Egypt, you murmur about the heavenly nourishment; lest you commit fornication, as some of them committed fornication; and lest you tempt Christ, as some of them tempted him. If, as you thirst for the faith of the Gentiles, some bitterness of those who resist meets you, like those waters which Israel could not drink, then, imitating the Lord's patience, let them grow sweet as if the wood of the cross had been thrown in. If the serpent's temptation bites, let it be healed by the same medicine of the cross, by looking at the lifting up of that serpent, as at death conquered and triumphed over in the Lord's flesh. If the adversary Amalek tries to block and hinder your way, let him be overcome by the most persevering stretching out of the arms, by the sign of the same cross. Be true and genuine Christians: do not imitate those who are Christians in name and empty in deed. I say again, and it must be said often: “The time past is enough for having accomplished the will of the Gentiles.” Detest and turn away from dogs that have returned to their vomit; detest and turn away from the house swept and empty, into which seven other more wicked spirits are brought, so that the last state of the man becomes worse than the first. Hold fast your cleanser as your indweller. For “we urge and beg you not to receive the grace of God in vain.” “For the time past is enough for having accomplished the will of the Gentiles.” Hear the apostle Paul too: “I speak in human terms because of the weakness of your flesh. For as you presented your members to serve uncleanness and iniquity for injustice, so now present your members to serve justice for sanctification.”","f":"Augustine, <i>Serm.</i> 353.2 (PL 39:1556–1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/353-2)."},"augustine-sermones/354.1":{"o":"Hoc admonuit Dominus, cum Evangelium legeretur, quoniam qni credit in eum, credit in illum qui eum misit (Joan. XII, 44). Missum esse ad nos Salvatorem mundi, fides verissima tenet: quoniam Christum ipse prædicat Christus, hoc est corpus Christi toto orbe diffusum. In cœlis enim ille erat, et sævienti in terra persecutori dicebat, Quid me persequeris? Ubi Dominus sic expressit et hic se esse in nobis. Sic totus crescit: quia quemadmodum ille in nobis est hic, sic et nos ibi in illo sumus. Hoc facit compago charitatis. Ipse qui caput nostrum, Salvator est corporis sui. Prædicat ergo Christus Christum, praedicat corpus caput suum, et tuetur caput corpus suum. Et ideo nos mundus odit, sicut ab ipso Domino audivimus. Non enim Apostolis hoc dicebat paucis, quod odisset eos mundus; et quia gaudere deberent, cum eis detraherent homines et dicerent omnia mala adversum eos, quia propter haec merces eorum major esset in cœlis; non cis solis dixit Dominus, cum hæc dixit: sed dixit universo corpori suo, dixit omnibus membris suis. Quicumque in corpore ejus et membrum ejus esse voluerit, non miretur quia odit eum mundus.","t":"The Lord reminded us of this when the Gospel was read, that whoever believes in him believes in him who sent him. That the Saviour of the world was sent to us, the truest faith holds: since Christ himself preaches Christ, that is, the body of Christ spread throughout the whole world. For he was in heaven, and he said to the persecutor raging on earth, “Why do you persecute me?” By this the Lord expressed that he is here too, in us. So he grows as a whole: because as he is here in us, so we too are there in him. This is what the bond of love does. He who is our head is the Saviour of his body. So Christ preaches Christ, the body preaches its head, and the head protects its body. And so the world hates us, as we have heard from the Lord himself. For he did not say this only to the few apostles, that the world would hate them, and that they ought to rejoice when men disparaged them and said all evil against them, because for this their reward would be greater in heaven; the Lord did not say it to them alone when he said it, but he said it to his whole body, he said it to all his members. Whoever wants to be in his body and to be his member, let him not wonder that the world hates him.","f":"Augustine, <i>Serm.</i> 354.1 (PL 39:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-1)."},"augustine-sermones/354.2":{"o":"Corporis autem ejus sacramentum multi accipiunt: sed non omnes qui accipiunt sacramentum, habituri sunt apud eum eliam locum promissum membris cjus. Pene quidem sacramentum omnes corpus ejus dicunt, quia omnes in pascuis ejus simul pascunt: sed venturus est qui dividat, et alios ponat ad dexteram, alios ad sinistram. Et utraque pars dictura est, Domine, Domine, quando te vidimus, et ministravimus tibi? vel, Domine, quando te vidimus, et non ministravimus tibi? Pars utraque dictura est: uni tamen dicet, Venite, benedicti Patris mei, percipite regnum; alteri, Ite in ignem æternum, qui præparatus est diabolo et angelis ejus. Non ergo solos inimicos nostros dcputare debemus, charissimi, quicumque bona conscientia Christi membra sumus; non solos eos inimicos nostros putare debemus, qui aperte foris sunt. Multo enim pejores sunt qui intus videntur, et furis sunt. Amant enim mundum; et ideo mali sunt. Et quidem de nobis ea sentiunt, quæ ipsi diligunt, et in hujus mundi quasi prosperitatibus quibus ingemiscimus, invident nobis. Ibi nos felices putant, ubi nos periclitamur. Felicitatem vero nostram internam nec noverunt; quia non gustaverunt. Quia vcro quidquid nobis temporaliter mundus arridet, magis est pcriculum, quam ornamentum nostrum, nesciunt; quia ista distinguere gaudia non noverunt.","t":"Many receive the sacrament of his body: but not all who receive the sacrament will have with him the place promised to his members. Almost all, indeed, call the sacrament his body, because all feed together in his pastures: but he is to come who will divide, and put some on the right and others on the left. And both parts will say, “Lord, Lord, when did we see you and serve you?” or, “Lord, when did we see you and not serve you?” Both parts will say it; yet to one he will say, “Come, blessed of my Father, receive the kingdom”; to the other, “Go into the eternal fire which has been prepared for the devil and his angels.” So, dearly beloved, all of us who are members of Christ with a good conscience ought not to count as our enemies only those who are openly outside. For much worse are those who seem to be inside and are thieves. For they love the world, and so they are evil. And indeed they judge us by what they themselves love, and they envy us in the seeming prosperities of this world over which we groan. They think us happy where we are in danger. But our inner happiness they do not know, because they have not tasted it. That whatever the world smiles on us with in time is more a danger to us than an ornament, they do not know, because they do not know how to distinguish these joys.","f":"Augustine, <i>Serm.</i> 354.2 (PL 39:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-2)."},"augustine-sermones/354.3":{"o":"Unde hortamur Charitatem vestram, maxime quia vos videmus frequentius convenisse, qui propositum altius habetis, id est, in ipso corpore Christi ex ejus munere, non meritis vestris, excellenliorem locum tenetis, habentes conscientiam quae a Dco donata est. Nunc et ipsa malis ct invidis nostris in suspicionem venit. Ad hoc tamen mordetur, ut probetur. Si enim in ipsius continentiæ professionc laudes quærimus hominum, deficimus reprehensionihus hominum. Cum sis castus servus Dei, ecce te mundus suspicatur forsitan impudicum, et mordet, ct reprehendit, et libenter in tuis detractionibus immoratur; malevolæ quippe animas quasi dulciter sapit, quod pessime suspicatur; tu autem si propter laudes humanas continentiam suscipere voluisti, repreheusionibus humanis defecisti, et totum quod tibi proposueras, perdidisti. Porro autem si nosti dicere cum Apostolo, Gloria nostra hæc est, testimonium conscientiæ nostræ; non solum tibi reprehensionibus mercedem non minuit, sed et facit ampliorem. Tu tamen pro illo ora, ne tua mercede moriatur. Nam et hinc probamur, charissimi, quia si non haberemus inimicos, non essent pro quibus oraremus ex praecepto Domini nostri dicentis, Diligite inimicos vestros, et orate pro eis qui vos oderunt. Unde probamus, unde cor nostrum interrogamus, utrum hoc facere valcamus, si nullum inimicum, nullum reprehensorem, nullum detractorem, nullum malcdicum experiamur? Videtis ergo quia et mali necessarii sunt bonis. In fornace quodam modo aurificis sumus, hoc est, in hoc mundo. Si aurum non es, simul ardes. Si aurum es, palea tua est malus. Si et tu palea es, simul eritis fumus.","t":"So we exhort your Charity, especially because we see that you have gathered in greater numbers, you who have a higher resolve, that is, who hold a more excellent place in the very body of Christ by his gift, not by your merits, having a conscience which has been given by God. Even this comes under suspicion from the wicked and from those who envy us. Yet it is bitten so that it may be tested. For if in the very profession of continence we seek the praise of men, we give way under the reproaches of men. Though you are a chaste servant of God, look, the world perhaps suspects you of being unchaste, and bites, and reproaches, and gladly lingers on disparaging you; for to a malevolent soul what it suspects most wickedly tastes, as it were, sweet; but if you wanted to take up continence for the sake of human praise, you have given way under human reproaches and lost everything you had resolved. But if you know how to say with the apostle, “Our glory is this, the testimony of our conscience,” the reproaches not only do not lessen your reward but even make it greater. Yet pray for him, that he may not die by your reward. For we are tested by this too, dearly beloved: if we had no enemies, there would be none for us to pray for, by the command of our Lord, who says, “Love your enemies, and pray for those who hate you.” How shall we test, how shall we question our heart whether we can do this, if we experience no enemy, no critic, no detractor, no reviler? You see, then, that the wicked too are necessary for the good. We are in a sense in the goldsmith's furnace, that is, in this world. If you are not gold, you burn up with the rest. If you are gold, the wicked man is your chaff. If you too are chaff, you will become smoke together.","f":"Augustine, <i>Serm.</i> 354.3 (PL 39:1557; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-3)."},"augustine-sermones/354.4":{"o":"Verumtamen primum id noveritis, charissimi, in corpore Christi excellentiora membra esse non sola. Est enim conjugalis vita laudabilis, et habet in corpore Christi locum suum: sicut et in nostro corpore non ea sola habent locum, quæ excellentius locata sunt, sicut sensus in facie superiorem corporis partem occupaverunt; sed nisi pedes portarent, quidquid sublime est in terra jaceret. Unde Apostolus dicit: Et quæ inhonesta sunt nostra, magis necessaria sunt. Deus temperavit corpus, ut non essent scissuræ in corpore (I Cor. XII, 23-25). Novimus autem membra Christi, quæ conjugalem agunt vitam, si membra Christi sunt, id est, si fideles sunt, si futurum sæculum vel sperant, vel exspectant, si norunt quare signum Christi portent, sicut novimus quod honorem deferunt vobis; novimus quod meliores esse vos judicant, quam ipsi sunt. Sed quantum vos illi honorant, tantum et vos mutuam honorificentiam eis præstare debetis. Si enim est in vobis sanctitas, timete ne perdatis eam. Unde? Per superbiam. Aliter perit sanctitas casti, si adulter fuerit; aliter perit, si superbus flat. Et audeo dicere, conjugalem agentes vitam, si tenent humilitatem, superbis castis meliorcs sunt. Consideret enim Charitas vestra quod dico: diabolum attendite, numquid ei in judicio Dei objiciendum est adulterium aut fornicatio? Nihil horum facit, qui non habel carnem, Sola eum superbia et invidia mittit in ignem æternum. Servo ergo Dei cui subrepserit superbia, continuo ibi est et invidia. Non potest superbus esse non invidus. Invidia filia est superbiæ: sed ista mater nescit esse sterilis; ubi fuerit, continuo parit. Ut autem non sit in vobis, hoc cogitate, persecutionis tempore non solam Agnen fuisse coronatam virginem, sed et Crispinam mulierem: et forte, quod non dubitatur, aliqui tunc de continentibus defecerunt, et mulli de conjugatis pugnaverunt, atque vicerunt. Unde non frustra dicit Apostolus omnibus membris Christi: Alter alterum existimantes superiorem sibi, et honore mutuo præveniente. (Philipp. II, 3, et Rom. XII, 10). Hæc etenim si cogitetis, non eritis apud vos magni. Magis enim cogitare debetis quid vobis desit, quam quid vobis adsit. Quod habes. cave ne perdas: quod nondum habes, supplica ut habeas. In quantis sis minor, tibi cogitandum est; non in quantis sis major. Si enim cogitas quantum præcessisti alterum, time tumorem. Si vero cogitas quantum tibi adhuc deest, ingemiscis; ct cum ingemiscis, curaris, humilis eris, tutior ambulabis, non præcipitaberis, non inflaberis.","t":"But first know this, dearly beloved: in the body of Christ the more excellent members are not the only ones. For married life is praiseworthy, and has its place in the body of Christ: just as in our body too not only those parts have a place which are placed more excellently, as the senses in the face occupy the upper part of the body; but unless the feet carried them, whatever is lofty would lie on the ground. Hence the apostle says: “And those parts of ours that are less honourable are more necessary. God has tempered the body, so that there may be no divisions in the body.” We know, indeed, that the members of Christ who lead married life, if they are members of Christ, that is, if they are faithful, if they either hope for or await the world to come, if they know why they bear the sign of Christ, as we know that they pay you honour; we know that they judge you to be better than they are. But as much as they honour you, so much ought you to show them honour in return. For if there is holiness in you, fear lest you lose it. How? Through pride. The holiness of the chaste perishes in one way if he becomes an adulterer; in another way it perishes if he becomes proud. And I dare to say: married people, if they keep humility, are better than proud celibates. Let your Charity consider what I say: look at the devil: is adultery or fornication to be charged against him in God's judgment? He does none of these, who has no flesh. Pride and envy alone send him into the eternal fire. [5] So in a servant of God into whom pride has crept, envy is at once there too. The proud man cannot but be envious. Envy is the daughter of pride: but this mother does not know how to be barren; wherever she is, she at once gives birth. So that it may not be in you, consider this: in the time of persecution not only Agnes, a virgin, was crowned, but also Crispina, a married woman; and perhaps—which is not doubted—some of the continent failed then, and many of the married fought and conquered. So not in vain does the apostle say to all the members of Christ: “Each regarding the other as superior to himself, and outdoing one another in showing honour.” For if you think on these things, you will not be great in your own eyes. For you ought to think more of what you lack than of what you have. What you have, beware lest you lose it; what you do not yet have, pray that you may have it. You must think in how many things you are less, not in how many you are greater. For if you think how far you have gone ahead of another, fear swelling. But if you think how much you still lack, you groan; and when you groan, you are healed, you will be humble, you will walk more safely, you will not be thrown headlong, you will not be puffed up.","f":"Augustine, <i>Serm.</i> 354.4 (PL 39:1557–1558; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-4)."},"augustine-sermones/354.6":{"o":"Et vel saltem possint omnes de una charitate cogitare. Sola est enim quæ et vincit omnia, et sine qua nihil valent omnia, et quæ ubicumque fuerit trahit ad se omnia. Ipsa est quæ non æmulatur. Quaeris causam? Attende quod sequitur: Non inflatur ( I Cor. XIII, 4). Prior est in vitiis superbia, ut dicere coeperam, deinde invidia. Non enim invidia peperit superbiam, sed superbia peperit invidiam. Non enim invidet, nisi amor excellentiæ. Amor excellentiæ, superbia vocatur. Cum ergo in ordine prior sit superbia, sequatur autem invidia; Apostolus in laudibus charitatis noluit dicere prius, Non inflatur; et postea, Non æmulatur: sed prius dixit, Non æmulatur; postca. Non inflatur. Quare hoc? Quia cum dixisset, Non æmulatur, quasi quæsituro tibi causam, quare nou æmulatur; subdidit, Non inflatur. Ergo si ideo non æmulatur, quia non inflatur; si inflaretur, æmularetur. Hoc in vobis crescat, et anima solidatur, quia non inflatur. Scientia, ait Apostolus, inflat. Quid ergo? scientiam fugere debetis, ct electuri cstis nihil scire potius quam inflari? Utquid vobis loquimur, si melior est ignorantia qnam scienlia? utquid vobis disputamus? utquid ista distinguimus? utquid quod nostis admonemus, quod non nostis inferimus, si scientia cavenda est, ne inflet? Ergo amate scientiam, sed anteponite charitatem. Scientia si sola sit, inflat. Quia vero charitas ædificat, non permittit scientiam inflari. Ibi ergo inflat scientia, ubi charitas non ædificat: ubi ante it et ædificat, solidata est. Non est ibi inflatio, ubi petra est fundamentum.","t":"And at least let all be able to think about the one love. For it alone both conquers all things, and without it all things are worth nothing, and wherever it is it draws all things to itself. It is love that is not jealous. Do you ask the cause? Notice what follows: “It is not puffed up.” Among vices pride comes first, as I had begun to say, then envy. For envy did not give birth to pride, but pride gave birth to envy. For nothing envies but love of excelling. Love of excelling is called pride. Since, then, in order pride is first and envy follows, the apostle in the praises of love did not want to say first, “It is not puffed up,” and afterwards, “It is not jealous”; but he said first, “It is not jealous,” afterwards, “It is not puffed up.” Why this? Because when he had said, “It is not jealous,” as if you were going to ask the cause why it is not jealous, he added, “It is not puffed up.” So if it is not jealous because it is not puffed up, if it were puffed up it would be jealous. Let this grow in you, and the soul is made solid, because it is not puffed up. “Knowledge,” says the apostle, “puffs up.” What then? Ought you to flee knowledge, and will you choose to know nothing rather than be puffed up? Why do we speak to you, if ignorance is better than knowledge? Why do we discuss with you? Why do we draw these distinctions? Why do we remind you of what you know and bring in what you do not know, if knowledge is to be avoided lest it puff up? So love knowledge, but put love first. Knowledge, if it is alone, puffs up. But because love builds up, it does not allow knowledge to be puffed up. So knowledge puffs up where love does not build up: where love goes before and builds up, it is made solid. There is no puffing up where the rock is the foundation.","f":"Augustine, <i>Serm.</i> 354.6 (PL 39:1558; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-6)."},"augustine-sermones/354.7":{"o":"Quantum autem tentat inflatio, hoc est, elatio, ut propter hoc vitium etiam tantus ille Apostolus appositum sibi esse diceret stimulum carnis angelum satanæ, a quo colaphizaretur! Qui colaphizalur, caput ejus tunditur, ne erigatur: nam et ibi de scientia metus crat inflationis, hoc est elationis. Ait enim: In magnitudine revelationum mearum ne extollar. Ibi ergo metuenda erat elalio. ubi magnarum rerum crat revelatio: In magnitudine revelationum mearum ne extollar, datus est mihi stimulus carnis meæ, angelus satanæ, qui me colaphizet. Propter quod ter Dominum rogavi, ut auferret eum a me: et dixit mihi, Sufficit tibi gratia mea; nam virtus in infirmitate perficitur. Petitæger, ut quod ad salutem apponit medicus, cum voluerit ægrotus auferatur. Medicus dicit: Non; mordet, sed sanat. Tu dicis: Tolle quod mordet. Medicus dicit: Non tollo, quia sanat. Tu ad medicum quare venisti? Sanari, an molestiam non pati? Nun ergo exaudivit Dominus Paulum ad voluntatem, quia exaudivit ad sanitatem. Nam non est magnum,exaudiri a Deo ad volunlalem; non est magnum. Ne putetis magnum esse hoc, quando quisquc orat, pro magno, si exauditur. Quære quid oret, quære in quo exaudiatur. Nam non habeatis pro magno, exaudiri ad voluntalem: habete pro magno, exaudiri ad utilitatem. Ad voluntalem etiam dæmones exauditi sunt, et ad porcos quos petierant, ire permissi sunt. Ad voluntatem etiam princeps eorum exauditus est diabolus; a quo petitus Job tentandus non est negatus, ut esset ille probatus, iste confusus (Job I et II). Ad voluntatem etiam Israelitæ exauditi sunt; et cum adhuc cibus esset in ore ipsorum, nostis quæ consecuta sint (Num. XI). Nolite ergo pro magno habere, exaudiri ad volontatem. Aliquando Deus iratus dat quod petis, et Deus propitius negat quod petis. Cum vero ea quæ Deus laudat, qure Deus præcipit, quæ Deus in futuro sæculo promittit, ab illo petitis; securi petite, et incumbite, quantum potestis, orationibus, ut sumatis. Illa enim propitio Deo conceduntur: Illa ejus non ira, sed misericordia largiuntur. Qunndo antem petitis temporalia, cum modo petite, cum timore petite: illi committite, ut si prosunt, det; si scit obesse, non det. Quid autem obsit, quid prosit, medicus novit, non ægrotus.","t":"How much does inflation, that is, self-exaltation, tempt, that because of this vice even that great apostle said that a thorn of the flesh, an angel of Satan, had been set on him to buffet him! When someone is buffeted, his head is struck so that it may not be lifted up: for there too there was fear of inflation, that is, of exaltation, from knowledge. For he says: “Lest I be exalted by the greatness of my revelations.” So exaltation was to be feared where there was revelation of great things: “Lest I be exalted by the greatness of my revelations, there was given me a thorn of my flesh, an angel of Satan, to buffet me. For this I asked the Lord three times to take it away from me; and he said to me, My grace is sufficient for you; for power is made perfect in weakness.” The sick man asks that what the doctor applies for health be taken away when the sick man wants it. The doctor says: “No; it bites, but it heals.” You say: “Take away what bites.” The doctor says: “I do not take it away, because it heals.” Why did you come to the doctor? To be healed, or not to suffer discomfort? So the Lord did not hear Paul according to his will, because he heard him for his health. For it is no great thing to be heard by God according to one's will; it is no great thing. Do not think this great, when someone prays, as something great if he is heard. Ask what he prays for; ask in what he is heard. For do not count it great to be heard according to one's will; count it great to be heard for one's good. Even the demons were heard according to their will, and were allowed to go into the pigs they had asked for. Even their prince, the devil, was heard according to his will: when he asked for Job to be tempted, he was not refused, so that the one might be proved and the other confounded. Even the Israelites were heard according to their will; and while the food was still in their mouths, you know what followed for them. So do not count it great to be heard according to your will. Sometimes God in anger gives what you ask, and God in favour refuses what you ask. But when you ask of him the things that God praises, that God commands, that God promises in the world to come, ask confidently, and apply yourselves as much as you can to prayers, that you may receive. For those are granted by God when he is favourable; those are bestowed not by his anger but by his mercy. But when you ask for temporal things, ask with measure, ask with fear: entrust it to him, so that if they profit, he may give; if he knows they harm, he may not give. What harms and what profits the doctor knows, not the sick man.","f":"Augustine, <i>Serm.</i> 354.7 (PL 39:1558–1559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-7)."},"augustine-sermones/354.8":{"o":"Sunt ergo continentes humiles, sunt superbi. Non sibi promittant superbi regnum Dei. Excellentior locus est, quo ducit continentia: sed qui se exaltat, humiliabitur. Quid quæris celsiorem locum appetitu celsitudinis, quem potes apprehendere retentione humilitatis? Si extollis te, Deus dejicit te: si tu dejicis te, Deus elevat te. Sententia Domini est: nec addi aliquid, nec detrahi potest. Usque adco autem continentes homines plerumque superbiunt, ut non solum quibuscumque hominibus, sed etiam parentibus ingrati sint, et adversus parentes extollantur. Quare? Quia illi genucrunt, isti nuptias contempserunt. Unde ingrati essent qui nuptias contempsissent, nisi illi genuissent? Sed melior est filius patre suo conjugato, quia ipse non duxit uxorem: et melior est filia matre sua maritata, quia ipsa non quæsivit virum. Si superbior, nullo modo melior: si melior, sine dubitatione humilior. Si vis te invenire meliorem, interroga animam tuam, si vidcs ibi inflationem. Ubi inflatio est, inanitas est. Diabolus ubi inane invenerit, nidum facere molitur.","t":"There are, then, humble continent people, and there are proud ones. Let the proud not promise themselves the kingdom of God. The place to which continence leads is more excellent: but whoever exalts himself will be humbled. Why do you seek a higher place by craving height, when you can grasp it by holding on to humility? If you lift yourself up, God casts you down; if you cast yourself down, God lifts you up. It is the Lord's sentence: nothing can be added to it or taken from it. But continent people are often so proud that they are ungrateful not only to anyone at all but even to their parents, and are lifted up against their parents. Why? Because those begot, and these despised marriage. How would those who had despised marriage exist to be ungrateful, unless the others had begotten them? “But a son is better than his married father, because he himself did not take a wife; and a daughter is better than her married mother, because she herself did not seek a husband.” If prouder, in no way better; if better, without doubt humbler. If you want to find yourself better, question your soul, whether you see puffing up there. Where there is puffing up, there is emptiness. Where the devil finds emptiness, he strives to make a nest.","f":"Augustine, <i>Serm.</i> 354.8 (PL 39:1559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-8)."},"augustine-sermones/354.9":{"o":"Denique, fratres mei, audeo dicere, superbis continentibus expedit cadere, ut in co ipso in quo se extollunt humilientur. Quid enim prodest cui inest continentia, si dominatur superbia? Contempsit unde natus est homo, et appetit unde cecidit diabolus. Nuptias contempsisti, bene fecisti; aliquid melius elegisti: sed noli superbire. De nuptiis homo natus est, de superbia angeli ceciderunt. Si singula vestra bona considerem, melior es patre tuo, qui nuptias contempsisti; et tu melior matre tua, quae nuptias contempsisti. Etenim melior est virginalis sanctitas, quam pudicitia conjugalis. Ista duo simul si comparentur, melius est illud quam illud: quis dubitat? Sed addendo alia duo, superbiam et humilitatem; in istis duobus interrogo vos, et de his respondete mihi: Quid est melius, superbia, an humilitas? Respondes, Humilitas. Junge illam virginali sanctitati. Superbia vero non solum non sit in virginitate tua, sed non remaneat nec in matre tua. Si enim tu tenucris superbiam, et tua mater humilitatem, melior erit mater quam filia. Iterum comparabo vos. Jam dudum singula cum intenderem, meliorem te inveneram: modo bina cum intendo, non dubito preferre humilem mulierem virgini superbæ. Et quomodo præferre? Videte quomodo praefero illam, quam modo comparabam. Bona pudicitia conjugalis est, melior integritas virginalis. Duo bona comparabam, non malum et bonum; sed bonum et melius distinguebam. Porro autem duo illa cum posuero, superbiam et humilitatem, numquid possumus dicere, Bonum est superbia, sed melior est humilitas? Sed quid dicimus? Superbia malum est, humilitas bonum: et superbia magnum malum, humilitas magnum bonum. Si ergo horum duorum unum est malum, et alterum bonum: jungitur malum ad majus tuum bonum, et fit totum malum: jungitur bonum ad matris tuae minus bonum, et fit magnum bonum. Mino. rem locum habebit mater in regno coelorum, quoniam maritata est, quam filia, quoniam virgo est. Majorem enim locum filia virgo, minorem locum mater maritata, ambæ tamen ibi: quomodo fulgida stella, obscura stella, ambæ tamen in caelo. Si vero mater tua fuerit humilis, tu superba: illa habebitqualemcumque locum, tu autem nullum locum. Et quis invenit alterum locum qui ibi non habuerit locum, nisi cum illo qui inde cecidit, stantemque dejecit? Inde cecidit diabolus, unde stantem dejecit hominem. Dejecit stantem: sed Christus descendens erexit jacentem. Unde te tamen erexit Dominus tuus, attende. Humilitate erexit, factus obediens usque ad mortem, humilia vit semet ipsum. Princeps tuus humilis,et tu superbus?Caput humile, et membrum superbum? Absit. Non vult esse de corpore capitis humilis, qui amat superbiam. SI autem non fuerit, videat ubi crit. Ego nolo dicere, ne amplius videar terruisse. Imo utinam terruerim, et aliquid egerim. Utinam qui sic fuerat, vel quæ sic fuerat, non sit ulterius. Utinam verba ista infuderim, et non effuderim. Totum sperandum est de misericordia Dei: quia qui terret, contristat; qui contristat, consolatur; sed si qui contristatus est, emendatur.","t":"Finally, my brothers, I dare to say that it is profitable for proud continent people to fall, so that they may be humbled in that very thing in which they exalt themselves. For what does it profit one in whom there is continence if pride dominates? He has despised that from which man was born, and he craves that from which the devil fell. You have despised marriage: you did well; you chose something better: but do not be proud. From marriage man was born; from pride the angels fell. If I consider your goods one by one, you, man, are better than your father, since you despised marriage; and you, woman, better than your mother, since you despised marriage. For virginal holiness is better than conjugal chastity. If these two are compared together, the one is better than the other: who doubts it? But adding two others, pride and humility, I ask you about these two, and answer me about them: which is better, pride or humility? You answer, humility. Join it to virginal holiness. But let pride not only not be in your virginity, but not remain even in your mother. For if you hold on to pride and your mother to humility, the mother will be better than the daughter. Again I will compare you. Before, when I attended to things singly, I had found you better: now that I attend to them two by two, I do not hesitate to prefer a humble married woman to a proud virgin. And how do I prefer her? See how I prefer her whom I was just comparing. Conjugal chastity is good, virginal integrity better. I was comparing two goods, not an evil and a good; I was distinguishing good and better. But when I set down those two, pride and humility, can we say, “Pride is good, but humility is better”? But what do we say? Pride is evil, humility good; and pride a great evil, humility a great good. If, then, of these two one is evil and the other good, the evil is joined to your greater good, and the whole becomes evil; the good is joined to your mother's lesser good, and it becomes a great good. The mother will have a lower place in the kingdom of heaven, because she was married, than the daughter, because she is a virgin. For the virgin daughter a greater place, the married mother a lesser place, yet both there: as a bright star and a dim star are both in the sky. But if your mother is humble and you proud, she will have some place or other, but you no place. And who finds another place, not having had a place there, except with him who fell from there and threw down the one who was standing? The devil fell from where he threw down the man who was standing. He threw down the one standing: but Christ, coming down, raised up the one lying. Yet see how your Lord raised you up. He raised you by humility: “becoming obedient to death, he humbled himself.” Your prince humble, and you proud? The head humble, and a member proud? Far from it. Whoever loves pride does not want to belong to the body of the humble head. But if he does not belong to it, let him see where he will be. I do not want to say it, lest I seem to have frightened too much. Or rather, would that I have frightened, and achieved something. Would that whoever, man or woman, was so may no longer be so. Would that I have poured these words in and not poured them out. Everything is to be hoped for from God's mercy: because he who frightens saddens; he who saddens consoles; but only if the one saddened is corrected.","f":"Augustine, <i>Serm.</i> 354.9 (PL 39:1559; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/354-9)."},"augustine-sermones/355.1":{"o":"Propter quod volui et rogavi hesterno die, ut hodie frequentius conveniretis, hoc est quod dicturus sum. Vobiscum hic vivimus, et propter vos vivimus: et intentio votumque nostrum est, ut apud Christum vobiscum sine fine vivamus. Credo autem ante oculos vestros esse conversationem nostram; ut ct nos dicere fortassis audeamus, quamvis illi nullo modo pares, quod dixit Apostolus, Imitatores mei estote, sicut et ego Christi ( I Cor. IV, 16 ). El idco nolo ut aliquis de nobis inveniat male vivendi occasionem. Providemus enim bona, ut ait idem apostolus, non solum coram Deo, sed etiam coram hominibus ( II Cor. VIII, 21). Propter nos, conscientia nostra sufficit nobis: propter vos, fama nostra non pollui, sed pollere debet in vobis. Tcnete quod dixi, atque distinguite. Duae res sunt conscientia et fama. Conscientia tibi, fama proximo tuo. Qui fidens conscientiæ suae negligit famam suam, crudclis est: maxime in loco isto positus, de quo dicit Apostolus scribens ad discipulum suum, Circa omnes te ipsum bonorum operum præbens exemplum ( Tit. II, 7 ).","t":"This is what I am going to say, for which I wished and asked yesterday that you should gather in greater numbers today. We live here with you, and we live for your sake: and our intention and prayer is that we may live with you without end with Christ. Now I believe that our way of life is before your eyes; so that we too may perhaps dare to say, though in no way equal to him, what the apostle said, “Be imitators of me, as I also am of Christ.” And so I do not want anyone to find from us an occasion for living badly. “For we provide good things,” as the same apostle says, “not only before God but also before men.” For our own sake our conscience is enough for us; for your sake our reputation ought not to be polluted but to be powerful among you. Hold to what I have said, and distinguish. Conscience and reputation are two things. Conscience is for yourself, reputation for your neighbour. Whoever, trusting in his conscience, neglects his reputation is cruel, especially one placed in this position, of whom the apostle says, writing to his disciple, “Showing yourself an example of good works towards all.”","f":"Augustine, <i>Serm.</i> 355.1 (PL 39:1559–1560; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-1)."},"augustine-sermones/355.2":{"o":"Ut ergo non vos diu teneam, præsertim quia ego sedens loquor, vos stando laboratis: nostis omnes, aut pene omnes, sic nos vivere in ea domo quæ dicitur domus episcopii, ut, quantum possumus, imitemur eos sanctos, de quibus loquitur liber Actuum Apostolorum, Nemo dicebat aliquid proprium, sed erant illis omnia communia. Quia forte aliqui vestrum non sunt tam diligentes vitae nostrae scrutatores, ut hoc sic noverint, quomodo volo vos nosse; dico quid sit, quod breviter dixi. Ego, quem Deo propitio videtis episcopum vestrum, juvenis veni ad istam civitatem, ut multi vestrum noverunt. Quaerebam ubi constituerem monasterium, et viverem cum fratribus meis. Spem quippe omnem sæculi reliqueram, et quod esse potui, esse nolui: nec tamen quæsivi esse quod sum. Elegi in domo Dei mei abjectus esse, magis quam habitare in tabernaculis peccatorum (Psal. LXXXIII, 11). Ab eis qui diligunt sæculum, segregavi me: sed cis qui præsunt populis, non me coæquavi. Nee in convivio Domini mei superiorem locum elegi, sed inferiorem et abjectum: et placuit illi dicere mihi, Ascende sursum. Usque adeo autem timebam episcopatum, ut quoniam coeperat esse jam alicujus momenti inter Dei servos fama mea, in quo loco sciebam non esse episcopum, non illo accederem. Cavebam hoc, et agebam quantum poteram, ut in loco humili salvarer, ne in alto periclitarer. Sed, ut dixi, domino servus contradicere non debet. Veni ad istam civitatem propter videndum amicum, quem putabam me lucrari posse Deo, ut nobiscum esset in monasterio; quasi securus, quia locus habebat episcopum. Apprehensus, presbyter factus sum, et per hunc gradum perveni ad episcopalum. Non attuli aliquid, non veni ad hanc Ecclesiam, nisi cum iis indumentis quibus illo tempore vestiebar. Et quia hoc disponebam, in monasterio esse cum fratribus, cognito instituto et voluntate mea, beatae memoriae senex Valerius dedit mihi hortum illum, in quo nune est monasterium. Coepi boni propositi fratres colligere, compares meos, nihil habentes, sicut nihil habebam, et imitantes me: ut quomodo ego tenuem paupertatulam meam vendidi et pauperibus erogavi, sic facerent et illi qui mecum esse voluissent, ut de communi viveremus; commune autcm nobis esset magnum et uberrimum praedium ipse Deus. Perveni ad episcopatum: vidi necesse habere episcopum exhibere humanitatem assiduam quibusque venientibus sive transeuntibus: quod si non fecisset episcopus, inhumanus diceretur. Si autcm ista consuetudo in monasterio permissa esset, indecens esset. Et ideo volui habere in ista domo episcopii mecum monasterium clericorum. Ecce quomodo vivimus. Nulli licet in societate nostra habere aliquid proprium: sed forte aliqui habent. Nulli licet: si qui habent, faciunt quod non licet. Bene autem sentio de fratribus meis, et semper bene credens ab hac inquisitione dissimulavi: quia et ista quærere, quasi male sentire mihi videbatur. Noveram enim, et novi omnes, qui mecum viverent, nosse propositum nostrum, nosse legem vitæ nostræ.","t":"So as not to keep you long, especially since I speak sitting and you labour standing: you all know, or almost all, that we live in that house which is called the bishop's house in such a way that, as far as we can, we imitate those saints of whom the book of the Acts of the Apostles speaks: “No one called anything his own, but they had all things in common.” Since perhaps some of you are not such careful examiners of our life as to know this as I want you to know it, I tell you what it is that I have said briefly. I, whom by God's favour you see as your bishop, came to this city as a young man, as many of you know. I was looking for where to establish a monastery and live with my brothers. For I had left all hope of the world, and what I could have been I did not want to be; nor did I seek to be what I am. I chose to be cast down in the house of my God rather than to dwell in the tents of sinners. I separated myself from those who love the world; but I did not make myself equal to those who preside over peoples. Nor at the banquet of my Lord did I choose the higher place, but the lower and lowly one: and it pleased him to say to me, “Go up higher.” I feared the episcopate so much that, since my reputation had now begun to be of some weight among the servants of God, I would not go to any place where I knew there was no bishop. I was on my guard against this, and did what I could to be saved in a lowly place, lest I be endangered in a high one. But, as I said, a servant must not contradict his master. I came to this city to see a friend whom I thought I could gain for God, so that he might be with us in the monastery; feeling as it were secure, because the place had a bishop. I was seized, made a presbyter, and by this step came to the episcopate. I brought nothing; I came to this Church only with the clothes I wore at that time. And because I was planning this, to be in a monastery with brothers, the old man Valerius of blessed memory, having learned my purpose and will, gave me that garden in which the monastery now is. I began to gather brothers of good resolve, my equals, having nothing, as I had nothing, and imitating me: so that, as I had sold my slender little property and given it to the poor, so those too would do who wanted to be with me, so that we might live from what was common; and our great and most fruitful common estate would be God himself. I came to the episcopate: I saw that a bishop must show constant hospitality to all who come or pass through; if a bishop did not do this, he would be called inhuman. But if this custom were permitted in the monastery, it would be unseemly. And so I wanted to have with me in this bishop's house a monastery of clergy. Look how we live. No one in our community is permitted to have anything of his own: but perhaps some have. No one is permitted: if any have, they do what is not permitted. But I think well of my brothers, and always believing well I have refrained from this inquiry: because even to inquire into such things seemed to me like thinking badly. For I knew, and I know, that all who were living with me knew our resolve, knew the law of our life.","f":"Augustine, <i>Serm.</i> 355.2 (PL 39:1560; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-2)."},"augustine-sermones/355.3":{"o":"Venit ad nos etiam presbyter Januarius, qui videbatur sua honeste erogando quasi consumpsisse, sed non consumpsit. Remansit illi quaedam pecunia, id est, argentum, quod diceret esse filiæ suæ. Filia ipsius, Deo propitio, in monasterio feminarum, et bonae spei est. Gubernet illam Dominus, ut impleat quæ de illa speramus, in illius misericordia, non in ejus meritis. Et quia infra annos erat, et de sua pecunia nihil facere poterat (quamvis enim videremus fulgorem professionis, tamen lubricum timebamus ætatis ); factum est ut ipsum argentum quasi puellæ servaretur, ut cum ad legitimos annos veniret, faceret inde quod virginem Christi deceret, quando optime jam facere posset. Dum hæc exspectantur, coepit ille morti propinquare: qui diu tanquam de suo, jurans quia ipsius crat, non filiae, testamentum fecit. Testamentum, inquam, fecit presbyter et socius noster, nobiscum manens, de Ecclesia vivens, communem vitam profitens; testamentum fecit, haeredes instituit. O dolor illius societatis! o fructus natus, non de arbore quam plantavit Dominus?Sed Ecclesiam scripsit hæredem? Nolo munera ista, non amo amaritudinis fructum. Ego illum Deo quaerebam, socictatem professus erat, hanc teneret, hanc exhiberet, nihil haberet, testamentum non faceret. Habebat aliquid? non se nostrum socium quasi Dci pauperem fingeret. Magnus inde mihi dolor est, fratres. Dico Charitati vestræ, propter hunc dolorem statui hæreditatem ipsam in Ecclesia non suscipere. Filiorum ipsius sit quod rcliquil, ipsi inde faciant quod voluerint. Videtur enim mihi quia si eam suscepero, in isto facto, quod mihi displicet et quod dolco, ejus particeps ero. Hoc volui non latere Charitatem vestram. Filia ipsius in monasterio feminarum est: filius ipsius in monasterio virorum est. Ambos exhacredavit: illam cum laude, istum cum elogio, id est, cum vituperatione. Commendavit autem Ecclesiæ ut non accipiant ipsas portiunculas, quæ pertinent ad exhaeredatos, nisi cum ad legitimam ætatem pervenerint. Hoc cis reservat Ecclesia. Deinde litem dimisit inter filios suos, in qua laboro. Puella dicit: Meum est, nostis quia hoc dicebat semper pater meus. Puer dicit: Credatur patri meo, quia moriens mentiri non potuit. Et ista contentio quale malum est? Sed si pueri isti servi Dei sunt, litem hanc inter illos cito finimus. Audio illos ut pater, et forte melius quam pater ipsorum. Videbo quid sit juris, sicut Deus voluerit, cum paucis fratribus fidelibus honoratis, Deo propitio, de numero vestro, id est, de plebe ista. Audio inter illos causam; et sicut Dominus donaverit, finio.","t":"There came to us also the presbyter Januarius, who seemed to have spent his property by giving it away honourably, but he had not spent it. Some money remained to him, that is, silver, which he said was his daughter's. His daughter, by God's favour, is in the monastery of women, and of good hope. May the Lord guide her, so that she may fulfil what we hope of her, in his mercy, not in her father's merits. And because she was under age and could do nothing with her money (for though we saw the brightness of her profession, yet we feared the slipperiness of her age), it came about that the silver was kept as if for the girl, so that when she came of lawful age she might do with it what befitted a virgin of Christ, when she could best do it. While this was awaited, he began to draw near to death: and as though it were his own, swearing that it was his, not his daughter's, he made a will. A will, I say, was made by a presbyter, our companion, living with us, living from the Church, professing the common life; he made a will, he appointed heirs. O grief of that fellowship! O fruit born not of the tree that the Lord planted! But did he write the Church as heir? I do not want such gifts; I do not love the fruit of bitterness. I was seeking him for God; he had professed the fellowship; let him keep it, let him show it, let him have nothing, let him not make a will. Did he have something? Then let him not pretend to be our companion as one of God's poor. This is a great grief to me, brothers. I tell your Charity: because of this grief I have decided not to accept that inheritance for the Church. What he left, let it be his children's; let them do with it what they will. For it seems to me that if I accept it, I shall be his accomplice in this act, which displeases me and which I grieve over. I did not want this hidden from your Charity. His daughter is in the monastery of women; his son is in the monastery of men. He disinherited both: her with praise, him with a reproach, that is, with censure. But he has charged the Church not to let them receive those little shares which belong to the disinherited until they reach lawful age. The Church keeps this for them. Then he left a lawsuit between his children, over which I am labouring. The girl says: “It is mine; you know that my father always said this.” The boy says: “Let my father be believed, because dying he could not lie.” And what an evil this dispute is! But if these children are servants of God, we shall quickly end this lawsuit between them. I hear them as a father, and perhaps better than their father. I shall see what is right, as God wills, with a few faithful honourable brothers, by God's favour from your number, that is, from this people. I hear the case between them, and, as the Lord grants, I settle it.","f":"Augustine, <i>Serm.</i> 355.3 (PL 39:1560–1561; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-3)."},"augustine-sermones/355.4":{"o":"Tamen rogo vos, nemo me reprehendat, quia ejus hæreditatem nolo suscipiat Ecclesia. Primo, quia factum illius detestor: deinde, quia institutum mcum est. Multi laudant quod dicturus sum, sed aliqui et reprehendunt. Utrisque facere satis valde difficile est. Audistis modo cum Evangelium legeretur, Cantavimus vobis, et non saltastis; planximus, et non luxistis. Venit Joannes non manducans neque bibens, et dicunt, Dæmonium habet: venit Filius hominis manducans et bibens, et dicunt, Ecce homo vorax, potator vini, et amicus publicanorum. Quid ego facio inter illos, qui parant me reprehendere, et dentes in me ducere, si suscepero hæreditates eorum qui filios suos irati exhæredant? Iterum quid sum facturus cis quibus canto, et nolunt saltare? qui dicunt, Ecce quare nemo donat Ecclesiae Hipponensi aliquid: ecce quare non eam faciunt qui moriuntur hæredem; quia episcopus Augustinus de bonitate sua (landando enim mordent, labiis mulcent, dentem figunt) donat totum, non suscipit. Plane suscipio, profiteor me suscipere oblationes bonas, oblationes sanctas. Si quis autem irascitur in filium suum et moriens exhaeredat cum, si viveret, non eum placarem? non ei filium suum reconciliare deberem? Quomodo ergo cum filio suo volo ut habeat pacem, cujus appeto hæreditatem? Sed plane, si faciat quod sxpe hortatus sum; unum filium habet, putet Christum alterum; duos habet, putet Christum tertium; decem habet, Christum undecimum faciat, et suscipio. Quia ergo feci hoc in quibusdam rebus, jam volunt bonitatem meam vel commendationem famae meæ in aliud vertere, ut alio modo me reprehendant, quia oblationes devotorum hominum nolo suscipere. Considerent quam multa susceperim. Quid opus est ea numerare? Ecce unum dico, filii Juliani hæreditatem suscepi. Quare? Quia sine filiis defunctus est.","t":"Yet I ask you, let no one blame me because I do not want the Church to accept his inheritance. First, because I detest what he did; then, because it is my rule. Many praise what I am going to say, but some also blame it. To satisfy both is very difficult. You heard just now when the Gospel was read: “We sang to you, and you did not dance; we lamented, and you did not mourn. John came neither eating nor drinking, and they say, He has a demon: the Son of Man came eating and drinking, and they say, Look, a glutton, a drinker of wine, and a friend of tax collectors.” What am I to do among those who are ready to blame me and sink their teeth into me if I accept the inheritances of those who in anger disinherit their children? Again, what am I to do with those to whom I sing and who do not want to dance? Who say: “Look, this is why nobody gives anything to the Church of Hippo; look, this is why those who die do not make it their heir: because Bishop Augustine in his goodness”—for by praising they bite, they soothe with their lips, they fix their teeth—“gives everything away, does not accept.” I certainly accept; I declare that I accept good offerings, holy offerings. But if someone is angry with his son and at death disinherits him, would I not, if he were alive, appease him? Ought I not to reconcile his son to him? How, then, do I want him to have peace with his son, while I covet his inheritance? But certainly, if he does what I have often urged: he has one son, let him think of Christ as a second; he has two, let him think of Christ as a third; he has ten, let him make Christ the eleventh, and I accept. Because, then, I have done this in some cases, they now want to turn my goodness, or the recommendation of my reputation, into something else, so as to blame me in another way, for not wanting to accept the offerings of devout people. Let them consider how many things I have accepted. What need is there to list them? Look, I mention one: I accepted the inheritance of Julian's son. Why? Because he died without children.","f":"Augustine, <i>Serm.</i> 355.4 (PL 39:1561; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-4)."},"augustine-sermones/355.5":{"o":"Bonifacii haereditatem suscipere nolui: non misericordia, sed timore. Naviculariam nolui esse Ecclesiam Christi. Multi sunt quidem, qui etiam de navibus acquirunt. Tamen una tentatio esset, iret navis, et naufragaret: homines ad tormenta daturi eramus, ut de submersione navis secundum consuctudincm quæreretur, et torquerentur a judice qui essent de fluctibus libcrati? Sed non cos daremus. Nullo pacto enim hoc facere deceret Ecclesiam. Onus ergo fiscale persolveret? Sed unde persolveret? Enthecam nobis habere non licet. Non est enim episcopi servare aurum, et revocare a se mendicantis manum. Quotidie lam multi petunt, tam multi gemunt, tam multi nos inopes interpellant; ut plures tristes rclinquamus, quia quod possimus dare omnibus, non habemus. Non habemus ergo enthecam. Propter naufragium ergo, hoc vitando feci, non donando. Nemo ibi me laudet, sed nemo ctiam vituperet. Plane quando donavi lilio, quod iratus pater moriens abstulit, bene feci. Laudent qui volunt, parcant qui laudare nolunt. Quid plura, fratres mei? Quicumque vult exhæredato filio hæredcm facere Ecclesiam, quaerat alterum qui suscipiat, non Augustinum: imo Deo propitio neminem inveniat. Qnam laudabile factum sancti et vencrandi episcopi Aurelii Carthaginensis, quomodo implevit omnibus qui sciunt, os laudibus Dei? Quidam cum filios non haberet, neque speraret, res suas omnes retento sibi usufructu donavit Ecclesiæ. Nati sunt illi filii, et reddidit episcopus nec opinanti quæ illc donaverat. In potestate habcbat episcopus non reddere; sed jure fori, non jure poli.","t":"I did not want to accept the inheritance of Boniface: not out of compassion, but out of fear. I did not want the Church of Christ to be a shipowner. There are indeed many who gain even from ships. Yet there would be one temptation: the ship would go and be wrecked; were we going to hand men over to torture, so that the sinking of the ship might be investigated according to custom, and those freed from the waves be tortured by the judge? But we would not hand them over. For in no way would it befit the Church to do this. Would it then pay the fiscal liability? But from what would it pay? We are not allowed to have a reserve fund. For it is not the part of a bishop to keep gold and turn back the hand of the beggar. Every day so many ask, so many groan, so many needy people appeal to us, that we leave more of them sad, because we do not have enough to give to all. So we have no reserve fund. Because of shipwreck, then, I did this by avoiding, not by giving. Let no one praise me for it, but let no one blame me either. Certainly when I gave to a son what his angry father took away at death, I did well. Let those praise who wish; let those who do not wish to praise spare me. What more, my brothers? Whoever wants to make the Church heir by disinheriting his son, let him look for someone else to accept it, not Augustine: or rather, by God's favour, may he find no one. How praiseworthy was the deed of the holy and venerable bishop Aurelius of Carthage, how he filled with the praises of God the mouths of all who know it! A certain man, since he had no children and did not hope for any, gave all his property to the Church, keeping the usufruct for himself. Children were born to him, and the bishop gave back, without the man expecting it, what he had given. The bishop had it in his power not to give it back; but by the law of the court, not by the law of heaven.","f":"Augustine, <i>Serm.</i> 355.5 (PL 39:1561; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-5)."},"augustine-sermones/355.6":{"o":"Sane etiam hoc noverit Charitas vestra dixisse me fratribus meis, qui mecum manent, ut qnicumque habet aliquid, aut vendat et eroget, aut donet et commune illud faciat. Ecclesiam habet, per quam. nos Deus pascit. Et dedi dilationem usque ad Epiphaniam, propter eos qui vel cum fratribus suis non diviserunt, et dimiserunt quod habent apud fratres suos, vel nondum de re sua aliquid egerunt, quia exspectabatur ætas legitima. Faciant inde quod volunt: dum tamen sint pauperes mecum, simul exspectantes misericordiam Dei. Si autem nolunt, qni forte nolunt: certe ego sum qni statueram, sicut nostis, nullum ordinare clericum, nisi qui mecum vellet manere; ut si vellet discedere a proposito, recte illi tollerem clericatum, quia desereret sanctæ societatis promissum coeptumque consortium, Ecce in conspectu Dei et vestro, muto consilium: qui volunt habere aliquid proprium, quibus non sufficit Deus et Ecclesia ejus, maneant ubi volunt, et ubi possunt, non eis aufero clericatum. Nolo habere hypocritas. Malum enim est, quis nesciat? malum est cadere a proposito; sed pejus cst simulare propositum. Ecce dico, auditc: qui societatem communis vitæ jam susceptam, quai laudatur in Actibus Apostolorum, deserit. a voto suo cadit, et a professione sancta cadit. Observet judicem, sed Deum, non me. Ego ei non aufero clericatum. Quantum sit periculum, ante oculos cjus posui: faciat quod vult. Nou euim quia si aliquem hoc facientem degradare voluero, non ei decruut patroni, non ei deerunt suffragatores. et hic et apud episcopos qui dicant, Quid mali fecit? Non potest tecum tolerare istam vitam: extra episcopium vult manere, et de proprio vivere, ideone debet perdere clericatum? Ego scio quantum mali sit profiteri sanctum aliquid, nee implere. Vovete, inquit, et reddite Domino Deo vestro: et, Melius est non vovere, quam vovere et non reddere. Virgo etsi nunquam fuit in monaslerio, et virgo sacra est. illi nubere non licet, quamvis esse in monasterio non compellitur. Si autem cœpit esse in monasterio, et deseruit, et tamen virgo est; dimidia ruit. Sic et clericus duas res professus est, et sanctitatem, et clericatum: interius sanctitatem; nam clericatum propter populum suum Deus imposuit cervicibus ipsius, cui magis onus est quam honor: sed quis sapiens et intelliget hœc? Ergo professus est sanctitatem, professus esi communiter vivendi societatem; professus est quam bonum et quam jucundum, habitare fratres in unum: si ab hoc proposito ceciderit, et extra manens clericus fuerit; dimidius et ipse cecidit. Quid ad me? Non eum judico. Si foris servat sanctitatem, dimidius cecidit: si vero intus habuerit simulationem, tolus cecidit. Nolo habeat necessitatem simulandi. Scio quomodo homines ament clericatum: nemini eum tollo nolenti mecum communiter vivere. Habet Deum. qui mecum manere vult. Si paratus est pasci a Deo per Ecclesiam ipsius, non habere aliquid proprium, sed aut erogare pauperibus, aut in commune mittere, maneat mecum. Qui hoc non vult, habeat libertatem: sed videat utrum babere possit felicitatis æternitatem.","t":"Your Charity should know too that I have told my brothers who live with me that whoever has anything should either sell it and give the proceeds away, or give it away and make it common property. He has the Church, through which God feeds us. And I have granted a delay until Epiphany, for the sake of those who have either not divided with their own brothers and have left what they have with their brothers, or have not yet done anything about their property because the lawful age was being awaited. Let them do with it what they wish, provided they are poor with me, waiting together for the mercy of God. But if they do not want this—those who perhaps do not want it—certainly I am the one who had decided, as you know, to ordain no cleric who did not want to stay with me; so that if he wanted to leave the resolve, I would rightly take his clerical office from him, because he would be deserting the promised and begun fellowship of a holy community. Look, in the sight of God and of you, I change my plan: those who want to have something of their own, for whom God and his Church are not enough, let them stay where they wish and where they can; I do not take their clerical office from them. I do not want to have hypocrites. For it is bad—who does not know it?—it is bad to fall from one's resolve; but it is worse to feign the resolve. Look, I say it, listen: whoever deserts the fellowship of the common life once undertaken, which is praised in the Acts of the Apostles, falls from his vow and falls from his holy profession. Let him look to a judge—but God, not me. I do not take his clerical office from him. I have set before his eyes how great the danger is: let him do what he wishes. For I know that if I wanted to degrade someone who does this, he would not lack patrons, he would not lack supporters both here and among bishops, who would say: “What wrong has he done? He cannot bear this life with you; he wants to stay outside the bishop's house and live from his own means; ought he to lose his clerical office for that?” I know how great an evil it is to profess something holy and not fulfil it. “Vow,” it says, “and pay to the Lord your God”; and, “It is better not to vow than to vow and not pay.” A virgin, even if she was never in a monastery, is still a consecrated virgin; she may not marry, although she is not compelled to be in a monastery. But if she began to be in a monastery and deserted it, and yet is a virgin, she has half fallen. So too a cleric has professed two things, both holiness and the clerical office: holiness inwardly; for the clerical office God has laid on his neck for the sake of his people, and it is more a burden than an honour to him: but who is wise and will understand these things? So he has professed holiness, he has professed the fellowship of living in common; he has professed “how good and how pleasant it is for brothers to dwell in unity”: if he has fallen from this resolve and is a cleric staying outside, he too has half fallen. What is that to me? I do not judge him. If outside he keeps holiness, he has half fallen; but if inside he has kept up a pretence, he has wholly fallen. I do not want him to be under the necessity of pretending. I know how men love the clerical office: I take it from no one who does not want to live in common with me. Whoever wants to stay with me has God. If he is ready to be fed by God through his Church, to have nothing of his own, but either to give it to the poor or to put it into the common stock, let him stay with me. Whoever does not want this, let him have his freedom: but let him see whether he can have the eternity of happiness.","f":"Augustine, <i>Serm.</i> 355.6 (PL 39:1561–1562; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-6)."},"augustine-sermones/355.7":{"o":"Sufficiant hæc nunc interim Charitati vestræ. Quod egero cum fratribus meis. annuntiabo vobis. Spero enim bona. Omnes mihi libenter obediunt: nec inventurus sum aliquos habere aliquid, nisi aliqua necessitate religionis, non occasione cupiditatis. Quod ergo egero post Epiphaniam, Charitati vestrae in Domini voluntate nuntiabo; et quomodo litem finiero inter duos fratres, filios presbyteri Januarii, non vobis tacebo. Multa locutus sum, date veniam loquaci senectuti, sed timidæ infirmitati. Ego, sicut videtis, per ætatem modo senui, sed per infirmitatem corporis olim sum senex. Tamen si Deo placet, quod dixi modo, ipse det vires, non vos desero. Orate pro me, ut quantum inest anima in hoc corpore, et qualescumque vires suppetunt, in verbo Dei serviam vobis.","t":"Let this suffice your Charity for now. What I shall have done with my brothers I will announce to you. For I hope for good things. All obey me willingly; and I shall not find any having anything, except by some necessity of religion, not by occasion of greed. So what I shall have done after Epiphany I will announce to your Charity, according to the Lord's will; and how I shall have ended the lawsuit between the two siblings, the children of the presbyter Januarius, I will not keep silent from you. I have said a great deal: pardon a talkative old age, but a timid weakness. I, as you see, have only lately grown old in years, but in bodily weakness I have long been an old man. Yet if what I have just said pleases God, he himself will give strength; I do not desert you. Pray for me, that as long as there is a soul in this body, and whatever strength is available, I may serve you in the word of God.","f":"Augustine, <i>Serm.</i> 355.7 (PL 39:1562; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/355-7)."},"augustine-sermones/356.1":{"o":"Charitati vestræ hodie de nobis ipsis sermo reddendus est. Qnod enim ait Apostolus, spectaculum facti sumus mundo et Angelis et hominibus. Qui nos amant, quærunt quod laudent in nobis: qui autem nos oderunt, detrahunt nobis. Nos autem in utroque medio constituti, adjuvanle Domino Deo nostro, etvitam et famam nostram sic custodire debemus, ut non erubescant de detractoribus laudatores. Quomodo autem vivere velimus, quomodo Deo propitio jam vivamus, quamvis de Scriptura sancia multi novcritis, tamen ad com memorandos vos, ipsa de libro Actuum Apostolorum vobis lectio recitabitur, ut videatis ubi descripta sit forma quam desidcramus implere. Dum ergo recitatur, vos intentissimos volo, ut post ejus recitationem, quod institui loquar, Deo donante, intentioni vestræ. (Et Lazarus diaconus legit: ) « Cum orassent, motus est locus in quo erant congregati, et impleti sunt omnes Spiritu sancto, et loqucbantur verbum Dei cum fiducia omni volenti. Multitudinis autem credentium erat anima una et cor unum: et nemo eorum quai possidebat, dicebat aliquid suum esse, sed erant illis omnia communia. Et virtute magna reddebant Apostoli testimonium rcsurrectionis Domini Jesu: gratiaque magna erat super oinnes illos. Neque enim quisquam egens erat inter illos. Quotquot enim possessores prædiorum vel domorum erant, vendenles afferebant pretia illorum, et ponebant ante pedes Apostolorum. Distribuebatur autem unicuique prout cuique opus erat ». (Cumque Lazarus diaconus recitasset, et episcopo codicem tradidisset; Augustinus episcopus dixit:) Et ego legere volo. Plus enim me delectat hujus verbi esse lectorem, quam verbi mei disputatorem. i Cum orassent, motus est locus in quo erant congregati, et impleti sunt omnes Spiritu sancto, et loquebantur verbum Dei cuin fiducia omni volenti. Multitudinis autem credentiuin crat anima una et cor unum: et nemo eorum quae possidcbat, dicebat aliquid suum esse, sed erant illis omnia communia. Et virtute magna reddebant Apostoli testiinonium resurrectionis Domini Jesu: gratiaque magna erat super omnes illos. Neque enim quisquam egens erat inter illos. Quotquot enim possessores prædiorum vel domorum erant, vendentes afferebant pretia eorum, et ponebant ante pedes Apostolorum. Distribuebatur autem unicuique prout cuique opus erat. a (Cumque episcopus legisset, dixit:)","t":"A sermon about ourselves must be rendered to your Charity today. For, as the apostle says, we have become a spectacle to the world, both to angels and to men. Those who love us seek what to praise in us; but those who hate us disparage us. But we, placed in the middle between the two, with the help of the Lord our God, must so guard both our life and our reputation that those who praise us may not blush before those who disparage us. How we want to live, and how by God's favour we already live, though many of you know from holy Scripture, yet to remind you, the reading itself from the book of the Acts of the Apostles will be read to you, so that you may see where the pattern is described which we long to fulfil. While it is being read, then, I want you most attentive, so that after its reading I may say to your attention, God granting, what I have set myself to say. (And Lazarus the deacon read:) “When they had prayed, the place where they were gathered was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with confidence to everyone who wished. The multitude of believers had one soul and one heart: and none of them said that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave testimony to the resurrection of the Lord Jesus: and great grace was upon them all. For there was no one in need among them. For as many as were owners of lands or houses sold them and brought the prices of them, and laid them at the feet of the apostles. And it was distributed to each as each had need.” (And when Lazarus the deacon had read and handed the book to the bishop, Bishop Augustine said:) I too want to read. For it delights me more to be a reader of this word than a disputer of my own word. “When they had prayed, the place where they were gathered was shaken, and they were all filled with the Holy Spirit, and spoke the word of God with confidence to everyone who wished. The multitude of believers had one soul and one heart: and none of them said that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave testimony to the resurrection of the Lord Jesus: and great grace was upon them all. For there was no one in need among them. For as many as were owners of lands or houses sold them and brought the prices of them, and laid them at the feet of the apostles. And it was distributed to each as each had need.” (And when the bishop had read, he said:)","f":"Augustine, <i>Serm.</i> 356.1 (PL 39:1562–1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-1)."},"augustine-sermones/356.10":{"o":"Restant presbyteri. Sic enim ad eos gradatim ascendere volui. Cito dixerim, pauperes Dei sunt. Nihil ad domum societatis nostræ attulerunt, nisi ipsam, qua nihil charius cst, charitatem. Verumtamen quoniam scio natos fuisse rumores de divitiis ipsorum, non a me ad aliquid compellendi, sed vobis meo sermone purgandi sunt.","t":"There remain the presbyters. For I wanted to climb to them step by step. To put it quickly, they are God's poor. They brought nothing to the house of our community except that than which nothing is dearer, love. Yet since I know that rumours have arisen about their riches, they are not to be compelled to anything by me, but to be cleared before you by my sermon.","f":"Augustine, <i>Serm.</i> 356.10 (PL 39:1564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-10)."},"augustine-sermones/356.11":{"o":"Vobis dico, qui forte nescitis (nam vestrum plurimi sciunt), presbyterum Leporium, quamvis sæculi natalibus clarum, ct apud suos honestissimo loco natum, tamen jam Deo servientem, cunctis qua: habebat relictis, inopem suscepi; non quia nihil habuit, sed quia jam feccrat quod leclio ista persuadet. Hic non fecit, sed nos scimus et ubi fecit. Unitas Christi et Ecclesiae una est Ubicumque fecit opus bonum, pertinet el ad nos, si congaudeamus. Hortus est unus ubi nostis; ibi monasterium suis constituit, quia et ipsi Dcoserviunt, Ille hortus ad Ecclesiam non pertinet, nec ad ipsum. El ad quem, dixcrit aliquis? Ad illud quod ibi est monasterium. Sed quod verum est, usque ad hoe tempus curam pro illis ita gerebat, ut sumpticulos, quibus sustentantur, apud se haberet. et eis ipse, ut videbatur, impenderet. Sed ne propter hoc daretur locus hominibus, suspiciones suas rodentibus, et ventrem non implentibus, hoc placuit et mihi et ipsi, ut sic se illi transigant, quasi iste jam de sæculo exierit. Numquid enim cum obierit ipse, illis dispensalurus est aliquid? Melius est ut videat illos ibi bene conversantes, et regente Deo in disciplina Christi sic viventes, ut de illis lanlummodo gaudeat, non corum necessitatibus occupctur. Pecuniam non habet, quam suam dicere possit: habebat xenodochium ædificandum, quod modo vidctis ædificatum. Ego illi injunxi. ego jussi. Obtemperavit mihi libentissime, et sicut videtis, opcralus est, quomodo meo jussui etiam basilicam ad octo Martyres fabricavit, de his quæ per vos Deus donavit. Cœepit enim de pecunia quan data erat Ecclesiæ propter xenodochium, et cum coopissel xdificare, ut sunt religiosi desiderantes opera sua in coelo scribi, adjuvcrunt prout quisque voluit, et fabricavit. Opus ante oculos habemus: omnis homo quid factum sit videt. De pecunia, quia non habet, mihi credant, dentem compescant, non frangant. Emerat de ipsa pecunia xenodochii quamdam domum in Carraria, quam sibi existimabat propter lapides profuturam; sed lapides ejus domus fabricæ necessarii non fuerunt, quoniam aliunde provisi sunt. Domus ergo ipsa sic remansit, pensionem præstat; sed Ecclesiæ, non preshytero. Nemo amplius dicat: In domum presbyteri, ante domum presbyteri, ad domum presbyteri. Ecce ubi cst domus presbyteri, ubi est domus mea, ibi est domus presbyteri: alihi non habet domum; sed ubicumque est, habet Deum.","t":"I say to you who perhaps do not know (for most of you know) that the presbyter Leporius, though distinguished in worldly birth and born in a most honourable position among his people, I received already serving God, having left everything he had, and penniless: not because he had nothing, but because he had already done what this reading urges. He did not do it here; but we know where he did it. The unity of Christ and the Church is one: wherever he did a good work, it belongs to us too, if we rejoice together. There is a garden, you know where; there he established a monastery for his own people, because they too serve God. That garden does not belong to the Church, nor to him. “And to whom?” someone will say. To the monastery that is there. But in truth, up to this time he took care of them in such a way as to keep with himself the small means by which they are supported, and himself, as it seemed, spend them on them. But so that no occasion might be given for this to people who gnaw their own suspicions and do not fill their bellies, it pleased both me and him that they should manage things as if he had already left the world. For when he dies, will he be dispensing anything to them? It is better that he see them living well there, and, God guiding, so living in the discipline of Christ that he only rejoices over them and is not occupied with their needs. He has no money he can call his own: he had a guesthouse to build, which you now see built. I enjoined it on him; I ordered it. He obeyed me most willingly, and, as you see, he has carried it out, as at my order he also built the basilica of the Eight Martyrs from what God gave through you. For he began with money that had been given to the Church for the guesthouse, and when he had begun to build, as devout people wish their works written in heaven, they helped as each wished, and he built it. We have the work before our eyes: everyone sees what has been done. As for money, since he has none, let them believe me; let them restrain their teeth, not break them. He had bought with that guesthouse money a certain house in Carraria, which he thought would be useful to him for its stones; but the stones of that house were not needed for the building, since they were provided from elsewhere. So the house remained as it was; it pays rent, but to the Church, not to the presbyter. Let no one say any more: “In the presbyter's house, in front of the presbyter's house, to the presbyter's house.” Look where the presbyter's house is: where my house is, there is the presbyter's house; he has no house elsewhere; but wherever he is, he has God.","f":"Augustine, <i>Serm.</i> 356.11 (PL 39:1564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-11)."},"augustine-sermones/356.12":{"o":"Quid amplius quæritis? Nisi quia me illud memini eliam promisisse, ut ad vos perferrem quid egissem inter duos, fratrem videlicet et sororem, filios Januarii presbyteri, quia orta inter illos fuerat controversia pecuniaria: sed tamen, sicut inter fratres, salva, Deo propitio, charitate. Promiseram ergo audire, ut inter illos quidquid esset, judicando finirem. Paravcram me judicem: sed antequam judicarem, ipsi undc judicaturus fueram, finierunt. Non inveni unde judicarem, sed unde lætarer. Acquieverunt omnino concorditer voluntati meæ et consilio meo, ut pares essent in pecunia, quam reliquit pater eorum, Ecclesia renuntiante.","t":"What more do you seek? Only that I remember I also promised to report to you what I had done between the two, the brother and the sister, the children of the presbyter Januarius, because a money dispute had arisen between them, yet, as between siblings, with love kept safe, by God's favour. I had promised to hear them, so as to end by judgment whatever there was between them. I had prepared myself as judge: but before I judged, they themselves settled what I was going to judge. I found nothing to judge, but something to rejoice at. They agreed altogether harmoniously to my will and counsel, that they should be equal in the money their father left, the Church renouncing it.","f":"Augustine, <i>Serm.</i> 356.12 (PL 39:1564–1565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-12)."},"augustine-sermones/356.13":{"o":"Post sermonem meum locuturi sunt homines; sed et quodlibet homines loquantur, qualicumque aura flante, perducetur inde aliquid ad aures meas. Et si fuerit tale, ut sit iterum necesse nos purgare, respondebo detractoribus, respondebo maledicis, respondebo incredulis, non nobis credentibus præpositis suis, ut potero, respondebo quod Dominus dederit: interim modo non est necesse, quia nihil forte dicturi sunt. Qui nos amant, libere gaudebunt: qui nos oderunt, tacite dolebunt. Tamen si linguas exercuerint, audient, Deo propitio, vobiscum responsionem meam, non litem meam. Non enim homines nominaturus sum et dicturus, Ille hoc dixit, iste sic detraxit, cum fortasse etiam ad me falsa, quia et hoc potest fieri, perferantur. Verumtamen quascumque perlata fuerint, si oportere videbitur, loquar inde Charitati vestræ. Ante oculos vestros volo sit vita nostra. Scio quia quærentes licentiam male faciendi, quærunt sibi exempla male viventium, et multos infamant, ut socios invenisse videantur. Ideo quod nostrum est, fecimus: plus quid faciamus, non habemus. Ante oculos vestros sumus. Nullius aliquid desidcramus, nisi bona opera vestra.","t":"After my sermon people will talk; but whatever people say, whatever breeze is blowing, something of it will be carried to my ears. And if it is such that we have again to clear ourselves, I will answer the detractors, I will answer the slanderers, I will answer the unbelieving who do not believe us who are set over them, as I can; I will answer what the Lord gives: for now there is no need, because perhaps they will say nothing. Those who love us will rejoice freely; those who hate us will grieve silently. Yet if they exercise their tongues, they will hear with you, by God's favour, my reply, not my quarrel. For I am not going to name people and say, “That man said this, this one disparaged thus,” since perhaps even false things may be reported to me, for that too can happen. Still, whatever is reported, if it seems necessary, I will speak of it to your Charity. I want our life to be before your eyes. I know that those who seek licence to do evil seek for themselves examples of those who live badly, and defame many, so as to seem to have found companions. So we have done what is ours; we have nothing more that we can do. We are before your eyes. We desire nothing of anyone except your good works.","f":"Augustine, <i>Serm.</i> 356.13 (PL 39:1565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-13)."},"augustine-sermones/356.14":{"o":"Et vos exhortor, fratres mei, si aliquid vultis clericis dare, sciatis quia non debetis quasi vitia eorum fovcre contra me. Omnibus offerte quod vultis, offerte de voluntate vestra. Quod commune erit, distribuetur unicuique sicut cuique opus crit. Gazophylacium attendite, et omnes habebimus. Valde me delectat, si ipsum fuerit præsepe nostrum, ut nos simus jumenta Dei, vos ager Dei. Ncmo det byrrhum, vel lineam tunicam, seu aliquid, nisi in commune: de communi accipio et milii ipsi, cum sciam commune me habere velle quidquid habeo. Nolo talia offerat Sanctitas vestra, quibus ego solus quasi decentius utar; offerat mihi, verbi gratia; byrrhum pretiosum: forte decet episcopum, quamvis non deceat Augustinum, id est, hominem pauperem, de pauperibus natum. Modo dicturi sunt homines quia inveni pretiosas vestes, quas non potuissem habere vel in domo patris mci, vel in illa sæculari professione mea. Non decet: talem debeo habere, qualem possum, si non habuerit, fratri meo dare. Qualem potest habere preshyter, qualem potest habere decenter diaconus et subdiaconus, talem volo accipere: quia in commune accipio. Si quis meliorem dederit, vendo: quod et facere soleo; ut quando non potest vestis esse communis, pretium vestis possit esse commune. Vendo, et erogo pauperibus. Si hoc eum delectat, ut ego habeam; talem det, unde non erubescam. Fateor enim vobis, de pretiosa veste erubesco: quia non decet hanc professionem, hanc admonitionem, non decet hæc membra, non decet hos canos. Etiam illud dico: si forte in nostra domo vel in nostra societate æger est aliquis, vel post ægritudinem, ut necesse sit eum ante horam prandii reficere; non prohibeo religiosos vel religiosas mittere eis quod eis videtur ut mittant: prandium tamen et coenam extra nemo habebit. Ecce dico, audistis, audiunt: Qui habere voluerit proprium et de proprio vivere, et contra ista præcepta nostra facere, parum est ut dicam, non mecum manebit: sed et clericus non erit. Dixeram enim, et scio me dixisse, quod si nollent suscipere socialem vitam nostram, non illis tollerem clericatum; sed scorsum manerent, seorsum viverent, quomodo nossent Dco viverent. Et tanen ante oculos posui, quantum malum sit a proposito cadere. Malui enim habere vel claudos, quam plangere mortuos. Qui enim hypocrita est, mortuus est. Quomodo ergo quicumque voluisset extra mauere et de suo vivere, non ei tollerem clericatum: ita modo quia placuit illis, Deo propitio, socialis hæc vita, quisquis cum bypocrisi vixerit, quisquis inventus fuerit habens proprium, non illi permitto ut inde faciat testamentum, sed delebo eum de tabula clericorum. Interpellet contra me mille concilia, naviget contra me quo voluerit, sit certe ubi potuerit: adjuvabit me Deus, ut ubi ego episcopus sum, ille clericus esse non possit. Audistis, audierunt. Sed spero in Deum nostrum et misericordiam cjus, quia sicut disposilioncm meam istam hilariter acceperunt, sic eam pure fideliterque servabunt.","t":"And I exhort you, my brothers, if you want to give something to the clergy, know that you ought not, as it were, to foster their faults against me. Offer to all what you wish; offer from your own will. What is common will be distributed to each as each has need. Look to the treasury, and we shall all have. It delights me greatly if that is our manger, so that we may be God's beasts of burden and you God's field. Let no one give a cloak, or a linen tunic, or anything, except to the common stock: I too receive from the common stock for myself, since I know that I want whatever I have to be common. I do not want your Holiness to offer such things as I alone might wear, as it were, more becomingly; for example, someone offers me a costly cloak: perhaps it befits a bishop, though it does not befit Augustine, that is, a poor man born of poor people. Now people will say that I have found costly clothes which I could not have had either in my father's house or in that worldly profession of mine. It is not fitting: I ought to have such a one as I can give to my brother if he has none. Such as a presbyter can have, such as a deacon and subdeacon can fittingly have, such I want to receive: because I receive into the common stock. If anyone gives a better one, I sell it, as I am accustomed to do; so that when the garment cannot be common, the price of the garment can be common. I sell it and give to the poor. If it pleases him that I should have it, let him give such a one as I need not blush at. For I confess to you, I blush at a costly garment: because it does not befit this profession, this admonition; it does not befit these limbs, it does not befit these grey hairs. I say this too: if perhaps in our house or our community someone is ill, or recovering from illness, so that it is necessary to feed him before the hour of the midday meal, I do not forbid devout men or women to send them what they think fit to send: yet no one will have lunch or dinner outside. Look, I say it, you have heard, they hear: whoever wants to have property and live from his own, and act against these precepts of ours, it is not enough for me to say he will not stay with me: he will not be a cleric either. For I had said, and I know I said it, that if they did not want to take up our common life, I would not take their clerical office from them; but they might stay apart, live apart, live to God as they knew how. And yet I set before their eyes how great an evil it is to fall from one's resolve. For I preferred to have even the lame rather than mourn the dead. For whoever is a hypocrite is dead. So, just as I would not take the clerical office from whoever wanted to stay outside and live from his own: so now, since this common life has pleased them, by God's favour, whoever lives with hypocrisy, whoever is found having property, I do not allow him to make a will from it, but I will strike him from the list of clergy. Let him appeal against me to a thousand councils, let him sail against me wherever he wishes, let him be wherever he can: God will help me, so that where I am bishop he cannot be a cleric. You have heard; they have heard. But I hope in our God and his mercy that, as they have received this arrangement of mine cheerfully, so they will keep it purely and faithfully.","f":"Augustine, <i>Serm.</i> 356.14 (PL 39:1565; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-14)."},"augustine-sermones/356.15":{"o":"Dixi aliquid suum non habere presbyteros cohabitatores meos, inter quos est et preshyter Barnabas. Sed de illo audivi quædam fuisse jactata, ante omnia quod emit villam a dilecto et honorabili filio meo Eleusino. Hoc falsum est; monasterio donavit ille, non vendidit. Ego sum testis. Quid amplius quæratis, ignoro. Ego sum testis: donavit ille, non vendidit. Sed dum non creditur donare potuisse, creditus est vendidisse. Beatus homo, qui lam bonum opus fecit, ut non crederetur. Tamen vcl modo credite, et detractores audire libenter desinite. Jam dixi, ego sum testis. Dictum est dc illo quod anno præposituræ suæ per industriam debita fecerit, ut dum volo ego reddi debila, darem illi licentiam poscendi fundum Victorianensem: tanquam dixisset milii, Ut reddam debita mea, da mihi in decem annos fundum Victorianensem. Et hoc falsum est. Sed fuit unde rumor nasceretur, fecit debita reddenda. A nobis reddita sunt partim, uude potuerunt. Remansit aliquid qnod non debebatur, etiam monasterio illi quod per ipsum Deus instituit. Cum ergo remansisset, coepimus quærere uude dcbitum redderemus. Ad conductionem ipsius fundi nullus accessil, nisi quadraginta solidorum offerens pensionem. Scd vidimus fundum amplius posse. dare, ut celerius redderetur debitum; et commisi fidei ejus, ut de ipsa conductione lucra non requirerent fratres; sed quidquid daret fundus, de ipsis fructibus imputarent ad debitum. Fide agitur. Paratus est presbyter ut alium constituam, qui de fructibus fratribus reddat. Ex numero vestro sit aliquis, cui hæc committam; ex numero ipsorum qui ad nos talia pertulerunt. Sunt enim in vobis homines religiosi, qui eum rumorem falso reprehensum esse doluerunt, et tamen crediderunt factum. Ex ipsis ergo aliquis veniat ad nos, suscipiat possessionem, omnes fructus pretiis suis fideliter vendat, ut reddi possit facilius quod dcbetur, et hodie recedit inde cura presbyteri. Locus etiam ipse, ubi monasterium constitutum est a memorato honorabili filio meo Eleusino, ipsi presbytero Barnabæ donatus est antequam ordinaretur presbyter; in ipso loco monasterium instituit. Sed tamen quia nomine ipsius donatus erat locus, mutavit instrumenta, ut nomine monasterii possideatur. De fundo Victorianensi, ego rogo, ego hortor, ego peto, ut si quis religiosus est, fide agat, et exhibeat Ecclesiæ istam operam, ut cito debitum reddam. Quod si nemo de laicis fuerit inventus, ego præpono alium, iste illuc non accedet. Quid vultis amplius? Nemo laceret servos Dei: quia non expedit lacerantibus. Servis Dei quidem merces falsis detractionibus crescit: sed crescit etiam poena detrahentibus. Non sine causa dictum cst, Gaudete et exsultate, quando detrahunt de vobis, dicentes falsa: quia merces vestra magna est in coelis. Nolumus cum detrimento vestro magnam habere mercedem. Minus ibi habeamus, et tamen vobiscum ibi regnemus.","t":"I have said that the presbyters who live with me have nothing of their own, among whom is also the presbyter Barnabas. But about him I have heard certain things bandied about, above all that he bought a farm from my dear and honourable son Eleusinus. This is false; he gave it to the monastery; he did not sell it. I am witness. What more you seek, I do not know. I am witness: he gave it, he did not sell it. But while it is not believed that he could give it, he is believed to have sold it. Blessed man, who did so good a work that it was not believed! Yet at least now believe, and stop listening gladly to detractors. I have said already: I am witness. It was said of him that in the year of his office as superior he deliberately incurred debts, so that, while I wanted the debts repaid, I would give him leave to ask for the Victorianum estate: as if he had said to me, “So that I may pay my debts, give me the Victorianum estate for ten years.” This too is false. But there was ground for a rumour to arise: he incurred debts that had to be repaid. They were partly repaid by us, from what we could. Something remained that was owed, even to that monastery which God founded through him. When, then, it remained, we began to look for how to pay the debt. No one came forward to lease that estate except one offering a rent of forty solidi. But we saw that the estate could yield more, so that the debt might be repaid more quickly; and I entrusted it to his good faith, so that the brothers should seek no profits from that lease, but whatever the estate produced, they should count from its very fruits towards the debt. It is being done in good faith. The presbyter is ready for me to appoint someone else, to render the fruits to the brothers. Let it be someone from your number to whom I may entrust this; from the number of those very people who brought such reports to us. For there are devout men among you who grieved that this rumour was falsely blamed, and yet believed it was done. Let one of them, then, come to us, take over the property, sell all the fruits faithfully at their prices, so that what is owed may be repaid more easily, and today the presbyter's responsibility for it ends. The place too where the monastery was established was given by my honourable son Eleusinus, already mentioned, to that presbyter Barnabas before he was ordained presbyter; in that place he founded a monastery. But because the place had been given in his name, he changed the deeds, so that it is possessed in the name of the monastery. As for the Victorianum estate, I ask, I exhort, I request that if anyone is devout he act in good faith and render this service to the Church, so that I may quickly repay the debt. But if none of the laity is found, I appoint another; this man will not go there. What more do you want? Let no one tear the servants of God to pieces: for it does not profit those who tear. For the servants of God the reward indeed grows through false disparagement; but punishment grows too for those who disparage. Not without reason was it said, “Rejoice and exult, when they disparage you, saying false things: for your reward is great in heaven.” We do not want to have a great reward at your loss. Let us have less there, and yet reign there with you.","f":"Augustine, <i>Serm.</i> 356.15 (PL 39:1565–1566; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-15)."},"augustine-sermones/356.2":{"o":"Audistis quid velimus: orate ut possimus. Contigit autcm quædam necessitas, ut hæc diligentius agerem: quoniam, sicut jam nostis, presbyter in nostra societate constitutus, quali societali perhibet testimonium lectio, quam modo, cum recitaremus, audistis, moriens testamentum fecit, quia habuit unde faceret. Erat quod diceret suum, cum in ea societate viveret, ubi nemini licebat dicere aliquid suum, sed essent illis omnia communia. Si quis dilector et laudator noster apud detractorem nostrum prædicaret istam societatem, et diceret, Cum episcopo Augustino sic vivunt omnes cohabitatores ejus, quomodo scriptum est in Actibus Apostolorum: continuo ille detractor caput movens,dentem promovens, diccret, Ita vere sic ibi vivitur, quomodo tu dicis? Quare mentiris? Quare falsa laude honoras indignos? Nonne ibi modo in eorum societate positus presbyter testamentum fecit, et quod habuit quomodo voluit disposuit, et reliquit? Certe omnia ibi sunt communia? certe nemo dicit aliquid suum? Sub his verbis quid agcret laudator meus? Nonne os cjus quasi plumbo oppilaret ille detractor? Nonne illum laudasse pœniteret? Nonne reverentia perfusus et illius sermone confusus, vel nobis vel testatori illi malediceret? Hæc fuit necessitas, ut ad istam diligentiam veniremus.","t":"You have heard what we want: pray that we may be able. But a certain necessity has arisen that I should treat these things more carefully: since, as you already know, a presbyter placed in our community—a community to which the reading you heard just now when we read it bears witness—made a will when dying, because he had the means to make one. There was something he could call his own, while he lived in a community where no one was allowed to call anything his own, but they had all things in common. If someone who loves and praises us were to proclaim this community to one who disparages us, and say, “With Bishop Augustine all who live with him live as it is written in the Acts of the Apostles,” at once that detractor, shaking his head and showing his teeth, would say, “Is it really so, do they live there as you say? Why do you lie? Why do you honour the unworthy with false praise? Did not a presbyter placed in their community just now make a will, and dispose of what he had as he wished, and leave it? Surely everything there is in common? Surely no one calls anything his own?” At these words what would my praiser do? Would not that detractor stop his mouth as if with lead? Would he not regret having praised? Covered with shame and confounded by the other's words, would he not curse either us or that testator? This was the necessity that brought us to this careful treatment.","f":"Augustine, <i>Serm.</i> 356.2 (PL 39:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-2)."},"augustine-sermones/356.3":{"o":"Nuntio ergo vobis unde gaudeatis. Omnes fratres et clericos meos, qui mccum habitant, presbyteros, diaconos, subdiaconos, et Patricium nepotem meum, tales inveni, quales desideravi. Sed qui de sua qualicumque paupertate, quod statuerant, nondum fecerunt, hi duo sunt, Valens diaconus, et paulo ante dictus nepos meus subdiaconus; sed matris vita impediebat, quia inde vivebat. Exspectabatur in illo etiam legitimæ aetatis accessus, ut quod faceret, firmissime faceret. Nondum autcm fecit, quia ipsos agellos habet cum suo fratre communes, et sub indiviso eos possident. Si autem divisi fuerint, eos cupit Ecclesiæ conferre, ut inde alantur qui sunt in proposito sanctitatis, quousque in hac vita degunt. Scriptum est enim, et hoc Apostolus loquitur, Qui autem suis, et maxime domesticis, non providet, fidem denegat, et est infideli deterior. Adhuc autem mancipia sunt ei similiter cum fratre commu. nia, nondum divisa. Disponit ea manumittere; non potest antequam dividantur. Quid enim ad quem pertineat, adhuc ignorat. Ad ipsum sane, quia major est, pertinet divisio; et ad fratrem ejus electio. Et ipse frater ejus Deo servit, subdiaconus est cum sancto fratre meo et coepiscopo Severo in Ecclesia Milevitana. Hoc agitur, hoc sine dilatione peragendum est, ut illi servuli dividantur, manumittantur, et sic det Ecclesix, ut eorum excipiat alimentum. Nepos autem meus ex quo conversus est, et mecum esse coepit, impediebatur et ipse aliquid de agellulis suis agere invita usufructuaria matre sua, quæ hoc anno defuncta est. Inter ipsum et sorores ejus sunt quaedam in Christi adjutorio cito finienda: ut et ipse faciat quod servum Dei decet, quod ipsa professio, et ista exigit lectio.","t":"I announce to you, then, something for you to rejoice at. All my brothers and clerics who live with me, presbyters, deacons, subdeacons, and Patricius my nephew, I have found such as I desired. Those who have not yet done what they had decided about their small property, whatever it is, are two: Valens the deacon, and my nephew just mentioned, the subdeacon. But in his case his mother's life stood in the way, because she lived from it. In him also the coming of the lawful age was awaited, so that what he did he might do most firmly. But he has not yet done it, because he has the little fields in common with his brother, and they possess them undivided. But once they are divided, he wants to give them to the Church, so that those who are in the resolve of holiness may be supported from them as long as they spend this life. For it is written, and the apostle says this: “But whoever does not provide for his own, and especially for those of his household, denies the faith, and is worse than an unbeliever.” He also still has slaves in common with his brother, not yet divided. He plans to free them; he cannot before they are divided. For he does not yet know which belongs to whom. The division indeed belongs to him, because he is the elder; and the choice to his brother. And his brother too serves God; he is a subdeacon with my holy brother and fellow bishop Severus in the Church of Milevis. This is being done; this must be completed without delay, so that those slaves may be divided and freed, and so he may give to the Church, on condition that it takes on their support. As for my nephew, since he was converted and began to be with me, he too was hindered from doing anything with his little fields against the will of his mother, who had the usufruct and who died this year. Between him and his sisters there are certain matters, with Christ's help, to be settled quickly, so that he too may do what befits a servant of God, what that profession and this reading demand.","f":"Augustine, <i>Serm.</i> 356.3 (PL 39:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-3)."},"augustine-sermones/356.4":{"o":"Diaconus Faustinus, sicut pene omnes nostis, hic de militia saeculi ad monasterium conversus est: hic baptizatus, inde diaconus ordinatus. Sed quia exiguum est quod videtur possidere, sicut jurisperiti loquuntur, jure, non corpore reliquerat illud, et ab ejus fratribus tenebatur. Nunquain inde cogitavit ex quo conversus est, nec ipse aliquid quæsivit a fratribus suis, nec ab illo est aliquid quæsitum. Modo quia ventum est ad hunc articulum temporis, cum consilio meo divisit ipsam rem: et dimidiam donavit fratribus suis, dimidiam Ecclesiæ pauperi in loco eodem constitutae.","t":"The deacon Faustinus, as almost all of you know, was converted here from worldly military service to the monastery: here baptized, then ordained deacon. But since what he seems to possess is small, he had left it, as the lawyers say, by right, not in fact, and it was held by his brothers. He never thought about it from the time he was converted; neither did he ask anything from his brothers, nor was anything asked of him. Now, since this point of time has come, with my advice he has divided the property: and he gave half to his brothers, half to the poor Church situated in that same place.","f":"Augustine, <i>Serm.</i> 356.4 (PL 39:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-4)."},"augustine-sermones/356.6":{"o":"Diaconus Severus sub qua Dei disciplina et flagello sit, nostis: lumen tamen non perdidit mentis. Unam domum hic emerat propter matrem et sororem suam, quas de sua patria huc desiderabat adducere. Emerat autem non sua pecunia, quam non habebat; sed ex collatione rcligiosorum virorum, quos mihi quærenti etiam nominans indicavit. De ipsa non possum dicere quid fecerit, aut quid disponat, nisi quia totum et ipse in mea posuit voluntate, ut quidquid ipse vellem, hoc inde fieret. Sed habet quasdam causas cum matre sua, quarum causarum me judicem posuit; ut cum illae causæ fuerint terminatæ, flat de ipsa domo quod ego voluero. Quid autem velle potero Deo regente, nisi quod justitia jubet, et pietas postulat? Habet eliam in patria sua aliquos agellos: disponit eos sic distribuere, ut etiain illic in illo loco positae pauperi largiatur Ecclesiæ.","t":"You know under what discipline and scourge of God the deacon Severus is: yet he has not lost the light of the mind. He had bought one house here for his mother and sister, whom he wanted to bring here from his home town. But he had bought it not with his own money, which he did not have, but from a collection of devout men, whom, when I asked, he even pointed out by name. About that house I cannot say what he has done or what he plans, except that he too has put the whole matter at my will, so that whatever I wished should be done with it. But he has certain cases with his mother, of which he has made me judge; so that when those cases have been concluded, what I wish may be done with that house. And what shall I be able to wish, God guiding, except what justice commands and piety demands? He also has some little fields in his home town: he plans to distribute them so as to give also to the poor Church situated in that place.","f":"Augustine, <i>Serm.</i> 356.6 (PL 39:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-6)."},"augustine-sermones/356.7":{"o":"Diaconus Hipponensis homo pauper est, quid alicui conferat, non babet: tamen de laboribus suis antequam esset clericus emerat aliquos servulos, hodie illos in conspectu vestro manumissurus est episcopalibus Gestis.","t":"The deacon from Hippo is a poor man; he has nothing to give anyone: yet from his labours, before he was a cleric, he had bought some slaves; today he is going to free them in your sight by episcopal record.","f":"Augustine, <i>Serm.</i> 356.7 (PL 39:1563; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-7)."},"augustine-sermones/356.8":{"o":"Diaconus Eraclius ante vestros oculos versatur; opera ejus lucent coram oculis vestris. De opere ejus et expensa pecunia memoriam sancti Martyris habemus. De pecunia sua emit etiam possessionem ex consilio meo: nam ipsam pecuniam volebat per manus meas erogari, sicut mihi placerct. Ego si pccuniæ avidus essem, aut necessitates meas ipsas, quas pro pauperibus habeo, in hac causa plus curarem, pecuniam acciperem. Quare, dicit aliquis? Quia possessio illa qux ab illo empta et Ecclesiæ donata est, adhuc nihil prestat Ecclesiæ. Minus enim habebat ad pretium, etquia mutuatus fuerat. hoc de ejus adhuc fructibus reddit. Homo sum senex, quantus mihi de illa possessione potest fructus accedere? Numquid promitto mihi tot annos esse victurum, donec suum pretium illa persolvat? Quod ergo vix diu partibus reddit, de proximo haberem totum, si accipere voluissem. Non feci, aliud attendi. Fateor enim vobis, et ipsa suspecta mihi adhuc ætas ejus fuit, et verebar ne forte, ut sunt homines, matri ejus hec displiceret; et diceret inductum a me fuisse adolescentem, ut bona ejus paterna consumerem, et eum egentem relinquerem. Ideo volui ejus pecuniam in illa possessione servari; ut si aliquid, quod Deus avertat, aliter quam volumus,evenisset, redderetur villa, ne culparetur episcopi fama. Scio enim quantum vobis sit fama mea necessaria: nam mihi sufficit conscientia mea. Emit etiam spatium ab ista post ecclesiam notum vobis, et sua pecunia ædificavit domum. Et hoc nostis. Ante paucos dies priusquam sermonem de hac re haberem vobiscum, eam donavit Ecclesiæ. Exspectabat enim ut eam perficeret, et perfectam donaret. Fabricandi autem domum necessitas illi nulla crat, nisi quia cogitavit matrem suam huc esse venturam. Si autcm venisset, in re filii sui habitaret: modo si venerit, in opere filii sui habitabit. Testimonium ei perhibeo, pauper remansit: sed in charitatis possessione permansit. Aliqui servuli ei reliqui fuerant, jam quidem in monasterio viventes, quos tamen Gestis ecclesiasticis manumissurus est hodie. Nemo ergo dicat, Dives est: nemo existimet, nemo male loquatur, nemo se ipsum vel animam suam suis dentibus laniet. Pecuniam nullam habet servatam: utinam qnam debet restituat.","t":"The deacon Heraclius moves before your eyes; his works shine before your eyes. From his work and the money he spent we have the shrine of the holy martyr. With his money he also bought an estate, on my advice: for he wanted that money to be paid out through my hands as I pleased. If I were greedy for money, or cared more in this matter about the very necessities I have for the poor, I would have accepted the money. Why, someone says? Because that estate which he bought and gave to the Church as yet yields nothing to the Church. For he had less than the price, and because he had borrowed, he is still repaying it from its produce. I am an old man; how much produce can come to me from that estate? Do I promise myself that I shall live so many years, until it has paid off its price? So what it barely pays back over a long time in instalments I would have had in full at once, if I had been willing to accept it. I did not; I looked to something else. For I confess to you, his age itself was still suspect to me, and I feared that perhaps, as people are, this would displease his mother; and she would say that the young man had been induced by me so that I might consume his patrimony and leave him in need. So I wanted his money to be kept in that estate; so that if anything, which God forbid, turned out other than we wish, the farm might be given back, so that the bishop's reputation might not be blamed. For I know how necessary my reputation is to you: for my conscience is enough for me. He also bought a plot of ground behind this church, known to you, and built a house with his own money. And this you know. A few days before I was to have this sermon with you on this matter, he gave it to the Church. For he was waiting to finish it and give it when finished. He had no need to build a house, except that he thought his mother would come here. If she had come, she would have lived in her son's property; now if she comes, she will live in her son's work. I bear him witness: he has remained poor, but he has remained in the possession of love. Some slaves had been left to him, already living in the monastery, whom he is going to free today by church record. So let no one say, “He is rich”; let no one think it, let no one speak ill, let no one tear himself or his soul with his own teeth. He has no money stored away: would that he might pay back what he owes!","f":"Augustine, <i>Serm.</i> 356.8 (PL 39:1564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-8)."},"augustine-sermones/356.9":{"o":"Cæteri, id est, subdiaconi, pauperes sunt, Deo propitio, misericordiam Dei exspectant. Unde ipsi faciant non habent: nullas habentes facultates, finierunt mundi cupiditates. Vivunt nobiscum in societate communi: nemo eos distinguit ab illis qui aliquid attulerunt. Charitatis unitas præponenda est terrenæ commodo hæreditatis.","t":"The others, that is, the subdeacons, are poor, by God's favour; they await God's mercy. They have nothing from which to give: having no means, they have ended the desires of the world. They live with us in common fellowship: no one distinguishes them from those who brought something. The unity of love must be put before the advantage of an earthly inheritance.","f":"Augustine, <i>Serm.</i> 356.9 (PL 39:1564; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/356-9)."},"augustine-sermones/357.1":{"o":"Tempus est exhortari Charitatem vestram, pro viribus quas Dominus donat, ad pacem amandam, et pro pace Dominum deprecandum. Sit ergo pax dilecta nostra ct amica, cum qua sit castum cubile cor nostrum; cum qua sit fida requies et non amarum consortium, cum qua sit dulcis complexus et inseparabilis amicitia. Pacem laudare difficilius est, quam habere. Si cnim eam laudare volumus, vires optamus, sensus quærimus, verba libramus: si autem habere volumus, sinc aliquo labore habemus et possidemus. Laudandi sunt qui amant pacem: qui autcm oderunt, melius interim docendo ac tacendo placandi, quam vituperando provocandi. Verus pacis amator inimicorum ejus amator est. Quemadmodum cnim, si lucem istam amares, cæcis non irascereris, sed eos doleres; quale enim bonum tu caperes, nosses, et ideo quanto bono illi fraudarentur conspiciens, misericordia tibi digni viderentur; et si opes habcres, si artem, si medicamentum, potius ad eos sanandos curreres, quam damnandos: ita si pacis amator es, quisquis cs, miserere cum qui non amat quod amas, qui non habet quod habcs. Talis quippe est res quam diligis, ut non invideas compossessori tuo. Habet tecum pacem, et tibi non angustat possessionem. Quidquid terrenum amas, difficile est ut habenti non invideas. Deinde si forte ascendit in animum tuum, terram, quam possides, communicare cum amico, ut laudetur benevolentia tua, ut etiam in istis temporalibus rebus charitas prædicetur: si ergo velis possessionem tuam terrenam, velut prædium, velut domum, vel quodlibet hujusmodi, communicare cum amico; communicas cum uno, et admittis eum ad societatem, et gaudes cum illo. Cogitas admittere tertium fortassis, et quartum: jam attendis quantos capiat, quantos ferat, vel domus ad inhabitandum, vel ager ad pascendum; et dicis, Jam quintum non capit, sextus habitare non potest nohiscum, septimum quando pascit tantilla possessio? Excludit ergo cæteros, non tu, sed angustia. Ama pacem, habe pacem, posside pacem, cape ad te quantos potes ad possidendam pacem: tanto latior erit, quanto a pluribus possidebitur. Domus terrena cohabitatores multos non capit: possessio pacis cum multis habitatoribus crescit.","t":"It is time to exhort your Charity, with the strength the Lord gives, to love peace and to pray to the Lord for peace. Let peace, then, be our beloved and our friend, with whom our heart may be a chaste couch; with whom there may be faithful rest and no bitter partnership; with whom there may be a sweet embrace and inseparable friendship. To praise peace is harder than to have it. For if we want to praise it, we wish for strength, we seek ideas, we weigh words; but if we want to have it, we have and possess it without any labour. Those who love peace are to be praised; but those who hate it are for the present better calmed by teaching and keeping silent than provoked by censure. The true lover of peace is a lover of its enemies. For as, if you loved this light, you would not be angry with the blind but grieve for them; for you would know what good you enjoy, and therefore, seeing of how great a good they were defrauded, they would seem to you worthy of pity; and if you had resources, skill, medicine, you would rather run to heal them than to condemn them: so if you are a lover of peace, whoever you are, have pity on one who does not love what you love, who does not have what you have. For what you love is such that you do not envy your co-possessor. He has peace with you, and does not narrow your possession. Whatever earthly thing you love, it is hard not to envy the one who has it. Then, if perhaps it comes into your mind to share the land you possess with a friend, so that your kindness may be praised, so that love may be proclaimed even in these temporal things: if, then, you want to share your earthly possession, such as an estate, a house, or anything of that kind, with a friend, you share with one, and admit him to partnership, and rejoice with him. You think perhaps of admitting a third, and a fourth: now you consider how many it holds, how many it supports, whether a house for dwelling or a field for feeding; and you say, “It does not hold a fifth now; a sixth cannot live with us; when does so small a property feed a seventh?” So the narrowness, not you, shuts out the rest. Love peace, have peace, possess peace, take to yourself as many as you can to possess peace: it will be the broader the more people possess it. An earthly house does not hold many inhabitants; the possession of peace grows with many inhabitants.","f":"Augustine, <i>Serm.</i> 357.1 (PL 39:1566; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/357-1)."},"augustine-sermones/357.2":{"o":"Quam bonum est amare! Hoc enim est habere. Quis autem nolit crescere quod amat?Si paucos tecum vis esse in pace, parva tibi erit pax. Si vis crescere istam possessionem, adde possessorem. Nam illud quod dixi, fratres, Bonum est amare pacem, et ipsum amare est habere, quanti constat? qua voce laudetur, quo corde cogitetur: Hoc est habere, quod amare? Considera cætera, quorum homines cupiditate conflagrant. Vide alium amare fundos, argentum, aurum, filios numerosos, pretiosas et ornatas domos, amoenissima ct pretiosissima prædia. Amat hoc? Amat. Numquid jam, qui amat, habet? Potest fieri ut horum omnium amator inanis sit. Quando non habet amat, cupiditate ardet ut habeat: cum autem habere cœperit, timore cruciatur ne perdat. Amat honorem, amat potestatem. Quanti homines potestatibus accipiendis privati suspirant? et plerumque ante illos occupat ultimus dies, quam perveniant ad id quod amant. Quanti ergo constat, cum amaveris, habebis? Non pretio quæris quod amas; non ambulas ad patronum, per quem pervenias. Ecce ubi stas, ama pacem, et tecum est quod amas. Res ista cordis est: nec sic cum amicis communicas pacem, quomodo panem. Panem quippe si communicare velis, quanto plures sint quibus. frangitur, tanto minus fit unde datur. Pax autem illi pani similis est, qui in manibus discipulorum Domini frangendo et dando crescebat.","t":"How good it is to love! For this is to have. And who does not want what he loves to grow? If you want few to be at peace with you, your peace will be small. If you want this possession to grow, add a possessor. For what I said, brothers, “It is good to love peace, and to love it is itself to have it”—how much does it cost? With what voice is it to be praised, with what heart thought on: “This is to have: to love”? Consider the other things with desire for which men burn. See another love lands, silver, gold, many children, costly and ornate houses, most pleasant and most costly estates. Does he love this? He loves it. Does he who loves already have? It may be that the lover of all these things is empty-handed. When he does not have, he loves; he burns with desire to have: but when he has begun to have, he is tormented by fear of losing. He loves honour, he loves power. How many private men sigh for receiving powers? And often their last day overtakes them before they reach what they love. How much, then, does it cost—when you have loved, you will have? You do not seek what you love with a price; you do not walk to a patron through whom you may get it. Look, where you stand, love peace, and what you love is with you. This thing belongs to the heart: and you do not share peace with friends as you share bread. For if you want to share bread, the more there are among whom it is broken, the less there is from which it is given. But peace is like that bread which grew by being broken and given in the hands of the Lord's disciples.","f":"Augustine, <i>Serm.</i> 357.2 (PL 39:1566–1567; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/357-2)."},"augustine-sermones/357.3":{"o":"Habete igitur pacem, fratres. Si vultis ad illam trahere cateros, primi illam habete, primi illam tenete. In vobis ferveat quod habetis, ut alios accendat. Odit pacem hæreticus, et lucem lippus. Numquid ideo mala lux, quia lippus non potest cam tolerare? Odit lucem lippus: sed tamen propter lucem creatus est oculus. Datur itaque opera ab eis qui amant pacem, et volunt secum possideri quod amant, ut possessore addito crescat possessio. Dent ergo operam curari oculos lipporum, qualibet ope, quolibet conatu. Nolens curatur, non vult dum curatur: sed dum lucem viderit, delectabitur. Puta quia succenset; noli instando defatigari. Amator pacis, attende, et delectare tu prior pulchritudine dilectæ tuæ, et inardesce ad trahendum alterum. Videat quod vidcs, amet quod amas, teneat quod tenes. Alloquitur te dilecta tua, quam diligis: loquitur tibi, Ama me, ct continuo habes me. Adduc tecum quos potes ad amandum me; casta cro, et integra permanebo. Adduc quos potes, inveniant, teneant, perfruantur. Si lucem istam non corrumpant multi videntes, me corrumpunt multi amantes? Sed nolunt venire, quia non habent unde me possint videre. Nolunt venire, quia splendor pacis reverberat lippitudinem dissensionis. Vide miserandam voccm lipporum. Nuntiatur illis, Visum est ut pacem habeant Christiani. Tali nuntio illi accepto, aiunt inter se, Væ nobis. Quare? Unitas venit. Quid cst? quæ vox, Væ nobis, unitas venit? Quanto justius diceretis, Væ nobis, dissensio venit? Absit hoc, ut veniat dissensio: hæc tenebræ sunt videntium. Nam venit unitas, gaudendum cst, fratres. Quid expavisti? Unitas venit, dictum est. Num dictum cst, Fera venit, ignis venit? Unitas vcnit, lux vcnit. Si velit veridice respondere, dicct vobis: Non expavi, quia fera venit: non cnim timidus sum: sed cxpavi, quia lux venit; lippus enim sum. Danda igitur opera curandi. Communicandum cst cum illis, quod communicatione non fit angustum, proviribus, quantum valcmus, quantum donat Deus.","t":"Have peace, then, brothers. If you want to draw others to it, have it first yourselves, hold it first yourselves. Let what you have burn in you, so as to set others alight. The heretic hates peace, and the bleary-eyed man hates light. Is light bad because the bleary-eyed cannot bear it? The bleary-eyed man hates light: yet the eye was created for the sake of light. So those who love peace, and want what they love to be possessed with them, take pains that, a possessor being added, the possession may grow. Let them take pains, then, that the eyes of the bleary-eyed be treated, by whatever help, by whatever effort. Unwilling he is treated; he does not want it while he is being treated: but when he has seen the light, he will be delighted. Suppose he is angry: do not grow weary of insisting. Lover of peace, attend, and first delight yourself in the beauty of your beloved, and burn to draw another. Let him see what you see, love what you love, hold what you hold. Your beloved, whom you love, addresses you; she says to you: “Love me, and at once you have me. Bring with you whom you can to love me; I shall be chaste and remain whole. Bring whom you can; let them find, hold, enjoy. If many who see this light do not corrupt it, do many who love corrupt me?” But they do not want to come, because they have nothing with which they could see me. They do not want to come, because the brightness of peace dazzles the bleariness of dissension. See the pitiable voice of the bleary-eyed. It is announced to them, “It has been decided that the Christians should have peace.” On receiving such news, they say among themselves, “Woe to us.” Why? “Unity is coming.” What is this? What a cry: “Woe to us, unity is coming”? How much more justly would you say, “Woe to us, dissension is coming”? Far be it that dissension should come: that is darkness for those who see. For unity is coming: there is cause for joy, brothers. Why were you terrified? “Unity is coming,” it was said. Was it said, “A wild beast is coming, fire is coming”? Unity is coming, light is coming. If he wants to answer truthfully, he will say to you: “I was not terrified because a wild beast is coming, for I am not timid: but I was terrified because light is coming, for I am bleary-eyed.” So effort must be made to heal. We must share with them, as far as our strength goes, as far as we are able, as far as God grants, that which is not made narrow by sharing.","f":"Augustine, <i>Serm.</i> 357.3 (PL 39:1567; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/357-3)."},"augustine-sermones/357.4":{"o":"Proinde, charissimi, exhortor Charitatem vestram, ut exhibeatis illis christianam et catholicam mansuetudinem. Nunc curandis instatur. In fervore sunt oculi sanctorum caute curandi, leniterque tractandi sunt. Nemo suscipiat cum aliquo litem, nemo velit nunc vel ipsam suam fidem altercando defendere, ne de lite scintilla nascatur, ne quærentibus occasionem occasio præbeatur. Prorsus convicium audis, tolera, dissimula, præteri. Memento curandum. Videte quam blandi sunt medici cis quos eliam mordaciter curant. Audiunt convicium, præbent medicamentum, nec reddunt convicium convicio. Verbum sit verbo: ut unus sit curandus, alter curat: non duo litigantes. Ferte, obsecro, fratres mei. Sed non fcro, inquit, quia blasphemat Ecclesiam. Hoc te rogat Ecclesia, ut feras. quia blasphematur Ecclesia. Detrahit, inquit, episcopo meo; crimen dicit in episcopum meum, ct taceo? Crimen dicat, et tace; non agnoscendo, sed ferendo. Hoc præstas cpiscopo tuo, si pro illo tempore non miscearis. Intellige tempus, habeto consilium. Deum tuum quanti blasphemant? Tu audis, ct ille non audit? tu nosti, et ille non novit? Et tamcn facit oriri solem super bonos et malos, et pluit super justos et injustos. Ostendit patientiam, differt potentiam. Sic et tu agnoscc tempus, noli provocare tumentes oculos ad turbandos sc ipsos. Amator pacis es? Sit tibi in corde bene cum dilecta tua. Et quid agam? Habes quod agas. Tolle jurgia, convertere ad preces. Noli conviciis repellere conviciantem, sed ora pro eo. Loqui vis illi contra illum: loqucre Deo pro illo. Non tibi dico quod taceas: sed elige magis ubi loquaris, apud quem tacitus loqueris, labiis clausis, corde clamante. Ubi non te videt, ibi esto bonus pro illo. Illi autem pacem non amanti, ct litigare volenti, responde pacificus: Quidquid vis dicas, quantumlibet oderis, ut placuerit detesteris. frater meus es. Quid agis, ut non sis frater meus? Prorsus bonus, malus, volens, nolens, frater meus es. Et ille: Unde sum frater tuus, hostis, inimice? Sic quomodo ista dicis, frater meus es, Mirum videtur: odit, detestatur, et frater est? Illi enim vis credatur nescienti quid loquatur? cujus opto sanitatem, ut lucem videat, et fratrem agnoscat. Illi ergo vis credam, quia non sum frater ipsius, quia detestatur, quia odit, et non potius ipsi luci? Audimus quid dicat ipsa lux. Prophetam Icge: Audite, qui pavetis, verbum Domini. Spiritus sanctus loquitur per Isaiam prophetam: Audite, qui pavetis, verbum Domini. Dicite, Fratres nostri estis, eis qui vos odcrunt, ct qui vos detestantur. Quid est? Radiavit lux, ostendit fraternitatem: et adhuc dicit lippus, Claude fenestram. Trahe oculos tuos luci: agnosce fratrem in tenebris non constitutum, in tenebris constitutus: et dic, dic securus, verba Dei dicis et non mea. Dicite, dicit Deus, Fratres nostri estis: quibus? eis qui vos oderunt. Nam quid mirum si dicitis eis qui vos diligunt? His qui vos oderunt, et qui vos detestantur. Utquid hoc? Audi, et causæ aspice fructum. Velut interrogaveris Dominum Deum tuum, et dixeris, Domine, quomodo dicam, Frater meus es, qui odit, qui detestatur? Dic quare. Ut nomen Domini honorificetur. Appareat vel in jucunditate: ipsi autem erubescant. Vide, obsecro, fructum patientiæ, tantæ mansuetudinis. Dicite, Fratres nostri estis. Quare? Ut nomen Domini honorificetur. Quare autem non te agnoscit fratrem? Quia nomen hominis homines honorificavit. Ergo dic, Frater meus: oderis licet, dctesteris licet, frater meus es. Agnosce in te signum patris mei. Sermo patris nostri. Male frater, litigiose frater, frater meus es tu. Dicis etenim tu, quomodo et ego, Pater noster qui es in cælis (Matth. VI, 9). Unum dicimus: quare in uno non sumus? Rogo te, frater, agnosce quod mecum dicis, ct damna quod contra me facis. Adverte verba exeuntia de ore tuo. Audi, non me, sed te. Vide cui dicimus, Pater noster qui es in cælis. Non amicus, non vicinus; sed ipse cui dicimus, concordare nos jubet. Simul habemus apud Patrem unam vocem: quare non simul habemus unam pacem?","t":"Therefore, dearly beloved, I exhort your Charity to show them Christian and Catholic gentleness. Now we are pressing on with those who are to be healed. Eyes in inflammation must be treated carefully and handled gently. Let no one take up a quarrel with anyone; let no one want now to defend even his own faith by wrangling, lest a spark arise from a quarrel, lest an occasion be offered to those seeking an occasion. In short: you hear an insult: bear it, overlook it, pass it by. Remember that he must be healed. See how gentle doctors are with those whom they treat even with stinging remedies. They hear an insult, they apply medicine, and they do not return insult for insult. Let word answer word: so that one is to be healed and the other heals, not two quarrelling. Bear it, I beg you, my brothers. “But I do not bear it,” he says, “because he blasphemes the Church.” The Church asks you this, to bear it, because the Church is blasphemed. “He disparages my bishop,” he says; “he utters a charge against my bishop, and I keep silent?” Let him utter the charge, and you keep silent; not by admitting it, but by bearing it. You do this service to your bishop if for the time being you do not get involved. Understand the time; have counsel. How many blaspheme your God? Do you hear and he does not hear? Do you know and he does not know? And yet he makes his sun rise on the good and the bad, and rains on the just and the unjust. He shows patience; he defers power. So you too recognize the time; do not provoke swollen eyes to disturb themselves. Are you a lover of peace? Let it be well with you in your heart with your beloved. “And what shall I do?” You have something to do. Take away wrangling; turn to prayers. Do not drive back the insulter with insults, but pray for him. You want to speak to him against him: speak to God for him. I do not tell you to be silent: but choose rather where to speak, with whom you speak silently, with lips closed and heart crying out. Where he does not see you, there be good for him. But to him who does not love peace and wants to quarrel, answer peaceably: “Say whatever you like, hate as much as you please, detest as you wish: you are my brother.” What are you doing to stop being my brother? Indeed, good, bad, willing, unwilling, you are my brother. And he: “How am I your brother, enemy, foe?” In the very way you say these things, you are my brother. It seems wonderful: he hates, he detests, and he is a brother? Do you want him to be believed who does not know what he is saying? whose health I desire, so that he may see the light and recognize his brother. Do you want me to believe him, that I am not his brother, because he detests, because he hates, and not rather the light itself? Let us hear what the light itself says. Read the prophet: “Hear, you who tremble, the word of the Lord.” The Holy Spirit speaks through the prophet Isaiah: “Hear, you who tremble, the word of the Lord. Say, You are our brothers, to those who hate you and who detest you.” What is this? The light has shone, it has shown brotherhood: and still the bleary-eyed says, “Close the window.” Draw your eyes away from the light: recognize your brother not set in darkness, you set in darkness: and say, say confidently: you speak the words of God, not mine. “Say,” says God, “You are our brothers”: to whom? “to those who hate you.” For what wonder is it if you say it to those who love you? “To those who hate you, and who detest you.” Why this? Hear, and see the fruit of the cause. As if you had asked the Lord your God and said, “Lord, how shall I say, You are my brother, to one who hates, who detests?” Say why. “That the name of the Lord may be honoured. Let it appear in gladness: but let them be ashamed.” See, I beg you, the fruit of patience, of such gentleness. “Say, You are our brothers.” Why? “That the name of the Lord may be honoured.” But why does he not recognize you as brother? Because men have honoured the name of a man. So say, “My brother: you may hate, you may detest, you are my brother. Recognize in yourself the sign of my Father. The word of our Father. Bad brother, quarrelsome brother, you are my brother.” For you say, as I do, “Our Father who are in heaven.” We say one thing: why are we not in one? I beg you, brother, recognize what you say with me, and condemn what you do against me. Notice the words coming out of your mouth. Hear not me but yourself. See to whom we say, “Our Father who are in heaven.” Not a friend, not a neighbour; but he to whom we say it commands us to agree. Together we have one voice before the Father: why do we not together have one peace?","f":"Augustine, <i>Serm.</i> 357.4 (PL 39:1567–1568; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/357-4)."},"augustine-sermones/357.5":{"o":"Talia dicite ardenter, dicite leniter. Dicite ardentes fervore charitatis, non tumore dissensionis, et deprecamini nobiscum Dominum solemnibus jejuniis. Quae jam reddimus Deo, reddamus et pro causa. Jam enim jejunamus post Pentecosten solemniter: et utique jejunaremus, etiamsi ista causa non esset. Quid ergo debemus fratribus nostris, quos in nomine Domini Dei nostri, medici nostri, curandos sanandosque suscipimus, illi offerentes ut sanentur, non nobis manus medici præsumentes? Sed quid facimus? Deprecemur ipsum medicum, jejunantes humili corde, pia confessione, timore fraterno. Exhibeamus Domino pietatem, fratribus charitatem. Crescant enim elcemosynæ nostræ, quibus exaudiantur facilius orationes nostræ. Hospitalitatem sectamini. Tempus est: servi Dei veniunt. Tempus est, occasio est, quare perit? Attende quid habes in coenaculo domus tuæ. Attende et sursum quid reponas, quid tibi serves, de quo thesauro solo securus es. Pone sursum, commenda non servo tuo, sed Domino tuo. Numquid illic times ne fur obrepat, ne effractor invadat, ne hostis turbulentus eripiat? Fac ut habeas qnod tibi reddatur. Nec hoc tibi redditur, quod posueris. Feneratorem te vult Dominus, sed suum, non proximi tui.","t":"Say such things ardently, say them gently. Say them burning with the fervour of love, not with the swelling of dissension, and pray to the Lord with us with solemn fasts. What we now render to God, let us render also for this cause. For we are now fasting solemnly after Pentecost; and certainly we would fast even if this cause did not exist. What, then, do we owe our brothers, whom in the name of the Lord our God, our physician, we take up to be cared for and healed, offering them to him to be healed, not presuming the hands of a physician for ourselves? But what do we do? Let us pray to the physician himself, fasting with humble heart, devout confession, brotherly fear. Let us show piety to the Lord, love to the brothers. For let our almsgiving increase, by which our prayers may be heard more easily. Pursue hospitality. It is the time: the servants of God are coming. It is the time, it is the occasion; why is it lost? Consider what you have in the upper room of your house. Consider also what you store above, what you keep for yourself, of what treasure alone you are secure. Put it above; entrust it not to your slave but to your Lord. Do you fear there that a thief may creep in, that a burglar may break in, that a turbulent enemy may snatch it away? See to it that you have something to be paid back to you. Nor is only what you deposited paid back to you. The Lord wants you to be a lender at interest, but his lender, not your neighbour's.","f":"Augustine, <i>Serm.</i> 357.5 (PL 39:1568; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/357-5)."},"augustine-sermones/358.1":{"o":"Curam nostram pro vobis, ct pro inimicis nostris et vestris, ct pro salute omnium, pro quiete, pro pace communi, pro unitate quam Dominus jussit, Dominus diligit, adjuvent preces Sanctitatis vestrae, ut de illa identidem et ad vos loquamur, et vobiscum gaudeamus. Etenim de pace et charitate loqui, si semper amamus, semper debemus. Multo magis ergo isto tempore, quando pax sic amatur, ut in periculo ejus amandæ et tenendæ constituti illi, quibus malum pro malo non reddimus, et cum quibus, sicut scriptum cst, odio habentibus pacem sumus pacifici, et quia pacem loquimur eis, debellare nos volunt gratis. Illi ergo qui tales sunt, periclitantur inter amorem pacis et confusionem pudoris: nec id agunt, cum vinci nolunt, ut invicti sint. Qui enim vinci a veritate nolunt, ab errore vincuntur. O si eos charitas potius quam animositas superaret! Inde victores fierent, unde victi essent. Nos autem Ecclesiam catholicam, ad cujus pacem ct concordiam et reconciliationem invitamus inimicos ejus, non humanis opinionibus, sed divinis testimoniis, amamus, tenemus et defendimus. Quid cum illo agam, qui pro parte clamat, et contra totum litigat? Nonne bonum illi est vinci, qui si victus fuerit, totum tenebit; si vicerit, in parte remanebit? Imo si vincere sibi videbitur. Nam non vincit nisi veritas: victoria veritatis est charitas.","t":"May the prayers of your Holiness help our care for you, and for our enemies and yours, and for the salvation of all, for quiet, for common peace, for the unity that the Lord commanded, the Lord loves, so that we may speak to you about it again and again and rejoice with you. For if we always love peace and love, we ought always to speak of them. Much more, then, at this time, when peace is so loved that those to whom we do not return evil for evil, and with whom, as it is written, we are peaceable with those who hate peace, and because we speak peace to them they want to war us down without cause—they are placed in danger of loving and holding it. Those, then, who are such are in peril between love of peace and the confusion of shame: and they do not achieve, when they are unwilling to be conquered, being unconquered. For those who are unwilling to be conquered by the truth are conquered by error. O, if love rather than animosity overcame them! They would become victors precisely by being conquered. But we love, hold and defend the Catholic Church, to whose peace and concord and reconciliation we invite its enemies, not by human opinions but by divine testimonies. What shall I do with one who shouts for a part and quarrels against the whole? Is it not good for him to be conquered, who, if he is conquered, will hold the whole; if he conquers, will remain in a part? Or rather, if he seems to himself to conquer. For only the truth conquers: the victory of truth is love.","f":"Augustine, <i>Serm.</i> 358.1 (PL 39:1568; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/358-1)."},"augustine-sermones/358.2":{"o":"Quid ergo vobis, fratres, Ecclesiam catholicam toto orbe terrarum fructificantem atque crescentem commendem multis verbis, et meis. Habemus verba Domini pro illa, et pro nobis. Dominus, inquit, dixit ad me: Filius meus es tu, ego hodie genui te. Postula a me, et dabo tibi gentes hæreditatem tuam, et possessionem tuam fines terræ (Psal. II, 7 et 8). Quare ergo, fratres, de possessione litigamus, et non potius sanctas tabulas recitamus? Venisse nos opinemur ad judicem. De possessione contentio est: et hxc contentio non litis, sed dilectionis est. Denique litigator terrenæ possessionis ad hoc litigat, ut excludat adversarium: nos ut intromittamus. Litigator terrenae possessionis, cum audierit adversarium dicentem, Possidere volo; respondet, Non permitto. Ego autem fratri dico, Possideas mecum volo: ille litigando dicit, Nolo. Non itaque timeo ne contemnat me Dominus, et corripiat, sicut illos fratres, vel illum fratrem, qui eum interpellavit in populo, et ait: Domine, dic fratri meo, ut dividat mecum hæreditatem. Continuo Dominus proferens correptionem, quia oderat divisionem: Dic, homo, inquit, quis me constituit judicem, aut divisorem hœreditatis inter vos? Ego autem dico vobis, cavete ab omni cupiditate. Istam correptionem non timeo. Interpello enim Dominum meum, fateor, interpello. Non tamen dico, Domine, dic fratri meo ut dividat hæreditatem mecum: sed dico, Domine, dic fratri meo, ut teneat mecum unitatem. Ecce possessionis hujus tabulas recito, non ad hoc ut solus possideam, sed ut fratrem meum mecum nolentem possidere convincam. Ecce tabulas, frater: Postula a me, inquit, et dabo tibi gentes hæreditatem tuam, et possessionem tuam fines terra. Christo dictum est. Nobis ergo dictum est, quia Christi membra sumus. Quid curris in parte? aut quid remanes in parte? Ecce totum tene quod in tabulis. Quæris inter quem et quem possideas, quomodo solent instrumentis quæri possessores, inter quos sint affines. Qui tibi dedit omnes fines, nullos dimisit affines.","t":"Why, then, brothers, should I commend to you with many words, and my own, the Catholic Church bearing fruit and growing throughout the whole world? We have the Lord's words for it, and for us. “The Lord,” it says, “said to me: You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.” Why, then, brothers, do we quarrel about the possession, and not rather read out the holy deeds? Let us suppose we have come to a judge. The dispute is about a possession: and this dispute is not one of strife but of love. For a litigant over earthly property litigates to exclude his adversary: we, to bring him in. A litigant over earthly property, when he hears his adversary say, “I want to possess,” answers, “I do not allow it.” But I say to my brother, “I want you to possess with me”; he says in litigating, “I do not want to.” So I do not fear that the Lord may despise me and rebuke me, as he did those brothers, or that brother, who appealed to him among the people and said: “Lord, tell my brother to divide the inheritance with me.” At once the Lord, bringing out a rebuke, because he hated division, said: “Say, man, who made me a judge or divider of the inheritance between you? But I say to you, beware of all greed.” This rebuke I do not fear. For I appeal to my Lord, I confess, I appeal. Yet I do not say, “Lord, tell my brother to divide the inheritance with me”; but I say, “Lord, tell my brother to hold unity with me.” Look, I read out the deeds of this possession, not so that I may possess alone, but to convince my brother, who does not want to possess with me. Look, the deeds, brother: “Ask of me,” he says, “and I will give you the nations as your inheritance, and the ends of the earth as your possession.” It was said to Christ. So it was said to us, because we are members of Christ. Why do you run about in a part? Or why do you stay in a part? Look, hold the whole that is in the deeds. You ask between whom and whom you possess, as possessors are usually asked in title deeds who their neighbours are. He who gave you all the ends has left you no neighbours.","f":"Augustine, <i>Serm.</i> 358.2 (PL 39:1568–1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/358-2)."},"augustine-sermones/358.3":{"o":"Audi sanctarum aliud testimonium tabularum. De Domino dicitur Christo in figura Salomonis: Dominabitur a mari usque ad mare, et a flumine usque ad terminos orbis terræ. Coram illo procident Æthiopes, et inimici ejus terram lingent. Regcs Tharsis et insulae munera offerent: reges Arabum et Saba dona adducent. Et adorabunt eum, omnes reges terræ: omnes gentes servient illi. Quando dicebatur, credebatur: quando impletur, negatur. Tene ergo mecum hæreditatem a mari usque ad mare, et a flumine, scilicet Jordane, ubi cœptum est Christi magisterium, usque ad terminos orbis terræ. Quare non vis? Quare huic promissioni et hæreditati, divitiis tuis, inimicus es? Quare non vis? Propter Donatum? propter Cæcilianum? Quis fuit Donatus? quis Cæcilianus? Utique homines. Si boni, bono suo, non meo: ergo et si mali, malo suo, non meo. Tu Christum accipe, et zelantem Christo ejus Apostolum attende: Numquid Paulus crucifixus est pro vobis? aut in nomine Pauli baptizati estis? Ut autem hoc diceret, vide quid horruit: Unusquisque vestrum dicit, Ego quidem sum Pauli, ego autem Apollo, ego vero Cephæ, ego autem Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis ( I Cor. I, 12 et 13)? Si non in nomine Pauli, multo minus in nomine Cæciliani; multo amplius, et multo minus in nomine Donati. Et tamen adhuc post apostolicas voces, post Ecclesiae declarationem et toto mundo dilatationem, dicitur mihi, Non dimitto Donatum, non dimitto nescio quem Gaium, Lucium, Parmenianum; mille nomina, mille scissuras. Privabis te, sequendo hominem, tanta hacreditate, de qua modo audisti, A mari usque ad mare, a flumine usque ad terminos orbis terrae? Quare illam non tenes? Quia hominem amas. Quid est homo. nisi animal rationale factum de terra? Ideo ergo inimicus es, quia terram lingis. Despice hoc potius. Noli lingere terram, ut spem ponas in eum qui fecit caelum et terram. Hæc spes nostra, haec testimonia. Deus deorum Dominus locutus est, et vocavit terram, a solis ortu usque ad occasum ( Psal. XLIX, 1 ). Noli remanere in terra, sed quo vocata est terra.","t":"Hear another testimony of the holy deeds. It is said of the Lord Christ in the figure of Solomon: “He will rule from sea to sea, and from the river to the ends of the world. Before him the Ethiopians will fall down, and his enemies will lick the earth. The kings of Tarshish and the islands will offer gifts; the kings of the Arabs and of Sheba will bring presents. And all the kings of the earth will worship him; all nations will serve him.” When it was said, it was believed; now that it is fulfilled, it is denied. Hold, then, with me the inheritance from sea to sea, and from the river—that is, the Jordan, where Christ's teaching began—to the ends of the world. Why do you not want to? Why are you an enemy of this promise and inheritance, your own riches? Why do you not want to? Because of Donatus? Because of Caecilian? Who was Donatus? Who was Caecilian? Men, certainly. If good, for their own good, not mine; so if bad, for their own harm, not mine. You, receive Christ, and attend to his apostle, zealous for Christ: “Was Paul crucified for you? Or were you baptized in the name of Paul?” To say this, see what he shuddered at: “Each of you says, I am of Paul, I of Apollos, I of Cephas, I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” If not in the name of Paul, much less in the name of Caecilian; much more, and much less, in the name of Donatus. And yet, still, after the apostolic words, after the Church's declaration and spread throughout the whole world, it is said to me: “I do not let go of Donatus; I do not let go of some Gaius or other, Lucius, Parmenian”; a thousand names, a thousand splits. Will you deprive yourself, by following a man, of so great an inheritance, of which you have just heard, “From sea to sea, from the river to the ends of the world”? Why do you not hold it? Because you love a man. What is man but a rational animal made from earth? So you are an enemy because you lick the earth. Rather despise this. Do not lick the earth, so that you may put your hope in him who made heaven and earth. This is our hope; these are the testimonies. “The God of gods, the Lord, has spoken, and called the earth from the rising of the sun to its setting.” Do not remain in the earth, but go where the earth has been called.","f":"Augustine, <i>Serm.</i> 358.3 (PL 39:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/358-3)."},"augustine-sermones/358.4":{"o":"Et quis potest ibi omnia de tabulis sanctis possessionis hujus testimonia recitare? Quare ergo non convertuntur ad Ecclesiam, nisi quia ipsius est vox Ecclesiæ, Convertantur ad me qui timent te, et cognoscant testimonia tua? Vidit hoc Ecclesia, quod dixit in Psalmo: modo audistis; recentia sunt verba in auribus et cordibus vestris. Omnis consummationis vidi finem. Quid est, Omnis consummationis vidi finem? Consummationis perfectionis, non consumptionis: vidi finem perfectionis, non abolitionis. Omnis consummationis vidi finem. Quis est iste finis? Latum mandatum tuum valde. Finis enim præcepti est, jam vos dicite mecum ( a populo acclamatum est), charitas de corde puro. Omnes dixistis, quod non infructuose semper audistis. Finis præcepti est charitas de corde puro. Finis, quo perficimur, non quo consumimur. Iste finis latus est, quia mandatum Dei est, de quo dictum est, Latum mandatum tuum valde. Mandatum novum do vobis, ut vos invicem diligatis. Vide latitudinem mandati hujus. Ubi latum est? numquid in carne? In corde potius. Nam si et in carne latum esset, auditores studiosi, angustias non pateremini. In corde latum est. Ubi latum est vide, si sit undc videas, et hinc audi Apostolum, quam latum est mandatum charitatis. Charitas autem Dei diffusa est in cordibus vestris. Non dixit, Inclusa; sed, diffusa. Verbum enim quod est inclusa, quasi angustias sonat: quod est diffusa, latitudinem insinuat. Latum ergo mandatum tuum valde. Domine Deus noster, approba quia propter ipsam latitudinem fratres nostros ad possessionem pacis invitamus. Episcopi vultis esse? Nobiscum estote. Non vult populus duos episcopos. Nobiscum in hæreditate fratres estote. Non propter honorcs nostros impediamus pacem Christi. Quem honorem in coelesti pace accepturi sumus, si honorem nostrum nunc in terrena litc defendamus? Tollatur paries erroris, et simul simus. Agnosce me fratrem: agnosco te fratrem: sed excepto schismate, excepto errore, excepta dissensione. Hæc corrigatur, et meus es. Annon vis esse meus? Ego, si tc corrigas, volo esse tuus, Ergo sublato errore de medio, tanquam pariete maceriæ contradictionis et divisionis, esto frater meus, et ego sim frater tuus, ut ambo simus ejus qui Dominus est et meus, et tuus.","t":"And who could recite there all the testimonies from the holy deeds of this possession? Why, then, are they not converted to the Church, except because this is the voice of the Church: “Let those who fear you turn to me, and know your testimonies”? The Church saw this, which it said in the psalm: you have just heard it; the words are fresh in your ears and hearts. “Of all consummation I have seen the end.” What is “Of all consummation I have seen the end”? Of consummation as perfection, not as consumption: I have seen the end of perfection, not of abolition. “Of all consummation I have seen the end.” What is this end? “Your commandment is exceedingly broad.” For the end of the commandment is—now you say it with me (the people cried it out)—love from a pure heart. You have all said it, because you have always heard it not without fruit. “The end of the commandment is love from a pure heart.” An end by which we are perfected, not by which we are consumed. This end is broad, because it is God's commandment, of which it is said, “Your commandment is exceedingly broad.” “A new commandment I give you, that you love one another.” See the breadth of this commandment. Where is it broad? In the flesh? Rather in the heart. For if it were broad in the flesh too, you eager listeners, you would not suffer this crush. It is broad in the heart. See where it is broad, if you have the means to see, and from this hear the apostle on how broad is the commandment of love: “The love of God has been poured out in your hearts.” He did not say “shut in,” but “poured out.” For the word “shut in” sounds like narrowness; “poured out” suggests breadth. “Your commandment, then, is exceedingly broad.” O Lord our God, approve that it is because of this very breadth that we invite our brothers to the possession of peace. Do you want to be bishops? Be so with us. The people do not want two bishops. Be brothers with us in the inheritance. Let us not hinder the peace of Christ for the sake of our honours. What honour shall we receive in the heavenly peace if we now defend our honour in an earthly lawsuit? Let the wall of error be taken away, and let us be together. Recognize me as brother; I recognize you as brother: but setting aside the schism, setting aside the error, setting aside the dissension. Let this be corrected, and you are mine. Or do you not want to be mine? I, if you correct yourself, want to be yours. So, with error removed from the middle, like the dividing wall of contradiction and division, be my brother, and let me be your brother, so that we may both belong to him who is Lord both mine and yours.","f":"Augustine, <i>Serm.</i> 358.4 (PL 39:1569; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/358-4)."},"augustine-sermones/358.5":{"o":"Hoc dicimus amore pacis, non diffidentia veritatis. Hoc enim rescripsimus, hoc propositum legistis; quia causam conferendam uon fugimus, imo ut conferatur instamus; ut cum demonstravero possessionem, sic cum illo communicem hæreditatem. Intrepidus veniat, securus veniat, doctus veniat: nolo auctoritate præjudicare. Aperiamus oculos ad illum qui errare non potest: ipse nos doceat quæ sit Ecclesia. Audistis testimonia ejus. Non eam contaminant humana delicta, quam non redemit humana justitia. Et tamen, cum alia sit causa Ecclesiae, alia hominum, et omnino distincta sit, nec hominum causam formidamus, quos accusaverunt et convincere non potuerunt. Purgatos novimus, purgatos legimus. Qui si non essent purgati, non in causa eorum Ecclesiam constituerem, nec ædificarem super arenam, et dejicerem de petra. Quia super hanc petram, inquit, ædificabo Ecclesiam meam, et portæ inferorum non vincent eam. Petra autem erat Christus. Numquid Paulus pro vobis crucifixus est? Hoc tenete, hoc amate, hoc fraterne et pacifice dicite. Ad collationis locum nullus vestrum irruat, fratres mei. Prorsus, si fieri potest, etiam per illum locum transitum devitate, ne forte aliquis contentionis et litis aditus inveniatur, vel occasio aliqua præbeatur, et inveniant ipsam occasionem qui quærunt occasionem. Maxime quoniam qui parum Deum timent, aut admonitionem nostram parvi pendunt, vel quia præsentia diligunt, debent saltem terrenae potestatis severitatem venerari. Edictum viri illustris publice propositum legistis: quod quidem non propter vos propositum est qui Deum timetis, et commonitionem episcoporum vestrorum non contemnitis; sed ne quis ista non curet, ne quis ista contemnat. Videant igitur quales sunt: ne forte illis eveniat quod ait Apostolus, Qui enim resistit potestati, Dei ordinationi resistit. Principes enim non sunt timendi bono opere, sed malo. Vitemus omnes seditiones, omnes causas seditionis. Forte dicitis: Intenti sumus quid facturi sumus. Et quid vobis injungamus? Partes forte uberes pietatis. Nos disputemus pro vobis: vos orate pro nobis. Orationes eliam vestras, sicut jam ante præmonuimus, jejuniis et eleemosynis adjuvate. Addite pennas illis, quibus volant ad Dcum. Sic agentes negotium, fortasse utiliores nobis eritis, quam nos vobis. Nemo enim nostrum in hac disputatione de se præsumit: in Deo est tota spes. Neque enim meliores sumus Apostolo, qui dicit, Orate pro nobis. Orate, inquit, pro me, ut detur mihi sermo. Illum ergo pro nobis rogetis, in quo spem posuimus, ut de nostra disputatione gaudeatis. Tenete ista, fratres, obsecramus vos: per nomen ipsius Domini, per auctorem pacis, plantatorem pacis, dilectorem pacis, oramus vos, ut eum pacifice oretis, pacifice deprecemini; et memineritis esse filii ejus, a quo dictum est, Beati pacifici, quoniam filii Dei vocabuntur.","t":"We say this out of love of peace, not out of distrust of the truth. For this is what we wrote back; you have read this proposal: that we do not flee from debating the case; rather we press for it to be debated; so that when I have shown the possession, I may thus share the inheritance with him. Let him come fearless, let him come secure, let him come learned: I do not want to prejudge by authority. Let us open our eyes to him who cannot err: let him teach us what the Church is. You have heard his testimonies. Human faults do not contaminate her whom human justice did not redeem. And yet, though the cause of the Church is one thing and the cause of men another, and wholly distinct, we do not fear even the cause of the men whom they accused and could not convict. We know they were cleared; we read that they were cleared. If they had not been cleared, I would not set up the Church in their cause, nor build it on sand and throw it down from the rock. For “on this rock,” he says, “I will build my Church, and the gates of hell will not overcome it.” “And the rock was Christ.” “Was Paul crucified for you?” Hold this, love this, say this in a brotherly and peaceable way. Let none of you rush to the place of the conference, my brothers. Indeed, if possible, avoid even passing by that place, lest perhaps some entry for contention and strife be found, or some occasion be offered, and those who seek an occasion find that very occasion. Especially since those who fear God little, or think little of our admonition, or because they love present things, ought at least to respect the severity of the earthly power. You have read the edict of the illustrious man publicly posted: which indeed was posted not because of you who fear God and do not despise the admonition of your bishops; but lest anyone not heed these things, lest anyone despise them. Let them see, then, what sort they are, lest perhaps there befall them what the apostle says: “For whoever resists authority resists the ordinance of God. For rulers are not to be feared for good work but for evil.” Let us avoid all riots, all causes of riot. Perhaps you say: “We are eager to know what we shall do.” And what should we enjoin on you? Perhaps the rich parts of piety. Let us debate for you: you pray for us. Help your prayers too, as we have already advised beforehand, with fasting and almsgiving. Add wings to them, with which they fly to God. Doing the business this way, you will perhaps be more useful to us than we to you. For none of us presumes on himself in this debate: all hope is in God. For we are not better than the apostle, who says, “Pray for us.” “Pray,” he says, “for me, that speech may be given me.” Ask him for us, then, in whom we have placed our hope, so that you may rejoice over our debate. Hold these things, brothers, we beseech you: by the name of the Lord himself, by the author of peace, the planter of peace, the lover of peace, we beg you, pray to him peaceably, beseech peaceably; and remember that you are children of him by whom it was said, “Blessed are the peacemakers, for they shall be called children of God.”","f":"Augustine, <i>Serm.</i> 358.5 (PL 39:1569–1570; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/358-5)."},"augustine-sermones/359.1":{"o":"Prima lectio divinorum eloquiorum, de libro qui appellatur Ecclesiasticus, commendavit nobis tria quædam excellentia et consideratione dignissima, concordiam fratrum, et amorem proximorum, et virum ac mulierem sibi consentientes. Bona hæc sunt plane, jucunda et laudabilia in rebus humanis; sed in divinis rebus multo potentiora. Quis est enim qui non congaudet concordibus fratribus? Et quod dolendum est, in rebus humanis tam magna res rara est: res ab omnibus laudatur, a paucissimis custoditur. Beati qui in se ipsis amplectuntur, quod etiam in aliis laudare coguntur. Nulli fratres non laudant concordantes fratres. Et unde fratres concordes esse difficile est? Quia litigant de terra, quia volunt esse terra. Audivit enim ab initio peccator homo, Terra es, et in terram ibis. Unde discutiamus et perscrutemur vocem, quam justus debet audirc a contrario. Si enim recte dictum est peccatori, Terra es, et in terram ibis, recte dicitur justo, Cœlum es, et in cœlum ibis. Aut non sunt justi cœli, cum de Evangelistis apertissime dictum sit, Cœli enarrant gloriam Dei? Et quidem quia de ipsis dictum est. consequentia satis edocent. Et opera, inquit, manuum ejus annuntiat firmamentum. Quos dixit caelos, ipsos dixit firmamentum. Dies diei eructat verbum, et nox nocti indicat scientiam. Non sunt loquelæ, neque scrmones, quorum non audiantur voces eorum. Quæris quorum, et non invenis nisi coelorum. Dictum ergo de Apostolis, dictum de annuntiatoribus veritatis. Unde sequitur, in omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum. Non sunt loquelæ, neque sermones, quorum non audiantur voces eorum. Quando in eos vcnit Spiritus sanctus, et cœpit Deus habitare caelum quod fecit de terra, locuti sunt, implente et donante Spiritu sancto, linguis omnium gentium. Inde dictum, Non sunt loquelæ, neque sermones, quorum non audiantur voces eorum. Et quia indc missi sunt ad prædicationem Evangelii per omnes gentes, In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum. Quorum? Coelorum, quibus recte dicitur, Cœlum es, et in coelum ibis; sicut recte peccatori, Terra es, et in terram ibis.","t":"The first reading of the divine words, from the book called Ecclesiasticus, commended to us three excellent things most worthy of consideration: concord of brothers, love of neighbours, and a husband and wife in harmony with each other. These are plainly good things, pleasant and praiseworthy in human affairs; but in divine things much more powerful. For who does not rejoice with brothers in concord? And, what is to be lamented, in human affairs so great a thing is rare: the thing is praised by all, kept by very few. Blessed are those who embrace in themselves what they are compelled to praise even in others. No brothers fail to praise brothers in concord. And why is it hard for brothers to be in concord? Because they quarrel about earth, because they want to be earth. For sinful man heard from the beginning, “You are earth, and to earth you shall go.” So let us examine and search out the word that the just man ought to hear in contrast. For if it was rightly said to the sinner, “You are earth, and to earth you shall go,” it is rightly said to the just, “You are heaven, and to heaven you shall go.” Or are the just not heavens, since it is most plainly said of the evangelists, “The heavens tell the glory of God”? And indeed that it was said of them the sequel teaches well enough. “And the firmament,” it says, “announces the work of his hands.” Those he called heavens he called firmament. “Day to day pours forth the word, and night to night shows knowledge. There are no speeches or words whose voices are not heard.” You ask whose, and you find none but the heavens'. So it was said of the apostles, said of the announcers of the truth. Hence it follows: “Their sound has gone out into all the earth, and their words to the ends of the world.” “There are no speeches or words whose voices are not heard.” When the Holy Spirit came upon them, and God began to dwell in the heaven he had made from earth, they spoke, the Holy Spirit filling and granting it, in the tongues of all nations. Hence it was said, “There are no speeches or words whose voices are not heard.” And because they were sent from there to preach the Gospel through all nations, “their sound has gone out into all the earth, and their words to the ends of the world.” Whose? The heavens', to whom it is rightly said, “You are heaven, and to heaven you shall go,” as it is rightly said to the sinner, “You are earth, and to earth you shall go.”","f":"Augustine, <i>Serm.</i> 359.1 (PL 39:1570–1571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-1)."},"augustine-sermones/359.2":{"o":"Fratres ergo si volunt esse concordes, non ament terram. Sed si volunt non amare terram, non sint terra. Quærant possessionem quæ dividi non potest, et semper concordes erunt. Unde inter fratres discordia unde perturbatio pietatis? unde unus uterus, et non unus animus, nisi dum curvatur anima eorum, et partem suam quisque respicit, et parti suæ opimandæ et exaggerandæ operam impendit, et in possessione sua vult habere unitatem, qui cum fratre suo possidet divisionem? Bona est ista possessio, cujus est? Nostra est. Magna possessio! Sic dici solet. Tota tua est, frater? Non; habeo hic consortem: sed si vult Deus, vendet mihi partem suam. Adulator respondet, Faciat Deus. Quid faciat Deus? Ut opprimatur vicinus, et partem suam vendat vicino. Faciat Deus: bene cogitas, compleat tibi Deus. Quoniam laudatur peccator in desideriis animæ suæ; et qui iniqua gerit, benedicitur. Quid tam iniquum quam velle ditescere alterius paupertate? Et tamen abundat hoc: qui iniqua gerit, benedicitur; et forte praevaluit, et forte pressit et oppressit, torsit et extorsit, non quemcumque consortem, sed forsitan fratrem. Melius est ut ego emam, quam extraneus. Et ille facile oppressus, si est justus, habet consolationem. Audiat Scripturam, quam modo audivit. Ille laborat inopia, frater ejus plenus est copia. Sed plenus est terra, et inanis justitiæ. Adverte terra, quid audiat ille pauper. Noli timere, cum dives factus fuerit homo, neque cum multiplicata fuerit gloria domus ejus: quoniam cum morietur, non accipiet ea. Tene tu pauper quod non dimittas moriens, et quod acquiras in aeternum vivens. Tene justitiam, non te poeniteat. Contristaris quia in terra pauper es tu? Pauper hic fuit qui creavit terram. Consolatur te Dominus Deus tuus, consolatur te Creator tuus, consolatur te Redemptor tuus. Consolatur te non avarus frater tuus. Dignatus est enim esse frater noster ille Dominus noster. Solus frater sine dubitatione fidissimus, cum quo concordia possidenda est. Dixi cum non avarum, et forte invenio avarum. Avarus est: sed nos vult habere, nos vult acquirere. Pro nobis tantum pretium dedit se ipsum: nihil ad hoc pretium addi potest. Dedit pretium se ipsum, et factus est Redemptor noster. Non enim sic se dedit pretium, ut nos inimicus dimitteret, et ipsum possideret. Dedit se morti, occidens mortem. Morte quippe sua mortem occidit, non morte occisus est; et morte occisa, liberavit nos a morte. Vivebat enim morientibus nobis mors, morietur viventibus nobis, quando ei dicetur, Ubi est, mors, contentio tua?","t":"Brothers, then, if they want to be in concord, let them not love earth. But if they want not to love earth, let them not be earth. Let them seek a possession that cannot be divided, and they will always be in concord. Whence discord among brothers, whence the disturbance of family affection? Whence one womb and not one mind, except when their soul is bent down, and each looks to his share, and spends effort on fattening and enlarging his share, and wants to have unity in his own possession, who with his brother possesses division? “This is a fine property: whose is it?” “Ours.” “A great property!” So it is usually said. “Is it all yours, brother?” “No; I have a co-owner here: but if God wills, he will sell me his share.” The flatterer answers, “May God do it!” May God do what? That the neighbour be crushed and sell his share to his neighbour. “May God do it: you think well; may God fulfil it for you.” “For the sinner is praised in the desires of his soul; and he who does iniquity is blessed.” What is so iniquitous as to want to grow rich from another's poverty? And yet this abounds: he who does iniquity is blessed; and perhaps he has prevailed, and perhaps he has pressed and oppressed, twisted and extorted, not any co-owner but perhaps a brother. “It is better that I buy than a stranger.” And the one easily oppressed, if he is just, has consolation. Let him hear the Scripture which he has just heard. He labours in want; his brother is full of plenty. But full of earth, and empty of justice. Notice, earth, what that poor man hears: “Do not fear when a man has become rich, nor when the glory of his house has been multiplied: for when he dies, he will not take these things.” You, poor man, hold what you will not leave when dying, and what you will acquire living for ever. Hold justice; you will not regret it. Are you sad because you are poor on earth? He was poor here who created the earth. The Lord your God consoles you, your Creator consoles you, your Redeemer consoles you. Your brother who is not greedy consoles you. For our Lord deigned to be our brother. The only brother most faithful without doubt, with whom concord is to be possessed. I said he is not greedy, and perhaps I find him greedy. He is greedy: but he wants to have us, he wants to acquire us. For us he gave so great a price, himself: nothing can be added to this price. He gave himself as the price, and became our Redeemer. For he did not give himself as a price so that the enemy would let us go and possess him. He gave himself to death, killing death. For by his death he killed death; he was not killed by death; and having killed death, he freed us from death. For death was living while we were dying; it will die while we live, when it is said to it, “Where, death, is your struggle?”","f":"Augustine, <i>Serm.</i> 359.2 (PL 39:1571; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-2)."},"augustine-sermones/359.3":{"o":"Talis ergo frater interpellatus est a quodam fratre contra fratrem, inter quos non erat concordia propter terram, et ait illi: Domine, dic fratri meo, ut dividat mecum hæreditatem. Totam tulit, mihi partem meam non vult dare, contempsit me, audiat vel te. Quid pertinebat ad Dominum? Sicut cogitamus nos humiles humilia, reptantes in terra, constituti in hac vita, et neminem volentes contristari, et plerumquc inde gravius contristantes, quid diceremus? Veni, frater, redde fratri tuo partem suam. Non hoc dixit Dominus. Et quid illo justius? Quis talem judicem inveniat, quem interpellet contra avaritiam fratris sui? Nonne gaudebat ille homo tandem se invenisse magnum solatium? Magnum quoque adjutorium sine dubitatione sperabat, dicens tanto judici, Domine, dic fratri meo, ut dividat mecum hæreditatem. At ille quid dixit? O homo, quis me constituit divisorem hæreditatis inter vos? Repulit Dominus, non dedit quod petebatur, non concessit gratuitum beneficium. Quid magnum erat? Quid inde perdebat? quid in eo beneficio saltem laborabat? Non dedit. Ubi est, Omni petenti te, da? Non hoc egit ille, qui nobis vivendi præbuit exemplum. Quomodo nos id facturi sumus? Aut quomodo dabimus quod impendimus, si non damus beneficium ubi nihil impendimus, ubi nihil erogamus, ubi nihil amittimus? Non dedit Dominus hoc, nec tamen nihil dedit. Minus negavit, sed quod plus est donavit. Dixit manifeste, dixit, Omni petenti te, da. Quid, si aliquis petat a te, non dico quod inutile est dare, sed quod turpe est dare? Quid, si petat mulier aliqua, quod petiit mulier a Joseph? Quid, si petat vir aliquis, quod falsi seniores a Susanna petierunt? Etiam hic sequenda est illa tanquam generalis sententia, Omni petenti te, da? Absit. Faciemus ergo hic contra præceptum Domini? Imo faciamus secundum præceptum Domini, et mala petentibus non demus, nec contra istam sententiam faciemus. Dictum est enim, Omni petenti te, da. Non est dictum, Omnia petenti te da. Omni petenti te, da: prorsus da; etsi non quod petit, tu tamen aliquid da: malum petit, tu bona da. Fecit hoc Joseph. Non dedit quod petebat mulier impudica; et dedit tamen quod audire deberet, ne impudica esset exemplo suo: et ipse non incidit in foveam libidinis, et dedit consilium castitatis. Hoc enim respondit: Absit a me, ne hoc faciam domino meo, ut polluam torum ejus qui credidit mihi omnia in domo sua (Gen. XXXIX). Si servus ære emptus hanc fidem servavit domino, qualem debet conjux servare marito? Hoc erat admonere. Ego servus hoc non faciam domino meo: tu conjux debes hoc facere marito tuo? Dedit et Susanna, nec dimisit eas inanes, si impleri vellent consilio pudicitiæ. Non solum enim non consensit; sed et non tacuit quare non consensit. Si consentio, inquit, vobis, pereo Deo; si non consentio, non effugio manus vestras: melius autem est in manus vestras incidere, quam Deo perire (Dan. XIII). Quid est autem, Melius est in manus vestras incidere, quam Deo perire? Vos Deo peristis, qui talia quæritis. Ergo hanc regulam tenete. Date quando petimini, etsi non hoc quod petimini. Hoc fecit Dominus. Petebat ille, quid? Divisionem hæreditatis. Dedit Dominus, quid? Peremptionem cupiditatis. Quid petebat? quid accepit? Dic fratri meo, ut dividat mecum hæreditatem. Dic, homo, quis me constituit divisorem hæreditatis inter vos? Ego autem dico vobis, quid? Cavete ab omni cupiditate. Et dico quare. Forte enim dimidium hæreditatis ad hoc petis, ut ditescas. Audi: Hominis cujusdam divitis successit regio; successus magnos habuit, id est, multis fructibus fecundata est. Et cogitavit apud se dicens: Quid faciam, quo congregem fructus meos? Et diligenter cogitans, Inveni, inquit, quid faciam. Destruam veteres apothecas, faciam novas, implebo eas. Majores enim faciam, quam erant veteres. Et dicam animæ meæ: Habes multa bona; satiare, jucundare. Ait illi Deus: Stulte, qui valde tibi videris esse cordatus: nosti enim destruere vetera, et ædificare nova, et tu in vetustate ruinæ remansisti, qui vetera in te ipso destruere debuisti, ut jam terrena non saperes: Stulte, quid dixisti? cui dixisti? Animæ tuæ dixisti, Jucundare, habes multa bona. Hac nocte repetetur anima tua, cui talia promisisti. Quæ promisisti, cujus erunt? Noli ergo timere, cum dives factus fuerit homo; quia non, cum morietur, accipiet ea.","t":"Such a brother, then, was appealed to by a certain brother against his brother, between whom there was no concord because of land, and he said to him: “Lord, tell my brother to divide the inheritance with me. He has taken it all; he will not give me my share; he has despised me; let him at least listen to you.” What did it matter to the Lord? As we lowly ones think lowly things, crawling on the earth, set in this life, wanting no one to be saddened, and often saddening more gravely as a result, what would we say? “Come, brother, give your brother his share.” The Lord did not say this. And what is more just than he? Who could find such a judge to appeal to against his brother's greed? Was not that man glad to have found at last a great comfort? He hoped, beyond doubt, for great help too, saying to so great a judge, “Lord, tell my brother to divide the inheritance with me.” But what did he say? “Man, who made me divider of the inheritance between you?” The Lord rebuffed him, did not give what was asked, did not grant a free favour. What great thing was it? What would he lose by it? What labour did that favour cost him? He did not give it. Where is “Give to everyone who asks you”? He who gave us an example of living did not do this. How shall we do it? Or how shall we give what costs us, if we do not give a favour where we spend nothing, pay out nothing, lose nothing? The Lord did not give this, yet he did not give nothing. He refused the lesser, but gave what is more. He said plainly, he said, “Give to everyone who asks you.” What if someone asks of you, I do not say what is useless to give, but what is shameful to give? What if some woman asks what the woman asked of Joseph? What if some man asks what the false elders asked of Susanna? Is that general saying, “Give to everyone who asks you,” to be followed here too? Far from it. Shall we then act against the Lord's command here? Rather, let us act according to the Lord's command, and not give evil things to those who ask, and we shall not act against that saying. For it was said, “Give to everyone who asks you.” It was not said, “Give everything to one who asks you.” “Give to everyone who asks you”: give, certainly; if not what he asks, still give something: he asks for evil, you give good. Joseph did this. He did not give what the unchaste woman asked; and yet he gave what she ought to hear, so that by his example she might not be unchaste: and he himself did not fall into the pit of lust, and gave the counsel of chastity. For he answered this: “Far be it from me to do this to my master, to defile the bed of him who has entrusted everything in his house to me.” If a slave bought with money kept this faith with his master, what faith ought a wife to keep with her husband? This was admonishing. “I, a slave, will not do this to my master: ought you, a wife, to do it to your husband?” Susanna too gave, and did not send them away empty, if they were willing to be filled with the counsel of chastity. For she not only did not consent; she also did not keep silent about why she did not consent. “If I consent to you,” she said, “I perish to God; if I do not consent, I do not escape your hands: but it is better to fall into your hands than to perish to God.” What is “It is better to fall into your hands than to perish to God”? You who ask such things have perished to God. So hold this rule. Give when you are asked, even if not what you are asked. This the Lord did. He asked—what? The division of the inheritance. The Lord gave—what? The destruction of greed. What was he asking? What did he receive? “Tell my brother to divide the inheritance with me.” “Say, man, who made me divider of the inheritance between you? But I say to you”—what? “Beware of all greed.” And I tell you why. For perhaps you ask for half the inheritance in order to grow rich. Hear: “The land of a certain rich man prospered”; it had great success, that is, it was made fruitful with many crops. “And he thought within himself, saying: What shall I do, where shall I gather my crops? And thinking carefully, I have found, he says, what to do. I will pull down the old barns, I will make new ones, I will fill them.” “For I will make them larger than the old ones were. And I will say to my soul: You have many goods; be filled, rejoice.” God said to him: “Fool”—you who think yourself very clever: for you know how to pull down the old and build the new, and you have remained in the oldness of ruin, you who ought to have pulled down the old things in yourself, so as no longer to savour earthly things—“Fool,” what have you said? To whom have you said it? To your soul you said, “Rejoice, you have many goods. This night your soul will be required of you,” the soul to whom you promised such things. “What you have promised, whose will they be?” So “do not fear when a man has become rich; because when he dies, he will not take these things.”","f":"Augustine, <i>Serm.</i> 359.3 (PL 39:1571–1572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-3)."},"augustine-sermones/359.4":{"o":"Ecce quale consilium Dominus fratribus dedit dissidentibus, quo concordes essent, ut carerent cupiditate, et continuo implerentur veritate. Inveniamus ergo talem hæreditatem. Quamdiu loquimur de concordia terrenorum fratrum, quae rara est, quæ suspecta est, quæ difficilis est? Loquamur de illa fratrum concordia, quæ vera esse debet, ct potest. Fratres sint Christiani omnes, fratres sint fideles omnes, fratres sint nati ex Deo et ex visceribus matris Ecclesiæ per Spiritum sanctum: fratres sint, habeant et ipsi hæreditatem dandam, et non dividendam. Hæreditas eorum Deus ipse est. Cujus sunt ipsi hæreditas, ipse est vicissim eorum hæreditas. Quomodo sunt ipsi ejus hæreditas? Postula a me, et dabo tibi gentes hæreditatem tuam (Psal. II, 8). Quomodo est ille ipsorum hæreditas? Dominus pars hæreditatis meæ, et calicis mei. In hac hæreditate concordia custoditur: pro hac hæreditate non litigatur. Alia hæreditas litigando acquiritur: ista litigando amittitur. Nolentes homines hanc hæreditatem perdere, vitant litigare. Et quando forte videntur litigare, non litigant. Sed forte videntur litigare, aut putantur litigare, cum volunt fratribus consulere. Videte quam consors sit eorum litigatio, quam pacifica, quam benigna, quam justa, quam addis. Nam nos litigare videmur cum Donatistis: sed non litigamus. Ille enim litigat, qui adversario suo male vult; litigat ille qui adversarium suum vult detrimentum pati, se augmentum; illi aliquid decedere, sibi accedere. Non sic sumus nos. Scitis et vos, scitis qui extra unitatem litigatis; scitis et vos, qui ex divisione acquisiti estis: scitis quia ista lis non est talis lis, quia non est malevola, quia non tendit in detrimentum adversarii, sed magis in lucrum. Volebamus enim eos, cum quibus litigare videbamur, vel adhuc videmur, acquirere nobiscum; non perdere, ut nos acquiramus. Denique alia vox nostra est, quam fuit fratris illius, qui interpellavit Christum in terra ambulantem. Nam et nos interpellamus cum in hac causa in cœlo sedentem: et non dicimus, Domine, dic fratri meo, ut dividat mecum hæreditatem; sed, Dic fratri meo, ut teneat mecum hæreditatem.","t":"See what counsel the Lord gave to brothers at odds, by which they might be in concord: that they should be free of greed, and at once be filled with truth. Let us find, then, such an inheritance. How long are we to speak of the concord of earthly brothers, which is rare, which is suspect, which is difficult? Let us speak of that concord of brothers which ought to be and can be true. Let all Christians be brothers, let all the faithful be brothers, let those born of God and of the womb of Mother Church through the Holy Spirit be brothers: let them be brothers, and let them too have an inheritance to be given, not to be divided. Their inheritance is God himself. Those whose inheritance they are, he in turn is their inheritance. How are they his inheritance? “Ask of me, and I will give you the nations as your inheritance.” How is he their inheritance? “The Lord is the portion of my inheritance and of my cup.” In this inheritance concord is kept: for this inheritance there is no lawsuit. Another inheritance is acquired by litigating: this one is lost by litigating. Men unwilling to lose this inheritance avoid litigating. And when perhaps they seem to litigate, they do not litigate. But perhaps they seem to litigate, or are thought to litigate, when they want to take care of their brothers. See how much fellow-feeling there is in their lawsuit, how peaceful, how kind, how just, how deep-felt. For we seem to litigate with the Donatists; but we do not litigate. For he litigates who wishes his adversary ill; he litigates who wants his adversary to suffer loss and himself gain; something to go from the other and come to himself. We are not like this. You know it too, you who litigate outside unity; you know it too, you who have been won from division: you know that this lawsuit is not that kind of lawsuit, because it is not malevolent, because it does not aim at the adversary's loss but rather at his gain. For we wanted to gain with us those with whom we seemed to litigate, or still seem to; not to lose them, so that we might gain. Indeed, our cry is different from that of the brother who appealed to Christ walking on earth. For we too appeal to him in this cause, seated in heaven: and we do not say, “Lord, tell my brother to divide the inheritance with me,” but, “Tell my brother to hold the inheritance with me.”","f":"Augustine, <i>Serm.</i> 359.4 (PL 39:1572; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-4)."},"augustine-sermones/359.5":{"o":"Quoniam hoc volumus et publica Gesta testantur: quoniam hoc voluerimus, indices sunt non tantum sermones, sed litteræ nostræ datæ ad illos. Episcopatum amatis? Nobiscum habete. In vobis nihil odimus, nihil detestamur, nihil exsecramur, nihil anathemamus, nisi humanum errorem. Humanum, diximus, detestamur errorem, non divinam veritatem: sed quod Dei habetis, agnoscimus; quod vestrum improbum habetis, corrigimus. Signum Domini mei, signum Imperatoris mei, characterem regis mei, in desertore agnosco; quæro, invenio, admoveo, accedo, apprehendo, duco, corrigo desertorem, non violo characterem. Si quis advertat, si quis attendat, hoc non est litigare, sed amare. Diximus posse in una Ecclesia, pacis causa, esse fratres concordes: speciosa enim res est concordia fratrum. Non posse enim duos esse episcopos. Diximus, ut ambo sedeant in una simplici basilica; ille in cathedra, ille ut peregrinus; ille in cathedra christiana, ille in hæretica quasi collega juxta sedeat: rursus ille in congregatione sua præsideat, vicissim ille in sua. Paenitentiam prædicatam esse in remissionem peccatorum per omnes gentes ab Apostolis incipientibus ab Jerusalem, diximus. Quid respondebis huic Ecclesiæ, quae est per omnes gentes ab Apostolis incipientibus ab Jerusalem ædificata? Diximus: Ponamus omnino malam habuerit causam Cæcilianus. Unus homo malam causam habens, duo homines, quinque, decem, præjudicabunt tot millibus fidelium toto orbe terrarum multiplici fecunditate diffusorum? Diximus ista. Credidit Abraham, et promissæ sunt ei omnes gentes: peccavit Caecilianus, et perierunt omnes gentes, ut plus valeat quod iniquitas commisit, quam quod veritas promisit? Dicta sunt hæc: leguntur. Omnino contra exempla divina, contra testimonia, quæ asserunt Ecclesiam toto orbe terrarum diffundi, cujus Ecclesiae in nomine Domini tenemus unitatem, nihil illi respondere potuerunt.","t":"For we want this, and the public Records bear witness to it: that we wanted it, not only our sermons but also our letters given to them are evidence. Do you love the episcopate? Have it with us. In you we hate nothing, detest nothing, execrate nothing, anathematize nothing, except human error. Human error, we have said, we detest, not divine truth: but what of God's you have, we acknowledge; what of your own you have that is wrong, we correct. The sign of my Lord, the sign of my Emperor, the mark of my law I recognize in the deserter; I seek, I find, I approach, I come near, I seize, I lead, I correct the deserter; I do not violate the mark. If anyone notices, if anyone attends, this is not litigating but loving. We have said that brothers can be in concord in one Church for the sake of peace: for the concord of brothers is a beautiful thing. For there cannot be two bishops. We have said that both might sit in one basilica; one on the throne, the other as a visiting bishop; or one on the Christian throne, and the other who was on the heretical one sitting beside him as a colleague; or again one might preside in his congregation, and the other in turn in his. We have said that repentance for the remission of sins was preached to all nations, the apostles beginning from Jerusalem. What will you answer to this Church, which has been built among all nations, the apostles beginning from Jerusalem? We have said: let us suppose that Caecilian had an altogether bad case. Will one man having a bad case—two men, five, ten—prejudge so many thousands of the faithful spread over the whole world with manifold fruitfulness? We have said these things. Abraham believed, and all nations were promised to him: Caecilian sinned, and all nations perished, so that what iniquity committed is worth more than what truth promised? These things were said: they are read. Against the divine examples, against the testimonies that assert that the Church is spread throughout the whole world—that Church whose unity we hold in the name of the Lord—they could answer nothing at all.","f":"Augustine, <i>Serm.</i> 359.5 (PL 39:1572–1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-5)."},"augustine-sermones/359.6":{"o":"Salva ergo causa Ecclesiæ, confirmata, et incommutabiliter fixa ac stabilita, tanquam supra fundamentum petrae, quam portæ inferorum non vincant: hac ergo salva, venimus et ad causam Caeciliani, jam securi quidquid ille inveniretur admisisse. Forte enim, si ut homo inveniretur in aliqua culpa, nos litigaturi eramus, ut propter culpam unius hominis damnandi aut rebaptizandi judicaremur? Et diximus, Salva causa Ecclesiæ, cui nihil præjudicat peccatum Cæciliani; nec justitia Caeciliani coronat Ecclesiam; nec culpa Caeciliani damnat Ecclesiam; videamus et ipsius causam qualis sit. Suscepimus eam discutiendam, sed tanquam fratris, non tanquam patris, aut matris. Pater nobis Deus est, mater nobis Ecclesia est: Cæcilianus frater fuit, aut frater est; si bonus, bonus frater; si malus, malus frater, tamen frater. Si invenerimus eum innocentem, jam vos ubi eritis, qui et in ipsa humana calumnia defecistis? Si autem inventus fuerit nocens, si inventus fuerit reus, nec sic victi sumus, quia unitatem Ecclesiæ, quæ invicta est, obtinemus. Inventus sit prorsus reus, hominem anathemo, Christi Ecclesiam non desero. Hoc fecimus, diximus: deinceps eum ad altare inter episcopos, quos fideles et innocentes credimus, non recitabimus. Hoc solum fecimus. Numquid propter Cæcilianum rebaptizaturi estis orbem terrarum? Hac securitate constituta et firmata, cœpit discuti causa Cæciliani. Inventus est innocens, inventus est a calumniantibus appetitus. Semel absens damnatus, præsens ter absolutus: damnatus a factione, absolutus ab ecclesiastica veritate. Lecta sunt hæc, probata sunt haec. Quæsitum utrum haberent quod contra dicerent. Consumptis omnibus tergiversationibus calumniarum suarum, aut ubi nihil contra evidentissima proferre documenta, nec contra ipsius innocentiam Cæciliani potuerunt, prolata sententia est adversus eos. Et tamen ipsi dicunt, Vicimus. Vincant, sed se, ut possideat eos Christus; vincat eos qui redemit eos.","t":"So, the cause of the Church being safe, confirmed, and unchangeably fixed and established as on the foundation of the rock, which the gates of hell do not overcome: with this safe, we came also to the case of Caecilian, already secure whatever he might be found to have done. For if, as a man, he were found in some fault, were we going to go to law so as to be judged worthy of condemnation or rebaptism because of the fault of one man? And we said: the cause of the Church being safe, which the sin of Caecilian in no way prejudices—neither does Caecilian's justice crown the Church, nor does Caecilian's fault condemn the Church—let us see what his case is like too. We took it up for discussion, but as the case of a brother, not of a father or mother. God is our Father, the Church is our mother: Caecilian was a brother, or is a brother; if good, a good brother; if bad, a bad brother, yet a brother. If we find him innocent, where will you be then, who have failed even in that human slander? But if he is found guilty, if he is found culpable, not even so are we defeated, because we hold the unity of the Church, which is undefeated. Let him be found guilty outright: I anathematize the man, I do not desert the Church of Christ. This we did, this we said: “From now on we will not recite him at the altar among the bishops whom we believe faithful and innocent.” This only we did. Will you rebaptize the whole world because of Caecilian? With this security established and confirmed, the case of Caecilian began to be discussed. He was found innocent; he was found to have been attacked by slanderers. Once condemned in his absence, three times acquitted in his presence: condemned by a faction, acquitted by the truth of the Church. These things were read, these things were proved. It was asked whether they had anything to say against them. When all the evasions of their slanders had been used up, and they could bring forward nothing against the most evident documents nor against the innocence of Caecilian himself, sentence was pronounced against them. And yet they say, “We have won.” Let them win—but over themselves, so that Christ may possess them; let him win them who redeemed them.","f":"Augustine, <i>Serm.</i> 359.6 (PL 39:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-6)."},"augustine-sermones/359.7":{"o":"Et tamen de multis gaudemus. Multi eorum fructuose victi sunt, quia nec victi sunt. Error humanus victus est, homo salvatus est. Nam medicus non contendit cum aegroto; et si ægrotus facit cum medico, vincitur febris, et sanatur ægrotus. Nam hoc intendit medicus, vincere: hoc intendit et febris, vincere. Positus est quasi in medio aegrotus. Si vicerit medicus, salvus est ægrotus: si vicerit febris, perditur aegrotus. In contentione ergo nostra contendebat medicus pro salute, pro febre contendebat ægrotus. Qui animadverterunt medici consilium, vicerunt, febrem superaverunt. Habemus eos sanos et gaudentes nobiscum in Ecclesia. Blasphemabant nos antea, quia fratres nos non agnoscebant: febris enim mentem turbaverat. Nos tamen illos et detestantes nos, et sævientes in nos amamus, et saevientibus ægrotis serviebamus. Resistebamus, contendebamus, et quasi litigabamus; et tamen amabamus. Molesti enim sunt omnes qui talibus languentibus serviunt; sed ad salutem molesti sunt.","t":"And yet we rejoice over many. Many of them were fruitfully defeated, because they were not even defeated. Human error was defeated; the man was saved. For the doctor does not contend with the sick man; and if the sick man sides with the doctor, the fever is overcome and the sick man is healed. For the doctor aims at this, to win; the fever too aims at this, to win. The sick man is placed as it were in the middle. If the doctor wins, the sick man is saved; if the fever wins, the sick man is lost. In our contest, then, the doctor contended for health, the sick man contended for the fever. Those who heeded the doctor's counsel won; they overcame the fever. We have them healthy and rejoicing with us in the Church. They blasphemed us before, because they did not recognize us as brothers: for the fever had disturbed their mind. Yet we loved them, both detesting us and raging against us, and we served the raging sick. We resisted, we contended, and as it were we litigated; and yet we loved. For all who serve such sick people are troublesome; but troublesome for their health.","f":"Augustine, <i>Serm.</i> 359.7 (PL 39:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-7)."},"augustine-sermones/359.8":{"o":"Invenimus autem homines aliquando pigros dicentes, Verum est, domine, verum est; non est quid dicere. Quid ergo? Veni, age. Pater meus ibi est mortuus, mater mea ibi sepulta. Mortuum nominasti et sepultum. Vivis, adhuc est cum quo loqui. Parentes tui christiani fuerunt in parte Donati: parentes eorum forte et ipsi christiani, avi aut proavi certe pagani. Qui ergo primi facti sunt christiani, cum extulissent parentes suos paganos, numquid contra veritatem frigidi fuerunt? numquid auctoritatem mortuorum parentum secuti sunt, et non potius mortuis parentibus vivum Christum praetulerunt? Si ergo hic vera unitas est, extra quam necesse est in æternum moriaris, quare mortuos parentes tuos sequi vis, mortuos tibi et Deo? Quid dicis? responde. Verum dicis, non est quid dicere. Quid vis faciam? Consuetudo nescio quæ tenet sibi homines tales. Lethargici sunt, contrario morbo laborant, dormiendo morituri sunt. Alii phrenetici sunt, molesti sunt. Nam etsi moriturus est lethargicus, vel servienti sibi non est molestus. Phrenetici molesti sunt, qui mentem perdiderunt, et insani atque furiosi armati vagantur hac atque illac, quaerentes quos occidant, quos excæcent. Nova enim nobis nuntiata sunt, cuidam presbytero nostro linguam exsecuerunt. Isti phrenetici sunt. Exercenda est charitas, amandi et ipsi. Multi correcti fleverunt, multi correcti: nos novimus, ad nos venerunt de numero ipsorum furiosorum. Flent quotidie præterita sua, nec satiantur lacrymis attendentes eorum furorem, qui non digesta ebrietate vanitatis adhuc saeviunt. Ergo quid facimus? Talibus servire charitas cogit. Et quamvis molesti sumus utrique generi, et lethargicum excitando, et phreneticum ligando, ambos tamen amamus.","t":"But we sometimes find lazy people saying, “It is true, sir, it is true; there is nothing to say.” “What then? Come, act.” “My father died there, my mother is buried there.” You have named one dead and buried. You are alive; there is still someone to talk with. Your parents were Christians on the side of Donatus: their parents perhaps were Christians too, your grandparents or great-grandparents certainly pagans. Those, then, who first became Christians, when they had buried their pagan parents, were they cold towards the truth? Did they follow the authority of their dead parents, and not rather prefer the living Christ to their dead parents? If, then, here is true unity, outside of which you must die for ever, why do you want to follow your dead parents, dead to you and to God? What do you say? Answer. “You say what is true; there is nothing to say.” “What do you want me to do?” Some kind of custom holds such people fast. They are lethargic; they suffer from the opposite disease; they will die sleeping. Others are frantic; they are troublesome. For even if the lethargic man is going to die, he is not troublesome even to the one serving him. The frantic are troublesome, who have lost their minds, and, mad and raging, roam armed here and there, seeking whom to kill, whom to blind. For new things have been announced to us: they cut out the tongue of one of our presbyters. These are frantic. Love must be exercised; even they are to be loved. Many who have been corrected have wept, many have been corrected: we know them; they have come to us from the number of those very madmen. They weep daily over their past, and cannot have their fill of tears when they see the madness of those who, not having slept off the drunkenness of vanity, still rage. What, then, do we do? Love compels us to serve such people. And though we are troublesome to both kinds, both by waking the lethargic and by binding the frantic, we love both.","f":"Augustine, <i>Serm.</i> 359.8 (PL 39:1573; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-8)."},"augustine-sermones/359.9":{"o":"Bona res concordia fratrum; sed videte ubi: in Christo Christianorum. Et amor proximorum. Quid, si adhuc nondum est frater in Christo? Quia homo, proximus est; ames et ipsum, ut lucreris et ipsum. Si ergo concordes cum fratre christiano, ames autem proximum, etiam cum quo modo concordia non est, quia nondum in Christo frater est, quia nondum in Christo renatus est, nondum Christi sacramenta novit; paganus est, Judæus est; est tamen proximus, quia homo est: si amas et ipsum, accessisti et ad aliam dilectionem alio dono, et sic sunt in te duo, Concordia fratrum, et amor proximorum. Ex his omnibus concordiam tenentibus cum fratribus et amantibus proximum, constat Ecclesia devota Christo, et subdita viro, ut fiat tertium, Vir et mulier sibi consentientes (Eccli. XXV, 2). Unde admonemus Charitatem vestram, et vos exhortamur in Domino, præsentia contemnatis, fratres mei, quæ non vobiscum moriendo portatis: caveatis peccata, caveatis iniquitates, caveatis sæculares cupiditates. Tunc enim est fructus noster in nobis integer, et merces nostra apud Dominum plena gaudiorum. Nam etsi dicimus quod dicendum est, etsi prædicamus quod prædicandum est, et solvimus nos apud Dominum in conspectu Domini, quia non tacuimus quod timemus, non tacuimus quod amamus, ut super quem venerit gladius vindictae dominicæ, quid speculatori imputet non inveniat: tamen nolumus mercedem nostram securam esse vobis perditis, sed vobis inventis. Nam et apostolus Paulus securus erat de mercede sua, et tamen quid ait populo? Nunc vivimus, si vos statis in Domino (I Thess. III, 8). Loquor vobis et Charitati vestræ, secundum jussionem Domini, patres et fratres. Loquor etiam pro fratre meo episcopo vestro, cujus gaudium esse debetis, obediendo Domino Deo nostro. Certe in nomine Dei facta est vobis hæc ecclesia opera ipsius, per fidelium fratrum collationes beneficas, misericordes, devotas. Facta est vobis hæc ecclesia: sed vos magis estis Ecclesia. Facta est vobis, quo corpora vestra intrent: sed mentes vestræ debent esse, quo Deus intret. Honorastis episcopum vestrum, ut hanc basilicam Florentiam vocare velletis; sed Florentia ejus vos estis. Nam sic dicit Apostolus: Gaudium et corona mea vos estis in Domino. Quidquid est in sæculo, vanescit, transit. Vita ista quid est, nisi quod Psalmus dixit: Mane sicut herba transiet, mane floriet et præteriet: vespere decidet, durescit et arescit? Hoc est omnis caro. Ideo Christus, ideo nova vita, ideo spes aeterna, ideo consolatio immortalitatis promissa, et in Domini carne jam reddita. A nobis enim assumpta est illa caro, quæ jam immortalis est, et nobis quod in se implevit, ostendit. Propter nos enim carnem habuit. Nam propter se, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Quare carnem et sanguinem? ubi in Verbo? Quia vere nobis compati voluit, et nos redimere, induit se forma servi, et descendit qui hic erat, ut appareret qui non aberat; et voluit fieri homo qui fecit hominem, creari de matre, qui creavit matrem. Ascendit usque in crucem, mortuus est, et ostendit nobis quod noveramus, nasci et mori. Implevit in se humilis hæc vetera nostra usitata et nota. Nasci et mori noveramus: resurgere et in æternum vivere non noveramus. Duo ergo nostra vetera humilis assumpsit: duo alia magna et nova excelsus implevit. Resuscitavit carnem, levavit in coelum carnem, sedet ad dexteram Patris. Caput nostrum esse voluit, caput pro membris clamavit: quia et cum hic esset, dixit, Pater, volo ut ubi ego sum, ibi sint et isti mecum (Joan. XVII, 24). Speremus hoc et de carne nostra, resuscitationem, commutationem, incorruptionem, immortalitatem, æternam mansionem: et agamus ut perveniamus. Hæc erit Florentia, vera Florentia.","t":"Concord of brothers is a good thing; but see where: in Christ, the concord of Christians. And love of neighbours. What if he is not yet a brother in Christ? Because he is a man, he is a neighbour; love him too, that you may gain him too. If, then, you are in concord with your Christian brother, and love your neighbour too, even one with whom there is as yet no concord, because he is not yet a brother in Christ, because he is not yet reborn in Christ, does not yet know the sacraments of Christ; he is a pagan, he is a Jew; yet he is a neighbour, because he is a man: if you love him too, you have come to another love by another gift, and so there are two things in you: concord of brothers and love of neighbours. From all these who hold concord with their brothers and love their neighbour is made up the Church devoted to Christ and subject to her husband, so that the third may come about: husband and wife in harmony with each other. So we admonish your Charity, and exhort you in the Lord, my brothers, to despise the present things that you do not carry with you in dying: beware of sins, beware of iniquities, beware of worldly desires. For then our fruit in us is whole, and our reward with the Lord full of joys. For even if we say what must be said, even if we preach what must be preached, and acquit ourselves before the Lord in the sight of the Lord, because we have not kept silent about what we fear, have not kept silent about what we love, so that the one on whom the sword of the Lord's vengeance comes may find nothing to charge to the watchman: still we do not want our reward to be secure with you lost, but with you found. For the apostle Paul too was secure about his reward, and yet what does he say to the people? “Now we live, if you stand in the Lord.” I speak to you and to your Charity, according to the Lord's command, fathers and brothers. I speak also for my brother your bishop, whose joy you ought to be, by obeying the Lord our God. Certainly in God's name this church was built for you by his work, through the beneficent, merciful, devout contributions of faithful brothers. This church has been built for you: but you are more the Church. It was built for you, for your bodies to enter: but your minds ought to be where God enters. You have honoured your bishop by wanting to call this basilica Florentia; but you are his Florentia. For so the apostle says: “You are my joy and crown in the Lord.” Whatever is in the world vanishes, passes. What is this life, except what the psalm said: “In the morning it will pass like grass; in the morning it will flower and pass; in the evening it will fall, harden and wither”? This is all flesh. Therefore Christ, therefore new life, therefore eternal hope, therefore the consolation of immortality promised, and already rendered in the Lord's flesh. For that flesh, which is now immortal, was taken from us, and showed us what he fulfilled in himself. For he had flesh for our sake. For for his own sake, “In the beginning was the Word, and the Word was with God, and the Word was God.” Why flesh and blood, where was it in the Word? Because he truly wanted to suffer with us and redeem us, he put on the form of a servant, and he who was here came down, so that he who was not absent might appear; and he who made man wanted to become man, to be created from a mother, he who created his mother. He went up even to the cross, he died, and showed us what we knew, to be born and to die. In himself, humble, he fulfilled these old, customary and known things of ours. To be born and to die we knew: to rise again and live for ever we did not know. So, humble, he took on two old things of ours; exalted, he fulfilled two others, great and new. He raised his flesh, he lifted his flesh into heaven, he sits at the right hand of the Father. He wanted to be our head; the head cried out for the members: for even when he was here he said, “Father, I want that where I am, these too may be with me.” Let us hope this for our flesh too: resurrection, change, incorruption, immortality, an eternal dwelling: and let us act so as to arrive. This will be Florentia, the true Florentia.","f":"Augustine, <i>Serm.</i> 359.9 (PL 39:1573–1574; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/359-9)."},"augustine-sermones/36.1":{"o":"Sancta Scriptura, quæ modo in auribus vestris lecta est, admonuit nos, imo per illam Deus qui jubet nobis loqui ad vos, quærere vobiscum et pertractare quid sit, et quid sibi velit quod lectum est: Sunt qui se divites affectant, nihil habentes; et sunt qui se humiliant, cum sint divites. Non enim arbitrandum est, neque omnino credendum, quod de istis divitiis, quibus inflantur superbi, de visibilibus istis dico atque terrenis, curaverit Scriptura sancta nos admonere, ut vel eas pro magno habeamus, vel non habere timeamus. Quid enim prodest homini, ait aliquis, qui se divitem videri affectat, cum nihil habeat? Istum notavit Scriptura atque reprehendit. Sed nec ille valde admirandus aut imitandus est et pro magno habendus, quem videtur in laude posuisse, si temporales atque terrenas divitias intellexeris. Et sunt, inquit, qui se humiliant, cum sint divites. Ille recte displicet nobis, qui cum nihil habeat, se divitem affectat. Quid? iste placet nobis, qui cum sit dives, humiliat se? Forte placet quia humiliat se: non tamen placet quia dives est.","t":"The holy Scripture that was just read in your ears has prompted us (or rather God, who commands us to speak to you, has prompted us through it) to inquire with you and examine what it is and what it means, what was read: “There are some who pretend to be rich, having nothing; and there are some who humble themselves, though they are rich.” For it must not be supposed, nor believed at all, that holy Scripture took care to admonish us about the riches by which the proud are puffed up (I mean these visible and earthly ones), either so that we should think much of them or so that we should fear not having them. For what good does it do a man, someone says, who pretends to seem rich when he has nothing? Scripture has marked this man and rebuked him. But neither is the man much to be admired or imitated or highly esteemed whom it seems to have put in a place of praise, if you understand temporal and earthly riches. “And there are some,” it says, “who humble themselves, though they are rich.” The one rightly displeases us who, having nothing, pretends to be rich. What then? Does this one please us who, being rich, humbles himself? Perhaps he pleases because he humbles himself; yet he does not please because he is rich.","f":"Augustine, <i>Serm.</i> 36.1 (PL 38:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-1)."},"augustine-sermones/36.10":{"o":"Et quid sequitur? Pauper autem non suffert minas. Pauper, scilicet inanis justitia, non habens intus spiritus plenitudinem, ornamenta spiritualia, supellectilem spiritualem, totumque illud quod oculis non videtur, sed mente plus cernitur: non habens hæc intus, non suffert minas. Quando ei dictum fuerit ab aliquo potente, Dic hoc verbum contra inimicum meum, dic falsum testimonium, ut eum quem volo opprimam et domem; forte tentat: Non facio, non mihi adduco peccatum. Tantum negat, quousque dives minari incipiat. Sed quia pauper est, non suffert minas. Quid est, pauper est? Non habet divitias interiores, quas martyres habuerunt, qui pro veritate ac fide Christi omnes minas sæculi contempserunt. Nihil de corde perdiderunt, in cœlo quantum invenerunt? Pauper ergo non suffert minas. Non potest dicere diviti cogenti se ad alicujus injuriam proferre falsum testimonium, Non facio. Non habet intus unde respondeat, non est thesauro interiore solidatus os plenus: non est qui dicat, quia non habet unde dicat; non est qui dicat, Quid mihi facturus es qui minaris? Ut multum, ablaturus quod habeo: tollis quod relicturus sum; tollis, quod etsi non tollas, dum vivo forsitan perditurus sum: de arca interiore nihil perdo. Cum mihi minaris auferre quod intus habeo, vere vis auferre quod intus habeo. Sed illud potes auferre et habere: fidem si minando abstuleris, et ego perdo, et tu non habebis. Non ergo facio quod hortaris, non curo quod minaris. Sed potes sæviendo etiam de patria me pellere. Nocuisti, si illuc me expuleris, ubi Deum meum invenire non possum. Forte valebis etiam occidere. Ruente carnali domo, incolumis habitator abscedo, et ad illum cui servo fidem securus exibo, et te amplius non timebo. Vide enim quid minaris, ut falsum testimonium dicam: mortem minaris, sed corporis. Plus ego eum timeo, qui dixit, Os quod mentitur, occidit animam. His divitiis intus plenus et opimus, talia minanti vel meliora respondet. Pauper autem non suffert minas.","t":"And what follows? “But the poor man does not bear threats.” The poor man, that is, one empty of righteousness, not having within him the fullness of the spirit, the ornaments of the spirit, the spiritual furnishings, and all that is not seen with the eyes but discerned all the more by the mind: not having these within, he does not bear threats. When some powerful man has said to him, “Say this word against my enemy, give false testimony, so that I may crush and subdue the man I want to,” perhaps he resists: “I won’t do it; I won’t bring sin on myself.” He refuses only until the rich man begins to threaten. But because he is poor, he does not bear threats. What does “he is poor” mean? He does not have the inner riches which the martyrs had, who for the truth and faith of Christ despised all the threats of the world. They lost nothing from the heart; and how much did they find in heaven? The poor man, then, does not bear threats. He cannot say to the rich man who is forcing him to give false testimony to someone’s injury, “I will not do it.” He has nothing within with which to answer; he is not made solid by an inner treasure: he is not one to speak, because he has nothing to speak from. He is not one to say, “What will you do to me, you who threaten? At most you will take what I have: you take what I am going to leave behind; you take what I might perhaps lose while I live even if you did not take it. From my inner chest I lose nothing. When you threaten to take what I have, you really want to take what I have within. But can you take that away and keep it? If by threatening you took away my faith, I would lose it and you would not have it. So I do not do what you urge, and I do not care what you threaten. But by raging you can even drive me from my homeland. You would have harmed me if you drove me to a place where I could not find my God. Perhaps you will even be able to kill me. When the house of flesh falls, I, its inhabitant, depart unharmed, and I will go out without fear to him to whom I keep faith, and I will fear you no more. For see what you threaten so that I may give false testimony: you threaten death, but of the body. I fear him more who said, ‘The mouth that lies kills the soul.’” The man full and rich within with these riches gives answers like these, or better ones, to the one who threatens. “But the poor man does not bear threats.”","f":"Augustine, <i>Serm.</i> 36.10 (PL 38:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-10)."},"augustine-sermones/36.11":{"o":"Simus ergo divites, et timeamus esse pauperes. Quæramus autem impleri cor nostrum divitiis ab illo qui vere dives est. Et si forte unusquisque vestrum intrat in cor suum, et illic divitias istas non invenit, pulset ad divitem: fiat ante januam illius pius mendicus, ut sit illo donante dives impletus. Et vere, fratres mei, paupertatem nostram, egestatem nostram debemus Domino Deo nostro confiteri. Hanc confitebatur Publicanus, qui nec oculos ad coelum audebat levare. Non enim habebat cum qua substantia levaret oculos suos homo peccator. Attendebat ad inanitatem suam: sed plenitudinem Domini cognoscebat, noverat se ad fontem venisse sitientem. Aridas fauces ostendebat, pie ubera implenda pulsabat: Domine, inquit, tundens pectus, oculos dejiciens in terram, propitius esto mihi peccatori. Dico ego, quia jam ex aliqua parte dives erat, cum ista cogitabat et petebat. Nam si adhuc omni modo pauper erat, hujus confessionis gemmas unde proferebat? Sed tamen abundantior et plenior de templo descendit justificatus. Ille autem Pharisæus ad orationem ascendit, et nihil rogavit. Ascenderunt, inquit, ad templum orare. Iste rogat, ille non rogat. Sed ille unde orat? Sunt qui se divites putant, nihil habentes. Domine, inquit, gratias tibi ago, quia non sum sicut cæteri homines, injusti, raptores, adulteri, sicut etiam hic Publicanus. Jejuno bis in sabbato, decimas do omnium quæ possideo. Jactavit se: sed inflatio est ista, non plenitudo. Divitem se putavit nihil habens: pauperem se ille cognovit jam aliquid habens. Ut nihil aliud dicam, habebat ipsum confessionis pietatem. Et descenderunt ambo. Sed justificatus, inquit, Publicanus ille magis quam Pharisæus: quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur.","t":"Let us be rich, then, and fear to be poor. Let us seek to have our heart filled with riches by him who is truly rich. And if perhaps any of you enters into his heart and does not find these riches there, let him knock at the rich man’s door; let him become a devout beggar before his door, so that by his gift he may be filled and rich. And truly, my brothers, we ought to confess our poverty and our neediness to the Lord our God. The tax collector confessed it, who did not even dare to lift his eyes to heaven. For the sinful man had no substance with which to lift up his eyes. He considered his emptiness; but he recognized the Lord’s fullness; he knew that he had come thirsty to the fountain. He showed his dry throat; he knocked devoutly at the breasts so that they might fill him. “Lord,” he says, beating his breast and casting his eyes down to the ground, “be merciful to me a sinner.” I say that he was already rich in some measure when he thought and asked these things. For if he had still been poor in every way, from where did he bring out the gems of this confession? Yet he went down from the temple more abundant and fuller, justified. But that Pharisee went up to pray, and asked for nothing. “They went up,” it says, “to the temple to pray.” This one asks; that one does not ask. But from what does that one pray? “There are some who think themselves rich, having nothing.” “Lord,” he says, “I thank you that I am not like other men, unjust, robbers, adulterers, as is this tax collector too. I fast twice a week; I give tithes of all that I possess.” He boasted; but this is swelling, not fullness. He thought himself rich, having nothing; the other knew himself to be poor, already having something. To say nothing else, he had the devotion of confession itself. And both went down. “But the tax collector,” he says, “was justified rather than the Pharisee: because everyone who exalts himself will be humbled, and whoever humbles himself will be exalted.”","f":"Augustine, <i>Serm.</i> 36.11 (PL 38:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-11)."},"augustine-sermones/36.2":{"o":"Accipiamus ergo et hoc: non indecorum est, nec inhonestum, nec inutile, quod Scripturæ sanctæ nobis commendare voluerint humiles divites. Nihil enim in divitiis tam timendum est, quam superbia. Denique apostolus Paulus hoc admonet Timotheum: Præcipe, inquit, divitibus hujus mundi, non superbe sapere. Non enim divitias expavit, sed morbum divitiarum. Morbus autem divitiarum est superbia magna. Nam grandis animus est, qui inter divitias isto morbo non tentatur: major animus divitiis suis, qui eas vincit, non concupiscendo, sed contemnendo. Magnus est ergo dives, qui non se ideo magnum putat quia dives est: qui autem ideo se magnum putat, superbus et egenus est; in carne crepat, in corde mendicat; inflatus est, non plenus. Utres autem duos si videas, unum plenum, alterum inflatum; in utroque eadem est magnitudo, sed non in utroque eadem plenitudo. Si attendis, falleris; si appendis, invenies: qui plenus est, difficile movetur; qui inflatus est, cito aufertur.","t":"Let us accept this too, then: it is not unseemly, nor dishonorable, nor useless, that the holy Scriptures wished to commend humble rich people to us. For there is nothing so much to be feared in riches as pride. Indeed the apostle Paul admonishes Timothy of this: “Command,” he says, “the rich of this world not to be proud.” For he did not dread riches, but the disease of riches. And the great disease of riches is pride. For it is a great spirit that is not tempted by this disease in the midst of riches: a spirit greater than its riches, which conquers them not by coveting them but by despising them. Great, then, is the rich man who does not think himself great because he is rich; but whoever thinks himself great for that reason is proud and needy: he resounds in the flesh and begs in the heart; he is puffed up, not full. If you see two wineskins, one full and the other blown up with air, both are the same size, but they are not equally full. If you look, you are deceived; if you weigh, you will find out: the full one is hard to move; the one blown up with air is quickly carried away.","f":"Augustine, <i>Serm.</i> 36.2 (PL 38:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-2)."},"augustine-sermones/36.3":{"o":"Præcipe ergo, inquit, divitibus hujus mundi. Non adderet, hujus mundi, nisi quia sunt et divites non hujus mundi. Qui sunt divites non hujus mundi? Quorum princeps et caput est ille, de quo dictum est, Pauper pro vobis factus est, cum esset dives. Sed si ille solus, quid profuit? Vide quid sequitur: ut illius paupertate vos ditaremini ( II Cor. VIII, 9 ). Puto quia paupertas Christi non nobis attulit pecuniam, sed justitiam. Paupertas autem illius unde? Quia mortalis effectus est. Ergo divitiæ veræ immortalitas: ibi enim vera copia, ubi nulla indigentia. Quia ergo nos immortales fieri non possemus, nisi pro nobis Christus mortalis esset effectus; ideo pauper factus est, cum dives esset. Et non ait, Pauper factus est, cum dives fuisset; sed, Pauper factus est, cum dives esset: paupertatem assumpsit, et divitias non amisit. Intus dives, foris pauper. Latens Deus in divitiis, apparens homo in paupertate. Vide divitias ejus: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt. Quid ditius eo, per quem facta sunt omnia? Aurum habere dives potest, creare non potest. Cum itaque istæ ejus divitiæ commendatæ essent, vide paupertatem ejus: Et Verbum caro factum est, et habitavit in nobis ( Joan. i, i, i, 3, 14). Hac ejus sumus paupertate ditati: quia sanguine ejus, qui manavit de carne ejus, quod Verbum caro factum est, ut habitaret in nobis, conscissus est saccus peccatorum nostrorum. Per sanguinem illum abjecimus pannos iniquitatis, ut indueremur stola immortalitatis.","t":"“Command,” then, he says, “the rich of this world.” He would not add “of this world” unless there were also rich people not of this world. Who are the rich not of this world? Those whose prince and head is the one of whom it is said, “He became poor for you, though he was rich.” But if he alone were rich, what good would it have done? See what follows: “so that by his poverty you might be made rich.” I think that Christ’s poverty brought us not money but righteousness. And where did his poverty come from? From his becoming mortal. True riches, then, are immortality; for there is true abundance where there is no want. Because we could not become immortal unless Christ had been made mortal for us, therefore he became poor, though he was rich. And he did not say, “He became poor, though he had been rich,” but “He became poor, though he was rich”: he took on poverty and did not lose his riches. Rich within, poor without; God hidden in riches, man appearing in poverty. See his riches: “In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God. All things were made through him.” What is richer than he through whom all things were made? A rich man can have gold; he cannot create it. When these riches of his had been set before us, see his poverty: “And the Word became flesh, and dwelt among us.” By this poverty of his we have been made rich: because by his blood, which flowed from his flesh (for the Word became flesh to dwell among us), the sackcloth of our sins was torn. Through that blood we threw off the rags of iniquity, so that we might be clothed with the robe of immortality.","f":"Augustine, <i>Serm.</i> 36.3 (PL 38:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-3)."},"augustine-sermones/36.4":{"o":"Omnes ergo divites boni fideles. Nemo se contemnat, pauper in cella, dives in conscientia. Dives quippe in conscientia securior dormit in terra, quam dives in purpura. Ibi non excitat sollicitudo maligna, compuncto corde de scelere. Serva divitias in corde tuo, quas tibi contulit paupertas Domini Dei tui. Imo ipsum adhibe tibi custodem: ne pereat de corde quod dedit, servet ipse qui dedit. Omnes ergo divites boni fideles, sed non divites hujus mundi. Denique divitias suas nec ipsi sentiunt; sentient postea. Vivit radix, sed hiemis tempore etiam viridis arbor aridæ similis est. Tempore quippe hiemis et arbor quæ aret, et arbor quæ viget, utraque nuda est honore foliorum, utraque vacua honore fructuum: veniet æstas, et discernet arbores: viva radix folia producit, impletur fructibus; arida inanis æstate, sicut hieme, remanebit. Itaque illi horreum præparatur, huic securis adhibetur, ut amputata in ignem mittatur. Sic æstas nostra, Christi est adventus: hiems nostra, Christi occultatio: æstas nostra, Christi revelatio. Denique arboribus bonis et fidelibus hanc allocutionem præbet Apostolus: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Certe mortui: sed mortui specie, vivi in radice. Attende autem venturum tempus æstatis, quomodo sequatur, et dicat: Cum autem Christus apparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria ( Coloss. m, 3, 4 ). Hi sunt divites, sed non hujus mundi. Nec tamen et divites mundi contempti sunt. Et ipsos lucratus est sua paupertate, qui cum dives esset, propter nos pauper effectus est. Nam si eos contempsisset, et in numero sanctorum habere noluisset, non Timotheo, sicut dicebam, Apostolus præcepisset, ut et ipse præciperet: Praecipe, inquit, divitibus hujus mundi non superbe sapere. Inter hos qui fide sunt divites, sunt quidam divites hujus mundi. Præcipe illis, quia et ipsi membra illius pauperis facti sunt. Præcipe illis quid in illis timeas a divitiis. Non superbe sapere, neque sperare in incerto divitiarum. Inde enim superbit dives, quia sperat in incerto divitiarum. Nam si incerta divitiarum prudenter attenderet, nunquam superbiret, sed semper timeret: quanto esset ditior, tanto fieret sollicitior, et secundum hanc vitam, non solum secundum illam. Multi enim in istis sæculi perturbationibus securiores pauperes fuerunt. Multi autem propter suas divitias quæsiti et correpti sunt. Multi se habuisse planxerunt, quod semper habere minime potuerunt. Multos poenituit consilium sui Domini non recepisse, qui dixit: Nolite vobis thesauros condere in terra, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur: sed thesaurizate vobis thesaurum in coelis. Non dico vobis ut perdatis, sed ut migretis. Multi enim hoc facere noluerunt, et non se obedisse doluerunt; quando non solum sua perdiderunt, sed propter illa et ipsi perierunt. Præcipe ergo divitibus hujus mundi non superbe sapere: et fiet in eis quod audivimus in proverbio Salomonis, Sunt qui se humiliant, cum sint divites. Et secundum istas divitias temporales fieri potest. Sit humilis: plus gaudeat quia christianus est, quam quia dives est. Non infletur, non extollatur: attendat pauperem fratrem, non dedignetur frater pauperis appellari. Quantumcumque enim dives sit, ditior est Christus, qui fratres suos esse voluit pro quibus sanguinem suum fudit.","t":"All good believers, then, are rich. Let no one despise himself, poor in his storeroom, rich in his conscience. The man rich in conscience sleeps more securely on the ground than the rich man in purple. There no malignant anxiety wakes him, his heart pricked by crime. Keep in your heart the riches that the poverty of the Lord your God has conferred on you. Rather, take him as your guardian: so that what he gave may not perish from your heart, let him who gave it keep it. All good believers, then, are rich, but not rich of this world. Indeed they do not feel their riches themselves; they will feel them later. The root is alive, but in winter even a green tree looks like a dry one. For in wintertime both the tree that is dry and the tree that flourishes are bare of the honor of leaves and empty of the honor of fruit. Summer will come and will tell the trees apart: the living root puts out leaves and is filled with fruit; the dry tree will remain empty in summer as in winter. So for the one a barn is prepared, to the other the axe is put, so that it may be cut down and thrown into the fire. So it is with our summer, the coming of Christ: our winter is Christ’s hiddenness, our summer Christ’s revelation. Indeed the apostle addresses the good and faithful trees in this way: “For you have died, and your life is hidden with Christ in God.” Dead, certainly, but dead in appearance, alive in the root. But notice the coming summertime, how he continues: “But when Christ your life appears, then you too will appear with him in glory.” These are rich, but not of this world. Yet the rich of this world are not despised either. He won them too by his poverty, who, though he was rich, became poor for us. For if he had despised them and had not wished to have them among the saints, the apostle would not, as I was saying, have commanded Timothy that he too should command: “Command,” he says, “the rich of this world not to be proud.” Among those who are rich in faith there are some rich of this world. Command them, because they too have become members of that poor man. Command them what you fear in them from riches: “not to be proud, nor to hope in the uncertainty of riches.” For the rich man grows proud because he hopes in the uncertainty of riches. For if he wisely considered the uncertainty of riches, he would never be proud but would always fear: the richer he was, the more anxious he would become, even with regard to this life, not only that one. For many poor people have been more secure in these upheavals of the world, while many have been sought out and seized because of their riches. Many have lamented having had what they could by no means always have. Many have regretted not accepting the advice of their Lord, who said, “Do not store up for yourselves treasures on earth, where moth and rust consume, and where thieves break in and steal; but store up for yourselves treasure in heaven.” I do not tell you to lose your goods, but to move them. For many would not do this, and grieved that they had not obeyed, when not only did they lose their goods but because of them perished themselves. “Command,” then, “the rich of this world not to be proud,” and there will happen in them what we heard in the proverb of Solomon: “There are some who humble themselves, though they are rich.” This can happen even with regard to these temporal riches. Let the rich man be humble; let him rejoice more because he is a Christian than because he is rich. Let him not be puffed up or lifted up; let him look on his poor brother; let him not disdain to be called the brother of a poor man. For however rich he may be, Christ is richer, who willed those to be his brothers for whom he shed his blood.","f":"Augustine, <i>Serm.</i> 36.4 (PL 38:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-4)."},"augustine-sermones/36.6":{"o":"Tamen ne dicerent divites, non se habere quid faciant de divitiis suis, admonuit Timotheum, ut eos etiam consilio regeret, non solum præcepto cohiberet: cum dixisset, Neque sperare in incerto divitiarum; ne se spem perdidisse arbitrarentur, subjecit, Sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: temporalia ad utendum, æterna ad fruendum. Sed de divitiis suis quid faciant? Divites sint, inquit, in operibus bonis, facile tribuant. Hoc prosint divitiæ, ne sit tibi difficultas tribuendi. Vult enim pauper, et non potest: vult dives, et potest. Facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam (I Tim. n, 17-19). Nam ista vita falsa est. Hujus vitæ falsitate deceptus ille in purpura et bysso, jacentem ulcerosum pauperem ante suam januam contemnebat. Sed ille linctus a canibus, thesaurum sibi æternum in Abrahae gremio comparabat, et si non abundanti facultate, pia tamen et opima voluntate. Ille autem dives, qui sibi magnus videbatur in purpura et bysso, mortuus sepultus est in inferno. Et quid invenit? Æternam sitim, indeficientes flammas. Successit ignis purpuræ et bysso: ea tunica ardebat, qua se exspoliare non poterat. Pro epulis ariditas, et desiderium guttæ de digito pauperis, sicut illi micarum de mensa divitis. Sed illius egestas præteriens, hujus pœna permanens. Hoc attendant divites hujus mundi, et non superbe sapiant. Facile tribuant, communicent: thesaurizent sibi fundamentum bonum in futurum; ubi sunt veri divites, sed non hujus mundi: ut apprehendant veram vitam.","t":"Yet so that the rich might not say they did not know what to do with their riches, he admonished Timothy to guide them by counsel too, not only to restrain them by command. When he had said, “nor to hope in the uncertainty of riches,” lest they think they had lost hope, he added, “but in the living God, who provides us with everything abundantly to enjoy”: temporal things to use, eternal things to enjoy. But what are they to do with their riches? “Let them be rich in good works,” he says; “let them give readily.” Let riches be of use for this, that you have no difficulty in giving. For the poor man wants to and cannot; the rich man wants to and can. “Let them give readily, let them share, let them store up for themselves a good foundation for the future, so that they may lay hold of the true life.” For this life is false. Deceived by the falseness of this life, that man in purple and fine linen despised the poor man lying covered with sores before his door. But the poor man, licked by dogs, was acquiring for himself an eternal treasure in Abraham’s bosom, if not by abundant means, yet by a devout and rich will. But that rich man, who seemed great to himself in purple and fine linen, died and was buried in hell. And what did he find? Eternal thirst, unfailing flames. Fire took the place of purple and fine linen: he burned in a garment that he could not take off. Instead of banquets, dryness, and the longing for a drop from the poor man’s finger, as the poor man had longed for crumbs from the rich man’s table. But the poor man’s want passed; the rich man’s punishment remains. Let the rich of this world attend to this and not be proud. “Let them give readily, let them share; let them store up for themselves a good foundation for the future”, where the truly rich are, but not of this world, “so that they may lay hold of the true life.”","f":"Augustine, <i>Serm.</i> 36.6 (PL 38:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-6)."},"augustine-sermones/36.7":{"o":"Forte ergo hoc admonuit Scriptura divina, ubi ait, Sunt qui se divites affectant, nihil habentes, propter superbos pannosos. Si enim vix toleratur dives superbus, pauperem superbum quis ferat? Meliores sunt ergo illi qui se humiliant, cum sint divites. Verumtamen de aliis divitiis se dicere Scriptura testatur: secuta enim adjunxit, Redemptio animæ viri divitiæ ejus; pauper autem non suffert minas. Intelligere debemus ex alia nescio qua paupertate pauperem, et ex aliis nescio quibus divitiis divitem. Altius enim divites, in corde divites, pleni fortitudine, opimi pietate, abundantes charitate, secum sunt divites, interiores sunt divites. Sunt autem qui se divites affectant, cum sint pauperes: justi sibi videntur, cum sint iniqui. Divitias quippe illas intelligere debemus: quoniam aperuit Scriptura quid dixerit, Redemptio animæ viri divitiæ ipsius, Intellige, inquit, quas tibi divitias commendem. Quoniam dixi, Sunt qui se divites affectant, nihil habentes; et sunt qui se humiliant, cum sint divites; illas temporales et terrenas et visibiles divitias cogitabas: ego autem non ipsas dico, sed quas dicam consequenter admoneo; Redemptio animæ viri, divitiæ ipsius sunt. Ergo qui non habent animæ redemptionem, quia iniqui sunt, et justos se videri affectant, quia hypocritæ sunt, ipsi sunt de quibus ait, Sunt qui se divites affectant, nihil habentes: justos se volunt videri, cum in cella conscientiæ non habeant aurum justitiae. Et sunt pleni, tanto humiliores, quanto ditiores: de quibus dictum Est, Beati pauperes spiritu, quoniam ipsorum est regnum cælorum.","t":"Perhaps, then, divine Scripture gave this warning, where it says, “There are some who pretend to be rich, having nothing,” because of the proud in rags. For if a proud rich man is scarcely to be borne, who would bear a proud poor man? Better, then, are those who humble themselves though they are rich. Yet Scripture testifies that it is speaking of other riches; for it went on to add, “The redemption of a man’s soul is his riches; but the poor man does not bear threats.” We must understand a poor man by some other poverty, and a rich man by some other riches. For they are more deeply rich who are rich in heart, full of courage, rich in devotion, abounding in love; they are rich within themselves, inwardly rich. But there are some who pretend to be rich when they are poor: they seem just to themselves when they are unjust. For we ought to understand those riches, since Scripture has disclosed what it meant: “The redemption of a man’s soul is his riches.” Understand, it says, what riches I am commending to you. Because I said, “There are some who pretend to be rich, having nothing; and there are some who humble themselves though they are rich,” you were thinking of those temporal, earthly, and visible riches; but I do not mean those, but the ones I go on to point out: “The redemption of a man’s soul is his riches.” So those who do not have the redemption of the soul, because they are unjust, and pretend to seem just, because they are hypocrites, are the ones of whom it says, “There are some who pretend to be rich, having nothing”: they want to seem just, though in the storeroom of their conscience they do not have the gold of righteousness. And there are those who are full, the humbler the richer they are; of whom it is said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”","f":"Augustine, <i>Serm.</i> 36.7 (PL 38:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-7)."},"augustine-sermones/36.8":{"o":"Quid ergo quaeris divitias, quae oculis humanis et carneis blandiuntur? Lucet aurum: sed plus lucet fides. Elige quid in corde habere debeas. Intus plenus esto, ubi divitias tuas Deus videt, homo non videt. Nec tamen quia homo non videt, ideo debes contemnere quod intus habes. Vis videre, quia in oculis iniquorum plus lucet fides, quam aurum? Quomodo laudat etiam avarus dominus servum fidelem? Nihil illo dicit esse pretiosius: imo eum omnino pretium non habere testatur. Habeo servum, inquit, non habet pretium. Exspectas tu unde? Forte bene saltat, aut optimus coquus est. Non: attende interiorem laudem. Nihil, inquit, fidelius. Placet tibi, homo, servus tuus fidelis, et tu non vis esse Deo tuo servus fidelis? Attendis quia habes servum tuum, attende quia habes et Dominum. Servum tuum potuisti comparare, non creare: Dominus tuus et verbo suo creavit te, et sanguine suo redemit te. Si viluisti tibi, recole pretium: si et hoc oblitus es, lege Evangelium, instrumentum tuum. Fidem amas in servo tuo, et Dominus tuus non quærit eam in suo? Redde quod exigis. Quod tibi gaudes reddi ab inferiore, redde superiori. Amas servum, qui fideliter custodit aurum tuum: noli contemnere Dominum, qui misericorditer custodit cor tuum. Omnes ergo habent oculos ad laudandam fidem, sed quando exigunt reddi sibi. Nam quando ab eis exigitur, claudunt oculos, nolunt eam videre quam pulchra sit. Aut forte stulta insania propterea nolunt reddere, ne perdant: quomodo timet quis reddere pecuniam; cum enim reddiderit eam, non habebit. Non sic redditur fides: et redditur, et habetur. Mirum dictu: imo si non redditur, non habetur.","t":"Why then do you seek riches that flatter human, fleshly eyes? Gold shines, but faith shines more. Choose what you ought to have in your heart. Be full within, where God sees your riches and man does not. Yet you ought not to despise what you have within because man does not see it. Do you want to see that even in the eyes of the wicked faith shines more than gold? How does even a greedy master praise a faithful slave? He says that nothing is more precious than he; indeed he declares that he is altogether beyond price. “I have a slave,” he says, “who is beyond price.” Do you expect to hear why? Perhaps he dances well, or is an excellent cook? No: listen to the inward praise. “Nothing,” he says, “is more faithful.” Your faithful slave pleases you, man, and you do not want to be a faithful slave to your God? You notice that you have a slave; notice that you also have a Lord. Your slave you could buy, not create; your Lord both created you by his word and redeemed you by his blood. If you have become cheap in your own eyes, recall the price; if you have forgotten even this, read the Gospel, your deed of purchase. You love faithfulness in your slave, and does your Lord not look for it in his? Render what you demand. What you rejoice to have rendered to you by an inferior, render to your superior. You love a slave who faithfully guards your gold: do not despise the Lord who mercifully guards your heart. All, then, have eyes to praise faithfulness, but when they demand that it be rendered to them. For when it is demanded of them, they shut their eyes; they do not want to see how beautiful it is. Or perhaps, by foolish madness, they do not want to render it lest they lose it, as someone is afraid to repay money, since when he has repaid it he will not have it. Faith is not rendered like that: it is both rendered and kept. Wonderful to say: indeed, if it is not rendered, it is not had.","f":"Augustine, <i>Serm.</i> 36.8 (PL 38:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-8)."},"augustine-sermones/36.9":{"o":"Redemptio animæ viri divitiæ ipsius. Merito illi vanissimo diviti insultavit Deus, ut admoneret nos ne talia imitaremur; cui regio fructuosa succedens, turbavit hominem copia plus quam inopia. Cogitavit enim apud se, dicens: Quid faciam, quo congregem fructus meos? Et cum æstuasset arctatus, tandem sibi visus est invenisse consilium: sed vanum consilium. Hoc enim consilium non invenit prudentia, sed avaritia. Destruam, inquit, veteres apothecas minores, et novas faciam ampliores, et implebo eas; et dicam animæ meæ: Anima, habes multa bona, satiare, jucundare. Ait illi: Stulte, in quo tibi sapiens videris, stulte, quid dixisti? Dico animæ meæ, Habes multa bona, satiare. Hac nocte auferetur a te anima tua: hæc quæ parasti cujus erunt? Quid enim prodest homini, si totum mundum lucretur, animæ autem suæ detrimentum patiatur? Ideo, Redemptio animæ viri divitiæ ejus. Has ille vanus et stultus divitias non habebat. Animam quippe suam eleemosynis non redimebat, fructus perituros condebat. Recondebat, inquam, perituros fructus periturus, nihil largiens Domino ad quem fuerat exiturus. Quam frontem habiturus est in illo judicio, cum audire cæperit, Esurivi, et non dedisti mihi manducare? Animam enim suam superfluis et nimiis epulis satiare cupiebat, pauperum tot inanes ventres superbissimus contemnebat. Nesciebat pauperum ventres apothecis suis esse tutiores. Quod enim recondebat in illis apothecis suis, fortassis et a furibus auferebatur: si autem reconderet in pauperum ventribus, in terra quidem digerebatur, sed in coelo tutius servabatur. Ergo, Redemptio animæ viri divitiæ ipsius.","t":"“The redemption of a man’s soul is his riches.” Rightly did God mock that most foolish rich man, to warn us not to imitate such things: the man whose land, yielding abundantly, troubled him more by its plenty than want could have done. For he thought within himself, saying, “What shall I do? Where shall I gather my produce?” And after much turmoil and distress, at last he seemed to himself to have found a plan; but a vain plan. For this plan was found not by prudence but by avarice. “I will pull down,” he says, “my old, smaller barns, and build new, larger ones, and I will fill them; and I will say to my soul: Soul, you have many goods; eat your fill and enjoy yourself.” God said to him, “Fool”: in what you think yourself wise, fool, what did you say? “I say to my soul, You have many goods, eat your fill.” “This night your soul will be taken from you; these things that you have prepared, whose will they be?” “For what does it profit a man if he gains the whole world but suffers the loss of his soul?” Therefore, “The redemption of a man’s soul is his riches.” That vain and foolish man did not have these riches. For he did not redeem his soul by alms; he stored up produce that would perish. He was storing up, I say, perishable produce, himself about to perish, giving nothing to the Lord to whom he was about to depart. What face will he have at that judgment, when he begins to hear, “I was hungry, and you did not give me to eat”? For he wanted to sate his soul with superfluous and excessive feasts, and in his great pride he despised the many empty bellies of the poor. He did not know that the bellies of the poor were safer than his barns. For what he stored in those barns of his might perhaps be carried off by thieves; but if he had stored it in the bellies of the poor, it would be digested on earth, but kept more safely in heaven. So: “The redemption of a man’s soul is his riches.”","f":"Augustine, <i>Serm.</i> 36.9 (PL 38:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/36-9)."},"augustine-sermones/360.1":{"o":"Deo gratias, fratres, congratulamini fratri vestro, qui mortuus erat et revixit, perierat et inventus est. Gratias patientiæ et misericordiæ Domini Dei nostri: patientiæ, quia sustinuit tardantem; misericordiae, quia suscipere dignatus est redeuntem. Hæc est vinea, ubi non operabar, et vires meas in aliena consumpseram. O vinea dilecta Domino meo, non solum labor meus nihil tibi proderat, verum eliam contra te inimico tuo serviebam. Magno sudore spargebam, quando tibi non colligebam. Gratias plantatori tuo, apud quem non manet merces operariorum eliam hora novissima vocatorum. Serus advenio, sed denarium non despero. Qui prius fui blasphemus, et persecutor, et injuriosus adversum te: sed misericordiam consecutus sum, quia ignorans feci. Tenebam enim verba parentum meorum, non Patriarcharum, non Prophetarum, non Apostolorum; sed parentum carnis meæ. Non acquievi carni et sanguini; sed acquievi superatus veritati, et requievi redditus unitati. Nunquid non easdem Scripturas legebam, quas et nunc lego? Sed etiam ille doctor Gentium vas electionis, ex Saulo Paulus, ex elato minimus, ex prædone pastor, ex lupo aries, Hebræus erat ex Hebræis, secundum legem Pharisæus (Philipp. III, 5, 6), ad pedes Gamalielis doctoris legem eruditus: et tamen Christum, quem legebat in Prophetis, nec sedere noverat in coelis, nec coli permittebat in terris. Fidem passionis et resurrectionis ejus nesciens ore cantabat, et sæviens errore vastabat. Secundum Prophetas, in quibus natus erat et creverat, jam Christus surgens a mortuis sedebat in cœlo; et ille adhuc in parentum suorum cæcabatur mendacio, quia eum discipuli ejus furati fuerant de sepulcro. Sic et ego de Ecclesia catholica toto orbe diffusa circumtundebar divinarum vocibus Litterarum; et me surdum faciebant a parentibus intentata falsa crimina traditurum. Non me Pauli meritis comparo, sed peccatis. Etiamsi tam bonus esse non merui, non tamen sine medicina correptionis tam malus fui. Nee ille sponsum agnoscebat in Libris quos legebat, nec ego sponsam. Qui revelavit illi de Christi clarificatione quod scriptum est, Exaltare super coelos, Deus; ipse revelavit mihi de Ecclesiæ effusione quod sequitur, Super omnem terram gloria tua (Psal. CVII, 6). Utraque testimonia aperta sunt videntibus, sed clausa cæcis. Illis oculos aperuit Baptismus Christi, mihi pax Christi. Illum lavacrum aquæ sanctæ reddidit novum: meorum autem charitas cooperuit multitudinem peccatorum.","t":"Thanks be to God, brothers; congratulate your brother, who was dead and has come back to life, was lost and is found. Thanks to the patience and mercy of the Lord our God: to his patience, because he bore with one who delayed; to his mercy, because he deigned to receive one returning. This is the vineyard where I did not work, and I had spent my strength in another's. O vineyard beloved of my Lord, not only did my labour profit you nothing, but I even served your enemy against you. With great sweat I scattered, when I did not gather for you. Thanks to your planter, with whom the wage of the labourers is not withheld even for those called at the last hour. I come late, but I do not despair of the denarius. I who was formerly a blasphemer and a persecutor and insolent against you: but I obtained mercy, because I acted in ignorance. For I held the words of my parents, not of the patriarchs, not of the prophets, not of the apostles, but of the parents of my flesh. I did not give in to flesh and blood; but I gave in, overcome by the truth, and I came to rest, restored to unity. Did I not read the same Scriptures that I read now? But that teacher of the Gentiles too, the vessel of election, from Saul Paul, from proud least, from robber shepherd, from wolf ram, was a Hebrew of Hebrews, as to the law a Pharisee, instructed in the law at the feet of the teacher Gamaliel: and yet Christ, whom he read in the prophets, he neither knew to be seated in heaven nor allowed to be worshipped on earth. Not knowing it, he sang with his mouth the faith of his passion and resurrection, and raging in error he laid it waste. According to the prophets, in whom he was born and grew up, Christ, rising from the dead, was already seated in heaven; and he was still blinded by the lie of his elders, that his disciples had stolen him from the tomb. So I too was surrounded concerning the Catholic Church spread through the whole world by the voices of the divine Letters; and the false charges of handing over the Scriptures, levelled by my elders, made me deaf. I do not compare myself with Paul's merits, but with his sins. Even if I did not deserve to be so good, yet I was not so bad without the medicine of correction. He did not recognize the bridegroom in the Books he read, nor I the bride. He who revealed to him about the glorification of Christ what is written, “Be exalted above the heavens, O God,” himself revealed to me about the spreading of the Church what follows, “Your glory over all the earth.” Both testimonies are open to those who see, but closed to the blind. The baptism of Christ opened his eyes; the peace of Christ opened mine. The washing of holy water made him new; but love covered the multitude of my sins.","f":"Augustine, <i>Serm.</i> 360.1 (PL 39:1574–1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/360-1)."},"augustine-sermones/361.1":{"o":"Animadvertimus, cum Apostoli Epistola legeretur, laudabilem motum fidei charitatisque vestrae, quemadmodum exhorrueritis homines, qui putantes hanc solam esse vitam, quam cum pecoribus habemus communem, post mortem autem finiri totum quod est hominis, nec esse spem ullam vitæ alterius melioris, pruritum malarum aurium corrumpentes, dicunt: Manducemus et bibamus; cras enim morimur (I Cor. XV, 32). Hinc ergo sumatur nostrae disputationis exordium, et hic sit nostri velut cardo sermonis, quo caetera, quæ Dominus suggerere dignatus fuerit, referantur.","t":"When the apostle's Letter was being read, we noticed the praiseworthy stirring of your faith and love, how you shuddered at men who, thinking that this alone is life, which we have in common with cattle, and that everything that belongs to man ends at death, and that there is no hope of another, better life, corrupt the itch of bad ears and say: “Let us eat and drink; for tomorrow we die.” Let the beginning of our discussion, then, be taken from this, and let this be as it were the hinge of our sermon, to which the other things that the Lord deigns to suggest may be referred.","f":"Augustine, <i>Serm.</i> 361.1 (PL 39:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-1)."},"augustine-sermones/361.10":{"o":"Sed solent videri per annos singulos messes: generis autem humani una ultima in fine sæculi messis assurget. Ostendi nunc oculis non potest: sed de uno principali grano datum est experimentum. Dicit ipse Dominus, Si granum sic manserit, et non mortificatum fuerit, solum manebit (Joan. XII, 24), dicens de sua mortificatione, quia multiplex futura est in illum credentium resurrectio. Exemplum datum est de uno grano, sed tale exemplum cui crederent omnes qui grana esse vellent. Quanquam et omnis creatura loquitur resurrectionem, si surdi non sumus: unde conjicere debemus quid in fine semel de genere humano facturus est Deus, cum tot similia quotidie videamus. Resurrectio Christianorum semel erit, somnus animalium et evigilatio quotidiana est. Dormire, morti simile est: evigilare, resurrectioni simile est. Ex hoc quod quotidie fit, crede quod semel futurum est. Luna per omnes menses nascitur, crescit, perficitur, minuitur, consumitur, innovatur. Quod in luna per menses, hoc in resurrectione semel in toto tempore. Quomodo id quod de dormientibus quotidie, hoc de luna per singulos menses. Unde abeunt, unde redeunt frondes arboribus? in quæ secreta discedunt, de quibus secretis adveniunt? Hiems est, certe nunc arbores arentibus similes verno tempore virescunt. Nunc primum factum est, an et præterito anno ita fuit? Imo et praeterito sic fuit. Interceptum est ab autumno in hieme, redit per vernum in æstate. Ergo annus redit in tempore, et homines, facti ad imaginem Dei, cum mortui fuerint interibunt? Sed potest mihi aliquis dicere minus diligenter inspiciens mutationes instaurationesque rerum: Illa folia putruerunt, nova nascuntur. Plene autem considerans videt quod et illa quae putrescunt, in vires terrae cedunt. Unde enim terra pinguificatur, nisi de putredine terrenorum? Attendunt hæc qui agrum colunt; et qui non colunt, quia in urbe semper vivunt, de hortis certe vicinis urbi cognoscant contemptibilia quaeque purgamenta civitatis quibus studiis serventur, a quibus etiam pretio comparentur, quo portentur. Certe jam contemptibilia, exinanita omni utilitate, ab inexpertis possent putari. Et quis dignatur stercus intueri? Quod intueri homo horret, servare curat. Illud ergo quod consumptum jam et abjectum videbatur, redit in pinguedinem terræ, pinguedo in succum, succus in radicem; et quod de terra in radicem transit, invisibilibus accessibus migrat in robur, distribuitur per ramos, a ramis in germina, a germine in fructus et folia. Ecce quod horrebas in putredine stercoris, in arboris fecunditate et viriditate miraris.","t":"But harvests are usually seen year by year; but of the human race one last harvest will rise at the end of the world. It cannot be shown to the eyes now: but a proof has been given from one principal grain. The Lord himself says, “If the grain remains so and is not put to death, it will remain alone,” speaking of his own putting to death, because the resurrection of those believing in him is to be manifold. An example was given from one grain, but such an example that all who wanted to be grains should believe it. Although every creature too speaks of resurrection, if we are not deaf: from which we ought to infer what God will do once at the end with the human race, since we see so many similar things every day. The resurrection of Christians will be once; the sleep and waking of living creatures is daily. Sleeping is like death; waking is like resurrection. From what happens daily, believe what is to happen once. The moon is born every month, grows, is completed, wanes, is used up, is renewed. What happens in the moon month by month will happen once in the resurrection in the whole of time. As what happens daily with sleepers, so with the moon month by month. Where do the leaves go from the trees, where do they come back from? Into what secret places do they depart, from what secret places do they come? It is winter: certainly the trees, now like dry ones, grow green in spring. Has this happened now for the first time, or was it so last year too? Indeed it was so last year too. It was cut off from autumn into winter; it returns through spring into summer. So the year returns in time, and will men, made in the image of God, perish when they have died? [11] But someone may say to me, inspecting the changes and renewals of things less carefully: “Those leaves rotted; new ones are born.” But one who considers more fully sees that even those which rot go into the strength of the earth. For how is the earth fattened, except from the rotting of earthly things? Those who farm notice these things; and those who do not farm, because they always live in the city, let them at least learn from the gardens near the city with what care all the contemptible refuse of the city is kept, by whom it is even bought at a price, where it is carried. Certainly these things, now contemptible and emptied of all usefulness, might be thought so by the inexperienced. And who deigns to look at dung? What man shudders to look at, he takes care to keep. So what seemed already used up and thrown away returns into the fatness of the earth, the fatness into sap, the sap into the root; and what passes from the earth into the root moves by invisible passages into the trunk, is distributed through the branches, from the branches into the buds, from the bud into fruit and leaves. Look, what you shuddered at in the rottenness of dung you admire in the fruitfulness and greenness of the tree.","f":"Augustine, <i>Serm.</i> 361.10 (PL 39:1577–1578; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-10)."},"augustine-sermones/361.12":{"o":"Nolo mihi jam opponas quod soles opponere: Non manet integrum corpus sepulti mortui; nam si maneret, resurgere crederem. Ægyptii ergo soli credunt resurrectionem, quia diligenter curant cadavera mortuorum. Morem enim habent siccare corpora, et quasi ænea reddere: Gabbaras ea vocant. Ergo secundum istos, qui secretos naturae sinus ignorant, ubi omnia salva sunt Conditori, etiam cum mortalibus sensibus subtrahuntur, soli Ægyptii bene credunt resurrectionem mortuorum suorum, aliorum vero Christianorum spes in angusto est? Sæpe enim vel vetustate vel aliqua non sacrilega necessitate apertis vel nudatis sepulcris, inventa sunt corpora putruisse, et suspirantes gemuerunt homines, qui solent corporali specie delectari, et dixerunt in cordibus suis: Itane iste cinis aliquando habebit illam speciem pulchritudinis, reddetur vitæ, reddetur luci? Quando istud erit? Quando ego aliquid vivum de hoc cinere sperem? Qui hoc dicis, vides in sepulcro vel cinerem: replica ætatem tuam, si es, verbi gratia, triginta, quinquaginta vel amplius annorum: in sepulcro vel cinis est mortui, tu ante quinquaginta annos quid eras? ubi eras? Corpora omnium nostrum, qui nunc loquimur, vel audimus, post paucos annos cinis erunt, ante paucos annos nec cinis erant. Qui ergo potuit parare quod non erat, deficiet reparare quod erat?","t":"I do not want you now to object to me what you usually object: “The body of the buried dead does not remain whole; for if it remained, I would believe it would rise.” Then only the Egyptians believe in the resurrection, because they take careful care of the corpses of the dead. For they have the custom of drying bodies and making them as if of bronze: they call them gabbarae. So, according to these people, who do not know the secret recesses of nature, where all things are safe for the Creator even when they are withdrawn from mortal senses, only the Egyptians rightly believe in the resurrection of their dead, but the hope of other Christians is in straits? For often, when tombs have been opened or laid bare, whether by age or by some necessity that is not sacrilegious, bodies have been found to have rotted, and men who are accustomed to delight in bodily appearance have sighed and groaned, and said in their hearts: “Will this ash then one day have that appearance of beauty, be restored to life, be restored to light? When will that be? When shall I hope for something living from this ash?” You who say this, you see in the tomb even ash: turn back your age, if you are, for example, thirty, fifty or more years old: in the tomb there is even the ash of the dead man; what were you fifty years ago? Where were you? The bodies of all of us who now speak or listen will be ash after a few years; a few years ago they were not even ash. Will he, then, who could make what was not, fail to remake what was?","f":"Augustine, <i>Serm.</i> 361.12 (PL 39:1578; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-12)."},"augustine-sermones/361.13":{"o":"Desinant ergo murmura male loquentium, et corrumpentium mores bonos colloquiis malis. Figite pedes in via, figite: ut non relinquatis viam, non ut remaneatis in via, sed quemadmodum dictum est, Sic currite, ut comprehendatis. Semper vigeat Christus in corde, qui voluit in capite ostendere quod membra cætera sperent. In terra quidem laboramus, caput nostrum in caelo jam nec moritur, nec deficit, nec aliquid patitur: passum est tamen pro nobis. Quia traditus est propter delicta nostra, et resurrexit propter justificationem nostram. Hoc nos per fidem novimus: quibus autem se ostendit, per oculos didicerunt. Non tamen nos reprobati sumus, quia resurrexit, et eum videre oculis carnalibus non potuimus. Habemus pro nobis ipsius Domini testimonium, quod dixit dubitanti discipulo et tactu quærenti quod crederet. Nam cum exclamasset cicatricum contrectatione convictus, et dixisset, Dominus meus, et Deus meus: ille contra, Quia vidisti me, inquit, et credidisti; beati qui non vident et credunt (Joan. XX, 24-29). Expergiscimini ergo ad beatitudinem vestram, nullus male suadens excutiat de cordibus vestris quod Christus infixit.","t":"Let the mutterings of evil speakers cease, then, and of those who corrupt good morals by bad conversations. Fix your feet on the way, fix them: so as not to leave the way, not so as to stay still on the way, but as it is said, “So run that you may obtain.” Let Christ always flourish in your heart, who willed to show in the head what the other members hope for. On earth indeed we labour; our head in heaven now neither dies, nor fails, nor suffers anything: yet it suffered for us. For he was handed over for our sins and rose for our justification. This we know by faith: those to whom he showed himself learned it by their eyes. Yet we are not rejected because he rose and we could not see him with fleshly eyes. We have for us the testimony of the Lord himself, which he gave to the doubting disciple who sought by touch what he might believe. For when he had cried out, convinced by handling the scars, and had said, “My Lord and my God,” he in reply said, “Because you have seen me, you have believed; blessed are those who do not see and believe.” Wake up, then, to your blessedness; let no evil persuader shake out of your hearts what Christ has fixed there.","f":"Augustine, <i>Serm.</i> 361.13 (PL 39:1578; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-13)."},"augustine-sermones/361.14":{"o":"Neque mihi illud dicatur. Hoc enim dicitur ab omnibus, qui jam etiam inviti auctoritati Christi cesserunt. Omnes enim pene Pagani, etiam qui nolunt aut differunt Christum devotione apprehendere, non audent reprehendere: quamvis audeant Christianos, Christum non audent; cedunt capiti, et adhuc corpori insultant. Sed corpus audiens insultationes eorum, qui jam cedunt capiti, non se præcisum putet a capite, sed subnixum. Nam si præcisi essemus, debuimus timere voces insultantium: non autem nos esse præcisos ille ipse testatur, qui Paulo, adhuc Saulo Ecclesiam persequenti, ait, Saule, Saule, quid me persequeris? Jam transierat per manus impietatis Judaeorum, jam inferna penetraverat, jam de sepulcro resurrexerat, jam in coelum ascenderat, jam dono Spiritus sancti credentium corda ditaverat atque firmaverat, ad dexteram Patris sedens interpellans pro nobis: non se iterum morti traditurus, sed nos de morte liberaturus, quid poterat perpeti a Saulo sæviente? Unde illum manus illa tangebat, quamvis esset ille, sicut scriptum est, Spirans cædem? In Christianos humi laborantes impetum facere poterat: in Christum autem quando et quomodo? Clamat tamen pro cæteris membris, et non dicit, Quid persequeris meos? si enim diceret, Quid persequeris meos? crederemus servos. Sed non tantum cohærent servi domino, quantum Christiani Christo. Alia est ista compago: alius ordo membrorum, alia unitas charitatis. Caput pro membris loquitur, neque hoc saltem dicit, Quid persequeris membra mea? sed dicit, Quid me persequeris? Non tangebat caput, sed tangebat quod capiti junctum est. Jam sæpe diximus, sed quia similitudo apta est, et rem bene insinuat, repetenda est. Qui te in turba calcat, pedem tuum premit, linguæ autem nihil facit. Quid sibi ergo vult, quod lingua clamat, Calcas me? Pressura pedis est, nulla linguæ læsio, sed una compago. Et si unum membrum patitur, compatiuntur omnia membra; et si glorificatur unum membrum, congaudent omnia membra. Si ergo lingua tua pro pede tuo loquitur, Christus in coelo pro Christianis non loquitur? Non sic ergo loquitur lingua tua pro pede, ut dicat, Calcas pedem meum; sed, Calcas me, cum ipsa non læsa sit. Cognosce illum caput tuum, cum pro te de cælo loquitur, et dicit, Saule, Saule, quid me persequeris? Ergo, fratres, cur hoc diximus? Ne forte ita vobis subrepant illi de quibus dicit Apostolus, Corrumpunt mores bonos colloquia mala; quia dicunt, Manducemus et bibamus; cras enim morimur: ut dicant vobis (non audent enim Christum reprehendere, contremiscunt majestatis auctoritatem toto orbe fundatam; sed quomodo scriptum est, Peccator videbit, et irascetur, dentibus suis frendet et tabescet: frendere potest, et tabescere potest; blasphemare autem Christum non audet); ne forte ergo ita loquantur et dicant, Christo tantum licuit. Aliquando enim et ex animo dicunt, aliquando autem timore dicunt: tu tamen et quid audeant dicere attende, et quid non audeant.","t":"Nor let that be said to me. For this is said by all who have now yielded, even unwillingly, to the authority of Christ. For almost all pagans, even those who do not want or put off embracing Christ with devotion, do not dare to find fault with him: although they dare to find fault with Christians, they do not dare with Christ; they yield to the head, and still insult the body. But let the body, hearing the insults of those who already yield to the head, not think itself cut off from the head, but supported. For if we were cut off, we ought to fear the voices of those who insult: but that we are not cut off he himself testifies who said to Paul, while still Saul persecuting the Church, “Saul, Saul, why do you persecute me?” He had already passed through the hands of the impiety of the Jews, had already penetrated the underworld, had already risen from the tomb, had already ascended into heaven, had already enriched and strengthened the hearts of believers with the gift of the Holy Spirit, sitting at the right hand of the Father interceding for us: not to hand himself over again to death, but to free us from death—what could he suffer from Saul's raging? How could that hand touch him, though he was, as it is written, breathing slaughter? He could make an attack on Christians labouring on the ground: but on Christ, when and how? Yet he cries out for the other members, and does not say, “Why do you persecute my own?” For if he said, “Why do you persecute my own?”, we would think of servants. But servants do not cleave to a master as much as Christians to Christ. This is another kind of bond: another order of members, another unity of love. The head speaks for the members, and does not even say, “Why do you persecute my members?” but says, “Why do you persecute me?” He did not touch the head, but he touched what is joined to the head. We have often said it already, but because the comparison is apt and conveys the thing well, it must be repeated. Whoever treads on you in a crowd presses your foot, but does nothing to the tongue. What does it mean, then, that the tongue cries out, “You are treading on me”? The pressure is on the foot, there is no hurt to the tongue, but there is one bond. “And if one member suffers, all the members suffer with it; and if one member is glorified, all the members rejoice with it.” If, then, your tongue speaks for your foot, does Christ in heaven not speak for Christians? So your tongue does not speak for the foot so as to say, “You are treading on my foot,” but, “You are treading on me,” though it itself has not been hurt. Recognize him as your head when he speaks for you from heaven and says, “Saul, Saul, why do you persecute me?” So, brothers, why have we said this? Lest perhaps those creep up on you of whom the apostle says, “Bad conversations corrupt good morals,” because they say, “Let us eat and drink; for tomorrow we die”: so that they may say to you (for they do not dare to find fault with Christ; they tremble at the authority of his majesty founded throughout the world; but, as it is written, “The sinner will see and be angry, he will gnash his teeth and waste away”: he can gnash, and he can waste away; but he does not dare to blaspheme Christ); lest perhaps, then, they speak thus and say, “That was allowed to Christ alone.” For sometimes they say it from the heart, and sometimes from fear: but you, attend both to what they dare to say and to what they do not dare.","f":"Augustine, <i>Serm.</i> 361.14 (PL 39:1578–1579; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-14)."},"augustine-sermones/361.15":{"o":"Dicturi ergo sunt: Dicis milii quod resurrexerit Christus, et inde speras resurrectionem mortuorum; sed Christo licuit resurgere a mortuis. Et incipit jam laudare Christum, non ut illi det honorem, sed ut tibi faciat desperationem. Serpentis astuta pernicies, ut laude Christi te avertat a Christo, dolose prædicat quem vituperare non audet. Exaggerat majestatem illius, ut singularem faciat, ne tu speres tale aliquid, quale in illo resurgente monstratum est. Et quasi religiosior apparet erga Christum, cum dicit: Ecce qui se audet comparare Christo, ut quia resurrexit Christus, et se resurrecturum putet. Noli perturbari perversa laude Imperatoris tui; hostiles insidiæ te perturbant, sed Christi humilitas et humanitas te consolatur. Ille prædicat quantum erectus sit Christus a te: Christus autem dicit quantum descendit ad te. Responde ergo huic: excita illam fidem; tempestas est, fluctus sunt, laborat navis, dormit Christus; excita illam fidem, noli oblivisci quod credidisti. Statim respondebis, cum in te fides evangelica vigilare coeperit. Non eris inops in respondendo: non enim tu eris qui loqueris; manens in te Christus arripiet instrumentum suum linguam tuam, velut gladium suum, utens corde tuo et voce tua tanquam possessor inhabitans, resistet adversario, securum te faciet: tu tantum excita dormientem, id est, recordare oblitam fidem.","t":"They will say, then: “You tell me that Christ rose, and from this you hope for the resurrection of the dead; but it was allowed to Christ to rise from the dead.” And he now begins to praise Christ, not to give him honour, but to make you despair. The cunning destruction of the serpent: in order to turn you from Christ by praise of Christ, he deceitfully proclaims him whom he does not dare to censure. He magnifies his majesty in order to make him unique, so that you may not hope for anything like what was shown in him rising. And he appears more devout towards Christ when he says: “Look who dares to compare himself with Christ, so as to think that because Christ rose, he too will rise.” Do not be disturbed by the perverse praise of your Emperor; the enemy's snares disturb you, but the humility and humanity of Christ console you. He proclaims how high Christ has been raised above you: but Christ says how far he came down to you. Answer him, then: wake that faith; there is a storm, there are waves, the ship labours, Christ sleeps; wake that faith; do not forget what you have believed. At once you will answer, when the faith of the Gospel begins to be awake in you. You will not be at a loss in answering: for it will not be you who speak; Christ dwelling in you will take up his instrument, your tongue, like his sword, using your heart and your voice as an indwelling owner; he will resist the adversary; he will make you secure: you only wake the sleeper, that is, remember the forgotten faith.","f":"Augustine, <i>Serm.</i> 361.15 (PL 39:1579; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-15)."},"augustine-sermones/361.16":{"o":"Modo enim quid dicturus sum, unde talibus responsurus sis? Non novum aliquid dicam, sed id quod credidisti. Excita ergo fidem, et responde dicenti, Christus solus potuit, nos non possumus: responde et dic, Ideo Christus potuit, quia Deus; ille utique, quia Deus. Si quia Deus, quia omnipotens; si quia omnipotens, cur desperabo quod poterit et in me, quod demonstravit in se propter me? Deinde quaero unde resurrexit Christus. Respondebit, A mortuis. Quæro quare mortuus sit. Numquid enim Deus mori potest? Illa etiam divinitas Verbum æquale Patri, ars omnipotentis artificis, per quem facta sunt omnia, incommutabilis sapientia, in se ipsa manens, innovans omnia, attingens a fine usque ad finem fortiter et disponens omnia suaviter (Sap. VIII, 1), mori potuit? Non, inquit. Et tamen Christus mortuus est. Unde mortuus est? Videlicet quod non rapinam arbitratus est esse æqualis Deo, sed semetipsum exinanivit, formam servi accipiens. Ante autem quid ait? Qui cum in forma Dei esset. Formam Dei acceperat, an in ea naturaliter erat? Distinguit Apostolus. Cum formam Dei diceret, esset dixit: cum formam servi nominaret, accipiens dixit. Christus ergo erat aliquid, accepit aliquid, ut cum illo unum esset quod acceperat. In forma Dei erat æqualis Deo, sicut evangelista ille piscator loquitur, Verbum erat in principio, et Verbum apud Deum, et Deus erat Verbum: hoc est, Cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Quod enim non naturaliter inest, sed usurpatur illicite, rapina est. Æqualitatem Dei usurpavit angelus, et cecidit et factus est diabolus; æqualitatem Dei usurpavit homo, et cecidit, et factus est mortalis. Hic autem, qui natus est æqualis, quia non natus ex tempore, sed sempiterno Patri sempiternus Filius, semper natus, per quem facta sunt omnia, in forma Dei erat. Ut autem mediator esset inter Deum et homines inter justum et injustos, inter immortalem et mortales, assumpsit aliquid ab injustis et mortalibus, servans aliquid cum justo et immortali. Cum justo enim et immortali servans justitiam, ab injustis et mortalibus assumens mortalitatem, factus in medio reconciliator, dejiciens murum peccatorum nostrorum; unde illi canitur a populo suo, Et in Deo meo transgrediar murum: reddens Deo quod peccata abalienaverant, redimens suo sanguine quod diabolus possidebat; mortuus est pro nobis, et resurrexit pro nobis. Portavit peccata nostra, non illis inhærens, sed ea sustinens: sicut Jacob portavit pelles hædorum, ut pilosus patri benedicenti videretur. Esau malus pilos proprios habebat, Jacob autem bonus alienos portabat. Mortalibus quippe hominibus peccata inhærent. Non autem inhærebant illi qui dixerat, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (Joan. X, 18). Mors ergo in Domino nostro signum fuit alienorum peccatorum, non paena propriorum. In omnibus autem hominibus mortalitas poena peccati est: trahitur enim ab origine peccati, unde omnes venimus; de illius hominis lapsu, non de hujus descensu. Aliud enim est cadere, aliud descendere. Cecidit unus nequiter, descendit alius misericorditer. Sicut enim in Adam omnes moriuntur, sic in Christo omnes vivificabuntur, Portans ergo aliena peccata, Quæ non rapui, inquit, tunc exsolvebam: id est, peccatum non habens moriebar. Ecce, inquit, veniet princeps hujus mundi, et in me nihil inveniet. Quid est, nihil in me inveniet? Non in me inveniet meritum mortis. Meritum enim mortis peccatum est. Quare ergo morieris? Sequitur, et dicit: Sed ut sciant omnes quia voluntatem Patris mei facio, surgite, eamus hinc. Et surgit pergens ad passionem. Quare? Quia voluntatem Patris sui faciebat, non quia principi peccatorum aliquid debebat, in quo peccatum nullum erat. Ergo Dominus noster Jesus Christus divinitatem secum attulit, mortalitatem autem a nobis assumpsit. Hanc accepit in utero virginis Mariæ, conjungens se ipsum Verbum Dei humanæ naturæ, tanquam sponsus sponsæ in thalamo virginali, ut ipse tanquam sponsus procederet de thalamo suo.","t":"What shall I say now, from which you may answer such people? I shall not say anything new, but what you have believed. Wake your faith, then, and answer the one who says, “Christ alone could; we cannot.” Answer and say: “Christ could because he is God; he certainly, because he is God. If because he is God, because he is almighty; if because he is almighty, why shall I despair that he will be able to do in me what he showed in himself for my sake?” Then I ask from what Christ rose. He will answer: “From the dead.” I ask why he died. For can God die? Could that divinity, the Word equal to the Father, the art of the almighty craftsman, through whom all things were made, the unchangeable wisdom, abiding in itself, renewing all things, reaching mightily from end to end and ordering all things sweetly—could it die? “No,” he says. And yet Christ died. From what did he die? Namely, that he did not think it robbery to be equal with God, but emptied himself, taking the form of a servant. But what does he say before? “Who, being in the form of God.” Had he received the form of God, or was he in it by nature? The apostle distinguishes. When he spoke of the form of God, he said “being”; when he named the form of a servant, he said “taking.” So Christ was something, he took something, so that what he had taken might be one with him. In the form of God he was equal to God, as that fisherman evangelist says: “The Word was in the beginning, and the Word was with God, and the Word was God”: that is, “Being in the form of God, he did not think it robbery to be equal with God.” For what is not present by nature but is usurped unlawfully is robbery. An angel usurped equality with God, and fell and became the devil; man usurped equality with God, and fell, and became mortal. But he who was born equal, because not born in time, but the everlasting Son of the everlasting Father, always born, through whom all things were made, was in the form of God. But in order to be mediator between God and men, between the just and the unjust, between the immortal and mortals, he took something from the unjust and mortals, keeping something in common with the just and immortal. For keeping justice in common with the just and immortal, and taking mortality from the unjust and mortals, he became the reconciler in the middle, throwing down the wall of our sins; hence his people sing to him, “And in my God I will leap over the wall”: rendering to God what sins had alienated, redeeming by his blood what the devil possessed; he died for us and rose for us. He bore our sins, not clinging to them but sustaining them: as Jacob wore the skins of kids, so as to seem hairy to his father as he blessed him. Esau, the bad, had his own hair; but Jacob, the good, wore another's. For sins cling to mortal men. But they did not cling to him who had said, “I have power to lay down my life, and I have power to take it up again.” So death in our Lord was a sign of others' sins, not the punishment of his own. But in all men mortality is the punishment of sin: for it is drawn from the origin of sin, from which we all come; from the fall of that man, not from the descent of this one. For it is one thing to fall, another to come down. One fell wickedly; the other came down mercifully. “For as in Adam all die, so in Christ all will be made alive.” Bearing, then, others' sins, he says, “What I did not steal, I then paid back”: that is, having no sin, I was dying. “Look,” he says, “the prince of this world will come, and he will find nothing in me.” What is “he will find nothing in me”? He will not find in me the desert of death. For the desert of death is sin. Why, then, will you die? It follows, and he says: “But so that all may know that I do the will of my Father, rise, let us go from here.” And he rises, going to his passion. Why? Because he was doing the will of his Father, not because he owed anything to the prince of sins, in whom there was no sin. So our Lord Jesus Christ brought his divinity with him, but took mortality from us. This he received in the womb of the virgin Mary, the Word of God joining himself to human nature, like a bridegroom to a bride in the virginal bridal chamber, so that he himself might come forth like a bridegroom from his chamber.","f":"Augustine, <i>Serm.</i> 361.16 (PL 39:1579–1580; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-16)."},"augustine-sermones/361.17":{"o":"Redi ergo ad id quod dicebam. Mortalitas de peccato venit in omnes homines: in Domino autem de misericordia erat, et tamen vera erat; quia talis caro vera erat, et vere mortalis erat, similitudinem habens carnis peccati; non similitudinem carnis, sed similitudinem carnis peccati: vera enim caro, sed non peccati caro. Non enim mortalitatem illam, ut dixi, merito peccati acceperat, qui semetipsum exinanivit formam servi accipiens, et factus obediens usque ad mortem. Quid ergo erat, et quid habebat? Divinitas erat, habens mortalitatem. Unde autem mortuus est, inde resurrexit. Ad eos jam respicite qui dicunt: Christus solus potuit resurgere, non autem tu. Sed responde et dic: Christus in eo quod ex nobis acceperat, resurrexit. Tolle formam servi, non esset in qua resurgeret; quia non esset in qua moreretur. Quid ergo mihi de laude Domini mei fidem vis destruere, quam in me ædificavit Dominus meus? Ex illo enim quod formam servi accepit, mortuus est. Secundum hoc autem resurrexit, secundum quod mortuus est. Nullo modo ergo servi resurrectionem desperaverim, cum in forma servi Dominus resurrexerit. Aut si potentiae hominis tribuunt quod Christus resurrexit a mortuis; nam et hoc solent dicere, quia homo erat tam justus, ut posset etiam resurgere a mortuis: ut interim secundum ipsos loquar, et de Domini nostri divinitate non dicam; ille tam justus, ut a mortuis etiam resurgere mereretur, nullo pacto nos fallere potuit, cum etiam nobis resurrectionem promisit.","t":"Return, then, to what I was saying. Mortality came into all men from sin: but in the Lord it was from mercy, and yet it was real; because such flesh was real, and was truly mortal, having the likeness of sinful flesh; not the likeness of flesh, but the likeness of sinful flesh: for it was real flesh, but not sinful flesh. For he had not received that mortality, as I said, by the desert of sin, who emptied himself, taking the form of a servant, and became obedient even to death. What, then, was he, and what did he have? He was divinity having mortality. And from what he died, from that he rose. Look now to those who say: “Christ alone could rise, but not you.” But answer and say: “Christ rose in that which he had received from us. Take away the form of a servant, and there would be nothing in which he might rise; because there would be nothing in which he might die. Why, then, do you want to destroy, by praise of my Lord, the faith that my Lord has built in me? For from that which he took, the form of a servant, he died. And he rose in that in which he died. So in no way shall I despair of the servant's resurrection, since the Lord has risen in the form of a servant.” Or if they attribute to a man's power that Christ rose from the dead—for they are accustomed to say this too, that he was so just a man that he could even rise from the dead—so that I may speak for the moment according to them, and not speak of the divinity of our Lord: he who was so just that he deserved even to rise from the dead could in no way deceive us when he promised resurrection to us too.","f":"Augustine, <i>Serm.</i> 361.17 (PL 39:1580; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-17)."},"augustine-sermones/361.18":{"o":"Omnia ergo quæ dicta sunt, fratres, ad id valent, ut sitis instructi, si qui dicunt non resurgere mortuos. Dicta sunt autem, si meministis, quantum Deus suggerere dignatus est necessaria, et de rerum natura quotidianisque exemplis dicta sunt testimonia; et de ipsa omnipotentia Dei cui nihil difficile est, qui si potuit facere quod non erat, multo magis potest reparare quod erat; et de ipso Domino et Salvatore Jesu Christo, quem constat resurrexisse, neque ejus resurrectionem factam nisi in forma servi, quia neque mors fieri potuit, unde opus esset resurgere, nisi per formam servi. Unde quoniam servi sumus, id in forma nostra sperare debemus, quod ille in forma servi praemonstrare dignatus est. Obticescant ergo linguæ dicentium, Manducemus et bibamus; cras enim morimur. Prorsus et vos respondete, et dicite: Jejunemus et oremus; cras enim moriemur.","t":"All that has been said, then, brothers, serves this purpose: that you may be equipped if any say that the dead do not rise. And there have been said, if you remember, as far as God deigned to suggest what was necessary, testimonies drawn from the nature of things and from daily examples; and from the very almightiness of God, to whom nothing is difficult, who, if he could make what was not, can much more remake what was; and from the Lord and Saviour Jesus Christ himself, who is agreed to have risen, and whose resurrection took place only in the form of a servant, since death too, from which there was need to rise, could not take place except through the form of a servant. Hence, since we are servants, we ought to hope in our form for what he deigned to show beforehand in the form of a servant. Let the tongues, then, of those who say, “Let us eat and drink, for tomorrow we die,” fall silent. Indeed, you too answer and say: “Let us fast and pray; for tomorrow we shall die.”","f":"Augustine, <i>Serm.</i> 361.18 (PL 39:1580; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-18)."},"augustine-sermones/361.19":{"o":"Restat ut dicamus qualis erit in resurrectione vita justorum. Sed quia jam hodie moderatum tempus videtis assumptum, id quod reddidimus ruminate: hoc autem quod debemus, orate ut aliquando reddamus. Illud maxime tenete quare locuti sumus, præsertim propter dies festos istos, fratres mei, quos Pagani celebrant. Attendite vobis: transit hic mundus, recordamini Evangelium ubi prædicit Dominus sic futurum novissimum diem, quomodo in diebus Noe. Manducabant et bibebant, emebant et vendebant, uxores ducebant, nubebant, donec intravit Noe in arcam; venit diluvium, et perdidit omnes. Habetis apertissime Dominum præmonentem, et alio loco dicentem, Non graventur corda vestra in crapula et ebrietate. Sint lumbi vestri accincti, et lucernæ ardentes; et similes estote pueris exspectantibus dominum suum, quando veniat a nuptiis (Id. XII, 35, 36). Exspectemus eum venturum, non nos torpentes inveniat. Turpe est mulieri conjugatæ non desiderare virum suum: quanto turpius Ecclesiæ non desiderare Christum? Venit vir ad carnales amplexus, et magnis votis castae uxoris accipitur: venturus est sponsus Ecclesiae ad tradendos aeternos amplexus, ad faciendos nos sibi sempiternos cohæredes, et nos ita vivimus, ut ejus adventum non solum non desideremus, sed etiam timeamus! Quam verum est quod sic venturus est dies ille, quomodo in diebus Noe? Quam multos sic inventurus est, et eos qui christiani appellantur! Ideo per tot annos aedificatur arca, ut evigilent qui non credunt (Gen. VI). Per centum annos illa ædificata est, et non evigilaverunt ut dicerent, Non sine causa homo Dei arcam ædificat, nisi quia imminet exitium generi humano; et placarent iram Dei, conversi ad mores qui placent Deo, quomodo fecerunt Ninivitæ. Fecerunt enim fructum pœnitentiae, et propitiaverunt iram Dei.","t":"It remains for us to say what the life of the just will be like in the resurrection. But since you see that a reasonable amount of time has already been taken today, ruminate on what we have paid: as for what we owe, pray that we may pay it some day. Hold above all why we have spoken, especially because of these feast days, my brothers, which the pagans celebrate. Look to yourselves: this world passes; remember the Gospel where the Lord foretells that the last day will come as in the days of Noah. They ate and drank, they bought and sold, they married, they were given in marriage, until Noah entered the ark; the flood came and destroyed them all. You have the Lord most plainly warning beforehand, and saying in another place, “Let not your hearts be weighed down with gluttony and drunkenness. Let your loins be girded and your lamps burning; and be like servants waiting for their master, when he returns from the wedding.” Let us wait for him to come; let him not find us sluggish. It is shameful for a married woman not to long for her husband: how much more shameful for the Church not to long for Christ? A husband comes for fleshly embraces, and is received with great longing by his chaste wife: the bridegroom of the Church is to come to give eternal embraces, to make us his everlasting co-heirs, and we live in such a way that we not only do not long for his coming but even fear it! How true it is that that day will come as in the days of Noah! How many will he find so, even of those who are called Christians! That is why the ark was built for so many years, so that those who do not believe might wake up. It was built for a hundred years, and they did not wake up to say, “Not without cause does the man of God build an ark, but because destruction threatens the human race”; and they did not appease God's wrath, turning to the conduct that pleases God, as the Ninevites did. For they brought forth the fruit of repentance and propitiated God's wrath.","f":"Augustine, <i>Serm.</i> 361.19 (PL 39:1580; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-19)."},"augustine-sermones/361.2":{"o":"Spes enim nostra est resurrectio mortuorum: fides nostra est resurrectio mortuorum. Charitas etiam nostra est, quam praedicatio rerum quæ nondum videntur inflammat, et accendit desiderio, cujus magnitudine fiant corda nostra capacia beatitudinis quæ ventura promittitur, quamdiu creditur quod nondum videtur: charitas ergo etiam ipsa nostra, nec circa temporalia hæc et visibilia debet occupari, ut tale aliquid nos habituros in resurrectione speremus, quale modo, si contemnimus, melius vivimus mclioresque sumus, carnales videlicet voluptates atque delicias. Sublata itaque fide resurrectionis mortuorum, omnis intercidit doctrina christiana. Fundata vero fide resurrectionis mortuorum, non continuo securitas est de animo christiano, nisi distinguatur vita illa quæ futura est, ab ista quæ transit. Itaque sic proponendum est: Si non resurgent mortui, nulla spes nobis est futuræ vitæ: si autem resurgent mortui, erit quidem vita futura; sed secunda quæstio est, qualis erit. Prima itaque disputatio est, utrum futura sit resurrectio mortuorum: secunda vero disputatio est, qualis futura est in resurrectione vita sanctorum. Qui ergo dicunt mortuos non resurgere, christiani non sunt: qui vero putant mortuos cum resurrexerint, carnaliter esse victuros, carnales christiani sunt. Quidquid ergo disputationis est adversus opinionem eorum qui resurrectionem mortuorum negant, adversus eos est qui foris sunt, ex quorum numero non hic arbitror adesse aliquem. Unde superflua videri potest nostra dissertio, si fuerit immorata, ut docere conemur resurgere mortuos. Auctoritatis enim pondere christianus ducendus est, qui jam Christo credidit, qui nullo modo putat mentiri Apostolum. Sufficit ergo ut iste audiat, Si mortui non resurgunt, inanis est prœdicatio nostra, inanis est et fides vestra. Si mortui, inquit, non resurgunt, neque Christus resurrexit (Ibid. 14, 13). Si autem Christus resurrexit, in quo salus est Christianorum, non utique impossibile est resurgere mortuos: quoniam ille qui suscitavit Filium suum, et ille qui suscitavit carnem suam, cætero corpori, quod est Ecclesia, in capite demonstravit exemplum. Poterat ergo esse superflua disputatio de resurrectione mortuorum, ut jam susciperemus eam quam inter se Christiani solent habere, cum resurrexerimus quales erimus, quemadmodum vivemus, quæ erunt negotia nostra, eruntne aliqua, aut nulla: si nulla erunt, desidiose victuri sumus nihil agendo; aut si aliquid agemus, quid agemus: deinde, manducaturi et bibituri sumus, conjunctiones marium feminarumque futurae sunt, an aliqua simplex et incorrupta vita communis; et si ita est, qualis erit ipsa vita, qualis motus, qualis figura ipsorum corporum. Istæ disputationes Christianorum sunt, salva fide resurrectionis.","t":"For our hope is the resurrection of the dead; our faith is the resurrection of the dead. Our love too is, which the preaching of things not yet seen inflames and kindles with desire, by whose greatness our hearts may become capable of the blessedness promised to come, as long as what is not yet seen is believed: so our love itself also ought not to be occupied with these temporal and visible things, so that we should hope to have in the resurrection such things as now, if we despise them, we live better and are better—namely carnal pleasures and delights. So if faith in the resurrection of the dead is taken away, all Christian teaching falls. But when faith in the resurrection of the dead is founded, there is not at once security about the Christian soul, unless that life which is to come is distinguished from this one which passes. So it must be put thus: if the dead will not rise, there is no hope for us of a future life; but if the dead will rise, there will indeed be a future life; but the second question is what it will be like. So the first discussion is whether there will be a resurrection of the dead; the second discussion is what the life of the saints will be like in the resurrection. [3] Those who say that the dead do not rise are not Christians; but those who think that the dead, when they have risen, will live carnally are carnal Christians. Whatever discussion there is, then, against the opinion of those who deny the resurrection of the dead is directed against those who are outside, of whose number I think no one is present here. So our treatment may seem superfluous if it lingers on trying to teach that the dead rise. For a Christian, who already believes in Christ, who in no way thinks that the apostle lies, is to be led by the weight of authority. It is enough, then, that he hear: “If the dead do not rise, our preaching is empty, and your faith is empty too. If the dead,” he says, “do not rise, neither has Christ risen.” But if Christ has risen, in whom is the salvation of Christians, it is certainly not impossible for the dead to rise: since he who raised his Son, and he who raised his own flesh, showed in the head an example to the rest of the body, which is the Church. So the discussion of the resurrection of the dead could be superfluous, so that we might take up at once that which Christians usually have among themselves: when we have risen, what we shall be like, how we shall live, what our occupations will be, whether there will be any or none: if none, whether we shall live idly doing nothing; or if we shall do something, what we shall do; then, whether we shall eat and drink, whether there will be unions of men and women, or some simple and incorrupt common life; and if so, what that life will be like, what the movement, what the form of the bodies themselves. These are the discussions of Christians, faith in the resurrection being kept safe.","f":"Augustine, <i>Serm.</i> 361.2 (PL 39:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-2)."},"augustine-sermones/361.20":{"o":"Annuntiavit Jonas, non misericordiam, sed iram futuram: non enim dixit, Triduo, et Ninive evertetur; si autem pœnitentiam in isto triduo egeritis, parcet vobis Deus: non dixit hoc. Eversionem solam minatus est, et prænuntiavit: et tamen illi de Dei misericordia non desperantes, converterunt se ad pœnitendum; et pepercit Deus (Jonæ III ). Sed quid dicemus? quia Propheta mentitus est? Si carnaliter intelligas, falsum videtur dixisse: si spiritualiter intelligas, factum est quod dixit Propheta. Eversa est enim Ninive. Attende quid erat Ninive, et vide quia eversa est. Quid erat Ninive? Manducabant et bibebant, emebant, vendebant, plantabant, ædificabant, perjuriis vacabant, mendaciis, ebrietatibus, facinoribus corruptionibus: hæc erat Ninive. Attende modo Ninive: plangunt, dolent, contristantur, in cilicio et cinere, in jejuniis et orationibus. Ubi est illa Ninive? Nempe eversa est, quia non in illis superioribus actibus constituta est.","t":"Jonah announced not mercy but wrath to come: for he did not say, “Three days, and Nineveh will be overthrown; but if you do penance in these three days, God will spare you”: he did not say this. He threatened and foretold only overthrow: and yet they, not despairing of God's mercy, turned to repentance; and God spared them. But what shall we say? That the prophet lied? If you understand it carnally, he seems to have said something false; if you understand it spiritually, what the prophet said came about. For Nineveh was overthrown. Consider what Nineveh was, and see that it was overthrown. What was Nineveh? They ate and drank, they bought, sold, planted, built, they were given to perjuries, lies, drunkenness, crimes, corruptions: this was Nineveh. Now look at Nineveh: they lament, they grieve, they are sorrowful, in sackcloth and ashes, in fasts and prayers. Where is that Nineveh? Surely it has been overthrown, because it is no longer set in those former deeds.","f":"Augustine, <i>Serm.</i> 361.20 (PL 39:1580–1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-20)."},"augustine-sermones/361.21":{"o":"Ergo, fratres, et modo ædificatur arca, et illi centum anni tempora ista sunt: totus iste tractus temporis illo annorum numero significatus est. Si ergo digne perierunt, qui Noe ædificante arcam dissimulaverunt; quid digni sunt, qui Christo ædificante Ecclesiam a salute dissimulant? Tantum interest inter Noe et Christum, quantum inter servum et Dominum; imo vero, quantum inter Deum et hominem. Nam servus et dominus possunt et duo homines dici. Et tamen quia homine ædificante arcam non crediderunt homines, datum est de illis cavendum exemplum posteris. Christus Deus propter nos homo ædificat Ecclesiam; illi arcæ fundamentum se ipsum posuit: quotidie ligna imputribilia, fideles homines renuntiantes huic sæculo, intrant in arcae compaginem; et adhuc dicitur, Manducemus et bibamus; cras enim morimur? Vos ergo, ut dixi, fratres, contra illos dicite, Jejunemus et oremus; cras enim morimur. Illi enim dicunt, Manducemus et bibamus; cras enim morimur, qui resurrectionem non sperant: nos autem qui jam resurrectionem et loquentibus Prophetis, et prædicante Christo et Apostolis credimus et annuntiamus, qui speramus nos post istam mortem victuros, non deliciemur, nec corda nostra oneremus crapula et ebrietatibus; sed solliciti exspectantes, accincti lumbis et lucernis ardentibus, adventum Domini nostri, jejunemus et oremus, non ideo quia cras moriemur, sed ut securi moriamur. Quod restat ergo, fratres, in nomine Domini alio tempore a nobis exigite. Conversi ad Dominum, etc.","t":"So, brothers, now too the ark is being built, and those hundred years are these times: this whole stretch of time is signified by that number of years. If, then, those deservedly perished who ignored it while Noah built the ark, what do those deserve who, while Christ builds the Church, ignore salvation? There is as much difference between Noah and Christ as between servant and Lord; or rather, as between God and man. For servant and master can also be called two men. And yet, because men did not believe while a man built the ark, an example to beware of was given from them to those who came after. Christ, God, made man for us, builds the Church; he laid himself as the foundation of that ark: every day incorruptible timbers, faithful men renouncing this world, enter the fabric of the ark; and is it still said, “Let us eat and drink; for tomorrow we die”? You, then, as I said, brothers, say against them, “Let us fast and pray; for tomorrow we die.” For those say, “Let us eat and drink; for tomorrow we die,” who do not hope for the resurrection: but we who already believe and proclaim the resurrection, as the prophets spoke and Christ and the apostles preached, who hope that we shall live after this death, let us not live in luxury, nor weigh down our hearts with gluttony and drunkenness; but anxiously waiting, with loins girded and lamps burning, for the coming of our Lord, let us fast and pray, not because tomorrow we shall die, but so that we may die secure. What remains, then, brothers, demand from us at another time in the name of the Lord. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 361.21 (PL 39:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-21)."},"augustine-sermones/361.4":{"o":"Ad hanc ergo disputationem, quantum vel suscipi vel promi per homines hominibus potest, quales vel nos sumus, vel vos estis, jam jamque transirem, nisi me in illa quæstione, ubi quæritur, utrum omnino resurgant mortui, aliquantulum immorari cogeret sollicitudo quædam de nimis carnalibus fratribus nostris et prope paganis. Nam neminem hic paganum nunc esse arbitror, sed omnes christianos. Pagani vero et irrisores resurrectionis quotidie in auribus Christianorum immurmurare non cessant: Manducemus et bibamus; cras enim morimur. Et quod dixit Apostolus, subinferens sollicitudinem suam et subjungens huic sententiæ, Corrumpunt mores bonos colloquia mala: metuentes ista mala et sollicitudinem gerentes pro infirmis, non solum paterna, sed eliam materna quadam charitate, etiam hinc dicemus aliquid, quantum forte sufficiat Christianis, quia hodierno die hos omnes qui convenerunt devotio circa Scripturas major adduxit. Neque enim diei alicujus festi solemnitas ad ecclesiam Dei etiam turbas theatricas convocavit. Solent enim quidam non de pietate, sed de solemnitate concurrere. Hæc consideratio fecit ut primo dicamus de resurrectione mortuorum; et deinde, si copiam Dominus dederit, qualis sit postea vita futura justorum.","t":"To this discussion, then, as far as it can be undertaken or set forth by men to men such as we are and you are, I would pass at once, did not a certain anxiety for our all too carnal and almost pagan brothers force me to linger a little on that question in which it is asked whether the dead rise at all. For I think there is no pagan here now, but all are Christians. But pagans, mockers of the resurrection, do not cease daily to mutter in the ears of Christians: “Let us eat and drink; for tomorrow we die.” And because of what the apostle said, adding his anxiety and joining to this saying, “Bad conversations corrupt good morals”—fearing these evils and bearing anxiety for the weak, with not only a father's but also a mother's kind of love, we will say something on this too, as much perhaps as suffices for Christians, since a greater devotion to the Scriptures has brought all these who have gathered today. For it is not the solemnity of some feast day that has called even the theatre crowds to the church of God. For some are accustomed to flock together not out of piety but out of the occasion. This consideration has made us speak first of the resurrection of the dead; and then, if the Lord gives the opportunity, of what the future life of the just will be like afterwards.","f":"Augustine, <i>Serm.</i> 361.4 (PL 39:1575; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-4)."},"augustine-sermones/361.5":{"o":"Timeo, inquit Apostolus, ne sicut serpens Evam seduxit astutia sua, sic et vestræ mentes corrumpantur a castitate quæ est in Christo. Horum autem mentes corrumpunt illa colloquia. Manducemus et bibamus; cras enim morimur. Qui hæc amant, qui hæc sectantur, qui solam esse vitam istam arbitrantur, qui nihil de cætero sperant, qui Deum aut non rogant, aut propter hoc rogant, quibus onerosus est sermo diligentiæ, audiant nos cum magna tristitia ista dicentes. Manducare volunt et bibere; cras enim moriuntur. Utinam vere cogitarent se cras esse morituros. Quis enim tam demens atque perversus est, quis tam hostis animæ suæ, qui crastino die moriturus non cogitet finita esse omnia propter quas laborat? Sic enim scriptum est, In illo die peribunt omnes cogitationes ejus. Etsi homines propter eos quos hic relinquunt, testamenti curam gerunt imminente die mortis suæ; quanto magis debent de anima sua aliquid cogitare? Cogitat homo quos relinquat, et se qui hæc omnia relinquit non cogitat? Ecce habebunt filii tui quod dimittis, tu nihil habebis, et tota cogitatio tua in eo consumitur qua peregrini post te transeant, non quo transeuntes perveniant. Utinam ergo esset cogitatio de morte. Sed cum efferuntur mortui, cogitatur mors, et dicitur: Væ misero! talis fuit, heri ambulabat; aut, ante septem dies illum vidi, illud atque illud mecum locutus est; nihil est homo. Murmurant ista. Sed forte cum mortuus plangitur, cum funus curatur, cum exsequiæ præparantur, cum effertur, cum itur, cum sepelitur, viget iste sermo: sepulto autem mortuo, etiam talis cogitatio sepelitur. Redeunt illæ curæ mortiferæ, obliviscitur quem deduxerit, de successione cogitat decessurus; reditur ad fraudes, ad rapinas, ad perjuria, ad vinolentiam, ad infinitas corporis voluptates, non dico, cum exhaustæ fuerint, perituras, sed cum hauriuntur pereuntes; et, quod est perniciosius, de sepulto mortuo argumentum sepeliendi cordis assumitur, et dicitur, Manducemus et bibamus; cras enim morimur.","t":"“I fear,” says the apostle, “lest, as the serpent seduced Eve by his cunning, so your minds too may be corrupted from the chastity that is in Christ.” The minds of these people are corrupted by those conversations: “Let us eat and drink; for tomorrow we die.” Those who love these things, who follow them, who think that this is the only life, who hope for nothing of the rest, who either do not ask God or ask him for this, to whom a careful sermon is burdensome—let them hear us saying these things with great sadness. They want to eat and drink, for tomorrow they die. Would that they truly thought that they would die tomorrow! For who is so mad and perverse, who so much an enemy of his own soul, that, going to die tomorrow, he does not think that everything for which he labours has come to an end? For so it is written, “In that day all his thoughts will perish.” Even if men, because of those whom they leave here, take care of their will when the day of their death is imminent, how much more ought they to think something about their soul? A man thinks of those he is leaving, and does not think of himself who leaves all these things? Look, your children will have what you leave; you will have nothing, and your whole thought is spent on how strangers may pass on after you, not on where those passing on may arrive. Would, then, that there were thought about death. But when the dead are carried out, death is thought of, and it is said: “Alas, poor man! Such he was; yesterday he was walking about”; or, “Seven days ago I saw him, he talked with me about this and that; man is nothing.” They mutter these things. But perhaps while the dead man is mourned, while the funeral is arranged, while the rites are prepared, while he is carried out, while they go, while he is buried, this talk flourishes: but once the dead man is buried, such thought too is buried. Those deadly cares come back; he forgets whom he has escorted; one about to depart thinks about inheriting; there is a return to frauds, to robberies, to perjuries, to drunkenness, to endless bodily pleasures—which, I do not say, will perish when they are exhausted, but which perish while they are drunk; and, what is more pernicious, from the buried dead man an argument is taken for burying the heart, and it is said, “Let us eat and drink; for tomorrow we die.”","f":"Augustine, <i>Serm.</i> 361.5 (PL 39:1576; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-5)."},"augustine-sermones/361.6":{"o":"Irrident etiam fidem asserentium resurrecturos esse mortuos, dicentes sibi: Ecce iste positus est in sepulcro, audiatur vox illius. Sed hujus non potest: patris mei vocem audiam, avi mei, proavi mei. Quis inde surrexit? Quis indicavit quid agatur apud inferos? Bene nobis faciamus, cum vivimus: cum autem mortui fuerimus, etiamsi parentes nostri, aut chari, aut propinqui afferant ad sepulcra nostra, sibi afferent qui vivunt, non nobis mortuis. Et hæc quidem irrisit etiam Scriptura, dicens de quibusdam bona præsentia non sentientibus, Tanquam si epulas, inquit, mortuo circumponas: et manifestum est hoc ad mortuos non pertinere, et consuetudinem hanc esse Paganorum, non venire de propagine illa et vena justitiæ patrum nostrorum Patriarcharum, quibus exsequias celebratas esse legimus, parentatum esse non legimus. Hoc etiam in moribus Judæorum animadverti potest: non enim tenuerunt inde virtutis frugem, sed tamen tenuerunt in quibusdam solemnitatibus consuetudinis vetustatem. Et quod objiciunt quidam de Scripturis, Frange panem tuum, et effunde vinum tuum super sepulcra justorum, et ne tradas cum injustis; non est quidem de hoc disserendum, sed tamen posse dico intelligere fideles quod dictum est. Nam quemadmodum ista fideles faciant religiose erga memorias suorum notum est fidelibus; et quia non sunt ista exhibenda injustis, id est, infidelibus, quia, Justus ex fide vivit, etiam hoc fidelibus notum est. Nemo ergo quærat de medicina vulnus, et de Scripturis conetur torquere vinculum, unde laqueum mortis injiciat animæ suæ. Manifestum est quemadmodum illud intelligatur, et aperta atque salubris est hæc celebratio Christianorum.","t":"They also mock the faith of those who assert that the dead will rise, saying to themselves: “Look, this man has been laid in the tomb; let his voice be heard. But his cannot be: let me hear the voice of my father, my grandfather, my great-grandfather. Who has risen from there? Who has reported what goes on in the underworld? Let us treat ourselves well while we live: but when we are dead, even if our parents or dear ones or relatives bring things to our tombs, the living bring them for themselves, not for us the dead.” Scripture too mocked these things, saying of certain people who do not perceive present goods: “As if you were to set feasts around a dead man”; and it is plain that this does not concern the dead, and that this custom belongs to the pagans, not coming from the stock and vein of justice of our fathers the patriarchs, whose funerals we read were celebrated, but we do not read that offerings were made to them at the tomb. This can also be noticed in the customs of the Jews: for they did not keep the fruit of virtue from them, but they kept the oldness of custom in certain solemnities. And as for what some object from the Scriptures, “Break your bread and pour out your wine on the tombs of the just, and do not give it to the unjust”—this is not indeed to be discussed now, but still I say that the faithful can understand what is said. For how the faithful do these things devoutly at the shrines of their own is known to the faithful; and that these things are not to be offered to the unjust, that is, to unbelievers, because “the just man lives by faith,” this too is known to the faithful. So let no one seek a wound from medicine, and try to twist a cord from the Scriptures with which to cast the noose of death around his soul. It is plain how that is to be understood, and this celebration of Christians is open and healthful.","f":"Augustine, <i>Serm.</i> 361.6 (PL 39:1576; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-6)."},"augustine-sermones/361.7":{"o":"Illud ergo, ut cœperam dicere, videamus, propter homines immurmurantes in aures infirmorum, Manducemus et bibamus; cras enim morimur: quia dicunt, Nullus inde resurrexit, non audivi vocem cujusquam, ex quo ibi positus est avus meus, ex quo atavus, ex quo pater; nullius audivi vocem. Respondete, Christiani, si christiani estis: ne forte cum vultis in populis inebriari, pigeat vos corruptoribus respondere. Habetis quid respondeatis: sed fluctuatis concupiscentia voluptatum, et vultis ingurgitari et vivi sepeliri. Surgit cupiditas ebrietatis, et quasi fluctus quidam irruit in animam, attractus flatu male suadentis. Tempestatem ergo magnam pateris, non vis respondere corruptori, cum faves propinatori; sed fluctus concupiscentiæ nimis erigitur, et obruere vult tanquam navem cor tuum. Christiane, dormit in navi illa Christus: excita illum; jubebit tempestatibus ut omnia tranquillentur. Illo enim tempore, quando discipuli in navi fluctuabant Christo dormiente, significaverunt fluctuare Christianos christiana fide dormiente. Vides enim quid dicit Apostolus: Habitare, inquit, Christum per fidem in cordibus vestris. Secundum enim præsentiam pulchritudinis et divinitatis suæ semper cum Patre est; secundum præsentiam corporalem jam supra cælos ad dexteram Patris est: secundum præsentiam vero fidei in omnibus Christianis est. Et ideo ergo fluctuas, quia Christus dormit: hoc est, ideo concupiscentias illas, quæ excitantur flatibus male suadentium, non superas, quia fides dormit. Quid est, fides dormit? Sopita est. Quid est, sopita est? Oblitus es eam. Quid ergo est excitare Christum? Excitare fidem, reminisci quod credidisti. Ergo recordare fidem tuam, excita Christum: ipsa fides tua jubebit fluctibus, quibus turbaris, et ventis perversa suadentium: statim discedent, statim omnia conquiescent; quia etsi non desistit malus suasor loqui, jam non commovet navem, non fluctum excitat, non mergit vehiculum quo portaris.","t":"Let us look, then, as I had begun to say, at that, because of the men who mutter in the ears of the weak, “Let us eat and drink; for tomorrow we die”: because they say, “No one has risen from there; I have not heard anyone's voice since my grandfather was laid there, since my great-great-grandfather, since my father; I have heard no one's voice.” Answer, Christians, if you are Christians: lest perhaps, when you want to get drunk among the crowds, it irks you to answer the corrupters. You have something to answer: but you toss about with the desire for pleasures, and want to stuff yourselves and be buried alive. The desire for drunkenness rises, and like a wave rushes on the soul, drawn by the breath of the evil persuader. You suffer a great storm, then: you do not want to answer the corrupter, since you favour the one who pours the drink; but the wave of desire rises too high and wants to overwhelm your heart like a ship. Christian, Christ is asleep in that ship: wake him; he will command the storms, so that everything becomes calm. For at that time, when the disciples were tossing in the ship while Christ slept, they signified that Christians toss about when Christian faith is asleep. For you see what the apostle says: “That Christ may dwell,” he says, “through faith in your hearts.” According to the presence of his beauty and divinity he is always with the Father; according to his bodily presence he is now above the heavens at the right hand of the Father; but according to the presence of faith he is in all Christians. And so you toss about because Christ is asleep: that is, you do not overcome those desires which are stirred up by the breath of evil persuaders, because faith is asleep. What is “faith is asleep”? It has been lulled. What is “it has been lulled”? You have forgotten it. What, then, is waking Christ? Waking faith, remembering what you have believed. So recall your faith, wake Christ: your faith itself will command the waves by which you are troubled, and the winds of those who persuade to evil: at once they will depart, at once all will be still; because even if the evil persuader does not stop talking, he no longer shakes the ship, does not raise a wave, does not sink the vessel in which you are carried.","f":"Augustine, <i>Serm.</i> 361.7 (PL 39:1576; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-7)."},"augustine-sermones/361.8":{"o":"Quid ergo facis excitans Christum? Quid tibi dixerat malus ille sermocinator? Quid dixerat ille corruptor, corrumpens bonos mores per colloquia mala? quid dixerat? Certe hoc dixerat: Nemo inde reversus est, non audivi patrem meum, non avum meum; redeat inde aliquis, dicat quid illic agitur. Tu jam excitato Christo in navi tua, recolens fidem tuam, responde illi, et dic: Stulte, si pater tuus resurgeret, crederes; Dominus omnium resurrexit, et non credis? Unde enim ita voluit mori et resurgere, nisi ut omnes uni crederemus, ne a multis deciperemur? Et quid faceret pater tuus, si resurgeret et loqueretur, iterum moriturus? Attende cum quanta ille potestate resurrexerit, qui jam non moritur, et mors ei ultra non dominabitur. Ostendit se ipsum discipulis et fidelibus suis: contrectata est soliditas corporis, cum parum esset quibusdam videre quod meminerant, nisi etiam tangerent quod videbant. Confirmata fides est, non solum in cordibus, sed eliam in oculis hominum. Ascendit ille, qui hæc demonstravit, in coelum, misit Spiritum sanctum discipulis suis, prædicatum est Evangelium. Si mentimur hæc, interroga orbem terrarum. Multa quæ promissa sunt, facta sunt: multa quæ sperabantur, impleta sunt: in fide christiana totus orbis viget. Non audent Christi resurrectioni detrahere, nec illi qui nondum Christo crediderunt. Testimonium in coelo, testimonium in terra: testimonium ab Angelis, testimonium ab inferis. Quid remansit, quod non clamet? Et tu dicis, Manducemus et bibamus; cras enim morimur!","t":"What, then, do you do when you wake Christ? What had that evil talker said to you? What had that corrupter said, corrupting good morals through bad conversations? What had he said? Certainly he had said this: “No one has come back from there; I have not heard my father, not my grandfather; let someone come back from there and say what goes on there.” You, now that Christ is awake in your ship, recalling your faith, answer him and say: “Fool, if your father rose, you would believe; the Lord of all has risen, and you do not believe?” For why did he will thus to die and rise, except that we might all believe one, so as not to be deceived by many? And what would your father do, if he rose and spoke, to die again? See with what power he rose, who now dies no more, and death will no longer have dominion over him. He showed himself to his disciples and faithful: the solidity of his body was handled, since for some it was too little to see what they remembered unless they also touched what they saw. Faith was confirmed not only in the hearts but also in the eyes of men. He who showed these things ascended into heaven, sent the Holy Spirit to his disciples; the Gospel was preached. If we are lying about these things, ask the whole world. Many things that were promised have been done: many things that were hoped for have been fulfilled: the whole world flourishes in the Christian faith. Not even those who have not yet believed in Christ dare to disparage the resurrection of Christ. Testimony in heaven, testimony on earth: testimony from the angels, testimony from the underworld. What remains that does not cry out? And you say, “Let us eat and drink; for tomorrow we die”!","f":"Augustine, <i>Serm.</i> 361.8 (PL 39:1577; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-8)."},"augustine-sermones/361.9":{"o":"Sed tristis factus es de sepulto charissimo tuo, quia non statim audisti vocem ejus. Vivebat, mortuus est: manducabat, jam non manducat: sentiebat, jam non sentit: non interest gaudiis et lætitiæ vivorum. Numquid plangeres semen, quando arares? Si ergo esset quisquam ita rerum imperitus, qui quando effunditur semen in agrum, et in terram mittitur, et fracta gleba sepelitur; si ergo esset quisquam ignarus rerum etiam prope futurarum, qui plangeret triticum, quia meminisset æstatis, et cogitaret apud se dicens, Hoc frumentum, quod modo sepultum est, quanto labore messum, apportatum, trituratum, purgatum, servabatur in horreo, videbamus ejus decorem, et gratulabamur; modo ablatum est ab oculis nostris; terram exaratam video, frumentum vero nec in horreo, nee hic cerno: frumentum quasi mortuum atque sepultum lugubriter plangeret, fleret ubertim, attendens glebas et terram., messem autem non videns: quomodo irrideretur a quibuslibet indoctis, sed in illa re non indoctis; imperitis quidem aliarum rerum, peritis autem illius rei quam plangeret ille deformiter imperitus? Et quid ei dicerent illi qui scirent, si forte propterea ipse plangebat, quia nihil horum sciebat? Noli esse tristis; hoc quod sepelivimus certe jam non est in horreo, non est in manibus nostris: veniemus ad agrum hunc, et delectabit te videre speciem segetis, ubi nunc plangis nuditatem arationis. Ille qui noverat quid esset de frumento venturum, et in ipsa aratione gauderet: ille vero incredulus vel potius insipiens, et, ut verius dicam, inexpertus plangeret quidem forsitan primo, sed experto credens consolatus abscederet, et futuram messem cum experto speraret.","t":"But you are sad about your dearest one who has been buried, because you did not at once hear his voice. He was living, he has died: he used to eat, now he does not eat: he used to perceive, now he does not perceive: he takes no part in the joys and gladness of the living. Would you lament the seed when you were ploughing? If, then, there were someone so ignorant of things that when seed is poured out on the field and put into the earth and buried under the broken clod—if, then, there were someone ignorant even of things soon to come, who lamented the wheat because he remembered the summer, and thought within himself, saying, “This grain, which has just been buried, with how much labour it was harvested, carried in, threshed, cleaned, kept in the barn; we saw its beauty and rejoiced; now it has been taken from our eyes; I see the ploughed earth, but the grain I see neither in the barn nor here”: he would mournfully lament the grain as if dead and buried, he would weep abundantly, looking at the clods and the earth and not seeing the harvest: how he would be laughed at by any unlearned people, who are yet not unlearned in that matter; ignorant indeed of other things, but expert in that matter which he so unbecomingly ignorant lamented! And what would they say to him, those who knew, if perhaps he lamented because he knew none of this? “Do not be sad; what we have buried is certainly no longer in the barn, not in our hands: we will come to this field, and it will delight you to see the beauty of the crop where you now lament the bareness of the ploughing.” He who knew what would come of the grain would rejoice even in the ploughing; but that unbelieving, or rather foolish, or, to say it more truly, inexperienced man would perhaps lament at first, but believing the experienced man he would go away consoled, and would hope for the future harvest with the experienced man.","f":"Augustine, <i>Serm.</i> 361.9 (PL 39:1577; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/361-9)."},"augustine-sermones/362.1":{"o":"In memoria retinentes pollicitationem nostram, congruas etiam ex Evangelio et Apostolo fecimus recitari lectiones. Quicumque enim vestrum præterito sermoni adfuerunt, recordantur nobiscum propositam de resurrectione quæstionem in geminam disputationem a nobis distributam: ut primo dissereremus, propter eos qui dubitant, vel etiam qui negant, utrum futura sit resurrectio mortuorum; postea vero, quantum possumus, secundum Scripturas quæreremus, qualis in resurrectione futura sit vita justorum. In prima ergo parte ubi tractavimus quod resurgant mortui, tam diu sumus immorati, sicut meminisse dignamini, ut secundæ quæstioni tractandæ tempus deficeret, atque ita eam in hunc diem differre cogeremur. Hoc ergo a nobis debitum vestra poscit intentio, et nos reddendi tempus agnoscimus. Pariter ergo pia cordis intentione Dominum deprecemur, ut et nos opportune solvamus debitum, et vos salubriter recipiatis. Est enim hæc, quod fatendum est, major quæstio: sed omnibus quæstionibus difficilibus fortior est charitas, cui omnes servire debemus, ut Deus qui hoc praecepit, omnes nostras difficultates in facilitatem gaudiumque convertat.","t":"Keeping our promise in mind, we have also had suitable readings read from the Gospel and the apostle. Those of you who were present at the previous sermon remember with us that the question set before us about the resurrection was divided by us into two discussions: first we would discuss, for the sake of those who doubt or even deny it, whether there will be a resurrection of the dead; afterwards we would inquire, as far as we can and according to the Scriptures, what the life of the righteous will be like in the resurrection. In the first part, then, where we treated the rising of the dead, we lingered so long, as you are good enough to remember, that time ran out for treating the second question, and so we were forced to put it off to this day. Your attention, then, demands this debt of us, and we recognize the time for paying it. Let us therefore pray to the Lord together with devout attention of heart, that we may pay the debt opportunely and you may receive it to your salvation. For this is, it must be admitted, the greater question; but love is stronger than all difficult questions, love which we all ought to serve, so that God, who commanded it, may turn all our difficulties into ease and joy.","f":"Augustine, <i>Serm.</i> 362.1 (PL 39:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-1)."},"augustine-sermones/362.10":{"o":"Sed, ut dixi, fratres, nunc de hac re spatium non est disserendi: iliud dico, boc nos sperare debere in resurrectione mortuorum, quod expressum est in capite nostro, quod expressum est in corpore Domini nostri Jesu Christi. Quisquis aliud sperat, jam non ædificat super fundamentum, non solum aurum, argentum et lapides pretiosos, sed nec ipsam stipulam. Extra enim ponit totum, quia non in Christo ponit. Resurrexit ergo Dominus noster in eo corpore, in quo sepultus est. Resurrectio promittitur Chrislianis. Talem resurrectionem speremus, qualis in Domino nostro præcessit omnium nostrum fidem. Ad hoc enim prævenit, ut fides nostra superædificetur. Quid igitur? Quomodo non tales, quales nunc sumus? Caro enim Domini nostri Jesu Christi resurrexit, sed ascendit in coelum. In terra officia humana servavit, ut persuaderet hoc resurrexisse quod sepultum erat. Numquid autem et in cœlo talis cibus est? Nam et Angelos officia humana in terra legimus exsecutos. Venerunt ad Abraham, et manducaverunt; et cum Tobia angelus fuit, et manducavit. Quid dicimus, quia phantasma erat illa manducatio, et non erat vera? Nonne manifestum est, quod vitulum occidit Abraham, panes fecit, et ad mensam posuit; ministravit angelis, et manducaverunt? Omnia ista manifestissime facta et manifestissime expressa sunt.","t":"But, as I said, brothers, there is no room now to discuss this matter. This I say: in the resurrection of the dead we ought to hope for what has been shown in our head, what has been shown in the body of our Lord Jesus Christ. Whoever hopes for something else no longer builds upon the foundation, not only not gold, silver, and precious stones, but not even straw. For he puts the whole outside, because he does not put it in Christ. Our Lord, then, rose in the body in which he was buried. Resurrection is promised to Christians. Let us hope for such a resurrection as went before the faith of all of us in our Lord. For he went before for this reason, that our faith might be built upon it. What then? In what way shall we not be such as we are now? For the flesh of our Lord Jesus Christ rose, but it ascended into heaven. On earth he kept to human functions, to convince people that what had been buried had risen. But is there such food in heaven too? For we read that angels too performed human functions on earth. They came to Abraham and ate; and an angel was with Tobias, and ate. What do we say: that that eating was an illusion and not real? Is it not plain that Abraham killed a calf, made loaves, and set them on the table; he served the angels, and they ate? All these things were done most plainly and recorded most plainly.","f":"Augustine, <i>Serm.</i> 362.10 (PL 39:1583–1584; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-10)."},"augustine-sermones/362.11":{"o":"Quid ergo dicit in libro Tubiæ angelus? Vidistis me manducare, sed visu vestro videbatis. Numquid quia non manducabat, sed manducare videbatur? Imo vero manducabat. Quid est ergo, visu vestro videbatis? Intendat Sanctitas vestra quod dico: intendat in orationem plus quam in me; ut intelligatis quod dicimus, ut ei nos ita dicamus quemadmodum vos oportet audire et intelligere quod auditis. Corpus nostrum quamdiu corruptibile est et moriturum, indigentiam patitur refectionis, inde et fames existit: propterea esurimus et sitimus; et si esuriem sitimque nostram distulerimus diutius quam potest corpus sustinere, perducitur ad tabificam maciem, et ad quamdam morbidam exilitatem, discedentibus viribus et non succedentibus: et si amplius fiat, mors etiam consequetur. Nam semper de corpore nostro discedit aliquid quasi quodam fluvio discessionis, sed inde non sentimus vires discedentes, quia per refectionem assumimus succedentes. Quod enim copiose accedit, paulatim discedit: propterea parvo tempore reficimus, productiore autem tempore deserunt nos vires, quæ acceptae sunt cum reficeremus. Sicut oleum in lucerna, quod parvo tempore mittitur, diutius paulatimque consumitur. Cum autem prope consumptum fuerit, jam languor flammulæ illius quasi fames lucernae, admonet nos, et continuo subvenimus, ut instauretur illa species, et maneat lux in lucerna, cibo suo refecta cum adjicimus oleum. Sic vires nostræ, quas accipimus manducando, eunt et deserunt nos perpetua discessione, sed paulatim. Nam ct idipsum nunc agitur in nobis, et in omnibus actionibus nostris, in omni etiam quiete nostra non cessat ire quod acceptum est: et si fuerit omnino consumptum, ita homo et moritur quomodo lucerna exstinguitur. Ut autem non moriatur, id est, ut non exstinguatur, non quia morimur animo, sed ut corporalis hæc vita nostra non exstinguatur, et quædam quasi vigilatio in isto corpore succedat, currimus et subjicimus quod recessit, et reficere dicimur. Qui dicit refici, quid reficit, si nihil deficit? Per indigentiam ergo hanc et corruptionem etiam morituri sumus omnes, quia tale est hoc corpus, ut ei mors debita reservetur. Hanc enim mortalitatem significant pelles, quibus induti sunt Adam et Eva, et dimissi de paradiso. Pelles enim mortem indicant, quæ a mortuis pecudibus detrahi solent. Cum ergo portamus istam defectibilem infirmitatem, cui etsi cibus nunquam desit, sed subinde reparet vires, non tamen efficit ut mors non sit futura (totus enim ille status corporis per succedentes ætates, etiamsi diutius hic vivatur, veniet aliquando ad terminum senectutis, et ultra quo porrigatur non inveniet nisi mortem. Nam et lucerna ipsa, etiamsi subinde semper mittas oleum, non valet semper ardere; quia, ut aliis casibus non exstinguatur, ipsa stupa deficit, et quadam quasi senectute consumitur): quamdiu ergo talia corpora gerimus, ex defectu indigemus, ex indigentia esurimus, ex esurie manducamus. Angelus vero non ex indigentia manducat. Aliud est enim ex potestate aliquid facere, aliud ex necessitate. Manducat homo, ne moriatur: manducat angelus, ut mortalibus congruat. Si enim mortem non timet angelus, non ex defectu reficitur: si non ex defectu reficitur, non ex indigentia manducat. Qui autem videbant angelum manducare, tanquam esurientem putabant. Hoc est quod ait, Visu vestro videbatis. Non enim dixit, Videbatis me manducare, sed non manducavi: Videbatis, inquit, me manducare, sed visu vestro videbatis; id est, ego manducabam ut vobis congruerem, non quia famem ullam aut indigentiam patiebar, qua cogente vos manducare consuevistis, et ideo quos manducare videritis, ex indigentia id fieri suspicamini, qui ex vestra consuetudine metimini quod videtis: hoc est, visu vestro videbatis.","t":"What then does the angel say in the book of Tobias? \"You saw me eat, but you saw with your own sight.\" Was it that he did not eat but only seemed to eat? No, he truly ate. What then does \"you saw with your own sight\" mean? Let your Holiness attend to what I say; attend in prayer more than to me, so that you may understand what we say, and that we may say it to you in the way you ought to hear and understand what you hear. As long as our body is corruptible and going to die, it suffers the need of refreshment; and from this hunger arises. That is why we hunger and thirst; and if we put off our hunger and thirst longer than the body can bear, it is brought to a wasting leanness and a kind of sickly thinness, as strength departs and is not replaced; and if this goes further, death too will follow. For something is always departing from our body in a kind of stream of departure, but we do not feel our strength departing, because through refreshment we take in strength to replace it. For what comes in abundantly departs little by little: that is why we take refreshment in a short time, while over a longer time the strength we received when we took refreshment leaves us. It is like oil in a lamp, which is poured in in a short time and is used up slowly, little by little. But when it is nearly used up, the feebleness of that little flame, the lamp's hunger as it were, warns us, and at once we come to its help, so that its brightness may be restored and the light may stay in the lamp, refreshed by its food when we add oil. So our strength, which we receive by eating, goes and leaves us in continual departure, but little by little. For this very thing is happening in us now, and in all our actions; even in all our rest what was received does not stop going; and if it is entirely used up, a man dies just as a lamp goes out. But so that he may not die, that is, not go out (not because we die in the soul, but so that this bodily life of ours may not go out and a kind of wakefulness may continue in this body), we hurry to supply what has gone, and we are said to \"refresh\" ourselves. Whoever speaks of refreshing, what does he refresh if nothing is failing? Through this need and corruption, then, we are all going to die as well, because this body is such that death is kept in store for it as its due. For this mortality is signified by the skins with which Adam and Eve were clothed when they were sent out of paradise. For skins point to death, since they are usually stripped from dead animals. As long, then, as we carry this failing weakness, which, even if food never fails it but keeps restoring its strength, still is not kept from coming to death (for that whole condition of the body, through the succeeding ages of life, even if one lives here a long time, will come at some point to the limit of old age, and beyond it will find nothing to reach to but death; for the lamp too, even if you keep adding oil, cannot burn for ever, because, even if it is not put out by some other mishap, the wick itself fails and is consumed by a kind of old age): as long, then, as we bear such bodies, from failing we are in need, from need we hunger, from hunger we eat. But the angel does not eat from need. For it is one thing to do something from power, another from necessity. Man eats so as not to die; the angel eats so as to suit himself to mortals. For if the angel does not fear death, he is not refreshed because of failing; if he is not refreshed because of failing, he does not eat from need. But those who saw the angel eating thought he was hungry. This is what he means by \"you saw with your own sight.\" For he did not say, \"You saw me eat, but I did not eat\"; \"You saw me eat,\" he says, \"but you saw with your own sight\"; that is: I ate to suit myself to you, not because I suffered any hunger or need, which compels you to eat as you are accustomed to do; and so, when you see someone eating, you suppose that it is done from need, measuring what you see by your own habit. This is \"you saw with your own sight.\"","f":"Augustine, <i>Serm.</i> 362.11 (PL 39:1584; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-11)."},"augustine-sermones/362.12":{"o":"Quid ergo, fratres mei? Scimus, sicut dicit Apostolus, quia Christus resurgens ex mortuis jam non moritur, et mors ei ultra non dominabitur. Quod enim mortuus est peccato, mortuus est semel: quod autem vivit, vivit Deo. Si ergo ille jam non moritur, et mors ei ultra non dominabitur; sic nos resurrecturos speremus, ut in eo statu semper simus, in quem resurgendo mutabimur. Manducandi autem et bibendi etiamsi potestas erit, necessitas non erit. Erat autem tunc cur hoc faceret Dominus, quia erant adhuc in carne quibus vellet congruere, quibus etiam cicatrices ostendere voluit. Non enim qui fecit oculos cæci, quos in matris utero non acceperat, sine cicatricibus resurgere non valebat. Qui si vellet ipsius carnis suæ mortalem indigentiam ante mortem ita commutare, ut non haberet aliquam necessitatis inopiam, posset utique: in manu enim habebat, quia Deus erat in carne, et omnipotens Filius, sicut omnipotens Pater. Nam et ipsam carnem suam ante mortem mutavit in quod voluit. In monte quippe cum discipulis cum esset, sicut sol splenduit vultus ejus (Matth. XVII, i). Hoc autem potestate fecit, ostendere volens quia et ipsam carnem suam posset ab omni indigentia commutare, ut non moreretur si nollet. Potestatem, inquit, habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Nemo eam tollit a me. Potestas haec magna, qua posset et non mori: sed major misericordia, qua voluit mori. Ad hoc enim fecit per misericordiam, quod posset et non facere per potestatem, ut nobis constitueret fundamentum resurrectionis: ut illud quod propter nos mortale portabat, et moreretur, quia morituri sumus; et ad immortalitatem resurgeret, ut immortalitatem speremus. Ideoque ante mortem non solum scriptum est quia manducavit et bibit, sed etiam quia esurivit et sitivit: post resurrectionem tantum quia et manducavit et bibit, non autem quia esurivit et sitivit; quia in corpore non amplius morituro non erat illa indigentia corruptionis, ut esset necessitas refectionis. sed erat potestas edendi. Factum est causa congruendi, non ut subveniretur inopiae carnis, sed ut suaderetur veritas corporis.","t":"What then, my brothers? We know, as the apostle says, that Christ, rising from the dead, no longer dies, and death will no longer have dominion over him. For in that he died to sin, he died once; but in that he lives, he lives to God. If, then, he no longer dies, and death will no longer have dominion over him, let us hope that we shall rise in such a way that we shall always be in the state into which we shall be changed by rising. And even if there will be the power to eat and drink, there will be no necessity. But at that time there was a reason why the Lord did this: there were still people in the flesh with whom he wished to fit in, to whom he also wished to show his scars. For he who made eyes for the blind man, which he had not received in his mother's womb, was not unable to rise without scars. And if he had wished to change the mortal need of his own flesh before death so that it would have no want of necessity, he certainly could have; for it was in his hand, because he was God in the flesh, and the almighty Son, as the Father is almighty. For even before death he changed his very flesh into what he wished: when he was on the mountain with his disciples, his face shone like the sun. And this he did by power, wishing to show that he could also change his very flesh from all need, so that he would not die if he did not wish to. \"I have power,\" he says, \"to lay down my life, and I have power to take it up again. No one takes it from me.\" Great is this power, by which he could also not die; but greater the mercy by which he willed to die. For he did through mercy what by power he could also have left undone, in order to lay for us the foundation of the resurrection: so that what he bore as mortal for our sake should both die, because we are going to die, and rise to immortality, so that we may hope for immortality. Therefore before his death it is written not only that he ate and drank, but also that he hungered and thirsted; after the resurrection only that he ate and drank, not that he hungered and thirsted; because in a body that would no longer die there was not that need belonging to corruption, which would make refreshment a necessity, but there was the power to eat. It was done for the sake of fitting in with them, not to relieve a want of the flesh, but to convince them of the reality of the body.","f":"Augustine, <i>Serm.</i> 362.12 (PL 39:1584–1585; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-12)."},"augustine-sermones/362.13":{"o":"Adversus hanc tantam evidentiam, nonnulli nobis ex Apostolo faciunt quæstionem: contra istam quippe disputationem, vide quid objiciunt. Non, inquiunt, resurget caro: si enim resurget, possidebit regnum Dei; aperte autem dicit Apostolus, Caro et sanguis regnum Dei non possidebit. Audistis, cum Apostolus legeretur. Dicimus carnem resurgere, et clamat Apostolus, Caro et sanguis regnum Dei non possidebit. Ergo contra Apostolum prædicamus, aut ipse contra Evangelium praedicavit? Evangelium divina voce testatur, Verbum caro factum est, et habitavit in nobis. Si caro factum est, vera caro factum est. Nam si non vera caro, nec caro. Sicut vera caro Mariæ, vera caro Christi, quæ inde suscepta est. Hæc vera caro comprehensa, flagellata, colaphizata, suspensa; hæc vera caro mortua, hæc vera caro sepulta est; hæc vera caro a morte etiam resurrexit. Reddunt testimonia cicatrices: vident oculi discipulorum. et adhuc fluctuat admiratio; compalpat manus, ne dubitet animus. Contra tantam evidentiam, fratres, quam hoc modo voluit Dominus noster Jesus Christus persuadere discipulis eam per orbem terrarum prædicaturis; contra hanc evidentiam pugnare videtur Apostolus, dicens: Caro et sanguis regnum Dei non possidebit?","t":"Against such great evidence some raise a question for us from the apostle: see what they object to this argument. \"The flesh,\" they say, \"will not rise; for if it rises, it will possess the kingdom of God; but the apostle says openly, Flesh and blood will not possess the kingdom of God.\" You heard it when the apostle was being read. We say that the flesh rises, and the apostle cries out, \"Flesh and blood will not possess the kingdom of God.\" Are we then preaching against the apostle, or did he preach against the gospel? The gospel testifies with a divine voice, \"The Word became flesh, and dwelt among us.\" If he became flesh, he became true flesh. For if not true flesh, then not flesh. As Mary's flesh is true, so the flesh of Christ, which was taken from her, is true. This true flesh was arrested, scourged, struck with fists, hung on the cross; this true flesh died, this true flesh was buried; this true flesh also rose from death. The scars bear witness; the disciples' eyes see, and still their wonder wavers; the hand handles, so that the mind may not doubt. Against such great evidence, brothers, by which our Lord Jesus Christ wished in this way to convince the disciples who were to preach it throughout the world, against this evidence does the apostle seem to fight when he says, \"Flesh and blood will not possess the kingdom of God\"?","f":"Augustine, <i>Serm.</i> 362.13 (PL 39:1585; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-13)."},"augustine-sermones/362.14":{"o":"Possemus hanc quæstionem ita solvere, et resistere vanis calumniatoribus: verumtamen et sic solvetur, quomodo potest cito responderi, et diligentius, quod ait Apostolus, considerabimus unde sit dictum. Dico ergo quomodo possimus facillime respondere. Quid habet Evangelium? Quod resurrexit Christus in eo corpore, quo sepultus est: quia visus, quia contrectatus est, quia discipulis ait putantibus quod spiritus esset, Palpate, et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere (Luc. XXIV, 39). Quid contra Apostolus? Caro et sanguis, inquit, regnum Dei non possidebunt. Amplector utrumque, nec dico ista pugnantia, ne ego ipse contra stimulum pugnem. Quomodo ergo amplector utrumque? Cito, ut dixi, possem sic respondere: Apostolus ait, Caro et sanguis regnum Dei hæreditate possidere non possunt. Recte dixit; non est enim carnis possidere, sed possideri. Non enim corpus tuum aliquid possidet, sed anima tua per corpus possidet, quæ ipsum etiam corpus possidet. Si ergo sic resurgit caro, ut habeatur, non habeat; ut possideatur, non possideat: quid mirum si caro et sanguis regnum Dei non possidebit, quia utique possidebitur? Nam eos possidet caro, qui non sunt regnum Dei, sed regnum diaboli, et ideo subditi sunt voluptatibus carnis. Unde et ille paralyticus grabato portabatur: sed sanato Dominus ait, Tolle grabatum tuum, et vade in domum tuam (Marc. II, 11). Sic ergo paralysi sanata tenet carnem suam, et ducit quo vult: non quo non vult a carne ipse trahitur, et portat potius corpus, quam portatur a corpore. Manifestum est quod in illa resurrectione non habebit caro illecebrarum tractum, ut ducat animam per quasdam titillationes atque blanditias, quo anima non vult, et plerumque superatur, dicens: Video aliam legem in membris meis repugnantem, legi mentis meæ, et captivum me ducentem in lege peccati, quæ est in membris meis. Adhuc portatur grabato paralyticus, nondum portat: exclamet ergo, Infelix ego homo, quis me liberabit de corpore mortis hujus? Respondeatur, Gratia Dei per Jesum Christum Dominum nostrum. Cum ergo resurrexerimus, non nos caro portabit, sed nos eam portabimus: si nos portabimus, nos eam possidebimus: si nos eam possidebimus, non ab ea possidebimur; quia liberati a diabolo regnum Dei sumus: atque ita caro et sanguis regnum Dei non possidebit. Ergo calumniatores illi conticescant, qui vere sunt caro et sanguis, et nihil possunt nisi carnaliter cogitare. Quia etiam de illis in eadem prudentia carnis perseverantibus, unde caro et sanguis merito appellantur, recte dici potuit, Caro et sanguis regnum Dei non possidebunt. Etiam hoc modo solvatur hæc quaestio: quia tales homines, qui caro et sanguis appellantur ( de talibus enim etiam Apostolus dicit, Non est nobis colluctatio adversus carnem et sanguinem (Ephes. VI, 12)), si non se ad spiritualem vitam converterint, et spiritu facta carnis mortificaverint, regnum Dei possidere non poterunt.","t":"We could solve this question in this way and resist vain slanderers; yet it will be solved both in the way that allows a quick answer, and we shall then consider more carefully from what context the apostle's saying comes. I say, then, how we can answer most easily. What does the gospel contain? That Christ rose in the body in which he was buried: he was seen, he was handled, he said to the disciples when they thought he was a spirit, \"Touch and see, for a spirit does not have flesh and bones as you see that I have.\" What does the apostle say against this? \"Flesh and blood,\" he says, \"will not possess the kingdom of God.\" I embrace both, and I do not say that they conflict, lest I myself kick against the goad. How then do I embrace both? Quickly, as I said, I could answer in this way. The apostle says, \"Flesh and blood cannot possess the kingdom of God by inheritance.\" He spoke rightly; for it belongs to the flesh not to possess but to be possessed. Your body does not possess anything, but your soul possesses through the body, and the soul possesses the body itself. If, then, the flesh rises in such a way as to be held, not to hold; to be possessed, not to possess; what wonder if flesh and blood will not possess the kingdom of God, since it will certainly be possessed? For the flesh possesses those who are not the kingdom of God but the kingdom of the devil, and who are therefore subject to the pleasures of the flesh. Hence too that paralytic was carried on his pallet; but when he was healed the Lord said to him, \"Take up your pallet and go to your house.\" So, his paralysis healed, he holds his flesh and leads it where he will: he is not dragged by the flesh where he does not will, and he carries the body rather than being carried by the body. It is plain that in that resurrection the flesh will not have the pull of enticements to lead the soul, by certain ticklings and blandishments, where the soul does not will, the soul that is now often overcome and says: \"I see another law in my members, fighting against the law of my mind, and leading me captive in the law of sin which is in my members.\" The paralytic is still carried on his pallet; he does not yet carry it. Let him cry out, then, \"Wretched man that I am, who will deliver me from the body of this death?\" Let the answer be given, \"The grace of God through Jesus Christ our Lord.\" When, then, we have risen, the flesh will not carry us, but we shall carry it; if we carry it, we shall possess it; if we possess it, we shall not be possessed by it; because, delivered from the devil, we are the kingdom of God; and so flesh and blood will not possess the kingdom of God. So let those slanderers fall silent, who are truly flesh and blood and can think of nothing except carnally. For about them too, persisting in that same prudence of the flesh for which they are rightly called flesh and blood, it could rightly be said, \"Flesh and blood will not possess the kingdom of God.\" Let the question also be solved in this way: such men, who are called flesh and blood (for of such the apostle also says, \"Our struggle is not against flesh and blood\"), unless they turn to the spiritual life and by the Spirit put to death the deeds of the flesh, will not be able to possess the kingdom of God.","f":"Augustine, <i>Serm.</i> 362.14 (PL 39:1585; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-14)."},"augustine-sermones/362.15":{"o":"Verumtamen quid ait Apostolus, dixerit aliquis? Ille enim verior sensus est, qui circumstantia lectionis aperitur. Itaque ipsum potius audiamus, et ex tota quæ circa est contextione Scripturæ, quid in eo loco intelligi voluerit, videamus. Sic enim ait: Primus homo de terra, terrenus; secundus homo de cælo. Qualis terrenus, tales et terreni; et qualis cælestis, tales et cælestes. Sicut portavimus imaginem terreni, portemus et imaginem ejus qui de cælo est. Hoc autem dico, fratres, quia caro et sanguis regnum Dei non possidebit; neque corruptio incorruptionem (I Cor. XV, 47-50). Singula ergo videamus. Primus homo, inquit, de terra, terrenus; secundus homo, de cælo. Qualis terrenus, tales et terreni, id est, omnes morituri: et qualis cælestis, tales et coelestes, id est, omnes resurrecturi. Jam enim coelestis homo resurrexit, et ascendit in coelum: cui per fidem nunc incorporamur, ut sit ipse caput nostrum; membra autem ordine suo sequantur caput suum, et quod præmonstratum est in capite, tempore suo demonstretur in membris: modo autem hoc fide portemus, ut ad ipsam rem et speciem suo tempore veniamus. Sic enim alio loco dicit: Si autem resurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram ( Coloss. III, 1 et 2). Sicut ergo cum in nobismetipsis nondum surreximus, sicut Christus in corpore, per fidem tamen cum Christo resurrexisse nos dicimur: ita imaginem coelestis hominis, id est, qui jam in caelis est, fide interim portare nos jubet.","t":"But what does the apostle mean, someone may say? For that sense is truer which is opened up by the context of the reading. So let us rather hear him, and from the whole surrounding context of Scripture let us see what he wanted understood in that place. For he says: \"The first man from the earth, earthly; the second man from heaven. As was the earthly one, so are the earthly; and as is the heavenly one, so are the heavenly. As we have borne the image of the earthly, let us bear also the image of him who is from heaven. This I say, brothers, that flesh and blood will not possess the kingdom of God, nor corruption incorruption.\" Let us, then, look at each point. \"The first man,\" he says, \"from the earth, earthly; the second man from heaven. As was the earthly one, so are the earthly,\" that is, all who are going to die; \"and as is the heavenly one, so are the heavenly,\" that is, all who are going to rise. For the heavenly man has already risen and ascended into heaven; into him we are now incorporated by faith, so that he may be our head; and the members follow their head in their order, so that what was shown beforehand in the head may be shown in its time in the members. But now let us bear this by faith, so that in its time we may come to the reality itself and to sight. For so he says in another place: \"If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your minds on the things that are above, not on the things on earth.\" As, then, though we have not yet risen in ourselves as Christ has risen in the body, we are nevertheless said to have risen with Christ by faith, so he commands us meanwhile to bear by faith the image of the heavenly man, that is, of him who is already in heaven.","f":"Augustine, <i>Serm.</i> 362.15 (PL 39:1585–1586; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-15)."},"augustine-sermones/362.16":{"o":"Si quis autem quærit cur hominem secundum non in cælo dixerit, sed de coelo, cum et ipse Dominus de terra corpus acceperit, quia utique Maria ex Adam et Eva erat progenita; intelligat terrenum hominem secundum terrenam concupiscentiam dictum: et quoniam affectus ille terrenus est, quo per concubitum maris et feminæ nascuntur homines, trahentes etiam ex parentibus originale peccatum; corpus autem Domini nullo tali affectu ex utero virginali creatum est, quamvis de terra Christus assumpserit carnem, quod intelligitur Spiritus sanctus significare, dicens, Veritas de terra orta est; non tamen terrenus, sed caelestis homo, et de coelo dicitur. Si enim suis hoc fidelibus per gratiam præstitit, ut recte dicat Apostolus, Nostra enim conversatio in cælis est ( Philipp. III, 20): quanto magis ipse caelestis homo, et de cælo dicendus est, in quo nullum unquam peccatum fuit? Propter peccatum enim dictum est homini, Terra est et in terram ibis ( Gen. III, 19). De coelo ergo cælestis homo ille rectissime dicitur, cujus conversatio de cælo nunquam recessit: quamvis Dei Filius etiam hominis filius factus de terra corpus assumpserit, id est, formam servi. Non enim ascendit, nisi qui descendit. Quia etsi ceteri, quibuscumque donaverit ascendunt, vel potius ejus gratia levantur in cælum, etiam sic ipse ascendit, quia corpus ejus fiunt; et secundum hoc unus ascendit: quoniam sacramentum magnum in Christo et Ecclesia exponit Apostolus, quo scriptum est, Et erunt duo in carnem unam ( Ephes. V, 31). Unde etiam dicitur, Igitur non jam duo, sed una caro. Quapropter nemo ascendit in cœlum, nisi qui de cœlo descendit, Filius hominis, qui est in cælo. Propter hoc enim addidit, qui est in cælo, ne quisquam ejus conversationem de coelo recessisse arbitraretur, cum per terrenum corpus in terra hominibus appareret. Ergo sicut portavimus imaginem terreni, portemus et imaginem ejus qui de cælo est, interim fide, per quam etiam cum illo resurreximus; ut et sursum cor habeamus, ubi Christus est in dextera Dei sedens; et ideo quæ sursum sunt quæramus, atque sapiamus, non quæ super terram.","t":"But if anyone asks why he said that the second man is not \"in heaven\" but \"from heaven,\" when the Lord himself also received a body from the earth, since Mary was certainly descended from Adam and Eve, let him understand that the man is called earthly on account of earthly desire. That disposition is earthly by which human beings are born through the union of male and female, drawing even original sin from their parents; but the Lord's body was formed in the virgin's womb with no such disposition. So, although Christ took flesh from the earth, which the Holy Spirit is understood to signify when he says, \"Truth has sprung from the earth,\" he is nevertheless called not an earthly but a heavenly man, and from heaven. For if he granted this to his faithful by grace, so that the apostle rightly says, \"For our citizenship is in heaven,\" how much more is he himself, in whom there was never any sin, to be called a heavenly man, and from heaven? For it was because of sin that it was said to man, \"You are earth, and to earth you shall go.\" That man, then, is most rightly called heavenly, from heaven, whose citizenship never left heaven, although the Son of God, having become also the son of man, took a body from the earth, that is, the form of a servant. For no one ascends except he who descended. For even though the others, to whom he grants it, ascend, or rather are lifted into heaven by his grace, even so it is he who ascends, because they become his body; and in this sense one ascends, since the apostle explains as the great sacrament in Christ and the Church the text where it is written, \"And the two shall be in one flesh.\" Hence it is also said, \"So they are no longer two, but one flesh.\" Therefore no one has ascended into heaven except he who came down from heaven, the Son of man, who is in heaven. For he added \"who is in heaven\" for this reason, so that no one would think his citizenship had left heaven when he appeared to men on earth in an earthly body. Therefore, as we have borne the image of the earthly, let us bear also the image of him who is from heaven, meanwhile by faith, through which we have also risen with him; so that we may also lift up our heart on high, where Christ is, seated at the right hand of God; and therefore let us seek and set our minds on the things that are above, not on the things on earth.","f":"Augustine, <i>Serm.</i> 362.16 (PL 39:1586; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-16)."},"augustine-sermones/362.17":{"o":"Sed quia de resurrectione corporis agebat; nam ita proposuerat: Sed dicit aliquis, Quomodo resurgunt mortui ( I Cor. XV, 35 )? quo autem corpore veniunt? et propterea dixerat, Primus homo de terra terrenus, secundus homo, de cæ/o. Qualis terrenus, tales et terreni; et qualis cæ/estis, tales et cœtestes: ut hoc speremus in nostro corpore futurum, quod in Christi corpore præcessit; atque hoc quanquam nondum reipsa percepimus, interim fide teneamus. Ideo subjunxerat, Sicut portavimus imaginem terreni, portemus et imaginem ejus qui de cæ/o est. Ne ad talia nos resurrecturos crederemus, qualia secundum primum hominem corruptibiliter agebamus, subjecit statim: Hoc autem dico., fratres, quia caro et sanguis regnum Dei hæreditate possidere non possunt. Atque ostendere volens quid dixerit carnem et sanguinem, quia non ipsam speciem corporis, sed corruptionem significat nomine carnis et sanguinis, quæ corruptio tunc non erit. Corpus enim sine corruptione, non proprie dicitur caro et sanguis, sed corpus. Si enim caro est, corruptibilis atque mortalis est: si autem jam non moritur, jam non corruptibilis; et ideo sine corruptione manente specie, non jam caro, sed corpus dicitur: et si dicitur caro, non jam proprie dicitur, sed propter quamdam speciei similitudinem. Sicut possumus forte propter eamdem similitudinem, etiam Angelorum carnem dicere, cum sicut homines apparuerunt hominibus; cum essent corpus, non caro: quia corruptionis indigentia non inerat. Quia ergo possumus secundum similitudinem carnem appellare etiam corpus quod jam non corrumpitur, secutus sollicitus Apostolus exponere voluit quid dixerit carnem et sanguinem; quia secundum corruptionem hoc dixit, non secundum speciem: et subjecit statim, Neque corruptio incorruptionem hæreditate possidebit: tanquam diceret, Quod dixi, Caro et sanguis regnum Dei non possidebit; hoc dixi, quoniam corruptio incorruptionem non possidebit. Et ne quisquam diceret, Si ergo incorruptio a corruptione non potest possideri, quomodo ibi erit corpus nostrum? audite quod sequitur. Quasi enim diceretur Apostolo, Quid est ergo quod dicis? frustrane credidimus carnis resurrectionem? Si caro et sanguis regnum Dei non possidebit, frustra credidimus resurrexisse Dominum nostrum a mortuis in corpore in quo natus et crucifixus est, in eo ascendisse in cœlum coram oculis discipulorum suorum, de quo coelo ad te clamavit, Saule, Saule, quid me persequeris? Occurrit hoc Paulo sancto ct beato apostolo, et pia charitate parturienti filios suos in Christo per Evangelium genitos (I Cor. IV, 15), quos adhuc parturiebat donec Christus in eis reformaretur, id est, donec portarent per fidem imaginem ejus qui de caelo est. Nolebat enim eos in ea ruina remanere, ut arbitrarentur se talia facturos in regno Dei, in illa æterna vita, qualia faciebant in hac vita, in voluptatibus manducandi et bibendi, nubendi, uxores ducendi, et eos carnaliter generandi: hæc enim opera corruptio carnis habet, non ipsa species carnis. Jam ergo quia non ad talia resurrecturi sumus, praescripsit, ut jam dudum dixeram, Dominus in evangelica lectione quæ modo recitata est. Judæi enim resurrectionem quidem credebant carnis, sed talem futuram putabant, ut ea vita esset in resurrectione, qualem in hoc sæculo gerebant; atque ita carnaliter cogitantes, Sadducæis respondere non poterant proponentibus de resurrectione quæstionem, cujus erit uxor mulier, quam septem fratres sibi succedentes habuerunt, cum vellet unusquisque fratri suo mortuo ex ejus uxore semen excitare. Sadducæi enim secta erat quædam Judæorum, quae non credebat resurrectionem. Judæi ergo Sadducæis istam quæstionem proponentibus fluctuantes et hæsitantes respondere non poterant, quia regnum Dei a carne et sanguine, id est, incorruptionem a corruptione possideri posse arbitrabantur. Venit Veritas, interrogatur a deceptis et deceptoribus Sadducæis, proponitur illa quæstio Domino. Et Dominus qui sciret quid diceret, et quod nesciebamus credere nos vellet, respondet auctoritate majestatis suæ quod credamus. Apostolus autem exposuit quantum ei datum est: quod, quantum possumus intelligamus. Quid ergo Dominus Sadducæis? Erratis, inquit, non scientes Scripturas, neque virtutem Dei. In resurrectione enim neque nubunt, neque uxores ducunt; neque enim incipiunt mori, sed erunt æquales Angelis Dei. Magna virtus Dei. Quare non nubunt, neque uxores ducunt? Quia non incipient mori. Ibi enim successor, ubi decessor. Nulla ergo ibi talis corruptio. Et ille Dominus per ætates ab infantia usque ad juventutem cucurrit, quia carnis adhuc mortalis gerebat substantiam: posteaquam resurrexit in ætate in qua sepultus est, numquid credimus eum in cœlo senescere? Ergo erunt, inquit, æquales Angelis Dei. Abstulit de medio suspicionem Judæorum, refellit calumnias Sadducæorum: quia Judæi credebant quidem resurrecturos mortuos, sed ad quæ opera resurgerent carnaliter sentiebant. Erunt æquales, inquit, Angelis Dei. Audisti de virtute Dei, audi etiam de Scripturis. De resurrectione, inquit, non legistis, quomodo locutus sit Dominus ad Moysen de rubo, dicens: Ego sum Deus Abraham, Deus Isaac, et Deus Jacob? Non est Deus mortuorum, sed vivorum.","t":"But he was dealing with the resurrection of the body; for so he had set out the question: \"But someone says, How do the dead rise? With what body do they come?\" And that is why he had said, \"The first man from the earth, earthly; the second man from heaven. As was the earthly one, so are the earthly; and as is the heavenly one, so are the heavenly\": so that we may hope that what went before in Christ's body will come to be in our body, and, though we have not yet received it in reality, may hold it meanwhile by faith. Therefore he had added, \"As we have borne the image of the earthly, let us bear also the image of him who is from heaven.\" And so that we would not believe that we shall rise to the kind of things we did corruptibly according to the first man, he added at once: \"This I say, brothers, that flesh and blood cannot possess the kingdom of God by inheritance.\" He wanted to show what he meant by flesh and blood: that by the name of flesh and blood he signifies not the form of the body itself but corruption, and that corruption will not exist then. For a body without corruption is not properly called flesh and blood, but body. If it is flesh, it is corruptible and mortal; but if it no longer dies, it is no longer corruptible; and therefore, since its form remains without corruption, it is called not flesh but body; and if it is called flesh, it is no longer called so properly, but because of a certain likeness of form. In the same way, perhaps, because of the same likeness, we can speak even of the flesh of angels, when they appeared to men as men, though they were body, not flesh, because the need that belongs to corruption was not in them. Since, then, by likeness we can call even a body that is no longer corrupted \"flesh,\" the apostle, being careful, went on to explain what he meant by flesh and blood: that he said it with regard to corruption, not with regard to form. And he added at once, \"Nor will corruption possess incorruption by inheritance\"; as if to say, What I said, \"Flesh and blood will not possess the kingdom of God,\" I said because corruption will not possess incorruption. [18] And so that no one would say, \"If incorruption cannot be possessed by corruption, how then will our body be there?\" hear what follows. It is as though someone said to the apostle: What is it, then, that you are saying? Have we believed in the resurrection of the flesh in vain? If flesh and blood will not possess the kingdom of God, we have believed in vain that our Lord rose from the dead in the body in which he was born and crucified, and in it ascended into heaven before the eyes of his disciples, the heaven from which he cried out to you, \"Saul, Saul, why are you persecuting me?\" This objection occurred to Paul, the holy and blessed apostle, as he labored with devout love over his children, begotten in Christ through the gospel, with whom he was still in labor until Christ was formed again in them, that is, until they bore by faith the image of him who is from heaven. For he did not want them to remain in the ruinous error of thinking that in the kingdom of God, in that eternal life, they would do the kind of things they did in this life, in the pleasures of eating and drinking, of marrying, of taking wives and begetting children from them carnally; for these works belong to the corruption of the flesh, not to the form of the flesh itself. That we are not going to rise to such things, then, the Lord laid down, as I said a while ago, in the gospel reading that has just been read. For the Jews did believe in the resurrection of the flesh, but they thought it would be such that the life in the resurrection would be like the life they led in this world; and so, thinking carnally, they could not answer the Sadducees when these raised their question about the resurrection: whose wife would the woman be whom seven brothers had one after another, since each wished to raise up offspring for his dead brother from his wife? For the Sadducees were a sect of the Jews that did not believe in the resurrection. So the Jews, wavering and hesitating, could not answer the Sadducees who put this question, because they thought the kingdom of God could be possessed by flesh and blood, that is, incorruption by corruption. The Truth came; he is questioned by the Sadducees, who were deceived and deceivers; that question is put to the Lord. And the Lord, who knew what he was saying and wanted us to believe what we did not know, answers with the authority of his majesty what we are to believe; the apostle explained it as far as was given to him; let us understand it as far as we can. What then did the Lord say to the Sadducees? \"You are wrong,\" he says, \"knowing neither the Scriptures nor the power of God. For in the resurrection they neither marry nor take wives; for they do not begin to die, but they will be equal to the angels of God.\" Great is the power of God. Why do they not marry or take wives? Because they will not begin to die. For successors are needed only where there are those who pass away. There will be no such corruption there, then. That Lord ran through the ages of life from infancy to young manhood because he still bore the substance of mortal flesh; but since he rose at the age at which he was buried, do we believe that he is growing old in heaven? \"Therefore,\" he says, \"they will be equal to the angels of God.\" He removed the Jews' supposition and refuted the slanders of the Sadducees; for the Jews did believe that the dead would rise, but they thought carnally about the works to which they would rise. \"They will be equal,\" he says, \"to the angels of God.\" You have heard about the power of God; hear also about the Scriptures. \"About the resurrection,\" he says, \"have you not read how the Lord spoke to Moses from the bush, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living.\"","f":"Augustine, <i>Serm.</i> 362.17 (PL 39:1586–1587; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-17)."},"augustine-sermones/362.19":{"o":"Quod ergo resurgamus, dictum est: et quoniam ad vitam Angelorum resurgimus, a Domino audivimus: in qua vero specie resurgamus, ipse ostendit in resurrectione sua. Quia vero ipsa species corruptionem non habebit, Apostolus dicit: Hoc autem dico, fratres, quia caro et sanguis regnum Dei hæreditate possidere non possunt; neque corruptio incorruptionem hæreditate possidebit: ut ostenderet nomine carnis et sanguinis corruptionem mortalis animalisque corporis se intelligere voluisse. Deinde solvit jam ipse quæstionem, quam possent ab eo solliciti auditores exquirere: quia sollicitior ipse de intellectu filiorum, quam filii sunt de verbis parentum. Subjungit ergo, et dicit: Ecce mysterium vobis dico. Quiescat cogitatio tua, o homo, quisquis es. Coeperas enim cogitare de verbis Apostoli, quod caro humana non resurgat, cum audires, Caro et sanguis regnum Dei non possidebit: sed præbe aurem consequentibus verbis, et corrige præsumptionem cogitationis. Ecce, inquit, mysterium dico vobis: omnes quidem resurgemus, sed non omnes immutabimur. Quid est hoc? Mutatio quippe aut in pejus est, aut in melius. Si ergo posita est mutatio, ut nondum videamus qualis erit, utrum in aliquid melius, an in aliquid deterius: ergo sequatur, et ipse exponat; quid nobis est suspicari? Et fortasse humana suspicione labi in errorem te non permittit in conjecturas tuas apostolica auctoritas, et hoc liquido exponit, cujusmodi mutationem velit intelligi. Quid ergo? Cum dixisset, Omnes resurgemus, non tamen omnes immutabimur: video omnes resurrecturos et bonos et malos; sed qui immutabuntur, videamus; et hinc intelligamus mutationem, utrum in melius an in deterius sit futura. Si enim malorum est ista mutatio, in pejus; si autem bonorum, in melius erit. In atomo, inquit, in ictu oculi, in novissima tuba. Canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur. Jam ergo in melius erit ista mutatio, cum dicit, Et nos immutabimur: sed nondum expressum est quantum exprimi oportuit, quousque corpus nostrum commutatur in melius. Quid est ipsum melius, nondum dictum est. Nam et ab infantia in adolescentiam cum mutatur, potest dici in melius commutari, ubi etsi minus infirmum, adhuc tamen infirmum et mortale est.","t":"That we shall rise, then, has been stated; that we rise to the life of angels we have heard from the Lord; and in what form we shall rise he himself showed in his resurrection. That this form will have no corruption, the apostle says: \"This I say, brothers, that flesh and blood cannot possess the kingdom of God by inheritance; nor will corruption possess incorruption by inheritance\": to show that by the name of flesh and blood he meant the corruption of the mortal and animal body. Then he himself solves the question which anxious hearers might put to him; for he is more anxious about his children's understanding than the children are about their parents' words. So he goes on to say: \"Behold, I tell you a mystery.\" Let your thoughts be quiet, O man, whoever you are. For you had begun to think from the apostle's words that human flesh does not rise, when you heard, \"Flesh and blood will not possess the kingdom of God\"; but lend your ear to the words that follow and correct the presumption of your thought. \"Behold,\" he says, \"I tell you a mystery: we shall all rise, but we shall not all be changed.\" What is this? Change is either for the worse or for the better. If, then, change has been mentioned in such a way that we do not yet see what kind it will be, whether into something better or something worse, let him go on and explain it himself; why should we guess? And perhaps apostolic authority does not let you slip into error through human guesswork in your conjectures, and explains clearly what kind of change it wants understood. What then? Since he said, \"We shall all rise, yet we shall not all be changed,\" I see that all will rise, both good and bad; but let us see who will be changed, and from that understand the change, whether it will be for the better or for the worse. For if this change belongs to the wicked, it will be for the worse; but if to the good, for the better. \"In an atom,\" he says, \"in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise incorrupt, and we shall be changed.\" So this change will be for the better, since he says, \"And we shall be changed\"; but it has not yet been stated as fully as it should be how far our body is changed for the better. What that better is has not yet been said. For even when the body is changed from infancy to youth, it can be said to be changed for the better, though even then, while less weak, it is still weak and mortal.","f":"Augustine, <i>Serm.</i> 362.19 (PL 39:1587; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-19)."},"augustine-sermones/362.2":{"o":"Meministis esse a nobis illo die responsum quibusdam dicentibus, sicut Apostolus eos arguit, Manducemus et bibamus; cras enim morimur: subjungens et dicens, Corrumpunt bonos mores colloquia mala; atque ita concludens, Sobrii estote, justi, et nolite peccare: ignorantiam enim Dei quidam habent; ad reverentiam vobis loquor. Hæc verba apostolica omnes audierimus, et cordi mandaverimus: et quisquis audierit, et cordi mandaverit, opera indicent. Qui audit enim, tanquam ager est semen excipiens seminantis: qui autem cordi mandat, similis est glebam frangenti, et quod seminatum est operienti: qui autem secundum id quod audivit et cordi mandavit operatur, ipse est. qui surgit in messem, et fructum affert cum tolerantia, aliud tricenum, aliud sexagenum, aliud centenum. Huic non ignis velut paleae, sed horrea sicut frumento præparantur. in ipsis ergo abditis horreis, in resurrectione mortuorum beatitudo est illa perpetua etiam ipsa secreta justorum, quo eos recipiendos Scriptura commendat.","t":"You remember that on that day we answered certain people who say, as the apostle rebukes them, \"Let us eat and drink, for tomorrow we die\"; he adds, \"Bad conversations corrupt good morals,\" and so concludes, \"Be sober, you righteous, and do not sin; for some have no knowledge of God; I say this to your shame.\" May we all have heard these apostolic words and committed them to heart; and whoever has heard them and committed them to heart, let his works show it. For one who hears is like a field receiving the sower's seed; one who commits it to heart is like a man breaking the clods and covering what has been sown; but one who acts on what he has heard and committed to heart is the one who rises up into the harvest and bears fruit with endurance, some thirtyfold, some sixtyfold, some a hundredfold. For him not fire, as for chaff, but barns, as for wheat, are made ready. In those hidden barns, then, in the resurrection of the dead, is that everlasting blessedness, itself the secret place of the righteous, into which Scripture tells us they are to be received.","f":"Augustine, <i>Serm.</i> 362.2 (PL 39:1581; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-2)."},"augustine-sermones/362.20":{"o":"Ergo singula diligentius retractemus. In atomo, inquit. Difficile videtur hominibus resurgere mortuos: sed mirum est quemadmodum abstulerit Apostolus omnes ancipites difficultates de cordibus fidelium. Dicis tu, Non resurgunt mortui: ego non solum resurgere mortuum dico, sed tanta celeritate, quanta non conceptus et natus es. Quanta enim mora est ut formetur homo in utero, ut perficiatur, ut nascatur, ut ætatum successione roboretur? Numquid forte sic resurrecturus est? Non: sed in atomo, inquit. Multi nesciunt quid sit atomus. Atomus dictus est a τομή, quod est sectio: ἄτομος græce quod secari non potest. Sed dicitur atomus in corpore, dicitur in tempore. In corpore dicitur, si quid inveniri potest quod quidem dividi non posse perhibeatur, corpusculum aliquod tam minutum, ut jam non habeat ubi secari possit. Atomus autem in tempore momentum est breve, quod jam non habet ubi dividatur. Verbi gratia, ut possint etiam corda tardiora capere quod dico: lapis est; divide eum in partes, et partes ipsas divide in lapillos, lapillos quidem in grana, veluti sunt arenæ, rursusque ipsa arenæ grana divide in minutissimum pulverem, donec si possit pervenias ad aliquam minutiam, qualis jam dividi non potest. Hæc est atomus in corporibus. In tempore vero sic intelligitur. Annus, verbi gratia, dividitur in menses, menses dividuntur in dies, dies adhuc in horas dividi possunt, horæ adhuc in partes horarum quasdam productiores, quæ admittunt divisiones, quousque venias ad tantum temporis punctum, et quamdam momenti stillam, ut per nullam morulam produci possit, et ideo jam dividi non possit: hæc est atomus temporis. Dicebas ergo non resurgere mortuos: non solum resurgunt, sed tanta celeritate resurgunt, ut in atomo temporis futura sit omnium resurrectio mortuorum. Et exponens tibi atomi celeritatem, cum dixisset, in atomo, adjunxit continuo, quantum fieri possit actionis ac motus in atomo temporis, In ictu oculi ait. Scivit enim obscure dixisse, in atomo, et planius dicere voluit quod facilius intelligeretur. Quid est ictus oculi? Non quo palpebris claudimus oculum vel aperimus: sed ictum dicit oculi emissionem radiorum ad aliquid cernendum. Mox enim ut conjeceris aspectum, emissus radius in coelum pervenit, ubi solem et lunam et stellas et sidera contuemur, tam immenso intervallo a terra separata. Tubam vero novissimam, signum novissimum dicit. Canet enim, inquit, tuba, et mortui resurgent incorrupti, et nos immutabimur. Nos utique fideles dixit, et priores resurgentes ad vitam æternam. Ergo illa mutatio, quia piorum atque sanctorum est, in melius erit, non in deterius.","t":"Let us, then, go over each point more carefully. \"In an atom,\" he says. It seems hard to people that the dead should rise; but it is wonderful how the apostle has removed every doubt and difficulty from the hearts of the faithful. You say, \"The dead do not rise\"; I say not only that the dead man rises, but that he rises with a speed greater than that with which you were conceived and born. For how much time passes before a man is formed in the womb, before he is completed, before he is born, before he grows strong through the succession of the ages of life! Is he perhaps going to rise like that? No: but \"in an atom,\" he says. Many do not know what an atom is. Atom is named from tomē, which means cutting; atomos in Greek is what cannot be cut. But we speak of an atom in body and in time. We speak of it in body if something can be found which is held to be indivisible, some tiny body so small that there is nowhere left where it can be cut. An atom in time is a brief moment which has nowhere left where it can be divided. For example, so that even slower hearts may grasp what I say: there is a stone; divide it into parts, and divide the parts into pebbles, the pebbles into grains like grains of sand, and again divide the grains of sand into the finest dust, until, if you can, you reach some tiny particle that can no longer be divided. This is the atom in bodies. In time it is understood thus. A year, for example, is divided into months, months are divided into days, days can be further divided into hours, hours further into certain longer parts of hours which admit divisions, until you come to such a point of time, a drop of a moment as it were, that it cannot be stretched out by any tiny delay and therefore can no longer be divided: this is the atom of time. You said, then, that the dead do not rise: not only do they rise, but they rise with such speed that the resurrection of all the dead will take place in an atom of time. And to explain to you the speed of the atom, after saying \"in an atom,\" he added at once how much action and motion can take place in an atom of time: \"in the twinkling of an eye,\" he says. For he knew that he had spoken obscurely in saying \"in an atom,\" and he wanted to say more plainly something that would be more easily understood. What is the twinkling, the stroke, of an eye? Not the movement by which we close or open the eye with the eyelids; by the stroke of the eye he means the sending out of the rays to see something. For as soon as you cast your gaze, the ray sent out reaches the sky, where we behold the sun and moon and stars and constellations, separated from the earth by so immense a distance. And by the last trumpet he means the last signal. \"For the trumpet will sound,\" he says, \"and the dead will rise incorrupt, and we shall be changed.\" By \"we\" he certainly meant the faithful, those who rise first to eternal life. Therefore that change, because it belongs to the devout and the saints, will be for the better, not for the worse.","f":"Augustine, <i>Serm.</i> 362.20 (PL 39:1587–1588; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-20)."},"augustine-sermones/362.21":{"o":"Sed quæ est ista mutatio? quid est illud quod ait, Immutabimur? Species amittitur quæ nunc est, an sola corruptio, propter id quod dictum est, Caro et sanguis regnum Dei possidere non possunt; neque corruptio incorruptionem hæreditate possidebit? Quod ne auditorem moveret ad desperandam carnis resurrectionem, subjecit, Ecce mysterium vobis dico: omnes resurgemus, sed non omnes immutabimur. Et ne putaremus immutationem in pejus futuram: et nos, inquit, immutabimur. Restat ergo ut dicat qualis immutatio futura sit. Oportet enim hoc corruptibile, inquit, induere incorruptionem, et mortale hoc induere immortalitatem. Si corruptibile hoc induetur incorruptione, et mortale hoc induetur immortalitate; jam non erit corruptibilis caro. Si ergo non erit corruptibilis caro, cessabit nomen corruptionis in carne et sanguine, cessabit etiam nomen proprium carnis et sanguinis; quia mortalitatis sunt ista nomina. Et si ita est, et caro resurget, et quia immutatur ut sit incorrupta, caro et sanguis regnum Dei non possidebit. Quod si illam immutationem in eis aliquis intelligere voluerit, quos tunc adhuc vivos ille dies inventurus est; ut qui jam mortui erant, resurgant, qui autem adhuc vivunt, immutentur; ut eorum personam suscepisse credatur Apostolus, cum ait, Et nos immutabimur: eadem tamen ratio consequetur, quia illa incorruptio ad omnes utique pertinebit, cum corruptibile hoc induet incorruptionem, et mortale hoc induet immortalitatem. Tunc fiet sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Corpus autem quod jam mortale non est, non proprie dicitur caro et sanguis, quæ terrena sunt corpora: sed corpus dicitur, quod jam coeleste dici potest. Sicut idem apostolus cum diceret de carnium differentia: Non omnis, inquit, caro eadem caro. Alia quidem est hominum, alia pecorum, alia piscium, alia volucrum, alia serpentium. Et corpora, inquit, cælestia, et corpora terrestria. Nullo modo autem diceret carnes cœlestes; quamvis carnes possint dici corpora, sed terrestria. Omnis enim caro corpus est: non autem omne corpus caro: non solum quia coeleste corpus non dicitur caro, sed etiam quædam ipsa terrestria, sicut ligna et lapides, et si quid ejusmodi est. Etiam sic ergo caro et sanguis regnum Dei possidere non possunt: quia resurgens caro in tale corpus commutabitur, in quo jam non erit mortalis corruptio, et propterea nec carnis et sanguinis nomen.","t":"But what is this change? What does he mean by \"we shall be changed\"? Is the form that now exists lost, or only corruption, because of what was said, \"Flesh and blood cannot possess the kingdom of God, nor will corruption possess incorruption by inheritance\"? So that this would not move the hearer to despair of the resurrection of the flesh, he added, \"Behold, I tell you a mystery: we shall all rise, but we shall not all be changed.\" And so that we would not think the change would be for the worse: \"And we,\" he says, \"shall be changed.\" It remains, then, for him to say what kind of change it will be. \"For this corruptible,\" he says, \"must put on incorruption, and this mortal put on immortality.\" If this corruptible is clothed with incorruption, and this mortal is clothed with immortality, the flesh will no longer be corruptible. If, then, the flesh will not be corruptible, the name of corruption will cease in flesh and blood, and the proper name of flesh and blood will cease too, because these are names of mortality. And if this is so, the flesh will both rise and, because it is changed so as to be incorrupt, flesh and blood will not possess the kingdom of God. But if anyone wants to understand that change as referring to those whom that day will find still alive, so that those who were already dead rise, while those who are still alive are changed, and the apostle is thought to have spoken in their person when he says, \"And we shall be changed,\" the same reasoning will still follow, since that incorruption will surely belong to all, when this corruptible puts on incorruption and this mortal puts on immortality. \"Then the word that is written will come to pass: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting?\" But a body that is no longer mortal is not properly called flesh and blood, which are earthly bodies; it is called body, which can now be called heavenly. So the same apostle said, speaking of the differences between kinds of flesh: \"Not all flesh,\" he says, \"is the same flesh. There is one for men, another for cattle, another for fish, another for birds, another for serpents.\" \"And there are heavenly bodies,\" he says, \"and earthly bodies.\" But he would by no means say \"heavenly fleshes,\" though fleshes can be called bodies, earthly ones. For all flesh is body, but not every body is flesh; not only because a heavenly body is not called flesh, but because certain earthly things are not called flesh either, such as wood and stones and anything of that kind. In this way too, then, flesh and blood cannot possess the kingdom of God: because the rising flesh will be changed into a body in which there will no longer be mortal corruption, and therefore not the name of flesh and blood either.","f":"Augustine, <i>Serm.</i> 362.21 (PL 39:1588; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-21)."},"augustine-sermones/362.22":{"o":"Sed intendite, fratres, rogamus vos; non est res parvi pendenda, de fide nostra agitur: cui non tam a Paganis cavendum est, quam a quibusdam perversis, qui se Christianos dici et videri volunt. Non enim deerant etiam sub Apostolis, qui dicerent resurrectionem jam factam esse, et fidem quorumdam perverterent, de quibus Apostolus, Qui circa veritatem, inquit, erraverunt, dicentes resurrectionem jam factam esse; et fidem quorumdam subverterunt. Non autem vacat quod non ait, A veritate aberraverunt; sed, circa veritatem, non tamen veritatem tenuerunt. Mors ergo tollitur, et non erit quodam modo: sicut Apostolus ait, Absorbebitur mortale a vita. Sic enim dictum est et de Domino, quia deglutivit mortem. Non enim quasi recedit mors habens aliquam substantiam suam: sed in ipso corpore ubi erat, esse desinet, ut speciem videas, speciem teneas, quæras corruptionem et mortalitatem, et non invenias. Discessit ergo aliquo corruptio? Non: sed ibi interempta est, ibi absorpta est. Propterea cum dixisset, Oportet corruptibile hoc induere incorruptionem, et mortale hoc immortalitatem induere: tunc fiet, inquit, sermo qui scriptus est, Absorpta est mors in victoriam. Ubi est, mors, contentio tua? ubi est, mors, aculeus tuus? Et non ait, Discessit mors in victoriam; sed, Absorpta est mors in victoriam. Quomodo ergo illi circa veritatem aberraverunt? Quia veram dixerunt resurrectionem unam, sed aliam negaverunt.","t":"But pay attention, brothers, we beg you; this is not a matter to be taken lightly; our faith is at stake, and it must be guarded not so much against pagans as against certain perverse people who want to be called and seen as Christians. For even in the time of the apostles there were some who said that the resurrection had already taken place and who perverted the faith of some; of them the apostle says, \"They have erred concerning the truth, saying that the resurrection has already taken place; and they have overturned the faith of some.\" Not without reason does he say, not \"They have strayed from the truth,\" but \"concerning the truth\"; yet they did not hold the truth. Death, then, is taken away and in a certain way will not exist, as the apostle says: \"What is mortal will be swallowed up by life.\" For so it has also been said of the Lord that he swallowed up death. For death does not withdraw as though it had some substance of its own; but in the very body where it was it will cease to be, so that you see the form, you hold the form, you look for corruption and mortality and do not find them. Did corruption, then, go away somewhere? No: it was destroyed there, it was swallowed up there. That is why, after saying, \"This corruptible must put on incorruption, and this mortal put on immortality,\" he says, \"then the word that is written will come to pass: Death is swallowed up in victory. Where, O death, is your contention? Where, O death, is your sting?\" He does not say, \"Death has departed in victory,\" but \"Death is swallowed up in victory.\" How then did those people go astray concerning the truth? Because they spoke of one true resurrection but denied the other.","f":"Augustine, <i>Serm.</i> 362.22 (PL 39:1588–1589; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-22)."},"augustine-sermones/362.23":{"o":"Est enim resurrectio secundum fidem, in qua omnis qui credit, resurgit in spiritu. Etenim ille bene resurget in corpore, qui primo resurrexit in spiritu. Nam qui antea in spiritu per fidem non resurrexerint, non ad illam commutationem resurgent in corpore, ubi assumetur et absorbebitur omnis corruptio, sed ad illam pœnalem integritatem. Nam integra erunt et corpora impiorum, nihil ex eis imminutum apparebit; sed ad poenam erit integritas corporis, et quædam, ut ita dicam, quaedam firmitas corporis, corruptibilis firmitas: quia ubi dolor esse poterit, non potest dici non esse corruptio; quamvis non deficiat illa infirmitas in doloribus, ne dolor ipse moriatur. Nam ipsam corruptionem nomine vermis prophetice significatam non incongrue creditur, et ipsum dolorem nomine ignis. Sed quia firmitas tanta erit, ut nec doloribus cedat in mortem, nec ad incorruptionem, in qua nullus dolor est, commutetur; propterea sic scriptum est, Vermis eorum non morietur, et ignis eorum non exstinguetur. Commutatio vero quæ corruptionem non habebit, sanctorum erit. Illorum ergo erit, qui modo habent resurrectionem spiritus per fidem: de qua resurrectione dicit Apostolus, Si autem resurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens: quæ sursum sunt sapite, non quæ super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Quomodo morimur secundum spiritum, et resurgimus secundum spiritum: sic postea morimur secundum carnem, et resurgimus secundum carnem. Secundum spiritum mors est, non credere vana quæ credebat, non facere mala quæ faciebat. Secundum spiritum resurrectio est credere salubria quae non credebat, et facere bona quæ non faciebat. Qui terrena idola et figmenta deos putabat, unum Deum cognovit, in eum credidit, mortuus est in idololatria, resurrexit in fide christiana. Ebriosus erat, sobrius est; mortuus est ab ebrietate, resurrexit in sobrietate. Sic ab omnibus malis operibus cum receditur, mors quædam fit in anima, et in ejus bonis operibus resurgit. Mortificate, inquit Apostolus, membra vestra quæ sunt super terram, immunditiam, perturbationem, concupiscentiam malam, et avaritiam, inquit, quæ est idolorum servitus. Mortificatis ergo istis membris, resurgimus in bonis quae sunt istis contraria; in sanctitate, in tranquillitate, in charitate, in eleemosynis. Quomodo autem præcedit mors secundum spiritum, resurrectionem quæ est secundum spiritum: sic præcessura est mors secundum carnem, resurrectionem quæ futura est secundum carnem.","t":"For there is a resurrection according to faith, in which everyone who believes rises in spirit. And indeed he will rise well in the body who first rose in the spirit. For those who have not first risen in spirit through faith will rise in the body not to that change in which all corruption will be taken up and swallowed, but to that penal wholeness. For the bodies of the wicked too will be whole; nothing in them will appear diminished; but the wholeness of the body will serve for punishment, and a kind of firmness of body, so to speak, a corruptible firmness: for where there can be pain, it cannot be said that there is no corruption; though that weakness does not give out under the pains, so that the pain itself may not die. For it is not unfittingly believed that the corruption itself is signified prophetically by the name of the worm, and the pain itself by the name of fire. But because the firmness will be so great that it will neither yield to the pains so as to die, nor be changed into incorruption, in which there is no pain, therefore it is written thus: \"Their worm will not die, and their fire will not be quenched.\" But the change that will have no corruption will belong to the saints. It will belong, then, to those who now have the resurrection of the spirit through faith, of which resurrection the apostle says, \"If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your minds on the things that are above, not on the things on earth. For you have died, and your life is hidden with Christ in God.\" As we die according to the spirit and rise according to the spirit, so afterwards we die according to the flesh and rise according to the flesh. Death according to the spirit is to stop believing the vain things one used to believe, to stop doing the evil things one used to do. Resurrection according to the spirit is to believe the saving things one did not believe, and to do the good things one did not do. One who thought earthly idols and figments were gods has come to know the one God and believed in him: he has died in idolatry and risen in the Christian faith. He was a drunkard; he is sober: he has died from drunkenness and risen in sobriety. So when one turns away from all evil works, a kind of death takes place in the soul, and it rises in its good works. \"Put to death,\" says the apostle, \"your members that are on earth: impurity, disturbance, evil desire, and greed,\" he says, \"which is the service of idols.\" When these members have been put to death, then, we rise in the goods that are their opposites: in holiness, in tranquility, in love, in almsgiving. And as death according to the spirit precedes the resurrection according to the spirit, so death according to the flesh will precede the resurrection that is to come according to the flesh.","f":"Augustine, <i>Serm.</i> 362.23 (PL 39:1589; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-23)."},"augustine-sermones/362.24":{"o":"Utramque ergo noverimus, et spiritualem et corporalem. Ad spiritualem pertinet quod dictum est, Surge, qui dormis; et exsurge a mortuis: et iliud, Qui sedebant in umbra mortis, lux orta est eis; et illud quod paulo ante commemoravi, Si consurrexistis cum Christo, quæ sursum sunt quærite. Ad corporalem autem resurrectionem pertinet quod nunc dicit Apostolus, qui talem sibi quæstionem proposuerat: Sed dicit aliquis, quomodo resurgunt mortui? quo autem corpore venient? Agebat ergo de resurrectione corporis, in qua præcessit Dominus Ecclesiam suam: de hac ergo ait, Oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Propter illud quod dixerat, Caro et sanguis regnum Dei non possidebit. Habemus autem alio loco apertissime ipsius apostoli Pauli testimonium de resurrectione secundum spiritum, et de resurrectione secundum carnem. Corpus enim mortale, quod animatum est vel animatum fuit, caro dicitur. Sic ergo Apostolus loquitur: Si autem Christus in vobis, corpus quidem mortuum est propter peccatum, spiritus autem vita est propter justitiam. Ecce jam resurrectio spiritus per justitiam facta intelligitur: vide utrum speranda sit etiam corporis resurrectio. Mortale enim corpus noluit appellare mortale, sed mortuum; et tamen hoc se significasse in consequentibus aperit. Sequitur itaque, et dicit: Si ergo spiritus ejus qui suscitavit Jesum a mortuis, habitat in vobis; qui suscitavit Dominum nostrum Jesum, vivificabit et mortalia corpora vestra per habitantem Spiritum ejus in vobis. Quapropter illi circa veritatem aberraverunt, unam negaverunt resurrectionem. Si enim omni modo eam negarent, a veritate aberrarent, non circa veritatem. Quia vero circa veritatem aberraverunt, confessi sunt unam, quæ secundum spiritum fit; negaverint autem alteram, quæ per carnis resurrectionem speratur, dicentes resurrectionem jam factam esse: quod nisi ita dicerent, ut illam quæ in corpore futura est credi et sperari prohiberent, non de his diceretur, Fidem quorumdam subvertunt.","t":"Let us know both, then, the spiritual and the bodily. To the spiritual belongs what was said, \"Rise, you who sleep, and arise from the dead\"; and this, \"For those who sat in the shadow of death a light has dawned\"; and what I mentioned a little before, \"If you have risen with Christ, seek the things that are above.\" But to the bodily resurrection belongs what the apostle now says, after setting himself this question: \"But someone says, How do the dead rise? With what body will they come?\" He was dealing, then, with the resurrection of the body, in which the Lord went before his Church; and of this he says, \"This corruptible must put on incorruption, and this mortal put on immortality,\" because of what he had said: \"Flesh and blood will not possess the kingdom of God.\" And in another place we have a most open testimony of the apostle Paul himself about the resurrection according to the spirit and the resurrection according to the flesh. For the mortal body, which is animated or was animated, is called flesh. So the apostle speaks thus: \"If Christ is in you, the body is indeed dead because of sin, but the spirit is life because of righteousness.\" Here the resurrection of the spirit, brought about through righteousness, is now understood: see whether a resurrection of the body is also to be hoped for. For he chose to call the mortal body not mortal but dead; and yet in what follows he makes clear that this is what he meant. So he goes on to say: \"If, then, the Spirit of him who raised Jesus from the dead dwells in you, he who raised our Lord Jesus will also give life to your mortal bodies through his Spirit dwelling in you.\" Therefore those people went astray concerning the truth: they denied one resurrection. For if they denied it altogether, they would stray from the truth, not concerning the truth. But because they went astray concerning the truth, they confessed the one that takes place according to the spirit, but denied the other, which is hoped for through the resurrection of the flesh, saying that the resurrection had already taken place; and unless they said this so as to forbid belief in, and hope for, the one that will take place in the body, it would not be said of them, \"They overturn the faith of some.\"","f":"Augustine, <i>Serm.</i> 362.24 (PL 39:1589; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-24)."},"augustine-sermones/362.25":{"o":"Sed audite jam manifestissimum testimonium ipsius Domini in Evangelio secundum Joannem, uno loco ambas resurrectiones, et quæ secundum spiritum modo fit, et quae secundum carnem postea futura est, ita declarantem, ut omnino dubitare non possit, qui quoquo modo christianum se dicit, et evangelicæ auctoritati subjectus est; ut nullus aditus calumniatoribus restet, et quosi per fidem christianam volentibus evertere Christianos, inserendo venena sua, ut occidant animas infirmorum. Sed ex ipso codice audite. Propterea enim non tantum disputatoris, sed etiam lectoris fungor officio, ut sermo iste noster sanctarum Scripturarum auctoritate fulciatur, non humanis suspicionibus super arenam aedificetur, si forte aliquid non memoriter occurrerit. Audite ergo Evangelium secundum Joannem. Dominus loquitur: Amen, amen dico vobis, quia qui verbum meum audit et credit ei qui misit me, habet vitam æternam; et in judicium non venit, sed transitum fecit a morte in vitam. Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit et Filio vitam habere in semetipso; et potestatem dedit ei et judicium facere, quia filius hominis est. Nolite mirari hoc, quia venit hora, in qua omnes qui in monumento sunt, audient vocem ejus: et procedent qui bona fecerunt, in resurrectionem vitæ; qui vero mala egerunt, in resurrectionem judicii. Arbitror quidem multos intelligere ab ipso Domino in hoc loco utramque resurrectionem, et secundum spiritum per fidem, et secundum carnem, per illam notissimam suam distincte aperteque declaratam. Tamen hæc eadem verba diligenter consideremus, ut omnibus audientibus manifestum sit. Amen, amen dico vobis, quia qui verbum meum audit et credit ei qui misit me, habet vitam æternam; et in judicium non venit, sed transitum fecit a morte in vitam. Secundum spiritum resurrectio est, quæ fit modo per fidem. Sed ne ita proposita videretur, quasi adhuc longe futura sit; quanquam non dixerit, Transiturus est a morte in vitam; sed, transitum fecit a morte in vitam: tamen ne verbo præteriti temporis figurate usus videretur, sicut est, Foderunt manus meas et pedes, quod adhuc futurum prænuntiabatur; sequitur, et hoc ipsum planius explicat: Amen, amen dico vobis, inquit, quia venit hora et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Quod supra dixit, Transiit a morte in vitam; hoc nunc dicit, vivent. Sed ne illud quod ait, Venit hora, in finem sæculi speraretur, quando etiam corporum resurrectio futura est; addidit, et nunc est. Non enim ait tantum, Venit hora; sed, Venit hora, et nunc est. Qui autem audierint hanc vocem, vivent; scilicet vita quam superius significavit, dicens, Transiit a morte ad vitam. Hic ergo eos significavit qui ad pœnam judicii non pertinent; quia præveniunt judicium fide sua, et transitum faciunt a morte ad vitam. Restat ergo ut judicium futurum ostendat inter bonos et malos: quia hic bonos tantum commemoravit ad præsentem resurrectionem, quæ secundum spiritum est, pertinere. Sequitur itaque, et dicit, Et potestatem dedit ei et judicium facere, quia filius hominis est. Insinuavit secundum quid acceperit potestatem judicii: quia filius, inquit, hominis est. Nam secundum id quod Filius Dei est, sempiternam cum Patre habet potestatem. Jam quomodo sit futurum judicium, consequenter exponit: Nolite, inquit, mirari hoc, quia venit hora, in qua omnes qui in monumentis sunt, audient vocem ejus: et procedent qui bona fecerunt, in resurrectionem vitæ; qui vero mala egerint, in resurrectionem judicii. Superius cum dixisset, Venit hora; adjecit, et nunc est: ne illa hora prænuntiata putaretur, qua in fine sæculi futura est corporum resurrectio. Hic ergo quia ipsam volebat intelligi, cum dixisset, Venit hora; non adjecit, et nunc est. Item superius mortuos dixit audire vocem Filii Dei, monumentorum autem nullam commemorationem fecit: ut distingueremus mortuos per mentis errorem qui resurgunt modo per fidem, ab eis mortuis quorum cadavera in monumentis sunt resurrectura in ultimo sæculi. Hic ergo ut illa in fine speraretur corporum resurrectio, Omnes, ait, qui in monumentis sunt, audient vocem ejus, et procedent. Item superius, Audient, inquit, vocem Filii Dei; et qui audierint, vivent. Quid opus erat addere, Qui audierint; cum posset ita dici, Audient vocem Filii Dei, et vivent: nisi quia de his dicebat qui secundum mentis errorem mortui sunt, quorum multi audiunt et non audiunt, id est, non obtemperant, non credunt? Qui vero sic audiunt, quomodo volebat audiri, cum diceret, Qui habet aures audiendi, audiat; ipsi vivent. Audient ergo multi, sed qui audierint, vivent, id est, qui crediderint. Nam qui sic audient, ut non credant, non vivent: unde apparet de qua morte, et de qua vita eo loco dixerit: de morte scilicet quæ ad solos malos pertinet, eo ipso quo mali sunt; et de vita quæ ad solos bonos pertinet, eo ipso quo boni fiunt. Hic autem, ubi secundum corpora resurrecturos pronuntiat, non ait, Audient vocem ejus, et qui audierint, procedent. Omnes enim novissimam tubam audient, et procedent, quia omnes resurgemus. Sed quia non omnes immutabimur, sequitur et dicit, Qui bona fecerunt, in resurrectionem vitæ; qui vero mala egerunt, in resurrectionem judicii. Superius itaque ubi per fidem secundum spiritum reviviscitur, ad eamdem sortem omnes reviviscunt; ut vita eorum non distribuatur in beatitudinem et miseriam, sed ad bonam partem omnes pertineant. Et ideo cum dixisset, Qui audierint, vivent; non adjecit, Qui bona egerunt, in vitam æternam; qui vero mala egerunt, in pœnam æternam. Hoc enim ipsum quod dictum est, vivent, in bono tantummodo accipi voluit: sicut etiam superius, Transitum, inquit, fecit a morte ad vitam; nec dixit ad quam vitam; quia per fidem a morte reviviscere, non potest esse mala vita. Hic autem primo non, Audient vocem ejus et vivent; ipsum enim, vivent, per totam istam lectionem in bono intelligi voluit: sed dixit, audient, et procedent, quo verbo significavit corporalem motum corporum de locis sepulturarum suarum. Sed quia procedere de monumentis non omnibus ad bonum erit: Qui bona, inquit, fecerunt, in resurrectionem vitæ; etiam hic vitam in bono tantum intelligi voluit: qui vero mala egerunt, inquit, in resurrectionem judicii, judicium scilicet pro pœna posuit.","t":"But now hear a most manifest testimony of the Lord himself in the Gospel according to John, declaring in one place both resurrections, the one that takes place now according to the spirit and the one that will come later according to the flesh, so plainly that no one who in any way calls himself a Christian and is subject to the authority of the gospel can doubt it at all; so that no opening remains for slanderers, those who, as if through the Christian faith itself, want to overturn Christians, inserting their poisons to kill the souls of the weak. But hear it from the book itself. For this is why I perform the office not only of a disputant but also of a reader: so that this sermon of ours may be supported by the authority of the holy Scriptures and not built on sand by human suppositions, in case something should not come to mind from memory. Hear, then, the Gospel according to John. The Lord speaks: \"Amen, amen, I say to you, whoever hears my word and believes him who sent me has eternal life; and he does not come into judgment, but has passed from death into life. Amen, amen, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself; and he has given him power also to execute judgment, because he is the son of man. Do not marvel at this, for the hour is coming in which all who are in the tomb will hear his voice; and those who have done good will come forth to the resurrection of life, but those who have done evil to the resurrection of judgment.\" I think indeed that many understand that in this place the Lord himself declared both resurrections, the one according to the spirit through faith and the one according to the flesh, distinctly and openly, in that well-known voice of his. Nevertheless, let us consider these same words carefully, so that it may be plain to all who hear. \"Amen, amen, I say to you, whoever hears my word and believes him who sent me has eternal life; and he does not come into judgment, but has passed from death into life.\" This is the resurrection according to the spirit, which takes place now through faith. But so that it would not seem to be set forth as something still far in the future (though he did not say, \"He will pass from death into life,\" but \"he has passed from death into life\"), yet, so that he would not seem to have used the past tense figuratively, as in \"They have pierced my hands and feet,\" which was foretold as still to come, he goes on and explains this very point more plainly: \"Amen, amen, I say to you,\" he says, \"the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.\" What he said above, \"He has passed from death into life,\" he now says as \"they will live.\" But so that \"the hour is coming\" would not be expected at the end of the world, when the resurrection of bodies will also take place, he added, \"and now is.\" For he did not say only, \"The hour is coming,\" but, \"The hour is coming, and now is.\" And those who hear this voice will live, that is, with the life he signified above in saying, \"He has passed from death to life.\" Here, then, he signified those who do not come under the punishment of judgment, because they anticipate the judgment by their faith and pass from death to life. [26] It remains, then, for him to show the future judgment between the good and the bad, for here he mentioned only the good as belonging to the present resurrection, which is according to the spirit. So he goes on to say, \"And he has given him power also to execute judgment, because he is the son of man.\" He indicated in what respect he received the power of judgment: \"because,\" he says, \"he is the son of man.\" For in that he is the Son of God, he has everlasting power with the Father. Next he explains how the judgment will take place: \"Do not marvel at this,\" he says, \"for the hour is coming in which all who are in the tombs will hear his voice; and those who have done good will come forth to the resurrection of life, but those who have done evil to the resurrection of judgment.\" Above, when he had said, \"The hour is coming,\" he added, \"and now is,\" so that the hour foretold would not be thought to be the one in which the resurrection of bodies will take place at the end of the world. Here, because he wanted that very hour to be understood, after saying, \"The hour is coming,\" he did not add, \"and now is.\" Again, above he said that the dead hear the voice of the Son of God, but made no mention of tombs, so that we might distinguish the dead through the error of the mind, who rise now through faith, from the dead whose corpses are in the tombs and will rise at the end of the world. Here, then, so that the resurrection of bodies might be expected at the end, he says, \"All who are in the tombs will hear his voice and will come forth.\" Again, above he says, \"They will hear the voice of the Son of God; and those who hear will live.\" What need was there to add \"those who hear,\" when it could have been said, \"They will hear the voice of the Son of God and will live,\" unless because he was speaking of those who are dead through the error of the mind, many of whom hear and do not hear, that is, do not obey, do not believe? But those who hear in the way he wanted to be heard when he said, \"Whoever has ears to hear, let him hear,\" will live. Many, then, will hear, but those who hear, that is, who believe, will live. For those who hear in such a way that they do not believe will not live. From this it is clear of what death and of what life he spoke in that place: of the death that belongs to the wicked alone by the very fact that they are wicked, and of the life that belongs to the good alone by the very fact that they become good. But here, where he declares that they will rise in their bodies, he does not say, \"They will hear his voice, and those who hear will come forth.\" For all will hear the last trumpet and will come forth, because we shall all rise. But because we shall not all be changed, he goes on to say, \"Those who have done good, to the resurrection of life; but those who have done evil, to the resurrection of judgment.\" Above, then, where one comes back to life according to the spirit through faith, all come back to life to the same lot, so that their life is not divided into blessedness and misery, but all belong to the good part. And therefore, when he had said, \"Those who hear will live,\" he did not add, \"Those who have done good, to eternal life; but those who have done evil, to eternal punishment.\" For he wanted \"they will live\" itself to be taken only in a good sense, as also above, \"He has passed,\" he says, \"from death to life,\" without saying to what life, because to come back to life from death through faith cannot be a bad life. But here he did not first say, \"They will hear his voice and live\" (for he wanted \"they will live\" to be understood in a good sense throughout this reading), but he said, \"They will hear and will come forth,\" by which word he signified the bodily movement of bodies out of their places of burial. But because coming forth from the tombs will not be for good for all: \"Those who have done good,\" he says, \"to the resurrection of life\" (here too he wanted life to be understood only in a good sense); \"but those who have done evil,\" he says, \"to the resurrection of judgment\": judgment he put for punishment.","f":"Augustine, <i>Serm.</i> 362.25 (PL 39:1589–1590; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-25)."},"augustine-sermones/362.27":{"o":"Jam ergo, fratres, nemo quærat perversa subtilitate cujusmodi figura erit corporum in resurrectione mortuorum, quanta statura, qualis motus, qualis incessus. Sufficit tibi quod resurgit caro tua in ea specie, in qua Dominus apparuit, in hominis utique specie. Sed noli propter speciem timere corruptionem: si enim non timueris corruptionem, non timebis et illam sententiam, Caro et sanguis regnum Dei non possidebit: nec incides in laqueum Sadducæorum, quem propterea non possis evitare, quia putas ad hoc resurgere homines, ut ducant uxores, et generent filios, et agunt opera vitæ mortalis. Si quæris qualis erit vita, quis hominum hoc poterit explicare? Vita erit Angelorum. Quicumque tibi potuerit ostendere vitam Angelorum, ostendet vitam eorum; quia æquales futuri erunt Angelis. Si autem Angelorum vita occulta est, nemo quærat amplius; ne per errorem non perveniat ad id quod quærit, sed ad quod sibi ipse confinxerit. Præpropere enim quærit, et festinans quærit. Tu in via ambula; venies ad patriam, si non deseras viam. Tenete ergo Christum, fratres, tenete fidem, tenete viam: ipsa vos perducet ad id quod videre modo non potestis. In illo enim capite apparuit quod speretur in membris; in illo fundamento demonstratum est quod in nostra ædificetur fide, ut postea perficiatur in specie: ne forte cum putatis vos cernere, appareat vobis aliquid per imaginem falsam quasi esse quod non est, et dimissa via in errorem devietis, et ad patriam quo ducit via, id est, ad speciem quo ducit fides, non perveniatis.","t":"Now, then, brothers, let no one ask with perverse subtlety what shape bodies will have in the resurrection of the dead, how tall they will be, what their movement, what their gait. It is enough for you that your flesh rises in the form in which the Lord appeared, that is, in the form of a man. But do not, because of the form, fear corruption: for if you do not fear corruption, you will not fear that sentence either, \"Flesh and blood will not possess the kingdom of God\"; nor will you fall into the snare of the Sadducees, which you could not avoid if you thought that men rise in order to take wives, beget children, and do the works of mortal life. If you ask what that life will be like, who among men will be able to explain it? It will be the life of angels. Whoever can show you the life of angels will show you their life, because they will be equal to the angels. But if the life of angels is hidden, let no one inquire further, lest through error he arrive not at what he seeks but at what he has made up for himself. For he seeks too soon, and seeks in a hurry. Walk on the way: you will come to the homeland if you do not leave the way. Hold fast, then, to Christ, brothers; hold fast to the faith, hold fast to the way: it will lead you to what you cannot see now. For in that head was shown what is hoped for in the members; in that foundation was displayed what is being built in our faith, to be completed afterwards in sight; lest perhaps, when you think you see, something should appear to you through a false image as though it were what it is not, and, leaving the way, you turn aside into error and do not reach the homeland to which the way leads, that is, the sight to which faith leads.","f":"Augustine, <i>Serm.</i> 362.27 (PL 39:1590–1591; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-27)."},"augustine-sermones/362.28":{"o":"Dices, Quomodo vivunt Angeli? Sufficit tibi scire hoc, quod non corruptibiliter vivunt. Facilius enim tibi potest dici quid ibi non erit, quam quid ibi erit. Possum enim et ego, fratres mei, breviter vobis percurrere quædam quæ ibi non erunt: et hoc propterea possum, quia ista experti sumus, et novimus ea quæ ibi non erunt. Quid autem ibi erit nondum sumus experti. Per fidem enim ambulamus, nondum per speciem: quamdiu sumus in corpore, peregrinamur a Domino (II Cor. V, 6 et 7). Quid ergo ibi non erit? Ducere uxorem, ut filii propagentur; quia non est ibi mors: non ibi erit crescere, quia nec senescere: non erit refectio, quia nec defectio: non ibi erunt negotia, quia nec indigentia; nec ipsa laudabilia opera hominum innocentium, quæ cogit operari egestas et necessitas hujus vitæ. Non enim dico tantummodo non ibi futura opera latronum aut feneratorum, sed ipsa quae innocentes homines operantur propter indigentiam sublevandarum humanarum necessitatum, non ibi erunt. Sabbatum erit perpetuum, quod a Judæis celebratur temporaliter, a nobis autem in æternum intelligitur. Quies erit ineffabilis, quae explicari non potest; sed, ut dixi, utcumque explicatur, cum dicuntur quæ ibi non erunt. Ad illam quietem tendimus, ad illam spiritualiter regeneramur. Sicut enim ad labores carnaliter nascimur, ita ad quietem spiritualiter renascimur: clamante illo, Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos. Hic pascit, ibi perficit: hic promittit, ibi reddit: hic significat, ibi exprimit. Cum autem in illa beatitudine et spiritu et corpore perfecti salvique fuerimus, ista negotia non erunt; nec illa ibi erunt, quæ hic laudantur in bonis operibus Christianorum. Quis enim non laudatur christianus porrigendo panem esurienti potumque sitienti, vestiendo nudum, suscipiendo peregrinum, pacando litigiosum, visitando aegrotum, sepeliendo mortuum, consolando lugentem? Magna opera, plena misericordiæ, plena laudis et gratiæ. Sed nec ipsa ibi erunt: quia opera misericordiæ necessitas miseriæ comparavit. Quem pascis, ubi nemo esurit? Cui potum das, ubi nemo sitit? An vestiturus es nudum, ubi omnes ipsa immortalitate vestiti sunt? Audisti paulo ante tunicas sanctorum, loquente Apostolo, Oportet corruptibile hoc induere incorruptionem. Ubi induere sonat, indumentum indicat. Hoc indumentum Adam perdidit, ut pelles acciperet. An peregrinum suscepturus es, ubi omnes in patria sua vivunt? Ægrotos visitabis, ubi omnes eadem incorruptionis firmitate vigebunt? Mortuum sepulturus, ubi semper vivunt? Litigantes concordaturus, ubi omnia in pace sunt? Tristes consolaturus, ubi omnes in æternum gaudebunt? Quia ergo cessabunt simul miseriæ, cessabunt hæc opera misericordiæ.","t":"You will say, \"How do angels live?\" It is enough for you to know this: that they do not live corruptibly. For it is easier to tell you what will not be there than what will be there. I too, my brothers, can briefly run through for you certain things that will not be there; and I can do this because we have experienced these things and know the things that will not be there. But what will be there we have not yet experienced. For we walk by faith, not yet by sight: as long as we are in the body, we are on pilgrimage away from the Lord. What, then, will not be there? Taking a wife so that children may be begotten, because there is no death there; there will be no growing up, because there is no growing old; there will be no refreshment, because there is no failing; there will be no business, because there is no need; nor even those praiseworthy works of innocent people which the poverty and necessity of this life compel them to do. For I do not say only that the works of robbers or moneylenders will not be there; even the works which innocent people do out of need, to relieve human necessities, will not be there. There will be a perpetual sabbath, which the Jews celebrate in time, but which we understand as eternal. There will be an ineffable rest, which cannot be explained; but, as I said, it is explained in some fashion when the things that will not be there are named. Toward that rest we are heading; to it we are spiritually reborn. For as we are born carnally to labors, so we are reborn spiritually to rest, as he cries, \"Come to me, all you who labor and are burdened, and I will refresh you.\" Here he feeds, there he perfects; here he promises, there he pays; here he signifies, there he expresses. But when in that blessedness we have been made perfect and whole in both spirit and body, these activities will not exist; nor will those things be there which are praised here in the good works of Christians. For what Christian is not praised for handing bread to the hungry and drink to the thirsty, clothing the naked, welcoming the stranger, making peace with the quarrelsome, visiting the sick, burying the dead, consoling the mourner? Great works, full of mercy, full of praise and grace. But not even these will be there, because it was the need of misery that brought the works of mercy into being. Whom do you feed where no one hungers? To whom do you give drink where no one thirsts? Or will you clothe the naked where all are clothed with immortality itself? A little earlier you heard of the tunics of the saints, when the apostle said, \"This corruptible must put on incorruption.\" Where \"put on\" sounds, it points to a garment. This garment Adam lost, so as to receive skins. Or will you welcome a stranger where all live in their own homeland? Will you visit the sick where all will flourish with the same firmness of incorruption? Bury the dead where they live for ever? Reconcile those who quarrel where all is at peace? Console the sad where all will rejoice for ever? Because miseries will cease, then, these works of mercy will cease along with them.","f":"Augustine, <i>Serm.</i> 362.28 (PL 39:1591; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-28)."},"augustine-sermones/362.29":{"o":"Quid ergo ibi agetur? Nonne jam dixi, facilius me dicere quid ibi non erit, quam quid ibi erit? illud scio, fratres, quod non sumus dormitaturi vacando, quia et ipse somnus subsidium defectionis datus est animae. Quippe intentionem perpetuam mortales sensus agitantem non ferret fragile corpus, nisi sensibus consopitis ad eamdem agitationem ferendam repararetur ipsa fragilitas; et quemadmodum ex morte innovatio futura est, sic nunc ex somno vigilatio fieret. Ibi ergo non erit. Ubi enim non est mors, nec imago mortis erit. Nec tamen cuiquam subrepat timor tædiorum, cum ei dicitur quod semper vigilabit, et non aget aliquid. Possum dicere, et quomodo quidem futurum sit, non possum dicere, quia nec videre adhuc possum: tamen aliquid non impudenter dico, quia de Scripturis dico, quæ ibi erit actio nostra. Tota actio nostra, Amen et Alleluia erit. Quid dicitis, fratres? Video quod auditis et gavisi estis. Sed nolite iterum carnali cogitatione contristari, quia si forte aliquis vestrum steterit et dixerit quotidie, Amen et Alleluia, taedio marcescet, et in ipsis vocibus dormitabit, et tacere jam volet: et propterea putet sibi esse aspernabilem vitam, et non desiderabilem, dicentes vobismetipsis: Amen et Alleluia semper dicturi sumus, quis durabit? Dicam ergo, si potero, quantum potero. Non sonis transeuntibus dicemus Amen et Alleluia, sed affectu animi. Quid est enim Amen? quid Alleluia? Amen, est verum: Alleluia, laudate Deum. Quia ergo Deus veritas est incommutabilis, sine defectu, sine provectu, sine detrimento, sine augmento, sine alicujus falsitatis inclinatione. perpetua, et stabilis, et semper incorruptibilis manens; hæc autem quæ agimus in creatura et in ista vita, velut figuræ sunt rerum per significationes corporum, et quædam in quibus ambulamus per fidem: cum viderimus facie ad faciem quod nunc videmus per speculum in ænigmate, tunc longe alio et ineffabiliter alio affectu dicemus, Verum est; et cum hoc dicemus, Amen utique dicemus, sed insatiabili satietate. Quia enim non deerit aliquid, ideo satietas: quia vero illud quod non deerit semper delectabit, ideo quædam, si dici potest, insatiabilis satietas erit. Quam ergo insatiabiliter satiaberis veritate, tam insatiabili veritate dices, Amen. Jam quale est quis potest dicere, quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit? Quia itaque sine aliquo fastidio et cum perpetua delectatione videbimus verum, et certissima evidentia contuebimur, amore ipsius veritatis accensi et inhærentes ei dulci et casto amplexu eodemque incorporeo, tali etiam voce laudabimus eum, et dicemus, Alleluia, Exsultantes enim se ad parilem laudem flagrantissima charitate invicem et in Deum, omnes cives illius civitatis dicent, Alleluia; quia dicent, Amen.","t":"What, then, will be done there? Have I not already said that it is easier for me to say what will not be there than what will be there? This I know, brothers: we are not going to doze in idleness, because sleep itself was given to the soul as a support against failing. For the fragile body could not bear the perpetual strain that drives the mortal senses, unless, with the senses lulled, its very fragility were restored to bear that same strain; and as renewal will come from death, so now wakefulness comes from sleep. There, then, sleep will not exist. For where there is no death, there will be no image of death either. Yet let no one be stolen upon by fear of boredom when he is told that he will always be awake and will not be doing anything. I can say, though I cannot say how it will be, because I cannot yet see it; yet I say something, and not shamelessly, because I say it from the Scriptures: what our activity will be there. Our whole activity will be Amen and Alleluia. What do you say, brothers? I see that you have heard and rejoiced. But do not again be saddened by carnal thinking, as though if one of you stood and said every day, \"Amen and Alleluia,\" he would waste away with boredom and doze off in the very words and want to fall silent; and do not for that reason think that life contemptible and not desirable, saying to yourselves, \"We are going to say Amen and Alleluia for ever: who will last?\" I will tell you, then, if I can, as much as I can. We shall say Amen and Alleluia not with passing sounds but with the affection of the mind. For what is Amen? What is Alleluia? Amen is \"it is true\"; Alleluia is \"praise God.\" God is unchangeable truth, without lessening, without advance, without loss, without increase, without any leaning toward falsehood, remaining perpetual and stable and always incorruptible; while these things we do in the creature and in this life are as it were figures of things through the signs of bodies, things in which we walk by faith. When we see face to face what we now see through a mirror in an enigma, then with a far different, an ineffably different affection we shall say, \"It is true\"; and when we say this we shall certainly be saying Amen, but with an insatiable satiety. For because nothing will be lacking, there will be satiety; but because what will not be lacking will always delight, there will be a kind of insatiable satiety, if it can be so called. As insatiably as you will be filled with truth, then, so with insatiable truth you will say Amen. Who can now say what it is like, that which eye has not seen, nor ear heard, nor has it gone up into the heart of man? Since, then, without any weariness and with perpetual delight we shall see what is true and contemplate it with most certain clearness, set on fire with love of the truth itself and clinging to it in a sweet and chaste embrace, an embrace that is incorporeal, with such a voice too we shall praise him and say, Alleluia. For exulting together and rousing one another to equal praise with most ardent love for one another and for God, all the citizens of that city will say Alleluia, because they will say Amen.","f":"Augustine, <i>Serm.</i> 362.29 (PL 39:1591–1592; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-29)."},"augustine-sermones/362.3":{"o":"Vasorum etiam nomine alio loco commemoravit, quando ait Dominus Jesus Christus, simile esse regnum coelorum sagenæ, id est, retibus; retia enim quaedam sagena appellantur. Simile ergo est, inquit, regnum coelorum sagenæ missæ in mare, et ex omni genere congreganti: quæ cum impleta esset, educentes, et secus littus sedentes, elegerunt bonos in vasa, malos autem foras miserunt. Significare voluit Dominus noster modo sic mitti verbum Dei super populos et super gentes, quomodo sagena in mare jacitur. Colligit autem modo sacramentis christianis et bonos et malos: sed non omnes quos sagena tollit, etiam vasculis reconduntur. Vascula enim sunt sanctorum sedes, et beatæ vitæ magna secreta, quo non poterunt omnes pervenire quicumque christiani appellantur, sed qui sic appellantur, ut sint. Sane autem boni et mali pisces intra sagenam natant, et boni tolerant malos, donec in fine separentur. Dictum cst etiam quodam loco, Abscondes eos in abscondito vultus tui ( Psal. xxx, 21): loquebatur enim de sanctis. Abscondes eos, inquit, in abscondito vultus tui: id est, quo non possunt sequi oculi hominum, neque cogitationes mortalium; secreta quædam significans nimis abscondita nimis occulta in abscondito vultus Dei dixit. Numquid carnaliter cogitandum est habere Dcum quamdam faciem grandem, et in facie ejus esse aiiquod receptaculum corporale, ubi sancii abscondendi sunt? Haec videtis, fratres, quemadmodum carnalia sint, et ab omnium fidclium corde respuenda. Absconditum ergo vultus Dci quid oportet intelligi, nisi quod tantummodo vultui Dei cognitum est?Cum ergo dicuntur horrea, ut significentur secreta, et alio loco dicuntur vascula; neque horrea sunt quae novimus, neque vascula. Nam si aliquid unuin tale esset, alterum aliquid non diceretur. Sed quia per similitudines hominibus notas, ut possunt, insinuantur incognita, ad hoc utrumque nominatum accipite, ut secretum intelligatis, et horrei nomine et vasculorum. Sed si quæritis quale secretum, audite Prophetam dicentem, Abscondes eos in abscondito vultus tui.","t":"Scripture has also referred to them in another place by the name of vessels, when the Lord Jesus Christ says that the kingdom of heaven is like a sagena, that is, a net; for a certain kind of net is called a sagena. \"The kingdom of heaven,\" he says, \"is like a net cast into the sea and gathering fish of every kind; when it was full, they drew it out, and sitting on the shore they chose the good into vessels, but threw the bad away.\" Our Lord meant to signify that the word of God is now sent out over peoples and nations as a net is cast into the sea. It now gathers both good and bad by the Christian sacraments; but not all whom the net takes up are also stored in the vessels. For the vessels are the dwelling places of the saints and the great secret places of the blessed life, which not all who are called Christians will be able to reach, but only those who are so called in such a way that they are what they are called. Good and bad fish do indeed swim inside the net, and the good bear with the bad until they are separated at the end. It has also been said in a certain place, \"You will hide them in the hiding place of your face\"; for he was speaking of the saints. \"You will hide them,\" he says, \"in the hiding place of your face\": that is, where the eyes of men cannot follow, nor the thoughts of mortals; meaning certain secret places, very hidden and very concealed, he said \"in the hiding place of the face of God.\" Are we to think carnally that God has some great face, and that in his face there is some bodily receptacle where the saints are to be hidden? You see, brothers, how carnal these thoughts are, and how they are to be rejected from the hearts of all the faithful. What then should \"the hiding place of God's face\" be understood to mean, except what is known only to the face of God? Since, then, they are called barns, to signify secret places, and in another place they are called vessels, they are neither the barns we know nor the vessels. For if it were some one such thing, some other thing would not be named. But because unknown things are conveyed, as far as they can be, through likenesses known to men, take it that both were named for this purpose: that by the name of barn and by the name of vessels you may understand a secret place. But if you ask what kind of secret place, hear the prophet saying, \"You will hide them in the hiding place of your face.\"","f":"Augustine, <i>Serm.</i> 362.3 (PL 39:1581–1582; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-3)."},"augustine-sermones/362.30":{"o":"Hæc igitur vita sanctorum etiam corpora eorum commutata in caelestem et angelicum statum sic implebit, atque immortaliter vegetabit, ut ab illa beatissima contemplatione et laude veritatis, nulla corruptio necessitatis avertat aut avocet. Ita illis cibus erit ipsa veritas: ipsa autem requies tanquam recubitus. Quod enim dictum est, quia recumbentes epulabuntur, sicut dicit Dominus, Quia multi venient ab oriente et occidente, et recumbent cum Abraham et Isaac et Jacob in regno Patris mei: hoc significatum est, quoniam magna requie pascentur cibo veritatis. Talis enim cibus reficit, et non deficit; implet et integer est: tu consummaris, ipse non consumitur. Talis est ille cibus, non qualis iste, qui deficit ut reficiat, et ne vitam finiat qui eum accipit, ipse finitur. Recubitus ergo ille, sempiterna requies erit: epulæ illæ, veritas incommutabilis erit: epulatio illa, vita æterna erit, id est, ipsa cognitio. Quia hæc est, inquit, vita æterna, ut cognoscant te solum verum Deum, et quem misisti Jesum Christum.","t":"This life of the saints, then, will so fill even their bodies, changed into a heavenly and angelic state, and will so quicken them with immortal vigor, that no corruption arising from need will turn them aside or call them away from that most blessed contemplation and praise of the truth. Thus their food will be the truth itself, and their rest will be like reclining at table. For what has been said, that they will feast reclining at table, as the Lord says, \"Many will come from east and west and will recline with Abraham and Isaac and Jacob in the kingdom of my Father,\" signifies that in great rest they will be fed with the food of truth. For such food refreshes and does not run out; it fills and remains whole: you are made complete, it is not consumed. Such is that food; not like this food, which runs out in order to refresh, and is itself finished so that the one who receives it may not finish his life. That reclining, then, will be everlasting rest; that banquet will be unchangeable truth; that feasting will be eternal life, that is, knowledge itself. \"For this is eternal life,\" he says, \"that they may know you, the only true God, and Jesus Christ whom you have sent.\"","f":"Augustine, <i>Serm.</i> 362.30 (PL 39:1592; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-30)."},"augustine-sermones/362.31":{"o":"Nam quia illa vita in contemplatione veritatis non solum ineffabiliter, sed quia et delectabiliter permanebit, multis locis Scriptura testatur, qux omnia commemorare non possumus. Inde est illud: Qui diligit me, mandata mea custodit; et ego diligam eum; et ostendam me ipsum illi. Tanquam enim fructus et merces ab eo quaereretur, quia mandata ejus custodiuntur: Ostendam, inquit, me ipsum illi; perfectam beatitudinem ponens, ut cognoscatur sicuti est. Inde est et illud: Dilectissimi, filii Dei sumus, sed nondum apparuit quid erimus. Scimus quia cum apparuerit, similes ei erimus; quia videbimus eum sicuti est (I Joan. III, 2). Ideo et Apostolus Paulus, Tunc, inquit, facie ad faciem: quia etiam dixit alio loco, In eamdem imaginem transformamur a gloria in gloriam, tanquam a Domini Spiritu. Et in Psalmis dicit, Vacate, et videte quia ego sum Dominus. Tunc ergo optime videbitur, quando summe vacabitur. Quando autem summe vacabitur, nisi cum transierint tempora laboriosa, tempora necessitatum, quibus modo obstricti sumus, quamdiu terra parit homini peccatori spinas et tribulos, ut in sudore vultus sui manducet panem suum? Temporibus ergo terreni hominis omni ex parte transactis, et die cœlestis hominis omni ex parte perfecto, summe videbimus; quia summe vacabimus. Finita enim corruptione et indigentia in resurrectione fidelium, non erit propter quod laboretur. Quasi enim diceretur, Recumbite et manducate; ita dictum est, Vacate et videte. Vacabimus ergo et videbimus Deum sicuti est; et videntes laudabimus Deum. Et hæc erit vita sanctorum, hæc actio quietorum, quia sine defectu laudabimus. Non uno die laudabimus: sed sicut dies ille non habet terminum temporis, ita laus nostra non habebit terminum cessationis; et ideo in sæcula sæculorum laudabimus. Audi etiam hoc Scripturam dicentem Deo, quod nos desideramus: Beati qui habitant in domo tua; in sœcula sœculorum laudabunt te. Conversi ad Dominum, ipsum deprecemur pro nobis et pro omni plebe sua astante nobiscum in atriis domus suæ: quam custodire protegereque dignetur; per Jesum Christum filium ejus Dominum nostrum, qui cum eo vivit et regnat in sæcula sæculorum. Amen.","t":"For Scripture testifies in many places, which we cannot all mention, that that life in the contemplation of truth will continue not only ineffably but also with delight. Hence this: \"Whoever loves me keeps my commandments; and I will love him, and I will show myself to him.\" As though fruit and reward were being asked of him because his commandments are kept, he says, \"I will show myself to him,\" setting forth perfect blessedness, that he be known as he is. Hence also this: \"Beloved, we are children of God, but what we shall be has not yet appeared. We know that when it appears we shall be like him, because we shall see him as he is.\" Therefore the apostle Paul too says, \"Then face to face\"; for he also said in another place, \"We are transformed into the same image from glory to glory, as by the Spirit of the Lord.\" And in the Psalms he says, \"Be still, and see that I am the Lord.\" Then, therefore, there will be the best seeing, when there will be the fullest stillness. And when will there be the fullest stillness, except when the laborious times have passed, the times of necessities by which we are now bound, as long as the earth brings forth thorns and thistles for sinful man, so that in the sweat of his face he eats his bread? When, then, the times of the earthly man have entirely passed and the day of the heavenly man is entirely complete, we shall see most fully, because we shall be most fully still. For when corruption and need have ended in the resurrection of the faithful, there will be nothing to labor for. As though it were said, \"Recline and eat,\" so it has been said, \"Be still and see.\" We shall be still, then, and we shall see God as he is; and seeing, we shall praise God. And this will be the life of the saints, this the activity of those at rest: that we shall praise without failing. We shall not praise for one day; but as that day has no limit in time, so our praise will have no limit of ceasing; and therefore we shall praise for ever and ever. Hear Scripture also saying this to God, which is what we desire: \"Blessed are those who dwell in your house; for ever and ever they will praise you.\" Turning to the Lord, let us pray to him for ourselves and for all his people standing with us in the courts of his house: may he deign to guard and protect it, through Jesus Christ his Son our Lord, who lives and reigns with him for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 362.31 (PL 39:1592; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-31)."},"augustine-sermones/362.4":{"o":"Quæ cum ita sint, fratres, in hac adhuc vita peregrinamur, adhuc in illam nescio quam patriam fide suspiramus. Et quare nescio quam, unde cives sumus, nisi quia in longinqua peregrinando obliti eam sumus, ut patriam nostram possimus dicere nescio quam? Hanc oblivionem expellit de corde Dominus Christus, rex ipsius patriæ, veniens ad peregrinos; et susceptione carnis divinitas ejus fit nobis via, ut per hominem Christum pergamus, et in Deo Christo maneamus. Quid ergo, fratres? secretum illud, quod nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quo eloquio vobis explicaturi sumus, aut quo oculo nos visuri? Possumus aliquid aliquando nosse, quod eloqui tamen non possumus: quod autem non novimus, aliquando eloqui non valemus. Cum ergo fieri possit ut si ego illa nossem, eloqui ea vobis non possem; quanto difficilius eloquium meum erit, quando et ego, fratres, vobiscum per fidem ambulo, nondum per speciem? Sed hoc ego, an et ipse Apostolus? Nam consolatur ignorantiam nostram, et aedificat fidem, dicens: Fratres, ego me non arbitror apprehendisse. Unum autem, quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor ad palmam supernæ vocationis (Philipp. III, 13 et 14): unde se demonstrat in via esse. Et alio loco: Quamdiu sumus, inquit, in corpore, peregrinamur a Domino: per fidem enim ambulamus, non per speciem. Et iterum: Spe enim, inquit, salvi facti sumus. Spes autem quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus.","t":"Since this is so, brothers, we are still pilgrims in this life; we still sigh by faith for that homeland, I know not what. And why \"I know not what,\" when we are its citizens, unless because, wandering far away on pilgrimage, we have forgotten it, so that we can speak of our homeland as \"I know not what\"? This forgetfulness the Lord Christ, the king of that homeland, drives out of our heart, coming to the pilgrims; and by his taking of flesh his divinity becomes for us the way, so that we may travel on through Christ the man and abide in Christ who is God. What then, brothers? That secret which \"eye has not seen, nor ear heard, nor has it gone up into the heart of man\": with what eloquence are we going to explain it to you, or with what eye are we going to see it? We can sometimes know something which we still cannot express; but what we do not know we can never express. Since, then, it could be that even if I knew those things I could not express them to you, how much harder will speaking be for me when I too, brothers, walk with you by faith, not yet by sight? But is this only I, or the apostle himself too? For he consoles our ignorance and builds up our faith, saying: \"Brothers, I do not consider that I have laid hold of it. But one thing: forgetting what lies behind, stretched out toward what lies ahead, I press on in purpose toward the prize of the upward calling\"; and so he shows that he is on the way. And in another place: \"As long as we are in the body,\" he says, \"we are on pilgrimage away from the Lord; for we walk by faith, not by sight.\" And again: \"For in hope,\" he says, \"we have been saved. But hope that is seen is not hope; for why does anyone hope for what he sees? But if we hope for what we do not see, we wait for it with patience.\"","f":"Augustine, <i>Serm.</i> 362.4 (PL 39:1582; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-4)."},"augustine-sermones/362.5":{"o":"Sic ergo, fratres, audite a me vocem quæ est in Psalmis, piam, humilem, mansuetam, non elatam, non turbulentam, non praecipitem, non temerariam. Ait enim quodam in loco Psalmus: Credidi, propter quod locutus sum. Et interposuit hoc testimonium Apostolus, atque subjecit: Et nos credimus, propter quod et loquimur ( Psal. cxv, 10, et II Cor. IV, 13). Vultis ergo ea me dicere quae novi? Non vos fallo, audite quod credidi. Non vobis vilescat, quia quod credidi auditis: auditis enim veracem confessionem. Si autem dicerem, Audite quod novi; audiretis temerariam præsumptionem. Si ergo, fratres, omnes nos, et, ut credimus sanctorum literis, omnes etiam qui ante nos in carne vixerunt, et per quos loquens Spiritus Dei distribuit hominibus tantum quantum satis esset significari peregrinantibus, omnes quod credimus loquimur: Dominus autem ipse, quæ noverat Quid igitur, si solus Dominus de vita in æternum futura nossc poterat quod dicebat; alii vero sequentes Dominum, ideo quia credidcrunt? Invenimus ipsum Dominum nostrum Jcsum Christum, scientem quid loqueretur, non dicentem tamen. Ait enim quodam in loco discipulis suis: Adhuc multa habeo vobis dicere; sed non potestis illa portare modo. Ille propter illorum infirmitatem, non propter suam difficultatem, quod noverat dicere differebat. Nos autem propter communem omnium nostrum infirmitatem, non quod novimus satis digne eloqui conamur, sed quæ digne credimus, ut possumus, explicamus; et vos capite ut potestis. Et si amplius forte capere aliquis vestrum potest, quam ego dicere; non attendat ad exiguum rivum, sed currat ad uberrimum fontem: quoniam apud eum est fons vitæ, in cujus lumine videbimus lumen.","t":"Hear from me, then, brothers, the voice that is in the Psalms: devout, humble, gentle, not proud, not turbulent, not headlong, not rash. For a psalm says in a certain place: \"I believed, therefore I have spoken.\" And the apostle inserted this testimony and added: \"We too believe, and therefore we also speak.\" Do you want me, then, to tell you what I know? I am not deceiving you: hear what I have believed. Do not think it cheap that you are hearing what I have believed; for you are hearing a truthful confession. But if I said, \"Hear what I know,\" you would be hearing rash presumption. If then, brothers, all of us, and, as we believe from the writings of the saints, all who lived in the flesh before us, through whom the Spirit of God, speaking, gave out to men as much as was enough to be made known to pilgrims, all of us speak what we believe, while the Lord himself spoke what he knew: what then? If only the Lord could know what he was saying about the life to come for ever, while the others followed the Lord because they believed? We find our Lord Jesus Christ himself knowing what to say and yet not saying it. For in a certain place he says to his disciples: \"I still have many things to say to you, but you cannot bear them now.\" He put off saying what he knew because of their weakness, not because of any difficulty of his own. But we, because of the weakness common to all of us, do not attempt to express worthily what we know, but explain as we can what we worthily believe; and you, take it in as you can. And if perhaps one of you can take in more than I can say, let him not attend to the little stream, but run to the richest fountain; for with him is the fountain of life, in whose light we shall see light.","f":"Augustine, <i>Serm.</i> 362.5 (PL 39:1582; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-5)."},"augustine-sermones/362.6":{"o":"Quia ergo est resurrectio disputavimus, sic credimus, sic credere debemus, sic loquimur, quia sic credidimus, si christiani sumus, intuentes potentiam brachii Domini sternentis usquequaque superbiam gentium, et ædificantis hanc fidem tam late per orbem terrarum, quam promissum est multo antequam fieret: haec intuentes, ædificamur ad credendum ea quæ nondum videmus, ut ipsam visionem mercedem fidei recipiamus. Cum ergo manifestum sit fidei nostræ futuram resurrectionem mortuorum, et ita manifestum, ut hinc quisquis dubitaverit, impudentissime se dicat christianum; quæritur qualia corpora habebunt sancti, et quæ vita eorum futura sit. Multis enim visum est resurrectionem quidcm fieri, sed per solas animas.","t":"Since, then, we have argued that there is a resurrection, so we believe, so we ought to believe, so we speak, because so we have believed, if we are Christians: looking at the power of the Lord's arm laying low the pride of the nations everywhere, and building up this faith as widely through the world as was promised long before it happened. Looking at these things, we are built up to believe what we do not yet see, so that we may receive sight itself as the reward of faith. Since, then, the future resurrection of the dead is plain to our faith, and so plain that whoever doubts it calls himself a Christian most shamelessly, the question is what kind of bodies the saints will have, and what their life will be. For many have thought that there would indeed be a resurrection, but of souls only.","f":"Augustine, <i>Serm.</i> 362.6 (PL 39:1582; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-6)."},"augustine-sermones/362.7":{"o":"Quia vero resurgunt et corpora, non opus est diu disserere post sermonem præteritum. Sed objicitur hujusmodi quæstio: Si corpora futura sunt, qualia futura sunt? Talia qualia nunc sunt, an alterius modi? Si alterius modi, quis ille modus? Si talia, ergo ad eadem. opera? Quia ergo non ad eadem præscribit Dominus, quia non ad talia docet Apostolus. Nam non ad eamdem vitam, non ad eadem facta mortalia et corruptibilia et peritura atque transeuntia, non ad carnalia gaudia, non ad carnales consolationes. Si ergo non ad eadem, nec talia. Si non talia, quomodo ergo caro resurget? Carnis autem resurrectionem habemus in regula fidei, et eam confitentes baptizamur. Et quidquid ibi confitemur, ex veritate et in veritate confitemur, in qua vivimus et movemur et sumus. Temporalibus enim gestis ct transcuntibus quibusdam ac prætereuntibus factis instruimur ad vitam æternam. Omnia quæ gesta sunt, ut salubre aliquid audiremus, ut miracula fierent, ut Dominus noster nasceretur, esuriret et sitiret, comprehenderetur, contumeliis afficerctur, vapularcl, crucifigeretur, moreretur, sepeliretur, resurgeret, in cœlum ascenderet, omnia transierunt; et cum prædicantur, fidei nostræ actiones quædam temporales et transitoriae prædicantur. Numquid quia ipsæ transeunt, quod per eas ædificatur similiter transit? Intendat enim Sanctitas vestra, ut videatis hoc per similitudinem. Architectus ædificat per machinas transituras domum mansuram. Nam in islo tam magno et amplo, quod videmus, adificio, cum instrueretur, machinæ fuerunt, quæ hic modo non sunt; quia quod per eas ædificabantur, jam perfectum stat. Sic ergo, fratres, ædificabatur aliquid in fide christiana, et perfecta sunt quædam machinamenta temporalia. Dominus enim noster Jesus Christus quod resurrexit, transactum est; neque enim adhuc resurgit: et quod ascendit in caelum, transactum est; nequc enim adhuc ascendit. Quod autem in illa vita est, ubi jam non moritur, et mors ei ultra non dominabitur; quod vivit in æternum etiam ipsa in illo natura humana, quam suscipere, et in qua nasci, et in qua mori et sepeliri dignatus est, hoc ædificatum est, hoc semper manet. Machinae autem per quas ædificatum est. transierunt. Non enim semper in utcro virginali concipitur, aut semper de Maria virgine nascitur Christus, aut semper comprehenditur, aut semper judicatur, flagellatur, crucifigitur, sepelitur. Omnia hæc machinæ deputantur, ut ædificaretur per has machinas illud quod manet in aeternum. Hæc autem resurrectio Domini nostri Jesu Christi in coelo posita est.","t":"That bodies too rise again there is no need to discuss at length after the previous sermon. But a question of this sort is raised: if there are to be bodies, what will they be like? Such as they are now, or of another kind? If of another kind, what is that kind? If such as now, then for the same works? But the Lord does not prescribe the same, the apostle does not teach such. For it is not for the same life, not for the same deeds, mortal and corruptible and perishing and passing, not for carnal joys, not for carnal consolations. If, then, not for the same things, then not such bodies either. If not such, how then will the flesh rise? Yet we have the resurrection of the flesh in the rule of faith, and we are baptized confessing it. And whatever we confess there, we confess from the truth and in the truth, in which we live and move and are. For we are instructed for eternal life by temporal events and by certain transient and passing deeds. All the things that were done so that we might hear something saving, that miracles might happen, that our Lord might be born, hunger and thirst, be arrested, be insulted, be scourged, be crucified, die, be buried, rise again, ascend into heaven: all have passed; and when they are preached, certain temporal and transitory actions are preached to our faith. Because they pass, does what is built by them likewise pass? Let your Holiness attend, so that you may see this through a likeness. An architect builds a lasting house by means of passing machines. For in this great and spacious building that we see, while it was being built there were machines which are not here now, because what was being built by them now stands complete. So then, brothers, something was being built in the Christian faith, and certain temporal machines have done their work. For that our Lord Jesus Christ rose is finished; he is not still rising; and that he ascended into heaven is finished; he is not still ascending. But that he is in that life where he no longer dies, and death will no longer have dominion over him; that in him human nature itself, which he deigned to take, and in which he deigned to be born, to die, and to be buried, lives for ever: this has been built, this abides always. But the machines by which it was built have passed. For Christ is not always being conceived in the virgin's womb, or always being born of the virgin Mary, or always being arrested, or always being judged, scourged, crucified, buried. All these are reckoned as machines, so that by these machines what abides for ever might be built. And this resurrection of our Lord Jesus Christ has been placed in heaven.","f":"Augustine, <i>Serm.</i> 362.7 (PL 39:1582–1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-7)."},"augustine-sermones/362.8":{"o":"Attendat Charitas vestra ædificium mirabile. Ædificia quippe ista terrena pondere suo terram premunt, totusque nutus ponderum in ista structura magnitudine ad terram nititur, et nisi contineatur, ad inferiora contendit, quo pondus adducit. Quia ergo in terra ædificatur, in terra fundamentum præmittitur; at supra fundamentum securus instruat qui ædificat. Ergo ponit in imo firmissimas moles, ut idonee possint portare desuper quod imponitur, et pro magnitudine ædificii magnitudo fundamenti praeparatur: in terra tamen, ut dixi, quia et illud quod ædificatur supra, utique in terra collocatur. Jerusalem illa nostra peregrina in coelo ædificatur. Ideo præcessit fundamentum Christus in coelum. Ibi enim fundamentum nostrum est et caput Ecclesiæ: nam et fundamentum dicitur et caput, et revera ita est. Quia et caput ædificii fundamentum est: non enim caput est quod finitur, sed unde incipit sursum versus. Terrenorum ædificiorum culmina subriguntur, caput tamen in terræ soliditate constituunt. Sic et caput Ecclesiæ præcessit in caelum, et sedet ad dexteram Patris. Quomodo operantur homines, ut ad constituendum fundamentum aliquid trahant quod in imo stabiliant, propter securitatem superventuræ molis in constructionibus fabricæ futuræ: sic per omnia illa quae contigerunt in Christo, nasci, crescere, comprehendi, contumeliam pati, flagellari, crucifigi, occidi, mori, sepeliri, velut attracta est moles ad fundamentum coeleste.","t":"Let your Love attend to a marvelous building. These earthly buildings press on the earth by their weight, and the whole downward thrust of the weights in such a large structure strains toward the earth, and unless it is held in check it tends toward lower places, where the weight draws it. Because it is built on earth, then, the foundation is laid first in the earth, and on the foundation the builder may build securely. So he places very firm masses at the bottom, so that they can adequately carry what is put on top, and the size of the foundation is prepared in proportion to the size of the building; in the earth, however, as I said, because what is built on top is also placed on the earth. That Jerusalem of ours, now a pilgrim, is being built in heaven. That is why Christ, the foundation, went ahead into heaven. For there is our foundation and the head of the Church; for he is called both foundation and head, and so indeed he is. For the head of a building too is its foundation: the head is not where it ends but where it begins to rise upward. The tops of earthly buildings are raised high, yet they set their head in the solidity of the earth. So too the head of the Church went ahead into heaven and sits at the right hand of the Father. As men work to haul something to set firm at the bottom to make a foundation, for the security of the mass that is to come on top in building the future structure, so through all the things that happened in Christ, being born, growing, being arrested, suffering insult, being scourged, crucified, slain, dying, being buried, a mass, as it were, was hauled up to the heavenly foundation.","f":"Augustine, <i>Serm.</i> 362.8 (PL 39:1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-8)."},"augustine-sermones/362.9":{"o":"Posito ergo in summis fundamento nostro, ædificemur in eo. Audi Apostolum: Fundamentum, inquit, aliud nemo potest ponere, præter id quod positum est, quod est Christus Jesus. Sed quid sequitur? Unusquisque autem videat quid supercedificet super fundamentum, aurum, argentum, lapides pretiosos, ligna, fenum, stipulam. In cœlo quidem Christus est, sed etiam in corde credentium. Si primum locum habet Christus, recto positum est fundamentum. Ergo qui ædificat, securus ædificet, si pro dignitate fundamenti ædificat aurum, argentum, lapides pretiosos. Si autem non pro dignitate fundamenti aedificat, lignum. fenum; stipulam; saltem teneat fundamentum, et propter illa quæ exstruxit arida et fragilia, ad ignem se preparet. Sed si fundamentum est, id est, si primum locum in corde Christus obtinuit, sæcularia vero sic amantur, ut non Christo praeponantur, sed eis Dominus Christus, ut sit in aedificio cordis tenens fundamentum, id est, primum locum: detrimentum, inquit, patietur; ipse autem salvus erit, sic tamen quasi per ignem ( I Cor, III, 10-15). Non est nunc tempus hortari vos, ut potius aurum, argentum, lapides pretiosos ædificetis, quam lignum, fenum, stipulam, super tam magnum et validum fundamentum: sed tamen breviter dictum sic accipite, quasi diu et multis verbis dictum. Novimus enim, fratres, quia quisquis vestrum propter illa quae modo diligit, per comminationes alicujus judicis in carcerem mitteretur, ut solum fumum pateretur, illa omnia mallet amittere, quam lacum illum pati. Nescio quo autem modo cum ignis nominatur in die judicii futurus, omnes contemnunt, et flammas foci timentes, flammam gehennae pro nihilo ducunt. Quæ est ista duritia? quæ tanta perversitas cordis? Si vel sic timerent homines quod ait Apostolus, per ignem, quomodo timet quisque ne vivus ardeat, quod illi uno momento contingit, donec sensus membra deserens omnes illas flammas superfluas facit; timeret tamen, et non faceret aliquid quod jure prohibetur, ne ad illum cruciatum momenti unius perveniret.","t":"Since our foundation, then, has been laid on high, let us be built upon it. Hear the apostle: \"No one can lay another foundation,\" he says, \"than the one that has been laid, which is Christ Jesus.\" But what follows? \"But let each one see what he builds upon the foundation: gold, silver, precious stones, wood, hay, straw.\" Christ is indeed in heaven, but he is also in the heart of believers. If Christ has the first place, the foundation has been rightly laid. So let the builder build securely, if he builds gold, silver, precious stones, in keeping with the dignity of the foundation. But if he does not build in keeping with the dignity of the foundation, but builds wood, hay, straw, let him at least hold to the foundation, and because of the dry and fragile things he has built up, let him prepare himself for fire. But if it is the foundation, that is, if Christ has won the first place in the heart, and worldly things are loved in such a way that they are not put before Christ, but the Lord Christ is put before them, so that in the building of the heart he holds the foundation, that is, the first place: \"he will suffer loss,\" he says, \"but he himself will be saved, yet so as through fire.\" This is not the time now to urge you to build gold, silver, and precious stones rather than wood, hay, and straw upon so great and strong a foundation; but take what has been said briefly as though it had been said at length and in many words. For we know, brothers, that if any of you were sent to prison by the threats of some judge because of the things he now loves, to suffer nothing but smoke, he would rather lose all those things than suffer that dungeon. Yet somehow, when fire is named as coming on the day of judgment, all despise it, and while they fear the flames of the hearth, they count the flame of Gehenna as nothing. What hardness is this? What great perversity of heart? If men feared what the apostle says, \"through fire,\" even as each one fears being burned alive, which happens to him in a single moment, until sensation leaves the limbs and makes all those flames superfluous, he would still fear it, and would not do anything that is rightly forbidden, so as not to come to that torment, though it were of a single moment.","f":"Augustine, <i>Serm.</i> 362.9 (PL 39:1583; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/362-9)."},"augustine-sermones/363.1":{"o":"Sensum nostrum, fratres charissimi, in Scripturis sanctis considerandis atque tractandis regere debet earumdem Scripturarum manifestissima auctoritas; ut ex eis quæ aperte dicta sunt ad nutriendos nos, ea quæ obscurius dicta sunt ad exercendos nos, fideliter disserantur. Quis enim audeat aliter exponere sacramenta divina, quam corde atque ore apostolico prædicatum atque præscriptum est? Dicit autem apostolus Paulus: Nolo vos ignorare, fratres, quia patres nostri omnes sub nube fuerunt, et omnes per mare transierunt, et omnes in Moyse baptizati sunt, et in nube, et in mari; et omnes eamdem escam spiritualem manducaverunt, et omnes eumdem potum spiritualem biberunt. Bibebant autem de spirituali consequente eos petra; petra autem erat Christus. Sed non in plurimis eorum beneplacitum est Deo. Prostrati enim sunt in deserto. Hæc autem figuræ nostræ factæ sunt, ut non simus cupientes mala, sicut et illi cupierunt. Et paulo post: Omnia hæc, inquit, in figura contingebant illis; scripta sunt autem ad correctionem nostram, in quos finis sæculorum devenit.","t":"Our understanding, dearest brothers, in considering and treating the holy Scriptures, ought to be governed by the most manifest authority of those same Scriptures, so that, starting from the things said openly to nourish us, the things said more obscurely to exercise us may be faithfully discussed. For who would dare to expound the divine sacraments otherwise than has been preached and prescribed by the apostolic heart and mouth? Now the apostle Paul says: \"I do not want you to be ignorant, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ. But with most of them God was not well pleased; for they were laid low in the desert. Now these things were made figures of us, so that we may not desire evil things, as they also desired.\" And a little later: \"All these things,\" he says, \"happened to them in figure; but they were written for our correction, upon whom the end of the ages has come.\"","f":"Augustine, <i>Serm.</i> 363.1 (PL 39:1592–1593; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/363-1)."},"augustine-sermones/363.2":{"o":"Hinc itaque, dilectissimi, nullus fidelium dubitaverit, transitum illius populi per mare Rubrum figuram fuisse Baptismi nostri: ut a diabolo et angelis ejus, qui nos tanquam Pharao et Ægyptii, luto carnis obnoxios velut laterum operibus atterebant, duce Domino nostro Jesu Christo, cujus tunc figuram Moyses gerebat, per Baptismum liberati, Cantemus Domino: gloriose enim magnificatus est; equum et equitem projecit in mare. Nobis enim mortui sunt, qui nobis jam dominari non possunt: quoniam ipsa delicta nostra, quæ nos illi subditos fecerant, lavacro gratiæ sanctæ liberatis nobis, tanquam in mari submersa atque deleta sunt. Cantemus ergo Domino: gloriose enim magnificatus est; equum et equitem projecit in mare, superbiam et superbum delevit in Baptismo. Jam quippe humilis subditus Deo cantat hoc canticum. Nam superbo gloriam suam quærenti, et se magnificanti, non est gloriose magnificatus Dominus. Justificatus autem impius, credendo in eum qui justificat impium, ut deputetur fides ejus ad justitiam, ut justus ex fide vivat; ne ignorans Dei justitiam, et suam volens constituere, justitiæ Dei non sit subjectus; verissime cantat adjutorem et protectorem sibi Dominum in salutem, Deum suum, quem honorificat. Neque enim est ex illis elatis, qui cognoscentes Deum, non sicut Deum honorificaverunt. Dicit itaque, Deus patris mei. Deus est enim patris Abrahæ, qui credidit Deo, et deputatum est illi ad justitiam. Et ideo parvuli, non de nostra justitia praesumentes, sed de ipsius gratia, magnificamus Dominum, quoniam ipse conterit pugnas, qui pax est nostra. Et ideo Dominus nomen est illi: cui dicimus apud Isaiam, Posside nos (Isai. XXVI, 13). Dominus nomen est illi. Non eramus, et fecit nos: perieramus, et invenit nos: vendideramus nos, et emit nos. Dominus nomen est illi. Currus Pharaonis et exercitum ejus projecit in mare. Et exaltationes sæculares, et catervas innumerabilium peccatorum, quæ in nobis diabolo militabant, delevit in Baptismo. Ternos stratores curribus imposuerat, qui nos timore doloris, timore humiliationis, timore mortis, persequendo terrebant. Haec omnia submersa sunt in Rubro mari, quia illi consepulti sumus per Baptismum in mortem, qui pro nobis flagellatus, exhonoratus, et occisus est. Ita Rubro pelago omnes hostes operuit, qui cruenta morte, qua nostra peccata consumerentur, Baptismum consecravit. Quod si hostes nostri devenerint in profundum tanquam lapis, illos solos possidet, et cum illis solis est duritia diaboli, de quibus scriptum est, Peccator cum in profundum venerit malorum, contemnit. Non enim credunt dimitti sibi posse quæ fecerunt: et ea desperatione gravius altiusque merguntur. Sed, Dextera tua, Domine, glorificata est in virtute; dextera manus tua, Domine, confregit inimicos; et multitudine majestatis tuæ, Domine, contrivisti adversarios. Misisti quippe iram tuam, et comedit eos tanquam stipulam. Timuimus enim te nascentem, et credidimus in te, et omnia delicta nostra consumpta sunt. Nam quare per spiritum iræ Domini divisa est aqua, et gelaverunt tanquam murus aquæ, gelaverunt fluctus in medio mari; cum in ista divisione aquæ, gelantibus fluctibus, via patuerit populo liberato? Cur ergo non potius per spiritum misericordiæ Domini divisa est aqua; nisi quia terror iræ Dei, quam contemnit ille peccator, qui venit ad profundum malorum, ipse compellit ad Baptismum, ut per aquam non præfocantem, sed transeuntes per viam liberemur? Dixit inimicus, Persequar, et comprehendam; partibor spolia, et replebo animam meam; interficiam gladio meo, dominabitur manus mea. Neque intelligit inimicus vim dominici Sacramenti, quæ est in Baptismo salutari, eis qui credunt et sperant in eum: et adhuc putat etiam dominari baptizatis posse peccata, quoniam carnis fragilitate tentantur, nesciens ubi, et quando, et quomodo perficiatur plena totius hominis renovatio, quae in Baptismo inchoatur, et præsignatur, et spe certissima jam tenetur. Tunc enim et mortale hoc induet immortalitatem, et evacuato penitus omni principatu et potestate, erit Deus omnia in omnibus. Nunc autem, quamdiu corpus, quod corrumpitur, aggravat animam, dicit inimicus, Persequar, et comprehendam. Sed misisti spiritum tuum, et operuit eos mare. Modo non dicitur spiritus iræ Dei, quando mare operuit inimicos: et paulo ante dictum est, per spiritum iræ tuæ divisa est aqua; cum per hoc potius transiens Dei populus liberatus sit. Sed nimirum videtur Deus non irasci, cui sunt impunita peccata, et magis ingravescit. Unde plumbo comparatus in profunda descendit, tanto magis, quanto magis videt eos qui per fidem justificati sunt, et pro spe futura vitæ præsentia mala tulerant, in laboribus vivere, in quibus eos perferendis confirmat Spiritus Dei. Misit ergo Deus Spiritum suum ad consolandos et exercendos in laboribus justos; et operuit mare impios, non solum putantes nihil interesse inter se et illos; sed potius æstimantes illis esse iratum Deum, qui tantis tribulationibus affligerentur, sibi autem propitium, qui tantis prosperitatibus lætarentur. Ita descenderunt tanquam plumbum in aquam validissimam. Quis similis tibi in diis, Domine? quis similis tibi? gloriosus in sanctis, qui non gloriantur in se: mirabilis in majestatibus, qui facis prodigia. Hæc enim quæ tunc facta sunt, futurum aliquid prænuntiabant, quoniam figurae nostrae fuerunt. Extendisti dexteram tuam, transvoravit eos terra. Nullum certe Ægyptiorum illo tempore terræ hiatus absorbuit; aqua cooperti sunt, in mari perierunt. Quid est ergo, Extendisti dexteram tuam, transvoravit eos terra? An recte intelligimus dexteram Dei eum de quo Isaias dicit, Et brachium Domini cui revelatum est (Isai. LIII, 1)? Ipse est enim unicus Filius, cui non pepercit Pater, sed pro omnibus nobis tradidit illum. Atque ita in cruce extendit manum suam dexteram, et transvoravit impios terra, cum se victores, et illum contemptibilem putabant. Terra enim tradita est in manus impii, et faciem judicium ejus operuit ( Job IX, 24), id est, divinitatem ejus. Ita gubernavit Dominus populum suum, tanquam illo ligno portatum, ubi terra, id est, caro Domini extenta impios transvoravit. Neque enim navi transivit populus mare, ut gubernasti proprie diceretur. Sed gubernasti justitia tua populum tuum, non præsumentem de justitia sua, sed ex fide viventem sub gratia tua: populum tuum hunc, quem liberasti. Novit enim Dominus qui sunt ejus (II Tim. II, 19).","t":"Hence, then, beloved, let none of the faithful doubt that the passage of that people through the Red Sea was a figure of our baptism: so that, freed through baptism from the devil and his angels, who, like Pharaoh and the Egyptians, wore us down while we were subject to the mud of the flesh, as if with the labors of brickmaking, under the leadership of our Lord Jesus Christ, whose figure Moses then bore, we may sing to the Lord: \"For he is gloriously magnified; horse and rider he has cast into the sea.\" For they are dead to us, they who can no longer rule over us; for our very offenses, which had made us subject to them, have been sunk and blotted out as in the sea, now that we have been freed by the washing of holy grace. Let us sing, then, to the Lord: \"For he is gloriously magnified; horse and rider he has cast into the sea\": pride and the proud one he has blotted out in baptism. For now it is the humble man, subject to God, who sings this song. For to the proud man, who seeks his own glory and magnifies himself, the Lord is not gloriously magnified. But the ungodly man who has been justified by believing in him who justifies the ungodly, so that his faith is reckoned as righteousness, so that the righteous may live by faith; who does not, ignorant of God's righteousness and wishing to establish his own, fail to submit to the righteousness of God: he most truly sings that the Lord is his helper and protector unto salvation, his God, whom he honors. For he is not one of those exalted people who, knowing God, did not honor him as God. So he says, \"The God of my father.\" For he is the God of father Abraham, who believed God, and it was reckoned to him as righteousness. And therefore we little ones, presuming not on our own righteousness but on his grace, magnify the Lord, since he breaks battles, he who is our peace. And therefore \"the Lord is his name\": to him we say in Isaiah, \"Possess us.\" \"The Lord is his name.\" We were not, and he made us; we had perished, and he found us; we had sold ourselves, and he bought us. \"The Lord is his name. The chariots of Pharaoh and his army he cast into the sea.\" Both worldly exaltations and the troops of innumerable sins which fought for the devil in us he blotted out in baptism. He had set three riders on each chariot, who terrified us as they pursued us with the fear of pain, the fear of humiliation, the fear of death. All these were sunk in the Red Sea, because we were buried with him through baptism into death, him who for us was scourged, dishonored, and slain. So with the red sea he covered all the enemies, he who by a bloody death, by which our sins were to be consumed, consecrated baptism. But if our enemies have gone down into the depth like a stone, the devil's hardness possesses only those, and is only with those, of whom it is written, \"The sinner, when he comes into the depth of evils, despises.\" For they do not believe that what they have done can be forgiven them, and through that despair they sink more heavily and more deeply. But \"your right hand, O Lord, is glorified in power; your right hand, O Lord, has shattered the enemies; and in the greatness of your majesty, O Lord, you have crushed the adversaries. You sent forth your wrath, and it consumed them like stubble.\" For we feared you, born among us, and believed in you, and all our offenses were consumed. For why was the water divided by the spirit of the Lord's wrath, and the waters stood congealed like a wall, the waves congealed in the midst of the sea, when in that division of the water, with the waves congealing, a way lay open for the liberated people? Why, then, was the water not rather divided by the spirit of the Lord's mercy, unless because the terror of God's wrath, which that sinner despises who comes into the depth of evils, is what drives people to baptism, so that we may be freed through water that does not choke us, passing through it by the way? \"The enemy said, I will pursue and overtake; I will divide the spoils and fill my soul; I will kill with my sword, my hand will have dominion.\" The enemy does not understand the force of the Lord's sacrament which is in saving baptism for those who believe and hope in him; and he still thinks that sins can rule over the baptized, because they are tempted by the frailty of the flesh, not knowing where and when and how the full renewal of the whole man will be brought to completion, which is begun and foreshadowed in baptism and already held in most certain hope. For then this mortal will put on immortality, and when every principality and power has been utterly done away, God will be all in all. But now, as long as the body which is corrupted weighs down the soul, the enemy says, \"I will pursue and overtake.\" \"But you sent your spirit, and the sea covered them.\" Here it is not called the spirit of God's wrath when the sea covered the enemies; while a little before it was said, \"By the spirit of your wrath the water was divided,\" though by this rather the people of God was freed as it passed over. But no doubt God seems not to be angry with the man whose sins go unpunished, and he grows all the heavier. Hence, compared to lead, he goes down into the depths, all the more as he sees those who have been justified by faith, and who for the hope of the life to come have borne present evils, living in labors, in the enduring of which the Spirit of God strengthens them. God therefore sent his Spirit to console and exercise the righteous in their labors; and the sea covered the ungodly, who not only thought there was no difference between themselves and the righteous, but rather judged that God was angry with them because they were afflicted with such tribulations, and favorable to themselves because they rejoiced in such prosperity. So they went down like lead into the mighty water. \"Who is like you among the gods, O Lord? Who is like you? Glorious in the saints\" (who do not glory in themselves), \"wonderful in majesties, doing wonders.\" For these things which were done then foretold something to come, since they were figures of us. \"You stretched out your right hand; the earth swallowed them.\" Certainly no opening of the earth swallowed any of the Egyptians at that time; they were covered by water, they perished in the sea. What then does \"You stretched out your right hand; the earth swallowed them\" mean? Do we rightly understand the right hand of God to be him of whom Isaiah says, \"And to whom has the arm of the Lord been revealed?\" For he is the only Son, whom the Father did not spare but handed over for us all. And so on the cross he stretched out his right hand, and the earth swallowed the ungodly, when they thought themselves victors and him contemptible. For \"the earth has been handed over into the hands of the ungodly, and it covered the face of its judges,\" that is, his divinity. So the Lord steered his people, carried as it were on that wood, where the earth, that is, the Lord's flesh, stretched out, swallowed the ungodly. For the people did not cross the sea by ship, so that \"you steered\" could be said in the proper sense. But \"you steered in your righteousness your people,\" not presuming on its own righteousness, but living by faith under your grace: \"this people of yours, whom you freed.\" For \"the Lord knows those who are his.\"","f":"Augustine, <i>Serm.</i> 363.2 (PL 39:1593–1594; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/363-2)."},"augustine-sermones/363.3":{"o":"Exhortatus es in virtute tua, id est, in Christo tuo. Quia quod infirmum est Dei, fortius est hominibus. Et si crucifixus est ex infirmitate, sed vivit in virtute Dei (II Cor. XIII, 4). Exhortatus es in virtute tua, et in refectione sancta tua. In eo quippe quod carnis mortalitas in illo refecta est per resurrectionem, et in illo jam corruptibile hoc induit incorruptionem, exhortati sumus in futurum sperantes, et propter hæc omnia præsentia tolerantes. Restat enim post Baptismum transitus per eremum, per vitam quæ agitur in spe, donec veniamus ad terram promissionis, terram viventium ubi nobis est portio Dominus, in æternam Jerusalem; quo donec veniamus, tota ista vita eremus nobis est, et tota tentatio. Sed in eo qui vicit sæculum, vincit omnia populus Dei. Nam sicut in Baptismo, tanquam hostes a tergo insequentes, præterita peccata delentur: sic post Baptismum, in itinere vitæ hujus, cum escam spiritualem manducamus, et potum spiritualem bibimus, omnia nobis adversantia superamus. Terruit quippe inimicos viæ nostræ nomen Imperatoris nostri. Prius enim surrexit ira gentium ad perdendum nomen christianum; ubi autem ira nihil potuit, conversa est in dolorem, et magis magisque fide crescente atque occupante omnia, dolor conversus est in timorem; ut et superbi hujus sæculi, tanquam volatilia coeli, sub umbra oleris illius, quod ex minutissimo grano sinapis multum crevit, refugium protectionemque conquirant. Sic et in hoc cantico, ubi commemorantur ea, quae tunc in figura contingebant in illis, servatus est ordo iræ, doloris, et timoris gentium. Audierunt, inquit, gentes, et iratæ sunt; dolores comprehenderunt habitatores Philistiim. Tunc festinaverunt, id est conturbati sunt, duces Edom, et principes Moabitarum: apprehendit eos tremor: tabuerunt omnes inhabitantes Chanaan. Incumbat in eos tremor, et timor magnitudinis brachii tui. Fiant tanquam lapides, donec transeat populus tuus, Domine, donec transeat populus tuus hic, quem acquisisti. Sic factum est, sic fit. Admiratione stupentes tanquam lapides fiunt inimici Ecclesiæ, donec transeamus ad patriam. Sed et qui resistere tentaverint, sicut tunc Amalech extentis manibus Moysi (Exod. XVIII), ita nunc in signo crucis dominicæ superantur. Atque ita introducimur, atque plantamur in monte hæreditatis Domini, qui ex parvo lapide, quem vidit Daniel, crevit et implevit universam terram. Hæc præparata est habitatio Domini. Templum enim Dei sanctum est, et sanctificatio domus ejus quæ ab ipso est. Templum enim Dei sanctum est, ait Apostolus, quod estis vos. Et ne quisquam respiceret ad terrenam Jerusalem, ubi templum istud figuram quamdam temporaliter gessit, sicut oportuit, significavit de regno æterno se dicere, quod est æterna hæreditas Dei, aeterna Jerusalem. Secutus enim ait: Quæ præparaverunt manus tuæ, Domine, qui regnas semper, et in sempiternum, et adhuc. Estne quid ultra quam in sempiternum? Quis hoc dixerit? Cur ergo addidit, et adhuc? Forte quia solet sempiternum et pro longo nimis tempore intelligi, ad hoc additum est, et adhuc, ut verum sempiternum, quod sine fine est, intelligeretur. An quia regnat Deus semper in coelestibus, quæ statuit in sæculum sæculi, præceptum posuit et non præteribit; et in sempiternum in eis quibus ex transgressione præcepti postea conversis peccata dimisit, et eos acquisivit ex tempore, eisque beatitudinem sine fine donavit; regnat et adhuc in eos, quos sub populi sui pedibus in suppliciis justissimis ordinavit? Neque enim quisquam ejus regno subtrahitur, cujus æterna lege in distributione dandi atque reddendi et meritis præmiorum atque pœnarum, et justissima ordinatione creaturae cunctæ coercentur. Deus enim superbis resistit, humilibus autem dat gratiam. Quia intravit equitatus Pharaonis cum curribus et adscensoribus in mare; et adduxit super eos Dominus aquas maris. Filii autem Israel ambulaverunt per siccum, per medium mare.","t":"\"You have encouraged us in your strength,\" that is, in your Christ. For \"the weakness of God is stronger than men.\" \"And though he was crucified out of weakness, yet he lives by the power of God.\" \"You have encouraged us in your strength and in your holy refreshment.\" For in that the mortality of the flesh was refreshed in him through the resurrection, and in him this corruptible has already put on incorruption, we have been encouraged, hoping for what is to come and enduring all these present things for its sake. For after baptism there remains the crossing through the desert, through the life that is lived in hope, until we come to the land of promise, the land of the living, where the Lord is our portion, into the eternal Jerusalem; and until we come there, this whole life is a desert for us, and wholly temptation. But in him who has conquered the world, the people of God conquers all things. For as in baptism past sins are blotted out like enemies pursuing from behind, so after baptism, on the journey of this life, as we eat the spiritual food and drink the spiritual drink, we overcome everything that opposes us. For the name of our Emperor has terrified the enemies of our way. First the wrath of the nations rose up to destroy the Christian name; but when wrath could do nothing, it turned into grief; and as the faith grew more and more and filled all things, grief turned into fear; so that even the proud of this world, like the birds of the sky, seek refuge and protection under the shade of that plant which has grown so great from the tiniest mustard seed. So too in this song, where the things that then happened to them in figure are recalled, the order of the nations' wrath, grief, and fear has been kept. \"The nations heard,\" it says, \"and were angry; pains seized the inhabitants of Philistia. Then the leaders of Edom hastened\" (that is, were troubled) \"and the princes of the Moabites: trembling seized them; all the inhabitants of Canaan melted away. Let trembling and fear of the greatness of your arm fall upon them. Let them become like stones, until your people pass over, O Lord, until this people of yours pass over, whom you have acquired.\" So it was done; so it is done. Stunned with amazement, the enemies of the Church become like stones until we pass over to the homeland. And those who have tried to resist are overcome now by the sign of the Lord's cross, as Amalek was then by the outstretched hands of Moses. And so we are brought in and planted on the mountain of the Lord's inheritance, which grew from the small stone that Daniel saw and filled the whole earth. This is the dwelling of the Lord made ready. For \"the temple of God is holy, and the sanctification of his house, which is from him.\" \"For the temple of God is holy,\" says the apostle, \"which you are.\" And so that no one would look back to the earthly Jerusalem, where that temple bore a certain figure for a time, as was fitting, he indicated that he was speaking of the eternal kingdom, which is the eternal inheritance of God, the eternal Jerusalem. For he went on to say: \"which your hands have prepared, O Lord, who reign always, and for ever, and still.\" Is there anything beyond \"for ever\"? Who would say that? Why, then, did he add \"and still\"? Perhaps, because \"for ever\" is customarily understood also as a very long time, \"and still\" was added so that the true \"for ever,\" which is without end, would be understood. Or is it because God reigns \"always\" in the heavenly beings, which he established for ever and ever (he laid down a command, and it will not pass away); and \"for ever\" in those whose sins he forgave when they turned back after transgressing the command, whom he acquired out of time and to whom he gave blessedness without end; and reigns \"still\" over those whom he has set under the feet of his people in most just punishments? For no one is withdrawn from his kingdom, by whose eternal law all creatures are held in check, in the distribution of giving and repaying, by the deserts of rewards and punishments, and by a most just ordering. For \"God resists the proud, but gives grace to the humble.\" \"For Pharaoh's cavalry went into the sea with chariots and riders, and the Lord brought the waters of the sea upon them; but the children of Israel walked on dry ground through the midst of the sea.\"","f":"Augustine, <i>Serm.</i> 363.3 (PL 39:1594; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/363-3)."},"augustine-sermones/363.4":{"o":"Hoc cantavit Moyses et filii Israel, hoc Maria prophetissa et filiæ Israel cum ea, hoc et nos modo, sive viri et feminæ, sive spiritus et caro nostra. Qui enim Jesu Christi sunt, ait Apostolus, carnem suam crucifixerunt cum passionibus et concupiscentiis. Hoc significare congruenter intelligitur tympanum, quod assumpsit Maria, ut huic cantico consonaret. In ligno enim caro extenditur, ut tympanum fiat: et ex cruce discunt suavem sonum gratiæ confiteri. Humiles ergo per Baptismum facti gratiæ pietate, et exstincta ibi nostra superbia, per quam superbus inimicus nobis dominabatur, ut jam qui gloriatur, in Domino glorietur, Cantemus Domino: gloriose enim magnificatus est; equum et equitem projecit in mare.","t":"This Moses sang, and the children of Israel; this Miriam the prophetess sang, and the daughters of Israel with her; this we too sing now, whether men and women, or our spirit and our flesh. \"For those who belong to Jesus Christ,\" says the apostle, \"have crucified their flesh with its passions and desires.\" This is fittingly understood to be signified by the tambourine which Miriam took up to accompany this song. For flesh is stretched on wood to make a tambourine; and from the cross they learn to confess the sweet sound of grace. Made humble, then, through baptism by the goodness of grace, our pride having been extinguished there, the pride through which the proud enemy ruled over us, so that now whoever glories may glory in the Lord, let us sing to the Lord: \"For he is gloriously magnified; horse and rider he has cast into the sea.\"","f":"Augustine, <i>Serm.</i> 363.4 (PL 39:1594; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/363-4)."},"augustine-sermones/364.1":{"o":"Samson fortitudinem habuit de gratia, non de natura. Nam si fortis esset natura, cum ei capillus demeretur, fortitudo non adimeretur. Et ubi erat illa potentissima fortitudo, nisi in eo quod Scriptura dixit, Incedebat cum illo Spiritus Domini? Ad Domini Spiritum pertinebat illa fortitudo. In Samson vas erat, in Spiritu plenitudo erat. Vas impleri et exinaniri potest. Omne autem vas aliunde habet complementum. Ideo in Paulo ipsa gratia commendata est, quando dictus est vas electionis ( Act. IX, 15). Videamus ergo Allophylis qualem parabolam Samson proposuit. De edente, inquit, exivit cibus, et de forti est egressa dulcedo. Prodita est hæc parabola, delata ad amicos, soluta est; victus est Samson. Hic si justus est, latet: valde in profundo est hujus viri justitia. Nam et quod legitur victus blanditiis muliebribus, et quod ad meretricem intravit, videtur hujus meritum vacillare minus intelligentibus secreta veritatis. Nam et propheta uxorem meretricem praecepto Domini jubetur accipere. Fortasse poterimus dicere hoc in veteri Testamento criminosa vel damnabilia non fuisse, quando quidem hoc quod dicebat vel agebat, prophetia erat. Requiramus ergo quid significaverit victus, quid significaverit victor, quid significaverit cedens blanditiis muliebribus, quid significaverit prodens secretum parabolæ, quid significaverit intrans ad meretricem, quid significaverit vulpes capiens, et per caudas vulpium, quibus ignem alligavit, inimicorum fructus incendens. Quos quidem fructus de compendio incendere potuit, si non in vulpibus mysterium cogitaret. Numquid enim stipula arida ardere non potuit, nisi ignem per eam vulpes transferrent? Intelligamus ergo grandia latere mysteria.","t":"Samson had his strength from grace, not from nature. For if he had been strong by nature, his strength would not have been taken away when his hair was cut off. And where was that mightiest strength, if not in what Scripture said, \"The Spirit of the Lord went with him\"? That strength belonged to the Spirit of the Lord. In Samson was the vessel; in the Spirit was the fullness. A vessel can be filled and emptied, and every vessel has its filling from elsewhere. That is why grace itself was commended in Paul when he was called a vessel of election. Let us see, then, what kind of riddle Samson put to the foreigners. \"Out of the eater,\" he said, \"came food, and out of the strong came sweetness.\" This riddle was betrayed, passed on to friends, solved; Samson was defeated. If he is righteous in this, it is hidden; this man's righteousness lies very deep. For both in that he is read to have been overcome by a woman's blandishments, and in that he went in to a prostitute, his merit seems to waver to those who understand the secrets of truth less well. For a prophet too is commanded by the Lord to take a prostitute as his wife. Perhaps we shall be able to say that in the Old Testament this was not criminal or damnable, since what he said or did was prophecy. Let us inquire, then, what the one defeated signified, what the victor signified, what the one yielding to a woman's blandishments signified, what the one betraying the secret of the riddle signified, what the one going in to the prostitute signified, what the one who caught foxes signified, burning the enemies' crops by means of the foxes' tails, to which he tied fire. He could indeed have burned those crops directly, had he not had a mystery in mind in the foxes. For could the dry stubble not burn unless foxes carried fire through it? Let us understand, then, that great mysteries lie hidden here.","f":"Augustine, <i>Serm.</i> 364.1 (PL 39:1610; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/364-1)."},"augustine-sermones/364.2":{"o":"Quid erat Samson? Si dicam, Christum significabat: verum mihi dicere videor; sed continuo occurrit cogitantibus, Et Christus vincitur blanditiis muliebribus? Et Christus quomodo intelligitur ad meretricem intrare potuisse? Deinde, et Christus quando capite nudatur, capillo raditur, virtute spoliatur, alligatur, excaecatur, illuditur? Evigila, fides, attende quid sit Christus, non solum quid fecit, sed etiam quid passus est Christus. Quid fecit? Operatus est, ut fortis: passus est, ut infirmus. In uno intelligo utrumque. Video fortitudinem Filii Dei, video infirmitatem filii hominis. Accedit et aliud, quia Christus totus, quomodo eum Scriptura commendat, et caput et corpus est. Sicut Ecclesiae caput est Christus, ita Christi corpus Ecclesia est ( Ephes. IV, 15, et Coloss. I, 18 ). Et sola quidem ut non sit, cum capite suo totus Christus est. Habet ergo Ecclesia in se fortes, habet infirmos; habet eos qui solido pane vescuntur, habet eos qui adhuc lacte nutriendi sunt. Addo aliud, quod necesse est confiteri: in ipsa societate Sacramentorum, communicatione Baptismatis, participatione Altaris, habet justos, habet injustos. Modo enim corpus Christi, quod nostis, in area est; postea in horreo erit. Tamen cum in area est, non recusat paleas sustinere: cum tempus advenerit reponendi, triticum a paleis segregabit. Quædam ergo fecit Samson ex persona capitis, quaedam ex persona corporis, totum tamen ex persona Christi. In eo enim quod virtutes et mirabilia operatus est Samson, caput Ecclesiae Christum significavit: in eo autem quod prudenter fecit, illorum qui in Ecclesia juste vivunt imaginem gessit: ubi forte praeventus est et incaute egit, eos qui in Ecclesia peccatores sunt, figuravit. Meretrix quam Samson in conjugium sumit, Ecclesia est, quae ante agnitionem unius Dei cum idolis fornicata fuit, quam postea sibi Christus adjunxit. Postquam vero ab eo illuminata fidem suscepit, etiam hoc meruit, ut per eum salutis sacramenta cognosceret, et ab eodem revelarentur ei mysteria coelestium secretorum. Nam quaestio ipsa quæ continet, De edente exivit cibus, et de forti est egressa dulcedo, quid aliud significat quam Christum a mortuis resurgentem? De edente utique, id est, de morte qua cuncta devorat atque consumit, exivit cibus ille qui dixit, Ego sum panis vivus, qui de cælo descendi ( Joan. VI, 41 ). Quem humana exacerbavit iniquitas, et cui aceti et fellis amaritudinem propinavit, ab eo plebs Gentium vitae dulcedinem conversa suscepit. Ac sic de mortui leonis ore, id est, de Christi morte, qui accubans dormivit ut leo, apum, id est Christianorum processit examen. Quod autem dicit, Non invenissetis parabolam meam, nisi arassetis in vitula mea: vitula hæc Ecclesia est, quæ fidei mysteria, Trinitatis, resurrectionis, judicii pariter et regni, in fines terræ per Apostolorum et sanctorum doctrinam ac prædicationem vulgavit, et intelligentibus atque cognoscentibus æternæ vitæ præmia repromisit.","t":"What was Samson? If I say he signified Christ, I think I speak the truth; but at once it occurs to those who reflect: Is Christ, then, overcome by a woman's blandishments? And how can Christ be understood to have gone in to a prostitute? And then, when is Christ's head bared, his hair shaved, his strength stripped away, he bound, blinded, mocked? Wake up, faith! Attend to what Christ is: not only what Christ did, but also what he suffered. What did he do? He worked as one strong; he suffered as one weak. In one person I understand both. I see the strength of the Son of God; I see the weakness of the son of man. There is something more: the whole Christ, as Scripture presents him, is both head and body. As Christ is the head of the Church, so the Church is the body of Christ. And so that she is not alone, with her head she is the whole Christ. The Church, then, has in her the strong and the weak; she has those who eat solid bread, and those who must still be nourished with milk. I add something else which must be confessed: in the very fellowship of the sacraments, in the communion of baptism, in the sharing of the altar, she has the righteous and the unrighteous. For now the body of Christ, as you know, is on the threshing floor; afterwards it will be in the barn. Yet while it is on the threshing floor, it does not refuse to bear with the chaff; when the time for storing comes, the wheat will be separated from the chaff. So Samson did some things in the person of the head, some in the person of the body, but all in the person of Christ. In that Samson worked mighty deeds and wonders, he signified Christ the head of the Church; in that he acted wisely, he bore the image of those who live righteously in the Church; where perhaps he was caught off guard and acted incautiously, he figured those in the Church who are sinners. The prostitute whom Samson takes in marriage is the Church, which before she knew the one God committed fornication with idols, and which Christ afterwards joined to himself. But after she had been enlightened by him and received the faith, she also merited to learn through him the sacraments of salvation, and to have the mysteries of heavenly secrets revealed to her by him. For the riddle itself, which contains \"Out of the eater came food, and out of the strong came sweetness,\" what else does it signify but Christ rising from the dead? Out of the eater, that is, out of death, which devours and consumes all things, came that food who said, \"I am the living bread who came down from heaven.\" Him human wickedness embittered and gave the bitterness of vinegar and gall to drink; and from him the people of the Gentiles, converted, received the sweetness of life. And so from the mouth of the dead lion, that is, from the death of Christ, who lay down and slept like a lion, came forth a swarm of bees, that is, of Christians. And as for his saying, \"You would not have found out my riddle had you not plowed with my heifer\": this heifer is the Church, which through the teaching and preaching of the apostles and saints has published to the ends of the earth the mysteries of the faith, of the Trinity, of the resurrection, of the judgment and likewise of the kingdom, and has promised the rewards of eternal life to those who understand and know them.","f":"Augustine, <i>Serm.</i> 364.2 (PL 39:1610–1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/364-2)."},"augustine-sermones/364.3":{"o":"Sequitur autem, Iratus est Samson, quia duxit sodalis ejus uxorem ejus. Sodalis iste omnium hæreticorum figuram gessit. Magnum secretum, fratres mei. Nam hæretici, qui Ecclesiam diviserunt, uxorem Domini sui ducere et abducere voluerunt. De Ecclesia enim et de Evangeliis exierunt, qui per impietatis adulterium Ecclesiam, id est, Christi corpus in partem suam conantur invadere. Unde fidelis ille servus et amicus dominicæ sponsæ loquitur dicens: Despondi enim vos uni viro virginem castam exhibere Christo. Et depravati sodalis tangit fideli zelo et increpatione personam. Et timeo, inquit, ne sicut serpens Evam seduxit, ita et sensus vestri corrumpantur a veritate quæ est in Christo Jesu ( II Cor. XI, 2, 3 ). Qui autem sunt sodales, id est, hæretici desertores, qui sponsam Domini invadere voluerunt, nisi Donatus, Arius, Manichæus, et cætera vasa erroris et perditionis? De talibus Apostolus dicit: Audio in vobis, inquit, scissuras esse: alius enim dicit, Ego quidem sum Pauli; alius autem, Ego Apollo; alius vero, Ego Cephæ ( I Cor. I, 11, 12 ). Videamus igitur mysticus iste Samson quid fecerit offensus in uxore ab alieno. Cepit enim vulpes, id est, adulterantes sodales, de quibus dicitur in Canticis canticorum, Capite nobis vulpes pusillas, exterminantes vineas ( Cant. II, 15 ). Quid est, Capite? Id est, comprehendite, convincite, confutate; ne exterminentur ecclesiasticæ vineæ. Quid est aliud vulpes capere, nisi hæreticos divinæ legis auctoritate revincere, et sanctarum Scripturarum testimoniis velut quibusdam vinculis alligare atque constringere? Vulpes capit, ligatis ignem caudis apponit. Quid sibi volunt caudae vulpium colligatæ? Caudæ vulpium quid sunt, nisi posteriora hæreticorum, qui prima habent blanda et deceptoria: ligata, id est, damnata, et ignem in fine trahentia; ut eorum fructus et opera consumant, qui suis seductionibus acquiescunt? Dicis homini modo, Noli audire haereticos, noli acquiescere hæreticis. Respondet, Quare? Numquid ille et ille non audivit hæreticos? Numquid et alius quilibet christianus non tanta mala commisit, tanta adulteria fecit, tantas rapinas exercuit? Et quid illi contigit mali? Prima vulpium sunt, quæ seducti attendunt; et retro est ignis. Nihil, inquit, illi contigit. Numquid quia præcedit, post se nihil trahit? Venturus est ad ignem posteriorem. Putas autem quia hæretici ignem trahunt unde ardeant fructus inimicorum, et ipsi non ardebunt? Sine dubio enim vulpes, ubi messes incenderunt, et ipsæ utique arserunt. Videte ergo judicium hæreticis retro, quomodo non vident post se. Habent blandimenta, ut mulceant, primas partes suas liberas ostendunt: in judicio Dei in ligatis caudis, id est, in posterioribus suis ignem trahunt, quia improbitas præcedit pœnas suas.","t":"It goes on: \"Samson was angry, because his companion took his wife.\" This companion bore the figure of all heretics. A great secret, my brothers! For the heretics who divided the Church wanted to take and carry off their Lord's wife. For they went out from the Church and from the Gospels, they who through the adultery of ungodliness try to seize the Church, that is, the body of Christ, for their own party. Hence that faithful servant and friend of the Lord's bride speaks, saying: \"For I have betrothed you to one husband, to present you as a chaste virgin to Christ.\" And with faithful zeal and rebuke he touches the person of the depraved companion: \"And I fear,\" he says, \"lest, as the serpent seduced Eve, so your minds too be corrupted from the truth which is in Christ Jesus.\" And who are the companions, that is, the heretical deserters who wanted to seize the Lord's bride, but Donatus, Arius, Manichaeus, and the other vessels of error and perdition? Of such the apostle says: \"I hear,\" he says, \"that there are divisions among you: for one says, I belong to Paul; another, I to Apollos; another, I to Cephas.\" Let us see, then, what this mystical Samson did when he was wronged about his wife by a stranger. He caught foxes, that is, the adulterous companions, of whom it is said in the Song of Songs, \"Catch for us the little foxes that destroy the vineyards.\" What does \"catch\" mean? Seize, convict, refute, so that the vineyards of the Church may not be destroyed. What else is catching foxes but refuting heretics by the authority of the divine law, and binding and tying them up with the testimonies of the holy Scriptures as with chains? He catches foxes, ties their tails, and sets fire to them. What do the foxes' tied tails mean? What are the foxes' tails but the hinder parts of the heretics, whose front parts are attractive and deceptive, but whose hinder parts are bound, that is, condemned, and drag fire at the end, so as to consume the fruits and works of those who acquiesce in their seductions? You say to a man now, \"Do not listen to heretics, do not give in to heretics.\" He replies, \"Why? Didn't so-and-so listen to heretics? And hasn't some other Christian committed such great evils, such adulteries, such robberies? And what evil has befallen him?\" The front parts of the foxes are what the seduced pay attention to; but behind is the fire. \"Nothing,\" he says, \"has happened to him.\" Because he goes in front, is he dragging nothing behind him? He will come to the fire at the rear. And do you think that the heretics drag fire to burn the enemies' crops and will not burn themselves? For without doubt the foxes, where they set fire to the harvests, also burned themselves. See, then, the judgment that awaits the heretics behind them, though they do not see behind them. They have blandishments to soothe with; they show their front parts free; in the judgment of God they drag fire in their tied tails, that is, in their hinder parts, because their wickedness goes ahead of its punishments.","f":"Augustine, <i>Serm.</i> 364.3 (PL 39:1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/364-3)."},"augustine-sermones/364.4":{"o":"Quod autem intravit ad meretricem, si sine causa fecit, quicumque fecit, immundus est: si autem propheta fecit, sacramentum est. Si non ita intravit ut concumberet cum ea, mysterii causa fortassis intravit. Sed concubuisse non legimus. Sequitur, Inimici vero exspectabant ad portas civitatis, ut comprehenderent eum, cum a meretrice, ad quam intraverat, fuisset egressus. Ille vero dormiebat. Videte quemadmodum non scriptum est quia mixtus est meretrici; sed scriptum est quia dormiebat. Ubi exsurrexit, inquit, media nocte exiit, et abstulit portas civitatis ipsius cum seris, et easdem portas levavit in cacumen montis, et ab Allophylis teneri non potuit. Portas civitatis, quibus ad meretricem intravit, abstulit, et in montem levavit. Quid est hoc? Infernum et amorem mulieris, utrumque Scriptura conjungit. Inferni imaginem tenebat domus meretricis. Recte pro inferis ponitur: quia neminem repellit, et omnem intrantem ad se trahit. Agnoscimus hoc loco Redemptoris nostri opera, postquam Synagoga, ad quam venerat, a se per diabolum separata est, posteaquam decalvavit eum, id est, in loco Calvariæ crucifixit, ad inferna descendit; et inimici custodiebant locum dormientis, id est, sepulcrum; et capere volebant quem videre non poterant. Ille autem dormiebat ibi. Hoc ideo dixi, quia vera mors erat. Quod dictum est, Media nocte surrexit; hoc significat, quia in secreto surrexit. Aperte enim passus est; solis autem discipulis et certis quibuscumque, cum surrexit, manifestatus est. Ergo quod intravit, omnes viderunt; quod surrexit, pauci cognoverunt, tenuerunt et palpaverunt. Tollit tamen portas civitatis, id est, aufert portas inferni. Quid est portas inferni tollere, nisi mortis imperium removere? Recipiebat enim et non remittebat. Quid autem fecit Dominus noster Jesus Christus? Ablatis portis mortis, ascendit in cacumen montis. Novimus enim eum et resurrexisse, et in cœlos ascendisse.","t":"As for his going in to the prostitute: if he did it without reason, whoever did it is unclean; but if a prophet did it, it is a sacrament. If he did not go in so as to lie with her, perhaps he went in for the sake of a mystery. And we do not read that he lay with her. It goes on: \"But the enemies waited at the gates of the city to seize him when he came out from the prostitute to whom he had gone in.\" But he was sleeping. See how it is not written that he had intercourse with the prostitute, but it is written that he was sleeping. \"When he rose,\" it says, \"he went out at midnight, and took away the gates of that city with their bars, and carried those same gates up to the top of a mountain, and he could not be held by the foreigners.\" He took away the gates of the city through which he had gone in to the prostitute, and carried them up a mountain. What is this? Scripture joins together both hell and the love of a woman. The prostitute's house bore the image of hell. It is fittingly put for the underworld, for it turns no one away and draws to itself everyone who enters. In this place we recognize the works of our Redeemer: after the synagogue, to which he had come, was separated from him by the devil, after it had made him bald, that is, crucified him in the place of Calvary, he descended to the underworld; and the enemies guarded the place of the sleeper, that is, the tomb, and wanted to seize him whom they could not see. But he was sleeping there. I said this because it was a true death. What is said, \"He rose at midnight,\" signifies that he rose in secret. For he suffered openly; but when he rose he was shown only to the disciples and to certain others. So all saw that he went in; few came to know that he rose, and held and handled him. Yet he takes away the gates of the city, that is, he removes the gates of hell. What is taking away the gates of hell but removing the dominion of death? For it used to receive and not send back. And what did our Lord Jesus Christ do? Having taken away the gates of death, he ascended to the top of the mountain. For we know that he both rose and ascended into the heavens.","f":"Augustine, <i>Serm.</i> 364.4 (PL 39:1611; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/364-4)."},"augustine-sermones/364.5":{"o":"Quid est autem quod in capillis virtutem habebat? Et hoc, fratres, diligenter attendite. Virtutem non habuit in manu, non in pede, non in pectore, non in ipso capite; sed in capillis, in crinibus. Quid sunt capilli? quid comæ? Et nos videmus, et interrogatus Apostolus respondet nobis, Coma velamentum est. Et in velamento Christus habebat virtutem, quando umbræ veteris Legis eum tegebant. Coma ergo Samson in velamento erat; quia in Christo aliud videbatur, et aliud intelligebatur. Quid autem sibi vult, quod proditum est secretum, et decalvatus est Samson? Contempta est Lex, et passus est Christus. Christum enim non occiderent, si Legem non contempsissent. Nam noverant et ipsi quia eis Christum non licebat occidere. Dicebant judici, Nobis non licet occidere aliquem. Decalvatus est Samson, revelata sunt condensa, remotum est velamentum; et Christus qui latebat apparuit. Capilli autem redivivi caput vestierunt: quia Judæi nec resurgentem Christum credere voluerunt. Fuit quidem in molendino cæcatus, fuit in domo carceris: Domus carceris vel molendinum, labor est hujus sæculi. Excæcatio autem Samson illos indicat, qui infidelitate cæcati Christum nec virtutes operantem, nec ascendentem ad cœlestia cognoverunt. Cæcitas ergo quam intulerunt, cæcitatem Judæorum significabat. Christus autem a Judæis et comprehensus est et occisus: sed magis interficientes occidit. Adduxerunt ergo eum inimici, ut illuderent ei. Jam hic imaginem crucis attendite. Expansas enim manus ad duas columnas, quasi ad duo ligna crucis extendit: sed adversarios suos interemptus oppressit, et illius passio interfectio facta est persequentium. Et ideo Scriptura ita conclusit, Plures mortuus occidit, quam vivus occiderat. Quod mysterium in Domino nostro Jesu Christo evidenter impletum est: redemptionem nostram, quam vivens minime celebraverat, mortuus celebravit: qui vivit et regnat in sæcula sæculorum. Amen.","t":"What does it mean that he had his strength in his hair? Pay careful attention to this too, brothers. He had strength not in his hand, not in his foot, not in his chest, not in his head itself, but in his hair, in his locks. What is hair? What are long locks? We see it ourselves, and the apostle, when asked, answers us: \"Long hair is a covering.\" And Christ had strength in a covering when the shadows of the old Law covered him. Samson's hair, then, was a covering, because in Christ one thing was seen and another understood. And what does it mean that the secret was betrayed and Samson was shaved? The Law was despised, and Christ suffered. For they would not have killed Christ had they not despised the Law. For they themselves knew that it was not lawful for them to kill Christ. They said to the judge, \"It is not lawful for us to put anyone to death.\" Samson was shaved, the thick growth was laid bare, the covering was removed, and Christ who was hidden appeared. But the hair grew again and clothed the head, because the Jews would not believe in Christ even when he rose. He was blinded at the mill; he was in the prison house. The prison house or the mill is the toil of this world. And Samson's blinding signifies those who, blinded by unbelief, recognized Christ neither when he worked mighty deeds nor when he ascended to heaven. The blindness they inflicted, then, signified the blindness of the Jews. Christ was both seized and killed by the Jews; but rather he killed those who killed him. So his enemies brought him in to make sport of him. Now notice here the image of the cross. For he stretched out his hands to two pillars, as to the two beams of the cross; but, slain, he crushed his adversaries, and his passion became the slaying of his persecutors. And therefore Scripture concluded thus: \"He killed more in his death than he had killed in his life.\" This mystery was evidently fulfilled in our Lord Jesus Christ: our redemption, which he had not accomplished while living, he accomplished in dying, he who lives and reigns for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 364.5 (PL 39:1611–1612; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/364-5)."},"augustine-sermones/365.1":{"o":"Cantavimus, et diximus, Benedicam Dominum: utinam corde, non ore tantum: nam si ore et non corde, sordescit laus Domini in ore peccatoris; nec sibi prodest oris confessio, si non sit intus charitatis professio. Videte, fratres: non est charitas virtus oris; ibi sedem figit, ubi pulchra est amica sponsi. Ubi autem hæc pulchritudo? Omnis gloria filiæ regis ab intus. Non est aliud ea gloria quam pulchritudo, non est aliud ea pulchritudo quam charitas, non est aliud charitas quam vita. Ergo ut vivas, ama. Si amas, pulcher es: amor bonum, amor pulchrum. Si absit illud pulchrum, non vivis; speciem quidem habes, sed non intus. Recludatur sepulcrum illud tantis fultum columnis, effringatur marmor; quid aliud occurret quam horrendum cadaver, ossa fetida, cineres, vermes? Est itaque species, sed tegit mortuum, ad aspectum cujus horrescis, fremis. Putas autem Mortuus dicat, Benedicam Dominum? Imo teste Scriptura, Non mortui laudabunt te, Domine, neque omnes qui descendunt in infernum ( Psal. CXIII, 17). Aperi Evangelium, audies Dominum increpantem et dicentem diabolo, Obmutesce. Quare? Quia non mortui laudabunt te, neque omnes qui descendunt in infernum. Nemo eum laudat quem non amat; aut si inimicus laudat, virtutem amat quam in inimico laudat. Qui peccat, inimicitias exercet cum Deo: neque igitur Deum laudat, nec virtutem Dei laudat; quia laus aliquod bonum est, quod non cadit in peccatum. Qui aliquem laudat et mentitur, calumniatur, aut irridet potius quam laudat. Aufer a corde charitatem, solum superat mendacium. Vis ut mendacium laudet veritatem, et inde Deus sumat elogium, unde proficiscitur blasphemia? Non magni ducunt sapientes, qui ab insanis et malis laudantur: laudabitur Deus ab impuro et impudentissimo corde, a blasphema et amentissima mente? Dic ergo, Benedicam Dominum, qui tribuit mihi intellectum. Insanus non es, sanatus es, intellectum habes; lauda Deum tuum, qui tribuit tibi intellectum, qui præstat oculum: intellectum, ut capias; oculum, ut aspicias; capias quanta sit latitudo et longitudo amoris Dei, aspicias in auctorem et consummatorem fidei; capias charitatem, aspicias Christum; charitatem, ut ames; Christum, ut benedicas, ut amando et benedicendo cognoscas Dominum, qui tibi tribuit intellectum; et cognoscendo vivas: quia, Hæc est vita æterna, ut cognoscant te solum Deum, et quem misisti Jesum Christum.","t":"We have sung and said, \"I will bless the Lord\": would that it were with the heart, not only with the mouth! For if it is with the mouth and not the heart, the Lord's praise is soiled in the mouth of a sinner; nor does the confession of the mouth profit him if within there is no profession of love. See, brothers: love is not a virtue of the mouth; it fixes its seat where the bridegroom's beloved is beautiful. And where is this beauty? \"All the glory of the king's daughter is within.\" That glory is nothing other than beauty; that beauty is nothing other than love; love is nothing other than life. So love, that you may live. If you love, you are beautiful: love is good, love is beautiful. If that beauty is absent, you do not live; you have a fair appearance, but not within. Let that tomb propped on so many columns be opened, let the marble be broken: what else will meet you but a horrible corpse, stinking bones, ashes, worms? So there is a fair appearance, but it covers a dead man, at the sight of whom you shudder and groan. And do you think a dead man says, \"I will bless the Lord\"? On the contrary, as Scripture testifies, \"The dead will not praise you, O Lord, nor all who go down into hell.\" Open the gospel: you will hear the Lord rebuking the devil and saying, \"Be silent.\" Why? Because the dead will not praise you, nor all who go down into hell. No one praises someone he does not love; or if he praises an enemy, he loves the virtue he praises in the enemy. Whoever sins carries on enmity with God; so he does not praise God, nor does he praise God's virtue; for praise is a kind of good, which does not belong to sin. Whoever praises someone and lies is slandering or mocking rather than praising. Take love away from the heart, and only falsehood is left. Do you want falsehood to praise the truth, and God to receive a eulogy from the source of blasphemy? The wise think little of being praised by the mad and the wicked: shall God be praised by an impure and utterly shameless heart, by a blasphemous and utterly senseless mind? Say, then, \"I will bless the Lord, who has given me understanding.\" You are not mad, you have been healed, you have understanding: praise your God, who has given you understanding, who supplies the eye: understanding, that you may grasp; the eye, that you may look; that you may grasp how great is the breadth and length of the love of God, that you may look to the author and finisher of faith; that you may grasp love, that you may look to Christ; love, that you may love; Christ, that you may bless; so that by loving and blessing you may know the Lord who has given you understanding; and by knowing may live: for \"this is eternal life, that they may know you, the only God, and Jesus Christ whom you have sent.\"","f":"Augustine, <i>Serm.</i> 365.1 (PL 39:1612; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/365-1)."},"augustine-sermones/365.2":{"o":"Sed unde, quæso, tibi intellectus iste? Veniet aliquis de transverso, et dicet: Qui naturam dedit, dedit intellectum; bona natura, bonus intellectus; hanc bonam sortiar, sufficit: neque enim intellectus erit degener; et inde benedicam Dominum, unde mihi tribuit intellectum, hoc est, a natura. O hæretice, ergo bonam sortitus es naturam? Taceat Apostolus et confundatur: Non quod volo, inquit, bonum, hoc facio (Rom. VII, 19); et tamen bonam sortitus est naturam, et in hac bona natura, bonum quod vult agere, non potest agere. Vult, desiderat, conatur: vult infirme, desiderat incassum; conatur frustra; et contra quod vult, quod desiderat, quod conatur, bonum hoc non perficit. O bonam naturam, cujus imbecilla voluntas, irritum desiderium, conatus inutiles! Partes suas agant philosophi, et maximam tibi gratiam habebunt, qui tam gratuito bonam eis naturam indulges. Quid inde? Noverunt cœlum, noverunt terram, noverunt mare, abyssos rimantur, abstrusa naturæ scrutantur, sciunt rerum discrimina, differentias, essentias; de his omnibus rationem reddunt; quid inde? Perge, dic amplius. Post tot tantaque deficiunt, nec sicut Deum glorificaverunt, et in cogitationibus suis evanuerunt, et insipientes facti sunt, cum se sapientes arbitrarentur, et mutaverunt similitudinem Dei in similitudinem vituli comedentis fenum, et effusi sunt in errore Baalim; et obcæcavit eos Deus sæculi, et traditi sunt in ignominiosas passiones, et similes facti sunt iis quæ adorabant (Id. I, 21-28). Et tamen bona natura gaudebant, et per naturam intellectu. O insane, vides an hæc natura tribuat intellectum, quo Deum benedicant? Quin potius tribuat intellectum, quo Deo maledicant, et adversus Creatorem exsurgant? Dicite potius, fratres, Benedicam Dominum, qui tribuit mihi intellectum: nisi tribuisset, non intellexissem; nisi intellexissem, nunquam benedixissem: intellectum tribuit, oculum dedit. Cæca natura, quo ipsa caret non præstat. Fac tibi intellectum, et te facies caecum. Lumen quod in te est, tenebræ sunt. Dic ergo, Illumina tenebras meas, ne unquam obdormiam in morte. Quid est obdormire in morte? Aliquid a natura sperare, brachium suum carnem facere, sibi ipsi intellectum fingere: hæc qui fecerit, non tantum in morte est, sed obdormit in morte, plusquam quatriduanus est, plusquam fœtet. Si tantum in morte esset, suscitari posset: sed in ipsa morte plusquam ferreum somnum dormit, in ea requiescit. Actum est de eo.","t":"But from where, I ask, do you have this understanding? Someone will come at us from the side and say: \"He who gave nature gave understanding; a good nature, a good understanding; let me be allotted this good nature, and it is enough; for the understanding will not fall short of it; and so I will bless the Lord for that from which he gave me understanding, that is, from nature.\" O heretic, so you have been allotted a good nature? Then let the apostle be silent and put to shame: \"The good that I want,\" he says, \"I do not do\"; and yet he was allotted a good nature, and in this good nature he cannot do the good he wants to do. He wills, desires, strives: he wills weakly, desires in vain, strives fruitlessly; and he does not accomplish this good against what he wills, desires, and strives for. O good nature, whose will is feeble, whose desire is ineffectual, whose efforts are useless! Let the philosophers play their part, and they will be most grateful to you for granting them a good nature so freely. What comes of it? They know the heaven, they know the earth, they know the sea; they probe the depths, they search out the hidden things of nature; they know the distinctions, differences, and essences of things; they give an account of all these: what comes of it? Go on, say more. After so many great achievements they fail; they did not glorify him as God, and became vain in their thoughts, and became fools while they thought themselves wise, and changed the likeness of God into the likeness of a calf that eats hay, and poured themselves out in the error of the Baals; and the god of this world blinded them, and they were handed over to shameful passions, and became like the things they worshipped. And yet they rejoiced in a good nature, and through nature in understanding. O madman, do you see whether this nature grants an understanding by which they may bless God? Does it not rather grant an understanding by which they curse God and rise up against the Creator? Say rather, brothers, \"I will bless the Lord, who has given me understanding\": had he not given it, I would not have understood; had I not understood, I would never have blessed him. He has given understanding; he has given the eye. Blind nature does not supply what it lacks itself. Make an understanding for yourself, and you will make yourself blind. The light that is in you is darkness. Say, then, \"Enlighten my darkness, lest I ever fall asleep in death.\" What is falling asleep in death? To hope for something from nature, to make flesh one's arm, to make up an understanding for oneself: whoever does these things is not only in death but sleeps in death; he is more than four days dead, he stinks worse. If he were only in death, he could be raised; but in death itself he sleeps a sleep heavier than iron, he rests in it. It is all over with him.","f":"Augustine, <i>Serm.</i> 365.2 (PL 39:1612; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/365-2)."},"augustine-sermones/365.3":{"o":"Sed vis scire quid egerit is qui bonam sortitus erat naturam? Dixitne ut tu: In bona natura, bonus mihi est intellectus, et qui unum tribuit, alterum non negavit? Allidamus scorpium, conteramus, obstruatur iniquitati os suum. Lege: Sortitus sum animam bonam. Perge, audiamus qualem nactus fueris thesaurum, qui fortasse vertetur in carbones, et utinam in carbones qui super caput tuum congesti absumant superflua. Et cum essem magis bonus, veni ad corpus incoinquinatum: et ut scivi quod non aliter continere possem, nisi Deus det; et hoc ipsum erat sapientiæ, cujus esset donum cognoscere; conveni Dominum, et deprecatus sum. Verissime sortitus es naturam bonam: quis neget? Nam et diaboli natura bona est, et omnia quæ Deus fecit, bona sunt: sed in hac natura licet bona, tu sapientem intellectum habebis, quo possis abstinere a concupiscentiis et desideriis, quæ militant adversus animam, si Deus non dederit? Disce, hæretice, disce tandem. Et scivi quod non aliter continere possem, nisi Deus det: et in hoc præcipuum sapientiæ, quæ tota est intellectus, scire unde contineas, et non aliter contineas nisi a solo Deo. O egregiam naturam quæ a nullo abstinere potest, nec aliter potest, nisi ut ruat, si Deus non dederit intellectum, quo non ruat! Cantemus ergo, fratres, cantemus. Benedicam Dominum, qui tribuit mihi intellectum: dedit naturam, dedit intellectum; sanavit naturam, sanavit intellectum. In utroque pius Samaritanus misericordiam exhibuit; descendit, alligavit vulnera, vino quod intelligimus, tersit, curavit, in stabulum tulit, hoc est in Ecclesiam, hospiti commendavit. Quali hospiti? Spiritui sancto Ecclesiæ sanctæ inhabitatori. Is accepta moneta, sed quam conscisso sacco effudit qui pro miseris solvit, oleo suo, unguento suo, vulnera naturæ jacentis et exspirantis sanavit, et eodem oleo quod accendit, tenebras meas illuminavit, et intellectum lucidum fecit. Hoc si non credideris, non tibi erit Samaritanus, et peribis in vulnere, qui medentis manum renuis admittere.","t":"But do you want to know what he did who had been allotted a good nature? Did he say, as you do, \"In a good nature I have a good understanding, and he who gave the one did not refuse the other\"? Let us crush the scorpion, let us grind it down; let the mouth of iniquity be stopped. Read: \"I was allotted a good soul.\" Go on: let us hear what kind of treasure you have obtained, which perhaps will be turned into coals; and would that it were into coals which, heaped on your head, may burn away what is superfluous. \"And since I was more good, I came into an undefiled body; and when I knew that I could not otherwise be continent unless God gave it, and this very thing was a part of wisdom, to know whose gift it was, I went to the Lord and besought him.\" Most truly you were allotted a good nature: who would deny it? For even the devil's nature is good, and all things God made are good; but in this nature, good though it is, will you have a wise understanding by which you can abstain from the lusts and desires that war against the soul, if God does not give it? Learn, heretic, learn at last. \"And I knew that I could not otherwise be continent unless God gave it\": and in this is the chief point of wisdom, which is wholly understanding: to know from where you are continent, and that you are not continent from any other source but God alone. O excellent nature, which can abstain from nothing, and can do nothing but fall, if God does not give the understanding by which it may not fall! Let us sing, then, brothers, let us sing: \"I will bless the Lord, who has given me understanding.\" He gave nature, he gave understanding; he healed nature, he healed understanding. In both the good Samaritan showed mercy: he came down, bound up the wounds, cleansed them with the wine which we understand, cared for the man, carried him to the inn, that is, into the Church, and entrusted him to the innkeeper. What innkeeper? The Holy Spirit, who dwells in the holy Church. He received the coin, the coin which the one who paid for the wretched poured out from a torn purse; and with his oil, his ointment, he healed the wounds of nature lying there and dying, and with the same oil, which he lit, he enlightened my darkness and made my understanding bright. If you do not believe this, he will not be a Samaritan to you, and you will perish in your wound, since you refuse to let the healer's hand near you.","f":"Augustine, <i>Serm.</i> 365.3 (PL 39:1612–1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/365-3)."},"augustine-sermones/365.4":{"o":"Interrogentur Apostoli, et dicant quis in illo quinquagesimo a resurrectione Domini die tribuit illis intellectum? An fortassis excitaverant illi strepitum terribilem, quo concussus est locus, in quo exspectabant promissa Patris? Fortassis accenderunt illum supernum ignem, quo toti ardebant? Fortassis linguas illas ignitas ipsi creaverunt? Fortassis ipsi divina illa munera, ex quibus est intellectus, sibi procuraverunt, et in se secundum desideria cordis effuderunt? Hoc qui ait, nullam in hoc sacro quinquagenario partem habet: nec accipit intellectum, qui secundum naturam dari putat intellectum. Quando ergo datus est intellectus, nisi quando et datus est Spiritus? Agamus simul, jam confunderis, jam erubescis; et utinam ita confundaris ut ædificeris, ita erubescas ut glorificeris. Quid est Spiritus sanctus, nisi promissum Patris, nisi Filii donum? Si promittitur, habes a quo promittitur, nam quæ promittuntur, extra nos sunt; et promitteretur frustra quod aut in potestate nostra esset cum promittitur, aut cum liberet possideretur. Hoc tibi promitto quod non habes, et in me est cum promitto, ut in te descendat quod promitto. Est etiam Spiritus sanctus donum, et super omne donum, et quod nulli debetur donum, et quod gratis tribuitur donum. Natus est Christus, et in præsepio qui piorum jumentorum esca fieret, reclinatus: tamen sitim, lassitudines passus est, a suis venditus, a Judaeis traditus et accusatus, a Gentibus flagellatus, spinis coronatus, crucifixus, saxo tandem inclusus: quorsum hæc omnia? Ut hoc tibi emeret donum, quod postea credenti dispensaret; aut potius dispensaret, ut crederes. Nam nisi prius dedisset, neque ante, neque post credidisses. Unde si a natura donum hoc habes, inanem reddis mortem Christi, passionem, crucem. Frustra enim moritur, ut tibi acquirat quod in te est, et donet quod possides. Redde Domino præsepii humilitatem, redde crucis maledictionem, redde profusi sanguinis copiam, incassum hæc omnia: tibi sufficis, inania hæc omnia; dives es, et in divitis naturæ bonis computas intellectum quem dedit natura, non gratia, et cujus non es debitor Creatori, nisi in quantum naturam tribuit, quæ tibi intellectum fecit.","t":"Let the apostles be asked, and let them say who gave them understanding on that fiftieth day after the Lord's resurrection. Did they perhaps raise that terrifying sound themselves, by which the place was shaken where they were waiting for the promise of the Father? Did they perhaps kindle that fire from above with which they were all ablaze? Did they perhaps create those fiery tongues themselves? Did they perhaps procure for themselves those divine gifts, of which understanding is one, and pour them into themselves according to the desires of their hearts? Whoever says this has no part in this holy fiftieth day; nor does he receive understanding who thinks that understanding is given according to nature. When, then, was understanding given, if not when the Spirit was given? Let us reason it out together: now you are confounded, now you blush; and would that you were so confounded as to be built up, and so blush as to be glorified. What is the Holy Spirit but the Father's promise, the Son's gift? If he is promised, you have someone by whom he is promised; for the things that are promised are outside us; and it would be vain to promise what is in our power when it is promised, or what could be possessed whenever one pleased. I promise you this, which you do not have, and which is in me when I promise it, so that what I promise may come down into you. The Holy Spirit is also a gift, and above every gift: a gift owed to no one, and a gift granted freely. Christ was born and laid in a manger, to become food for the devout beasts; yet he suffered thirst and weariness, was sold by his own, handed over and accused by the Jews, scourged by the Gentiles, crowned with thorns, crucified, and finally shut in by a stone. To what end all these things? To buy for you this gift, which he would afterwards dispense to you as a believer; or rather would dispense so that you might believe. For had he not given it first, you would not have believed, either before or after. So if you have this gift from nature, you make void Christ's death, his passion, his cross. For he dies in vain if he dies to acquire for you what is already in you, and to give you what you possess. Give back to the Lord the lowliness of the manger, give back the curse of the cross, give back the abundance of blood poured out: all this was in vain; you are sufficient for yourself; all this is empty; you are rich, and among the goods of a rich nature you count the understanding which nature gave, not grace, and for which you are no debtor to the Creator, except insofar as he gave the nature which made your understanding for you.","f":"Augustine, <i>Serm.</i> 365.4 (PL 39:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/365-4)."},"augustine-sermones/365.5":{"o":"Agnoscis, ut puto, errorem: et utinam emendent te renes tui, ut melius agnoscas, et agnoscendo petas, et petendo obtineas spiritum intellectus et consilii et timoris, quo sapientior evadas, quo fias cautior et Domino subjectior. Hæc, fratres, etsi non tractarem, alius tamen esset qui vos erudiret: et apud vosmetipsos tractatores essetis. Si enim, quod avertat Deus, in tam crassum et stupidum errorem prolapsi essetis, ut a natura vobis intellectum tribui putaretis, quem a sola gratia et misericordia Dei habetis, emendarent vos renes vestri, et clamarent, Quare ascendunt cogitationes hujusmodi in cor vestrum? Unusquisque se ipsum consulat, se ipsum palpet, scrutetur, nec se quæsierit extra; interroget renes suos, et dicent illi, fuisse legem in membris meis contrariam legi mentis meæ; pronus sum ad omne flagitium, ita me obruunt concupiscentiæ fluctus, ut quotidie mergar, et in profundum peccatorum ruam. Ascendit invidia, ascendit superbia, ascendit luxuria, agmine facto miserum petunt: si Charybdim declinaverim, Scyllam incurro; si libidinem propulso, iræ succumbo; si non me domat avaritia, cædit ebrietas; si rapinis abstineo, manum et viscera pauperibus claudo; si calumniis aures obduco, mors intrat per fenestras, hoc est, per oculos libidinum et voluptatum incentiva haurio; denique si rimam unam obturo, centum patent, quibus accipiam inimicum imbrem, et tandem fatiscam. Hæc sunt quæ apud te tractant renes tui, et propria infirmitate conscii erudiunt te, increpant te, emendant te, et usque in noctem. Qualem noctem? Conscientiæ tuæ caliginosæ, cujus tenebris involutus velles, si posses, his quasi clypeum adversus lumen veritatis obtendere, et de fortitudine tua bene sperare. Sed emendant te renes tui. In renibus et in lumbis robur, ut est alicubi in Scriptura ( Job XL, 11): sed quandoquidem adeo elumbes sint lumbi tui, adeo flaccessentes renes tui, erudiunt et dicunt, Si in renibus, unde est fortitudo, tanta est debilitas, tanta infirmitas, quid de cæteris fiet? Cum nos ergo erudierint lumbi nostri, et docuerint quam vana sit salus hominum; quid superest, nisi ut succingamus lumbos nostros, ut non diffluant? Quando apud nos tabulata nostra, aut nimia vetustate, aut nimio calore, aut tempestatum impulsione, vel alia quapiam de causa dehiscunt, illa statim clavis et nervis compingimus: hoc fiat de lumbis tuis, hoc est, de fortitudine tua; laxantur, ruunt, fatiscunt, solvitur tota compago; habes clavos in crucifixo, fortiter impinge, et tanto melius, quanto profundius; noli ponere labanti, ut sustentetur, sic firmabitur compago resoluta. Habent clavi crucis, quo jacentes erigant, quo debiles restituant, quo labentes retineant. Impelle, tunde, usque ad medullas, usque ad ipsam animam, ex hac emendatione sanaberis, et sanatus dices ad Dominum, Fortitudinem meam ad te custodiam ( Psal. LVIII, 10): ex te fortitudo mea, ad te fortitudo mea. Conversi ad Dominum, etc.","t":"You recognize the error, I think; and would that your reins may correct you, so that you may recognize it better, and recognizing it may ask, and asking may obtain the spirit of understanding and counsel and fear, by which you may come out wiser and become more cautious and more subject to the Lord. Even if I did not treat these matters, brothers, there would still be another to instruct you, and you would be expounders of them within yourselves. For if, God forbid, you had slipped into so gross and stupid an error as to think that understanding is granted you by nature, when you have it from the grace and mercy of God alone, your reins would correct you and cry out, \"Why do such thoughts rise up in your hearts?\" Let each one consult himself, feel himself, examine himself, and not look for himself outside; let him question his reins, and they will tell him: \"There was a law in my members contrary to the law of my mind; I am prone to every shameful deed; the waves of lust so overwhelm me that I am daily submerged and plunge into the depth of sins. Envy rises up, pride rises up, lust rises up; in a column they attack the wretch: if I avoid Charybdis, I run into Scylla; if I drive off lust, I succumb to anger; if avarice does not master me, drunkenness strikes me down; if I keep from robbery, I close my hand and my heart to the poor; if I shut my ears to slanders, death enters through the windows, that is, through the eyes I drink in the incitements of lusts and pleasures; in short, if I stop up one crack, a hundred lie open, through which I take in a hostile rain, and at last I give way.\" These are the things your reins discuss with you; conscious of their own weakness, they instruct you, rebuke you, correct you, even into the night. What night? The night of your darkened conscience, wrapped in whose darkness you would like, if you could, to hold these things up as a shield against the light of truth and to hope well of your own strength. But your reins correct you. In the reins and in the loins is strength, as it says somewhere in Scripture; but since your loins are so feeble and your reins so slack, they instruct you and say: \"If in the reins, the source of strength, there is such debility, such weakness, what will become of the rest?\" When, then, our loins have instructed us and taught us how vain is the salvation of men, what remains but to gird up our loins so that they do not fall apart? When at home our floorboards come apart through great age, or great heat, or the battering of storms, or for some other cause, we at once fasten them with nails and cords: let this be done with your loins, that is, with your strength. They are slackening, collapsing, giving way; the whole frame is coming loose: you have nails in the Crucified; drive them in firmly, and the deeper the better; do not merely set a prop against what is tottering to hold it up: so the loosened frame will be made firm. The nails of the cross have the power to raise up those who lie fallen, to restore the weak, to hold back those who are slipping. Drive them in, hammer them home, to the marrow, to the soul itself: by this correction you will be healed, and when healed you will say to the Lord, \"I will keep my strength for you\": from you is my strength, for you is my strength. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 365.5 (PL 39:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/365-5)."},"augustine-sermones/366.1":{"o":"Psalmum vobis, dilectissimi, qui ad Christi Baptismum properatis, in nomine Domini tradimus memoriæ collocandum; cujus necesse est, ut mysterium, illuminante divina gratia, exponamus. Hic enim psalmus specialiter reformationem lapsus humani generis, et sanctæ Ecclesiæ disciplinam, simulque continet sacramenta. Pateant igitur silentio aures cordis vestri ad audiendum, et tutius intentionis paratos sulcos verbi semen inveniat: ut quod nunc sitiens terra susceperit, tempore accepto inebriata sanguine Christi, in procero germinans culmo copiosos afferat fructus.","t":"To you, dearly beloved, who are hastening to the baptism of Christ, we hand over in the name of the Lord a psalm to be committed to memory; and we must expound its mystery, with divine grace enlightening us. For this psalm contains in a special way the restoration of the fallen human race, the discipline of the holy Church, and its sacraments as well. Let the ears of your heart, then, be open in silence to hear, so that the seed of the word may more securely find the furrows of your attention prepared, and that what the thirsty earth has now received may, at the acceptable time, drenched with the blood of Christ, spring up on a tall stalk and bear abundant fruit.","f":"Augustine, <i>Serm.</i> 366.1 (PL 39:1613; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-1)."},"augustine-sermones/366.2":{"o":"Dominus regit me, et nihil mihi deerit. Magnum, charissimi, principium confitentis. Firmavit enim defensionis fiduciam, divitiarum roboravit infinitam substantiam. Dominus regit me, firmavit defensionis fiduciam. Et nihil mihi deerit, roboravit divitiarum infinitam substantiam. Sed quæramus cujus, quantique, qualisve sit ista confessio. Illius, illius est, dilectissimi, qui descendens ex Jerusalem in Jericho, incidit in latrones. Qui dispoliatus primae originis dignitate, mortisque ictu prostratus humo sine viribus jacebat et nudus. Qui tuba Legis et Prophetarum insonante, dum suis conatur surgere viribus, vulneris dolore retractus, in lapsum gravius recidit quo jacebat. Quia Lex, ut ait Apostolus, ad perfectum nihil adduxit. Quem Samaritanus ille noster, Christus scilicet, qui Samaritanus a Judæis est dictus, quod interpretatur Custos, miserando cum eadem via transiret, id est, cum in carne justus pro nobis peccatoribus mori venisset, in jumentum suum, elevans a terra, imposuit; et aberrantem ut ovem subvectans humeris propriis, in paradisum, unde lapsus fuerat, ad centenarium, hoc est, ad perfectum numerum revocavit. Ipse enim, ut ait propheta, peccata nostra portavit, et pro nobis doluit. Dic jam, homo, dic in jumento misericordiæ, et humeris dominicæ dilectionis sedens, qui cognitus recognoscis auctorem tuum et Dominum, Dominus regit me. Quod utique, nisi a Domino erectus, jacens dicere non posses. Ipse ergo regit te, qui portat te. Cum enim dicis, Dominus regit me; nihil est proprium, unde fidas in te. Itaque cave ne extollaris de meritis tuis. Nulla enim fuerunt, cum ad te erigendum Dominus venit. Denique nudum invenit, non vestitum; plagatum invenit, non sanum; jacentem invenit, non stantem: errantem reperit, non revertentem. Cave jactantiam, cave; quia qui te semivivum miserando a terra sustulit, humilem portat, præcipitat extollentem. Cum enim dixeris timendo, et in innocentia ambulando, Dominus regit me; fiducialiter addes, et nihil mihi deerit. Quoniam nihil deest timentibus eum ( Psal. LXXVIII, 15); et non privabit Dominus bonis ambulantes in innocentia.","t":"\"The Lord rules me, and I shall lack nothing.\" A great beginning, beloved, for one who makes confession. For he has made firm the confidence of protection, and he has established an infinite wealth of riches. \"The Lord rules me\": he has made firm the confidence of protection. \"And I shall lack nothing\": he has established an infinite wealth of riches. But let us ask whose this confession is, how great, and of what kind. It belongs, beloved, to the man who, going down from Jerusalem to Jericho, fell among robbers. Stripped of the dignity of his first origin and laid low by the blow of death, he lay on the ground naked and without strength. When the trumpet of the Law and the Prophets sounded and he tried to rise by his own strength, he was pulled back by the pain of his wound and fell more heavily into the fall in which he lay; for the Law, as the apostle says, brought nothing to perfection. Our Samaritan, namely Christ, who was called a Samaritan by the Jews (the name means \"guardian\"), taking pity on him as he passed by the same way, that is, when he, the righteous one, had come in the flesh to die for us sinners, lifted him from the ground and set him on his own beast; and carrying him on his own shoulders like a straying sheep, he brought him back to paradise, from which he had fallen, to the hundred, that is, to the perfect number. For he himself, as the prophet says, bore our sins and suffered for us. Say now, man, say, as you sit on the beast of mercy and on the shoulders of the Lord's love, now that you have come to know him and recognize your maker and Lord: \"The Lord rules me.\" You certainly could not say it lying down, unless you had been raised by the Lord. He who carries you is the one who rules you. For when you say, \"The Lord rules me,\" there is nothing of your own in which you may trust. So beware of being lifted up by your merits; for there were none when the Lord came to raise you up. He found you naked, not clothed; wounded, not sound; lying down, not standing; straying, not returning. Beware of boasting, beware; for he who in mercy lifted you half-dead from the ground carries the humble and throws down the one who exalts himself. For when, fearing and walking in innocence, you have said, \"The Lord rules me,\" you will confidently add, \"and I shall lack nothing.\" For nothing is lacking to those who fear him; and the Lord will not deprive of good things those who walk in innocence.","f":"Augustine, <i>Serm.</i> 366.2 (PL 39:1613–1614; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-2)."},"augustine-sermones/366.3":{"o":"Nam ut scias, quia nihil tibi deerit, adde quod sequitur: In loco pascuœ ibi me collocavit; super aquam refectionis educavit me. Agnosce, homo, quid fueris, ubi fueris, sub quo fueris. Ovis errans eras, in invio et inaquoso, spinis et tribulis pascebaris: sub mercenario posita, veniente lupo, secura non eras. Nunc autem requisita a vero pastore, humeris ejus pietate subvecta, reducta es ad ovile, id est, ad domum Dei, videlicet Ecclesiam, ubi pastor tuus Christus, et oves commanent congregatæ. Pastor iste non est ut mercenarius, sub quo misera laborabas, sub quo lupum timebas. Vis autem scire quantam tui curam habeat hic pastor bonus? Animam suam pro te posuit. Ipse enim in Evangelio dicit: Pastor bonus animam suam ponit pro ovibus suis. Hoc fecit. Insidianti enim lupo tibi, se obtulit occidendum pro te. Nunc ergo secura manes in ovili. Nec indiges quempiam alium, qui cortis tuæ claudat aperiatque januam: quia Christus tibi et pastor, et janua est; ipse et pascua, et provisor. Ego sum, inquit, ostium ovium. Per me si quis ingressus fuerit, salvabitur; et egredietur et ingredietur, et pascua inveniet. Pascua igitur, quæ tibi pastor hic bonus paravit, in quibus te satiari collocavit, non sunt herbarum virentium varietas, in quibus quædam dulci succo, quædam amarissimo constant, quæ successu temporum aliquando sunt, aliquando non sunt. Pascua tibi eloquia Dei et mandata sunt dulcia seminata. De his pascuis gustaverat ille qui dicebat Deo: Quam dulcia faucibus meis eloquia tua, super mel et favum ori meo! De his pascuis idem ipse dominicis ovibus clamat, et dicit: Gustate et videte quam suavis est Dominus. Lege igitur decalogum veteris Testamenti: Non occides, non furaberis, non falsum testimonium dices, et cætera. Lege præceptorum laudem novi Testamenti: Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum. Beati mites, quoniam ipsi hœreditate possidebunt terram: et cætera consequentia, vel similia, et plura per Prophetas et Apostolos seminata. De his utique pascuis clamat pastor ad oves, Operamini cibum qui non perit. Ideo autem non perit, quia verbum Domini manet in æternum. Verbum Domini cibus tuus est, et non solum cibus, sed et potus. Audi eum per Prophetam dicentem veteri populo, Qui edunt me, adhuc esurient; et qui bibunt me, adhuc sitient. Item per semetipsum, Caro mea, inquit, vere est cibus, et sanguis meus vere est potus. Non sunt autem longe pascua hæc ab aqua refectionis. Unus his locus est Ecclesia Dei catholica; ubi mandata vitæ sunt pascua tua, et fons aquæ salientis in vitam æternam, cujus reficieris fluentis, cum baptizaberis rcparandus in Christo. Hac igitur aqua nisi rigata fuerint pascua tua, educari non poteris: quia mandata Dei sine Christi Baptismate germinare non possunt, nec edi ad animæ satietatem.","t":"For so that you may know that you will lack nothing, add what follows: \"In a place of pasture, there he has set me; by the water of refreshment he has brought me up.\" Recognize, man, what you were, where you were, under whom you were. You were a straying sheep; in a pathless and waterless place you were feeding on thorns and thistles; placed under a hireling, you were not safe when the wolf came. But now, sought out by the true shepherd and carried lovingly on his shoulders, you have been brought back to the fold, that is, to the house of God, which is the Church, where Christ your shepherd and the sheep dwell gathered together. This shepherd is not like the hireling under whom you toiled in misery, under whom you feared the wolf. Do you want to know how much care this good shepherd has for you? He laid down his life for you. For he says in the gospel: \"The good shepherd lays down his life for his sheep.\" This he did. For when the wolf lay in wait for you, he offered himself to be killed for you. Now, then, you remain safe in the fold. Nor do you need anyone else to shut and open the gate of your fold, because Christ is for you both shepherd and gate; he is both pasture and provider. \"I am,\" he says, \"the door of the sheep. If anyone enters through me he will be saved; he will go out and come in and will find pasture.\" The pastures, then, which this good shepherd has prepared for you, in which he has set you to be filled, are not a variety of green grasses, some with sweet juice and some most bitter, which with the changing seasons are sometimes there and sometimes not. Your pastures are the words of God and his sweet commandments sown abroad. Of these pastures he had tasted who said to God: \"How sweet are your words to my palate, sweeter than honey and the honeycomb to my mouth!\" Of these pastures the same man cries out to the Lord's sheep and says: \"Taste and see how sweet the Lord is.\" Read, then, the decalogue of the Old Testament: \"You shall not kill, you shall not steal, you shall not bear false witness,\" and the rest. Read the praise of the precepts in the New Testament: \"Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall possess the earth as their inheritance,\" and the rest that follow, or similar ones, and the many more sown through the prophets and apostles. Of these pastures the shepherd cries out to the sheep, \"Work for the food that does not perish.\" And it does not perish because the word of the Lord abides for ever. The word of the Lord is your food, and not only food but drink as well. Hear him saying through the prophet to the ancient people, \"Those who eat me will hunger still, and those who drink me will thirst still.\" Likewise in his own person: \"My flesh,\" he says, \"is true food, and my blood is true drink.\" And these pastures are not far from the water of refreshment. Their one place is the catholic Church of God, where the commandments of life are your pastures, and the spring of water leaping up to eternal life, by whose streams you will be refreshed when you are baptized to be renewed in Christ. Unless your pastures are watered by this water, then, you cannot be brought up; for the commandments of God cannot sprout without the baptism of Christ, nor be eaten to the soul's satisfaction.","f":"Augustine, <i>Serm.</i> 366.3 (PL 39:1614; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-3)."},"augustine-sermones/366.4":{"o":"Cum ergo per aquam refectionis Christi coeperis esse idoneus, ut sapore pascuarum dulcium satieris; tunc cognosces, et clamabis gaudens, et dicens, Animam meam convertit; deduxit me per semitas justitiæ propter nomen suum. Diabolus per peccatum animam tuam evertit, et a Deo avertit; quam Deus Pater per Christum, non meritis tuis ad se, sed propter nomen suum, convertit. Jam ergo illuminatus, jam conversus, jam credens, jam divinis pascuis per aquam refectionis satiatus dices, Animam meam convertit. Inanis est gloria confessionis tuæ, si non sit mutatio conscientiæ tuæ. Tunc enim vere et immutabili conscientia hoc dices, cum non ob meritum tuum, sed propter nomen suum dices. Quæ sunt autem semitæ justitiæ, in quibus te deduxit? Audi deductorem tuum. Quam lata est, inquit, et spatiosa via quœ ducit ad perditionem; arcta autem et angusta via est quæ ducit ad vitam. Omnis namque semita brevis est et compendiosa. Non ergo per delicias mundi, per opulentiam auri et argenti, lapidibus etiam vestibusque pretiosissimis conspicuum honore omni, nobilitate præditum, sapientia philosophorum cuncta tumentem, Deus te ordinavit ire ad regnum coelorum: quia hæc omnia, et his similia, quibus male utuntur, quibus uti bene datur, efficiuntur eis via lata et spatiosa, id est in spe tantum quæ videtur; et ducit eos, cum præsenti fuerint vita privati, non ad spem, in qua non habuerunt spem, sed ad perditionem. Dormierunt enim somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis. Per semitas justitiæ ire te disposuit, id est, per misericordiam et veritatem. Universæ enim viæ Domini misericordia et veritas. Contempta via lata et spatiosa, semitas arctas et compendiosas incedere te vult, id est, per famem et sitim, per nuditatem, per jejunium, per ignobilitatem, per paupertatem, per patientiam, per despectum omnium præsentium, habentem vero spem promissam. Vis autem evidenter cognoscere compendium semitarum, per quas jussus es ambulare? Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua; et proximum tuum sicut te ipsum. In his enim duobus mandatis omnis Lex pendet et Prophetæ. Ut ergo cito pervenias, si festinas ad regnum cœlorum, in duabus his semitis, quæ omnium caput sunt, et unam faciunt viam, gradere; ut universas, cum perveneris, naviter te et sine fatigatione peregisse congaudeas.","t":"When, then, through the water of Christ's refreshment you have begun to be fit to be filled with the savor of the sweet pastures, then you will know, and will cry out rejoicing and saying, \"He has converted my soul; he has led me along the paths of righteousness for his name's sake.\" The devil through sin overturned your soul and turned it away from God; God the Father through Christ has turned it back to himself, not for your merits but for his name's sake. Now, then, enlightened, converted, believing, filled with the divine pastures through the water of refreshment, you will say, \"He has converted my soul.\" The glory of your confession is empty if there is no change of your conscience. For you will say this truly and with an unchanging conscience when you say it not because of your merit but for his name's sake. And what are the paths of righteousness along which he has led you? Hear your guide. \"How wide,\" he says, \"and spacious is the way that leads to perdition; but narrow and strait is the way that leads to life.\" For every path is short and direct. It is not, then, through the delights of the world, through wealth of gold and silver, conspicuous with precious stones and garments, endowed with every honor and nobility, swelling with all the wisdom of the philosophers, that God has ordained you to go to the kingdom of heaven: because all these things, and things like them, become the wide and spacious way for those who use them badly, though it is given them to use them well; that is, a way in the hope only of what is seen; and when they have been deprived of the present life, it leads them not to hope, in which they had no hope, but to perdition. For they have slept their sleep, and all the men of riches have found nothing in their hands. He has arranged for you to go along the paths of righteousness, that is, through mercy and truth. For all the ways of the Lord are mercy and truth. Having rejected the wide and spacious way, he wants you to walk the narrow and direct paths, that is, through hunger and thirst, nakedness, fasting, obscurity, poverty, patience, through contempt of all present things, but holding fast the promised hope. Do you want to know clearly the shortcut of the paths by which you are commanded to walk? \"You shall love the Lord your God with all your heart and with all your soul; and your neighbor as yourself. For on these two commandments hangs the whole Law and the Prophets.\" So that you may arrive quickly, then, if you are hurrying to the kingdom of heaven, walk in these two paths, which are the head of all and make one way; so that, when you arrive, you may rejoice that you have passed through all of them diligently and without fatigue.","f":"Augustine, <i>Serm.</i> 366.4 (PL 39:1614–1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-4)."},"augustine-sermones/366.5":{"o":"Has ergo tene semitas, in his maneant incessus tui, inter diaboli sævientis insidias, ut securus possis cantare hic, et dicere: Nam et si ambulavero in medio umbræ mortis, non timebo mala; quoniam tu mecum es. Umbra mortis, via peccati ea, in qua nebulo pirataque diabolus recte gradientibus retia deceptionis expandit. Umbra est, quia nihil commune luci cum tenebris. Hujus umbræ opera repudianda docet Apostolus, inquiens: Abjiciamus opera tenebrarum, et induamur arma lucis; sicut in die honeste ambulemus, non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et æmulatione. Quamdiu igitur in præsenti vita manes, in medio vitiorum, sæcularium pressurarum, quæ sunt umbra mortis, ambulas. Luceat in corde tuo Christus, qui illuminat lucernam mentis nostræ per dilectionem Dei et proximi: et non timebis mala, quoniam ipse tecum est. Non te, inquit per prophetam, deseram, neque derelinquam. Item in Evangelio: Ecce ego ero vobiscum omnibus diebus usque ad consummationem sæculi. Idoneus est custos tuus. Tecum est Dominus Deus tuus. Cave ne jactantia deseras comitantem, et remaneas desertus in umbra mortis.","t":"Keep to these paths, then; let your steps stay in them amid the snares of the raging devil, so that here you can sing securely and say: \"For even if I walk in the midst of the shadow of death, I will fear no evils, for you are with me.\" The shadow of death is the way of sin, in which the devil, that rogue and pirate, spreads nets of deception for those who walk rightly. It is a shadow, because light has nothing in common with darkness. The apostle teaches that the works of this shadow are to be rejected, saying: \"Let us cast off the works of darkness and put on the armor of light; let us walk decently as in the day, not in revelings and drunkenness, not in bedrooms and wantonness, not in strife and jealousy.\" As long, then, as you remain in this present life, you walk in the midst of vices and worldly pressures, which are the shadow of death. Let Christ shine in your heart, he who lights the lamp of our mind through love of God and neighbor; and you will fear no evils, since he himself is with you. \"I will not forsake you,\" he says through the prophet, \"nor abandon you.\" Likewise in the gospel: \"Behold, I will be with you all days, until the end of the age.\" Your guardian is equal to the task. The Lord your God is with you. Beware lest through boasting you forsake your companion, and remain forsaken in the shadow of death.","f":"Augustine, <i>Serm.</i> 366.5 (PL 39:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-5)."},"augustine-sermones/366.6":{"o":"Cum itaque insidiis inimici oppugnari te in umbra, et deterreri cognoveris, apprehende virgam disciplinæ, et in baculo misericordiæ fidenter incumbe, ut cum tibi auxilio sol justitiæ refulserit Christus, veraciter dicas, Virga tua et baculus tuus ipsa me consolata sunt. Virga namque superbum regit, secundum quod dictum est in Psalmo secundo de Christo: Reges eos in virga ferrea et tanquam vas figuli confringes eos. Baculus vero debilem sustentat et fessum. Memento ergo correptionis et disciplinæ virgæ, ut cum repletus fueris bonis donorum Dei, non extollaris superbia, et murmures adversus eum: quia sicut vas figuli iratus in ea confringet te. Memento etiam adjutorii baculi, et ne collidas in virtute tua, neve dicas, Sanctus sum, titubare non possum. Multos habet lapsus infirmitas nostra, nec sanctitate operum suorum adhuc in terra dante spinas et tribulos posita regitur, vel habet gloriam puritatis. Quamdiu ergo redeat in terram de qua sumpta est, nisi baculo divinæ gratiæ regatur, stare non potest. Sive itaque prospereris in Deo, sive tentationum tempestate turberis, totum te in baculum misericordiæ Dei projice, ut cum supra cum donis spiritualibus pascendus accubueris, delectatus gustu suavitatis ejus, convenienter dicas, Parasti in conspectu meo mensam adversus eos qui tribulant me. Impinguasti in oleo caput meum, et poculum tuum inebrians quam præclarum est! Hoc per orbem terrarum fulta gratiæ baculo universa cantat Ecclesia. Hoc adversus hæreticos, Judæos atque Gentiles, qui eam deridendo tribulant, prædicat, non in se, sed in Domino gloriando. Mensa namque jucunditatis passio Christi est, qui se pro nobis in mensa crucis obtulit sacrificium Deo Patri, donans Ecclesiæ suæ catholicæ vitale convivium, corpore suo nos videlicet satians, et inebrians sanguine. Hac mensa pasta et vivificata, adversus eos qui tribulant eam, exsultat Ecclesia, habens spem vitæ æternæ per suam vitam Dominum Christum, qui eam oleo lætitiæ per sanctum Spiritum unxit abunde. Propter hanc mensam corripiebat in idolio recumbentes Corinthios Apostolus, dicens: Non potestis communicare mensæ Domini et mensæ dæmoniorum: non potestis bibere calicem Domini, et calicem dæmoniorum.","t":"When, therefore, you find yourself attacked and frightened in the shadow by the enemy's snares, take hold of the rod of discipline and lean confidently on the staff of mercy, so that when Christ, the sun of righteousness, has shone out to help you, you may truly say, \"Your rod and your staff, they have comforted me.\" For the rod rules the proud, as is said of Christ in the second psalm: \"You will rule them with a rod of iron, and shatter them like a potter's vessel.\" But the staff supports the weak and weary. Remember, then, the rod of correction and discipline, so that when you have been filled with the good things of God's gifts, you may not be lifted up with pride and murmur against him; for in his anger he will shatter you in it like a potter's vessel. Remember also the help of the staff: do not strike yourself against it in your own strength, nor say, \"I am holy, I cannot stumble.\" Our weakness has many falls; and while it is still placed on an earth that yields thorns and thistles, it is neither governed by the holiness of its own works nor does it possess the glory of purity. Until it returns to the earth from which it was taken, then, it cannot stand unless it is governed by the staff of divine grace. So whether you prosper in God or are troubled by the storm of temptations, throw yourself wholly on the staff of God's mercy, so that, when you have reclined to be fed by him with spiritual gifts, delighted by the taste of his sweetness, you may fittingly say, \"You have prepared a table before me against those who trouble me. You have anointed my head with oil, and your cup that inebriates, how excellent it is!\" This the whole Church sings throughout the world, propped on the staff of grace. This she proclaims against heretics, Jews, and Gentiles, who trouble her with their mockery, glorying not in herself but in the Lord. For the table of joy is the passion of Christ, who on the table of the cross offered himself for us as a sacrifice to God the Father, giving to his catholic Church a life-giving banquet, namely satisfying us with his body and inebriating us with his blood. Fed and given life by this table, the Church exults against those who trouble her, having the hope of eternal life through her life, the Lord Christ, who anointed her abundantly with the oil of gladness through the Holy Spirit. Because of this table the apostle rebuked the Corinthians who reclined at table in an idol's temple, saying: \"You cannot share in the table of the Lord and the table of demons; you cannot drink the cup of the Lord and the cup of demons.\"","f":"Augustine, <i>Serm.</i> 366.6 (PL 39:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-6)."},"augustine-sermones/366.7":{"o":"Cum vos ergo divina gratia, ad quam properatis, advexerit, cognoscetis mensam spiritualis convivii, ut agnita veritate unusquisque vestrum exsultans, et gratias agens Deo, jam competenter et fiducialiter dicat, Et misericordia tua subsequetur me omnibus diebus vitæ meæ. Magnum te gloriæ solatium comitatur. Propter miseriam videlicet infirmitatis tuæ, misericordia te Dei subsequitur. Sed prius ut iter tibi vitæ æternæ demonstret, prævenit te, id est, antecedit te, secundum quod dicit in alio psalmo, Deus meus, misericordia ejus præveniet me. Prævenit ergo te misericordia ejus, id est, in viam te ducit ignorantem viam, ad Deum te vocat longe factum a Deo; servum peccati attrahit, ut liberum faciat, ut ambulando in via omnibus diebus vitæ tuæ non erres. Subsequitur etiam te, custodiens terga tua, ne insidians calcaneo tuo serpens diabolus cum quo tibi sunt inimicitiæ, supplantet te. Latro namque aut occurrendo occidit, aut exsurgendo post tergum. Ob hoc te præcedit et subsequitur misericordia Dei, ut medius tutus ambules et securus omnibus diebus vitæ tuæ. Habe ergo spem et gloriam, non in te, sed in præcedente et subsequente misericordia Dei: qua præventus es peccator, ut salveris; non inventus es justus, ut placuisse glorieris.","t":"When, then, the divine grace to which you are hastening has brought you there, you will know the table of the spiritual banquet, so that, having recognized the truth, each of you, exulting and giving thanks to God, may now fittingly and confidently say, \"And your mercy will follow me all the days of my life.\" A great consolation of glory goes with you. Because of the misery of your weakness, God's mercy follows you. But first, so that it may show you the way of eternal life, it goes before you, that is, precedes you, as he says in another psalm, \"My God, his mercy will go before me.\" His mercy, then, goes before you, that is, it leads you into the way when you do not know the way; it calls you to God when you have gone far from God; it draws the slave of sin to make him free, so that, walking on the way all the days of your life, you may not go astray. It also follows you, guarding your back, so that the serpent, the devil, who lies in wait for your heel and with whom you are at enmity, may not trip you up. For a robber kills either by meeting you face to face or by rising up behind your back. For this reason God's mercy goes before you and follows you, so that you may walk in the middle, safe and secure, all the days of your life. Place your hope and your glory, then, not in yourself but in the mercy of God that goes before and follows: by it you were anticipated as a sinner so that you might be saved; you were not found righteous, that you might boast of having pleased.","f":"Augustine, <i>Serm.</i> 366.7 (PL 39:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-7)."},"augustine-sermones/366.8":{"o":"Vide autem quo te perducit, si non deserueris deducentem. Non in agrum miseriæ sæcularis, ut inter spinas et tribulos panem in labore et sudore conquiris; non ad marina discrimina, ut mercimonii causa ligno fragili incerta lucra secteris, ubi intentione quæstus multi merserunt. Ad domum Dei te ducit, non ut hospitem ad tempus, ut migres ex ea; sed habitatorem, ut permaneas in ea. Sequitur enim, Et ut inhabitem in domo Domini in longitudine dierum. Domus hæc Domini, paradisus est. Longitudo dierum, vita æterna est. Non illic esuries, non sities, nec laborabis æstu solis et lunæ, frigus et tempestates hiemis non senties. Tristitia et mœror in ea non sunt. Consortio semper sanctorum beatus eris. Gaudebis cum eis, et exsultabis, vivendo et laudando in sæcula sæculorum Deum. Dicit enim in alio psalmo, Beati qui habitant in domo tua; in sæcula sæculorum laudabunt te. Hæc est spes fidei vestræ, dilectissimi. Accessistis ad Dominum credere; festinate et operam date apprehendere per bonam conversationem quod credidistis. Non enim propter præsentem vitam efficimini christiani, sed propter futuram vitam, quam vobis credentibus et in se perseverantibus Dominus Christus ipse largitur: qui vivit et regnat cum Deo Patre in unitate Spiritus sancti, in sæcula sæculorum. Amen.","t":"See where he leads you, if you do not abandon your guide. Not into the field of worldly misery, to get your bread among thorns and thistles in toil and sweat; not into the perils of the sea, to chase uncertain profits for the sake of trade on fragile timber, where many have drowned in their eagerness for gain. He leads you to the house of God, not as a guest for a time, to move out of it, but as a dweller, to remain in it. For it goes on: \"And that I may dwell in the house of the Lord for length of days.\" This house of the Lord is paradise; length of days is eternal life. There you will not hunger, you will not thirst, nor will you toil in the heat of sun and moon; you will not feel the cold and the storms of winter. Sadness and grief are not there. You will always be blessed in the fellowship of the saints. You will rejoice and exult with them, living and praising God for ever and ever. For he says in another psalm, \"Blessed are those who dwell in your house; for ever and ever they will praise you.\" This is the hope of your faith, beloved. You have come to the Lord to believe; hasten and strive to lay hold by good conduct of what you have believed. For you become Christians not for the sake of the present life but for the sake of the life to come, which the Lord Christ himself grants to you as you believe and persevere in him, he who lives and reigns with God the Father in the unity of the Holy Spirit, for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 366.8 (PL 39:1615; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/366-8)."},"augustine-sermones/367.1":{"o":"Advertit Sanctitas vestra, fratres charissimi, et mecum, ut arbitror, tota mentis intentione perspexit opulentiam divitis, et indigentiam mendicantis; unum cibis æstuantem, et alium fame deficientem. Ambo quidem homines, ambo carnales, ambo mortales: sed non ambo æquales. Natura una, sed vita non una. Nullus eorum a conditione mortis immunis: et tamen unus epulatur splendide, et alter in pannis et in ærumna sordescit. Ille delicatis escis adinventione coquorum gaudebat: iste, si caderent micæ de mensa ejus, exspectabat. Audiant nunc divites, qui nolunt esse misericordes; audiant quia una omnes nascimur lege, una vivimus luce, unum spiramus aerem, una quoque exstinguimur morte: quæ si non intercederet, nec pauper ipse duraret. Hic ulcerosus et nudus jacens Lazarus, ad Abrahæ sinum Angelorum portatur manibus. Ecce dives refectus et splendidus tartareo carcere clauditur. Ubi est vestis illa byssina? ubi vita abundans et affluens copiis multis? Nonne morte omnia transeunt tanquam umbra? Nihil intulimus in hunc mundum, dicit Apostolus, sed nec quidquam auferre possumus. Nihil nobiscum tollimus aut rapimus. Quid si aliquid tolleremus, nonne vivos homines devoraremus? Quæ est ista aviditas concupiscentiæ, cum ipsæ belluæ habeant modum? Tunc enim rapiunt, quando esuriunt: parcunt vero prædæ, cum senserint satietatem. Inexplebilis est sola avaritia divitum. Semper rapit, et nunquam satiatur: nec Deum timet, nec hominem reveretur: nec patri parcit, nec matrem agnoscit: nec fratri obtemperat, nec amico fidem servat: viduam opprimit, pupilli rem invadit: libertos in servitium revocat, testamentum falsum profert. Res mortui occupantur; quasi non et ipsi qui hoc faciunt moriantur. Quae est ergo ista animarum insania, amittere vitam, appetere mortem? acquirere aurum, et perdere cœlum? Sed quia nemo cogitat Deum, ideo manet in morte judicium.","t":"Your Holiness has noticed, dearest brothers, and has, I think, observed with me with the whole attention of your minds, the opulence of the rich man and the need of the beggar: the one sweltering with food, the other fainting with hunger. Both were men, both of flesh, both mortal; but not both equal. One nature, but not one life. Neither of them was exempt from the condition of death; and yet the one feasts splendidly, and the other grows filthy in rags and hardship. The one delighted in delicate dishes invented by cooks; the other waited for crumbs to fall from his table. Let the rich hear now, those who refuse to be merciful; let them hear that we are all born under one law, live by one light, breathe one air, and are put out by one and the same death; and if death did not intervene, the poor man himself could not endure. Here Lazarus, lying naked and covered with sores, is carried by the hands of angels to Abraham's bosom. Behold, the rich man, well fed and splendid, is shut in the prison of Tartarus. Where is that garment of fine linen? Where is the life abounding and overflowing with great wealth? Do not all things pass away in death like a shadow? \"We brought nothing into this world,\" says the apostle, \"nor can we take anything out.\" We take nothing with us, we carry nothing off. If we could take something away, would we not devour living men? What is this greed of desire, when even beasts have a limit? For they seize when they are hungry; but they spare their prey when they feel satisfied. Only the avarice of the rich is insatiable. It always seizes and is never satisfied; it neither fears God nor respects man; it does not spare a father, does not acknowledge a mother, does not defer to a brother, does not keep faith with a friend; it oppresses the widow, invades the orphan's property, calls freedmen back into slavery, produces a forged will. The property of the dead is seized, as if those who do this will not die too. What is this madness of souls, to lose life and seek death, to acquire gold and lose heaven? But because no one thinks of God, judgment awaits in death.","f":"Augustine, <i>Serm.</i> 367.1 (PL 39:1615–1616; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/367-1)."},"augustine-sermones/367.2":{"o":"Merito dictum est diviti, Quia recepisti bona in vita tua, et Lazarus similiter mala; nunc autem hic consolatur, tu vero cruciaris. Audiant ista divites, qui nolunt esse misericordes. Audiant irrogari supplicia eis qui nolunt erogare subsidia. Audiant pauperem refrigerantem, audiant divitem poenis gravioribus æstuantem. Pater Abraham, inquit, mitte Lazarum, ut intingat extremum digiti sui in aquam, et refrigeret linguam meam; quia crucior in hac flamma. At ille: Memento, inquit, fili, quia recepisti bona in vita tua, et Lazarus similiter mala. Pensantur pro divitiis pœnæ, refrigerium pro paupertate, pro purpura flamma, refectio pro nuditate, ut salva sit æquitas stateræ, et non mentiatur modus illius mensuræ: In qua, inquit, mensi fueritis mensura, ita remetietur vobis (Matth. VII, 2). Ideo negatur in poenis misericordia diviti, quia ipse dum viveret, noluit misereri. Ideo rogans dives non exauditur in tormentis; quia rogantem pauperem non exaudivit in terris.","t":"Rightly was it said to the rich man, \"For you received good things in your life, and Lazarus likewise evil things; but now he is comforted here, and you are tormented.\" Let the rich who refuse to be merciful hear this. Let them hear that punishments are inflicted on those who refuse to give relief. Let them hear of the poor man refreshed; let them hear of the rich man burning in heavier punishments. \"Father Abraham,\" he says, \"send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.\" But Abraham said: \"Remember, son, that you received good things in your life, and Lazarus likewise evil things.\" Punishments are weighed out in return for riches, refreshment in return for poverty, flame in return for purple, refreshment for nakedness, so that the fairness of the scale may be kept and the rule of that measure may not prove false: \"With the measure you have measured,\" he says, \"it will be measured back to you.\" Therefore mercy is refused the rich man in his punishment, because while he lived he would not show mercy. Therefore the rich man is not heard when he begs in torment, because he did not hear the poor man begging on earth.","f":"Augustine, <i>Serm.</i> 367.2 (PL 39:1616; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/367-2)."},"augustine-sermones/367.3":{"o":"Dives et pauper duo sibi sunt contraria: sed iterum duo sibi sunt necessaria. Nullus indigeret, si se invicem supportarent: et nemo laboraret, si se ambo juvarent. Dives propter pauperem factus est, et pauper propter divitem factus est. Pauperis est orare, et divitis erogare; Dei est pro parvis magna pensare, De misericordia ejus parva, magna nascitur copia. Fecundus est ager pauperum, cito reddit dominantibus fructum. Via cœli est pauper, per quam venitur ad Patrem. Incipe ergo erogare, si non vis errare. Patrimonii tui, quo es ligatus, compedem in hac vita resolve; ut libere ad coelum possis accedere: abjice abs te divitiarum onera, abjice vincula voluntaria, abjice anxietates et tædia, quæ te pluribus in annis inquietant. Da petenti, ut possis ipse accipere: tribue pauperi, si non vis flammis exuri. Da in terra Christo, quod tibi reddat in coelo. Obliviscere quod es, et attende quod futurus es. Præsens vita fragilis est, et in mortem proclivis. Nemo potest stare: sed omnes cogimur transire. Nolentes imus, inviti eximus, quia mali sumus. Si autem ante nos aliquid mitteremus, non ad inane hospitium veniremus. Quod enim pauperi damus, ante nos præmittimus: quod autem rapimus, hic totum dimittimus.","t":"The rich and the poor are two things contrary to each other; but again they are two things necessary to each other. No one would be in need if they supported each other; and no one would toil if both helped each other. The rich man was made for the sake of the poor, and the poor man was made for the sake of the rich. It is for the poor to pray and for the rich to give; it is for God to repay great things for small. From his mercy, from small things great abundance is born. The field of the poor is fruitful; it quickly yields fruit to its owners. The poor man is the way to heaven, by which one comes to the Father. Begin, then, to give, if you do not want to go astray. Loosen in this life the fetter of your patrimony by which you are bound, so that you may approach heaven freely: throw off the burdens of riches, throw off your self-chosen chains, throw off the anxieties and weariness that have troubled you for so many years. Give to him who asks, so that you yourself may receive; give to the poor, if you do not want to be burned up by flames. Give to Christ on earth what he may repay you in heaven. Forget what you are, and attend to what you will be. The present life is fragile and inclined toward death. No one can stand still; we are all compelled to pass on. We go unwilling, we depart against our will, because we are bad. But if we sent something ahead of us, we would not come to an empty lodging. For what we give to the poor we send ahead of us; but what we seize we leave behind here entirely.","f":"Augustine, <i>Serm.</i> 367.3 (PL 39:1616; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/367-3)."},"augustine-sermones/368.1":{"o":"Modo, fratres, cum divina lectio legeretur, audivimus Dominum dicentem, Qui amat animam suam, perdet illam. Huic sententiæ quasi contrarium videtur esse quod ait Apostolus, Nemo unquam carnem suam odio habuit. Si ergo nemo est qui carnem suam oderit, quanto magis nemo est qui oderit animam suam? Multum quippe anima carni præponitur: quia ipsa est habitatrix, caro habitaculum; et anima dominatur, caro autem servit; anima superior est, caro subjecta est. Si ergo nemo unquam carnem suam odio habuit, quis est qui animam suam oderit? Propter hoc non parvam quæstionem nobis intulit præsens evangelica lectio, ubi audivimus, Qui amat animam suam, perdet illam. Periculosum est animam amare, ne pereat. Sed si propterea periculosum est ut ames animam tuam, ne pereat anima tua, ideo non debes illam amare, quia non vis illam perire. Si autem non vis illam perire, amas illam. Quid est hoc? Si amo, perdo. Ergo non amem, ne perdam. Sed quia timeo perdere, ideo non amo; et utique quod timeo ne perdam, amo. Dicit et alibi Dominus: Quid prodest homini si totum mundum lucretur, animæ vero suæ detrimentum patiatur? Ecce quia sic est amanda anima, ut lucro totius mundi præferatur; et tamen observet qui animam amat, quia si amat, perdet illam. Non vis perdere eam, noli illam amare. Sed si non vis eam perdere, non potes eam non amare.","t":"Just now, brothers, while the divine reading was being read, we heard the Lord saying, \"Whoever loves his soul will lose it.\" What the apostle says seems, as it were, contrary to this saying: \"No one ever hated his own flesh.\" If, then, there is no one who hates his flesh, how much more is there no one who hates his soul? For the soul is far above the flesh: the soul is the inhabitant, the flesh the dwelling; the soul rules, the flesh serves; the soul is higher, the flesh is subject. If, then, no one ever hated his own flesh, who is there who hates his soul? For this reason the present gospel reading has raised no small question for us, where we heard, \"Whoever loves his soul will lose it.\" It is dangerous to love one's soul, lest it perish. But if it is dangerous for you to love your soul, lest your soul perish, then you ought not to love it because you do not want it to perish. But if you do not want it to perish, you love it. What is this? If I love it, I lose it. So let me not love it, so as not to lose it. But because I am afraid of losing it, I do not love it; and surely what I am afraid of losing, I love. The Lord also says elsewhere: \"What does it profit a man if he gains the whole world but suffers the loss of his soul?\" See, the soul is to be loved so much that it is preferred to the gain of the whole world; and yet let him who loves his soul take heed, because if he loves it he will lose it. You do not want to lose it? Do not love it. But if you do not want to lose it, you cannot help loving it.","f":"Augustine, <i>Serm.</i> 368.1 (PL 39:1616–1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/368-1)."},"augustine-sermones/368.2":{"o":"Sunt ergo qui perverse animam suam amant: et hoc vult Dei sermo corrigere, non ut oderint animam suam, sed ut recte diligant. Male enim diligendo perdunt eam, et fit quiddam magnum quasi præposterum et contrarium: sed ita tamen fit, ut si diligas eam perverse, perdas illam; si oderis illam recte, conserves illam. Est ergo quidam perversus amor ejus, et quoddam rectum odium ejus. Sed amor perversus ab odio, odium rectum ab amore ejus. Quis est perversus animæ amor? Quando diligis animam tuam in iniquitatibus. Audi quia ab odio venit amor iste perversus: Qui autem diligit iniquitatem, odit animam suam (Psal. X, 6). Odium autem rectum vide, quia ab amore venit. Ibidem Dominus secutus ait: Qui autem odit animam suam in hoc sæculo, in vitam æternam inveniet eam. Utique quod vis invenire in vitam æternam, multum amas. Quod enim amas ad tempus, quid prodest? Aut subduceris illi, aut subducitur tibi. Cum fueris tu subtractus, perit ipse amator: cum fuerit illud subtractum, perit quod amasti. Ubi ergo aut amator perit, aut quod amatur, non est amandum. Sed quid est amandum? Quod nobiscum potest esse in æternum. Sed si vis animam tuam in æternum habere salvam, oderis eam ad tempus. Ergo odium rectum ab amore venit; perversus amor ab odio venit.","t":"There are, then, those who love their soul perversely; and this the word of God wants to correct, not so that they may hate their soul, but so that they may love it rightly. For by loving it badly they lose it, and something great happens, seemingly upside down and contrary, yet it happens: if you love it perversely, you lose it; if you hate it rightly, you keep it. There is, then, a certain perverse love of the soul and a certain right hatred of it. But the perverse love comes from hatred, and the right hatred from love of it. What is perverse love of the soul? When you love your soul in iniquities. Hear that this perverse love comes from hatred: \"But whoever loves iniquity hates his own soul.\" But see that right hatred comes from love. In the same place the Lord went on to say: \"But whoever hates his soul in this world will find it unto eternal life.\" Surely you love much what you want to find unto eternal life. For what good is it to love something for a time? Either you are taken away from it, or it is taken away from you. When you are taken away, the lover himself perishes; when it has been taken away, what you loved perishes. Where, then, either the lover perishes or what is loved, there love should not be given. But what is to be loved? What can be with us for eternity. But if you want to have your soul safe for eternity, hate it for a time. So right hatred comes from love, and perverse love comes from hatred.","f":"Augustine, <i>Serm.</i> 368.2 (PL 39:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/368-2)."},"augustine-sermones/368.3":{"o":"Quis igitur modus diligendi animam? Putatis martyres non amabant animas suas? Videtis certe modo, si cujus vita præsentis sæculi periclitetur, quomodo amici ejus currunt pro ea: quomodo curritur ad ecclesiam, rogatur episcopus, ut intermittat, si quas habet actiones, currat, festinet. Quare? Pro anima. Et omnes contremiscunt, omnibus cæteris rebus intermissis, festinandum esse decernunt. Omnis festinatio laudatur, omnis tardatio accusatur. Quare? Pro anima. Quid est, pro anima? Ne moriatur homo. Non noverant martyres amare animas suas: et tamen hoc est pro anima, ne moriatur homo. Mors hominis iniquitas est. Si curris pro hac vita centum millia, quot millia debes currere pro vita æterna? Si festinas lucrari dies paucos, et ipsos incertos: hodie enim homo a morte liberatus, nescit utrum cras moriatur: tamen si sic curritur propter lucrum paucorum dierum, quia et usque in senectam pauci dies sunt, quomodo currendum est pro vita æterna? Et tamen propter hanc pigri sunt homines. Difficile invenis qui vel passus lente moveat pro vita æterna. Amor ergo perversus animæ abundat; amor autem rectus valde paucorum est. Nam sicut nemo est qui non diligat animam suam, sic nemo est qui non amet carnem suam. Unde fieri potest ut et verum sit quod ait Apostolus, Nemo unquam carnem suam odio habuit, et anima non ametur? Discamus ergo, fratres, amare animas nostras. Omnis voluptas sæculi transitoria est. Est amor utilis, est amor noxius: amor amore impeditur; amor noxius recedat, et amor utilis succedat. Sed quia homines nolunt illum recedere; ideo in illos non potest aliud introire: ut non capiant, pleni sunt; fundant, et capiunt. Pleni sunt enim amore voluptatum carnalium, pleni sunt amore vitæ præsentis, pleni sunt amore auri et argenti, possessionum saeculi hujus. Qui ergo pleni sunt, sic sunt quomodo vasa. Vis ut intret mel unde acetum nondum fudisti? Funde quod habes, ut capias quod non habes. Ideo prima renuntiatio est huic sæculo, et deinde conversio ad Deum. Qui renuntiat, fundit; qui convertitur, impletur: sed si non fiat corpore solo, sed et corde.","t":"What, then, is the way to love the soul? Do you think the martyrs did not love their souls? You certainly see now, when anyone's life in this present world is in danger, how his friends run on its behalf: how they run to the church, how the bishop is begged to set aside whatever business he has, to run, to hurry. Why? For a life. And all tremble; setting everything else aside, they decide that haste is needed. All haste is praised, all delay is blamed. Why? For a life. What does \"for a life\" mean? That a man may not die. The martyrs did not know how to love their souls in that way; and yet this is what \"for a life\" means: that a man may not die. The death of man is iniquity. If you run a hundred thousand paces for this life, how many thousands ought you to run for eternal life? If you hurry to gain a few days, and those uncertain (for a man freed from death today does not know whether he will die tomorrow); yet if people run like this to gain a few days, since even up to old age the days are few, how must one run for eternal life? And yet for that people are sluggish. You will hardly find anyone who will take even a slow step for eternal life. Perverse love of the soul abounds; but right love belongs to very few. For as there is no one who does not love his soul, so there is no one who does not love his flesh. How can it be both that what the apostle says is true, \"No one ever hated his own flesh,\" and yet that the soul is not loved? Let us learn, then, brothers, to love our souls. Every pleasure of the world is passing. There is a profitable love; there is a harmful love: love is hindered by love; let the harmful love withdraw, and let the profitable love take its place. But because people do not want the former to withdraw, another cannot enter into them: they are full, so that they cannot take it in; let them pour out, and they will take it in. For they are full of love of carnal pleasures, full of love of the present life, full of love of gold and silver and the possessions of this world. Those who are full, then, are like vessels. Do you want honey to go in where you have not yet poured out the vinegar? Pour out what you have, so that you may receive what you do not have. That is why the first thing is renunciation of this world, and then conversion to God. Whoever renounces pours out; whoever is converted is filled: but only if it happens not in body alone but in heart as well.","f":"Augustine, <i>Serm.</i> 368.3 (PL 39:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/368-3)."},"augustine-sermones/368.4":{"o":"Quæritur autem, fratres, quomodo crescat iste amor. Habet enim initia sua, habet augmenta sua, habet perfectionem suam. Et debemus nosse quis coeperit, ut eum ad augmenta cohortemur: quis nec cœperit, ut eum ut incipiat moneamus: quis et cœperit et creverit, ut eum ad perfectionem incitemus. Primo illud attendat Charitas vestra: amores omnes et dilectiones prius sunt in hominibus de se, et sic de alia re quam diligunt. Si diligis aurum, prius te diligis, et sic aurum: quia si tu mortuus fueris, non erit qui aurum possideat. Ergo dilectio unicuique a se incipit; et non potest nisi a se incipere. Et nemo monetur ut se diligat. Hoc enim non solum inest hominibus, sed et pecoribus. Videtis enim, fratres, quemadmodum non tantum ingentes bestiæ et magna animalia, ut sunt boves aut cameli vel elephanti, sed et muscæ, sed et vermiculi minimi quomodo nolunt mori, et diligant se. Omnia animalia mortem fugiunt. Ergo diligunt se, custodire se volunt; alia velocitate, alia latebris, alia resistendo et repugnando: omnia tamen animalia pro vita sua pugnant, mori nolunt, custodire se volunt. Amant ergo se. Incipe et aliud amare. Sed quid est ipsum aliud? Quidquid amaveris, aut hoc est quod tu, aut inferius te est, aut superius te est. Si inferius te est quod amas, ad consolandum ama, ad tractandum ama, ad utendum ama, non ad illigandum. Verbi gratia, aurum amas, noli te illigare auro: quanto melior es quam aurum? Aurum enim terra est fulgens; tu autem ut illumineris a Domino, ad imaginem Dei factus es. Cum sit aurum creatura Dei, non tamen fecit Deus aurum ad imaginem suam, sed te. Ergo posuit sub te aurum. Amor ergo iste contemnendus est. Ad usum assumenda sunt ista, non eis vinculo amoris quasi glutino hærendum est. Non facias tibi membra, quæ cum cœperint præcidi, doleas atque crucieris. Quid ergo? Assurge ab isto amore, quo amas inferiora quam tu es: incipe amare paria, id est, quod tu es. Sed quid multis opus est? Si volueris, breviter poteris.","t":"The question is, brothers, how this love grows. For it has its beginnings, its increases, its perfection. And we ought to know who has begun, so that we may urge him on to increase; who has not yet begun, so that we may advise him to begin; who has both begun and grown, so that we may spur him on to perfection. First let your Love attend to this: all loves and affections in human beings are first of themselves, and then of the other thing they love. If you love gold, you love yourself first, and then gold; for if you are dead, there will be no one to possess the gold. So love begins in each one from himself, and cannot begin except from himself. And no one is urged to love himself. For this is in not only human beings but also animals. For you see, brothers, how not only huge beasts and great animals, such as oxen or camels or elephants, but even flies, even the tiniest little worms, do not want to die, and love themselves. All animals flee death. So they love themselves; they want to protect themselves, some by speed, some by hiding, some by resisting and fighting back; yet all animals fight for their life, do not want to die, want to protect themselves. So they love themselves. Begin to love something else too. But what is that something else? Whatever you love is either what you are, or lower than you, or higher than you. If what you love is lower than you, love it for comfort, love it for handling, love it for use, not so as to bind yourself to it. For example, you love gold: do not bind yourself to gold. How much better are you than gold! For gold is shining earth; but you were made in the image of God, to be enlightened by the Lord. Though gold is God's creature, God did not make gold in his image, but you. So he put gold beneath you. That love, then, is to be despised. These things are to be taken up for use, not clung to with the bond of love as with glue. Do not make them limbs of yours, which, when they begin to be cut off, would cause you pain and torment. What then? Rise up from that love by which you love things lower than yourself: begin to love your equals, that is, what you are. But what need is there of many words? If you will, you can do it in brief.","f":"Augustine, <i>Serm.</i> 368.4 (PL 39:1617; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/368-4)."},"augustine-sermones/368.5":{"o":"Quo ordine autem verum amorem et veram charitatem habere possimus, ipse Dominus dixit nobis in Evangelio, et evidenter ostendit. Sic enim ait: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus viribus tuis; et proximum tuum sicut te ipsum. Primum ergo dilige Deum, deinde te ipsum; post hæc dilige proximum tuum sicut te ipsum. Prius tamen disce amare te ipsum: sic dilige proximum tuum sicut te ipsum. Nam si te ipsum non nosti amare, quomodo proximum poteris in veritate diligere? Putant enim nonnulli homines legitimo ordine se amare, quando res alienas rapiunt, quando se inebriant, quando libidini serviunt, quando per diversas calumnias injusta lucra conquirunt. Isti tales audiant Scripturam dicentem, Qui diligit iniquitatem, odit animam suam. Si ergo amando iniquitatem, te ipsum non solum non diligis, sed etiam odio habes; quomodo aut Deum aut proximum diligere poteris? Si ergo vis veræ charitatis ordinem custodire, fac justitiam, dilige misericordiam, fuge luxuriam; incipe secundum præceptum Domini, non solum amicos, sed etiam inimicos diligere. Et hæc cum fideliter custodire toto corde contenderis, istis virtutibus quasi quibusdam gradibus poteris ascendere, ut merearis Deum toto animo et tota virtute diligere. Et cum ad istam felicem perfectionem veneris, omnes concupiscentias istius mundi tanquam stercora computabis: et cum propheta poteris dicere, Mihi autem adhærere Deo, bonum est.","t":"In what order we may have true love and true charity, the Lord himself has told us in the gospel and shown plainly. For he says: \"You shall love the Lord your God with all your heart and with all your soul and with all your strength; and your neighbor as yourself.\" First, then, love God, then yourself; after that love your neighbor as yourself. Yet first learn to love yourself; so love your neighbor as yourself. For if you do not know how to love yourself, how will you be able to love your neighbor in truth? For some people think they love themselves in the lawful order when they seize other people's property, when they get drunk, when they serve lust, when they acquire unjust gains by various false accusations. Let such people hear Scripture saying, \"Whoever loves iniquity hates his own soul.\" If, then, by loving iniquity you not only do not love yourself but even hate yourself, how will you be able to love either God or your neighbor? If, then, you want to keep the order of true charity, do justice, love mercy, flee luxury; begin, according to the Lord's command, to love not only your friends but also your enemies. And when you strive with all your heart to keep these things faithfully, you will be able to ascend by these virtues as by steps, so that you may merit to love God with all your soul and all your strength. And when you have come to that happy perfection, you will count all the desires of this world as dung, and you will be able to say with the prophet, \"But for me it is good to cling to God.\"","f":"Augustine, <i>Serm.</i> 368.5 (PL 39:1617–1618; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/368-5)."},"augustine-sermones/369.1":{"o":"Salvator noster natus de Patre sine die, per quem factus est omnis dies, voluit in terra habere natalem hunc diem, quem hodie celebramus. Quisquis hunc diem miraris, æternum mirare potius ante omnem diem permanentem, omnem diem creantem, in die hodierno nascentem, a malitia diei liberantem. Adhuc mirare. Quæ peperit, et mater et virgo est; quem peperit, et infans et Verbum est. Merito cœli locuti sunt, Angeli gratulati, pastores lætati. Magi mutati, reges turbati, parvuli coronati. Lacta, mater, cibum nostrum; lacta panem de cœlo venientem, et in præsepi positum velut piorum cibaria jumentorum. Illic enim cognovit bos possessorem suum, et asinus præsepe domini sui (Isai. I, 3); circumcisio scilicet et præputium, cohærendo lapidi angulari, quorum primitiae fuerunt pastores et Magi. Lacta eum qui talem fecit te, ut ipse fieret in te, qui tibi et munus fecunditatis attulit conceptus, et decus virginitatis non abstulit natus: qui sibi, priusquam nasceretur, et uterum de quo nasceretur, et diem quo nasceretur elegit. Et ipse condidit quod elegit, ut illinc procederet ut sponsus de thalamo suo, quo mortalibus oculis posset videri, et augmento lucis annuæ se lucem mentium venisse testari. Prophetæ cecinerunt Conditorem coeli et terræ in terra cum hominibus futurum: angelus annuntiavit Creatorem carnis et spiritus in carne venturum. Salutavit Joannes ex utero in utero Salvatorem; Simeon senex Deum agnovit infantem; Anna vidua virginem matrem. Hæc sunt testimonia nativitatis tuæ, Domine Jesu, antequam tibi fluctus substernerentur calcanti, cederent imperanti; antequam ventus te jubente siluisset, mortuus te vocante vixisset, sol te moriente palluisset, terra te resurgente tremuisset, cœlum te ascendente patuisset: antequam ista et alia mirabilia jam juvenilis tui corporis ætate fecisses. Adhuc in manibus matris portabaris, et jam Dominus orbis agnoscebaris. Ipse puer parvulus ex semine Israel, et ipse nobiscum Deus Emmanuel.","t":"Our Saviour, born of the Father without a day, through whom every day was made, willed to have on earth as his birthday this day which we celebrate today. Whoever you are who marvel at this day, marvel rather at the eternal Day, abiding before every day, creating every day, born on this present day, freeing us from the evil of the day. Marvel still more. She who bore him is both mother and virgin; he whom she bore is both an infant and the Word. Rightly the heavens spoke, the angels rejoiced, the shepherds were glad, the magi were changed, kings were troubled, little ones were crowned. Nurse, mother, our food; nurse the bread coming down from heaven, laid in a manger like fodder for devout beasts. For there the ox knew its owner, and the donkey its master's manger: that is, the circumcision and the uncircumcision, joining together at the cornerstone, whose firstfruits were the shepherds and the magi. Nurse him who made you such that he himself might be made in you; who, conceived, brought you the gift of fruitfulness, and, born, did not take away the honor of virginity; who before he was born chose for himself both the womb from which he would be born and the day on which he would be born. And he himself made what he chose, so that he might come forth from there like a bridegroom from his chamber, where he could be seen by mortal eyes, and testify by the increase of the year's light that he had come as the light of minds. The prophets sang that the maker of heaven and earth would be on earth with men; the angel announced that the creator of flesh and spirit would come in the flesh. John from the womb greeted the Saviour in the womb; the old man Simeon recognized God as an infant; the widow Anna recognized the virgin as mother. These are the testimonies of your birth, Lord Jesus, before the waves spread themselves beneath your feet and yielded to your command; before the wind fell silent at your bidding, the dead lived at your call, the sun grew pale at your death, the earth trembled at your rising, heaven opened at your ascending; before you had done these and other wonders in the years of your young manhood. You were still carried in your mother's arms, and already you were recognized as Lord of the world. He is the little child of the seed of Israel, and he is God with us, Emmanuel.","f":"Augustine, <i>Serm.</i> 369.1 (PL 39:1618; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/369-1)."},"augustine-sermones/369.2":{"o":"Quæ est illa nostri generatio Salvatoris, qua gignenti Patri coæternus est, quando hanc generationem ex virgine mundus expavit, quam pia fides agnovit et tenuit, infidelitas autem irrisit, superbia timuit superata? Quænam est illa generatio, qua in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? Vel quod est hoc Verbum, quod dicturus ante non silebat, quo dicto non siluit qui dicebat? Quod est Verbum sine tempore, per quod facta sunt tempora? Verbum quod labia nullius aperuit cœptum, clausitve finitum: Verbum quod initium non habet ex ore loquentium, et aperit ora mutorum: Verbum quod linguis gentium disertis non fit, et linguas infantium disertas facit. Quænam est, inquam, illa generatio, cui Pater moriendo non cedit, quia non eam vivendo præcedit? Ab omnibus locorum temporumque intervallis, ab omni distentione spatiorum, quam vel in diebus, vel in corporibus sentire consuevimus, levemus ad eum, quantum ipso adjuvante possumus, animam nostram, si quomodo capere valeamus et natum non prævenientem qui gignit, et gignentem non subsequentem qui gignitur, Patrem et Filium: nec pariter patres, nec pariter filios, sed pariter æternos: non utrumque generantem, nec utrumque nascentem, sed alterum sine altero non viventem: et Patrem sempiterne genuisse, et Filium sempiterne natum esse cogitemus, si valemus; si non valemus, credamus. Non est quod hic dicere valeamus, sed tamen non longe positum est ab unoquoque nostrum: In illo enim vivimus, et movemur, et sumus. Transcendamus carnem nostram, in qua parentes ante filios vivunt: quia ut filios possent generare creverunt, et filiis crescentibus jam senescunt. Nondum natis filiis parentes vixerunt, quia et parentibus mortuis filii victuri sunt. Transcendamus et animas nostras: pariunt et ipsæ aliquid cogitando, quod secum habent sciendo; sed possunt amittere obliviscendo, quia non habebant ante nascendo. Cuncta corporalia, temporalia, mutabilia transcendamus: ut videamus super omnia, per quem facta sunt omnia. Ascensus noster in corde est: quia et ille ad quem ascendimus prope est. Longe autem ab illo sumus, in quantum dissimiles sumus. Ascendit ergo ad eum sua similitudo, quam in nobis fecit et refecit, qua nondum perfecta, palpitat infirmus aspectus, et ineffabilem candorem lucis æternæ non potest intueri. Cujus ergo fulgorem mentis acies nondum capit, generationem ejus quis enarrabit? Sed Verbum caro factum est, et habitavit in nobis.","t":"What is that generation of our Saviour by which he is coeternal with the Father who begets him, when the world was astonished at his generation from a virgin, which devout faith recognized and held fast, while unbelief mocked it and pride, overcome, feared it? What is that generation by which \"in the beginning was the Word, and the Word was with God, and the Word was God\"? Or what is this Word, before which the speaker was not silent, waiting to say it, and after which, once spoken, the speaker did not fall silent? What is the Word without time, through whom times were made? A Word which opened no one's lips when it began, nor closed them when it ended; a Word which has no beginning in the mouths of speakers, and opens the mouths of the dumb; a Word which is not produced by the eloquent tongues of the nations, and makes the tongues of infants eloquent? What, I say, is that generation in which the Father does not give way to the Son by dying, because he does not precede him by living? Let us lift our soul to him, as far as we can with his help, beyond all intervals of places and times, beyond all extension of spaces, which we are accustomed to perceive either in days or in bodies, if somehow we may be able to grasp both the one born, whom the begetter does not precede, and the begetter, whom the begotten does not follow: the Father and the Son; not both alike fathers, nor both alike sons, but alike eternal; not each begetting, nor each being born, but neither living without the other; and let us think, if we can, that the Father has eternally begotten and the Son has been eternally born; if we cannot, let us believe. There is nothing here that we are able to say, and yet he is not far from each one of us: for in him we live and move and are. Let us go beyond our flesh, in which parents live before their children, because they grew up so as to be able to beget children, and as the children grow they are already growing old. The parents lived before the children were born, because the children too will live after the parents are dead. Let us go beyond our souls as well: they also give birth to something by thinking, which they keep with them by knowing; but they can lose it by forgetting, because they did not have it before they gave birth to it. Let us go beyond all things bodily, temporal, and changeable, so as to see above all things him through whom all things were made. Our ascent is in the heart, because he to whom we ascend is near. But we are far from him insofar as we are unlike him. It is his likeness, then, that ascends to him, the likeness he made and remade in us; and while it is not yet perfected, our weak gaze trembles and cannot look upon the ineffable brightness of the eternal light. Whose brightness, then, the eye of the mind cannot yet grasp, who will tell of his generation? But the Word became flesh and dwelt among us.","f":"Augustine, <i>Serm.</i> 369.2 (PL 39:1618; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/369-2)."},"augustine-sermones/369.3":{"o":"Hanc ergo generationem, cujus hodiernum celebramus diem, hanc in qua dignatus est venire per Israel, et fieri Emmanuel, nobiscum Deus in carnis infirmitate, non nobiscum in cordis iniquitate; accedens ad nos per id quod assumpsit ex nostro, et liberans nos per id quod mansit in suo (visitavit quippe Dominus servos suos per mortalem infirmitatem, ut eos liberos faceret per incommutabilem veritatem): hanc ergo generationem, cujus utcumque capax est humana fragilitas; non illam quæ sine tempore manet, sine matre super omnia: sed istam quæ in tempore facta est, sine patre inter omnia: hunc virginis filium et virginum sponsum, de incorrupta matre nascentem, incorruptibili veritate fetantem, laudemus, amemus, adoremus, ut in ejus misericordia de astutia victa diaboli triumphemus. Diabolus ad nos decipiendos corrupta feminea mente subrepsit: Christus ad nos liberandos incorrupta feminea etiam carne processit; qui est benedictus cum Patre et Spiritu sancto in sæcula sæculorum. Amen.","t":"This generation, then, whose day we celebrate today, this in which he deigned to come through Israel and become Emmanuel, God with us in the weakness of the flesh, not with us in the iniquity of the heart; coming near to us through what he took from what is ours, and freeing us through what remained in what is his (for the Lord visited his servants through mortal weakness, to make them free through unchangeable truth): this generation, then, which human frailty can in some measure grasp, not the one that abides without time, without a mother, above all things, but this one that took place in time, without a father, among all things: this son of a virgin and bridegroom of virgins, born of an uncorrupted mother, making fruitful with incorruptible truth, let us praise, let us love, let us adore, so that in his mercy we may triumph over the defeated cunning of the devil. The devil crept in to deceive us by corrupting a woman's mind; Christ came forth to free us from a woman's flesh that remained uncorrupted, he who is blessed with the Father and the Holy Spirit for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 369.3 (PL 39:1618–1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/369-3)."},"augustine-sermones/37.1":{"o":"Præstabit nobis, qui diem istum commendavit in sanctis suis, ut infirmitas vocis nostræ sufficiat intentioni vestrae. Hoc ideo commendavi, ut me silentio vestro adjuvare dignemini: animus enim promptus est ad vos, sed caro infirma. Et ipse animus, quæcumque forte gaudia de Scriptura Dei concepit, parturit et parere quærit in auribus et mentibus vestris: præstate in vobis nidum turturi. Commendatur enim et in Scriptura turtur, quærere nidum sibi, ubi ponat pullos suos. Et hoc quod gestamus in manibus, Scriptura scilicet quam videtis, commendat nobis inquirendam et laudandam mulierem quamdam, de qua paulo ante, cum legeretur, audistis, magnam, habentem magnum virum, eum virum qui invenit perditam, ornavit inventam. De hac secundum lectionis tenorem, quam me portare conspicitis, pauca pro tempore, quæ Dominus suggesserit, dicam. Dies enim est martyrum: et ideo magis laudanda est mater martyrum. Jam quæ sit ista mulier, me proloquente accepistis: videte etiam ut me legente agnoscatis. Omnis nunc auditor, quantum ex affectu vestro satis apparet, dicit in corde suo, Ecclesia debet esse. Confirma istam cogitationem. Nam quæ potuit esse altera martyrum mater? Ista est: quod intellexistis, hoc est; de qua muliere volumus aliquid dicere, Ecclesia est. Non enim deceret nos loqui de quacumque alia muliere. Quanquam et in recitatione passionis martyrum audivimus feminas, de quibus decenter loquamur: sed nec eas prætermittimus, quando earum matrem laudamus.","t":"He who has made this day honored in his saints will grant us that the weakness of our voice may be equal to your attention. I have said this so that you may be good enough to help me with your silence: for the spirit is willing toward you, but the flesh is weak. And the spirit itself, whatever joys it may have conceived from the Scripture of God, is in labor and seeks to give birth in your ears and minds: provide in yourselves a nest for the turtledove. For in Scripture too the turtledove is commended for seeking a nest for itself where it may lay its young. And this that we are holding in our hands, the Scripture that you see, commends to us for inquiry and praise a certain woman of whom you heard a little while ago when it was read: a great woman, with a great husband, the husband who found her lost and adorned her when he had found her. Of her, following the course of the reading that you see me holding, I shall say a few things, as time allows, such as the Lord may suggest. For it is the day of the martyrs, and so the mother of the martyrs is all the more to be praised. Who this woman is you understood already as I was speaking beforehand; see that you recognize her as I read too. Every hearer now, as is plain enough from your response, is saying in his heart, “It must be the Church.” Confirm that thought. For what other mother of martyrs could there be? She it is; what you have understood is so: the woman of whom we want to say something is the Church. For it would not be fitting for us to speak of any other woman. It is true that in the reading of the passion of the martyrs we heard of women of whom we might fittingly speak; but we do not pass them over when we praise their mother.","f":"Augustine, <i>Serm.</i> 37.1 (PL 38:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-1)."},"augustine-sermones/37.10":{"o":"Succincta fortiter lumbos suos, firmavit brachia sua. Vere fortis. Vide si non est ancilla. Quam devote servit, quam apparate! ne fluitantes sinus carnalium concupiscentiarum impediant operantem; succingit lumbos, ut nihil superfluum calcet, dum in opere festinat. Ibi enim castitas mulieris hujus, zona præcepti constricta, et ad omne opus bonum semper parata. Succincta fortiter lumbos suos, firmavit brachia sua, non defectura. Unde hoc? Gustavit quia bonum est operari. Ubi est palatum, quod gustatur hoc? Fugiunt homines laborem, quasi amarum: timendo gustare, nesciunt quid amare. Bonum opus facit conscientia bona. Et quid dulcius, fratres, bona conscientia? Quæ si non est, pungit; amara sunt omnia. Gusta ergo, gusta, et videbis quomodo sapiat, quam te delectabit, quam postea non desines, nisi totum consumas. Gustavit quia bonum est operari.","t":"“Girding her loins with strength, she strengthened her arms.” Truly strong. See whether she is not a maidservant. How devotedly she serves, how ready she is! So that the flowing folds of carnal desires may not hinder her as she works, she girds her loins, so as to tread on nothing superfluous as she hurries about her work. For there is the chastity of this woman, bound with the belt of the commandment and always ready for every good work. “Girding her loins with strength, she strengthened her arms,” so that they would not fail. Where does this come from? “She tasted that it is good to work.” Where is the palate with which this is tasted? People flee toil as something bitter: afraid to taste it, they do not know what to love. A good work makes a good conscience. And what is sweeter, brothers, than a good conscience? If it is absent, it stings; everything is bitter. Taste, then, taste, and you will see how it tastes, how it will delight you, how afterward you will not stop until you have eaten it all. “She tasted that it is good to work.”","f":"Augustine, <i>Serm.</i> 37.10 (PL 38:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-10)."},"augustine-sermones/37.11":{"o":"Non exstinguetur lucerna ejus tota nocte. Nemo accendit lucernam, et ponit sub modio. Tu illuminabis lucernam meam, Domine. Lucerna ejus, spes ejus. Ad illam operatur omnis homo, quidquid boni ad spem facit. Et in nocte ardet lucerna ista. Quod enim non videmus, speramus: ideo nox est. Si autem et non videmus, et non speramus: et nox est, et lucerna non ardet. Quid infelicius talibus tenebris? Ut autem non deficiamus in tenebris, ut per patientiam exspectemus, quod non visum speramus, tota nocte ardeat lucerna nostra. Qui enim nobis quotidie infundit verbum, tanquam oleum infundit, ne lucerna exstinguatur.","t":"“Her lamp will not be put out all night.” “No one lights a lamp and puts it under a bushel.” “You will light my lamp, O Lord.” Her lamp is her hope. Everyone works for it who does anything good for the sake of hope. And this lamp burns in the night. For what we do not see we hope for: therefore it is night. But if we both do not see and do not hope, it is both night and the lamp is not burning. What is more unhappy than such darkness? But so that we may not fail in the darkness, so that we may wait with patience for what we hope for unseen, let our lamp burn all night. For he who pours the word into us daily is, as it were, pouring in oil, so that the lamp may not go out.","f":"Augustine, <i>Serm.</i> 37.11 (PL 38:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-11)."},"augustine-sermones/37.12":{"o":"Manus suas extendit ad utilia. Quantum extendit has manus? A mari usque ad mare, et a flumine usque ad terminos orbis (Psal. LIat, 8), quo pervenit. Unde non frustra dictum est, In dexteram et sinistram extende. Extendit manus suas, sed ad utilia.","t":"“She stretched out her hands to useful things.” How far does she stretch out these hands? “From sea to sea, and from the river to the ends of the earth,” where she has reached. Hence it was not said in vain, “Spread out to the right and to the left.” She stretched out her hands, but to useful things.","f":"Augustine, <i>Serm.</i> 37.12 (PL 38:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-12)."},"augustine-sermones/37.13":{"o":"Brachia quoque sua firmavit in fusum. Non ab infundendo: sed in illud instrumentum lanificii, quod vocant fusum. De fuso isto, quod Dominus donat, dicam: neque enim ista lanificia sunt a viris aliena. Audite quid sit, Brachia sua firmavit in fusum. Potuit dicere, In colum. Fusum dixit, forte non frustra. Quamvis possit videri, nec absurde intelligi de fuso lanificium significatum, de lanificio bonum opus, tanquam castæ mulieris et matronæ impigræ et diligentis: tamen ego, charissimi, in isto fuso, quod intelligo, non tacebo. Omnis qui vivit in bonis operibus in sancta Ecclesia, non neglector, sed effector præceptorum Dei, quid faciat cras, nescit; quid fecerit hodie, scit. De futuro opere timet, de præterito gaudet: et ut perseveret in bonis operibus, vigilat; ne forte negligens futurorum, perdat præteritum. In orando tamen Domino, in omni deprecatione sua, non habet firmam conscientiam de opere futuro, sed de præterito; ex eo quod fecit, non ex eo quod facturus est. Jam ergo si hoc verum esse mecum videtis, attendite in lanificio duo instrumenta ista, colum et fusum. In colo lana involuta est, quæ filo ducenda et nenda transeat in fusum. Quod in colo est involutum, est futurum: quod in fuso collectum est, jam præteritum est. Opus ergo tuum in fuso est, non in colo. In colo enim est, quod facturus es; in fuso, quod fecisti. Vide ergo si aliquid habes in fuso, ubi firmentur brachia tua. Ibi erit fortis conscientia tua, ibi securus Deo dices: Da, quia dedi; dimitte, quia dimisi; fac, quia feci. Non enim petis præmium, nisi opere gesto, non opere gerendo. Quidquid ergo operaris, totus animus ad fusum sit. Quia et quod pendet in colo, ad fusum trajiciendum est: non autem illud quod collectum est in fuso, ad colum revocandum est. Ergo vide quid agas, ut habeas in fuso, ut brachia tua firmes in fusum, ut totum coletur ad fusum, ut habeat aliquid fusum quod te consoletur, quod te confirmet, quod tibi det fiduciam deprecandi et sperandi pro- In i.","t":"“Her arms too she strengthened on the spindle.” Not “fusum” from “pouring” (fundere), but on that instrument of wool-working which they call the spindle. Of this spindle I shall speak as the Lord grants; for these matters of wool-working are not foreign to men. Hear what “She strengthened her arms on the spindle” means. It could have said, “on the distaff.” It said “spindle,” perhaps not without reason. Although it may seem, and be not absurdly understood, that by the spindle wool-working is signified, and by wool-working good work, as of a chaste woman and an industrious and diligent matron, yet I, dearly beloved, will not keep silent about what I understand by this spindle. Everyone who lives in good works in the holy Church, not neglecting but carrying out the commandments of God, does not know what he will do tomorrow; he knows what he has done today. He fears for the work to come, he rejoices in the work done; and so that he may persevere in good works, he keeps watch, lest by chance, neglecting what is to come, he lose what is past. Yet in praying to the Lord, in all his supplication, he has a firm conscience not about future work but about past work; from what he has done, not from what he is going to do. Now, then, if you see with me that this is true, consider in wool-working these two instruments, the distaff and the spindle. On the distaff the wool is wound; to be drawn out and spun into thread, it passes onto the spindle. What is wound on the distaff is the future; what is gathered on the spindle is already the past. Your work, then, is on the spindle, not on the distaff. For on the distaff is what you are going to do; on the spindle, what you have done. See, then, whether you have something on the spindle, where your arms may be strengthened. There your conscience will be strong; there you will say to God without fear, “Give, because I have given; forgive, because I have forgiven; do, because I have done.” For you ask a reward only for work done, not for work still to be done. Whatever you do, then, let your whole mind be on the spindle. For what hangs on the distaff must be passed to the spindle; but what has been gathered on the spindle is not to be called back to the distaff. So see what you are doing, so that you have something on the spindle, so that you strengthen your arms on the spindle, so that everything is drawn onto the spindle, so that the spindle has something to console you, to strengthen you, to give you confidence in praying and hoping for your reward.","f":"Augustine, <i>Serm.</i> 37.13 (PL 38:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-13)."},"augustine-sermones/37.14":{"o":"Et quid agam? forte dicis: quid me jubes habere in fuso? Audi quid sequitur: Manus autem suas aperuit pauperi. Eia, non nos pudeat lanificium sanctum docere vos. Videte, si quis habet plenum sacculum, plenum horreum, plenam apothecam: omnia ista in colo sunt, transeant in fusum. Videte quomodo net, imo videte quomodo neat. Dum omnes instruantur, grammatici non timeantur. Manus autem suas aperuit pauperi, fructum autem porrexit inopi. Manus pauperi, fructum inopi. Est quidam pauper, manus tuas quærit: est quidam inops, fructum tuum quærit. Qui quærere non vult a te nisi quod necessitati suæ prosit, pauper est, manus tuas quærens. Est autem alius inops, qui dicit: Quasi nihil habentes, et omnia possidentes. Non quasi necessitati suae vult satisfieri de dato tuo; sed tanquam in arbore dominica, quam plantavit et rigavit, fructum quærit. Ipsum audi de quibusdam dicentem, cum de talibus loqueretur: Non quia quæro datum, sed requiro fructum (Philιυp. IV, 17).","t":"“And what am I to do?” you say perhaps. “What do you bid me have on the spindle?” Hear what follows: “But she opened her hands to the poor.” Come, let us not be ashamed to teach you holy wool-work. See, if anyone has a full purse, a full barn, a full storehouse: all these are on the distaff; let them pass onto the spindle. See how she spins, or rather, see how she spins correctly. So long as all are taught, let the grammarians not be feared. “But she opened her hands to the poor, and held out fruit to the needy.” Hands to the poor, fruit to the needy. There is a certain poor man who seeks your hands; there is a certain needy man who seeks your fruit. The one who wants to seek from you only what serves his need is poor, seeking your hands. But there is another, needy, who says, “As having nothing, and possessing all things.” He does not want his need satisfied by your gift; but he seeks fruit, as on the Lord’s tree, which he planted and watered. Hear him saying of certain people, when he was speaking of such things: “Not that I seek the gift, but I seek the fruit.”","f":"Augustine, <i>Serm.</i> 37.14 (PL 38:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-14)."},"augustine-sermones/37.15":{"o":"Non est sollicitus de his quæ in domo sunt vir ejus, cum alicubi demoratur. Non est sollicitus quæ in domo sunt, vir ejus: quia novit Dominus qui sunt ejus. Quomodo sit sollicitus: quando quos prædestinavit, ipsos et vocavit; et quos vocavit, ipsos et justificavit; et quos justificavit, ipsos et glorificavit? Si Deus pro nobis, quis contra nos? Non est sollicitus vir ejus: novit suos, noverunt eum sui. Cum alicubi demoratur. Ubi demoratur, nisi unde venturus est? Demoratur ibi, quasi tardat ibi. Multi enim jam desiderant adventum ejus; et desiderium eorum differtur, donec impleatur numerus membrorum matronæ hujus. Multi autem ad suam impietatem tarditate illius abutuntur; et dicit malus servus, Tardat dominus meus. Et incipit cædere conservos; et inebriari cum ebriis. Veniet dominus ejus in die qua nescit, et hora qua ignorat, et dividet eum. Ministrorum enim et præpositorum, corpus est, quod dat in tempore conservis cibaria. Dividet, inquit, eum. Habet bonos et malos, et separat malos a bonis. Et partem ejus cum hypocritis ponet. Non totum ministrum: quia sunt ibi et desiderantes adventum Domini. Sunt ibi et ex illo numero, de quo dicitur, Beatus ille servus, quem, cum venerit dominus, invenerit ita facientem. Ergo veniet, et dividet eum.","t":"“Her husband is not anxious about what is in the house, when he stays somewhere.” Her husband is not anxious about what is in the house, because “the Lord knows who are his.” How should he be anxious, when “those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified”? “If God is for us, who is against us?” Her husband is not anxious: he knows his own, and his own know him. “When he stays somewhere.” Where does he stay, if not where he is to come from? He stays there, as though delaying there. For many already long for his coming; and their longing is put off until the number of the members of this matron is filled up. But many abuse his delay for their own ungodliness, and the wicked servant says, “My master is delaying.” And he begins to beat his fellow servants and to get drunk with the drunken. “The master will come on a day he does not know and at an hour he does not expect, and will cut him in two.” For the servant who gives his fellow servants their food in due time is the body of ministers and overseers. “He will cut him in two,” it says. It has good and bad, and he separates the bad from the good. “And will put his portion with the hypocrites.” Not the whole ministry, because there are also some in it who long for the Lord’s coming. There are also some of that number of whom it is said, “Blessed is that servant whom his master, when he comes, finds so doing.” So he will come and cut him in two.","f":"Augustine, <i>Serm.</i> 37.15 (PL 38:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-15)."},"augustine-sermones/37.16":{"o":"Nunc interim demoratur alicubi: sed non est solicitus quid agatur in domo. Omnes enim apud eam vestiti sunt. Numquid de nuditate servorum suorum sollicitus erit, cum alicubi demoratur, habens conjugem talem? Vestiti sunt, et optime. Quam optime vultis nosse? Quotquot in Christo baptizati estis, Christum induistis. Omnes omnino apud eam vestiti sunt. Et boni servi et mali servi vestiti sunt: sed boni servi vestiti sunt, qui Christum induerunt, non tantum in forma Sacramenti, sed etiam in opere exempli, sequentes vestigia Domini sui; alii vero usque ad Sacramentum, reddituri de sua veste rationem. Non cessat tamen illa mulier, non cessat illa mulier omnes vestire: ut nemo queratur, nemo dicat, Ideo non sum bene operatus, quia non sum vestitus. Videte ergo, quemadmodum induti esse debeatis. Pro vestitus nostris etiam opus faciamus. Omnes enim apud eam vestiti sunt.","t":"Now meanwhile he stays somewhere; but he is not anxious about what is done in the house. For all in her household are clothed. Will he be anxious about the nakedness of his servants while he stays somewhere, when he has such a wife? They are clothed, and very well. How well, do you want to know? “As many of you as were baptized in Christ have put on Christ.” All without exception in her household are clothed. Both good servants and bad servants are clothed: but the good servants are clothed who have put on Christ not only in the form of the sacrament but also in the work of example, following the footsteps of their Lord; the others only as far as the sacrament, and they will have to give account of their garment. Yet that woman does not cease, that woman does not cease to clothe all, so that no one may complain, no one may say, “I did not work well because I was not clothed.” See, then, how you ought to be clothed. For our clothing let us also do the work. “For all in her household are clothed.”","f":"Augustine, <i>Serm.</i> 37.16 (PL 38:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-16)."},"augustine-sermones/37.17":{"o":"Quid viro suo? Quæ servos vestit, viro suo nihil operatur? Duplicia pallia fecit viro suo. Jam acclamatis: credo quod agnoscitis quæ sunt duplicia pallia, quæ facit Ecclesia viro suo. Pallia quæ illi facit, laudes sunt: laudes fidei, laudes confessionis, laudes prædicationis. Quare duplicia? Christum laudas, Deum laudas et hominem. Dupliciter lauda, et simpliciter lauda: dupliciter, quia homo est et Deus; simpliciter, ut non sis fictus. Nescio quæ mulier apud Photinum quemdam, lapidem quasi pretiosum de ornamento hujus mulieris excussum, jam vilem et abjectum, unde hæretici Photiniani appellantur, hoc elegit quasi simplex pallium facere viro suo. Non accepit ille utique a sua conjuge, vere sua, sicut scriptum est, Unius duplicia sunt pallia. Ille enim Christum solum hominem dixit. Rursus exstitit nescio quæ alia detestanda mulier, quasi et ipsa texens viro pallium, texens autem pannosas fabellas. Ait enim: Christus Deus est tantum, omnino hominis nihil habens. Hoc Manichæi dicunt. Photiniani, Homo tantum; Manichæi, Deus tantum. Illi nihil divinum in Domino confitentur; isti quasi totum divinum, et tamen tam falsum, ut nec saltem humanum. Si enim homo non erat, ergo mortuus non est, ergo crucifixus non est, ergo nec resurrexit. Qui ille resurgere potuit, qui mortuus non est? Ergo et dubitanti discipulo falsas cicatrices ostendit. Procul dubio enim falsæ cicatrices illae fuerunt, si vera vulnera non præcesserunt. Si autem vera vulnera præcesserunt, vera caro: si vera caro, vera mors, vera crux, verus homo, et totus veritas: laus abundans de colo hujus mulieris. Qui autem ista laudabiliter duplicia pallia timuerunt, mendacio duplices remanserunt. Duplicia pallia fecit viro suo. Prorsus duplicia pallia fecit. Confitere Deum, confitere hominem; lauda Deum in homine, lauda hominem in Deo. Texuit pretiosissimum illud pallium laudis, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Texuit et aliud pallium, propter conversationem inter homines quotidianam: Verbum caro factum est, et habitavit in nobis (Joan. I, i, 2, I i). Duplicia pallia fecit viro suo.","t":"What for her husband? Does she who clothes the servants make nothing for her husband? “She made double cloaks for her husband.” You are already acclaiming: I think you recognize what the double cloaks are that the Church makes for her husband. The cloaks she makes for him are praises: praises of faith, praises of confession, praises of preaching. Why double? You praise Christ; you praise God and man. Praise doubly, and praise simply: doubly, because he is man and God; simply, so that you are not false. Some woman or other in the household of a certain Photinus (a stone, as if precious, knocked out of the adornment of this woman, now cheap and cast aside, after whom the heretics are called Photinians) chose to make for her husband as it were a single cloak. He certainly did not receive it from his own wife, truly his, as it is written, “Of one the cloaks are double.” For he said that Christ was only a man. Again another detestable woman arose, as if she too were weaving a cloak for her husband, but weaving ragged little tales. For she said, “Christ is God only; he has nothing at all of man.” This is what the Manichees say. The Photinians: “Man only”; the Manichees: “God only.” The former confess nothing divine in the Lord; the latter, as it were, everything divine, and yet so false that it is not even human. For if he was not a man, then he did not die, then he was not crucified, then he did not rise either. How could he rise who did not die? Then he showed false scars to the doubting disciple. For without doubt those scars were false if true wounds had not gone before. But if true wounds went before, then true flesh; if true flesh, then true death, true cross, true man, and wholly truth: abundant praise from the distaff of this woman. But those who were afraid of these double cloaks of praise have remained double, that is, two-faced, in falsehood. “She made double cloaks for her husband.” She certainly made double cloaks. Confess God, confess man; praise God in the man, praise the man in God. She wove that most precious cloak of praise: “In the beginning was the Word, and the Word was with God, and the Word was God: he was in the beginning with God.” She wove also the other cloak, because of his daily life among men: “The Word became flesh, and dwelt among us.” “She made double cloaks for her husband.”","f":"Augustine, <i>Serm.</i> 37.17 (PL 38:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-17)."},"augustine-sermones/37.18":{"o":"De bysso et purpura vestimenta sibi fecit. Non enim decebat matronam tanti viri, vel nudam incedere, vel pannosam. Fecit de bysso et purpura vestimenta sibi. De bysso, candida confessione; de purpura, gloriosa passione. Hujus byssum, cum oramus, agnoscimus; hujus purpuram in martyribus mane laudamus.","t":"“She made garments for herself of fine linen and purple.” For it was not fitting that the matron of so great a husband should go about either naked or in rags. “She made garments for herself of fine linen and purple.” Of fine linen, a shining confession; of purple, a glorious passion. Her fine linen we recognize when we pray; her purple we praised this morning in the martyrs.","f":"Augustine, <i>Serm.</i> 37.18 (PL 38:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-18)."},"augustine-sermones/37.19":{"o":"Conspicuus autem fit in portis vir ejus. Ille qui alicubi demoratur, ille qui pro tali conjuge de domo sua sollicitus non est, ille quem demorantem alicubi nunc nemo videt, conspicuus fit in portis. Attende quando; vide quod sequitur: Cum sederit in concilio cum senioribus terræ. Nihil evidentius; lege aliam prophetiam: Veniet ad judicium cum senioribus populi sui. In illo concilio, hoc est, in illo judicio, judicantibus secum sanctis, quibus dictum est, Sedebitis super duodecim sedes, judicantes duodecim tribus Israel, conspicuus erit. Veniet enim Filius hominis, sicut dixit, in majestate sua, et omnes Angeli ejus cum eo. Ibi omnes Angeli et Archangeli caelorum, et Angeli annuntiatores verbi Dei. Etenim et propheta dictus est angelus: angelus enim nuntius est. Et, Ecce ego mitto angelum meum ante faciem tuam, de Joanne dictum est; et, Sicut angelum Dei excepistis me, Apostolus loquitur. Ille ergo, hic alicubi nunc demorans, de quo multi dicunt, Quando venturus est? aut, Quis venturus est? conspicuus erit in portis, hoc est, in aperto, in manifesto. In portis conspicuus erit: sed alios admittet, contra alios claudet. Erit conspicuus in portis vir ejus, cum sederit in concilio cum senioribus terræ. Quod donec fiat, hæc interim faciat quod faciebat: operetur, non cesset; exspectet illum futurum conspicuum in portis, non contremiscat sanctum concilium judicii Dei; cum bona conscientia veniat, gloriosa veniat; quia ipsius membra sunt, et ipsius filii sunt, qui sunt cum ejus viro judicaturi.","t":"“Her husband becomes conspicuous in the gates.” He who stays somewhere, he who because of such a wife is not anxious about his house, he whom no one now sees as he stays somewhere, becomes conspicuous in the gates. Notice when; see what follows: “When he sits in council with the elders of the land.” Nothing is clearer; read another prophecy: “He will come to judgment with the elders of his people.” In that council, that is, in that judgment, with the saints judging with him, to whom it was said, “You will sit on twelve thrones, judging the twelve tribes of Israel,” he will be conspicuous. For the Son of Man will come, as he said, in his majesty, and all his angels with him. There will be all the angels and archangels of heaven, and the angels who announce the word of God. For a prophet too was called an angel; for an angel is a messenger. And, “Behold, I send my angel before your face,” was said of John; and, “You received me as an angel of God,” the apostle says. He, then, who now stays somewhere, of whom many say, “When will he come?” or “Who is going to come?”, will be conspicuous in the gates, that is, in the open, manifestly. He will be conspicuous in the gates; but he will let some in, and shut the gates against others. “Her husband will be conspicuous in the gates, when he sits in council with the elders of the land.” Until this happens, let her meanwhile do what she was doing: let her work, let her not cease; let her wait for him who will be conspicuous in the gates; let her not tremble at the holy council of God’s judgment; let her come with a good conscience, let her come glorious; because those who are to judge with her husband are his members and his children.","f":"Augustine, <i>Serm.</i> 37.19 (PL 38:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-19)."},"augustine-sermones/37.2":{"o":"Attendite cujus membra estis, inspicite cujus filii estis. Mulierem fortem quis inveniet? Congruit diei martyrum fortitudo mulieris. Nisi enim fortis esset illa mulier, membra ejus in passione defecissent. Mulierem fortem quis inveniet? Difficile est invenire eam, imo difficile est nescire eam. Nonne ipsa est civitas in monte, quæ abscondi non potest? Quare ergo dictum est, Quis inveniet? cum dici debuerit, Quis non inveniet? Sed tu civitatem in monte positam vides: ut autem in monte poneretur, inventa est quæ perierat. Quando illustrata est, quis eam non videt? quando latebat, quis eam inveniret? Ipsa enim civitas est, et una illa ovis, quam perditam quæsivit pastor, et inventam gaudens in humeris reportavit. Iste pastor, mons est: ovis autem in humeris ejus, civitas in monte. Facile est ut videas eam collocatam in monte: quando eam invenires, cum lateret in vepribus, in spinis utique delictorum suorum? Ibi enim quæsisse magnum est: ibi invenisse mirabile est. Hæc ejus difficilis inventio commendatur, cum dicitur, Mulierem fortem quis inveniet? Quis enim, quia unus; non quia nec unus. Quomodo dictum est de ipso viro ejus, leone de tribu Juda, de quo propheta ante prædixit, Ascendisti recumbens: utique in cruce. Ascendisti, crux est; recumbens, mors est. Quid est enim, Ascendisti, nisi quod scriptum est, Et crucifixerunt eum? Unde et ipse ait, Sicut exaltavit Moyses serpentem in eremo, ita exaltari oportet Filium hominis; ut omnis qui credit in eum non pereat, sed habeat vitam æternam Quid est, recumbens? Et inclinato capite tradidit spiritum. Cum ergo et ibi diceretur, Ascendisti recumbens; secutus est, Dormisti sicut leo. Dormisti sicut leo: non fugisti sicut vulpes. Quid est, Dormisti sicut leo? De potestate, non de necessitate. Cum autem dictum esset, Dormisti sicut leo; secutus ait, Quis suscitabit eum? Quis suscitabit? neque enim nemo: sed quis hominum? Quia nonnisi Deus, qui eum exaltavit a mortuis, et donavit ei nomen quod est super omne nomen. Suscitavit et ipse se: unde ait, Solvite templum hoc, et in triduo suscitabo illud. Et modo quando auditis, Mulierem fortem quis inveniet? nolite putare de Ecclesia dici quæ latet, sed de illa quæ ab uno inventa est, ut neminem lateret. Ergo describatur, laudetur, commendetur, amanda ab omnibus nobis ut mater: nam unius uxor est. Mulierem fortem quis inveniet? Mulierem istam tam fortem quis non videt? Sed jam inventam, jam eminentem, jam conspicuam, jam gloriosam, jam ornatam, jam lucidam; jam, ut cito explicem, toto terrarum orbe diffusam.","t":"Consider whose members you are; look to whose children you are. “A strong woman who will find?” The strength of the woman suits the day of the martyrs. For unless that woman were strong, her members would have failed in their suffering. “A strong woman who will find?” It is difficult to find her; or rather, it is difficult not to know her. Is she not the city on a mountain that cannot be hidden? Why then was it said, “Who will find?”, when it should have been said, “Who will not find?” But you see the city set on a mountain: yet so that she might be set on a mountain, she who had perished was found. Now that she has been made illustrious, who does not see her? When she lay hidden, who would have found her? For she is the city, and she is that one sheep which the shepherd sought when it was lost and, finding it, carried back rejoicing on his shoulders. That shepherd is the mountain; the sheep on his shoulders is the city on the mountain. It is easy for you to see her set on the mountain: when would you have found her, when she lay hidden in the brambles, in the thorns, that is, of her own sins? To have looked for her there is a great thing; to have found her there is wonderful. This difficult finding of her is commended when it is said, “A strong woman who will find?” “Who,” because it is one; not because there is not even one. So it was said of her husband himself, the lion of the tribe of Judah, of whom the prophet foretold, “You went up, lying down”: on the cross, surely. “You went up” is the cross; “lying down” is death. For what is “You went up,” if not what is written, “And they crucified him”? Hence he himself says, “As Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may not perish but have eternal life.” What is “lying down”? “And bowing his head he gave up the spirit.” When it had been said there, “You went up, lying down,” it went on, “You slept like a lion.” “You slept like a lion”: you did not flee like a fox. What is “You slept like a lion”? By power, not by necessity. And when it had said, “You slept like a lion,” it went on, “Who will raise him up?” “Who will raise him?”: not that no one will, but which of men? For none but God, who raised him from the dead and gave him the name that is above every name. He also raised himself; hence he says, “Destroy this temple, and in three days I will raise it up.” And now, when you hear, “A strong woman who will find?”, do not think it is said of a Church that lies hidden, but of her who has been found by one, so that she should be hidden from no one. Let her be described, then, praised, commended, to be loved by all of us as a mother: for she is the wife of one. “A strong woman who will find?” Who does not see this woman, so strong? But now found, now eminent, now conspicuous, now glorious, now adorned, now shining; now, to put it briefly, spread throughout the whole world.","f":"Augustine, <i>Serm.</i> 37.2 (PL 38:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-2)."},"augustine-sermones/37.20":{"o":"Sindones fecit, et vendidit. Bene quia sindones fecit: quare vendidit, nisi quia non quærit datum, sed requirit fructum? Venditionem enim istam primo intelligite, fratres, gratuitam. Et aliquis emit gratis? Si gratis tollit, non emit: si emit, pretium dat, non gratis tollit. Et ubi est, Qui sititis, venite ad aquam, emite vobis sine argento? Quando emis, non argentum das; et tamen emis. Si emis, aliquid das; non tamen argentum das: te ipsum das. Sindones enim referte ad illa linea, quæ spiritualia sunt, quæ facit et prædicat ista mulier per omnes terras. Et forte vendere dicenda est: quia dixit Apostolus, Si nos vobis spiritualia seminavimus, magnum est, si carnalia vestra metamus? Etenim ratio illa est dati et accepti: nam in omni venditione ratio dati et accepti versatur. Contristatur autem Apostolus adversus quædam fora, ubi non vendidit sindones: Nulla, inquit, mihi Ecclesia communicavit in ratione dati et accepti. Sed ille qui sic vendidit, non quaerit datum, sed requirit fructum: ne quasi venditorem Evangelii putetis. Est quidem ille mercator Domini sui, sed magis pretium quærit. Nam quidquid prorsus vendit, dat spiritualia: et quid quærit? forte carnalia? Debentur eidem et ista: sed non ipsa quærebat Apostolus, dicens, Non enim quæro vestra, sed vos ipsos (II Cor. SII, 14) Date ergo pretium, date vos ipsos. Neque enim et Joseph in Ægypto frumenta non vendebat: vi tamen ipsos ementes, servos regios faciebat (Gen. XLII). Volentes vivere in illa fame, accipiebant frumenta, et fiebant servi. Timemus nos fieri servi? Væ nobis, si non erimus illius servi. Quid nobis prodest recusare talem Dominum? Et sub diabolo erimus, et famem patiemur, et potestatem veri Domini non effugiemus. Te ipsum da, et eme tibi sindonem, id est, spirituale amictorium. Sic etiam cujusdam panis pretium tu ipse es. Quid enim? Quia das te voluptati, nonne pro concupiscentia carnis, tanquam ut emas meretricem, te ipsum das pretium? Quantum est ut Deo te des, panem vivum tibi emas, qui de caelo descendit, eodem ipso pretio quod tu ipse es? Pretium enim meretricis tantum est, quantum panis unius. Sindones fecit, et vendidit.","t":"“She made fine linen cloths and sold them.” It is good that she made fine linen cloths; but why did she sell them, unless because she does not seek the gift but seeks the fruit? Understand this selling first, brothers, as free. And does anyone buy for nothing? If he takes it for nothing, he does not buy; if he buys, he pays a price, he does not take it for nothing. And where is “You who thirst, come to the water; buy for yourselves without silver”? When you buy, you do not give silver; and yet you buy. If you buy, you give something; yet you do not give silver: you give yourself. For refer the fine linen cloths to those linen things which are spiritual, which this woman makes and preaches throughout all lands. And perhaps she is to be said to sell, because the apostle said, “If we have sown spiritual things among you, is it a great thing if we reap your carnal things?” For that is an account of giving and receiving; and in every sale an account of giving and receiving is involved. But the apostle is saddened about certain marketplaces where he did not sell his linen: “No church,” he says, “shared with me in the account of giving and receiving.” But he who sold in this way does not seek the gift but seeks the fruit: do not think him a seller of the Gospel. He is indeed his Lord’s merchant, but he seeks a better price. For whatever he sells, he gives spiritual things: and what does he seek? Carnal things, perhaps? These too are owed to him; but the apostle was not seeking them when he said, “For I do not seek what is yours, but you.” Give the price, then; give yourselves. For Joseph too in Egypt did sell grain; and yet he made those who bought it the king’s servants. Wanting to live through that famine, they received grain and became servants. Are we afraid to become servants? Woe to us if we are not his servants. What good does it do us to refuse such a Lord? We will be under the devil, and suffer hunger, and not escape the power of the true Lord. Give yourself, and buy yourself fine linen, that is, a spiritual cloak. In the same way you yourself are the price of a certain bread. For what? When you give yourself to pleasure, do you not, for the lust of the flesh, give yourself as the price, as when you buy a harlot? How much better to give yourself to God and buy the living bread that came down from heaven, with the very same price that you yourself are! For the price of a harlot is as much as one loaf of bread. “She made fine linen cloths and sold them.”","f":"Augustine, <i>Serm.</i> 37.20 (PL 38:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-20)."},"augustine-sermones/37.21":{"o":"Cinctoria autem Chananæis. Cingant se, operentur, veniant, sint servi de domo ista: ut omnes vestiti, omnes pasti sint. Cinctoria enim fecit, utique ad opus: nam et ipsa opus faciens, accinxit fortiter lumbos suos. Qui sunt Chananæi? Vicinæ gentes populo Israel alienigenæ. Aliquando qui eratis longe, facti estis prope in sanguine Christi. Qui eratis aliquando peregrini Testamentorum, et promissionis spem non habentes, et sine Deo in hoc mundo, nunc autem cives sanctorum et domestici Dei, acceptis cinctoriis operamini in domo dominica, jam facti domestici Dei et Chananæis, unde erat et illa mulier modo in Evangelio recitata. Chananæa erat, ad mensam filiorum accedere non audebat, sed tanquam canis micas requirebat. Vide quemadmodum se præcinxerit ad opus. Præcinctorium ejus, fides: hoc laudat ille. 0 mulier, magna est fides tua!","t":"“And girdles to the Canaanites.” Let them gird themselves, let them work, let them come, let them be servants of this household, so that all may be clothed, all fed. For she made girdles, surely for work; for she herself, doing her work, girded her loins with strength. Who are the Canaanites? Foreign nations neighboring the people of Israel. “You who were once far off have been brought near in the blood of Christ.” You who were once strangers to the covenants, without hope of the promise, and without God in this world, but are now fellow citizens of the saints and members of the household of God: having received your girdles, work in the Lord’s house, now made members of God’s household, even you Canaanites, from whom also came that woman whose story was read in the Gospel just now. She was a Canaanite; she did not dare approach the children’s table, but sought the crumbs like a dog. See how she girded herself for work. Her girdle was faith; this is what he praises: “O woman, great is your faith!”","f":"Augustine, <i>Serm.</i> 37.21 (PL 38:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-21)."},"augustine-sermones/37.22":{"o":"Cætera videamus. Fortitudine et decore induta est. Decore, tanquam bysso; fortitudine, tanquam purpura. Quia enim fortis, ideo in passione sanguinea. Et lætata est in diebus novissimis. Lætata est: hic ergo diu tribulata. Nam unde haberet purpurea vestimenta sine tribulatione?","t":"Let us look at the rest. “She is clothed with strength and beauty.” With beauty, as with fine linen; with strength, as with purple. For because she is strong, she is blood-red in her suffering. “And she rejoiced in the last days.” She rejoiced: so here she was long troubled. For how would she have purple garments without tribulation?","f":"Augustine, <i>Serm.</i> 37.22 (PL 38:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-22)."},"augustine-sermones/37.25":{"o":"Os suum aperuit attente. Disposuit ordinem linguæ suæ. — Præstet nobis in illa constitutis, ipsam laudantibus, illi cohærentibus, cum illa et in illa virum ejus exspectantibus, ut et nos aperiamus attente os nostrum; non temere, sed caute, attente, sollicite. Cum timore et tremore multo fui apud vos, Apostolus dixit: tanquam dicens, Os meum aperui attente. Os nostrum patet ad vos, o Corinthii. Os suum aperuit attente. Et ordinem posuit linguæ suæ: laudans creaturam tanquam creaturam, Creatorem tanquam Creatorem, Angelos tanquam Angelos, coelestia tanquam cœlestia, terrestria tanquam terrestria, homines tanquam homines, pecora tanquam pecora. Nihil perturbatum, nihil inordinatum. Non accipiens in vanum nomen Domini Dei sui, non substantiam creaturæ sentiens de Creatore: ita ordinate totum loquens, ut non præponat inferiora potioribus, nec subdat potiora inferioribus. Nihil pulchrius hoc ordine. Unde et ipsa dicit: Ordinate in me charitatem. Nolite præpostere agere, nolite perturbare et confundere quæ Deus ordinavit. Ordinate in me charitatem. Amate me tanquam me, amate Deum tanquam Deum: ne Deum offendatis propter me, nec me offendatis propter alium quemlibet, nec alium quemlibet propter me. Ordinate in me charitatem. Beata filia ejus in hoc ordine constituta, cujus inter cæteras celebramus hodie passionem, paulo ante audivimus confessionem, ordinans linguam suam: Honorem, inquit, Cæsari quasi Cæsari, timorem autem Deo. Os suum aperuit attente, et ordinem posuit linguæ suæ.","t":"“She opened her mouth attentively. She set her tongue in order.” May he grant us, who are set in her, who praise her, who cling to her, who await her husband with her and in her, that we too may open our mouth attentively: not rashly, but cautiously, attentively, carefully. “I was with you in fear and in much trembling,” the apostle said, as if saying, “I opened my mouth attentively.” “Our mouth is open to you, O Corinthians.” “She opened her mouth attentively, and set her tongue in order”: praising the creature as creature, the Creator as Creator, angels as angels, heavenly things as heavenly, earthly things as earthly, men as men, cattle as cattle. Nothing confused, nothing out of order. Not taking the name of the Lord her God in vain, not supposing the substance of the creature to be of the Creator; speaking of everything in such order that she does not put lower things before better ones, nor subject better things to lower. Nothing is more beautiful than this order. Hence she herself says, “Set love in order in me.” Do not act preposterously; do not disturb and confuse what God has set in order. “Set love in order in me.” Love me as me, love God as God: do not offend God for my sake, nor offend me for the sake of anyone else, nor anyone else for my sake. “Set love in order in me.” Blessed is her daughter, set in this order, whose passion among others we celebrate today, whose confession we heard a little while ago, as she set her tongue in order: “Honor,” she said, “to Caesar as to Caesar, but fear to God.” “She opened her mouth attentively, and set her tongue in order.”","f":"Augustine, <i>Serm.</i> 37.25 (PL 38:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-25)."},"augustine-sermones/37.26":{"o":"Severæ conversationes domorum ejus. Severæ, fortes, districtæ: non est ubi diffluatur, non amat dissolutionem. Cibos autem pigros non comedit. Merito tantum acquisivit.","t":"“Strict are the ways of life of her households.” Strict, strong, disciplined: there is no place where she runs loose; she does not love dissoluteness. “And she does not eat idle bread.” Rightly has she gained so much.","f":"Augustine, <i>Serm.</i> 37.26 (PL 38:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-26)."},"augustine-sermones/37.27":{"o":"Hic ergo ista laboriosa, vigilans, sollicita, severe castigans domum suam, surgens de noctibus, intuens lucernam ne exstinguatur, in tribulatione fortis, nondum receptis promissis pavens, brachia sua in fusum confirmans, non pigrum panem manducans: sed post labores istos quasi paupertatis et necessitatis sæcularis, quid erit, quia in diebus novissimis lætata est? Quid erit, audire vultis? Audite propter quam spem ardeat lucerna nostra tota nocte, nunc audite. Surrexerunt filii ejus, et ditati sunt. Modo in paupertate vivimus, in paupertate vigilamus; et cum morimur, in paupertate dormimus: sed surgemus et ditabimur. Tunc ditabuntur filii ejus. Surrexerunt filii ejus, et ditati sunt. Compara nunc quaslibet divitias terræ hujus, obnoxias furibus et tineis. Quid te jactas? Quia infirmus es, ideo sunt tibi multa necessaria. Opus est multum vestiaris, quia frigus pati non potes: jumentis utaris, quia pedibus ambulare non potes. Ista fulcimenta sunt infirmitatis, non ornamenta potestatis. Quæ illæ divitiæ sunt Angelorum? Unam vestem habent lucis: nunquam teritur, nunquam sordidatur. Illæ sunt veræ divitiæ, ubi nulla erit inopia, nulla erit indigentia. Quid modo quæris hoc, antequam surgas? Si filius es mulieris hujus, attende quando tibi divitiæ promittantur. Surrexerunt filii ejus, et ditati sunt. Para te resurrectionis divitias accipere. Noli has amare, ut merearis ad illas venire. Surrexerunt filii ejus, et ditati sunt.","t":"Here, then, she is laborious, watchful, anxious, strictly disciplining her household, rising in the nights, watching the lamp so that it does not go out, strong in tribulation, fearful while the promises are not yet received, strengthening her arms on the spindle, not eating idle bread. But after these labors of what looks like poverty and worldly need, what will there be, since “she rejoiced in the last days”? Do you want to hear what there will be? Hear for what hope our lamp burns all night; hear it now. “Her sons rose up and were made rich.” Now we live in poverty, we keep watch in poverty; and when we die, we sleep in poverty; but we shall rise and be made rich. Then her sons will be made rich. “Her sons rose up and were made rich.” Compare now any riches of this earth, exposed to thieves and moths. Why do you boast? It is because you are weak that you need many things. You need to be well clothed, because you cannot bear cold; you use beasts of burden, because you cannot walk on foot. These are props of weakness, not ornaments of power. What are those riches of the angels? They have one garment of light: it never wears out, never gets dirty. Those are true riches, where there will be no want, no need. Why do you seek this now, before you rise? If you are a son of this woman, notice when riches are promised you. “Her sons rose up and were made rich.” Prepare yourself to receive the riches of the resurrection. Do not love these riches, so that you may deserve to come to those. “Her sons rose up and were made rich.”","f":"Augustine, <i>Serm.</i> 37.27 (PL 38:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-27)."},"augustine-sermones/37.28":{"o":"Et vir ejus laudavit eam. Nos eam laudabimus, sed non de nostro. Ipse vir ejus laudavit eam. Quando surrexerunt filii ejus, et ditati sunt; attendit eam, et inspexit eam, et laudavit eam. Quis nolit audire quomodo laudaverit? Si tam jucunde audistis, cum laudaretur a nobis; quomodo audiremus, si possemus audire sicut eam laudavit vir ejus? Laudavit eam in resurrectione: cum resurrexerimus, audiemus. An et modo non tacuit laudem ipsius? Hæc est ipsa laus, ipsa sequetur. Audiamus, audiamus quemadmodum eam laudaverit vir ejus, videns eam jam cum tanta beatitudine filiorum, divitum in resurrectione mortuorum.","t":"“And her husband praised her.” We shall praise her, but not from our own resources. Her husband himself praised her. When her sons rose and were made rich, he looked on her, and gazed at her, and praised her. Who would not want to hear how he praised her? If you listened so gladly when she was praised by us, how would we listen if we could hear how her husband praised her? He praised her in the resurrection: when we have risen, we shall hear it. Or has he not kept silent about his praise of her even now? This is the praise itself; it follows. Let us listen, let us listen to how her husband praised her, seeing her now with such blessedness of her sons, rich in the resurrection of the dead.","f":"Augustine, <i>Serm.</i> 37.28 (PL 38:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-28)."},"augustine-sermones/37.29":{"o":"Multæ, inquit, filiæ fecerunt potentiam. Laudes sunt, quibus eam laudat vir ejus. Multæ filiæ fecerunt potentiam. Quæ filiæ, quibus hæc comparatur? Et non comparatur. Multæ filiæ fecerunt potentiam: tu autem superasti. Attendite, rogo vos: jam in fine lectionis sumus. Metuo enim ne ibi vos habeam fatigatos, ubi maxime exigo intentos. Audiamus laudes illius. Multæ filiæ fecerunt potentiam: tu autem superasti, et superposuisti omnes. Tu, inquit, omnes superasti, tu super omnes posuisti. Quæ sunt ergo aliæ filiæ quæ fecerunt potentiam, quas ista superavit, et super quas ista superposuit? Aut quam potentiam fecerunt, aut unde ista superavit? Sunt enim malæ filiæ, quæ sunt hæreses. Quare filiæ? Quia et illæ ex ista natæ sunt. Sed filiæ malæ, filiæ non similitudine morum, sed similitudine Sacramentorum. Habent et ipsæ Sacramenta nostra, habent Scripturas nostras, habent Amen et Alleluia nostrum, habent pleræque Symbolum nostrum, habent multæ Baptismum nostrum: ideo filiæ. Sed huic mulieri, vultis nosse, quid alibi dictum sit, in Canticis canticorum? Sicut lilium in medio spinarum, ita proxima mea in medio filiarum. Mirum dictum, easdem et spinas dixit et filias. Et illæ spinae faciunt potentiam? Faciunt plane. Non videtis quemadmodum et ipsæ hæreses orent, jejunent, dent eleemosynas, laudent Christum? Possum dicere, esse ibi pseudoprophetas, de quibus dictum est, Faciunt signa et prodigia multa, ut fallant, si fieri potest, etiam electos. Ecce prædixi vobis. Faciunt potentiam et spinae: de qua potentia dicitur, Nonne in nomine tuo manducavimus et bibimus, et in nomine tuo virtutes multas fecimus (Matth. vn, 22, et Luc. XIII, 26)? Manducavimus et bibimus, non de quocumque cibo diceret: nostis de quo dicere potuit, vel cibo vel potu. Et virtutes multas fecimus. Faciunt potentiam multæ filiæ, non negamus: et spinae florem habent, sed fructum non habent. Hæc autem cui dixit, Tu autem superasti et superposuisti omnes, unde superavit, nisi quia non solum florem, sed et fructum habet?","t":"“Many daughters,” he says, “have done mightily.” These are the praises with which her husband praises her. “Many daughters have done mightily.” What daughters, with whom she is compared? And yet she is not compared. “Many daughters have done mightily; but you have surpassed them.” Pay attention, I beg you: we are now at the end of the reading. For I am afraid of having you tired at the very point where I most need you attentive. Let us hear her praises. “Many daughters have done mightily; but you have surpassed them, and been set above all.” You, he says, have surpassed all; you have been set above all. Who, then, are the other daughters who have done mightily, whom she has surpassed and above whom she has been set? Or what might have they shown, or how has she surpassed them? For there are bad daughters, namely the heresies. Why daughters? Because they too were born from her. But bad daughters: daughters not by likeness of conduct but by likeness of sacraments. They too have our sacraments, they have our Scriptures, they have our Amen and Alleluia, most of them have our Creed, many have our baptism: therefore they are daughters. But do you want to know what was said of this woman elsewhere, in the Song of Songs? “As a lily among thorns, so is my beloved among the daughters.” Wonderful to say, he called the same ones both thorns and daughters. And do those thorns show might? Certainly they do. Do you not see how the heresies themselves pray, fast, give alms, praise Christ? I can say that there are false prophets among them, of whom it was said, “They will do many signs and wonders, so as to deceive, if it were possible, even the elect. Behold, I have told you beforehand.” The thorns too show might, the might of which it is said, “Did we not eat and drink in your name, and in your name do many mighty works?” “We ate and drank”: he would not say this of just any food; you know of what food and drink he could say it. “And we did many mighty works.” Many daughters show might, we do not deny it: thorns too have a flower, but they do not have fruit. But this one to whom he said, “But you have surpassed and been set above all”: how has she surpassed, unless because she has not only flower but also fruit?","f":"Augustine, <i>Serm.</i> 37.29 (PL 38:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-29)."},"augustine-sermones/37.3":{"o":"Pretiosior autem est lapidibus pretiosis, quæ ejusmodi est. Quid magnum, quia pretiosior est mulier hæc lapidibus pretiosis? Si modo humanas avaritias cogitetis, si ad proprietatem accipiantur lapides pretiosi, quid magnum est. quod quibuslibet lapidibus pretiosior invenitur Ecclesia? Nulla talis comparatio est: sed sunt lapides pretiosi in illa. Tam pretiosi sunt lapides isti, ut vivi dicantur. Sunt ergo lapides pretiosi ornantes eam: sed est ipsa pretiosior. Volo aliquid commendare Charitati vestrae, quantum capio, quantum capitis, quantum timeo, quantum timere debetis de his lapidibus pretiosis. Sunt in Ecclesia lapides pretiosi, et semper fuerunt, docti, abundantes scientia et eloquio et omni instructione Legis. Pretiosi plane lapides isti sunt: sed ex eorum numero quidam aberraverunt ab ornamento mulieris hujus. Quantum enim pertinet ad doctrinam et eloquium unde fulgebat, lapis pretiosus erat Cyprianus: sed mansit in hujus ornamento. Lapis pretiosus erat Donatus: sed resiluit a compage ornamenti. Ille qui mansit, in ea se amari voluit: ille qui inde excussus est, præter illam nomen sibi quæsivit. Ille permanens cum illa, ad illam collegit: ille resiliens, non colligere, sed spargere concupivit. Mali filii, quid sequimini lapidem pretiosum, de ornamento hujus mulieris excussum? Respondetis mihi, Quid enim? Tu sic intelligens quomodo ille? aut sic loqueris quomodo ille? aut tam doctus es quam ille? Sit licet intelligens: Intellectus bonus, omnibus facientibus eum ( Psal. ex, 10). Sit licet doctus, licet liberalibus disciplinis et mysteriis Legis instructus, lapis est pretiosus: redi ab illo ad istam, Pretiosior est lapidibus pretiosis. Lapis pretiosus si non sit in ornamento mulieris hujus, jacet in tenebris. Lapis pretiosus quolibet jacet, jacet in tenebris: opus illi erat ut in ornamento hujus feminae permaneret, et esset in compagine ornamenti ejus. Ego autem fidenter dixerim, pretiosi lapides ideo dicti sunt, quia caro valent: jam ille vilis est, pretium perdidit, qui non habet charitatem. Doctrinam suam jactet licet, linguam suam jactet licet: audiat æstimatorem verorum lapidum matronæ hujus; audiat, inquam, quemdam artificem ornamenti inspectorem. Quid jactat linguam suam, jam non pretiosus, sed vilis lapis? Si linguis hominum loquar, inquit, et Angelorum, charitatem autem non habeam, factus sum æramentum sonans, aut cymbalum tinniens. Cymbalum est lapis ille: jam non fulget, sed tinnit. Ergo discite lapides æstimare, negotiatores regni cælorum: nullus vobis lapis placeat, præter hujus mulieris ornamentum. Hæc quæ pretiosior est lapidibus pretiosis, ornamenti sui ipsa pretium est.","t":"“But she who is such is more precious than precious stones.” What great thing is it that this woman is more precious than precious stones? If you think only of human avarice, if precious stones are taken in the literal sense, what great thing is it that the Church is found more precious than any stones? There is no such comparison; but there are precious stones in her. These stones are so precious that they are called living. There are, then, precious stones adorning her; but she herself is more precious. I want to commend something to your Charity, as far as I grasp it, as far as you grasp it, as far as I fear and you ought to fear, about these precious stones. There are in the Church precious stones, and there always have been: learned men, abounding in knowledge and eloquence and all instruction in the Law. These are certainly precious stones; but some of their number have strayed from the adornment of this woman. As far as doctrine and eloquence go, by which he shone, Cyprian was a precious stone; but he remained in her adornment. Donatus was a precious stone; but he sprang out of the setting of the ornament. The one who remained wished to be loved in her; the one who was knocked out of it sought a name for himself apart from her. The one, remaining with her, gathered for her; the other, springing away, desired not to gather but to scatter. Bad sons, why do you follow a precious stone knocked out of the adornment of this woman? You answer me, “What then? Do you understand as he did? Or do you speak as he did? Or are you as learned as he?” Let him be a man of understanding: “Good understanding belongs to all who act on it.” Let him be learned, let him be instructed in the liberal disciplines and the mysteries of the Law: he is a precious stone; go back from him to her: “She is more precious than precious stones.” A precious stone, if it is not in the adornment of this woman, lies in darkness. A precious stone, wherever it lies, lies in darkness: it needed to remain in the adornment of this woman and be in the setting of her ornament. But I would say with confidence: precious stones are so called because they are worth a high price; he who does not have charity has now become cheap, has lost his price. Let him boast of his learning, let him boast of his tongue: let him hear the appraiser of the true stones of this matron; let him hear, I say, a certain craftsman who inspects the ornament. Why does he boast of his tongue, now not a precious but a cheap stone? “If I speak with the tongues of men,” he says, “and of angels, but have not charity, I have become sounding brass or a tinkling cymbal.” That stone is a cymbal: it no longer shines, but tinkles. So learn to appraise stones, merchants of the kingdom of heaven: let no stone please you except the adornment of this woman. She who is more precious than precious stones is herself the value of her ornament.","f":"Augustine, <i>Serm.</i> 37.3 (PL 38:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-3)."},"augustine-sermones/37.30":{"o":"Quem fructum habet? Unde superavit? Dicatur mihi. Supereminentem, inquit, viam vobis demonstro. Quam supereminentem viam? Quia inde ista superavit, inde ista superposuit omnes. Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum æramentum sonans, aut cymbalum tinniens. Loquitur linguis, ad potentiam illam flores pertinent. Si sciam omnia sacramenta et omnem scientiam, et habeam omnem prophetiam et omnem fidem, ita ut montes transferam, (quanta potentia!) charitatem autem non habeam, nihil sum. Audi adhuc alias potentias, ad florem pertinentes, non ad fructum. Si distribuero omnia mea pauperibus, et tradidero corpus meum ut ardeam, charitatem autem non habuero, nihil mihi prodest ( I Cor. XII, 51, et XIII, 5). Hanc habet ista supereminentem viam, unde illi dixit, Multæ filiæ fecerunt potentias. Multae locutae sunt linguis, scierunt omnia sacramenta, fecerunt virtutes multas, dæmonia excluserunt, res suas pauperibus distribuerunt, corpora sua ignibus tradiderunt. Infra te sunt, quia charitatem non habuerunt. Tu autem superasti et superposuisti omnes: non solum flore, sed et fructu gravida, fructu abundans. Vide ipsum botrum, unde incipiat. Cum enumeraret opera carnis, Fornicationes, inquit, immunditiæ, luxuriæ, idolorum servitus, veneficia, inimicitiæ, contentiones, æmulationes, animositates, dissensiones, hæreses, invidiæ, comessationes, ebrietates, et his similia; quæ praedico vobis, sicut prædixi, quoniam qui talia agunt, regnum Dei non possidebunt: enumeratis omnibus spinis in ignem mittendis, Fructus autem spiritus est, inquit, charitas; et ab hoc capite, ab hac tanquam radice cætera contexuntur, Gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia. Unde iste botrus pulcher? Quia pendet a charitate. Multæ filiæ fecerunt potentiam: tu autem superasti et superposuisti omnes.","t":"What fruit does she have? How has she surpassed them? Let it be told me. “I show you,” he says, “a still more excellent way.” What more excellent way? The one by which she has surpassed them, by which she has been set above all. “If I speak with the tongues of men and of angels, but have not charity, I have become sounding brass or a tinkling cymbal.” He speaks in tongues: flowers belong to that might. “If I know all mysteries and all knowledge, and have all prophecy and all faith, so that I can move mountains” (what great might!) “but have not charity, I am nothing.” Hear still other mighty works, belonging to the flower, not to the fruit: “If I distribute all my goods to the poor, and hand over my body to be burned, but have not charity, it profits me nothing.” This more excellent way she has, which is why it was said to her, “Many daughters have done mightily.” Many have spoken in tongues, known all mysteries, done many mighty works, driven out demons, distributed their goods to the poor, handed their bodies over to the fire. They are beneath you, because they did not have charity. “But you have surpassed and been set above all”: not only in flower but heavy with fruit, abounding in fruit. See the cluster itself, where it begins. When he had listed the works of the flesh, “acts of sexual immorality,” he says, “impurities, debaucheries, idolatry, sorceries, enmities, quarrels, jealousies, fits of anger, dissensions, heresies, envyings, carousings, drunkenness, and the like, of which I tell you beforehand, as I told you before, that those who do such things will not possess the kingdom of God”: having listed all the thorns to be thrown into the fire, he says, “But the fruit of the Spirit is charity”; and from this head, from this as from a root, the rest are woven together: “joy, peace, patience, kindness, goodness, faith, gentleness, self-control.” Why is this cluster beautiful? Because it hangs from charity. “Many daughters have done mightily; but you have surpassed and been set above all.”","f":"Augustine, <i>Serm.</i> 37.30 (PL 38:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-30)."},"augustine-sermones/37.31":{"o":"In illis quid remansit? Falsae gratiæ, et vana species mulieris. Quia si charitatem non habeo, factus sum æramentum sonans, et cymbalum tinniens: nihil sum, nihil mihi prodest. Falsæ sunt ergo gratiæ, et vana species mulieris. Mulier enim sapiens benedicitur. Ista quæ quæsivit quid intelligeret, quæ intellectum custodivit, ista sapiens, ista benedicitur: non illæ falsæ species, non illa vana gratia. Sapiens mulier benedicitur. Timorem autem Domini ipsa collaudat. Ipsa quæ benedicitur, collaudat aliquid unde benedicatur, quia sapiens est. Quid collaudat? Timorem Domini, quo perducta est ad sapientiam. Initium enim sapientiae, timor Domini: Timorem autem Domini ipsa collaudat. Laboriosa tot noctibus, inter tot scandala patiens, provida ad exspectandum, fortis ad tolerandum, constans ad perseverandum: laboribus finitis, Date illi de fructibus manuum suarum. Fecit, fecit: digna est recipere. Date illi de fructibus manuum suarum. Quid date? Venite, benedicti Patris mei. Date illi de fructibus manuum ejus. Quid date? Percipite regnum quod vobis paratum est ab origine mundi. Ecce quid date. De quibus fructibus manuum ejus? Esurivi enim, et dedistis mihi manducare. Date illi de fructibus manuum ejus.","t":"What has remained in them? “False graces and the empty beauty of a woman.” Because “if I do not have charity, I have become sounding brass and a tinkling cymbal; I am nothing; it profits me nothing.” False, then, are the graces, and empty the beauty of a woman. “For a wise woman is blessed.” She who sought what to understand, who kept understanding, she is the wise one, she is blessed; not those false beauties, not that empty grace. “A wise woman is blessed. But she herself praises the fear of the Lord.” She who is blessed praises something from which she is blessed, because she is wise. What does she praise? The fear of the Lord, by which she was led to wisdom. For “the beginning of wisdom is the fear of the Lord.” “But she herself praises the fear of the Lord.” Toiling through so many nights, patient among so many scandals, provident in looking ahead, strong in enduring, constant in persevering: when her labors are finished, “Give her of the fruits of her hands.” She has done, she has done; she is worthy to receive. “Give her of the fruits of her hands.” Give what? “Come, you blessed of my Father.” “Give her of the fruits of her hands.” Give what? “Receive the kingdom prepared for you from the foundation of the world.” See what to give. From what fruits of her hands? “For I was hungry, and you gave me to eat.” “Give her of the fruits of her hands.”","f":"Augustine, <i>Serm.</i> 37.31 (PL 38:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-31)."},"augustine-sermones/37.32":{"o":"Et quod illi deinde negotium erit, finitis laboribus? Et laudetur in portis vir ejus. Ipse erit portus laborum nostrorum, videre Deum, et laudare Deum. Non ibi dicetur: Surge, labora, vesti servos, vesti te ipsam, ornare purpura, da escas famulis, attende ne lucerna exstinguatur, sollicita esto, surge de noctibus, aperi pauperi manum, trajice de colo in fusum. Non erunt opera necessitatis, ubi nulla necessitas. Non erunt opera misericordiæ, ubi nulla miseria. Non frangis panem pauperi, ubi nemo mendicat. Non suscipis peregrinum, ubi omnes in patria sua vivunt. Non visitas ægrum, ubi omnes perpetuo sani sunt. Non vestis nudum, ubi omnes æterna luce vestiti sunt. Non sepelis mortuum, ubi omnes sine termino vivunt. Nec tamen ista non agens, nihil agis: videbis eum quem desiderasti, et sine defectu laudabis. Istum accipies fructum. Tunc erit una illa quam petisti: Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini per omnes dies vitæ meæ. Et quid ibi facies? Ut contempler delectationem Domini. Et laudetur in portis vir ejus. Beati qui habitant in domo tua; in sæcula sæculorum laudabunt te.","t":"And what will her business be then, when her labors are finished? “And let her husband be praised in the gates.” This will be the harbor of our labors: to see God and to praise God. It will not be said there, “Rise, work, clothe the servants, clothe yourself, adorn yourself with purple, give food to the household, see that the lamp does not go out, be anxious, rise in the nights, open your hand to the poor, pass the wool from the distaff to the spindle.” There will be no works of necessity where there is no necessity. There will be no works of mercy where there is no misery. You will not break bread for the poor where no one begs. You will not take in the stranger where all live in their own homeland. You will not visit the sick where all are healthy forever. You will not clothe the naked where all are clothed with eternal light. You will not bury the dead where all live without end. And yet, though you do not do these things, you will not be doing nothing: you will see him whom you desired, and you will praise him without tiring. This fruit you will receive. Then there will be that one thing you asked for: “One thing I have asked of the Lord, this I will seek: that I may dwell in the house of the Lord all the days of my life.” And what will you do there? “That I may contemplate the delight of the Lord.” “And let her husband be praised in the gates.” “Blessed are those who dwell in your house; for ever and ever they will praise you.”","f":"Augustine, <i>Serm.</i> 37.32 (PL 38:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-32)."},"augustine-sermones/37.4":{"o":"Confidit super eam cor viri ejus. Plane confidit, et ut confidamus docuit. Commendavit enim Ecclesiam usque ad terminos terræ, per omnes gentes, a mari usque ad mare. Hæc si non usque ad finem perseveraverit, non super eam cor viri ejus confidit. Confidit super eam cor viri ejus: præscius confidit, falli non potest qui confidit. Non dictum est, Confidit super eam cor filiorum: poterant enim filii ejus parvuli falli; illius cor nullum mendacium decipit. Verum est ergo, quod confidit. Quæ talis est, spoliis non indigebit. Non quia non quærit spolia, ideo non indigebit: sed quia multis abundabit. Quæ talis est, spoliis non indigebit. Undique spoliat mundum, ubique diffusa; rapit undique tropæa a diabolo. Hoc enim ei promisit vir ejus, cui dicit in alio psalmo: Exsulto ego in verbis tuis, sicut qui invenit spolia multa. Quemadmodum spoliis indiget, quae undique rapit, undique trahit, undique acquirit?","t":"“The heart of her husband trusts in her.” He certainly trusts, and he has taught us to trust. For he commended the Church to the ends of the earth, through all nations, from sea to sea. If she did not persevere to the end, the heart of her husband would not trust in her. “The heart of her husband trusts in her”: he trusts with foreknowledge; he who trusts cannot be deceived. It was not said, “The heart of her sons trusts in her”: for her little sons could be deceived; no lie deceives his heart. It is true, then, that he trusts. “She who is such will not lack spoils.” Not that she does not seek spoils and so will not lack them, but that she will abound in many. “She who is such will not lack spoils.” She despoils the world from every side, spread everywhere; she seizes trophies from the devil everywhere. For her husband promised her this, the one to whom he says in another psalm, “I rejoice at your words, as one who finds much spoil.” How can she lack spoils, who seizes from everywhere, draws in from everywhere, gains from everywhere?","f":"Augustine, <i>Serm.</i> 37.4 (PL 38:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-4)."},"augustine-sermones/37.5":{"o":"Operatur enim viro suo bona, et non mala in omni tempore. Hinc est quod exspoliat mulier ista gentes, operando viro suo bona, et non mala. In omni tempore operatur bonum, et non malum: nec sibi, sed viro; ut qui vivit, jam non sibi vivat, sed ei qui mortuus est pro omnibus, et resurrexit. Viro ergo operatur bonum, coram Deo operatur bonum: illi servit, illi devota est; illum diligit, illi placere semper studet. Non se ornat, nec propter oculos suos, nec propter oculos alienos. Non est de sibi placentibus, non est de sua quærentibus: Operatur enim viro suo. Qui autem sibi operantur, omnes sua quærunt, non quæ Jesu Christi. Inveniens lanam et linum, fecit utile manibus suis. Lanificam et linificam matronam istam sanctus sermo describit. Quæritur autem a nobis quid sit lana, quid sit linum. Lanam carnale aliquid puto, linum spirituale. Hoc conjicere audeo ex ordine vestimentorum nostrorum: interiora sunt enim linea vestimenta; lanea, exteriora. Quidquid carne operamur, in promptu est: quidquid spiritu, in secreto. Operari autem carne, et non operari spiritu, quamvis bonum videatur, utile non est. Operari autem spiritu, et non operari carne, pigrorum est. Invenis hominem porrigentem manu eleemosynam pauperi, nec tamen de Deo ibi cogitantem, sed hominibus placere cupientem: lanea vestis videri potest, interiorem lineam non habet. Invenis alium dicentem tibi, Sufficit mihi in conscientia Deum colere, Deum adorare; quid mihi opus est aut in ecclesiam ire, aut visibiliter misceri Christianis? lineam vult habere sine tunica lanea. Non novit, neque commendat talia opera mulier ista. Dicenda sunt quidem et docenda spiritualia sine carnalibus: sed illi qui accipiunt, debent et tenere spiritualia, et non carnaliter operari carnalia. Invenit hæc mulier lanam et linum, et fecit utile manibus suis. Lana ista et linum hoc, in Scripturis sanctis est. Multi inveniunt, sed nolunt facere aliquid utile manibus suis. Invenit, et fecit. Cum auditis, invenitis: cum bene vivitis, facitis. Inveniens lanam et linum, fecit utile manibus suis. Videte illam, cui dicitur: In dexteram et in sinistram extende; semen enim tuum hæreditabit gentes: non est quod parcas, porrige longius funiculos tuos. Videte illam: Facta est quasi navis, qua negotiator a longe congerit sibi divitias. Divitiæ mulieris hujus, laudes viri ejus. Videte quam a longe congerit sibi divitias: A solis ortu usque ad occasum, laudabile nomen Domini ( I'sal. cIn, 3).","t":"“For she works good for her husband, and not evil, at all times.” That is why this woman despoils the nations, by working good for her husband and not evil. At all times she works good and not evil; not for herself but for her husband, so that whoever lives no longer lives for himself, but for him who died for all and rose again. For her husband, then, she works good; before God she works good: she serves him, she is devoted to him; she loves him, she is always eager to please him. She does not adorn herself, either for her own eyes or for the eyes of others. She is not one of those who please themselves, not one of those who seek their own: “For she works for her husband.” But those who work for themselves all seek their own, not the things of Jesus Christ. “Finding wool and flax, she made something useful with her hands.” The holy word describes this matron as a worker in wool and in flax. We are asked what the wool is and what the flax is. I think the wool is something carnal, the flax something spiritual. I venture to infer this from the order of our clothing: for linen garments are worn underneath, woolen ones outside. Whatever we do with the flesh is in plain view; whatever we do with the spirit, in secret. To work with the flesh and not with the spirit, though it may seem good, is not useful. But to work with the spirit and not with the flesh is the way of the lazy. You find a man holding out alms with his hand to a poor man, yet not thinking of God in it, but wanting to please men: a woolen garment can be seen; he does not have the linen underneath. You find another who says to you, “It is enough for me to worship God in my conscience, to adore God; what need have I either to go to church or to mix visibly with Christians?” He wants to have the linen without the woolen tunic. This woman does not know or commend such works. Spiritual things must indeed be spoken of and taught as distinct from carnal ones; but those who receive them must both hold the spiritual things and do the carnal things in a way that is not carnal. “This woman found wool and flax, and made something useful with her hands.” This wool and this flax are in the holy Scriptures. Many find them, but do not want to make anything useful with their hands. She found, and she made. When you hear, you find; when you live well, you make. “Finding wool and flax, she made something useful with her hands.” See her, to whom it is said, “Spread out to the right and to the left, for your seed will inherit the nations; do not hold back; lengthen your cords.” See her: “She has become like a ship, by which a merchant gathers riches for himself from afar.” The riches of this woman are the praises of her husband. See how she gathers riches for herself from afar: “From the rising of the sun to its setting, the name of the Lord is to be praised.”","f":"Augustine, <i>Serm.</i> 37.5 (PL 38:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-5)."},"augustine-sermones/37.7":{"o":"Exsurgit de noctibus, et dedit escas domui, et opera ancillis. Exsurgit de noctibus: quid valent noctes? Non eam premunt, non eam in tenebris jacere cogunt. Et de noctibus exsurgit: noctes, tribulationes sunt. Sed cui hæc, et de noctibus consurgit, et in tribulationibus proficit. Et dedit escas domui: in noctibus præbuit se imitandam; faciens docuit, quod faciendum dixit; et tunc dedit eis escas. Quis comedat de nocte? Prorsus et tunc dedit escas. Quibus enim dedit, semper esuriunt. Beati enim qui esuriunt et sitiunt justitiam, quia ipsi saturabuntur (Matth. v, G). A nocte spiritus meus vigilat ad te, Deus. Media nocte surgebam ad confitendum tibi. Haec alimenta nocturna abundant in domo mulieris hujus. Nemo ibi famem patitur, nec palpat ut inveniat quod manducetur: ardet ibi lucerna prophetiæ. Sed numquid manducandum est et vacandum? Illa enim quæ dedit escas domui, dedit et opera ancillis. Ancillæ istæ ipsius sunt, an viri ejus? An quia viri ipsius sunt, et ipsius sunt? An multæ ancillæ ipsa est? Ipsa enim quanquam materfamilias, tamen ancillam se non dedignetur. Attendat pretium suum, diligat Dominum suum. Agnoscat, inquam, se ancillam, nec timeat conditionem. Nec enim dedignatur ille conjugem facere, quam tanti emit. Et unaquæque conjux bona maritum suum dominum vocat. Prorsus non solum vocat, sed hoc sapit, hoc sonat, hoc gestat corde, hoc profitetur ore, tabulas matrimoniales instrumenta emptionis suæ deputat. Est ergo ancilla, dans opera ancillis. Est ancilla: ejus enim filius est qui dicit, Ego servus tuus, et filius ancillæ tuæ.","t":"“She rises in the nights, and gives food to her household and tasks to her maidservants.” “She rises in the nights”: what power have nights? They do not overwhelm her, they do not force her to lie in darkness. She rises even out of the nights: the nights are tribulations. But she to whom this applies both rises out of the nights and makes progress in tribulations. “And gives food to her household”: in the nights she offered herself to be imitated; by doing she taught what she said should be done; and then she gave them food. Who eats at night? Yet then indeed she gave food. For those to whom she gave it are always hungry: “For blessed are those who hunger and thirst for righteousness, for they will be satisfied.” “From the night my spirit keeps watch for you, O God.” “At midnight I rose to confess to you.” These nocturnal foods abound in the house of this woman. No one there suffers hunger or gropes to find something to eat: the lamp of prophecy burns there. But is one to eat and be idle? For she who gave food to her household also gave tasks to her maidservants. Are these maidservants hers or her husband’s? Or, because they are her husband’s, are they also hers? Or is she herself the many maidservants? For although she is mother of the household, she does not disdain to be a maidservant. Let her consider her price; let her love her Lord. Let her acknowledge herself, I say, a maidservant, and not fear her condition. For he does not disdain to make his wife the one whom he bought at so great a price. And every good wife calls her husband her lord. Indeed, she not only calls him so, but thinks so, says so, carries it in her heart, professes it with her mouth; she regards the marriage contract as the deed of her purchase. She is a maidservant, then, giving tasks to maidservants. She is a maidservant; for her son is the one who says, “I am your servant, and the son of your maidservant.”","f":"Augustine, <i>Serm.</i> 37.7 (PL 38:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-7)."},"augustine-sermones/37.8":{"o":"Quæsiturus eras quid agat illis operibus etiam nocturnis; audi quid agat: Prospiciens agrum mercata est. Prospiciens, non in præsenti, sed in futuro, mercata est agrum istum: prospiciens fide, spe. Inde et de noctibus surgit. Si enim quod non videmus speramus, per patientiam exspectamus. In omnibus tribulationem patiens: prospicit enim agrum quem mercatur. Inde enim mulier fortis dicitur. Quid sunt noctes illæ præ agro illo? Quod enim ad præsens temporale est et leve tribulationis nostræ (cum de noctibus surgimus), in incredibilem modum æternum gloriæ pondus, operatur in nobis (cor habentibus ad agrum illum), non respicientibus quæ videntur, sed quæ non videntur. Quæ enim videntur, temporalia sunt; quæ autem non videntur, æterna. Qualis est ager ille? Quæ pulchritudo ejus est? Inardescamus ad eum possidendum. Putamus non ipse est, de quo dixit Deus, Et species agri mecum est?","t":"You were going to ask what she gains by those works, even by night; hear what she gains: “Looking ahead, she bought a field.” Looking ahead, not to the present but to the future, she bought that field: looking ahead by faith, by hope. That is why she also rises in the nights. “For if we hope for what we do not see, we wait for it with patience.” Suffering tribulation in everything, she looks ahead to the field which she is buying. That is why she is called a strong woman. What are those nights compared with that field? “For our present momentary and light tribulation” (when we rise in the nights) “works for us beyond all measure an eternal weight of glory” (for us who have our hearts set on that field), “since we look not at the things that are seen but at the things that are not seen. For the things that are seen are temporal, but the things that are not seen are eternal.” What sort of field is that? What is its beauty? Let us burn to possess it. Do we not think it is the one of which God said, “And the beauty of the field is with me”?","f":"Augustine, <i>Serm.</i> 37.8 (PL 38:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-8)."},"augustine-sermones/37.9":{"o":"Prospiciens agrum mercata est. Ubi mercata est, habet ibi agrum. Ubi agrum? Ubi mercata est? Ubi posuit et thesaurum suum, ut fieret ei, Ubi est thesaurus tuus, ibi est et cor tuum. Prospiciens agrum mercata est. Unde mercata est? Ne forte tu desperes, et suspires, et nihil agas, ager iste segnem amatorem non amat. Ibi certe cum ad eum veneris, forsitan requiesces, nec opus erit ut labores. Non enim est talis ager ille, qualis iste, ubi Adam in sudore vultus sui comedit panem suum. Modo tamen ut ad illius agri speciem pervenias, compara tibi undc compares agrum ibi. Quid? Collige pretium. Hoc enim agit hæc mulier. Videte si facile est. Cum dictum est, Prospiciens agrum mercata est: tanquam diceres, Unde mercata est? De fructibus, ait, manuum suarum plantavit possessionem. Ipsa erant opera quæ dabat ancillis, ut de fructibus manuum suarum plantaret possessionem in æternum. Illam enim possessionem dixit, quæ futura est. Hoc insinuat verbo quod ait, Prospiciens.","t":"“Looking ahead, she bought a field.” Where she bought, there she has the field. Where is the field? Where did she buy? Where she also put her treasure, so that for her it might be true that “where your treasure is, there is your heart also.” “Looking ahead, she bought a field.” With what did she buy it? You must not despair and sigh and do nothing: this field does not love a lazy lover. There, certainly, when you come to it, perhaps you will rest, and there will be no need for you to toil. For that field is not like this one, where Adam ate his bread in the sweat of his face. But now, so that you may come to the beauty of that field, get for yourself the means to buy the field there. What means? Gather the price. For this is what this woman does. See whether it is easy. When it had been said, “Looking ahead, she bought a field,” as if you were saying, “With what did she buy it?”, it says, “From the fruits of her hands she planted a possession.” These were the very tasks that she gave her maidservants, so that from the fruits of her hands she might plant a possession for eternity. For he called that possession the one that is to come; he hints at this by the word “looking ahead.”","f":"Augustine, <i>Serm.</i> 37.9 (PL 38:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/37-9)."},"augustine-sermones/370.1":{"o":"Hodiernus dies ad habendam spem vitæ æternæ, magnum contulit gaudium generi humano. Primus enim homo, quo cadente omnes cecidimus, cujus ruina est mortalitas nostra, non est natus, sed factus; patre nullo, nulla matre, sed Deo operante. Hæc est hominis prima conditio. Adam de terra. Secunda conditio est hominis, qua creatur femina de latere viri. Tertia conditio est hominis, qua natus est homo ex viro et femina. Quarta conditio est Dei et hominis, qua natus est Christus sine viro de femina. In istis quatuor conditionibus una sola nobis usitata est, cæteræ tres non sunt in oculis carnis, sed in fide cordis. De terra factum hominem sine patre, sine matre, non novimus; factam feminam de latere viri non novimus, lectam et auditam credidimus. Tertia illa usitata est nobis ipsa quotidiana: de complexu maris et feminæ quotidie nascuntur homines. Jam ergo erat una sine viro et femina, jam erat altera de viro sine femina, jam erat tertia de viro et femina, quarta restabat sine viro de femina. Sed ista quarta liberavit tres. Prima enim et secunda ruerunt, tertiam de ruina genuerunt, in quarta salutem invenerunt. Exsultent ergo virgines; virgo peperit Christum. Nihil in ea quod voverunt putent exterminatum: mansit virgo post partum. Exsultent viduæ; infantem Christum vidua Anna cognovit. Exsultent conjugatæ; nasciturum Dominum Jesum Christum Elisabeth maritata prophetavit. Nullus gradus prætermissus est, de quo non haberet testimonium salus omnium. Numquid enim solæ virgines ad regnum cœlorum perveniunt? Perveniunt et viduæ. Magni meriti fuit illa vidua sancta Anna. A virginitate enim sua septem annos vixerat cum viro suo; quo defuncto usque ad senilem ætatem pervenerat, et in senectute sancta exspectabat infantiam Salvatoris; ut parvum videret annosa, parvum agnosceret anicula, intrantem in mundum Salvatorem videret itura. Et in masculino sexu tria ipsa genera commendata sunt. Ipse Christus puer natus est; exsultent pueri, continentiam voventes puero. Ipse vere integritatem pudicitiæ consecravit, qui suæ matri fecunditatem attulit, virginitatem non abstulit. Simeon ille senex diu vixerat, cujus ætas comparatur Annæ; et audierat responsum; quod non esset visurus mortem nisi prius videret Christum Domini.","t":"Today's day has brought great joy to the human race for holding the hope of eternal life. For the first man, in whose fall we all fell, whose ruin is our mortality, was not born but made, with no father, no mother, but by God's working. This is the first way man came into being: Adam from the earth. The second way man came into being is that by which woman is created from the side of man. The third way is that by which a human being is born of man and woman. The fourth way, of God and man, is that by which Christ was born of a woman without a man. Of these four ways only one is familiar to us; the other three are not before the eyes of the flesh but in the faith of the heart. We have not known a man made from the earth without father and mother; we have not known a woman made from the side of a man: having read and heard it, we have believed it. The third is familiar to us, the everyday one: human beings are born every day from the union of male and female. So there was already one way, without man and woman; there was already another, from man without woman; there was already the third, from man and woman; the fourth remained, from woman without man. But this fourth freed the other three. For the first and second fell; they begot the third out of their ruin; in the fourth they found salvation. [2] Let virgins exult, then: a virgin bore Christ. Let them not think that anything they have vowed was destroyed in her: she remained a virgin after childbirth. Let widows exult: the widow Anna recognized the infant Christ. Let married women exult: Elizabeth, a married woman, prophesied the Lord Jesus Christ who was to be born. No state of life was passed over that did not bear witness to the salvation of all. For do virgins alone reach the kingdom of heaven? Widows reach it too. That holy widow Anna was of great merit. For from her virginity she had lived seven years with her husband; after his death she had come to old age, and in her holy old age she was awaiting the infancy of the Saviour: so that, full of years, she might see the little one; an old woman, recognize the little one; on the point of departing, see the Saviour entering the world. And in the male sex too the same three kinds are commended. Christ himself was born a boy; let boys exult, vowing continence to the boy. He truly consecrated the integrity of chastity, he who brought fruitfulness to his mother but did not take away her virginity. That old man Simeon had lived long, an age comparable to Anna's; and he had received the answer that he would not see death before he had seen the Lord's Christ.","f":"Augustine, <i>Serm.</i> 370.1 (PL 39:1619; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/370-1)."},"augustine-sermones/370.3":{"o":"Intelligite, fratres, quantum desiderium habebant antiqui sancti videndi Christum. Sciebant illum esse venturum, et omnes qui pie vivebant, dicebant, O si hic me inveniat illa nativitas! o si quod credo in Scripturis Dei, videam oculis meis! Et ut noveritis quantum desiderium habebant sancti, qui noverant de Scripturis sanctis virginem parituram, sicut audistis cum Isaias legeretur, Ecce virgo in utero concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel. Emmanuel quid sit, Evangelium nobis aperuit dicens, quod interpretatur, Nobiscum Deus. Non tibi ergo sit mirum, quæcumque infidelis anima, non tibi videatur impossibile ut virgo pareret, virgo pariens permaneret. Intellige natum Deum, et non miraberis virginis partum. Ut ergo noveritis antiquos sanctos et justos optasse videre, quod concessum est huic seni Simeoni; Dominus noster Jesus Christus ad discipulos loquens ait: Multi justi et prophetæ voluerunt videre quæ vos videtis, et non viderunt; et audire quæ auditis, et non audierunt ( Id. XIII, 17 ). Multum senex iste fuit ad audiendum serus, sed ad videndum maturus. Non exspectavit ut Christum audiret loquentem, quoniam agnovit infantem. Et hoc illi concessum erat jam decrepito, quasi desideranti et suspiranti et dicenti quotidie in orationibus suis: Quando veniet? quando nascetur? quando videbo? Putas durabo? putas hic me inveniet? putas isti oculi eum videbunt, per quem cordis oculi revelabuntur? Dicebat ista in orationibus suis, et pro desiderio suo accepit responsum, quod non gustaret mortem, nisi prius videret Christum Domini. Gestabat eum Maria mater ejus infantem: vidit ille, et agnovit. Ubi noverat quem agnovit? An intus est revelatus, qui foris est natus? Vidit, et agnovit. Agnovit Simeon infantem tacentem; et occiderunt Judæi juvenem mirabilia facientem. Cum ergo cognovisset, accepit in ulnas suas, hoc est, in brachia sua, amplexatus est eum. Portabat a quo portabatur. Ipse enim est Christus sapientia Dei, attingens a fine usque ad finem fortiter, et disponens omnia suaviter. Quantus ibi erat, et quam magnus, quam parvus factus erat? Parvus factus, parvos quærebat. Quid est, parvos quærebat? Non superbos, non elatos; sed humiles et mites colligebat. In præsepi dignatus est poni, ut esset piorum cibaria jumentorum. Accepit ergo eum Simeon in brachia sua, et dixit: Nunc dimittis, Domine, servum tuum in pace. Dimittis in pace, quia video paccm. Quare ergo dimittis in pace? Quoniam viderunt oculi mei salutare tuum (Luc. II, 25-30). Salutare Dei, Dominus Jesus Christus. Annuntiate diem ex die salutare ejus.","t":"Understand, brothers, how great a desire the ancient saints had to see Christ. They knew that he would come, and all who lived devoutly said, \"O if only that birth might find me here! O if only I might see with my own eyes what I believe in the Scriptures of God!\" And so that you may know how great a desire the saints had, who knew from the holy Scriptures that a virgin would give birth, as you heard when Isaiah was read: \"Behold, a virgin will conceive in her womb and bear a son, and his name will be called Emmanuel.\" What Emmanuel means the gospel has disclosed to us, saying, which is interpreted, \"God with us.\" So do not marvel, whatever unbelieving soul you are; let it not seem impossible to you that a virgin should give birth and, giving birth, remain a virgin. Understand that God was born, and you will not marvel at a virgin's childbirth. So that you may know, then, that the ancient saints and righteous longed to see what was granted to this old man Simeon, our Lord Jesus Christ, speaking to his disciples, says: \"Many righteous men and prophets wanted to see what you see and did not see it, and to hear what you hear and did not hear it.\" This old man came much too late to hear, but in good time to see. He did not wait to hear Christ speaking, since he recognized the infant. And this was granted him when he was already very old, as one who longed and sighed and said every day in his prayers: \"When will he come? When will he be born? When shall I see him? Do you think I will last? Do you think he will find me here? Do you think these eyes will see him by whom the eyes of the heart will be opened?\" He said these things in his prayers, and for his longing he received the answer that he would not taste death before he had seen the Lord's Christ. Mary his mother was carrying him as an infant: he saw, and he recognized him. Where had he come to know the one he recognized? Was he revealed within, who was born without? He saw, and recognized. Simeon recognized the silent infant; and the Jews killed the young man who worked wonders. Having recognized him, then, he took him into his arms, that is, into his embrace; he embraced him. He carried the one by whom he was carried. For he is Christ, the wisdom of God, reaching mightily from end to end and ordering all things sweetly. How great he was there, and how great, yet how small he had become! Made small, he was seeking the small. What does \"he was seeking the small\" mean? Not the proud, not the haughty; he was gathering the humble and gentle. He deigned to be laid in a manger, to be the fodder of devout beasts. So Simeon took him in his arms and said: \"Now you dismiss your servant, Lord, in peace.\" You dismiss me in peace, because I see peace. And why do you dismiss me in peace? \"Because my eyes have seen your salvation.\" The salvation of God is the Lord Jesus Christ. Proclaim his salvation from day to day.","f":"Augustine, <i>Serm.</i> 370.3 (PL 39:1619–1620; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/370-3)."},"augustine-sermones/370.4":{"o":"Habetis ergo, pueri, puerum Jesum; sancti senes, senem Simeonem. Si autem quæritis, ut et conjugatus aliquis vir testimonium Domino perhiberet, Zachariam considerate. Nemo ergo quaerat aliud, fratres mei, christiani fideles, aut virgo, aut vidua, aut conjugata, aut puer, aut continens, aut uxoratus: quidquid plus esse quis voluerit, non invenit quemadmodum ad Christum pertineat. Non invenimus testimonium perhibuisse Christo adulteros, fornicatores, immundos. Et ut a talibus ei testimonium perhiberetur, ipse præstitit, ipse donavit. Non enim quisquam sanctus viribus suis. Exsultemus ergo, charissimi. Ab hodierno die crescunt dies. Crede in Christum, et crescit in te dies. Credidisti? Inchoatus est dies. Baptizatus es? Natus est Christus in corde tuo. Sed numquid Christus natus sic remansit? Crevit, ad juventutem pervenit: sed in senectutem non declinavit. Crescat ergo et fides tua, robur inveniat, vetustatem nesciat. Sic pertinebis ad Christum Filium Dei, in principio Verbum apud Deum, Verbum Deum; sed Verbum carnem factum, ut habitaret in nobis. Majestas ibi latebat, tibi infirmitas apparebat. In manus suas Simeon infirmitatem accepit, sed majestatem intus agnovit. Nemo contemnat natum, si vult esse renatus. Ad illum pertinuit propter nos nasci, ad nos pertineat in illo renasci: qui vivit et regnat in sæcula sæculorum. Amen.","t":"So you have, boys, the boy Jesus; holy old men, the old man Simeon. And if you ask for some married man to bear witness to the Lord, consider Zechariah. Let no one, then, look for anything else, my brothers, faithful Christians, whether virgin or widow or married woman, boy or continent man or husband: whatever else anyone may wish to be, he will not find another way of belonging to Christ. We do not find that adulterers, fornicators, or the unclean bore witness to Christ. And that witness was borne to him by such as these was his own gift; he gave it. For no one is holy by his own strength. Let us exult, then, dearly beloved. From today the days grow longer. Believe in Christ, and the day grows in you. Have you believed? The day has begun. Have you been baptized? Christ has been born in your heart. But did Christ, once born, stay as he was? He grew, he reached young manhood, but he did not decline into old age. So let your faith too grow, find strength, and know no aging. So you will belong to Christ the Son of God, in the beginning the Word with God, the Word who is God; but the Word made flesh, to dwell among us. Majesty lay hidden there; weakness appeared to you. Simeon took weakness into his hands, but recognized majesty within. Let no one despise the one who was born, if he wants to be reborn. It was his part to be born for our sake; let it be ours to be reborn in him, who lives and reigns for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 370.4 (PL 39:1620; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/370-4)."},"augustine-sermones/371.1":{"o":"Natus est nobis hodie Salvator; et ideo hodie omni mundo sol verus exortus est. Deus homo factus est, ut homo Deus fieret: et ut servus in dominum verteretur, formam servi Dominus accepit. Habitavit in terris Habitator cœlorum, ut homo habitator terræ habitaret in cœlis. Natus est ergo nobis Salvator, passus cst diem partus repudiatæ Lcgis conceptus: natus autem de Patre semper, de matre semel. Etenim Domini nostri Jesu Christi duas accepimus nativitates: primo divinam, deinde humanam; sed plane utramque mirabilem: in illa ut matris, in hac ut patris officia cessarent: unam æternam, ut crearet temporales; alteram temporalem, ut præstaret æternos. Ille ergo in forma Dei Patri æqualis, ille in forma servi Patri subditus. Ille creator temporum, natus in tempore est: factusque est tam parvus, ut ederetur a femina; sed tam magnus utique permansit, ut non separaretur a Patre. Has ergo Domini nativitates etiam duo evangelistarum testantur principia. Unus enim de nativitate divina ita ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. De hac vere nativitate humana, ita evangelista alius refert: Liber generationis Jesu Christi filii David. Hic ergo natalis Domini, hic secundæ nativitatis dies est: exsultemus et lætemur in eo. Nec immerito, aucto jam abhinc die, hodie lux incrementum accipit; cum humano generi in hoc utique die vera lux venerit: ut recte dies tramitem solis augeat, quo nobis hunc, per quem tenebris mortis absolveremur, invexit. Hunc ergo Prophetæ annuntiantes, tanquam lucernae, venturum, præcesserunt diem ortus ejus, et miracula quæ esset gesturus in carne, clarissimis præconiis ediderunt. Rectum namque erat ut prædicaretur esse venturus, ne cum venisset, dubitaretur. Hic itaque Deus noster, homo inter homines conversatus est. Apparuit enim videntibus homo, intelligentibus Deus: hominem intuentibus offerens, credentibus Deum servans. Ergo infirmos salvavit aspectus infirmitatis ejus: firmos quærit contemplatio divinitatis ejus.","t":"Today the Saviour has been born to us; and therefore today the true sun has risen for the whole world. God became man so that man might become God; and so that the servant might be turned into a lord, the Lord took the form of a servant. The dweller of the heavens dwelt on earth, so that man, the dweller of the earth, might dwell in the heavens. The Saviour has been born to us, then; … born of the Father always, of his mother once. For we have received two births of our Lord Jesus Christ: first the divine, then the human, but both plainly wonderful: in the one the offices of a mother were absent, in the other those of a father; one eternal, to create temporal beings, the other temporal, to make them eternal. He, then, in the form of God is equal to the Father; he, in the form of a servant, is subject to the Father. He, the creator of times, was born in time; and he became so small as to be brought forth by a woman, yet he remained so great as not to be separated from the Father. These births of the Lord are attested also by the openings of two evangelists. For one speaks thus of the divine birth: \"In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God. All things were made through him, and without him nothing was made.\" Of the human birth another evangelist reports thus: \"The book of the generation of Jesus Christ, son of David.\" This, then, is the Lord's birthday, the day of his second birth: let us exult and rejoice in it. And not without reason does the light receive an increase today, as the day lengthens from now on, since on this day the true light came to the human race: so that rightly the day lengthens the sun's course, the day which brought us him through whom we would be freed from the darkness of death. The prophets, announcing his coming like lamps, went before the day of his rising, and proclaimed in the clearest heralding the miracles he would do in the flesh. For it was right that he should be preached as coming, lest, when he had come, there should be doubt. So this our God lived as a man among men. For he appeared as man to those who saw him, as God to those who understood him, offering the man to those who looked, keeping God for those who believe. So the sight of his weakness saved the weak; the contemplation of his divinity seeks the strong.","f":"Augustine, <i>Serm.</i> 371.1 (PL 39:1620; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-1)."},"augustine-sermones/371.2":{"o":"Obsecro vos, charissimi, intuemini quam magnum sit hoc mysterium veritatis. Ad salvandos homines Legem dederat, Prophetas miserat: et quia sanandis languoribus hæc remedia præcesserunt, ipsum se ad salutem eorum offerre hominibus Deus voluit. Porro homines Deum ipsum in substantia sua videre non potuerunt: spem vero homines suam ponere in solo homine non debebant. Quid ergo hic fieret? Hominem sequi non debebant, homo sequendus non erat qui videri poterat: Deus sequendus erat qui videri non poterat. Ut ergo exhiberetur homini, et qui ab homine videretur et quem homo sequeretur, Deus factus est homo. Denique cum jam inter homines versaretur, et tribus apostolis in secreto adductis medius astaret, subito eis in illa divini cultus claritate resplenduit: quod apostoli qui præsentes erant, vix intueri pro humani affectus infirmitate potuerunt (Id. XVII, 1-6). Nasci humanitus voluit, ut nos in ipso nasceremur, et futuris cultoribus suis iteratæ nativitatis sacramenta sanciret: ut nos qui a nativitate illa coarctati tenebamur obnoxii, Salvatoris nostri vestigia comitati, secundæ nativitatis præsidio certo potiremur; quo in Deo et ex Deo nati, abrumperemus vincula mortis antiquæ, cum pignus salutis Spiritum sanctum sumeremus. Ergo cum apparere hominibus Deus vellet, eosque quos prius mandaverat, docere etiam præsens cuperet, vim divinam assumpto homine temperavit, et posuit tenebras latibulum suum in circuitu suo (Psal. XVII, 12), cum se tabernaculo carnis obtexit. Tali ergo et tam ineffabili sacramento, Christus Deus noster et homo habetur et Deus; per matrem homo, per Patrem Deus. Sicque fit ut utrumque illud sit verum quod ait, Pater major me est; et, Ego et Pater unum sumus. Nam divinitate æquatur Patri, incarnatione subditur Patri.","t":"I beg you, dearly beloved, consider how great is this mystery of truth. To save men he had given the Law and sent the prophets; and because these remedies had gone before to heal the diseases, God willed to offer himself to men for their salvation. Yet men could not see God himself in his substance; and men ought not to put their hope in a mere man. What, then, was to be done? They ought not to follow a man; the man who could be seen was not to be followed; God was to be followed, who could not be seen. So that there might be shown to man both one who could be seen by man and one whom man might follow, God became man. Then, when he was already living among men, and stood among three apostles whom he had taken apart in secret, he suddenly shone before them in that brightness of divine glory, which the apostles who were present could hardly look upon because of the weakness of human feeling. He willed to be born as a man so that we might be born in him, and that he might ratify for his future worshippers the sacraments of a second birth: so that we who were held bound and liable through that first birth, following the footsteps of our Saviour, might gain the sure protection of a second birth; by which, born in God and of God, we might break the chains of the ancient death, when we received the Holy Spirit as the pledge of salvation. So when God wished to appear to men, and desired to teach in person those whom he had earlier taught by commandments, he tempered his divine power by taking on a man, and made darkness his hiding place round about him, when he covered himself with the tabernacle of the flesh. By so great and so ineffable a sacrament, then, Christ our God is held to be both man and God: man through his mother, God through his Father. And so both of his sayings are true: \"The Father is greater than I\" and \"I and the Father are one.\" For in divinity he is equal to the Father; in the incarnation he is subject to the Father.","f":"Augustine, <i>Serm.</i> 371.2 (PL 39:1620; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-2)."},"augustine-sermones/371.3":{"o":"Quærere tamen quidam solent, quomodo misceri potuit homo et Deus. Quærunt rationem hujus mysterii, quod semel factum est: cum ipsi nequaquam possint reddere rationem ejus quæ fit semper, id est, quomodo anima miscetur corpori, ut homo fiat. Ergo sicut corporea res incorporeaque conjungitur, ut homo efficiatur: ita homo conjunctus est Deo, et factus est Christus. Et tamen ut fieret Christus, duo illa incorporea, id est, anima et Deus facilius conjungi permiscerique potuerunt, quam miscetur una incorporea aliaque corporea, id est, anima et corpus, ut persona hominis existat. Quod si Deus creator cœli ac terræ, cum Deus esset, homo factus est, et humiliavit semetipsum usque ad mortem, mortem autem crucis, quanto autem superbire non debet terra et cinis? Videte, fratres, quantum se humiliavit propter homines Deus. Quantum se dejicere debet servus, quando ad tantam humilitatem descendit et Dominus? Quæ humilitas, charissimi, si plenissime ab hominibus possidetur, etiam ad charitatem usque proficiet. Nam dum alter alterum existimat superiorem, dilectio facit æqualitatem. Unde non se ipse homo despiciat, propter quem utique ista subire dignatus est Deus.","t":"Yet some are in the habit of asking how man and God could be mingled. They ask for the reason of this mystery, which happened once, when they themselves can by no means give the reason of what happens always, that is, how the soul is mingled with the body so that a human being comes to be. As, then, a bodily thing and an incorporeal thing are joined so that a human being is made, so man was joined to God and Christ was made. And yet, for Christ to be made, those two incorporeal things, the soul and God, could be joined and mingled more easily than one incorporeal and one bodily thing, the soul and the body, are mingled so that the person of a human being exists. But if God, the creator of heaven and earth, though he was God, became man and humbled himself even to death, the death of the cross, how much less ought earth and ashes to be proud? See, brothers, how far God humbled himself for the sake of men. How far ought the servant to lower himself, when even the Lord came down to such humility? This humility, dearly beloved, if men possess it fully, will advance even to love. For while each considers the other his superior, love produces equality. So let no one despise himself, since it was for man that God deigned to undergo these things.","f":"Augustine, <i>Serm.</i> 371.3 (PL 39:1620–1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-3)."},"augustine-sermones/371.4":{"o":"Et ego quidem, fratres, pro quibus impendi et superimpendi cupio, licet magnos vos semper in conscientia mea fecerim; tamen majores quodam modo vos res mihi ista efficit, cum intendo quanta sit Domini mei pro homine dignatio. Vos utique estis Dominicæ incarnationis, vos Dominici sanguinis pretium, vos membra Christi, vobis caput Christus est: pro vobis nasci, pro vobis pati cuncta non distulit; crucem quoque ipsam ad hoc pertulit, ut vos sibi in familiam coaptaret. Vos appellamini Christi fratres, vos appellamini Christi hæredes. Proinde, dilectissimi, unusquisque dignum se ipsum habeat, coram quo peccare non debeat; dignum se existimet, coram quo si delictum cogitaverit, erubescat. Pretio enim magno empti estis: glorificate et portate Deum in corpore vestro. Hic pro vobis natus est, hic pro vobis oblatus est; hic etiam, si digne agatis, habitat in vobis. Agamus ergo, meditantes in lege Domini die ac nocte, ut comprehendere eum, ut videre mereamur, Agamus, ut quia dignatus est descendere propter homines Deus, ad Deum homo possit ascendere.","t":"And I, brothers, for whom I am eager to spend and be spent, although I have always held you great in my conscience, yet this matter makes you in a way greater to me when I consider how great is my Lord's condescension toward man. You are indeed the price of the Lord's incarnation, you the price of the Lord's blood, you the members of Christ; Christ is your head. For you he did not shrink from being born, for you from suffering all things; he even endured the cross itself for this, to fit you into his household. You are called Christ's brothers, you are called Christ's heirs. Therefore, beloved, let each of you hold himself in such regard that he ought not to sin in his own presence; let him think himself worthy, so that, if he contemplates an offense in his own presence, he blushes. For you were bought with a great price: glorify and carry God in your body. He was born for you, he was offered for you; and he also, if you act worthily, dwells in you. Let us act, then, meditating on the law of the Lord day and night, so that we may merit to grasp him and to see him. Let us act so that, since God deigned to come down for the sake of men, man may be able to go up to God.","f":"Augustine, <i>Serm.</i> 371.4 (PL 39:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/371-4)."},"augustine-sermones/372.1":{"o":"Novit fides vestra, charissimi, quæ hanc universam multitudinem congregavit, quia natus est nobis hodie Salvator. Natus est de Patre semper, de matre semel: de Patre sine sexu, de matre sine usu. Apud Patrem quippe defuit concipientis uterus: apud matrem defuit seminantis amplexus. Prima nativitas ex Patre naturam servavit: secunda nativitas ex matre gratiam seminavit. Illa tenuit majestatem divinæ substantiæ; ista suscepit societatem mortalitatis humanæ. In hac autem ideo venire dignatus est, ut fieret obediens usque ad mortem (Philipp. II, 6-8), et moriendo vinceret mortem. Utraque nativitas ineffabilis, utraque mirabilis. Quod enim cor humanum comprehendere, quæve lingua valeat explicare, quomodo natus sit Christus semper ex Deo, aut quomodo nuper ex utero? Quis intelligat coæternum Filio Patrem, quis eloquatur virginem matrem? illum sine initio, sine fine gignentem; istam sine libidine concipientem, sine corruptione parientem? Utraque nativitas mira est, quia divina est. Sive ergo illam, sive istam mens humana consideret, rectissime dicit, Generationem ejus quis enarrabit? Et nos quid faciemus, fratres? Quoniam digne eloqui non valemus, tacere debemus? Absit a nobis, absit ut taceat lingua servi, quando Natalis est Domini. Dicamus ergo quod possumus, quod legimus.","t":"Your faith knows, dearly beloved, the faith which has gathered this whole multitude, that today the Saviour has been born to us. He was born of the Father always, of his mother once: of the Father without sex, of his mother without intercourse. With the Father there was no womb of one who conceives; with the mother there was no embrace of one who sows. The first birth, from the Father, preserved nature; the second birth, from the mother, sowed grace. The one held the majesty of the divine substance; the other took on fellowship with human mortality. He deigned to come in this second birth for this reason, to become obedient unto death and by dying to conquer death. Both births are ineffable, both wonderful. For what human heart can grasp, or what tongue explain, how Christ was born always from God, or how he was lately born from a womb? Who can understand the Father coeternal with the Son? Who can speak of a virgin mother, the one begetting without beginning and without end, the other conceiving without lust and giving birth without corruption? Both births are wonderful, because both are divine. Whether, then, the human mind considers the one or the other, it says most rightly, \"Who will tell of his generation?\" And what shall we do, brothers? Since we cannot speak worthily, ought we to be silent? Far be it from us, far be it that the servant's tongue should be silent on the Lord's birthday. Let us say, then, what we can, what we have read.","f":"Augustine, <i>Serm.</i> 372.1 (PL 39:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/372-1)."},"augustine-sermones/372.2":{"o":"Beatus David de Christo loquens, dicit in Psalmis, In sole posuit tabernaculum suum, et ipse tanquam sponsus procedens de thalamo suo, exsultavit ut gigas. Processit enim hodie de sacro thalamo, hoc est, beatorum virgineorum viscerum abdito incorruptoque secreto. Processit inde virginis filius, virginis sponsus: filius videlicet Mariæ, sponsus Ecclesiæ. Universæ enim Ecclesiae loquebatur Apostolus, quando dicebat: Aptavi vos uni viro virginem castam exhibere Christo. Ad has tales nuptias Christi, Pater sponsi primum invitavit populum Judæorum. Sed quid ait Evangelium? Qui invitati erant, non fuerunt digni. Invitata est postea universarum Gentium multitudo, ipsa implevit Ecclesiam, ipsa accepit de mensa dominica non viles epulas, aut ignobiles potus, sed ipsius pastoris, ipsius occisi Christi carnem prælibavit et sanguinem. Occisus est ad nuptias suas ipse innocens agnus, occisus est ad nuptias; et quoscumque invitavit, de carne sua pavit. Occisus epulas præparavit: resurgens nuptias celebravit. Occisus voluntariam pertulit passionem: resurgens dispositam duxit uxorem. In utero virginis humanam carnem velut arrham accepit: in cruce pretiosissimam dotem suum sanguinem fudit: in resurrectione atque ascensione sua æterni matrimonii fœdera roboravit. Ascendit enim in altum, captivam duxit captivitatem, dedit dona hominibus. Quæ dona? Spiritum sanctum, per quem diffusa humanis mentibus charitate, inseparabiliter Christo tanquam viro suo adhæsit Ecclesia. Processit ergo hodie tanquam sponsus de sacro thalamo suo, et sicut exsequitur Psalmus, Exsultavit ut gigas ad currendam viam. Processit ut sponsus, exsultavit ut gigas. Pulcher et fortis: pulcher, ut sponsus; fortis, ut gigas. Pulcher, ut ametur; fortis, ut timeatur: pulcher, ut placeret; fortis, ut vinceret. Ubi invenitur in Scripturis sacris sponsi istius pulchritudo? Speciosus forma præ filiis hominum: diffusa est gratia in labiis tuis. Ubi invenitur gigantis fortitudo? Dominus fortis et potens, Dominus potens in prælio. Utrumque autem, id est, et pulchritudinem et fortitudinem in eo viderat et intellexerat Isaias, cum dicebat: Quis est iste qui advenit ex Edom? rubor vestimentorum ejus ex Bosor, sic speciosus in stola vestimenti cum fortitudine? Iste ergo propheta, qui et speciosum dixit et fortem, sponsum noverat et gigantem.","t":"Blessed David, speaking of Christ, says in the Psalms, \"In the sun he has set his tabernacle, and he, like a bridegroom coming forth from his chamber, has exulted like a giant.\" For today he came forth from the sacred chamber, that is, from the hidden and uncorrupted secret place of the blessed virginal womb. From there came forth the son of a virgin, the bridegroom of a virgin: the son, that is, of Mary, the bridegroom of the Church. For the apostle was speaking to the whole Church when he said: \"I have joined you to one husband, to present you as a chaste virgin to Christ.\" To such a wedding of Christ the Father of the bridegroom first invited the Jewish people. But what does the gospel say? \"Those who were invited were not worthy.\" Afterwards the multitude of all the nations was invited; it filled the Church; it received from the Lord's table no cheap fare or common drink, but tasted the flesh and blood of the shepherd himself, of Christ himself who was slain. The innocent lamb himself was slain for his own wedding, slain for the wedding; and whomever he invited he fed with his own flesh. Slain, he prepared the banquet; rising, he celebrated the wedding. Slain, he endured a voluntary passion; rising, he took the bride appointed for him. In the virgin's womb he received human flesh as a pledge; on the cross he poured out his own blood as a most precious dowry; in his resurrection and ascension he confirmed the covenant of an eternal marriage. For he ascended on high, he led captivity captive, he gave gifts to men. What gifts? The Holy Spirit, through whom, as love was poured into human minds, the Church clung inseparably to Christ as to her husband. Today, then, he came forth like a bridegroom from his sacred chamber, and, as the psalm goes on, \"he exulted like a giant to run his course.\" He came forth like a bridegroom; he exulted like a giant. Beautiful and strong: beautiful as a bridegroom, strong as a giant; beautiful, to be loved; strong, to be feared; beautiful, to please; strong, to conquer. Where in the holy Scriptures is the beauty of this bridegroom found? \"Fair in form beyond the sons of men; grace is poured on your lips.\" Where is the giant's strength found? \"The Lord strong and mighty, the Lord mighty in battle.\" Isaiah had seen and understood both in him, that is, the beauty and the strength, when he said: \"Who is this who comes from Edom, with the red of his garments from Bozrah, so fair in the robe of his garment, with strength?\" This prophet, then, who called him both fair and strong, knew him as bridegroom and as giant.","f":"Augustine, <i>Serm.</i> 372.2 (PL 39:1621; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/372-2)."},"augustine-sermones/372.3":{"o":"Ergo, charissimi, Exsultavit ut gigas ad currendam viam. Quam viam, nisi mortalem viam, quam dignatus est nobiscum habere communem? Ipsa est via, per quam genus humanum transit. Transeunt enim per eam veniendo nascentes, et abscedendo morientes. Et iste generis humani fluvius ab initio usque in finem ex occultis naturæ venis jugiter manat. De isto fluvio rapido ac turbulento bibere dignatus est Christus. Modo audistis in psalmo, De torrente in via bibit. Torrens iste produxit nos ad nativitatem, perduxit ad mortem. Quasi ex occulto fontis, abyssum maris suscepit Christus. Utrumque pro nobis, et natus et mortuus est. Et quia homines in medio hujus nominis constituti, plerumque delectantur mundi blandimentis et illecebris, quae limo hujus torrentis involvuntur, atque in profundum inferni demergunt eos, qui dum transeuntes undas avide hauriunt, sic necantur, stare cupientes in torrente præcipitante, et in re lubrica quærentes fixa vestigia: ideo Dominus de torrente in via bibit. Quid est, in via bibit? Transiens bibit. Bibit enim et transiit, non remansit: nec stetit in via peccatorum. Item mortem metuunt homines; quia necesse est praecipitari omnes hujus torrentis impulsu: Christus autem mortem quam sponte susceperat, timere non potuit; ideo dictum est, Et exsultavit ut gigas ad currendam viam. Descendit enim, et cucurrit: ascendit, et sedit. Nostis, quia sic confiteri soletis: postquam resurrexit, ascendit in coelum, sedet ad dexteram Patris. Hunc nostri gigantis excursum brevissime ac pulcherrime cecinit beatus Ambrosius in hymno, quem paulo ante cantastis. Loquens enim de Domino Christo, sic ait: Egressus ejus a Patre, regressus ejus ad Patrem: excursus usque ad inferos, recursus ad sedem Dei. Hæc omnia, charissimi, si quaeramus cur facta sunt, inveniemus facta pro nobis. Descendit enim, ut ascenderemus; mortuus est, ut viveremus; resurrexit, ut resurgeremus; ascendit in coelum, ut terrena contemnere, et cor sursum erigere disceremus. Denique ut levaret post se spem nostram, levavit primo carnem suam: et ut speraremus hoc secuturum in nobis, illud præcessit quod accepit ex nobis.","t":"So, dearly beloved, \"he exulted like a giant to run his course.\" What course, if not the mortal course, which he deigned to share with us? That is the way by which the human race passes. For people pass along it, coming by being born and going away by dying. And this river of the human race flows continually from the beginning to the end from the hidden veins of nature. From this swift and turbulent river Christ deigned to drink. Just now you heard in the psalm, \"He drank from the torrent on the way.\" This torrent brought us to birth and carried us on to death. As from a hidden spring, Christ entered the abyss of the sea. For us he did both: he was born and he died. And because men set in the midst of this river are often delighted by the world's blandishments and allurements, which are rolled along in the mud of this torrent and plunge into the depth of hell those who drink the passing waves greedily and so are killed, wanting to stand in a headlong torrent and seeking a fixed footing on a slippery bed: therefore the Lord drank from the torrent on the way. What does \"he drank on the way\" mean? He drank in passing. For he drank and passed on; he did not stay; he did not stand in the way of sinners. Again, men fear death, because all must be swept headlong by the force of this torrent; but Christ could not fear the death which he had freely taken on; that is why it is said, \"And he exulted like a giant to run his course.\" For he came down, and ran; he went up, and sat down. You know this, for so you are accustomed to confess: after he rose, he ascended into heaven, he sits at the right hand of the Father. This course of our giant blessed Ambrose sang most briefly and most beautifully in the hymn which you sang a little while ago. For speaking of the Lord Christ, he says: \"His going forth from the Father, his return to the Father; his course down to hell, his course back to the seat of God.\" If we ask why all these things were done, dearly beloved, we shall find that they were done for us. For he came down so that we might go up; he died so that we might live; he rose so that we might rise; he ascended into heaven so that we might learn to despise earthly things and lift up our hearts. Finally, to lift our hope up after him, he first lifted up his own flesh; and so that we might hope that this will follow in us, that which he received from us went before.","f":"Augustine, <i>Serm.</i> 372.3 (PL 39:1621–1622; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/372-3)."},"augustine-sermones/373.1":{"o":"Solemnitas quam hodie celebramus, propter manifestationem Domini Epiphaniæ græcum nomen accepit. Hodierno quippe die Magis adorantibus tanquam primitiis Gentium, commendatur manifestatus, qui ante paucos dies traditur etiam natus. Lapis ille angularis, qui velut parietes duos, circumcisionis videlicet et præputii, hoc est Judæorum atque Gentium de diverso venientes in sua unitate copulavit, et factus est pax nostra, qui fecit utraque unum; ut pastoribus Judæorum nuntiaretur, Angeli venerunt de cœlo; et ut a magis Gentium adoraretur, stella refulsit e cœlo. Sive ergo per Angelos, sive per stellam, coeli enarraverunt gloriam Dei: ut in ejus qui natus est gratia, enarrarent eam etiam Apostoli, portantes Dominum sicut cœli, atque in omnem terram exiret sonus eorum, et in fines orbis terræ verba eorum. Quæ quoniam et ad nos venerunt, credimus, propter quod et loquimur.","t":"The feast we celebrate today has received the Greek name Epiphany because of the Lord's manifestation. For on this day, as the magi worship him like the firstfruits of the Gentiles, he who a few days ago is recorded as born is presented as manifested. He is the cornerstone who joined in his unity, as two walls coming from different directions, the circumcision and the uncircumcision, that is, Jews and Gentiles, and became our peace, making both one; so that he might be announced to the Jewish shepherds, angels came from heaven; and so that he might be worshipped by the Gentile magi, a star shone from heaven. Whether through angels or through a star, then, the heavens told the glory of God; so that by the grace of him who was born, the apostles too might tell it, carrying the Lord like the heavens, and their sound might go out into all the earth, and their words to the ends of the world. Since these words have come to us too, we believe, and therefore we also speak.","f":"Augustine, <i>Serm.</i> 373.1 (PL 39:1622; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-1)."},"augustine-sermones/373.2":{"o":"Multa igitur consideranda sunt, fratres, in hac quam audivimus, evangelica lectione. Magi veniunt ab oriente, regem Judæorum requirunt, qui tot reges Judæorum nunquam antea quæsierunt. Requirunt autem, non aliquem virilis ætatis, sive grandævum, humanis oculis, in excelsa sede conspicuum, exercitibus potentem, armis terrentem, purpura nitentem, diademate refulgentem [ vel de cruce sibi exsultantem, in qua universos martyres redimeret confitentes, vel ab inferis resurgentem, aut in coelos ascendentem ]; sed recens natum, in cunis jacentem, uberibus inhiantem, nullo ornatu corporis, nullis membrorum viribus, nullis parentum opibus, non sua aetate, non suorum potestate præstantem. Et quærunt regem Judæorum, a rege Judæorum; ab Herode [ homine ], Christum [ Deum et hominem; a terreno rege homine, regem coelorum qui condiderat hominem ]: a grandi parvulum, a claro latentem, ab excelso humilem, a loquente infantem, ab opulento inopem, a forti infirmum; et tamen [quamvis ab Herode persequente, sibi et aliis Christum dominantem], a contemnente adorandum: profecto in quo nulla pompa regia videbatur, sed vera majestas adorabatur.","t":"There are many things to consider, then, brothers, in this gospel reading we have heard. Magi come from the east and seek the king of the Jews, they who had never before sought out so many kings of the Jews. And they seek not one of manly age or advanced in years, conspicuous to human eyes on a lofty throne, powerful in armies, terrifying in arms, gleaming in purple, shining with a diadem [or exulting from the cross, on which he would redeem all the martyrs who confess him, or rising from the dead, or ascending into heaven]; but one newly born, lying in a cradle, gaping for the breast, with no adornment of body, no strength of limbs, no wealth of parents, outstanding neither by his own age nor by the power of his family. And they seek the king of the Jews from the king of the Jews; from Herod [a man], Christ [God and man; from an earthly king, a man, the king of the heavens who had made man]: from a great one the little one, from the famous one the hidden one, from the exalted one the humble one, from one who speaks an infant, from the wealthy one the poor one, from the strong one the weak one; and yet [though from Herod who persecuted him, Christ who rules him and others], from one who despised him, one to be worshipped: in whom indeed no royal pomp was seen, but true majesty was worshipped.","f":"Augustine, <i>Serm.</i> 373.2 (PL 39:1622; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-2)."},"augustine-sermones/373.3":{"o":"Denique Herodes timet: Magi desiderant. Regem illi cupiunt invenire, regnum metuit ille finire. Utrique postremo quærunt: illi, per quem possint vivere; ille, quem vellet occidere: ille, in quem peccatum grande committat; illi, qui omnia sibi peccata dimittat. Necat quippe Herodes parvulos multos, dum vult ad unius mortem pervenire. Et cum sævissimam et cruentissimam cædem in tot innocentibus perfecit; se ipsum tanta iniquitate primitus interfecit. Interea rex noster [Christus], Verbum [Dei] infans [Deus], Magis illum adorantibus, parvulis pro illo morientibus, sive jacebat, sive sugebat; et nondum locutus, credentes inveniebat; et nondum passus, etiam martyres faciebat. O parvuli beati, modo nati, nunquam tentati, nondum luctati, jam coronati! Ille de vestra corona dubitaverit in passione pro Christo, qui etiam Baptismum parvulis prodesse non existimat Christi. Non habebatis quidem ætatem, qua in Christum passurum crederetis: sed habebatis carnem in qua pro Christo passuro passionem sustineretis. Nullo modo istos infantes desereret gratia Salvatoris infantis, qui venerat quærere quod perierat, non solum in carne nascendo, verum etiam in cruce pendendo [ad inferos descendendo, et in caelis ascendendo, et ad dexteram Patris sedendo]. Nam qui potuit natus habere prædicatores Angelos, narratores cœlos, adoratores Magos, potuit et illis ne pro eo hic morerentur præstare, si sciret illa morte perituros, et non potius majore felicitate victuros. Absit, absit, ut ad liberandos homines [Christus] veniens, de illorum præmio qui pro eo interficerentur nihil egerit, qui pendens in ligno pro eis a quibus interficiebatur oravit.","t":"At length Herod fears; the magi desire. They long to find a king; he fears that his kingdom will end. In the end both seek: they, the one through whom they may live; he, the one he wanted to kill; he, one against whom he would commit a great sin; they, one who would forgive them all their sins. Herod kills many little ones in his effort to bring about the death of one. And when he carried out a most savage and bloody slaughter of so many innocents, he first killed himself by so great an iniquity. Meanwhile our king [Christ], the Word [of God], an infant [God], while the magi worshipped him and the little ones died for him, either lay or sucked; and not yet speaking, he found believers; and not yet having suffered, he was already making martyrs. O blessed little ones, just born, never tempted, not yet having struggled, already crowned! Only one who also thinks that the baptism of Christ does not benefit little ones would doubt your crown in your suffering for Christ. You did not have the age at which to believe in Christ who was to suffer; but you had the flesh in which to endure suffering for Christ who was to suffer. In no way would the grace of the infant Saviour abandon these infants, he who had come to seek what was lost, not only by being born in the flesh but also by hanging on the cross [by descending to hell, ascending into heaven, and sitting at the right hand of the Father]. For he who at his birth could have angels as heralds, the heavens as narrators, magi as worshippers, could also have granted those children not to die here for him, if he had known that they would perish by that death and not rather live in greater happiness. Far be it, far be it, that [Christ], coming to free men, should have done nothing about the reward of those who were killed for him, he who, hanging on the wood, prayed for those by whom he was being killed.","f":"Augustine, <i>Serm.</i> 373.3 (PL 39:1622–1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-3)."},"augustine-sermones/373.4":{"o":"Quid dicam de infelicitate Judæorum, qui Christum quærentibus Magis, etiam prophetiam indicem protulerunt, Bethlehem civitatem designaverunt [quam ipsi non invenerunt ]? Similes fabris Arcæ Noe, aliis ubi evaderent præstiterunt, et ipsi diluvio perierunt: similes lapidibus milliariis, viam ostenderunt, nec ambulare potuerunt [quia stolidi in via remanserunt]. Quæsitum est ab eis, ubi Christus nasceretur: responderunt, In Bethlehem Judæ. Sic enim scriptum est per prophetam: Et tu Bethlehem terra Juda, non minima es in ducibus Juda. Ex te enim prodibit rex, qui recturus est populum meum Israel. Audierunt et abierunt inquisitores; dixerunt et remanserunt doctores: et contrariis affectibus separati, illi facti sunt adoratores, illi persecutores. Nunc quoque Judæi simile aliquid nobis exhibere non desinunt. Nonnulli enim paganorum ut noverint Christum ante prophetatum, quando eis de Scripturis testimonia clara proferimus, suspecti ne forte a Christianis ista conficta sint, malunt credere codicibus Judæorum: et sicut tunc Magi fecerunt, istos dimittunt inaniter lectitare, ipsi pergunt fideliter adorare.","t":"What shall I say of the misfortune of the Jews, who, when the magi were seeking Christ, even brought forward the prophecy that pointed him out and named the town of Bethlehem [which they themselves did not find]? Like the builders of Noah's ark, they provided a means of escape for others, and themselves perished in the flood; like milestones, they showed the way but could not walk it [because, in their dullness, they stayed by the road]. They were asked where Christ would be born; they answered, \"In Bethlehem of Judah. For so it is written by the prophet: And you, Bethlehem, land of Judah, are not least among the rulers of Judah. For from you will come forth a king who will rule my people Israel.\" The inquirers heard and went away; the teachers spoke and stayed behind; and, divided by contrary dispositions, the former became worshippers, the latter persecutors. Now too the Jews do not cease to show us something similar. For when, so that certain pagans may know that Christ was prophesied beforehand, we bring forward clear testimonies from the Scriptures, they suspect that perhaps these were made up by the Christians, and prefer to believe the books of the Jews; and, as the magi did then, they leave the Jews to read in vain, while they themselves go on to worship faithfully.","f":"Augustine, <i>Serm.</i> 373.4 (PL 39:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-4)."},"augustine-sermones/373.5":{"o":"Celebremus itaque exsultantes in Domino, festum diem Domini; non solum quo cst ex Judæis natus, verum etiam quo est Gentibus manifestatus. Juvat intueri omnia, et in unum adducta conspectum, animo cernere spectaculo spirituali. Nascitur Christus: virgo concipit, virgo parit, virgo nutrit; adest fecunditas, nec abest integritas. Angeli annuntiant, pastores glorificant, cæli enarrant, Magi desiderant, reges formidant, Judæi demonstrant, Gentes adorant: frustrantur sævientes, coronantur infantes, admirantur credentes. Quæ est ista humilis celsitudo, infirmi fortitudo, parvuli magnitudo? Profecto illud Verbum fecit hæc omnia, per quod facta sunt omnia. Verbum quod longe erat a nobis, caro factum est, ut habitaret in nobis. Agnoscamus itaque in tempore, per quem facta sunt tempora: et celebrantes ejus festa temporalia, præmia desideremus æterna.","t":"Let us celebrate, then, exulting in the Lord, the Lord's feast day: not only the day on which he was born of the Jews, but also that on which he was manifested to the Gentiles. It is a delight to behold all these things and, gathering them into one view, to see them with the mind as a spiritual spectacle. Christ is born: a virgin conceives, a virgin gives birth, a virgin nurses; fruitfulness is present, and integrity is not absent. Angels announce, shepherds glorify, the heavens tell, magi desire, kings dread, Jews point out, Gentiles worship; the raging are frustrated, infants are crowned, believers marvel. What is this lowly loftiness, this strength of the weak one, this greatness of the little one? Surely that Word did all these things, through which all things were made. The Word which was far from us became flesh to dwell among us. Let us, then, recognize in time him through whom times were made; and, celebrating his feasts in time, let us desire eternal rewards.","f":"Augustine, <i>Serm.</i> 373.5 (PL 39:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/373-5)."},"augustine-sermones/374.1":{"o":"Anniversaria celebratio diei hujus anniversarium sermonem a nobis exigit, debitum auribus et cordibus vestris. Hodie Salvator noster Magos ad se de tam longinqua gente perduxit. Venerunt ut adorarent infantem, Verbum Dei. Quare venerunt? Quia stellam inusitatam viderunt. Et unde eam Christi esse cognoverunt? Videre enim potuerunt stellam; numquid loqui eis potuit et dicere, Stella Christi sum? Procul dubio aliter indicatum est, per aliquam revelationem. Tamen inusitate rex natus erat, qui et ab alienis adorandus erat. Numquid non reges ante in Judæa erant nati, aut per universam terram in diversis gentibus? Quare iste adorandus, et ab alienigenis adorandus, non terrente exercitu, sed in paupertate carnis, latente majestate virtutis? Quando natus est, adoratus est a pastoribus Israelitis, quibus eum Angeli nuntiaverunt: sed Magi non erant de gente Israel. Colebant Gentium deos, hoc est dæmonia; quorum fallaci decipiebantur potentia. Viderunt ergo quamdam stellam inusitatam, mirati sunt: quæsierunt sine dubio cujus esset signum, quod tam novam insolitumque viderunt. Et utique audierunt, profecto ab Angelis, ab aliqua admonitione revelationis. Quæris fortassis, Ab Angelis bonis, an malis? Christum quidem et angeli mali, hoc est dæmones, Filium Dei esse confessi sunt. Sed cur non et a bonis audierunt, quando in Christo adorando salus eorum jam quærebatur, non iniquitas dominabatur? Potuerunt ergo illis dicere Angeli: Stella quam vidistis, Christi est, ite et adorate eum ubi natus est, et simul indicate qualis et quantus natus. Illi autem hoc audito venerunt et adoraverunt. Aurum, thus et myrrham obtulerunt, secundum consuetudinem suam. Talia enim solebant offerre diis suis.","t":"The yearly celebration of this day requires of us a yearly sermon, a debt owed to your ears and hearts. Today our Saviour drew the magi to himself from so distant a nation. They came to worship an infant, the Word of God. Why did they come? Because they saw an unusual star. And how did they know it was Christ's? They could see the star; but could it speak to them and say, \"I am Christ's star\"? Beyond doubt it was made known to them otherwise, through some revelation. Yet the king had been born in an unusual way, he who was to be worshipped even by foreigners. Had not kings been born before in Judaea, or throughout the whole earth among the various nations? Why was this one to be worshipped, and worshipped by foreigners, not with an army inspiring terror but in the poverty of the flesh, with the majesty of his power hidden? When he was born he was worshipped by the Israelite shepherds, to whom angels announced him; but the magi were not of the nation of Israel. They worshipped the gods of the Gentiles, that is, demons, by whose deceitful power they were deceived. So they saw a certain unusual star and marveled; no doubt they asked whose sign it was that they saw so new and strange. And certainly they heard it, surely from angels, by some warning of revelation. Do you perhaps ask whether from good angels or bad? Even the bad angels, that is, the demons, confessed that Christ is the Son of God. But why should they not have heard it from the good, when their salvation was already being sought in worshipping Christ and iniquity no longer ruled? So angels could have said to them: \"The star you have seen is Christ's; go and worship him where he has been born, and at the same time make known what kind of king, and how great, has been born.\" Hearing this, they came and worshipped. They offered gold, frankincense, and myrrh, according to their custom; for such things they used to offer to their gods.","f":"Augustine, <i>Serm.</i> 374.1 (PL 39:1623; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/374-1)."},"augustine-sermones/374.2":{"o":"Quod sane antequam facerent, antequam eum in civitate ubi natus fuerat invenirent, venerunt quærentes, Ubi natus est rex Judæorum? Nonne poterant etiam hoc revelatione cognoscere, sicut cognoverant illam stellam regis esse Judæorum? Nonne potuit eos ad illam civitatem eadem stella perducere, sicut postea perduxit ad locum ubi Christus cum matre infans erat? Poterat sane, non tamen factum est; ut hoc a Judæis inquirerent. Quare voluit hoc Deus a Judæis inquiri? Ut dum ostendunt in quem non credunt, ipsa sua demonstratione damnentur. Attendite quia et nunc fiunt primitiæ Gentium Magi, quanto a majori impietate liberati, tanto majorem dantes gloriam liberanti. Quærunt, Ubi est qui natus est rex Judœorum? Herodes, audito regis nomine, tanquam æmulus contremiscit. Vocat Legis peritos, interrogat ab eis secundum Scripturas ut indicent ubi Christus nasceretur. Illi respondent, In Bethlehem Judœ. Perrexerunt Magi, et adoraverunt (Matth. II, 1-11): Judæi remanserunt, qui demonstraverunt. O magnum sacramentum! Hodie per Judæorum codices convincimus: fiunt fideles per eorum codices. Ostendimus Paganis quod nolunt credere. Nam aliquando Pagani faciunt nobis hujusmodi quæstionem, cum vident quæ scripta sunt sic impleri, ut negare omnino non possint, quod ea per Christi nomen in omnibus gentibus præsentantur, quae in sanctis codicibus praedicta recitantur, in fide regum, in eversione idolorum, in mutatione rerum humanarum: et aliquando audent, ut dicant, Vidistis ita fieri, et tanquam prædicta sint conscripsistis. Hoc poeta quidam eorum fecit: recognoscunt ista qui legerunt. Narravit quemdam apud inferos descendisse, atque in beatorum regionem venisse, demonstratosque illi Romanorum principes nascituros, quos jam ipse, qui hæc scribebat, natos noverat (Virgilius, AEneid. lib. 6, vers. 752-887). Praeterita enim narravit; sed quasi futura essent praedicta, conscripsit. Sic et vos, inquiunt nobis Pagani, vidistis hæc omnia fieri, et scripsistis vobis codices, in quibus hæc legantur tanquam prædicta. O gloria regis nostri! Merita Judaei a Romanis victi sunt, nec deleti. Omnes gentes a Romanis subactæ, in Romanorum jura transierunt: hæc gens et victa est, et in lege sua mansit, quantum ad Dei cultum attinet, patrias consuetudines ritumque custodivit. Everso etiam templo suo, exstincto sacerdotio pristino, sicut dictum est a Prophetis; servant tamen circumcisionem et morem quemdam, quo a cæteris gentibus distinguuntur. Propter quid, nisi propter testimonium veritatis? Sparsi sunt ubique Judæi, portantes codices quibus Christus prædicatur, et sicut prædictus est præsentatur, ut jam Paganis possit ostendi. Profero codicem, lego prophetam: ostendo impletam esse prophetiam. Dubitat paganus, ne forte hoc ipse confinxerim. Inimicus meus habet hunc codicem, antiquitus sibi a majoribus commendatum. Ambos inde convinco: Judæum, quia id prophetatum et completum ego cognovi; paganum, quia non ego hoc confinxi.","t":"Before they did this, before they found him in the town where he had been born, they came asking, \"Where is he who has been born king of the Jews?\" Could they not have learned this too by revelation, as they had learned that the star belonged to the king of the Jews? Could not that same star have led them to that town, as afterwards it led them to the place where Christ was, an infant with his mother? It certainly could have; yet it was not done, so that they might ask the Jews about it. Why did God want this asked of the Jews? So that, in pointing out the one in whom they do not believe, they might be condemned by their own pointing out. Notice that the magi now become the firstfruits of the Gentiles, giving greater glory to their liberator the greater the ungodliness from which they were freed. They ask, \"Where is he who has been born king of the Jews?\" Herod, hearing the name of king, trembles as a rival. He calls those learned in the Law and asks them to show from the Scriptures where Christ would be born. They answer, \"In Bethlehem of Judah.\" The magi went on and worshipped; the Jews who pointed the way stayed behind. O great mystery! Today we convince people by the books of the Jews; people become believers through their books. We show the pagans what they do not want to believe. For sometimes pagans put a question of this kind to us, when they see that what is written is being fulfilled in such a way that they cannot deny it at all: that the things foretold and read out in the holy books are being made present among all nations through the name of Christ, in the faith of kings, in the overthrow of idols, in the transformation of human affairs; and sometimes they dare to say: \"You saw it happen this way, and you wrote it down as though it had been foretold.\" One of their poets did this, as those who have read him recognize. He told of a man who went down to the underworld and came to the region of the blessed, and was shown the Roman rulers who would be born, whom the writer himself already knew to have been born. He narrated past events but wrote them up as though they had been foretold as future. \"So you too,\" the pagans say to us, \"saw all these things happen, and wrote books for yourselves in which they could be read as if they had been foretold.\" O glory of our king! The Jews were deservedly conquered by the Romans, yet not destroyed. All the nations subdued by the Romans passed under Roman law; this nation was both conquered and remained in its own law; as regards the worship of God, it kept its ancestral customs and rite. Even with its temple overthrown and its ancient priesthood extinguished, as the prophets had said, they still keep circumcision and a certain way of life by which they are distinguished from other nations. For what reason, if not to bear witness to the truth? The Jews have been scattered everywhere, carrying the books in which Christ is preached, and as he was foretold he is presented, so that he can now be shown to the pagans. I bring out the book, I read the prophet: I show that the prophecy has been fulfilled. The pagan doubts, suspecting that perhaps I made it up myself. My opponent has this book, handed down to him by his ancestors long ago. From it I convince both: the Jew, because I have recognized that what was prophesied has been fulfilled; the pagan, because I did not make it up.","f":"Augustine, <i>Serm.</i> 374.2 (PL 39:1623–1624; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/374-2)."},"augustine-sermones/374.3":{"o":"Non ergo seducant dæmonia specie divinationis incautos, et rerum temporalium male curiosos; nec superbo fastu decipientes impios, sibi sacrificiorum exigant honorem. Vere divina prædixerunt divini viri unius discipuli. Verum sacrificium, uni vero Deo debetur. Hujus figuræ ante gratiam, victimis adumbratæ sunt. Quod uno modo futurum fuerat, multis modis providentia divina prænuntiavit, ut quam magnum esset, ostenderet. Ipse medicus, ipse medicamentum: medicus, quia Verbum; medicamentum, quia Verbum caro factum est. Ipse sacerdos, ipse sacrificium. Ipse est qui mutavit viam Magorum: ipse etiam nunc mutat vitam malorum. Cujus in carne manifestationem, quæ græce dicitur Epiphania, justificatæ in spiritu gentes hodierna solemnitate concelebrant: ut renovet memoriam solemnitas, vigeat devotione pietas, ferveat congregatione charitas, luceat invidis veritas.","t":"Let not the demons, then, seduce the unwary and those wrongly curious about temporal things by a show of divination; nor, deceiving the ungodly with proud disdain, demand for themselves the honor of sacrifices. Truly divine things were foretold by divine men, disciples of the One. True sacrifice is owed to the one true God. Its figures before grace were foreshadowed by victims. What was to come in one way, divine providence foretold in many ways, to show how great it was. He is the physician, he the medicine: the physician because he is the Word; the medicine because the Word became flesh. He is the priest, he the sacrifice. It is he who changed the way of the magi; he also now changes the life of the wicked. His manifestation in the flesh, which in Greek is called Epiphany, the nations, justified in spirit, celebrate together in today's solemnity: so that the solemnity may renew the memory, piety flourish in devotion, love burn in the gathering, and truth shine on the envious.","f":"Augustine, <i>Serm.</i> 374.3 (PL 39:1624; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/374-3)."},"augustine-sermones/375.1":{"o":"Epiphania latine manifestatio est. Dominus Christus ante paucos dies nativitate sua Judæis manifestatus est: hodierno autem die per stellam Gentibus declaratus est. Agnovit bos possessorem suum, et asinus prœsepe Domini sui. Bos de Judæis, asinus de Gentibus; ambo ad unum praesepe venerunt, et verbi cibaria invenerunt. Magi qui venerunt adorare Christum, et significant primitias Gentium, Legem non acceperunt, Prophetas non audierunt: lingua coeli stella fuit. Quasi diceretur eis, Quid a volris quaesivi lucri Cœli enarrant gloriam Dei. Et tamen Herodes turbatus, a Judeis quæsivit ubi nasceretur Christus. Et responderunt, In Bethlehem Judœ: et propheticum testimonium adhibuerunt; et Magis adorare pergentibus, ipsi immobiles permanserunt. In aggere lapides sunt; viam demonstrant, et ipsi non ambulant. Tamen perrexerunt Magi ad Bethlehem; sed inventa civitate, unde possunt domum invenire? Ecce stella illa quæ fulsit de cælo, deduxit in terra, stetit super locum ubi erat puer. Quantus famulatus elementorum, et nequitia Judæorum! Turbatus est Herodes, quasi venerit Christus regnum quærere et invenire terrenum. Natus est cæli leo, et turbata est terrena vulpecula. Dominus dixit de Herode: Ite, dicite vulpi illi. Turbata quid fecit? Occidit infantes. Quid fecit? Occidit infantes pro Verbo infante (Matth. II). Ante martyres sanguine sunt effecti, quam possent ore Dominum confiteri. Et has primitias Christus misit ad Patrem. Venit infans, et ierunt infantes; infans ad nos, infantes ad Deum. Ex ore infantium et lactentium perfecisti laudem. Gaudeamus, nobis illuxit dies. Magi primitiæ Gentium nos significaverunt. Agnoverunt Judæi quando natus est, agnoverunt Gentes hesterno t dic. Diversi parietes ad lapidem angularem venerunt, inde Judæi, inde Gentes; de diverso, sed non ad diversum. Vidistis et nostis, quia tantum a se parietes longe sunt, quantum ab angulo remoti sunt. Quantum ad angulum propinquant, propinquant sibi: cum ad angulum venerint, hærent sibi. Hoc fecit Christus. Longe a se fuerant Judæi et Gentes, circumcisio et præputium, Legis et sine Lege, cultores unius veri Dei, et multorum falsorum. Quam longe? Sed ille est pax nostra, qui fecit utraque unum. Sed qui venerunt de Judaeis, ipsi in bono pariete numerantur: nam qui venerunt, in ruina non remanserunt. Facti sumus unum illi et nos: sed in uno, non in nobis. Unde natus est Christus? De Judæis. Sic habes scriptum, Salus ex Judæis est: sed non solis Judæis. Non enim dixit, Salus Judæis; sed, Salus ex Judœis. Illi comprehenderunt, et ipsi perdiderunt; illi ligaverunt, et ipsos fugit; ipsi viderunt, et occiderunt: nos nec comprehendimus, et tenemus; nec vidimus, et credimus; posteriores sumus, et antecedimus. Illi qui nos præcesserunt, viam perdiderunt: nos autem et viam invenimus, et in illa ambulantes ad patriam veniemus.","t":"Epiphany in Latin is \"manifestation.\" A few days ago the Lord Christ was manifested to the Jews by his birth; today he was made known to the Gentiles by a star. \"The ox knew its owner, and the donkey its master's manger.\" The ox from the Jews, the donkey from the Gentiles: both came to one manger and found the fodder of the word. The magi who came to worship Christ, and who signify the firstfruits of the Gentiles, had not received the Law, had not heard the prophets: the star was heaven's tongue. As if it were said to them, … \"The heavens tell the glory of God.\" And yet Herod, troubled, asked the Jews where Christ would be born. They answered, \"In Bethlehem of Judah,\" and added the prophetic testimony; and as the magi went on to worship, they themselves stayed where they were. They are milestones on the road: they show the way and do not walk it themselves. Yet the magi went on to Bethlehem; but when they had found the town, how could they find the house? Behold, the star that shone from heaven led them on earth and stood over the place where the child was. How great the service of the elements, and the wickedness of the Jews! Herod was troubled, as if Christ had come to seek and find an earthly kingdom. The lion of heaven was born, and the little fox of earth was troubled. The Lord said of Herod: \"Go, tell that fox.\" Troubled, what did he do? He killed infants. What did he do? He killed infants for the infant Word. They were made martyrs by their blood before they could confess the Lord with their mouths. And Christ sent these firstfruits to the Father. An infant came, and infants went: the infant to us, the infants to God. \"Out of the mouth of infants and sucklings you have perfected praise.\" Let us rejoice: the day has dawned for us. The magi, the firstfruits of the Gentiles, signified us. The Jews recognized him when he was born; the Gentiles recognized him on this day. Different walls came to the cornerstone, the Jews from one side, the Gentiles from the other; from different directions, but not to different ends. You have seen and know that walls are as far from each other as they are distant from the corner. As they approach the corner, they approach each other; when they have reached the corner, they cling to each other. This Christ did. Jews and Gentiles had been far apart, circumcision and uncircumcision, those under the Law and those without the Law, worshippers of the one true God and of many false ones. How far apart! But he is our peace, who made both one. Those who came from the Jews are counted in the good wall; for those who came did not remain in the ruin. They and we have become one: but in the One, not in ourselves. From whom was Christ born? From the Jews. So you have it written, \"Salvation is from the Jews\"; but not for the Jews alone. For he did not say, \"Salvation is for the Jews,\" but \"Salvation is from the Jews.\" They seized him, and lost him; they bound him, and he escaped them; they saw him, and killed him. We did not seize him, and we hold him; we did not see him, and we believe; we are later, and we go ahead. Those who went before us lost the way; but we have both found the way and, walking in it, will come to the homeland.","f":"Augustine, <i>Serm.</i> 375.1 (PL 39:1624–1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/375-1)."},"augustine-sermones/376.1":{"o":"Audivit Charitas vestra, cum sanctum Evangelium legeretur, Dominum et Salvatorem nostrum Jesum Christum post resurrectionem suam clausis ostiis introisse ad discipulos suos. Magnum miraculum: sed mirari desinis, si Deum cogitaveris. Mirum enim esset, si solus homo hoc fecisset. Refer ad omnipotentiam, non ad phantasiam. Ostiis clausis intravit. Respondeo tibi, ut scias quia vera caro fuerat, cicatrices tangendas monstravit ( Joan. XX, 19-27). Sed sicut non est, inquis, naturæ corporalis per januam clausam intrare, sic non est naturæ corporalis super fluctus maris ambulare. Intravit per clausa ostia, responde mihi, da mihi soliditatem carnis. Ambulavit super aquas maris, da mihi et tu pondus carnis. Vis nosse hoc omnipotentiae fuisse? Et Petro dedit. Qui quod voluit, dedit; quod proprium erat, sibi servavit. Ille enim vivens per clausas januas intravit, qui nascendo integritatem matris non violavit. Ergo, fratres, admirati credamus, credentes obaudiamus, obaudientes speremus promissa, si facimus jussa: quia ut faciamus jussa, ipse adjuvat, a quo speramus promissa.","t":"Your Love heard, when the holy gospel was read, that our Lord and Saviour Jesus Christ after his resurrection came in to his disciples with the doors shut. A great miracle; but you stop marveling if you think of God. For it would be a marvel if a mere man had done this. Refer it to omnipotence, not to illusion. He came in with the doors shut. I answer you: so that you may know that it was true flesh, he showed his scars to be touched. \"But,\" you say, \"it is not the nature of a body to enter through a shut door.\" Neither is it the nature of a body to walk on the waves of the sea. He came in through shut doors: answer me, account for the solidity of his flesh. He walked on the waters of the sea: you too, account for the weight of his flesh. Do you want to know that this was a matter of omnipotence? He gave it to Peter too. What he willed, he gave; what was proper to himself, he kept for himself. For he who, alive, entered through closed doors is he who in being born did not violate his mother's integrity. So, brothers, having marveled, let us believe; believing, let us obey; obeying, let us hope for the promises, if we do the commands: for he helps us to do the commands from whom we hope for the promises.","f":"Augustine, <i>Serm.</i> 376.1 (PL 39:1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/376-1)."},"augustine-sermones/376.2":{"o":"Hodie octavas dicuntur infantium, revelanda sunt capita eorum, quod est indicium libertatis. Habet enim libertatem ista spiritualis nativitas: proprie autem carnis nativitas servitutem. Duae sunt utique hominis nativitates, nasci et renasci. Nascimur ad laborem, renascimur ad quietem: nascimur ad miserias, renascimur ad æternam felicitatem. Nam illi pueri, infantes, parvuli, lactentes, maternis uberibus inhærentes, et quantum in eos gratiæ conferatur nescientes, ut ipsi videtis, quia infantes vocantur, et ipsi habent octavas hodie: et isti senes, juvenes, adolescentuli, omnes infantes. Una quippe illorum infantia pertinet ad vetustatem, altera ad novitatem. Nam quos videtis recentes a partu, veteres nascuntur. Vetus homo noster dictus est Adam, ex quo nascimur: novus homo Christus, per quem renascimur. Isti ergo et novi sunt, et renati sunt ad aliam vitam, et est in illis, si dici potest, quando nascuntur, nova vetustas.","t":"Today is called the octave of the infants; their heads are to be uncovered, which is a sign of freedom. For this spiritual birth carries freedom, while the birth of the flesh properly carries slavery. There are indeed two births of man: being born and being reborn. We are born to toil, reborn to rest; born to miseries, reborn to eternal happiness. For those children, babies, little ones, sucklings, who cling to their mothers' breasts and do not know how much grace is conferred on them, as you yourselves see, are called infants and have their octave today; and these old men, young men, and youths are all infants too. For the one infancy belongs to oldness, the other to newness. For those whom you see fresh from birth are born old. Our old man is called Adam, from whom we are born; the new man is Christ, through whom we are reborn. These, then, are both new and reborn to another life; and there is in those, if it can be put this way, when they are born, a new oldness.","f":"Augustine, <i>Serm.</i> 376.2 (PL 39:1625; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/376-2)."},"augustine-sermones/376.3":{"o":"Ecce miscentur hodie fidelibus infantes nostri, et tanquam de nido volant. Necesse est ergo, ut parturientes eos alloquamur. Sicut enim recolitis, fratres mei, hirundinum vel domesticorum passerum pullos, quando volare de nido cœperint, matres cum strepitu circumvolant, et vocibus piis testantur pericula filiorum. Scimus ergo multos, qui appellantur fideles, male vivere, et gratiæ, quam acceperunt, moribus suis non convenire; laudare Deum lingua, blasphemare vita. Scimus autem alios inter istos multos, tanquam inter multam et abundantem paleam, velut grana gementes in tritura, sed spe horrei se consolantes. Duo ista genera hominum scimus esse in Ecclesia. Aream dominicam Ecclesiam novimus: ventilationem in die judicii speramus, massam frumenti in resurrectione desideramus, horreum in vita aeterna sumere cupimus. Ibi nulla palea erit, sicut in gehenna nullum granum erit. Nunc ergo, fratres mei, cum sciamus duo ista genera hominum esse in Ecclesia, piorum et impiorum, bonorum et malorum, timentium et contemnentium, quibus conjungantur isti, nescimus. Quid autem velimus, et ipsi sciunt: utrum de illis vota nostra compleantur, humana ignorantia sollicitudine fatigatur, aliquando et falsis suspicionibus agitatur. Ex his discitur in hac terra, ubi sine tentatione non vivitur. Admoneo ergo vos, sancta germina; admoneo vos, novellæ in agro dominico plantæ, ne de vobis dicatur quod de vinea domus Israel dictum est, Exspectavi ut faceret uvas, fecit autem spinas. Botrum in vobis inveniat, qui botrus pro nobis calcatus est. Uvam ferte, bene vivite. Fructus enim spiritus est, sicut dicit Apostolus, charitas, gaudium, pax, longanimitas, benignitas, bonitas, mansuetudo, fides, continentia, castitas. Quando ad nos venerit agricola noster, cujus nos operarii sumus, ille qui intus dat incrementum: nam nos forinsecus plantare novimus et rigare; sed ait Apostolus, Neque qui plantat est aliquid, neque qui rigat; sed Deus qui incrementum dat ( I Cor. III,7); qui modo videt quomodo audiatis, qui modo inspicit quo modo lineatis, aut jam timere incipiatis: cum ad vos ille agricola venerit, inveniat in vobis quod dixerat Apostolus, Gaudium meum et corona mea, omnes qui statis in Domino ( Philipp. IV, 1).","t":"See, our infants are mingled today with the faithful and are flying, as it were, from the nest. We must therefore address them as those who labored to bring them to birth. For you remember, my brothers, how when the chicks of swallows or house sparrows begin to fly from the nest, their mothers fly around them noisily and with anxious cries bear witness to their young ones' dangers. We know, then, that many who are called faithful live badly, and do not match by their conduct the grace they received; they praise God with the tongue and blaspheme him with their lives. But we also know others among these many, like grains among much abundant chaff, groaning on the threshing floor but consoling themselves with the hope of the barn. We know that these two kinds of people are in the Church. We know the Church to be the Lord's threshing floor; we hope for the winnowing on the day of judgment; we long for the heap of wheat at the resurrection; we desire to be taken into the barn in eternal life. There will be no chaff there, just as there will be no grain in Gehenna. Now, then, my brothers, since we know that these two kinds of people are in the Church, the devout and the ungodly, the good and the bad, those who fear and those who despise, we do not know which of them these will join. They themselves know what we want; whether our prayers for them will be fulfilled, human ignorance is worn out with anxiety and sometimes troubled with false suspicions. Such things are learned on this earth, where life is not lived without temptation. I admonish you, then, holy shoots; I admonish you, new plants in the Lord's field, that it may not be said of you what was said of the vineyard of the house of Israel: \"I waited for it to make grapes, but it made thorns.\" Let him find a cluster in you who was the cluster trodden for us. Bear grapes; live well. For the fruit of the Spirit, as the apostle says, is love, joy, peace, patience, kindness, goodness, gentleness, faith, continence, chastity. When our farmer comes to us, whose workers we are, he who gives the growth within (for we know how to plant and water outwardly; but the apostle says, \"Neither he who plants is anything, nor he who waters, but God who gives the growth\"), he who now sees how you listen, who now looks into how you are disposed, or whether you are already beginning to fear: when that farmer comes to you, may he find in you what the apostle had said: \"My joy and my crown, all you who stand in the Lord.\"","f":"Augustine, <i>Serm.</i> 376.3 (PL 39:1625–1626; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/376-3)."},"augustine-sermones/376.4":{"o":"Fratres, filii dulcissimi, filii charissimi, imitamini bonos, cavete malos. Scio enim quia venturi sunt ad vos homines mali, et persuasuri vobis vinolentiam, et dicturi sunt vobis, Quare? Nonne et nos sumus fidelissimi? Scio, inde doleo, inde timeo. Jam tu si dixeris constanter: Frater, nec te vellem facere quod facis, sed si te non possum ducere in bonum meum, vel noli me trahere ad malum tuum. Hominibus istis, ut fieri solet, caput dolebit. Dicturus est tibi vicinus tuus aut vicina: Est hic incantator, est hic remediator, et nescio ubi mathematicus. Tu dicis: Christianus sum, non licet mihi. Et si ille dixerit tibi, Quare? nonne ego christianus sum? tu dicturus es, Sed ego fidelis sum. Et ille tibi: Et ego baptizatus sum. Fiunt angeli diaboli, membra Christi. Quia ipsum possidet inimicus, trahere quærit et alium. Inveniat vos paratos, qui ista vobis præparavit. Ideo loquor, ideo contestor, ideo non taceo, ideo vestimenta mea excutio, ideo in tribunali Dei mei excusatum me habeo. Dicam Deo meo: Domine, non tacui; Domine, talentum quod mihi dedisti non abscondi, sed erogavi. Hoc poterit mihi dicere: Serve nequam, tu dares, ego exigerem. Ecce, Domine, dedi, tu exige. Et si forte vos vetus titillaverit consuetudo, habetis quem interpelletis. Major est adjutor quam oppugnator. Ideo gemitis, ideo oratis, ideo dicitis, Ne nos inferas in tentationem. Observate illud etiam, fratres mei, quod supra dicitis, Dimitte nobis debita nostra; ut faciatis quod sequitur, sicut et nos dimittimus debitoribus nostris (Id. VI, 13, 12). Eleemosynam facis, eleemosynam accipis. Ignoscis, ignoscetur tibi. Erogas, erogabitur tibi. Deum audi dicentem, Dimittite, et dimittetur vobis; date, et dabitur vobis. In mente habete pauperes. Omnibus dico: facite eleemosynas, Fratres mei; facite, et non perdetis. Deo credite. Non solum dico vobis, non perditis quod facitis pauperibus: sed plane dico vobis, hoc solum non perditis, cætera perditis. Ecce videamus si exhilaratis pauperes hodie; horrea ipsorum vos estis, ut det vobis Deus unde detis, et dimittat quod forte peccatis. Includite eleemosynam in corde pauperum, et ipsa pro vobis exorabit Dominum: cui est honor et gloria in saecula sæculorum. Amen.","t":"Brothers, sweetest sons, dearest sons, imitate the good, beware of the bad. For I know that bad men will come to you and urge drunkenness on you, and will say to you, \"Why not? Aren't we among the most faithful too?\" I know it; that is why I grieve, that is why I fear. Now if you say firmly, \"Brother, I would not want even you to do what you are doing; but if I cannot lead you into my good, at least do not drag me into your evil\"... These people, as usually happens, will get a headache. Your neighbor, man or woman, will say to you, \"There's an enchanter here, there's a healer here, and an astrologer somewhere or other.\" You say, \"I am a Christian; it is not lawful for me.\" And if he says to you, \"Why? Am I not a Christian?\" you will say, \"But I am one of the faithful.\" And he to you: \"And I am baptized.\" Members of Christ become angels of the devil. Because the enemy possesses him, he tries to drag another along too. May he who has prepared these things for you find you prepared. That is why I speak, that is why I testify, that is why I am not silent, that is why I shake out my garments, that is why I hold myself excused at the tribunal of my God. I will say to my God: \"Lord, I was not silent; Lord, I did not hide the talent you gave me, but paid it out.\" He could say to me: \"Wicked servant, you were to give, and I would exact.\" \"Behold, Lord, I have given; you exact.\" And if perhaps your old habit tickles you, you have one to call on. The helper is greater than the attacker. That is why you groan, why you pray, why you say, \"Lead us not into temptation.\" Observe also, my brothers, what you say just before, \"Forgive us our debts,\" so that you do what follows, \"as we also forgive our debtors.\" You give alms, you receive alms. You forgive; you will be forgiven. You give out; it will be given out to you. Hear God saying, \"Forgive, and you will be forgiven; give, and it will be given to you.\" Keep the poor in mind. I say to all: give alms, my brothers; give, and you will not lose. Believe God. I do not only tell you that you do not lose what you do for the poor; I tell you plainly that this alone you do not lose; the rest you lose. Look, let us see whether you cheer the poor today; you are their barns, so that God may give you the means to give and may forgive what perhaps you sin. Shut up your alms in the heart of the poor, and it will plead with the Lord for you, to whom be honor and glory for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 376.4 (PL 39:1626; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/376-4)."},"augustine-sermones/377.1":{"o":"Dilectissimi fratres, de Verbo æterno quis temporale digne proferat verbum? Magnis infima quomodo sufficiant? Laudant cœli, laudant virtutes, laudant ætheriæ potestates, laudant coeli luminaria, laudant sidera, ut potest laudat et terra: non ut digne laudet, sed ne se ingrata condemnet. Quis explicat, quis loquitur, quis vel sapit eum qui attingit a fine usque ad finem fortiter, et disponit omnia suaviter ( Sap. VIII, 1 ), quomodo exsultaverit ad currendam viam, ut esset a summo cœlo egressio ejus, et recursus ejus usque ad summum coeli? Si ubique attingit, unde exiit? Si ubique attingit, quo vadit? Locis non distenditur, neque temporibus variatur, neque habet accessus et recessus: in se manens, ubique circuit totus. Quæ sunt spatia quæ non habent omnipotentem, quæ non tenent immensum, quæ non suscipiunt venientem? Si Verbum cogitas, nihil diximus. Sed ut de se humiles doceret aliquid dicere, humiliavit semetipsum formam servi accipiens ( Philipp. II,8). In hac forma descendit, in hac forma, secundum Evangelium, sapientiæ studio profecit, in hac forma patiens fuit, in hac forma fortiter dimicavit, in hac forma mortuus est, in hac forma mortem vicit et resurrexit, in hac forma ad cœlum rediit, qui de caelo nunquam recessit. Benedictus ergo est in solidamento cœli, qui factus est pro multis, secundum Apostolum, maledictus, ut in Gentibus benedictio Abrahæ fieret ( Galat. III, 13, 14). Exsultavit ut gigas ( Psal. XVIII, 6 ). Qualis gigas? Mortem moriendo superavit. Qualis gigas? Portas inferni fregit: exiit, et ascendit. Quis est iste rex gloriæ, propter quem dictum est quibusdam principibus, Tollite portas, principes, vestras; et elevamini, portœ œternœ? Elevamini, magnus est: angustæ estis, non capitis, elevamini. Utquid hoc? Ut introeat rex gloriæ. Expavescunt: Quis est iste rex gloriæ? Non agnoscitur. Non solum Deus est, sed et homo: non solum homo est, sed et Deus. Patitur, certe Deus est? resurgit, certe homo est? An et Deus et homo est? Vere enim patitur, et vere resurgit. Hoc autem in uno eodemque psalmo bis dicitur, Tollite portas, principes, vestras; et elevamini, portæ æternæ, et introibit rex gloriæ. Et repetitur hoc ipsum post eadem verba, tanquam putetur superfluum et non necessarium. Sed in repetitione eorumdem verborum fines attendite, et advertite quare bis dictum fuerit. Tanquam enim semel resurgenti, et semel ascendenti, bis portæ inferorum et coeli aperiuntur. Res enim nova, inferis Deus præsens: res nova, cœlis homo assumptus. Utroque tempore, utroque loco, expavescunt principes. Quis est iste rex gloriæ? Unde hoc discernimus? Audi quid utrisque respondeatur. Illis interrogantibus dicitur, Dominus fortis et potens, Dominus potens in bello. Quali bello? Mortem pro mortalibus subire, solum pro omnibus pati, non resistere omnipotentem, et tamen vincere morientem. Magnus ergo iste rex gloria, etiam apud inferos. Repetitur etiam hoc coelestibus potestatibus: Tollite portas, principes, vestras; et elevamini, portæ æternæ. Annon sunt portæ aeternae, quarum claves accepit Petrus? Sed quia secum hominem levat, ibi tanquam non agnitus dicitur: Quis est iste rex gloriæ? Sed ibi quia non jam certator, sed victor est, quia non dimicat, sed triumphat; non ibi respondetur, Dominus potens in bello; sed, Dominus virtutum ipse est rex gloriæ?","t":"Dearly beloved brothers, who could worthily utter a temporal word about the eternal Word? How can the lowest things suffice for the greatest? The heavens praise him, the powers praise him, the ethereal powers praise him, the lights of heaven praise him, the stars praise him; the earth too praises him as it can: not that it may praise worthily, but that it may not condemn itself as ungrateful. Who can explain, who can speak, who can even understand how he who reaches mightily from end to end and orders all things sweetly exulted to run his course, so that his going forth was from the highest heaven and his return to the highest heaven? If he reaches everywhere, from where did he go out? If he reaches everywhere, where does he go? He is not extended in places, nor varied by times, nor does he have approaches and withdrawals: remaining in himself, he goes round everywhere whole. What spaces are there that do not have the Almighty, that do not hold the Immense, that do not receive him as he comes? If you think of the Word, we have said nothing. But to teach the humble to say something about him, he humbled himself, taking the form of a servant. In this form he came down; in this form, according to the gospel, he advanced in wisdom; in this form he was patient; in this form he fought bravely; in this form he died; in this form he conquered death and rose again; in this form he returned to heaven, he who never left heaven. Blessed, then, is he in the firmament of heaven, who for many, according to the apostle, became a curse, so that the blessing of Abraham might come upon the Gentiles. \"He exulted like a giant.\" What kind of giant? By dying he overcame death. What kind of giant? He broke the gates of hell; he went out and ascended. Who is this king of glory, on whose account it was said to certain princes, \"Lift up your gates, O princes, and be lifted up, eternal gates\"? \"Be lifted up\": he is great; you are too narrow, you cannot hold him: be lifted up. Why this? \"That the king of glory may come in.\" They are terrified: \"Who is this king of glory?\" He is not recognized. He is not only God but also man; not only man but also God. He suffers: is he then God? He rises: is he then man? Or is he both God and man? For he truly suffers and truly rises. Now in one and the same psalm it is said twice, \"Lift up your gates, O princes, and be lifted up, eternal gates, and the king of glory will come in.\" And this is repeated after the same words, as if it might be thought superfluous and unnecessary. But in the repetition of the same words, attend to the endings, and notice why it was said twice. For it is as though for him who rose once and ascended once, the gates of hell and of heaven are opened twice. For it is a new thing, God present in hell; a new thing, man taken up into heaven. At both times and in both places the princes are terrified: \"Who is this king of glory?\" How do we tell them apart? Hear what is answered to each. To those who ask below it is said, \"The Lord strong and mighty, the Lord mighty in battle.\" What battle? To undergo death for mortals, to suffer alone for all, the Almighty not to resist, and yet to conquer in dying. Great, then, is this king of glory, even in hell. It is repeated also to the heavenly powers: \"Lift up your gates, O princes, and be lifted up, eternal gates.\" Are not those the eternal gates whose keys Peter received? But because he is lifting man up with him, there it is said as though he were not recognized: \"Who is this king of glory?\" But there, because he is no longer a contestant but a victor, because he does not fight but triumphs, the answer there is not \"The Lord mighty in battle\" but \"The Lord of hosts, he is the king of glory.\"","f":"Augustine, <i>Serm.</i> 377.1 (PL 39:1626–1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/377-1)."},"augustine-sermones/378.1":{"o":"Grata est Deo solemnitas, ubi viget pietas, et fervet charitas. Ipse enim est effectus praesentiae Spiritus sancti: quod docet Apostolus dicens, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis. Adventus ergo Spiritus sancti uno in loco centum viginti homines constitutus implevit. Cum Actus Apostolorum legerentur, audivimus, Erant congregati in unum centum viginti, tenentes promissum Christi. Dixerant enim ut essent in civitate, quousque induerentur virtute ex alto. Ego enim, inquit, mittam promissionem meam in vobis. Fidelis promissor, benignus dator. Quod cum in terra esset promisit, in caelum ascendit et misit. Habemus pignus futuræ vitæ æternæ regnique coelorum. Non nos fraudavit recenti promissione, et fraudaturus est futura exspectatione? Omnes homines quando aliquod negotium inter se contrahunt, et pecuniarii negotii sponsione relaxantur, plerumque accipiunt arrham, vel dant: et arrha data fidem facit, etiam rem illam esse secuturam, cujus arrha præcessit. Arrham nobis dedit Christus Spiritum sanctum: et qui fallere nos non possit, securos tamen fecit, quando arrham dedit, quam etsi non daret, sine dubio quod promiserat exhiberet. Quid promisit? Vitam æternam, cujus arrham Spiritum sanctum dedit. Vita æterna possessio habitantium: arrha consolatio est peregrinantium. Melius enim dicitur arrha quam pignus. Hæc enim duo similia videntur inter se; sed tamen habent aliquam differentiam non negligendam. Et pignus quando datur, et arrha quando datur, ideo fit, ut quod promittitur impleatur: sed quando datur pignus, reddit homo quod accepit, re completa propter quam pignus accepit; arrha autem quando datur, non recipitur, sed superadditur ut impleatur. Arrham ergo habemus: ipsum fontem, unde arrha est, sitiamus. Arrham habemus aspersionem quamdam in cordibus nostris Spiritus sancti: si quis sentit hunc rorem, desideret fontem. Utquid enim habemus arrham, nisi ne fame et siti in hac peregrinatione deficiamus? Esurimus enim et sitimus, si tamen peregrinantes nos esse cognoscimus. Qui peregrinatur, et novit se peregrinari, desiderat patriam; quam dum desiderat, molesta est peregrinatio. Si amat peregrinationem, obliviscitur patriam, et non vult redire. Non est talis patria nostra, cui aliquid præponamus. Aliquando enim homines dum peregrinantur, divites fiunt. Qui egebant in patria sua, peregrinatione ditescunt, et redire nolunt. Nos a Domino nostro, ex quo inspiravit primo homini flatum vitæ, peregrinantes omnes nati sumus. Patria nostra in coelis est, cives Angeli. De patria nostra, ut ad reditum exhortemur, litteræ nobis missæ sunt, quæ quotidie in populis recitantur. Vilescat mundus, ametur a quo factus est mundus.","t":"A feast is pleasing to God where piety flourishes and love burns. For this is the effect of the presence of the Holy Spirit, as the apostle teaches when he says, \"The love of God has been poured into our hearts through the Holy Spirit who has been given to us.\" The coming of the Holy Spirit, then, filled a hundred and twenty people gathered in one place. When the Acts of the Apostles was read, we heard, \"They were gathered together, a hundred and twenty, holding fast to Christ's promise.\" For he had told them to stay in the city until they were clothed with power from on high. \"For I,\" he says, \"will send my promise upon you.\" A faithful promiser, a kindly giver: what he promised while he was on earth, he ascended into heaven and sent. We have a pledge of the eternal life to come and of the kingdom of heaven. He has not cheated us of the recent promise; will he cheat us of what we await in the future? When people make some business agreement with one another and bind themselves by a promise in a money transaction, they usually receive or give an earnest; and the earnest, once given, gives assurance that the thing for which the earnest was given will also follow. Christ gave us the Holy Spirit as an earnest; and though he could not deceive us, he nevertheless made us secure when he gave the earnest, though even if he had not given it he would without doubt have delivered what he had promised. What did he promise? Eternal life, of which he gave the Holy Spirit as the earnest. Eternal life is the possession of those who dwell there; the earnest is the consolation of pilgrims. For it is better called an earnest than a pledge. These two seem similar, yet they have a difference not to be overlooked. Both when a pledge is given and when an earnest is given, it is done so that what is promised may be fulfilled; but when a pledge is given, the one who received it gives it back once the matter for which he received it has been completed; whereas when an earnest is given, it is not taken back, but more is added to complete it. We have the earnest, then: let us thirst for the very fountain from which the earnest comes. We have as earnest a certain sprinkling of the Holy Spirit in our hearts: whoever feels this dew, let him long for the fountain. For why do we have the earnest, if not so that we may not faint with hunger and thirst on this pilgrimage? For we hunger and thirst, if indeed we recognize that we are pilgrims. Whoever is on pilgrimage and knows that he is a pilgrim longs for his homeland; and while he longs for it, his pilgrimage is irksome to him. If he loves the pilgrimage, he forgets his homeland and does not want to return. Our homeland is not one to which we should prefer anything. For sometimes people grow rich while abroad: those who were poor in their own country grow rich abroad and do not want to return. We have all been born as pilgrims away from our Lord, ever since he breathed the breath of life into the first man. Our homeland is in heaven; its citizens are the angels. From our homeland letters have been sent to us, to urge us to return, and they are read daily among the peoples. Let the world grow cheap to us; let him be loved by whom the world was made.","f":"Augustine, <i>Serm.</i> 378.1 (PL 39:1627; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/378-1)."},"augustine-sermones/379.1":{"o":"Beatus Joannes, fratres charissimi, cujus hodie nativitatem celebramus, tam magnus exstitit inter homines, ut Dominus noster Jesus Christus tale ei testimonium perhiberet, dicens: Inter natos mulierum non surrexit major Joanne Baptista (Matth. XI, 11). Audivimus, cum Evangelium legeretur, quam mirabiliter fuerit ex desperatione conceptus, et quanto Spiritus sancti testimonio procreatus. Pater ejus eo quod non credidit, obmutuit. Annuntiatus ergo per Angelum, et non creditus, patris vocem abstulit; natus linguam resolvit. Accipite ergo in hujus rei mysterio magnum sacramentum. Ante Dominum Jesum Christum Joannes præmissus est, missi sunt Prophetæ per superiora sæcula, nec defuerunt qui Christum praedicarent. Tantus enim judex venturus erat, ut multi deberent praeire praecones. Ab ipso prorsus exordio generis humani non cessavit se Christus prophetare, et venturum prænuntiare. Novissime missus est Joannes homo, sed quo homine nullus exstitit major. Venturus erat Dominus Jesus, non homo tantum, sed et Deus: utique et Deus et homo; Deus semper, ad tempus homo; Deus ante tempora, homo in fine temporum; Deus ante saecula, homo in fine saeculi. Deus qui hominem fecit, propter hominem dignatus est homo fieri, quem fecit. Venturo ergo Domino Jesu Christo, qui plus est quam homo, ne putaretur tantum esse homo, testimonium debuit illi perhibere magnus homo. Christus, inquam, Dominus, non tantum Deus, sed et Deus et homo: Deus qui nos fecit, homo qui nos refecit. Joannes autem homo tantum, sed quantus homo? Audi de eo Deum et hominem dicentem. O Domine Jesu Christe, quis est Joannes? Et dicit Deus, In natis mulierum non surrexit major Joanne Baptista. O Joannes magne homo, quo in natis mulierum major nemo surrexit, et tu dic mihi, o magne homo, quis est iste qui putatur solus homo? Quis est, audi: Cujus non sum dignus, inquit, calceamenta portare. Didicimus ecce per Joannem, et per hominem credendum esse in Christum, et non esse ponendam spem in homine, sed in Christo. Ecce habes magnum hominem, quo nemo major surrexit, et ipse est Joannes. Sed vide quia iste Joannes amicus est sponsi; sponso zelat, non sibi. Dicit enim ad se venientibus: Ego baptizo vos aqua; qui autem post me venit, major me est, cujus non sum dignus calceamenta solvere; ille autem baptizabit vos in Spiritu sancto. Venite post me, sed nolite manere in me: transite ad illum qui creavit vos et me, quia ipse vivificaturus est vos et me.","t":"Blessed John, dearest brothers, whose birth we celebrate today, was so great among men that our Lord Jesus Christ gave him this testimony: \"Among those born of women there has not arisen one greater than John the Baptist.\" We heard, when the gospel was read, how wonderfully he was conceived when all hope was gone, and with how great a testimony of the Holy Spirit he was born. His father was struck dumb because he did not believe. Announced, then, by an angel and not believed, John took away his father's voice; born, he set his tongue free. Receive, then, a great sacrament in the mystery of this event. John was sent before the Lord Jesus Christ; prophets were sent in earlier ages, and there was no lack of those who preached Christ. For so great a judge was to come that many heralds had to go before him. From the very beginning of the human race Christ did not cease to prophesy himself and foretell his coming. Last of all John was sent, a man, but a man than whom no one greater arose. The Lord Jesus was to come, not only man but also God: indeed both God and man; God always, man for a time; God before times, man at the end of times; God before the ages, man at the end of the age. God who made man deigned for man's sake to become the man he had made. So for the coming Lord Jesus Christ, who is more than man, a great man had to bear witness, lest he be thought to be only a man. Christ the Lord, I say, is not only God, but God and man: God who made us, man who remade us. But John was only a man; yet how great a man? Hear him who is God and man speaking of him. O Lord Jesus Christ, who is John? And God says, \"Among those born of women there has not arisen one greater than John the Baptist.\" O John, great man, than whom no one greater has arisen among those born of women, you too tell me, O great man: who is this who is thought to be only a man? Who he is, hear: \"Whose sandals,\" he says, \"I am not worthy to carry.\" See, we have learned through John, and through a man, that we must believe in Christ and not put our hope in man but in Christ. See, you have a great man, than whom no one greater has arisen, and he is John. But notice that this John is the friend of the bridegroom; he is jealous for the bridegroom, not for himself. For he says to those who come to him: \"I baptize you with water; but he who comes after me is greater than I, whose sandals I am not worthy to untie; he will baptize you in the Holy Spirit.\" Come after me, but do not stay with me: pass on to him who created both you and me, because he is the one who will give life to you and to me.","f":"Augustine, <i>Serm.</i> 379.1 (PL 39:1627–1628; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/379-1)."},"augustine-sermones/38.1":{"o":"Duo sunt quæ in hac vita veluti laboriosa nobis præcipiuntur, continere et sustinere. Jubemur enim continere ab his quæ in hoc mundo dicuntur bona, et sustinere ea quæ in hoc mundo abundant mala. Illa continentia, ista sustinentia vocatur: duae virtutes quæ mundant animam, et capacem faciunt divinitatis. In frenandis libidinibus et coercendis voluptatibus, ne seducat quod male blanditur, et enervet quod prosperum dicitur, continentia nobis opus est: non credere felicitati terrenæ, et usque ad finem quærere felicitatem, quae non habet finem. Ut autem est continentiæ, felicitati mundi non credere: ita sustinentiæ est, infelicitati mundi non cedere. Sive ergo in affluentia rerum simus, sive in angustia, exspectandus est Dominus, qui et quod vere bonum et suave est det, et quod vere malum est avertat a nobis.","t":"There are two things that are commanded us in this life as laborious: to refrain and to endure. For we are commanded to refrain from the things that are called good in this world, and to endure the evils that abound in this world. The first is called continence, the second endurance: two virtues that cleanse the soul and make it capable of God. In curbing lusts and restraining pleasures, so that what wickedly flatters may not seduce us and what is called prosperity may not weaken us, we need continence: not to trust earthly happiness, and to seek to the end the happiness that has no end. And as it belongs to continence not to trust the happiness of the world, so it belongs to endurance not to yield to the unhappiness of the world. Whether, then, we are in abundance or in straits, we must wait for the Lord, who will give what is truly good and sweet and turn away from us what is truly evil.","f":"Augustine, <i>Serm.</i> 38.1 (PL 38:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-1)."},"augustine-sermones/38.10":{"o":"Hoc fit, si credamus, si fidem excitemus. Nam vane conturbamur. Quare vane conturbamur? Quia dormiente Christo in navi, pene naufragaverunt discipuli. Dormiebat Jesus, et turbabantur discipuli. Venti sæviebant, fluctus excitabantur, navis mergebatur. Quare? Quia Jesus dormiebat. Sic et tu, quando tempestates tentationum sæviunt in isto sæculo, turbatur cor tuum, tanquam navis tua. Quare, nisi quia dormit fides tua? Sic enim Paulus apostolus dicit, quia habitat Christus per fidem in cordibus nostris. Excita ergo Christum in corde tuo, vigilet fides tua, tranquilletur conscientia tua, et liberatur navis tua. Senti, quoniam qui promisit verax est. Nondum ostendit; quia nondum est tempus ut ostendat Multa jam tamen ostendit: Christum suum promisit, et dedit: resurrectionem ejus promisit, et dedit: Evangelium suum promisit, et dedit: Ecclesiam suam toto orbe diffundendam promisit, et dedit: tribulationes ipsas et aggeres calamitatum in rebus humanis praedixit, et ostendit. Quanta sunt quæ restant? Implentur quae promissa sunt, implentur quae prædicta sunt: et titubas ne non veniat quod restat? Tunc timere deberes, si quod prædictum est non videres. Bella sunt, fames sunt, contritiones sunt. Regnum super regnum est, terrae motus sunt, calamitatum sunt exaggerationes, abundantia scandalorum, frigus charitatis, copia iniquitatis. Hæc omnia lege, prædicta sunt. Lege, vide, quia omnia quæ vides praedicta sunt: et crede te visurum esse quod nondum venit, numerans quanta venerunt. Tu autem videndo Deum ostendere quæ prædixit, non credis daturum esse quod promisit? Ibi credere debes, ubi turbari coepisti.","t":"This happens if we believe, if we rouse our faith. For we are troubled in vain. Why are we troubled in vain? Because while Christ was asleep in the boat, the disciples nearly suffered shipwreck. Jesus was asleep, and the disciples were troubled. The winds raged, the waves rose, the boat was sinking. Why? Because Jesus was asleep. So with you: when the storms of temptations rage in this world, your heart is troubled like your boat. Why, unless because your faith is asleep? For so the apostle Paul says, that Christ dwells through faith in our hearts. Wake Christ, then, in your heart; let your faith keep watch, let your conscience be calmed, and your boat is set free. Be sure that he who promised is truthful. He has not yet shown it, because it is not yet time for him to show it. Yet he has already shown many things: he promised his Christ, and gave him; he promised his resurrection, and gave it; he promised his Gospel, and gave it; he promised his Church to be spread over the whole world, and gave it; he foretold the very tribulations and heaps of calamities in human affairs, and showed them. How much remains? What was promised is being fulfilled; what was foretold is being fulfilled; and do you waver, fearing that what remains may not come? You ought to fear then, if you did not see what was foretold. There are wars, there are famines, there are disasters. Kingdom against kingdom, earthquakes, heaps of calamities, an abundance of scandals, the cooling of love, a flood of iniquity. All these, read it, were foretold. Read, and see that all that you see was foretold; and believe that you will see what has not yet come, counting how much has come. But you, seeing God show what he foretold, do not believe that he will give what he promised? There you ought to believe, where you began to be troubled.","f":"Augustine, <i>Serm.</i> 38.10 (PL 38:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-10)."},"augustine-sermones/38.11":{"o":"Si finis mundi est, migrandum est de mundo, non amandus est mundus. Ecce turbatur mundus, et amatur mundus. Quid, si tranquillus esset mundus? Formoso quomodo hæreres, qui sic amplecteris fœdum? Flores ejus quomodo colligeres, qui ab spinis non revocas manum? Non vis relinquere mundum, relinquit te mundus, et sequeris mundum. Cor ergo mundemus, charissimi: et non perdamus sustinentiam; sed percipiamus sapientiam, et teneamus continentiam. Transit labor, venit requies: transeunt falsa deliciosa, et venit bonum quod concupivit anima fidelis, cui inardescit et suspirat omnis peregrinus in sæculo: patria bona, patria coelestis, patria contemplationis Angelorum; patria ubi nullus civis moritur, quo nullus hostis admittitur; patria ubi habeas sempiternum Deum amicum, ubi nullum timeas inimicum.","t":"If it is the end of the world, we must move out of the world, not love the world. See, the world is in turmoil, and the world is loved. What if the world were calm? How you would cling to it if it were beautiful, when you embrace it so when it is ugly! How you would gather its flowers, when you do not draw back your hand from its thorns! You do not want to leave the world; the world leaves you, and you follow the world. Let us cleanse our hearts, then, dearly beloved, and let us not lose endurance; but let us lay hold of wisdom and keep continence. Toil passes, rest comes: false delights pass, and the good comes that the faithful soul has desired, for which every pilgrim in the world burns and sighs: the good homeland, the heavenly homeland, the homeland of the contemplation of the angels; the homeland where no citizen dies and no enemy is admitted; the homeland where you may have God as your friend forever, and need fear no enemy.","f":"Augustine, <i>Serm.</i> 38.11 (PL 38:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-11)."},"augustine-sermones/38.2":{"o":"Bona Dei quæ promittit justis, in fine servantur: et mala quae minatur impiis, in fine servantur. Bona et mala quæ versantur et miscentur in saeculo, nec boni soli habent, nec soli mali. Quidquid boni in hoc mundo dixeris, habent boni, habent et mali: veluti salutem ipsam corporis, et boni habent et mali. Divitias et apud bonos invenies, et apud malos. Successum filiorum, et bonorum et malorum donum videmus esse commune. Vitam longam diu vivunt boni quidam, diu vivunt et mali quidam. Et quaecumque alia numerare volueris in hoc sæculo bona, permixte invenis apud bonos et malos. Rursum quæcumque aspera, quaecumque tristia, et boni patiuntur et mali; famem, morbos, dolores, et damna, oppressiones, orbitates: communis hæc est omnium materies lacrymarum. Facile est ergo hoc videre, et bona sæculi apud bonos et malos esse, et mala sæculi bonos malosque perferre. Et ideo quorumdam pedes in via Dei titubant, et exorbitare conantur. Multi enim deviant et exorbitant, cum instituerint et proposuerint animo, propterea servire Deo, ut bonis terrenis abundent, et malis careant, eaque devitent. Cum enim sibi hoc proposuerint, et hanc mercedem constituerint pietatis et religionis suæ; quando viderint se laborare, et florere iniquos, quasi perdiderint mercedem, quasi eos fefellerit qui vocavit, quasi frustra opus indixerit qui in mercede decepit, renuntiant Deo. Et quo se miseri convertunt, avertentes se ab illo a quo facti sunt, et inhærentes illis quæ facta sunt? Cum coeperit perire quod factum est, ubi erit amator temporis, qui perdidit æternitatem?","t":"The good things that God promises the just are kept for the end; and the evils that he threatens the ungodly are kept for the end. The goods and evils that go round and are mixed together in this world neither the good alone have nor the bad alone. Whatever good you name in this world, the good have it and the bad have it too: bodily health itself, for example, both good and bad have. Riches you will find among the good and among the bad. Success in children, we see, is a gift common to good and bad. Long life: some good people live long, and some bad people live long. And whatever other goods of this world you care to count, you find them mixed among good and bad. Again, whatever is harsh, whatever is sad, both good and bad suffer: famine, disease, pain, losses, oppression, bereavement: this is the common stuff of everyone’s tears. It is easy, then, to see both that the goods of the world are with the good and the bad, and that the good and the bad bear the evils of the world. And that is why the feet of some stumble on the way of God and try to go off the track. For many stray and go off the track, having resolved and determined in their minds to serve God for this purpose, that they may abound in earthly goods and lack evils and avoid them. For when they have determined this for themselves and fixed this as the reward of their piety and religion, when they see themselves struggling and the wicked flourishing, as though they had lost their reward, as though he who called them had deceived them, as though he who cheated them of the wages had given them work in vain, they renounce God. And where do the wretches turn, turning away from him by whom they were made and clinging to the things that were made? When what was made begins to perish, where will the lover of time be, who has lost eternity?","f":"Augustine, <i>Serm.</i> 38.2 (PL 38:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-2)."},"augustine-sermones/38.3":{"o":"Proinde propter illa bona, quæ non dabit Deus nisi bonis, et propter illa mala, quæ non inferentur nisi malis, quia in fine apparebunt utraque, credi sibi vult Deus. Quæ enim merces fidei, aut quod omnino vel nomen fidei, si modo vis videre quod teneas? Non debes ergo videre quod credas; sed credere quod videas; credere quamdiu non vides, ne cum videris erubescas. Ergo credamus, dum tempus est fidei, antequam sit tempus speciei. Sic enim dicit Apostolus, Quamdiu sumus in hoc corpore, peregrinamur a Domino: per fidem enim ambulamus. Ergo per fidem ambulamus, quamdiu credimus quod non videmus: tenebimus autem speciem, cum viderimus facie ad faciem, sicuti est. Tempus fidei et tempus speciei Joannes etiam apostolus in Epistola sua distinguit, dicens: Dilectissimi, nunc filii Dei sumus, et nondum apparuit quid erimus. Hoc tempus est fidei: videte tempus speciei. Scimus, inquit, quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est ( I Joan. III, 2).","t":"Therefore, because of the goods that God will give only to the good and the evils that will be inflicted only on the bad, since both will appear at the end, God wants to be believed. For what reward is there for faith, or what does the very name of faith mean, if you want to see now what you hold? You ought not, then, to see what you believe, but to believe what you are to see; to believe as long as you do not see, lest when you see you be ashamed. So let us believe while it is the time of faith, before it is the time of sight. For so the apostle says: “As long as we are in this body, we are away from the Lord: for we walk by faith.” We walk by faith, then, as long as we believe what we do not see; but we shall hold the sight when we see face to face, as he is. The time of faith and the time of sight the apostle John too distinguishes in his letter, saying: “Beloved, now we are children of God, and it has not yet appeared what we shall be.” This is the time of faith; see the time of sight: “We know,” he says, “that when he appears we shall be like him, for we shall see him as he is.”","f":"Augustine, <i>Serm.</i> 38.3 (PL 38:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-3)."},"augustine-sermones/38.4":{"o":"Laboriosum est fidei tempus: quis negat? Laboriosum est, sed hoc est opus cujus illa merces est. Noli piger esse in opere, cujus mercedem desideras. Si quem enim et tu ipse mercenarium conduxisses, non ante mercedem numerares, quam in opere exerceres. Diceres ei, Fac, et accipe: non tibi diceret, Da, et facio. Sic ergo et Deus. Tu non fallis mercenarium tuum timens Deum; te ipse Deus fallet, qui jubet ne fallas mercenarium? Tamen tu quod promiseris potes et non dare; et si non est in corde tuo dolus falsitatis, est tamen in fragilitate humana inopia difficultatis. Quid de Deo timeamus, qui nec fallere potest, quia veritas est, et abundat omnibus, quia fecit omnia?","t":"The time of faith is laborious: who denies it? It is laborious; but this is the work of which that is the reward. Do not be lazy in the work whose reward you desire. If you yourself had hired a laborer, you would not count out his wages before you had put him to work. You would say to him, “Do the work, and receive your pay”; he would not say to you, “Give, and I will do it.” So too with God. You, because you fear God, do not cheat your laborer; will God himself, who commands you not to cheat your laborer, cheat you? Yet you can fail to give what you have promised; and even if there is no deceit or falsehood in your heart, there is still in human frailty the want of means. What should we fear from God, who can neither deceive, because he is truth, and abounds in all things, because he made all things?","f":"Augustine, <i>Serm.</i> 38.4 (PL 38:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-4)."},"augustine-sermones/38.5":{"o":"Credamus ergo Deo, fratres. Hoc est primum præceptum, hoc est initium religionis et vitae nostræ, fixum habere cor in fide, et figendo cor in fide vivere bene, abstinere ab omnibus seductoriis, sustinere mala temporalia; et quamdiu illa blandiuntur et illa minantur, adversum utrumque inconcussum habere cor, ne in illa defluas, ne in illa frangaris. Habendo ergo continentiam, habendo etiam sustinentiam, cum bona temporalia transierint, et mala quæ inferantur non erunt; habebis omne bonum, habebis nullum malum. Ideo in lectione quid nobis dictum est? Fili, accedens ad servitutem Dei, sta in justitia et timore, et præpara animam tuam ad tentationem. Deprime cor tuum, et sustine; ut crescat in novissimis vita tua. Non ut modo, sed ut in novissimis vita tua crescat: ut crescat in novissimis vita tua. Quantum, putamus, crescit? Ut fiat aeterna. Modo enim vita humana, quamdiu producitur et videtur produci, decrescit potius quam crescit. Attendite et videte, ratiocinamini et videte quia decrescit. Natus est homo: verbi gratia, constituit illi Deus vitæ suæ septuaginta annos: Accedit illi vita, dicimus, crescendo. Accedit, an decedit? Ecce de septuaginta annis vixit sexaginta, remanserunt decem: diminutum est quod erat propositum; et quanto plus vivit, tanto minus illi restat. Idcoque vivendo hic decrescit vita, non crescit. Tene quod tibi promisit Deus, ut crescat in novissimis vita tua.","t":"Let us believe God, then, brothers. This is the first commandment, this is the beginning of religion and of our life: to have the heart fixed in faith, and with the heart fixed in faith to live well, to refrain from all that seduces, to endure temporal evils; and while the one flatters and the other threatens, to keep the heart unshaken against both, so that you neither flow away into the one nor are broken by the other. Having continence, then, and having endurance too, when temporal goods have passed and the evils that are inflicted are no more, you will have every good and no evil. That is why, what was said to us in the reading? “Son, coming to the service of God, stand in justice and fear, and prepare your soul for temptation. Humble your heart and endure, so that your life may increase at the last.” Not now, but at the last your life may increase: “that your life may increase at the last.” How much, do we think, does it increase? So as to become eternal. For now human life, as long as it is prolonged and seems to be prolonged, decreases rather than increases. Pay attention and see; reason it out and see that it decreases. A man is born: suppose God has set seventy years for his life. Life is added to him, we say, as he grows. Is it added, or does it depart? See, of seventy years he has lived sixty; ten remain: what was set has been diminished; and the more he lives, the less remains to him. And so by living here life decreases; it does not increase. Hold fast to what God has promised you: “that your life may increase at the last.”","f":"Augustine, <i>Serm.</i> 38.5 (PL 38:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-5)."},"augustine-sermones/38.6":{"o":"Deinde sequitur quod lectum non est: Omne quod tibi applicitum fuerit accipe, et in dolore sustine, et in humilitate tua patientiam habe. Quoniam in igne probatur aurum et argentum, homines vero acceptabiles in camino humiliationis. Durum videtur, defecisti. Nonne illud quod non deficit perdidisti? Multi multa patiuntur propter pecuniam perituram, et tu non vis pati propter vitam mansuram? Sic recusas laborare pro Dei promissis, quasi non labores pro cupiditatibus tuis. Quanta patiuntur pro sua iniquitate latrones? quanta patiuntur pro suis sceleribus perditi, pro sua nequitia luxuriosi, pro sua avaritia negotiatores mare transmeantes, ventis tempestatibusque corpus et animam committentes, sua relinquentes, ad ignota currentes? Judex si pronuntiat exsilium, pœna est: avaritia jubet exsilium, et lætitia est? Quid ergo magnum tibi imperat sapientia, quod non posset imperare avaritia? Et tamen cum imperat avaritia, facis. Et cum feceris quod imperat avaritia, quid habebis? Plenam domum auro et argento. Non legisti, Quanquam in imagine ambulat homo, tamen vane conturbatur; thesaurizat, et nescit cui ea colligat? Quare ergo cantasti et dixisti Deo, Auribus percipe lacrymas meas? Quare tu non percipis auribus verba ejus, a quo vis percipi lacrymas tuas? Si accusaveris avaritiam tuam, invitabit ad sapientiam suam. Sed cum susceperis jugum sapientiæ, laboriosa erit? Laboriosa plane: sed vide quo fine, qua mercede. Numquid quæ per sapientiam colligis, nescis cui colligas ea? Tibi colligis. Expergiscere, evigila, habeto cor formicæ (Prov. v!, 6). Æstatis tempus est, collige quod tibi ad hiemem prosit. Quando tibi bene est, tunc disce unde sustenteris quando tibi male est. Bene tibi, æstas est: noli esse piger, collige grana de area dominica, verba Dei de Ecclesia Dei, et reconde intus in corde. Nunc tibi quidem bene est: veniet et quando sit male. Omni homini veniet tribulatio: etsi omnia terrena sunt ei, certe cum coeperit mori, per tribulationem transit ad aliam vitam. Quis enim est qui dicat, Bene mihi erit, et non moriar?","t":"Then follows what was not read: “Whatever is brought upon you, accept it, and endure in sorrow, and in your humiliation have patience. For gold and silver are tested in fire, but acceptable men in the furnace of humiliation.” It seems hard; you have given up. Have you not then lost what does not fail? Many suffer many things for money that will perish, and you will not suffer for life that will last? You refuse to toil for God’s promises, as if you did not toil for your desires. How much do robbers suffer for their iniquity? How much do the depraved suffer for their crimes, the dissolute for their wickedness, merchants for their avarice, crossing the sea, entrusting body and soul to winds and storms, leaving their own things, running to the unknown? If a judge pronounces exile, it is a punishment; avarice commands exile, and it is a joy? What great thing, then, does wisdom command you that avarice could not command? And yet when avarice commands, you do it. And when you have done what avarice commands, what will you have? A house full of gold and silver. Have you not read, “Although man walks in an image, yet he is troubled in vain: he stores up treasure, and does not know for whom he gathers it”? Why, then, did you sing and say to God, “Give ear to my tears”? Why do you not give ear to the words of him by whom you want your tears to be heard? If you accuse your avarice, he will invite you to his wisdom. But when you have taken up the yoke of wisdom, will it be laborious? Laborious indeed; but see with what end, with what reward. Do you not know for whom you gather what you gather through wisdom? You gather for yourself. Wake up, keep watch, have the heart of the ant. It is summertime: gather what will be useful to you for winter. When things go well for you, learn then how you will be sustained when things go badly. Things are going well for you; it is summer: do not be lazy; gather grain from the Lord’s threshing floor, the words of God from the Church of God, and store them within, in your heart. Now indeed things go well for you; the time will come when they go badly. Tribulation will come to every man: even if all earthly things are his, certainly when he begins to die he passes through tribulation to another life. For who is there who can say, “It will go well with me, and I will not die”?","f":"Augustine, <i>Serm.</i> 38.6 (PL 38:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-6)."},"augustine-sermones/38.7":{"o":"Quamvis, si amas vitam, et mortem times, ipse timor mortis, hiems quotidiana est. Et tunc maxime pungit timor mortis, quando nobis bene est. Nam quando male est nobis, non timemus mortem. Quando nobis bene est, tunc magis timemus mortem. Ideo ille dives, quem delectabant multum divitiae suæ (habebat enim magnas divitias et magnas possessiones), credo quod interpellabatur timore mortis, et inter delicias contabescebat. Cogitabat enim se illa bona relicturum; congregaverat, et nesciebat cui: et aliquid cupiebat aeternum, et venit ad Dominum, et ait illi, Magister bone, quid boni faciam, ut vitam æternam consequar? Bene est mihi, sed labitur quod teneo; bene est mihi, sed subito non erit quod habeo: dic mihi unde habeam quod semper erit; dic mihi quomodo perveniam ad id quod non perdam. Et Dominus illi: Si vis ad vitam ingredi, serva mandata. Quaesivit quæ mandata. Audivit. Respondit se a sua juventute omnia servasse. Ait illi Dominus consiliarius vitae æternæ: Unum tibi deest; si vis perfectus esse, vade, vende omnia quæ habes, et da pauperibus, et habebis thesaurum in cælo. Non enim dixit, Perde; sed, vende et veni, sequere me. Ille qui delectabatur divitiis suis, et propterea quærebat a Domino quid boni faceret, ut vitam æternam consequeretur, quia a deliciis ad delicias migrare cupiebat, et has quibus delectabatur relinquere formidabat, abscessit tristis ad thesauros suos terrenos. Noluit credere Domino quia potest servare in coelo, quod periturum est in terra. Noluit esse verus amator thesauri sui. Male tenendo, perdidit: multum diligendo, amisit. Nam si bene illum diligeret, in coelum migraret, quo ipse postea sequeretur. Domum illi Deus ostendit ubi migraret, non locum ubi perderet: secutus enim ait, Ubi enim fuerit thesaurus tuus, illic erit et cor tuum.","t":"And yet, if you love life and fear death, the very fear of death is a daily winter. And the fear of death stings most when things go well for us. For when things go badly for us, we do not fear death; when things go well for us, then we fear death more. That is why that rich man, whom his riches delighted so much (for he had great riches and great possessions), was, I believe, assailed by the fear of death and wasted away amid his delights. For he thought that he would leave those goods behind; he had gathered, and did not know for whom; and he desired something eternal, and came to the Lord and said to him, “Good Master, what good shall I do to obtain eternal life?” Things are going well for me, but what I hold is slipping away; things are going well for me, but suddenly what I have will be gone: tell me how I may have what will last forever; tell me how I may reach what I shall not lose. And the Lord said to him, “If you want to enter into life, keep the commandments.” He asked which commandments. He heard. He answered that he had kept them all from his youth. The Lord, the counselor of eternal life, said to him, “One thing you lack: if you want to be perfect, go, sell all that you have and give to the poor, and you will have treasure in heaven.” For he did not say, “Lose it,” but, “Sell it, and come, follow me.” He who delighted in his riches, and for that reason asked the Lord what good he should do to obtain eternal life, because he wanted to pass from delights to delights and was afraid to leave the ones that delighted him, went away sad to his earthly treasures. He would not believe the Lord that he can keep in heaven what is going to perish on earth. He would not be a true lover of his treasure. By holding it badly he lost it; by loving it too much he lost it. For if he had loved it rightly, he would have moved it to heaven, where he himself would later follow. God showed him a house to move it to, not a place to lose it; for he went on to say, “For where your treasure is, there will your heart be also.”","f":"Augustine, <i>Serm.</i> 38.7 (PL 38:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-7)."},"augustine-sermones/38.8":{"o":"Sed videre volunt homines divitias suas? Fac quod in terra thesaurizent, numquid non timent videri divitias suas? Effodiunt et obstruunt et cooperiunt eas: et cum obstruxerint et cooperuerint, numquid vident quod habent? Nec ipse videt: optat ut lateat, timet ne pateat. Esse vult dives in opinione, non in veritate. Quasi sufficit habere in conscientia, quod servat in terra? 0 quanto major tibi et melior conscientia erit, si servaveris in cælo! Hic cum obrueris in terra, times ne sciat servus tuus et auferat et fugiat: hic times ne auferat tibi servus tuus; ibi non times, quia bene tibi servat Dominus tuus. Sed habeo, inquis, servum fidelem, qui et noverit, et non prodat, et non tollat. Compara illum Domino tuo. Si fidelem servum invenisti, Dominus tuus quando te fefellit? Etsi non potest servus tuus tollere, potest tamen perdere: Dominus tuus nec tollere nec perdere potest, nec perire permittit. Servat tibi, manet tibi; liberat te, manentem te facit; nec perdet te, nec perdet quod ei commendaveris. Veni, inquit, accipe quod apud me posuisti. Absit. Non hoc tibi dicit Deus. Ego, inquit tibi, qui te prohibui fenerare, feneratus sum a te. Volebas enim fenore crescere, et dabas homini ut tibi plus redderet, quando accipiebat gaudens, et quando reddebat plorans. Hoc volebas, et ego prohibebam: dixi enim, Qui pecuniam suam non dedit ad usuram. Prohibebam te a fenore: jubeo tibi fenus, me fenera. Hoc tibi dicit Dominus tuus: Pauca vis dare, et plura accipere: relinque hominem, qui plangit, quando exigis; me inveni, qui gaudeo, quando reddo. Ecce adsum: da, et sume; tempore redditionis reddam tibi. Et quid reddam? Pauca dedisti, plura sume: terrena dedisti, cœlestia sume: temporalia dedisti, æterna sume: mea dedisti, me ipsum sume. Quid enim dedisti, nisi ex eo quod a me accepisti? Quod dederis non reddo, qui unde dares dedi? qui te ipsum qui dares dedi; qui tibi Christum cui dares dedi, qui tibi diceret, Quando uni ex minimis meis fecisti, mihi fecisti. Ecce cui das, pascit et esurit propter te: donat, et eget. Quando donat, vis accipere: quando eget, non vis dare. Eget Christus, quando eget pauper: qui omnibus suis vitam æternam paratus est dare, in unoquoque paupere temporaliter dignatus est accipere.","t":"But people want to see their riches. Suppose they store them up in the ground: are they not afraid their riches will be seen? They dig, block up, and cover them; and when they have blocked them up and covered them, do they see what they have? Not even the owner sees it: he wants it to lie hidden; he fears it may be exposed. He wants to be rich in reputation, not in reality. As if it were enough to have in one’s conscience what one keeps in the ground! O how much greater and better your conscience will be if you keep it in heaven! Here, when you have buried it in the ground, you are afraid that your slave may find out, take it, and run away; here you fear that your slave may take it from you; there you do not fear, because your Lord keeps it well for you. “But I have,” you say, “a faithful slave, who knows and will not betray me, and will not take it.” Compare him with your Lord. If you have found a faithful slave, when has your Lord ever deceived you? Even if your slave cannot take it, he can still lose it: your Lord can neither take it nor lose it, nor does he let it perish. He keeps it for you; it remains for you; he sets you free; he makes you abiding; he will neither lose you nor lose what you have entrusted to him. Will he say, “Come, receive what you deposited with me”? Far from it. God does not say this to you. “I,” he says to you, “who forbade you to lend at interest, have borrowed at interest from you. For you wanted to grow by interest, and you gave to a man so that he would give back more to you; he took it rejoicing and gave it back weeping. This you wanted, and I forbade it: for I said, ‘Who has not given his money at usury.’ I forbade you interest: I command you interest: lend to me at interest.” This is what your Lord says to you: “You want to give little and receive more: leave the man who weeps when you exact payment; find me, who rejoice when I repay. See, here I am: give, and take; at the time of repayment I will repay you. And what will I repay? You gave little; take more. You gave earthly things; take heavenly ones. You gave temporal things; take eternal ones. You gave what is mine; take me myself. For what did you give, except from what you received from me? Shall I not repay what you gave, I who gave you the means to give? I who gave you yourself to be the giver; I who gave you Christ to give to, who would say to you, ‘When you did it to one of the least of mine, you did it to me.’” See to whom you give: he feeds, and hungers for your sake; he gives, and is in need. When he gives, you want to receive; when he is in need, you do not want to give. Christ is in need when a poor man is in need: he who is ready to give eternal life to all his own has deigned to receive temporal things in every poor man.","f":"Augustine, <i>Serm.</i> 38.8 (PL 38:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-8)."},"augustine-sermones/38.9":{"o":"Et consilium dat quo migres: dedit enim consilium quo migrare debeas. Migra de terra in caelum, ne perdas. Quam multi enim quod servabant perdiderunt, et nec sic correcti in cœlo ponere didicerunt. Si forte tibi aliquis diceret, Migra divitias tuas ab Occidente in Orientem, si non vis ut pereant; æstuares, laborares, satageres, attenderes quanta essent quae haberes, videres te multiplicitate rerum tuarum facile in longinqua migrare non posse: et forte fleres, quia ire cogereris, et quomodo tecum tolleres quod collegeras non invenires. In longinquiora te migrare jussit, qui non ait, Migra ab Occidente in Orientem; sed, Migra de terra in coelum. Æstuas, quasi difficultatem majorem tibi videris pati, et dicis tibi: Si non inveniebam jumenta et naves, quibus ab Occidente migrarem ad Orientem; quomodo inveniam scalas, quibus a terra migrem in coelum? Noli, inquit, tibi Deus, laborare, noli laborare: qui te divitem feci, qui tibi quod dares dedi, laturarios tibi pauperes feci. Si, verbi gratia, invenires aliquem inopem de trans mare, aut quo ire velles, invenires inde civem aliquem necessitatem patientem, diceres tibi: Civis iste inde est quo ego volo ire; eget hic, do illi quod ibi mihi reddat. Ecce eget hic pauper, civis est regni coelorum: quid dubitas facere trajectitium? Si enim dant qui hoc faciunt, ut plura accipiant, cum ad ea loca venerint, unde est ille qui accepit; faciamus et nos.","t":"And he gives you advice on where to move it: he has given advice on where you ought to move it. Move it from earth to heaven, lest you lose it. For how many have lost what they were keeping, and even so, not corrected, have not learned to place it in heaven! If perhaps someone said to you, “Move your riches from the West to the East, if you do not want them to perish,” you would be in turmoil, you would toil, you would bustle about, you would consider how much you had, you would see that because of the multitude of your possessions you could not easily move to distant parts; and perhaps you would weep, because you were forced to go and could not find how to take with you what you had gathered. He has ordered you to move farther, who did not say, “Move from the West to the East,” but “Move from earth to heaven.” You are in turmoil, as if you thought you faced a greater difficulty, and you say to yourself, “If I could not find beasts of burden and ships to move from the West to the East, how shall I find ladders to move from earth to heaven?” “Do not trouble yourself,” God says to you, “do not trouble yourself: I who made you rich, who gave you what to give, have made the poor your porters.” If, for example, you found some needy man from overseas, or from wherever you wanted to go, if you found a citizen of that place in need, you would say to yourself, “This citizen comes from where I want to go; he is in need here; I give to him what he can repay me there.” See, the poor man is in need here; he is a citizen of the kingdom of heaven: why do you hesitate to make a transfer? For if those who do this give so that they may receive more when they come to the place the recipient comes from, let us do the same.","f":"Augustine, <i>Serm.</i> 38.9 (PL 38:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/38-9)."},"augustine-sermones/380.1":{"o":"Quietis et parva vox sufficit. Si autem vultis, fratres, quieti audire, nolite habere cor in auribus, sed aures in corde. Hodiernum diem beati Joannis Baptistæ solemnitati illuxisse tradit et credit Ecclesia. Oportet autem hoc de ipso die credere, quod sine varietate totus orbis agnoscit: sed quia Joannis esse diem nemo dubitat, non Joannis qui Evangelium scripsit, sed Joannis Baptistae præcursoris Domini, qui tanto magnus apparuit, quanto se humilem præbuit, dicens, cum ipse Christus putaretur, non se dignum corrigiam calceamenti solvere ei, quem Dominum agnoscebat, ut amicus esse mereretur. Nonnulli autem putant passionis ejus diem hodie celebrari. Sciat prius Sanctitas vestra, nativitatis esse diem, non passionis. Ex lectione quippe evangelica invenitur ejus nativitas sex mensibus præcedere Domini nativitatem. Et quoniam diem nativitatis Domini octavo calendarum januariarum die consensus tradit Ecclesiæ; restat ut hodiernus dies nativitatis Joannis intelligatur.","t":"To those who are quiet even a small voice is enough. If you want to hear, then, brothers, be quiet: do not have your heart in your ears, but your ears in your heart. The Church hands down and believes that today has dawned as the feast of blessed John the Baptist. One must believe this about the day itself, since the whole world acknowledges it without variation; and no one doubts that it is John's day, not that of the John who wrote the gospel but of John the Baptist, the Lord's forerunner, who appeared as great as he showed himself humble when, though he himself was thought to be the Christ, he said that he was not worthy to untie the strap of the sandal of the one he acknowledged as Lord, so that he might merit to be his friend. Some, however, think that the day of his passion is celebrated today. Let your Holiness know first that it is the day of his birth, not of his passion. For from the gospel reading it is found that his birth preceded the Lord's birth by six months. And since the agreement of the Church hands down the eighth day before the Kalends of January as the day of the Lord's birth, it follows that today is to be understood as the day of John's birth.","f":"Augustine, <i>Serm.</i> 380.1 (PL 39:1628; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-1)."},"augustine-sermones/380.2":{"o":"Præcessit ergo Joannes Dominum, non tanquam magister discipulum, sed tanquam præcursor judicem; non ut superimponeret potestatem, sed ut præberet officium. Ipsius autem testimonium Joannis de hac re sic se habet: Qui post me venit, ante me factus est, quia prior me erat. Post Joannem venit Dominus nascendo de virgine Maria, non de Patris substantia. Duas enim Domini nativitates accepimus, unam divinam, alteram humanam; tamen utramque mirabilem: illam sine matre, istam sine Patre: illam æternam, ut crearet temporalem; hanc temporalem, ut praestaret æternam. Ille enim de quo dicit Joannes, non Baptista, sed Evangelista, quia In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, et quia omnia per ipsum facta sunt, et sine ipso factum est nihil ( Joan. I, 15, 1, 3): ille tantus in forma Dei æqualis Patri, ille sine tempore fabricans tempora, ille ex nullo sæculo ante omnia saecula judex sæculi, factus est tam parvus, ut de femina nasceretur; sed mansit tam magnus, ut a Patre non separaretur. Ei præbentes obsequium et testimonium, tanquam lucernæ venturo diei, omnes Prophetæ praenuntiantes eum ante ipsum nascendo venerunt, post ipsum credendo adhaeserunt. Oportebat enim ut praenuntiaretur venturus, miracula facturus: quibus miraculis, bene intelligentibus indicaretur Deus; humano autem aspectu videntibus appareret homo, parvus ad parvos, sed humilis ad superbos: parvitate sua docens hominem, ut se agnosceret parvum; ne, non grandescendo, sed tumescendo, se crederet magnum. Est enim superbia, non magnitudo, sed tumor. Ut ergo generis humani istum tumorem sanaret ipse medicus, ipse medicina, non solum medicamentum adhibens, sed medicamentum se faciens, apparuit inter homines homo, offerens hominem videntibus, Deum servans credentibus. Aspectus enim humanitatis ejus sanavit infirmos; contemplatio divinitatis ejus quærit firmos. Et nondum erant homines qui Deum viderent in homine, nec poterant videre nisi hominem; nec tamen spem suam ponere debent in homine. Quid ergo fieret? Homo hominem videre potest, homo hominem sequi non debet. Deus sequendus erat, qui videri non poterat: homo sequendus non erat, qui videri poterat. Ut ergo exhiberetur homini, et qui ab homine videretur, et quem homo sequeretur, Deus factus est homo. O homo, propter quem Deus factus est homo, aliquid magnum te credere debes: sed descende, ut ascendas; quia et Deus descendendo factus est homo. Adhæresce medicamento tuo, imitare magistrum tuum, agnosce Dominum tuum, amplectere fratrem tuum, intellige Deum tuum. Hoc ille tantus et tantillus, vermis, non homo; sed per quem factus est homo. Hoc ergo ille: quid Joannes, nisi quod de illo Dominus, nisi quod de illo verax, nisi quod de illo veritas dicit? Si enim ipsi Joanni debemus credere de veritate, veritati non credimus de Joanne?","t":"John went before the Lord, then, not as a teacher before a disciple but as a forerunner before a judge; not to set authority over him, but to render him service. John's own testimony on this point runs thus: \"He who comes after me was made before me, because he was before me.\" The Lord came after John by being born of the virgin Mary, not of the Father's substance. For we have received two births of the Lord, one divine, the other human, yet both wonderful: the one without a mother, the other without a father; the one eternal, to create what is temporal; the other temporal, to bestow what is eternal. For he of whom John says (not the Baptist but the evangelist), \"In the beginning was the Word, and the Word was with God, and the Word was God,\" and \"All things were made through him, and without him nothing was made\": he, so great, equal to the Father in the form of God, he who without time fashions times, he who from no age and before all ages is the judge of the age, became so small as to be born of a woman, yet remained so great as not to be separated from the Father. Rendering him service and testimony, like lamps before the coming day, all the prophets who foretold him came before him in birth and clung to him afterwards by faith. For it was fitting that he should be foretold as one who would come and work miracles: by those miracles God would be shown to those who understand well, while to those who see with human sight he would appear as man, small to the small, but humble to the proud, teaching man by his smallness to recognize himself as small, lest, not by growing great but by swelling, he think himself great. For pride is not greatness but swelling. So, to heal this swelling of the human race, he, himself the physician and himself the medicine, not only applying medicine but making himself the medicine, appeared among men as a man, offering the man to those who see, keeping God for those who believe. For the sight of his humanity healed the weak; the contemplation of his divinity seeks the strong. And there were not yet people who could see God in the man; they could see only the man; yet they ought not to put their hope in man. What then was to be done? Man can see man, but man ought not to follow man. God was to be followed, who could not be seen; man was not to be followed, who could be seen. So that there might be shown to man both one who could be seen by man and one whom man could follow, God became man. O man, for whose sake God became man, you ought to believe yourself something great; but come down, that you may go up, for God too became man by coming down. Cling to your medicine, imitate your teacher, acknowledge your Lord, embrace your brother, understand your God. This is he, so great and so little, a worm and no man, yet the one through whom man was made. This, then, is he: and what is John, if not what the Lord says of him, what the truthful one says of him, what the Truth says of him? For if we must believe John himself about the Truth, shall we not believe the Truth about John?","f":"Augustine, <i>Serm.</i> 380.2 (PL 39:1628; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-2)."},"augustine-sermones/380.3":{"o":"Dicat testimonium primo veritati ipsius particeps veritatis; et dicat testimonium homini Conditor hominis. Primo audiamus quid Joannes de Christo, et deinde quid Christus de Joanne; priorem audiamus, sed posteriorem intelligamus: prior loquatur qui prius natus est, sed confirmetur per eum a quo factus est. Post me, inquit, venit, et ante me factus est. Hic jam, qui credunt factum ante cætera per quem facta sunt omnia, calumniantur his verbis vel per hæc verba nobis, et dicunt, Ecce quia factus est: Joannes dicit, Post me venit, et ante me factus est. Expone mihi quid sit, ante me factus est. Verba illorum dico, et ea discutienda propono. Soletis, inquiunt, dicere, quando aliquid tale de Christo dicitur, ut eum Patre minorem ostendat, quod ad hominem sit referenda sententia; ut quod in forma Dei est, aequalis sit Patri, quod autem semetipsum exinanivit formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo, major sit Pater. Quid ergo dicetis ad hoc quod Joannes ait, ante me factus est? Audi quid dicamus: sed prius illud vide, quod Apostolus utrumque distinguens, et unum tamen in utroque eumdemque commendans, non dixit, Formam Dei accipiens. De forma vero Dei quid dixit? Cum in forma Dei esset: respiciens ad illum qui vocatus erat ante illum, in cujus Evangelio est, In principio erat Verbum; imo respiciens ad illud lumen, unde et ille hoc dixit. Neque enim dixit Joannes, In principio fecit Deus Verbum: qui posset dicere ita, ut dixit Moyses, quia de creatura facta a Domino Deo loquebatur, In principio fecit Deus cœlum et terram. Cum ergo ille, si hoc sentiret quod Ariani sentiunt, posset dicere, In principio fecit Deus Verbum; non hoc ait: sed ait, In principio erat Verbum. Quod in principio erat, factum non erat. Neque enim praecessit aliquid de facto Verbo. Omnia enim quæ Deus fecit, Verbo fecit: Dixit, et facta sunt; mandavit, et creata sunt. Inter dicentem ut fiat, et quod factum est a dicente, plurimum distat: sed si dicens est, Verbum habet; si Verbum habet, per Verbum fecit; si per Verbum fecit, Verbum non fecit.","t":"Let one who shares in the truth bear witness first to the Truth himself; and let the maker of man bear witness to the man. First let us hear what John says of Christ, and then what Christ says of John; let us hear the earlier, but understand by the later: let him speak first who was born first, but let him be confirmed by him by whom he was made. \"He comes after me,\" he says, \"and was made before me.\" Here those who believe that the one through whom all things were made was himself made before the rest cavil at these words, or use them against us, and say: \"See, he was made: John says, He comes after me, and was made before me. Explain to me what 'was made before me' means.\" I am stating their words and setting them out to be examined. \"You are accustomed,\" they say, \"when something of this kind is said of Christ that shows him less than the Father, to say that the statement is to be referred to the man: so that, in that he is in the form of God, he is equal to the Father, but in that he emptied himself, taking the form of a servant, made in the likeness of men and found in appearance as a man, the Father is greater. What then will you say to John's words, 'was made before me'?\" Hear what we say. But first notice that the apostle, distinguishing the two and yet commending one and the same person in both, did not say, \"taking the form of God.\" What did he say of the form of God? \"Though he was in the form of God\"; looking to what the other John had said, in whose gospel stands \"In the beginning was the Word\"; or rather looking to that light from which John too said it. For John did not say, \"In the beginning God made the Word,\" though he could have spoken as Moses did, who, because he was speaking of the creation made by the Lord God, said, \"In the beginning God made heaven and earth.\" Since, then, if he had thought what the Arians think, he could have said, \"In the beginning God made the Word,\" he did not say it; he said, \"In the beginning was the Word.\" What was in the beginning was not made. For nothing of a made Word went before. For all the things God made, he made by the Word: \"He spoke, and they were made; he commanded, and they were created.\" Between the one who speaks so that a thing may be made and what is made by the speaker the distance is very great: but if he is the one who speaks, he has a Word; if he has a Word, he made through the Word; if he made through the Word, he did not make the Word.","f":"Augustine, <i>Serm.</i> 380.3 (PL 39:1628–1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-3)."},"augustine-sermones/380.4":{"o":"Quare, inquiunt? Annon audisti et de terra, Terra erat invisibilis et incomposita? Si propterea, inquiunt, dicis Verbum factum non esse, quia dictum est, Verbum erat; nec terra facta est, quia dictum est, Terra erat. O cæca et hæretica insania! Attende, si est unde attendas; audi, si est unde audias: ne sonus inaniter aurem percutiat, cujus cor veritas non illustrat. Verba ejusdem Scripturae dicturus sum, quæ ibi invenisti cum legeres, et praetermisisti cum litigares. Nempe propterea putas tale aliquid dictum de Verbo Dei, cum dictum est, In principio erat Verbum; quale dictum est de terra, quia dictum est, Terra erat invisibilis et incomposita. Ego tibi in hoc libro Geneseos superiora verba recitabo, quod antequam diceret scriptor Dei famulus, Terra erat; ut appareret quia facta erat, prius dixit, In principio fecit Deus cœlum et terram. Ecce ego prius tibi edidi terram factam; et factam utique a Deo, sonante Scriptura et in aures recusantis irrumpente, In principio fecit Deus cælum et terram. Facta erant hæc; sed nondum ornata, nondum declarata: terra nondum distincta, sed tamen jam facta. Ne autem putares continuo terram factam sic fuisse, ut non in ea esset quod ornaretur, subsecutus ait: Facta erat quidem, quia in principio fecit Deus cœlum et terram; terra autem, quam fecit Deus, adhuc invisibilis erat et incomposita. Ostendit tibi qualis erat, quæ facta erat; non quia erat, quæ facta non erat. Poterat ergo dicere Joannes, In principio fecit Deus Verbum, Verbum autem erat; quomodo, In principio fecit Deus coelum et terram; terra autem erat: ut iste esset ordo verborum, In principio fecit Deus Verbum, et Verbum erat apud Deum; ut intelligeremus quia hoc Verbum erat apud Deum, quod Verbum fecerat Deus. Nunc vero audis, In principio erat Verbum. Quid quæris anteriora factus extremior? Extremior enim tu in errore tuo factus es: de imo loqueris, et ad ima respicis. Vellem, si de imo loquereris, ut sursum cor tenderes, et clamares de profundo ad Dominum: rumperet nubes caliginis carnis tuæ, aperiret oculos humilitati lux quæ venit in humilitate; videres, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. Dicat et Paulus, Qui cum in forma Dei esset. Quid de humana nativitate dicit Joannes? Et Verbum caro factum est (Joan. I, 1, 2, 3, 14). Dicat et Paulus, Semetipsum exinanivit, formam servi accipiens. Quid ergo dicebas de verbis Joannis Baptistae? Eadem mihi nunc ea repete, nunc ea loquere. Quid ait Joannes Baptista? Post me venit. Agnosco nativitatem. Ille de sterili, ille de virgine. Sterilitas conversa est in fecunditatem: virginitas mansit post fecunditatem.","t":"\"Why?\" they say. \"Have you not heard of the earth too, The earth was invisible and unformed? If,\" they say, \"you say that the Word was not made because it was said, The Word was, then neither was the earth made, because it was said, The earth was.\" O blind and heretical madness! Pay attention, if you have the means to pay attention; listen, if you have the means to listen, lest the sound strike the ear in vain where the truth does not enlighten the heart. I am going to state the words of the same Scripture, which you found there when you read it and passed over when you were quarreling. You think, of course, that something of the same kind was said of the Word of God when it was said, \"In the beginning was the Word,\" as was said of the earth, \"The earth was invisible and unformed.\" I will recite to you the earlier words in this book of Genesis: before the writer, God's servant, said, \"The earth was,\" he first said, so that it might be plain that it had been made, \"In the beginning God made heaven and earth.\" See, I have first shown you the earth made, and made by God, as the Scripture sounds and bursts into the ears of the unwilling: \"In the beginning God made heaven and earth.\" These had been made, but not yet adorned, not yet set in order: the earth not yet given its distinctions, but already made. And so that you would not think that the earth had at once been made in such a way that there was nothing in it to be adorned, he went on to say: it had indeed been made, because \"in the beginning God made heaven and earth\"; but the earth which God made \"was still invisible and unformed.\" He showed you what the earth was like that had been made; not that it existed without having been made. John, then, could have said, \"In the beginning God made the Word; and the Word was,\" just as \"In the beginning God made heaven and earth; and the earth was,\" so that the order of the words would be, \"In the beginning God made the Word, and the Word was with God,\" and we would understand that the Word which God had made was with God. But as it is, you hear, \"In the beginning was the Word.\" Why do you look for something prior, you who have become the lowest? For you have become the lowest in your error: you speak from the depths and look to the depths. I would wish, if you speak from the depths, that you would lift up your heart and cry to the Lord from the depths: the light that came in humility would break the clouds of darkness of your flesh and open your eyes to humility; you would see, \"In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God.\" Let Paul too say, \"Who, though he was in the form of God.\" What does John say of the human birth? \"And the Word became flesh.\" Let Paul too say, \"He emptied himself, taking the form of a servant.\" What, then, were you saying about the words of John the Baptist? Repeat them to me now; say them now. What does John the Baptist say? \"He comes after me.\" I recognize the birth. The one was born of a barren woman, the other of a virgin. Barrenness was turned into fruitfulness; virginity remained after fruitfulness.","f":"Augustine, <i>Serm.</i> 380.4 (PL 39:1629; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-4)."},"augustine-sermones/380.5":{"o":"Sed Joannes, inquit, si secundum hoc dixisset factum, secundum quod ex virgine natus est, non diceret, ante me factus est; quia ex virgine post illum factus erat. Ergo, ante me factus est, quid est, nisi quia in principio Verbum factum erat? Sic enim ante Joannem erat; nam ex virgine post Joannem erat. Accipe, et si non rixaris, adverte. Aliquantum enim forte subobscurum est quod vis intelligere, ut rixando tibi augeas fumum, quo impediaris ab intellectu. Scripturam illam primo intuere, quae te docet ut docilis fias. Esto mansuetus ad audiendum verbum, ut intelligas. Patere ergo paulisper: forte inveniemus quomodo dictum sit, ante me factus est; dum tamen non intelligamus factum Verbum per quod facta sunt omnia. Quomodo, inquit? Si potero, dicam: si dicere non potero, non tamen non est quod dicat qui dicere potuerit. Credo autem et spero, quod illius majestas Unigeniti, qui cum esset Verbum, infans factus est, aperiet infantiam linguæ meæ, et faciet in ore partum, qui fecit in corde conceptum. Ecce dicam ut potero: intellige ut potes; et quod non poteris intelligere, noli reprehendere, quasi jam magnus sis; sed differ, ut crescere merearis. Certe hoc te movet, quomodo dictum sit, Qui post me venit, ante me factus est. Moveat plane ut quaerentem, non ut rixantem. Certe et ego quæro tecum: simul inveniemus, si simul quæramus; ambo accipiemus, si ambo petamus; utrique nostrum aperietur, si ambo pulsemus. Post me venit, inquit: agnosce nativitatem ex virgine Maria. Ante me factus est: quid est, ante me factus est? Intellige, antepositus est mihi. Ille qui post me venit, factus est ante me. Quomodo si duo ambulent in itinere, et unus sit tardior, alter velocior, et præcedat tardior aliquantum, post paululum autem sequatur velocior; respicit tardior præcedens velociorem sequentem, et dicit, Post me venit. Et ecce accelerante illo, et propinquante, et adhærente, et transeunte, videt ille anteriorem, quem respiciebat posteriorem: certe si celeritatem ejus expavescat quodam modo et admiretur, nonne poterunt esse ista verba ejus: Ecce homo post me erat, et ante me factus est? Quid est hoc, qui post me erat, ante me factus est? Qui ambulabat post me, celeritate ejus factum est ut esset ante me. Nam si ubicumque legeris, factus est, non intelligis nisi formatum esse qui non erat; et Dominum Deum dicturus es factum, de quo dictum est, Factus est mihi Dominus in refugium. Factus est Dominus adjutor; et, Factus est mihi in salutem (Psal. CIrrI, 14). Quoties factus? Et ipse fecit omnia. Ergo intellige mecum verba. Neque enim tacuit idem Joannes et illud quod Verbum erat; ne ibi putares significasse Verbum, quando dixit, ante me factus est: ut noveris ad hoc pertinere ante me factus est, quia præcessit me, quia glorificatus est amplius me, quia cum me intenderent homines præcursorem, agnoverunt Dominum, quem nascendo praecesseram, quem obsequendo nuntiaveram; spesque eorum, concursus eorum in Dominum factus est; glorificatus est ille tanquam Filius Dei, ante me factus, secundum id quod Apostolus ait, Propterea Deus exaltavit eum, et donavit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur, cœlestium, terrestrium, et infernorum. Gloria ergo ejus non esse coepit, sed innotuit. Factus est ante Joannem, quia præcessit honore Joannem.","t":"\"But John,\" he says, \"if he had called him made in respect of his birth from the virgin, would not say, 'was made before me,' because from the virgin he was made after John. So what does 'was made before me' mean, if not that in the beginning the Word had been made? For in that respect he was before John; from the virgin he was after John.\" Listen, and if you are not quarreling, pay attention. For what you want to understand is perhaps somewhat obscure, so that by quarreling you only increase the smoke that keeps you from understanding. Look first at the Scripture that teaches you to become teachable: \"Be gentle in hearing the word, that you may understand.\" Be patient, then, for a little while: perhaps we shall find in what sense it was said, \"was made before me,\" without understanding that the Word through whom all things were made was himself made. \"How?\" he says. If I can, I will tell you; and if I cannot, it does not follow that there is nothing to be said by one who can say it. But I believe and hope that the majesty of the Only-begotten, who, being the Word, became an infant, will open the infancy of my tongue and bring to birth in my mouth what he has made conceived in my heart. See, I will say it as I can; understand it as you can; and what you cannot understand, do not find fault with as though you were already great; but put it off, so that you may merit to grow. Certainly this troubles you: how it could be said, \"He who comes after me was made before me.\" Let it trouble you as one who seeks, not as one who quarrels. Certainly I too am seeking with you: we shall find together if we seek together; we shall both receive if we both ask; it will be opened to both of us if we both knock. \"He comes after me,\" he says: recognize the birth from the virgin Mary. \"He was made before me\": what does \"he was made before me\" mean? Understand: he has been placed ahead of me. He who comes after me has been made ahead of me. It is as when two are walking on a road, one slower and the other faster, and the slower goes on ahead some distance, and after a little the faster follows: the slower, looking back from in front at the faster one following, says, \"He is coming after me.\" And then, as the other quickens his pace, comes near, catches up, and passes him, he sees ahead of him the one he had looked back at behind; and surely, if he is somewhat alarmed and amazed at his speed, could he not say: \"See, the man was behind me, and he has been made ahead of me\"? What does it mean, \"he who was behind me has been made before me\"? He who was walking behind me, by his speed, came to be ahead of me. For if wherever you read \"was made\" you understand only that one was formed who did not exist before, you will have to say that the Lord God was made, of whom it is said, \"The Lord was made my refuge\"; \"The Lord was made my helper\"; and \"He was made my salvation.\" How often was he made? And he himself made all things. So understand the words with me. For the same John did not keep silent about the fact that the Word was, lest you should think he meant the Word when he said, \"was made before me\"; so that you may know that \"was made before me\" refers to this: that he went ahead of me, that he was glorified more than I, that when people were paying attention to me, the forerunner, they came to recognize the Lord, whom I went before in being born and whom I announced in serving him; and their hope and their thronging turned to the Lord; he was glorified as the Son of God, made before me, according to what the apostle says: \"Therefore God exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth.\" His glory, then, did not begin to be, but became known. He was made before John because he went ahead of John in honor.","f":"Augustine, <i>Serm.</i> 380.5 (PL 39:1629–1630; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-5)."},"augustine-sermones/380.6":{"o":"Sed vide utrum merito. Interroga ipsum Joannem: Ille qui post te venit, quare ante te factus est? Qui te sequebatur, quare tibi prælatus est? Sequitur, Quia prior me erat. Hoc est, In principio erat Verbum. Ergo merito ante me factus est, quia prior me erat. Prior Joanne, prior Abraham, prior quam Adam, prior quam cœlum et terra, prior quam Angeli, Sedes, Dominationes, Principatus et Potestates. Quare prior? Quia omnia per ipsum facta sunt. Agnoscat servus humilitatem suam: ostendat Dominus majestatem suam. Dicat idem Joannes, Non sum dignus corrigiam calceamenti ejus solvere. Multum se humiliaret, si diceret, Dignus sum. Quid enim si diceret dignum? numquid sedere in judicio ad dexteram Patris? numquid venire ad judicandos vivos et mortuos? Quid si diceret dignum solvere corrigiam calceamenti? Magna humilitas, si hoc est dignus amicus sponsi. Dicturus enim erat amicum se esse sponsi: et ne in illa amicitia æqualitas forte ab aliquo imprudente intelligeretur; dicit se amicum propter amorem, dejicit se ad vestigia propter timorem. Et parum est quod se ad vestigia deponit; nec dignum se dicit solvere corrigiam calceamenti. Humilis profecto, si dignum solvere; sed quia nec dignum se dicit solvere, dignus qui exaltaretur ab humilitate. Dicat etiam apertius, dicat distinctius, quid est, Post me venit, ante me factus est. Dixit enim et causam, quia prior me erat. Quoniam, In principio erat Verbum; et, Cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Illum oportet crescere, me autem minui. Oportebat ut cresceret qui posterior venit, et minueretur qui anterior venit. Si crevit qui posterior venit, ante ipsum factus est crescendo. Illum, inquit, oportet crescere, me autem minui. Hoc est, ante me factus est. Et quomodo crevit Christus, minutus est Joannes? Præcessit ætate Joannes Dominum in nativitate humana; creverunt ambo annis accedentibus, statura carnis, et pervenerunt ad certum modum sicut homines. Sed Joannes homo, Christus Deus et homo. In divinitate si intelligamus quia crevit Christus, absurdi sumus, et nimis erramus. Crescit enim aliquid, ut proficiat. Deus quo crescat non habet: si enim habet quo crescat, minor erat antequam cresceret. Redeamus ad formam carnis. Ipsa cum Joanne crevit, non illo minuto crevit. Referamus ergo fortassis ad gloriam; et intelligamus, Illum oportet crescere, me autem minui, secundum hoc dictum, quod post me venit, et ante me factus est. Joannes enim personam sustinebat hominis, et loquebatur ex typo generis humani, ad quod salvandum venerat Christus. Dixeramus autem, fratres, humilis Deus venit ad superbum hominem. Agnoscat homo se hominem, appareat Deus homini. Etenim si ideo venit Christus, ut humiliaretur homo, et ex humilitate cresceret homo; oportebat ut gloria jam cessaret hominis, et commendaretur gloria Dei: ut spes hominis esset in gloria Dei, non in gloria sua, dicente Apostolo, Qui gloriatur, in Domino glorietur (I Cor. I, 31). Recte ergo dicitur homini, Quid habes quod non accepisti? Si autem accepisti, quid gloriaris, quasi non acceperis? Hunc typum humilitatis humanæ Joannes ostendens, quia quantum proficiebat opinio et fama Christi, non statura Christi, non majestas Christi, non sapientia, non Verbum Dei; sed fama illa, quae cœpit a minimo, et jam tenet orbem terrarum: gloria Christi, non gloria hominis, ut agnoscat homo humilitatem suam, impertiat Deus divinitatem suam. Etenim gloria Dei, fratres, gloria nostra est. Quantum dulcius glorificatur Deus, tantum nobis prodest. Non enim altior erit Deus, quia honoramus illum: humiliemus nos, et exaltamus illum. Scriptum est enim, Exaltabo te, Domine. Quid est, Exaltabo te? In terra erat, et eum in cælo posuisti? Et homo exaltat Deum? Quid est, Exaltabo te? Altum te confitebor. Confiteatur ergo se homo hominem; decrescat prius, ut crescat. Dicat Joannes, decrescendo ad humilitatem, non se esse dignum, qui solvat corrigiam calceamenti, et intelligat se participando illuminatum fieri.","t":"But see whether this was deserved. Ask John himself: \"He who came after you, why was he made before you? He who followed you, why was he preferred to you?\" It goes on: \"Because he was before me.\" That is, \"In the beginning was the Word.\" So deservedly he was made before me, because he was before me. Before John, before Abraham, before Adam, before heaven and earth, before the angels, Thrones, Dominions, Principalities and Powers. Why before? Because all things were made through him. Let the servant acknowledge his lowliness; let the Lord show his majesty. Let the same John say, \"I am not worthy to untie the strap of his sandal.\" He would be humbling himself greatly even if he said, \"I am worthy.\" For what if he said he was worthy? Worthy to sit in judgment at the Father's right hand? Worthy to come to judge the living and the dead? What if he had said he was worthy to untie the strap of the sandal? Great humility, if the bridegroom's friend is worthy of this. For he was going to say that he was the bridegroom's friend; and lest some imprudent person should take that friendship to mean equality, he calls himself friend because of love, and throws himself down at his feet because of fear. And it is not enough that he lays himself at his feet: he does not even call himself worthy to untie the strap of his sandal. Humble indeed, had he called himself worthy to untie it; but because he does not call himself worthy even to untie it, he was worthy to be exalted for his humility. Let him say more openly, let him say more distinctly, what \"he comes after me, he was made before me\" means. For he has also given the reason: \"because he was before me.\" For \"in the beginning was the Word\"; and \"though he was in the form of God, he did not count it robbery to be equal with God.\" \"He must increase, but I must decrease.\" It was fitting that he who came later should increase, and he who came earlier decrease. If he who came later increased, he was made ahead of him by increasing. \"He must increase,\" he says, \"but I must decrease.\" That is, \"He was made before me.\" And how did Christ increase and John decrease? John went before the Lord in age, in human birth; both grew as the years went by, in bodily stature, and reached a certain measure, as men do. But John was man; Christ was God and man. If we understand that Christ increased in his divinity, we are absurd and gravely mistaken. For a thing increases in order to advance; God has nothing to grow into: for if he had something to grow into, he was less before he grew. Let us go back to the form of the flesh: it grew together with John; it did not grow while John was diminished. Let us refer it, then, perhaps to glory, and understand \"He must increase, but I must decrease\" in line with the saying, \"He comes after me and was made before me.\" For John bore the person of man and spoke as a type of the human race, which Christ had come to save. We said, brothers, that God came humble to proud man. Let man recognize himself as man; let God appear to man. For if Christ came so that man might be humbled, and from humility man might grow, it was fitting that the glory of man should now cease and the glory of God be commended, so that man's hope might be in God's glory, not his own, as the apostle says, \"Whoever glories, let him glory in the Lord.\" Rightly, then, is it said to man, \"What do you have that you did not receive? But if you received it, why do you glory as if you had not received it?\" John showed this type of human humility: as the reputation and fame of Christ advanced (not the stature of Christ, not the majesty of Christ, not his wisdom, not the Word of God, but that fame which began from the smallest beginning and now holds the world), it was the glory of Christ, not the glory of man, so that man might recognize his lowliness and God might share his divinity. For the glory of God, brothers, is our glory. The more sweetly God is glorified, the more it profits us. For God will not be higher because we honor him: let us humble ourselves, and we exalt him. For it is written, \"I will exalt you, O Lord.\" What does \"I will exalt you\" mean? Was he on earth, and have you set him in heaven? Does man exalt God? What does \"I will exalt you\" mean? I will confess you to be high. Let man, then, confess himself to be man; let him decrease first, so that he may increase. Let John, decreasing into humility, say that he is not worthy to untie the strap of the sandal, and let him understand that he becomes enlightened by participation.","f":"Augustine, <i>Serm.</i> 380.6 (PL 39:1630–1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-6)."},"augustine-sermones/380.7":{"o":"Hoc enim Joannes evangelista dixit de illo: Non erat ille lumen. Injuriam forte fecit Joanni, quia ait, Non erat ille lumen; cum Apostolis dictum sit a Domino, Vos estis lumen mundi? Prætulerunt se Apostoli Joanni? Non faciunt, ne mendacem ipsum Dominum judicent, qui dixit, In natis mulierum nemo exsurrexit major Joanne Baptista. Non utique major statura corporis, sed gratia participatæ sapientiæ, gratia participatæ salutis. Quid sibi ergo vult, Non erat ille lumen, sed ut testimonium perhiberet de lumine? Quare hoc dixit? Novi, inquit, quid dicam, testimonium perhibere de lumine. Erat enim lumen verum distinctum a Joanne, ne prorsus non lumen Joannes, sed ut in comparatione hujus luminis dictum intelligatur, Non erat ille lumen; secundum quod dixit, quia Erat lumen verum. Quomodo discernis hoc verum? Quod illuminat, inquit, omnem hominem venientem in hunc mundum. Si omnem hominem, ergo et Joannem. Sed ut non videamur nos colligere ex verbis quod non est dictum, quamvis consequenter intelligendum, ipse Joannes dicat: Nos omnes de plenitudine ejus accepimus. Erat ergo lumen verum. Joannes lumen illuminatum, Christus lumen illuminans. Nam ut noveris quia lumen erat Joannes, jam perhibeat et illi Dominus testimonium. Perhibuit ipse testimonium Domino suo, testimonium veritatis de Domino suo, quod habebat a Domino suo. Acceperat enim a Domino suo, ut diceret de Domino suo: ut autem ille diceret de servo suo, non acceperat a servo suo: et in se Christus de Joanne, et in Joanne Christus de se. Ipsa ergo veritas perhibeat testimonium, audiamus quia lumen est Joannes. Judaeis dicitur de Joanne, Ille erat lucerna ardens et lucens. Et utique lucerna lumen est, non sicut dies, sed tamen lumen est. Ergo lucerna accenditur ut luceat, et Joannes illuminatus est ut loqueretur. Si ergo Joannes illuminatus est ut loqueretur, agnoscat se lucerna, ne superbiæ vento exstinguatur. Sed forte lumen discipuli, et lucerna Joannes? Dominus enim de Joanne ait, Ille erat lucerna ardens, et lucens: de discipulis autem, Vos estis lumen mundi. Discipulos suos prætulit Joanni? Numquid et fideles illi quos alloquitur Paulus, præponendi sunt Joanni, quibus ait, Fuistis enim aliquando tenebræ, nunc autem lux in Domino? Lux ergo Apostoli, et lux fideles ex peccatoribus justificati, ex infidelibus fideles facti: tamen lucerna non sunt dicti discipuli. Attende, forte dicti, et non alio loco, sed ibi: ut ostenderet quemadmodum eos dixerit lumen; quia non lumen verum, quod illuminat omnem hominem venientem in hunc mundum; sequere verba Evangelii: Vos estis lumen mundi. Non potest civitas abscondi supra montem constituta. Sed de civitate dixit, non de lumine? Sequere adhuc: Neque accendunt lucernam, et ponunt eam sub modio. Tale lumen estis, quale Joannes: lucerna illuminata. Tanquam cujus vox, vel quorum vox praecesserat, Tu illuminabis lucernam meam, Domine; Deus meus, illumina tenebras meas. Quas tenebras in Apostolis? Fuimus et nos aliquando, etc., quomodo illius reprobi et blasphemi, Qui prius fui blasphemus, et persecutor, et injuriosus. Ecce tenebræ, accendatur lucerna: Sed misericordiam consecutus sum. Et ut noveris de ipsis dictum, Neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus, qui in domo sunt; statim sequitur, Sic luceat lumen vestrum coram hominibus, ut videant bona opera vestra: sed in humilitate, quia hominem oportet minui. Quomodo autem Deum crescere? Et glorificent Patrem vestrum, qui in cœlis est. Glorificatur Pater, glorificatur Filius: quia Pater glorificat Filium, et Filius glorificat Patrem. Agnoscat se ergo homo humilem, agnoscat excelsum Deum propter se humiliatum, ut homo, qui humiliatus erat in confessione peccati, exaltetur in adeptione justitiæ. Hæc duo; Dominus et Joannes, humilitas et claritas: Deus humilis in claritate, homo humilis in infirmitate; Deus humilis propter hominem, homo humilis propter hominem. Deus enim humilis ut prodesset homini, homo humilis ut non obsit sibi.","t":"For John the evangelist said of him, \"He was not the light.\" Did he perhaps do John an injury by saying, \"He was not the light,\" when the Lord said to the apostles, \"You are the light of the world\"? Did the apostles put themselves before John? They do not, lest they judge the Lord himself a liar, who said, \"Among those born of women no one has arisen greater than John the Baptist.\" Not greater, certainly, in bodily stature, but in the grace of wisdom shared, the grace of salvation shared. What then does \"He was not the light, but came to bear witness to the light\" mean? Why did he say this? \"I know,\" he says, \"what I am saying: to bear witness to the light.\" For there was the true light, distinct from John; not that John was not a light at all, but \"He was not the light\" is to be understood as said in comparison with this light, according to what he said: \"There was the true light.\" How do you tell that this one is true? \"Which enlightens,\" he says, \"every man coming into this world.\" If every man, then John too. But so that we may not seem to be gathering from the words what was not said, though it follows from them, let John himself say: \"We have all received from his fullness.\" He, then, was the true light. John was a light that is lit; Christ the light that lights. And so that you may know that John was a light, let the Lord now bear witness to him in turn. John bore witness to his Lord, the testimony of truth about his Lord, which he had from his Lord. For he had received from his Lord what to say about his Lord; but the Lord had not received from his servant what to say about his servant: Christ in himself spoke of John, and in John Christ spoke of himself. Let the Truth himself, then, bear witness; let us hear that John is a light. It is said to the Jews about John, \"He was a burning and shining lamp.\" And surely a lamp is a light; not like the day, but still a light. So a lamp is lit so that it may shine, and John was enlightened so that he might speak. If, then, John was enlightened so that he might speak, let the lamp know what it is, lest it be blown out by the wind of pride. But perhaps the disciples are light, and John only a lamp? For the Lord says of John, \"He was a burning and shining lamp,\" but of the disciples, \"You are the light of the world.\" Did he put his disciples before John? Are even those faithful whom Paul addresses to be ranked above John, to whom he says, \"For you were once darkness, but now you are light in the Lord\"? So the apostles are light, and the faithful are light, made righteous out of sinners, made believers out of unbelievers; yet the disciples were not called a lamp. Pay attention: perhaps they were so called, and not in another place but in the very same place, to show in what sense he called them light, that is, not the true light that enlightens every man coming into this world. Follow the words of the gospel: \"You are the light of the world. A city set on a mountain cannot be hidden.\" But was he speaking of a city, not of a light? Follow further: \"Nor do they light a lamp and put it under a bushel.\" You are a light such as John was: a lamp that has been lit. As if theirs was the voice, or the voices, that had gone before: \"You will light my lamp, O Lord; my God, enlighten my darkness.\" What darkness was there in the apostles? \"For we too were once, etc.\"; like that of the reprobate and blasphemer: \"Who was formerly a blasphemer, a persecutor, and insolent.\" See the darkness; let the lamp be lit: \"But I obtained mercy.\" And so that you may know that it was said of them, \"Nor do they light a lamp and put it under a bushel, but on a lampstand, so that it gives light to all who are in the house,\" there follows at once, \"So let your light shine before men, that they may see your good works\": but in humility, because man must decrease. And how must God increase? \"And glorify your Father who is in heaven.\" The Father is glorified, the Son is glorified: for the Father glorifies the Son, and the Son glorifies the Father. Let man, then, recognize that he is lowly, and that the most high God was humbled for his sake, so that man, who was humbled in confessing his sin, might be exalted in attaining righteousness. These two, the Lord and John: humility and glory; God humble in glory, man humble in weakness; God humble for man's sake, man humble for man's sake. For God was humble to benefit man; man is humble so as not to harm himself.","f":"Augustine, <i>Serm.</i> 380.7 (PL 39:1631; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-7)."},"augustine-sermones/380.8":{"o":"Agnoscamus ergo haec duo et in ipsa differentia passionum. Legimus Joannem passum martyrium pro veritate: numquid pro Christo? Non pro Christo, si non veritas Christus. Non omnino pro ipsius nomine, sed tamen pro ipsa veritate. Neque enim ideo decollatus est Joannes, quia confessus est Christum. Sed monebat temperantiam, monebat justitiam: dicebat, Non tibi licet habere uxorem fratris tui ( Marc. VI, 18). Lex enim quæ hoc jusserat, de illis jusserat qui morerentur sine liberis, ut acciperent fratres uxores fratrum suorum, et resuscitarent semen fratribus suis. Ubi ista causa non erat, nihil nisi libido erat. Hanc libidinem Joannes arguebat, castus incestum: quia et illud quod figurabat, tale est, Illum oportet crescere, me autem minui. Præceptum jam fuerat, ut si quis sine semine moreretur, qui magis propinquus esset, acciperet uxorem ejus, et suscitaret semen fratri suo. Utquid enim hoc Deus præceperat, nisi ut eo modo significaretur semen suscitandum fratris ad fratris nomen? Hoc enim præceptum erat, ut qui inde nasceretur, nomen haberet defuncti. Defunctus est Christus, acceperunt conjugem ejus Apostoli Ecclesiam. Quos de illa genuerunt, non Paulianos, aut Petrianos, sed Christianos nominaverunt. Loquantur ergo hæc duo, ambæ passiones: illum oportet crescere, me autem minui. Ille crevit in ligno, hic est diminutus in ferro. Locutae sunt et passiones hoc mysterium, loquantur et dies. Nascitur Christus, et augentur; nascitur Joannes, et minuuntur. Minuatur ergo honor hominis, augeatur honor Dei; ut honor hominis inveniatur in honore Dei.","t":"Let us recognize these two things, then, also in the very difference of their passions. We read that John suffered martyrdom for the truth: for Christ? Not for Christ, if Christ is not the truth. Not exactly for his name, but nevertheless for the truth itself. For John was not beheaded because he confessed Christ. But he was urging temperance, he was urging justice; he said, \"It is not lawful for you to have your brother's wife.\" For the law which had commanded this had commanded it concerning those who died without children: that brothers should take their brothers' wives and raise up offspring for their brothers. Where that reason did not exist, there was nothing but lust. This lust John rebuked, the chaste man rebuking the incestuous one; for what he figured was of the same kind: \"He must increase, but I must decrease.\" It had already been commanded that if anyone died without offspring, the nearest kinsman should take his wife and raise up offspring for his brother. Why had God commanded this, if not so that in this way it might be signified that offspring would be raised up for the brother under the brother's name? For this was the command: that whoever was born from that union should bear the name of the dead man. Christ died; the apostles took his spouse, the Church. Those whom they begot from her they named not Paulians or Petrians, but Christians. Let these two things, then, these two passions, say it: \"He must increase, but I must decrease.\" The one grew on the wood; the other was diminished by the sword. The passions have spoken this mystery; let the days speak it too. Christ is born, and the days grow longer; John is born, and they grow shorter. Let the honor of man decrease, then, and the honor of God increase, so that the honor of man may be found in the honor of God.","f":"Augustine, <i>Serm.</i> 380.8 (PL 39:1631–1632; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/380-8)."},"augustine-sermones/381.1":{"o":"Petri et Pauli apostolorum dies, in quo triumphalem coronam, devicto diabolo, meruerunt, quantum fides Romana testatur, hodiernus est. Quibus solemnis festivitas exhibetur, solemnis etiam sermo reddatur. Laudes audiant a nobis, preces fundant pro nobis. Sicut traditione patrum cognitum memoria retinetur, non uno die passi sunt per coeli spatia decurrente. Natalitio ergo Petri passus est Paulus, non quo ex utero matris in numerum fusus est hominum, sed quo ex vinculo carnis in lucem natus est Angelorum; ac per hoc ita singuli dies dati sunt duobus, ut nunc unus celebretur ambobus. Magnum hoc mihi signum videtur esse concordiæ: coapostolo suo novissimus primo, qui ad eumdem diem vocatus advenit, ad eumdem diem coronatus occurrit. Electus est ille ante Domini passionem, iste post ascensionem. Ordine temporis impares, aeternitate felicitatis æquales: ille ex piscatore, iste ex persecutore. In illo infirma mundi electa sunt, ut confundantur fortia ( I Cor. I, 27): in isto abundavit peccatum, ut superabundaret gratia ( Rom. v, 20). In utroque magna Dei gratia atque ejus gloria claruit, qui eorum fecit merita, non invenit. Quid enim aliud demonstrare dignatus est, qui ad regnum primo vocare voluit piscatores, postea vocaturus imperatores, nisi ut qui gloriatur, in Domino gloriemur ( I Cor. i, 31)? Nam utique nobilium, doctorum, potentum non salutem contempsit, quibus ignobiles, imperitos infirmosque præposuit. Sed nisi prius eligeretur vilitas infirmorum, non sanaretur inflatio superborum. Si prius a Christo divites vocarentur, putarent et dicerent non in se electam nisi opulentiam, facundiam, eloquentiæ doctrinam, scientiæ splendorem, nobilitatem, generositatem, tranquillitatem, regalem potestatem; atque ita temporalibus et sæcularibus felicitatibus tumidi, tanquam ipsi prius Christo conferrent quod essent, ut eis ille videretur reddere, non donare, quod futuri essent gratia Dei, nec intelligerent, nec tenerent. Quanto ergo nunc melius, quanto ordinatius, prius erexit de terra inopem, et de stercore exaltavit pauperem, ut collocaret eum cum potentibus populi sui; ut munus intelligentiæ atque doctrinæ non solum ex Deo esset, sed etiam ut ex Deo esse appareret? Cum quanta itaque laetitia et quanta Dei gloria contuemur ab animo piscatoris contemni opes imperatoris? fundi preces imperatoris ad Memoriam piscatoris? ut nec ille ex eo quod non habuit, jaceret; nec iste ex eo quod habuit, superbiret. Jamvero illud quod Paulum ex persecutore suo praedicatorem suum Christus operatus est, quid valeat ad salutem hominum, ne quisquam magnarum sibi conscius iniquitatum de misericordia Dei debeat desperare, ipse potius apostolus eloquatur. Humanus, inquit, sermo et omni acceptione dignus, quia Christus Jesus venit in hunc mundum peccatores salvos facere, quorum primus ego sum. Sed ideo misericordiam consecutus sum, ut in me primo ostenderet Christus Jesus omnem longanimitatem, ad informationem eorum qui credituri sunt illi in vitam æternam. Quis enim sub manu omnipotentis medici de salute desperet tanto informatus exemplo, considerans evangelizantem fidem quam aliquando vastabat, non solum evasisse poenam persecutoris, verum etiam coronam meruisse doctoris, et cujus sanguinem in ejus membris cupiebat sæviendo fundere, pro ejus nomine suum sanguinem credendo fudisse? Habet ergo Roma caput gentium, duo lumina gentium ab illo accensa, qui illuminat omnem hominem venientem in hunc mundum: unum, in quo Deus abjectam exaltavit humilitatem; alterum, in quo damnandam sanavit iniquitatem. In illo discamus non superbire; in isto, non desperare. Quam breviter magna nobis exempla praemissa sunt, quam salubria; quæ semper commemoremus, et in eorum laude lumen verum magnificemus. Nemo ergo se de hujus saeculi celsitudine extollat: Petrus piscator fuit. Nemo iniquitatem propriam cogitando misericordiam Dei defugiat: Paulus persecutor fuit. Ille dicit, Factus est Dominus refugium pauperum: iste dicit, Doceam iniquos vias tuas, et impii ad te convertentur.","t":"Today is the day of the apostles Peter and Paul, on which, the devil defeated, they merited the crown of triumph, as the faith of Rome bears witness. Since a solemn feast is kept for them, let a solemn sermon be given as well. Let them hear praises from us; let them pour out prayers for us. As is kept in memory, known from the tradition of the fathers, they did not suffer on one and the same day as it runs its course through the sky. Paul suffered on Peter's birthday, not the day on which he came from his mother's womb into the number of men, but the day on which he was born from the bond of the flesh into the light of the angels; and so the two separate days were given to the two of them in such a way that now one is celebrated for both. This seems to me a great sign of concord: the last of the apostles came to the first, his fellow apostle; called to the same day, he arrived, and crowned on the same day, he met him. The one was chosen before the Lord's passion, the other after the ascension; unequal in the order of time, equal in the eternity of happiness; the one from a fisherman, the other from a persecutor. In the one the weak things of the world were chosen, to put the strong to shame; in the other sin abounded, so that grace might superabound. In both the great grace of God shone out, and his glory, who made their merits and did not find them. For what else did he mean to show, who chose to call fishermen first to the kingdom and only afterwards emperors, if not that whoever glories should glory in the Lord? For he certainly did not despise the salvation of the noble, the learned, and the powerful, though he put the obscure, the unlearned, and the weak before them. But unless the lowliness of the weak had been chosen first, the swelling of the proud would not have been healed. If the rich had been called first by Christ, they would have thought and said that nothing had been chosen in them but their wealth, eloquence, learning in rhetoric, splendor of knowledge, nobility, high birth, ease, and royal power; and so, swollen with temporal and worldly prosperity, as though they had first brought to Christ what they were, so that he would seem to be repaying rather than giving, they would neither understand nor hold that what they would become is by the grace of God. How much better, then, and how much more orderly, that he first raised the needy from the earth and lifted the poor from the dunghill, to set him with the princes of his people; so that the gift of understanding and learning should not only be from God but should also be seen to be from God! With what joy, then, and with what glory to God do we see the wealth of an emperor despised by the mind of a fisherman, and the prayers of an emperor poured out at the shrine of a fisherman, so that neither should the one be cast down by what he did not have, nor the other be proud of what he had! Now as for what Christ worked in making Paul his preacher out of his persecutor, and how much that avails for human salvation, so that no one conscious of great iniquities need despair of God's mercy, let the apostle himself rather tell it. \"It is a human saying,\" he says, \"and worthy of all acceptance, that Christ Jesus came into this world to save sinners, of whom I am the first. But I obtained mercy for this reason, that in me first Christ Jesus might display all his patience, as a pattern for those who would believe in him for eternal life.\" For who, under the hand of the almighty physician, will despair of salvation when taught by so great an example, considering that the man who now preaches the faith he once ravaged not only escaped the punishment of a persecutor but merited the crown of a teacher, and that he who in his rage longed to shed Christ's blood in his members poured out his own blood for his name by believing? Rome, then, the head of the nations, has two lights of the nations, lit by him who enlightens every man coming into this world: one in whom God exalted a despised lowliness, the other in whom he healed a damnable iniquity. In the one let us learn not to be proud, in the other not to despair. How briefly, and how wholesomely, great examples have been set before us! Let us always recall them, and in their praise magnify the true light. Let no one, then, exalt himself because of the heights of this world: Peter was a fisherman. Let no one, thinking of his own iniquity, flee from the mercy of God: Paul was a persecutor. The one says, \"The Lord has become a refuge for the poor\"; the other says, \"I will teach the wicked your ways, and the ungodly will be converted to you.\"","f":"Augustine, <i>Serm.</i> 381.1 (PL 39:1632; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/381-1)."},"augustine-sermones/382.1":{"o":"Jesus filius Nave in eremo pugnabat, et Moyses orabat: non quidem ambo pugnabant, et ambo orabant; sed unus pugnabat, et alius orabat. Merito qui pugnabat, non deficiebat; quia alter orando vincebat. Ita et ego loqui quidem videor, sed aliis orantibus loquor, ut precibus eorum contingat mihi quod Dominus ait, Aperi os tuum, et ego adimplebo illud. Si ille ab uno tantum orante juvabatur, et non superabatur; quanto magis ego, pro quo non unus, sed multi rogant Deum mecum? Loquendo jam non timebit cor meum, quia laudem Domini loquetur os meum. Dominus noster Jesus Christus, fratres, jubet nobis aliquid, et promittit nobis aliquid. Quod jubet, hic est: quod promittit alibi est. Quod jubet, finitur, quia temporale est: quod promittit, non finitur, quia æternum est. Quod jubet, opus est: quod promittit, merces est. Hic advertat vestra Sanctitas, quanta est ejus misericordia erga nos, ut laborem hic posuerit cum fine, mercedem in cœlo sine fine. Et ideo debemus prius hic laborare, et postea in coelo mercedem sumere, quam hic mercedem vel accipere, et postea laborare. De quibusdam enim dicit: Amen dico vobis, perceperunt mercedem suam. Sed forte avidus es ad mercedem, et piger ad laborem. Qua fronte postulas quod promisit Deus, si non facis quod jussit Deus? Prius audi monitiones, et sic exige repromissiones. Prius, inquam, audi jubentem, et tunc exige pollicentem. Jubet enim nobis, et dicit: Diligite inimicos vestros, bene facite his qui vos oderunt; et orate pro persequentibus et calumniantibus vos. Audisti opus, exspecta mercedem: Ut sitis, inquit, filii Patris vestri, qui in cœlis est; qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos.","t":"Joshua son of Nun fought in the desert, and Moses prayed: not that both fought and both prayed, but one fought and the other prayed. Rightly the one who fought did not fail, because the other conquered by praying. So I too seem to be speaking, but I speak while others pray, so that through their prayers there may happen to me what the Lord says, \"Open your mouth, and I will fill it.\" If he was helped by only one man praying, and was not overcome, how much more I, for whom not one but many ask God along with me? In speaking, my heart will not now fear, because my mouth will speak the praise of the Lord. Our Lord Jesus Christ, brothers, commands us something and promises us something. What he commands is here; what he promises is elsewhere. What he commands comes to an end, because it is temporal; what he promises does not end, because it is eternal. What he commands is work; what he promises is reward. Here let your Holiness notice how great his mercy toward us is, that he has set the labor here with an end, and the reward in heaven without end. And therefore we ought to labor here first and afterwards receive the reward in heaven, rather than receive the reward here and labor afterwards. For of some he says, \"Amen I say to you, they have received their reward.\" But perhaps you are eager for the reward and lazy about the labor. With what face do you ask for what God has promised, if you do not do what God has commanded? First hear the admonitions, and then demand the promises. First, I say, hear him who commands, and then make your claim on him who promises. For he commands us and says: \"Love your enemies, do good to those who hate you, and pray for those who persecute and slander you.\" You have heard the work; wait for the reward: \"That you may be,\" he says, \"sons of your Father who is in heaven, who makes his sun rise on the good and the bad, and sends rain on the just and the unjust.\"","f":"Augustine, <i>Serm.</i> 382.1 (PL 39:1632–1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/382-1)."},"augustine-sermones/382.2":{"o":"Attende ipsum Dominum qui hoc jussit, quid fecerit. Nonne post tanta quæ in eum commiserunt impii Judaei, qui retribuebant ei mala pro bonis, pendens in cruce ait: Pater, ignosce illis, quia nesciunt quid faciunt? Oravit in homine, qui exaudivit cum Patre. Nam et modo orat pro nobis, orat in nobis, et oratur a nobis. Ut sacerdos noster orat pro nobis, ut caput nostrum orat in nobis, ut Deus noster oratur a nobis. Quando ergo in cruce pendens orabat, videbat et prævidebat omnes inimicos; sed multos ex illis futuros amicos prævidebat, et ideo omnibus veniam postulabat. Illi sæviebant, et ille orabat. Illi dicebant Pilato, Crucifige; ille clamabat, Pater, ignosce. In asperis clavis pendebat: sed lenitatem non amittebat. Illis jam petebat veniam, a quibus tantam accipiebat injuriam. Illi sæviebant, illi circumlatrabant, illi insultando caput agitabant, quod sanum non habebant; quia caput quod est Christus, non habebant, et quasi in uno summo medico in medio constituto phrenetici circumquaque sæviebant: pendebat ille, et sanabat. Pater, inquit, ignosce illis. Attendite, fratres. Magna pietas. Pendebat, et tamen petebat. Et non descendebat, quia de sanguine suo medicamentum phreneticis faciebat. Denique, post resurrectionem sanavit quos pendens insanissimos toleravit: et sanguinem quem fuderunt saevientes biberunt, credentes; et facti sunt sequentes, qui erant persequentes. Ecce quare venit Christus, non perdere quod invenerat, sed quaerere et salvare quod perierat; ut diligendo sævientes inimicos, faceret credentes amicos.","t":"Look at the Lord himself, who commanded this, and what he did. After all that the ungodly Jews had committed against him, repaying him evil for good, did he not say as he hung on the cross: \"Father, forgive them, for they do not know what they are doing\"? He prayed as man, he who hears prayer together with the Father. For even now he prays for us, prays in us, and is prayed to by us. As our priest he prays for us; as our head he prays in us; as our God he is prayed to by us. When, then, he hung on the cross and prayed, he saw and foresaw all his enemies; but he foresaw that many of them would be his friends, and therefore he asked pardon for all. They raged, and he prayed. They said to Pilate, \"Crucify\"; he cried, \"Father, forgive.\" He hung on harsh nails, but he did not lose his gentleness. He was already asking pardon for those from whom he was receiving such injury. They raged, they barked around him, they shook their heads in mockery, heads that were not sound, because they did not have the head that is Christ; and like madmen raging all around one supreme physician set in their midst, they raged; he hung there and healed. \"Father,\" he says, \"forgive them.\" Pay attention, brothers. Great goodness: he hung, and yet he asked. And he did not come down, because from his own blood he was making a medicine for the madmen. Afterwards, following the resurrection, he healed those whom, while hanging, he had borne with in their utter madness; and the blood which they had shed in their rage they drank by believing; and those who had been persecutors became followers. See why Christ came: not to destroy what he had found, but to seek and to save what was lost; so that by loving his raging enemies he might make them believing friends.","f":"Augustine, <i>Serm.</i> 382.2 (PL 39:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/382-2)."},"augustine-sermones/382.3":{"o":"Sed ne multum a te longe dicas imitari Dominum tuum, qui pro te passus est, relinquens tibi exemplum ut sequaris vestigia ejus, attende Stephanum conservum tuum. Homo erat, sicut et tu: de massa peccati creatus, sicut et tu: eo pretio redemptus, quo et tu. Diaconus erat, Evangelia legebat, quae legis vel audis et tu. Ibi invenit scriptum, Diligite inimicos vestros. Didicit legendo, perfecit implendo. Qui cum a Judaeis saxorum grandine cæderetur, non solum non comminabatur, sed insuper lapidatoribus suis veniam precabatur. Positis enim genibus orabat, dicens: Domine, ne statuas illis hoc peccatum. Illi lapidabant, et ille orabat. Illi eum furore persequebantur; ille pacatus Christum sequebatur. Illi malitia excæcabantur; ille aperto coelo viso Dei Filio sapientia illustrabatur. Illi lapides mittebant; ille orationes præmittebat: tanquam dicens: Domine, si istos modo occideris inimicos, quos postea facies amicos?","t":"But lest you say that it is far beyond you to imitate your Lord, who suffered for you, leaving you an example so that you might follow in his footsteps, look at Stephen, your fellow servant. He was a man, as you are; formed from the mass of sin, as you are; redeemed at the same price as you. He was a deacon; he read the Gospels, which you too read or hear. There he found it written, \"Love your enemies.\" He learned it by reading; he perfected it by fulfilling it. When he was being struck by the Jews with a hail of stones, he not only did not threaten them, but even begged pardon for those who were stoning him. For kneeling down he prayed, saying, \"Lord, do not hold this sin against them.\" They stoned, and he prayed. They pursued him in fury; he, at peace, followed Christ. They were blinded by malice; he, seeing heaven opened and the Son of God, was enlightened with wisdom. They hurled stones; he sent prayers ahead, as if to say, \"Lord, if you kill these enemies now, whom will you make your friends afterwards?\"","f":"Augustine, <i>Serm.</i> 382.3 (PL 39:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/382-3)."},"augustine-sermones/382.4":{"o":"Denique, fratres, ut noveritis quantum valuerit oratio sancti martyris Stephani, recurrite nobiscum ad illum adolescentem nomine Saulum: qui, cum sanctus Stephanus lapidaretur, omnium vestimenta servabat, et tanquam manibus omnium lapidabat (Act. VII). Et postea, sicut nostis, accepit epistolas a principibus sacerdotum, ut quoscumque invenisset Christianos viros ac mulieres, vinctos adduceret in Jerusalem, torquendos et puniendos. Hic cum iret in via, subito circumfulsit eum lumen de coelo, et cecidit in terram, et audivit vocem de cœlo, dicentem sibi: Saule, Saule, quid me persequeris? Et ille: Tu quis es, Domine? Et Dominus ad illum: Ego sum, inquit, Jesus Nazarenus, quem tu persequeris. Durum est tibi contra stimulum calcitrare: quia non stimulum, sed pedes quibus calcitras, vulnerabis. Quid mihi et tibi? Quare me persequeris? Quare te erigis contra me malo tuo, et te non potius humilias bono tuo? Sed contra tanta mala quæ committis in me, olim quidem debui perdere te, sed Stephanus servus meus oravit pro te. Elisus est sæviens, erectus est credens: elisus est lupus, erectus est agnus: elisus est persecutor, erectus est prædicator. Dicam planius, dicam apertius: elisus est filius perditionis, erectus est vas electionis: elisus est Saulus, erectus est Paulus (Id. IX). Nam si martyr Stephanus non sic orasset, Ecclesia Paulum hodie non haberet. Sed ideo de terra erectus est Paulus, quia in terra inclinatus exauditus est Stephanus.","t":"Finally, brothers, so that you may know how much the prayer of the holy martyr Stephen availed, run back with us to that young man named Saul, who, while holy Stephen was being stoned, kept the garments of them all, and so stoned him, as it were, with the hands of them all. And afterwards, as you know, he received letters from the chief priests, so that whatever Christians he found, men and women, he might bring them bound to Jerusalem to be tortured and punished. As he went along the road, suddenly a light from heaven shone around him, and he fell to the ground and heard a voice from heaven saying to him, \"Saul, Saul, why are you persecuting me?\" And he said, \"Who are you, Lord?\" And the Lord said to him, \"I am Jesus of Nazareth, whom you are persecuting. It is hard for you to kick against the goad\": for you will wound not the goad but the feet you kick with. What have I to do with you? Why are you persecuting me? Why do you raise yourself against me to your own harm, rather than humble yourself to your own good? For all the great evils you commit against me I ought long ago to have destroyed you; but Stephen my servant prayed for you. The raging man was struck down; the believer was raised up: the wolf was struck down, the lamb was raised up; the persecutor was struck down, the preacher was raised up. Let me say it more plainly, more openly: the son of perdition was struck down, the vessel of election was raised up; Saul was struck down, Paul was raised up. For if the martyr Stephen had not prayed thus, the Church would not have Paul today. But Paul was raised up from the earth because Stephen, bowed down to the earth, was heard.","f":"Augustine, <i>Serm.</i> 382.4 (PL 39:1633; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/382-4)."},"augustine-sermones/382.5":{"o":"Ecce quare Dominus dicit, Diligite inimicos vestros: quia diligendo inimicum, facis amicum. Sed contra tanta et talia hæc, tu quis es qui non diligis? Figis genu, collidis frontem in terram, et dicis: O si moriatur inimicus meus! Deus, si quid a te promerui, occide inimicum meum. Et utique tu qui oras ut homo moriatur, malus oras contra malum, et facti estis duo mali: ille male agendo, tu male orando. Tu malus orando incipis esse quando dicis, Deus, occide malum. Respondet tibi ipse: Quem vestrum? Te malum, an tuum inimicum? Advertat Sanctitas vestra. Judex homo per se ipsum reum non occidit, sed jubet, et spiculator occidit. Judex dicit, Occide: et tortor occidit. Et tu quando dicis, Occide inimicum meum, te facis judicem, et Deum quaeris esse tortorem. Respondet tibi Deus: Non ero prorsus, non ero peccaturis tortor, sed liberator; quia nolo mortem peccatoris, sed ut convertatur, et vivat. Nam si voluntatem tuam haberem, te prius occiderem, antequam invitatus venires. Nonne me blasphemasti? Nonne me in tuis malis operibus irritasti? Nonne nomen meum de terra delere voluisti? Nonne me in præceptis vel in servis meis contempsisti? Si tunc te occidissem inimicum, quem modo facerem amicum? Quid ergo male orando doces me, quod non feci in te? Imo ego, dicit tibi Deus, doceam te ut imiteris me. In cruce pendens dixi, Pater, ignosce illis, quia nesciunt quid faciunt. Docui hoc milites meos, docui hoc martyres meos. Prius esto et tu martyr meus, tiro meus, adversus diabolum: aliter invictus nullo modo pugnabis, nisi pro tuis inimicis oraveris. Quod nobis præstare dignetur, etc.","t":"See why the Lord says, \"Love your enemies\": because by loving an enemy you make a friend. But against such great examples, who are you, that you do not love? You bend your knee, you strike your forehead on the ground and say: \"O if only my enemy would die! God, if I have deserved anything of you, kill my enemy.\" And surely you who pray that a man may die are a bad man praying against a bad man, and you have become two bad men: he by doing evil, you by praying evil. You begin to be bad in your praying when you say, \"God, kill the bad man.\" He answers you: \"Which of you? You, the bad one, or your enemy?\" Let your Holiness pay attention. A human judge does not kill a guilty man himself; he orders it, and the executioner kills him. The judge says, \"Kill,\" and the torturer kills. And you, when you say, \"Kill my enemy,\" make yourself the judge and want God to be the torturer. God answers you: \"I will not be, I will certainly not be the torturer of sinners, but their liberator; for I do not will the death of the sinner, but that he be converted and live. For if I had your will, I would have killed you first, before you came at my invitation. Did you not blaspheme me? Did you not provoke me by your evil works? Did you not want to blot my name out from the earth? Did you not despise me in my commands or in my servants? If I had killed you then as an enemy, whom would I now be making a friend? Why then, by your wicked praying, do you teach me what I did not do to you? Rather,\" God says to you, \"I will teach you to imitate me. Hanging on the cross I said, Father, forgive them, for they do not know what they are doing. This I taught my soldiers; this I taught my martyrs. You too must first be my martyr, my recruit against the devil: otherwise you will by no means fight unconquered, unless you have prayed for your enemies.\" May he deign to grant this to us, etc.","f":"Augustine, <i>Serm.</i> 382.5 (PL 39:1633–1634; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/382-5)."},"augustine-sermones/383.1":{"o":"Die quidem omni, et omni hora, curaque omnino continua, dilectissimi, cogitare debet episcopus, quantæ dispensationis sarcinam gerat, qualem de illa rationem Domino suo reddat. Verumtamen cum dies anniversarius nostrae ordinationis exoritur, tunc maxime onus hujus officii tanquam tunc primum imponatur, attenditur. Interest autem quod eo die, quo id prius suscepimus, tantum quemadmodum gerendum esset cogitavimus: at vero consequentibus diebus, præcipueque illo, quo ejus solemnitas agitur, non solum futura ejus, quemadmodum deinceps geri debeant, cauta prævisione consulimus; verum etiam præterita, quemadmodum gesta sint, sollicita recordatione recolimus: ut nosmetipsos in benefactis imitemur, et si qua culpanda transierunt, ne repetantur curemus, ut ignoscantur oremus; et accusationem diaboli, ubi possumus, recte agendi sedulitate fugiamus; ubi autem non possumus, confitendi pietate vincamus. Sicut enim futura peccata, negligendo justitiam, committuntur; ita præterita, injustitiam defendendo, firmantur. Sicut ergo ne fiant prospicit charitas, ita facta delet humilitas: ut quæ jam non possunt recte agendo non admitti, possint saltem non superbiendo dimitti. Didicimus quippe dicere Patri nostro, qui est in coelis, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Quod ut veraciter dicere possimus, etiam inimicos nostros oportet utique diligamus: quos tamen habere, nisi cogente justitia, non debemus. Nam si homines nobis pro nostris malis meritis inimici sunt, non curandum est ut eis debita dimittamus, sed timendum potius ne reddamus. Quoniam si nos merito nostræ iniquitatis oderunt, nos eorum, non ipsi nostri sunt debitores.","t":"Every day indeed, and every hour, with altogether unceasing care, dearly beloved, a bishop ought to consider how great a burden of stewardship he carries and what account of it he must render to his Lord. Yet when the anniversary of our ordination dawns, then above all the burden of this office is attended to, as though it were then being laid on us for the first time. There is this difference, however: on the day on which we first took it up, we thought only of how it was to be carried; but on the following days, and above all on the day on which its anniversary is kept, we not only consult with careful foresight about its future, how it ought to be carried from now on, but also call to mind with anxious remembrance its past, how it has been carried: so that we may imitate ourselves in what we did well, and, if anything blameworthy has passed, take care that it is not repeated and pray that it may be forgiven; and so that, where we can, we may escape the devil's accusation by diligence in acting rightly, and, where we cannot, overcome it by the devotion of confessing. For as future sins are committed by neglecting justice, so past sins are made firm by defending injustice. As love, then, sees to it that sins are not committed, so humility blots out those that have been committed, so that what can no longer be prevented by acting rightly may at least be forgiven by not being proud. For we have learned to say to our Father who is in heaven, \"Forgive us our debts, as we also forgive our debtors.\" To say this truly, we must certainly love even our enemies, whom nevertheless we ought not to have unless justice compels it. For if people are our enemies because of our own evil deserts, we must take care not to forgive them their debts but rather to fear lest we repay them. For if they hate us deservedly for our iniquity, we are their debtors, not they ours.","f":"Augustine, <i>Serm.</i> 383.1 (PL 39:1634; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/383-1)."},"augustine-sermones/383.2":{"o":"Die ergo isto solemni episcopatus mei, prius paucis alloquar debitores meos, qui mihi nescientes apud Deum suffragantur, dum faciunt debita quae demittam, ut et mea mihi debita dimitti promerear. Vobis itaque dico sive præsentibus, sive absentibus, quibus inimicus efficior verum prædicans, quibus consulendo videor onerosus, quorum requirens utilitatem cogor offendere voluntatem: Nolite esse sicut equus et mulus, non habentes intellectum. Nam et hæc jumenta eos maxime calce morsuque appetunt, a quibus curantur, ut curentur eorum vulnera contrectantur. Non parcis, non parco: adversaris, adversor: resistis, resisto. Lucta nos comparat, sed causa separat. Tu inimicus es medico, ego morbo: tu diligentiæ meæ, ego pestilentiæ tuæ. Retribuebant, inquit, mihi mala pro bonis; ego autem orabam. Quid orabat, nisi, Pater, ignosce illis, quia nesciunt quid faciunt? Cum vobis, inquit, detraxerint, et dixerint omne malum adversum vos propter justitiam, gaudete et exsultate, quoniam merces vestra multa est in cœlis. Vos tamen corrigite perversitatem vestram, agnoscite charitatem nostram; reddite dilectionem dilectioni: nolumus majorem cum vestra perditione mercedem. Hæc debitoribus meis, quibus dimitto, ut dimittatur mihi, nunc pauca suffecerint.","t":"On this solemn day of my episcopate, then, I will first speak briefly to my debtors, who without knowing it support me before God by incurring debts that I may forgive, so that I may merit to have my own debts forgiven. To you, then, I say, whether you are present or absent, whose enemy I become by preaching the truth, to whom I seem burdensome by advising you, whose will I am forced to offend by seeking your good: \"Do not be like the horse and the mule, which have no understanding.\" For these beasts too attack with hoof and teeth most of all those who tend them, when their wounds are handled to be treated. You do not spare me; I do not spare you: you oppose, I oppose: you resist, I resist. The struggle makes us alike, but the cause separates us. You are an enemy to the physician, I to the disease; you to my diligence, I to your plague. \"They repaid me evil for good,\" it says, \"but I prayed.\" What did he pray, if not \"Father, forgive them, for they do not know what they are doing\"? \"When they revile you,\" he says, \"and say every evil against you for righteousness' sake, rejoice and exult, for your reward is great in heaven.\" Yet correct your perversity, recognize our love, return love for love: we do not want a greater reward at the cost of your perdition. Let these few words now suffice for my debtors, whom I forgive so that I may be forgiven.","f":"Augustine, <i>Serm.</i> 383.2 (PL 39:1634; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/383-2)."},"augustine-sermones/383.3":{"o":"Deinceps alloquendi sunt paululum etiam illi quibus debitor sum. Nam sicut ait Apostolus, Græcis et Barbaris, sapientibus et insipientibus debitor sum. Nam talis debitor etiam ego pro mearum virium exiguitate dispensationisque portiuncula, non quibusdam, sed omnibus sum. Verum nunc de his debitis loquor, quæ mihi dimitti, non a me exigi cupio. Neque enim sic tumore vanæ mentis extollor, ut audeam dicere, ex quo hujus muneris sarcinam porto, nullum hominem a me perperam læsum. Hoc cuilibet homini tam multis et tam molestis actibus occupato atque distento, ne dicam impossibile, certe difficile est: quanto magis mihi, qui novi infirmitatem meam, quam cum meis et pro me vestris orationibus diebus ac noctibus offero sanandam Domino Deo nostro? Diversarum ergo curarum æstibus ac difficultatibus conturbatus, si quem forte non ut poscebat audivi, si quem tristius quam opus erat aspexi, si in quem verbum durius quam oportebat emisi, si quem corde contribulatum et opis indigum responsione incongrua conturbavi, si quem pauperem mihi forte in aliud intento importunius instantem vel prætermisi, vel distuli, vel etiam nutu aspero contristavi; si cui de me falsi aliquid tanquam homini de homine suspicanti justo acerbius indignatus sum, si quis in sua conscientia non agnovit quod de illo humanitus suspicatus sum; vos quibus pro his atque hujusmodi offensis esse me fateor debitorem, simul me vestrum credite dilectorem. Nam pullos, quos fovet, sæpe in angustiis, sed non toto pedis pondere calcat et mater, nec ideo desinit esse mater. Dimittite, ut dimittatur vobis. Dimittite amanti vos debita difficultatis, qui nec contra inimicos debita tenere debetis crudelitatis. Ad summam, omnes. obsecro, commendato, vos, Domino curam pro vobis meam: hinc enim juste expeto pro me vestram; ut quidquid mearum est in præteritum offensionum propitius ignoscat, non severus agnoscat. Quod mihi deinceps temporis sub hac sarcina erit, iter agentem regat, et suis oculis placentem vobisque utilem faciat; ut non horrorem ac poenam meam, sed gaudium et coronam meam vos ejus conspectus inveniat.","t":"Next I must speak a little also to those to whom I am a debtor. For as the apostle says, \"I am a debtor to Greeks and barbarians, to the wise and the foolish.\" For I too am such a debtor, in the measure of my small strength and my little portion of stewardship, not to some but to all. But now I am speaking of those debts which I want to have forgiven me, not to exact. For I am not so puffed up with an empty mind as to dare to say that since I have carried the burden of this office I have wrongly injured no one. For any man occupied and distracted by so many and such troublesome affairs this is, I will not say impossible, but certainly difficult: how much more for me, who know my own weakness, which with my prayers, and with yours for me, I offer day and night to the Lord our God to be healed? Disturbed, then, by the heats and difficulties of various cares, if I have perhaps not listened to someone as he required, if I have looked at someone more sternly than was needed, if I have spoken a harsher word to someone than was right, if I have troubled with an unsuitable answer someone contrite in heart and in need of help, if, intent on something else, I have passed over or put off some poor man who pressed me too insistently, or even saddened him with a harsh nod; if I have been more bitterly indignant than was just with someone who, as one man of another, suspected something false of me; if anyone does not find in his conscience what I, being human, suspected of him: you to whom I confess myself a debtor for these and similar offenses, believe also that I love you. For a mother often treads on the chicks she warms, when they are crowded, but not with the whole weight of her foot; and she does not cease to be a mother. Forgive, that you may be forgiven. Forgive one who loves you the debts that come from difficulty, you who ought not to hold debts of cruelty even against your enemies. In sum, I beg you all, commend to the Lord my care for you; for this is why I justly ask your care for me: that whatever offenses of mine there have been in the past he may graciously pardon and not severely take note of; and that for whatever time I shall have from now on under this burden he may guide me on the way, make me pleasing in his eyes and useful to you, so that in his sight you may be found not my horror and punishment, but my joy and my crown.","f":"Augustine, <i>Serm.</i> 383.3 (PL 39:1634–1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/383-3)."},"augustine-sermones/384.1":{"o":"Sancta et divina eloquia, fratres, jugiter, imo quotidie nobis salubriter recitantur, ut animæ nostræ pascantur: in futuro autem sæculo æternis epulis saginentur; dicente propheta, Satiabor dum manifestabitur gloria tua. Qualis sit autem hæc gloria futura, et quibus divitiis floreat, quantoque splendore præfulgeat, laudare possumus, explicare non possumus. Quare? Quia legimus, Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit, quæ præparavit Deus diligentibus se (I Cor. II, 9). Si igitur tanta et talia sunt bona aeterna coelestia, quæ Dominus omnipotens præparavit sanctis suis catholicis et fidelibus populis; quid est ipse Deus, qui talia et tanta præparavit? Quid est, inquam, omnipotens Deus? quid, nisi inæstimabilis, ineffabilis, incomprehensibilis, ultra omnia, extra omnia, præter omnia? Omnem enim creaturam suam excedit, omnem facturam praeterit, universa praecellit. Si enim quæras magnitudinem, major est; si pulchritudinem, pulchrior; si dulcedinem, dulcior; si splendorem, fulgidior; si justitiam, justior; si fortitudinem, fortior; si pietatem, clementior. Nulla enim ratio patitur, ut vel factura factori suo æquetur, vel opus artifici comparetur: sicut legitur in propheta, Qui fecit fortia, fortior est; et qui fecit pulchra, pulchrior illis est.","t":"The holy and divine words, brothers, are read to us continually, indeed daily, for our salvation, so that our souls may be fed; and in the age to come they will be filled with eternal banquets, as the prophet says, \"I shall be satisfied when your glory is made manifest.\" What that future glory will be like, with what riches it abounds, with what splendor it shines, we can praise but cannot explain. Why? Because we read, \"Eye has not seen, nor ear heard, nor has it gone up into the heart of man, what God has prepared for those who love him.\" If, then, the eternal heavenly goods which the almighty Lord has prepared for his saints, for his catholic and faithful peoples, are so great and of such a kind, what is God himself, who prepared such great things? What, I say, is almighty God? What, if not beyond estimation, beyond speech, beyond comprehension, above all things, outside all things, beyond all things? For he exceeds all his creation, surpasses all his handiwork, excels all things. If you seek greatness, he is greater; if beauty, he is more beautiful; if sweetness, he is sweeter; if splendor, he is brighter; if justice, he is more just; if strength, he is stronger; if goodness, he is more merciful. For no reasoning allows that what is made should be made equal to its maker, or the work compared with the craftsman, as we read in the prophet: \"He who made strong things is stronger, and he who made beautiful things is more beautiful than they.\"","f":"Augustine, <i>Serm.</i> 384.1 (PL 39:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/384-1)."},"augustine-sermones/384.2":{"o":"Sic autem hujus unicæ deitatis praecelsa insignia prædicamus, ut tamen non sicut Judæi, sed sicut Christiani, Trinitatis divinæ mysteria pariter fateamur. Sicut enim omnipotens et ineffabilis Pater est, ita omnipotens et incomprehensibilis Filius: ita etiam Spiritus sanctus in Patre et Filio indiscrete connexus, ineffabilis atque immensus est. Pater enim et Filius et Spiritus sanctus, unus omnipotens Deus, unus in trinitate, unus in potestate, unitas, trinitas, sempiterna majestas, unum potens per omnia, et trinitas in unitate, et unitas in trinitate consistit: sed nec trinitas dividitur, nec unitas separatur. Hac igitur catholica fide armati atque instructi, charissimi, nefandos Arianos hæreticos, qui se hoc tempore impie jactitant, et multos Christianos nostros seducendo corrumpunt atque decipiunt, breviter percontemur, quomodo orant Dominum, qui sentiunt contra Dominum. Respondent nobis, dicentes: Oramus Dominum utique in trinitate, sed ut legimus, Patrem majorem, Filium minorem, Spiritum sanctum inferiorem, quia ipse Christus dicit, Pater major est me. His respondemus, Sic, inquam, oratis et colitis Deum? Sic plane; sic legimus, sic colimus, sic oramus. Ad hos dicimus: Si ergo ita Deum colitis et oratis, hoc non est Deum magnum unum colere et rogare, sed tres deos facere: et ubi est quod in lege divina legitur, Audi, Israel; Dominus Deus tuus, Deus unus est? Et iterum alibi ait, Dominum Deum tuum adorabis, et illi soli servies. Si enim aliud est Pater, aliud Filius, aliud Spiritus sanctus; jam non est una trinitas, sed divisa potestas. Quomodo autem discrepans potestas stare potest, cum juxta quod in Evangelio legimus, Domus in semetipsa divisa vel regnum, stare non potest? Quomodo autem divinitas a semetipsa discernitur, cum lucis splendor aut solis calor nullatenus separetur? Ecce enim sicut videmus, in sole tria sunt, et separari omnino non possunt. Quæ autem tria sunt videamus: cursus, splendor, et calor. Videmus enim solem in caelo currentem, fulgentem, calentem. Divide ergo, si potes, ariane, solem, et tum demum divide Trinitatem. Sed fortassis de sole discernendo difficilis est ratio, quia in cœlo est, et a nobis longe positus est. Ecce aliud proponimus elementum quod minus est, et in terra nobiscum est: ignem dico, qui in manibus nostris habetur, et tamen non dividitur. Et ignis enim tria habet, et dividi non potest: hoc est, motum, lucem et fervorem. Si igitur, nefande hæretice, dividere non potes creatum solem et ignem, quomodo potes dividere Deum omnium creatorem?","t":"We proclaim the exalted marks of this one Godhead in such a way that we nevertheless also confess the mysteries of the divine Trinity, not as Jews but as Christians. For as the Father is almighty and ineffable, so the Son is almighty and incomprehensible; so too the Holy Spirit, joined without distinction in the Father and the Son, is ineffable and immeasurable. For the Father and the Son and the Holy Spirit are one almighty God: one in trinity, one in power; unity, trinity, eternal majesty; one, powerful through all things; and the trinity consists in unity and the unity in trinity; but neither is the trinity divided nor the unity separated. Armed and equipped with this catholic faith, then, dearly beloved, let us briefly ask the wicked Arian heretics, who in these times boast impiously and seduce, corrupt, and deceive many of our Christians, how those who think against the Lord pray to the Lord. They answer us: \"We pray to the Lord indeed in a trinity, but as we read: the Father greater, the Son less, the Holy Spirit lower; for Christ himself says, The Father is greater than I.\" We reply to them: \"Is this, then, how you pray to and worship God?\" \"Plainly so: so we read, so we worship, so we pray.\" To them we say: \"If, then, you worship and pray to God in this way, this is not worshipping and calling on the one great God, but making three gods. And where is what we read in the divine law, Hear, O Israel: the Lord your God is one God? And again elsewhere it says, You shall worship the Lord your God, and him only shall you serve. For if the Father is one thing, the Son another, and the Holy Spirit another, it is no longer one Trinity but a divided power. And how can a power at variance with itself stand, when, as we read in the gospel, a house or kingdom divided against itself cannot stand? And how is the Godhead separated from itself, when the brightness of light or the heat of the sun is in no way separated from it?\" For see, as we observe, in the sun there are three things, and they cannot be separated at all. Let us see what the three are: its course, its brightness, and its heat. For we see the sun in the sky running, shining, warming. Divide the sun, then, Arian, if you can, and then divide the Trinity. But perhaps it is hard to reason about dividing the sun, because it is in the sky and set far from us. See, we put forward another element, a lesser one, which is with us on earth: I mean fire, which is held in our hands and yet is not divided. For fire too has three things and cannot be divided: motion, light, and heat. If, then, wicked heretic, you cannot divide the created sun and fire, how can you divide God, the creator of all things?","f":"Augustine, <i>Serm.</i> 384.2 (PL 39:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/384-2)."},"augustine-sermones/384.3":{"o":"Audi autem et disce hanc magnam et unicam Trinitatem ab exordio generis humani fuisse ostensam. Audi in Lege et Prophetis, in Psalmis et in Evangelio, audi in Apostolo procul dubio declaratam. Audi, inquam, in Genesi: Fecit Deus hominem ad imaginem Dei. Ut simul ostenderet inseparabilem Trinitatem, ait in eo libro, Et Spiritus Dei ferebatur super aquas. Audi prophetam dicentem ex persona Christi: Spiritus Domini super me, propter quod unxit me, evangelizare pauperibus misit me. Audi in Psalmis, Verbo Domini cæli firmati sunt, et spiritu oris ejus omnis virtus eorum: et iterum, Redde mihi laetitiam salutaris tui, et spiritu principali confirma me. Audi hoc idem in Evangelio confirmatum: Dominus Christus Apostolis dicit, Data est mihi omnis potestas in cœlo et in terra: euntes baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti. Audi Apostolum: O altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ejus! Quis enim cognovit sensum Domini? Aut quis consiliarius ejus fuit? Aut quis prior dedit illi, et reddetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in sæcula sæculorum. Si igitur tam veteribus quam novis Scripturis satis aperteque probatum est divinam unitatem esse Trinitatem inseparabilem, spretis penitus hæreticis secundum Apostolum dicentem, Hæreticum post unam correptionem devita; jam fideles nostros populos de ipsa fide catholica confirmemus. Nullæ quippe sunt majores divitiæ, nulli thesauri, nulli honores, nulla mundi hujus major substantia, quam est fides catholica, quae peccatores homines salvat, cæcos illuminat, infirmos curat, catechumenos baptizat, fideles justificat, poenitentes reparat, justos augmentat, martyres coronat, virgines, viduas et conjugales casto pudore conservat, clericos ordinat, sacerdotes consecrat, regnis coelestibus praeparat, in aeterna hæreditate cum Angelis sanctis communicat. Sicut ipse Dominus promittendo confirmat: In resurrectione neque nubunt, neque uxores ducunt, sed erunt æquales Angelis Dei; per Christum Dominum nostrum.","t":"But hear and learn that this great and unique Trinity was shown from the beginning of the human race. Hear it declared beyond doubt in the Law and the Prophets, in the Psalms and in the Gospel; hear it in the Apostle. Hear, I say, in Genesis: \"God made man in the image of God.\" And to show at the same time the inseparable Trinity, it says in that book, \"And the Spirit of God was borne over the waters.\" Hear the prophet speaking in the person of Christ: \"The Spirit of the Lord is upon me, because he has anointed me; he has sent me to preach the gospel to the poor.\" Hear in the Psalms: \"By the word of the Lord the heavens were established, and all their power by the spirit of his mouth\"; and again, \"Restore to me the joy of your salvation, and strengthen me with a sovereign spirit.\" Hear the same confirmed in the gospel: the Lord Christ says to the apostles, \"All power has been given me in heaven and on earth: go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit.\" Hear the apostle: \"O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, that he should be repaid? For from him and through him and in him are all things: to him be glory for ever and ever.\" If, then, it has been sufficiently and openly proved from both the old and the new Scriptures that the divine unity is an inseparable Trinity, let us reject the heretics altogether, according to the apostle who says, \"Avoid a heretic after one rebuke,\" and let us now strengthen our faithful peoples in the catholic faith itself. For there are no greater riches, no treasures, no honors, no greater possession in this world than the catholic faith, which saves sinful men, enlightens the blind, heals the sick, baptizes catechumens, justifies the faithful, restores penitents, increases the righteous, crowns martyrs, keeps virgins, widows, and the married in chaste modesty, ordains clerics, consecrates priests, prepares for the heavenly kingdom, and gives a share in the eternal inheritance with the holy angels; as the Lord himself confirms by his promise: \"In the resurrection they neither marry nor take wives, but will be equal to the angels of God\"; through Christ our Lord.","f":"Augustine, <i>Serm.</i> 384.3 (PL 39:1635; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/384-3)."},"augustine-sermones/385.1":{"o":"Non solum in Novo, sed etiam in Veteri Testamento admonemur, fratres dilectissimi, qualiter perfectam charitatem tenere debeamus. Sic enim ipse Dominus in Evangelio dixit: Diliges proximum tanquam te ipsum. Tractemus ergo aliquantum de amore hominis in hominem: quia sunt amores hominum perversi. Ipse perverse amat alterum, qui et se perverse amat: qui autem recte se amat, et alterum recte amat. Verbi gratia, sunt amores flagitiosi, detestabiles: amores adulterorum, amores corruptorum, immundi amores. Malos amores detestantur omnes leges humanæ, et leges divinæ. Remove ergo istos illicitos, quæramus licitos.","t":"Not only in the New but also in the Old Testament, dearest brothers, we are taught how we ought to hold fast to perfect love. For so the Lord himself said in the gospel: \"You shall love your neighbor as yourself.\" Let us speak, then, a little about the love of one human being for another; for there are perverse loves among human beings. He loves another perversely who also loves himself perversely; but whoever loves himself rightly also loves the other rightly. For example, there are shameful, detestable loves: the loves of adulterers, the loves of seducers, unclean loves. All human laws and divine laws detest bad loves. So set these unlawful loves aside, and let us look for the lawful ones.","f":"Augustine, <i>Serm.</i> 385.1 (PL 39:1635–1636; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-1)."},"augustine-sermones/385.2":{"o":"Incipit licitus amor a conjugio; sed adhuc carnalis est. Videtis quia communis est cum pecoribus: et passeres illi qui personant, habent conjugia, et nidos faciunt, simul ova confovent, simul pullos nutriunt. Licitus quidem amor iste in hominibus, sed videtis quia carnalis est. Secundus amor filiorum est; sed adhuc ipse carnalis est. Non enim est laudandus qui amat filios, sed detestandus qui non amat. Pro magno enim laudaturus sum in homine, quod video in tigride? Serpentes amant filios suos, leones et lupi amant filios suos. Noli ergo magnum putare, quod amas filios tuos. Adhuc in hoc amore serpentibus compararis. Si non amaveris, a serpentibus vinceris. Honestos amores jam dico: illos enim flagitiosos exclusi. Alius amor qui est propinquorum, jam iste videtur proprius hominum, si non sit consuetudinis. Nam major est amor qui extenditur ultra propinquos, quam qui tenetur inter propinquos. Qui amat propinquos suos, adhuc sanguinem suum amat. Amet alios qui non sunt propinqui, suscipiat peregrinum; jam multum dilatatus est amor iste. Tantum autem crescit, ut a conjuge ad filios, a filiis ad propinquos, a propinquis ad extraneos, ab extraneis ad inimicos perveniat. Sed ut perveniat illuc, multos habet gradus.","t":"Lawful love begins with marriage; but it is still carnal. You see that it is shared with animals: those sparrows chirping over there have their marriages; they build nests, warm the eggs together, feed the chicks together. This love is indeed lawful among human beings, but you see that it is carnal. The second love is that of children; but it too is still carnal. For one who loves his children is not to be praised, but one who does not love them is to be detested. Am I to praise as something great in a man what I see in a tigress? Serpents love their young; lions and wolves love their young. So do not think it something great that you love your children. In this love you are still on a level with serpents; if you do not love them, you are outdone by serpents. I am speaking now of honorable loves, for I have excluded the shameful ones. Another love, that of kinsmen, now seems proper to human beings, if it is not merely a matter of habit. For the love that reaches beyond kinsmen is greater than the love kept among kinsmen. Whoever loves his kinsmen still loves his own blood. Let him love others who are not kinsmen; let him take in the stranger: now this love has grown much wider. It grows so far that it reaches from spouse to children, from children to kinsmen, from kinsmen to strangers, from strangers to enemies. But to get there it has many steps.","f":"Augustine, <i>Serm.</i> 385.2 (PL 39:1636; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-2)."},"augustine-sermones/385.3":{"o":"De amicitia ergo videte quid dicam. Sunt amici, excepta amicitia, quæ nec amicitia dicenda est, quam facit mala conscientia. Sunt enim homines qui pariter mala committunt, et ideo videntur sibi conjuncti, quia conscientia mala ligati sunt: excepta ergo ista nefaria amicitia, est quædam amicitia adhuc carnalis per consuetudinem cohabitandi, colloquendi, simul conversandi; ut contristetur homo, quando deseritur ab amico, cum quo solet colloqui, et habere conjunctiones. Conveniunt duo homines, ambulant secum triduo, et jam nolunt a se recedere. Et ista quædam amicitiae dulcedo est: honesta quidem; sed adhuc discutiamus illam, quia gradus amoris hujus quærimus; et videamus quousque pervenerimus, usque ad amicitiam talem qualem dixi. Est ergo ista amicitia consuetudinis, non rationis. Habent illam et pecora. Duo equi manducent simul, desiderant se: si alia die praecedat unus, festinat alter, desiderans quasi amicum suum: vix regitur a sessore; et tam diu impetu suo provocat, quousque perveniat. Cum pervenerit ad eum qui præcessit, sedatur: pondus illum ferebat, pondere amoris urgebatur; venit tanquam ad locum suum, et conquievit. Adhuc et ista amicitia consuetudinis est in pecoribus: surgamus adhuc et ab ista. Est alia superior amicitia, non consuetudinis, sed rationis, qua diligimus hominem propter fidem et mutuam benevolentiam in ista vita mortali. Hac superius quidquid jam invenerimus, divinum est. Incipiat homo amare Deum, et non amabit in homine nisi Deum.","t":"Now see what I say about friendship. There are friends, leaving aside that friendship which ought not even to be called friendship, which a bad conscience creates. For there are people who commit evil together and therefore seem joined to one another, because they are bound by a bad conscience. Leaving aside, then, this criminal friendship, there is a certain friendship that is still carnal, arising from the habit of living together, talking together, spending time together; so that a man is saddened when he is left by a friend with whom he is used to talking and keeping company. Two men meet, walk together for three days, and already they do not want to part. This is a certain sweetness of friendship, honorable indeed; but let us examine it further, since we are looking for the steps of this love, and let us see how far we have come: as far as such a friendship as I have described. This friendship, then, is of habit, not of reason. Animals have it too. Two horses eat together and miss each other: if one day one goes ahead, the other hurries on, missing its friend, as it were; it can hardly be held in by its rider, and keeps pressing on with its own impulse until it catches up. When it has reached the one that went ahead, it calms down: a weight was carrying it, it was driven by the weight of love; it has come as if to its own place, and is at rest. This friendship of habit is found even in animals: let us rise higher still. There is another, higher friendship, not of habit but of reason, by which we love a person for faith and mutual goodwill in this mortal life. Whatever we find above this is already divine. Let a man begin to love God, and he will love nothing in a man but God.","f":"Augustine, <i>Serm.</i> 385.3 (PL 39:1636; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-3)."},"augustine-sermones/385.4":{"o":"Videat enim Charitas vestra primum amicitiæ amor qualiter debeat esse gratuitus. Non enim propterea debes habere amicum, vel amare, ut aliquid tibi præstet. Si propterea illum amas, ut praestet tibi vel pecuniam, vel aliquod commodum temporale; non illum amas, sed illud quod praestat. Amicus gratis amandus est, propter sese, non propter aliud. Si hominem te hortatur amicitiæ regula, ut gratis diligas; quam gratis amandus est Deus, qui jubet ut hominem diligas? Nihil delectabilius Deo. Nam in homine sunt quæ offendant; per amicitiam tamen cogis te, ut etiam illa quæ offendunt in homine toleres propter amicitiam: si ergo non debes propter quædam toleranda dissolvere hominis amicitiam; Dei amicitia quibus rebus debet cogi, ut dissolvatur a te? Nihil invenis delectabilius Deo. Deus non est unde te offendat, si tu eum non offendas: nihil illo pulchrius, nihil illo dulcius. Sed dicturus es mihi: Non illum video; quomodo sum amaturus quem non video? Ecce quomodo discis amare quem non vides: modo ostendo unde coneris videre, quod istis oculis non potes videre. Ecce amas amicum; quid in illo amas? Gratis eum amas. Sed forte amicus iste tuus, ut alia omittam, senex homo est: fieri enim potest ut habeas amicum senem. Quid amas in sene? Incurvum corpus, album caput, rugas in fronte, contractam maxillam? Si corpus quod vides, nihil deformius prae senectute: et tamen aliquid amas, et corpus quod vides non amas, quia deforme est. Unde vides quod amas? Si enim quæram a te, Quare amas? responsurus es mihi, Homo est fidelis. Ergo fidem amas. Si fidem amas; quibus oculis videtur fides, ipsis oculis videtur Deus. Incipe ergo amare Deum, et amabis hominem propter Deum.","t":"Let your Love see, first of all, how the love of friendship ought to be freely given. For you ought not to have a friend, or love him, so that he may provide you with something. If you love him so that he may provide you with money or some temporal advantage, you do not love him but what he provides. A friend is to be loved freely, for his own sake, not for the sake of something else. If the rule of friendship urges you to love a human being freely, how freely is God to be loved, who commands you to love human beings? Nothing is more delightful than God. For in a human being there are things that offend; yet for friendship's sake you force yourself to put up even with the things in him that offend. If, then, you ought not to break off a friendship with a man because of certain things that have to be borne, what could ever compel you to break off your friendship with God? You find nothing more delightful than God. There is nothing in God that could offend you, if you do not offend him: nothing more beautiful than he, nothing sweeter. But you will say to me, \"I do not see him; how am I to love one I do not see?\" See how you learn to love one you do not see: I will now show you how you may try to see what you cannot see with these eyes. See, you love a friend: what do you love in him? You love him freely. But perhaps this friend of yours, to pass over other things, is an old man; for it can happen that you have an old friend. What do you love in an old man? A bent body, a white head, a wrinkled forehead, sunken jaws? If it is the body you see, nothing is uglier, because of old age; and yet you love something, and you do not love the body you see, because it is ugly. How, then, do you see what you love? For if I ask you, \"Why do you love him?\" you will answer, \"He is a faithful man.\" So you love faithfulness. If you love faithfulness, the eyes by which faithfulness is seen are the eyes by which God is seen. Begin, then, to love God, and you will love man for God's sake.","f":"Augustine, <i>Serm.</i> 385.4 (PL 39:1636; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-4)."},"augustine-sermones/385.5":{"o":"Audite magnum testimonium. Diabolus certe accusator sanctorum est: et quia non apud talem judicem agit quem fallat, non potest in nos crimina falsa dicere. Novit apud quem dicat. Quia ergo falsa contra nos non potest dicere, quaerit vera quae dicat. Ideo tentat ut habeat quod dicat. Hic ergo adversarius noster, qui nobis invidet regnum coelorum, qui non vult ut ibi simus, unde ipse dejectus est: Numquid, inquit, Job gratis colit Deum? Adhuc ad hoc provocamur ab adversario, ut gratis Deum colamus, quando ille quærens quod objiciat, pro magno se putavit invenisse quia dixit, Numquid gratis Job colit Deum? Non quia viderat cor ipsius, sed quia videbat divitias ejus. Cavere debemus ne ad praemium diligamus Deum. Quid enim? Propter praemium dilecturus es Deum? Quale præmium est quod tibi daturus est Deus? Quidquid tibi aliud dederit, minus est quam ipse. Colis non gratis, ut aliquid ab ipso accipias. Gratis cole, et ipsum accipies. Se enim servat tibi Deus, quo fruaris. Et si amas quæ fecit, qualis est ille qui fecit? Si pulcher est mundus, qualis est artifex mundi? Evelle ergo cor tuum ab amore creaturae, ut inhæreas Creatori, et dicas quod in Psalmo scriptum est, Mihi autem adhærere Deo, bonum est.","t":"Hear a great testimony. The devil is indeed the accuser of the saints; and because he does not plead before a judge he can deceive, he cannot bring false charges against us. He knows before whom he is speaking. Since, then, he cannot say false things against us, he looks for true things to say. That is why he tempts: so as to have something to say. This adversary of ours, then, who begrudges us the kingdom of heaven and does not want us to be where he himself was cast down from, says: \"Does Job worship God for nothing?\" Even now the adversary provokes us to worship God freely, since, looking for something to object, he thought he had found something great when he said, \"Does Job worship God for nothing?\" Not because he had seen Job's heart, but because he saw his riches. We must take care not to love God for a reward. What then? Will you love God for a reward? What kind of reward is God going to give you? Whatever else he gives you is less than himself. You do not worship freely if you worship to receive something from him. Worship freely, and you will receive him. For God keeps himself for you, for you to enjoy. And if you love what he has made, what must he be who made it? If the world is beautiful, what is the maker of the world like? Tear your heart away, then, from love of the creature, so that you may cling to the Creator, and say what is written in the psalm: \"But for me it is good to cling to God.\"","f":"Augustine, <i>Serm.</i> 385.5 (PL 39:1636–1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-5)."},"augustine-sermones/385.6":{"o":"Si autem deseris eum qui te fecit, et amas illa quæ fecit, deserto illo qui te fecit, adulter es. Sic clamat Epistola Jacobi, adulteros appellans, Adulteri. Et unde adulteri? Quaeris unde? Nescitis, inquit, quia amicitia hujus mundi inimica est Dei? Quicumque ergo voluerit amicus esse sæculi hujus, inimicus Dei constituitur. Expressit quid dixit, Adulteri. Anima, deserto Creatore, amans creaturam adultera est. Illius enim amore nihil castius, nihil delectabilius. Illo deserto, hoc amplectendo, efficeris immunda. O anima, ut illius amplexibus digna sis, dimitte ista, et illi inhære gratis. Nam inde dixit Psalmus: Mihi autem adhærere Deo, bonum est. Versu priore sic dixit: Perdidisti omnes qui fornicantur abs te. Et quasi ostenderet quae sit fornicatio, subjecit: Mihi autem adhærere Deo, bonum est. Nihil aliud volo, sed ipsum. Adhaerere illi, hoc est bonum meum, hoc gratuitum bonum meum. Ideo et gratia dicitur, quia gratis constat. Cum ergo coeperis Deum amare gratis, securitas est: quia et amicum gratis amas, et ad hoc eum amas, ut tecum amet Deum. Attendite enim ipsam amicitiam vulgarem, unde coepimus, per quam gradus fecimus; attendite illum. Amat maritus uxorem, et uxor maritum: sine dubio et ille illam, et illa illum salvum vult. Vult illum habere incolumem, vult illum habere felicem. Ad hoc amat, quia ipsa vult incolumis esse et felix: quod sibi vult, hoc illi vult. Amat filios: quisnam vult, nisi salvos habere filios suos? Amat amicum: quis nisi incolumem habere vult? adeo ut, si forte contingat illi aliquid, contremiscat, contristetur, conturbetur, currat, accedat: cum accesserit, plangit. Quid ergo vult? Salvum habere. Si ergo omnis qui amat, salvum vult habere quod amat; si intelligat quæ sit vera salus, incipit illam amare in se, et ipsam cogitur veram amare et in amico.","t":"But if you desert him who made you and love the things he made, having deserted him who made you, you are an adulterer. So the Epistle of James cries out, calling them adulterers: \"Adulterers!\" And why adulterers? You ask why? \"Do you not know,\" it says, \"that friendship with this world is enmity with God? Whoever, then, wants to be a friend of this world becomes an enemy of God.\" He has explained what he meant by \"Adulterers.\" The soul that deserts the Creator and loves the creature is an adulteress. For nothing is more chaste than love of him, nothing more delightful. Desert him and embrace the world, and you become unclean. O soul, so that you may be worthy of his embraces, let these things go, and cling to him freely. That is why the psalm said, \"But for me it is good to cling to God.\" In the previous verse it said, \"You have destroyed all who go whoring away from you.\" And as if to show what that whoring is, it added, \"But for me it is good to cling to God.\" I want nothing else but him. To cling to him: this is my good, this is my freely given good. That is also why it is called grace, because it is given gratis. When, then, you have begun to love God freely, there is security; for you also love your friend freely, and love him for this purpose, that he may love God with you. For consider that ordinary friendship from which we began, by which we have climbed the steps; consider it. A husband loves his wife and a wife her husband: without doubt he wants her, and she wants him, to be safe. She wants to have him unharmed; she wants to have him happy. She loves him in this way because she wants to be unharmed and happy herself: what she wants for herself, she wants for him. One loves one's children: who does not want to have his children safe? One loves a friend: who does not want to have him unharmed? So much so that if something happens to him, one trembles, is saddened, is troubled, runs to him, comes to him; and when one has come, one weeps. What, then, does one want? To have him safe. If, then, everyone who loves wants what he loves to be safe, then if he understands what true safety is, he begins to love it in himself, and is bound to love that true safety in his friend as well.","f":"Augustine, <i>Serm.</i> 385.6 (PL 39:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-6)."},"augustine-sermones/385.7":{"o":"Si oculis carneis quæris Deum, vide tres pueros de igne liberatos (Dan. III). Si fide quæris Deum, vide Machabæos in igne coronatos (II Machab. VII). Salus ergo illa amanda est, ista utenda. Hæc enim ad usum necessaria est: nam transitura est. Non enim vera salus est, fratres, quam dicunt medici. Ægrotamus quodam modo: nam ægritudo perpetua est in ista fragilitate carnis. Putatis enim tunc hominem aegrotare, quando febricitat; et sanum esse, quando esurit? Sanus est, dicitur. Vis videre quantum malum est esurire? Dimitte illum sine medicamento septem diebus, occiditur. Sed quia ponis quotidie medicamentum, vivit. Medicamentum autem famis, cibus est; medicamentum sitis, potus est; medicamentum lassitudinis, somnus est; medicamentum sessionis, deambulatio est; medicamentum deambulationis, sessio est; medicamentum fatigationis, dormitio est; medicamentum dormitionis, vigilatio est. Et vide quam imbecille sit corpus humanum: hoc ipsum adjutorium, quod dixi, qui assumit, si in eo perseveraverit, deficit. Esuriendo cibi quærebas adjutorium: ecce adest adjutorium cibi; manducas, reficeris; si plus feceris, plus deficis. Adjutorium sitis quaerebas potum: multum bibendo offocaris, qui sitiendo urgebaris. Lassasti ambulando, sedere vis: sede perpetuo vide si non lassabis. Quidquid ergo assumpserit, ut aliud pellat, in eo ipso si perseveraverit, deficit.","t":"If you seek God with the eyes of the flesh, look at the three young men delivered from the fire. If you seek God by faith, look at the Maccabees crowned in the fire. That health, then, is to be loved; this one is to be used. For this one is needed for use, since it is going to pass away. For the health that physicians speak of is not true health, brothers. In a certain way we are sick, for sickness is perpetual in this frailty of the flesh. Do you think a man is sick only when he has a fever, and healthy when he is hungry? \"He is healthy,\" they say. Do you want to see how great an evil hunger is? Leave him without its medicine for seven days, and he dies. But because you apply the medicine every day, he lives. The medicine for hunger is food; the medicine for thirst is drink; the medicine for weariness is sleep; the medicine for sitting is walking; the medicine for walking is sitting; the medicine for fatigue is sleeping; the medicine for sleeping is waking. And see how weak the human body is: whoever takes the very remedy I have mentioned and persists in it fails. Hungry, you sought the help of food: see, the help of food is here; you eat, you are refreshed; if you overdo it, you fail all the more. As help for thirst you sought drink: by drinking a great deal you are choked, you who were oppressed by thirst. You have tired yourself out walking and want to sit down: sit for ever, and see whether you do not grow tired. Whatever one takes to drive out something else, then, if he persists in it, he fails.","f":"Augustine, <i>Serm.</i> 385.7 (PL 39:1637; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-7)."},"augustine-sermones/385.8":{"o":"Qualis est ergo ista salus, fratres, transitura, fragilis, peritura, vana? Vere quomodo dictum est, Quæ enim est vita vestra? Vapor est, ad modicum parens. Qui ergo in vita ista amat animam suam, perdet eam. Qui autem in hoc sæculo odio habuerit animam suam, in vitam æternam custodit eam. Quæ est vita aeterna? Vera salus. Et si amicum tuum videris, quem amabas in hoc saeculo ut salvus esset, quia tu jam talem salutem desideras quae aeterna est, ad ipsam salutem diligis amicum tuum; et totum quidquid vis amico tuo praestare, ad hoc vis praestare, ut illam tecum teneat salutem. Amas enim justitiam, vis illum esse justum: amas sub Deo esse, vis et illum esse sub Deo: amas vitam aeternam, illic eum vis tecum regnare in æternum. Inimicum tuum vides illum persequi te, iniquitas est quae te persequitur. In illo irasci debes misericordia, febri in anima. Quomodo ergo amicus hujus saeculi secundum saeculum amans animam suam, febrem vult expellere de amico suo, quem similiter amat ut se, propter præsentem salutem: sic tu quemcumque diligis, propter vitam æternam dilige; cum inveneris iram, indignationem, odium, iniquitatem, sic coneris expellere morbum animi, quomodo amicus sæculi morbum corporis: ad hoc enim amas, ut facias quod et tu es: et erit in te perfecta charitas. Hoc si inveneris, ad hoc ama conjugem, ad hoc ama filium, ad hoc ama propinquum, vicinum, ignotum, inimicum, et erit in te perfecta charitas. Quae si fuerit in te, vincis mundum, et pellitur foras princeps mundi. Audistis enim quod ait Dominus, Princeps hujus mundi missus est foras: quia ipse passurus erat, et per passionem suam facturus in hominibus dilectionem. Majorem hac dilectionem nemo habet, quam ut animam suam ponat pro amicis suis. Ut ergo amaretur, prior amavit: ut in nomine ejus nemo mori timeret, prior pro omnibus mortuus est. Ad hoc ergo ut ædificaret in cordibus hominum charitatem, misit diabolum foras. Quo foras? De cordibus hominum. Cupiditas intro illum misit, charitas foras eum mittit.","t":"What kind of health is this, then, brothers: passing, fragile, perishable, vain? Truly, as it has been said, \"For what is your life? It is a vapor that appears for a little while.\" Whoever, then, loves his soul in this life will lose it; but whoever hates his soul in this world keeps it for eternal life. What is eternal life? True salvation. And if you look at your friend, whom you used to love in this world so that he might be in good health, now that you desire the salvation that is eternal, you love your friend for the sake of that salvation; and whatever you want to provide for your friend, you want to provide so that he may hold fast that salvation with you. For you love justice: you want him to be just; you love being under God: you want him too to be under God; you love eternal life: you want him to reign there with you for ever. As for your enemy: you see him persecuting you; it is iniquity that persecutes you. In him you ought to be angry, with mercy, at the fever in his soul. As, then, a friend of this world, loving his soul in the world's way, wants to drive the fever out of his friend, whom he loves like himself, for the sake of present health, so you, whomever you love, love for the sake of eternal life; and when you find anger, indignation, hatred, iniquity, try to drive out the disease of the soul as the worldly friend drives out the disease of the body. For you love for this purpose, to make him what you yourself are; and there will be perfect love in you. If you find this, love your spouse for this, love your son for this, love your kinsman, neighbor, stranger, and enemy for this, and there will be perfect love in you. And if it is in you, you conquer the world, and the prince of the world is cast out. For you have heard what the Lord said: \"The prince of this world has been cast out\"; because he was about to suffer, and by his passion to produce love in human beings. \"Greater love than this no one has, that he lay down his life for his friends.\" So that he might be loved, he loved first; so that no one should fear to die in his name, he first died for all. To build love in human hearts, then, he cast the devil out. Out from where? From human hearts. Greed brought him in; love casts him out.","f":"Augustine, <i>Serm.</i> 385.8 (PL 39:1637–1638; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-8)."},"augustine-sermones/385.9":{"o":"Nos vero, fratres, supra scriptos charitatis gradus cum grandi diligentia cogitantes, non reddamus Domino pro bonis mala. Et quia ille veniens alligavit fortem, id est diabolum, et nos omnes qui vasa ejus fuimus de potestate illius abstulit, per gratiam ipsius evacuati omnibus malis, studeamus repleri abundantibus bonis, timentes illud quod ipse Dominus dixit: Cum immundus spiritus exierit ab homine, ambulat per loca arida, quærens requiem, et non invenit; post hæc reversus inveniens domum, unde exiit, vacuam, adduxit secum septem spiritus nequiores se: et facta sunt hominis illius posteriora pejora prioribus. Ne ergo et nos tale aliquid patiamur, quantum possumus elaboremus, in locis vitiorum virtutes inducere, ut possimus ad Dei misericordiam pervenire.","t":"Let us, then, brothers, considering with great diligence the steps of love described above, not repay the Lord evil for good. And since he came and bound the strong man, that is, the devil, and took out of his power all of us who were his vessels, and by his grace emptied us of all evils, let us strive to be filled with abundant goods, fearing what the Lord himself said: \"When the unclean spirit has gone out of a man, it walks through dry places seeking rest and finds none; afterwards, returning and finding the house from which it went out empty, it brought with it seven spirits more wicked than itself; and the last state of that man became worse than the first.\" So that we may not suffer anything of the kind, let us labor as much as we can to bring virtues into the places of vices, so that we may come to the mercy of God.","f":"Augustine, <i>Serm.</i> 385.9 (PL 39:1638; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/385-9)."},"augustine-sermones/386.1":{"o":"Intendite, fratres mei, ad charitatem, quam sic laudat Scriptura divina, ut nihil ei coaequet. Cum nos moneat Deus, ut nos invicem diligamus, numquid hoc tantum monet, ut diligas diligentem te? Hæc est mutua dilectio, hoc non sufficit Deo: pervenire enim voluit usque ad inimicos diligendos, dicens: Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro eis qui vos persequuntur; ut sitis filii Patris vestri qui in cælis est, qui solem suum oriri facit super bonos et malos, qui pluit super justos et injustos. Quid dicis? diligis inimicum tuum? Respondebis forte: Per infirmitatem non possum. Sed profice, et age ut possis: maxime quia oraturus es judicem, quem fallere nemo potest, qui acturus est causam tuam. Interpella ergo hunc judicem, ubi nullus tabellarius conturbat, nullus officialis removet, nullus emitur advocatus qui possit pro te preces effundere, aut verba dicere quæ non didicisti: sed ipse Filius Dei unicus æqualis Patri, sedens ad dexteram Patris, illius assessor, tuus judex, docuit te pauca verba, quæ quivis idiota potest tenere et dicere, et in eis constituit tibi causam tuam; docuit te jus coeleste quomodo preceris. Sed forsitan respondebis: Per quem peto? per me, an per alium? Qui te docuit orare, ipse pro te allegat precem, quia tu reus eras. Gaude, quia ille erit tunc judex tuus, qui modo advocatus tuus est. Ideo ergo quia oraturus es, acturus es causam tuam paucis verbis, venturus ad illa verba: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Dicit enim tibi Deus: Quid mihi das, ut ego dimittam tibi debita tua? Quale munus offers, quale sacrificium conscientiæ tuæ imponis altaribus meis? Continuo docuit te quid petas et quid offeras. Petis, Dimitte nobis debita nostra: et tu offers, quid? Sicut et nos dimittimus debitoribus nostris. Debitor es ei qui falli non potest: habes et tu debitorem. Dicit tibi Deus: Tu debitor meus es, ille debitor tuus; hoc facio ego tibi debitori meo, quod tu feceris debitori tuo. Inde offers mihi munus, unde peperceris debitori tuo. Rogas me pro misericordia, tu noli esse piger in misericordia. Attende quod Scriptura dicit, Misericordiam volo magis quam sacrificium. Noli offerre sacrificium sine misericordia; quia non remittuntur tibi peccata tua, nisi offeras cum misericordia. Sed forte dicis: Non habeo peccata. Quantumvis cautus sis, frater, tamen in carne vivens in sæculo, agis inter pressuras et angustias, et inter innumerabilia tentamenta versaris; non poteris esse sine peccato. Certe dicit tibi Deus: Securus esto de peccato, noli dimittere si non habes quod ego tibi dimittam, sed magis exige si nihil debes: si autem debitor es, magis gratulare te habere debitorem, in quo facias quod fiat in te. Audi me, et discute te, quia vel de paucis probis, qui possunt veraciter orare orationem dominicam, veraciter dicere, Domine, dimitte mihi, sicut et ego dimitto. Non fallaciter, non ficte, ex corde vero fac, ut et in te verum fiat. Si enim qui te læsit, qui in te peccavit, petit a te veniam, et ignoscis; jam potes securus dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Nam si resistis roganti, contemneris et tu cum rogaveris. Clausisti contra pulsantem, clausum invenies, cum pulsaveris. Nam si aperueris viscera indulgentiae roganti te, aperiet et tibi Deus, cum rogaveris eum. Modo enim illos alloquor, qui petunt veniam a fratribus suis christianis, et non accipiunt. Ecce tu si concesseris, securus orabis. Ille vero, si te rogaverit, et si non concesseris, quomodo securus eris? Quisquis enim es qui peccasti, et veniam non meruisti, noli timere, interpella Deum ipsius et tuum: debita enim sunt: numquid poterit debita exigere servus, quæ donaverit dominus? Si forte non te rogaverit qui in te peccavit, si veniam non deprecatur; si peccaverit, insuper adhuc et irascitur, tu quid facies? dimittis, an non dimittis? Ecce non dimisisti. Quare? Quia non rogavit. Si propterea non dimisisti, quia non rogavit, noli titubare in dominica oratione, securus illam dic, non tibi pectus percutias, quia non roganti non dimisisti. Ergo ille qui non rogavit, remansit: exigitur, prorsus exigitur ab illo: verumtamen in te sit perfecta charitas, roga pro non rogante; quia rogas pro multum periclitante.","t":"Attend, my brothers, to love, which divine Scripture praises in such a way that it sets nothing equal to it. When God admonishes us to love one another, does he admonish only this, that you love the one who loves you? That is mutual love; it is not enough for God: he wanted it to reach as far as loving enemies, saying: \"Love your enemies, do good to those who hate you, and pray for those who persecute you, so that you may be sons of your Father who is in heaven, who makes his sun rise on the good and the bad, who sends rain on the just and the unjust.\" What do you say? Do you love your enemy? Perhaps you will answer, \"Through weakness I cannot.\" But make progress, and act so that you can; above all because you are going to pray to a judge whom no one can deceive, who will try your case. Appeal, then, to this judge, where no court messenger harasses you, no official shoves you aside, no advocate is hired who could pour out petitions for you or speak words you have not learned: the only Son of God himself, equal to the Father, sitting at the Father's right hand, his assessor and your judge, has taught you a few words that any unlettered person can keep and say, and in them he has drawn up your case for you; he has taught you the law of heaven, how you are to petition. But perhaps you will answer, \"Through whom do I petition? Through myself or through another?\" He who taught you to pray himself presents your petition for you, since you were the guilty party. Rejoice, because he who is now your advocate will then be your judge. Since, then, you are going to pray, you are going to plead your case in a few words, when you come to these words: \"Forgive us our debts, as we also forgive our debtors.\" For God says to you, \"What do you give me, so that I may forgive you your debts? What gift do you offer, what sacrifice of your conscience do you lay on my altars?\" At once he taught you what to ask and what to offer. You ask, \"Forgive us our debts\"; and what do you offer? \"As we also forgive our debtors.\" You are in debt to one who cannot be deceived; you too have a debtor. God says to you: \"You are my debtor; he is your debtor; I will do to you, my debtor, what you have done to your debtor. You offer me a gift out of what you have spared your debtor. You ask me for mercy; do not be slow to show mercy yourself.\" Attend to what Scripture says: \"I desire mercy rather than sacrifice.\" Do not offer sacrifice without mercy, for your sins are not forgiven you unless you offer with mercy. But perhaps you say, \"I have no sins.\" However careful you may be, brother, still, living in the flesh in this world, you live amid pressures and distresses and move among innumerable temptations; you cannot be without sin. God surely says to you: \"Rest easy about sin, then: do not forgive, if you have nothing for me to forgive you; rather exact payment, if you owe nothing. But if you are a debtor, rather congratulate yourself on having a debtor, in whom you can do what you want done in you.\" Hear me, and examine yourself, for there are few upright people who can truly pray the Lord's Prayer and truly say, \"Lord, forgive me, as I also forgive.\" Not falsely, not in pretense: do it from a true heart, so that it may come true in you as well. For if one who has hurt you, who has sinned against you, asks your pardon and you forgive him, you can then say securely, \"Forgive us our debts, as we also forgive our debtors.\" For if you resist one who asks, you too will be despised when you ask. You have shut the door against one who knocks; you will find it shut when you knock. But if you open the depths of forgiveness to one who asks you, God will open to you too when you ask him. Now I am speaking to those who ask pardon of their Christian brothers and do not receive it. See, if you have granted pardon, you will pray securely. But as for him: if he has asked you and you have not granted it, how will you be secure? And whoever you are who have sinned and have not obtained pardon, do not be afraid: appeal to his God and yours; for these are debts: can the servant exact debts that the master has forgiven? But if the one who sinned against you has not asked you, if he does not beg pardon; if he has sinned and is even angry besides, what will you do? Will you forgive or not? Suppose you have not forgiven. Why? Because he did not ask. If you did not forgive because he did not ask, do not stumble in the Lord's Prayer; say it securely; you need not beat your breast because you did not forgive one who did not ask. So he who did not ask remains liable: it is exacted of him, it is certainly exacted of him. Yet let perfect love be in you: pray for the one who does not ask; for you are praying for one who is in great danger.","f":"Augustine, <i>Serm.</i> 386.1 (PL 39:1638–1639; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/386-1)."},"augustine-sermones/386.2":{"o":"Hic jam attende Magistrum et Dominum tuum, non in cathedra sedentem, sed in ligno pendentem, circumspectis undique turbis inimicorum et dicentem: Pater, ignosce illis, quia nesciunt quid faciunt. Vide magistrum, audi imitatorem. Numquid tunc Dominus Christus pro rogantibus rogavit, et non potius pro insultantibus et interficientibus? Numquid deseruit medicus officium suum, quia phreneticus sæviebat? Dic enim, Ignosce illis, quia nesciunt quid faciunt. Salvatorem occidunt, quia salutem non quærunt. E contra et tu forsitan dicturus es: Et quando ego hoc possum quod Dominus potuit? Quare hoc dicis? Attende ubi hoc facit; attende quia in cruce hoc fecit, non in cœlo. Semper enim Deus in cœlo cum Patre: in cruce autem pro te homo, ubi se imitandum præbuit omnibus. Pro te enim misit ipsam vocem, ut ab omnibus audiretur. Nam potuit pro illis orare in silentio, sed tu non haberes exemplum. Sed si multum est ad te Dominus, non sit ad te multum servus. Non potes imitari Dominum tuum, cum penderet in cruce? Stephanum servum ejus, cum lapidaretur, attende. Primum ait tanquam servus ad Dominum, Domine Jesu, accipe spiritum meum; et post hæc genu flexo ait, Domine, ne statuas illis hoc peccatum ( Act, VII, 58. et 59): et cum hoc dixisset, obdormivit in requie dilectionis. Pacem pinguissimam invenit, quia pacem inimicis optavit. Numquid et ipse tunc pro rogantibus rogavit, et non pro sævientibus, pro lapidantibus et interficientibus? Habes exemplum, disce, vide quomodo pro se stans oravit, et pro illis genu flexit. Putamus, fratres, quia plus eos diligit, quam se ipsum? Pro se vero stans tanquam justus, facile exaudiebatur. Nam pro iniquis genu figendum erat. Ostendit ergo dilectionem usque ad inimicos veniam rogantes. Ergo, fratres, propter securitatem dominicae orationis, rogantibus ex corde dimittite, et ut Dominus vobis vestra peccata dimittat in hoc mortali corpore et futuro usque in sæcula, etc.","t":"Here now look at your Master and Lord, not sitting in a teacher's chair but hanging on the wood, looking around at the crowds of enemies on every side and saying, \"Father, forgive them, for they do not know what they are doing.\" See the master; hear the imitator. Did the Lord Christ then pray for those who asked, and not rather for those who mocked and killed him? Did the physician abandon his office because the madman was raging? For he says, \"Forgive them, for they do not know what they are doing.\" They kill the Saviour because they do not seek salvation. You perhaps will reply, \"And when can I do what the Lord could?\" Why do you say this? See where he does it: see that he did it on the cross, not in heaven. For as God he is always in heaven with the Father; but on the cross he was man for your sake, and there he offered himself to be imitated by all. For your sake he uttered that very cry, so that it might be heard by all. For he could have prayed for them in silence, but then you would not have had an example. But if the Lord is too much for you, let the servant not be too much for you. You cannot imitate your Lord as he hung on the cross? Look at Stephen his servant as he was being stoned. First he says, as a servant to his Lord, \"Lord Jesus, receive my spirit\"; and after this, kneeling down, he says, \"Lord, do not hold this sin against them\"; and when he had said this he fell asleep in the rest of love. He found the richest peace, because he wished peace for his enemies. Did he too then pray for those who asked, and not for those who raged, stoned, and killed him? You have an example: learn; see how he prayed for himself standing, and for them knelt down. Do we think, brothers, that he loved them more than himself? For himself, standing as a righteous man, he was easily heard; but for the wicked he had to bend the knee. He showed, then, a love that reached even to his enemies. So, brothers, for the security of the Lord's Prayer, forgive from the heart those who ask, so that the Lord may forgive you your sins in this mortal body and in the future for ever, etc.","f":"Augustine, <i>Serm.</i> 386.2 (PL 39:1639; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/386-2)."},"augustine-sermones/387.1":{"o":"Frequenter in Scripturis sanctis audivit Charitas vestra, fratres dilectissimi, in quo sint sacerdotes periculo constituti, si noluerint implere illud quod contestatur Apostolus, Prædica verbum, insta opportune, importune; argue, increpa, obsecra cum omni patientia et doctrina. Et quia tam grave pondus imminet cervicibus nostris, quibus dicitur, Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram ( Ezech. III, 18); necesse nobis est quoscumque negligentes aut secrete aut publice castigare. Sed quando corripimus, ille quem corripimus, si malus est, attendit a quo corripiatur; et facilius in correptore suo quam in se libenter agnoscit quod corrigat. Et si vera invenerit, quæ et ipse dicat in eum a quo corripitur, gaudet. Quando melius gauderet de sua sanitate correctus, quam de alieno languore correptus? Ecce puta verum esse quod dicis; invenisti aliquid in homine a quo reprehensus es: tamen per illum tibi veritas loquebatur; per malum, per iniquum tibi veritas loquebatur. Quæris quid reprehendas in homine: inveni potius quid reprehendas in veritate. Velis nolis, illa est adversaria tua, in qua non invenis quod accuses. Illam fac amicam, si potes. Adversarius tuus sermo Dei est: proferat eum peccator, proferat eum justus; sermo Dei est, inculpabilis est. Ipse est adversarius tuus: concorda cum eo, cum es cum illo in via. Via vita ista est. Adversarius omnium iniquorum sermo Dei est. Parum tibi est quod cum esset manens in sua beatissima et secretissima sede, venit ad te, ut esset tecum in via, et tecum voluit comitari? ut cum ambulas, et in potestate habes, componas causam tuam, et dicas, Quando finiturus es viam? et cum finieris viam, non erit cum quo causam tuam componere possis: et adversarius tradet te judici, judex autem ministro, minister autem in carcerem. Non exies inde, donec reddideris novissimum quadrantem ( Matth. v, 25, 26 ). Est tecum verbum Dei, quasi adversarius in via: habes in potestate, compone. Quid a te quærit adversarius iste, ut concordes cum illo? quid, nisi salutem tuam? Ambulat cum adversariis suis, et dicit eis ut concordent cum illo. Fiat: nondum finita est via. Quod heri non est factum, fiat hodie. Nondum finita est via: quid exspectatis quousque finiatur? Cum finita fuerit, non erit alia ubi cum adversario concordetis. Judex restat, minister et carcer. Multis hæc via: cum sibi plures promitterent in ea annos, subito finita est. Sed ecce fac quia longa erit via tua, et semper tecum adversarius tuus ambulet: non erubescis, tanto tempore cum tali adversario habere discordiam? Sermo Dei, quantum est in ipso, amicus tuus est: adversarium tu tibi eum facis. Ipse enim tibi bene vult, tu tibi e contrario male. Ille jubet, Non fureris; tu furaris: ille jubet, Non adulteres; tu adulteras: ille jubet, Fraudem non facias; tu facis: vetat te jurare; tu falsum juras: facis contra omnia quæ dicit; tu tibi sermonem Dei facis inimicum. Nec mirum, quando tu tibi ipse inimicus es. Qui enim diligit iniquitatem, odit animam suam (Psal. X, 6). Si ergo diligendo iniquitatem odisti animam tuam, miraris quia odisti sermonem Dei, qui bene vult animae tuæ?","t":"Your Love has often heard in the holy Scriptures, dearest brothers, in what danger priests are placed if they will not fulfill what the apostle solemnly charges: \"Preach the word, be urgent in season and out of season; reprove, rebuke, exhort with all patience and teaching.\" And since so heavy a weight hangs over our necks, to whom it is said, \"If you do not declare to the wicked man his wickedness, I will require his blood at your hand,\" we must rebuke all who are negligent, whether privately or publicly. But when we rebuke someone, if he is bad, he looks at who is rebuking him; and he more readily and gladly finds in his rebuker than in himself something to correct. And if he finds true things that he too can say against the one who rebukes him, he is glad. When would he do better to rejoice: in his own health, once corrected, or in another's sickness, when he is rebuked? Suppose what you say is true; you have found something in the man who reproved you: yet the truth was speaking to you through him; through a bad man, through a wicked man, the truth was speaking to you. You look for something to find fault with in the man; find rather something to find fault with in the truth. Whether you like it or not, she is your adversary, in whom you find nothing to accuse. Make her your friend, if you can. Your adversary is the word of God: whether a sinner brings it forward or a righteous man brings it forward, it is the word of God; it is blameless. It is your adversary: agree with it while you are with it on the way. The way is this life. The adversary of all the wicked is the word of God. Is it a small thing to you that, while abiding in its most blessed and most secret seat, it came to you to be with you on the way, and chose to keep you company, so that while you are walking and it is in your power you may settle your case? And you say, \"When are you going to finish the way?\" When you have finished the way, there will be no one with whom you can settle your case; and the adversary will hand you over to the judge, the judge to the officer, the officer to prison. \"You will not come out from there until you have paid the last penny.\" The word of God is with you like an adversary on the way: it is in your power; settle. What does this adversary want from you, that you should agree with him? What but your salvation? He walks with his adversaries and tells them to agree with him. Let it be done: the way is not yet finished. What was not done yesterday, let it be done today. The way is not yet finished: why are you waiting until it is? When it is finished, there will be no other place where you can come to terms with the adversary. The judge remains, the officer, and the prison. For many this way, on which they promised themselves many years, came suddenly to an end. But suppose your way will be long, and your adversary always walks with you: are you not ashamed to be at odds for so long with such an adversary? The word of God, for its part, is your friend: you make it your adversary. For it wishes you well, while you, on the contrary, wish yourself ill. It commands, \"Do not steal\"; you steal. It commands, \"Do not commit adultery\"; you commit adultery. It commands, \"Do not defraud\"; you defraud. It forbids you to swear; you swear falsely. You do the opposite of everything it says; you make the word of God your enemy. No wonder, since you are your own enemy. \"For whoever loves iniquity hates his own soul.\" If, then, by loving iniquity you hate your soul, do you wonder that you hate the word of God, which wishes your soul well?","f":"Augustine, <i>Serm.</i> 387.1 (PL 39:1639; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/387-1)."},"augustine-sermones/387.2":{"o":"Ergo tacebimus, et neminem omnino corripiemus? Corripiamus plane, sed prius nos. Proximum vis corripere: nihil est tibi te ipso propinquius. Quid is longe? Te habes ante te. Quid enim Dominus ait per Scripturam? Diliges proximum tuum tanquam te ipsum. Si ergo te ipsum non diligis, proximum quomodo diligis? Regulam dilectionis in proximum ex te accepisti. Diligo eum, inquies. Ideo dico, prius te dilige, et dic tibi. Si autem vere ex dilectione dicis, manifestum est quod intus egit aliquid verbum quod procedit. Sed timendum est ne te non diligas, et velis alium corripere, et facias hoc cum odio. Si autem odisti fratrem, leviora objicis quam facis. Qui odit fratrem suum, homicida est ( I Joan. III, 15). Audistis, hodie lecta est Epistola Joannis. Ait Scriptura, ne contemnerent homines quæ intus habent in corde, et illa accusarent quæ fiunt per corpus, jam qui odit fratrem suum, dixit, homicida est. Nondum manus armata est, nondum faucem obsedit, nondum insidias præparavit, nondum venena quæsivit, et reus in oculis Dei concepto odio jam tenetur. Adhuc vivit quem quærit occidere, et occidisse jam judicatur. Si ergo cum odio corripis, audes aliquem homicida corripere? An quia non te tenent homines, et ducunt te ad judicem, ideo in oculis summi Dei et judicis non agnoscis crimen tuum? Si non vis agnoscere crimen tuum, agnosces pœnam tuam. Non enim ille parcit homicidis. Sed corrigo me, inquis, cum sum in via. Corrige ergo te, et tunc poteris fratrem corripere. Leviora objicis, graviora committis. Festucam vides in oculo fratris tui, trabem autem in oculo tuo non vides. Hoc enim dixit Dominus propter homines qui cum odio corripiunt. Irascentem corripis, et tu odio contabescis? Appende in statera considerationis iram et odium. Quid est ira? Fervor quidam animi. Ad praesens displicet tibi. Jam in te ira ista inveterata est, ideo fecit odium. Ira festuca est, trabes futura crescendo. Sicut enim festuca crescit in trabem, sic ira inveterata fit odium. Jam tu odisti, et corripis irascentem: jam in illo festuca displicet, in te adhuc trabes placet. Vultis scire quantum intersit? Sæpe invenimus irasci patres filiis: patrem odisse filium difficile invenies. Filio quem diligit, irasci potest pater: Irascitur et amat, potest dici; Odit et amat, non potest dici. Hoc dixi propter homines qui minora in aliis puniunt, in se majora non puniunt.","t":"Shall we, then, keep silent and rebuke no one at all? Let us certainly rebuke, but ourselves first. You want to rebuke your neighbor: nothing is nearer to you than yourself. Why look far away? You have yourself in front of you. For what does the Lord say through Scripture? \"You shall love your neighbor as yourself.\" If, then, you do not love yourself, how do you love your neighbor? You have taken the rule of love for your neighbor from yourself. \"I love him,\" you say. That is why I say: love yourself first, and speak to yourself. If you speak truly out of love, it is plain that the word that comes out has first done something within. But it is to be feared that you do not love yourself, and want to rebuke another, and do it with hatred. If you hate your brother, the faults you charge him with are lighter than what you do. \"Whoever hates his brother is a murderer.\" You heard it: the Epistle of John was read today. Scripture said this so that people would not disregard what they have within in the heart and accuse only what is done through the body: \"whoever hates his brother,\" it said, \"is a murderer.\" His hand is not yet armed; he has not yet laid hold of the throat, not yet prepared an ambush, not yet sought poisons; and in God's eyes he is already held guilty for the hatred he has conceived. The man he wants to kill is still alive, and he is already judged to have killed. If, then, you rebuke with hatred, do you, a murderer, dare to rebuke anyone? Or, because men do not arrest you and bring you before a judge, do you not acknowledge your crime in the eyes of God, the supreme judge? If you will not acknowledge your crime, you will acknowledge your punishment; for he does not spare murderers. \"But I am correcting myself,\" you say, \"while I am on the way.\" Correct yourself, then, and then you will be able to rebuke your brother. You charge him with lighter faults while you commit graver ones. \"You see the speck in your brother's eye, but do not see the beam in your own.\" For the Lord said this because of people who rebuke with hatred. Do you rebuke an angry man while you are wasting away with hatred? Weigh anger and hatred on the scales of reflection. What is anger? A certain heat of the mind. It displeases you for the moment. But in you that anger has grown old, and so it has produced hatred. Anger is a speck that will become a beam as it grows. For as a speck grows into a beam, so anger grown old becomes hatred. You already hate, and you rebuke an angry man: the speck displeases you in him, while the beam still pleases you in yourself. Do you want to know how great the difference is? We often find fathers angry with their sons; you will rarely find a father who hates his son. A father can be angry with a son he loves: one can say, \"He is angry and he loves\"; one cannot say, \"He hates and he loves.\" I have said this because of people who punish lesser faults in others and do not punish greater ones in themselves.","f":"Augustine, <i>Serm.</i> 387.2 (PL 39:1639–1640; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/387-2)."},"augustine-sermones/387.3":{"o":"Hæc ergo, fratres charissimi, salubriter cogitantes, faciamus amicitias cum adversario nostro, dum sumus in via cum illo; hoc est, consentiamus verbo Dei, dum adhuc sumus in hac vita: quia postea cum de hoc saeculo transierimus, nulla compositio vel aliqua satisfactio remanebit. Judex restat, et minister, et carcer. Ut ergo hæc omnia, Domino auxiliante, possimus implere, diligamus toto corde non solum amicos, sed etiam inimicos: ut in nobis impleatur illud quod scriptum est, Omnis lex in uno sermone impleatur in vobis, Diliges proximum tuum, tanquam teipsum ( Galat. V, 14 ); et illud, Charitas operit multitudinem peccatorum ( I Petr. IV, 8 ). Quam rem ipse qui est vera charitas, nobis præstare dignetur, qui cum Patre et Spiritu sancto vivit et regnat Deus in sæcula, etc.","t":"Considering these things, then, dearest brothers, for our salvation, let us make friends with our adversary while we are on the way with him; that is, let us agree with the word of God while we are still in this life: for afterwards, when we have passed from this world, no settlement or satisfaction of any kind will remain. The judge remains, and the officer, and the prison. So that, with the Lord's help, we may fulfill all these things, let us love with all our heart not only friends but also enemies, so that in us may be fulfilled what is written: \"The whole law is fulfilled in one word: You shall love your neighbor as yourself\"; and \"Love covers a multitude of sins.\" May he who is true love deign to grant us this, who with the Father and the Holy Spirit lives and reigns, God, for ever, etc.","f":"Augustine, <i>Serm.</i> 387.3 (PL 39:1640; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/387-3)."},"augustine-sermones/388.1":{"o":"Lectio ista, fratres, quam modo audivimus de sancto Evangelio, ad eleemosynas faciendas nos hortatur: et sic hortatur, ut in judicio suo Dominus has solas factas imputet dextris, has solas non factas imputet sinistris. Non quo caetera facta hominum vel bona vel mala non veniant in judicium; scriptum est enim, omnia ventura ad judicium (Eccle. XII, 14): et tamen non elegit Dominus noster Jesus Christus, praenuntians nobis judicium suum venturum; non elegit unde nos admoneret, nisi solas eleemosynas. Numquid dextris non erit dicendum: Quia caste vixistis, quia res alienas non rapuistis, quia fidem meam usque ad sanguinem confessi estis? Omnia enim facta ista bona necesse est honorari in judicio Jesu Christi. Rursus putatis non esse dicendum sinistris: Quia fuistis impudici, quia fornicati estis, quia res alienas rapuistis, quia superbia vestra et malis moribus nomen meum blasphemari fecistis, et caetera quæque enumerat? Tacet tamen Dominus noster, prænuntians nobis judicium suum, omnia caetera recta facta justorum, et solas eleemosynas commemorare dignatus est. Tacuit omnia mala facta iniquorum, et solam sterilitatem eleemosynae increpandam esse judicavit, nonnisi ad nos commonendos. Quare hoc? Quia omnia crimina eleemosynis redimuntur. Ideo illam laudavit fecunditatem, istam culpavit et damnavit ariditatem.","t":"This reading, brothers, which we have just heard from the holy gospel, urges us to give alms; and it urges us in such a way that in his judgment the Lord credits to those on the right only the alms they gave, and charges to those on the left only the alms they did not give. Not that the other deeds of human beings, good or bad, will not come into judgment; for it is written that all things will come into judgment; and yet our Lord Jesus Christ, foretelling to us that his judgment will come, chose nothing to admonish us with except almsgiving alone. Will it not be said to those on the right: \"Because you lived chastely, because you did not seize other people's goods, because you confessed my faith even to the shedding of your blood\"? For all these good deeds must be honored in the judgment of Jesus Christ. Again, do you think it will not be said to those on the left: \"Because you were unchaste, because you committed fornication, because you seized other people's goods, because by your pride and bad conduct you caused my name to be blasphemed,\" and whatever else might be listed? Yet our Lord, foretelling his judgment, is silent about all the other right deeds of the righteous and chose to mention almsgiving alone. He is silent about all the evil deeds of the wicked and judged that only the barrenness of their almsgiving was to be rebuked, for no other reason than to admonish us. Why so? Because all crimes are redeemed by almsgiving. That is why he praised that fruitfulness and blamed and condemned this barrenness.","f":"Augustine, <i>Serm.</i> 388.1 (PL 39:1640; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/388-1)."},"augustine-sermones/388.2":{"o":"Sed quod audistis, omnia male facta eleemosynis redimi, nolite sic intelligere, ut intelligunt quidam perversi. Eleemosynæ enim possunt tibi prodesse ad delenda peccata praeterita, si mores mutaveris. Si autem in eisdem malis perseveras, eleemosynis tuis non corrumpis judicem. Ego dico propter illa scelera et crimina, quae omnes modo debent, qui accipiunt corpus Christi et sanguinem. Cæterum non me latet, vitam istam mortalem et in carne corruptibili constitutam, sine peccatis esse non posse: sed illa quotidiana et levia habent etiam sua lavacra quotidiana. Hoc est quod pectus tundimus, et dicimus in oratione Domino Deo nostro, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: Non enim sine causa hoc dicimus, aut vero ipse coelestis magister doceret istam orationem, nisi nos peccatores esse prævideret. Vidit enim quæ cavere debeamus, et vidit quæ cavere difficile sit. Omnia autem cavere impossibile esse judicavit, qui istam orationem quotidianam, non quoslibet Christianos, sed ipsos arietes Apostolos docuit. Ubi autem Apostoli pectus tundunt, et dicunt, Dimitte nobis debita nostra, hoc est, peccata nostra, audet aliqua ovicula superbire de justitia? Videte qualis fuerit Joannes apostolus: supra pectus Domini discumbebat, de alto illo fonte sapientiæ secreta bibebat. Inde enim bibit quod in Evangelio eructavit, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Et assidue testatur Evangelium, quod Dominus præcipue ipsum diligebat ( Id. XIII, 23 et xxi, 20). Et tamen ait, Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est ( I Joan. i, 8). Nec tamen quia ista dicuntur, debet quisquam securus esse homicida, si propter quotidianas fornicationes et latrocinia sua venerit dicere, Dimitte nobis debita nostra. Quod enim Deus statuit quotidie dici propter levia peccata, ille putat ad illa gravia sibi posse opitulari, a quibus non vult discedere, sed in his cupit perpetuo permanere. Tundat et de his pectus, faciat et pro his eleemosynas, sed vita mutata: inde recedat, et huc accedat. Si autem dixerit in animo suo, Si quotidiana faciam latrocinia, et si quotidianis corruptionibus adulterinis me contaminem, et si sortilegos quæram, idolis sacrificem, mathematicos consulam, et a tali vita omnino non recedam, faciens tamen quotidianas eleemosynas exstinguo omnia peccata: tamen exstinguis, sed cum exstingueris. Sic enim tibi erit ista commutatio tua mala, ut non desit qui de te dicat, Et adhuc pusillum, et non erit peccator; et quæres locum ejus, et non invenies. Vidi impium super cedros Libani exaltari: et transivi, et ecce non erat; et quæsivi, et non est inventus locus ejus ( Psal. XXXVI, 10, 55, 36). Pereunt ergo peccata tua, sed tecum. Non enim in gehenna peccare permitteris, aut cum te coeperit torquere ignis æternus, de satiandis libidinibus cogitabis. Pereunt ergo peccata, sed tecum. Si autem vitam mutaveris, illa pereunt, tu invenieris, et dicetur de te: Mortuus erat, et revixit; perierat, et inventus est (Luc. XV, 24).","t":"But what you have heard, that all evil deeds are redeemed by alms, do not understand as certain perverse people understand it. Alms can help you to blot out past sins if you change your ways. But if you persist in the same evils, you do not bribe the judge with your alms. I am speaking of those crimes and grave sins which all who receive the body and blood of Christ ought by now to have left behind. For the rest, I am well aware that this mortal life, set in corruptible flesh, cannot be without sins; but those daily and light sins have their own daily washing. This is why we beat our breasts and say in prayer to the Lord our God, \"Forgive us our debts, as we also forgive our debtors.\" For we do not say this without reason; nor would the heavenly master himself have taught this prayer unless he had foreseen that we are sinners. For he saw what we ought to beware of, and he saw what is hard to beware of. He judged that it is impossible to beware of everything, he who taught this daily prayer not to just any Christians but to the rams of the flock themselves, the apostles. And where the apostles beat their breasts and say, \"Forgive us our debts,\" that is, our sins, does any little sheep dare to be proud of its righteousness? See what John the apostle was like: he reclined on the Lord's breast; he drank secrets from that deep fountain of wisdom. For from there he drank what he poured out in the gospel: \"In the beginning was the Word, and the Word was with God, and the Word was God.\" And the gospel repeatedly testifies that the Lord loved him especially. And yet he says, \"If we say that we have no sin, we deceive ourselves, and the truth is not in us.\" Yet because these things are said, no murderer ought to feel secure if, on account of his daily fornications and robberies, he comes and says, \"Forgive us our debts.\" For what God established to be said daily for light sins, he thinks can help him with those grave ones from which he does not want to depart, but in which he wants to remain for ever. Let him beat his breast for these too, let him give alms for these too, but with his life changed: let him withdraw from there and come over here. But if he says in his heart, \"Even if I commit robberies every day, and defile myself every day with adulterous corruptions, and seek out fortune-tellers, sacrifice to idols, consult astrologers, and do not withdraw at all from such a life, yet by giving alms every day I extinguish all my sins\": you extinguish them indeed, but you are extinguished with them. For this bargain of yours will turn out badly for you, so that there will be someone to say of you, \"Yet a little while, and the sinner will be no more; and you will look for his place and not find it. I saw the ungodly exalted above the cedars of Lebanon; and I passed by, and behold, he was not; and I sought him, and his place was not found.\" Your sins perish, then, but with you. For you will not be allowed to sin in Gehenna, nor, once the eternal fire has begun to torment you, will you be thinking about satisfying your lusts. Your sins perish, then, but with you. But if you change your life, they perish and you are found, and it will be said of you, \"He was dead, and has come to life again; he was lost, and is found.\"","f":"Augustine, <i>Serm.</i> 388.2 (PL 39:1640–1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/388-2)."},"augustine-sermones/389.1":{"o":"Admonet nos Dominus de lectione evangelica, ut loquamur vobis de impetrando pane coelesti. Iste enim panis terrenus terrae necessarius, quia caro nostra terra est. Fieri autem non potest ut panem suum caro nostra haberet, et panem suum anima non haberet. Etenim et anima nostra in quadam egestate in hoc sæculo eget pane suo, sicut caro suo. Nam qui non eget pane, Deus est. Ergo solus panis non eget pane. Ipse est enim panis animæ nostræ, qui pane altero non eget, sed sibi sufficiens nutrit et nos. Manifestus est itaque panis coelestis, quo pascitur anima nostra. Sed quomodo ad eum perveniatur, ut eo saginemur, unde modo vix micas colligimus, ne, in ista famelica eremo pereamus; quomodo ergo perveniatur ad saginam hujus panis, de quo Dominus ait, Panem hunc qui manducaverit, non esuriet; et potum quem ego dedero qui biberit, non sitiet in æternum (loan. VI, 54), saginam quamdam promittens et satietatem sine fastidio: quomodo ergo perveniamus ad hanc satietatem panis, longe ab ea satietate in hac fame positi, consilio opus est. Quod consilium si neglexerimus, ad panem illum sine causa pulsamus. Imo vero consilium hoc quod daturus sum, vel potius quod commemoraturus: non enim a me dicam quod vobiscum didici: consilium ergo hoc quod dicturus sum, non dico quisquis contempserit, sine causa pulsat; sed quisquis contempserit, omnino non pulsat. Hoc enim consilium sequi et agere, hoc est pulsare. Quid enim putatis, fratres mei, quia vcre quasi corporaliter habet Deus quamdam januam duram, quam claudat contra homines, et ideo nobis dixit, Pulsate, ut veniamus et tundamus ostium, quousque pulsando perveniat ad aures patrisfamilias in secreto quodam loco constituti, et jubeat nobis aperiri, dicendo, Quis est qui pulsat? quis est qui auribus meis tædium facit? Date illi quod petit, recedat hinc? Non ita est. Verumtamen est aliquid simile. Certe quando pulsas ad aliquem, manibus agis. Est quod agas manibus, quando pulsas ad Dominum. Prorsus manibus age, manibus pulsa. Si hoc non egeris, non dico, frustra pulsas; sed dico, non pulsas. Ideo non mereberis, ideo non accipies, quia non pulsas. Quomodo, inquit, vis ut pulsem? ecce quotidie rogo. Bene facis. Nam et hoc dictum est, Petite, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis. Omnia dicta sunt, Pete, quære, pulsa. Petis orando, quæris disputando, pulsas erogando. Non ergo quiescat manus. Apostolus, cum de eleemosynis plebem moneret: Consilium, inquit, in hoc do: hoc enim vobis prodest, qui non solum sapere, sed etiam velle cœpistis ab anno priore (II Cor. VIII, 10). Et Daniel regi Nabuchodonosor sic dixit: Consilium meum accipe, rex, et peccata tua eleemosynis redime ( Dan. IV, 24).","t":"The Lord admonishes us through the gospel reading to speak to you about obtaining the heavenly bread. For this earthly bread is necessary for earth, since our flesh is earth. But it cannot be that our flesh should have its bread and our soul not have its own. For our soul too, in a kind of poverty in this world, needs its bread, as the flesh needs its own. He who needs no bread is God. So only the bread itself needs no bread. For he is the bread of our soul, who needs no other bread but, sufficient to himself, also nourishes us. Plainly, then, there is a heavenly bread by which our soul is fed. But how does one come to it, so as to be filled by it, when now we scarcely gather its crumbs, so as not to perish in this famished desert? How, then, does one come to the fullness of this bread, of which the Lord says, \"Whoever eats this bread will not hunger, and whoever drinks the drink that I give will not thirst for ever,\" promising a kind of fullness and satisfaction without surfeit? How, then, may we come to this fullness of bread, placed as we are far from it in this hunger? We need counsel. If we neglect that counsel, we knock in vain for that bread. Or rather, the counsel I am going to give, or rather to recall (for I will not speak on my own authority what I have learned along with you): this counsel, then, which I am going to tell you, whoever despises it, I do not say knocks in vain; whoever despises it does not knock at all. For to follow and act on this counsel is to knock. For what do you think, my brothers? That God has, in a bodily way, some hard door which he shuts against men, and that is why he told us, \"Knock,\" so that we might come and beat on the door until our knocking reaches the ears of the master of the house sitting in some hidden room, and he orders it opened to us, saying, \"Who is this knocking? Who is wearying my ears? Give him what he wants and let him go away\"? It is not so. And yet there is something like it. Certainly when you knock at someone's door, you do it with your hands. There is something to do with your hands when you knock at the Lord's door. Act with your hands, then; knock with your hands. If you do not do this, I do not say you knock in vain; I say you do not knock. That is why you will not merit, why you will not receive: because you do not knock. \"How,\" someone says, \"do you want me to knock? See, I ask every day.\" You do well. For this too has been said: \"Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you.\" All three have been said: ask, seek, knock. You ask by praying, you seek by inquiring, you knock by giving. So let your hand not be idle. The apostle, when he was urging the people to give alms, said: \"I give counsel in this; for this benefits you, who began a year ago not only to understand but also to will it.\" And Daniel said to King Nebuchadnezzar: \"Accept my counsel, O king, and redeem your sins by almsgiving.\"","f":"Augustine, <i>Serm.</i> 389.1 (PL 39:1641; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/389-1)."},"augustine-sermones/389.2":{"o":"Si ergo consilium est quod accipimus, quando nobis jubetur, vel quando monemur ut aliquid ex eo quod habemus indigentibus praebeamus, non superbiamus quando damus. Si enim consilium est quod accepisti, tibi prodest plus quam illi cui dedisti. Non ergo nos extollamus super opera nostra, et quasi placeamus nobis quod beneficia praestamus quibus damus. Consilium qui vult accipere, hoc vult accipere quod sibi prosit; et consilium qui dat, consulit. Si consulit, ei prodest cui consulit. Accipit quisque a te supplex pauper; quia si te superbe dare non decet, quanto magis illum superbe non deceat accipere! Accipit humiliter, accipit gratias agens. Tu tamen scito et reminiscere, non solum quid des, sed etiam quid accipias. Si enim accipiat iste pauper libertatem respondendi tibi, si forte senserit te superbientem super se, et dicat tibi, Unde superbis? unde extolleris, quia dedisti mihi? Quid mihi dedisti? Panem. Hunc panem si in domo tua poneres et contemneres, iret in aeruginem, ex ærugine in putredinem, ex putredine in terram, terra reverteretur in terram. Et tu quidem porrectæ manui meae ut acciperet, porrexisti manum tuam ut dares. Memento unde fuerit facta manus tua, et unde in meam apposuisti: terram, de terra, in terram. Deinde quid facio de pane tuo? Comedo, molestiam famis compesco: beneficium accipio; non sum ingratus. Veruntamen tu cogita quid te Dominus ipse Salvator commonuerit: quia omne quod in os intrat, in ventrem cadit, et in secessum emittitur. Rursusque apostolus Paulus quid tibi dixerit: Esca ventri, et venter escis; Deus autem et hunc et eas evacuabit (I Cor. VI, 13). Panis ergo, ut dixi, terra, de terra, in terram; ut fulciatur terra, et reficiatur terra. Quid dedisti cogitas, quid accepturus es non cogitas. Vide ergo ne plus tibi praestem accipiendo, quam tu mihi dando. Si enim non esset qui a te acciperet, non erogares terram, et non acciperes coelum. Pulso ad januam tuam, et audis me, jubes mihi porrigi unde fames mea sustentetur, et ab hac molestia quam mihi ingerit, compescatur. Bene fecisti. Audire me pulsantem noli, si audes. Si rogaturus non es, contemne rogantem. Contemne me, si nihil petis ab eo qui fecit et me et te. Si autem petiturus es illud quod mihi das; quia me exaudisti, tibi præstas ut exaudiaris. Age illi gratias, qui rem tam pretiosam tam vili pretio te facit emere. Das quod in tempore perit: accipis quod manet in æternum. Das quod si non dares, post paululum projiceres: accipis quo in aeternum perfruaris. Das unde sustentetur fames hominum: accipis unde sis socius Angelorum. Das unde non esuriat homo post paululum famem iterum passurus: accipis unde famem nunquam sitimque patiaris. Cum ergo vides quid des, et quid accipias, noli dare, si audes. Videamus quis majore damno feriatur, ego, cui non das terram; aut tu, qui non pervenies ad eum qui fecit cœlum et terram.","t":"If, then, it is counsel we receive when we are commanded or admonished to give something of what we have to the needy, let us not be proud when we give. For if it is counsel you have received, it benefits you more than the one to whom you gave. Let us not, then, exalt ourselves over our works, as if pleased with ourselves for conferring benefits on those to whom we give. Whoever wants to receive counsel wants to receive what benefits himself; and whoever gives counsel is advising. If he advises, he benefits the one he advises. A poor man receives from you as a suppliant; since it is not fitting for you to give proudly, how much less fitting is it for him to receive proudly! He receives humbly; he receives with thanks. But you, know and remember not only what you give but also what you receive. For suppose this poor man were to take the liberty of answering you, if he sensed that you were proud toward him, and said to you: \"Why are you proud? Why are you lifted up because you gave me something? What did you give me? Bread. If you had put this bread away in your house and neglected it, it would have gone moldy, from mold to rot, from rot to earth; earth would have returned to earth. And you stretched out your hand to give, toward my hand stretched out to receive. Remember what your hand was made from, and what you put into mine: earth, from earth, into earth. Then what do I do with your bread? I eat it; I quiet the pangs of hunger: I receive a kindness; I am not ungrateful. Yet consider what the Lord, the Saviour himself, has reminded you of: that whatever enters the mouth goes into the belly and is cast out into the drain. And again what the apostle Paul has told you: Food is for the belly and the belly for food; but God will destroy both it and them. Bread, then, as I said, is earth, from earth, into earth, so that earth may be propped up and earth refreshed. You think about what you gave; you do not think about what you are going to receive. See to it, then, that I do not do more for you by receiving than you do for me by giving. For if there were no one to receive from you, you would not give out earth, and you would not receive heaven. I knock at your door, and you hear me; you order something to be handed to me to sustain my hunger and relieve the distress it brings me. You have done well. Do not listen to me when I knock, if you dare. If you are not going to ask for anything, despise the one who asks you. Despise me, if you ask nothing of him who made both me and you. But if you are going to ask for that very thing you are giving me, then in hearing me you ensure that you will be heard. Give thanks to him who lets you buy so precious a thing at so cheap a price. You give what perishes in time; you receive what remains for ever. You give what, had you not given it, you would have thrown away after a little while; you receive what you will enjoy for ever. You give what sustains human hunger; you receive what makes you a companion of the angels. You give what keeps a man from hunger for a little while, until he suffers it again; you receive what will keep you from ever suffering hunger and thirst. When, then, you see what you give and what you receive, refuse to give, if you dare. Let us see who suffers the greater loss: I, to whom you do not give earth, or you, who will not come to him who made heaven and earth.\"","f":"Augustine, <i>Serm.</i> 389.2 (PL 39:1641–1642; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/389-2)."},"augustine-sermones/389.3":{"o":"Si ergo consilium accipimus, faciamus propter nos; et nemo dicat quia præstat pauperi. Sibi enim plus præstat, quam pauperi. Si verum cogitemus, fratres mei, et secundum verba Domini nostri sapiamus; aliter enim si sapuerimus, perimus: si non ex nostro consilio, sed ex ipsius vivamus, tunc vere vivimus. Si habemus aliquid quod pauperibus demus, si non dederimus, hic dimittimus; aut forte cum vivimus, hic amittimus. Quam multi enim subito bona omnia perdiderunt, quae studiosissime recondebant? Uno impetu hostili universi thesauri divitum perierunt. Nemo dixit hosti: Filiis meis servo. Certe videtis quia si est in illis aliqua fides. De iis enim loquendum est, qui christiani hoc passi sunt. Nam de ignorantibus Deum nulla mentio est. Illi enim in hac vita quod pro magno habebant perdiderunt, aliam vitam non speraverunt. Tenebræ foris, tenebræ intus: paupertas in arca, major egestas in conscientia. De his ergo, ut dixi, quoquo modo non est loquendum; sed de iis potius, in quibus est fides aliqua christiana. Ideo dixi, aliqua, non robusta, non plena; quia si robusta et plena esset, consilium Domini non sprevissent. Certe tamen, charissimi, cum viderent domos suas inanes, aut forte nec ipsam inanitatem domorum suarum videre permissi sunt, cum inde captivi ducti sunt, cum eis discedentibus flamma successit: cum ergo se attenderent inanes, quomodo eos pœnituit, quia non audierant Domini consilium? Quid enim Dominus noster Jesus Christus, fratres, dixit diviti illi quærenti consilium de capessenda vita æterna? Quid ei dixit? Dixit ei, Perde quod habes? Plane, etiamsi hoc diceret, Perde temporalia, diceret ut acquiras æterna. Non ei tamen dixit, Perde quod habes. Videbat enim illum amatorem rerum suarum. Non ait, Perde; sed ait, Migra ubi non perdas. Amas thesauros tuos? amas pecuniam tuam? amas divitias tuas? amas praedia tua? Quidquid amas, in terra habes. Ibi habes quod amas, ubi perdas et pereas. Consilium do, migra in cœlum. Hic si habes, perdes quod habes, peribis cum eo quod perdis. Ibi autem si habes, non amisisti, sed sequeris quo misisti. Consilium ergo do, etc.Quare contempsimus patrem monentem, et hostem sensimus invadentem? [Multos ergo poenitet. Nam quidam (quod revera dicitur accidisse) homo non dives, sed tamen etiam de tenui facultate pinguis adipe charitatis, cum solidum, ut assolet, vendidisset, centum folles ex pretio solidi pauperibus jussit erogari. Factum est. Ibi ille hostis antiquus, id est diabolus, ut poeniteret eum boni operis sui, et quod obediendo recte fecerat, murmurando deleret, immisit furem, et abstulit totum, unde pauperibus datum erat exiguum. Exspectabat diabolus vocem blasphemantis, invenit laudantis: exspectabat fieri titubationem, invenit confirmationem. Hoc volebat quidem et inimicus, ut pœniteret eum, et poenituit. Sed videte quid. Me, inquit, miserum, qui non totum dedi! Hoc enim perdidi, quod non dedi. Non enim ibi posui, quo fur non accedit]. Ergo si consilium est hoc, etc..","t":"If, then, we receive counsel, let us act for our own sake; and let no one say that he is doing the poor man a service. For he does more for himself than for the poor man. If we think truly, my brothers, and are wise according to the words of our Lord (for if we are wise otherwise, we perish); if we live not by our own counsel but by his, then we truly live. If we have something to give to the poor and do not give it, we leave it behind here; or perhaps we lose it here while we are still alive. For how many have suddenly lost all the goods they were storing up most diligently! In one attack of the enemy all the treasures of the rich perished. No one said to the enemy, \"I am keeping it for my children.\" You see it, surely, if there is any faith in them. For we must speak of those who suffered this as Christians; there is no mention of those who do not know God. They lost in this life what they held to be great, and they hoped for no other life: darkness without, darkness within; poverty in the strongbox, greater want in the conscience. Of these, then, as I said, there is no need to speak at all, but rather of those in whom there is some Christian faith. I said \"some,\" not strong, not full; for if it had been strong and full, they would not have spurned the Lord's counsel. Yet surely, dearly beloved, when they saw their houses empty, or perhaps were not even allowed to see the emptiness of their houses, when they were led away from them as captives, and flames followed as they departed: when they saw themselves left empty, how they regretted not having listened to the Lord's counsel! For what did our Lord Jesus Christ, brothers, say to that rich man who asked his counsel about laying hold of eternal life? What did he say to him? Did he say, \"Lose what you have\"? Even if he had said this, \"Lose temporal things,\" he would have said it so that you might acquire eternal things. Yet he did not say to him, \"Lose what you have.\" For he saw that he was a lover of his possessions. He did not say, \"Lose\"; he said, \"Move to where you will not lose.\" Do you love your treasures? Do you love your money? Do you love your riches? Do you love your estates? Whatever you love, you have on earth. There you have what you love, where you may lose it and perish. I give you counsel: move to heaven. If you keep it here, you will lose what you have, and you will perish with what you lose. But if you keep it there, you have not lost it; you follow it where you sent it. I give counsel, then, etc. Why did we despise a father's warning, only to feel the enemy invading? [Many, then, regret it. For a certain man (as is truly said to have happened), not rich, yet, though of slender means, rich in the abundance of love, when he had sold a solidus, as people do, ordered a hundred folles from the price of the solidus to be given to the poor. It was done. Then that ancient enemy, that is, the devil, so that he might regret his good work and undo by grumbling what he had done rightly by obeying, sent a thief, who took away all the rest, from which a little had been given to the poor. The devil was waiting for the voice of one blaspheming; he found the voice of one praising. He was waiting for wavering; he found firmness. The enemy did indeed want him to regret, and he did regret. But see what he regretted: \"Wretched me,\" he said, \"who did not give it all! For what I have lost is what I did not give. I did not put it where no thief comes.\"] If, then, this is counsel, etc.","f":"Augustine, <i>Serm.</i> 389.3 (PL 39:1642–1643; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/389-3)."},"augustine-sermones/39.1":{"o":"Audivimus, fratres, per prophetam dicentem Dominum, Ne tardes converti ad Deum, neque differas de die in diem. Subito enim veniet ira ejus, et in tempore vindictæ disperdet te. Promisit tibi, quoniam quo die conversus fueris, obliviscitur mala tua præterita: sed numquid vitam crastini diei promisit tibi? An forte non tibi illam promisit Deus, et promisit illam tibi mathematicus, ut damnet et te et illum Deus? Diem mortis incertum salubriter constituit Deus: diem ultimum suum quisque salubriter cogitet. Misericordia Dei est quia nescit homo quando moriatur. Latet ultimus dies, ut observentur omnes dies.","t":"We have heard, brothers, the Lord saying through the prophet: “Do not delay to turn to God, and do not put it off from day to day. For suddenly his wrath will come, and in the time of vengeance he will destroy you.” He has promised you that on the day you turn he forgets your past evils; but has he promised you tomorrow’s life? Or perhaps God did not promise it to you, but an astrologer promised it to you, so that God may condemn both you and him? God has made the day of death uncertain for our good: let each one think of his last day for his good. It is God’s mercy that man does not know when he will die. The last day is hidden, so that every day may be watched.","f":"Augustine, <i>Serm.</i> 39.1 (PL 38:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/39-1)."},"augustine-sermones/39.2":{"o":"Sed tenet mundus, illecebræ circumquaque blandiuntur; delectat pecuniæ magnitudo, delectat honoris fulgor, delectat potentiæ terror: delectant ista; sed audiatur Apostolus: Nihil intulimus in hunc mundum, sed nec auferre quid possumus. Honor te debet quærere, non tu ipsum. Debes enim in loco humiliori discumbere, ut qui te invitavit, faciat te ad honoratiorem locum ascendere. Si autem noluerit, ubi recumbis, manduca: quia nihil intulisti in hunc mundum. Parum est tibi quia de alieno manducas? Discumbe ubicumque, et manduca. Dicturus es, De meo. Audi Apostolum: Nihil intulimus in hunc mundum. Ad mundum venisti, plenam mensam invenisti. Sed Domini est terra et plenitudo ejus (Psal. XXIII, i). Nam qui volunt, inquit, divites fieri. Non dixit, Qui divites sunt; sed, Qui volunt divites fieri: cupiditates accusavit, non facultates. Qui volunt divites fieri, incidunt in tentationem et desideria multa stulta et noxia, quæ mergunt homines in interitum et perditionem. Pecunia delectat, ista non times? Bona res est pecunia, bona res est magna pecunia. Incidunt in tentationem: non times? In desideria multa incidunt stulta et noxia: non times? Desideria quo ducunt, time. Quid est, quo ducunt? Quæ mergunt, inquit, homines in interitum et perditionem. Et adhuc surdus es? Interitum et perditionem non times? Sic Deus tonat, et stertis?","t":"But the world holds us; its allurements flatter us on every side: the greatness of money delights, the splendor of honor delights, the terror of power delights. These things delight; but let the apostle be heard: “We brought nothing into this world, and we cannot take anything out.” Honor ought to seek you, not you it. For you ought to recline in a lower place, so that he who invited you may make you go up to a more honorable place. But if he does not wish to, eat where you are reclining, because you brought nothing into this world. Is it too little for you that you are eating at someone else’s expense? Recline anywhere, and eat. You will say, “I eat from my own.” Hear the apostle: “We brought nothing into this world.” You came into the world; you found a full table. “But the earth is the Lord’s, and its fullness.” “For those who want,” he says, “to become rich.” He did not say, “those who are rich,” but “those who want to become rich”: he accused desires, not means. “Those who want to become rich fall into temptation and into many foolish and harmful desires, which plunge men into ruin and destruction.” Money delights you; do you not fear these things? Money is a good thing, much money is a good thing. “They fall into temptation”: do you not fear? “They fall into many foolish and harmful desires”: do you not fear? Fear where desires lead. What does “where they lead” mean? “Which plunge,” he says, “men into ruin and destruction.” Are you still deaf? Do you not fear ruin and destruction? God thunders like this, and you snore?","f":"Augustine, <i>Serm.</i> 39.2 (PL 38:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/39-2)."},"augustine-sermones/39.4":{"o":"Cæterum his qui jam divites sunt, adhuc consilium dedit Apostolus: Præcipe, inquit, divitibus hujus mundi non superbe sapere. Vermis divitiarum superbia est. Difficile est ut non sit superbus, qui dives est. Tolle superbiam, divitiæ non nocebunt. Sed attende quid inde facere debeas, ne vacet apud te quod largitus est Deus. Non superbe sapere: istud vitium tollo. Neque sperare in incerto divitiarum: tolle et hoc vitium. Cum abstuleris ista, exerce opera bona. Quæ? Audi: Divites sint, inquit, in operibus bonis, non sperent in incerto divitiarum. Sed ubi sperent? In Deo vivo qui praestat nobis omnia abundanter ad fruendum. Mundum præstat Deus pauperi, præstat et diviti. Numquid quia dives est, duos ventres impleturus est? Attendite, et videte quoniam de datis Dei pauperes saturati dormiunt. Qui pascit vos, pascit et illos per vos.","t":"But to those who are already rich the apostle gave further advice: “Command,” he says, “the rich of this world not to be proud.” The worm of riches is pride. It is difficult for one who is rich not to be proud. Take away pride, and riches will do no harm. But consider what you ought to do with them, lest what God has bestowed lie idle with you. “Not to be proud”: I take away this vice. “Nor to hope in the uncertainty of riches”: take away this vice too. When you have taken these away, practice good works. Which ones? Hear: “Let them be rich,” he says, “in good works; let them not hope in the uncertainty of riches.” But where should they hope? “In the living God, who provides us with everything abundantly to enjoy.” God provides the world to the poor man; he provides it to the rich. Because he is rich, will he fill two bellies? Pay attention and see that from God’s gifts the poor sleep satisfied. He who feeds you feeds them too, through you.","f":"Augustine, <i>Serm.</i> 39.4 (PL 38:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/39-4)."},"augustine-sermones/39.5":{"o":"Ergo non ametur pecunia: sed si jam habetur, bene inde fiat. Divites estote, qui illam habetis. Sed ubi divites? In operibus bonis. Facile, inquit, tribuant, communicent. Hic jam avaritia contrahit se, quando audit, Facile tribuant, communicent: veluti aqua frigida perfunditur, rigescit, stringit sinum, et dicit, Non perdo labores meos. Infelix, perdere non vis labores tuos? Ecce morieris, et qui nihil huc attulisti, nihil hinc potes auferre: cum nihil abstuleris, nonne perdidisti omnes labores tuos? Audi ergo consilium Dei. Non terrearis, quia dixit, Facile tribuant, communicent. Audi quod sequitur. Exspecta, noli contra me claudere ostium, nec aditum cordis tui; exspecta. Vis nosse, Facile tribuant, communicent, quia non perdes, et hoc solum non perdes? Thesaurizent, inquit, sibi fundamentum bonum in futurum, ut apprehendant veram vitam. Ista ergo quæ te delectat, falsa vita est: quasi in somnis hic vivis. Si quasi in somnis hic vivis, evigilaturus es quando morieris, et sic nihil habes invenire in manibus tuis. Quomodo si mendicus dormiat, et in somnis illi veniat hæreditas; nihil illo felicius antequam surgat. Videt se in somnis tractare manibus vestes egregias, pretiosa vasa aurea et argentea, intrare in amoenissima et amplissima prædia, obsequi sibi magnas familias: evigilat, et plorat. Et quomodo vigilans accusat hominem qui illum exspoliavit, sic ille accusat qui illum excitavit. Apertissime hinc locutus est Psalmus: Dormierunt, inquit, somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis, posteaquam finierunt somnum suum.","t":"So let money not be loved; but if it is already had, let good be done with it. Be rich, you who have it. But rich where? “In good works. Let them give readily,” he says, “let them share.” Here avarice contracts at once when it hears, “Let them give readily, let them share”: as though doused with cold water, it stiffens, draws its purse tight, and says, “I will not lose the fruit of my labors.” Unhappy man, you do not want to lose your labors? See, you will die, and you who brought nothing here can take nothing from here: when you have taken nothing away, will you not have lost all your labors? Hear, then, God’s counsel. Do not be frightened because he said, “Let them give readily, let them share.” Hear what follows. Wait; do not shut the door against me, nor the entrance of your heart; wait. Do you want to know that “Let them give readily, let them share” means that you will not lose, and that this alone you will not lose? “Let them store up for themselves,” he says, “a good foundation for the future, so that they may lay hold of the true life.” This life, then, that delights you is a false life: you live here as if in dreams. If you live here as if in dreams, you will wake when you die, and so you will find nothing in your hands. It is as if a beggar sleeps, and in his dreams an inheritance comes to him: nothing is happier than he until he gets up. He sees himself in his dreams handling splendid clothes and precious vessels of gold and silver, entering most pleasant and spacious estates, great households serving him: he wakes up and weeps. And as a man awake accuses one who has robbed him, so he accuses the one who woke him. The psalm has spoken of this most plainly: “They slept their sleep,” it says, “and all the men of riches found nothing in their hands, after they had finished their sleep.”","f":"Augustine, <i>Serm.</i> 39.5 (PL 38:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/39-5)."},"augustine-sermones/39.6":{"o":"Quia ergo nihil attulisti, nihil hinc ablaturus es. Mitte sursum quod invenisti, et non perditurus es. Da Christo: Christus enim hic voluit accipere. Da Christo, et non perdis. Non perdis, si commendas servo tuo; et perdis, si commendas Domino tuo? Non perdis, si commendas servo tuo quod acquisisti; et perdes, si commendes Domino tuo quod accepisti ab ipso Domino tuo? Egere hic voluit Christus, sed propter nos. Omnes pauperes quos videtis; potuit illos Christus pascere, quomodo per corvum Eliam pavit: tamen et ipsi Eliæ subtraxit corvum, ut a vidua pasceretur non Eliae præstitit, sed viduæ. Quando ergo Deus pauperes facit, quia ipse non vult ut ipsi habeant; quando facit pauperes, probat divites. Sic enim scriptum est: Pauper et dives occurrerunt sibi. Ubi sibi occurrerunt? In hac vita. Natus est ille, natus est et ille: invenerunt se, occurrerunt sibi. Et quis fecit illos ambos? Dominus. Divitem, unde pauperem adjuvaret; pauperem, unde divitem probaret. Pro viribus suis quisque faciat: non sic faciat, ut ipse patiatur angustias. Non hoc dicimus. Superflua tua necessaria sunt alii. Audistis modo, cum Evangelium legeretur: Quicumque dederit calicem aquæ frigidæ uni ex minimis meis propter me, non perdet mercedem suam. Regnum cælorum venale proposuit, et pretium ejus calicem aquæ frigidæ esse voluit. Sed quando pauper est qui facit eleemosynas, tunc debent eleemosynæ ejus esse calix aquæ frigidæ. Qui plus habet, plus faciat. Vidua illa de duobus minulis fecit: Zacchæus dimidium rerum suarum dedit, et ad reddendas fraudes suas, aliud dimidium reservavit. Eleemosynæ illis prosunt, qui vitam mutaverunt. Das enim Christo egenti, ut peccata tua redimas præterita. Nam si ideo das, ut liceat tibi semper impune peccare; non Christum pascis, sed judicem corrumpere conaris. Ergo ad hoc facite eleemosynas, ut vestræ orationes exaudiantur, et adjuvet vos Deus ad vitam in melius commutandam. Et qui commutatis eamdem vitam, in melius commutate; ut per eleemosynas et orationes deleantur mala vestra præterita, et futura bona veniant sempiterna.","t":"Since, then, you brought nothing, you will take nothing away from here. Send on ahead what you found, and you will not lose it. Give to Christ: for Christ wanted to receive here. Give to Christ, and you do not lose. You do not lose if you entrust it to your slave; and do you lose if you entrust it to your Lord? You do not lose if you entrust to your slave what you have acquired; and will you lose if you entrust to your Lord what you received from that very Lord of yours? Christ chose to be in need here, but for our sake. All the poor whom you see: Christ could feed them, as he fed Elijah by a raven; yet even from Elijah he took away the raven, so that he might be fed by a widow, as a favor not to Elijah but to the widow. When God makes people poor, then, because he himself does not want them to have; when he makes people poor, he tests the rich. For so it is written: “The poor and the rich met each other.” Where did they meet each other? In this life. This one was born, that one was born: they found each other, they met each other. And who made them both? The Lord. The rich man, to help the poor; the poor man, to test the rich. Let each one give according to his means; let him not give in such a way that he himself suffers want. We do not say this. Your superfluities are another’s necessities. You heard just now, when the Gospel was being read: “Whoever gives a cup of cold water to one of the least of mine for my sake will not lose his reward.” He has put the kingdom of heaven up for sale, and willed its price to be a cup of cold water. But when the one who gives alms is poor, then his alms should be a cup of cold water. Let the one who has more do more. That widow gave from two mites; Zacchaeus gave half his goods, and kept the other half for repaying his frauds. Alms profit those who have changed their life. For you give to Christ in need so as to redeem your past sins. For if you give so that you may always be free to sin with impunity, you are not feeding Christ but trying to bribe the judge. So give alms for this purpose: that your prayers may be heard, and God may help you to change your life for the better. And you who are changing that life, change it for the better, so that through alms and prayers your past evils may be blotted out, and the eternal goods to come may come.","f":"Augustine, <i>Serm.</i> 39.6 (PL 38:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/39-6)."},"augustine-sermones/390.1":{"o":"Ad eleemosynas faciendas, volumus, quantum Dominus donat, exhortari Charitatem vestram, quae solent in sanctis fidelibus viris esse comites jejuniorum, ut non habenti addatur, quod habenti detrahitur: ut, cum lucro tuo fraudas animam tuam, hoc subducas carni, quod in coelo constituas. Habes enim illic horreum tuum, habes custodem tuum. Namque ubi ponant homines tutissime quod amant in terra, conducunt sibi loca munitissima, et quantum possunt satagunt sibi servare, quo fures non possunt accedere. Et eis hoc volentibus, hoc servantibus quando potest contingere in terra? Forte custos ipse fur erit. Hoc Dominus Jesus Christus attendens, quid velint homines, quid conentur, cum res suas servant in terra, dedit consilium. In coelo servate, mihi commendate. Qui ergo jussit te dare, non te voluit perdere, sed migrare. Praecedat te secuturum res tua. Quod illuc non præmittis ubi diu non eris, ubi post te quis possidere quod servasti possit, ignoras. Leva hinc ergo quod diligis, ne hic diligendo hæreas, et hærendo perdas et pereas. Dominus tuus ipse est custos tuus et tuorum. Si amicus tuus familiaris de frumento forsitan conservando ignoranti consilium daret, ut de inferioribus ad superiora levares, ubi melius servares; nonne consilium ejus acciperes? Dat ergo illud tibi Dominus tuus: nec te vult corrumpi, nec tua. Pone hic, si non vis perdere. Vis scire quid agatur? Ego scio quod nemo melius de fabrica ista consilium dare potest, nisi qui fecit eam. Tu dicis, Ubi reponam? Respondet, In coelo: sic enim ait, Thesaurizate vobis thesauros in cœlo, ubi fur non effodit, neque tinea corrumpit: ubi enim erit thesaurus tuus, ibi erit et cor tuum. Accipe consilium, oblata tibi tanti horrei optione, unde tibi non tabula suspensa est ut perpetuo possideres.","t":"We wish to exhort your Love, as far as the Lord grants, to give alms, which in holy and faithful men are usually the companions of fasting, so that what is taken from the one who has may be added to the one who has not; so that what you withhold from your flesh, to your own gain, you may set aside in heaven. For there you have your barn; there you have your keeper. For where people put what they love on earth so as to keep it most safely, they hire the most secure places for themselves and take what pains they can to keep it where thieves cannot get at it. And yet, for all their wishing and keeping, when can that be achieved on earth? Perhaps the keeper himself will be the thief. The Lord Jesus Christ, seeing what people want and what they try to do when they keep their goods on earth, gave counsel: keep it in heaven; entrust it to me. He who commanded you to give, then, did not want you to lose, but to move. Let your goods go before you, who are to follow them. As for what you do not send ahead to the place where you will be for a long time, you do not know who may possess after you what you have kept. Lift up from here, then, what you love, lest by loving it here you cling to it, and by clinging lose it and perish. Your Lord himself is the keeper of you and of what is yours. If a close friend of yours gave you, in your ignorance, advice about storing grain, telling you to move it from lower to higher places where you could keep it better, would you not take his advice? Your Lord gives you this advice: he wants neither you nor your goods to be spoiled. Put it here, if you do not want to lose it. Do you want to know what is going on? I know that no one can give better advice about this building than the one who made it. You say, \"Where shall I store it?\" He answers, \"In heaven\"; for so he says: \"Store up for yourselves treasures in heaven, where no thief digs through and no moth corrupts; for where your treasure is, there will your heart be also.\" Take this counsel, now that you are offered the choice of so great a barn, where no notice of seizure has been posted against you, so that you may possess it for ever.","f":"Augustine, <i>Serm.</i> 390.1 (PL 39:1643; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/390-1)."},"augustine-sermones/390.2":{"o":"Quæres fortasse quomodo illuc rem tuam leves? Noli æstuare, et cogitando scalas aut aliqua machinamenta quaerere. Sed quomodo solet fieri civibus peregre constitutis, fac trajectitium. Multi sane hoc faciunt, cum idoneos inveniunt, dant impigre. Fecit Dominus tuus Christus, sursum dives, hic pauper. Esurit hic: trajectitium a te petit, æquum restituet. Quid ergo dubitas, quare differs dare? aut non est idoneus reddere? Da pauperibus, non perdes, noli timere: ipsi das, cum uni ex minimis ejus das. Audi Evangelium. Cum illi ad dexteram positi expavescerent, enumeratis quibusdam necessitatibus, dicentes, Quando te vidimus in his? respondet Dominus, Cum uni ex minimis meis fecistis, mihi fecistis (Id. XXV, 37-40). Ego, inquam, accepi, quando pauper accepit: in illo esuriebam, in illo satiabar. Da securus: Dominus accipit, Dominus petit. Non haberes quod ei dares, nisi prius ab illo acciperes. Si homines fenerares, gravares: non est hic talis qui fenore gravetur. Si vis fenerator esse, apud me esto, dicit tibi Deus, mihi da: ego cum usuris restituo. Jam nunc erige te; dilata avaritiam tuam. Pro uno forte solido, non decem, non centum, non mille, non terram, sed caelum accepturus es. Si dares libram æramenti et acciperes argenti, aut libram argenti et acciperes auri, felicem te gauderes. Mutabitur revera quod das; non aurum, non argentum, sed vita aeterna tibi fiet. Mutabitur, quia tu mutaberis. Qui dedit, fiet angelus. Quod dedit, fiet sedes angelica. Remedium non est quod liberet a morte, nisi eleemosyna. Difficile est vitam istam ducere sine peccatis cuilibet hominum. Erogate ergo, fratres mei, distribuite res vestras: facite vobis sacculos non veterascentes, thesaurum manentem in cœlo. Audite Psalmum: Quanquam in imagine ambulat homo, vane autem conturbatur; thesaurizat, et nescit cui colligat. Date et dabitur vobis.","t":"Perhaps you will ask how you can lift your goods up there. Do not fret and look in your thoughts for ladders or machinery. Do what citizens living abroad usually do: arrange a transfer. Many do this, and when they find reliable agents they hand over their money readily. Your Lord Christ has made the arrangement: rich above, poor here. He hungers here; he asks you for a transfer; he will repay fairly. Why, then, do you hesitate? Why do you put off giving? Is he not reliable enough to repay? Give to the poor; you will not lose it; do not be afraid: you give to him when you give to one of his least ones. Hear the gospel. When those placed on the right were amazed, after certain needs had been listed, and said, \"When did we see you in these?\" the Lord answers, \"When you did it to one of my least ones, you did it to me.\" I, he says, received when the poor man received: in him I was hungry; in him I was filled. Give with confidence: it is the Lord who receives, the Lord who asks. You would have nothing to give him if you had not first received it from him. If you lent at interest to men, you would weigh them down; but here there is no one to be weighed down by interest. \"If you want to be a moneylender,\" God says to you, \"lend to me; give to me: I will repay with interest.\" Now lift yourself up; give your avarice room to grow. For perhaps one solidus you will receive, not ten, not a hundred, not a thousand, not earth, but heaven. If you gave a pound of bronze and received a pound of silver, or a pound of silver and received a pound of gold, you would rejoice at your good fortune. What you give will indeed be changed: not into gold, not into silver; it will become eternal life for you. It will be changed, because you will be changed. He who gave will become an angel; what he gave will become an angel's seat. There is no remedy that frees from death except almsgiving. It is hard for anyone to lead this life without sins. Give out, then, my brothers; distribute your goods: make for yourselves purses that do not grow old, a treasure that remains in heaven. Hear the psalm: \"Though man walks in an image, yet he is troubled in vain; he heaps up treasure and does not know for whom he gathers it.\" Give, and it will be given to you.","f":"Augustine, <i>Serm.</i> 390.2 (PL 39:1643; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/390-2)."},"augustine-sermones/391.1":{"o":"Ad vos mihi sermo est, o juvenes, flos ætatis, periculum mentis. Tempus quidem omne, atque omnis aetas qua corruptibilis caro illa portatur, vacare a tentationibus non potest. Et tamdiu quisque bonus in agone luctatur, ne ab adversario superetur, in periculis agit, quamdiu cum illo, sicut in arenoso quodam stadio, sic in ista mortalitate contendit. Mox enim ut homo saeculo nascitur, et vitam plenam miseriæ, velut propheta futuri laboris sui, praeconio lacrymosae vocis ingreditur; etiam si nondum in animo suo, in animo tamen parentum suorum vel quorumlibet hominum, in quorum manibus nutrienda ejus infirmitas jacet, tentari jam potest, et diaboli circumventionibus rapi, aut per ligaturas exsecrabilium remediorum, aut per sacrilega sacra Gentium, aut si forte mors urget, negligentia renuntiationis in Baptismo salutari. Et, ut brevi complectar, tentatur illa ætas, cum a suis in mundo diligitur, et in Christo negligitur. Trahit enim secum propaginem mortis, et in illo peccati vulnere radicatur, quod primo homini ex quo corruptionis originem duximus, venenoso dente serpentis inflictum est. Unde sanctus Job neminem mundum dicit, a peccati utique sordibus, nec infantem cujus est unius dici vita super terram. Sed de jam nato quid loquar, cum David luctuosa voce clamet et dicat, In iniquitatibus conceptus sum, et in peccatis concepit me mater mea? Superflua enim possent videri Baptismata recentium parvulorum, nisi omnes in Adam morerentur, et originale peccatum per parentum viscera usque ad fructum prolis tramite mortalitatis excurreret: cum et mortalem creaturam Dominus omnipotens lege sui ordinis format, et immortalitatem renovationis optimus pater misericordiæ gratia subministrat.","t":"My words are for you, young men, the flower of life and the danger of the mind. Every time, indeed, and every age in which this corruptible flesh is carried, cannot be free of temptations. And every good man struggles in the contest so as not to be overcome by the adversary, and lives amid dangers, as long as he contends with him in this mortality as in a sandy arena. For as soon as a human being is born into the world and enters a life full of misery, announcing with a tearful voice, like a prophet, his own future toil, he can already be tempted and seized by the devil's snares, if not yet in his own mind, then in the mind of his parents or of whoever has his weakness in their hands to be nursed: either through the amulets of accursed remedies, or through the sacrilegious rites of the Gentiles, or, if death presses, through neglect of the renunciation in saving baptism. And, to sum it up briefly, that age is tempted when it is loved by its own in the world and neglected in Christ. For it drags with it the offspring of death and is rooted in that wound of sin which the serpent's poisonous tooth inflicted on the first man, from whom we have drawn the origin of corruption. Hence holy Job says that no one is clean, from the defilement of sin, that is, not even an infant whose life on earth is a single day. But why should I speak of one already born, when David cries out with a mournful voice and says, \"In iniquities I was conceived, and in sins my mother conceived me\"? For the baptism of newborn infants could seem superfluous, if all did not die in Adam, and original sin did not run through the parents' bodies to the fruit of their offspring along the path of mortality: since the almighty Lord forms a mortal creature by the law of his order, and the Father, supremely good, supplies the immortality of renewal by the grace of his mercy.","f":"Augustine, <i>Serm.</i> 391.1 (PL 39:1643–1644; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/391-1)."},"augustine-sermones/391.2":{"o":"Quod si nec infantia mortalis hominis propter corruptionis vinculum a tentationibus vacat, quid de cæteris ætatibus dicam? An forte senilis excepta est, et in carne jam vicina cadaveri sanguis ac membra illicitæ concupiscentiæ friguerunt, et a fesso ac prope mortuo jam corpore materies tentationis emarcuit? Imo vero tantus est in malis senibus plerumque gurges aviditatis et insatiabilis vorago ventris et gutturis, ut quanta boni senes prudentia serenantur, tanta isti vinolentia sepeliantur: quasi ad hoc in eis arida viscera et succo exhausta curventur, ut ad vigorem pristinum reparandum ebrietatis inundatione riganda sint. Quid avaritia, quæ radix est omnium malorum, nonne in frigidis senibus tanto ad acquirendum ferventius inardescit, quanto citius relictura est quod acquirit? mirabili sane dementia. Gravioribus enim sumptibus se onerare festinat, cum jam pervenerit quo tendebat.","t":"But if not even the infancy of mortal man is free from temptations because of the bond of corruption, what shall I say of the other ages? Is old age perhaps exempt? In flesh already close to a corpse, have the blood and limbs grown cold to unlawful desire, and has the material of temptation withered away from a body tired and almost dead? On the contrary, in bad old men the whirlpool of greed and the insatiable gulf of belly and gullet are commonly so great that, as much as good old men are made serene by wisdom, so much are these men buried in drink, as if their dried and sapless insides were bent over for this purpose, that they must be watered with a flood of drunkenness to restore their former vigor. And what of avarice, which is the root of all evils? Does it not burn all the more hotly in cold old men to acquire, the sooner it must leave behind what it acquires? An astonishing madness indeed: it hurries to load itself with heavier provisions when it has already arrived where it was heading.","f":"Augustine, <i>Serm.</i> 391.2 (PL 39:1644; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/391-2)."},"augustine-sermones/391.3":{"o":"Si ergo puerilis et senilis ætas non est a tentationibus libera, quarum altera, id est puerilis, nondum pene ingreditur, altera jam egreditur istam vitam; et altera paulo ante non erat, altera paulo post non erit: quid sentiendum est, quid dicendum est de flagrantia juvenilis aetatis, quæ utriusque in medio constituta, et ab infirmitate pueritiæ jam recessit, et nondum ad torporem senectutis accessit? Hæc pluribus atque majoribus tentationum tempestatibus quatitur, hæc fluctuum crebriore impetu sæculi exundantis operitur. Præsumit viribus, formæ dignitate jactatur, pompa rerum temporalium præfulgere aut exoptat aut gaudet. Itaque juventuti malorum venenum est quidquid veritas præcepit, esca est quidquid diabolus suggesserit: sed amaritudo justitiæ medicamentum est ulceris ætatis; dulcedo autem injustitiæ muscipula est temeritatis. Ad hoc pertinet quod scriptum est, Dulciora sunt vulnera amici, quam voluntaria oscula inimici ( Prov. XXVII, 6); et illud quod ait David, Corripiet me justus in misericordia, et increpabit me; oleum autem peccatoris non impinguet caput meum. Urat veritas, et tamen sanet: nam oleum peccatoris adulatio assentatoris mulcet, sed decipit. Ibi enim lenitur superbia; sed labitur vita. Loquitur enim Propheta ex persona ejus qui jam medicum quærit, qui manum secantis etiam cum doloris acerbitate supportat, qui ægritudinem suam sanari potius quam laudari desiderat. Periculosum vero est ulcus juventutis, quod cupiditatibus ignescit, spe tumescit, voluptatibus contabescit. Sed spes ista desperatorum est, spes rerum periturarum, quae animas miserae non solvit, sed inflat affectum, facitque illam tactum non ferre veritatis; ut etiam de sua immortalitate desperans, amet dicere, amet etiam qui ista sibi dicunt: Manducemus et bibamus; cras enim moriemur: oderit autem dicere et audire, Sobrii estote, justi, et nolite peccare. Amet perniciosam inimici lenitatem, oderit salubrem medici asperitatem. Ista perversitas, ista vesania in juvenili aetate maxime formidanda est.","t":"If, then, neither childhood nor old age is free from temptations, though the one has scarcely entered this life and the other is already leaving it, the one did not exist a little while ago and the other will not exist a little while hence: what are we to think, what are we to say, of the burning heat of youth, which, set midway between them, has already left behind the weakness of childhood and has not yet reached the torpor of old age? Youth is shaken by more and greater storms of temptation; it is overwhelmed by the more frequent assaults of the waves of an overflowing world. It trusts in its strength, it boasts of the dignity of its beauty, it longs for, or delights in, shining with the pomp of temporal things. And so, to the youth of the wicked whatever the truth commands is poison and whatever the devil suggests is food; but the bitterness of justice is the medicine for the sore of that age, while the sweetness of injustice is the mousetrap of rashness. To this belongs what is written: \"Sweeter are the wounds of a friend than the willing kisses of an enemy\"; and what David says: \"The righteous man will rebuke me in mercy and reprove me; but let the oil of the sinner not anoint my head.\" Let truth burn, and yet heal: for the oil of the sinner, the flattery of the yes-man, soothes but deceives. There pride is soothed, but life slips away. For the prophet speaks in the person of one who is already looking for a physician, who bears the hand of the surgeon even with sharp pain, who wants his sickness healed rather than praised. Dangerous indeed is the sore of youth, which burns with desires, swells with hope, wastes away with pleasures. But that hope is the hope of the desperate, the hope of perishing things, which does not release the soul from misery but puffs up its feeling and makes it unable to bear the touch of truth; so that, despairing even of its own immortality, it loves to say, and loves those who say to it, \"Let us eat and drink, for tomorrow we shall die\"; but it hates to say or to hear, \"Be sober, you righteous, and do not sin.\" It loves the deadly gentleness of the enemy and hates the wholesome harshness of the physician. This perversity, this madness, is most to be feared in youth.","f":"Augustine, <i>Serm.</i> 391.3 (PL 39:1644; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/391-3)."},"augustine-sermones/391.4":{"o":"Hinc ille nascitur sermo hominum in flagitia diffluentium, et inde in scelera crudescentium: Dixerunt enim cogitantes apud se non recte, Exiguum et cum tædio est tempus vitæ nostræ, et non est refrigerium in fine hominis, et non est qui agnitus sit reversus ab inferis. Et paulo post: Venite ergo, fruamur bonis quæ sunt, et utamur creatura tanquam in juventute celeriter. Vino pretioso et unguentis nos impleamus; et cætera, quæ in eodem loco attexuntur gestientis verba luxuriæ, hominum de vita æterna desperantium, et spem suam tanquam in arena torrentis, ita in temporali carnis corruptione ponentium. Ex hac autem immoderatione libidinum et putrentium vermibus flagitiorum, videte in quæ facinora et in quam immania scelera prosilitur. Exhausti enim atque subversi immoderatorum delictorum turpium corruptelis, dum severitatem veritatis sibi contradicentis oderunt, Opprimamus ergo, inquiunt, pauperem justum, et non parcamus viduæ, nec senes revereamur canos multi temporis. Sit autem fortitudo nostra lex justitiæ; quod infirmum est enim, inutile invenitur. Circumveniamus ergo justum, quoniam inutilis est nobis, et contrarius est operibus nostris. Talia de Domino nostro Jesu Christo Judæorum impietas cogitavit. Quod manifestius in verbis consequentibus invenitur: post paulo enim dicunt, Promittit scientiam Dei se habere, et Filium Dei se nominat. Deinde rursus paulo post dicunt: Contumelia et tormento interrogemus illum, ut sciamus reverentiam illius. Morte turpissima condemnemus eum; erit enim respectus ex sermonibus illius. Sed attendite quam de illis sententiam ferat Spiritus sanctus, quando statim subjungit: Hæc cogitaverunt, et erraverunt; excæcavit enim illos malitia illorum (Sap. II). Omnia igitur horrenda facinora, quæ timentur in sceleratis hominibus, videte de qua labe consurgant. Quid enim mollius quam illa luxuria? quid durius quam ista crudelitas? Jamdudum dicebant, Fruamur bonis quæ sunt, et utamur creatura tanquam in juventute celeriter; et non prætereat nos flos temporis, et ubique relinquamus signa lætitiæ: nunc dicunt, Opprimamus pauperem, non parcamus viduæ, nec revereamur senem. Circumveniamus justum, contumelia et tormento interrogemus eum, morte turpissima condemnemus eum. Vinum sequitur furor, unguenta tormenta, sanguis rosas, ira lætitiam. A talibus ligatus, cæsus, interfectus est Dominus. Quis de coronis florentibus cruenta vincula formidaret? Quis de suavibus poculis dolores sævissimos prævideret? Quis de mollibus pratis tam dirum crucis lignum prænosceret? Et tamen nulla ætas in illa luxuria, nisi juventus, flori temporis comparata est. Sic enim dixerunt: Utamur creatura tanquam in juventute celeriter.","t":"From this arises the talk of people who melt away into shameful deeds and from there grow savage in crimes: \"For they said, reasoning wrongly among themselves: Short and tedious is the time of our life, and there is no relief at a man's end, and no one is known to have come back from the underworld.\" And a little later: \"Come, then, let us enjoy the good things that are, and make use of creation eagerly, as in youth. Let us fill ourselves with costly wine and perfumes\"; and the rest of the words of wanton luxury strung together in that passage, the words of men who despair of eternal life and set their hope, as on the sand of a torrent, in the temporal corruption of the flesh. But see into what crimes and into what monstrous wickedness one leaps from this unrestrained lust and the putrefying worms of shameful deeds. For, drained and overthrown by the corruptions of unbridled and shameful sins, hating the severity of the truth that contradicts them, they say: \"Let us oppress the poor righteous man, and not spare the widow, nor respect the gray hairs of the aged. Let our strength be our law of justice; for what is weak proves useless. Let us lie in wait for the righteous man, because he is useless to us and opposed to our works.\" Such things the ungodliness of the Jews devised against our Lord Jesus Christ. This is found more plainly in the words that follow; for a little later they say, \"He professes to have knowledge of God, and calls himself a son of God.\" Then again a little later they say: \"Let us test him with insult and torture, that we may know his reverence. Let us condemn him to a most shameful death; for there will be regard for him according to his words.\" But see what verdict the Holy Spirit passes on them, adding at once: \"These things they thought, and they erred; for their malice blinded them.\" See, then, from what corruption arise all the horrible crimes we fear in wicked men. For what is softer than that luxury? What is harder than this cruelty? A while ago they were saying, \"Let us enjoy the good things that are, and make use of creation eagerly, as in youth; let no flower of the season pass us by, and everywhere let us leave signs of our merriment\"; now they say, \"Let us oppress the poor man, let us not spare the widow nor respect the old man; let us lie in wait for the righteous man, test him with insult and torture, condemn him to a most shameful death.\" Fury follows wine, torments follow perfumes, blood follows roses, anger follows merriment. By such men the Lord was bound, beaten, and killed. Who would fear bloody chains from flowering garlands? Who would foresee most cruel pains from sweet cups? Who would foreknow so dread a wood of the cross from soft meadows? And yet in that luxury no age but youth is compared to the flower of the season. For so they said: \"Let us make use of creation eagerly, as in youth.\"","f":"Augustine, <i>Serm.</i> 391.4 (PL 39:1644; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/391-4)."},"augustine-sermones/391.5":{"o":"Vos ergo, o juvenes, maxime monemus et hortamur, ut veræ virtutis pulchritudine capiamini. Nulla species vos terrestris, nullus fulgor metallorum, nulla nemorum amoenitas, nullæ florum purpuræ, nullus vel naturalis vel adhibitus carnis ornatus, nullus quarumlibet chordarum atque tibiarum sonus, nulla odorum jucunditas, nulla saporum suavitas, nulli amplexus, pulchritudini, inspirationi, dulcedini, fomentis sapientiæ conferantur. Ab his enim quæ turpiter amantur, non ab ipso amore prohibemus. Amare vultis? Amate sapientiam, ambite ut perveniatis ad eam. Ut non vos exhorreat ejus aspectus, in homine vos interiore componite. Sicut lascivi oculi ornamenta corporis, sic illa cordis inquirit. Nec de vestris divitiis hæc ornamenta proferatis: quia odit superbos et quasi de suo se jactare cupientes. Quid autem habes quod non accepisti ( I Cor. IV, 7)? Ipsa ergo donat unde illi placeas. Tantum dilige eam, et servabit te; circumda eam, et exaltabit te; honora eam, et amplexabitur te: ut det capiti tuo coronam gratiarum. Clara est et quae nunquam marcescet sapientia, et facile invenitur ab his qui diligunt illam. Proponite hanc adjungere vobis, in illam suspirate, in illam exardescite, in illam deperite. Te ipsum abnega tibi; ne illi te abneges dum places tibi. Non habet amaritudinem conversatio illius. Si amatores estis, hanc amate; si formosi estis, Deo placete; si juvenes estis, diabolum vincite. Daniel ab angelo vir desideriorum appellatus est. Quæ illa ejus erant desideria, nisi quibus in sapientiæ pulchritudinem ardenter inhiabat; quia et in juvenili aetate calcavit lasciviam, et regum superbiam pressit captivus, et ora leonum clausit inclusus?","t":"You, then, young men, we especially admonish and exhort to be captivated by the beauty of true virtue. Let no earthly beauty, no gleam of metals, no charm of groves, no purple of flowers, no adornment of the flesh, natural or applied, no sound of any strings or pipes, no pleasantness of scents, no sweetness of tastes, no embraces, be compared with the beauty, the inspiration, the sweetness, the comforts of wisdom. For we forbid you not love itself, but the things that are loved shamefully. Do you want to love? Love wisdom; strive to come to her. So that her gaze may not recoil from you, adorn yourselves in the inner man. As wanton eyes look for the ornaments of the body, so she looks for those of the heart. And do not bring out these ornaments from your own riches; for she hates the proud, who want to boast as if of what is their own. \"For what do you have that you did not receive?\" She herself, then, gives you that by which you may please her. Only love her, and she will keep you; embrace her, and she will exalt you; honor her, and she will embrace you, to give your head a crown of graces. Wisdom is bright and never fades, and she is easily found by those who love her. Resolve to take her as your companion; sigh for her, burn for her, be lost in love for her. Deny yourself to yourself, lest you deny yourself to her by pleasing yourself. Life with her has no bitterness. If you are lovers, love her; if you are handsome, please God; if you are young, conquer the devil. Daniel was called by the angel a man of desires. What were those desires of his, but those by which he ardently longed for the beauty of wisdom? For in his youth he trampled on wantonness, as a captive he crushed the pride of kings, and shut in, he shut the mouths of lions.","f":"Augustine, <i>Serm.</i> 391.5 (PL 39:1644–1645; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/391-5)."},"augustine-sermones/391.6":{"o":"Nec vos, feminæ adolescentulæ, alienum a vobis arbitremini hunc esse sermonem. Ad vos enim, non tamen ut confundam vos, hæc dico, sed ut filias meas charissimas moneo: juvenilia desideria fugite. Nuptæ Susannam, viduæ Annam, virgines Mariam cogitate. Nec in publicum propterea procedatis, ut florem feni vestri oculis hominum ostentare cupientes, in domo vitae mortem quaeratis. Omnis enim caro fenum, et claritas hominis ut flores feni. Quid ergo facietis cum fenum aruerit, flos deciderit? Verbum autem Domini, quod manet in æternum, cineres vestros non facile inventurum putatis, quod nunc superba ætatis viriditate contemnitis? Ecce iterum dico atque contestor, Juvenilia desideria fugite. Si auditis hoc, si obtemperatis, si tanquam Dei verbum cum honore et timore suscipitis, non solum pulchri ante oculos Dei, sed etiam sani eritis. Si autem de hac admonitione nostra etiam, jocos fortasse amatorios vobis faciatis; de ipsis ferramentis medici mortifera vobis vulnera infligetis. Certe Judæi qui Dominum crucifixerunt ( cum audimus, horrescimus et ingenti exsecratione prosequimur, sed tamen illi cum de sua luxuria cogitarent, deliciosorum agrorum solitudines meditabantur, dicentes: Nullum pratum sit quod non pertranseat luxuria nostra (Sap. II, 8). Quomodo ergo parceret Christo, si eum invenisset in terra, qui quidem non solitaria prata irritandis libidinibus suis, sed frequentissimas ecclesias elegit regnantis in cœlo? Ecce tertio contestor et dico, desideria juvenilia fugite. Danielis desideriis æstuate. Filii, a juventute vestra eligite doctrinam, et usque ad canos invenietis sapientiam.","t":"Nor should you, young women, think this sermon foreign to you. For I say these things to you too, not to shame you, but to admonish you as my dearest daughters: flee youthful desires. Wives, think of Susanna; widows, of Anna; virgins, of Mary. And do not go out in public for this purpose, wanting to display the flower of your grass to men's eyes, and so seek death in the house of life. \"For all flesh is grass, and the glory of man like the flower of grass.\" What will you do, then, when the grass has withered and the flower fallen? And the word of the Lord, which abides for ever, which you now despise in the proud greenness of your youth: do you think it will not easily find your ashes? See, I say it again and solemnly charge you: flee youthful desires. If you hear this, if you obey, if you receive it with honor and fear as the word of God, you will be not only beautiful in the eyes of God but also healthy. But if you even make amorous jokes out of this admonition of ours, you will inflict deadly wounds on yourselves with the physician's very instruments. Certainly the Jews who crucified the Lord (when we hear of them we shudder and pursue them with great execration) nevertheless, when they thought about their luxury, had in mind the solitude of delightful fields, saying: \"Let there be no meadow that our luxury does not pass through.\" How, then, would such luxury spare Christ, if it found him on earth, when it chooses for stirring up its lusts not lonely meadows but the crowded churches of him who reigns in heaven? See, for the third time I solemnly charge you and say: flee youthful desires. Burn with the desires of Daniel. \"Sons, from your youth choose instruction, and even to gray hairs you will find wisdom.\"","f":"Augustine, <i>Serm.</i> 391.6 (PL 39:1645; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/391-6)."},"augustine-sermones/392.1":{"o":"Apostolum audivimus nobis dicentem, Legatione fungimur pro Christo, exhortantes reconciliari Deo (II Cor. v, 20). Non exhortaretur ut reconciliaremur, nisi inimici fuissemus. Ergo erat totus mundus inimicus Salvatori, amicus captivatori : hoc est, inimicus Deo, amicus diabolo. Et totum genus humanum, tanquam ista mulier, curvatum erat ad terram. Jam intelligens quidam inimicos istos, clamat adversus eos, et dicit Deo : Curvaverunt animam meam (Psal. LVI, 7). Diabolus et angeli ejus animas hominum curvaverunt ad terras, id est, ut pronae in ea quae temporalia sunt et terrena, superna non quærerent. Nam utique hoc dicit Dominus de muliere ista, quam alligaverat satanas ecce decem et octo annis : et jam oportebat eam solvi a vinculo suo, et solvi in die sabbati. Calumniabantur autem erigenti , qui, nisi curvi (Luc. XIII. 11-16)? Quandoquidem et ipsa quæ Deus præceperat non intelligentes, terreno corde intuebantur. Sacramentum enim Baptismi' carnaliter celebrabant, spiritualiter non videbant.","t":"We have heard the Apostle saying to us: “We act as ambassadors for Christ, exhorting you to be reconciled to God.” He would not exhort us to be reconciled unless we had been enemies. So the whole world was an enemy of the Saviour and a friend of the captor, that is, an enemy of God and a friend of the devil. And the whole human race, like this woman, was bent down to the earth. Someone who already understood these enemies cries out against them and says to God: “They bent down my soul.” The devil and his angels bent the souls of men down to the earth, that is, so that, leaning toward the things that are temporal and earthly, they would not seek the things above. For surely the Lord says this of this woman whom Satan had bound, behold, eighteen years: it was fitting that she be loosed from her bond, and loosed on the sabbath day. But who slandered the one who raised her up, if not the bent? For they did not understand even the things God had commanded, but looked on them with an earthly heart. They celebrated the sacrament of the sabbath carnally; they did not see it spiritually.","f":"Augustine, <i>Serm.</i> 392.1 (PL 39:1709; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-1)."},"augustine-sermones/392.2":{"o":"Audite, charissimi, membra Christi et matris Catholicæ filii. Quod dico competentibus, audiant fideles; quod dico fidelibus, audiant competentes; quod dico competentibus et fidelibus, audiant pœnitentes; quod dico fidelibus et competentibus et poenitentibus , audiant catechumeni, audiant omnes : omnes timeant, nemo contemnat. Sit mihi in consolationem vester auditus, ne sit vobis in testimonium dolor meus. Competentibus dico, Fornicari vobis non licet. Sufficiant vobis aut uxores aut nec uxores : concubinas vobis habere non licet. Audiat Deus, si vos surdi estis; audiant Angeli ejus, si vos contemnitis. Concubinas vobis habere non licet. Et si non habetis uxores, non licet vobis habere concubinas, quas postea dimittatis, ut ducatis uxores; quanto magis damnatio vobis erit, si habere volueritis et concubinas et uxores? Non vobis licet habere uxores, quarum priores mariti vivunt: nec vobis, feminae, habere viros licet, quorum priores uxores vivunt. Adulterina sunt ista conjugia, non jure fori, sed jure cœli. Nec eam feminam quæ per repudium discessit a marito, licet vobis ducere vivo marito. Solius fornicationis causa licet uxorem adulteram dimittere: sed illa vivente non licet alteram ducere. Et vobis, feminæ, nec illos viros a quibus per repudium discesserunt uxores eorum , maritos habere conceditur; non licet: adulteria sunt, non conjugia. Contemnitur Augustinus , timeatur vel Christus. Nolite imitari turbam malorum , infidelium, filii mei : nolite sequi vias latas, quarum finis ad interitum ducit. Qui baptizatus fuerit, aut continentiam Deo voveat, aut permaneat cum uxore sua, aut si non habet, ducat uxorem.","t":"Hear, dearly beloved, members of Christ and sons of the Catholic mother. What I say to the candidates for baptism, let the faithful hear; what I say to the faithful, let the candidates hear; what I say to the candidates and the faithful, let the penitents hear; what I say to the faithful, the candidates and the penitents, let the catechumens hear; let all hear: let all fear, let no one despise. Let your hearing be my consolation, lest my grief be a testimony against you. To the candidates I say: you are not permitted to commit sexual immorality. Let either wives or no wives suffice you: you are not permitted to have concubines. Let God hear, if you are deaf; let his angels hear, if you despise it. You are not permitted to have concubines. Even if you have no wives, you are not permitted to have concubines whom you later put away in order to marry wives; how much greater will your condemnation be if you wish to have both concubines and wives! You are not permitted to have wives whose former husbands are living; nor are you, women, permitted to have husbands whose former wives are living. These unions are adulterous, not by the law of the courts but by the law of heaven. Nor are you permitted to marry a woman who departed from her husband by repudiation, while her husband lives. Only for the cause of sexual immorality is it permitted to put away an adulterous wife; but while she lives it is not permitted to marry another. And you, women, are not allowed to have as husbands men from whom their wives have departed by repudiation; it is not permitted: they are adulteries, not marriages. Augustine is despised; let Christ at least be feared. Do not imitate the crowd of the wicked and the unbelieving, my sons; do not follow the broad ways whose end leads to destruction. Whoever has been baptized, let him either vow continence to God, or remain with his wife, or, if he has none, take a wife.","f":"Augustine, <i>Serm.</i> 392.2 (PL 39:1709; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-2)."},"augustine-sermones/392.3":{"o":"Audite me, fideles, id est baptizati. Quare moriemini jam renati ? Quando baptizati per vias tortuosas et lubricas et immundas itis, nescitis quia peritis? Peritis, filii mei, credite. Non vultis credere ? Quid vobis facio? Qui fideles estis, et auditis me, si forte talia commisistis, nolite addere ; et ut vobis Deus ignoscat, orate. Si non potuistis habere, vel noluistis, pudicitiam conjugalem seu continentiam, et deviastis a proposito vel vinculi conjugalis vel devotae continentiæ, sit in vobis dolor et humilitas poenitentiæ. Apertius dico : nemo dicat, Non intellexi. Qui post uxores vestras vos illicito concubitu maculastis, si præter uxores vestras cum aliqua concubuistis ; agite poenitentiam, qualis agitur in Ecclesia, ut oret pro vobis Ecclesia. Nemo sibi dicat, Occulte ago, apud Deum ago : novit Deus qui mihi ignoscat, quia in corde meo ago. Ergo sine causa dictum est, Quæ solveritis in terra, soluta erunt in cœlo (Matth. XVIII, 18) ? Ergo sine causa sunt claves datæ Ecclesiae Dei ? frustramus Evangelium, frustramus verba Christi ? Promittimus vobis quod ille negat? Nonne vos decipimus ? Job dicit, Si erubui in conspectu populi confiteri peccata mea (Job XXXI, 33). Talis justus, thesauri divini obryzum, tali camino probatus ista dicit; et resistit mihi filius pesti. tentiæ, et erubescit genu figere sub benedictione Dei superba cervix, mens tortuosa? Fortassis, imo quod non dubitatur, propterea Deus voluit ut Theodosius imperator ageret poenitentiam publicam in conspectu populi, maxime quia peccatum ejus celari non potuit; et erubescit senator, quod non erubuit imperator? Erubescit, nec senator, sed tantum curialis, quod non erubuit imperator ? Erubescit plebeius sive negotiator, quod non erubuit imperator ? Quæ ista superbia est ? Nonne sola sufficeret gehennæ, etiamsi Adulterium nullum esset?","t":"Hear me, faithful, that is, the baptized. Why will you die, now that you are reborn? When, baptized, you go by crooked, slippery and unclean ways, do you not know that you are perishing? You are perishing, my sons; believe it. You do not wish to believe? What shall I do to you? You who are faithful and hear me, if perhaps you have committed such things, do not add to them, and pray that God may forgive you. If you could not, or would not, keep either conjugal chastity or continence, and have strayed from your purpose, whether of the conjugal bond or of devoted continence, let there be in you the grief and humility of repentance. I say it more plainly, so that no one may say, “I did not understand”: you who, after taking your wives, have stained yourselves with unlawful intercourse, if besides your wives you have lain with some other woman, do penance such as is done in the church, so that the church may pray for you. Let no one say to himself, “I do it secretly, I do it before God; God, who forgives me, knows, because I do it in my heart.” Was it then said without cause, “Whatever you loose on earth will be loosed in heaven”? Were the keys then given to the church of God without cause? Are we making the Gospel void, making the words of Christ void? Are we promising you what he denies? Are we not deceiving you? Job says, “If I was ashamed to confess my sins in the sight of the people.” Such a righteous man, pure gold of the divine treasury, tested in such a furnace, says this; and does a son of pestilence resist me, and is the proud neck, the crooked mind, ashamed to bend the knee under God's blessing? Perhaps (no, it is not in doubt) God willed for this reason that the emperor Theodosius should do public penance in the sight of the people, especially because his sin could not be hidden; and is a senator ashamed of what the emperor was not ashamed? Is not even a senator, but only a town councillor, ashamed of what the emperor was not ashamed? Is a commoner or a merchant ashamed of what the emperor was not ashamed? What pride is this? Would it not alone suffice for Gehenna, even if there were no adultery?","f":"Augustine, <i>Serm.</i> 392.3 (PL 39:1709–1711; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-3)."},"augustine-sermones/392.4":{"o":"Postremo, fratres mei, audiant me viri, audiant me feminae, quid ad me irascimini ? Utinam faciatis quod scriptum est, Irascimini, et nolite peccare (Psal. IV, 5). Timere debeo, ne contingat mihi quod contigit apostolo Paulo, quod modo cum legeretur, si intenti fuistis, audistis : Ergo inimicus factus sum vobis verum prædicans (Galat. IV, 16)? Et si ita est, fiat. Si necesse est ut inimicus sim vobis, melius vobis opto esse, quam justitiæ. Commendo vos custodiendos etiam uxoribus vestris. Filiæ meae sunt, sicut et vos filii mei estis. Audiant me : zelent viros suos; non sibi servent vanam gloriam, qua solent a maritis impudicis matronæ laudari, quia impudicitiam virorum suorum aequo animo ferunt. Nolo talem patientiam habeant christianae mulieres : prorsus zelent viros suos; non propter carnem suam, sed propter animas illorum. Omnino ego moneo, ego praecipio, ego jubeo : episcopus jubet, Christus in me jubet. Novit ille in cujus conspectu ardet cor meum. Ego, inquam, jubeo. Nolite viros vestros permittere fornicari. Interpellate contra illos Ecclesiam. Non dico, judices publicos, non proconsulem, non vicarium, non comitem, non imperatorem ; sed Christum. In cæteris omnibus ancillae estote virorum vestrorum, subditæ ad obsequium. Nulla sit in vobis protervitas, nulla superbia, non contumeliosa cervix, non aliqua inobedientia : prorsus tanquam ancillæ servite. Sed ubi ventum fuerit ad illud negotium, ubi vos beatus Apostolus aequavit, dicens, Uxori vir debitum reddat, similiter et uxor viro; subintulit, Uxor non habet potestatem corporis sui, sed vir. Quid te extollis ? Audi quod sequitur : Similiter et vir non habet corporis sui potestatem, sed mulier ( I Cor. VII, 3, 4). Ubi ad hoc ventum fuerit, clamate pro re vestra. Aurum tuum vendit maritus pro necessitate sua : ferto, femina; ferto, ancilla; noli litigare, noli contradicere. Contemptus auri tui, dilectio est viri tui. Si villam tuam pro necessitate sua vendat, quae est et tua (non enim potest esse ipsius, quæ non sit tua, si est charitas in te, quæ debet esse in uxore), ferto patienter; et si dubitat, tu offer : contemno omnia propter amorem viri tui. Sed castum opta, pro castitate litiga. Patienter pereat villa tua, non anima ipsius te patiente pereat.","t":"Finally, my brothers, let the men hear me, let the women hear me: why are you angry with me? Would that you did what is written: “Be angry, and do not sin.” I must fear that there may happen to me what happened to the apostle Paul, which you heard just now when it was read, if you were attentive: “Have I then become your enemy by preaching the truth?” And if it is so, so be it. If it is necessary that I be your enemy, I prefer to be yours rather than justice's. I commend you to the keeping of your wives too. They are my daughters, as you are my sons. Let them hear me: let them be jealous over their husbands; let them not keep for themselves the empty glory for which matrons are wont to be praised by unchaste husbands, because they bear their husbands' unchastity with equanimity. I do not want Christian women to have such patience: let them be thoroughly jealous over their husbands, not for the sake of their own flesh, but for the sake of their husbands' souls. I altogether admonish, I instruct, I command: the bishop commands; Christ commands in me. He knows, in whose sight my heart burns. I, I say, command. Do not permit your husbands to commit sexual immorality. Appeal to the church against them. I do not say to the public judges, not to the proconsul, not to the vicar, not to the count, not to the emperor; but to Christ. In all other things be the handmaids of your husbands, subject in obedience. Let there be in you no impudence, no pride, no insolent neck, no disobedience at all: serve altogether as handmaids. But when it comes to that matter in which the blessed Apostle made you equal, saying, “Let the husband render the debt to the wife, and likewise the wife to the husband,” he added, “The wife does not have power over her own body, but the husband.” Why do you exalt yourself? Hear what follows: “Likewise the husband too does not have power over his own body, but the wife.” When it comes to this, cry out for what is yours. Your husband sells your gold for his need: bear it, woman; bear it, handmaid; do not quarrel, do not contradict. Contempt for your gold is love of your husband. If he sells your estate for his need, which is yours too (for nothing can be his that is not yours, if there is in you the love that ought to be in a wife), bear it patiently; and if he hesitates, offer it yourself: I despise all things for love of my husband. But want him chaste; fight for chastity. Let your estate perish while you bear it patiently; let his soul not perish while you bear it patiently.","f":"Augustine, <i>Serm.</i> 392.4 (PL 39:1711; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-4)."},"augustine-sermones/392.5":{"o":"Ducat hic in bonum, illa sequatur. Non dico viris, ut in hac causa zelent uxores suas. Scio quia faciunt, novi. Quis ferat uxorem adulteram ? Et imperatur feminae ut ferat adulterum virum ! O justitia ! Quare, rogo te? quare ? Quia ego sum vir. Vir es? in fortitudine tua probemus, quia vir es. Vir es? vince libidinem. Quomodo vir, quo uxor est fortior ? Tu es caput mulieris, vir, verum est. Si caput est, ducat, uxor sequatur. Sed ubi recta est domus, caput mulieris vir. Si caput es, duc : sequatur illa caput suum. Sed vide quo eas. Noli ire quo non vis ut sequatur: noli ire quo times pedissequam, ne in foveam adulterii simul ruatis : ne cum tu facis, doceas quod facis. Dolet tibi anima, si in foveam adulterii ambo simul ruatis : doleat tibi, si tu solus ruas. Zelas, non vis ut ruat illa : time, tu noli ruere. Nolite autem, pudicissimæ feminæ, imitari impudicos viros vestros. Absit a vobis. Aut vobiscum vivant, aut soli pereant. Impudico marito non debet mulier pudicitiam, sed Deo illam debet, Christo illam debet. Non propter illum faciat, qui non meretur; sed propter Christum faciat. Pretium suum attendat, tabulas suas legat. Postremo quod libet sentiat, qui forte indignatur, quia talia disputo : nam scio, qui sapiunt, amant inde me ; quia non sine causa scriptum est, Corripe sapientem, et amabit te; corripe insipientem, et adjiciet odisse te (Prov. IX, 8). Non dixit, Incipiet: sed, adjiciet : quia jam oderat. Ergo scio quia sapientes amant me in hoc. A communione se cohibeant , qui sciunt quia novi peccata ipsorum; ne de cancellis projiciantur. Quorum autem nescio, hos coram Deo convenio. Agant eliam ipsi poenitentiam, et deinceps ab immunditia abstineant fornicationum suarum.","t":"Let him lead to the good, let her follow. I do not tell husbands to be jealous over their wives in this matter. I know that they are; I know it. Who would bear an adulterous wife? And yet the woman is ordered to bear an adulterous husband! O justice! Why, I ask you, why? “Because I am a man.” You are a man? Let us prove by your strength that you are a man. You are a man? Conquer lust. How are you a man, if your wife is stronger? You are the head of the woman, husband; that is true. If you are the head, lead, and let the wife follow. Where the house is rightly ordered, the man is the head of the woman. If you are the head, lead; let her follow her head. But see where you are going. Do not go where you do not want her to follow; do not go where you are afraid for her who follows you, lest you rush together into the pit of adultery; lest, when you do it, you teach what you do. Your soul grieves at the thought that you might both rush together into the pit of adultery: let it grieve you if you rush into it alone. You are jealous and do not want her to fall: be afraid, and do not fall yourself. But you, most chaste women, do not imitate your unchaste husbands. Far be it from you. Let them either live with you or perish alone. A wife does not owe her chastity to an unchaste husband, but she owes it to God, she owes it to Christ. Let her not keep it for his sake, who does not deserve it, but for Christ's sake. Let her consider her price; let her read her marriage tablets. Finally, let anyone who is perhaps indignant that I discuss such things think what he likes: for I know that those who are wise love me for it; for not without cause is it written, “Rebuke a wise man, and he will love you; rebuke a fool, and he will add to hating you.” He did not say “will begin,” but “will add,” because he already hated. So I know that the wise love me for this. Let those who know that I know their sins keep themselves from communion, so that they may not be thrown out from the chancel rail. Those whose sins I do not know, I summon before God. Let them too do penance, and from now on abstain from the uncleanness of their acts of sexual immorality.","f":"Augustine, <i>Serm.</i> 392.5 (PL 39:1711; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-5)."},"augustine-sermones/392.6":{"o":"Poenitentibus dico : quid est quod agitis ? Scitote, nihil agitis. Quid prodest quia humiliamini, si non mutamini? Catechumenis dico : exardescite voluntate ad percipiendam gratiam. Sed eligite vobis in Ecclesia Dei quos imitemini. Si non inveneritis : heu mihi, Deus meus! quid est quod dico, Si non inveneritis? Ergo in populo fidelium non est quem inveniatis? Per tot annos, tot homines sine causa baptizavimus, si non ibi sunt qui servent quod acceperunt, qui custodiant quod audierunt. Absit a me ut hoc credam. Melius non vobis essem episcopus, si hoc ita est. Sed spero esse, credo esse. Inde est autem misera conditio mea, quia plerumque cogor adulteros nosse, castos nosse non possum. In occulto est unde gaudeam, in publico est unde torquear. Ergo desiderate gratiam Dei, eligite quos imitemini, cum quibus vivatis, et cum quibus colloquia dulcia charitatis habeatis. Nolite admittere susurrationes malas. Corrumpunt mores bonos colloquia mala (I Cor. xv, 35). Vivite sicut spicae inter zizania : ferte tribulationes hujus saeculi, sicut grana in area. Veniet ventilator : nemo sit passim isto tempore separator.","t":"To the penitents I say: what is it that you are doing? Know that you are doing nothing. What use is it that you are humbled, if you are not changed? To the catechumens I say: burn with desire to receive grace. But choose for yourselves in the church of God those whom you may imitate. If you do not find any … alas for me, my God! What is it that I am saying, “If you do not find any”? Is there then no one among the people of the faithful whom you may find? For so many years we have baptized so many people in vain, if there are none there who keep what they received, who guard what they heard. Far be it from me to believe this. It would be better for me not to be your bishop, if this is so. But I hope there are; I believe there are. This, however, is my wretched condition, that I am often compelled to know the adulterers, and cannot know the chaste. What makes me rejoice is hidden; what tortures me is public. Therefore desire the grace of God, choose those whom you may imitate, with whom you may live, and with whom you may have the sweet conversations of charity. Do not admit evil whisperings. “Evil conversations corrupt good morals.” Live like ears of wheat among the tares; bear the tribulations of this world like grains on the threshing floor. The winnower will come; let no one in this time be a separator here and there.","f":"Augustine, <i>Serm.</i> 392.6 (PL 39:1711–1713; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/392-6)."},"augustine-sermones/393.1":{"o":"Pœnitentes, poenitentes, poenitentes (si tamen estis poenitentes, et non estis irridentes), mutate vitam, reconciliamini Deo. Et vos enim cum catena pascitis. Qua, inquis, catena? Qua ligaveritis in terra, erunt ligata et in cœlo. Audis ligaturam, et Deo putas facere imposturam? Pœnitentiam agis, genu figis, et rides, et subsannas patientiam Dei? Si pœnitens es, poeniteat te: si non pœnitet, poenitens non es. Si ergo poenitet, cur facis quod male fecisti? Si fecisse poenitet, noli facere. Si adhuc facis, certe non es poenitens. Equidem, charissimi, ægrotant homines, mittunt ad ecclesiam, vel portantur ad ecclesiam, et baptizantur, et renovantur, et felices hinc erunt. Sed non ipsa est causa poenitentiae. Qui nondum accepit Baptismum, nondum violavit Sacramentum: qui autem violavit Sacramentum male et perdite vivendo, et ideo remotus est ab altari, ne judicium sibi manducet et bibat; mutet vitam, corrigat se, et reconcilietur, cum vivit, dum sanus est. Exspectat etiam ipse tunc reconciliari, quando incipit mori? Experti sumus multos exspirasse, exspectantes reconciliari. Deinde etiam dico in conspectu Dei, timori vestro, timorem meum. Qui autem non timet, timentem me contemnit, sed malo suo. Audi ergo. Certus sum quia homo baptizatus, si vitam, non audeo dicere sine peccato, quis enim sine peccato? sed vitam sine crimine duxerit, et talia peccata habuerit, quæ quotidie dimittuntur in oratione dicenti, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris ( Id. VI, 12 ); quando diem finierit, vitam non finit, sed transit de vita in vitam, de laboriosa ad quietam, de misera ad beatam: sive iste voluntate sua currat ad Baptismum, sive in periculo constitutus baptizetur, et exeat de hac vita, ad Dominum vadit, ad requiem vadit. Baptizatus autem desertor et violator tanti Sacramenti, si agat poenitentiam ex toto corde, si agat pænitentiam ubi Deus videt, qui vidit cor David, quando increpatus a propheta, et graviter increpatus, post comminationes Dei terribiles exclamavit, dicens, Peccavi; et mox audivit, Dominus abstulit peccatum tuum. Tantum valent tres syllabæ. Tres syllabae sunt, Peccavi: sed in his tribus syllabis, flamma sacrificii cordis ascendit in coelum. Ergo qui egerit veraciter pœnitentiam, et solutus fuerit a ligamento quo erat constrictus et a Christi corpore separatus, et bene post poenitentiam vixerit, sicut ante poenitentiam vivere debuit, post reconciliationem quandocumque defunctus fuerit, ad Deum vadit, ad requiem vadit, regno Dei non privabitur, a populo diaboli separabitur. Si quis autem positus in ultima necessitate aegritudinis suae, voluerit accipere poenitentiam, et accipit, et mox reconciliatur et hinc vadit; fateor vobis, non illi negamus quod petit, sed non praesumimus quia bene hinc exit. Non præsumo: non vos fallo, non praesumo. Fidelis bene vivens, securus hinc exit. Baptizatus ad horam, securus hinc exit. Agens poenitentiam, et reconciliatus cum sanus est, et postea bene vivens, securus hinc exit. Agens poenitentiam ad ultimum et reconciliatus, si securus hinc exit, ego non sum securus. Unde securus sum, securus sum, et do securitatem: unde non sum securus, poenitentiam dare possum, securitatem dare non possum. (Sed dicat aliquis: Bone sacerdos, tu nescire et nullam securitatem nobis dare posse dicis, si ille salvatur, et Christum adire meretur, cui morienti pœnitentia datur, qui dum vixit, dum sanus fuit, impoenitens fuit; instrue ergo nos, rogo, quomodo bene vivere post poenitentiam debeamus. Dico, abstinete vos ab ebrietate, a concupiscentia, a furto, et maliloquio, ab immoderato risu, a verbo otioso, unde reddituri sunt homines rationem in die judicii. Ecce quam levia dixi. Omnia tamen gravia et pestifera. Et aliud dico: non solum post poenitentiam, ab istis vitiis se homo servare debet, sed et ante poenitentiam, dum sanus est; quia si ad ultimum vitae steterit, nescit si ipsam pœnitentiam accipere ac Deo et sacerdoti peccata sua confiteri poterit. Ecce quare dixi, quia et ante poenitentiam bene vivendum est, et post pœnitentiam melius). Quod dico attendite: debeo illud planius exponere, ne me aliquis male intelligat. Numquid dico, Damnabitur? Non dico. Sed nec dico etiam, Liberabitur. Et quid dicis mihi? Nescio: non presumo, non promitto; nescio. Vis te de dubio liberare? vis quod incertum est evadere? Age pœnitentiam, dum sanus es. Si enim agis veram pœnitentiam, dum sanus es, et invenerit te novissimus dies, curre ut reconcilieris: si sic agis, securus es. Quare securus es? Quia egisti poenitentiam eo tempore, quo et peccare potuisti. Si autem tunc vis agere pænitentiam ipsam, quando jam peccare non potes; peccata te dimiserunt, non tu illa. Sed unde scis, inquis, ne forte Deus dimittat mihi? Verum dicis. Unde, nescio. Illud scio, hoc nescio. Nam ideo tibi do pœnitentiam, quia nescio. Nam si scirem tibi nihil prodesse, non tibi darem. Item si scirem tibi prodesse, non te admonerem, non te terrerem. Duæ res sunt: aut ignoscitur tibi, aut non ignoscitur: quid horum tibi futurum sit, nescio. Ergo dimitte incertum, tene certum.","t":"Penitents, penitents, penitents (if indeed you are penitents and not mockers), change your life; be reconciled to God. For you too are grazing on a tether. \"What tether?\" you ask. \"Whatever you bind on earth will be bound also in heaven.\" You hear of binding, and do you think you can play a trick on God? You do penance, you bend your knee, and you laugh and sneer at the patience of God? If you are a penitent, repent; if you do not repent, you are no penitent. If you repent, then, why do you do the evil you did? If you repent of having done it, do not do it. If you are still doing it, you are certainly not a penitent. Indeed, dearly beloved, people fall ill, send to the church or are carried to the church, and are baptized and renewed, and will go hence happy. But that is not the case with penance. One who has not yet received baptism has not yet violated the sacrament; but one who has violated the sacrament by living wickedly and abandonedly, and has therefore been removed from the altar, lest he eat and drink judgment on himself, let him change his life, correct himself, and be reconciled while he lives, while he is in health. Is he to wait to be reconciled until he begins to die? We have known many who breathed their last while waiting to be reconciled. Further, I tell you in the sight of God my own fear, to make you afraid. Whoever does not fear despises me who fear, but to his own harm. Hear, then. I am certain that a baptized man, if he has led a life (I dare not say without sin, for who is without sin?) but without crime, and has had only such sins as are forgiven daily in the prayer of one who says, \"Forgive us our debts, as we also forgive our debtors,\" when he ends his day does not end his life, but passes from life to life, from toil to rest, from misery to blessedness: whether he runs to baptism of his own will, or is baptized when in danger and departs from this life, he goes to the Lord, he goes to rest. But the baptized man who has deserted and violated so great a sacrament, if he does penance with his whole heart, if he does penance where God sees, who saw the heart of David when, rebuked by the prophet, and severely rebuked, after God's terrible threats he cried out, \"I have sinned\"; and at once he heard, \"The Lord has taken away your sin.\" Such is the power of three syllables. \"Peccavi\" is three syllables; but in those three syllables the flame of the heart's sacrifice rose to heaven. So one who has truly done penance, and has been loosed from the bond by which he was tied and separated from the body of Christ, and has lived well after penance, as he ought to have lived before penance, whenever he dies after reconciliation goes to God, goes to rest; he will not be deprived of the kingdom of God; he will be separated from the people of the devil. But if anyone, in the last extremity of his illness, wishes to receive penance, and receives it, and is reconciled at once and departs, I confess to you: we do not deny him what he asks, but we do not presume that he departs well. I do not presume it; I do not deceive you; I do not presume it. The faithful man who lives well departs secure. One baptized at the last hour departs secure. One who does penance and is reconciled while in health, and afterwards lives well, departs secure. One who does penance at the end and is reconciled: if he departs secure, I am not secure. Where I am secure, I am secure and I give assurance; where I am not secure, I can give penance, but I cannot give assurance. (But someone may say: \"Good priest, you say you do not know and can give us no assurance whether one who is given penance when dying, who while he lived and was in health was impenitent, is saved and merits to come to Christ; teach us, then, I beg you, how we ought to live well after penance.\" I say: abstain from drunkenness, from lust, from theft and evil speaking, from immoderate laughter, from idle words, for which men will render account on the day of judgment. See how light the things I have named are; yet all are grave and deadly. And I say something more: a man must keep himself from these vices not only after penance but also before penance, while he is in health; for if he waits until the end of his life, he does not know whether he will be able to receive penance itself and confess his sins to God and to the priest. See why I said that one must live well before penance, and better after penance.) Attend to what I say; I must explain it more plainly, lest anyone misunderstand me. Do I say, \"He will be damned\"? I do not say it. But neither do I say, \"He will be set free.\" \"What do you say to me, then?\" I do not know: I do not presume, I do not promise; I do not know. Do you want to free yourself from doubt? Do you want to escape what is uncertain? Do penance while you are in health. For if you do true penance while you are in health, and your last day finds you, run to be reconciled: if you do this, you are secure. Why are you secure? Because you did penance at a time when you could also have sinned. But if you want to do penance only when you can no longer sin, your sins have left you, not you them. \"But how do you know,\" you say, \"that God may not perhaps forgive me?\" You speak truly. How, I do not know. That I know; this I do not know. For that is why I give you penance: because I do not know. For if I knew that it would not benefit you, I would not give it to you. Again, if I knew that it would benefit you, I would not warn you, I would not frighten you. There are two possibilities: either you are forgiven or you are not; which of these will be yours, I do not know. So let go of what is uncertain; hold fast to what is certain.","f":"Augustine, <i>Serm.</i> 393.1 (PL 39:1647–1648; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/393-1)."},"augustine-sermones/394.1":{"o":"Duae gemmæ hodie in Ecclesia refulserunt et una claritas: quia Perpetua et Felicitas una solemnitas; nec potest dubitari de felicitate, quæ perpetuam possidet dignitatem. Junxit illas carceris custodia, junxit et gratia: quia non est in eis ulla discordia. Simul cantant in carcere, simul Christo obviam veniunt in aere; simul pugnant ad vaccam, simul intrabunt in patriam sempiternam; simul martyrium gerebant; una lactabat, altera pariebat. Perpetua dicebat, cum traderet infantem et amoveret lactentem: Quis nos separabit a charitate Christi? Felicitas de partu gemitus dabat, et post comites suos intrepida festinabat; et gemendo liberata, quid Christo dicebat? Dirupisti vincula mea; tibi sacrificabo sacrificium laudis. Et beatus David ad ejus gemitum consolandum dicebat: Det tibi Dominus secundum cor tuum, et omne consilium tuum confirmet. O fragilitas! Tenebræ fugiebant, et humana conditio non transibat. Sed qui mortem vicit, et illam a partus periculo liberavit, et Perpetuam a lactis pondere sublevavit. Cum enim scalæ illius gradus ascenderent, et draconis insidiosa colla calcarent, venerunt ad viridarium coelestium pratorum, et invenerunt illic pastorem bonum animam suam ponentem pro ovibus suis, et lactis succum quærentem a gregibus suis. Nam sedebat, inquit, pastor juvenis et senex, viridis aetate, canus capite, qui non novit senectutem. Juvenis in illo vultus micabat, quia idem ipse est, et anni ejus non deficient. Capite canescebat, quia justus Dominus justitiam diligebat, æquitatem agnoscebat in Martyribus. In circuitu ejus oves inclinatæ cubabant, ipse eas digito pastorali mulgebat, in quibus inveniebat lactis copiam et fecundam pietatis conscientiam. Mulgebat digitis et alloquebatur paternis solatiis, promissis coelestibus præparatis dicens: Venite, benedicti Patris mei, percipite regnum quod vobis præparatum est ab origine mundi (Matth. XXV, 34). Et ostendit illis lactis alvea puro corde spumantia per lucidam eleemosynam, et dicit: Esurivi, et dedistis mihi manducare; sitivi, et potastis me. Accepit Perpetua a dulci pastore lac novum, antequam funderet sanguinem pretiosum. Responderunt, Amen, et coeperunt petere pietatem. Orabant in carcere, securæ jam de pastore. Domine, inquiunt, non sit arida confessio nostra, ut et nos mereamur tuis pretiosis gregibus sociari, et a tuis martyribus non separari. Proponitur eis in visione palæstra, in amphitheatro arena pomposa. Adest ille Ægyptius, qui fuit in caelo Lucifer speciosus: ipse pugnaturus volutatur in pulvere, et Perpetua triumphatura Domino Salvatore, adjunxit manus in crucem, habens ante se dominicum juvenem defensorem. Accipit triumphum de victoria, et ramum consequitur de corona. Offeramus illi et nos munera nostra: alii eis in tempore offerebant visitationes carceris; nos offeramus illis votum solemnitatis, ut regnum mereamur cum omnibus sanctis.","t":"Two gems have shone today in the Church, with one brightness: for Perpetua and Felicity are one feast; nor can there be any doubt about the felicity that possesses perpetual dignity. The custody of the prison joined them, and grace joined them, for there is no discord in them. Together they sing in prison; together they go to meet Christ in the air; together they fight against the cow; together they will enter the eternal homeland; together they bore martyrdom; one was nursing, the other giving birth. Perpetua said, as she handed over her infant and put away the nursling: \"Who will separate us from the love of Christ?\" Felicity groaned in childbirth and hurried fearlessly after her companions; and, freed through her groaning, what did she say to Christ? \"You have broken my bonds; I will offer you the sacrifice of praise.\" And blessed David, to console her groaning, said: \"May the Lord give you according to your heart, and confirm all your counsel.\" O frailty! The darkness fled, and the human condition did not pass away. But he who conquered death both freed the one from the danger of childbirth and relieved Perpetua of the weight of her milk. For when they climbed the steps of that ladder and trampled the treacherous neck of the dragon, they came to the garden of the heavenly meadows, and found there the good shepherd who lays down his life for his sheep and seeks the richness of milk from his flocks. \"For there sat,\" she says, \"a shepherd, young and old,\" fresh in years, white-haired, who knew no old age. A youthful face shone in him, because he is the same, and his years will not fail. His head was white, because the just Lord loved justice and recognized equity in the martyrs. Around him the sheep lay bowed down; he milked them with a shepherd's finger, and found in them abundance of milk and a fruitful conscience of devotion. He milked with his fingers and spoke to them with fatherly consolations, with the heavenly promises prepared, saying: \"Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world.\" And he showed them troughs of milk foaming with a pure heart through shining almsgiving, and said: \"I was hungry, and you gave me food; I was thirsty, and you gave me drink.\" Perpetua received fresh milk from the sweet shepherd before she shed her precious blood. They answered, \"Amen,\" and began to ask for mercy. They prayed in prison, now secure about the shepherd. \"Lord,\" they said, \"let not our confession be barren, so that we too may merit to be joined to your precious flocks and not be separated from your martyrs.\" In a vision a wrestling ground is set before them, a splendid arena in an amphitheater. There is that Egyptian, who in heaven was the beautiful Lucifer: ready to fight, he rolls in the dust; and Perpetua, to triumph by the Lord Saviour, joined her hands in the form of a cross, having before her the Lord's young man as her defender. She receives the triumph of victory and obtains the branch for her crown. Let us too offer them our gifts: others in their time offered them visits in prison; let us offer them the vow of this feast, so that we may merit the kingdom with all the saints.","f":"Augustine, <i>Serm.</i> 394.1 (PL 39:1648; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/394-1)."},"augustine-sermones/395.1":{"o":"Hodierno die Ascensionem Domini in coelum celebramus: Sursum cor non inaniter audiamus, et integro corde cum illo ascendamus, docente Apostolo et dicente, Si consurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram (Coloss. III, 1, 2). Necessitas actionis in terra sit; voluntas ascensionis in cœlo. Spes hic, res ibi. Veniet enim tempus, quando res ibi. Quando autem res ibi, spes nec hic, nec ibi: non quia inanis est spes; sed quia finitur, quando venerit res. Denique audite de spe quid dixit Apostolus. Spe, inquit, salvi facti sumus. Spes autem quæ videtur non est spes: quod autem videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus. Attendite in ipsis rebus humanis, et considerate quod si sperat aliquis ducere uxorem, adhuc ergo nondum habet. Nam si habet, quid sperat? Ducit ergo uxorem, quam sperabat; et jam non sperabit. Feliciter ergo finitur spes, quando venerit res. Sperat quispiam peregrinus ad patriam suam se esse venturum: quamdiu ibi non est, sperat; cum venerit, jam non sperat. Spei enim successit res. Feliciter spes finitur, quando quod sperabatur tenetur. Modo ergo, charissimi, quod audistis ut sursum cor habeamus, ipso corde fit ut de illa futura vita cogitemus. Hic bene vivamus, ut ibi vivamus.","t":"Today we celebrate the Lord's ascension into heaven. Let us not hear \"Lift up your heart\" in vain, and let us ascend with him with our whole heart, as the apostle teaches when he says, \"If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your minds on the things that are above, not on the things on earth.\" Let the necessity of action be on earth, the will to ascend in heaven: hope here, the reality there. For the time will come when the reality is there. And when the reality is there, hope will be neither here nor there; not because hope is empty, but because it ends when the reality has come. Hear what the apostle said about hope: \"For in hope we have been saved. But hope that is seen is not hope; for why does anyone hope for what he sees? But if we hope for what we do not see, we wait for it with patience.\" Look at human affairs themselves, and consider: if someone hopes to marry a wife, he does not yet have her. For if he has her, what does he hope for? He marries the wife he hoped for, and then he no longer hopes. Happily, then, hope ends when the reality has come. A traveler abroad hopes to come to his homeland; as long as he is not there, he hopes; when he has come, he no longer hopes, for the reality has taken the place of hope. Happily hope ends when what was hoped for is held. Now, then, dearly beloved, since you have heard that we should have our hearts lifted up, it is with that very heart that we think about that life to come. Let us live well here, so that we may live there.","f":"Augustine, <i>Serm.</i> 395.1 (PL 39:1648; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/395-1)."},"augustine-sermones/395.2":{"o":"Ecce enim quanta dignatio Domini nostri: qui fecit nos, descendit ad nos; quia cecideramus ab illo nos. Et ut veniret ad nos, non ipse cecidit, sed descendit ad nos. Si ergo descendit ad nos, levavit nos. Jam in corpore suo levavit nos caput nostrum: ubi est, sequentur et membra. Quia quo præcessit caput, secutura sunt membra. Ille est caput, nos sumus membra. In coelo est ille, nos in terra. Quasi longe est ille a nobis? Absit. Spatia si interroges, longe est: charitatem interroga, nobiscum est. Si enim non esset ille nobiscum, non diceret ille in Evangelio: Ecce ego vobiscum sum usque ad consummationem sæculi. Si non est nobiscum, mentimur quando vobis dicimus, Dominus vobiscum. Non de caelo clamaret Saulo persequente, non ipsum, sed sanctos ejus, servos ejus; et quod familiarius dixerim, membra ejus: Saule, Saule, quid me persequeris? Ecce ego hic sum in coelo, tu in terra, et in persecutoribus. Quare me? Quia membra mea: per quae membra mea ibi sum. Non enim si calcetur planta, non clamat lingua. Ille ergo per quem factum est cœlum et terra, propter eum quem fecit de terra, descendit in terram, et in cœlum hinc levavit terram. Quod ergo in illo præcessit, in finem speremus. Reddet nobis quod promisit: securi sumus, cautionem fecit, Evangelium scripsit; reddet nobis. Plus est quod impendit nobis. Num putamus enim non eum redditurum vitam suam, qui pro nobis jam erogavit mortem suam? Humilitatem passionis, injurias, contumelias, omnes indignitates in terra suscepit pro nobis: regnum, felicitatem, inmortalitatem, æternitatem non donabit nobis? Mala nostra pertulit, bona sua nobis non donabit? Ad hanc spem, quia promissor est verax, securi ambulemus: sed sic vivamus, ut bona fronte illi dicamus, Fecimus quod jussisti, redde quod promisisti.","t":"See how great is the condescension of our Lord: he who made us came down to us, because we had fallen from him. And to come to us, he did not fall but came down to us. If, then, he came down to us, he has lifted us up. Already in his own body our head has lifted us up: where he is, the members too will follow. For where the head has gone before, the members will follow. He is the head; we are the members. He is in heaven; we are on earth. Is he, then, far from us? Far from it. If you ask about distances, he is far; ask love, and he is with us. For if he were not with us, he would not say in the gospel, \"Behold, I am with you until the end of the age.\" If he is not with us, we lie when we say to you, \"The Lord be with you.\" He would not have cried out from heaven to Saul, when Saul was persecuting not him but his saints, his servants, and, to put it more intimately, his members: \"Saul, Saul, why are you persecuting me?\" \"Behold, I am here in heaven, you are on earth, and I am among those you persecute. Why me? Because they are my members, and through my members I am there.\" For if the foot is trodden on, does the tongue not cry out? He, then, through whom heaven and earth were made came down to earth for the sake of the one he made from earth, and from here he lifted earth up into heaven. What went before in him, then, let us hope for at the end. He will give us what he promised: we are secure; he has given a guarantee; he has written the gospel; he will give it to us. What he has already spent on us is more. For do we think he will not give us his life, who has already paid out his death for us? The humility of the passion, the injuries, the insults, every indignity on earth he took on for us: will he not give us the kingdom, happiness, immortality, eternity? He bore our evils: will he not give us his goods? In this hope, since the one who promised is truthful, let us walk securely; but let us so live that we may say to him with a clear face, \"We have done what you commanded; give what you promised.\"","f":"Augustine, <i>Serm.</i> 395.2 (PL 39:1648–1649; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/395-2)."},"augustine-sermones/396.1":{"o":"Vos quidem, fratres, consolatorem quæritis: sed etiam nos consolandi sumus; et consolatio nostra nullus hominum est, sed qui facit hominem; quoniam qui fecit reficit, et recreat qui creavit. Non possumus per infirmitatem nisi contristari; sed per spem debemus consolari. Omnes bonos diutius nobiscum vivere volumus, et in hac asperrima vita deseri a comitibus nolumus; sed prævenientes nos qui bene vixerunt, hortantur exemplo suo, ut sive diu hic vivamus, sive cito hinc eamus, sic vivamus, ut ad ipsos veniamus. Quia id ipsum hic diu vivere, nihil est aliud, quam diu molestias sustinere. Cum Deo autem vivere et apud Deum, sine ulla molestia est vivere, et sine ullo timore ne pereat felicitas, quæ non habet finem. Nec debemus arbitrari episcopum vestrum, fratrem nostrum, cito hinc isse, et parum vixisse. Recte enim ibi non parum vivitur, ubi cum multum dicitur, non finitur. Nam hic etiam quod multum est, cum finitum fuerit, pro nihilo deputabitur. Nec tamen parum hic vixit, si ejus opera cogitemus, non annos numeremus. Quanti alii fortasse quod per multos annos non dimidiarunt, ille paucis annis implevit? Nihil ergo aliud erat, hic eum velle tenere, nisi ejus felicitati invidere.","t":"You, brothers, are looking for someone to console you; but we too need consoling; and our consolation is no human being, but he who makes human beings, for he who made remakes, and he who created re-creates. Through weakness we cannot help being saddened; but through hope we ought to be consoled. We want all good people to live longer with us, and we do not want to be deserted by our companions in this harshest life; but those who have lived well and gone before us urge us by their example that, whether we live here long or go hence soon, we should live so as to come to them. For to live long here is nothing else than to endure troubles long. But to live with God and in his presence is to live without any trouble, and without any fear that happiness may perish, a happiness that has no end. Nor ought we to think that your bishop, our brother, has gone hence quickly and lived too little. For there no one lives too little, where life, when called long, has no end. Here even what is long, once it has ended, will be reckoned as nothing. Yet he did not live too little here either, if we consider his works and do not count his years. How many others perhaps have not accomplished in many years half of what he fulfilled in a few? To want to keep him here, then, would have been nothing other than to begrudge him his happiness.","f":"Augustine, <i>Serm.</i> 396.1 (PL 39:1649; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/396-1)."},"augustine-sermones/396.2":{"o":"In hoc enim habemus tristitiam de homine sicut homines. Quid ergo faciemus ut non simus homines? Homines ergo de hominis abscessu humaniter contristamur: sed quomodo audivimus lectionem divinam, quod consummatus in brevi replevit tempora longa? Ergo illic tempora computemus, sicut computatur dies. Quidquid ergo vobiscum egit hortando, loquendo, se ipsum proponendo ad imitandum, ad Deum laudandum et colendum, tenete; et Memoria ipsius ornatissima vos eritis. Non enim hoc illi magnum est, recondi tumulis marmoratis; sed condi in cordibus vestris. Vivat sepultus in vivis sepulcris. Sepultura enim ejus memoria vestra est. Apud Deum vivit, ut felix sit; apud vos vivat, ut felices sitis. Exhortari vos ad fidelem prudentiam multis verbis fortasse possemus, nisi et nos dolore humano vix loqui sineremur. Proinde quia donavit nobis Deus, ut morienti ad tempus præsentes essemus; quoniam donavit nobis, ut funus ejus deduceremus: deductio quæ debetur charitati, nihil addit felicitati: donavit etiam, ut sanctitatem vestram videremus, vosque alloqueremur, ut pro modulo nostro consolandi vos consolarentur: quidquid nos dolor dicere non permittit, cogitando supplete; et noster animus in recordatione tanti viri, etsi habet humanum mœrorem, non habet infidelem desperationem.","t":"In this, then, we feel sadness about a man, as men. What should we do, then, so as not to be men? As men, then, we are saddened in a human way by a man's departure. But how did we hear in the divine reading that \"being perfected in a short time, he fulfilled long years\"? Let us count times there as a day is counted. Whatever he did among you, then, by exhorting, by speaking, by setting himself before you to be imitated in praising and worshipping God, hold fast to it; and you yourselves will be his most splendid memorial. For it is no great thing for him to be laid in marble tombs, but to be laid in your hearts. Let him who is buried live in living tombs; for his tomb is your memory. He lives with God, so that he may be happy; let him live with you, so that you may be happy. We could perhaps exhort you at length to faithful prudence, if human grief did not leave us scarcely able to speak. Since, then, God granted us to be present with him for a time as he was dying; since he granted us to conduct his funeral (the escort that is owed to love adds nothing to his happiness); he granted also that we should see your holiness and speak to you, so that, according to our small measure, we who console you might ourselves be consoled. Whatever grief does not let us say, supply by reflection; and let our mind, in remembering so great a man, though it has human sorrow, not have faithless despair.","f":"Augustine, <i>Serm.</i> 396.2 (PL 39:1649; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/396-2)."},"augustine-sermones/4.1":{"o":"Hesternæ lectionis debitores nos esse meminimus: sed sicut nos debemus sermonem, ita et vos debetis audientiam. Et lectio quidem illa carnaliter sonat: qui autem Spiritum Dei accepit, spiritualiter sapit. Dixit enim Apostolus, Sapere secundum carnem, mors est. Et ad hoc promisit Dominus Paracletum Spiritum veritatis. Ergo sicut promisit, et misit, ut unusquisque jam qui eum Spiritum recepit, non sit temporalibus voluptatibus servus, sed dominus corporis factus et servus Creatoris, dirigat se in viam præceptorum Dei: nec vestigia ejus nutent, nec oculi ejus palpitent; sed intentione fidei proficiat, ut veniat ad id quod nec oculus vidit, nec auris audivit, nec in cor hominis ascendit: quod creditur antequam videatur, ut cum venerit, qui credidit non confundatur. Intendat ergo ambulans in spe, sperans quod nondum tenet, credens quod nondum videt, amans cui nondum haeret. Exercitatio autem animæ in fide, in spe et charitate, facit eum idoneum capere quod venturum est.","t":"We remember that we are debtors for yesterday's reading; but just as we owe a sermon, so you owe a hearing. That reading, indeed, sounds carnal; but whoever has received the Spirit of God understands it spiritually. For the Apostle said, \"To be carnally minded is death.\" And for this purpose the Lord promised the Paraclete, the Spirit of truth. So, just as he promised, he also sent him, so that each one who has now received that Spirit may not be a slave of temporal pleasures, but, made master of his body and servant of the Creator, may direct himself into the way of God's commandments: that his steps may not falter nor his eyes waver, but that he may advance in the purpose of faith, so as to come to that which \"eye has not seen, nor ear heard, nor has it gone up into the heart of man\": which is believed before it is seen, so that when it comes, he who believed may not be put to shame. Let him then press on, walking in hope, hoping for what he does not yet hold, believing what he does not yet see, loving what he does not yet cleave to. The exercise of the soul in faith, in hope and in love makes him fit to receive what is to come.","f":"Augustine, <i>Serm.</i> 4.1 (PL 38:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-1)."},"augustine-sermones/4.10":{"o":"Audi Apostolum, quia ista figuræ nostræ fuerunt. Nolo enim, inquit, vos ignorare, fratres, quia omnes patres nostri sub nube fuerunt. Si sub nube fuerunt, sub caligine fuerunt. Quid est, sub caligine fuerunt? Non eis intelligentibus spiritualiter, quæ cum eis corporaliter agebantur. Et omnes per mare transierunt, et omnes in Moyse baptizati sunt, et omnes eumdem cibum spiritualem manducaverunt. Datum est enim illis manna in deserto, sicut nobis datur dulcedo Scripturarum, ut duremus in ista eremo vitæ humanæ. Et norunt quale manna accipiunt Christiani, quibus dixit ipse Psalmus, Gustate et videte, quam suavis est Dominus. Et omnes, inquit, eumdem cibum spiritualem manducaverunt. Quid est, eumdem? Idem significantem. Et omnes eumdem potum spiritualem biberunt. Et attende quomodo unam rem exposuit, et cætera tacuit: Bibebant enim de spirituali sequente petra; petra autem erat Christus. Hæc autem figuræ nostræ fuerunt ( I Cor. x, 1-6). Illis sunt exhibitæ, sed figuræ nostræ fuerunt: quia illis corporaliter exhibebantur, nobis spiritualiter significabantur. Ergo illi qui corporaliter ea tenuerunt, ad Vetus Testamentum pertinuerunt.","t":"Hear the Apostle, that these things were figures for us. \"For I do not want you to be ignorant, brothers,\" he says, \"that all our fathers were under the cloud.\" If they were under the cloud, they were in darkness. What does \"they were in darkness\" mean? That they did not understand spiritually what was done with them bodily. \"And all passed through the sea, and all were baptized into Moses, and all ate the same spiritual food.\" For manna was given them in the desert, as the sweetness of the Scriptures is given to us, so that we may endure in this desert of human life. And Christians know what manna they receive, to whom the Psalm itself said, \"Taste and see how sweet the Lord is.\" \"And all,\" he says, \"ate the same spiritual food.\" What does \"the same\" mean? Signifying the same thing. \"And all drank the same spiritual drink.\" And notice how he explained one thing and kept silent about the rest: \"For they drank from the spiritual rock that followed them; and the rock was Christ.\" \"But these things were figures for us.\" They were displayed to them, but they were figures for us: because they were displayed to them bodily, but signified to us spiritually. So those who held them bodily belonged to the Old Testament.","f":"Augustine, <i>Serm.</i> 4.10 (PL 38:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-10)."},"augustine-sermones/4.11":{"o":"Jam videte quia senuerat Isaac. Cujus personam gessit Isaac, quando voluit benedicere filium suum majorem (Gen. XXVII, I)? Jam senuerat: ubi senectus, vetustas; per senectutem intelligo vetustatem; et per vetustatem intelligo Vetus Testamentum. Hoc ergo Vetus Testamentum quia illi non intelligebant, qui sub nube fuerunt, ideo dicuntur caligasse oculi Isaac. Caligo oculorum corporis Isaac, caliginem significat mentium Judæorum: senectus Isaac, vetustatem significat Veteris Testamenti. Quid ergo, fratres? Vult tamen benedicere et majorem filium Esau. Minorem amabat mater, et majorem pater, tanquam primogenitum: nam aequalis in ambos justitia, sed erat charitas major erga primogenitum. Vult ille benedicere majorem, quia Vetus Testamentum primo populo promittebat. Promissiones non loquitur nisi ad Judæos: ipsis videtur promittere, ipsis videtur omnia polliceri. Vocantur ab Ægypto, liberantur ab hostibus, per mare ducuntur, pascuntur manna, accipiunt Testamentum, accipiunt Legem, accipiunt promissiones, accipiunt ipsam terram repromissionis. Non mirum quia ille benedicere voluit primum filium: sed sub figura majoris benedicitur minor. Mater enim typum gestat Ecclesiæ. Ecclesiam autem accipite, fratres, non in his solis qui post Domini adventum et nativitatem esse coeperunt sancti; sed omnes quotquot fuerunt sancti, ad ipsam Ecclesiam pertinent. Non enim non ad nos pertinet pater Abraham, quia ille fuit antequam Christus nasceretur de Virgine, et nos tanto post, id est, post passionem Christi facti sumus christiani: cum dicat Apostolus quia filii sumus Abrahæ, imitando fidem Abrahae ( Rom. IV, 12; Galat. Ill, 7 ). Ergo nos imitando illum ad Ecclesiam admittimur, et ipsum ab Ecclesia exclusuri sumus? Hac Ecclesia significatur in Rebecca uxore Isaac: hæc Ecclesia erat in sanctis etiam Prophetis, qui intelligebant Vetus Testamentum, quia promissiones illæ carnales spirituale nescio quid significabant. Si spirituale, spirituales ergo ad minorem filium: quia prior est carnalis, et postea spiritualis.","t":"Now see that Isaac had grown old. Whose person did Isaac represent when he wanted to bless his elder son? He had already grown old: where there is old age, there is oldness; by old age I understand oldness, and by oldness I understand the Old Testament. Because those who were under the cloud did not understand this Old Testament, Isaac's eyes are therefore said to have grown dim. The dimness of Isaac's bodily eyes signifies the dimness of the minds of the Jews; Isaac's old age signifies the oldness of the Old Testament. What then, brothers? He nevertheless wants to bless his elder son Esau. The mother loved the younger, and the father the elder, as the firstborn: for his justice was equal toward both, but his affection was greater toward the firstborn. He wants to bless the elder, because the Old Testament made its promises to the first people. It speaks its promises only to the Jews: to them it seems to promise, to them it seems to pledge everything. They are called out of Egypt, set free from their enemies, led through the sea, fed with manna; they receive the covenant, receive the Law, receive the promises, receive the very land of promise. No wonder he wanted to bless the first son: but under the figure of the elder the younger is blessed. For the mother bears the type of the Church. And understand the Church, brothers, not only in those who began to be saints after the Lord's coming and birth; but all who were ever saints belong to that same Church. For father Abraham does not fail to belong to us because he lived before Christ was born of the Virgin, and we became Christians so long after, that is, after Christ's passion; since the Apostle says that we are sons of Abraham by imitating Abraham's faith. Are we, then, admitted to the Church by imitating him, and shall we shut him out of the Church? This Church is signified in Rebecca, Isaac's wife; this Church was in the holy prophets too, who understood the Old Testament, that those carnal promises signified something spiritual. If spiritual, then the spiritual belong to the younger son: because the carnal comes first, and afterwards the spiritual.","f":"Augustine, <i>Serm.</i> 4.11 (PL 38:37–39; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-11)."},"augustine-sermones/4.12":{"o":"Jam hesterno die præmisimus Sanctitati vestræ, ideo majorem filium dici Esau, quia nemo fit spiritualis, nisi ex carnali: sed si perseveret in prudentia carnis, semper erit Esau: si autem fiat spiritualis, est filius minor; sed ipse minor erit major: ille enim tempore præcedit, iste virtute. Namque cum coxisset lentem Jacob, desideravit Esau accipere, antequam veniret ad istam benedictionem: et ille ait illi, Da mihi primogenita tua, et dabo tibi lentem quam coxi. Vendidit primogenita sua minori: abstulit ille voluptatem temporalem, abstulit ille dignitatem sempiternam. Ergo qui temporalibus voluptatibus serviunt in Ecclesia, lentem manducant. Quam quidem coxit Jacob, sed non manducavit Jacob: idola enim magis in Ægypto viguerant. Lens cibus est Ægypti. Per lentem omnes errores Gentium significantur. Quia ergo Ecclesia eminentior et manifestior in filio minore de Gentibus ventura significabatur, lentem coxisse dicitur Jacob, et manducasse Esau. Etenim dimiserunt idola Gentes, quæ colebant; Judæi autem serviebant idolis, nam conversi corde in Ægyptum, ducebantur per eremum; et cum interfecti essent in mari hostes eorum, et fluctibus obruti essent inimici eorum, desideraverunt idolum facere, quia non viderunt Moysen, et non intellexerunt secum praesentem Deum; sed in praesentia hominis habentes spem, non viderunt oculis hominem, et putare coeperunt quia non ibi esset Deus, cum ipse solus per Moysen tanta patraret. Quæsierunt hominem oculis carnis, quia non habebant oculos cordis, unde Deum in Moyse viderent. Perdiderunt ergo primatum suum, quia conversi corde in Ægyptum manducaverunt lentem. Accipite. Populus Christianus est; sed in ipso populo Christiano illi primatum tenent, qui pertinent ad Jacob: qui vero carnaliter vivunt, carnaliter credunt, carnaliter sperant, carnaliter diligunt, adhuc ad Vetus Testamentum pertinent, nondum ad Novum; adhuc in sorte sunt Esau, nondum in benedictione Jacob.","t":"We already put it to your Holiness yesterday that the elder son is called Esau because no one becomes spiritual except from being carnal: but if he persists in the prudence of the flesh, he will always be Esau; if, however, he becomes spiritual, he is the younger son; but this younger will be the greater: for the one comes first in time, the other in virtue. For when Jacob had cooked lentils, Esau wanted to have them before he came to that blessing; and Jacob said to him, \"Give me your birthright, and I will give you the lentils I have cooked.\" He sold his birthright to the younger: the one carried off a temporal pleasure, the other carried off an everlasting dignity. So those in the Church who are slaves to temporal pleasures eat lentils. Jacob, indeed, cooked them, but Jacob did not eat them: for idols had flourished above all in Egypt. The lentil is the food of Egypt. By the lentil are signified all the errors of the Gentiles. Since, then, the Church that was to come from the Gentiles, more eminent and more manifest, was signified in the younger son, Jacob is said to have cooked the lentils and Esau to have eaten them. For the Gentiles abandoned the idols they worshipped; but the Jews served idols: for, turned back in heart to Egypt, they were being led through the desert; and when their enemies had been killed in the sea, and their foes overwhelmed by the waves, they desired to make an idol because they did not see Moses; and they did not understand that God was present with them, but, setting their hope on the presence of a man, they did not see the man with their eyes and began to think that God was not there, though he alone was doing such great things through Moses. They sought a man with the eyes of the flesh, because they did not have eyes of the heart with which to see God in Moses. So they lost their primacy, because, turned back in heart to Egypt, they ate the lentils. Take this to heart. It is the Christian people; but within the Christian people itself those hold the primacy who belong to Jacob, while those who live carnally, believe carnally, hope carnally, love carnally, still belong to the Old Testament, not yet to the New; they are still in Esau's lot, not yet in Jacob's blessing.","f":"Augustine, <i>Serm.</i> 4.12 (PL 38:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-12)."},"augustine-sermones/4.13":{"o":"Intendat Sanctitas vestra. Benedicere ergo volebat majorem filium Isaac senex caliginosis oculis, quia Vetus Testamentum ad Judæos directum erat. Quod Vetus Testamentum non ab eis intelligebatur, ideo caliginosi oculi dicuntur. Ut dixi, fratres, ad majorem loquitur, ad minorem pervenit benedictio. Etenim mater ista, quæ in sanctis omnibus intelligitur, id est, Ecclesia, quæ intellexit prophetiam, ipsa dat consilium filio minori, et dicit illi: Ego ipsa audivi patrem tuum dicentem fratri tuo: Vade, et affer mihi venationem, ut manducem, et benedicat te anima mea, antequam moriar. Nunc ergo, fili, audi me. Et dedit illi consilium ut iret, afferretque duos hædos de proximo grege; et faceret illos mater, quemadmodum delectabatur pater ejus, et manducaret, et benediceret filium suum minorem, absente majore. Ille autem timuit, et ait: Frater meus pilosus est, ego autem lenis sum; ne contingat me et compalpet pater meus, et intelligat quia ego sum Jacob, et acquiram non benedictionem, sed maledictionem. At illa: Vade, inquit, fili, audi me: maledictio tua super me sit. Perrexit, et attulit duos hædos: facti sunt, et apposuit patri suo: et quemadmodum prædixit, quia non illum agnoscebat in voce, tetigit, invenit pilos; quia pellibus hædorum circumdederat mater brachia ejus: credidit majorem esse, et benedixit. In benedictione majorem intendebat, et benedictio ad minorem perveniebat. Quid est ergo quod sub specie majoris benedicitur minor, nisi quia sub figuris Veteris Testamenti promissi populo Judæorum, pervenit benedictio spiritualis ad populum Christianorum? Attendite, fratres: audiunt illi terram promissionis, audimus et nos: tanquam ad Judæos videtur Scriptura loqui de terra promissionis, et ad nos pervenit intellectus terræ promissionis, qui dicimus Deo, Spes mea es tu, portio mea in terra viventium. Sed hoc ut diceremus, mater nos docuit, id est, in sanctis Ecclesia ipsa Prophetis docet nos, quemadmodum spiritualiter intelligamus ipsa promissa carnalia.","t":"Let your Holiness pay attention. The old man Isaac, with dim eyes, wanted to bless his elder son, because the Old Testament was addressed to the Jews. Because the Old Testament was not understood by them, his eyes are therefore said to be dim. As I said, brothers, he speaks to the elder; the blessing comes to the younger. For this mother, who is understood in all the saints, that is, the Church, which understood the prophecy, herself gives counsel to the younger son and says to him: \"I myself heard your father saying to your brother, 'Go and bring me game, that I may eat and my soul may bless you before I die.' Now, then, son, listen to me.\" And she counselled him to go and bring two kids from the flock nearby, and that his mother should prepare them as his father liked them, and that he should eat and bless his younger son in the absence of the elder. But he was afraid, and said, \"My brother is hairy, but I am smooth; lest my father touch me and feel me, and know that I am Jacob, and I get not a blessing but a curse.\" But she said, \"Go, son, listen to me: your curse be upon me.\" He went and brought two kids; they were prepared, and he set them before his father; and, as she had foretold, because Isaac did not recognize him by his voice, he touched him and found hair, because his mother had covered his arms with the skins of the kids: he believed he was the elder, and blessed him. In the blessing he had the elder in mind, and the blessing came to the younger. What does it mean, then, that the younger is blessed under the appearance of the elder, except that under the figures of the Old Testament promised to the Jewish people the spiritual blessing came to the Christian people? Pay attention, brothers: they hear of the land of promise, and we hear of it too: Scripture seems to speak of the land of promise as if to the Jews, and the understanding of the land of promise has come to us, who say to God, \"You are my hope, my portion in the land of the living.\" But that we might say this, our mother taught us; that is, the Church herself in the holy prophets teaches us how we are to understand spiritually those very carnal promises.","f":"Augustine, <i>Serm.</i> 4.13 (PL 38:39–41; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-13)."},"augustine-sermones/4.14":{"o":"Sed non posset ad nos pervenire benedictio, nisi jam mundati a peccatis per nativitatem regenerationis, aliorum peccata per tolerantiam portemus. Genuit enim mater ambos filios. Intendite, fratres: genuit unum pilosum, alterum lenem. Pili peccata significant, lenitas autem mansuetudinem, id est, munditiem a peccatis. Duo filii benedicuntur: quia duo genera benedicit Ecclesia. Quomodo duos peperit Rebecca, generantur in utero Ecclesiæ duo, unus pilosus, alter lenis: quorum diversitatem exposuimus. Sunt enim homines qui nec post Baptismum volunt dimittere peccata sua, et ea volunt facere quæ antea faciebant. Verbi gratia, si faciebant fraudes, volunt iterum fraudare: si mendacium jurabant, volunt adhuc pejerare: si circumveniebant dolis innocentes, volunt adhuc circumvenire: si homicidia cogitabant, eadem cogitant: si fornicabantur, si inebriabantur, ea ipsa nihilominus faciunt. Ecce Esau natus pilosus. Quid facit Jacob? Dicitur ei a matre: Vade, benedicat te pater tuus. Et dicit, Timeo, non accedam. Sunt enim homines in Ecclesia qui timent misceri peccatoribus, ne quasi per consortium peccatorum in unitate maculentur, et per hæreses et schismata pereant.","t":"But the blessing could not come to us unless, already cleansed from sins by the birth of regeneration, we bear the sins of others by forbearance. For the mother bore both sons. Pay attention, brothers: she bore one hairy, the other smooth. The hairs signify sins, the smoothness gentleness, that is, cleanness from sins. Two sons are blessed, because the Church blesses two kinds. As Rebecca bore two, two are begotten in the womb of the Church, one hairy, the other smooth; we have explained the difference between them. For there are people who even after baptism will not give up their sins, and want to do what they did before. For example, if they used to commit frauds, they want to defraud again; if they used to swear falsely, they still want to perjure themselves; if they used to cheat the innocent by tricks, they still want to cheat them; if they used to plot murders, they plot the same; if they used to commit sexual immorality, if they used to get drunk, they do the very same things all the same. There is Esau, born hairy. What does Jacob do? His mother says to him, \"Go, let your father bless you.\" And he says, \"I am afraid; I will not go near.\" For there are people in the Church who are afraid to mix with sinners, lest by a sort of partnership with sinners they be stained in the unity, and perish through heresies and schisms.","f":"Augustine, <i>Serm.</i> 4.14 (PL 38:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-14)."},"augustine-sermones/4.15":{"o":"Quid ergo dicitur huic piloso Esau, qui non bene conversatus est in domo? Nam et hoc de illis dicitur: Erat ille agrestis venator, Jacob autem sine dolo conversabatur in domo. Ideoque eum amabat mater, cujus conversationem dulcem sentiebat. Ipse est Jacob, qui postea appellatus est Israel, cum luctaretur cum Angelo: et hoc in magno mysterio. Benedictus, appellatus est Israel: ideoque quia sine dolo erat. Intendite, fratres mei, et videte quam sine dolo fuerit. Nathanaelem Dominus quando vidit, quia noverat qualis esset, ait: Ecce vere Israelita, in quo dolus non est. Si ergo ideo iste Israelita, quia non est in eo dolus; in ipso Israel utique non erat dolus. Quid sibi ergo vult, quod dicitur, Venit frater tuus cum dolo, et abstulit benedictionem? Sine dolo eum commendat Scriptura conversantem in domo: Dominus etiam perhibet testimonium, quia sine dolo erat, cum dicit de Nathanaele, Ecce vere Israelita, in quo dolus non est. Quid sibi ergo vult, cum dicitur, Accessit cum dolo, et abstulit benedictionem?","t":"What, then, is said of this hairy Esau, who did not live well in the house? For this too is said of them: \"He was a rough hunter, but Jacob lived without deceit in the house.\" And so his mother loved him, because she felt how gentle his way of life was. This is the Jacob who was afterwards called Israel, when he wrestled with the angel: and this in a great mystery. Blessed, he was called Israel: and that because he was without deceit. Pay attention, my brothers, and see how without deceit he was. When the Lord saw Nathanael, because he knew what he was, he said: \"Behold, truly an Israelite, in whom there is no deceit.\" If, then, this man is an Israelite because there is no deceit in him, there was certainly no deceit in Israel himself. What, then, does it mean when it is said, \"Your brother came with deceit and took away the blessing\"? Scripture commends him as living in the house without deceit; the Lord too bears witness that he was without deceit, when he says of Nathanael, \"Behold, truly an Israelite, in whom there is no deceit.\" What, then, does it mean when it is said, \"He came with deceit and took away the blessing\"?","f":"Augustine, <i>Serm.</i> 4.15 (PL 38:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-15)."},"augustine-sermones/4.16":{"o":"Dolus interim quid significet, attendamus; et videamus quid debeat facere Jacob. Portat aliena peccata, et portat cum tolerantia quamvis aliena: hoc est enim habere pelles hædinas: id est, patienter aliena portat, non hæret suis. Sic omnes qui pro unitate Ecclesiæ tolerant aliena peccata, Jacob imitantur. Quia et ipse Jacob in Christo est: siquidem Christus in semine Abraham. Dictum est enim, In semine tuo benedicentur omnes gentes. Dominus ergo noster Jesus Christus, qui nullum peccatum fecit, portavit aliena peccata: et dedignatur portare aliena peccata, cui peccata dimissa sunt? Sic ergo Jacob transit ad Christum post aliena peccata, id est, hædinas pelles. Et quid est dolus?","t":"Let us meanwhile consider what the deceit signifies, and see what Jacob ought to do. He carries the sins of others, and carries them with forbearance, though they are others': for this is what it is to have kids' skins: that is, he carries others' sins patiently and does not cling to his own. So all who for the sake of the Church's unity bear the sins of others imitate Jacob. For Jacob himself is in Christ, since Christ is in the seed of Abraham. For it was said, \"In your seed all nations shall be blessed.\" So our Lord Jesus Christ, who committed no sin, carried the sins of others: and does he whose sins have been forgiven disdain to carry the sins of others? So Jacob passes over to Christ by way of others' sins, that is, the kids' skins. And what is the deceit?","f":"Augustine, <i>Serm.</i> 4.16 (PL 38:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-16)."},"augustine-sermones/4.17":{"o":"Venit enim ille sero, et affert quod jussit pater; et invenit fratrem suum benedictum pro se: et non benedicitur altera benedictione. Quia duo illi homines, duo populi erant: una benedictio unitatem significat Ecclesiæ. Duo autem populi ipsi sunt, qui est et Jacob. Sed alio modo figurati duo populi pertinentes ad Jacob. Et enim Dominus noster Jesus Christus, qui ad Judæos et Gentes venerat, repudiatus est a Judæis, qui pertinebant ad filium majorem: elegit tamen quosdam, qui pertinebant ad filium minorem, qui spiritualiter coeperant desiderare et intelligere promissa Domini, non carnaliter illam terram, quam desiderabant accipientes; sed spiritualem illam civitatem desiderantes, ubi nemo nascitur carnaliter; quia nemo ibi carnaliter, nemo spiritualiter moritur.","t":"For that one comes late and brings what his father ordered, and finds his brother blessed in his place: and he is not blessed with another blessing. For those two men were two peoples; one blessing signifies the unity of the Church. And the two peoples are the very ones that are also Jacob. But in another way the two peoples belonging to Jacob are figured. For our Lord Jesus Christ, who had come to Jews and Gentiles, was rejected by the Jews who belonged to the elder son; yet he chose some who belonged to the younger son, who had begun to desire and understand the Lord's promises spiritually, not desiring carnally that land they were receiving, but desiring that spiritual city where no one is born carnally; because no one is born there carnally, no one dies there spiritually.","f":"Augustine, <i>Serm.</i> 4.17 (PL 38:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-17)."},"augustine-sermones/4.18":{"o":"Hanc ergo cum coepissent desiderare, coeperunt pertinere ad Jacob, qui crediderunt in Christo, et factus est grex Domini in ipsa Judæa. Sed quid dicit Dominus de ipso grege? Habeo alias oves, quæ non sunt de hoc ovili: vado, adducam eas, et erit unus grex et unus pastor. Quas alias oves habet Dominus Jesus Christus, nisi de Gentibus? Junctæ sunt oves de Gentibus Judaeis ovibus. De Judæis enim Apostoli. Inde erant et quingenti fratres, qui viderunt Dominum post resurrectionem. Inde erat ipse Nathanael, cui testimonium perhibuit Dominus, in quo dolus non esset. Inde erant centum viginti, qui cum essent in domo, venit Spiritus sanctus, ut eos perfunderet, quem promiserat discipulis. Inde erant tot milia hominum, quæ legimus in Actibus Apostolorum baptizata in nomine Christi, ex his qui crucifixerant Christum ( Act. I, II, et iv). Ergo inde erant oves, et multæ oves; sed non solæ: habebat Dominus alias de Gentibus. Ipsi duo populi tanquam de diverso venientes, etiam duobus parietibus significantur. Venit enim Ecclesia Judæorum de circumcisione; venit Ecclesia Gentium de præputio: de diverso venientes in domo conjuncti sunt. Ideo Dominus dictus est lapis angularis: dicit enim Psalmus, Lapidem quem reprobaverunt ædificantes, hic factus est in caput anguli; dicit et Apostolus, Ipso summo angulari lapide existente Christo Jesu. Ubi est angulus, duo parietes copulantur: in angulo duo parietes, nisi de diverso, non conveniunt: nam si ex una parte veniunt, angulum non faciunt. Duo ergo hædi, ipsi sunt duo populi, ipsa sunt duo ovilia, ipsi sunt duo parietes; ipsi sunt duo cæci qui sedebant in via; ipsæ sunt duæ naves in quas levati sunt pisces. Multis in locis Scripturarum intelliguntur duo populi: sed unum sunt in Jacob.","t":"So when they had begun to desire this city, those who believed in Christ began to belong to Jacob, and the Lord's flock was formed in Judea itself. But what does the Lord say of that flock? \"I have other sheep, which are not of this fold; I go, I will bring them, and there will be one flock and one shepherd.\" What other sheep does the Lord Jesus Christ have, if not from the Gentiles? The sheep from the Gentiles were joined to the Jewish sheep. For the apostles were from the Jews. From there too were the five hundred brothers who saw the Lord after the resurrection. From there was Nathanael himself, to whom the Lord bore witness that there was no deceit in him. From there were the hundred and twenty upon whom, when they were in the house, the Holy Spirit came to pour himself over them, the Spirit whom he had promised to the disciples. From there were the many thousands of people whom we read of in the Acts of the Apostles as baptized in the name of Christ, from among those who had crucified Christ. So from there were sheep, and many sheep; but not they alone: the Lord had others from the Gentiles. These two peoples, coming as it were from different directions, are also signified by two walls. For the Church of the Jews came from the circumcision; the Church of the Gentiles came from the uncircumcision: coming from different directions they were joined in one house. That is why the Lord was called the cornerstone; for the Psalm says, \"The stone which the builders rejected has become the head of the corner\"; and the Apostle says, \"Christ Jesus himself being the chief cornerstone.\" Where there is a corner, two walls are joined; at a corner two walls do not meet unless they come from different directions: for if they come from one side, they do not make a corner. So the two kids are the two peoples, they are the two folds, they are the two walls; they are the two blind men who sat by the road; they are the two boats into which the fish were hauled. In many places of the Scriptures two peoples are understood: but they are one in Jacob.","f":"Augustine, <i>Serm.</i> 4.18 (PL 38:41–43; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-18)."},"augustine-sermones/4.19":{"o":"Quare hædi, dicet aliquis? Hædi nostis quia peccatores sunt: nam ad sinistram erunt hædi, et ad dexteram agni. Sed qui perseveraverint hædi, ipsi erunt ad sinistram. Nam nisi prius hædi essent, non diceret Dominus: Non veni vocare justos, sed peccatores. Quando enim Dominus conversabatur cum peccatoribus, et manducabat cum publicanis, Judæi quasi agni, id est, quasi justi, et per superbiam magis hirci, objecerunt Domino tanquam crimen, imo discipulis ejus dixerunt: Quare magister vester cum publicanis et peccatoribus manducat? Respondens Dominus, quomodo se defendit? Non est opus, inquit, sanis medicus, sed male habentibus: non veni vocare justos, sed peccatores (ld. ix, 11-13). Vocat ergo hædos, sed ut non perseverent hædi. Occidit enim illos Jacob, et praeparavit inde epulas patri suo; id est, ad intelligentiam spiritualem, quæ in illa benedictione habebat intelligi, quamvis figurabatur in filio majori: ad hoc occisi sunt hædi, et manducati sunt, et trajecti in corpus unum. Sic occiduntur peccata in peccatoribus, et transeunt interfecti in corpus unum Ecclesiæ: cujus Ecclesiæ figuram gerebat Petrus, quando ei dictum est, Macta et manduca. Ergo ille agrestis, iste in domo, mansuetus: illo major, iste minor: ad illum videbantur respicere benedictiones, ad istum perveniebant. Respiciebant ad illum, quia promissa carnalia promittebantur Judæis: ad istum perveniebant, quia spiritualiter intelligenda erant, et accipienda Christianis. Ad istum benedictio non perveniret, nisi portaret peccata, quae ipse jam non faciebat.","t":"Why kids, someone will say? You know that kids are sinners: for the kids will be on the left, and the lambs on the right. But those who persist as kids will be on the left. For if they had not first been kids, the Lord would not say, \"I came not to call the righteous, but sinners.\" For when the Lord kept company with sinners and ate with tax collectors, the Jews, as though lambs, that is, as though righteous, but through pride rather he-goats, made it a charge against the Lord, or rather said to his disciples, \"Why does your master eat with tax collectors and sinners?\" How did the Lord defend himself in reply? \"Those who are well,\" he said, \"have no need of a doctor, but those who are sick: I came not to call the righteous, but sinners.\" So he calls kids, but so that they may not remain kids. For Jacob killed them and prepared a feast from them for his father; that is, for the spiritual understanding which was to be understood in that blessing, though it was figured in the elder son: for this the kids were killed and eaten and passed into one body. So sins are killed in sinners, and, slain, they pass into the one body of the Church; of which Church Peter bore the figure when it was said to him, \"Kill and eat.\" So the one was rough, the other gentle at home; the one elder, the other younger: the blessings seemed to look to the one, they came to the other. They looked to the one, because carnal promises were made to the Jews; they came to the other, because they were to be understood and received spiritually by Christians. The blessing would not have come to him unless he carried the sins which he himself no longer committed.","f":"Augustine, <i>Serm.</i> 4.19 (PL 38:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-19)."},"augustine-sermones/4.2":{"o":"Cum ergo carnaliter adhuc saperet Petrus, turbatus ad interrogationem ancillæ, negavit Dominum ter. Prædixerat enim medicus ægroto quid in illo futurum erat: qui æger casus ægritudinis suae non noverat, et plus de se ægrotus præsumpserat; sed verus medicus videbat. Dixerat enim se cum Domino et pro Domino moriturum. Nondum autem poterat, quia infirmus erat. At ubi venit postea Spiritus sanctus missus de cœlo, et confirmavit eos in quos venit; impletus ille fiducia spirituali, caepit jam vere paratus esse mori pro eo quem ante negaverat. Hac fiducia repleti omnes martyres, tenentes rectam fidem, non morientes nec patientes pro falsa fide, pro vano phantasmate, pro spe inani, pro re incerta; sed pro veritatis pollicitatione, certum habentes eum qui promisit, potentem esse qui exhibeat; omnia praesentia contempserunt, in futura exarserunt, quæ cum fuerint illis praesentia, non erunt præterita.","t":"So while Peter was still minded carnally, troubled by the question of a servant girl, he denied the Lord three times. For the doctor had foretold to the sick man what would happen in him; the sick man did not know the course of his illness and had presumed too much about himself, but the true doctor saw it. For he had said that he would die with the Lord and for the Lord. But he could not yet do so, because he was weak. But when the Holy Spirit afterwards came, sent from heaven, and strengthened those to whom he came, Peter, filled with spiritual confidence, began to be truly ready to die for the one he had denied before. Filled with this confidence, all the martyrs, holding the right faith, dying and suffering not for a false faith, not for an empty phantom, not for a vain hope, not for an uncertain thing, but for the promise of the truth, holding it certain that he who promised is able to perform, despised all present things and burned for the things to come, which, when they become present to them, will never become past.","f":"Augustine, <i>Serm.</i> 4.2 (PL 38:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-2)."},"augustine-sermones/4.20":{"o":"Intelligat itaque Sanctitas vestra, quomodo sint portanda peccata. Sunt enim qui portare sibi videntur peccata, et tacent peccatoribus: jam ista simulatio detestanda est. Porta peccatorem, non ut ames peccatum in illo, sed ut persequaris peccatum propter illum. Dilige peccatorem, non in quantum peccator est, sed in quantum homo est. Quomodo si diligis ægrum, persequeris febrem: nam si parcis febri, non diligis ægrum. Dic ergo quod verum est fratri tuo, noli tacere. Quid enim aliud agimus, quam dicere vobis quod verum est? Noli mendaciter; aperta veritate dic quod verum est: sed donec corrigatur, portetur. Diversis temporibus fieri potuerunt occisio hædorum et portatio pellium: rem tamen significant, quæ uno tempore fieri potest. Simul enim et arguit justus peccatores, quod est hædos occidere; et peccata eorum misericorditer tolerat, quod est pelles portare. Quantum in ipso fuit, occidit hædos, occidit peccatores: sed portabat aliena peccata, et portabat cum tolerantia; meruit benedici: quia charitas omnia tolerat. Ipsa charitas erat in matre, et figuram charitatis ipsius gerebat mater: quæ figura omnium sanctorum erat, figuram charitatis gerebat; quia sancti non sunt, nisi qui habuerint charitatem. Quid enim proderit, si linguis hominum loquar et Angelorum, charitatem autem non habeam? Factus sum æramentum sonans, aut cymbalum tinniens. Et si habuero omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Et si sciero omnia sacramenta, et omnem prophetiam, et tradam corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest. Qualis est ergo charitas, quae sola multum prodest, sine qua cætera nihil prosunt? Ergo ipsa charitas dat consilium, et obedit filius charitatis.","t":"So let your Holiness understand how sins are to be borne. For there are some who think they are bearing sins and keep silent toward sinners: that pretence is to be detested. Bear with the sinner, not so as to love the sin in him, but so as to pursue the sin for his sake. Love the sinner, not insofar as he is a sinner, but insofar as he is a human being. As when you love a sick man you go after the fever: for if you spare the fever, you do not love the sick man. So tell your brother what is true; do not keep silent. For what else are we doing but telling you what is true? Do not speak falsely; tell what is true with open truth: but until he is corrected, let him be borne with. The killing of the kids and the carrying of the skins could take place at different times; yet they signify something that can be done at one time. For at the same time the righteous man both rebukes sinners, which is killing the kids, and mercifully bears with their sins, which is carrying the skins. As far as it lay with him, he killed the kids, he killed the sinners; but he carried others' sins, and carried them with forbearance; he deserved to be blessed, because \"love bears all things.\" This love was in the mother, and the mother bore the figure of that love: she, who was a figure of all the saints, bore the figure of love; for none are saints except those who have love. \"For what will it profit, if I speak with the tongues of men and of angels, but have not love? I have become sounding brass or a tinkling cymbal. And if I have all faith, so that I move mountains, but have not love, I am nothing. And if I know all mysteries and all prophecy, and give my body to be burned, but have not love, it profits me nothing.\" What kind of thing, then, is love, which alone profits much, and without which the rest profit nothing? So love itself gives counsel, and the son of love obeys.","f":"Augustine, <i>Serm.</i> 4.20 (PL 38:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-20)."},"augustine-sermones/4.21":{"o":"Quale consilium dat? Ut accipiat ille pelles hacdinas, et accedat ad patrem. Majorem quærit pater, et minorem benedicit: Vetus Testamentum Judæos intuetur per litteram, et per spiritualem ejus intelligentiam Christiani in illo benedicuntur. Intendat Sanctitas vestra, magnum mysterium, magnum sacramentum. Dicit Isaac, Venit frater tuus cum dolo de homine sine dolo. Sine dubio Isaac ille, ut erat in spiritu prophetico, noverat quid agebatur, et ipse figurate agebat; omnia ponit in magna altitudine sacramentorum: nam si nesciret quid ageret, irasceretur fallenti se filio. Venit major, et dicit, Ecce, pater; manduca: sicut jussisti mihi, feci. Dicit ille: Quis es tu? Respondit: Ego sum filius tuus major Esau. Et quis est, inquit, ille a quo jam manducavi; et benedixi eum, et benedictus erit? Irasci videbatur, exspectabat ab ore ipsius Esau maledictionem aliquam in fratrem: cum exspectat ille maledictionem, confirmat iste benedictionem. O irasci! o indignari! Sed noverat mysterium, et caligo oculorum ejus corporeorum significabat caliginem mentis Judæorum: oculi autem cordis ejus videbant altitudinem mysteriorum.","t":"What counsel does she give? That he take the kids' skins and go to his father. The father looks for the elder and blesses the younger: the Old Testament looks to the Jews through the letter, and through its spiritual understanding Christians are blessed in it. Let your Holiness pay attention: a great mystery, a great sacred sign. Isaac says, \"Your brother came with deceit,\" of a man without deceit. Without doubt Isaac, being in the prophetic spirit, knew what was being done, and was himself acting in figure; he sets everything in a great depth of mysteries: for if he had not known what he was doing, he would have been angry with the son who deceived him. The elder comes and says, \"Here, father, eat: I have done as you ordered me.\" He says, \"Who are you?\" He answered, \"I am your elder son Esau.\" \"And who is he,\" he says, \"of whose food I have already eaten; and I blessed him, and he shall be blessed?\" He seemed to be angry; from Esau's own mouth he expected some curse on his brother: while the one expected a curse, the other confirms the blessing. Oh, what anger! Oh, what indignation! But he knew the mystery; and the dimness of his bodily eyes signified the dimness of the mind of the Jews, while the eyes of his heart saw the depth of the mysteries.","f":"Augustine, <i>Serm.</i> 4.21 (PL 38:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-21)."},"augustine-sermones/4.22":{"o":"Venit, inquit, frater tuus cum dolo, et abstulit benedictionem. Dicebamus: videte quid est cum dolo: dolus hic, non est dolus. Quomodo dolus non est dolus? Quomodo petra non est petra? Quomodo dicitur mare, et non est mare? quia aliud significat: sic dicitur petra, et non est petra; quia aliud significat. Dicitur mons, et non est mons: dicitur leo de tribu Juda Dominus Jesus Christus, et non est leo: dicitur agnus, et non est agnus: dicitur pecus, et non est pecus: dicitur vitulus, et aliud est. Sic dicitur dolus, et non est dolus. Quare ergo dicitur dolus, quaeramus. Quare dicta sunt illa omnia, quæramus. Quare dictus est leo? Propter fortitudinem. Quare dictus est petra? Propter firmitatem. Quare dictus est agnus? Propter innocentiam. Quare dictus est vitulus? Propter victimam. Quare dictus est mons? Propter magnitudinem. Quare manna? Propter dulcedinem. Quare ergo dolus? Jam quid sit dolus videamus, et inveniamus quare dictus sit dolus. Novimus enim quid sit petra: et tamen dicitur de homine absurdo et duro petra, et de homine robusto et immobili dicitur petra; et ad laudem inde duxisti firmitatem, et ad vituperationem duritiam. Novimus in petra firmitatem, et accepimus Christum petram: Petra autem erat Christus ( I Cor. x, 4). In leone fortitudinem novimus: et tamen leo etiam diabolus nominatus est. In dolo quid novimus, ut accipiamus in figura dolum, quemadmodum accipitur et mons, quemadmodum accipitur leo, quemadmodum accipitur agnus, quemadmodum accipitur petra, et cætera?","t":"\"Your brother came with deceit,\" he says, \"and took away the blessing.\" We were saying: see what \"with deceit\" means: this deceit is not deceit. How is deceit not deceit? How is a rock not a rock? How is something called sea and not the sea? Because it signifies something else: so a rock is spoken of, and it is not a rock, because it signifies something else. A mountain is spoken of, and it is not a mountain; the Lord Jesus Christ is called the lion of the tribe of Judah, and he is not a lion; he is called a lamb, and he is not a lamb; he is called a beast of the flock, and he is not one; he is called a calf, and he is something else. So deceit is spoken of, and it is not deceit. Let us ask, then, why it is called deceit. Let us ask why all those things were said. Why was he called a lion? For his strength. Why was he called a rock? For his firmness. Why was he called a lamb? For his innocence. Why was he called a calf? Because he was a victim. Why was he called a mountain? For his greatness. Why manna? For his sweetness. Why, then, deceit? Let us first see what deceit is, and find out why it was called deceit. For we know what a rock is: yet a senseless, hard man is called a rock, and a strong, immovable man is called a rock; and you have taken firmness from it for praise and hardness for blame. We recognize firmness in the rock, and we have taken Christ as the rock: \"And the rock was Christ.\" We know strength in the lion: and yet the devil too has been called a lion. What do we know in deceit, that we should take deceit in a figure, as a mountain is taken, as a lion is taken, as a lamb is taken, as a rock is taken, and the rest?","f":"Augustine, <i>Serm.</i> 4.22 (PL 38:43–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-22)."},"augustine-sermones/4.23":{"o":"Dolus ergo quid est? Dolus est quando aliud agitur, et aliud simulatur. Quando itaque aliud est in intentione, aliud in factis, dolus dicitur. Dolus ergo in proprietate reprehensibilis, quomodo petra in proprietate. Qui dixerit petram in proprietate Christum, blasphemat: quomodo vitulum qui dixerit in proprietate Christum, blasphemat. Vitulus in proprietate pecus est; in figura, victima: in proprietate lapis terra obdurata est; in figura, firmitas. Dolus in proprietate fraus; in figura, ipsa figura. Omnis enim figurata et allegorica lectio vel locutio, aliud videtur sonare carnaliter, aliud insinuare spiritualiter. Hanc ergo figuram doli nomine appellavit. Quid est ergo, Venit cum dolo, et abstulit benedictionem tuam? Quia figuratum erat quod agebatur, ideo dictum est, Venit cum dolo. Nam ille doloso homini benedictionem non confirmaret, cui debebatur justa maledictio. Non ergo erat verus ille dolus: maxime quia non est mentitus dicendo, Ego sum filius tuus major Esau: jam enim pactus erat ille cum fratre suo, et vendiderat primogenita sua. Hoc se dixit habere patri, quod emerat a fratre: quod ille perdiderat, in istum transierat. Non enim primogeniti honor exclusus erat de domo Isaac: primogeniti honor ibi erat; in illo non erat, qui eum vendiderat: ubi erat, si non in minore erat? Ideo sciens hoc in mysterio Isaac, confirmavit benedictionem, et dixit filio: Quid tibi facturus sum? Et ille: Benedic et me, pater: non enim una tibi est benedictio. Isaac autem sciebat unam.","t":"What, then, is deceit? Deceit is when one thing is done and another is feigned. So when there is one thing in the intention and another in the deeds, it is called deceit. Deceit, then, in its proper sense is blameworthy, as a rock is a rock in its proper sense. Whoever says that Christ is a rock in the proper sense blasphemes, just as whoever says that Christ is a calf in the proper sense blasphemes. In its proper sense a calf is a beast; in figure, a victim. In its proper sense a stone is hardened earth; in figure, firmness. Deceit in its proper sense is fraud; in figure, it is the figure itself. For every figurative and allegorical reading or expression seems to sound one thing carnally and to suggest another spiritually. So he called this figure by the name of deceit. What, then, does \"He came with deceit and took away your blessing\" mean? Because what was being done was figurative, it was therefore said, \"He came with deceit.\" For Isaac would not have confirmed the blessing for a deceitful man, to whom a curse was justly due. So that deceit was not real; above all because he did not lie in saying, \"I am your elder son Esau\": for he had already made a bargain with his brother, and his brother had sold him his birthright. He told his father that he had what he had bought from his brother: what the one had lost had passed to the other. For the honor of the firstborn had not been shut out of Isaac's house: the honor of the firstborn was there; it was not in him who had sold it: where was it, if not in the younger? So Isaac, knowing this as a mystery, confirmed the blessing, and said to his son: \"What shall I do for you?\" And he: \"Bless me too, father: for you have not only one blessing.\" But Isaac knew only one.","f":"Augustine, <i>Serm.</i> 4.23 (PL 38:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-23)."},"augustine-sermones/4.24":{"o":"Quare unam? Aderit Spiritus sanctus, ut dicam, et intelligatis. Videamus ipsas benedictiones, qualem benedictionem accepit Jacob, et qualem benedictionem accepit Esau. Ipse Isaac ad Jacob: Tu es filius meus Esau? Respondit Jacob: Ego. Et dixit: Appone mihi, et manducabo de venatione tua, fili, et benedicat te anima mea, antequam moriar; sed admove mihi osculum, Illum non est osculatus: a pace coepit hujus benedictio. Quare osculo confirmavit pacem? Quia et ille propter pacem portabat aliena peccata. Et accessit, et osculatus est eum: et odoratus est odorem vestis ejus. Stolam enim habebat fratris sui: id est, dignitatem primogenitorum, quam ille perdiderat, iste habebat. In isto jam bene olebat, quod ille male perdiderat. Odoratus est odorem vestis ejus, et benedixit eum, et dixit: Ecce odor filii mei, sicut odor agri pleni, quem benedixit Dominus. Odorem vestimenti accepit, et dixit odorem agri. Intellige Christum in mysterio interiori, et intellige vestem Christi Ecclesiam.","t":"Why only one? The Holy Spirit will be present so that I may tell it and you understand. Let us look at the blessings themselves: what kind of blessing Jacob received, and what kind Esau received. Isaac himself says to Jacob, \"Are you my son Esau?\" Jacob answered, \"I am.\" And he said, \"Set it before me, and I will eat of your game, son, that my soul may bless you before I die; but come near and kiss me.\" Him, the other, he did not kiss: this one's blessing began with peace. Why did he confirm peace with a kiss? Because this one too bore others' sins for the sake of peace. And he came near and kissed him; and he smelled the smell of his garment. For he had his brother's robe on, that is, the dignity of the firstborn, which the one had lost and the other had. In this one what the other had wickedly lost now smelled good. He smelled the smell of his garment, and blessed him, and said, \"See, the smell of my son is like the smell of a full field, which the Lord has blessed.\" He received the smell of the garment, and spoke of the smell of a field. Understand Christ in the inner mystery, and understand the garment of Christ as the Church.","f":"Augustine, <i>Serm.</i> 4.24 (PL 38:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-24)."},"augustine-sermones/4.25":{"o":"Intelligat Sanctitas vestra. Multis enim modis significatur una res: id est, Ecclesiam, quam significant illi duo hædi, ipsam significat vestis ista. Quia una res multis modis significatur, quæ nihil horum est per essentiam, omnia per figuram. Agnus non potest esse leo; leo non potest esse agnus: Dominus autem noster Jesus Christus et leo potuit esse, et agnus: sed quia nec leo nec agnus per essentiam, et leo et agnus per figuram. Sic hædi non possunt esse vestis, et vestis non potest esse hædi: Ecclesia vero, quia nec hædi nec vestis per essentiam, et hædi et vestis est per figuram; et quidquid aliud dici potest.","t":"Let your Holiness understand. For one thing is signified in many ways: that is, the Church, which those two kids signify, this garment also signifies. For one thing is signified in many ways, being none of these by essence, and all of them by figure. A lamb cannot be a lion, a lion cannot be a lamb: but our Lord Jesus Christ could be both lion and lamb; because he is neither lion nor lamb by essence, he is both lion and lamb by figure. So kids cannot be a garment, and a garment cannot be kids: but the Church, because she is neither kids nor garment by essence, is both kids and garment by figure, and whatever else can be said.","f":"Augustine, <i>Serm.</i> 4.25 (PL 38:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-25)."},"augustine-sermones/4.26":{"o":"Odoratus est vestimenta ejus, et dixit: Ecce odor filii mei, sicut odor agri pleni quem benedixit Dominus. Ager iste, Ecclesia est. Probemus quia ager est Ecclesia. Audi Apostolum dicentem fidelibus: Dei agricultura estis, Dei ædificatio estis ( I Cor. III, 9). Non solum ager est Ecclesia, sed et agricola Deus. Audi ipsum Dominum: Ego sum vitis, vos sarmenta, et Pater meus agricola est (Joan. xv, i et 5). In hoc ergo agro laborans operarius, et sperans mercedem sempiternam, ipse Apostolus nihil sibi arrogat, nisi quantum decet operarium. Ego, inquit, plantavi, Apollo rigavit; sed Deus incrementum dedit. Itaque neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Quomodo servavit humilitatem, ut ad Jacob pertineret, ut ad ipsum agrum, id est, Ecclesiam, ne amitteret stolam, cujus odor erat sicut odor agri pleni, et transiret ad superbiam Esau, carnaliter intelligens et typho plenus? Olet ergo ager de veste filii: sed non ager ille ex se aliquid est, ideo adjecit, quem benedixit Dominus. Et dabit tibi Dominus de rore cæli desursum, et ab ubertate terræ, et multitudinem frumenti et vini: et servient tibi gentes, et eris dominus fratris tui, et adorabunt te filii patris tui. Qui maledixerit te, maledictus erit; et qui benedixerit te, benedictus erit (Gen. XXVII, i9-29). Hæc benedictio Jacob: si non benediceretur et Esau, nulla esset quæstio: benedicitur et ipse, sed non ipsa benedictione; nec tamen ab hac penitus aliena.","t":"\"He smelled his garments, and said: See, the smell of my son is like the smell of a full field, which the Lord has blessed.\" This field is the Church. Let us prove that the Church is a field. Hear the Apostle saying to the faithful: \"You are God's farm, you are God's building.\" Not only is the Church a field, but God is also the farmer. Hear the Lord himself: \"I am the vine, you are the branches, and my Father is the farmer.\" Working in this field, then, and hoping for an everlasting wage, the Apostle himself claims nothing for himself except what befits a workman. \"I planted,\" he says, \"Apollos watered; but God gave the growth. So neither he who plants is anything, nor he who waters, but God who gives the growth.\" How he kept humility, so as to belong to Jacob, to that field, that is, the Church, so as not to lose the robe whose smell was like the smell of a full field, and pass over to the pride of Esau, who understood carnally and was full of conceit! The field, then, smells of the son's garment: but that field is not anything of itself; so he added, \"which the Lord has blessed.\" \"And the Lord will give you of the dew of heaven from above, and of the fatness of the earth, and plenty of grain and wine; and nations shall serve you, and you shall be lord of your brother, and the sons of your father shall bow down to you. Whoever curses you shall be cursed, and whoever blesses you shall be blessed.\" This is the blessing of Jacob: if Esau were not also blessed, there would be no question; he too is blessed, but not with this same blessing; and yet not with one wholly foreign to it.","f":"Augustine, <i>Serm.</i> 4.26 (PL 38:45–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-26)."},"augustine-sermones/4.27":{"o":"Audiamus ergo quomodo benedicitur Esau; et videamus quid intersit inter spirituales Ecclesiæ filios, et carnales; inter eos qui spiritualiter vivunt, et eos qui semper carnalibus gaudiis delectantur. Respondens autem Isaac, dixit ad Esau: Quis ergo venatus est mihi venationem, et intulit mihi? benedictus sit. Factum est autem ut audivit Esau verba Isaac patris sui, exclamavit voce magna, et dixit: Benedic et me pater. Et dixit illi: Venit frater tuus cum dolo, et accepit benedictionem tuam.","t":"Let us hear, then, how Esau is blessed, and see what difference there is between the spiritual and the carnal sons of the Church, between those who live spiritually and those who always delight in carnal joys. \"And Isaac answered and said to Esau: Who then is it who hunted game for me and brought it to me? Let him be blessed. And it happened, when Esau heard the words of Isaac his father, that he cried out with a loud voice and said: Bless me too, father. And he said to him: Your brother came with deceit and received your blessing.\"","f":"Augustine, <i>Serm.</i> 4.27 (PL 38:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-27)."},"augustine-sermones/4.28":{"o":"Et dixit Esau: Juste vocatum est nomen ejus Jacob. Supplantatio enim vocatur Jacob. Et nec ipsa supplantatio inanis est: quia in figura accipitur, quomodo dolus. Non enim jam erat tanta malitia in fratre, ut vellet supplantare fratrem suum. Tunc enim dictus est supplantator, quando manu fratris sui nascentis pedem tenuit: tunc supplantator est dictus. Supplantatio autem carnalium, vita spiritualium est. Omnes enim carnales, cum in Ecclesia invident spiritualibus, supplantantur, et fiunt pejores. Audi Apostolum hoc ipsum dicentem, maxime quia ibi commemoravit odorem, quem hic expressit Isaac, dicens, Ecce odor filii mei, sicut odor agri pleni, quem benedixit Dominus. Ait ergo Apostolus, Christi bonus odor sumus in omni loco: et adjecit, Aliis quidem odor vitæ, in vitam; aliis odor mortis, in mortem: et ad hæc quis idoneus? id est, ut intelligat quomodo odor mortis sumus in mortem hominum, nulla nostra culpa. Ambulant etenim vias suas spirituales, nihil aliud norunt quam bene vivere: et qui innocenter viventibus invident, faciunt peccata gravia, unde illos puniat Deus; et fit eis ille odor in mortem, qui est aliis odor ad vitam. Nam ipse Dominus prius factus est odor bonus ad vitam credentibus, et odor malus ad mortem persequentibus. Quia enim multi illi crediderant, inviderunt Judæi, et fecerunt tantum scelus occidendo innocentem, Sanctum sanctorum: quod si non facerent, ad mortem eis non valeret bonus odor Christi. Ergo supplantatus est Esau in benedictione patris.","t":"And Esau said: \"Rightly was his name called Jacob.\" For Jacob means \"supplanting.\" And this supplanting is not empty either, because it is taken in figure, like the deceit. For there was not yet so much malice in the brother that he wanted to supplant his brother. For he was called the supplanter when, at birth, he held his brother's foot with his hand: that was when he was called the supplanter. But the supplanting of the carnal is the life of the spiritual. For all the carnal, when in the Church they envy the spiritual, are tripped up and become worse. Hear the Apostle saying this very thing, especially since he mentioned there the smell that Isaac expressed here when he said, \"See, the smell of my son is like the smell of a full field, which the Lord has blessed.\" The Apostle says, then, \"We are the good fragrance of Christ in every place\"; and he added, \"to some a fragrance of life unto life, to others a fragrance of death unto death: and who is sufficient for these things?\" That is, to understand how we are a fragrance of death unto the death of men through no fault of ours. For the spiritual walk their own ways, they know nothing but to live well; and those who envy people who live innocently commit grave sins for which God punishes them; and that fragrance becomes to them a fragrance unto death which to others is a fragrance unto life. For the Lord himself first became a good fragrance unto life to those who believed and an evil fragrance unto death to those who persecuted him. For because many had believed in him, the Jews envied him and committed so great a crime in killing the innocent one, the Holy of holies: had they not done this, the good fragrance of Christ would not have availed to their death. So Esau was supplanted in his father's blessing.","f":"Augustine, <i>Serm.</i> 4.28 (PL 38:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-28)."},"augustine-sermones/4.29":{"o":"Respondit autem Isaac, et dixit ad illum, Dominum illum tuum feci: non enim aliud potuit accipere Esau quod dictum est, Et omnes fratres ejus servient illi: tibi autem quid faciam, fili? Et dixit Esau ad patrem suum: Benedic tamen et me. Cum strangulatus esset Isaac: id est, cum coactus esset. Magna res, magnum sacramentum, utinam capiamus: coactus benedicit, et tamen benedicit; et quod benedicit, verum est, sed tamen coactus benedicit. Quid sit hoc, attendite. Videamus ipsam benedictionem, et intelligamus quid sit coactum benedicere. Primum, quid commune Jacob et Esau. Respondit autem Isaac (pater sane Esau non est osculatus), ut ait illi, Ecce a fertilitate terræ erit habitatio tua, et a rore cæli desuper. Dixit hoc et illi, ab ubertate terræ, et a rore cæli: hoc ergo commune est Jacob et Esau. Quid est proprium Jacob? Servient tibi gentes. Quid est proprium Jacob? Omnes fratres tui tibi servient: et qui te benedixerit, benedictus erit; et qui te maledixerit, maledictus erit. Habet et iste nescio quid proprium, quod non dictum est Jacob: Et in gladio vives, et fratri tuo servies. Sed ne tolleret liberum arbitrium (jam hinc et hesterno diximus), adjecit, Erit autem, cum deposueris et solveris jugum de collo tuo. Quid est, Erit autem, cum deposueris et solveris jugum de collo tuo? Liberum tibi est, si volueris, converti: non quasi duo eritis, sed unus Jacob. Omnes enim qui convertuntur ab Esau, ad Jacob pertinent. Similitudo unum facit, dissimilitudo facit diversitatem. Quid ergo? A rore cæli, et a fertilitate terræ, ambo habent. Servient tibi gentes et fratres tui ut filii patris tui, solus Jacob habet. In gladio autem tuo vives, solus Esau. Quiddam commune habent, quædam singuli.","t":"And Isaac answered and said to him: \"I have made him your lord\": for Esau could not take otherwise what was said, \"And all his brothers shall serve him\": \"but for you, what shall I do, son?\" And Esau said to his father: \"Bless me too, nevertheless.\" When Isaac was pressed hard, that is, when he was constrained. A great thing, a great sacred sign; would that we may grasp it: he blesses under constraint, and yet he blesses; and what he blesses is true, but still he blesses under constraint. Pay attention to what this means. Let us look at the blessing itself and understand what blessing under constraint is. First, what is common to Jacob and Esau. Isaac answered (the father, indeed, did not kiss Esau), saying to him, \"See, your dwelling shall be of the fertility of the earth and of the dew of heaven from above.\" He said this to the other too, \"of the fatness of the earth and of the dew of heaven\": this, then, is common to Jacob and Esau. What is proper to Jacob? \"Nations shall serve you.\" What is proper to Jacob? \"All your brothers shall serve you: and whoever blesses you shall be blessed, and whoever curses you shall be cursed.\" This one too has something proper to him, which was not said to Jacob: \"And by the sword you shall live, and you shall serve your brother.\" But so as not to take away free choice (we have already spoken of this, yesterday as well), he added, \"But it shall be, when you lay down and loose the yoke from your neck.\" What does \"But it shall be, when you lay down and loose the yoke from your neck\" mean? You are free, if you will, to be converted: not as though you will be two, but one Jacob. For all who are converted from Esau belong to Jacob. Likeness makes one; unlikeness makes difference. What, then? \"Of the dew of heaven and the fertility of the earth\": both have this. \"Nations shall serve you, and your brothers as sons of your father\": Jacob alone has this. \"By your sword you shall live\": Esau alone. They have something in common, and some things each alone.","f":"Augustine, <i>Serm.</i> 4.29 (PL 38:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-29)."},"augustine-sermones/4.3":{"o":"Recordamini ergo, qui interfuistis hesterno die, duos filios Isaac, Esau et Jacob, quomodo majori præponitur minor (Gen. xxv et XXVII): ut ad Jacob pertineatis, Esau non ametis. Erit autem Esau, qui vult carnaliter vivere, vel carnalia in futuro sæculo sperare. Sive ergo carnaliter vivens, et talibus gaudens in hoc tempore, et talia de Deo sperans, qualia habent et mali, et totam felicitatem suam in ipsa ponens de qua gaudent et iniqui; aut certe contemnens istam præsentem, et talem sperans in futuro; carnalis est, carnalem habens fidem, carnalem spem, carnalem charitatem. Fides autem spiritualis est, credere quod protector sit temporaliter Dominus tuus, ut venias ad illud quod temporale non erit; et sperare te habiturum vitam Angelorum, non in corruptionibus carnis, non in voluptatibus et illecebris, non in fornicationibus et ebrietatibus et gaudio epularum carnalium, non in superbia possessionum dominationis terrenæ; sed tantummodo quomodo Angeli vivunt.","t":"Remember, then, you who were here yesterday, the two sons of Isaac, Esau and Jacob, how the younger is set before the elder: so that you may belong to Jacob and not love Esau. Esau will be the one who wants to live carnally, or to hope for carnal things in the world to come. Whether, then, someone lives carnally and delights in such things in this time, and hopes from God for such things as the wicked also have, and places his whole happiness in that in which the unrighteous also delight; or whether he despises this present happiness but hopes for the same kind in the future: he is carnal, having a carnal faith, a carnal hope, a carnal love. But spiritual faith is to believe that the Lord is your protector in time, so that you may come to what will not be temporal; and to hope that you will have the life of the angels, not in the corruptions of the flesh, not in pleasures and enticements, not in sexual immorality and drunkenness and the joy of carnal feasts, not in the pride of possessions and earthly power, but only as the angels live.","f":"Augustine, <i>Serm.</i> 4.3 (PL 38:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-3)."},"augustine-sermones/4.31":{"o":"Sunt mali in Ecclesia pertinentes ad Esau: quia et ipsi filii Rebeccæ, filii matris Ecclesiæ, de utero ipsius nati, et pilosi in peccatis carnalibus perseverantes, de illius tamen utero nati. Habent ergo a rore cœli, et a fertilitate terræ: a rore cœli omnes Scripturas, omnem sermonem divinum: a fertilitate vero terræ, omnia visibilia Sacramenta; visibile enim Sacramentum ad terram pertinet. Hæc omnia communia habent in Ecclesia et boni et mali. Nam et ipsi habent et participant Sacramentis: et quod norunt fideles, a tritico et vino. Et habent de rore cæli, quia super omnes descendit sermo Dei de coelo. Venit sermo Dei, et irrigat: sed quem irriget, et quid irriget, attende. Nam et illos irrigat et illos, bonos et malos: sed illi bonam pluviam in radicem spinarum convertunt; illi autem ad fructum bonum pluviam trahunt. Nam simul pluit Dominus super segetem et super spinas; sed segeti pluit ad horreum, spinis ad ignem: et tamen una est pluvia. Sic Verbum Dei omnes compluit. Videat quisque qualem radicem habeat; videat quisque quo trahat pluviam bonam: si eam trahit, ut generet spinas, numquid ideo pluvia Dei accusanda est? Antequam veniat ad radicem, dulcis est pluvia illa; dulce est verbum Dei, donec veniat ad cor malum, et convertat ad fraudem suam pluviam Dei, convertat ad hypocrisim, convertat ad radices malarum concupiscentiarum, ad perversitates et depravationes suas. Incipit quidem generare spinas, sed de pluvia bona: habet enim a rore cœli. Et quoniam non excluduntur omnes mali a Sacramentis Dei, habet et ab ubertate terræ, quod norunt illi, qui jam voluerunt esse participes mysteriorum fidelium.","t":"There are wicked people in the Church who belong to Esau: for they too are sons of Rebecca, sons of mother Church, born of her womb, and though hairy, persisting in carnal sins, still born of her womb. So they have of the dew of heaven and of the fertility of the earth: of the dew of heaven, all the Scriptures, all the divine word; of the fertility of the earth, all the visible sacraments; for a visible sacrament belongs to the earth. Good and bad in the Church have all these things in common. For they too have the sacraments and share in them: and the faithful know what this means, \"of grain and wine.\" And they have of the dew of heaven, because the word of God comes down upon all from heaven. The word of God comes and waters: but notice whom it waters and what it waters. For it waters both these and those, good and bad; but the one sort turn the good rain into the root of thorns, while the others draw the rain to good fruit. For the Lord rains at the same time upon the crop and upon the thorns; but upon the crop he rains for the barn, upon the thorns for the fire: and yet the rain is one. So the Word of God rains upon all. Let each one see what kind of root he has; let each one see where he draws the good rain: if he draws it to produce thorns, is the rain of God to be blamed for that? Before it comes to the root, that rain is sweet; the word of God is sweet, until it comes to an evil heart, and the heart turns God's rain to its own fraud, turns it to hypocrisy, turns it to the roots of evil desires, to its own perversities and depravities. It begins indeed to produce thorns, but from good rain: for it has of the dew of heaven. And since not all the wicked are shut out from God's sacraments, it has also of the fatness of the earth, which those know who have already wished to share in the mysteries of the faithful.","f":"Augustine, <i>Serm.</i> 4.31 (PL 38:47–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-31)."},"augustine-sermones/4.32":{"o":"Cum ad ambos pertineant ista, non tamen pertinent omnes gentes nisi ad spirituales, quia ipsi pertinent ad Ecclesiam, quæ implevit totum orbem terrarum. Attendite, fratres, et discernite quantum potestis, vel quantum vobis Dominus dat. Omnis spiritualis videt quia Ecclesia per totum orbem terrarum est una, vera, catholica, et nihil sibi arrogat, et tolerat peccata hominum, quos non potest purgare de arca dominica, antequam veniat ille ultimus ventilator, qui falli non potest, ut purget arcam suam, et frumentum mittat in horreum, paleas autem det ad comburendum: quia ipse habet excludere paleam, et segregare a frumento, et praeparare horreum tritico, paleis ignem. Itaque quia novit, tolerat peccatores in fine separandos. Per omnes gentes peccatores et omnes carnales mixti sunt spiritualibus, et serviunt eis: spirituales autem non serviunt; quia de illis proficiunt, cum ipsi deficiunt. Attendite, fratres mei; dicam, si possum, et non timeam, non tacebo: urgeor enim ut dicam: etsi mihi forte aliqui succensuerint; sed dent veniam, timeo enim, ut dixi; timori dent veniam. Christus neminem timuit: nos autem Christum timendo non parcimus, ne nobis, dum tales nolumus contristare, ille non parcat. Quid velim dicere dignamini audire, et intentissime advertere. Acceperunt ambo a rore cœli et ab ubertate terræ, Jacob et Esau; ambo illud habent quod jam diximus, quod novimus, quod nostis: sed ut serviant ei gentes, non accepit nisi Jacob; quia carnales in Ecclesia per totum orbem terrarum non serviunt nisi spiritualibus. Quare? Quia de illis proficiunt spirituales. Nam ideo carnales homines servi dicuntur: et si quod nolunt faciunt, prodest tamen spiritualibus mala conversatio carnalium; quia et ex eadem conversatione proficiunt, et per tolerantiam coronantur.","t":"Though these things belong to both, all the nations nevertheless belong only to the spiritual, because they belong to the Church, which has filled the whole world. Pay attention, brothers, and discern as far as you can, or as far as the Lord gives you. Every spiritual person sees that the Church throughout the whole world is one, true, catholic, and claims nothing for itself, and bears with the sins of people whom it cannot purge from the Lord's threshing floor before that last winnower comes, who cannot be deceived, to purge his threshing floor and put the grain in the barn, but give the chaff to be burned: because it is he who is to remove the chaff and separate it from the grain, and prepare the barn for the wheat and fire for the chaff. So, because the spiritual person knows this, he bears with sinners who are to be separated at the end. Throughout all the nations sinners and all the carnal are mixed with the spiritual and serve them; but the spiritual do not serve, because they profit from them while the others fall away. Pay attention, my brothers: I will say it, if I can, and not be afraid; I will not keep silent, for I am pressed to say it, even if some perhaps are angry with me; but let them pardon me, for I am afraid, as I said: let them pardon my fear. Christ feared no one: but we, fearing Christ, do not spare, lest, while we are unwilling to sadden such people, he does not spare us. Be pleased to hear what I mean, and attend most carefully. Both Jacob and Esau received of the dew of heaven and of the fatness of the earth; both have what we have already said, what we know, what you know: but that the nations should serve him, only Jacob received; because throughout the whole world the carnal in the Church serve only the spiritual. Why? Because the spiritual profit from them. For that is why carnal people are called servants: even if they do what they do not want, the bad conduct of the carnal still benefits the spiritual; for they both profit from that very conduct and are crowned through forbearance.","f":"Augustine, <i>Serm.</i> 4.32 (PL 38:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-32)."},"augustine-sermones/4.33":{"o":"Intendat Sanctitas vestra quod dicimus. Illi autem Esau non sunt datæ gentes: quia omnes carnales, qui sunt in Ecclesia, aut divisi sunt, aut faciles sunt ad divisionem. Ecce pars Donati inde facta est, inde est, de ipsis carnalibus carnaliter sentientibus. Carnales erant: sed quia quæsierunt honorem suum, vel patientiam perdiderunt, invenerunt aditum, et divisi sunt: amaverunt honorem suum, multum ei tribuerunt, typho superbiae tumuerunt, non habuerunt tolerantiam, id est, non habuerunt charitatem. Scriptum est enim: Charitas omnia tolerat, omnia sustinet; non æmulatur, non inflatur, non agit perperam ( I Cor. XIII, 7, 4). Itaque quidquid aliud haberent, quia illud non habebant per quod prodest quidquid habetur, diviserunt se. Et quotquot hæreses vel præcisiones et schismata facta sunt, per hos carnales facta sunt. Aut enim carnaliter senserunt, et fecerunt sibi imagines phantasmatum suorum, et erraverunt, et reprehendit eos fides catholica; et cum arguerentur, exclusi sunt foras pondere suo: aut invenientes sibi lites et simultates cum hominibus, diviserunt se. Qui se ergo diviserunt, nisi ad quos pertinet gladius ille, de quo dictum est, In gladio tuo vives? Non quia gladius non accipitur in bono: nam quemadmodum dicta sunt illa superiora, id est quomodo accipitur lapis ille, et ad firmitatem propter Christum, et ad reprehensionem propter stultum; quomodo leo dictus est Christus propter aliud, et leo dictus est diabolus propter aliud: sic accipitur gladius aliquando in bono, aliquando in malo. Sed hic non sine causa non datus est Jacob, sed datus est Esau: nisi quia aliquid mysterii significatur in gladio. Quomodo et ipsa servitus non est aliena a mysterio; id est, quod dictum est, Servies fratri tuo; nam et hoc in magno mysterio dictum est.","t":"Let your Holiness pay attention to what we are saying. The nations were not given to Esau: because all the carnal who are in the Church are either divided or easily brought to division. See, Donatus's party arose from there, it is from there, from those carnal people who think carnally. They were carnal: but because they sought their own honor, or lost their patience, they found an opening and were divided: they loved their own honor, gave it great weight, swelled with the conceit of pride, did not have forbearance, that is, did not have love. For it is written: \"Love bears all things, endures all things; it is not jealous, is not puffed up, does not act wrongly.\" And so, whatever else they had, because they did not have that through which whatever one has is of use, they divided themselves. And all the heresies and cuttings-off and schisms that have arisen have arisen through these carnal people. For either they thought carnally and made for themselves images of their own fancies, and went astray, and the Catholic faith rebuked them, and when they were refuted they were driven outside by their own weight; or, finding quarrels and grudges with people, they divided themselves. Who, then, divided themselves, if not those to whom belongs that sword of which it was said, \"By your sword you shall live\"? Not that the sword is not taken in a good sense: for as was said of those things above, how a stone is taken both for firmness, on account of Christ, and for reproach, on account of the fool; how Christ was called a lion for one reason, and the devil was called a lion for another: so the sword is sometimes taken in a good sense, sometimes in a bad one. But here it was not without reason that the sword was not given to Jacob but given to Esau, except that some mystery is signified in the sword. Just as the servitude itself is not foreign to the mystery, that is, what was said, \"You shall serve your brother\"; for this too was said in a great mystery.","f":"Augustine, <i>Serm.</i> 4.33 (PL 38:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-33)."},"augustine-sermones/4.34":{"o":"Ergo, fratres, qui se dividunt, ipsi habent gladium divisionis, et in gladio suo moriuntur, ut in gladio suo vivunt. Sed quia verum dixerat Dominus, Qui gladio percutit, gladio morietur; videte illos, fratres mei, qui se ab unitate praeciderunt, in quot frusta præcisi sunt. Nostis quot partes fecit pars Donati, nec arbitror latere Sanctitatem vestram, quia qui gladio percutit, gladio peribit. Dictum est illi, In gladio tuo vives. Sic et illi qui non recesserunt ab Ecclesia, et tales sunt, quales si foris essent. Qui enim amant honores suos in Ecclesia, omnino tales sunt; qui amant in Ecclesia commoda sua saecularia, et ipsi palea sunt; sed ventus deest, ideo non volant de area: hoc est quod dico breviter, tentatio deest, nam volarent de area. Denique quando contra illos aliquid egerit Ecclesia, quomodo facile se præcidunt? quomodo facile extra colligunt, et nolunt dimittere principatum suum? quomodo pro ipso principatu mori volunt? quomodo tenere volunt sub se plebes, et non dimittere plebes unitati Christi? quomodo volunt facere oves suas, quas suo sanguine non emerunt, et ideo viles habent, quia non emerunt? Quid opus est hinc diutius disputare? Attendite illos per universam Ecclesiam, videte tales, et eos qui intus sunt, et eos qui inventa occasione de arca volaverunt, et volunt secum trahere grana; sed grana vera et plena tolerant paleam, et manent in area usque in finem, quousque veniat ultimus ventilator: sicut ille cum pellibus hædinis toleravit aliena peccata, et meruit accipere benedictionem paternam.","t":"So, brothers, those who divide themselves have the sword of division, and they die by their own sword, as they live by their own sword. But because the Lord had spoken truly, \"He who strikes with the sword shall die by the sword,\" look, my brothers, at those who have cut themselves off from unity, into how many pieces they have been cut. You know how many parts Donatus's party has made, and I think it is not hidden from your Holiness that he who strikes with the sword shall perish by the sword. It was said to him, \"By your sword you shall live.\" So too those who have not left the Church and are such as they would be if they were outside. For those who love their own honors in the Church are altogether such; those who love their worldly advantages in the Church are chaff too; but the wind is lacking, so they do not fly off the threshing floor: that is, to put it briefly, temptation is lacking, or they would fly off the threshing floor. In fact, when the Church takes any action against them, how easily they cut themselves off! How easily they gather people outside, and will not give up their leadership! How they are willing to die for that leadership! How they want to keep congregations under themselves, and not release the congregations to the unity of Christ! How they want to make their own the sheep they did not buy with their own blood, and therefore hold cheap, because they did not buy them! What need is there to argue about this any longer? Look at such people throughout the whole Church; see them, both those who are inside and those who, having found an occasion, have flown off the threshing floor and want to drag grains with them; but the true and full grains bear with the chaff and remain on the threshing floor to the end, until the last winnower comes: just as Jacob with the kids' skins bore others' sins and was found worthy to receive his father's blessing.","f":"Augustine, <i>Serm.</i> 4.34 (PL 38:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-34)."},"augustine-sermones/4.35":{"o":"Quare autem sugillatus Isaac benedixit? Jam enim necessitate, jam coactus pater ejus dixit illi, Ecce ab ubertate terræ erit tibi habitatio et a rore cæli. Et ne ideo te putes bonum, In gladio tuo vives, et fratri tuo servies. Sed ne de te desperes, quia potes te corrigere, Erit autem, cum deposueris et solveris jugum de collo tuo. Ecce ab ubertate terræ et a rore coeli accipiet; sed Isaac sugillatus projicit illi benedictionem, non dat. Nonne fit modo in Ecclesia malis hominibus, qui volunt perturbare Ecclesiam, ut tolerentur ad necessitatem ipsius pacis, ut admittantur, ut habeant Sacramenta communia? Et aliquando scitur quia mali sunt, et convinci forte non possunt ut emendentur et degradentur; ut excludantur, ut excommunicentur, non possunt convinci. Si institerit aliquis, aliquando itur in disruptiones Ecclesiæ. Cogitur gubernator Ecclesiæ tanquam dicere, Ecce ab ubertate terræ erit tibi, et a rore cœli: utere Sacramentis, tibi manducas judicium, tibi bibis judicium: Qui enim manducat et bibit indigne, judicium sibi manducat et bibit ( I Cor. XI, 29). Nosti quia admitteris ex necessitate pacis Ecclesiæ, non habes in corde nisi perturbationes et divisiones. Ideo in gladio tuo vives: nam in eo quod accipis a rore coeli, et ab ubertate terræ, non ibi vives; non enim hoc te delectat, aut suavis est tibi Dominus. Si enim hoc te delectaret, et suavis tibi esset Dominus, imitareris humilitatem Domini, non superbiam diaboli. [Quamvis ergo accipiat mysterium humilitatis Domini a rore cœli et ab ubertate terræ, non tamen deponit superbiam diaboli; cui nihil faciam, qui semper dissensionibus et seditionibus gaudet. ] Quamvis sit tibi ista communio a rore cœli et ab ubertate terræ; tamen in gladio tuo vivis, seditionibus et dissensionibus aut gaudes aut terreris. Muta ergo te, et tolle jugum a collo tuo.","t":"But why did Isaac, pressed hard, bless him? For now under necessity, now constrained, his father said to him, \"See, your dwelling shall be of the fatness of the earth and of the dew of heaven.\" And lest you think yourself good on that account: \"By your sword you shall live, and you shall serve your brother.\" But lest you despair of yourself, since you can correct yourself: \"But it shall be, when you lay down and loose the yoke from your neck.\" See, he will receive of the fatness of the earth and of the dew of heaven; but Isaac, pressed hard, throws him the blessing rather than giving it. Does it not happen now in the Church with wicked people who want to throw the Church into turmoil, that they are tolerated out of the necessity of peace itself, that they are admitted, that they have the sacraments in common? And sometimes it is known that they are wicked, and perhaps they cannot be convicted so as to be corrected and degraded; they cannot be convicted so as to be excluded, so as to be excommunicated. If anyone were to insist, sometimes it leads to ruptures in the Church. The pilot of the Church is constrained, as it were, to say, \"See, you shall have of the fatness of the earth and of the dew of heaven: use the sacraments; you eat judgment to yourself, you drink judgment to yourself.\" \"For he who eats and drinks unworthily eats and drinks judgment to himself.\" You know that you are admitted out of the necessity of the Church's peace; you have nothing in your heart but turmoil and divisions. So by your sword you shall live: for in what you receive of the dew of heaven and of the fatness of the earth, you will not live; for this does not delight you, nor is the Lord sweet to you. For if this delighted you, and the Lord were sweet to you, you would imitate the humility of the Lord, not the pride of the devil. Though you have this communion of the dew of heaven and of the fatness of the earth, you still live by your sword; you either delight in or are frightened by seditions and dissensions. Change yourself, then, and take the yoke from your neck.","f":"Augustine, <i>Serm.</i> 4.35 (PL 38:49–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-35)."},"augustine-sermones/4.36":{"o":"Hæc vobis, fratres, pro magnitudine mysteriorum forte pauca; pro tempore tamen et pro viribus nostris et pro vestris multa dicta sunt: et si forte enucleatius hæc quæstio discussa non est, partim tamen magna mysteria, quæ postea si tractentur, inveniuntur. Date veniam et angustiæ temporis, et viribus nostris, et capacitati vestræ. Vultis plus capere, crescite: vultis crescere, bene vivite. Qui enim non vult bene vivere, non vult crescere. Has vobis epulas exhibuerit Dominus Deus noster per natalitia martyris sui Vincentii. Vincentius nomen victoriæ est. Amate autem, ut vincatis: non enim deest persecutio; diabolus persecutor est, nunquam defit occasio coronae: tantum miles Christi intelligat pugnam, et sciat quem vincat. Numquid quia non te urget hostis manifestus corporis, non te urget persecutor occultus illecebris carnis? Quanta suggerit mala! quanta per cupiditatem, quanta per timorem? Quibus illecebris persuadet ut eas ad sortilegos, ad mathematicos, quando dolet caput? Qui dimittunt Deum, et eunt ad ligamenta diabolica, victi sunt a diabolo. Contra si cui suggestum fuerit, secundum corpus fortasse efficere remedia diaboli, unde alius sanatus esse dicitur, quia accepto ab illo sacrificio suo, deserit persequi corpus, quia cor obtinuit: ergo cuicumque suggesta fuerint ista remedia scelerata, et dixerit, Moriar potius, quam talibus remediis utar; si vult Deus, flagellat et liberat me; si novit quia necessarium est, liberet me; si autem scit quia debeo exire de hac vita, sive contrister, sive læter, sequar voluntatem Domini. Ecce enim post parvum tempus qua fronte exiturus sum ad Dominum? Non enim hoc mihi præstant remedia diaboli, quod præstat Deus, vitam æternam. Quare ergo damno animæ meæ emo paucos dies corpori meo? Qui hæc dicit, et non it, nec applicat cor suum ut faciat mala remedia, utique vincit. Unam rem dixi exempli gratia; videtis certe jam quanta diabolus suggerit. Vides illum certe languere, vides anhelantem in lecto, vides vix moventem membra, vix moventem linguam, lassus iste diabolum vincit. Multi coronati sunt in amphitheatro pugnantes ad bestias: multi in lecto vincentes diabolum coronantur: videntur non se movere posse, et intus in corde tantas vires habent, tantam pugnam exercent. Sed ubi est occulta pugna, ibi occulta victoria.","t":"These things, brothers, have been said to you: few, perhaps, for the greatness of the mysteries; but many for the time, and for our strength and yours. And if perhaps this question has not been discussed in finer detail, still there are great mysteries in part, which will be found if they are treated later. Pardon both the shortness of the time and our strength and your capacity. You want to take in more: grow. You want to grow: live well. For whoever does not want to live well does not want to grow. Such is the feast that the Lord our God has set before you through the birthday of his martyr Vincent. Vincent is a name of victory. Love, then, that you may conquer: for persecution is not lacking; the devil is a persecutor; the occasion of a crown is never lacking: only let the soldier of Christ understand the battle, and know whom he is conquering. Because no open enemy of the body presses you, does the hidden persecutor not press you with the enticements of the flesh? How many evils he suggests! How many through desire, how many through fear! With what enticements he persuades you to go to sorcerers, to astrologers, when your head aches! Those who abandon God and go to the devil's amulets have been conquered by the devil. On the other hand, suppose it is suggested to someone that the devil's remedies are perhaps effective for the body, since another man is said to have been healed by them, because the devil, having received his sacrifice from him, stops attacking the body, since he has won the heart: then whoever has had these wicked remedies suggested to him and says, \"I would rather die than use such remedies; if God wills, he scourges and frees me; if he knows it is necessary, let him free me; but if he knows that I must depart from this life, whether I am saddened or gladdened, I will follow the Lord's will. For see, after a short time, with what face shall I go out to the Lord? For the devil's remedies do not give me what God gives, eternal life. Why then should I buy a few days for my body at the cost of my soul?\" Whoever says this, and does not go, nor sets his heart on using evil remedies, certainly conquers. I have mentioned one thing by way of example; you surely see now how much the devil suggests. You see that man lying sick, you see him gasping in bed, you see him barely moving his limbs, barely moving his tongue: this exhausted man conquers the devil. Many were crowned in the amphitheatre fighting with the beasts; many are crowned in bed conquering the devil: they seem unable to move, and within, in the heart, they have such strength, they wage such a fight. But where the fight is hidden, the victory is hidden.","f":"Augustine, <i>Serm.</i> 4.36 (PL 38:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-36)."},"augustine-sermones/4.37":{"o":"Quare ista diximus, fratres? Ut quando celebratis natalitia martyrum, imitemini martyres; nec putetis ideo vobis deesse posse occasiones coronæ, quia modo desunt tales persecutiones. Nec modo enim desunt quotidie persecutiones a diabolo, sive per suggestionem, sive per molestias aliquas corporis. Tu tantum scito te habere Imperatorem, qui jam præcessit in coelum: dedit tibi viam qua sequaris, tene te ad illum. Noli cum viceris, per superbiam tibi tribuere, quasi de viribus tuis luctatus fueris: sed præsume de eo qui dedit vires, ut vinceres, quia ipse vicit sæculum: et semper coronaris, et martyr hinc exies, si omnes tentationes diaboli superaveris.","t":"Why have we said these things, brothers? So that when you celebrate the birthdays of the martyrs, you may imitate the martyrs; and not think that occasions of a crown can be lacking to you because such persecutions are lacking now. For even now persecutions from the devil are not lacking daily, whether through suggestion or through some bodily afflictions. Only know that you have a Commander who has already gone ahead into heaven: he has given you the way to follow; keep close to him. When you have conquered, do not credit it to yourself through pride, as if you had wrestled by your own strength; but rely on him who gave you strength to conquer, because he himself has conquered the world: and you are always being crowned, and you will go out of here a martyr, if you overcome all the temptations of the devil.","f":"Augustine, <i>Serm.</i> 4.37 (PL 38:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-37)."},"augustine-sermones/4.4":{"o":"Vivunt autem Angeli in gaudio, non creaturæ, sed Creatoris. Gaudium enim creaturæ est quidquid videtur: gaudium Creatoris est quod non videtur oculis corporis, sed purgata acie mentis. Beati mundo corde. Ad quam visionem beati sunt? Quoniam ipsi Deum videbunt. Non enim putetis, fratres, quia gaudent Angeli ex eo quia vident terram, aut caelum, vel quæcumque in his sunt. Non ex eo gaudent, quia vident coelum et terram; sed quia vident eum qui fecit coelum et terram.","t":"And the angels live in joy, not in the creature but in the Creator. For the joy of the creature is whatever is seen; the joy of the Creator is what is seen not with the eyes of the body but with the purified sight of the mind. \"Blessed are the pure in heart.\" For what vision are they blessed? \"For they shall see God.\" For do not think, brothers, that the angels rejoice because they see the earth or the heaven or whatever is in them. They do not rejoice because they see heaven and earth, but because they see him who made heaven and earth.","f":"Augustine, <i>Serm.</i> 4.4 (PL 38:33–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-4)."},"augustine-sermones/4.5":{"o":"Ille autem qui fecit coelum et terram, nec coelum est, nec terra; nec quid terrenum potest cogitari, nec quid coeleste, nec quid corporeum vel spirituale poteris cogitare: non hoc est Deus. Non tibi facias hominem aliquem grandem et pulchrum: non circumscribitur humana forma Deus; non continetur loco, non tenetur spatio. Non tibi facias quasi aureum Deum: non hoc est Deus. Nam aurum, unde tibi vis facere Deum, Deus ipse fecit; et hoc infirmum, quia in terra. Non tibi proponas, quia aliquid tale est Deus, quale vides in coelo, vel lunam, vel solem, vel sidera vel quidquid fulget et splendet in caelo: non hoc est Deus. Sed nec iterum ideo tibi non videatur Deus quod sol, quia sol tanquam rota quaedam est, non immensum lucis spatium; et dicas tibi, Ergo Deus infinitae lucis est et immensae: ut quasi tendas ipsum solem, et facias illum non habere finem, nec hac nec illac, nec sursum nec deorsum; et tamen lucem tibi immensam proponas Deum: nec hoc est Deus. Deus quidem habitat lucem inaccessibilem ( I Tim. VI, 16): sed talis lux non est nota, nec potest esse nota oculis carnis.","t":"But he who made heaven and earth is neither heaven nor earth; you cannot think of anything earthly, nor anything heavenly, nor anything bodily or spiritual that you can conceive: that is not God. Do not make for yourself some great and beautiful man: God is not bounded by a human form; he is not contained in a place, not held by space. Do not make for yourself a sort of golden God: that is not God. For the gold from which you want to make yourself a God, God himself made; and it is weak, because it is on earth. Do not picture to yourself that God is anything such as you see in the sky, the moon or the sun or the stars or whatever gleams and shines in the sky: that is not God. But again, do not therefore think that God is not like the sun merely because the sun is like a kind of wheel and not an immense expanse of light, and say to yourself, \"So God is of infinite and immeasurable light,\" as though you were stretching the sun itself and making it have no end, neither this way nor that, neither up nor down, and picturing God to yourself as an immeasurable light: that is not God either. God indeed \"dwells in light unapproachable\"; but such light is not known, and cannot be known, to the eyes of the flesh.","f":"Augustine, <i>Serm.</i> 4.5 (PL 38:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-5)."},"augustine-sermones/4.6":{"o":"Sed si videre potes quid est veritas, quid est sapientia, quid justitia, quomodo dictum est, Accedite ad eum, et illuminamini ( Paul. XXXIII, 6): quomodo est illud lumen verum, de quo dicit Joannes, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum; quomodo Joannes ipse Baptista non erat lumen verum. Dicit enim Joannes evangelista, Non erat ille lumen, sed ut testimonium perhiberet de lumine. Non solum autem Joannes Baptista verum lumen non erat, sed nec Paulus verum lumen erat, nec Petrus verum lumen erat, nec aliqui apostoli verum lumen erant. Etenim verum lumen est, quod illuminat omnem hominem venientem in hunc mundum. Illi vero lumina erant, quia illuminabantur. Nam et oculi carnis nostræ dicuntur lumina; et unusquisque jurat, Per lumina mea. Lumina ista quid sunt? Si desit sol, si desit luna aut lucerna, certe in tenebris remanent. Ubi sunt lumina, videant ante se, præbeant ducatum pedibus, si lumina sunt: et tamen lumina sunt. Quare lumina sunt? Quia possunt lumen recipere. Etenim cum fuerit lumen illatum, lumen ipsum non sentit frons tua, nec auris tua, nec olfactus tuus, nec manus tua, nec pes tuus: sola membra in te qui vocantur oculi, sola sentiunt lumen illatum. Absente lumine tenebrantur: sed illato lumine sola illuminantur, id est, quia sola sentiunt lumen. Illuminantur quidem et caetera membra tua; sed ut videri possint, non ut videre possint. Nam lux quæ oritur, vel quae infertur, omnia membra perfundit; oculos, ut videant; cætera, ut videantur. Sic omnes sancti illuminati sunt, ut viderent, et ut quod videbant, praedicarent. Ideo illis dictum est, Vos estis lumen mundi. Sed lumen, non verum lumen. Quare? Quia erat lumen verum, quod illuminat omnem hominem. Omnem hominem dixit: si de isto sole diceret, non diceret, Omnem hominem; quia iste sol non a solis hominibus videtur. Vident illum et pecora, et minutissima animalia, et muscae vident istum solem: illud autem lumen quod Deus est, nemo videt, nisi de quibus dictum est, Beati mundo corde, quoniam ipsi Deum videbunt.","t":"But if you can see what truth is, what wisdom is, what justice is, as it was said, \"Come to him and be enlightened\"; how that is the true light of which John says, \"He was the true light, which enlightens every man coming into this world\"; how John the Baptist himself was not the true light. For John the evangelist says, \"He was not the light, but came to bear witness to the light.\" And not only was John the Baptist not the true light, but neither was Paul the true light, nor was Peter the true light, nor were any apostles the true light. For the true light is that which enlightens every man coming into this world. They were lights, because they were enlightened. For the eyes of our flesh too are called lights, and everyone swears, \"By my lights.\" What are these lights? If the sun is lacking, if the moon or a lamp is lacking, surely they remain in darkness. Where there are lights, let them see what is before them, let them guide the feet, if they are lights: and yet they are lights. Why are they lights? Because they can receive light. For when light is brought in, your forehead does not perceive the light itself, nor your ear, nor your sense of smell, nor your hand, nor your foot: only the members in you that are called eyes perceive the light brought in. When the light is absent they are darkened; but when the light is brought in, they alone are illuminated, that is, because they alone perceive the light. Your other members too are illuminated, but so that they can be seen, not so that they can see. For the light that rises, or that is brought in, floods all the members: the eyes, that they may see; the rest, that they may be seen. So all the saints were enlightened, that they might see, and preach what they saw. That is why it was said to them, \"You are the light of the world.\" But a light, not the true light. Why? Because there was the true light, which enlightens every man. He said \"every man\": if he were speaking of this sun, he would not say \"every man,\" because this sun is not seen by men alone. Cattle see it, and the tiniest creatures, and flies see this sun; but that light which is God no one sees, except those of whom it was said, \"Blessed are the pure in heart, for they shall see God.\"","f":"Augustine, <i>Serm.</i> 4.6 (PL 38:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-6)."},"augustine-sermones/4.7":{"o":"Conamini cogitare, fratres, lumen veritatis, lucem sapientiæ, quomodo ubique præsens est omnibus: conamini cogitare lumen justitiæ; præsens est enim omni cogitanti. Quid enim est quod cogitat? Qui vult injuste vivere, peccat. Deserit justitiam: diminuta est? Conversus est ad justitiam: quid? aucta est? Deserit eam, integram illam relinquit: convertitur ad eam, integram illam invenit. Quid ergo lumen justitiæ? De oriente hoc surgit, et in occidentem vadit? An est alius locus unde oritur, aut quo venit? Nonne ubique præsto est? Homo certe qui est in occidente, si vult juste vivere, id est, secundum justitiam, numquid deest illi quam intueatur et videat secundum ipsam justitiam? Iterum in oriente positus si velit juste vivere, id est, secundum eamdem justitiam, numquid deest illi? Ibi enim est justitia: praesto est juste viventi. Secundum ejus regulam vident quemadmodum juste vivant et illi: sicut justi bene vivendo eam vident, ita et injusti male vivendo non eam vident. Nam et illa juste vivit, cum eam videt; et ille ipsam videt, ut secundum eam actus suos dirigat: quia nisi secundum justitiae regulam direxerit actus suos, in errorem iniquitatis impingitur. Quia ergo et huic præsto esse potuit ibi consistenti, nullo loco est, et ubique est: sic justitia, sic sapientia, sic veritas, sic castitas. Conamini ergo videre talem lucem: sed non potestis, palpitat mentis acies; purgetur, ut videat. Ut autem purgetur et videat, credat, ut purgari mereatur. Quod ergo videre non potestis, differte, ut curemini, et videre possitis.","t":"Try to think, brothers, of the light of truth, the light of wisdom, how it is present everywhere to all; try to think of the light of justice, for it is present to everyone who thinks. For what is it that he thinks? He who wants to live unjustly sins. He deserts justice: is it diminished? He turns to justice: what then? Is it increased? He deserts it and leaves it whole; he turns to it and finds it whole. What, then, is the light of justice? Does it rise in the east and go to the west? Or is there some other place from which it rises or to which it goes? Is it not present everywhere? Certainly a man who is in the west, if he wants to live justly, that is, according to justice, does he lack justice to look at and see, so as to live according to it? Again, someone placed in the east, if he wants to live justly, that is, according to the same justice, does he lack it? For justice is there: it is present to the one who lives justly. By its rule those others too see how they should live justly: as the just, by living well, see it, so the unjust, by living badly, do not see it. For the one lives justly when he sees it, and the other sees it in order to direct his actions by it; because unless he directs his actions by the rule of justice, he runs into the error of iniquity. Since, then, it could be present to this man too, standing there, it is in no place, and it is everywhere: so is justice, so wisdom, so truth, so chastity. Try, then, to see such a light: but you cannot; the eye of the mind trembles. Let it be purified, that it may see. And that it may be purified and see, let it believe, that it may be found worthy to be purified. So what you cannot see, put off, that you may be healed, and be able to see.","f":"Augustine, <i>Serm.</i> 4.7 (PL 38:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-7)."},"augustine-sermones/4.8":{"o":"Non tamen tale aliquid in futuro sæculo cogitetis, quale nunc videtis: quia si tale aliquid cogitaveritis, et tale aliquid dilexeritis; cum ipso mundo vultis ire extra mundum, tollere vobiscum vultis mundum. Non erunt ibi ista. Lux ibi erit quædam, unde hoc rorat nescio quid, quod modo intelligimus, et gaudemus. Sed si habemus benedictionem a rore coeli, habemus abundantiam a fertilitate terræ: sic est enim benedictus Jacob: ad eum pertineamus, et non carnaliter vivamus. Quia unusquisque incipit carnaliter vivere, ideo major dictus est Esau. Duo Testamenta dicuntur in Lege, unum Vetus, et alterum Novum. Vetus promissiones habebat temporales, sed significationes spirituales. Intendat Charitas vestra. Si promissa est Judaeis terra repromissionis, significat aliquid spiritualiter terra repromissionis: si promissa est Judæis civitas pacis Jerusalem, significat aliquid nomen civitatis Jerusalem: si data est Judæis circumcisio carnis, significat aliquam spiritualem circumcisionem: si jussi sunt Judaei unum diem sabbatum observare de septem diebus, significat spiritualem quietem, quæ non habet vesperam. Nam et in ipsis septem diebus, in Genesi in omnibus diebus dictum est, Facta est vespera (Id. I): in septimo die non dicitur, Facta est vespera. Septimo die qui vesperam non habet, significatur nobis requies sempiterna, ubi nullus est occasus. Si data sunt sacrificia Judæis carnalia, per victimas animalium omnia significant sacrificia spiritualia. Ergo qui sic intellexerunt, quasi præsens illis aliquid daretur pro magno, et futurum nihil quæsierunt, nec spiritualiter ea quæ carnaliter agebantur, intelligere valuerunt, ad majorem filium pertinent, ad vetus Testamentum pertinent.","t":"Yet do not think of anything in the world to come such as you see now: for if you think of something of that kind, you will also love something of that kind; you want to go out of the world with the world itself, you want to take the world with you. These things will not be there. There will be a certain light there, from which there trickles down this something-I-know-not-what which we now understand and rejoice in. But if we have the blessing from the dew of heaven, we have the abundance from the fertility of the earth: for so Jacob was blessed. Let us belong to him, and not live carnally. Because each one begins by living carnally, the elder was called Esau. Two Testaments are spoken of in the Law, one Old and the other New. The Old had temporal promises but spiritual meanings. Let your Charity pay attention. If the land of promise was promised to the Jews, the land of promise signifies something spiritually; if the city of peace, Jerusalem, was promised to the Jews, the name of the city of Jerusalem signifies something; if circumcision of the flesh was given to the Jews, it signifies some spiritual circumcision; if the Jews were ordered to keep one day of the seven as a sabbath, it signifies spiritual rest, which has no evening. For in those very seven days, in Genesis, it was said on all the days, \"And there was evening\": on the seventh day it is not said, \"And there was evening.\" By the seventh day, which has no evening, everlasting rest is signified to us, where there is no setting. If carnal sacrifices were given to the Jews, through the victims of animals they all signify spiritual sacrifices. So those who understood it as though something were given them in the present as a great thing, and sought nothing future, and could not understand spiritually what was done carnally, belong to the elder son; they belong to the Old Testament.","f":"Augustine, <i>Serm.</i> 4.8 (PL 38:35–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-8)."},"augustine-sermones/4.9":{"o":"Vetus enim Testamentum est promissio figurata: Novum Testamentum est promissio spiritualiter intellecta. Cum enim Jerusalem quæ fuit in terra, pertineat ad Vetus Testamentum, imaginem habet ad Jerusalem quae est in cælo, et pertinet ad Novum Testamentum. Circumcisio carnalis pertinet ad Vetus Testamentum: Circumcisio cordis pertinet ad Novum Testamentum. Liberatur secundum Vetus Testamentum populus de Ægypto: liberatur secundum Novum Testamentum populus a diabolo. Persecutores Ægyptii et Pharao persequuntur exeuntes de Ægypto Judaeos; persequuntur populum christianum peccata ipsorum et diabolus princeps peccatorum. Sed sicut Judaeos usque ad mare persequuntur Ægyptii; sic Christianos usque ad Baptismum persequuntur peccata. Intendite, fratres, et videte: liberantur per mare Judæi, obruuntur in mari Ægyptii: liberantur Christiani in remissione peccatorum, delentur peccata per Baptismum. Exeunt post mare Rubrum, et ambulant per eremum: sic et Christiani post Baptismum nondum sunt in terra repromissionis, sed sunt in spe. Sæculum autem hoc eremus est; et vere christiano est eremus post Baptismum, si intelligat quod accepit. Si non solum signa corporalia in illo fiant, sed si etiam in corde spiritualis effectus, intelligit sibi eremum esse istum mundum, intelligit in peregrinatione se vivere, patriam desiderare. Quamdiu autem desiderat, in spe est. Spe enim salvi facti sumus. Spes autem quæ videtur, non est spes: quod enim videt quis, quid sperat? Si autem quod non videmus, speramus, per patientiam exspectamus. Ista patientia in eremo facit aliquid sperare: si jam se putat in patria, non pervenit ad patriam: si jam se putat in patria, remanet in via: Ut autem non remaneat in via, speret patriam, desideret patriam, ne deviet. Nam occurrunt tentationes: ita post Baptismum occurrunt. Sicut enim non soli erant hostes Judaeorum Ægyptii, qui illos ab Ægypto persequebantur (ipsi enim præteriti hostes erant, quomodo unumquemque persequitur præterita vita sua et præterita peccata sua cum principe suo diabolo), sed exstiterunt in eremo, qui vellent impedire viam; et pugnatum est cum illis, et victi sunt: sic post Baptismum cum coeperit ambulare christianus viam cordis sui in spe promissorum Dei, non deviet. Nam occurrunt tentationes aliud aliquid suggerentes, delicias hujus mundi, aliam quamdam vitam, ut unumquemque de via detorqueant, et a proposito abducant. Si autem isto desiderio istas suggestiones eviceris, vincuntur hostes in via, et perducitur populus ad patriam.","t":"For the Old Testament is the promise in figure; the New Testament is the promise understood spiritually. For while the Jerusalem that was on earth belongs to the Old Testament, it bears the image of the Jerusalem that is in heaven, and that belongs to the New Testament. Circumcision of the flesh belongs to the Old Testament; circumcision of the heart belongs to the New Testament. According to the Old Testament the people is set free from Egypt; according to the New Testament the people is set free from the devil. The Egyptians and Pharaoh pursue the Jews as they come out of Egypt as persecutors; their own sins and the devil, the prince of sins, pursue the Christian people. But just as the Egyptians pursue the Jews as far as the sea, so sins pursue Christians as far as baptism. Pay attention, brothers, and see: the Jews are set free through the sea, the Egyptians are overwhelmed in the sea; Christians are set free in the forgiveness of sins, sins are blotted out through baptism. After the Red Sea they come out and walk through the desert: so too Christians after baptism are not yet in the land of promise, but are in hope. This world is a desert; and truly, for a Christian after baptism, it is a desert, if he understands what he has received. If not only bodily signs are performed in him but there is also a spiritual effect in his heart, he understands that this world is a desert for him; he understands that he lives as a pilgrim, that he longs for his homeland. And as long as he longs, he is in hope. \"For in hope we were saved. But hope that is seen is not hope; for what a man sees, why does he hope for? But if we hope for what we do not see, we wait for it with patience.\" This patience in the desert makes one hope for something: if he thinks he is already in the homeland, he does not reach the homeland; if he thinks he is already in the homeland, he stays on the road. But that he may not stay on the road, let him hope for the homeland, long for the homeland, so as not to stray. For temptations come: so they come after baptism. For just as the Egyptians who pursued them from Egypt were not the Jews' only enemies (they were past enemies, as each person is pursued by his past life and his past sins, with their prince the devil), but others arose in the desert who wanted to block the way, and there was fighting with them, and they were beaten: so after baptism, when a Christian has begun to walk the way of his heart in the hope of God's promises, let him not stray. For temptations come suggesting something else, the delights of this world, some other life, to twist each one from the road and draw him away from his purpose. But if you overcome these suggestions by that longing, the enemies on the road are beaten, and the people is brought to the homeland.","f":"Augustine, <i>Serm.</i> 4.9 (PL 38:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/4-9)."},"augustine-sermones/40.1":{"o":"Frequenter, fratres, cum Psalmista cantavimus, Sustine Dominum, viriliter age; et confortetur cor tuum, et sustine Dominum. Quid est, Sustine Dominum? Ut tunc accipias, quando dabit; non tunc exigas, quando vis. Tempus dandi nondum est: sustinuit te, sustine illum. Quid est quod dixi, Sustinuit te, sustine illum? Si jam juste vivis, si jam ad illum conversus es, si tibi displicent facta tua præterita, si jam placuit tibi eligere vitam bonam novam; noli festinare exigere. Sustinuit te, ut mutares vitam malam: sustine illum; ut coronet vitam bonam. Nam si et ille non sustineret, non esset cui daret. Sustine ergo, quia sustentatus es.","t":"Often, brothers, we have sung with the psalmist, “Wait for the Lord, act manfully; and let your heart be strengthened, and wait for the Lord.” What does “Wait for the Lord” mean? That you should receive when he gives, not demand when you want. The time of giving is not yet: he has waited for you; wait for him. What did I mean by “He has waited for you; wait for him”? If you are already living justly, if you have already turned to him, if your past deeds displease you, if it has already pleased you to choose a good new life, do not be in a hurry to demand. He waited for you to change your bad life; wait for him, so that he may crown your good life. For if he too had not waited, there would be no one for him to give to. Wait, then, because you have been waited for.","f":"Augustine, <i>Serm.</i> 40.1 (PL 38:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-1)."},"augustine-sermones/40.2":{"o":"Tu vero qui non vis corrigi, o quisquis hic es qui adhuc non vis corrigi; quasi unus sit: magis dicere debui, Quicumque hic estis. Tu tamen qui hic es, qui non statuisti corrigi: sic loquar quasi ad unum, Quisquis non vis corrigi, quid tibi promittis? Desperando peris, an sperando? Quisquis desperando peris, hoc dicis in animo tuo: Iniquitas mea super me est, in peccatis meis contabesco; quæ mihi spes est vivendi? Audi prophetam dicentem, Nolo mortem impii; tantum revertatur impius a via sua pessima, et vivat (Ezech. XXXIII, IIt. Qui sperando peris, hoc dicis in animo tuo: Bonus est Deus, misericors est Deus, ignoscit omnia, non reddit mala pro malis. Audi Apostolum dicentem, Ignoras quia patientia Dei ad pænitentiam te adducit?","t":"But you who do not want to be corrected, whoever you are here who still do not want to be corrected (as if there were only one: I should rather have said, “Whoever of you are here”); still, you who are here, who have not resolved to be corrected (I will speak as if to one), whoever you are who do not want to be corrected, what do you promise yourself? Are you perishing by despair, or by hope? Whoever perishes by despairing says in his mind, “My iniquity is upon me; I am wasting away in my sins; what hope of life have I?” Hear the prophet saying, “I do not want the death of the wicked; only let the wicked turn from his most evil way and live.” Whoever perishes by hoping says in his mind, “God is good, God is merciful, he forgives everything, he does not repay evil for evil.” Hear the apostle saying, “Do you not know that the patience of God leads you to repentance?”","f":"Augustine, <i>Serm.</i> 40.2 (PL 38:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-2)."},"augustine-sermones/40.3":{"o":"Quid ergo restat? Quia si obtinuimus apud te aliquid, si intravit in cor quod dixi; video quid mihi respondeas. Verum est, nec despero, ut desperando peream; nec spero male, ut sperando peream. Non mihi dico: Iniquitas mea super me est, jam nullam spem habeo. Nec mihi illud dico: Bonus est Deus, nemini reddit mala. Nec illud dico, nec illud dico: premit me Propheta, premit me Apostolus.","t":"What, then, remains? For if we have gained anything with you, if what I said has entered your heart, I see what you will answer me: “It is true; I neither despair, so as to perish by despairing, nor do I hope wrongly, so as to perish by hoping. I do not say to myself, ‘My iniquity is upon me; I have no hope now.’ Nor do I say to myself, ‘God is good; he repays evil to no one.’ I say neither this nor that: the prophet presses me, the apostle presses me.”","f":"Augustine, <i>Serm.</i> 40.3 (PL 38:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-3)."},"augustine-sermones/40.4":{"o":"— Et quid dicis? Adhuc modicum tempus vivam quomodo volo. Isti sunt qui nos fatigant: plurimi sunt, molesti sunt. Adhuc modicum tempus vivam quomodo volo, postea quando me correxero, utique verum est quod dixit Propheta, Nolo mortem impii; tantum revertatur impius a via sua pessima, et vivat. Quando conversus fuero, delebit omnia mala mea: quare non addo aliquid voluptatibus meis, et vivo quantum volo, quomodo volo, postea me conversurus ad Deum?","t":"“And what do you say?” “Let me live a little while longer as I like.” These are the ones who wear us out: they are very many, they are troublesome. “Let me live a little while longer as I like; afterward, when I have corrected myself, what the prophet said is certainly true: ‘I do not want the death of the wicked; only let the wicked turn from his most evil way and live.’ When I have turned, he will blot out all my evils: why should I not add something to my pleasures, and live as long as I like and as I like, and turn to God afterward?”","f":"Augustine, <i>Serm.</i> 40.4 (PL 38:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-4)."},"augustine-sermones/40.5":{"o":"Quare hoc dicis, frater? quare? Quia promisit Deus indulgentiam, si me mutavero. Video, scio, promisit Deus indulgentiam; per sanctum Prophetam hanc promittit, et per me minimum servum suum promittit, verum est quod promittit, hanc promisit per unicum Filium suum. Sed quid vis addere dies malos diebus malis? Sufficiat diei malitia sua. Malus dies hesternus, malus et hodiernus, malus et crastinus. An putas esse bonos dies, quando facis satis voluptatibus tuis, quando in luxuriis enutris cor tuum, quando insidiaris alienæ pudicitiæ, quando fraude contristas proximum tuum, quando commendata negas, quando falsum pro nummo juras? Quando exhibes tibi bonum prandium, ideo putas quia bonum diem ducis? Unde fieri potest ut dies bonus sit, cum malus sit homo? Malos dies vis addere malis diebus?","t":"Why do you say this, brother? Why? “Because God has promised pardon if I change.” I see, I know: God has promised pardon. He promises it through the holy prophet, and he promises it through me, his least servant; what he promises is true; he promised it through his only Son. But why do you want to add evil days to evil days? “Sufficient for the day is its own evil.” Yesterday was an evil day, today is evil, and tomorrow is evil. Or do you think the days good when you satisfy your pleasures, when you nourish your heart in luxuries, when you lay snares for another’s chastity, when you grieve your neighbor by fraud, when you deny what was entrusted to you, when you swear falsely for a coin? When you treat yourself to a good lunch, do you think you are spending a good day? How can a day be good when the man is bad? Do you want to add bad days to bad days?","f":"Augustine, <i>Serm.</i> 40.5 (PL 38:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-5)."},"augustine-sermones/40.6":{"o":"Rogo, aliquantum, inquit, dimittatur mihi. Quare? Quia promisit mihi Deus indulgentiam. Sed crastino die te victurum nemo tibi promisit. Aut lege mihi, quomodo legis Prophetam, Evangelium, Apostolum, quia cum te converteris, delet Deus omnes iniquitates tuas: lege mihi ubi tibi promissus est crastinus dies, et vive crastino die male. Quanquam, frater meus, non tibi hoc debui dicere. Longa erit forte vita tua: si longa erit, bona sit. Quare vis habere longam vitam et malam? Aut longa non erit; et illa longa debet te delectare, quæ non habet finem: aut longa erit; et quid mali erit, quia diu bene vixisti? Tu male vis diu vivere, bene non vis? Et tamen crastinum diem nemo tibi promisit. Corrige te, audi Scripturam: Ne tardes converti ad Deum. Verba ista mea non sunt: sed et mea sunt. Si amo, mea sunt: amate, et vestra sunt. Sermo iste quem modo dico, Scripturæ sanctæ est: si contemnis illum, adversarius tuus est. Sed audi Dominum dicentem, Concorda cum adversario tuo cito (Mutth. v, 25 Audiant omnes, verba recito Scripturæ divinæ. 0 male dilator, o crastini male appetitor, audi Dominum dicentem, audi Scripturam sanctam praedicentem. De isto loco speculator sum. Ne tardes converti ad Deum, neque differas de die in diem. Vide si non vidit illos, vide si non inspexit illos qui dicunt, Crastino bene vivo, hodie male vivam. Et cum cras venerit, hoc dicturus es. Ne tardes converti ad Deum, neque differas de die in diem. Subito enim veniet ira ejus, et in tempore vindictæ disperdet te. Numquid ego hoc scripsi? Numquid ego delere illud possum? Si delevero, timeo deleri. Tacere illud possum: timeo tacere. Prædicare cogor: territus terreo. Timete mecum, ut gaudeatis mecum. Ne tardes converti ad Deum. Domine, vide quia dico: Domine, scis quia terruisti me, cum tuus Propheta legeretur. Domine, nosti in illa cathedra timorem meum, cum tuus Propheta legeretur. Ecce dico, Ne tardes converti ad Deum, neque differas de die in diem. Subito enim veniet ira ejus, et in tempore vindictæ disperdet te. Sed nolo perdat te.","t":"“I beg you,” he says, “let me be left alone a little while.” Why? “Because God has promised me pardon.” But no one has promised you that you will live tomorrow. Or read me, as you read the prophet, the Gospel, the apostle, that when you turn God blots out all your iniquities: read me where tomorrow was promised you, and live badly tomorrow. And yet, my brother, I ought not to have said this to you. Perhaps your life will be long: if it is long, let it be good. Why do you want to have a long life and a bad one? Either it will not be long, and that long life ought to delight you which has no end; or it will be long, and what harm will there be in having lived well for a long time? You want to live badly for a long time; you do not want to live well? And yet no one has promised you tomorrow. Correct yourself; hear the Scripture: “Do not delay to turn to God.” These words are not mine; and yet they are mine too. If I love them, they are mine: love them, and they are yours. This word that I am now speaking belongs to holy Scripture: if you despise it, it is your adversary. But hear the Lord saying, “Make peace with your adversary quickly.” Let all hear: I am reciting the words of divine Scripture. O wicked delayer, O wicked craver of tomorrow, hear the Lord speaking, hear holy Scripture proclaiming. From this place I am a watchman. “Do not delay to turn to God, and do not put it off from day to day.” See whether it did not see them, whether it did not look into those who say, “Tomorrow I will live well; today I will live badly.” And when tomorrow comes, you will say the same. “Do not delay to turn to God, and do not put it off from day to day. For suddenly his wrath will come, and in the time of vengeance he will destroy you.” Did I write this? Can I blot it out? If I blot it out, I fear to be blotted out. Can I keep silent about it? I am afraid to keep silent. I am compelled to preach: terrified, I terrify. Fear with me, so that you may rejoice with me. “Do not delay to turn to God.” Lord, see that I am saying it; Lord, you know that you terrified me when your prophet was being read. Lord, you know my fear in that chair when your prophet was being read. See, I am saying, “Do not delay to turn to God, and do not put it off from day to day. For suddenly his wrath will come, and in the time of vengeance he will destroy you.” But I do not want him to destroy you.","f":"Augustine, <i>Serm.</i> 40.6 (PL 38:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-6)."},"augustine-sermones/40.7":{"o":"Nolo mihi dicas, Perire volo; quia ego nolo. Melius est ergo, Nolo meum, quam, Volo tuum. Si lethargicus pater tuus ægrotaret inter manus tuas, et tu adesses juvenis aegrotanti seni, et diceret medicus, Periclitatur pater tuus; somnus iste gravedo est quædam lethalis; observa eum, noli eum permittere dormire; si videris eum dormire, excita eum; si parum est excitare, vellica; si et hoc parum, stimula eum, ne moriatur pater tuus: adesses juvenis seni onerosus. Ille in dulcem morbum resolutus iret, oculos gravedine illa premente clauderet, tu contra clamares patri: Noli dormire. At ille: Dimitte me, dormire volo. Et tu: Sed medicus dixit, Si voluerit dormire, non dormiat. At ille: Rogo, dimitte me, mori volo. Sed ego nolo, dicit filius patri. Cui? Utique optanti se mori. Et tamen vis differre mortem patris tui, et aliquanto diutius vivere cum morituro sene patre tuo. Dominus tibi clamat: Noli dormire, ne in æternum dormias; evigila, ut mecum vivas, et patrem habeas quem non efferas. Audis, et surdus es.","t":"Do not say to me, “I want to perish”; because I do not want it. Better, then, my “I do not want” than your “I want.” If your father were lying sick with lethargy in your hands, and you, a young man, were attending your sick old father, and the doctor said, “Your father is in danger; this sleep is a deadly heaviness; watch him, do not let him sleep; if you see him sleeping, wake him; if waking is not enough, pinch him; if even that is not enough, prod him, so that your father does not die”: you, the young man, would be a burden to the old man. He, dissolved into a sweet sickness, would be drifting off, closing his eyes as that heaviness pressed on them; you, on the contrary, would shout to your father, “Do not sleep.” And he: “Leave me alone; I want to sleep.” And you: “But the doctor said, ‘If he wants to sleep, he must not sleep.’” And he: “I beg you, leave me alone; I want to die.” “But I do not want it,” says the son to his father. To whom? To one who wishes to die. And yet you want to put off your father’s death, and to live a little longer with your old father, who will die anyway. The Lord cries to you, “Do not sleep, lest you sleep forever; wake up, so that you may live with me and have a father whom you will never carry out to burial.” You hear, and you are deaf.","f":"Augustine, <i>Serm.</i> 40.7 (PL 38:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-7)."},"augustine-sermones/40.8":{"o":"Quid ego feci speculator? liber sum, non vos gravo. Scio dicturos quosdam: Quid nobis voluit dicere? Terruit, gravavit nos, reos nos fecit. Imo a reatu volui liberare. Fœdum est, turpe est: nolo dicere malum, nolo dicere periculosum, nolo dicere exitiosum: turpe est ut vos fallam, si Deus me non fallit. Dominus mortem minatur impiis, nequissimis, fraudatoribus, sceleratis, adulteris, voluptatum inquisitoribus, suis contemptoribus, de temporibus murmurantibus et mores suos non mutantibus: Dominus illis mortem minatur, gehennas minatur, interitum sempiternum minatur. Quid volunt, ut ego promittam quod ille non promittit? Ecce dat tibi securitatem procurator: quid tibi prodest, si paterfamilias non acceptet? Procurator sum, servus sum: vis dicam tibi, Vive quomodo vis, Dominus te non perdet? Securitatem tibi procurator dedit: nihil valet securitas procuratoris. Utinam Dominus daret, et ego te sollicitum facerem! Domini enim securitas valet, etiamsi nolim; mea vero nihil valet, si ille noluerit. Quæ est autem securitas, fratres, vel mea vel vestra, nisi ut Domini jussa intente et diligenter audiamus, et promissa fideliter exspectemus? In his fatigamur, quia homines sumus: ipsius adjutorium imploremus, ad illum ingemiscamus. Preces nostræ non sint pro rebus sæcularibus prætereuntibus, transituriis, et vice vaporis evanescentibus: sed sint preces nostræ pro ipsa implenda justitia; et sanctificatione pro nomine Dei: non pro vincendo Vicino, sed pro vincenda libidine: non pro sananda carne, sed pro domanda avaritia. Hinc sint preces nostræ: ejus nos adjuvent luctantes, ut coronent vincentes.","t":"What have I done as a watchman? I am free; I do not burden you. I know that some will say, “What did he want to say to us? He frightened us, burdened us, made us guilty.” On the contrary, I wanted to free you from guilt. It is foul, it is shameful (I will not say evil, I will not say dangerous, I will not say ruinous), it is shameful that I should deceive you, if God does not deceive me. The Lord threatens death to the ungodly, the most wicked, cheats, criminals, adulterers, seekers of pleasures, those who despise him, those who grumble about the times and do not change their ways: the Lord threatens them with death, threatens hell, threatens eternal destruction. What do they want, that I should promise what he does not promise? See, a steward gives you a guarantee: what use is it to you if the master of the house does not accept it? I am a steward, I am a servant: do you want me to tell you, “Live as you like; the Lord will not destroy you”? A steward has given you a guarantee: a steward’s guarantee is worth nothing. Would that the Lord gave it, and I made you anxious! For the Lord’s guarantee is valid even if I do not want it; but mine is worth nothing if he does not want it. And what is our security, brothers, whether mine or yours, except that we listen attentively and carefully to the Lord’s commands and faithfully await his promises? In these we grow weary, because we are men: let us implore his help; let us groan to him. Let our prayers not be for worldly things that pass away, transitory and vanishing like vapor; but let our prayers be for the fulfilling of justice itself and for sanctification, for the name of God: not for defeating a neighbor, but for defeating lust; not for healing the flesh, but for taming avarice. Let our prayers be on this: may he help us as we struggle, so that he may crown us as we conquer.","f":"Augustine, <i>Serm.</i> 40.8 (PL 38:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/40-8)."},"augustine-sermones/41.1":{"o":"Cum divinæ Scripturæ legerentur, de quarum sententiis omnibus nunc loqui non valemus, animadverti unam sententiam, verborum numero brevissimam, pondere autem sensus amplissimam, unde elegi, adjuvante Domino, huic tantæ exspectationi Charitatis vestræ, pro virium nostrarum mediocritate servire, et ministrare vobis de cellario Dominico, unde et ego vobiscum vivo. Hæc ergo sententia est, de qua loquor: Fidem posside cum proximo in paupertate ipsius, ut et bonis ejus perfruaris. Accipiamus hanc primum ut videtur sonare simpliciter, ut eam possunt intelligere omnes, etiam qui nulla Scripturarum divinarum secretiora rimantur. Fidem, inquit, posside cum proximo in paupertate ipsius, ut et bonis ejus perfruaris. Verum est, inquit, qui simpliciter audivit: quando amicus pauper est, non ei frangenda est fides; permanendum cum illo est, nec mutanda amicitia facultate mutata; sed servanda fides, voluntate firmata. Amicus enim meus, si cum dives esset, amicus fuit; cum pauper est, amicus non est; non ipse mihi amicus, sed aurum ejus fuit. Si autem amicus meus ipse homo fuit; et manente auro, et recedente auro, ipse est qui fuit: quare ergo modo non sit amicus, qui et si perdidit thesaurum, non perdidit animum? Equum si emerem, detractis ornamentis et strato, nudum forte non despicerem; et amicus mihi vestitus placuit, exspoliatus displicet? Bene ergo præcipit Scriptura divina, salubriter omnino et accommodatissime moribus hominum, Fidem posside cum proximo tuo in paupertate ipsius.","t":"While the divine Scriptures were being read (we cannot now speak about all their sentences), I noticed one sentence, very brief in number of words but very large in weight of meaning. From it I have chosen, with the Lord’s help, to serve this great expectation of your Charity according to the modest measure of our strength, and to minister to you from the Lord’s storeroom, from which I too live with you. This, then, is the sentence I am speaking of: “Hold faith with your neighbor in his poverty, so that you may also enjoy his good things.” Let us take it first as it seems to sound simply, as all can understand it, even those who search into none of the more hidden things of the divine Scriptures. “Hold faith,” it says, “with your neighbor in his poverty, so that you may also enjoy his good things.” It is true, says one who has heard it simply: when a friend is poor, faith with him must not be broken; one must stay with him and not change one’s friendship when his fortune changes; faith must be kept, with a steadfast will. For if my friend was my friend when he was rich and is not my friend now that he is poor, then it was not he who was my friend, but his gold. But if my friend was the man himself, then whether the gold remains or goes, he is the same man he was: why, then, should he not be my friend now, when, though he has lost his treasure, he has not lost his heart? If I were buying a horse, I might not despise it when stripped of its trappings and saddle-cloth; and did my friend please me when clothed and displease me when stripped? Well, then, does divine Scripture command, most wholesomely and most suitably to human conduct, “Hold faith with your neighbor in his poverty.”","f":"Augustine, <i>Serm.</i> 41.1 (PL 38:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-1)."},"augustine-sermones/41.2":{"o":"Ut et bonis ejus perfruaris. Quid ergo? accedentes ad posteriorem partem hujus sententiæ, talem cogitationem habebimus de amico, ut dicamus nobis: Manendum est cum illo et servanda illi fides est in paupertate ejus, ut et bonis ejus perfruamur? Erit enim dives qui modo pauper est, et non te admittet ad divitias suas, cujus paupertatem superbus antea fastidisti. Posside ergo cum illo fidem, etiam cum pauper est, ut et bonis ejus perfruaris, quando illi accesserint divitiæ, et cum illo gaudeas in eis. Posside cum illo fidem: pauper est, sed magnam possessionem habet fidem. Qui parabas cum illo et volebas possidere terram, si haberet terram, quam possideretis simul, quanto firmius cum illo possides fidem? Talis est enim forte amicus tuus, ut ei possit aliquis improbus auferre possessionem: numquid poterit auferre fidem? Quid est ergo, Ut et bonis ejus perfruaris? Utique quia ex paupere poterit fieri dives, et perfrueris divitiis ejus, quia ejus paupertatem non aspernatus es.","t":"“So that you may also enjoy his good things.” What then? Coming to the second part of this sentence, are we to think of our friend in such a way as to say to ourselves, “We must stay with him and keep faith with him in his poverty, so that we may enjoy his good things”? For the one who is poor now will be rich, and he will not admit you to his riches if before you proudly scorned his poverty. Hold faith with him, then, even when he is poor, so that you may also enjoy his good things when riches come to him, and rejoice with him in them. Hold faith with him: he is poor, but he has a great possession, faith. You who were ready, and wanted, to hold land with him if he had land that you might hold together, how much more securely do you hold faith with him? For perhaps your friend is someone from whom a wicked man could take his possession: will he be able to take his faith? What, then, does “so that you may also enjoy his good things” mean? Surely that he may become rich instead of poor, and you will enjoy his riches because you did not despise his poverty.","f":"Augustine, <i>Serm.</i> 41.2 (PL 38:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-2)."},"augustine-sermones/41.3":{"o":"Prior quidem pars sententiæ hujus, secundum istum intellectum popularem, placet mihi: posterior tamen, fateor, offendit me. Si enim propterea manes cum amico in paupertate ejus, ut quando dives fuerit, perfruaris divitiis ejus; adhuc non amicum, sed aliud aliquid amas in amico. Fides et spes duæ amicae bonae sunt, et major his charitas. Manent, inquit Apostolus, tria hæc, fides, spes et charitas; major autem horum est charitas: sectamini charitatem. Interrogo ergo amicum de amico. Dic mihi, obsecro te, fidem possides cum isto in paupertate ejus? Plane, inquit: audivi enim hoc in sacra Scriptura, et commendavi cordi meo, et in memoria mea reposui; libens recolo, libentius facio. Audivi enim sanctum verbum, Fidem posside cum proximo in paupertate ipsius. Et ego: Quare hoc facis? an propter illud quod sequitur, Ut et bonis ejus perfruaris? Quid ergo exspectas? Ut quando, inquit, dives fuerit, et bona accesserint, admittat me ad bona sua, quia non fastidivi mala ipsius. Patere ergo adhuc me paululum interrogantem. Quid, si iste, cum quo paupere possides fidem, nunquam erit dives? Quid, si pauper futurus est usque ad mortem? Perit fides, quia decepta est spes? Quia non poteris aurum possidere cum divite, poenitebit te fidem possedisse cum paupere? Si sapit humanum, imo si sapit verum, hac interrogatione turbabitur, et dicet mihi, Verum dicis. Bona res est, fidem possidere cum proximo: sed si dicas, Spe possidetur fides cum proximo paupere, ut ad ejus divitias perveniamus, ut in eis cum illo communionem habeamus; sine dubio cum mortuus fuerit iste pauper, non accedentibus quæ sperabantur divitiis, tutius illius boni poenitebit nos, et quod bene mulsimus, male fundemus. Vides ergo altius esse istam sententiam perscrutandam, non quomodo vulgariter intelligi potest, sed quomodo divina auctoritate condita est, ad aliquid magnum insinuandum, præcipiendum, imperandum nobis, ubi spes nostra non fallatur, ne pœniteat fidem possedisse. Ad sententiam nostram non poteris sic pervenire.","t":"The first part of this sentence, on this popular understanding, pleases me; but the second, I confess, offends me. For if you stay with a friend in his poverty so that, when he is rich, you may enjoy his riches, you still love not the friend but something else in the friend. Faith and hope are two good friends, and greater than these is charity. “There remain,” says the apostle, “these three, faith, hope, and charity; but the greatest of these is charity: pursue charity.” So I question one friend about another. Tell me, I beg you, are you holding faith with this man in his poverty? “Certainly,” he says; “for I heard this in holy Scripture, and commended it to my heart and laid it up in my memory; I gladly recall it, and more gladly do it. For I heard the holy word, ‘Hold faith with your neighbor in his poverty.’” And I say: Why do you do this? For the sake of what follows, “so that you may also enjoy his good things”? What, then, are you expecting? “That when he is rich,” he says, “and good things have come to him, he may admit me to his good things, because I did not scorn his hardships.” Bear with me, then, while I question you a little more. What if this man, with whom you hold faith while he is poor, is never rich? What if he is going to be poor until he dies? Does faith perish because hope has been disappointed? Because you will not be able to hold gold with him as a rich man, will you regret having held faith with him as a poor one? If he has human sense, or rather if he has a sense of the truth, he will be troubled by this question and will say to me, “You are right. It is a good thing to hold faith with one’s neighbor; but if you say that faith is held with a poor neighbor in the hope of coming to his riches and sharing them with him, then without doubt, when this poor man has died and the hoped-for riches have not come, we shall regret that whole good deed, and what we milked well we shall pour out badly.” You see, then, that this sentence must be searched out more deeply: not as it can be understood popularly, but as it was set down by divine authority, to suggest, to teach, and to command something great to us, where our hope will not be deceived, so that we may not regret having held faith. You cannot reach the meaning of our sentence in that way.","f":"Augustine, <i>Serm.</i> 41.3 (PL 38:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-3)."},"augustine-sermones/41.4":{"o":"Ergo attende illum pauperem Lazarum jacentem ante januam divitis. Pauper iste miserabiliter fuit infirmus: nec saltem ipsius tenebat sanitatem corporis, quod est patrimonium pauperis. Ulcerosus etiam fuit, canes lingebant ulcera ejus. Erat autem in illa domo dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide, et nolebat fidem possidere cum paupere. Merito Dominus Jesus, fidei amator et dator, plus attendit ipsam fidem in paupere, quam aurum et delicias in divite: plus attendit pauperis possessionem, quam divitis elationem. Nam ideo pauperem illum nominavit; illius autem nomen esse tacendum judicavit. Erat, inquit, dives quidam, qui induebatur purpura et bysso, et epulabatur quotidie splendide: pauper autem quidam nomine Lazarus. Nonne videtur vobis de libro recitasse, ubi nomen pauperis scriptum invenit, divitis non invenit? Liber enim ille vivorum erat atque justorum, non superborum et iniquorum. Nominabatur dives ille ab hominibus, pauper tacebatur: contra Dominus pauperem nominavit, divitem tacuit. Noluit ergo fidem possidere cum paupere dives ille. Mortui sunt ambo. Contigit mori inopem illum, et auferri ab Angelis in sinum Abrahæ. Mortuus est dives, et sepultus (nam fortasse ille nec sepultus est): et cum apud inferos, ut legimus, in tormentis esset, levavit oculos suos a longe; et vidit pauperem in sinu Abrahæ, quem contempsit ante januam suam. Non cum illo potuit habere communem requiem, cum quo fidem noluit habere communem. Pater, inquit, Abraham, mitte Lazarum, ut intinguat digitum suum in aquam, et stillet in linguam meam; quia crucior in hac flamma. Responsum est: Memento, fili, quia percepisti bona tua in vita tua, Lazarus autem mala: nunc ergo hic requiescit, tu vero torqueris. Et super haec omnia, chaos magnum est inter nos et vos, nec a nobis quisquam ad vos transire potest, nec a vobis ad nos transmeare. Vidit sibi ille negatam misericordiam, quia ipsam negaverat. Vidit quod verum esset, Judicium sine misericordia illi qui non fecerit misericordiam. Et qui noluit suo tempore pauperis misereri, fratrum suorum sero misertus est. Mitte ergo, inquit, Lazarum: habeo ibi quinque fratres, dicat eis quid hic agitur, ne et ipsi veniant in hunc locum tormentorum. Et contra hoc responsum est: Si nolunt venire in hunc locum tormentorum, habent Moysen et Prophetas; ipsos audiant. Ille qui solebat irridere Prophetas, simul utique cum fratribus suis: credo enim, imo non dubito, quia cum ipsis fratribus suis loquens de Prophetis monentibus bona, prohibentibus mala, terrentibus de tormentis futuris, et futura praemia promittentibus, irridebat hæc omnia, dicens cum fratribus suis: Quæ vita post mortem? quæ memoria putredinis? qui sensus cineris? Omnes illuc feruntur, et sepeliuntur; quis inde reversus auditus est? Recolens hæc verba sua, propterea volebat Lazarum redire ad fratres suos, ut jam non dicerent, Quis inde reversus est? Et ad hoc apte digneque responsum est. Videtur enim fuisse iste Judæus, et propterea dixisse, Pater Abraham. Ergo optime et congruenter responsum est: Si Moysen et Prophetas non audiunt, nec, si quis a mortuis resurrexerit, persuadebuntur. Impletum est, in Judæis, quia Moysen et Prophetas non audierunt, nec Christo resurgenti crediderunt. Nonne hoc illis ante prædixerat: Si crederetis Moysi, crederetis et mihi.","t":"So consider that poor man Lazarus, lying at the rich man’s gate. This poor man was wretchedly sick: he did not even have bodily health, which is the poor man’s patrimony. He was also covered with sores; dogs licked his sores. And in that house there was a rich man, who was clothed in purple and fine linen and feasted splendidly every day, and who would not hold faith with the poor man. Rightly the Lord Jesus, the lover and giver of faith, paid more attention to faith itself in the poor man than to gold and luxury in the rich man; he paid more attention to the poor man’s possession than to the rich man’s pride. That is why he named the poor man, but judged that the other’s name should be passed over in silence. “There was,” he says, “a certain rich man, who was clothed in purple and fine linen and feasted splendidly every day; and a certain poor man named Lazarus.” Does it not seem to you that he read it out of a book in which he found the poor man’s name written and did not find the rich man’s? For that book was the book of the living and the just, not of the proud and the wicked. The rich man was named by men and the poor man passed over in silence; the Lord, on the contrary, named the poor man and kept silent about the rich man. That rich man, then, would not hold faith with the poor man. Both died. The beggar died and was carried by the angels into Abraham’s bosom. The rich man died and was buried (for perhaps the other was not even buried); and when he was in torment in hell, as we read, he lifted up his eyes from afar and saw in Abraham’s bosom the poor man whom he had despised at his gate. He could not have a common rest with the man with whom he had refused to have a common faith. “Father Abraham,” he says, “send Lazarus to dip his finger in water and let it drip on my tongue, for I am tormented in this flame.” The answer was: “Remember, son, that you received your good things in your life, and Lazarus evil things; so now he is at rest here, and you are in torment. And besides all this, there is a great chasm between us and you, so that no one can pass from us to you, nor cross from you to us.” He saw that mercy was denied him because he had denied it. He saw that it was true: “Judgment without mercy for one who has not shown mercy.” And he who in his own time would not take pity on the poor man took pity on his brothers too late. “Send Lazarus, then,” he says: “I have five brothers there; let him tell them what happens here, so that they too may not come to this place of torment.” And to this the answer was given: “If they do not want to come to this place of torment, they have Moses and the Prophets; let them hear them.” He used to mock the prophets, surely together with his brothers. For I believe, indeed I do not doubt, that when he talked with those brothers of his about the prophets, who urge what is good, forbid what is evil, threaten torments to come, and promise rewards to come, he mocked all this, saying with his brothers, “What life is there after death? What memory is there in decay? What feeling in ashes? Everyone is carried there and buried; who has ever been heard to come back from there?” Recalling these words of his, he wanted Lazarus to go back to his brothers, so that they would no longer say, “Who has come back from there?” And to this a fitting and worthy answer was given. For he seems to have been a Jew, and therefore to have said, “Father Abraham.” So the answer was excellent and fitting: “If they do not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead.” This was fulfilled in the Jews, because they did not listen to Moses and the Prophets, nor did they believe Christ when he rose. Had he not foretold this to them: “If you believed Moses, you would believe me also”?","f":"Augustine, <i>Serm.</i> 41.4 (PL 38:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-4)."},"augustine-sermones/41.5":{"o":"Remansit ergo ille dives sine adjutorio, finitis deliciis temporalibus, in poenis æternis. Non fecit justa, audivit digna. Memento quia percepisti bona tua in vita tua. Hæc ergo vita, quam vides, non est tua, Percepisti bona tua. Hæc ergo quæ de longinquo suspiras desiderans, non sunt tua. Ubi sint verba divitum, et divitibus adulantium, quando vident aliquem deliciis temporalibus affluentem, abundantem in terra, terram rapientem et exaggerantem, et trahentem ad se plumbum cum quo demergatur? Grande enim pondus illum divitem ad inferna perduxit, et sarcina gravis usque ad ima depressit. Non enim audierat, Venite ad me, qui laboratis et onerati estis. Jugum meum lene est, et sarcina mea levis est. Sarcina Christi pennæ sunt. His pennis ille pauper in sinum Abrahæ volavit. Dives ergo hoc audire noluit. Adulantium enim linguas audivit. His linguis adversus Prophetas obsurduit: linguis male laudantium et dicentium, Soli estis, soli vivitis. Ergo, Percepisti bona tua in vita tua. Hæc enim bona tua existimasti; alia non credidisti, non sperasti: percepisti illa in vita tua. Illam enim solam vitam tuam putasti, quando post mortem nihil futurum sperasti, nihil triste timuisti. Percepisti ergo bona tua in vita tua, Lazarus autem mala. Non dixit, Sua; sed, mala, quæ homines putant, quæ homines timent, quae homines pro magno devitant. Percepit hic Lazarus mala. Bona tua tunc non percepit: nec tamen perdidit. Sicut autem non additum est, Sua; sic nec hoc additum est, In vita sua. Alia enim erat vita ipsius, quam sperabat in sinu Abrahæ. Nam hic mortuus erat, hic non vivebat: illa morte mortuus erat, quam dicit Apostolus, Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Pauper mala temporalia ferebat. Deus autem bona ejus differebat, non auferebat. Quid ergo, dives, apud inferos desideras, quod cum divitiis fruereris, non sperasti? Nonne tu es ille, qui pauperis contemptor Moysen prophetam irridebas? Noluisti ergo fidem possidere cum proximo in paupertate ejus; modo frueris bonis ejus? Irrisisti eum, quando audisti, Fidem posside cum proximo in paupertate ipsius, ut et bonis ejus perfruaris. Modo vides longe bona ejus, et non cum eo possides. Ventura enim erant illa bona, ventura invisibiliter. Quando enim non videbantur, credenda erant, ne quando videntur, remaneret tibi dolere posse, et non posse tenere.","t":"So that rich man remained without help, his temporal delights ended, in eternal punishment. He had not done what was just; he heard what he deserved: “Remember that you received your good things in your life.” This life, then, that you see is not yours. “You received your good things.” These things that you sigh for, longing from afar, are not yours, then. Where now are the words of the rich and of those who flatter the rich, when they see someone abounding in temporal delights, wealthy in land, seizing land and piling it up, and drawing to himself the lead with which he will sink? For a great weight brought that rich man down to hell, and a heavy burden pressed him to the depths. For he had not heard: “Come to me, you who labor and are burdened. My yoke is easy, and my burden is light.” Christ’s burden is wings. On these wings that poor man flew into Abraham’s bosom. The rich man would not hear this; for he listened to the tongues of flatterers. By these tongues he was deafened to the prophets: the tongues of those who praised him wrongly and said, “You alone are somebody; you alone really live.” So: “You received your good things in your life.” For these you thought were your goods; you did not believe in others or hope for them: you received them in your life. For you thought that this alone was your life, since you hoped for nothing after death and feared nothing sad. “You received your good things in your life, and Lazarus evil things.” He did not say “his,” but “evil things”: the things that people think evil, that people fear, that people avoid as a great matter. Lazarus received evil things here. His good things he did not receive then; yet he did not lose them. And as “his” was not added, so neither was “in his life” added. For his life was another, which he hoped for in Abraham’s bosom. Here he was dead; here he was not living: he was dead with the death of which the apostle speaks: “For you have died, and your life is hidden with Christ in God.” The poor man bore temporal evils; God was deferring his good things, not taking them away. Why, then, rich man, do you desire in hell what you did not hope for while you were enjoying your riches? Are you not the one who, despising the poor man, mocked Moses the prophet? You would not, then, hold faith with your neighbor in his poverty; do you now want to enjoy his good things? You mocked when you heard, “Hold faith with your neighbor in his poverty, so that you may also enjoy his good things.” Now you see his good things from afar, and do not hold them with him. For those good things were to come, and to come invisibly. When they were not seen, they had to be believed, so that when they are seen you might not be left with the grief of seeing them and being unable to hold them.","f":"Augustine, <i>Serm.</i> 41.5 (PL 38:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-5)."},"augustine-sermones/41.6":{"o":"Ergo, fratres, quantum mihi videtur, eliquata est ista sententia. Intelligenda est quippe christiane a Christianis; nec sic possideamus fidem cum proximo paupere, ut divitias ei venturas temporaliter speremus, et ad eas cum illo possidendas fidem nostram servemus. Non sic omnino, non sic. Sed quomodo, nisi secundum praeceptum Domini nostri: Facite vobis amicos de mammona iniquitatis, ut et ipsi recipiant vos in tabernacula æterna? Sunt hic enim pauperes non habentes tabernacula, ubi nos ipsi recipiant. Facite eos amicos de mammona iniquitatis, id est, de lucris quæ iniquitas vocat lucra. Sunt enim lucra, quæ justitia vocat lucra: ipsa sunt in thesauris Dei. Nolite contemnere pauperes, non habentes quo redeant, non habentes quo intrent. Habent quo intrent, habent tabernacula, habent et aeterna. Habent quo frustra recipi optabitis, sicut dives ille, si non eos nunc in vestra receperitis: quia Qui recipit justum in nomine justi, mercedem justi accipiet: qui prophetam recipit in nomine prophetæ, mercedem prophetæ accipiet: et qui dederit uni ex minimis meis calicem aquæ frigidæ tantum in nomine discipuli, amen dico vobis, non perdet mercedem suam. Fidem quoque possidet cum proximo in paupertate ejus; ideo bonis ejus perfruitur.","t":"So, brothers, as far as I can see, this sentence has been made clear. It must, of course, be understood in a Christian way by Christians. Let us not hold faith with a poor neighbor in such a way as to hope that temporal riches will come to him, keeping our faith with a view to possessing them with him. Not that way at all, not that way. But how, except according to the command of our Lord: “Make friends for yourselves by means of the mammon of iniquity, so that they may receive you into the eternal tabernacles”? For there are poor people here who have no tabernacles in which to receive us. Make them your friends by means of the mammon of iniquity, that is, by means of the gains that iniquity calls gains. For there are gains that justice calls gains: these are in God’s treasuries. Do not despise the poor, who have nowhere to return to, nowhere to enter. They do have somewhere to enter; they have tabernacles, and eternal ones too. They have places into which you will wish in vain to be received, like that rich man, if you do not receive them into yours now; because “whoever receives a just man in the name of a just man will receive a just man’s reward; whoever receives a prophet in the name of a prophet will receive a prophet’s reward; and whoever gives one of the least of mine a cup of cold water only in the name of a disciple, amen, I say to you, he will not lose his reward.” Such a one, too, holds faith with his neighbor in his poverty; therefore he enjoys his good things.","f":"Augustine, <i>Serm.</i> 41.6 (PL 38:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-6)."},"augustine-sermones/41.7":{"o":"Dicit tibi et Dominus tuus, ipse qui cum dives esset, pauper factus est: exponit tibi melius et solidius istam sententiam. Nam forte de illo paupere quem suscepisti in domum tuam, dubitat aliquantum et haesitat animus tuus, utrum verax homo sit, an forte fallax simulator hypocrita: titubat animus in facienda misericordia, quoniam cor inspicere non potes. Fac et cum malo, ut pervenias et ad bonum. Qui timuit ne bona sua semina in vias, in spinas, in lapides caderent, piger seminare hieme, esurivit æstate. Verumtamen dicit tibi Dominus tuus, de quo utique non dubitas, si christianus es: Ego propter te factus sum pauper, cum dives essem. Qui cum in forma Dei esset, ( quid illa forma ditius?) non rapinam arbitratus est esse æqualis Deo; sed semetipsum exinanivit, formam servi accipiens, (quid forma Dei ditius? quid forma servi pauperius? ) in similitudinem hominum factus, habitu inventus ut homo: humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis ( Philipp. II, 6-8). Adde adhuc: siliit in cruce, accepit potum, non a miserante, sed ab insultante; et bibit acetum in morte fons vitæ. Noli aspernari, noli contemnere, noli dicere: Ergo Deus meus homo factus est? Ergo Deus meus occisus est, crucifixus est? Etiam, plane, ita, crucifixus est. Paupertas ejus tibi commendatur. Longe a te fuit: propinquavit tibi paupertate. Fidem posside cum proximo tuo in paupertate ipsius. Certe hic nusquam vacillat, nusquam caligat ista sententia. Pro nomine proximi, accipe nomen Christi, et humilis accipe. Humilis enim congruis humili, altum humilis cupis: humilis accipe, et intellige proximum. Prope est enim Dominus his qui obtriverunt cor: ut dicas in oratione tua, sicut proximum, sicut fratrem nostrum, ita complacebam. Unum ergo verbum, quod Propheta addidit, proximum nominans; prophetica enim locutio aliquantum fuerat tegenda sacramenti velamine, ut desiderabilius quæreretur, ut suavius inveniretur. Ubi ergo ille proximum nominavit, tu Christum nomina; quia et ille Christum ita prophetice nominavit: tu Christum nomina, et vide currentem liquidam sententiam, et tanquam de fonte veritatis irrigantem sitim tuam. Fidem posside cum Christo in paupertate ipsius, ut et bonis ipsius perfruaris. Quid est, Fidem posside cum Christo? In eo quod propter te homo factus est, in eo quod de virgine natus est, in eo quod accepit contumelias, quod flagellatus est, quod ligno suspensus, quod lancea vulneratus, quod sepultus: noli ista spernere, non tibi incredibilia videantur; et sic fidem posside cum proximo. Hæc est enim paupertas ejus. Quid est autem, Ut et bonis ejus perfruaris? Audi, quia hoc voluit; audi, quia ideo in paupertate ad te venit; audi vocem pauperis propter te Domini Dei tui ditantis te: vide quomodo bonis ejus perfruaris, si fidem cum eo in paupertate servaveris. Pater, inquit, volo ut ubi ego sum, et ipsi sint mecum.","t":"Your Lord too says it to you, he who, though he was rich, became poor: he explains this sentence to you better and more solidly. For perhaps, about the poor man whom you have taken into your house, your mind somewhat doubts and hesitates whether he is honest or perhaps a deceitful pretender, a hypocrite: your mind wavers in showing mercy, because you cannot see into his heart. Do it even with a bad one, so that you may reach a good one too. The man who feared that his good seed would fall on the road, among thorns, on stones, too lazy to sow in winter, went hungry in summer. Yet your Lord, about whom you certainly have no doubt if you are a Christian, says to you: “For your sake I became poor, though I was rich.” “Who, being in the form of God” (what is richer than that form?) “did not think it robbery to be equal with God, but emptied himself, taking the form of a servant” (what is richer than the form of God? What is poorer than the form of a servant?), “made in the likeness of men, and found in appearance as a man; he humbled himself, becoming obedient unto death, even the death of the cross.” Add this too: he was thirsty on the cross; he received a drink, not from one who pitied him but from one who mocked him; and the fountain of life drank vinegar in his death. Do not scorn this, do not despise it, do not say, “So my God became man? So my God was killed, was crucified?” Yes, certainly, so: he was crucified. His poverty is commended to you. He was far from you; he came near to you by poverty. “Hold faith with your neighbor in his poverty.” Here, certainly, this sentence nowhere wavers, nowhere is dark. For the name “neighbor” take the name “Christ,” and take it humbly. For if you are humble, you are suited to the humble one; if you are humble, you long for the high one. Take it humbly, and understand “neighbor”: “For the Lord is near to those who have crushed their heart,” so that you may say in prayer, “As a neighbor, as our brother, so I was pleasing.” This one word, then, the prophet added when he named “neighbor”; for prophetic speech had to be covered a little by the veil of a sacrament, so that it might be sought with greater desire and found with greater sweetness. Where he named “neighbor,” then, you name Christ; for he too named Christ in this way, prophetically. Name Christ, and see the sentence run clear, watering your thirst as from the fountain of truth: “Hold faith with Christ in his poverty, so that you may also enjoy his good things.” What does “Hold faith with Christ” mean? In that he became man for your sake, in that he was born of a virgin, in that he received insults, was scourged, was hung on the wood, was wounded by the lance, was buried: do not despise these things; let them not seem incredible to you; and so hold faith with your neighbor. For this is his poverty. And what does “so that you may also enjoy his good things” mean? Hear, for this is what he willed; hear, for this is why he came to you in poverty; hear the voice of the Lord your God, poor for your sake, making you rich; see how you will enjoy his good things if you keep faith with him in his poverty: “Father,” he says, “I will that where I am, they too may be with me.”","f":"Augustine, <i>Serm.</i> 41.7 (PL 38:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/41-7)."},"augustine-sermones/42.1":{"o":"Ego, fratres, vires parvas habeo, sed verbum Dei magnas habet. Valeat in cordibus vestris. Ergo et quod lente dicimus, valde auditis, si obedieritis. Tanquam per nubem suam, per Isaiam prophetam Dominus tonuit: si sensum habetis, expavistis. Manifeste enim dixit, nec expositorem habent ista necessarium, sed factorem. Quo mihi, inquit, multitudinem sacrificiorum vestrorum? Quis enim exquisivit ista de manibus vestris? Deus nos quærit, non nostra. Sed sacrificium christiani est eleemosyna in pauperem. Hinc enim fit Deus peccatis propitius. Nisi autem peccatis propitius fiat Deus, quis remanet nisi reus? Ab eis peccatis et delictis, sine quibus vita ista non ducitur, mundantur homines per eleemosynas: quæ sunt duorum generum, erogando et remittendo; erogando quod habes bonum, remittendo quod pateris malum. Hæc duo genera eleemosynarum Dominus magister bonus, qui verbum breviavit super terram, ut esset fructuosum, et non onerosum, quam breviter fuerit complexus, audite: Remittite, inquit, et remittetur vobis; date, et dabitur vobis. Remittite, et remittetur vobis, pertinet ad ignoscendum; date, et dabitur vobis, pertinet ad erogandum. Ex illa eleemosyna, qua ignoscis homini, nihil perdis. Ecce statim veniam petit, ignovisti, nihil amisisti. Charitate amplior domum redisti. Illud aliud genus eleemosynarum, ubi jubemur erogare indigentibus, grave videtur: quia quod quisque dederit, hoc ipsum quod dabit non habebit.","t":"I, brothers, have little strength, but the word of God has great strength. May it prevail in your hearts. So what we say gently you will hear strongly, if you obey. The Lord has thundered through the prophet Isaiah as through his cloud: if you have any sense, you have taken fright. For he spoke plainly, and these words need no expositor but a doer. “What is the multitude of your sacrifices to me?” he says. “For who has required these things from your hands?” God seeks us, not our things. But the sacrifice of a Christian is alms to the poor. For by this God becomes propitious to our sins. And unless God becomes propitious to our sins, who remains but a guilty man? From the sins and faults without which this life is not lived, people are cleansed by alms; and these are of two kinds, giving and forgiving: giving the good you have, forgiving the evil you suffer. Hear how briefly the Lord, the good Master, who shortened his word on earth so that it might be fruitful and not burdensome, has embraced these two kinds of alms: “Forgive,” he says, “and you will be forgiven; give, and it will be given to you.” “Forgive, and you will be forgiven” pertains to pardoning; “give, and it will be given to you” pertains to giving out. From the alms by which you pardon a man you lose nothing. See, at once he asks pardon; you have pardoned; you have lost nothing. You have gone home richer in charity. The other kind of alms, in which we are commanded to give to the needy, seems heavy, because whatever anyone gives, he will not have the very thing he gives.","f":"Augustine, <i>Serm.</i> 42.1 (PL 38:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/42-1)."},"augustine-sermones/42.2":{"o":"Equidem et hinc securos nos facit Apostolus, qui dixit: Prout quisque habet, non ut aliis sit refectio, vobis angustia. Metiatur ergo unusquisque vires suas, non thesaurizare attendat in terra: det, non perit quod dat. Non dico, Hoc non perit; sed dico, Hoc solum non perit. Alia vero quæ non dederis, et abundant tibi, aut cum vivis amittis, aut cum moreris dimittis. Deinde, fratres mei, tanta promissio quo nos hortetur, attendite: Dimittite, inquit, et dimittetur vobis; date, et dabitur vobis. Quando dicit, Date, et dabitur vobis, attende cui dicat. Homini dicit Deus, mortali dicit immortalis, mendico dicit tantus paterfamilias. Neque enim hoc revocaturus est quod dedimus. Invenimus quem feneremus. Demus in usuram, sed Deo, non homini. Ei damus qui abundat, ei damus qui dedit quod demus. Et pro modicis rebus, pro frivolis, pro mortalibus, pro putribilibus, pro terrenis, æterna, incorruptibilia, sine fine manentia: quid multa dicturus sum? se promittit, qui promittit. Si amas illum, eme illum ab illo. Et ut noveris te ipsi dare, audi illum dicentem: Esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi potum; hospes fui, et suscepistis me; nudus fui, et vestistis me; æger, visitastis me; inclusus, venistis ad me. Et dicent illi: Quando te vidimus in his necessitatibus constitutum, et ministravimus tibi? Et ille: Quando uni ex minimis meis fecistis, mihi fecistis. Dat de coelo, accipit in terra. Ipse dat, ipse accipit. Quasi fenus trajectitium facis. Hic das, ibi recipis: hic das res perituras, ibi recipis res sine fine mansuras.","t":"Indeed here too the apostle makes us secure, when he says, “According to what each one has; not that others should have relief and you distress.” Let each one, then, measure his means; let him not take care to store up treasure on earth. Let him give: what he gives does not perish. I do not say, “This does not perish,” but I say, “This alone does not perish.” The other things that you do not give and have in abundance, you either lose while you live or leave behind when you die. Next, my brothers, consider what a great promise exhorts us: “Forgive,” he says, “and you will be forgiven; give, and it will be given to you.” When he says, “Give, and it will be given to you,” consider to whom he says it. God says it to man, the immortal to a mortal, so great a householder to a beggar. For he is not going to take back what we gave. We have found someone to lend to. Let us lend at interest, but to God, not to man. We give to him who has everything in abundance; we give to him who gave us what to give. And for small, frivolous, mortal, perishable, earthly things, he gives eternal, incorruptible things that last without end. Why should I say much? He promises himself, the one who promises. If you love him, buy him from him. And so that you may know that you are giving to him, hear him saying, “I was hungry, and you gave me to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; sick, and you visited me; in prison, and you came to me.” And they will say, “When did we see you in these needs and minister to you?” And he will say, “When you did it to one of the least of mine, you did it to me.” He gives from heaven, he receives on earth. He gives, and he receives. You are making, as it were, a transfer loan: you give here, you receive there; here you give things that will perish, there you receive things that will last without end.","f":"Augustine, <i>Serm.</i> 42.2 (PL 38:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/42-2)."},"augustine-sermones/42.3":{"o":"Et quandocumque dicis Deo, Libera me, Domine, ab homine malo: hoc enim modo cantavimus. Scio enim quo gemitu dicas, Libera me, Domine, ab homine malo. Quis enim in isto sæculo non patitur aliquem hominem malum? Quando ergo hoc dicis Deo, Libera me, Domine, ab homine malo; sicut totis præcordiis dicis, sic intentis oculis te prius attende. Libera me, Domine, ab homine malo. Fac tibi respondisse Deum, A quo? dicturus es a Gaio, a Lucio, a nescio quo quem pateris. Et respondet tibi: De te mihi nihil dicis? Si ab homine malo libero te, prius es liberandus a te ipso. Pateris malum, noli te ipsum pati malum. Videamus si invenit in te, quid tibi faciat alter malus. Quid tibi faciat malus? Tu noli esse malus. Non tibi dominetur avaritia, non te calcet concupiscentia tua, non te trituret ira tua. Isti hostes interiores tui sunt. Tu ipse non tibi aliquid facias. Videamus quid tibi facit vicinus malus, patronus malus, potens malus: videamus quid tibi facit. Justum te inveniat, fidelem te inveniat, christianum te inveniat: quid tibi facturus est? Quod Stephano Judæi fecerunt. Faciendo malum, miserunt ad bonum. Ergo quando petis ut liberet te Deus ab homine malo, attende te, noli tibi parcere: te a te liberet. Quomodo te a te liberat? Dimittendo peccata, donando merita, dando tibi vires pugnandi adversus concupiscentias tuas, inspirando virtutem, dando menti tuæ coelestem delectationem, qua omnis terrena delectatio superetur. Hæc cum tibi praestat Deus, liberat te a te, et securus exspectas in hujus sæculi malis transitoriis cum eis bonis venturum Dominum, quæ transire non possunt. Satis sint vobis. Videtis certe, quia nescio quomodo ego invalidus accedo, et loquendo fortis fio. Tantus est mihi animus, tanta intentio in profectu vestro! Operarius enim in agro fructum sperans, minus sentit laborem. Sitis fructus mei, ut vobiscum sim, et omnes simus fructus Dei.","t":"And whenever you say to God, “Deliver me, O Lord, from the evil man” (for this is what we sang just now; and I know with what groaning you say, “Deliver me, O Lord, from the evil man”; for who in this world does not have to put up with some evil man?), when, then, you say this to God, “Deliver me, O Lord, from the evil man,” just as you say it with your whole heart, so first look at yourself with attentive eyes. “Deliver me, O Lord, from the evil man.” Suppose God answered you, “From whom?” You will say, “From Gaius, from Lucius, from so-and-so whom I have to put up with.” And he answers you, “Do you say nothing to me about yourself? If I am to deliver you from the evil man, you must first be delivered from yourself.” You suffer an evil man: do not be an evil you have to suffer in yourself. Let us see what another evil man can find in you to do to you. What can an evil man do to you? Do not you be evil. Let avarice not rule you, let your lust not trample you, let your anger not grind you. These are your inner enemies. Do nothing to yourself. Let us see what an evil neighbor does to you, an evil patron, an evil powerful man: let us see what he does to you. Let him find you just, let him find you faithful, let him find you a Christian: what will he do to you? What the Jews did to Stephen. By doing evil, they sent him to good. So when you ask God to deliver you from the evil man, look to yourself; do not spare yourself; let him deliver you from yourself. How does he deliver you from yourself? By forgiving sins, granting merits, giving you strength to fight against your desires, inspiring virtue, giving your mind a heavenly delight by which every earthly delight may be overcome. When God grants you these things, he delivers you from yourself, and amid the passing evils of this world you wait without fear for the Lord who is to come with the goods that cannot pass away. Let this be enough for you. You surely see that somehow I come to it weak and by speaking become strong, so great is my desire and my eagerness for your progress! For a laborer in the field who hopes for fruit feels his toil less. May you be my fruit, so that I may be with you, and we may all be God’s fruit.","f":"Augustine, <i>Serm.</i> 42.3 (PL 38:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/42-3)."},"augustine-sermones/43.1":{"o":"Initium bonae vitæ, cui vita etiam æterna debetur, recta fides est. Est autem fides, credere quod nondum vides: cujus fidei merces est, videre quod credis. Tempore igitur fidei tanquam tempore sementis, non deficiamus, et usque in finem non deficiamus: sed perseveremus, donec quod seminavimus metamus. Cum enim aversum esset genus humanum a Deo, et jaceret in delictis suis, sicut Creatore opus habebamus ut essemus, sic Salvatore ut revivisceremus. Justus Deus damnavit hominem, misericors Deus liberat hominem. Deus Israel ipse dabit virtutem et fortitudinem plebi suæ: benedictus Deus. Sed accipiunt credentes, non accipiunt contemnentes.","t":"The beginning of a good life, to which eternal life is also due, is right faith. Faith is believing what you do not yet see; and the reward of this faith is seeing what you believe. In the time of faith, then, as in the time of sowing, let us not lose heart, and let us not lose heart to the end; but let us persevere until we reap what we have sown. For since the human race had turned away from God and lay in its sins, just as we needed a Creator in order to exist, so we needed a Savior in order to live again. A just God condemned man; a merciful God frees man. “The God of Israel himself will give strength and fortitude to his people: blessed be God.” But believers receive it; those who despise it do not.","f":"Augustine, <i>Serm.</i> 43.1 (PL 38:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-1)."},"augustine-sermones/43.2":{"o":"Nec de ipsa fide tamen ita gloriandum est, quasi aliquid nos possimus. Non enim fides nihil est, sed magnum aliquid: quam si habes, profecto accepisti. Quid enim habes, quod non accepisti? Videte, charissimi, unde Domino Deo gratias agatis: ne in aliquo dono ejus ingrati maneatis, et propter hoc quod ingrati estis, quod accepistis perdatis. Laus fidei explicari a me nullo modo potest, sed a fidelibus cogitari potest. Porro si ex aliqua parte, ut dignum est, cogitetur, quis digne cogitet, quam multis donis Dei ipsius præferatur? Et si minora Dei dona in nobis debemus agnoscere, quanto magis illud quod ea superat, debemus agnoscere?","t":"Yet we must not glory in faith itself as though we could do something of ourselves. For faith is not nothing, but something great; and if you have it, you have certainly received it. “For what do you have that you have not received?” See, dearly beloved, for what you should give thanks to the Lord God, lest you remain ungrateful for any gift of his, and through being ungrateful lose what you have received. The praise of faith can in no way be unfolded by me, but it can be pondered by the faithful. And if it is pondered even in part as it deserves, who could worthily ponder how far it is to be preferred to many gifts of God himself? And if we ought to acknowledge the lesser gifts of God in us, how much more ought we to acknowledge the gift that surpasses them?","f":"Augustine, <i>Serm.</i> 43.2 (PL 38:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-2)."},"augustine-sermones/43.3":{"o":"A Deo debemus esse quod sumus. Quia quod non nihil sumus, nisi a Deo a quo habemus? Sed sunt et ligna, sunt et lapides, a quo nisi a Deo? Nos ergo quid plus? Non vivunt ligna et lapides: nos autem vivimus. Sed adhuc nobis idipsum vivere cum arboribus frutetisque commune est. Dicuntur enim et vites vivere. Nam si non viverent, non scriptum esset: Occidit in grandine vineas eorum. Vivit, cum viret; arescit, cum moritur. Sed vita ista non habet sensum. Quid nos amplius? Sentimus. Quinquepartitus corporis notus est sensus. Videmus, audimus, olfacimus, gustamus, tactu etiam per totum corpus nostrum mollia dijudicamus et dura, aspera et lenia, calida et frigida. Est ergo in nobis sensus quinquepartitus: sed hunc habent et bestiæ. Habemus ergo aliquid amplius nos. Et ista tamen quæ enumeravimus, fratres mei, si consideremus in nobis, quantam de his gratiarum actionem, quantam Creatori laudem debemus? Sed tamen amplius quid habemus? Mentem, rationem, consilium, quod non habent bestiæ, non habent volucres, non habent pisces: in eo facti sumus ad imaginem Dei. Denique ubi Scriptura narrat quod facti sumus, ibi subjungit, ut nos pecoribus non solum anteponat, sed et præponat, id est, ut ea nobis subjecta sint: Faciamus, inquit, hominem ad imaginem et similitudinem nostram, et habeat potestatem piscium maris, et volatilium cœli, et omnium pecorum, et serpentium quæ repunt super terram. Unde habeat potestatem? Propter imaginem Dei. Unde quibusdam dicitur increpando: Nolite esse sicut equus et mulus, quibus non est intellectus. Sed aliud est intellectus, aliud ratio. Nam rationem habemus et antequam intelligamus; sed intelligere non valemus, nisi rationem habeamus. Est ergo animal rationis capax: verum ut melius et citius dicam, animal rationale, cui natura inest ratio, et antequam intelligat jam rationem habet. Nam ideo vult intelligere, quia ratio præcedit.","t":"From God we have it that we are what we are. For that we are not nothing, from whom do we have it, if not from God? But trees too exist, and stones exist: from whom, if not from God? What more, then, do we have? Trees and stones do not live; but we live. But even living we have in common with trees and shrubs. For vines are said to live as well; for if they did not live, it would not be written, “He killed their vines with hail.” A vine lives when it is green; it dries up when it dies. But that life has no sensation. What more do we have? We perceive by the senses. The sense of the body is known to be fivefold: we see, we hear, we smell, we taste, and by touch throughout our whole body we distinguish soft and hard, rough and smooth, hot and cold. There is, then, a fivefold sense in us; but the beasts have this too. So we have something more. And yet, my brothers, if we consider in ourselves even these things that we have listed, how much thanksgiving, how much praise do we owe the Creator for them? But still, what more do we have? Mind, reason, counsel, which the beasts do not have, the birds do not have, the fish do not have: in this we were made in the image of God. Indeed, where Scripture tells how we were made, it adds something that not only sets us before the cattle but sets us over them, that is, makes them subject to us: “Let us make man,” he says, “in our image and likeness, and let him have power over the fish of the sea and the birds of the sky and all the cattle and the serpents that creep on the earth.” Why should he have power? Because of the image of God. Hence some are told in rebuke, “Do not be like the horse and the mule, which have no understanding.” But understanding is one thing and reason another. For we have reason even before we understand; but we cannot understand unless we have reason. Man, then, is an animal capable of reason; or, to put it better and more briefly, a rational animal, in whose nature reason is present, and who has reason even before he understands. Indeed, he wants to understand precisely because reason comes first.","f":"Augustine, <i>Serm.</i> 43.3 (PL 38:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-3)."},"augustine-sermones/43.4":{"o":"Hoc ergo unde bestias antecedimus, maxime in nobis excolere debemus, et resculpere quodam modo et reformare. Sed quis poterit, nisi sit artifex qui formavit? Imaginem in nobis Dei deformare potuimus, reformare non possumus. Habemus ergo, ut cuncta breviter retexamus, ipsum esse cum lignis et lapidibus; vivere, cum arboribus; sentire, cum bestiis; intelligere, cum Angelis. Dijudicamus ergo oculis colores, auribus sonores, naribus odores, gustatu sapores, tactu calores, intellectu mores. Intellige. Omnis homo vult intelligere; nemo est qui nolit: credere non omnes volunt. Dicit mihi homo, Intelligam, ut credam: respondeo, Crede, ut intelligas. Cum ergo nata inter nos sit controversia talis quodam modo, ut ille mihi dicat, Intelligam, ut credam; ego ei respondeam, Imo crede, ut intelligas: cum hac controversia veniamus ad judicem, neuter nostrum præsumat pro sua parte sententiam. Quem judicem inventuri sumus? Discussis omnibus hominibus, nescio utrum meliorem judicem invenire possimus, quam hominem per quem loquitur Deus. Non eamus ergo in hac re et in hac controversia ad litteras sæculares; non inter nos judicet poeta, sed propheta.","t":"This, then, by which we surpass the beasts, we ought above all to cultivate in ourselves, and in a way to carve again and re-form. But who can do it, except the craftsman who formed it? We were able to deform the image of God in us; we are not able to re-form it. We have, then, to sum it all up briefly: existence with trees and stones; life with trees; sensation with beasts; understanding with angels. We distinguish colors with the eyes, sounds with the ears, smells with the nostrils, flavors with taste, heat with touch, ways of life with understanding. Understand. Every man wants to understand; there is no one who does not want to; but not all want to believe. A man says to me, “Let me understand, so that I may believe”; I answer, “Believe, so that you may understand.” Since such a controversy has in a way arisen between us, so that he says to me, “Let me understand, so that I may believe,” and I answer him, “No, believe, so that you may understand,” let us come with this controversy to a judge, and let neither of us presume a verdict in his own favor. What judge shall we find? Having considered all men, I do not know whether we can find a better judge than a man through whom God speaks. Let us not go, then, in this matter and this controversy to secular literature; let not a poet judge between us, but a prophet.","f":"Augustine, <i>Serm.</i> 43.4 (PL 38:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-4)."},"augustine-sermones/43.5":{"o":"Beatus apostolus Petrus cum duobus aliis Christi Domini discipulis Jacobo et Joanne in monte cum ipso Domino constitutus, audivit vocem delatam de cœlo: Hic est filius meus dilectus, in quo bene complacui; ipsum audite. Quod commendans memoratus Apostolus in Epistola sua dixit: Hanc vocem nos audivimus de cœlo delatam, cum essemus cum illo in monte sancto. Et cum dixisset, Hanc vocem nos audivimus de cœlo delatam; subjunxit atque ait, Et habemus certiorem propheticum sermonem. Sonuit vox illa de cœlo, et certior est propheticus sermo. Attendite, charissimi, adjuvet Dominus et voluntatem meam et exspectationem vestram, ut dicam quod volo, quomodo volo. Quis enim nostrum non miretur delata voce de coelo certiorem propheticum sermonem ab Apostolo dictum esse? Certiorem sane dixit: certiorem, non meliorem, non veriorem. Tam enim verus ille sermo de coelo, quam sermo propheticus; tam bonus, tam utilis. Quid est ergo, certiorem, nisi in quo magis confirmetur auditor? Quare hoc? Quoniam sunt homines infideles, qui sic detrahunt Christo, ut dicant eum magicis artibus fecisse quæ fecit. Possent ergo infideles etiam istam vocem delatam de cœlo, per conjecturas humanas et illicitas curiositates ad magicas artes referre. Sed Prophetæ ante fuerunt; non dico ante istam vocem, sed ante Christi carnem. Nondum erat homo Christus, quando misit Prophetas. Quisquis eum dicit magum fuisse: si ergo magicis artibus fecit ut coleretur et mortuus, numquid magus erat, antequam natus? Ecce quare ait apostolus Petrus, Habemus certiorem propheticum sermonem. Vox de coelo, qua fideles admoneantur: propheticus sermo, quo infideles convincantur. Intelleximus, quantum mihi videtur, charissimi, quare dixerit apostolus Petrus, Habemus certiorem propheticum sermonem, post vocem de cœlo delatam.","t":"The blessed apostle Peter, with two other disciples of Christ the Lord, James and John, was on the mountain with the Lord himself, and heard a voice borne from heaven: “This is my beloved Son, in whom I am well pleased; hear him.” Commending this, the same apostle said in his letter: “This voice we heard borne from heaven, when we were with him on the holy mountain.” And when he had said, “This voice we heard borne from heaven,” he added, “And we have the more certain prophetic word.” That voice sounded from heaven, and the prophetic word is more certain. Pay attention, dearly beloved; may the Lord help my will and your expectation, so that I may say what I want as I want. For which of us would not wonder that the apostle called the prophetic word more certain than a voice borne from heaven? He said “more certain”: more certain, not better, not truer. For that word from heaven is as true as the prophetic word, as good, as useful. What, then, does “more certain” mean, if not that by which the hearer is more firmly convinced? Why is this? Because there are unbelieving men who disparage Christ so as to say that he did by magic arts what he did. Unbelievers could therefore attribute even that voice borne from heaven to magic arts, by human conjectures and unlawful curiosity. But the prophets came before: I do not say before that voice, but before Christ’s flesh. Christ was not yet man when he sent the prophets. Whoever says he was a magician: if he brought it about by magic arts that he should be worshiped even when dead, was he a magician before he was born? See why the apostle Peter says, “We have the more certain prophetic word.” The voice from heaven is that by which believers are admonished; the prophetic word, that by which unbelievers are convinced. We have understood, as it seems to me, dearly beloved, why the apostle Peter said, “We have the more certain prophetic word,” after the voice borne from heaven.","f":"Augustine, <i>Serm.</i> 43.5 (PL 38:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-5)."},"augustine-sermones/43.6":{"o":"Et ipsa Christi quanta dignatio? Petrus iste, qui sic loquitur, piscator fuit: et modo magnam laudem habet orator, si potuerit ab illo intelligi piscator. Propterea primis Christianis loquens apostolus Paulus ait: Videte vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles: sed infirma mundi elegit Deus, ut confundat fortia; et stulta mundi elegit Deus, ut confundat sapientes; et ignobilia mundi et contemptibilia elegit Deus et ea quæ non sunt tanquam sint, ut ea quæ sunt evacuarentur. Si enim eligeret Christus primitus oratorem, diceret orator: Eloquentiæ meæ merito electus sum. Si eligeret senatorem, diceret senator: Dignitatis meae merito electus sum. Postremo, si prius eligeret imperatorem, diceret imperator: Potestatis meæ merito electus sum. Quiescant et differantur isti, paululum quiescant: non omittantur, non contemnantur; sed aliquantulum differantur, qui possunt gloriari de semetipsis in semetipsis. Da mihi, inquit, illum piscatorem, da mihi idiotam, da mihi imperitum, da mihi eum cum quo non dignatur loqui senator, nec quando emit piscem: ipsum, inquit, da; hunc si implevero, manifestum erit quod ego facio. Quanquam et senatorem et oratorem et imperatorem ego sum facturus: quandocumque facturus ego et senatorem, sed certius ego piscatorem. Potest senator gloriari de semetipso, potest orator, potest imperator: non potest nisi de Christo piscator. Veniat propter docendam humilitatem salubrem, prius veniat piscator; per ipsum melius adducitur imperator.","t":"And how great was Christ’s own condescension! This Peter who speaks so was a fisherman; and now an orator wins great praise if he can be understood by that fisherman. That is why the apostle Paul, speaking to the first Christians, says: “Consider your calling, brothers: not many were wise according to the flesh, not many powerful, not many noble; but God chose the weak things of the world to confound the strong; and God chose the foolish things of the world to confound the wise; and God chose the low and contemptible things of the world, and things that are not as though they were, so that the things that are might be brought to nothing.” For if Christ had first chosen an orator, the orator would say, “I was chosen for the merit of my eloquence.” If he had chosen a senator, the senator would say, “I was chosen for the merit of my rank.” Finally, if he had first chosen an emperor, the emperor would say, “I was chosen for the merit of my power.” Let these be quiet and wait a little, be quiet a little: let them not be left out, not despised, but put off a little, those who can glory of themselves in themselves. “Give me,” he says, “that fisherman; give me an uneducated man; give me an unskilled man; give me one with whom a senator does not deign to speak even when he buys fish from him. Give me him,” he says: “if I fill him, it will be plain that I am the one who does it. I shall make a senator too, and an orator, and an emperor; at some time I shall make a senator too, but more surely the fisherman.” A senator can glory of himself, an orator can, an emperor can; a fisherman cannot, except in Christ. Let the fisherman come to teach wholesome humility; let the fisherman come first; through him the emperor is better brought in.","f":"Augustine, <i>Serm.</i> 43.6 (PL 38:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-6)."},"augustine-sermones/43.7":{"o":"Mementote ergo piscatorem sanctum, justum, bonum, Christo plenum, ad cujus missa per mundum retia capiendus cum cæteris etiam populus iste pertinuit: ergo mementote eum dixisse, Habemus certiorem propheticum sermonem. Da mihi ergo ad illam controversiam judicem prophetam. Quid inter nos agebatur? Tu dicebas, Intelligam, ut credam; ego dicebam, Ut intelligas, crede. Nata est controversia, veniamus ad judicem, judicet propheta, imo vero Deus judicet per prophetam. Ambo taceamus. Quid ambo dixerimus, auditum est. Intelligam, inquis, ut credam: Crede, inquam, ut intelligas. Respondeat propheta: Nisi credideritis, non intelligetis (hai. VII,9 sec. LXX).","t":"Remember, then, the holy, just, good fisherman, full of Christ, to whose nets, cast throughout the world, this people too belonged, to be caught with the rest; remember, then, that he said, “We have the more certain prophetic word.” Give me, then, a prophet as judge for that controversy. What was at issue between us? You were saying, “Let me understand, so that I may believe”; I was saying, “So that you may understand, believe.” The controversy has arisen; let us come to the judge; let the prophet judge, or rather let God judge through the prophet. Let us both be silent. What we both said has been heard. “Let me understand,” you say, “so that I may believe.” “Believe,” I say, “so that you may understand.” Let the prophet answer: “Unless you believe, you will not understand.”","f":"Augustine, <i>Serm.</i> 43.7 (PL 38:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-7)."},"augustine-sermones/43.8":{"o":"Putatis autem, charissimi, nihil dicere etiam illum qui dicit, Intelligam, ut credam? Quid enim nunc agimus, nisi ut credant, non qui non credunt, sed qui adhuc parum credunt? Nam si nullo modo credidissent, hic non essent. Fides eos adduxit, ut audiant; fides eos fecit præsentes verbo Dei: sed ipsa fides quæ germinavit irriganda est, nutrienda est, roboranda est. Hoc est quod agimus. Ego, inquit, plantavi, Apollo rigavit; sed Deus incrementum dedit. Itaque neque qui plantat est aliquid, neque qui rigat; sed qui incrementum dat Deus. Loquendo, hortando, docendo, suadendo plantare possumus et rigare, non autem incrementum dare. Noverat autem ille cum quo loquebatur, qui fidei suae germinanti et adhuc teneræ, et adhuc infirmæ, et ex magna parte titubanti, non tamen nullæ fidei, sed alicui fidei adjutorem orabat, cui dicebat, Credo, Domine.","t":"But do you think, dearly beloved, that the one who says, “Let me understand, so that I may believe,” says nothing true either? For what are we doing now, if not trying to bring to belief, not those who do not believe, but those who still believe too little? For if they did not believe at all, they would not be here. Faith brought them to listen; faith made them present to the word of God; but that faith which has sprouted must be watered, nourished, strengthened. This is what we are doing. “I planted,” he says, “Apollos watered, but God gave the growth. So neither he who plants is anything, nor he who waters, but God who gives the growth.” By speaking, exhorting, teaching, persuading we can plant and water, but we cannot give the growth. The man with whom he was speaking knew this: for his faith, which was sprouting and still tender, still weak, and largely wavering (yet not no faith, but some faith), he prayed for a helper, saying to him, “I believe, Lord.”","f":"Augustine, <i>Serm.</i> 43.8 (PL 38:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-8)."},"augustine-sermones/43.9":{"o":"Modo cum Evangelium legeretur, audistis: Si potes credere, ait Dominus Jesus patri pueri, si potes credere, omnia possibilia sunt credenti. Et ille intuens semetipsum, et positus ante semetipsum, non habens temerariam confidentiam; sed prius discutiens conscientiam, vidit in se esse aliquam fidem, vidit et titubationem, utrumque vidit. Unum se habere confessus est, et alteri adjutorium postulavit. Credo, inquit, Domine. Quid sequebatur, nisi, Adjuva fidem meam? Non hoc dixit, Credo, Domine; video hic aliquid unde non mentior; credo, verum dico: sed video hic etiam nescio quid, quod mihi displiceat. Stare volo: sed adhuc nuto. Stans loquor, non cecidi, quia credo; sed tamen adhuc nuto: Adjuva incredulitatem meam (Mare. ix, ii, 23). Ergo, charissimi, et ille quem contra me constitui, et propter cujus controversiam inter nos natam Prophetam judicem postulavi, non nihil dicit etiam ipse, cum dicit, Intelligam ut credam. Nam utique modo quod loquor, ad hoc loquor, ut credant qui nondum credunt: et tamen nisi quod loquor intelligant, credere non possunt. Ergo ex aliqua parte verum est quod ille dicit, Intelligam, ut credam; et ego qui dico, sicut dicit Propheta, Imo crede, ut intelligas: verum dicimus, concordemus. Ergo intellige, ut credas: crede, ut intelligas. Breviter dico quomodo utrumque sine controversia accipiamus. Intellige, ut credas, verbum meum; crede, ut intelligas, verbum Dei.","t":"Just now, when the Gospel was read, you heard: “If you can believe,” the Lord Jesus said to the boy’s father, “if you can believe, all things are possible to one who believes.” And he, looking at himself, placed as it were before himself, not with rash confidence but first examining his conscience, saw that there was some faith in him, and saw wavering too; he saw both. He confessed that he had the one, and asked for help with the other. “I believe,” he said, “Lord.” What followed? Was it, “Help my faith”? He did not say this. “I believe, Lord; I see something here in which I do not lie; I believe; I speak the truth. But I also see here something or other that displeases me. I want to stand, but I still totter. I speak standing; I have not fallen, because I believe; but still I totter: help my unbelief.” So, dearly beloved, the one whom I set up as my opponent, and for whose controversy with me I asked for the prophet as judge, also says something when he says, “Let me understand, so that I may believe.” For certainly what I am now saying, I say so that those who do not yet believe may believe; and yet unless they understand what I say, they cannot believe. So what he says is in part true, “Let me understand, so that I may believe”; and I, who say with the prophet, “No, believe, so that you may understand”: we both speak the truth; let us agree. So understand, so that you may believe; believe, so that you may understand. I will say briefly how we may accept both without controversy: understand my word, so that you may believe; believe God’s word, so that you may understand.","f":"Augustine, <i>Serm.</i> 43.9 (PL 38:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/43-9)."},"augustine-sermones/44.1":{"o":"De Domino et Salvatore nostro, fratres dilectissimi, ante multa tempora prophetatum est: Ascendet sicut virgultum, et sicut radix in terra sitienti. Quare ut radix? Ideo: Non est species illi, neque honor. Passus est, humiliatus est, consputus est: non habebat speciem; homo apparebat, cum Deus esset. Sed quomodo radix non est pulchra, sed intus habet vim pulchritudinis suae. Attendite, fratres mei, videte misericordiam Dei. Attendis arborem pulchram, amoenum, foliis virentem, fructibus opulentam, laudas. Delectat aliquid de fructu carpere, sub umbra ejus sedere et requiescere ab aestu: laudas totam illam pulchritudinem. Si radix ostendatur tibi, nulla pulchritudo in ea est. Noli contemnere quod abjectum est: inde processit quod miraris, Ut radix in terra sitienti. Attendite modo claritatem arboris.","t":"Of our Lord and Savior, dearly beloved brothers, it was prophesied long ago: “He will grow up like a shoot, and like a root in thirsty ground.” Why like a root? This is why: “He has no form nor honor.” He suffered, he was humiliated, he was spat upon; he had no form; he appeared as a man, though he was God. But it is as with a root, which is not beautiful but holds within it the power of its beauty. Pay attention, my brothers; see the mercy of God. You look at a beautiful tree, pleasant, green with leaves, rich in fruit, and you praise it. It delights you to pluck some of its fruit, to sit in its shade and rest from the heat; you praise all that beauty. If the root were shown you, there is no beauty in it. Do not despise what is lowly: from it has come what you admire. “Like a root in thirsty ground.” Look now at the splendor of the tree.","f":"Augustine, <i>Serm.</i> 44.1 (PL 38:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-1)."},"augustine-sermones/44.2":{"o":"Crevit Ecclesia, crediderunt gentes, victi sunt terræ principes sub nomine Christi, ut essent victores in orbe terrarum. Positum est collum eorum sub jugo Christi. Persequebantur ante Christianos propter idola, persequuntur idola propter Christum. Omnes confugiunt ad auxilium Ecclesiæ, in omni pressura, in omni tribulatione sua. Crevit illud granum sinapis, factum est majus super omnia olera: veniunt volatilia caeli, superbi sæculi, et requiescunt sub ramis ejus. Unde hæc tanta pulchritudo? De nescio qua radice surrexit: et ista pulchritudo in magna gloria est. Quæramus radicem. Consputus est, humiliatus est, flagellatus est, crucifixus est, vulneratus est, contemptus est. Ecce hic species non est: sed in Ecclesia gloria radicis pollet. Ergo ipsum describit sponsum, illum contemptum, inhonoratum, abjectum. Sed modo videre habetis arborem, quæ surrexit de ista radice, et implevit orbem terrarum. Radix in terra sitienti.","t":"The Church has grown; the nations have believed; the princes of the earth have been conquered under the name of Christ, so that they might be conquerors throughout the world. Their neck has been placed under the yoke of Christ. Before, they persecuted Christians for the sake of idols; now they persecute idols for the sake of Christ. All flee for help to the Church, in every distress, in every tribulation of theirs. That mustard seed has grown; it has become greater than all the herbs; the birds of the sky, the proud of the world, come and rest under its branches. Where does this great beauty come from? It has risen from some root or other, and this beauty is in great glory. Let us look for the root. He was spat upon, humiliated, scourged, crucified, wounded, despised. See, here there is no form; but in the Church the glory of the root is powerful. So the prophet describes the bridegroom himself, despised, dishonored, lowly. But now you are able to see the tree that has risen from that root and filled the whole world: “a root in thirsty ground.”","f":"Augustine, <i>Serm.</i> 44.2 (PL 38:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-2)."},"augustine-sermones/44.3":{"o":"Non est species illi, neque honor: et vidimus illum, et non habuit speciem neque decorem. Nonne hic est fabri filius? Quam non habuit decorem, ut diceretur, Nonne verum dicimus quia dæmonium habes? In nomine ipsius dæmonia fugiebant; et illi objicitur, quia dæmonium habebat. Sed quare hoc? Vidimus eum, et non habebat speciem neque decorem. Quæ est species illius intus, ubi non videbatur? In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Quæ est species illius? Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo (Philipp. II, G).","t":"“He has no form nor honor; and we saw him, and he had no form nor comeliness.” “Is not this the carpenter’s son?” How little comeliness he had, that it was said, “Do we not say truly that you have a demon?” In his name demons fled, and it is thrown at him that he had a demon. But why this? “We saw him, and he had no form nor comeliness.” What is his form within, where he was not seen? “In the beginning was the Word, and the Word was with God, and the Word was God.” What is his form? “Who, being in the form of God, did not think it robbery to be equal with God.”","f":"Augustine, <i>Serm.</i> 44.3 (PL 38:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-3)."},"augustine-sermones/44.4":{"o":"Et ubi visus est non habere speciem neque decorem? Et non habuit speciem: sed vultus ejus abjectus, et deformis positio ejus ab omnibus hominibus. Homo in plaga. In plaga homo, ante plagam Deus, post plagam homo Deus, Homo in plaga, et qui sciat ferre infirmitates. Infirmitates quorum? Ipsorum a quibus patiebatur. Medicus ferebat infirmitates phreneticorum; et cum ipse crucifigeretur, orabat et dicebat: Pater, ignosce illis, quia nesciunt quid faciunt. Attendite: amemus sponsum. Quanto magis deformis nobis commendatur, tanto charior, tanto dulcior est factus sponsæ. Propter quod et avertit se. Avertit se, ne illum intelligerent illi qui eum crucifigebant. Facies ejus injuriata est, nec magni æstimata est.","t":"And where was he seen to have no form nor comeliness? “And he had no form; but his face was cast down, and his bearing unsightly before all men. A man under the blow.” A man under the blow; before the blow, God; after the blow, man and God. “A man under the blow, and one who knows how to bear infirmities.” Whose infirmities? Those of the very men by whom he suffered. The physician bore the infirmities of the delirious; and while he himself was being crucified, he prayed and said, “Father, forgive them, for they do not know what they are doing.” Pay attention: let us love the bridegroom. The more unsightly he is presented to us, the dearer and the sweeter he has become to the bride. “For which reason he also turned himself away.” He turned himself away, so that those who were crucifying him might not understand him. “His face was dishonored, and was not highly esteemed.”","f":"Augustine, <i>Serm.</i> 44.4 (PL 38:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-4)."},"augustine-sermones/44.5":{"o":"Hic infirmitates nostras portat, et pro nobis in doloribus est: et nos existimavimus illum in doloribus esse et in plaga, et in pæna. Ipse autem vulneratus est propter peccata nostra, et infirmatus est propter iniquitates nostras. Eruditio pacis nostræ in eum, livore ejus sanati sumus. Omnes ut oves erravimus, et Dominus tradidit illum pro peccatis nostris. Evangelium est, an prophetia? Quid dicunt contra ista Judæi? Nonne mirum est audire illos ista, habere illos ista, legere illos ista, non invenire de quo dici potuerit, nisi de illo uno qui in Evangelio prædicatur per orbem terrarum, et adhuc non esse Christianos, sed sic illos esse cæcos adversus evidentissima eloquia Prophetarum? Noli mirari cæcitatem Judæorum de Christo. Ecce transit quod dicitur de sponso, incipit dici et de sponsa; et quomodo in sponso mirabaris cæcitatem Judæorum, sic in sponsa miraberis cæcitatem hæreticorum.","t":"“He bears our infirmities and is in sorrows for us; and we thought him to be in sorrows, and under the blow, and in punishment. But he was wounded for our sins, and weakened for our iniquities. The chastisement of our peace was upon him; by his bruise we were healed. All we like sheep have gone astray, and the Lord handed him over for our sins.” Is this the Gospel, or prophecy? What do the Jews say against these things? Is it not amazing that they hear these things, possess these things, read these things, and do not find anyone of whom they could be said except that one man who is preached in the Gospel throughout the world, and still are not Christians, but are so blind against the most evident words of the prophets? Do not wonder at the blindness of the Jews about Christ. See, what is said of the bridegroom passes over, and what is said of the bride begins; and just as you wondered at the blindness of the Jews about the bridegroom, so you will wonder at the blindness of the heretics about the bride.","f":"Augustine, <i>Serm.</i> 44.5 (PL 38:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-5)."},"augustine-sermones/44.6":{"o":"Dominus tradidit illum pro peccatis nostris; et ipse, quoniam male tractatus est, non aperuit os. Ut ovis ad immolandum ductus est; et ut agnus ante eum qui se tonderet fuit sine voce, sic non aperuit os suum. In humilitate judicium ejus sublatum est. Et ne contemnas, Generationem ejus quis enarrabit? Quam generationem? Ante luciferum genui te. Ecce una generatio: Ante luciferum, ante omnia quae facta sunt, ante omnes Angelos, ante omnem creaturam. Quare? Quia omnia per ipsum facta sunt. Sed forte secunda ejus generatio narratur. Quis illam narrat? Fide concipitur, masculus non accedit, uterus virginis tumet: procedit tanquam sponsus de thalamo suo. Mirabilis ista generatio. Mirabilis est humana, quia sine patre: mirabilis illa, quia sine matre. Ut ovis ad immolandum ductus est, ut agnus ante eum qui se tonderet, sic non aperuit os suum. In humilitate judicium ejus sublatum est. Generationem ejus quis enarrabit? Quoniam tolletur de terra vita ejus. Resurrectionem ejus prædicat. Videtis quia vere Dominus (quasi possit quid nisi vere Veritas) hoc dicebat: Quæ scripta sunt in Lege, et Prophetis, et Psalmis de me. Quia oportebat Christum pati et resurgere, audistis. Et resurgere, modo audistis: Quoniam tolletur de terra vita ejus. Et prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes, incipiens ab Jerusalem: audietis illud et ab isto propheta; non quia debemus prophetam præponere Domino. Præco præcessit, judex secutus est. Non sua, sed judicis verba præco dicebat, et judex consequens verba sua in præcone firmavit. Quoniam tolletur de terra vita ejus. Ab iniquitatibus populi mei ductus est ad mortem. Audiebatis modo dicentem illis, Quid vobis feci? Si invenistis in me peccatum, arguite. Et illi, Crucifige, crucifige: ut putabant hominem, tamen innocentem. Ergo, Ab iniquitatibus populi mei ductus est ad mortem.","t":"“The Lord handed him over for our sins; and he, because he was ill-treated, did not open his mouth. Like a sheep he was led to the slaughter; and like a lamb before its shearer he was without voice; so he did not open his mouth. In his humiliation his judgment was taken away.” And so that you may not despise him: “Who will tell of his generation?” What generation? “Before the morning star I begot you.” See one generation: “before the morning star,” before all things that were made, before all the angels, before all creation. Why? Because all things were made through him. But perhaps it is his second generation that is told. Who tells of it? He is conceived by faith; no man approaches; a virgin’s womb swells; he comes forth like a bridegroom from his chamber. Wonderful is this generation. The human one is wonderful, because it is without a father; that other is wonderful, because it is without a mother. “Like a sheep he was led to the slaughter, like a lamb before its shearer, so he did not open his mouth. In his humiliation his judgment was taken away. Who will tell of his generation? For his life will be taken away from the earth.” It proclaims his resurrection. You see that the Lord spoke truly (as if the Truth could speak otherwise than truly) when he said, “The things that are written in the Law and the Prophets and the Psalms about me”: that the Christ had to suffer and rise again, you have heard. And “rise again” you have just heard: “For his life will be taken away from the earth.” “And that repentance and the forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem”: you will hear that too from this prophet. Not that we ought to put the prophet before the Lord: the herald went before; the judge followed. The herald spoke not his own words but the judge’s, and the judge, following, confirmed his own words in the herald. “For his life will be taken away from the earth. Because of the iniquities of my people he was led to death.” You heard him just now saying to them, “What have I done to you? If you have found sin in me, prove it.” And they: “Crucify, crucify!” They thought him a man, yet an innocent one. So: “Because of the iniquities of my people he was led to death.”","f":"Augustine, <i>Serm.</i> 44.6 (PL 38:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-6)."},"augustine-sermones/44.7":{"o":"Dabo ergo malos pro sepultura ejus. Quid est hoc, Dabo malos pro sepultura ejus, et divites pro morte ejus? Malos propter sepulturam, divites propter mortem. Dives ille ab Arimathæa Josephi, cum Dominus penderet in cruce, intravit ad Pilatum, et petiit corpus ejus: obsecutus est, ut sepeliret. Dati sunt divites pro morte ejus: sepelivit pauperem, in quo divitias requirebat. Ergo, Divites propter mortem ejus. Quod postea dixit, primo factum est: quod primo dixit, postea factum est. Malos pro sepultura ejus. Ubi ostendimus? Intraverunt Judæi ad Pilatum, et dixerunt ei: Domine, audivimus quia ille planus (ὁ πλάνος), id est, ille impostor, dixit discipulis suis quia resurrecturus erit occisus: jube custodiatur sepulcrum, ne forte veniant discipuli ejus nocte, et auferant eum, et fiat error major priore. Ait illis Pilatus: Habetis milites, ite, custodite sicut vultis. Acceperunt milites, posuerunt ibi. Mali sunt isti: ipsi sunt dati propter sepulturam ejus ad custodiendum. Sed unde probamus quia mali sunt? Milites innocentes erant missi: judex eis præcepit; venerunt ad sepulcrum, custodierunt. Audi quia mali sunt: lege Evangelium. Posteaquam resurrexit Dominus, et viderunt angelum, conterriti et consternati sunt. Quando dictum est aliis, Nolite timere vos, isti timore perculsi, quia fide sublevati non sunt. Et tamen cum ista scirent, venerunt ad Judæos, dixerunt illis ista omnia. Dixerunt Judæi: Damus vobis pecuniam. Ergo mali erant: veritatem absconderunt, mendacium vendiderunt. Et quomodo mendacium vendiderunt? Non mirum, mendacium vendiderunt, mendacium cæci cæcis. Dicite ( dictum est illis) quia dormientibus nobis venerunt discipuli ejus, et subtraxerunt eum. 0 vanitas vendens vanitatem vanitati! Audituri sunt vani et credituri. Hodieque hoc est apud Judæos, sic habet ipsa fama, quam vana, quam falsa, quam inanis ( Matth. XXVIII). Testimonium martyrum nolunt audire, ut vivant; et testimonium dormientium audiunt, ut pereant. Si dormiebant custodes, unde potuerunt scire quis illum tulerit de sepulcro? aut quid vigilabas, male? 0 male, de quo non sine causa dixit propheta, Dabo malos pro sepultura ejus. 0 mali, o pessimi: aut vigilabatis, et custodire debuistis; aut dormiebatis, et quid sit factum nescitis. Impletum est enim quod Spiritus sanctus per Psalmistam multo ante praedixerat: Cogitaverunt consilium quod non potuerunt stabilire. Nos ergo, fratres charissimi, pro quorum salute ista omnia et prædicta sunt et impleta, gratias agamus divinæ misericordiæ, et quantum possumus totis viribus laboremus, ut beneficia Dei non nobis judicium pariant, sed profectum: ut cum tremendus judicii dies et tempus reddendæ rationis advenerit, quidquid nobis Dominus et Salvator noster contulit judicatus, integrum inveniat judicaturus. Et quidem ille cum venerit, redditurus est quod promisit, sed requisiturus est quod redemit: et quod in primo adventu contulit, exacturus est in secundo. Quamvis multum præsumere debeamus de misericordia Dei, non tamen negligenter debemus timere justitiam ejus. Cum justitia enim te judicabit, qui cum misericordia te redemit. Nam quod tam longo tempore peccamus et parcit, non est negligentia, sed patientia. Non ille potentiam perdidit, sed nos ad pœnitentiam reservavit. Timeamus ergo justitiam, cujus misericordiam desideramus. Parcit enim modo, sed non tacet: sed et si tacet, non semper tacebit. Audiamus ergo eum dum non tacet in præcepto, si volumus ut nobis parcat, cum non tacuerit in judicio. Modo enim nobis prærogatur misericordia, tunc a nobis exigetur justitia, et reddet unicuique secundum opera sua; ac fiet illud quod Apostolus dixit, Judicium sine misericordia illi qui non fecit misericordiam.","t":"“I will give, then, the wicked for his burial.” What does this mean, “I will give the wicked for his burial, and the rich for his death”? The wicked because of the burial, the rich because of the death. That rich man from Arimathea, Joseph, while the Lord was hanging on the cross, went in to Pilate and asked for his body: he obtained it, so as to bury it. The rich were given for his death: he buried the poor one, in whom he sought riches. So: “the rich for his death.” What the prophet said second happened first; what he said first happened afterward. “The wicked for his burial.” Where do we show it? The Jews went in to Pilate and said to him, “Lord, we have heard that that deceiver (ho planos), that is, that impostor, told his disciples that he would rise after being killed. Order the tomb to be guarded, lest his disciples come by night and take him away, and the error become greater than the first.” Pilate said to them, “You have soldiers; go, guard it as you wish.” They took soldiers and stationed them there. These are the wicked; they were given because of his burial, to guard it. But how do we prove that they were wicked? The soldiers were sent innocent: the judge gave them orders; they came to the tomb; they guarded it. Hear that they were wicked: read the Gospel. After the Lord rose and they saw the angel, they were terrified and dismayed. When it was said to others, “Do not be afraid,” these were struck with fear, because they were not lifted up by faith. And yet, though they knew these things, they went to the Jews and told them all of it. The Jews said, “We will give you money.” So they were wicked: they hid the truth and sold a lie. And how did they sell a lie? No wonder: they sold a lie, the blind to the blind. “Say” (they were told) “that while we were asleep his disciples came and stole him away.” O vanity selling vanity to vanity! The vain will hear it and believe it. Even today this is held among the Jews; such is the report itself, how vain, how false, how empty. They will not hear the testimony of martyrs, so as to live; and they hear the testimony of sleepers, so as to perish. If the guards were asleep, how could they know who took him from the tomb? Or why were you awake, you wicked man? O wicked man, of whom the prophet said not without reason, “I will give the wicked for his burial.” O wicked, O most wicked men: either you were awake, and you ought to have guarded him; or you were asleep, and you do not know what happened. For what the Holy Spirit had foretold long before through the psalmist was fulfilled: “They devised a plan which they could not carry out.” Let us, then, dearest brothers, for whose salvation all these things were both foretold and fulfilled, give thanks to the divine mercy, and labor with all our strength as far as we can, so that God’s benefits may bring us not judgment but progress; so that when the dreadful day of judgment and the time of rendering account comes, whatever our Lord and Savior conferred on us when he was judged, he may find whole when he comes to judge. And indeed, when he comes, he will render what he promised, but he will require what he redeemed; and what he conferred in his first coming he will exact in his second. Although we ought to trust much in God’s mercy, we must not on that account be careless about fearing his justice. For he who redeemed you with mercy will judge you with justice. That he spares us when we sin for so long is not negligence but patience. He has not lost his power; he has kept us back for repentance. Let us fear, then, the justice of him whose mercy we desire. For he spares now, but he is not silent; and even if he is silent, he will not always be silent. Let us listen to him, then, while he is not silent in his commandment, if we want him to spare us when he is not silent in judgment. For now mercy is extended to us in advance; then justice will be required of us, and he will render to each according to his works; and what the apostle said will come to pass: “Judgment without mercy for one who has not shown mercy.”","f":"Augustine, <i>Serm.</i> 44.7 (PL 38:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/44-7)."},"augustine-sermones/45.1":{"o":"In omnibus lectionibus, quas recitatas audivimus, si animadvertit Charitas vestra primam lectionem Isaiæ prophetæ, quia omnia quæ lecta sunt nec meminisse nec dicere possumus, recentissimum arbitror residere potuisse in cordibus vestris, quo conclusit Lector: Qui autem dediti mihi erunt, possidebunt terram, et inhabitabunt montem sanctum meum. Deinde ascendit apostolica lectio, et inde cœpit: Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus, perficientes sanctificationem in timore Dei. Procurante divina misericordia, quæ nos regit, et quae nobis esurientibus escas præparat, non solum corporum reficiendorum, propter quas oriri facit solem super bonos et malos, et pluit super justos et injustos; sed etiam propter famem cordis nostri, quam patimur in hac eremo, et morimur, nisi manna pluat: mensam ergo suam nobis præparante Domino, nulla humana industria procurante, quod ipse novit, factum est, ut se lectiones sic sequerentur, ut in Isaia promitteretur nobis aliquid, in Apostolo autem diceretur, Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus, perficientes sanctificationem in timore Dei; quasi una lectio esset Prophetæ et Apostoli. Quid enim ait Apostolus? Has ergo promissiones habentes, charissimi: et ibi non est dictum quas promissiones, non quia non ibi sunt; sed quia non inde cœpit lector: et tanquam quærebat animus auditoris, de quibus promissionibus dicat Apostolus, Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus. Magnum enim negotium nobis imponitur, et non parvus labor, mundare nos ab omni coinquinatione carnis et spiritus: et nemo suscipit hunc laborem, nisi audiat promissionis mercedem. Cum ergo laborem mundationis carnis et spiritus nemo suscipiat, nisi præmio invitatus; nescio quomodo factum est ut Lector ab indictione laboris inciperet, et a promissione mercedis non inciperet. Sed Deus noluit fraudare auditorem intentum. Si forte dubitabat suscipere laborem mundationis carnis et spiritus, qui non audierat mercedem, arinet se ad principium lectionis apostolicæ: promissiones autem si quaerit, attendat ad finem lectionis propheticæ. Ubi enim finivit prophetica lectio, ibi est promissio: unde cæpit Apostoli lectio, ibi est operis indictio.","t":"Of all the readings that we heard recited, if your Charity noticed the first, from the prophet Isaiah (for we can neither remember nor speak of everything that was read), I think that its most recent words could have remained in your hearts, those with which the reader concluded: “But those who are devoted to me will possess the land and will dwell on my holy mountain.” Then the apostolic reading came up and began from this point: “Having, then, these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting sanctification in the fear of God.” The divine mercy, which rules us, arranged it; it prepares food for us when we are hungry, not only for refreshing our bodies, for whose sake he makes his sun rise on the good and the bad and sends rain on the just and the unjust, but also for the hunger of our heart, which we suffer in this desert and would die of unless manna rained down. So, the Lord preparing his table for us, with no human effort arranging it, it came about, as he knows, that the readings followed one another in such a way that in Isaiah something was promised to us, and in the apostle it was said, “Having, then, these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting sanctification in the fear of God,” as if the reading of the prophet and that of the apostle were one. For what does the apostle say? “Having, then, these promises, dearly beloved”: and there it is not said what promises, not because they are not there, but because the reader did not begin from there; and the hearer’s mind was, as it were, asking what promises the apostle meant when he said, “Having, then, these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit.” For a great task is laid on us, and no small labor, to cleanse ourselves from all defilement of flesh and spirit; and no one takes up this labor unless he hears of the reward that is promised. Since no one takes up the labor of cleansing flesh and spirit unless he is invited by a reward, it somehow happened that the reader began with the imposing of the labor and did not begin with the promise of the reward. But God did not wish to cheat the attentive hearer. If perhaps someone hesitated to take up the labor of cleansing flesh and spirit because he had not heard of the reward, let him arm himself with the beginning of the apostolic reading; but if he is looking for the promises, let him attend to the end of the prophetic reading. For where the prophetic reading ended, there is the promise; where the apostle’s reading began, there is the imposing of the work.","f":"Augustine, <i>Serm.</i> 45.1 (PL 38:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-1)."},"augustine-sermones/45.10":{"o":"Quid enim ista caro? Non illam debemus contemnere. Quid enim hoc? Fenum, sed aurum erit. Noli contemnere fenum, mutabitur in aurum. Ille enim, qui potens fuit mutare aquam in vinum, potens est mutare fenum in aurum, et de carne facere angelum. Si de sordibus fecit hominem, de homine non faciet angelum? Attendat enim Charitas vestra unde factus est homo, et videte si vel cogitare illud volumus. De istis sordibus fecit hominem et præfecit aliis animabilibus; de homine non faciet angelum? Faciet prorsus. Amicos suos sibi fecit homines, non illos facturus est angelos? Jam non dicam vos servos, sed amicos ( Joan. xv, 15). Adhuc carnem portantibus, adhuc morientibus, adhuc in ista egestate et fragilitate vitæ versantibus dixit, Jam vos non dicam servos, sed amicos. Et quid est daturus amicis? Quod in se ipso ostendit resurgente. Coronabuntur, et convertentur in gloriam cœlestem, et erunt æquales Angelis Dei. Nulla erit corruptio, nulla titillatio. Non ibi nobis dicetur, Mundate vos ab omni coinquinatione carnis et spiritus. Non laborabimus, nec nobis promittetur præmium; quia jam accepimus. Nec nobis dicetur ut gemamus; quia jam laudamus. Sicut enim caro mortalis convertitur in corpus angeli; sic et gemitus convertetur in laudes. Hic poenitentia, et pressura, et gemitus: ibi laudes, lætitia, et gaudium. Postea ergo, modo non est lætitia. Sed ubi? In spe. Nondum tenes, sed sperando gaudes: quia qui promisit non potest decipere; quia qui promisit, habet et dat.","t":"What, then, is this flesh? We ought not to despise it. What is it? Grass, but it will be gold. Do not despise the grass: it will be changed into gold. For he who was able to change water into wine is able to change grass into gold and to make an angel out of flesh. If he made man out of filth, will he not make an angel out of man? Let your Charity consider from what man was made, and see whether we even want to think about it. Out of this filth he made man and set him over the other living creatures; will he not make an angel out of man? He certainly will. He made men his friends; will he not make them angels? “I will no longer call you servants, but friends.” To men still bearing flesh, still dying, still living in this need and frailty of life, he said, “I will no longer call you servants, but friends.” And what will he give his friends? What he showed in himself when he rose. They will be crowned and changed into heavenly glory, and they will be equal to the angels of God. There will be no corruption, no stirring of desire. It will not be said to us there, “Cleanse yourselves from all defilement of flesh and spirit.” We shall not labor, nor will a reward be promised us, because we shall already have received it. Nor will we be told to groan, because we shall already be praising. For as mortal flesh is changed into an angel’s body, so groaning will be changed into praises. Here there is repentance, distress, and groaning; there, praises, gladness, and joy. Afterward, then: now there is no gladness. But where is it? In hope. You do not yet hold it, but you rejoice in hoping; because he who promised cannot deceive; because he who promised both has and gives.","f":"Augustine, <i>Serm.</i> 45.10 (PL 38:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-10)."},"augustine-sermones/45.2":{"o":"Erigamus ergo nos, et mundemus ab omni coinquinatione carnis et spiritus, has promissiones habentes. Quas promissiones? Qui autem mihi dediti erunt, dicit Dominus per Isaiam, possidebunt terram, et inhabitabunt montem sanctum meum. Has ergo promissiones habentes, mundemus nos ab omni coinquinatione carnis et spiritus. Dicit aliquis: Et propterea me mundabo a coinquinatione carnis et spiritus, ut possideam terram et inhabitem montem? Procul dubio quaerendum quid sibi vult possessio terrae et montis habitatio: ne forte sperent homines, latas possessiones se accepturos, et non finiant cupiditatem, sed differant; imo augeant, et contemnant parva, putantes se de ipso genere accepturos esse majora. Quis enim non contemnat unam centuriam, si illi promittatur quia possessurus est centum? Aut quis non contemnat delicias unius prandii, forte pauperioris et frugalioris, si dicatur ei: Nisi te continueris, non venies ad illam coenam lautissimam et opimam? Qui sic continent a quibusdam praesentibus, non finiunt cupiditates. Timendo ne perdant quod amplius desiderant, ea quae minora sunt contemnunt; ipsa est tamen cupiditas. Numquid non est avarus, qui contemnit centum folles, ut acquirat mille? Non tibi videatur jam finisse avaritiam, quia invenisti eum contemnentem folles centum. Mille cogitat, ideo centum contempsit. Sunt homines, qui obsequuntur plerumque senibus filios non habentibus, et contemnunt in illis multa, sed majora ex ipsis sperant. Istos misericordes putamus, an cupidos? Ideo plus probantur filii pauperum, quando obsequuntur parentibus pauperibus; quia pietas illos ducit, non merces. Filii autem divitum quando obsequuntur parentibus suis, non probatur pietas, et si est, latet: quia et si videtur a Deo, ab hominibus videri non potest. Adeo et ipsi parentes male sentientes plerumque de filiis suis, cum putant quia propter pecuniam illis obsequuntur filii sui, cum expediat aliquando filiis eorum ut emancipentur a parentibus, exigit forte aliquod commodum uxorem ducturus, aut perveniendi ad aliquem honorem, ut donent illi res suas, et dicunt: Non donabo; nam jam non mihi obsequetur. Qualem sententiam tulit de filio suo, quia ad pecuniam illi obsequitur, non attendens paternam charitatem? Si ergo times ne accepta pecunia non tibi obsequatur filius tuus, non est amabilis pietas, sed venalis. Quanto melior filius pauperis, filius aliquando senis ærumnosi et egentis, qui nihil exspectans a patre suo, quia non habet quod ei dimittat, laboribus et ærumna sudoris pascit patrem suum? Aliquando et filii divitum attendentes timorem Dei, non quia exspectant aliquid a parentibus suis, sed quia parentes sunt et genuerunt et educaverunt, et Deus præcepit dicens, Honora patrem tuum et matrem tuam, ideo obsequuntur: sed latet affectus, ubi propositum est præmium. Eo autem isti acceptiores sunt apud Deum, quia mentem ipsorum non possunt videre homines, et Deus solos videt, nec laudari ab hominibus possunt: sicut Job qui colebat Deum. Putaverunt enim dæmones quod propter mercedem coleret Deum. Ubi autem probatus est quia gratis coleret? Quia perditis omnibus dixit, Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum.","t":"Let us rouse ourselves, then, and cleanse ourselves from all defilement of flesh and spirit, since we have these promises. What promises? “But those who are devoted to me,” says the Lord through Isaiah, “will possess the land and will dwell on my holy mountain.” Having these promises, then, let us cleanse ourselves from all defilement of flesh and spirit. Someone says, “Am I to cleanse myself from defilement of flesh and spirit for this, that I may possess land and dwell on a mountain?” We must without doubt ask what possessing the land and dwelling on the mountain mean, lest people perhaps hope that they will receive broad estates, and so not end their desire but defer it; or rather increase it, despising small things because they think they will receive greater things of the same kind. For who would not despise one plot of land if he were promised that he would possess a hundred? Or who would not despise the delights of one lunch, perhaps a poorer and more frugal one, if he were told, “Unless you restrain yourself, you will not come to that most splendid and lavish dinner”? Those who restrain themselves from some present things in this way do not end their desires. For fear of losing what they desire more, they despise lesser things; yet it is the same desire. Is not the man avaricious who despises a hundred purses so as to gain a thousand? Do not think he has put an end to his avarice because you found him despising a hundred purses. He is thinking of a thousand; that is why he despised a hundred. There are people who often pay court to old men who have no children; they put up with a great deal in them, but they hope for greater things from them. Do we think them merciful, or greedy? That is why the sons of the poor are more approved when they serve their poor parents, because piety leads them, not reward. But when the sons of the rich serve their parents, their piety is not proved, and even if it exists, it is hidden: for even if it is seen by God, it cannot be seen by men. So much so that the parents themselves often think badly of their sons, supposing that their sons serve them for the sake of money. When it is sometimes to their sons’ advantage to be emancipated from their parents, when some advantage perhaps requires it, if a son is going to marry or to attain some office, so that they should give him their property, they say, “I will not give it; for then he will no longer serve me.” What a verdict he has passed on his son, that he serves him for money, without regard to his love as a son! If, then, you fear that your son will not serve you once he has received the money, it is not lovable piety but piety for sale. How much better is the son of a poor man, sometimes the son of a wretched and needy old man, who, expecting nothing from his father because he has nothing to leave him, feeds his father with the toil and hardship of his sweat! Sometimes the sons of the rich too, out of the fear of God, serve their parents, not because they expect anything from them, but because they are their parents, who begot them and brought them up, and because God commanded, “Honor your father and your mother”; but the affection is hidden where a reward is in view. Yet they are the more acceptable to God, because men cannot see their mind; God alone sees it, and they cannot be praised by men: like Job, who worshiped God. For the demons thought that he worshiped God for a reward. But where was it proved that he worshiped him for nothing? When he had lost everything and said, “The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord.”","f":"Augustine, <i>Serm.</i> 45.2 (PL 38:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-2)."},"augustine-sermones/45.3":{"o":"Quare ista dixi, fratres? Quia quotidie non tacet Scriptura monere, ut temporalia contemnentes, æterna diligamus: non tacet omnis pagina divina loqui nobis, aliquando aperte, aliquando in mysterio obscure. Sed nemo fraudari se putet, quando obscure pagina divina loquitur. Ubi ad te prodit voluntas Dei, hoc est ubi aperta est, ibi illam dilige, ibi illam ama, quando aperte monet. Et qualis est in aperto, talis est in obscuro; qualis est in sole, talis est in umbra. Talem illam sequaris, si talem illam legis. Obscurum est enim, ut dixi, Possidebit terram, et inhabitabit montem sanctum meum. Nam si carnaliter accipimus, non nos mundabimus ab omni coinquinatione carnis et spiritus; et sine causa nobis procuravit Deus finem lectionis propheticae conjunctum cum principio lectionis apostolicae, si propter possidendum montem terrenum ad avaritiam nos præparamus, non ad pietatem. Sed quid debemus intelligere montem? Obscurum est quid dixerit montem. Sed si deseruisset nos Deus, nusquam aperte diceret quid sit mons. Ubi autem dicit aperte, ibi ama montem. Ubi aperte tibi commendat montem, et ipsa Scriptura se aperit quid dicat montem, ibi illum ama. Etiam ubi audieris promitti montem talem, illum sequere: qualem amasti in aperto, talem intellige in obscuro. Ubi putamus dictum montem, ut possimus nos mundare ab omni coinquinatione carnis et spiritus? Quis mons nobis promissus est? Primo terra qualis nobis promittitur sciamus, quam suspirat quodam loco propheta David, et dicit: Spes mea es tu, portio mea in terra viventium ( Psal. cIti, 6 ). Procul dubio ergo est quaedam terra viventium, quia ista terra morientium est. Aut si aliquis in ista terra nasceretur nisi moriturus, non diceret illam terram viventium, nisi comparans istam terram et inveniens eam terram esse morientium. Est ergo terra viventium: nam cum æterna et coelestis sit, terra dicitur quia possidetur, non quia aratur. Habet enim possessorem sine labore: quia et ista possessorem suum exercet in labore; et fatigat in timore. Quid tibi dicitur? Surge, ara terram, ut possis habere unde vivas. Et velis nobis, gemens et suspirans surgis, et operaris; quia sequitur te sententia damnati Adam: In labore vultus tui edes panem tuum ( Gen. III, 19 ). Cum autem transierit omnis labor et gemitus, erimus in terra viventium. Nihil ibi nascitur et crescit: quidquid ibi est, eodem modo est, sic est semper. Non ibi alternant hiems et æstas, nox et dies. Hic seminatur, ut ibi metatur; si tamen seminatur. Quis est enim qui seminat hic, ut ibi metat? Qui erogat pauperibus. Erogatio pauperibus seminatio est in terra. Semina hic, et ibi invenies messem: æstate non secatur, ut transeat; sed et manducatur, et cum gaudio permanet. Ibi enim justitia saginaris. Terra illa habet panem suum. Quis est iste panis? Qui huc inde ad nos venit: Ego sum, inquit, panis vivus qui de cælo descendi. Qualis est iste panis? Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. v; 6).","t":"Why have I said these things, brothers? Because Scripture does not stop warning us every day to despise temporal things and love eternal ones: no page of the divine writings stops speaking to us, sometimes openly, sometimes obscurely in mystery. But let no one think himself cheated when a divine page speaks obscurely. Where the will of God comes forth to you, that is, where it is open, love it there, cherish it there, when it warns openly. And such as it is in the open, such it is in the obscure; such as it is in the sunlight, such it is in the shade. Follow it as such, if you read it as such. For it is obscure, as I said: “He will possess the land, and will dwell on my holy mountain.” For if we take it carnally, we shall not cleanse ourselves from all defilement of flesh and spirit; and God would have arranged in vain for the end of the prophetic reading to be joined to the beginning of the apostolic reading, if for the sake of possessing an earthly mountain we prepare ourselves for avarice, not for piety. But what are we to understand by “mountain”? It is obscure what he meant by “mountain.” But if God had abandoned us, he would nowhere say openly what the mountain is. Where he says it openly, there love the mountain. Where he openly commends the mountain to you and Scripture itself discloses what it means by “mountain,” there love it. And wherever you hear such a mountain promised, follow it: understand it in the obscure place to be the same as you loved in the open. Where do we think the mountain is spoken of, so that we may cleanse ourselves from all defilement of flesh and spirit? What mountain has been promised us? First let us know what land is promised us, the land for which the prophet David sighs in a certain place, saying, “You are my hope, my portion in the land of the living.” Without doubt, then, there is a land of the living, since this land is a land of the dying. And no one would call that land the land of the living unless he compared this land with it and found this to be a land of the dying. There is, then, a land of the living: though it is eternal and heavenly, it is called land because it is possessed, not because it is ploughed. For it has a possessor without labor; whereas this land works its possessor hard and wearies him with fear. What is said to you? “Get up, plough the land, so that you may have something to live on.” Willing or not, groaning and sighing, you get up and work, because the sentence of the condemned Adam follows you: “In the toil of your face you shall eat your bread.” But when all labor and groaning have passed, we shall be in the land of the living. Nothing is born and grows there: whatever is there is in the same way and is so always. Winter and summer, night and day do not alternate there. Here one sows, so as to reap there; if indeed one sows. For who is it who sows here so as to reap there? He who gives to the poor. Giving to the poor is sowing in the land. Sow here, and there you will find the harvest: it is not cut in summer so as to pass away, but it is both eaten and remains with joy. For there you will be filled with righteousness. That land has its bread. Who is this bread? He who came to us from there: “I am,” he says, “the living bread who came down from heaven.” What is this bread like? “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”","f":"Augustine, <i>Serm.</i> 45.3 (PL 38:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-3)."},"augustine-sermones/45.5":{"o":"Audivimus panem de terra illa, audiamus et montem. Inhabitabunt, inquit, in monte sancto meo. Puto enim invenimus in alia sancta Scriptura, quia mons et ipse Christus est. Qui est panis, ipse est et mons: sed panis, quia pascit Ecclesiam; mons autem, quia corpus ejus est Ecclesia. Ipsa Ecclesia est mons: et quid est ipsa Ecclesia? Corpus Christi. Adjunge illi caput, et fit unus homo. Caput et corpus, unus homo. Caput quis est? Ille qui natus est de virgine Maria, qui suscepit carnem mortalem sine peccato, qui a Judæis cæsus, flagellatus, contemptus, crucifixus; qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram. Ipse est caput Ecclesiæ, ipse panis de illa terra. Corpus autem ejus quod est? Conjux ejus, id est Ecclesia. Erunt enim duo in carne una. Sacramentum hoc magnum est: ego autem dico in Christo et in Ecclesia. Sic et Dominus in Evangelio, cum de viro et de uxore diceret: Igitur jam non sunt duo, sed una caro ( Matth. XIX, 6). Ergo unum voluit esse hominem Deum Christum et Ecclesiam. Ibi caput, et hic membra. Noluit resurgere cum membris, sed ante membra, ut haberent quod sperarent membra. Sed ideo mori voluit caput, ut prius resurgeret caput; prius ire in caelum caput, ut in capite suo spem haberent caetera membra, et exspectarent impleri erga se quod promissum est in capite. Quid enim opus erat Christo mori, Verbo Dei, per quod facta sunt omnia, de quo dicitur: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: omnia per ipsum facta sunt (Joan. i; 1,3 )? Et crucifigitur, et irridetur, et lancea percutitur, et sepelitur; et omnia per ipsum facta sunt. Sed quia dignatus est esse caput Ecclesiæ, desperaret de se Ecclesia quia resurgeret, si videret quia non resurrexisset caput. Resurrexit ergo caput, et visum est resurgere caput. Primo a mulieribus visum est, et nuntiatum est viris. Primæ mulieres viderunt resurgentem Dominum, et Evangelistis futuris Apostolis a mulieribus Evangelium annuntiatum est, et per mulieres illis Christus annuntiatus. Evangelium enim latine bonus nuntius est. Qui græce noverunt, sciunt quid sit Evangelium. Evangelium ergo bonus nuntius. Quid tam bonum nuntium possumus dicere, quam quia resurrexit Salvator noster; aut quid majus illi prædicaturi erant, quam quod eis feminæ nuntiaverunt? Sed quare femina nuntiavit Evangelium? Quia per feminam mors emendata est. Etenim feminam nuntiantem mortem consolata est femina nuntians vitam, quia mortua erat propinans mortem. Per feminam seductus est Adam, ut caderet in mortem: per feminam nuntiatus est Christus, jam resurgens non moriturus. Sic et nos futuri sumus resurgere, et erimus mons sanctus Dei. In hoc monte habitat qui deditus est Deo. Qui autem mihi dediti erunt, possidebunt terram, et inhabitabunt montem sanctum meum; id est, non recedent ab Ecclesia. Modo laboremus in Ecclesia, postea hæreditabimus Ecclesiam. Quando enim ibi erit gaudium nostrum sempiternum, non ibi erimus nisi possessores, non autem laborabimus.","t":"We have heard of the bread of that land; let us hear of the mountain too. “They will dwell,” it says, “on my holy mountain.” For I think we find in another holy Scripture that the mountain is Christ himself. He who is the bread is also the mountain: bread, because he feeds the Church; mountain, because the Church is his body. The Church itself is the mountain; and what is the Church itself? The body of Christ. Add the head to it, and it becomes one man: head and body, one man. Who is the head? He who was born of the Virgin Mary, who took on mortal flesh without sin, who was beaten by the Jews, scourged, despised, crucified; who was handed over for our offenses and rose for our justification. He is the head of the Church; he is the bread from that land. And what is his body? His wife, that is, the Church. “For the two shall be in one flesh. This is a great sacrament; but I speak of Christ and the Church.” So too the Lord in the Gospel, when he was speaking of husband and wife: “So they are no longer two, but one flesh.” So he willed God the Christ and the Church to be one man. There is the head; here are the members. He did not will to rise with the members but before the members, so that the members might have something to hope for. But the head willed to die for this reason, that the head might rise first; that the head might go first into heaven, so that the other members might have hope in their head and expect to be fulfilled in themselves what was promised in the head. For what need was there for Christ to die, the Word of God, through whom all things were made, of whom it is said, “In the beginning was the Word, and the Word was with God, and the Word was God; all things were made through him”? And yet he is crucified, and mocked, and pierced with a lance, and buried; and all things were made through him. But since he deigned to be the head of the Church, the Church would despair of her own rising if she saw that her head had not risen. So the head rose, and the head was seen to rise. He was seen first by women, and it was announced to men. Women first saw the risen Lord; the Gospel was announced by women to the apostles, who were to be its evangelists, and through women Christ was announced to them. For “evangelium” means “good news” in Latin. Those who know Greek know what “evangelium” is. “Evangelium,” then, is good news. What news can we call as good as that our Savior has risen? Or what greater thing were they to preach than what the women announced to them? But why did a woman announce the Gospel? Because through a woman death was to be repaired. For a woman announcing life consoled the woman who announced death, since she had died by offering death. Through a woman Adam was led astray so as to fall into death; through a woman Christ was announced, risen now and never to die. So we too shall rise, and we shall be the holy mountain of God. In this mountain dwells he who is devoted to God. “But those who are devoted to me will possess the land and will dwell on my holy mountain”; that is, they will not withdraw from the Church. Now let us labor in the Church; afterward we shall inherit the Church. For when our joy is eternal there, we shall be there only as possessors, and we shall not labor.","f":"Augustine, <i>Serm.</i> 45.5 (PL 38:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-5)."},"augustine-sermones/45.6":{"o":"Sed evidenter inveniamus alibi montem istum: nam quasi obscurum videtur. Potest aliquis dicere: Ubi mons Ecclesia? et quando mons Christus? et quando mons corpus Christi? Evidentissime Daniel dicit: nemo inde dubitat. Visionem vidit Daniel; jam numquid indiget expositore? Videat Charitas vestra. Quædam verba ibi forte indigent expositione, quæ in nomine Christi exposita aperientur vobis. Videte si potest dici nisi de Christo. Vidi, dixit Daniel, et ecce lapis abscissus de monte sine manibus. Non hoc dixit, Sine manibus erat ille lapis: sed sine opere humano præcisus lapis de monte; non humanæ manus accesserunt, ut lapis de monte præcideretur. Novit Charitas vestra quia non præciduntur lapides de monte, nisi accedentibus manibus humanis. Ille autem præcisus est de monte sine manibus: et venit, et confregit omnia regna terrarum. Nescio si versatur ante oculos vestros nisi Christus, de quo dictum est, Adorabunt eum omnes reges terræ ( Psal. Liat, 11). Ipse confregit omnia regna terrarum. Superbus rex ante se nullum regem vult habere; modo omnes reges Christum habent regem. Confregit ergo omnia regna terrarum, ut ille regnet. Et quid dicit iste? Crevit lapis ille, et factus est mons grandis, ita ut impleret universam faciem terræ ( Dan. n,34, 35 ). Jam puto quia agnoscitis Christum. Audistis de terra, Qui dediti mihi erunt, possidebunt terram. Audistis et de monte, Et inhabitabunt montem sanctum meum. Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus. Sed forte vultis nosse quid est præcidi sine manibus. Hoc enim quasi obscure ibi positum est: quibusdam vero jam occurrit, antequam dicam: sed patiantur moras aliquas propter alios, qui cogitare inde non possunt, nisi per nos aliquid audierint. Quid est, sine manibus? Sine opere hominis. Et illud advertat Charitas vestra, fratres, lapidem præcisum de monte, et factum esse montem. De monte praecisus, et mons factus est crescendo: sed qualis mons factus? Non talis, qualis ille unde praecisus est: nam de illo monte, unde praecisus est, non dictum est, Crevit et implevit universam terram. Duo montes sunt ergo: primus mons Synagoga, secundus Ecclesia: primus mons, populus Judaeorum; secundus mons, populus Christianus. Sed ut fieret populus Christianus magnus mons, et impleret universam terram, de illo monte praecisus est lapis, quia de Judæis venit Christus. Quare ergo sine manibus? Sine opere humano. Christus enim natus de virgine, sine complexu maritali conceptus est.","t":"But let us find this mountain clearly elsewhere, for here it seems somewhat obscure. Someone may say, “Where is the Church a mountain? And when is Christ a mountain? And when is the body of Christ a mountain?” Daniel says it most clearly; no one has any doubt about it. Daniel saw a vision; surely it needs no expositor now? Let your Charity see. Perhaps some words there need explanation, and they will be laid open to you, explained in the name of Christ. See whether it can be said of anyone but Christ. “I saw,” said Daniel, “and behold, a stone cut from the mountain without hands.” He did not say, “That stone was without hands,” but that the stone was cut from the mountain without human work: no human hands came near to cut the stone from the mountain. Your Charity knows that stones are not cut from a mountain without human hands coming near. But that one was cut from the mountain without hands, and it came and broke all the kingdoms of the earth. I do not know whether anyone comes before your eyes but Christ, of whom it was said, “All the kings of the earth will worship him.” He broke all the kingdoms of the earth. A proud king wants to have no king before him; now all kings have Christ as their king. He broke all the kingdoms of the earth, then, so that he might reign. And what does the prophet say? “That stone grew and became a great mountain, so that it filled the whole face of the earth.” Now I think you recognize Christ. You have heard of the land: “Those who are devoted to me will possess the land.” You have heard of the mountain too: “And they will dwell on my holy mountain.” Having these promises, then, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit. But perhaps you want to know what being cut without hands means. For this is set down there somewhat obscurely. To some, indeed, it has already occurred before I say it; but let them bear a little delay for the sake of others, who cannot think of it unless they hear something from us. What is “without hands”? Without the work of man. And let your Charity notice this too, brothers: the stone cut from the mountain has become a mountain. Cut from a mountain, it also became a mountain by growing. But what kind of mountain? Not like the one from which it was cut; for of the mountain from which it was cut it was not said, “It grew and filled the whole earth.” There are two mountains, then: the first mountain is the Synagogue, the second the Church; the first mountain the people of the Jews, the second the Christian people. But so that the Christian people might become a great mountain and fill the whole earth, the stone was cut from that mountain, because Christ came from the Jews. Why, then, without hands? Without human work. For Christ was born of a virgin, conceived without the embrace of a husband.","f":"Augustine, <i>Serm.</i> 45.6 (PL 38:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-6)."},"augustine-sermones/45.7":{"o":"Ergo manifestum istum montem habemus. Non nobis proponamus montes, aut qualis est Giddaba, aut quales sunt quicumque nobis nominantur. Aliquando enim carnaliter accipientes homines; ut puta, legunt, Exaudiet illum de cælo sancto suo ( Psal. XIX, 7 ): bene aliquando de monte, et loquitur Christum: et currunt homines in montem orare, quasi ibi exaudiat Deus. Carnaliter sapientes, quia vident plerumque nubes inhærere in lateribus montium, ascendunt in montes, ut proximi sint Deo. Oratione tua vis contingere Deum? humilia te. Iterum, quia diximus, Vis contingere Deum? humilia te: ne carnaliter accipias, descendens in hypogæa, ut ibi roges Deum. Nec hypogæa, nec montem quæras. In corde tuo habe humilitatem, et Deus tibi dabit altitudinem; veniet ad te, et erit tecum in cubiculo tuo. Ergo qualem montem habemus Christum, Ecclesiam habemus, Ecclesiam amemus. Crevit et implevit mons iste universum orbem terrarum. Manifestum est quia non sunt in isto monte qui in parte sunt, et non tenent nobiscum universam terram. Commemoramini, fratres, quia omnis pagina armat et implet nos contra linguas hominum, quas quotidie patimur. Si dixisset, Crevit ille mons, et implevit universam Africam; numquid dicerent illi, nisi quia pars Donati est? Compressit linguas ipsorum crescendo. Tantum crevit, ut obturet ora verbosorum. Quo enim iit crescendo? Per universam terram. Nam mons ille, unde præcisus est, non crescendo implevit universam terram: quia etsi impleverunt universam terram Judæi, quia debellati sunt, et suam terram perdiderunt; dispersi sunt per terram pœna meritorum, non magnitudine incrementorum. Dominus autem Christus lapis angularis, subegit regna hominum, fregit regna dæmonum, humiliavit omnes reges ut cresceret, crevit et implevit universam faciem terrae. Audeo dicere, adhuc crescit, adhuc sunt loca quae implet.","t":"So we have this mountain plain to see. Let us not set before ourselves mountains such as Giddaba, or any others that are named to us. For sometimes people take things carnally. For example, they read, “He will hear him from his holy heaven,” and sometimes “from the mountain,” which speaks of Christ; and people run to a mountain to pray, as though God would hear them there. Thinking carnally, because they often see clouds clinging to the sides of mountains, they climb mountains so as to be near God. Do you want to reach God by your prayer? Humble yourself. Again, because we have said, “Do you want to reach God? Humble yourself,” do not take it carnally and go down into underground vaults to pray to God there. Seek neither underground vaults nor a mountain. Have humility in your heart, and God will give you height; he will come to you and be with you in your chamber. So, as we have Christ as the mountain, we have the Church; let us love the Church. This mountain has grown and filled the whole world. It is plain that those are not in this mountain who are in a part of it and do not hold the whole earth with us. Remember, brothers, that every page arms and equips us against the tongues of men that we suffer every day. If it had said, “That mountain grew and filled all Africa,” would they not say that it is the party of Donatus? It has silenced their tongues by growing. It has grown so much as to stop the mouths of the talkative. For where did it go by growing? Through the whole earth. For the mountain from which it was cut did not fill the whole earth by growing: for even if the Jews have filled the whole earth, it is because they were defeated and lost their land; they were scattered through the earth by the punishment of their deserts, not by the greatness of their growth. But the Lord Christ, the cornerstone, subdued the kingdoms of men, broke the kingdoms of demons, humbled all kings so that he might grow; he grew and filled the whole face of the earth. I dare to say, he is still growing; there are still places that he is filling.","f":"Augustine, <i>Serm.</i> 45.7 (PL 38:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-7)."},"augustine-sermones/45.8":{"o":"Tu ergo ama ipsum montem, et para te habitare ipsum montem in aeternum; et munda te ab omni coinquinatione carnis et spiritus, has promissiones habens. Quas promissiones? Si vis possidere terram, et inhabitare montem sanctum, munda te ab omni coinquinatione carnis et spiritus. Quae sunt coinquinationes carnis? Intendat Charitas vestra, et hoc debemus dicere. Quae sunt coinquinationes carnis? Non ubi casu transit homo, et tangit aliquid aut pede, aut etiam facie; aut si contingat homini labi pede, et ita cadere, ut in lutum, aut in coenum veniat, coinquinata est facies. Facilis est ista coinquinatio; quomodo solet dici, lavatur, et exit. Coinquinatio vero carnis, quae cavenda est, non huc exit, nisi de coinquinatione spiritus, et sic coinquinat carnem. Coinquinatio spiritus quae est? Libido. Coinquinatio carnis? Perpetratio adulterii. Habes duo: surrexit libido, jam coinquinatus est spiritus; nondum accessit adulterium, nondum caro coinquinata est. Sed quid prodest quia caro munda est, et habitator carnis immundus? Ille qui forte mundus est in carne, adulterum eum Deus tenet in corde, sicut Dominus dicit: Amen dico vobis, qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo. Ista est coinquinatio spiritus. Quando autem fit perfecta sanctificatio? Quando est et carnis et spiritus. Sunt enim homines, qui temperant se a factis, et non temperant se a cogitationibus malis: faciunt mundationem carnis, et non faciunt mundationem spiritus. Tales ideo non faciunt, quia timent homines. Libido ardet, timor revocat. Quid times? Inveniri et damnari; inveniri et expomltari. Ergo incoinquinata videtur caro, sed non est perfecta sanctificatio: quia quid dicit Apostolus? Mundemus nos ab omni coinquinatione carnis et spiritus: ut quomodo te temperas a malis factis, sic te temperes a mala voluntate, a malis cogitationibus. A malo facto contine, et mundas te a coinquinatione carnis: a mala voluntate abstine te, et mundas te a coinquinatione spiritus.","t":"You, then, love this mountain, and prepare yourself to dwell on this mountain forever; and cleanse yourself from all defilement of flesh and spirit, since you have these promises. What promises? If you want to possess the land and dwell on the holy mountain, cleanse yourself from all defilement of flesh and spirit. What are defilements of the flesh? Let your Charity pay attention; we must say this too. What are defilements of the flesh? Not when a man passing by chance touches something with his foot, or even with his face; or if a man happens to slip and fall so that he lands in mud or filth, his face is defiled. That defilement is easy to deal with; as people say, it is washed and it goes away. But the defilement of the flesh that must be avoided comes only from a defilement of the spirit, and so it defiles the flesh. What is defilement of the spirit? Lust. Defilement of the flesh? The commission of adultery. You have the two: lust has arisen, and already the spirit is defiled; adultery has not yet followed, and the flesh is not yet defiled. But what good is it that the flesh is clean, if the inhabitant of the flesh is unclean? The man who perhaps is clean in the flesh God holds to be an adulterer in the heart, as the Lord says: “Amen, I say to you, whoever looks at a woman to desire her has already committed adultery with her in his heart.” This is defilement of the spirit. When, then, is sanctification perfect? When it is of both flesh and spirit. For there are people who restrain themselves from deeds and do not restrain themselves from evil thoughts: they cleanse the flesh and do not cleanse the spirit. Such people refrain only because they fear men. Lust burns; fear calls them back. What do you fear? To be found out and condemned; to be found out and exposed. So the flesh seems undefiled, but the sanctification is not perfect. For what does the apostle say? “Let us cleanse ourselves from all defilement of flesh and spirit”: so that as you restrain yourself from evil deeds, so you may restrain yourself from evil will and evil thoughts. Refrain from the evil deed, and you cleanse yourself from defilement of the flesh; abstain from evil will, and you cleanse yourself from defilement of the spirit.","f":"Augustine, <i>Serm.</i> 45.8 (PL 38:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-8)."},"augustine-sermones/45.9":{"o":"Et sequitur, Perficientes sanctificationem in timore Dei. Magnifice addidit, in timore Dei. Ecce quia non perficit homo sanctificationem, nisi in timore Dei. Quæ est perfecta sanctificatio? Sanctificatio et corporis et spiritus. Si sit corporis, et spiritus non sit, imperfecta est. Nam illud non potest esse spiritus sanctificatio, et corporis non esse. Esse corporis, et non esse spiritus, potest: esse spiritus, et non esse corporis, non potest. Qui enim est mundus spiritu, operari flagitia non potest. Unde hoc? Ex corde enim procedunt, ait Dominus, adulteria, homicidia. Homo enim non potest perpetrare per membra, quod non sibi in corde dixerit. Verbum in corde concepit, et deputatum est in opus. Ideo quodam loco Dominus: Mundate quæ intus sunt, ait, et quæ foris sunt, munda erunt. Non dixit, Mundate quæ foris sunt. Si a corpore inciperet, restabat ut moneret nos ut mundaremus et animum: si autem ab animo, non opus est ut mundemus corpus; quia animi munditiam sequitur corporis munditia. Ergo apostolus Paulus quia coepit a carne, opus erat ut diceret et de spiritu, Perficientes sanctificationem Mundemus nos ab omni coinquinatione carnis et spiritus; quia potest incoinquinata esse caro, non faciens adulteria, fornicationes, et talia; sed tamen esse libidines, et cogitationes, et malae voluntates in anima. Et subjecit, Perficientes sanctificationem in timore Dei. Quis ergo facit sanctificationem corporis, et non facit animae? Qui homines timet, et non Deum. Nam qui in timore Dei est, perficit sanctificationem. Ideo certe noluisti perpetrare adulteria, ne sciret homo; timore hominum tenuisti carnem a commissis malis: ideo noluisti committere ubi videt homo. Si et Deum times, noli et ibi, ubi videt Deus, et perfecisti sanctificationem. Intende: 0 si possem, ait aliquis, pervenire ad illam feminam! sed non possum, diligenter custoditur, maritum vigilantem habet, ministrum non habeo; si ausus ero, comprehendor. Facit quasi mundationem corporis: intus autem quia vult, non facit mundationem spiritus. Ideo timebat in corpore facere, ne videret homo; et non timet intus facere, ubi videt Deus: oculus hominis vitat, et Dei non timet. Quis ergo perficit sanctificationem? Qui in timore Dei est. Perficientes sanctificationem in timore Dei. Timor hominum forte corpus potest ab immundicia temperare; animam autem, nonnisi timor Dei. Sanctificavit animum? Securus est de corpore. Qui vestitus est, mundus sit, et vestis ipsa munda erit. Inhabitator bonus et sanus sit, et non timeat ruinam domus suæ.","t":"And there follows: “perfecting sanctification in the fear of God.” Magnificently he added, “in the fear of God.” See, man does not perfect sanctification except in the fear of God. What is perfect sanctification? Sanctification both of body and of spirit. If it is of the body and not of the spirit, it is imperfect. For there cannot be sanctification of the spirit without that of the body. There can be sanctification of the body and not of the spirit; there cannot be sanctification of the spirit and not of the body. For whoever is clean in spirit cannot commit shameful deeds. Why? “For out of the heart come,” says the Lord, “adulteries, murders.” A man cannot carry out with his members what he has not first said to himself in his heart. He conceived the word in his heart, and it was put into action. That is why the Lord says in a certain place, “Cleanse what is within, and what is without will be clean.” He did not say, “Cleanse what is without.” If he had begun from the body, it would remain for him to warn us to cleanse the mind as well; but if he begins from the mind, there is no need for us to cleanse the body, because cleanness of body follows cleanness of mind. So the apostle Paul, because he began from the flesh, needed to speak of the spirit too, “perfecting sanctification”: “Let us cleanse ourselves from all defilement of flesh and spirit”; because the flesh can be undefiled, not committing adulteries, acts of sexual immorality, and such things, and yet there can be lusts, thoughts, and evil wills in the soul. And he added, “perfecting sanctification in the fear of God.” Who, then, achieves sanctification of the body and not of the soul? The one who fears men and not God. For whoever is in the fear of God perfects sanctification. You certainly did not want to commit adultery for fear that a man might know; by fear of men you kept your flesh from committing evil; that is why you did not want to do it where man sees. If you fear God as well, do not do it there either, where God sees, and you have perfected sanctification. Pay attention: “Oh, if only I could get to that woman!” someone says; “but I cannot: she is carefully guarded, she has a watchful husband, I have no go-between; if I dare, I will be caught.” He makes, as it were, a cleansing of the body; but within, because he wills it, he does not make a cleansing of the spirit. He was afraid to do it in the body lest a man see; and he is not afraid to do it within, where God sees. He avoids the eye of man and does not fear the eye of God. Who, then, perfects sanctification? The one who is in the fear of God: “perfecting sanctification in the fear of God.” Fear of men can perhaps keep the body from uncleanness; but only the fear of God can keep the soul. Has he sanctified his mind? He need not worry about his body. Let the one who is clothed be clean, and the garment itself will be clean. Let the inhabitant be good and sound, and he need not fear the collapse of his house.","f":"Augustine, <i>Serm.</i> 45.9 (PL 38:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/45-9)."},"augustine-sermones/46.1":{"o":"Spes tota nostra quia in Christo est, et quia omnis vera et salubris gloria nostra ipse est, non nunc primum didicit Charitas vestra. Estis enim in ejus grege, qui intendit et pascit Israel. Sed quoniam sunt pastores, qui pastorum nomine gaudere volunt, pastoris autem officium implere nolunt; quid ad eos per Prophetam dicat, sicut lectum audivimus, recenseamus. Audite vos cum intentione, audiamus nos cum tremore. Et factum est ad me verbum Domini, dicens: Fili hominis, propheta super pastores Israel. Hanc lectionem modo, cum legeretur, audivimus: hinc cum vestra Sanctitate aliquid loqui decrevimus. Adjuvabit ipse, ut vera dicamus, si non nostra dicamus. Nam si nostra dixerimus, pastores erimus pascentes nos, non oves: si autem illius sunt quæ dicimus, per quemlibet ipse vos pascet. Hæc dicit Dominus Deus: 0 pastores Israel, qui pascunt se solos! Numquid non oves pascunt pastores? id est, non se pascunt pastores, sed oves. Hæc prima causa est quare arguantur pastores isti, quia se ipsos pascunt, non oves. Qui sunt qui se ipsos pascunt? De quibus Apostolus dicit: Omnes enim quæ sua sunt quærunt, non quæ Jesu Christi ( Philipp. II, 21). Nos enim, quos in isto loco, de quo periculosa ratio redditur, Dominus secundum dignationem suam, non secundum meritum nostrum constituit, habemus duo quædam: unum, quod christiani sumus; alterum, quod præpositi sumus. Illud quod christiani sumus, propter nos est: quod autem præpositi sumus, propter vos est. In eo quod christiani sumus, attenditur utilitas nostra: in eo quod præpositi, nonnisi vestra. Sunt autem multi christiani, et non præpositi, qui perveniunt ad Deum, faciliore fortasse itinere, et tanto forte expeditius ambulantes, quanto minorem sarcinam portant. Nos autem, excepto quod christiani sumus, unde rationem reddemus Deo de vita nostra, sumus etiam præpositi, unde rationem reddemus Deo de dispensatione nostra. Ad hoc istam difficultatem propono, ut compatientes nobis, oretis pro nobis. Veniet enim dies, quo cuncta adducantur in judicium. Et ille dies, si sæculo longe est, unicuique homini vitæ suae ultimus prope est. Tamen utrumque latere Deus voluit, et quando veniat finis sæculi, et quando sit in unoquoque homine hujus vitæ finis. Vis non timere diem occultum? Dum venerit, inveniat te paratum. Cum ergo præpositi ad hoc sint, ut his qui subjecti sunt consulant; non in eo quod præsunt, omnino utilitatem suam attendant, sed eorum quibus ministrant. Quisquis ita praepositus est, ut in eo quod præpositus est, gaudeat, et honorem suum quærat, et commoda sua sola respiciat, se pascit, non oves. Ad hos sermo dirigitur. Audite tanquam oves Dei, et videte quemadmodum vos securos fecerit Deus: qualescumque sint qui vobis præsunt, id est, qualescumque nos simus; vobis securitatem dedit, qui pascit Israel. Nam Deus non deserit oves suas; et mali pastores poenas debitas luent, et oves promissa percipient.","t":"That all our hope is in Christ, and that he is all our true and saving glory, your Charity has not learned for the first time now. For you are in the flock of him who watches over and shepherds Israel. But since there are shepherds who like to enjoy the name of shepherds but do not want to fulfill a shepherd’s office, let us review what he says to them through the prophet, as we heard it read. You, listen with attention; let us listen with trembling. “And the word of the Lord came to me, saying: Son of man, prophesy against the shepherds of Israel.” We heard this reading just now when it was read; from it we have decided to say something to your Holiness. He will help us to say what is true, if we do not say what is our own. For if we say what is our own, we shall be shepherds feeding ourselves, not the sheep; but if what we say is his, he will feed you through whomever he pleases. “Thus says the Lord God: O shepherds of Israel, who feed only themselves! Do not shepherds feed the sheep?” That is, shepherds do not feed themselves, but the sheep. This is the first reason why these shepherds are rebuked: that they feed themselves, not the sheep. Who are those who feed themselves? Those of whom the apostle says, “For all seek their own, not the things of Jesus Christ.” For we, whom the Lord in his condescension, not for our merit, has set in this place, of which a dangerous account must be given, have two things: one, that we are Christians; the other, that we are set over you. That we are Christians is for our own sake; that we are set over you is for yours. In our being Christians our own benefit is considered; in our being set over you, only yours. There are many Christians who are not set over others and who reach God by a perhaps easier road, walking perhaps the more freely, the lighter the load they carry. But we, besides being Christians, for which we shall give God an account of our life, are also set over you, for which we shall give God an account of our stewardship. I set out this difficulty for this reason, that you may sympathize with us and pray for us. For the day will come when all things will be brought into judgment. And that day, even if it is far off for the world, is near for each person as the last day of his life. Yet God willed both to be hidden: both when the end of the world will come and when the end of this life will come for each person. Do you want not to fear the hidden day? When it comes, let it find you ready. Since, then, those set over others exist to take care of those subject to them, let them not look in their office to their own benefit at all, but to the benefit of those whom they serve. Whoever is set over others in such a way that he rejoices in being over them, seeks his own honor, and looks only to his own advantage, feeds himself and not the sheep. This word is directed to such men. Listen as God’s sheep, and see how God has made you secure: whatever those set over you may be, that is, whatever we may be, he who shepherds Israel has given you security. For God does not abandon his sheep; the bad shepherds will pay the penalties they owe, and the sheep will receive what was promised.","f":"Augustine, <i>Serm.</i> 46.1 (PL 38:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-1)."},"augustine-sermones/46.10":{"o":"Jam audistis quid diligant, audite quid negligant. Quod infirmum est, non confortastis; et quod male habuit, non corroborastis; et quod contribulatum est, id est, confractum, non colligastis; et quod errabat, non revocastis; et quod periit, non inquisistis; et quod forte fuit, confecistis, id est, interfecistis et occidistis. Infirmum quippe animum gerit ovis, quando tentationes sibi futuras non credit. Pastor negligens, quando sic credit talis infirmus, non illi dicit: Fili, accedens ad servitutem Dei, sta in justitia et timore, et præpara animam tuam ad tentationem. Qui enim hoc loquitur, confortat infirmum, et ex infirmo facit firmum, ut non ille cum crediderit, prospera hujus sæculi speret. Si autem doctus fuerit sperare prospera hujus sæculi, ipsa prosperitate corrumpitur: supervenientibus enim adversitatibus sauciatur, aut fortassis exstinguitur. Non ergo eum ædificat super petram qui sic aedificat, sed super arenam. Petra autem erat Christus. Christi passiones imitandæ sunt, non a christiano deliciæ conquirendæ. Confortatur infirmus, cum ei dicitur: Spera quidem tentationes hujus sæculi, sed ab omnibus eruet te Dominus, si ab illo non recesserit retro cor tuum. Nam ad confortandum cor tuum venit ille pati, venit ille mori, venit sputis illiniri, venit spinis coronari, venit opprobria audire, venit postremo ligno configi: omnia haec ille pro te; tu nihil pro illo, sed pro te.","t":"Now you have heard what they love; hear what they neglect. “The weak you have not strengthened; and what was in bad health you have not made strong; and what was broken” (that is, shattered) “you have not bound up; and what was straying you have not called back; and what was lost you have not sought; and what was strong you have destroyed,” that is, killed and slain. A sheep has a weak mind when it does not believe that temptations will come to it. The negligent shepherd, when such a weak one believes this, does not say to it, “Son, coming to the service of God, stand in justice and fear, and prepare your soul for temptation.” For whoever says this strengthens the weak and makes him firm instead of weak, so that when he has come to faith he will not hope for the prosperity of this world. But if he has been taught to hope for the prosperity of this world, he is corrupted by that very prosperity; and when adversities come upon him, he is wounded, or perhaps destroyed. Whoever builds in this way does not build him on the rock, but on sand. “But the rock was Christ.” Christ’s sufferings are to be imitated; a Christian is not to seek out pleasures. The weak man is strengthened when he is told, “Expect the temptations of this world, but the Lord will deliver you from them all, if your heart does not turn back from him.” For to strengthen your heart he came to suffer, he came to die, he came to be smeared with spittle, he came to be crowned with thorns, he came to hear reproaches, he came at last to be nailed to the wood. All this he did for you; you do nothing for him, but for yourself.","f":"Augustine, <i>Serm.</i> 46.10 (PL 38:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-10)."},"augustine-sermones/46.11":{"o":"Quales autem sunt, qui timentes eas lædere quibus loquuntur, non solum non præparant ad imminentes tentationes, sed etiam promittunt felicitatem hujus sæculi, quam Deus ipsi saeculo non promisit. Ille prædicit labores super labores usque in finem venturos ipsi sæculo: et tu vis ab istis laboribus exceptum esse christianum? qui quia christianus est, aliquid plus passurus est in hoc saeculo. Etenim ait Apostolus: Omnes qui volunt in Christo pie vivere, persecutionem patientur. Jam si tibi placet, o pastor tua quærens, non quae Jesu Christi, ille dicat, Omnes qui volunt in Christo pie vivere, persecutionem patientur: et tu dic, Si volueris in Christo pie vivere, abundabunt tibi omnia bona; et si filios non habes, suscipies, et enutries omnes, nemo tibi morietur. Hæccine est ædificatio tua? Attende quid facias, ubi ponas: super arenam est quem constituis: venturus est imber, influxurus est fluvius, flaturus est ventus, et impingent in domum istam, et cadet, et fiet ruina ejus magna. Leva de arena, pone supra petram: in Christo sit quem vis esse christianum. Attende ad passiones Christi, attende ad illum sine ullo peccato, quæ non rapuit, exsolventem: attende Scripturam dicentem tibi, Flagellat autem omnem filium quem recipit. Et para te flagellari, aut certe non quæras recipi. Flagellat autem, inquit, omnem filium quem recipit; et tu forte exceptus eris? Si exceptus a passione flagellorum, exceptus a numero filiorum. Itane, inquies, flagellat omnem filium? Prorsus ita flagellat omnem filium, ut et Unicum. Unicus ille de Patris substantia natus, æqualis Patri in forma Dei, Verbum per quem facta sunt omnia, non habebat unde flagellaretur: ad hoc carne indutus est, ut sine flagello non esset. Qui ergo flagellat Unicum sine peccato, numquid relinquit adoptivum cum peccato? In adoptionem vocatos nos esse Apostolus dicit. Adoptionem filiorum accepimus, ut essemus Unici cohaeredes, essemus etiam hæreditas ejus. Postula, inquit, a me, et dabo tibi gentes hæreditatem tuam. Exemplum nobis proposuit in passionibus suis. Sed ne in futuris tentationibus deficiat infirmus; nec falsa spe decipiendus est, nec terrore frangendus. Dic ei, Præpara animam tuam ad tentationem. Sed forte incipit labi, contremiscere, nolle accedere; habes aliud: Fidelis Deus, qui non vos sinat tentari supra quam ferre potestis. Illud autem promittere, et prædicare futuras passiones, infirmum confirmare est. Timenti autem nimium, et eo deterrito, cum polliceris misericordiam Dei, non quia tentationes deerunt, sed quia non permittit tentari supra quam ferre potest, fractum colligare est. Sunt enim qui cum audierint venturas tribulationes, armant se magis, et quasi potum suum sitiunt: parvam enim sibi putant fidelium medicinam, sed quærunt et martyrum gloriam. Sunt autem alii qui auditis futuris et necessario venientibus tentationibus, quas proprie oportet venire christiano; quas nemo sentit, nisi qui voluerit esse vere christianus: imminentibus ergo sibi aliquibus, franguntur et claudicant. Affer consolationis alligamentum, alliga quod fractum est: dic, Ne timeas, non deserit in tentationibus ille in quem credidisti; fidelis Deus, qui te non sinit tentari supra quam potes ferre. Non hoc a me audis, Apostolus dicit: qui etiam dicit, An vultis experimentum ejus accipere, qui in me loquitur Christus? Hæc ergo cum audis, ab ipso Christo audis: audis et ab illo pastore qui pascit Israel. Illi enim dictum est, Potabit eos in lacrymis, in mensura. Quod enim ait Apostolus, Non sinit tentari supra quam ferre potestis; hoc ait Propheta, In mensura. Tantum tu noli dimittere corripientem et hortantem, terrentem et consolantem, percutientem et sanantem.","t":"But what kind of shepherds are those who, afraid of offending those to whom they speak, not only do not prepare them for the temptations that threaten, but even promise them the happiness of this world, which God did not promise to the world itself? He foretells labors upon labors that will come upon the world itself until the end; and do you want the Christian to be exempt from these labors? Because he is a Christian, he will suffer something more in this world. For the apostle says, “All who want to live a godly life in Christ will suffer persecution.” Now, if you please, O shepherd who seeks your own and not the things of Jesus Christ, let him say, “All who want to live a godly life in Christ will suffer persecution,” and you say, “If you want to live a godly life in Christ, all good things will abound for you; and if you have no children, you will have them, and you will bring them all up, and none of them will die on you.” Is this your building? Consider what you are doing, where you are placing him. The one you are setting up is on sand: the rain will come, the river will flood, the wind will blow, and they will beat against that house, and it will fall, and great will be its ruin. Lift him from the sand; place him on the rock: let the one you want to be a Christian be in Christ. Let him look to the sufferings of Christ; let him look to him who, without any sin, paid back what he had not stolen; let him look to the Scripture that says to you, “He scourges every son whom he receives.” Either prepare to be scourged, or else do not seek to be received. “He scourges,” it says, “every son whom he receives”; and will you perhaps be the exception? If you are excepted from the suffering of the scourge, you are excepted from the number of sons. “Does he really,” you will say, “scourge every son?” He certainly scourges every son, even as he did the Only Son. That Only Son, born of the Father’s substance, equal to the Father in the form of God, the Word through whom all things were made, had nothing for which to be scourged: he put on flesh for this purpose, so as not to be without the scourge. Will he who scourges the Only Son without sin leave the adopted son with sin unscourged? The apostle says that we have been called to adoption. We have received the adoption of sons, so that we might be co-heirs of the Only Son and also be his inheritance. “Ask of me,” he says, “and I will give you the nations as your inheritance.” He has set us an example in his sufferings. But so that the weak man may not fail in the temptations to come, he must neither be deceived by false hope nor broken by terror. Say to him, “Prepare your soul for temptation.” But perhaps he begins to slip, to tremble, to be unwilling to come forward; you have something else to say: “God is faithful, who will not let you be tempted beyond what you can bear.” To promise and to foretell sufferings to come is to strengthen the weak. But to promise the mercy of God to one who is too fearful and terrified by this, not that temptations will be lacking, but that he does not allow anyone to be tempted beyond what he can bear, is to bind up the broken. For there are those who, when they hear of tribulations to come, arm themselves the more and as it were thirst for their drink: for they think the medicine of the faithful too little for them, and seek the glory of martyrs as well. But there are others who, when they hear of temptations to come and bound to come, which must properly come to a Christian, and which no one feels except one who wants to be truly a Christian, are broken and limp when some of them threaten. Bring the bandage of consolation; bind up what is broken. Say: “Do not fear; he in whom you have believed does not desert you in temptations. God is faithful, who does not let you be tempted beyond what you can bear.” You do not hear this from me; the apostle says it, who also says, “Do you want proof of him who speaks in me, Christ?” When you hear these things, then, you hear them from Christ himself; you hear them from the Shepherd who shepherds Israel. For it was said to him, “You will give them tears to drink in measure.” For what the apostle says, “He does not let you be tempted beyond what you can bear,” the prophet says with “in measure.” Only do not abandon the one who reproves and exhorts, who terrifies and consoles, who strikes and heals.","f":"Augustine, <i>Serm.</i> 46.11 (PL 38:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-11)."},"augustine-sermones/46.13":{"o":"Quod infirmum est, inquit, non confortastis. Pastoribus malis dicit, pastoribus falsis, pastoribus sua quaerentibus, non quae Jesu Christi, ex commodo lactis et lanae gaudentibus, oves omnino non curantibus, et quod male habuit non corroborantibus. Inter infirmum, id est, non firmum: nam dicuntur infirmi etiam aegrotantes: sed inter infirmum et aegrotum, id est, male habentem, hoc mihi videtur interesse. Etenim ista, fratres, quæ distinguere utcumque conamur; forte et nos possumus majore diligentia melius distinguere, et alius peritior vel lumine cordis plenior: interim ne fraudemini, quantum ad verba attinet Scripturae, quod sentio loquor. Infirmo ne accidat tentatio, et cum frangat, timendum est: languens autem jam cupiditate aliqua ægrotat, et cupiditate aliqua impeditur ab intranda via Dei, a subeundo jugo Christi, Attendite illos homines volentes bene vivere, jam statuentes bene vivere, et minus idoneos mala pati, sicut parati sunt bona facere. Pertinet autem ad christianam firmitatem non solum operari quae bona sunt, sed et tolerare quæ mala sunt. Qui ergo videntur fervere in operibus bonis, sed imminentes passiones tolerare nolle, aut non posse, infirmi sunt. Qui vero aliqua cupiditate mala amatores mundi ab ipsis bonis operibus revocantur, languidi et aegroti jacent: quippe qui ipso languore, tanquam sine ullis viribus, nihil boni possunt operari. Talis in anima paralyticus ille fuit, quem cum ad Dominum inferre non possent, qui eum portabant, tectum aperuerunt, et deposuerunt: id est, tanquam si in anima hoc velis facere, ut tectum aperias, et deponas ad Dominum animam paralyticam, dissolutam omnibus membris, et vacantem ab omni opere bono, gravatam utique peccatis suis, et languentem morbo cupiditatis suæ. Si ergo dissoluta sunt membra omnia, et est paralysis interior, ut pervenias ad medicum (forte enim latet medicus, et intus est; hoc est, iste verus intellectus in Scripturis occultus est), exponendo quod occultum est aperi tectum, et depone paralyticum. Quod qui non faciunt, et qui facere negligunt, audistis quae audiant: Quod male habuit, non corroborastis; et quod contribulatum est, non colligastis. Jam hinc diximus. Fractus enim erat terrore tentationum: accidit aliquid unde quod fractum est, colligetur, consolatio illa, Fidelis Deus qui non vos sinat tentari supra quam potestis ferre; sed faciet cum tentatione etiam exitum, ut possitis sustinere.","t":"“The weak,” he says, “you have not strengthened.” He says it to bad shepherds, false shepherds, shepherds who seek their own and not the things of Jesus Christ, who enjoy the advantage of the milk and the wool and do not care for the sheep at all, and who do not make strong what was in bad health. Between the weak (that is, the not firm, for the sick too are called weak), between the weak and the sick, that is, one in bad health, this seems to me to be the difference. For these things, brothers, which we are trying to distinguish as best we can, perhaps we could distinguish better with greater care, or someone else more skilled or fuller of the light of the heart could do so; meanwhile, so that you may not be cheated, I say what I think as far as the words of Scripture are concerned. With the weak man, it is to be feared that temptation may come and break him; but the sick man is already ill with some desire, and some desire is keeping him from entering the way of God, from taking up the yoke of Christ. Consider people who want to live well, who have already resolved to live well, but are less fit to suffer evil than they are ready to do good. It belongs to Christian firmness not only to do what is good but also to endure what is evil. Those, then, who seem fervent in good works but are unwilling or unable to endure the sufferings that threaten are weak. But those who, as lovers of the world, are drawn back by some evil desire from good works themselves lie sick and ill: by that very sickness, as though without any strength, they can do nothing good. Such in soul was that paralytic whom those who were carrying him, when they could not bring him in to the Lord, let down through the roof they had opened. That is, it is as if you wanted to do this in the soul: to open the roof and let down to the Lord a paralyzed soul, loosened in all its limbs and empty of every good work, weighed down indeed by its sins and languishing with the disease of its desire. If, then, all the limbs are loosened and there is an inner paralysis, so that you may reach the physician (for perhaps the physician is hidden and inside; that is, the true meaning is hidden in the Scriptures), open the roof by explaining what is hidden, and let down the paralytic. As for those who do not do this and neglect to do it, you have heard what they are told: “What was in bad health you have not made strong; and what was broken you have not bound up.” We have already spoken of this. He was broken by terror of temptations; there comes something by which what is broken is bound up, the consolation, “God is faithful, who will not let you be tempted beyond what you can bear, but with the temptation will also make a way out, so that you may be able to endure it.”","f":"Augustine, <i>Serm.</i> 46.13 (PL 38:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-13)."},"augustine-sermones/46.14":{"o":"Et quod errabat, non revocastis. Ecce unde inter haereticos periclitamur. Et quod errabat, non revocastis; et quod periit, non inquisistis. Hinc inter manus latronum et dentes luporum furentium utcumque versamur: et pro his periculis nostris ut oretis, oramus. Et contumaces sunt oves, quia quæruntur errantes, alienas se a nobis dicunt errore suo et perditione sua. Quid nos vultis? quid nos quæritis? Quasi non ipsa causa sit quare eas velimus, et quare quæramus, quia errant et pereunt. Si in errore, inquit, sum, si in interitu, quid me vis? quid me quaeris? Quia in errore es, revocare volo: quia peristi, invenire volo. Sic volo errare, sic volo perire. Sic vis errare, sic vis perire! Quanto melius ego nolo? Prorsus audeo dicere, importunus sum. Audio enim dicentem Apostolum, Prædica verbum, insta opportune, importune. Quibus opportune? quibus importune? Opportune utique volentibus, importune nolentibus. Prorsus importunus sum, audeo dicere. Tu vis errare, tu vis perire: ego nolo. Non vult postremo ille qui me terret. Si voluero, vide quid dicat, vide quid increpet: Quod errabat, non revocastis; et quod periit, non inquisistis. Te magis timebo quam ipsum? Oportet nos omnes exhiberi ante tribunal Christi (Ii Cor. v, 10). Non te timeo; non enim potes evertere tribunal Christi, et constituere tribunal Donati. Revocabo errantem, requiram perditam: velis nolis, id agam. Et si me inquirentem lanient vepres silvarum, per omnia angusta me coarctabo; omnes sepes excutiam; quantum mihi virium terrens Dominus donat, omnia peragrabo: revocabo errantem, requiram pereuntem. Si me pati non vis, noli errare, noli perire.","t":"“And what was straying you have not called back.” See where our danger lies among the heretics. “And what was straying you have not called back; and what was lost you have not sought.” Hence we live somehow between the hands of robbers and the teeth of raging wolves; and we ask you to pray for us in these dangers of ours. And the sheep are stubborn: because they are sought when they stray, they say, in their error and perdition, that they do not belong to us. “What do you want with us? Why are you looking for us?” As if this were not the very reason why we want them and look for them: because they are straying and perishing. “If I am in error,” he says, “if I am perishing, what do you want with me? Why are you looking for me?” Because you are in error, I want to call you back; because you are lost, I want to find you. “This is how I want to stray; this is how I want to perish.” So this is how you want to stray, this is how you want to perish! How much better that I do not want it! I will say it outright: I am importunate. For I hear the apostle saying, “Preach the word; be urgent in season and out of season.” In season for whom, out of season for whom? In season, surely, for the willing; out of season for the unwilling. I am entirely importunate, I dare to say it. You want to stray, you want to perish: I do not want it. And in the end, he who frightens me does not want it. If I wanted it, see what he says, see how he rebukes: “What was straying you have not called back; and what was lost you have not sought.” Shall I fear you more than him? “We must all appear before the judgment seat of Christ.” I do not fear you; for you cannot overturn the judgment seat of Christ and set up the judgment seat of Donatus. I will call back the straying; I will seek the lost; whether you like it or not, I will do it. And if the brambles of the woods tear me as I search, I will squeeze through every narrow place; I will shake every hedge; as far as the Lord who frightens me gives me strength, I will go through everything: I will call back the straying, I will seek the perishing. If you do not want me to suffer, do not stray, do not perish.","f":"Augustine, <i>Serm.</i> 46.14 (PL 38:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-14)."},"augustine-sermones/46.15":{"o":"Parum est quod doleo te errantem atque pereuntem; timeo ne negligens te, etiam quod forte est occidam. Vide enim quid sequitur: Et quod forte fuit, confecistis. Si neglexero errantem atque pereuntem, et eum qui fortis est delectabit errare atque perire. Cupio lucra exteriora, sed timeo plus damna interiora. Si indifferentem habuero errorem tuum, attendit qui fortis est, putat nihil esse ire in hæresim. Quando aliquod commodum de sæculo reluxerit unde mutetur, statim mihi dicit fortis ille periturus, cum te perditum non requiro: Et hac et hac Deus est; quid interest? Homines inter se litigantes hoc fecerunt, ubicumque colendus est Deus. Si forte illi dixerit aliquis Donatista, Non tibi dabo filiam meam, nisi fueris de parte mea: illi opus est ut attendat, et dicat, Si nihil mali esset esse de parte eorum, non contra illos tanta dicerent pastores nostri, non pro illorum errore satagerent. Si ergo cessemus et taceamus, contraria locuturus est: Utique si malum esset esse in parte Donati, loquerentur contra, redarguerent eos, satagerent lucrari illos: si errant, revocarent illos; si pereunt, quærerent illos. Non frustra ergo, cum jam dixisset superius, Quod crassum est, interfecistis; hic iterum in novissimo posuit, Et quod forte fuit, confecistis. Ipsa est enim repetita sententia, nisi ex his quæ supra dixit nata est, Quod errabat, non revocastis; et quod periit, non requisistis: et hoc faciendo, quod forte est, interfecistis.","t":"It is not enough that I grieve over you as you stray and perish; I fear that by neglecting you I may also kill what is strong. For see what follows: “And what was strong you have destroyed.” If I neglect the one who is straying and perishing, even the one who is strong will be pleased to stray and perish. I desire the gains outside, but I fear more the losses within. If I treat your error with indifference, the one who is strong notices it and thinks it is nothing to go over to heresy. When some worldly advantage shines out that would make him change, that strong man, now about to perish, says to me at once, since I do not seek you who are lost: “God is on this side and on that; what difference does it make? Men quarreling among themselves did this; God is to be worshiped wherever one is.” If perhaps some Donatist says to him, “I will not give you my daughter unless you join my party,” he needs to take notice and say, “If there were nothing wrong with belonging to their party, our shepherds would not say so much against them and would not take such trouble over their error.” But if we stop and keep silent, he will say the opposite: “Surely, if it were wrong to be in the party of Donatus, they would speak against them, refute them, take trouble to win them: if they were straying, they would call them back; if they were perishing, they would seek them.” Not in vain, then, after saying above, “What was fat you have slaughtered,” did he put this again at the end: “And what was strong you have destroyed.” It is the same sentence repeated, except that here it arises from what he said just before: “What was straying you have not called back; and what was lost you have not sought”; and by doing this, you have killed what was strong.","f":"Augustine, <i>Serm.</i> 46.15 (PL 38:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-15)."},"augustine-sermones/46.16":{"o":"Proinde audi quid sequatur de ista negligentia malorum, imo falsorum pastorum: Et dispersæ sunt oves meæ, eo quod non sit pastor; et factæ sunt in comesturam omnibus bestiis agri. Furantur lupi insidiantes, rapiunt leones frementes, cum oves non haerent pastori. Nam praesens est pastor, sed male agentibus non est pastor. Et inhærent pastoribus non pastoribus; se ipsos, non oves pascentibus: et lethalis error consequitur. Eunt in bestias deprædantes se, et de illarum morte se satiari cupientes. Tales enim sunt omnes qui gaudent de erroribus alienis; bestiæ sunt pastæ mortibus dispersarum. Et dispersæ sunt, et erraverunt oves meæ in omnem montem, et in omnem collem altum. Bestiæ a montibus et collibus, tumor terrentis et superbia sæculi. Extulit se superbia Donati, fecit sibi partem: subsequens quoque Parmenianus, illius confirmavit errorem. Ille mons est, ille collis est. Sic omnis cujuslibet auctor erroris terrena elatione intumescens, promittit ovibus requiem, pascua bona: et aliquando inveniunt ibi oves pascua de pluvia Dei, non de duritia montis: habent enim et ipsi Scripturas, habent Sacramenta. Non sunt ista montium: sed cum inveniuntur in montibus; male remanetur in montibus. Errando enim in montibus et in collibus, deserunt gregem; deserunt unitatem, deserunt munitas cohortes adversus leones et lupos. Inde ergo revocet Deus, ipse revocet. Modo audietis ipsum revocantem: Erraverunt, inquit, oves meæ in omnem montem, et in omnem collem altum; hoc est, in omnem tumorem terrenæ superbiæ. Sunt enim et montes boni: Levavi oculos meos in montes, unde veniet auxilium mihi. Et vide quia non tibi in montibus spes est: Auxilium, inquit, meum a Domino, qui fecit cælum et terram (Psal. cxx, i, 2). Noli putare injuriam te facere montibus sanctis, quando dixeris, Auxilium meum non a montibus, sed a Domino, qui fecit cælum et terram. Ipsi montes hoc tibi clamant. Mons erat qui clamabat: Audio in vobis schismata fieri, et unusquisque vestrum dicit, Ego sum Pauli, ego Apollo, ego Cephæ, ego autem Christi. Leva oculos in istum montem, audi quid dicat; et nec in ipso monte remaneas. Audi enim quid sequatur: Numquid Paulus crucifixus est pro vobis? Ergo posteaquam levaveris oculos in montes, unde veniet auxilium tibi, id est, in auctores Scripturarum divinarum, attende omnibus medullis suis, omnibus ossibus clamantem, Domine, quis similis tibi? ut securus sine ulla injuria montium dicas, Auxilium meum a Domino, qui fecit cælum et terram. Non solum tunc tibi non succensebunt montes; sed tunc amabunt, tunc magis favebunt: si in ipsis spem tuam posueris, contristabuntur. Angelus multa divina et mira ostendens homini, ab homine adorabatur, tanquam levante oculos in montem. At ille a se revocans ad Dominum: Noli, inquit, facere; illum adora: nam ego conservus tuus sum, et fratrum tuorum.","t":"Hear, then, what follows from this negligence of bad, or rather false, shepherds: “And my sheep were scattered because there was no shepherd, and they became food for all the beasts of the field.” Lurking wolves steal, roaring lions seize, when the sheep do not cling to the shepherd. For the shepherd is present, but for those who act wickedly there is no shepherd. And they cling to shepherds who are not shepherds, who feed themselves and not the sheep; and deadly error follows. They go to beasts that prey on them and want to be filled with their death. For all who rejoice in other people’s errors are such: beasts fed on the deaths of the scattered. “And my sheep were scattered and strayed on every mountain and on every high hill.” The mountains and hills are the swelling of earthly things and the pride of the world. The pride of Donatus exalted itself and made itself a party; Parmenian, following him, confirmed his error. That is a mountain; that is a hill. So every author of any error, swelling with earthly elation, promises the sheep rest and good pastures; and sometimes the sheep do find pastures there, from God’s rain, not from the hardness of the mountain: for they too have the Scriptures, they have the sacraments. These things do not belong to the mountains; but when they are found on the mountains, it is bad to remain on the mountains. For by straying on mountains and hills they desert the flock; they desert unity; they desert the folds fortified against lions and wolves. From there, then, let God call them back; let him himself call them back. You will hear him now calling them back: “My sheep,” he says, “strayed on every mountain and on every high hill”: that is, on every swelling of earthly pride. For there are good mountains too: “I lifted up my eyes to the mountains, from where my help will come.” And see that your hope is not in the mountains: “My help,” he says, “is from the Lord, who made heaven and earth.” Do not think you are wronging the holy mountains when you say, “My help is not from the mountains but from the Lord, who made heaven and earth.” The mountains themselves cry this to you. He was a mountain who cried, “I hear that there are divisions among you, and each of you says, I am of Paul, I of Apollos, I of Cephas, and I of Christ.” Lift your eyes to that mountain, hear what it says, and do not remain even on that mountain. For hear what follows: “Was Paul crucified for you?” So, when you have lifted your eyes to the mountains, from where your help will come, that is, to the authors of the divine Scriptures, pay attention to one crying with all his marrow and all his bones, “Lord, who is like you?”, so that without fear and without wronging the mountains you may say, “My help is from the Lord, who made heaven and earth.” Then not only will the mountains not be angry with you, but they will love you then, and favor you the more; if you place your hope in them, they will be grieved. An angel who was showing a man many divine and wonderful things was worshiped by the man, who was, as it were, lifting his eyes to a mountain. But the angel, calling him away from himself to the Lord, said, “Do not do it; worship him; for I am your fellow servant and the fellow servant of your brothers.”","f":"Augustine, <i>Serm.</i> 46.16 (PL 38:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-16)."},"augustine-sermones/46.17":{"o":"In omnem montem, et in omnem collem, et in omnem faciem terræ dispersæ sunt. Quid est, In omnem faciem terræ dispersæ sunt? Omnia terrena sectantes, ea quæ in facie terrae lucent, ipsa amant, ipsa diligunt. Nolunt mori, ut abscondatur vita ipsorum in Christo. Super omnem faciem terræ: dilectione terrenorum; et quia errantes oves sunt per totam faciem terræ. Non omnes hæretici per totam faciem terræ: sed tamen hæretici per totam faciem terrae. Alii hic, alii ibi, nusquam tamen desunt: ipsi se non norunt. Alia secta in Africa, alia hæresis in Oriente, alia in Ægypto, alia in Mesopotamia, verbi gratia. Diversis locis sunt diversæ: sed una mater superbia omnes genuit; sicut una mater nostra Catholica omnes Christianos fideles toto orbe diffusos. Non ergo mirum, si superbia parit discissionem, charitas unitatem. Tamen ipsa Catholica mater, ipse pastor in ea ubique quærit errantes, confortat infirmos, curat languidos, alligat confractos, alios ab istis, alios ab illis non se invicem scientibus. Sed tamen illa omnes novit, quia cum omnibus fusa est. Verbi gratia, est in Africa pars Donati, Eunomiani non sunt in Africa; sed cum parte Donati est hic Catholica. Sunt in Oriente Eunomiani, ibi autem non est pars Donati; sed cum Eunomianis ibi est Catholica. Illa sic est, tanquam vitis, crescendo ubique diffusa: illi sic sunt, tanquam sarmenta inutilia, agricolæ falce præcisa merito sterilitatis suæ; ut vitis putaretur, non ut amputaretur. Sarmenta ergo illa ubi præcisa sunt, ibi remanserunt. Vitis autem crescens per omnia, et sarmenta sua novit quæ in illa manserunt, et juxta se quæ de illa præcisa sunt. Inde tamen revocat errantes: quia et de ramis fractis dicit Apostolus, Potens est enim Deus iterum inserere illos. Sive dicas oves errantes a grege, sive dicas ligna præcisa de vite; nec ad revocandas oves, nec rursus ad inserenda ligna minus idoneus est Deus; quia ille summus pastor, ille verus agricola. Et in omnem faciem terræ dispersæ sunt; et non fuit qui requireret, non fuit qui revocaret. Non fuit, sed in illis pastoribus malis: non fuit, sed homo, qui requireret.","t":"“On every mountain and on every hill, and over the whole face of the earth they were scattered.” What does “they were scattered over the whole face of the earth” mean? Pursuing all earthly things, they love and cherish those things that shine on the face of the earth. They do not want to die, so that their life may be hidden in Christ. “Over the whole face of the earth”: by their love of earthly things; and also because straying sheep are found over the whole face of the earth. Not every heresy is over the whole face of the earth; but still there are heretics over the whole face of the earth. Some here, some there; yet nowhere are they lacking; and they do not know one another. One sect in Africa, another heresy in the East, another in Egypt, another in Mesopotamia, for example. In different places they are different; but one mother, pride, bore them all, just as our one mother, the Catholic Church, bore all the faithful Christians spread through the whole world. No wonder, then, if pride gives birth to division and love to unity. Yet the Catholic mother herself, and the Shepherd himself in her, seeks the straying everywhere, strengthens the weak, heals the sick, binds up the broken, some from these sects and some from those, who do not know one another. But she knows them all, because she is spread out among them all. For example, there is the party of Donatus in Africa; the Eunomians are not in Africa; but alongside the party of Donatus the Catholic Church is here. In the East there are Eunomians, but the party of Donatus is not there; but alongside the Eunomians the Catholic Church is there. She is like a vine, spread everywhere by growing; they are like useless branches, cut off by the farmer’s knife because of their barrenness, so that the vine might be pruned, not cut down. Those branches, then, have remained where they were cut off. But the vine, growing through all places, knows both its branches that have remained in it and, beside it, those that have been cut off from it. Yet from there it calls back the straying; for of the broken branches the apostle says, “For God is able to graft them in again.” Whether you speak of sheep straying from the flock or of branches cut off from the vine, God is no less able to call back the sheep or to graft the branches in again, because he is the supreme Shepherd, he is the true farmer. “And they were scattered over the whole face of the earth, and there was none to seek them, none to call them back.” There was none, that is, among those bad shepherds; there was none, that is, no man, to seek them.","f":"Augustine, <i>Serm.</i> 46.17 (PL 38:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-17)."},"augustine-sermones/46.19":{"o":"Propterea, pastores, audite verbum Domini: Vivo ego, dicit Dominus Deus. Videte unde coepit. Tanquam juratio est Dei, testificatio vitæ suæ. Vivo ego, dicit Dominus. Mortui sunt pastores: sed securæ sunt oves, vivit Dominus. Vivo ego, dicit Dominus Deus. Qui autem pastores mortui sunt? Sua quærentes, non quæ Jesu Christi. Erunt ergo, et invenientur pastores non quæ sua sunt quærentes, sed quæ Jesu Christi? Erunt plane, et invenientur; plane nec desunt, nec deerunt. Videamus ergo quid dicat Dominus, qui se dicit vivere: utrum dicat ablaturum se oves a pastoribus malis, pascentibus seipsos, non oves; et daturum se eas pastoribus bonis, pascentibus oves, non se. Vivo ego, dicit Dominus Deus, nisi pro eo quod factæ sunt oves meæ in comesturam omnibus bestiis campi, eo quod non esset pastor. Rursus pastorem dicit, et paulo ante, et nunc. Non ait, Ex eo quod non sint pastores. Ovibus enim talibus male errantibus, male pereuntibus non est pastor, et si præsens est pastor: quia et cum præsens est lux, non est caecis lux. Et non quæsierant pastores oves meas, et paverunt pastores se ipsos, oves autem meas non paverunt.","t":"“Therefore, shepherds, hear the word of the Lord: As I live, says the Lord God.” See how he began. It is, as it were, God’s oath, the witness of his life. “As I live, says the Lord.” The shepherds are dead, but the sheep are safe: the Lord lives. “As I live, says the Lord God.” Which shepherds are dead? Those who seek their own, not the things of Jesus Christ. Will there, then, be shepherds, and will they be found, who seek not their own but the things of Jesus Christ? There certainly will be, and they will be found; certainly they are not lacking and will not be lacking. Let us see, then, what the Lord says, who declares that he lives: whether he says that he will take the sheep away from the bad shepherds, who feed themselves and not the sheep, and give them to good shepherds, who feed the sheep and not themselves. “As I live, says the Lord God, because my sheep have become food for all the beasts of the field, because there was no shepherd.” Again he says “shepherd,” both a little before and now. He does not say, “because there were no shepherds.” For to such sheep, wickedly straying and wickedly perishing, there is no shepherd, even if the shepherd is present; just as, even when light is present, there is no light for the blind. “And the shepherds did not seek my sheep, and the shepherds fed themselves, but my sheep they did not feed.”","f":"Augustine, <i>Serm.</i> 46.19 (PL 38:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-19)."},"augustine-sermones/46.20":{"o":"Propter istud, pastores, audite verbum Domini. Sed qui pastores audite? Hæc dicit Dominus Deus: Ecce ego super pastores, et inquiram oves meas de manibus eorum. Audite et discite, oves Dei: a malis pastoribus inquirit Deus oves suas, et de manibus eorum inquiret mortem earum. Dicit enim alio in loco per eumdem prophetam: Fili hominis, speculatorem dedi te domui Israel: audies ex ore meo sermonem, et præmonstrabis eis ex me. In eo cum dixero peccatori, Morte morieris, et non fueris locutus, ut cal'cat impius a via sua; ille facinorosus in suo facinore morietur, sanguinem autem ejus de manu tua exquiram. Tu autem si prænuntiaveris facinoroso viam ejus, ut avertatur ab ea, et non fuerit aversus a via sua; iste in facinore suo morietur, et tu animam tuam liberabis. Quid est, fratres? Videtis quam sit tacere periculosum? Moritur ille, et recte moritur: in impietate sua et peccato suo moritur; negligentia enim ejus occidit eum. Nam pastorem inveniret viventem, qui ait, Vivo ego, dicit Dominus: sed cum fuerit negligens, non admonente illo qui ad hoc est praepositus et speculator, ut admoneat, et ille juste moritur, et iste juste damnatur. Si autem dixeris, inquit, impio, Morte morieris, cui ego gladium fuero comminatus, et ille neglexerit vitare imminentem gladium, et venerit gladius, et interfecerit eum; ille in peccato suo morietur, tu autem animam tuam liberasti. Propter hoc, ad nos quidem pertinet non tacere; ad vos autem, etiamsi taceamus, de Scripturis sanctis verba pastoris audire.","t":"“Therefore, shepherds, hear the word of the Lord.” But which shepherds are to hear? “Thus says the Lord God: Behold, I am against the shepherds, and I will require my sheep from their hands.” Hear and learn, sheep of God: God requires his sheep from the bad shepherds, and from their hands he will require their death. For he says in another place through the same prophet: “Son of man, I have made you a watchman for the house of Israel; you will hear a word from my mouth and warn them from me. When I say to the sinner, You shall surely die, and you have not spoken to warn the wicked man away from his way, that wicked man shall die in his wickedness, but his blood I will require from your hand. But if you have warned the wicked man of his way, so that he may turn from it, and he has not turned from his way, he shall die in his wickedness, and you will have saved your soul.” What does this mean, brothers? Do you see how dangerous it is to keep silent? He dies, and he dies justly: he dies in his ungodliness and his sin, for his own negligence killed him. For he could have found the living Shepherd, who says, “As I live, says the Lord.” But since he was negligent, and the one who was set over him and made a watchman for the very purpose of warning him did not warn him, the one dies justly and the other is justly condemned. “But if you say,” he says, “to the wicked man, You shall surely die, the man against whom I have threatened the sword, and he neglects to avoid the sword that threatens him, and the sword comes and kills him, he shall die in his sin, but you have saved your soul.” For this reason it is our part not to be silent; it is yours, even if we are silent, to hear the words of the Shepherd from the holy Scriptures.","f":"Augustine, <i>Serm.</i> 46.20 (PL 38:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-20)."},"augustine-sermones/46.21":{"o":"Videamus ergo, quia sic proposueram, utrum auferat oves a pastoribus malis, et det eas pastoribus bonis. Video eum auferentem oves a pastoribus malis. Hoc enim dicit: Ecce ego ipse super pastores et inquiram oves meas de manibus eorum, et avertam ab eis, ut non pascant oves meas; et non pascent adhuc pastores semetipsos. Cum enim dico, Pascant oves meas; illi se pascunt, non oves meas. Avertam, ut non pascant oves meas. Quomodo avertit, ut non pascant oves ipsius? Quae dicunt, facite; quæ autem faciunt, facere nolite. Tanquam diceret, Mea dicunt, sua faciunt. Si diceret, Facite securi quod faciunt, ipsos damnabo male viventes; vobis autem parcam, quia secuti estis præpositos vestros: si hoc diceret, deterreret malos pastores, pascentes non oves, sed se. Sed quoniam terret non solum cæcum ducentem, sed et cæcum sequentem (neque enim ait, Cadit in foveam ducens, et non cadit sequens: sed, Cæcus cæcum ducens, ambo in foveam cadunt); admonuit oves, et ait, Quæ dicunt, facite; quæ faciunt, facere nolite. Cum enim non facitis quæ faciunt mali pastores, non vos ipsi pascunt: cum autem facitis quæ dicunt, ego vos pasco: mea enim dicunt, et non faciunt. Securi, inquiunt, sequimur episcopos nostros. Dicunt hoc sæpe hæretici, quando veritate manifestissima convincuntur: Nos oves sumus, illi de nobis reddent rationem. Reddent plane malam de morte vestra. De morte ovis malæ reddet malus pastor malam rationem. Numquid ideo vivit ovis, quia assignatur pellis ipsius? Increpatur pastor, quia neglexit ovem errantem, et propterea in fauces lupi irruit, ut devoraretur. Quid illi prodest, quia affert pellem signatam? Paterfamilias vitam ovis inquirit. Sed ecce malus pastor attulit pellem: reddat de pelle rationem. Forte mentiturus est? Videbat desuper, qui postea judicat. Cui verba ille ficta numerat, cogitationes inspicit. Reddat pastor malus rationem de pelle ovis mortuæ. Clamavi ei verba tua, et sequi noluit: dedi operam ut a grege non aberraret, et non obtemperavit. Plane si hoc dicat, et verum dicat (novit autem ille utrum verum dicat), reddit bonam rationem de ove mala. Si autem inspicit Deus quia neglexit errantem, quia non quæsivit pereuntem; quid prodest quod invenit pellem quam referret? Ipsam revocaret, ne pellem mortuæ demonstraret. Si ergo non bonam rationem reddit, quia non quæsivit errantem; qualem reddet, qui fecit errantem! Hoc est quod dico: Si in Catholica episcopus constitutus non bonam rationem reddit de ove, si non quæsierit errantem a grege Dei; qualem rationem redditurus est hæreticus, qui non solum non revocavit ab errore, sed etiam impulit in errorem?","t":"Let us see, then, as I had proposed, whether he takes the sheep away from the bad shepherds and gives them to good shepherds. I see him taking the sheep away from the bad shepherds. For he says this: “Behold, I myself am against the shepherds, and I will require my sheep from their hands, and I will turn them away from them, so that they do not feed my sheep; and the shepherds will no longer feed themselves.” For when I say, “Let them feed my sheep,” they feed themselves, not my sheep. “I will turn them away, so that they do not feed my sheep.” How does he turn them away, so that they do not feed his sheep? “Do what they say, but do not do what they do.” As if he said, “They speak what is mine; they do what is theirs.” If he had said, “Do without fear what they do; I will condemn them for living badly, but I will spare you, because you followed your leaders”: if he had said this, he would have frightened the bad shepherds, who feed not the sheep but themselves. But since he frightens not only the blind man leading but also the blind man following (for he does not say, “The leader falls into the pit and the follower does not fall,” but, “If a blind man leads a blind man, both fall into the pit”), he warned the sheep, saying, “Do what they say; do not do what they do.” For when you do not do what the bad shepherds do, it is not they who feed you; but when you do what they say, I feed you; for they speak what is mine and do not do it. “We follow our bishops without fear,” they say. The heretics often say this when they are refuted by the plainest truth: “We are sheep; they will give account for us.” They will certainly give a bad account of your death. For the death of a bad sheep the bad shepherd will give a bad account. Does a sheep live because its skin is produced with the mark on it? The shepherd is rebuked because he neglected the straying sheep, so that it ran into the wolf’s jaws to be devoured. What good is it to him that he brings back the marked skin? The householder requires the life of the sheep. But see, the bad shepherd has brought the skin: let him give account of the skin. Will he perhaps lie? He who afterward judges was watching from above. He to whom the shepherd recites his made-up words looks into his thoughts. Let the bad shepherd give account of the skin of the dead sheep. “I cried out your words to it, and it would not follow; I took pains that it should not stray from the flock, and it would not obey.” Certainly, if he says this and says it truly (and God knows whether he says it truly), he gives a good account of a bad sheep. But if God sees that he neglected the straying sheep, that he did not seek the perishing one, what good is it that he found the skin to bring back? He should have called back the sheep itself, rather than show the skin of a dead one. If, then, the one who did not seek the straying does not give a good account, what account will the one give who made it stray? This is what I mean: if a bishop set in the Catholic Church does not give a good account of a sheep, if he has not sought the one straying from God’s flock, what account will the heretic give, who not only did not call it back from error but even drove it into error?","f":"Augustine, <i>Serm.</i> 46.21 (PL 38:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-21)."},"augustine-sermones/46.22":{"o":"Sed videamus, ut dixi, quomodo revocet Deus oves a pastoribus malis. Jam commemoravi: Quæ dicunt, facite; quæ autem faciunt, facere nolite. Et non vos ipsi pascunt, sed Deus: quia velint nolint pastores, ut perveniant ad lac et lanam, verba Dei dicturi sunt. Qui prædicas non furandum, furaris ( Rom. n, 21), dicit Apostolus ad eos qui bona dicunt et mala faciunt. Tu audi prædicantem, ne fureris: noli imitari furantem. Si furantem imitari volueris, ipse te pascit facto suo: tibi venenum subministrat, non cibum. Si vero hoc ab illo audis, quod non dicit de suo, sed de Dei; non potest quidem uva de spinis legi (nam et ipsa Domini sententia est, Nemo colligit de spinis uvam, et de tribulis ficus [Matth. vn, 16]): nec ideo tamen quasi calumnieris Domino tuo, et dicas, Domine, noluisti me, quia fieri non potest, de spinis legere uvam: et rursus dixisti mihi de quibusdam: Quæ dicunt, facite; quæ autem faciunt, facere nolite. Nempe mala facientes utique spinæ sunt. Quomodo vis de spinis me colligere uvam verbi tui? Respondebitur: Non est illa uva spinarum; sed aliquando increscens sarmentum implicat se in sepem, et pendet uva inter densa spinarum, sed non surgit de radice spinarum. Tu si esurieris, et aliud non habes unde sumas, caute manum mitte, ne lacereris ab spinis, id est, ne facta imiteris malorum; et lege uvam inter spinas pendentem, sed de vite nascentem. Ad te perveniat botri alimentum: spinis servatur ignis tormentum.","t":"But let us see, as I said, how God calls back the sheep from the bad shepherds. I have already mentioned it: “Do what they say, but do not do what they do.” And it is not they who feed you, but God; because, whether the shepherds like it or not, in order to get the milk and the wool they will speak the words of God. “You who preach that one must not steal, do you steal?” says the apostle to those who say good things and do bad things. As for you, listen to the preacher so as not to steal; do not imitate the thief. If you choose to imitate the thief, he feeds you with his deed: he serves you poison, not food. But if you hear from him what he says not from his own but from God’s, it is true that grapes cannot be gathered from thorns (for this is the Lord’s own sentence: “No one gathers grapes from thorns or figs from thistles”). Yet do not on that account as it were slander your Lord and say, “Lord, you did not want me to gather, since it cannot be done, grapes from thorns; and again you said to me about certain people, Do what they say, but do not do what they do. Surely those who do evil are thorns. How do you want me to gather the grape of your word from thorns?” The answer will be: “That grape does not belong to the thorns; but sometimes a growing branch entangles itself in a hedge, and the grape hangs among the dense thorns, but it does not spring from the root of the thorns. If you are hungry and have nothing else to eat, put out your hand carefully, so as not to be torn by the thorns, that is, so as not to imitate the deeds of the wicked; and pick the grape that hangs among the thorns but grows from the vine.” Let the nourishment of the cluster come to you; the torment of fire is kept for the thorns.","f":"Augustine, <i>Serm.</i> 46.22 (PL 38:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-22)."},"augustine-sermones/46.23":{"o":"Et extraham oves meas, inquit, de ore eorum, et de manibus eorum: et non erunt eis adhuc in cibum. Hoc et in Psalmo dicitur: Nonne cognoscent omnes qui operantur iniquitatem, qui devorant populum meum in cibum panis? Et non erunt eis adhuc in cibum: quoniam hæc dicit Dominus Deus, Ecce ego ipse. Abstuli a malis pastoribus oves meas, monendo, ut dixi, ne quod faciunt, faciant; id est, ne quod faciunt mali pastores, faciant incautæ et negligentes oves. Et quid ait? Cui dat quod illis abstulit? Forte bonis pastoribus? Non hoc sequitur. Et quid dicemus, fratres? Nonne sunt pastores boni? Nonne alio loco Scripturarum dicitur; Et constituam eis pastores secundum cor meum, et pascent eas cum disciplina? Quomodo ergo oves, quas malis pastoribus tollit, non dat bonis; sed tanquam omnino nusquam remanserint boni, dicit, Ego pascam? Petro dixerat, Pasce oves meas. Quid ergo facimus? Cum Petro commendantur oves, non ibi dixit Dominus, Ego pascam oves meas, non tu: sed, Petre, amas me? Pasce oves meas (Joan. XXI, i7), An forte quia modo non invenitur Petrus (jam enim assumptus est in requiem Apostolorum et martyrum), non est cui dicat securus Dominus ovium, Pasce oves meas; et quodam modo quasi necessitate descendit ad officium pascendi oves suas, non habens quibus commendet, nec tamen deserens? Hoc enim videtur sequi, Hæc dicit Dominus Deus, Ecce ego ipse. Cui dicebamus, qui pascis Israel, intende; qui deducis tanquam oves Joseph, populum in Ægypto constitutum. Jam diffusus in Gentibus Israel, ipse est Joseph. Nostis enim quia migravit Joseph in Ægyptum: vendentibus fratribus factum est. Vendiderunt Christum Judæi: non sine causa et inter Apostolos ipse Judas venditor fuit. Cœpit esse Christus in Gentibus, ibi honoratus est, ibi crevit populus ejus, non eum deserit pastor ejus. Excita, inquit, potentiam tuam, et veni, ut salvos facias nos (Psal LXIIX, it 3). Plane facit, et faciet. Ait enim: Ecce ego ipse, et inquiram oves meas; et visitabo eas sicut visitat pastor gregem suum. Non curaverunt mali pastores: non enim suo sanguine redemerunt. Sicut visitat, inquit, pastor gregem suum in die. In quali die? Cum fuerit nimbus, et nubes: id est, et in pluvia, et in nebula. Pluvia et nebula, error saeculi hujus: caligo magna surgens de cupiditatibus hominum, et nebula valida contegens terram. Et difficile est ut non errent oves in ista nebula: sed pastor non deserit eas. Inquirit eas, penetrat nebulam oculis acutissimis, non impeditur caligine nubium: videt, undique errantem revocat: in tantum ut fiat quod dicit in Evangelio, Quæ sunt oves meæ, audiunt vocem meam, et sequuntur me. In medio ovium dispersarum, sic inquiram oves meas, et educam eas ab omni loco quo dispersæ sunt illic, in die nubis et nimbi. Quando difficile est eas inveniri, tunc ego inveniam. Crassa nebula est, pinguis nimbus est: oculos ejus nihil latet.","t":"“And I will rescue my sheep from their mouth and from their hands, and they will no longer be food for them.” This is said in the psalm too: “Will not all who work iniquity know, who devour my people as they eat bread?” “And they will no longer be food for them; for thus says the Lord God: Behold, I myself.” I have taken my sheep away from the bad shepherds by warning them, as I said, not to do what they do; that is, so that careless and negligent sheep may not do what the bad shepherds do. And what does he say? To whom does he give what he has taken from them? To good shepherds, perhaps? That is not what follows. And what shall we say, brothers? Are there no good shepherds? Is it not said in another place of the Scriptures, “And I will set over them shepherds after my own heart, and they will feed them with discipline”? How is it, then, that the sheep he takes from the bad shepherds he does not give to good ones, but says, as if no good ones remained anywhere, “I will feed them”? He had said to Peter, “Feed my sheep.” What, then, are we to make of this? When the sheep were entrusted to Peter, the Lord did not say there, “I will feed my sheep, not you,” but, “Peter, do you love me? Feed my sheep.” Or is it perhaps that, since Peter is not found now (for he has been taken up into the rest of the apostles and martyrs), there is no one to whom the Lord of the sheep can say without anxiety, “Feed my sheep,” and that, as it were by necessity, he has come down to the office of feeding his sheep, having no one to entrust them to and yet not abandoning them? For this seems to follow: “Thus says the Lord God: Behold, I myself.” It is he to whom we said, “You who shepherd Israel, give ear; you who lead Joseph like a flock,” the people set in Egypt. Israel, now spread among the Gentiles, is Joseph himself. For you know that Joseph went down into Egypt: it came about by his brothers selling him. The Jews sold Christ: not without reason was there a seller among the apostles too, Judas. Christ began to be among the Gentiles; there he was honored, there his people grew; his Shepherd does not abandon him. “Stir up,” he says, “your power, and come to save us.” He certainly does so, and will do so. For he says, “Behold, I myself, and I will seek my sheep, and I will visit them as a shepherd visits his flock.” The bad shepherds did not care, for they did not redeem them with their own blood. “As a shepherd visits his flock,” he says, “in the day.” In what day? “When there is storm and cloud”: that is, both in rain and in fog. The rain and the fog are the error of this world: a great darkness rising from people’s desires, and a thick fog covering the earth. And it is hard for the sheep not to stray in that fog; but the Shepherd does not abandon them. He seeks them; he pierces the fog with his keenest eyes; he is not hindered by the darkness of the clouds; he sees; he calls back the straying from everywhere; so much so that what he says in the Gospel comes about: “My sheep hear my voice and follow me.” “In the midst of the scattered sheep, so will I seek my sheep and lead them out from every place where they have been scattered, in the day of cloud and storm.” When it is hard for them to be found, then I will find them. The fog is thick, the storm is heavy: nothing escapes his eyes.","f":"Augustine, <i>Serm.</i> 46.23 (PL 38:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-23)."},"augustine-sermones/46.24":{"o":"Et educam eas de gentibus, et colligam eas de regionibus; et inducam eas in terram earum, et pascam eas super montes Israel. Constituti sunt montes Israel, auctores Scripturarum divinarum. Ibi pascite, ut secura pascatis. Quidquid inde audieritis, hoc vobis bene sapiat: quidquid extra est, respuite. Ne erretis in nebula, audite vocem pastoris: colligite vos ad montes Scripturæ sanctæ; ibi sunt deliciae cordis vestri, ibi nihil venenosum, nihil alienum; uberrima pascua est: vos tantum sanæ venite, sanæ pascimini in montibus Israel. Et in rivis, et in omni habitatione terræ. A montibus enim, quos ostendimus, manaverunt rivi prædicationis evangelicæ, cum in omnem terram exiit sonus eorum: et facta est omnis habitatio terræ ad pascendas oves laeta atque fecunda. In pascua bona pascam eas, et in montibus altis Israel. Erunt stabula earum illic: hoc est, ubi requiescant, ubi dicant, Bene est; ubi dicant, Verum est, manifestum est, non fallimur. In gloria Dei requiescent, tanquam in stabulis illis. Et dormient, hoc est, requiescent; et requiescent in deliciis bonis.","t":"“And I will lead them out from the nations and gather them from the regions, and I will bring them into their own land and feed them on the mountains of Israel.” The mountains of Israel have been established: they are the authors of the divine Scriptures. Feed there, so that you may feed without fear. Whatever you hear from there, let it taste good to you; whatever is outside, spit it out. So as not to stray in the fog, hear the voice of the Shepherd: gather yourselves to the mountains of holy Scripture. There are the delights of your heart; there is nothing poisonous there, nothing foreign; it is the richest pasture. Only come healthy, and feed in health on the mountains of Israel. “And in the streams, and in every dwelling place of the land.” For from the mountains we have pointed out flowed the streams of the Gospel preaching, when their sound went out into all the earth; and every dwelling place of the land became glad and fruitful for the feeding of the sheep. “In good pasture I will feed them, and on the high mountains of Israel. Their folds will be there”: that is, where they may rest, where they may say, “It is good”; where they may say, “It is true, it is plain, we are not deceived.” They will rest in the glory of God, as in those folds. “And they will sleep,” that is, rest, “and they will rest in good delights.”","f":"Augustine, <i>Serm.</i> 46.24 (PL 38:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-24)."},"augustine-sermones/46.25":{"o":"Et in pascua pingui pascentur super montes Israel. Jam dixi montes Israel, montes bonos, quo levamus oculos, ut nobis inde auxilium veniat. Sed auxilium nostrum a Domino, qui fecit cælum et terram ( Psat. cix, i, 2). Ideo ne vel in montibus bonis esset spes nostra, cum dixisset, Pascam oves meas super montes Israel; rursus ne tu spem poneres in montibus, subjecit statim, Ego pascam oves meas. Leva tu oculos tuos in montes, unde veniat auxilium tibi: sed attende dicentem, Ego pascam. Auxilium enim tuum a Domino, qui fecit cælum et terram.","t":"“And they will feed in rich pasture on the mountains of Israel.” I have already said what the mountains of Israel are: good mountains, to which we lift our eyes so that help may come to us from there. “But our help is from the Lord, who made heaven and earth.” Therefore, so that our hope might not be even in good mountains, after he had said, “I will feed my sheep on the mountains of Israel,” lest you should place your hope in the mountains, he added at once, “I will feed my sheep.” Lift up your eyes to the mountains, from where your help will come; but listen to him who says, “I will feed them.” For your help is from the Lord, who made heaven and earth.","f":"Augustine, <i>Serm.</i> 46.25 (PL 38:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-25)."},"augustine-sermones/46.26":{"o":"Et ego requiescere faciam eas, dicit Dominus Deus. Sed ut requiescere faciat, primo curavit. Quod enim primo curavit, posterius dicit: Hæc dicit Dominus Deus: Quod periit, requiram; et quod erravit, revocabo; et quod comminutum est, colligabo; et quod exanime est, confortabo; et quod pingue est et quod forte est, custodiam. Quod non faciebant mali pastores, se ipsos pascentes, non oves. Non ait Dominus, Constituam alios bonos pastores, qui faciant haec: sed, Ego, inquit, faciam; oves meas nulli committam. Securi vos, fratres; securæ vos, oves: nobis videtur timendum; quasi desit pastor bonus?","t":"“And I will make them rest, says the Lord God.” But to make them rest, he first healed them. What he did first he mentions afterward: “Thus says the Lord God: What was lost I will seek; and what strayed I will call back; and what was crushed I will bind up; and what was lifeless I will strengthen; and what is fat and what is strong I will guard.” This is what the bad shepherds did not do, feeding themselves and not the sheep. The Lord did not say, “I will appoint other, good shepherds to do these things,” but, “I,” he says, “will do it; I will entrust my sheep to no one.” Be without fear, brothers; be without fear, sheep. Are we to think there is something to fear, as though a good shepherd were lacking?","f":"Augustine, <i>Serm.</i> 46.26 (PL 38:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-26)."},"augustine-sermones/46.27":{"o":"Claudit sic: Et pascam eas cum judicio. Vide quia sic solus pascit cum judicio. Quis enim homo judicat de homine? Temerariis judiciis plena sunt omnia. De quo desperaverimus, subito convertitur, et fit optimus: de quo multum præsumpserimus, subito deficit, et fit pessimus. Nec timor noster certus est, nec amor noster certus est. Quid sit hodie quisque homo, vix novit ipse homo: tamen utcumque ipse quid hodie; quid autem cras, nec ipse. Pascit ergo ille cum judicio, dispertiens propria propriis; haec istis, illa illis, debita eis quibus debetur hoc aut illud. Novit enim quid agat: cum judicio pascit, quos judicatus redemit. Pascit ergo ipse cum judicio.","t":"He concludes thus: “And I will feed them with judgment.” See that he alone feeds with judgment in this way. For what man judges rightly about a man? Everything is full of rash judgments. Someone we had despaired of is suddenly converted and becomes excellent; someone we had great hopes of suddenly falls away and becomes very bad. Neither our fear is certain nor our love. What each man is today the man himself scarcely knows; yet he knows somehow what he is today, but what he will be tomorrow, not even he knows. He, then, feeds with judgment, giving to each his own: these things to these, those to those, what is due to each to whom this or that is due. For he knows what he is doing: with judgment he feeds those whom, having been judged himself, he redeemed. He himself, then, feeds with judgment.","f":"Augustine, <i>Serm.</i> 46.27 (PL 38:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-27)."},"augustine-sermones/46.28":{"o":"In propheta enim Jeremia ait: Clamavit perdix, congregavit quæ non peperit, faciens divitias suas non cum judicio. Contra istum perdicem facientem divitias suas non cum judicio; pascit iste pastor cum judicio. Quare ille sine judicio? Quia congregavit quae non peperit. Quare iste cum judicio? Quia fovet quod peperit. De pastore tamen bono loquimur. Pastores boni aut non sunt, aut latent. Si non sunt, quid agimus? Si latent, quare de illis tacetur? Perdix quidem ille a quibusdam majoribus et ante nos Scripturarum tractatoribus diabolus intellectus est, congregans quæ non peperit. Non enim ille creator, sed deceptor est, faciens divitias suas non cum judicio. Non enim ad eum pertinet quis isto, quis illo modo erret: omnes errantes vult, quibuslibet erroribus. Quam diversae sunt haereses, quam diversi errores, ille in omnibus vult errare homines. Non dicit diabolus, Donatistæ sint, non sint Ariani: sive hic sint, sive illic, ad eum pertinent congregantem sine judicio. Idola, inquit, adoret, meus est: in Judæorum superstitione remaneat, meus est: deserta unitate in illam vel in illam hæresim pergat, meus est. Congregat ergo sine judicio faciens divitias suas. Sed quid sequitur? In dimidio dierum ejus derelinquent eum, et in novissimis suis erit insipiens. Venit ille congregans undique oves suas. In dimidio dierum ejus, priusquam sperabat, antequam putabat, derelinquent eum, et erit insipiens in novissimis suis. Quare in primis suis sapiens erat, et in novissimis suis fit insipiens? Audite, fratres. Dicitur aliquando in Scripturis sapientia pro astutia, abusione verbi, non proprietate. Inde enim dicitur: Ubi sapiens? ubi scriba? ubi conquisitor hujus sæculi? Nonne stultum fecit Deus sapientiam hujus mundi? Et iste perdix, idem draco, idem serpens, tanquam sapiens erat, quando Adam per Evam decepit: verum dicere putatus est, bonum consilium dare existimatus est, contra Deum creditus est. Quod vero dicitur sapientia abusione verbi et in malo, consuetudine quidem Scripturarum nostrarum, (nam quemadmodum loquantur auctores mundi, quid ad nos? ) habes in eodem libro, Erat ibi serpens sapientior omnibus bestiis. Iste sapientior omnibus bestiis, astutus et acutus ad decipiendum agnoscitur. Postea non ei creditur; et dicitur ei, Renuntiamus tibi, sufficit quod incautos primo decepisti. Ergo ita in novissimis suis erit insipiens; apertae erunt fraudes ejus; et ideo jam fraudes non erunt. In novissimis suis erit insipiens, qui congregavit quæ non peperit, et fecit divitias suas non cum judicio. Pascit contra illum Redemptor noster cum judicio.","t":"For in the prophet Jeremiah he says, “The partridge cried out; it gathered what it did not hatch, making its riches not with judgment.” Against this partridge, which makes its riches not with judgment, this Shepherd feeds with judgment. Why is that one without judgment? Because it gathered what it did not hatch. Why is this one with judgment? Because he cherishes what he has begotten. Yet we are speaking of a good shepherd. Good shepherds either do not exist or are hidden. If they do not exist, what are we doing? If they are hidden, why is nothing said of them? That partridge has been understood by certain elders and expositors of the Scriptures before us to be the devil, gathering what he did not hatch. For he is not a creator but a deceiver, making his riches not with judgment. For it does not matter to him who strays in this way and who in that; he wants all to stray, by any errors whatever. However various the heresies, however various the errors, he wants people to stray in all of them. The devil does not say, “Let them be Donatists, let them not be Arians”: whether they are here or there, they belong to him who gathers without judgment. “Let him worship idols,” he says: “he is mine. Let him remain in the superstition of the Jews: he is mine. Let him abandon unity and go off into this heresy or that: he is mine.” So he gathers without judgment, making his riches. But what follows? “In the middle of his days they will leave him, and at his end he will be a fool.” He came gathering his sheep from everywhere. “In the middle of his days,” sooner than he hoped, before he expected, “they will leave him, and at his end he will be a fool.” Why was he wise at his beginning and a fool at his end? Listen, brothers. In the Scriptures “wisdom” is sometimes used for cunning, by a misuse of the word, not in its proper sense. Hence it is said, “Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of this world?” And this partridge, the same as the dragon, the same as the serpent, was as it were wise when he deceived Adam through Eve: he was thought to speak the truth, he was supposed to give good advice, he was believed against God. That “wisdom” is used by a misuse of the word and in a bad sense, according to the usage of our Scriptures (for what is it to us how the authors of the world speak?), you have in the same book: “Now the serpent was wiser than all the beasts.” He, wiser than all the beasts, is recognized as cunning and sharp to deceive. Afterward he is not believed, and it is said to him, “We renounce you; it is enough that you deceived the unwary at first.” So at his end he will be a fool; his frauds will be exposed, and so they will be frauds no longer. At his end he will be a fool, who gathered what he did not hatch and made his riches not with judgment. Against him our Redeemer feeds with judgment.","f":"Augustine, <i>Serm.</i> 46.28 (PL 38:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-28)."},"augustine-sermones/46.29":{"o":"Existat et aliquis haereticus, etsi non frater diaboli, certe adjutor et filius: et ipsum dixerim perdicem contentiosum animal. Hoc enim animal, ut aucupes norunt, etiam contendendi studio capitur. Contendunt isti contra veritatem, et contenderunt ex quo se diviserunt. Modo dicunt, Contendere nolumus: quia jam capti sunt. Non habet quod dicat: Nolo contendere. 0 capte, aliquando certe tu eras qui primis temporibus seditionis tuæ traditores arguebas, innocentes damnabas, judicium Imperatoris quærebas, judicio episcoporum non consentiebas, victus toties appellabas, apud ipsum Imperatorem studiosissime litigabas, congregabas quæ non peperisti. Ubi est nunc cervix tua? ubi est lingua tua? ubi sibilus tuus? Certe in novissimis tuis factus es insipiens, pavisti sine judicio. Non enim verum vis, vel de errore tuo, vel de veritate judicare. Pascit contra te Christus cum judicio, discernit oves suas ab ovibus non suis. Quæ sunt oves meæ, inquit, audiunt vocem meam, et sequuntur me,","t":"Let some heretic arise, even if not the devil’s brother, certainly his helper and son; and him I would call the partridge, a contentious creature. For this creature, as fowlers know, is caught even through its eagerness to fight. These people fight against the truth, and have fought ever since they divided themselves off. Now they say, “We do not want to fight”: because they have already been caught. He has nothing to say but, “I do not want to fight.” O captured one, surely it was you who once, in the first days of your sedition, accused traditors, condemned the innocent, sought the emperor’s judgment, refused to accept the bishops’ judgment, appealed again and again when you were defeated, litigated most zealously before the emperor himself, and gathered what you had not hatched. Where now is your proud neck? Where is your tongue? Where is your hissing? Certainly at your end you have become a fool: you have fed without judgment. For you do not want to judge truly, either about your error or about the truth. Against you Christ feeds with judgment; he distinguishes his sheep from the sheep that are not his. “My sheep,” he says, “hear my voice and follow me.”","f":"Augustine, <i>Serm.</i> 46.29 (PL 38:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-29)."},"augustine-sermones/46.3":{"o":"Videamus ergo quid alloquatur pastores se ipsos pascentes, non oves, sermo divinus neminem palpans. Ecce lac consumitis, et lanis vos tegitis, et quod crassum est interficitis, et oves meas non pascitis: quod infirmatum est, non confortastis; et quod ægrotum est, non corroborastis; et quod contribulatum est, non colligastis; et quod errabat, non revocastis; et quod periit, non inquisistis; et quod forte fuit, confecistis: et dispersæ sunt oves meæ, eo quod non sit pastor. Dicitur in pastores pascentes semetipsos, non oves, quid diligant, quid negligant. Quid ergo diligunt? Lac consumitis, et lanis vos tegitis. Propter quod Apostolus dicit, Quis plantat vineam, et de fructu ejus non sumit? Quis pascit gregem, et de lacte gregis non percipit? Invenimus ergo esse lac gregis, quidquid a plebe Dei tribuitur præpositis ad sustentandum victum temporalem. Inde enim loquebatur Apostolus, cum hæc diceret quæ commemoravi.","t":"Let us see, then, what the divine word, which flatters no one, says to the shepherds who feed themselves and not the sheep. “See, you consume the milk and clothe yourselves with the wool, and you kill what is fat, and you do not feed my sheep. The weak you have not strengthened; what was sick you have not made strong; what was broken you have not bound up; what was straying you have not called back; what was lost you have not sought; and what was strong you have destroyed. And my sheep were scattered because there was no shepherd.” It is said to the shepherds who feed themselves, not the sheep, what they love and what they neglect. What, then, do they love? “You consume the milk and clothe yourselves with the wool.” That is why the apostle says, “Who plants a vineyard and does not eat of its fruit? Who shepherds a flock and does not get some of the milk of the flock?” We find, then, that the milk of the flock is whatever God’s people give to those set over them for the support of their temporal living. For this is what the apostle was speaking about when he said what I have quoted.","f":"Augustine, <i>Serm.</i> 46.3 (PL 38:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-3)."},"augustine-sermones/46.30":{"o":"Hic invenio omnes pastores bonos in uno pastore. Non enim vere pastores boni desunt, sed in uno sunt. Multi sunt, qui divisi sunt: hic unus prædicatur, quia unitas commendatur. Neque enim vere modo ideo tacentur pastores, et dicitur pastor, quia non invenit Dominus cui commendet oves suas; tunc autem ideo commendavit, quia Petrum invenit: imo vero et in ipso Petro unitatem commendavit. Multi erant Apostoli, et uni dicitur, Pasce oves meas. Absit ut desint modo boni pastores: absit a nobis ut desint, absit a misericordia ipsius, ut non eos gignat atque constituat. Utique si sunt bonæ oves, sunt et boni pastores: nam de bonis ovibus fiunt boni pastores. Sed omnes boni pastores in uno sunt, unum sunt. Illi pascunt, Christus pascit. Non enim vocem suam dicunt amici sponsi, sed gaudio gaudent propter vocem sponsi. Idem ergo ipse pascit, cum ipsi pascunt: et dicit, Ego pasco; quia in illis vox ipsius, in illis charitas ipsius. Nam et ipsum Petrum, cui commendabat oves suas quasi alter alteri, unum secum facere volebat, ut sic ei oves commendaret; ut esset ille caput, ille figuram corporis portaret, id est, Ecclesiæ, et tanquam sponsus et sponsa essent duo in carne una. Proinde ut oves commendaret, quid ei prius dicit, ne illi tanquam alteri commendaret? Petre, amas me? Et respondit: Amo. Et iterum: Amas me? Et respondit: Amo. Et tertio: Amas me? Et respondit Amo. Confirmat charitatem, ut consolidet unitatem. Ipse ergo pascit unus in his, et hi in uno; et tacetur de pastoribus: sed non tacetur. Gloriantur pastores: sed qui gloriatur, in Domino glorietur. Hoc est Christo pascere, hoc est in Christo pascere, et cum Christo pascere, præter Christum sua non pascere. Neque vero inopia pastorum, tanquam ista futura mala tempora Propheta prædicaret, dixit, Ego pascam oves meas, non habeo cui commendem. Etiam cum ipse Petrus erat, et cum adhuc ipsi Apostoli erant in hac carne, et in hac vita, tunc ait ille unus, in quo uno omnes unum: Habeo alias oves, quæ non sunt de hoc ovili; oportet me et eas adducere, ut sit unus grex et unus pastor. Sint ergo omnes in pastore uno, et dicant vocem pastoris unam, quam audiant oves, et sequantur pastorem suum, et non illum, aut illum, sed unum: et omnes in illo unam vocem dicant, diversas voces non habeant. Obsecro vos, fratres, ut idipsum dicatis omnes, et non sint in vobis schismata. Hanc vocem eliquatam ab omni schismate, purgatam ab omni hæresi, audiant oves, et sequantur pastorem suum dicentem, Quæ sunt oves meæ, vocem meam audiunt, et sequuntur me.","t":"Here I find all the good shepherds in the one Shepherd. For good shepherds are not really lacking; but they are in the one. Many are those who are divided; here one is proclaimed, because unity is commended. For it is not really because the Lord now finds no one to whom to entrust his sheep that the shepherds are passed over in silence and “shepherd” is said; nor did he entrust them then because he found Peter: rather, in Peter himself he commended unity. There were many apostles, and to one it is said, “Feed my sheep.” Far be it that good shepherds should be lacking now: far be it from us that they should be lacking; far be it from his mercy that he should not beget and establish them. Certainly, if there are good sheep, there are also good shepherds; for good shepherds come from good sheep. But all good shepherds are in the one; they are one. They feed: Christ feeds. For the friends of the bridegroom do not speak with their own voice, but rejoice greatly because of the bridegroom’s voice. So he himself feeds when they feed, and he says, “I feed,” because in them is his voice, in them is his love. For even Peter, to whom he was entrusting his sheep as one to another, he wanted to make one with himself, so as to entrust the sheep to him in such a way that he would be the head and Peter would bear the figure of the body, that is, the Church, and they would be like bridegroom and bride, two in one flesh. So, in order to entrust the sheep to him, what does he say first, so as not to entrust them to him as to another? “Peter, do you love me?” And he answered, “I love you.” And again: “Do you love me?” And he answered, “I love you.” And a third time: “Do you love me?” And he answered, “I love you.” He confirms love, so as to consolidate unity. He himself, then, the one, feeds in them, and they in the one; and the shepherds are passed over in silence, and yet they are not passed over. The shepherds glory; but “let him who glories glory in the Lord.” This is to feed for Christ, to feed in Christ, to feed with Christ: not to feed one’s own apart from Christ. Nor did the prophet say, “I will feed my sheep; I have no one to entrust them to,” because of a dearth of shepherds, as though he were foretelling these bad times to come. Even when Peter himself was here, and the apostles themselves were still in this flesh and this life, that one, in whom all are one, said, “I have other sheep that are not of this fold; I must bring them too, so that there may be one flock and one shepherd.” Let all, then, be in the one Shepherd, and speak the one voice of the Shepherd, which the sheep may hear and follow their Shepherd: not this one or that one, but the one. And let all in him speak one voice; let them not have different voices. “I beseech you, brothers, that you all say the same thing, and that there be no schisms among you.” Let the sheep hear this voice, cleansed of every schism, purged of every heresy, and follow their Shepherd, who says, “My sheep hear my voice and follow me.”","f":"Augustine, <i>Serm.</i> 46.30 (PL 38:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-30)."},"augustine-sermones/46.31":{"o":"Nam vis nosse, hæretice, quam non habeas vocem pastoris, et periculose te sequantur oves tectum indumento ovium, et intus lupum rapacem? Audiant vocem tuam, videamus an Christi sit. Ecclesiam quærit infirma ovis a grege aberrans, nesciens ubi sit grex; quærit quo se aggreget, quo intret. Ede vocem: audiamus, an Christi sit; audiamus, utrum agni sit, an perdicis. Ovis Dei gregem suum quærit: puta ovem de Oriente venisse in Africam, quaerit gregem suum, incurrit in te, in basilicam tuam intrare vult; commoveris ignota facie, vel tu, vel minister tuus, stans vel sedens ad ostium, interrogat ovem quærentem gregem suum, imo gregem Dei: cum grege suo intrare vult, ubi eum esse putat: quæris, Paganus es, an Christianus? Respondet, Christianus: ovis est enim Dei. Quaeris ne forte catechumenus sit, et irruat Sacramentis: respondet, Fidelis. Quæris cujus communionis sit: respondet, Catholicus. Christianum, fidelem, catholicum reprobas? qui sunt quos intus tenes? Ita vero projice, reproba. A te reprobatus, a Christo probatur. Utinam et illi qui sunt apud te, agnoscant te, et in dimidio dierum tuorum derelinquant te. Quidam fratres nostri hesterno die ierunt ad basilicam eorum: etsi ad malos fratres, tamen ad fratres. Attendite, fratres mei, quid intersit inter fiduciam veritatis, et timorem falsitatis. Quando aliquos eorum in hoc populo agnoscitis, quomodo gaudetis? Quia in vobis ille est qui quærit quod perierat. Suggeritur aliquando vobis, Audiet et discedet. Et vos, Audiat et discedat. Audiet et irridebit. Audiat et irrideat. Aliquando sapiet, aliquando cognoscet: aliquando relinquitur a populo suo; remanet cum corde suo, renuntiat errori suo, gratias agit Deo suo. Illi autem quid? Qui estis? Christiani sumus. Non, sed exploratores. Et illi, Catholici sumus. Conati sunt injuriare: meliore consilio poenituit eos. Atque utinam sic pœniteat et ibi remanere, quomodo pœnituit eos qui ingressi sunt injuriare. Tamen quos projecerunt? Christianos, fideles, catholicos. Quos tenuerint, nolo dicere. Quos projecerint, video: quos tenuerint, ipsi dicant.","t":"Do you want to know, heretic, that you do not have the Shepherd’s voice, and that the sheep follow you at their peril, you who are covered with sheep’s clothing and inwardly are a ravening wolf? Let them hear your voice; let us see whether it is Christ’s. A weak sheep straying from the flock, not knowing where the flock is, looks for the Church; it looks for where to join, where to go in. Speak: let us hear whether your voice is Christ’s; let us hear whether it is a lamb’s or a partridge’s. A sheep of God looks for its flock. Suppose a sheep has come from the East to Africa; it looks for its flock, runs into you, wants to enter your basilica. You are disturbed by the unfamiliar face, you or your minister standing or sitting at the door; he questions the sheep that is looking for its flock, or rather for God’s flock, wanting to go in with its flock where it thinks the flock is. You ask, “Are you a pagan or a Christian?” It answers, “A Christian”; for it is a sheep of God. You ask, lest perhaps it is a catechumen and might intrude on the sacraments: it answers, “One of the faithful.” You ask of what communion it is: it answers, “Catholic.” Do you reject a Christian, a believer, a Catholic? Then who are those you keep inside? Go on, then, throw him out, reject him. Rejected by you, he is approved by Christ. Would that those who are with you might recognize you, and leave you in the middle of your days! Some of our brothers went yesterday to their basilica: to bad brothers, it is true, but still to brothers. Notice, my brothers, what a difference there is between the confidence of truth and the fear of falsehood. When you recognize some of them among this congregation, how glad you are! Because he who seeks what was lost is in you. Sometimes it is suggested to you, “He will listen and go away.” And you say, “Let him listen and go away.” “He will listen and laugh.” “Let him listen and laugh.” Some day he will understand; some day he will recognize the truth; some day he leaves his people; he remains with his heart, renounces his error, gives thanks to his God. But what about them? “Who are you?” “We are Christians.” “No, you are spies.” And they: “We are Catholics.” They tried to do them harm; on better advice they thought better of it. And would that they would think better of remaining there, as those who went in to do harm thought better of it. Yet whom did they throw out? Christians, believers, Catholics. Whom they kept in, I will not say. Whom they threw out, I see; whom they kept in, let them say.","f":"Augustine, <i>Serm.</i> 46.31 (PL 38:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-31)."},"augustine-sermones/46.32":{"o":"Dicant ergo vocem suam: videamus an Christi sit vox, an pastoris sit vox, quam sequantur oves. Sive per bonum sit vox ista, sive per malum hominem, utrum pastoris sit vox, attendamus. Quærit infirmus Ecclesiam, quærit errans Ecclesiam. Tu quid dicis? Partis Donati est Ecclesia. Ego vocem pastoris inquiro. Lege hoc mihi de Propheta, lege mihi de Psalmo, recita mihi de Lege, recita de Evangelio, recita de Apostolo. Inde ego recito Ecclesiam toto orbe diffusam, et Dominum dicentem, Quæ sunt oves meæ, vocem meam audiunt, et sequuntur me. Quæ est vox pastoris? Et prædicari in nomine ejus pænitentiam et remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem. Ecce vox pastoris; agnosce et sequere, si ovis es.","t":"Let them speak their voice, then; let us see whether it is Christ’s voice, whether it is the voice of the Shepherd that the sheep should follow. Whether this voice comes through a good man or a bad one, let us attend to whether it is the Shepherd’s voice. The weak man looks for the Church; the straying man looks for the Church. What do you say? “The Church is the party of Donatus.” I am looking for the voice of the Shepherd. Read it to me from the prophet; read it to me from the psalm; recite it to me from the Law; recite it from the Gospel; recite it from the apostle. From these I recite to you the Church spread throughout the whole world, and the Lord saying, “My sheep hear my voice and follow me.” What is the voice of the Shepherd? “And that repentance and the forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem.” See, this is the voice of the Shepherd: recognize it and follow it, if you are a sheep.","f":"Augustine, <i>Serm.</i> 46.32 (PL 38:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-32)."},"augustine-sermones/46.33":{"o":"Sed illi codices tradiderunt, et illi thus idolis posuerunt, ille et ille. Quid ad me de illo et illo? Si fecerunt, non sunt pastores: tu vocem pastoris edicito; quia nec de illis vocem pastoris annuntias. Tu accusas, non Evangelium; tu accusas, non Propheta, non Apostolus: de quo mihi vox ista loquitur, de illo credo; aliis non credo. Sed Acta profers: Acta profero. Credam tuis: crede et tu meis. Non credo tuis: noli credere meis. Auferantur chartæ humanæ, sonent voces divinæ. Ede mihi unam Scripturæ vocem pro parte Donati: audi innumerabiles, pro orbe terrarum. Quis eas enumerat? Quis eas terminat? Tamen ut pauca commemoremus, Legem attende, primum Dei Testamentum: In semine tuo benedicentur omnes gentes. In Psalmo, Postula a me, et dabo tibi gentes hæreditatem tuam et possessionem tuam terminos terræ (Psal. u, 8). Commemorabuntur et convertentur ad Dominum universi fines terræ; et adorabunt in conspectu ejus universæ patriæ gentium: quoniam ipsius est regnum, et ipse dominabitur gentium. Cantate Domino canticum novum; cantate Domino, omnis terra. Et adorabunt eum omnes reges terræ, omnes gentes servient illi. Quis enumerare sufficiat? Prope omnis pagina nihil aliud sonat quam Christum, et Ecclesiam toto orbe diffusam. Exeat mihi una vox pro parte Donati. Quid magnum est quod quæro? Ecclesiam toto orbe diffusam, perituram fuisse dicunt. Peritura prædicta est tot testimoniis mansura? Nec una vox ista per Legem, per Prophetas, per Cantica pastoris est. Neque enim illi verum dicere sine Verbo Dei potuerunt, quod est Christus.","t":"“But those men handed over the books, and those men offered incense to idols, this one and that one.” What is this one and that one to me? If they did it, they are not shepherds; you, give me the voice of the Shepherd, for you are not proclaiming the Shepherd’s voice about them either. You accuse them, not the Gospel; you accuse them, not the prophet, not the apostle. The one about whom this voice speaks to me, him I believe; others I do not believe. “But you bring forward official records.” I bring forward records too. Shall I believe yours? Then believe mine too. I do not believe yours: do not believe mine. Let human papers be put away; let divine voices sound. Give me one voice of Scripture for the party of Donatus; hear countless ones for the whole world. Who can count them? Who can set a limit to them? Yet, to mention a few, attend to the Law, God’s first covenant: “In your seed all nations will be blessed.” In the psalm: “Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.” “All the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship before him; for the kingdom is his, and he will rule over the nations.” “Sing to the Lord a new song; sing to the Lord, all the earth.” “And all the kings of the earth will worship him; all nations will serve him.” Who could count them all? Almost every page sounds nothing but Christ and the Church spread throughout the whole world. Let one voice come forth for me for the party of Donatus. What great thing am I asking? They say that the Church spread throughout the whole world was going to perish. Was she foretold to perish, who was foretold by so many testimonies to remain? There is not one such voice of the Shepherd, in the Law, in the Prophets, in the Psalms. For they could not speak the truth without the Word of God, which is Christ.","f":"Augustine, <i>Serm.</i> 46.33 (PL 38:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-33)."},"augustine-sermones/46.34":{"o":"Audi vocem Verbi, et ex ore Verbi. Miratus fidem Centurionis: Amen, inquit, dico vobis, non inveni tantam fidem in Israel. Propterea dico vobis, quia multi ab Oriente et Occidente venient, et recumbent cum Abraham et Isaac et Jacob in regno cælorum. Ab Oriente et Occidente multi venient: ecce Ecclesia Christi, ecce grex Christi; tu vide, si ovis es. Non enim te latet grex qui ubique est. Non habebis quid respondeas judici tuo, quem non vis esse pastorem tuum: non habebis, inquam, quod respondeas judici tuo, Nescivi, non vidi, non audivi. Quid est quod nescisti? Nec est qui se abscondat a calore ejus (Psa/. XVIII, 7). Quid est quod non vidisti? Viderunt omnes fines terræ salutare Dei nostri (Psal. xcvu, 3). Quid est quod non audisti? In omnem terram exivit sonus eorum, et in fines orbis terræ verba eorum.","t":"Hear the voice of the Word, and from the mouth of the Word. Marveling at the faith of the centurion, he said: “Amen, I say to you, I have not found such faith in Israel. Therefore I say to you that many will come from the East and the West and will recline with Abraham and Isaac and Jacob in the kingdom of heaven.” Many will come from East and West: see the Church of Christ; see the flock of Christ: see whether you are a sheep. For the flock that is everywhere is not hidden from you. You will have nothing to answer your judge, whom you do not want as your Shepherd; you will have nothing, I say, to answer your judge: “I did not know, I did not see, I did not hear.” What is it that you did not know? “There is no one who hides himself from its heat.” What is it that you did not see? “All the ends of the earth have seen the salvation of our God.” What is it that you did not hear? “Their sound has gone out into all the earth, and their words to the ends of the world.”","f":"Augustine, <i>Serm.</i> 46.34 (PL 38:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-34)."},"augustine-sermones/46.35":{"o":"Sed recte a vobis quæritur vox Christi, vox pastoris, quam oves audiant et sequantur. Non invenitis quid dicatis: vocem pastoris non habetis. Audite, et sequimini: dimittite vocem lupi, sequimini vocem pastoris; aut date vocem pastoris. Damus, inquiunt. Audiamus. Damus et nos vocem pastoris. Audiamus. In Canticis, inquiunt, canticorum loquitur sponsa ad sponsum, Ecclesia ad Christum. Novimus Cantica canticorum, sancta cantica, amatoria cantica, sancti amoris, sanctæ charitatis, sanctæ dulcedinis. Plane volo inde audire vocem pastoris, vocem dulcissimi sponsi. Ede, si quid habes: audiamus. Sponsa, inquiunt, dicit ad sponsum: Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas? Et ille, inquiunt, respondet: In meridie. Manifesta tibi testimonia proferebam, non erat quemadmodum aliter interpretareris: Postula a me, et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terræ. Commemorabuntur et convertentur ad Dominum universi fines terræ. Quid est quod mihi de Canticis canticorum profers? Quod forte non intelligis. Etenim illa Cantica ænigmata sunt, paucis intelligentibus nota sunt, paucis pulsantibus aperiuntur. Tene et devote accipe aperta, ut merito tibi pandantur obscura. Quomodo eris penetrator obscurorum, contemptor manifestorum?","t":"But you are rightly asked for the voice of Christ, the voice of the Shepherd, which the sheep may hear and follow. You find nothing to say; you do not have the voice of the Shepherd. Hear, and follow: leave the voice of the wolf; follow the voice of the Shepherd; or give us the voice of the Shepherd. “We give it,” they say. Let us hear. We too give the voice of the Shepherd. Let us hear. “In the Song of Songs,” they say, “the bride speaks to the bridegroom, the Church to Christ.” We know the Song of Songs: holy songs, songs of love, of holy love, of holy charity, of holy sweetness. Certainly I want to hear from it the voice of the Shepherd, the voice of the sweetest bridegroom. Give it, if you have anything; let us hear. “The bride,” they say, “says to the bridegroom, Tell me, you whom my soul loves, where you feed, where you lie down. And he,” they say, “answers, At noon,” that is, in the South. I was bringing forward plain testimonies to you, which there was no way for you to interpret otherwise: “Ask of me, and I will give you the nations as your inheritance and the ends of the earth as your possession.” “All the ends of the earth will remember and turn to the Lord.” What is this that you bring me from the Song of Songs? Something perhaps you do not understand. For those songs are riddles, known to the few who understand them, opened to the few who knock. Hold fast to what is plain and receive it devoutly, so that what is obscure may rightly be opened to you. How will you penetrate the obscure while you despise the plain?","f":"Augustine, <i>Serm.</i> 46.35 (PL 38:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-35)."},"augustine-sermones/46.36":{"o":"Ecce tamen ut possumus, fratres, hæc verba discutiamus: aderit Dominus, ut videatis ibi sanum intellectum. Primo, quod ab omnibus et imperitis facillime judicatur, verba ipsa male distinguunt: nunc audietis, nunc probabitis. Etenim sic se habet textus ipsa lectionis. Sponsa loquitur ad sponsum: Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas. Quod sponsa sponso dicat, quod Ecclesia Christo dicat, nec nos dubitamus, nec illi. Sed omnia verba sponsæ audi. Quare verbum quod adhuc sponsæ est, vis tribuere jam sponso? Omnia quae dicit sponsa, dic: tunc respondebit sponsus. Audi evidentius hanc distinctionem quam dicturus sum, non invenies aliquid plus. Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Ipsa adhuc dicit, ubi pascis, ubi cubas in meridie. Et vide quia adhuc ipsa dicit. Sequitur enim: Ne forte fiam sicut operta super greges sodalium tuorum. Puto omnes peritos imperitosque discernere genus masculinum et femininum. Operta, quæro cujus generis sit: ab omni homine quæro, Masculini est, an feminini? Annuntia, inquit, mihi, quem dilexit anima mea. Quem, cum dicit, masculum alloquitur, sponsum alloquitur. Quia vero femina virum alloquitur, consequentia verba indicant, Annuntia mihi, ubi pascis, ubi cubas in meridie; ne forte fiam sicut operta. Audi tu operta, ut fiant tibi haec aperta. Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas in meridie; ne forte fiam sicut operta super greges sodalium tuorum Hucusque verba sponsæ: jam incipiunt verba sponsi de manifesto, Nisi cognoveris temetipsam. Agnosce evidenter feminam. Temetipsam, o pulchra inter mulieres: nisi cognoveris temetipsam, o pulchra inter mulieres; exi tu in vestigiis gregum et pasce hædos tuos in tabernaculis pastorum: non in tabernaculo pastoris. Vide quomodo comminetur sponsus: vide quemadmodum in periculo, quamvis ille dulcis, abstulit de medio blandimenta. Quam blande illa? Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Veniet enim medius dies, quando ad umbraculum concurrant pastores; et forte latebit me ubi tu pascis et ubi cubas: et volo mihi annunties, ne forte fiam sicut operta, id est, sicut occulta, et non cognita. Ego enim manifesta sum: sed ne sicut operta, sicut celata incidam super greges sodalium tuorum. Omnes enim hæretici a Christo exierunt; omnes qui facti sunt pastores mali, habentes greges suos sub nomine Christi. illius sodales fuerunt, illius convivium acceperunt. Sodales enim dicuntur, tanquam unius convivii. Latina lingua sic dicti sunt sodales, quasi simul edales, eo quod simul edant. Audi illum in Psalmo arguentem sodales malos, id est, unius convivii: Si inimicus, inquit, meus exprobrasset mihi, sustinuissem utique; et si super me magna locutus fuisset, abscondissem me utique ab eo: tu vero unanimis et notus meus, dux meus, qui simul mecum dulces capiebas cibos. Ergo multi sodales ingrati mensæ dominicae exierunt foras: mali sodales fecerunt sibi suas mensas, erexerunt altaria contra altare. In eis ista timet errare.","t":"See, however, brothers, let us examine these words as best we can; the Lord will be present, so that you may see the sound sense there. First, what is very easily judged by all, even the unskilled: they divide the words themselves wrongly. You will hear it now; you will test it now. For the text of the reading itself runs thus. The bride speaks to the bridegroom: “Tell me, you whom my soul loves, where you feed, where you lie down.” That the bride says this to the bridegroom, the Church to Christ, neither we nor they doubt. But hear all the bride’s words. Why do you want to give to the bridegroom a word that still belongs to the bride? Say all that the bride says; then the bridegroom will answer. Hear more clearly this division that I am about to state; you will find nothing more. “Tell me, you whom my soul loves, where you feed, where you lie down at noon.” She is still speaking: “where you feed, where you lie down at noon.” And see that she is still speaking. For it follows: “lest perhaps I become like one veiled, among the flocks of your companions.” I think everyone, skilled or unskilled, can tell masculine from feminine gender. “Veiled” (operta): I ask of what gender it is; I ask every man: is it masculine or feminine? “Tell me,” she says, “you whom my soul loves.” When she says “whom,” she is addressing a male; she is addressing the bridegroom. That a woman is addressing a man, the following words show: “Tell me where you feed, where you lie down at noon, lest perhaps I become like one veiled.” Hear “veiled,” so that these things may be unveiled for you. “Tell me, you whom my soul loves, where you feed, where you lie down at noon, lest perhaps I become like one veiled among the flocks of your companions.” Up to here are the words of the bride; now the bridegroom’s words begin, plainly: “Unless you know yourself.” Recognize clearly a woman: “yourself” is feminine. “O fairest among women: unless you know yourself, O fairest among women, go out in the tracks of the flocks and feed your kids beside the tents of the shepherds”: not beside the tent of the Shepherd. See how the bridegroom threatens; see how, in the face of danger, sweet as he is, he has put flattery aside. How sweetly she speaks! “Tell me, you whom my soul loves, where you feed, where you lie down at noon. For midday will come, when the shepherds gather to the shade, and perhaps it will be hidden from me where you feed and where you lie down; and I want you to tell me, lest perhaps I become like one veiled,” that is, like one hidden and unrecognized. “For I am in plain view; but I do not want, as one veiled and concealed, to fall among the flocks of your companions.” For all the heretics went out from Christ; all who have become bad shepherds, having their own flocks under the name of Christ, were his companions and received his banquet. For companions (sodales) are so called as sharers in one banquet: in the Latin language they are called sodales as if “simul edales,” because they eat together. Hear him in the psalm rebuking bad companions, that is, sharers in one banquet: “If my enemy had reproached me,” he says, “I would have borne it; and if he had spoken great things against me, I would have hidden myself from him; but you, my close friend and my acquaintance, my guide, who took sweet food together with me.” So many companions, ungrateful to the Lord’s table, went outside; bad companions made their own tables, set up altars against the altar. Among these she fears to go astray.","f":"Augustine, <i>Serm.</i> 46.36 (PL 38:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-36)."},"augustine-sermones/46.37":{"o":"Et si putas quia meridies Africa est; quanquam possem obtinere magis esse mundi meridiem partes Ægypti et illas exustas sole regiones, ubi pluvia non apparet: quia ipse est meridies, ubi fervet medius dies. Ibi autem eremus plena milibus servorum Dei. Unde si ad meridiem locorum velimus advertere, quare non ibi pascat ille magis, et ibi requiescat, quando ante prædictum est, Ubera erunt deserta eremi? Sed ecce consentio, meridies Africa sit. Africa sit meridies: hi sunt sodales mali. Ecclesia transmarina in aliquo suorum navigante in Africam, sollicita ne erret, invocat sponsum suum, et dicit ei: Abundare audio hæreticos in Africa, abundare audio rebaptizatores in Africa; esse autem ibi tuos non minus audio: et illud audio, et hoc audio; sed qui sint tui, a te volo audire. Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas in meridie. In illo meridie, ubi audio duas partes esse, unam Donati, alteram universo tuo cohærentem; tu mihi dic quo eam, ne forte velut operta, id est, ignota fiam super greges sodalium tuorum, incurram in greges hæreticorum, conantes ponere lapidem super lapidem qui destruatur, ne irruam in rebaptizatores, annuntia mihi. Et ille qui commendat unitatem pastoris, qui in hac lectione dixit, Ego pascam; pastores autem reprobat, qui multi esse voluerunt, unitatem amiserunt: severissime non blande respondens, sed pro magnitudine periculi, Nisi cognoveris, inquit, temetipsam, o pulchra inter mulieres. Pulchra es inter mulieres: sed agnosce te. Ubi te agnosces? In toto orbe terrarum. Si enim pulchra, unitas est in te: ubi divisio, foeditas est, non pulchritudo. Nisi cognoveris temetipsam. In me credidisti, agnosce te. In me quomodo credidisti? Quomodo et illi mali sodales, consentiunt Verbum carnem factum, natum ex virgine, crucifixum, resurrexisse, ascendisse in cœlos: in talem me credidisti, talem et illi sonant. Cognosce te et me; me in cœlo, te in toto orbe terrarum. Unum quemlibet ex Ecclesia tanquam Ecclesiam Christus alloquitur. Nam quomodo Ecclesia quærit Ecclesiam? Secundum ipsos loquor. Annuntia mihi, quem dilexit anima mea, ubi pascis, ubi cubas. Quid quaerit? Ecclesiam. Et ille tanquam ostendens Ecclesiam dicit, In meridie: sicut illi volunt. Respondeant mihi, quomodo Ecclesia quærat Ecclesiam. Annuntia mihi, quem dilexit anima mea. Quæ loquitur? Ecclesia. Quid sibi vult annuntiari? Ubi pascis, ubi cubas, id est, ubi sit Ecclesia. Ecclesia loquitur, et interrogat ubi sit Ecclesia: et respondet ille, ut putant, In meridie. Si in solo meridie est, ut dicunt, in Africa; quomodo ipsa interrogat ubi ipsa sit? An vero portio Ecclesiæ transmarinae bene interrogat de meridie, ne hic erret? Alloquitur unumquodque membrorum Ecclesiæ suæ Christus, tanquam suam Ecclesiam, et dicit, Nisi cognoveris temetipsam, o pulchra inter mulieres, exi. Exire, haereticorum est. Aut cognosce te, aut exi: quia si te non cognoveris, exitura es. Exitura quo? In vestigiis gregum: sequendo malos greges. Ne forte putes quia oves sequeris, si exis: audi quid sequitur, Exi tu in vestigiis gregum, et pasce hædos tuos; jam non oves. Nostis, fratres, ubi erunt haedi. Ad sinistram erunt omnes qui exierunt ab Ecclesia. Manenti Petro dicitur, Pasce oves meas: exeunti hæretico, Pasce hædos tuos.","t":"And if you think that “noon,” the South, is Africa (although I could maintain that the south of the world is rather the regions of Egypt and those lands scorched by the sun where rain does not appear, since that is the south, where midday blazes; and there the desert is full of thousands of servants of God; so that, if we want to look to the south of the earth’s places, why should he not rather feed there and rest there, since it was foretold, “The breasts of the desert will be fruitful”?)—but see, I concede it: let the South be Africa. Let Africa be the South; these are the bad companions. The Church overseas, in one of her members sailing to Africa, anxious not to go astray, calls on her bridegroom and says to him: “I hear that heretics abound in Africa; I hear that rebaptizers abound in Africa; but I hear that your own are there no less. I hear this, and I hear that; but who are yours, I want to hear from you. Tell me, you whom my soul loves, where you feed, where you lie down at noon. In that South, where I hear there are two parties, one of Donatus, the other cleaving to your whole world, tell me where to go, lest perhaps, like one veiled, that is, unknown, I fall among the flocks of your companions; lest I run into the flocks of heretics, who try to set stone upon stone which will be pulled down; lest I rush in among the rebaptizers: tell me.” And he who commends the unity of the Shepherd, who in this reading said, “I will feed,” and who rejects the shepherds who wanted to be many and lost unity, answers most severely, not sweetly, but in proportion to the greatness of the danger: “Unless you know yourself,” he says, “O fairest among women.” You are fair among women; but know yourself. Where will you know yourself? In the whole world. For if you are fair, unity is in you; where there is division, there is ugliness, not beauty. “Unless you know yourself.” You have believed in me; know yourself. How have you believed in me? Those bad companions too agree that the Word became flesh, was born of a virgin, was crucified, rose again, ascended into heaven: you have believed in me as such, and they too proclaim me as such. Know yourself and me: me in heaven, yourself in the whole world. Christ addresses any one member of the Church as the Church. For how could the Church be seeking the Church? I speak according to their own view. “Tell me, you whom my soul loves, where you feed, where you lie down.” What is she looking for? The Church. And he, as though pointing out the Church, says, “At noon,” as they would have it. Let them answer me, how does the Church look for the Church? “Tell me, you whom my soul loves.” Who is speaking? The Church. What does she want to be told? “Where you feed, where you lie down,” that is, where the Church is. The Church speaks and asks where the Church is; and he answers, as they think, “At noon.” If she is only in the South, as they say, in Africa, how is she asking where she herself is? Or does a portion of the Church overseas rightly ask about the South, so as not to go astray here? Christ addresses each of the members of his Church as his Church and says, “Unless you know yourself, O fairest among women, go out.” Going out is the mark of heretics. Either know yourself, or go out; for if you do not know yourself, you will go out. Go out where? “In the tracks of the flocks”: by following bad flocks. Lest perhaps you think that you are following sheep if you go out, hear what follows: “Go out in the tracks of the flocks, and feed your kids”: no longer sheep. You know, brothers, where the kids will be. On the left will be all who have gone out from the Church. To Peter, who remains, it is said, “Feed my sheep”; to the heretic who goes out, “Feed your kids.”","f":"Augustine, <i>Serm.</i> 46.37 (PL 38:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-37)."},"augustine-sermones/46.38":{"o":"Est, inquiunt, et aliud testimonium. Nihilominus contra te: dic, audiamus. Erit sic contra te, quomodo hoc quod putabas pro te. Si meridiem, inquiunt, interpretaris Ægyptum. Multis quidem modis interpretamur meridiem, et Ægyptum possumus ad locum mundi, et ipsam Africam sic intelligere. Audi quid intelligam per meridiem: intelligo fervorem spiritualium, flagrantem igne charitatis, splendentem lumine veritatis. Nam dicitur in quodam psalmo: Dexteram tuam notam fac mihi, et eruditos corde in sapientia. Dexteram, non hædos: et eruditos corde in sapientia, ipsi sunt meridies. Unde dicitur a propheta: Et tenebræ tuæ sicut meridies erunt ( Psat. LXXXIX, 10). Multis ergo modis possumus intelligere meridiem: sed prorsus Africam intelligo, omnino Africam intelligo. Accipio a te aliquid forte melius quam saperem, nisi a te commemorarer: Africa sit meridies. Timet Ecclesia transmarina incidere in rebaptizatores, timet incidere tanquam ignota in greges sodalium, quærit ab sponso suo ut annuntiet illi ubi pascat, ubi cubet in meridie. Quia in ipso meridie in aliis pascit, in aliis non pascit: in aliis cubat, in aliis non cubat. Audiat consilium, veniat ad catholicam Ecclesiam; non incurrat in greges sodalium, non pascat hædos suos. Sed dic aliud quod te dicebas esse dicturum. Propheta, inquit, ait: Deus ab Africo veniet. Et jam ubi Africus, utique Africa. 0 testimonium! Deus ab Africo veniet. Ab Africa veniet Deus? Alterum Christum in Africa nasci, et ire per mundum hæretici annuntiant. Rogo quid est, Deus ab Africo veniet? Si diceretis, Deus in Africa remansit, utique turpiter diceretis: nunc autem etiam Ab Africa veniet, dicitis. Novimus ubi sit natus Christus, ubi sit passus, ubi in caelum ascenderit, unde discipulos miserit, ubi eos Spiritu sancto repleverit, ubi per totum mundum evangelizare jusserit: et obtemperarunt ei, et impletur orbis terrarum Evangelio; et tu dicis, Deus ab Africa veniet?","t":"“There is,” they say, “another testimony too.” It is no less against you: speak; let us hear. It will be against you just as the one you thought was for you. “If you interpret ‘noon’ as Egypt,” they say. We interpret “noon” in many ways, and we can understand it as Egypt as a place in the world, and Africa itself likewise. Hear what I understand by “noon”: I understand the fervor of the spiritual, burning with the fire of charity and shining with the light of truth. For it is said in a certain psalm, “Make your right hand known to me, and those who are instructed in heart in wisdom.” The right hand, not the kids; and those instructed in heart in wisdom: they are the noon. Hence the prophet says, “And your darkness will be like noon.” We can understand “noon” in many ways, then; but I take it simply as Africa; I take it entirely as Africa. I accept from you something perhaps better than I would have thought of, had you not reminded me: let Africa be the South. The Church overseas fears to fall among the rebaptizers; she fears to fall, as one unknown, among the flocks of the companions; she asks her bridegroom to tell her where he feeds and where he lies down at noon. Because in that very South he feeds in some and not in others; he lies down in some and not in others. Let her hear the advice; let her come to the Catholic Church; let her not run into the flocks of the companions; let her not feed her kids. But say the other thing that you said you were going to say. “The prophet,” he says, “says, God will come from Africus.” And where there is Africus, surely there is Africa. What a testimony! “God will come from Africus.” Will God come from Africa? The heretics proclaim that another Christ is born in Africa and goes through the world. I ask, what does “God will come from Africus” mean? If you said, “God has remained in Africa,” you would be saying something shameful enough; but now you even say, “He will come from Africa.” We know where Christ was born, where he suffered, where he ascended into heaven, from where he sent his disciples, where he filled them with the Holy Spirit, where he ordered them to evangelize the whole world; and they obeyed him, and the world is being filled with the Gospel; and you say, “God will come from Africa”?","f":"Augustine, <i>Serm.</i> 46.38 (PL 38:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-38)."},"augustine-sermones/46.39":{"o":"— Ergo tu mihi, inquit, expone quid est, Deus ab Africo veniet. Dic totum, et fortassis intelliges. Deus ab Africo veniet, et sanctus de monte umbroso. Tu mihi expone, si jam ab Africa, quomodo de monte umbroso? De Numidia nata est pars Donati: ipsi missi sunt primo in dissensionem, et tumultum, et scandalum, quærentes ingens vulnus. Numidæ miserunt: Secundus Tigisitanus misit; ubi sit Tigisi, notum est. Qui missi sunt clerici, extra congregaverunt ab Ecclesia, ad clericos Carthaginis accedere noluerunt, visitatorem posuerunt, a Lucilla suscepti sunt. Auctor totius hujus mali Numida hæreticus fuit. In Numidia, unde ventum est huc cum tanto malo, muscarinm vix invenitur, in cupsonibus habitant. Quomodo mons umbrosus Numidia? Dic mihi ergo: noli huc usque recitare, Deus ab Africo; exigo et sequentia, Et sanctus de monte umbroso. Sed ostende mihi partem Donati a Numidia, de monte umbroso venire. Invenis nuda omnia, pingues quidem campos, sed frumentarios: non olivetis fertiles, non cæteris nemoribus amoenos. Unde ergo mons umbrosus in Numidiæ partibus, unde hoc scandalum venit?","t":"“You, then,” he says, “explain to me what ‘God will come from Africus’ means.” Say all of it, and perhaps you will understand. “God will come from Africus, and the holy one from the shady mountain.” Explain to me, if it is now from Africa, how it is from the shady mountain. The party of Donatus was born in Numidia: they were the first to be sent into dissension, tumult, and scandal, seeking to make a great wound. The Numidians sent them: Secundus of Tigisis sent them; where Tigisis is, everyone knows. The clergy who were sent gathered a congregation outside the Church, refused to go to the clergy of Carthage, set up an administrator of their own, and were received by Lucilla. The author of this whole evil was a Numidian heretic. In Numidia, from which they came here with such great evil, scarcely any shade is found; they live in huts. How is Numidia a shady mountain? Tell me, then: do not recite only as far as “God from Africus”; I demand what follows too: “And the holy one from the shady mountain.” But show me the party of Donatus coming from Numidia, from a shady mountain. You find everything bare: rich fields indeed, but for grain; not fertile with olive groves, not pleasant with other woods. Where, then, is there a shady mountain in the parts of Numidia from which this scandal came?","f":"Augustine, <i>Serm.</i> 46.39 (PL 38:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-39)."},"augustine-sermones/46.4":{"o":"Et quidem Apostolus quanquam elegerit manibus suis transigi, et nec ipsum lac quærere ab ovibus; tamen lactis percipiendi potestatem habere se dixit, et sic Dominum disposuisse, ut qui Evangelium annuntiant, de Evangelio vivant. Et dicit alios coapostolos suos usos fuisse hac potestate; non usurpata, sed data. Plus ille fecit, ut nec quod debebatur acciperet. Ipse ergo donavit et debitum: sed alius non exigit indebitum: ille plus fecit. Fortassis enim ipsum significabat, qui ægrum cum adduceret ad stabularium, dixit: Si quid amplius erogaveris, in redeundo reddam tibi ( Luc. X,33). De his ergo qui non indigent lacte gregis, quid plura dicamus? Misericordiores sunt, vel potius ipsius misericordiæ officium largius impendunt. Possunt enim; et quod possunt, faciunt. Laudentur hi, nec damnentur illi. Nam et ipse Apostolus datum non quærebat: fructuosas tamen oves esse cupiebat, non steriles sine lactis ubertate. Itaque cum esset quodam tempore in magna indigentia, vinctus in confessione veritatis, missum est illi a fratribus unde necessitati et indigentiæ ejus ministraretur. Respondit autem illis gratias agens, et dixit: Bene fecistis communicare necessitatibus meis. Ego enim didici in quibus sum sufficiens esse: scio et abundare, et penuriam pati; omnia possum in eo qui me confortat. Verumtamen vos bene fecistis usibus meis mittere. Sed ut ostenderet, in eo quod illi bene fecerunt, quid ipse quæreret, ne inter illos esset qui se ipsos pascunt, non oves, non tam suæ gaudet subventum esse necessitati, quam illorum gratulatur fecunditati. Quid ergo ibi quaerebat? Non quia quæro, inquit, datum, sed requiro fructum. Non ut ego, inquit, explear, sed ne vos inanes remaneatis.","t":"And indeed, although the apostle chose to make his living with his own hands and did not seek even the milk from the sheep, he nevertheless said that he had the right to receive the milk, and that the Lord had so arranged it, that those who announce the Gospel should live by the Gospel. And he says that the other apostles, his colleagues, used this right, not usurped but given. He did more, in not receiving even what was owed him. He forgave even the debt; the others did not demand what was not owed; he did more. Perhaps he was signified by the one who, when he brought the sick man to the innkeeper, said, “Whatever more you spend, I will repay you when I return.” Of those, then, who do not need the milk of the flock, why should we say more? They are more merciful, or rather they carry out the very office of mercy more generously. For they are able, and what they are able to do, they do. Let these be praised, and let the others not be condemned. For the apostle himself did not seek the gift; yet he wanted the sheep to be fruitful, not barren and without abundance of milk. So when at one time he was in great want, in chains for confessing the truth, something was sent to him by the brothers to relieve his necessity and want. He answered them with thanks and said: “You did well to share in my necessities. For I have learned to be content in whatever state I am; I know how to abound and how to suffer want; I can do all things in him who strengthens me. Yet you did well to send to meet my needs.” But to show what he himself was seeking in their good deed, so as not to be among those who feed themselves and not the sheep, he rejoices not so much that his necessity was relieved as he congratulates them on their fruitfulness. What, then, was he seeking there? “Not that I seek the gift,” he says, “but I seek the fruit.” Not so that I may be filled, he says, but so that you may not remain empty.","f":"Augustine, <i>Serm.</i> 46.4 (PL 38:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-4)."},"augustine-sermones/46.40":{"o":"Tu mihi, inquit, ergo expone quid est, Deus ab Africo veniet, et sanctus de monte umbroso. Vide quam facile exponam. Primo illud audi quod ait Dominus: Oportebat Christum pati, et resurgere tertio die, et prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem. Ecce unde veniet Incipientibus cum dixit, inde utique se in sanctis suis ad alias gentes venturum esse praedixit. Lege divisionem terræ filiorum Israel in omnibus tribubus in libro Jesu Nave: aperte ibi dictum est, Jebus ab Africo, quæ est Jerusalem. Lege, quære, et invenies. Utinam cum inveneris, credas; utinam animositatem deponas. Jebus ab Africo, quæ est Jerusalem. Et Dominus, Incipientibus ab Jerusalem: hoc est, Deus ab Africo veniet. Quomodo ergo a monte umbroso? Evangelium jam lege. De monte Oliveti Christus ascendit in coelum. Sequere. Et quid dilucidius? Audis, ab Africo: audisti, de monte umbroso. Legem recitamus, Evangelium recitamus. Audisti, Incipientibus ab Jerusalem: audi, Per omnes gentes, in eodem propheta. Sequere verba illa quæ contempsisti, verba illa quæ praetermisisti: Deus ab Africo veniet, et sanctus de monte umbroso: cooperiet montes umbra ejus, et gloria ejus plena est terra (llabac. III, 3). Per omnes ergo gentes, incipientibus ab Jerusalem: Deus ab Africo veniet, et sanctus de monte umbroso et condenso; id est, a monte Oliveti, unde ascendit in cælum, unde misit discipulos suos, ubi etiam ascensurus ait: Non enim vestrum est scire tempora, quæ Pater posuit in sua potestate; sed accipietis virtutem ex alto, et eritis mihi testes. Videte quomodo incipit Evangelium: Et eritis mihi testes in Jerusalem, et in Judæa et Samaria, et usque in totam terram ( Act. I, 7, S). Ergo Deo veniente Christo, et nomen ejus, et prædicatio Evangelii ejus ab Jerusalem, id est, ab Africo; et a monte umbroso, id est, a monte Oliveti: quia per omnes gentes diffamatum est Evangelium. Operiet montes umbra ejus, id est refrigerium ejus, protectio ejus; et laudis ejus plena est terra. Cantate ergo cum tota terra canticum novum; non canticum vetus cum angulo terræ.","t":"“You, then,” he says, “explain to me what ‘God will come from Africus, and the holy one from the shady mountain’ means.” See how easily I will explain it. First hear what the Lord says: “The Christ had to suffer and rise on the third day, and repentance and the forgiveness of sins had to be preached in his name to all nations, beginning from Jerusalem.” See from where he will come. When he said “beginning,” he certainly foretold that from there he would come in his saints to the other nations. Read the division of the land among all the tribes of the children of Israel in the book of Jesus son of Nave: it is plainly said there, “Jebus to the south [ab Africo], which is Jerusalem.” Read, search, and you will find. Would that, when you find it, you would believe; would that you would lay aside your animosity. “Jebus to the south, which is Jerusalem.” And the Lord says, “beginning from Jerusalem”: that is, “God will come from Africus.” How, then, from the shady mountain? Now read the Gospel. From the Mount of Olives Christ ascended into heaven. Follow it. And what is clearer? You hear “from Africus”; you have heard “from the shady mountain.” We recite the Law; we recite the Gospel. You have heard “beginning from Jerusalem”; hear “to all nations” in the same prophet. Follow the words that you despised, the words that you passed over: “God will come from Africus, and the holy one from the shady mountain; his shadow will cover the mountains, and the earth is full of his glory.” To all nations, then, beginning from Jerusalem: “God will come from Africus, and the holy one from the shady and thickly wooded mountain”; that is, from the Mount of Olives, from which he ascended into heaven, from which he sent his disciples, where also, as he was about to ascend, he said, “It is not for you to know the times that the Father has fixed by his own authority; but you will receive power from on high, and you will be my witnesses.” See how the Gospel begins: “And you will be my witnesses in Jerusalem, and in Judea and Samaria, and to the whole earth.” So, as God the Christ comes, his name and the preaching of his Gospel come from Jerusalem, that is, from Africus, and from the shady mountain, that is, from the Mount of Olives, because the Gospel has been spread abroad through all nations. “His shadow will cover the mountains,” that is, his refreshment, his protection; “and the earth is full of his praise.” Sing, then, with the whole earth a new song; not the old song with a corner of the earth.","f":"Augustine, <i>Serm.</i> 46.40 (PL 38:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-40)."},"augustine-sermones/46.41":{"o":"Dicunt et aliud: Cyrenæus, inquiunt, quidam Simon angariatus est, ut tolleret crucem Domini. Legimus: sed quid te adjuvet, volo scire. Cyrenæus, inquit, Afer est: quare ipse angariatus est qui crucem tolleret. Ubi sit Cyrene, forte nescis: Lybia est, Pentapolis est, contigua est Africæ, ad Orientem magis pertinet. Vel in distributione provinciarum Imperatorum cognosce: Imperator orientalis mittit judicem ad Cyrenen. Breviter respondeo: Ubi est pars Donati, non invenitur Cyrene; ubi est Cyrene, non invenitur pars Donati. Manifesta veritas convincit errorem. Det mihi Cyrenen, ubi est pars Donati; det mihi partem Donati, ubi est Cyrene. Manifestum est enim, fratres, in Pentapoli Ecclesiam esse catholicam, partem Donati ibi non esse. Sed securi irrideamus flendos, et fleamus irridendos. Quid dicis? Meritum Cyrenensis hujus magnum commemoras, quia tulit crucem Domini, et Afrum dicis. Orientalis est. Lybia enim duobus modis dicitur, vel ista quæ proprie Africa est, vel illa Orientis pars, quæ contigua est Africæ, et omnino collimitanea. Sed Afer fuerit Cyrenensis. Beatum putas, quod angariatus crucem tulerit? Quanto melius forte diceret alius in Arimathæa remansisse Ecclesiam Christi? Quia Joseph ille dives ab Arimathæa, habens ante oculos regnum Dei, non angariatus, non coactus venit ad crucem Domini: cum cæteri formidarent, petiit a Pilato sepeliendum corpus Domini, de ligno deposuit, obsecutus est funeri, in sepulcro condidit, laudatus est in Evangelio. Quia ergo de Arimathæa fuit iste pius tantum exhibens obsequium corpori Domini, in Arimathæa remansit Ecclesia? Aut si magis vos delectat angariatus, id est, qui cogitur tollere crucem: recte ergo faciunt imperatores catholici, qui vos cogunt ad unitatem.","t":"They also say something else: “A certain Cyrenian, Simon, was pressed into service to carry the Lord’s cross.” We read it; but I want to know how it helps you. “A Cyrenian,” he says, “is an African; that is why he was pressed into service to carry the cross.” Perhaps you do not know where Cyrene is: it is in Libya, in the Pentapolis; it borders on Africa, but it belongs rather to the East. Learn it even from the emperors’ division of the provinces: the Eastern emperor sends a governor to Cyrene. I answer briefly: where the party of Donatus is, Cyrene is not found; where Cyrene is, the party of Donatus is not found. Plain truth refutes error. Let him give me Cyrene where the party of Donatus is; let him give me the party of Donatus where Cyrene is. For it is plain, brothers, that in the Pentapolis there is the Catholic Church, and the party of Donatus is not there. But let us, being secure, laugh at those who should be wept over, and weep over those who should be laughed at. What do you say? You recall the great merit of this Cyrenian, because he carried the Lord’s cross, and you call him an African. He is an Easterner. For Libya is spoken of in two ways: either this which is properly Africa, or that part of the East which borders on Africa and is altogether adjacent to it. But let the Cyrenian have been an African. Do you think him blessed because he carried the cross under compulsion? How much better might someone else say that the Church of Christ has remained in Arimathea! For Joseph, that rich man from Arimathea, who had the kingdom of God before his eyes, not pressed into service, not forced, came to the Lord’s cross; when the others were afraid, he asked Pilate for the Lord’s body to bury it, took it down from the wood, attended to the funeral, laid it in a tomb, and is praised in the Gospel. Because this devout man, who showed such service to the Lord’s body, was from Arimathea, has the Church remained in Arimathea? Or, if the one who was pressed into service pleases you more, that is, the one who is forced to carry the cross: then the Catholic emperors do rightly in forcing you into unity.","f":"Augustine, <i>Serm.</i> 46.41 (PL 38:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-41)."},"augustine-sermones/46.5":{"o":"Lac sic sumant, ut ovibus prosint: non sumpto lacte, oves negligant. Qui ergo non possunt facere quod Paulus, ut manibus suis se transigant, accipiant de lacte ovium, sustentent suam necessitatem, sed non negligant ovium infirmitatem: non hoc sibi quærant, tanquam commodum suum, ut ex necessitate suæ penuriæ videantur annuntiare Evangelium; sed hominibus illuminandis praebeant lucem verbi veritatis. Sunt enim tanquam lucernæ, sicut dictum est, Sint lumbi vestri accincti, et lucernæ ardentes; et, Nemo accendit lucernam, et ponit eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt: sic luceat lumen vestrum coram hominibus, ut videant bona opera vestra, et glorificent Patrem vestrum qui in cœlis est. Si ergo tibi lucerna accenderetur in domo, nonne adjiceres oleum, ne exstingueretur? Porro si lucerna, accepto oleo, non luceret, non erat plane digna quæ in candelabro poneretur, sed quæ continuo frangeretur. Unde ergo vivitur, necessitatis est accipere, charitatis est præbere: non tanquam venale sit Evangelium, ut illud sit pretium ejus, quod sumunt qui annuntiant unde vivant. Si enim sic vendunt, magnam rem vili vendunt. Accipiant sustentationem necessitatis a populo, mercedem dispensationis a Domino. Non enim est idoneus populus reddere mercedem illis, qui sibi in claritate Evangelii serviunt. Non exspectent illi mercedem, nisi unde et isti salutem. Quid ergo isti increpantur, unde arguuntur? Quia cum lac consumerent, et lanis se tegerent, oves negligebant. Sua ergo tantum quærebant, non quæ Jesu Christi (Philipp. II. 21).","t":"Let them take the milk in such a way as to benefit the sheep; let them not take the milk and neglect the sheep. Those, then, who cannot do as Paul did and support themselves with their own hands, let them receive some of the milk of the sheep and provide for their need, but let them not neglect the weakness of the sheep. Let them not seek this for themselves as their own advantage, so as to seem to announce the Gospel because of the necessity of their poverty; but let them offer the light of the word of truth to enlighten people. For they are like lamps, as it is said, “Let your loins be girded and your lamps burning”; and, “No one lights a lamp and puts it under a bushel, but on a lampstand, so that it may give light to all who are in the house: so let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” If, then, a lamp had been lit for you in your house, would you not add oil, so that it would not go out? But if the lamp, having received oil, gave no light, it would certainly not be fit to be placed on a lampstand, but to be broken at once. That they receive what they live on is a matter of necessity; that it is given them is a matter of charity. The Gospel is not for sale, as if its price were what those who announce it receive to live on. For if they sell it like that, they sell a great thing cheap. Let them receive the support of their need from the people, and the reward of their stewardship from the Lord. For the people are not able to give the reward to those who serve them in the light of the Gospel. Let them expect their reward only from where the people expect their salvation. Why, then, are those shepherds rebuked? What are they reproved for? For consuming the milk and clothing themselves with the wool while neglecting the sheep. They sought only their own, then, not the things of Jesus Christ.","f":"Augustine, <i>Serm.</i> 46.5 (PL 38:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-5)."},"augustine-sermones/46.6":{"o":"Sed quoniam diximus quid sit lac consumere, quæramus quid sit lanis se tegere. Qui præbet lac, victum præbet; qui præbet lanam, honorem præbet. Ista sunt duo quæ a populis quærunt, qui se ipsos pascunt, non oves; commodum supplendæ necessitatis, et favorem honoris et laudis. Etenim vestimentum propterea bene intelligitur in honore, quia nuditatem contegit. Est enim unusquisque homo infirmus. Et quid est quisquis vobis præest, nisi quod vos estis? Carnem portat, mortalis est, manducat, dormit, surgit, natus est, moriturus est. Si ergo cogitas quid sit secundum se ipsum, homo est: tu tamen honorando eum velut angelum, contegis quod infirmum est.","t":"But since we have said what consuming the milk is, let us ask what clothing oneself with the wool is. Whoever offers milk offers food; whoever offers wool offers honor. These are the two things that those who feed themselves and not the sheep seek from the people: the advantage of having their needs supplied, and the favor of honor and praise. For clothing is rightly understood as honor, because it covers nakedness. For every man is weak. And what is the one who is set over you, but what you are? He bears flesh, he is mortal, he eats, he sleeps, he gets up; he was born, he will die. If, then, you consider what he is in himself, he is a man; but you, by honoring him as though he were an angel, cover what is weak.","f":"Augustine, <i>Serm.</i> 46.6 (PL 38:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-6)."},"augustine-sermones/46.7":{"o":"Hujusmodi indumentum acceperat a bona Dei plebe idem Paulus, cum diceret: Sicut angelum Dei suscepistis me: testimonium vobis perhibeo, quia si fieri posset, oculos vestros eruissetis, et dedissetis mihi. Sed cum tantus illi honor exhibitus esset, numquid propter ipsum honorem sibi exhibitum, ne forte cum argueret, negaretur, et minus ipse Apostolus laudaretur, pepercit errantibus? Nam si hoc fecisset, esset inter illos qui se ipsos pascunt, non oves: diceret apud se ipsum, Quid ad me pertinet? Quisque quod velit agat: victus meus salvus est, honor meus salvus est; et lac et lana, satis est mihi: eat quisque qua potest. Ergo integra tibi sunt omnia, si eat quisque qua potest? Nolo te præpositum facere, unum te constituo de ipsa plebe: Si patitur unum membrum, compatiuntur omnia membra. Proinde ipse Apostolus, cum eos commemoraret quales fuerint erga illum, ne quasi oblitus eorum honorificentiæ videretur, testimonium perhibet, quod sicut angelum Dei susceperint eum; et quod, si fieri posset, oculos suos vellent eruere, et illi dare: et tamen accedit ad ovem languidam, ad ovem putridam, secare vulnus, non parcere putredini. Ergo, inquit, inimicus factus sum vobis, verum prædicans (Galat.!V, 14-16)? Ecce et accepit de lacte ovium, sicut paulo ante commemoravimus, et indutus est lanis ovium; sed tamen oves non neglexit. Non enim sua quaerebat, sed quæ Jesu Christi.","t":"The same Paul had received a garment of this kind from God’s good people, when he said: “You received me as an angel of God: I bear you witness that, if it had been possible, you would have plucked out your eyes and given them to me.” But when such great honor had been shown him, did he, for the sake of that honor, spare those who were going astray, lest perhaps, if he rebuked them, the honor would be withheld and the apostle himself praised less? For if he had done that, he would have been among those who feed themselves and not the sheep; he would have said to himself, “What does it matter to me? Let each do what he likes; my living is safe, my honor is safe; I have milk and wool, and that is enough for me: let each go where he can.” So everything is fine for you, if each goes where he can? I do not even make you one set over others; I make you one of the people: “If one member suffers, all the members suffer together.” So the apostle himself, when he recalled how they had been toward him, so as not to seem to have forgotten the honor they had shown him, testifies that they received him as an angel of God, and that, if it had been possible, they would have wanted to pluck out their eyes and give them to him; and yet he goes to the sick sheep, the festering sheep, to cut into the wound, not to spare the rot. “Have I then become your enemy,” he says, “by telling you the truth?” See, he both received some of the milk of the sheep, as we mentioned a little before, and was clothed with the wool of the sheep; yet he did not neglect the sheep. For he did not seek his own, but the things of Jesus Christ.","f":"Augustine, <i>Serm.</i> 46.7 (PL 38:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-7)."},"augustine-sermones/46.8":{"o":"Absit ergo ut dicamus vobis: Vivite ut vultis, securi estote, Deus neminem perdet, tantummodo fidem christianam tenete; non perdet ille quos redemit, non perdet pro quibus sanguinem fudit. Et si spectaculis volueritis oblectare animos vestros, ite; quid mali est? Et festa ista quæ celebrantur per universas civitates in lætitia convivantium, et publicis mensis se ipsos ut putant jucundantium, re vera magis perdentium, ite, celebrate: magna est Dei misericordia, quæ totum ignoscat. Coronate vos rosis, antequam marcescant (Sap. lit 8). In domo Dei vestri quando volueritis, convivamini; implemini cibo et vino cum vestris: ad hoc enim data est ista creatura, ut ea perfruamini; non enim impiis et Paganis eam dedit Deus, et vobis non dedit. Hæc si dixerimus, forte congregabimus turbas ampliores: et si sunt quidam qui nos sentiant hæc dicentes non recte sapere, paucos offendimus, sed multitudinem conciliamus. Quod si fecerimus, non verba Dei, non verba Christi dicentes, sed nostra; erimus pastores nosmetipsos pascentes, non oves.","t":"Far be it from us, then, to say to you: “Live as you like; do not worry; God will destroy no one; only hold the Christian faith. He will not destroy those whom he redeemed; he will not destroy those for whom he shed his blood. And if you want to amuse yourselves at the shows, go: what harm is there? And these festivals that are celebrated throughout all the cities in the merriment of banqueters, who enjoy themselves, as they think, at public tables, but in reality rather destroy themselves: go, celebrate them; great is the mercy of God, which forgives everything. Crown yourselves with roses before they wither. Feast in the house of your God whenever you like; fill yourselves with food and wine with your friends: for this creation was given so that you might enjoy it; God did not give it to the ungodly and the pagans and not give it to you.” If we said these things, we might perhaps gather larger crowds; and if there are some who see that in saying these things we do not think rightly, we offend a few but win over the multitude. But if we did this, speaking not God’s words, not Christ’s words, but our own, we should be shepherds feeding ourselves and not the sheep.","f":"Augustine, <i>Serm.</i> 46.8 (PL 38:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-8)."},"augustine-sermones/46.9":{"o":"Cum autem dixisset quæ diligant isti pastores, dicit et quæ negligant. Vitia enim ovium late patent; sanæ atque crassæ oves perpaucæ sunt, id est, solidæ in cibo veritatis, utentes pascuis bene de munere Dei. Sed mali illi pastores non parcunt talibus. Parum est quod illas languentes et infirmas et errantes et perditas non curant; etiam istas fortes et pingues necant, quantum in ipsis est. Illæ vivunt de misericordia Dei: tamen quantum ad pastores malos attinet, occidunt. Quomodo, inquis, occidunt? Male vivendo, malum exemplum præbendo. An frustra dictum est servo Dei, eminenti in membris summi pastoris, Circa omnes te ipsum bonorum operum præbe exemplum; et, Forma esto fidelibus. Attendit enim ovis etiam fortis plerumque praepositum suum mala viventem: si declinet oculos a regulis Domini, et intendat in hominem, incipit dicere in corde suo, Si præpositus meus sic vivit, ego quis sum qui non faciam quod ille facit? Occidit ovem fortem. Si fortem ergo occidit ovem; jam de cæteris quid faciet, qui illud quod non ipse fortificaverat, sed forte aut robustum invenerat, male vivendo interfecit? Dico Charitati vestrae, iterum dico: etsi vivunt oves, etsi fortes sunt oves in verbo Domini, et tenent illud quod audierunt a Domino suo, Quæ dicunt, facite; quæ autem faciunt, facere nolite; tamen qui in conspectu populi male vivit, quantum in illo est, eum a quo attenditur occidit. Non sibi ergo blandiatur, quia ille non est mortuus. Et ille vivit, et ille homicida est. Quomodo cum lascivus homo intendit in mulierem ad concupiscendum eam; ecce illa casta est, et moechus est iste. Domini enim vera et aperta sententia est: Quisquis viderit mulierem ad concupiscendum eam, jam mæchatus est eam in corde suo. Non pervenit ad illius cubiculum, et in interiore jam suo cubiculo volutatur. Sic omnis qui male vivit in conspectu eorum quibus præpositus est, quantum in ipso est, occidit et fortes oves. Qui ergo imitatur præpositum malum, moritur; qui non imitatur vivit: tamen quantum ad illum pertinet, ambos occidit. Et quod crassum est, inquit, interficitis, et oves meas non pascitis.","t":"Having said what these shepherds love, he also says what they neglect. For the faults of the sheep are widespread; healthy and fat sheep are very few, that is, sheep solid in the food of truth, making good use of the pastures by God’s gift. But those bad shepherds do not spare even these. It is not enough for them that they do not care for the sick, the weak, the straying, and the lost; as far as it lies in them, they even kill these strong and fat ones. These live by the mercy of God; yet, as far as the bad shepherds are concerned, they kill them. “How,” you say, “do they kill them?” By living badly, by giving a bad example. Or was it said in vain to the servant of God, eminent among the members of the chief Shepherd, “Show yourself in all things an example of good works,” and, “Be a pattern to the faithful”? For even a strong sheep often notices its leader living badly; if it turns its eyes away from the Lord’s rules and looks at a man, it begins to say in its heart, “If my leader lives like this, who am I not to do what he does?” He has killed a strong sheep. And if he has killed a strong sheep, what will he do to the rest, he who by living badly has killed one that he had not made strong himself but had found strong and robust? I say to your Charity, and I say it again: even if the sheep live, even if the sheep are strong in the word of the Lord and hold to what they have heard from their Lord, “Do what they say, but do not do what they do,” yet the one who lives badly in the sight of the people kills, as far as it lies in him, the one who is watching him. So let him not flatter himself because that sheep has not died. The sheep lives, and he is a murderer. Just as when a lustful man looks at a woman to desire her: see, she is chaste, and he is an adulterer. For the Lord’s sentence is true and plain: “Whoever looks at a woman to desire her has already committed adultery with her in his heart.” He has not reached her bedroom, and already he is wallowing in his own inner bedroom. So everyone who lives badly in the sight of those over whom he is set kills, as far as it lies in him, even the strong sheep. Whoever imitates the bad leader dies; whoever does not imitate him lives; yet, as far as the leader is concerned, he kills both. “And what is fat,” he says, “you kill, and my sheep you do not feed.”","f":"Augustine, <i>Serm.</i> 46.9 (PL 38:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/46-9)."},"augustine-sermones/47.1":{"o":"Verba quas cantavimus, continent professionem nostram, quia oves Dei sumus: hinc importune poscimus cum lacrymis ejus misericordiam, cujus oves sumus. Diximus enim: Ploremus ante Dominum, qui fecit nos; quoniam ipse est Dominus Deus noster. Ne quisquam plorans se exaudiri posse desperet, commemorata est necessitudo quædam exaudiendi nos Deo: Quoniam ipse est Dominus Deus noster, qui fecit nos. Ille Deus noster: nos populus pascuæ ejus et oves manuum ejus. Pastores homines, vel etiam patresfamilias domini pecorum, oves quas habent, non ipsi fecerunt; oves quas pascunt, non ipsi creaverunt: noster autem Dominus Deus, quia Deus et creator est, fecit sibi oves quas habeat, et quas pascat; nec alter instituit, quas ipse pascit; nec quas ipse instituit, alter pascit. Ploremus ergo ante illum. Neque enim in bono sumus, cum in hoc sæculo sumus. Cum enim placebimus Domino in regione vivorum, tunc detergentur lacrymæ nostræ; et dicemus ei laudes, qui nos exemit de vinculis mortis, pedes nostros a lapsu, oculos nostros a lacrymis, ut placeamus Domino in regione vivorum: quia difficile est ut ei placeatur in regione mortuorum. Est autem et hic unde illi placeamus, ejus misericordiam in nos deprecando, a peccatis nos, quantum possumus, abstinendo, in quantum autem non possumus, confitendo atque plangendo. Ita in hac vita sumus sperantes aliam vitam, plorantes in sIc: imo plorantes in re, gaudentes in spe.","t":"The words we have sung contain our profession that we are God’s sheep; hence we beg insistently, with tears, for the mercy of him whose sheep we are. For we said: “Let us weep before the Lord who made us; for he is the Lord our God.” So that no one who weeps should despair of being heard, a certain bond was recalled that binds God to hear us: “For he is the Lord our God, who made us.” He is our God; we are the people of his pasture and the sheep of his hands. Human shepherds, or even heads of households who own flocks, did not themselves make the sheep they have; they did not create the sheep they feed. But our Lord God, because he is God and Creator, made for himself the sheep he was to have and to feed; no one else formed those whom he feeds, and no one else feeds those whom he formed. Let us weep, then, before him. For we are not in a good state while we are in this world. When we please the Lord in the land of the living, then our tears will be wiped away; and we shall sing praises to him who rescued us from the chains of death, our feet from slipping, our eyes from tears, so that we may please the Lord in the land of the living; for it is hard to please him in the land of the dead. Yet here too there is a way to please him: by begging his mercy upon us, by abstaining from sins as far as we can, and, where we cannot, by confessing and lamenting them. So in this life we are hoping for another life, weeping here; or rather, weeping in reality, rejoicing in hope.","f":"Augustine, <i>Serm.</i> 47.1 (PL 38:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-1)."},"augustine-sermones/47.10":{"o":"Nec hoc ideo dixerim, fratres, quia non est aliquando corripienda duritia, quam ipsa tanta veritatis tranquillitas corripit, dicens: O insensati et tardi corde ad credendum! si ista fiunt ea dilectione qua volumus curam incutere hominibus, ad incutiendam diligentiam intentionis, et ad serenandam forte nubem mentis suæ, quam de curis sæculi contraxerunt; et forte cogitando alia inutilia, quod utile est audire non possunt. Deinde etiamsi in se quisque videat tarditatem, non sine causa ille accusatur, ut Deum roget, et solvat tarditatem, donet veritatem. Aut enim si negligentia nostra minus intelligimus quod audivimus, utique negligentia corripienda est: aut si tarditas est, cum fuerit accusata, erit unde rogetur Deus. Nec doctores ergo tales reprehendendi sunt: sed qui hoc faciunt animo amaro, animo invido, ipsi conculcant pascua, et turbant fontes; quidquid forte noverint, ita volunt nosse, ut alii non noverint. Malignæ mentis homines, tartareo zelo pleni, lividi non in corpore, sed in corde, legerunt et intellexerunt; cum interrogati fuerint, multum est ad te, ego tibi ista credam? et tu dignus es ista legere vel audire? Quid turbas aquam? Ambobus fons manat. Quid conculcas herbas communes? Non tu pluisti, ut nascerentur.","t":"I would not say this, brothers, as if dullness should never be rebuked, since the great calm of the Truth itself rebukes it, saying, “O foolish ones, and slow of heart to believe!”, provided this is done with that love by which we wish to rouse people: to rouse the diligence of their attention, and perhaps to clear away the cloud from their mind that they have gathered from the cares of the world; for perhaps, by thinking of other useless things, they cannot hear what is useful. Then too, even if someone sees slowness in himself, he is not accused without reason, so that he may ask God to loose his slowness and grant him the truth. For either, if we understand too little of what we have heard through our own negligence, the negligence must certainly be rebuked; or, if it is slowness, once it has been accused there will be a reason to pray to God. So such teachers are not to be blamed; but those who do this with a bitter mind, an envious mind, they are the ones who trample the pastures and muddy the springs: whatever they may know, they want to know it in such a way that others do not know it. Men of malicious mind, full of hellish jealousy, livid not in body but in heart, they have read and understood; but when they are asked, they say, “That is too much for you; am I to entrust these things to you? Are you worthy to read or hear these things?” Why do you muddy the water? The spring flows for you both. Why do you trample the grass that is common? You did not send the rain to make it grow.","f":"Augustine, <i>Serm.</i> 47.10 (PL 38:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-10)."},"augustine-sermones/47.11":{"o":"Est aliud in his verbis, quod non absurde potest intelligi. Sunt homines qui putant sibi in bene vivendo sufficere conscientiam, et non valde curant quid de illis alter existimet; ignorantes quia cum homo viderit hominem bonæ conscientiæ negligentius viventem, passim se cuilibet et ubilibet conjungentem, habentem scientiam quod nihil sit idolum, et tamen in idolio recumbentem, conscientia illius cum sit infirma, aedificatur non ad ea quæ perscrutatur, sed ad ea quae suspicatur. Neque enim homo par tuus, frater tuus, intrare potest in conscientiam tuam, quam novit Deus. Conscientia tua coram Deo est, conversatio tua coram fratre tuo: si de te ille aliquid mali suspicans, perturbatus ædificatur ad aliquid faciendum quod te putat facere, cum sic vivis; quid prodest quia venter conscientiae tuæ hausit aquam puram, et ille de tua negligenti conversatione bibit turbatam?","t":"There is something else in these words that can reasonably be understood. There are people who think that their conscience is enough for them in living well, and they do not much care what anyone else thinks of them. They do not know that when a man sees a man of good conscience living rather carelessly, associating with anyone anywhere, knowing that an idol is nothing and yet reclining at table in an idol’s temple, his conscience, being weak, is built up, not toward what he examines, but toward what he suspects. For a man your equal, your brother, cannot enter into your conscience, which God knows. Your conscience is before God; your conduct is before your brother. If he, suspecting something bad of you, is disturbed and “built up” to doing something that he thinks you do, because you live in such a way, what good is it to you that the belly of your conscience has drunk pure water, while he drinks muddied water from your careless conduct?","f":"Augustine, <i>Serm.</i> 47.11 (PL 38:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-11)."},"augustine-sermones/47.12":{"o":"Et audis tales, cum corripiuntur ne ista faciant, respondere nobis, et dicere: Apostolus dixit, Si hominibus placere vellem, Christi servus non essem. Et hic aquam turbas, pascua conculcas. Attende melius, ne et tibi aquam turbes. Quod ait Apostolus, Si hominibus placere vellem, Christi servus non essem, optime accipio, apostolicam sententiam libenter agnosco. Sed aliud in Apostolo non legisti: Placete omnibus per omnia, sicut et ego omnibus per omnia placeo; non quærens quod mihi prodest, sed quod multis, ut salvi fiant? Rursus eumdem apostolum non audisti: Sine offensione estote Judæis et Græcis, et Ecclesiæ Dei? Tertio eumdem apostolum non audisti: Providemus enim bona, non solum coram Deo, sed etiam coram hominibus? Ait ergo ille, Expone itaque mihi, quomodo intelligam diversa atque contraria: hac dicentem Apostolum, Si hominibus placere vellem, Christi servus non essem; hac dicentem, Placete omnibus per omnia, sicut et ego omnibus per omnia placeo: hac dicentem, Gloria nostra hæc est, testimonium conscientia nostræ; hac dicentem, Providemus bona, non solum coram Deo, sed etiam coram hominibus. Si tranquillus audias, si tibi ipsi aquam tuæ mentis non perturbes, quantum potero, fortassis exponam. Sunt homines temerarii judices, detractores, susurrones, murmuratores, quærentes suspicari quod non vident, quærentes etiam jactare quod nec suspicantur: contra tales quid remanet, nisi testimonium conscientiæ nostræ? Neque enim, fratres, etiam in illis quibus placere volumus, gloriam nostram quaerimus, aut gloriam nostram quærere debemus, sed illorum salutem: ut si bene ambulamus, nos sequendo non errent; imitatores nostri sint, si nos Christi; si autem nos non Christi, imitatores sint Christi. Ipse enim pascit gregem suum, et cum omnibus bene pascentibus ipse solus est: quia omnes in illo sunt. Non ergo utilitatem nostram quærimus, quando placere hominibus volumus: sed gaudemus eis placere quod bonum est, propter ipsorum utilitatem, non propter nostram dignitatem. Contra quos autem dixerit Apostolus, Si hominibus placere vellem, Christi servus non essem, manifestum est; et propter quos dixerit, Placete omnibus per omnia, sicut et ego omnibus placeo per omnia, manifestum est: utrumque dilucidum, utrumque tranquillum, utrumque purum, utrumque non perturbatum; tu tantum pasce et bibe, noli conculcare et turbare.","t":"And when such people are rebuked so that they will not do these things, you hear them answer us and say: “The Apostle said, If I wished to please men, I would not be a servant of Christ.” Here too you muddy the water and trample the pasture. Pay closer attention, so that you do not muddy the water for yourself too. What the Apostle says, “If I wished to please men, I would not be a servant of Christ,” I accept very well; I gladly acknowledge the apostolic saying. But have you not read something else in the Apostle: “Please all in all things, as I also please all in all things, not seeking what is profitable to me but to many, that they may be saved”? Again, have you not heard the same apostle: “Give no offense to Jews or to Greeks or to the church of God”? Third, have you not heard the same apostle: “For we provide what is good, not only before God but also before men”? So he says: “Explain to me, then, how I am to understand sayings so different and contrary: the Apostle saying here, If I wished to please men, I would not be a servant of Christ; and here, Please all in all things, as I also please all in all things; here, This is our glory, the testimony of our conscience; and here, We provide what is good, not only before God but also before men.” If you listen calmly, if you do not muddy the water of your own mind for yourself, I will perhaps explain, as far as I can. There are people who are rash judges, slanderers, whisperers, grumblers, who seek to suspect what they do not see, and who seek even to spread abroad what they do not even suspect: against such people what remains but the testimony of our conscience? For, brothers, even with those whom we wish to please, we do not seek our own glory, nor ought we to seek it, but their salvation: so that if we walk well, they may not go astray in following us; let them be our imitators if we are Christ’s; but if we are not Christ’s, let them be imitators of Christ. For he himself feeds his flock, and he alone is with all who feed well, because they are all in him. So we do not seek our own advantage when we wish to please people; but we rejoice that what is good pleases them, for their benefit, not for our honor. It is clear against whom the Apostle said, “If I wished to please men, I would not be a servant of Christ”; and it is clear for whose sake he said, “Please all in all things, as I also please all in all things.” Both are lucid, both calm, both pure, both undisturbed. Only, feed and drink; do not trample and muddy.","f":"Augustine, <i>Serm.</i> 47.12 (PL 38:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-12)."},"augustine-sermones/47.13":{"o":"Nam et Dominum ipsum Jesum Christum magistrum Apostolorum utique audisti, Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in cælis est: id est, qui vos fecit tales. Nos enim populus pascuae ejus, et oves manuum ejus. Ille ergo laudetur, qui te fecit bonum, si bonus es; non tu, qui per te ipsum non poteras esse nisi malus. Quid vis autem in contrarium ducere veritatem, ut quando boni aliquid facis, te velis laudari; quando mali aliquid facis, Dominum velis vituperari? Utique enim qui dixit, Luceant opera vestra coram hominibus; ipse dixit in eodem sermone, Nolite facere justitiam vestram coram hominibus. Sed sicut in Apostolo ista tibi contraria videbantur, sic et in Evangelio. Si autem non perturbes aquam cordis tui, et hic agnosces pacem Scripturarum, et habebis cum eis et tu pacem. Si autem tu cum eis habere nolueris pacem, tu in te committis litem tuam, illæ non amittent pacem suam. Propter illos enim qui se hominibus jactando commendant, et ita ventilant bona opera sua, ut finem bonorum operum suorum in laude hominum ponant, eamdemque laudem hominum quasi pro mercede computent bonorum operum suorum; de his dicitur, Amen dico vobis, perceperunt mercedem suam. Contra eos dicitur, Cavete justitiam vestram facere coram hominibus. Proinde sequitur, Ut videamini ab eis. Ultra non porrexit intentionem, hic fecit finem. Nolite sic facere coram hominibus, quidquid boni facitis, ut videamini ab eis, ut ipse sit finis operis vestri, videri ab eis. Nolite ergo sic, ut videamini ab eis. Hic autem non ibi ponit finem, ut videamur ab hominibus, coram quibus vult esse bona facta nostra: sed ait, Luceant opera vestra coram hominibus, ut videant bona opera vestra. Non quievit, neque hic remansit: sed duxit hinc te sursum, et tulit te a te (caderes enim, si esses in te), et ubi tutus esses, posuit te. Videant, inquit, bona opera vestra, et glorificent Patrem vestrum qui in cælis est. Noli irasci, quia ille glorificatur: apud illum esto, et in illo glorificaberis. Ut non glorietur, ait Apostolus, omnis caro coram illo. Ergo sine gloria remanebimus? Non: ait enim ipse, Qui gloriatur, in Domino glorietur. Nam et testimonium conscientiæ nostræ ita nobis gloria est, quia in illo est. Nam si ita est gloria nostra, ut nobis placeamus, et efficiamur placentes nobis; valde stulto homini placet, qui sibi placet.","t":"For you have surely heard the Lord Jesus Christ himself, the teacher of the apostles: “Let your works shine before men, that they may see your good deeds and glorify your Father who is in heaven”; that is, who made you such. For we are the people of his pasture and the sheep of his hands. So let him be praised who made you good, if you are good; not you, who by yourself could only be bad. Why do you want to turn the truth upside down, so that when you do something good you want yourself to be praised, and when you do something bad you want the Lord to be blamed? For surely he who said, “Let your works shine before men,” also said in the same sermon, “Do not do your righteousness before men.” But just as these things seemed contrary to you in the Apostle, so also in the Gospel. But if you do not muddy the water of your heart, here too you will recognize the peace of the Scriptures, and you too will have peace with them. But if you refuse to have peace with them, you stir up a quarrel within yourself; they will not lose their peace. It is because of those who commend themselves to people by boasting, and so fan their good works abroad that they set the end of their good works in human praise, and count that same human praise as the reward of their good works: of these it is said, “Truly I say to you, they have received their reward.” Against them it is said, “Beware of doing your righteousness before men.” Then follows: “in order to be seen by them.” He did not stretch the aim any further; he made it end there. Do not do whatever good you do before men in such a way as to be seen by them, so that being seen by them is itself the end of your work. Do not act, then, so as to be seen by them. But in the other place he does not set the end in our being seen by the people before whom he wants our good deeds to be; he says, “Let your works shine before men, that they may see your good works.” He did not stop, nor remain there; but he led you upward from there, and took you away from yourself (for you would fall if you rested in yourself), and placed you where you would be safe: “That they may see,” he says, “your good works, and glorify your Father who is in heaven.” Do not be angry that he is glorified: be with him, and you will be glorified in him. “So that no flesh,” says the Apostle, “may glory before him.” Shall we, then, remain without glory? No; for he himself says, “Let him who glories glory in the Lord.” For even the testimony of our conscience is a glory to us in this way, because it is in him. For if our glory is such that we please ourselves and become self-pleasing, then he who pleases himself pleases a very foolish man.","f":"Augustine, <i>Serm.</i> 47.13 (PL 38:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-13)."},"augustine-sermones/47.14":{"o":"Curemus ergo, fratres, non tantum bene vivere, sed etiam coram hominibus bene conversari; nec tantum habere bonam conscientiam, sed quantum potest nostra infirmitas, quantum vigilantia fragilitatis humanae, curemus nihil etiam facere quod veniat in malam suspicionem infirmo fratri: ne forte puras herbas mandendo, et puras aquas bibendo conculcemus pascua Dei, et oves infirmæ conculcatum manducent, et turbatum bibant. Et vae a, propter istum qui dicit, Ego judico inter ovem et ovem.","t":"Let us take care, then, brothers, not only to live well but also to conduct ourselves well before people; and not only to have a good conscience, but, as far as our weakness is able, as far as the vigilance of human frailty is able, let us take care also to do nothing that might fall under evil suspicion with a weak brother; lest perhaps, while we eat clean grass and drink clean water, we trample God’s pastures, and the weak sheep eat what is trampled and drink what is muddied. And woe to us, because of him who says, “I judge between sheep and sheep.”","f":"Augustine, <i>Serm.</i> 47.14 (PL 38:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-14)."},"augustine-sermones/47.15":{"o":"Pro istis hæc dicit Dominus Deus ad eos: Ecce ego judico inter ovem fortem, et inter ovem imbecillam. Aliud aliquid dicat. Jam audivimus de his qui conculcant herbas, et perturbant aquas: audiamus aliud genus mali, et magnum genus mali. Postea de hircis nullam facit mentionem: semel illos nominavit, ut sciremus esse. Ipse enim illos bene novit. Postea sic loquitur, tanquam omnes oves sint. Primo quomodo ipse videt, postea vero quomodo nos videmus, locutus est. Hirci enim quia insunt, et quia in fine separabuntur, notum sit ovibus: modo tanquam inter ovem et ovem discerno. Non scit nisi prædestinatione et præscientia oves et hircos, ille solus qui prædestinare potuit, quia præscire. Modo quia omnes sub signo Christi sunt, et omnes ad gratiam Dei accedunt, ovem te putas, hircum te forte Deus novit: sed tanquam ovis audi quod audis, Ecce ego judico inter ovem fortem, et inter ovem imbecillam.","t":"“For this reason thus says the Lord God to them: Behold, I judge between the strong sheep and the weak sheep.” Let him say something else. We have already heard about those who trample the grass and muddy the waters; let us hear of another kind of evil, and a great kind of evil. After this he makes no more mention of the he-goats: he named them once, so that we should know they are there. For he knows them well. After this he speaks as though all were sheep. First he spoke as he himself sees; afterwards as we see. For since the he-goats are among them and will be separated at the end, let the sheep know it; for now I distinguish as between sheep and sheep. No one knows the sheep and the he-goats by predestination and foreknowledge except him alone who could predestine because he could foreknow. Now, since all are under the sign of Christ and all come to the grace of God, you think yourself a sheep; God perhaps knows you as a he-goat. But hear as a sheep what you hear: “Behold, I judge between the strong sheep and the weak sheep.”","f":"Augustine, <i>Serm.</i> 47.15 (PL 38:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-15)."},"augustine-sermones/47.16":{"o":"Quoniam lateribus et humeris vestris impellebatis, et cornibus vestris percutiebatis, et omne quod deficiebat comprimebatis, quoadusque dispergeretis eas foras. Quis hoc non intelligat? quis non exhorrescat? Si nullæ oves foris sunt, non est factum. Si autem multas oves foras errare plangimus, væ quorum humeris et lateribus et cornibus factum est. Non enim haec facerent, nisi fortes oves. Quæ sunt fortes? De suis viribus praesumentes. Quæ sunt fortes? De sua justitia gloriantes. Non diviserunt oves, non foras miserunt, nisi qui se justos esse dixerunt: humeri audaces ad impellendum, quia non portant sarcinam Dei: latera mala, conspirantes amici, societas pertinaciae: cornua erecta, elata superbia: impelle lateribus et humeris, ventila cornibus, mitte foras quod non emisisti: Certe ipsa tota causa est, quia tu justus et alii injusti, et indignum erat ut justus esset cum injustis: indignum videlicet, ut frumenta essent inter zizania; indignum, ut oves inter hircos pascerent, donec pastor veniret qui in separando non errat. Itane tu angelus eradicans zizania? Non te agnoscerem angelum eradicantem zizania, nec si jam messis venisset. Ante messem non tu, sed quisquis fuerit, non est verus. Qui designavit messores, designavit et tempus. Possent et homines se angelos dicere. Invenimus fortasse in Scripturis et homines dictos angelos, sed tamen ego tempus messis attendo. Angeli tibi nomen potes imponere, tempus messis non potes breviare. Itaque falsum dicis, quia sis: quia nondum venit quando sis. Proinde cum venerit, et veri messores missi fuerint, nescio ubi te inveniant, utrum purgandum qui in horreo recondaris, an alligandum qui in ignem projiciaris. Ideo enim dico, forte, quia non audeo judicare. Modo te foris doleo: utrum sis futurus intus, ignoro.","t":"“Because you pushed with your sides and shoulders, and struck with your horns, and crushed all that was failing, until you scattered them outside.” Who would not understand this? Who would not shudder at it? If no sheep are outside, it has not happened. But if we lament that many sheep wander outside, woe to those by whose shoulders and sides and horns it was done. For only strong sheep would do these things. Who are the strong? Those who presume on their own strength. Who are the strong? Those who boast of their own righteousness. None divided the sheep, none sent them outside, except those who said that they were righteous: shoulders bold to push, because they do not carry God’s burden; evil sides, conspiring friends, a fellowship of obstinacy; horns raised high, lifted up in pride. Push with sides and shoulders, toss with horns, send outside what you did not buy! Certainly the whole case is this: that you are righteous and others unrighteous, and that it was unworthy for a righteous man to be with the unrighteous; unworthy, of course, that the grain should be among the weeds; unworthy that the sheep should feed among the he-goats until the shepherd should come who does not err in separating. Are you, then, the angel uprooting the weeds? I would not recognize you as an angel uprooting the weeds even if the harvest had already come. Before the harvest it is not you; and whoever it may be, he is not genuine. He who appointed the reapers also appointed the time. Men too could call themselves angels. Perhaps we find in the Scriptures that men too are called angels; but still I look to the time of harvest. You can give yourself the name of angel; you cannot shorten the time of harvest. So you speak falsely in saying that you are one, because the time when you might be one has not yet come. Accordingly, when it comes, and the true reapers have been sent, I do not know where they will find you, whether as one to be cleansed and stored in the barn, or as one to be bound and thrown into the fire. I say “perhaps” because I do not dare to judge. For now I grieve that you are outside; whether you will be inside, I do not know.","f":"Augustine, <i>Serm.</i> 47.16 (PL 38:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-16)."},"augustine-sermones/47.17":{"o":"Interim audi et alio Scripturae testimonio de te scriptum esse, cum vivis; et noli velle zizania eradicare, quando tempus non est; sed tu ipse intra redi, cum tempus est. Dicit alia Dei Scriptura: Filius malus ipse se justum dicit. Hi sunt humeri et latera et cornua tua. Male fortis, quanto melius esses infirmus? Male fortis, sed non sanus. Male fortis phreneticus cædit et medicum. Dicis te perfectum, ut facias defectum. Quanto potius, quanto utilius esses infirmus, ut ille te perficeret, qui novit imperfectum tuum? Apostolus Paulus vas electionis, ne extolleretur in revelationibus (quod dicere non auderemus, nisi ipsi dicenti crederemus): In magnitudine, inquit, revelationum ne extollar, datus est mihi stimulus carnis meæ, angelus satanæ, qui me colaphizet. Ne cornua erigeret, colaphizari se dicebat. Propter quod, inquit, ter Dominum rogavi, ut auferret eum a me; et dixit mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur. Quam est ergo utilior infirmitas quae perficitur, quam illa firmitas quæ impellit oves, quæ ventilat ut excludat. Filius ergo malus ipse es, tu te justum dicis. Filius malus ipse se justum dicit, exitum autem suum non abluit. Attendite, fratres mei, sententiam quamdam brevem numero verborum, sed ingentem pondere veritatis. Justum se dicit, ut exeat et excludat. Justum se dicit, sed malus est: ideo exitum suum non abluit. Quid est, non abluit? Non purgat, non defendit, non excusat. Quare enim te separasti? quare existi? Quare tibi tremit cor, quando audis ex Libris divinis, Ex nobis exierunt, sed non erant ex nobis: si tamen illa mala fortitudo, qua oves Dei impellis, et impingis, et ventilas, permittit tremorem ad cor tuum? Nam utique cum audis, Ex nobis exierunt, sed non erant ex nobis; ille loquebatur qui in Ecclesia erat. Ecclesia toto orbe diffusa est, tu quid facis foris? Neque enim ego annuntio Ecclesiam toto orbe diffusam: Prophetae annuntiaverunt, Apostoli annuntiaverunt, ipse Dominus annuntiavit Ecclesiam toto orbe diffusam. Modo cum Psalmus legeretur, audivimus, Non repellit Dominus plebem suam. Tanquam quaereretur, Quam? Quoniam in manu ejus, inquit, fines terræ. Ipse non repellit, et tu impellis. Impellis, ventilas, excludis, jactas traditores, non probas. Cornua sunt ista ventilantis, non mansuetudo pascentis. Ecce plebs Dei in finibus terræ: ecce plebs Dei gemens et plorans ante Deum qui eam fecit, dicit in Psalmo ipsi Domino ante quem plorat, A finibus terræ ad te clamavi, cum angeretur cor meum. Vide quemadmodum se humiliat in angore cordis. Et quid sibi praestitum dicit? In petra exaltasti me. In petra Christo exaltasti, non de monte Donato a praecipitasti. I nunc, et jacta cornua, extende latera, infla homeros tuos, et impelle oves; et dic, Justus sum. Respondebit tibi Scriptura, Malus, non justus. Filius malus ipse se justum dicit. Si justus es, quid exis foras? Quid ejicis foras? Quid cum his quos ejicis facis foras? Tanquam ovis hircos fugisti. Melius ab ipsis a pastore ad dexteram separaris, quam cum ipsis ad sinistram confundaris. Hirci erant, tu ovis: pasceres cum hircis. Quid te pascua, quid te fontes offenderant? Postremo, quid te ipse pastor offenderat? qui ad tempus gregem utrumque permiscuit; qui etiam sibi quando libet hoc bene facienti, tamen separationem in finem servavit. Neque enim ille etiamsi modo separaret, erraret. Ille in finem differt, tu ante tempus separas. Non exspectas finem, nesciens quando tibi sit finis. Unde hoc, nisi quia et ipsos quos tanquam hircos accusasti, falso accusasti? Nam si vere accusasses, non te separasses. Tua separatio, illorum est purgatio. Si zizania erant, quid ea voluisti ante tempus separare? Cum ipsis permixtum triticum esses, et eodem agro radicareris, eadem pluvia rigareris. Quare ergo existi? Numquid invenis causam? Quos accusas, non convincis: exeundo autem ante tempus, et te separando, ipse convinceris. Vide quia filius malus es; ipse te justum dicis, exitum autem tuum non abluis. Ego non dico tibi, Tu es potius traditor. Quod si dicam, facile probo: sed ideo nolo dicere, quia tui fecerunt, non tu fecisti. Non tibi imputo facta aliena, etiam tuorum: tuum factum attendo; quod foris es, arguo. Exitum tuum arguo. Prorsus omnia removeo quae in vos dici possunt. Omitto ebriositates vestras, renus et usuras super usuras; omitto greges et furias Circumcellionum: omitto haec omnia, et quæcumque alia quæ enumerare non possum. Non omnes forte apud vos ista faciunt. Ille qui ibi ista non facit, ille cui displicent ista quæ ibi fiunt; ipse ergo accedat, ipse loquatur: non ei objicio crimen alienum, abluat exitum suum. Vides quia recte illi dicitur, Filius malus ipse se justum dicit. Dominus enim dicit, qui verum dicit: Filius malus ipse se justum dicit. Non ego, sed ipse. Si vult ut ego dicam justum, veniat, bonos fructus in catholica pace afferat, in catholica pace custodiat: quia et fructus non est ubi non est tolerantia. Et fructum, inquit, afferent cum tolerantia. Vis dicere quemadmodum grandinatus sis? Audi ex alio loco: Væ his qui perdiderunt tolerantiam.","t":"Meanwhile, hear that by another testimony of Scripture it is written about you while you are alive; and do not want to uproot the weeds when it is not the time, but come back inside yourself while it is the time. Another Scripture of God says: “A bad son calls himself righteous.” These are your shoulders and sides and horns. Wrongly strong, how much better it would be for you to be weak! Wrongly strong, but not healthy. The madman, wrongly strong, strikes even his doctor. You call yourself perfect so as to make a defection. How much better, how much more useful it would be for you to be weak, so that he who knows your imperfection might perfect you! The apostle Paul, a chosen vessel, so that he should not be lifted up by his revelations (which we would not dare to say if we did not believe him when he says it): “Lest I be lifted up,” he says, “by the greatness of the revelations, there was given me a goad in my flesh, an angel of Satan, to buffet me.” So that he would not raise his horns, he said that he was buffeted. “For this,” he says, “I asked the Lord three times to take it away from me; and he said to me: My grace is enough for you; for strength is made perfect in weakness.” How much more useful, then, is the weakness that is made perfect than that strength which pushes the sheep and tosses them in order to shut them out! So you yourself are the bad son: you call yourself righteous. “A bad son calls himself righteous, but does not wash away his going out.” Pay attention, my brothers, to a saying brief in number of words but immense in weight of truth. He calls himself righteous so as to go out and to shut others out. He calls himself righteous, but he is bad; therefore he does not wash away his going out. What does “does not wash away” mean? He does not clear it, does not defend it, does not excuse it. For why did you separate yourself? Why did you go out? Why does your heart tremble when you hear from the divine books, “They went out from us, but they were not of us”, if indeed that evil strength with which you push and drive and toss God’s sheep allows any trembling into your heart? For surely, when you hear, “They went out from us, but they were not of us,” the one speaking was in the Church. The Church is spread through the whole world; what are you doing outside? For it is not I who proclaim the Church spread through the whole world: the prophets proclaimed it, the apostles proclaimed it, the Lord himself proclaimed the Church spread through the whole world. Just now, when the psalm was read, we heard, “The Lord does not reject his people.” As if it were asked, “Which people?”, it says, “For in his hand are the ends of the earth.” He does not reject them, and you push them away. You push, you toss, you shut out, you throw out the charge of “betrayers”, and you do not prove it. These are the horns of one who tosses, not the gentleness of one who feeds. See God’s people at the ends of the earth; see God’s people groaning and weeping before God who made it, saying in the psalm to the very Lord before whom it weeps, “From the ends of the earth I have cried to you, when my heart was in anguish.” See how it humbles itself in the anguish of its heart. And what does it say was granted to it? “You have lifted me up on the rock.” On the rock, Christ, you have lifted me up; you have not hurled me down from the mountain of Donatus. Go now, toss your horns, stretch out your sides, puff up your shoulders, and push the sheep; and say, “I am righteous.” Scripture will answer you: “Bad, not righteous. A bad son calls himself righteous.” If you are righteous, why do you go outside? Why do you cast out? What are you doing outside with those whom you cast out? As a sheep you fled from the he-goats. Better that you be separated from them by the shepherd to the right than be put to shame with them on the left. They were he-goats, you a sheep: you should have fed with the he-goats. How had the pastures, how had the springs offended you? Finally, how had the shepherd himself offended you, who mixed both flocks for a time, who, though he could do this well whenever he pleased, yet kept the separation for the end? For even if he separated them now, he would not err. He puts it off to the end; you separate before the time. You do not wait for the end, not knowing when your own end will be. Why this, unless because you accused falsely even those whom you accused as he-goats? For if you had accused them truly, you would not have separated yourself. Your separation is their vindication. If they were weeds, why did you want to separate them before the time? You would have been wheat mixed with them, rooted in the same field, watered by the same rain. Why, then, did you go out? Do you find a reason? Those whom you accuse you do not convict; but by going out before the time and separating yourself, you yourself are convicted. See that you are a bad son: you call yourself righteous, but you do not wash away your going out. I do not say to you, “It is rather you who are the betrayer.” If I said it, I could easily prove it; but I do not wish to say it, because it was your people who did it, not you. I do not impute others’ deeds to you, even those of your own people: I look at your own deed; I reproach you for being outside. I reproach your going out. I set aside entirely everything that can be said against you. I pass over your drunkenness, your interest and usury upon usury; I pass over the gangs and the frenzies of the Circumcellions; I pass over all these things and whatever others I cannot list. Perhaps not all among you do these things. Let the one there who does not do them, the one who is displeased by what is done there, let him come forward, let him speak: I do not charge him with another’s crime; let him wash away his going out. You see that it is rightly said to him, “A bad son calls himself righteous.” For the Lord says it, who speaks the truth: “A bad son calls himself righteous.” Not I, but he. If he wants me to call him righteous, let him come, let him bear good fruit in Catholic peace and keep it in Catholic peace; for there is no fruit where there is no endurance. “And they bear fruit,” it says, “with endurance.” Do you want to tell how you came to be struck by hail? Hear from another place: “Woe to those who have lost endurance.”","f":"Augustine, <i>Serm.</i> 47.17 (PL 38:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-17)."},"augustine-sermones/47.18":{"o":"Modo aliquem putate cogitare, quia et sæpe contingit, ubi sit christianus. Motus est ut sit christianus, attendit in nomen Christi concurrere genus humanum: nulla temporali proposita commoditate vult esse christianus, non ut majorem amicum conciliet, non ut ad concupitam uxorem perveniat, non ut aliquam pressuram hujus sæculi evadat: quanquam multi etiam sic intrantes corriguntur ingressi. Sed faciamus aliquem cogitantem de anima sua, et volentem esse christianum: attendit ubi duas partes videt, quærit causas, quare se illi ab illis separaverunt. Respondent illi: Separavimus nos tanquam justi a peccatoribus. Quasi vero cæco loquantur audienti quid dicant, non videnti quid agant. Si itaque inspiciens mores ipsorum, et ea quæ paulo ante commemoravi, dicat illis: Rogo vos, justos vos dicitis, et ideo vos recte separasse contenditis; quare apud vos sunt tales et talia? Et illi fortasse quia negare non audent, quia ea dicuntur quæ oculis objiciuntur: Sunt quidem apud nos tales, sed numquid omnes sumus tales? optime. Video ergo te foris cum peccatoribus: quare non intus? Merces enim separationis tuæ esse debuit, cum peccatore non vivere. Si foris sic esses, ut quales te fingis fugisse non haberes, quoquo modo ferrem separationem tuam. Attendat ergo iste cupiens esse christianus, ubi sit christianus: videt illos separatos quasi a peccatoribus, plenos peccatoribus. Rursus attendat Ecclesiam Christi secundum probabilem vitam morum generis humani, secundum quos mores potest ipse etiam veniens de sæculo utcumque judicare: videt et hic aliquos sobrios, aliquos ebriosos; aliquos pascentes pauperes et aliquos rapinam rerum alienarum appetentes, et cætera talia: videt hic, videt et ibi. Attendat jam Deum, quid dicat de Ecclesia sua: invenit Deum dicentem per omnes gentes Ecclesiam suam; invenit Deum etiam in ista similitudine zizaniorum dicentem, Ager est hic mundus. Non ager est Africa; sed hic mundus. Per totum mundum frumentum, per totum mundum zizania (tamen ager est mundus, seminator Filius hominis, messores Angeli, non principes Circumcellionum), crescere utrumque usque ad messem: non crescere zizania, et decrescere frumenta; sed utrumque crescere usque ad messem. Quam messem? Ipsum audi: Messis est finis sæculi. Audit hæc plane, et recte judicans quid dicit? Non ero in illa concisione; hac ero, et bonus ero in nomine ejus cujus ero: et bonus ero, non me ipsum bonum faciens, sed ab illo fieri exspectans; non me ipsum bonum et justum dicens, sed ab illo dici desiderans. Intrat, fit catholicus. Ecce ipse abluit ingressum suum, ablue et tu exitum tuum. Non potes: Filius enim malus ipse se justum dicit, exitum autem suum non abluit.","t":"Now imagine someone considering (as often happens) where he should be a Christian. He is moved to become a Christian; he observes the human race running together to the name of Christ; he wants to be a Christian with no temporal advantage in view, not to win a more powerful friend, not to obtain a woman he desires as his wife, not to escape some pressure of this world (although many who enter even in this way are corrected once they have come in). But let us suppose someone who is thinking about his soul and wants to be a Christian. He looks around and sees two parties; he asks the reasons why the one separated itself from the other. They answer: “We separated ourselves, as the righteous from sinners.” As if they were speaking to a blind man, who hears what they say but does not see what they do. So if, looking at their morals and at the things I mentioned a little earlier, he says to them, “Please tell me: you call yourselves righteous, and so you maintain that you rightly separated yourselves; why are there such people and such things among you?”, they perhaps, because they do not dare to deny it, since what is said is set before the eyes, reply, “There are indeed such people among us, but surely we are not all like that?” Very well. Then I see you outside with sinners: why not inside? For the reward of your separation ought to have been not to live with a sinner. If you were outside in such a way that you did not have among you the kind of people you pretend to have fled, I would put up with your separation somehow. So let this man who wants to be a Christian consider where he should be a Christian. He sees those who separated themselves supposedly from sinners full of sinners. Then let him look at the Church of Christ by the standard of conduct generally approved among mankind, by which even he, coming from the world, can judge in some fashion: he sees here too some sober and some drunk, some feeding the poor and some craving to plunder other people’s goods, and other such things: he sees them here, and he sees them there. Let him now look to God, and what he says about his Church: he finds God speaking of his Church through all nations; he finds God saying also, in that likeness of the weeds, “The field is this world.” The field is not Africa, but this world. Through the whole world, wheat; through the whole world, weeds (yet the field is the world, the sower the Son of Man, the reapers the angels, not the chiefs of the Circumcellions); both growing until the harvest: not the weeds growing and the wheat diminishing, but both growing until the harvest. What harvest? Hear him: “The harvest is the end of the age.” He hears these things plainly, and, judging rightly, what does he say? “I will not be in that cutting-off; I will be here, and I will be good in the name of him whose I shall be; and I will be good, not making myself good but waiting to be made good by him; not calling myself good and righteous, but longing to be called so by him.” He enters; he becomes a Catholic. See, he washes clean his coming in; you too, wash away your going out. You cannot: for “a bad son calls himself righteous, but does not wash away his going out.”","f":"Augustine, <i>Serm.</i> 47.18 (PL 38:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-18)."},"augustine-sermones/47.19":{"o":"Lateribus et humeris vestris impellebatis, et cornibus vestris percutiebatis, et omne quod deficiebat comprimebatis, quoadusque dispergeretis eas foras. Et salvabo oves meas. Sicut detestanda illorum iniquitas et crudelitas; ita laudanda pastoris nostri, vere Dei nostri misericordia: salvabit oves suas. Forte, fratres mei, quamvis per minimos servos suos, forte per indignos hoc facit, cum hoc dicimus. Salvet oves suas: audiant vocem pastoris sui, et sequantur eum. Non quærant Ecclesiam ex ore hominum: ex ore Dei quærant, ex ore Christi quærant. Ille quem dicit impium, impius est; quem dicit justum, justus est; quem dicit ovem, ovis est; quem dicit hircum, hircus est. Ipse est veritas, ipse loquatur, ab illo Ecclesia quaeratur. Dic nobis, Domine, ubi est Ecclesia tua? Et Ille omnibus: Ubi ego sim, scitis? Respondeant omnes: In cælo ad dexteram Patris. Integra fides: hanc docui, hanc seminavi; sed per mundum seminavi. Cum me, inquit, confitemini in cœlo, venit vobis certe in mentem ille psalmus, Exaltare super coelos, Deus. Ecclesiam quæritis? Legite quod sequitur, Et super omnem terram gloria tua. Ibi, fratres, ubi dictum est, Exaltare super cœlos, Deus, de Christo resurgente et ascendente; ibi statim sequitur, Et super omnem terram gloria tua. Sponsus in cœlo est, sponsa in terra est: ille super omnes coelos, illa super omnem terram. O hæretice, credis quod in cœlo non vides, negas quod in terra vides. Dicat ergo hæc, dicat et audiatur: salvet oves suas. Et salvabo, inquit, oves meas, et jam non erunt in vastationem; et judicabo inter ovem et ovem.","t":"“You pushed with your sides and shoulders, and struck with your horns, and crushed all that was failing, until you scattered them outside. And I will save my sheep.” As their wickedness and cruelty is to be abhorred, so the mercy of our shepherd, truly our God, is to be praised: he will save his sheep. Perhaps, my brothers, he does this even through his least servants, perhaps through unworthy ones, when we say these things. May he save his sheep: let them hear the voice of their shepherd and follow him. Let them not seek the Church from the mouth of men: let them seek it from the mouth of God, from the mouth of Christ. Whom he calls wicked is wicked; whom he calls righteous is righteous; whom he calls a sheep is a sheep; whom he calls a he-goat is a he-goat. He is the truth; let him speak; let the Church be sought from him. Tell us, Lord, where is your Church? And he says to all: “Do you know where I am?” Let all answer: “In heaven, at the right hand of the Father.” That is the whole faith: “This I taught, this I sowed; but I sowed it through the world. When you confess me in heaven,” he says, “surely that psalm comes to your mind, Be exalted above the heavens, O God. Are you seeking the Church? Read what follows: And your glory above all the earth.” There, brothers, where it is said of Christ rising and ascending, “Be exalted above the heavens, O God,” there it immediately follows, “And your glory above all the earth.” The bridegroom is in heaven, the bride is on earth: he above all the heavens, she over all the earth. O heretic, you believe what you do not see in heaven, and you deny what you see on earth. So let him say these things; let him say them and be heard: may he save his sheep. “And I will save my sheep,” he says, “and they will no longer be plundered; and I will judge between sheep and sheep.”","f":"Augustine, <i>Serm.</i> 47.19 (PL 38:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-19)."},"augustine-sermones/47.2":{"o":"Professi ergo in hoc cantico, quia oves ejus sumus, populus pascuæ ejus, oves manuum ejus; audiamus quid ad nos loquatur, tanquam ad oves suas. Pridem pastoribus loquebatur superiore lectione: præsenti autem et hodierna ovibus loquitur. In illis ergo ejus verbis nos cum tremore audiebamus, vos cum securitate: quid ergo in istis verbis hodiernis? Numquid vicissim nos cum securitate, vos cum tremore? Non utique. Primo, quia etsi pastores sumus, pastor non solum quod dicitur ad pastores, cum tremore audit, sed etiam quod dicitur ad oves. Si enim securus audit quod ad oves dicitur, non est illi cura de ovibus. Deinde jam et tunc diximus Charitati vestræ duo quadam in nobis esse Consideranda: unum, quod christiani sumus; alterum quod præpositi sumus. Quod ergo praepositi sumus, inter pastores deputamur, si boni sumus: quod autem christiani sumus, et nos vobiscum oves sumus. Sive ergo Dominus pastoribus loquatur, sive ovibus, nos omnia cum tremore oportet audire: nec recedat sollicitudo de cordibus nostris, ut ploremus ante Dominum qui fecit nos.","t":"Having professed, then, in this song that we are his sheep, the people of his pasture, the sheep of his hands, let us hear what he says to us as to his sheep. Earlier, in the previous reading, he was speaking to shepherds; in the present one, today’s, he speaks to the sheep. In those words of his, then, we listened with trembling, you with security. What, then, of today’s words? Do we in our turn listen with security, and you with trembling? Not at all. First, because even though we are shepherds, a shepherd hears with trembling not only what is said to shepherds but also what is said to the sheep. For if he hears without concern what is said to the sheep, he has no care for the sheep. Second, we already told your Charity on that occasion that two things are to be considered in us: one, that we are Christians; the other, that we are set over you. Because we are set over you, we are counted among the shepherds, if we are good; but because we are Christians, we too are sheep along with you. So whether the Lord speaks to shepherds or to sheep, we must hear everything with trembling; and let anxiety not leave our hearts, so that we may weep before the Lord who made us.","f":"Augustine, <i>Serm.</i> 47.2 (PL 38:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-2)."},"augustine-sermones/47.20":{"o":"Et excitabo super eas pastorem unum. Nonne ipse in superiori lectione dixerat, Ego pascam? Modo excitat pastorem unum ille qui pascit. An forte intra tam parvum intervallum lectionis tædio affectus est pascendo, et excitavit pastorem, cui commendaret curam ovium, ut esset ipse securus? Audiamus quem pastorem dicit; et ibi intelligimus, quare et ipse pastor etiam excitato isto pastore ipse pascat, et solus pascat. Excitabo super eas pastorem unum, et pascet eas servus meus David; ipse pascet eas. Prophetiam esse de Christo veniente ad homines ex semine David, cito intelligitis, fratres, si tempora cognoscatis. Iste propheta Ezechiel tempore captivitatis fuit, quæ facta est ex transmigratione populi in Babyloniam. A tempore David usque ad tempus hujus transmigrationis, generationes sunt quatuordecim. Ecce quanto post dicit, Et David pascet eas. Si hoc diceretur tempore Noe, aut tempore Abraham, aut tempore Moysi, aut tempore saltem ipsius Saülis, cui successit in regno David; recte intelligeremus de ipso David filio Jesse dictum esse hoc, quod ipse futurus esset pastor gregis Dei, cui regnanti populus ille commissus est: nunc vero jam regnaverat David, jam de vita ista exierat, jam patribus appositus erat, jam pro merito suo quiescebat: quid est quod dicit, Exaltabo David, et faciam eis eum pastorem unum, nisi quia David ille est, qui venit ex semine David? Quomodo ergo erigit nobis pastorem Deus? Quem pastorem unum? Et pascet eas servus meus David. Jamdudum ipse pascebat nos; Deus pascebat nos: modo pascit nos servus ejus David. Quare tanquam alter? Nam utique cum ille pascebat, Deus pascebat: et cum Deus pascebat, Pater et Filius et Spiritus sanctus pascebat. Modo excitatur, et fit tanquam alter pastor; sed non alter. Non alter secundum formam Dei; quia in forma Dei ipse et Pater unus Deus: in forma autem servi tanquam alter excitatur, ut pascat; quia major est Pater. Audi unum pascentem, et Christum pascentem: Ego et Pater unum sumus. Audi excitari Christum pascentem: Pater major me est. Unus ergo pascit; quia cum in forma Dei esset, non rapinam arbitratus est esse œqualis Deo. Excitatur autem, ut pascat; quia semetipsum exinanivit, formam servi accipiens. Hoc et hic ipsa verba testantur: Pascet eas servus meus David. Servus, in forma servi. Servus, quia semetipsum exinanivit, formam servi accipiens; in similitudine hominum factus, et habitu inventus ut homo: humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis. Excitetur ergo, ut pascat. Propter quod, inquit, Deus exaltavit eum a mortuis, et donavit ei nomen quod est super omne nomen. Jam excitato servo suo David, jam excitata forma servi, quam posuit ad dexteram suam, donavit ei nomen quod est super omne nomen. Vide quemadmodum pascat, quam late pascat: Ut in nomine Jesu omne genu flectatur, cœlestium, terrestrium et infernorum. Ad quam angustam partem tam latum possessorem vanitas hæretica impingis? An tantum fidis superbis humeris et cornibus tuis, ut non congreges ad pastorem, sed et ipsum pastorem a grege coneris excludere? Pascet eas servus meus David. Audite oves pascentem vos David: audite vocem David pastoris vestri, non vocem latronum, non ululatus luporum. Pascet eas servus meus David. Ipse pascet eas. O commendanda res! Ipse pascet eas. Nemo se dicat pascere præter ipsum: Ipse pascet eas. Qui vult pascere, in illo pascat: quia ipse pascet eas. Deus paulo ante dicebat, Ego pascam: modo dicit, ipse pascet eas. Respondeat Filius, et dicat nobis: Utrumque vere dictum est; Ego et Pater unum sumus. Qui dicit, Ego pascam; non mentitur dicendo; Ipse pascet: et cum dicit, Ipse pascet; non mentitur dicendo, Ego pascam. Non credis, inquit, quia ego in Patre, et Pater in me est? Philippe, qui me vidit, vidit et Patrem. Recte dicitur, Ego pascam: recte dicitur, Ipse pascet. Distinctio est, non separatio, Ipse pascet eas. Nolite, oves, expavescere; non relinquet vos qui dixit, Ipse pascet eas. Deus pascit, Pater et Filius et Spiritus sanctus: ipse Deus pascit. Sed distinguenda erat forma servi: non separanda et alienanda et in aliam personam constituenda. Accepit in se Creator creaturam, non mutatus est Creator in creaturam: assumpsit quod non erat, non amisit quod erat.","t":"“And I will raise up over them one shepherd.” Had he not himself said in the earlier reading, “I will feed them”? Now he who feeds raises up one shepherd. Or perhaps, within so short a space of reading, he grew weary of feeding, and raised up a shepherd to whom he might entrust the care of the sheep so that he himself could be free of care? Let us hear what shepherd he means; and there we shall understand why the shepherd himself, even when this shepherd has been raised up, himself feeds, and alone feeds. “I will raise up over them one shepherd, and my servant David will feed them; he will feed them.” That this is a prophecy of Christ coming to men from the seed of David you quickly understand, brothers, if you know the times. This prophet Ezekiel lived at the time of the captivity, which came about through the deportation of the people to Babylon. From the time of David to the time of this deportation there are fourteen generations. See how long afterwards he says, “And David will feed them.” If this were said in the time of Noah, or of Abraham, or of Moses, or at least of Saul himself, whom David succeeded as king, we would rightly understand it to have been said of David himself, the son of Jesse, that he would be the shepherd of God’s flock, since that people was entrusted to him as king. But by now David had already reigned, had already departed this life, had already been gathered to his fathers, was already at rest according to his merit. What, then, does he mean by saying, “I will raise up David, and make him one shepherd for them,” unless that David is he who came from the seed of David? How, then, does God raise up a shepherd for us? What one shepherd? “And my servant David will feed them.” For a long time he himself was feeding us; God was feeding us; now his servant David feeds us. Why as if he were another? For surely, when he fed, God fed; and when God fed, the Father and the Son and the Holy Spirit fed. Now he is raised up and becomes as it were another shepherd; but not another. Not another according to the form of God, because in the form of God he and the Father are one God; but in the form of a servant he is raised up as it were another, to feed, because the Father is greater. Hear the one who feeds, and Christ feeding: “I and the Father are one.” Hear Christ raised up to feed: “The Father is greater than I.” So one feeds, because “though he was in the form of God, he did not think it robbery to be equal with God.” But he is raised up to feed, because “he emptied himself, taking the form of a servant.” The very words here testify to this too: “My servant David will feed them.” Servant, in the form of a servant. Servant, because “he emptied himself, taking the form of a servant, made in the likeness of men and found in appearance as a man; he humbled himself, becoming obedient to death, even death on a cross.” Let him be raised up, then, to feed. “Therefore,” it says, “God raised him up” from the dead, “and gave him the name that is above every name.” Now that his servant David has been raised up, now that the form of a servant has been raised up, which he set at his right hand, he gave him the name that is above every name. See how he feeds, how widely he feeds: “that at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth.” Into what narrow corner, heretical vanity, do you drive the owner of so wide a domain? Do you trust your proud shoulders and your horns so much that you not only fail to gather the flock to the shepherd but even try to shut the shepherd himself out of the flock? “My servant David will feed them.” Hear, you sheep, David feeding you: hear the voice of David your shepherd, not the voice of robbers, not the howling of wolves. “My servant David will feed them. He will feed them.” O word to be prized! “He will feed them.” Let no one say that he feeds, except him: “He will feed them.” Whoever wants to feed, let him feed in him; for he will feed them. A little earlier God was saying, “I will feed”; now he says, “He will feed them.” Let the Son answer and tell us: “Both were truly said: I and the Father are one.” He who says, “I will feed,” does not lie in saying, “He will feed”; and when he says, “He will feed,” he does not lie in saying, “I will feed.” “Do you not believe,” he says, “that I am in the Father and the Father is in me? Philip, he who has seen me has seen the Father.” Rightly it is said, “I will feed”; rightly it is said, “He will feed.” It is a distinction, not a separation: “He will feed them.” Do not be afraid, you sheep; he who said, “He will feed them,” will not leave you. God feeds, Father and Son and Holy Spirit: God himself feeds. But the form of a servant had to be distinguished, not separated and estranged and set up as another person. The Creator took the creature into himself; the Creator was not changed into the creature: he assumed what he was not; he did not lose what he was.","f":"Augustine, <i>Serm.</i> 47.20 (PL 38:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-20)."},"augustine-sermones/47.21":{"o":"Pascet eas servus meus David. Ipse pascet eas, et erit eis in pastorem: et ego Dominus ero illis in Deum. Attendite, fratres: videte unitatem deitatis, et personarum tamen distributionem; ne dicamus eum esse Filium qui Pater est, aut eum esse Patrem qui Filius est. Ecce dixit, Ipse pascet eas; qui paulo ante dixerat, Ego pascam eas. Et erit eis, inquit, in pastorem: et ego Dominus ero illis in Deum. Expone nobis, Domine: nemo aquam turbet; quod purum manat de puro fonte, potemus. Quid enim quasi singillatim quod dixisti, Erit ipse in pastorem, ego ero in Deum; tanquam ipse sit pastor noster, tu sis Deus noster? Quare, Domine, tu non es pastor noster, et ille non est Deus noster? Tranquille audi, esto mansuetus ad audiendum verbum, ut intelligas. Forte enim modo audit me aliqua auris diversa sentiens, et hæretico veneno tabefacta, et irridet me dicentem, Patrem et Filium unum Deum; cum non irrideat tot millia fratrum habentium animam unam: et dicit mihi, Ecce aperte Deus dicit, Erit eis in pastorem servus meus David, quem tu ipse Christum intellexisti, nec aliter potest intelligi: rationem enim reddidisti, hæc esse dicta, cum jam dormisset David: Christus ergo erit eis in pastorem; et ego Dominus, ait, ero illis in Deum; ille in pastorem, ille in Deum. Tu ergo mihi expone quid est, Ego pascam? Quis dicebat, Ego pascam? Certe Deus loquens dicebat, Ego pascam. Quomodo non separavit Christum a pascendo, cum diceret, Ego pascam: sic non separavit Christum a deitate, cum diceret, Ego Deus. Ecce pastor est Christus, pastor est et Pater. Sic Deus est Pater, Deus est et Christus. Sicut a pastore Christo non separas Patrem, sic a Deo Patre non separes Christum. Habet cum Filio Pater pascendi miserationem, habet cum Patre Filius divinitatis aequalitatem. Sed nisi ita diceret, putares eum esse Patrem qui est Filius. Ergo et ad unitatem deitatis te admonuit, et ad personarum distributionem: ut quod dicit, Ipse pascet, et ego ero illis in Deum, non se separans a Filio pascente, nec Filium separans a se dominante, et in Patre intelligas Deum Filium, et in Filio intelligas pastorem Patrem. Ego, inquit, Dominus ero illis in Deum, et servus meus David princeps in medio eorum. Quare in medio eorum? Quia Verbum caro factum est, et habitavit in nobis. Princeps in medio eorum. Inde et mediator Dei et hominum; quia Deus cum Patre, quia homo cum hominibus. Non mediator homo praeter deitatem; non mediator Deus praeter humanitatem. Ecce mediator: Divinitas sine humanitate non est mediatrix, humanitas sine divinitate non est mediatrix; sed inter divinitatem solam et humanitatem solam, mediatrix est humana divinitas et divina humanitas Christi. Et servus meus David princeps in medio eorum. Ego Dominus locutus sum: non nescio quis hæreticus. Ego Dominus locutus sum","t":"“My servant David will feed them. He will feed them, and he will be their shepherd; and I the Lord will be their God.” Pay attention, brothers: see the unity of the Godhead and yet the distinction of the persons, so that we do not say that the one who is the Father is the Son, or that the one who is the Son is the Father. See, he said, “He will feed them,” who a little earlier had said, “I will feed them.” “And he will be their shepherd,” he says, “and I the Lord will be their God.” Explain it to us, Lord; let no one muddy the water; let us drink what flows pure from a pure spring. Why did you say it as if separately, “He will be their shepherd, I will be their God”, as though he were our shepherd and you our God? Why, Lord, are you not our shepherd, and why is he not our God? Listen calmly; be gentle in hearing the word, so that you may understand. For perhaps some ear is listening to me now that holds a different view and is wasted by heretical poison, and mocks me for saying that the Father and the Son are one God, though it does not mock so many thousands of brothers who had one soul. And he says to me: “See, God says plainly, My servant David will be their shepherd, and you yourself took him to be Christ, nor can he be understood otherwise; for you gave the reason, that these words were said when David had already fallen asleep. So Christ will be their shepherd; and I the Lord, he says, will be their God: the one as shepherd, the other as God.” Then you explain to me what “I will feed” means. Who was saying, “I will feed”? Certainly God was speaking when he said, “I will feed.” As he did not separate Christ from feeding when he said, “I will feed,” so he did not separate Christ from the Godhead when he said, “I God.” See, Christ is shepherd, and the Father too is shepherd. So too the Father is God, and Christ too is God. As you do not separate the Father from Christ the shepherd, so do not separate Christ from God the Father. The Father has with the Son the compassion that feeds; the Son has with the Father equality of divinity. But if he had not spoken in this way, you would think that the one who is the Son is the Father. So he has pointed you both to the unity of the Godhead and to the distinction of the persons: so that, when he says, “He will feed, and I will be their God,” not separating himself from the Son who feeds nor separating the Son from himself who rules, you may understand the Son as God in the Father, and the Father as shepherd in the Son. “I the Lord,” he says, “will be their God, and my servant David a prince in their midst.” Why in their midst? Because “the Word became flesh and dwelt among us.” “A prince in their midst.” Hence he is also the mediator between God and men: because he is God with the Father, because he is man with men. Not a mediator as man apart from the Godhead; not a mediator as God apart from humanity. See the mediator: divinity without humanity is not mediator; humanity without divinity is not mediator; but between divinity alone and humanity alone, the mediator is the human divinity and the divine humanity of Christ. “And my servant David a prince in their midst. I the Lord have spoken”: not some heretic or other. “I the Lord have spoken.”","f":"Augustine, <i>Serm.</i> 47.21 (PL 38:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-21)."},"augustine-sermones/47.22":{"o":"Et disponam ad eos testamentum pacis: per ipsum utique qui ait, Pacem meam do vobis, pacem meam relinquo vobis. Hoc est testamentum patris nostri, testamentum pacis. Quælibet hereditas dividatur inter consortes, pacis hæreditas dividi non potest. Pax nostra Christus est. Pax facit utraque unum, non duo de uno. Ipse enim pax nostra, dixit, qui fecit utraque unum. Testamentum Dei est, haereditas pax est. A concordibus consortibus possideatur, non a litigantibus dividatur. Et disponam ad eos testamentum pacis. Vigilate, hæretici, audite a pastore testamentum pacis, venite ad pacem. Irascimini christianis imperatoribus, quia testamenta vestra valere netnerunt in domibus vestris: videte quam digna sit pena. Et quid est quod testamentum vestrum non valet in domo vestra? Quid est? quantum est? Dolor iste admonitio est, nondum damnatio. Voluit enim Deus compati testamento pacis suæ. Condoles testamento tuo, si non stet testamentum tuum in domo tua. Certe moriturus es, et quid agatur in illa domo postea nesciturus. In illa enim die perient, inquit, omnes cogitationes ejus: et non cognoscet amplius locum suum. Non ergo sciturus quid postea agatur in domo tua, cum mortuus fueris; doles tamen non stare testamentum tuum in domo tua. Christus mortuus resurrexit, de coelo respexit, ut stet testamentum ipsius. Evigila ex dolore tuo, corrigere ex cruciatu tuo. Ligno male curvo nosti calorem solere adhiberi: corrigat te dolor iste, nondum est flamma ignis aeterni, tanquam calor foci est admotus curvo cordi tuo, ut hinc admoneatur et corrigatur. Dole, prorsus recte doles, non stare testamentum tuum in domo tua. Domus Dei, cor tuum est. Si vis valere testamentum tuum in domo tua, quare non vis valere testamentum Dei in domo sua? Dimittis filiis tuis parietes, et si aliter filios tuos divisuros noveris; quam tu disposueris, doles. De una domo vilissima, de tecto ruituro, quantam curam habes, quantam sollicitudinem concipis? Quemadmodum ardentibus febribus, prementi morbo, ipsi morti urgenti resistis, quantum potes, anhelans verba extrema, ut impleas testamentum? Quot jurisperitos consulis, quantas fraudes, ut stet testamentum tuum contra ipsam legem Imperatoris, inquiris! De proximo tibi respondet Deus, Noli fraudes quærere, noli calumniosas formulas aucupari: vis stare testamentum tuum? Stet in te meum. Doles, quia acquisitionem tuam tollit alius, quem nolebas: quid de hæreditate mea tam lata, tam pia? In semine tuo benedicentur omnes gentes: Dixi ego servo meo, dicit tibi Deus, et credidit cum hæc non videret: tu vides, et negas. Ecce ille factum testamentum servavit, tu apertum discindis. Tunc enim testamentum servatum est, quando auditum est: tunc apertum est, quando impletum est. Usque ad manus tuas servatum est testamentum. Certe hæres vis esse: numquid sic tecum contendit cohæres tuus, ut dicat tibi, Tolle istam partem, ego illam; aut, Tolle tu minorem, et ego majorem? Non dicit, Simul dividamus: sed, Simul habeamus. Hoc enim voluit qui testatus est. Aperi, et lege. Et clamas: Ne incenderetur, ego feci; ne incenderetur, ego servavi. Ne incenderetur, tu servasti? Aperi et vide quia unde incendereris servasti: quamvis te servasse absit ut credam, quem video non servare quod jubet. Et ponam ad eos testamentum pacis.","t":"“And I will establish with them a testament of peace”: surely through him who says, “My peace I give you, my peace I leave you.” This is the testament of our father, a testament of peace. Any other inheritance may be divided among co-heirs; the inheritance of peace cannot be divided. Our peace is Christ. Peace makes both one, not two out of one. “For he is our peace,” it says, “who made both one.” The testament is God’s; the inheritance is peace. Let it be possessed by co-heirs in harmony, not divided by litigants. “And I will establish with them a testament of peace.” Wake up, heretics; hear the testament of peace from the shepherd; come to peace. You are angry with the Christian emperors because your testaments could not stand in your houses: see how fitting the penalty is. And what does it amount to, that your testament does not stand in your house? What is it? How much is it? This pain is a warning, not yet a condemnation. For God willed that you should share in the suffering of his testament of peace. You grieve for your testament if your testament does not stand in your house. Certainly you are going to die, and you will not know what is done in that house afterwards. “For on that day,” it says, “all his thoughts will perish; and he will no longer know his place.” So although you will not know what is done in your house after you are dead, you still grieve that your testament does not stand in your house. Christ died, rose again, and looked down from heaven, so that his testament might stand. Wake up from your pain; be corrected by your torment. You know that heat is usually applied to wood that is badly bent: let this pain correct you. It is not yet the flame of the eternal fire; it is as if the heat of a hearth has been applied to your bent heart, so that by it the heart may be warned and straightened. Grieve; you grieve quite rightly that your testament does not stand in your house. God’s house is your heart. If you want your testament to be valid in your house, why do you not want God’s testament to be valid in his house? You leave walls to your children, and if you knew that your children would divide them otherwise than you had disposed, you would grieve. Over one very cheap house, over a roof that will fall in, how much care you take, how much anxiety you feel! How, in burning fevers, under the pressure of disease, you resist death itself as it presses on you, as far as you can, gasping out your last words, so as to complete your testament! How many lawyers you consult, how many tricks you search out, so that your testament may stand even against the law of the emperor! From close at hand God answers you: “Do not seek tricks, do not hunt for captious formulas: do you want your testament to stand? Let mine stand in you. You grieve because someone you did not want takes what you acquired: what of my inheritance, so broad, so full of love? In your seed all nations shall be blessed: I said this to my servant,” God says to you, “and he believed when he did not see these things: you see them, and you deny them.” See, he kept the testament when it was made; you tear it up when it has been opened. For the testament was kept when it was heard; it was opened when it was fulfilled. The testament was kept until it came into your hands. Certainly you want to be an heir: does your co-heir quarrel with you in such a way as to say to you, “You take this part, I that one”, or, “You take the smaller, and I the larger”? He does not say, “Let us divide it together,” but, “Let us have it together.” For this is what the testator willed. Open it and read. And you cry out: “It was I who saw to it that it was not burned; it was I who kept it from being burned.” You kept it from being burned? Open it and see that you have kept the very thing that condemns you to be burned; though far be it from me to believe that you kept it, when I see that you do not keep what it commands. “And I will establish with them a testament of peace.”","f":"Augustine, <i>Serm.</i> 47.22 (PL 38:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-22)."},"augustine-sermones/47.23":{"o":"Et exterminabo bestias malas a terra. Bestias, hostes testamenti pacis. De istis bestiis dicitur in Psalmo, Increpa feras calami. Quid est, feras calami? Bestias adversarias sanctæ Scripturæ; quia calamo scriptae sunt. Exterminabo bestias malas a terra: et habitabunt in eremo in spe. Quid est, in eremo? In solitudine. Quid est, in solitudine? Intus in conscientia. Magna solitudo, qua non solum nullus hominum transit, sed nec videt. Ibi habitemus in spe, quia nondum in re. Etenim totum quod foris est nostrum, fluctuat tempestatibus et tentationibus sæculi. Est interior eremus, ibi interrogemus fidem nostram: interrogemus, si est charitas intus; videamus, si non labia sonant, sed et pectus, cum dicimus, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si verum sonat, si verum dicimus, ubi nemo hominum videt, ibi est eremus, ubi requiescimus in spe; quia transit hæc omnis tribulatio; et quæ spes erat, fiet res, et erit totum nostrum in requie. Jam conspicui nobis erimus; et non erit vobis tanquam abscondita, cogitatio; et non erit eremus conscientia: quia omnes sibi noti erunt, et cogitationes suas ignotas non habebunt, cum venerit Dominus, et illuminaverit abscondita tenebrarum; et manifestabit cogitationes cordis, et tunc laus erit unicuique a Deo. Nunc vero vides duos homines in tribulatione, cor ipsorum videre non potes. Forte alius conscientia mordetur, alius in conscientia, tanquam in eremo, requiescit. Et habitabunt in eremo in spe: et somnum habebunt, id est, quietem tanquam alienatis sensibus ab omni strepitu sæculi; intus ibi requiescent, in rivis. In ipsa intus eremo sunt rivi quidam memoriæ manantes, liquores divinos scaturientes ex mente Scripturam tenentis et recolentis. Etenim quod legisti, quod audisti, si purum et liquidum et sanctum memoriæ mandaveris; cum coeperis in illa interiore eremo, id est, in bona conscientia requiescere, eliquatur de interioribus mentis tuæ, et manat quodam modo recordatio verbi Dei, et cum cæteris requiescis in spe, et dicis: Verum est, bene mihi est, ipsa est spes mea, hoc mihi promisit Deus, non mentitur, securus sum. Et ista securitas somnus est in rivis. Et somnum habebunt in rivis.","t":"“And I will exterminate the evil beasts from the land.” Beasts: the enemies of the testament of peace. Of these beasts it is said in the psalm, “Rebuke the wild beasts of the reed.” What are “the wild beasts of the reed”? Beasts hostile to holy Scripture, because the Scriptures were written with a reed. “I will exterminate the evil beasts from the land; and they will dwell in the desert in hope.” What does “in the desert” mean? In solitude. What does “in solitude” mean? Within, in the conscience. A great solitude, through which no man passes, and which no man even sees. There let us dwell in hope, because not yet in reality. For everything of ours that is outside is tossed about by the storms and temptations of the world. There is an inner desert; there let us question our faith; let us ask whether there is love within; let us see whether not only the lips but also the heart speaks when we say, “Forgive us our debts, as we also forgive our debtors.” If it rings true, if we speak the truth where no man sees, there is the desert where we rest in hope; because all this tribulation passes, and what was hope will become reality, and all that is ours will be at rest. Then we shall be clearly seen by one another; and thought will not be hidden as it were from you; and the conscience will not be a desert, because all will be known to one another, and they will not have their thoughts unknown, when the Lord comes and lights up what is hidden in darkness, and discloses the thoughts of the heart, and then each will have his praise from God. But now you see two men in tribulation; you cannot see their hearts. Perhaps one is gnawed by his conscience, while the other rests in his conscience as in a desert. “And they will dwell in the desert in hope, and they will sleep”: that is, they will rest, their senses as it were withdrawn from all the noise of the world; within, there, they will rest “in the streams.” In that very desert within there are certain streams of memory flowing, divine waters welling up from the mind of one who holds Scripture fast and ponders it. For what you have read, what you have heard, if you have committed it to memory pure and clear and holy, then when you begin to rest in that inner desert, that is, in a good conscience, it trickles out from the depths of your mind, and the remembrance of the word of God flows in a certain way, and you rest with the others in hope, and say: “It is true; it is well with me; this is my hope; God promised me this; he does not lie; I am secure.” And this security is sleep in the streams. “And they will sleep in the streams.”","f":"Augustine, <i>Serm.</i> 47.23 (PL 38:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-23)."},"augustine-sermones/47.24":{"o":"Et dabo eis in circuitu collis mei benedictionem. Mons licet sit, collis licet sit, in circuitu ejus bene sit nobis. Collis ipse Christus est. Sic enim ipse in medio nostrum, nos sumus in circuitu ejus. Jamdudum enim dixerat, David princeps in medio eorum. Et quia princeps, ideo collis: lenis, non arduus et difficilis ascendenti: sed si non de alto pedes ponat. Et dabo eis in circuitu collis mei benedictionem: et deferam imbrem in tempore suo, pluviam verbi Dei. Est enim et imber malus, qui dejicit domum super arenam constitutam, cui magnum est ut resistat domus supra petram fundata: tentationis enim imber est, ruinam quærens, non terram rigans. Non erit talis imber iste, quem se dicit deferre Dominus. Quid enim ait? Imbres benedictionis erunt. Suspectum te fecerat nominatus imber: imbres erunt benedictionis, non tentationis. Imbres benedictionis erunt.","t":"“And I will give them a blessing round about my hill.” Whether it is a mountain or a hill, may it be well with us round about it. The hill is Christ himself. For he is thus in our midst, and we are round about him. For he had said a little earlier, “David a prince in their midst.” And because he is a prince, he is therefore a hill: gentle, not steep and hard for the one who climbs, provided that one does not try to set one’s feet on it from on high. “And I will give them a blessing round about my hill; and I will bring down rain in its season”: the rain of the word of God. For there is also an evil rain, which throws down the house built upon sand, against which it is a great thing for the house founded upon the rock to stand firm; for that is the rain of temptation, seeking ruin, not watering the land. This rain which the Lord says he brings down will not be like that. For what does he say? “There will be showers of blessing.” The mention of rain had made you wary: there will be showers of blessing, not of temptation. “There will be showers of blessing.”","f":"Augustine, <i>Serm.</i> 47.24 (PL 38:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-24)."},"augustine-sermones/47.25":{"o":"Et vide quo proficit ille imber. Et ligna quæ in campo sunt, dabunt fructum suum. In campo, in planitie quadam, non in arduis; in facilitate quadam vitae. Facilitatem quamdam vitæ hujus, nihil in se habentem ardui, laboriosi, difficilis, campum dixit: qualis est vita multorum fidelium in Ecclesia Dei, habentium conjuges, filios, domos suas; velut in campo sunt ligna, arduum nihil ascendere valuerunt. Sed accipiant imbrem, dabunt et hæc ligna fructum suum. Horum lignorum fructus est, Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam. Talibus lignis dicebat Apostolus, Non quia quæro datum, sed requiro fructum. Et ligna quæ in campo sunt, dabunt fructum suum: etsi non habent majorem, habent tamen quemdam suum. Et terra dabit generationem suam: tota terra. Et inhabitabunt in terra sua. Jam campi, colles, montes dabunt generationes suas. Quid potest campus? quid potest collis? quid potest mons? Solus agricola agnoscatur. Et habitabunt in terra sua in spe. Videtis quia ea promittit, quae hoc tempore donat nobis. Quamdiu dicit, in spe, adhuc in hoc tempore intelligo. Cum enim pervenerimus ad promissa, jam non erit spes, sed res ipsa erit.","t":"And see what that rain achieves. “And the trees that are in the plain will yield their fruit.” In the plain: on a kind of level ground, not on the heights; in a certain easiness of life. By “plain” he meant a certain easiness of this life that has nothing steep, laborious, or difficult in it: such is the life of many believers in the Church of God who have wives, children, and houses of their own; like trees in a plain, they have not been able to climb to anything steep. But let them receive the rain, and these trees too will yield their fruit. The fruit of these trees is: “Break your bread for the hungry, and bring the homeless poor into your house.” To such trees the Apostle said, “Not that I seek the gift, but I seek the fruit.” “And the trees that are in the plain will yield their fruit”: even if they do not have greater fruit, they still have a certain fruit of their own. “And the land will yield its produce”: the whole land. “And they will dwell in their land.” Now plains, hills, and mountains will yield their produce. What can a plain do? What can a hill? What can a mountain? Let the farmer alone be acknowledged. “And they will dwell in their land in hope.” You see that he promises things that he gives us in this present time. As long as he says “in hope,” I understand him still to mean this present time. For when we have reached what was promised, there will no longer be hope; it will be the reality itself.","f":"Augustine, <i>Serm.</i> 47.25 (PL 38:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-25)."},"augustine-sermones/47.26":{"o":"Et scient quoniam ego sum Dominus, in eo cum confregero furcas jugi eorum: furcas quibus premitur collum eorum. Domine, frange furcas quibus haeretici premunt colla infirmorum. Quid enim tam angustum et furca compressum, quam, Noli audire Christum, audi me? Remove furcam, respirare permitte. Nescio quid dicas. Audio vocem pastoris mei: Per omnes gentes, incipientibus ab Jerusalem. Sine me sequi pastorem. Quid premis? Tolle furcam de collo meo, tollam jugum lene Domini mei. Hæc audit, et premit. Domine, non vult hæreticus furcam suspendere; tu furcam frange. Crux Domini sursum levat, furca haeretici deorsum premit. Sed confringentur: In eo cum confregero furcas jugi eorum. Dominationem enim suam volunt hominibus imponere, volentes eos esse sub se, non sub Deo. In eo cum confregero furcas jugi eorum: et eximam eos de manu eorum, qui eos in servitutem redigebant. Quid est, in servitutem redigebant? Ad peccatum eos cogebant. Omnis enim qui facit peccatum, servus est peccati. Videte quid eis persuaserint, fratres, ut dicant, Illi de nobis reddent rationem: nos oves sumus; quo duxerint, sequimur. es? Pastorem audi; non lupum.","t":"“And they will know that I am the Lord, when I have broken the forks of their yoke”: the forks by which their neck is pressed down. Lord, break the forks with which heretics press down the necks of the weak. For what is so confining, so tightly pressed by a fork, as: “Do not listen to Christ; listen to me”? Take away the fork, let me breathe. I do not know what you are saying. I hear the voice of my shepherd: “Through all nations, beginning from Jerusalem.” Let me follow the shepherd. Why do you press me down? Take the fork off my neck; I will take up the gentle yoke of my Lord. He hears this, and presses down. Lord, the heretic will not lift the fork; break the fork yourself. The Lord’s cross lifts up; the heretic’s fork presses down. But they will be broken: “when I have broken the forks of their yoke.” For they want to impose their own domination on people, wanting them to be under themselves, not under God. “When I have broken the forks of their yoke, and rescued them from the hand of those who were reducing them to slavery.” What does “were reducing them to slavery” mean? They were driving them to sin. For “everyone who commits sin is a slave of sin.” See, brothers, what they have persuaded them of, so that they say: “They will give an account for us; we are sheep; wherever they lead, we follow.” Are you a sheep? Listen to the shepherd, not to the wolf.","f":"Augustine, <i>Serm.</i> 47.26 (PL 38:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-26)."},"augustine-sermones/47.27":{"o":"Et non erunt adhuc in vastationem gentibus. In omnibus enim gentibus non desunt, alii hic, alii ibi: non illi ibi qui hic; sed tamen non desunt furcis prementes colla fidelium, nec hic, nec ibi. Dissentiunt inter se, contra unitatem omnes consentiunt. Unitas autem non dissentit a se; sed contra omnes dissentientes a se ubique pugnat, ubique laborat: sed est requies in eremo. Et non erunt adhuc in vastationem gentibus, et bestiæ terræ jam non comedent eos. Audientes vocem pastoris, eruentur a dentibus luporum. Bestiæ illæ calami non comedent eos, volentes ad sensum suum convertere Scripturas, ab apertis Scripturis avertentes aures; volentes se audiri, et Scripturas non audiri. Et bestiæ terræ non comedent eos, et inhabitabunt in spe. Videte quoties ostendat quia quod nunc promittit, hic promittit: Deus de rebus loquitur quas adhuc hic exhibet. Non erit qui eos terreat. Quomodo non erit qui eos terreat? Non erit prorsus. In Domino confido. Jam cum coeperit dicere homo, In Deo laudabo sermonem, in Domino laudabo verbum, non in me. Illi laudant verbum in se, dicentes, Quod vobis dicimus, credite: nos laudamus verbum in Domino, dicentes, Quod nobis dicitur a Domino, credamus. Non erit qui nos terreat; quia, In Deo laudabo sermonem, in Domino laudabo verbum: in Deo speravi, non timebo quid faciat mihi homo: Non erit qui eos terreat. Et excitabo eis plantarium pacis. Testamentum pacis, plantarium pacis. Germinet quod plantat Deus, et extirpetur quod seminavit haereticus. Quod plantavit Deus de se, de Ecclesia sua; de se in cœlo, de Ecclesia in terra; de se super omnes Coelos, de Ecclesia per omnes terras: hoc plantavit Deus. Veni autem huc, esto in parte Donati, in sola Africa est Ecclesia: non plantavit Deus, non agnosco plantam Dei. Eradicandum est quod loqueris, non rigandum. Et excitabo eis plantarium pacis: et jam non erunt qui exterminentur fame in terra. Vere, fratres, quia fames est; quærite et videte quantam famem patiantur: et quod pejus est, circum os habent escam, sed non manducant; prorsus quomodo ægri fastidio sæpe moriuntur, non quia deest quod comedant, sed quia comedere nolunt et aversantur. Nam utique et Scripturæ ista loquuntur: et hic utique et ibi sonat Psalmus, Commemorabuntur et convertentur ad Dominum universi fines terræ, et adorabunt in conspectu ejus universæ patriæ gentium. Ecce esca est posita in vasculo: si sanus esses et manducares, numquid ibi remaneres? Et jam non erunt qui exterminentur fame in terra, et jam non portabunt maledictum gentium. Vere, fratres, in tantum culmen in nomine Christi erecta est Ecclesia, ut jam confundantur omnes maledici, nec audeant maledicere, Hoc solum illis remansit, quod contra nos dicant: Quare inter vos non consentitis? Gentiles pagani qui remanserunt, non habentes quid dicant contra nomen Christi, dissensionem Christianorum Christianis objiciunt. Ergo quicumque ab haereticis transierint ad Catholicam, non habebunt hoc opprobrium gentium; nec portabunt maledictum dissensionis, quia permanent in radice unitatis, in plantatione charitatis. Non portabunt maledictum.","t":"“And they will no longer be plundered by the nations.” For in all nations they are not lacking, some here, some there; not the same ones there as here; but still, neither here nor there are there lacking those who press down the necks of the faithful with forks. They disagree among themselves; against unity they all agree. But unity does not disagree with itself; rather it fights everywhere against all who disagree with it, it labors everywhere; but there is rest in the desert. “And they will no longer be plundered by the nations, and the beasts of the land will no longer devour them.” Hearing the voice of the shepherd, they will be rescued from the teeth of the wolves. Those beasts of the reed will not devour them, those who want to turn the Scriptures to their own sense, turning ears away from the plain Scriptures, wanting themselves to be heard and the Scriptures not to be heard. “And the beasts of the land will not devour them, and they will dwell in hope.” See how often he shows that what he promises now, he promises for this present life: God is speaking of things that he still provides here. “There will be no one to terrify them.” How will there be no one to terrify them? There will be no one at all. “In the Lord I trust.” Now when a man begins to say, “In God I will praise the word, in the Lord I will praise the saying,” not in myself. They praise the word in themselves, saying, “Believe what we tell you”; we praise the word in the Lord, saying, “Let us believe what the Lord tells us.” There will be no one to terrify us; because “In God I will praise the word, in the Lord I will praise the saying; in God I have hoped; I will not fear what man may do to me.” “There will be no one to terrify them.” “And I will raise up for them a planting of peace.” A testament of peace, a planting of peace. Let what God plants sprout, and let what the heretic sowed be rooted out. What God planted, he planted of himself and of his Church: of himself in heaven, of the Church on earth; of himself above all the heavens, of the Church through all lands. This God planted. But come here, be in the party of Donatus: the Church is in Africa alone. God did not plant that; I do not recognize it as God’s planting. What you say is to be rooted out, not watered. “And I will raise up for them a planting of peace, and there will no longer be any who perish by famine in the land.” Truly, brothers, there is a famine; look and see how great a famine they suffer. And what is worse, they have food right at their mouths, but they do not eat; just as the sick often die of loathing, not because they lack something to eat, but because they do not want to eat and turn away from it. For surely the Scriptures say these things too; and here as well as there the psalm rings out: “All the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship in his sight.” See, the food is set out in the dish: if you were healthy and ate, would you stay where you are? “And there will no longer be any who perish by famine in the land, and they will no longer bear the reproach of the nations.” Truly, brothers, the Church has been raised to such a height in the name of Christ that all the revilers are now confounded and do not dare to revile. This alone is left for them to say against us: “Why do you not agree among yourselves?” The pagan Gentiles who remain, having nothing to say against the name of Christ, throw the dissension of Christians in the faces of Christians. So whoever passes over from the heretics to the Catholic Church will not have this reproach from the nations, nor will they bear the reproach of dissension, because they remain in the root of unity, in the planting of love. “They will not bear the reproach.”","f":"Augustine, <i>Serm.</i> 47.27 (PL 38:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-27)."},"augustine-sermones/47.29":{"o":"Et scient quoniam ego sum Dominus Deus eorum, et ipsi populus meus domus Israel, dicit Dominus Deus. Ecce sunt oves, ecce est et vinea. Quomodo cum de vinea loqueretur Isaias, arguens quamdam vineam malam, ne dicerent illi, Non intellexi; exposuit in fine dicens, Vinea autem Domini sabaoth, domus Israel est; ne dicerent, Non nobis dictum est, sed vineæ nescio cui: sed et hic, cum locutus esset de ovibus, ad extremum ne quis dicat, Forte sunt aliquae oves Dei nescio ubi, quas curat Deus, et ego illas non novi: quanquam absurdus est nimis humano sensui qui ista cogitaverit: tamen pastor ille compatiens infirmis usque ad tales cogitationes descendit, et quæ essent oves ejus, apertissime exposuit. Et vos oves meæ, et oves gregis mei, homines estis. Sed qui homines? omnes homines? Non. Beatus enim cujus est Dominus Deus spes ejus: et, Quam bonus Deus Israel rectis corde! Beatus vir cujus est Dominus Deus ipsius.","t":"“And they will know that I am the Lord their God, and they are my people, the house of Israel, says the Lord God.” See, here are sheep; see, there is also a vineyard. When Isaiah spoke of the vineyard, rebuking a certain bad vineyard, so that they could not say, “We did not understand,” he explained at the end, saying, “But the vineyard of the Lord of hosts is the house of Israel,” so that they could not say, “It was not said to us, but to some vineyard or other.” So here too, having spoken of the sheep, at the end, so that no one could say, “Perhaps there are some sheep of God somewhere or other whom God cares for, and I do not know them” (although anyone who thought this would be far too absurd for human sense), yet that shepherd, compassionate toward the weak, came down even to such thoughts, and explained most plainly who his sheep were: “And you, my sheep, and the sheep of my flock, are men.” But which men? All men? No. For “Blessed is he whose hope is the Lord God”; and, “How good is the God of Israel to the upright in heart!” “Blessed is the man whose God is the Lord himself.”","f":"Augustine, <i>Serm.</i> 47.29 (PL 38:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-29)."},"augustine-sermones/47.3":{"o":"Audiamus itaque, fratres, unde Dominus oves improbas corripiat, et quid promittat ovibus suis. Et vos, inquit, oves meæ, hæc dicit Dominus Deus. Primo, quanta felicitas est, esse gregem Dei, si quis cogitet, fratres, etiam in istis lacrymis et in istis tribulationibus magnum gaudium concipit. Neque enim in ejus grege est, quem lupi possunt flagellare, aut cujus somnum possunt captare prædones. Illi enim dictum est, Qui pascis Israel; de quo dictum est, Non dormiet, neque dormitabit, qui custodit Israel. Vigilat ergo ille super nos vigilantibus nobis, vigilat et dormientibus nobis. Si ergo de pastore homine securum est pecus hominis; quanta debet esse nostra securitas pascente Deo, non tantum quia pascit nos, sed etiam quia fecit nos?","t":"Let us hear, then, brothers, for what the Lord rebukes wicked sheep and what he promises his own sheep. “And you, my sheep,” he says, “thus says the Lord God.” First, if anyone considers how great a happiness it is to be God’s flock, brothers, he will conceive great joy even in these tears and these tribulations. For one is not in the flock of a shepherd whom wolves can beat, or whose sleep robbers can take advantage of. For it was to him that it was said, “You who shepherd Israel”; it was of him that it was said, “He who keeps Israel will neither sleep nor slumber.” He keeps watch over us, then, when we are awake; he keeps watch also when we are asleep. If, then, a man’s flock is secure with a human shepherd, how great ought our security to be with God as our shepherd, not only because he feeds us but also because he made us?","f":"Augustine, <i>Serm.</i> 47.3 (PL 38:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-3)."},"augustine-sermones/47.30":{"o":"Super omnes est Deus: tamen nescio quomodo non facile quisquam audet dicere, Deus meus, nisi qui in eum credit, et qui eum diligit; ipse dicit, Deus meus. Tuum tibi fecisti; cujus es, hoc amat ipse. Prorsus dulcedine affectus tui, et secura et præfidenti dilectione dic, Deus meus. Securus dicis, verum dicis: quia tuus est, et non fecisti ut non sit alterius. Non enim sic dicis, Deus meus; quomodo, Equus meus. Equus enim tuus est, non equus alterius. Deus et tuus est, et ejus qui sic dixerit, Deus meus, quomodo tu dicis. Singuli dicunt, Deus meus, et, Deus meus: ille omnium est, communiter omnibus se ad fruendum præbens, in omnibus integer, in singulis integer. Non enim qui dicunt, Deus meus, singuli dividunt inter se. Si sermo iste quem jacto lingua, et sono constante litteris et syllabis, totus ad singulos pervenit, nec dividunt illum inter se qui audiunt; si sermo ad aures corporis corporaliter sonans, in propinquo clarius, in longinquo languidius, ab omnibus tamen audientibus totus excipitur, non inter se syllabatim eum dividentibus, sed omnibus totum accipientibus; quanto magis ille Deus ubique præsens, implens omnia, non propinqua clarius, et longinqua languidius, sed pertendens a fine usque ad finem fortiter, et disponens omnia suaviter, aequaliter possidetur ab omnibus? Lux ista, fratres mei, certe corporea, de cœlo fulget; oritur, occidit, circumit, de loco in locum mutatur: tamen procedunt in eam et diriguntur omnium oculi, et omnium oculi pariter eam possident, non eam dividunt; nullus in ea dives limitem fixit, nec prior præoccupando ut videret, oculos pauperis aut exclusit, aut angustavit. Dicat pauper, Deus meus; dicat dives, Deus meus: minus ille habet, plus hic habet; sed argentum, non Deum. Ut perveniret ad Deum Zacchæus dives, dedit dimidium patrimonii sui; ut perveniret Petrus, retia et navem dimisit: ut perveniret vidua, duo minuta dedit; ut perveniret pauperior, calicem aquæ frigidæ porrexit; ut perveniret penitus pauper et egenus, solam bonam voluntatem tribuit. Diversa dederunt, sed ad unum pervenerunt, quia non diversa amaverunt. Sic et vos, homines oves Dei, oves gregis Dei, nolite perturbari temporalibus diversitatibus vestris, quod alii in honore, alii sine honore, alii cum pecunia, alii praeter pecuniam, alii pulchri corpore, alii minus pulchri, alii aetate fessi, alii juvenes, alii pueri, alii viri, alii feminæ: Deus omnibus æqualiter adest. Ille apud eum plus habet loci, qui plus attulerit, non argenti, sed fidei. Et vos, inquit, oves meæ, et oves gregis mei, homines estis; et ego Deus vester, dicit Dominus Deus. O beatos nos tali possessione et tali possessore! Nam et possidet nos, et possidemus illum: possidet nos, ut colat nos; possidemus illum, ut colamus illum: sed nos colimus tanquam Deum, ille colit tanquam agrum: ille nos colit, ut fructum afferamus; nos eum colimus, ut fructum demus. Totum ad nos recurrit, ille nostri non eget, Dabo tibi, inquit, hæreditatem tuam et possessionem tuam fines terræ. Ecce possessio ipsius sumus. Dominus, inquit, pars hæreditatis meæ et calicis mei. Ecce possessio nostra est: sed tamen qua distinctione? Vos homines estis, ego Dominus Deus vester, dicit Dominus Deus noster.","t":"God is above all; and yet somehow no one readily dares to say, “My God,” except one who believes in him and loves him; such a one says, “My God.” You have made him your own; and he whose you are loves this. So, with all the sweetness of your affection, and with secure and confident love, say, “My God.” You say it securely, you say it truly: because he is yours, and you have not made it so that he is not someone else’s. For you do not say “My God” in the way you say “My horse.” For your horse is yours and not someone else’s horse. But God is both yours and also the God of anyone else who says “My God” as you say it. Each one says “My God,” and “My God”: he belongs to all, offering himself in common to all to be enjoyed, whole in all, whole in each. For those who say “My God” do not divide him among themselves. If this word that I throw out with my tongue, in a sound made of letters and syllables, reaches each person whole, and those who hear it do not divide it among themselves; if a word that sounds bodily to the ears of the body, more clearly close by and more faintly far off, is nevertheless received whole by all who hear it, not divided among them syllable by syllable, but received whole by all; how much more is that God, present everywhere and filling all things, not more clearly close by and more faintly far off, but “reaching mightily from end to end and ordering all things sweetly,” possessed equally by all? This light, my brothers, which is certainly bodily, shines from the sky; it rises, it sets, it goes round, it moves from place to place; and yet the eyes of all go out to it and are directed to it, and the eyes of all possess it equally and do not divide it. No rich man has fixed a boundary in it, nor, by seizing it first in order to see, has he shut out or narrowed the eyes of the poor. Let the poor man say, “My God”; let the rich man say, “My God”: the one has less, the other more; but of silver, not of God. To come to God, the rich man Zacchaeus gave half of his patrimony; to come to him, Peter left his nets and his boat; to come to him, the widow gave two small coins; to come to him, someone poorer still offered a cup of cold water; to come to him, someone utterly poor and needy gave only a good will. They gave different things, but they came to the one God, because they did not love different things. So you too, men, God’s sheep, sheep of God’s flock, do not be troubled by your differences in this life: that some are in honor and others without honor, some with money and others without money, some beautiful in body and others less beautiful, some worn out with age and others young, some boys, some men, some women: God is present to all equally. He has more room with God who has brought more, not of silver but of faith. “And you,” he says, “my sheep, and the sheep of my flock, are men; and I am your God, says the Lord God.” O how happy we are in such a possession and such a possessor! For he both possesses us and we possess him: he possesses us to cultivate us; we possess him to worship him. But we worship him as God; he cultivates us as a field. He cultivates us so that we may bear fruit; we worship him so that we may yield fruit. All of it comes back to us; he has no need of us. “I will give you,” he says, “your inheritance, and as your possession the ends of the earth.” See, we are his possession. “The Lord,” it says, “is the portion of my inheritance and of my cup.” See, he is our possession; but with what distinction? “You are men; I am the Lord your God, says the Lord our God.”","f":"Augustine, <i>Serm.</i> 47.30 (PL 38:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-30)."},"augustine-sermones/47.4":{"o":"Una est nostra sollicitudo, quae nobis imponitur, audire vocem pastoris: et est nunc tempus audiendi, quia ille nondum assumpsit tempus judicandi. Qui loquitur, modo tacet. Loquitur enim in præcepto, tacet in judicio. Ideo dicit quodam in loco: Tacui; numquid semper tacebo? Quomodo tacuit, cum hoc ipsum loquendo dixerit? Qui dicit, Tacui, non tacet: quia et hoc ipsum dicere, Tacui, non tacere est. Audio ergo te loquentem in tot præceptis, in tot sacramentis, in tot paginis, in tot libris: audio denique in hoc ipso quod dicis, Tacui, numquid semper tacebo? Quomodo ergo tacuisti? Quia nondum dico, Venite, benedicti Patris mei percipite regnum; et nondum dico aliis, Ite, maledicti, in ignem æternum, qui præparatus est diabolo et angelis ejus: et hæc ipsa ita nondum dico, ut jam praedicam. Ultimam sententiam, quam dicturus est judex, in tabella scripturus manu sua, ultra quam sententiam nihil jam judicaturus est, partes non audiunt: illis foras exeuntibus scribitur. Attonitae sunt ambae partes atque suspensae, contra quam vel pro qua sententia illius procedat. Magnum secretum judicis, unde secretarium nominatur. Magnus timor eorum qui in causa sunt; quid ille cogitet, et quid scribat ignoratur: et homo est, et illi de quibus ille judicat, utique homines sunt. Ille autem Deus noster est, et nos populus pascuæ ejus et oves manuum ejus. Et cum sit ille Creator, nos creatura; ille immortalis, nos mortales; ille invisibilis, nos visibiles; noluit nos in hac vita latere, quam ultimam sententiam in fine dicturus sit. Nemo ante dicit, Damno, qui vult damnare: nemo ante dicit, Ferio, qui vult ferire.","t":"We have one care laid upon us: to hear the shepherd’s voice. And now is the time for hearing, because he has not yet taken up the time for judging. He who speaks is silent for now. For he speaks in his commandment and is silent in his judgment. That is why he says in a certain place: “I have kept silent; shall I always keep silent?” How did he keep silent, when he said this very thing by speaking? He who says, “I have kept silent,” is not silent; for even to say, “I have kept silent,” is not to be silent. So I hear you speaking in so many commandments, in so many sacraments, in so many pages, in so many books; I hear you, finally, in this very saying, “I have kept silent; shall I always keep silent?” How, then, have you kept silent? Because I do not yet say, “Come, blessed of my Father, receive the kingdom”; and I do not yet say to the others, “Go, you cursed, into the eternal fire, which is prepared for the devil and his angels.” And I do not yet say these very things in such a way that I do not already proclaim them beforehand. The final sentence that a judge is to pronounce, which he is to write on a tablet with his own hand, and after which he will judge nothing further, the parties do not hear: it is written while they go outside. Both parties are stunned and in suspense, wondering against whom or for whom his sentence will come out. Great is the judge’s secrecy, from which his chamber is named the secretarium. Great is the fear of those involved in the case: what he thinks and what he writes is unknown; and he is a man, and those whom he judges are certainly men. But he is our God, and we are the people of his pasture and the sheep of his hands. And although he is the Creator and we the creature, he immortal and we mortal, he invisible and we visible, he did not want to hide from us in this life what final sentence he is to pronounce at the end. No one who means to condemn says beforehand, “I condemn”; no one who means to strike says beforehand, “I strike.”","f":"Augustine, <i>Serm.</i> 47.4 (PL 38:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-4)."},"augustine-sermones/47.5":{"o":"Magna ergo lenitas, magna misericordia, magna mansuetudo: sed si non abutamur patientia ejus ad nostram nequitiam; et illo nostra portante peccata, nos quasi ad faciendum ei onus augeamus peccata peccatis; quasi ut ille plus portet, qui non laborat cum portat: peccata nostra, quibus adhuc parcit, quia adhuc sustinet, illius ostendunt patientiam, nostram cumulant sarcinam. Ignoras, inquit, quia patientia Dei ad pænitentiam te adducit? Patientia illa est, quam taciturnitatem vocat, de qua dicit, Tacui; numquid semper tacebo? Ergo cum argueret quosdam, et diceret, Qui prædicta non furandum, furaris; qui dicis non adulterandum, adulteras, etc. ait, An divitias bonitatis ejus et longanimitatis contemnis? Quia ille bonus est, quia longanimis, quia videt et tacet, quia videt et sustinet, putas illum iniquum? Ignoras quia patientia Dei ad pœnitentiam te adducit? Et vide si semper tacebit, qui modo tacet? Tu autem, inquit, secundum duritiam cordis tui et cor impœnitens, thesaurizas tibi iram in die iræ et revelationis justi judicii, Dei, qui reddet unicuique secundum opera sua. Ergo tacet; numquid semper tacebit? item dicit post quædam enumerata peccata: Hæc fecisti, et tacui; id est, hæc fecisti, et non vindicavi: suspicatus es iniquitatem, quod ero tui similis. Et revera hoc cogitant multi, cum fecerint multa mala, et mali sibi accidere nihil viderint, non tantum placent eis facta sua mala, sed etiam Deo placere putant: in tantum procedit impietas, ut et Deum sibi similem existimet impius contemptor. Et cum Deus eum adducat monendo, docendo, hortando, corripiendo, ad similitudinem suam; non solum non sequitur similitudinem Dei, sed Deum vult ducere ad similitudinem suam. Hæc est iniquitas major, quam ipsa peccata, a quibus se non corrigit. Suspicatus es iniquitatem, quod ero tibi similis? Et quid sequitur? Arguam te. Quare hoc? Tacui; numquid semper tacebo? Itaque, fratres, quoniam sermo iste qui de Dei ore procedit, et me terret, et vos (omnes enim unam spem bonam habemus in illo, et omnes pariter timere debemus, ne illo offenso non inveniamus quod sperabamus, sed experiamur quod contempsimus), audiamus omnes tanquam oves Dei, dum loquitur qui tacet, dum monet nos, et nondum judicet nos qui fecit nos, dum vacat audire, dum licet","t":"Great, then, is his gentleness, great his mercy, great his mildness; but only if we do not abuse his patience to serve our wickedness, and, while he bears our sins, heap sins on sins as though to add to his burden, as if so that he may carry more because he does not tire in carrying. Our sins, which he still spares because he still bears with them, show his patience and pile up our load. “Do you not know,” he says, “that God’s patience leads you to repentance?” That patience is what he calls silence, when he says, “I have kept silent; shall I always keep silent?” So when he was rebuking certain people and saying, “You who preach that one must not steal, steal; you who say that one must not commit adultery, commit adultery,” and so on, he says: “Or do you despise the riches of his goodness and long-suffering?” Because he is good, because he is long-suffering, because he sees and is silent, because he sees and bears with it, do you think him unjust? “Do you not know that God’s patience leads you to repentance?” And see whether he who is silent now will always be silent: “But you,” he says, “by your hardness and impenitent heart are storing up wrath for yourself on the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works.” So he is silent; shall he always be silent? Again, after listing certain sins, he says: “These things you did, and I kept silent”; that is, you did these things and I did not punish them; “you supposed wickedly that I would be like you.” And indeed many think this: when they have done many evil things and have seen nothing evil happen to them, not only do their evil deeds please them, but they even think they please God. Impiety goes so far that the impious despiser thinks God is like himself. And while God, by warning, teaching, exhorting, and rebuking, draws him toward his own likeness, not only does he not follow God’s likeness, but he wants to draw God toward his own. This is a greater wickedness than the sins themselves from which he does not correct himself. “You supposed wickedly that I would be like you?” And what follows? “I will rebuke you.” Why this? “I have kept silent; shall I always keep silent?” Therefore, brothers, since this word that comes from the mouth of God frightens both me and you (for we all have one good hope in him, and we must all equally fear that, having offended him, we may not find what we hoped for but experience what we despised), let us all listen as God’s sheep while he who is silent speaks, while he who made us warns us and does not yet judge us, while there is time to listen, while it is permitted.","f":"Augustine, <i>Serm.</i> 47.5 (PL 38:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-5)."},"augustine-sermones/47.6":{"o":"Et vos, inquit, oves mece, hæc dicit Dominus, Deus: Ecce ego judico inter ovem et ovem, et arietes, et hircos. Quid hic faciunt hirci in grege Dei? In eisdem pascuis, in eisdem fontibus, et hirci tamen sinistre destinati dextris miscentur, et prius tolerantur qui separabuntur; et hic exercetur ovium patientia, ad similitudinem patientiæ Dei. Separatio enim ab illo erit, aliorum ad sinistram, aliorum ad dexteram. Nunc autem ipse tacet, tu vis loqui. Sed unde dico, Tu vis loqui? Unde ipse tacet. A vindicta judicii, non a verbo correptionis Ipse nondum separat, tu vis separare. Ipse mixta tolerat, qui seminavit. Si ante ventilationem frumentum vis esse purgatum, tuo vento pessime ventilaberis. Licuerit servis dicere, Vis, imus, et colligimus ea? Stomachati enim sunt videndo zizania, et doluerunt segeti bonæ permixta zizania; et dixerunt, Nonne bonum semen seminasti? Unde ergo apparuerunt zizania? Ille rationem reddidit unde apparuerunt; non tamen permisit ut ante tempus evellerentur. Quamvis et ipsi servi stomachati adversus zizania; consilium tamen et præceptum a domino expetiverunt. Displicebant illa inter segetem: sed videbant servi, quia si vel in ipsis zizaniis evellendis aliquid sua sponte facerent, ipsi zizaniis annumerarentur. A Domino exspectaverunt præceptum, jussionem regis sui quæsierunt: Vis, imus, et colligimus ea? Et ille: Non. Et reddidit inde causam: Ne forte, cum vultis colligere zizania, eradicetis simul et triticum. Sedavit ab indignatione, nec reliquit in dolore. Grave enim videbatur servis esse zizania inter frumentum; et vere grave erat. Sed alia est conditio agri, alia quies horrei. Tolera; ad hoc enim natus est: tolera, quia forte toleratus es. Si semper bonus fuisti, habe misericordiam: si aliquando malus fuisti, noli perdere memoriam. Et quis est semper bonus? Facilius, si te Deus diligenter discutiat, inveniet te etiam nunc malum, quam tu te semper bonum. Ergo toleranda sunt zizania hæc inter frumentum, hirci inter arietes haedi inter oves. Quid autem ille de frumento? In tempore, inquit, messis, dicam messoribus: Colligite primum zizania, et alligate in fasciculos ad comburendum ea; triticum autem meum recondite in horreo. Transiet ergo agri concretio, veniet messis discretio. Exigit de nobis modo Dominus patientiam, quam proponit in se, dicens tibi: Ego certe si modo voluero judicare, numquid inique judicabo? Ego si modo voluero judicare, numquid falli potero? Si ego qui semper recte judico, et qui falli non possum, differo judicium meum; tu ignorans quemadmodum judicandus sis audes tam præpropere judicare? Videte, fratres, quemadmodum illis servis volentibus ante tempus eradicare zizania, hoc opus nec in messe concessit. Ait enim, In tempore messis dicam messoribus: non ait, Dicam vobis. Sed quid, si ipsi servi messores erunt? Non. Nam exponens omnia singillatim: Messores, ait, Angeli sunt. Homo ergo carne septus, carnem portans, aut forte caro totus, id est, caro corpore, carnalis animo, audes ante usurpare officium alienum, quod nec in messe erit tuum? Hoc de separandis zizaniis: de hircis quid? Cum venerit Filius hominis, et omnes Angeli cum eo, sedebit in sede gloriæ suæ; et congregabuntur ante eum omnes gentes, et separabit eos, sicut pastor separat oves ab hædis. Et veniet, et separabit: veniet messis, et separabuntur. Modo ergo tempus separationis non est, sed tolerationis. Nec idco ista dicimus, fratres, ut corripiendi dormiat diligentia: imo vero ne in illud judicium incauti veniamus, et cæci negligentes caecitatem nostram subito nos ad sinistram inveniamus, disciplina exerceatur, judicium non præcipitetur.","t":"“And you, my sheep,” he says, “thus says the Lord God: Behold, I judge between sheep and sheep, and rams and he-goats.” What are he-goats doing here in God’s flock? In the same pastures, at the same springs, the he-goats, though destined for the left, are mixed with those on the right; those who will be separated are first tolerated; and here the patience of the sheep is exercised, after the likeness of God’s patience. For the separation will be made by him, some to the left, others to the right. But now he is silent, and you want to speak. But in what respect do I say, “You want to speak”? In the respect in which he is silent: in the punishment of judgment, not in the word of rebuke. He does not yet separate; you want to separate. He who sowed tolerates the mixture. If you want the grain cleaned before the winnowing, you will be badly winnowed by your own wind. The servants were permitted to say, “Do you want us to go and gather them?” For they were indignant at seeing the weeds, and grieved that weeds were mixed with the good crop; and they said, “Did you not sow good seed? Where, then, did the weeds come from?” He gave the reason why they had appeared; yet he did not allow them to be pulled up before the time. Although the servants themselves were indignant at the weeds, they still sought counsel and a command from their master. Those things displeased them among the crop; but the servants saw that if they did anything of their own accord, even in pulling up the weeds, they themselves would be counted among the weeds. They awaited the Lord’s command and sought their king’s order: “Do you want us to go and gather them?” And he said: “No.” And he gave the reason: “Lest perhaps, when you want to gather the weeds, you root up the wheat with them.” He calmed their indignation and did not leave them in their grief. It seemed hard to the servants that there should be weeds among the wheat; and it truly was hard. But the condition of the field is one thing, the rest of the barn another. Bear with it; that is what you were born for. Bear with it, for perhaps you were borne with. If you have always been good, have mercy; if you were once bad, do not lose the memory of it. And who is always good? If God examines you carefully, he will more easily find you bad even now than you will find yourself always good. So these weeds are to be tolerated among the wheat, the he-goats among the rams, the kids among the sheep. But what does he say about the wheat? “At the time of harvest,” he says, “I will tell the reapers: Gather first the weeds, and bind them in bundles to burn them; but store my wheat in the barn.” The mixture of the field will pass; the separation of the harvest will come. The Lord now requires of us the patience that he sets forth in himself, saying to you: “If I chose to judge now, would I judge unjustly? If I chose to judge now, could I be deceived? If I, who always judge rightly and cannot be deceived, put off my judgment, do you, who do not know how you are to be judged, dare to judge so hastily?” See, brothers, how he did not grant this work to those servants who wanted to root up the weeds before the time, not even at the harvest. For he says, “At the time of harvest I will tell the reapers”; he does not say, “I will tell you.” But what if the servants themselves are to be the reapers? No. For, explaining everything one by one, he says, “The reapers are the angels.” So do you, a man hedged in by flesh, carrying flesh, or perhaps wholly flesh, that is, flesh in body and carnal in mind, dare to seize beforehand another’s office, which will not be yours even at the harvest? So much for separating the weeds. What of the he-goats? “When the Son of Man comes, and all the angels with him, he will sit on the throne of his glory; and all the nations will be gathered before him, and he will separate them as a shepherd separates the sheep from the goats.” He will come, and he will separate: the harvest will come, and they will be separated. Now, then, is not the time of separation but of toleration. And we do not say this, brothers, so that the diligence of rebuking may go to sleep; on the contrary, so that we may not come to that judgment unprepared and, blind and careless of our blindness, suddenly find ourselves on the left, let discipline be exercised, but let judgment not be rushed.","f":"Augustine, <i>Serm.</i> 47.6 (PL 38:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-6)."},"augustine-sermones/47.7":{"o":"Quid ergo Dominus? Ecce ego judico inter ovem et ovem, et arietes et hircos. Ego judico: magna securitas, ipse judicat, securi sint boni. Judiccm ipsorum nullus adversarius corrumpit, nullus advocatus circumvenit, nullus testis illudit. Sed quantum securi sunt boni, tantum timeant mali. Non talis judicat, cui aliquid abscondatur. Numquid enim Deus judicans quaesiturus est testes, per quos discat quis sis? Unde potest falli quis sis, qui noverat quis esses futurus? Te interrogat, non alium de tc. Dominus, inquit, interrogat justum et impium. Interrogat autem te, non ut discat a te, sed ut confundat te. Habentes ergo judicem talem, quem ncmo contra nos fallit, nemo pro nobis; sic agamus, ut ejus judicium venturum non timeamus, sed exspectemus et desideremus. Numquid enim frumenta timent, ne mittantur in horreum? Imo optant vehementer et desiderant. Numquid oves timent, ne ponantur ad dexteram? Imo nihil eis tam tardum est, quam donec fiat. Hi vero ex animo et tota sinceritate dicunt, cum orant, Veniat regnum tuum. Mali vero hominis in his verbis et cor trepidat, et lingua titubat. Quomodo enim dicis, Veniat regnum tuum? Ecce veniet: qualem te inveniet? Sic ergo age, ut securus ores. Et si quid forte inest in conscientia errati atque peccati, habes in ipsa oratione medicinam: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Voluit enim Deus sic te esse debitorem, ut habeas debitorem. Peccando quippe inimicum te facis Deo: sed attende ne forte I:: habeas inimicum. Dimitte, et dimittetur tibi. Quod facis qui potes in peccato inveniri, hoc in te faciet qui de nullo peccato poterit judicari. Si autem ut homo in peccato positus, peccatori tuo non parcis, nec tuam in illo conditionem respicis, nec de cætero lapsum tua fragilitatis horrescis; quid tibi facturus est, qui tam securus judicat, quomodo qui nunquam peccat?","t":"What, then, does the Lord say? “Behold, I judge between sheep and sheep, and rams and he-goats.” “I judge”: great security! He himself judges; let the good be secure. No adversary bribes their judge, no advocate gets round him, no witness deceives him. But as secure as the good are, so much let the wicked fear. He is not a judge from whom anything is hidden. Will God, when he judges, look for witnesses to learn from them who you are? How can he be deceived about who you are, he who knew who you were going to be? He questions you, not someone else about you. “The Lord,” it says, “questions the righteous and the wicked.” But he questions you not in order to learn from you but in order to confound you. Since we have such a judge, whom no one deceives either against us or for us, let us so act that we do not fear his coming judgment but await and desire it. Does the grain fear being put into the barn? On the contrary, it wishes and longs for it eagerly. Do the sheep fear being placed on the right? On the contrary, nothing seems so slow to them as its coming. These say from the heart and in all sincerity, when they pray, “Your kingdom come.” But at these words the heart of a bad man trembles and his tongue stammers. For how do you say, “Your kingdom come”? See, it will come: in what state will it find you? So act that you may pray securely. And if perhaps there is something of error and sin in your conscience, you have the medicine in the prayer itself: “Forgive us our debts, as we also forgive our debtors.” For God willed that you should be a debtor in such a way that you also have a debtor. By sinning you make yourself God’s enemy; but take care whether perhaps you too have an enemy. Forgive, and you will be forgiven. What you do, who can be found in sin, he will do to you who can be judged guilty of no sin. But if, being a man set in sin, you do not spare the one who sins against you, and do not consider your own condition in him, and do not shudder at the fall of your frailty for the time to come, what will he do to you, who judges so securely, as one who never sins?","f":"Augustine, <i>Serm.</i> 47.7 (PL 38:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-7)."},"augustine-sermones/47.8":{"o":"Danda ergo opera est purae conscientiæ: et si forte aliquis inest scrupulus, præveniamus faciem ejus in confessione. In Psalmo nunc, cum cantaretur, audivimus, Præveniamus faciem ejus in confessione. Præveniamus eum, ne nos ipse praeveniat. Post confessionem non nO'cret ultionem, si ei tu post confessionem non repetas iniquitateiu. Praeveni antequam præveniaris. Quia enim venturus est, certum est: perdes, si non desideras quod futurum est. Nam et te nolente venturus est. Numquid eum dilaturus es, recusando ne veniat? Sicut noverat horam qua judicari debuit, sic novit et horam qua debeat judicare. Veniet ille, tu vide qualis futurus sis. Hodie inest scrupulus, hodie sit confessio, hodie renuntietur scrupulo; hodie dimittitur, hodie laxatur. Non cst ut dicas, Differt Deus veniam: tu noli differre medicinam tuam. Habes enim aliquid in animo quod te angat: et si angit, et sollicitat. Utique si in domo tua esset lapis offendens oculos tuos, juberes eum auferri de medio; maxime si aliquem paulo majorem hospitem in domo tua esses recepturus. Cum ergo Deum invocas, in te vocas; quomodo veniet in te, cui locum quo recipias, non mundasti? Sed minus idoneus es auferre de corde tuo, quod tibi ipse fecisti? Ipsum invoca,ut mundet; ipsum invita, ut intret: dum tamen quod facturus es, modo facias, cum loquitur monendo, et tacet judicando.","t":"We must work, then, for a pure conscience; and if perhaps some scruple is there, let us come before his face in confession. Just now in the psalm, as it was sung, we heard, “Let us come before his face in confession.” Let us come before him, so that he does not come upon us first. After confession he will not seek vengeance, if after confession you do not return to your wickedness. Come before him before he comes upon you. For that he will come is certain; you are lost if you do not desire what is going to happen. For he will come even against your will. Will you delay him by refusing to let him come? As he knew the hour in which he was to be judged, so he also knows the hour in which he is to judge. He will come; see to it what you will be. Today there is a scruple: today let there be confession, today let the scruple be renounced; today it is forgiven, today it is released. There is no reason for you to say, “God puts off pardon”: do not put off your medicine. For you have something in your mind that distresses you; and if it distresses you, it also troubles you. Surely, if there were a stone in your house offending your eyes, you would order it removed from the way, especially if you were about to receive a rather important guest into your house. So when you invoke God, you call him into yourself: how will he come into you, when you have not cleaned the place in which you are to receive him? But are you unfit to remove from your heart what you yourself made there? Invoke him, that he may cleanse it; invite him, that he may enter; only do now what you are going to do, while he speaks by warning and is silent in judging.","f":"Augustine, <i>Serm.</i> 47.8 (PL 38:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-8)."},"augustine-sermones/47.9":{"o":"Dixit hic hircos, dixit arietes, et judicat inter eos. Et quid eis dicit? Numquid non sufficit vobis, quia bonam pascuam pascebatis? et reliquias pascuæ vestræ conculcabatis pedibus vestris; et potabatis aquam, quæ subsidebat, id est, quæ pura et tranquilla erat, et reliquam pedibus vestris turbabatis: et oves meæ conculcationes pedum vestrorum depascebant, et conturbatam pedibus vestris aquam potabant. Quid est hoc? Pascua Dci bona sunt, et fontes Dei puri sunt. Habemus hoc in Scripturis sanctis. Qui sunt ergo, qui quod tranquillum est inde bibunt; et quod mundum est inde pascuntur; et conculcant reliquias et turbant aquam, ut oves aliæ conculcatas herbas accipiant et aquam conturbatam bibant? Et hoc utique videtis displicere pastori, qui dicit dum fiunt ista, Ego judico inter ovem et ovem: ad hoc utique ne fiant. Sunt multi qui tranquille discunt, perturbate docent; et cum habeant doctorem patientem, saeviunt in discentem. Quam nos enim tranquille doceat ipsa Scriptura, quis nescit? Venit ergo aliquis, et legit præcepta Dei; legit et capit, capit tranquillus de tranquillo bibens, et de viridi et mundo pascens. Venit aliquis audire ab illo aliquid; indignatur, perturbatur, tarditatem aliquande serlut intelligentis accusando, turbatum facit minus intelligere, quod poterat audire tranquillus.","t":"Here he has named he-goats, he has named rams, and he judges between them. And what does he say to them? “Is it not enough for you that you fed on good pasture? And the rest of your pasture you trampled with your feet; and you drank the water that had settled” (that is, that was clear and still), “and the rest you muddied with your feet; and my sheep fed on what your feet had trampled, and drank the water muddied by your feet.” What is this? God’s pastures are good, and God’s springs are pure. We have these in the holy Scriptures. Who, then, are those who drink from them what is still, and feed from them on what is clean, and trample the rest and muddy the water, so that other sheep get trampled grass and drink muddied water? And you surely see that this displeases the shepherd, who says, while these things are being done, “I judge between sheep and sheep”: surely, so that they may not be done. There are many who learn calmly and teach turbulently, and though they have a patient teacher, they rage at the learner. For who does not know how calmly Scripture itself teaches us? Someone comes, then, and reads God’s commandments; he reads and takes them in; he takes them in calmly, drinking still water from a still source and feeding on what is green and clean. Someone else comes to hear something from him; he grows indignant, gets agitated, and by accusing the slowness of one who understands with difficulty, he makes the other, now troubled, understand less of what he could have heard calmly.","f":"Augustine, <i>Serm.</i> 47.9 (PL 38:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/47-9)."},"augustine-sermones/48.1":{"o":"Lectiones divinorum eloquiorum, cum recitarentur, audivimus. Ea nobis est materies loquendi proposita; inde sapere debemus, inde seminare quod sapimus, adjuvante illo, in cujus manu sunt, sicut scriptum est, et nos et sermones nostri. Nec frustra alio loco scriptum est, In Domino laudabo sermonem, in Domino laudabo verbum. Hoc laudatur in Domino, quod dat Dominus. Quamvis ergo infirmi simus, vasa tamen sumus ejus: capimus quantum possumus, communicamus sine livore quod capimus. Suppleat ille in cordibus vestris, quod nos minus fecerimus: quia et quod operamur in auribus vestris, quid est, nisi ille totum agat in cordibus vestris?","t":"We have heard the readings of the divine words as they were recited. They have been set before us as the subject of our speaking; from them we ought to draw our wisdom, and from them we ought to sow what we understand, with the help of him in whose hand, as it is written, are both we and our words. Nor is it in vain that it is written in another place, “In the Lord I will praise the word, in the Lord I will praise the saying.” What is praised in the Lord is what the Lord gives. Though we are weak, then, we are his vessels: we take in as much as we can, and we share without envy what we take in. May he supply in your hearts whatever we have done too little; for even what we work in your ears, what is it, unless he does the whole of it in your hearts?","f":"Augustine, <i>Serm.</i> 48.1 (PL 38:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/48-1)."},"augustine-sermones/48.2":{"o":"Lectio prima prophetica quid nobis commendaverit, me commemorante recolite. Quid dignum, inquit, offeram Domino? Quaerebat homo sacrificium quo placaret Deum, vel quo placeret Deo: Curvabo, inquit, genu Deo excelso, placabo eum in millibus taurorum, aut in denis millibus caprarum pinguium, aut offeram Deo fructum ventris mei pro peccato animae meæ? Primogenita, inquit, mea offeram Deo meo pro peccato animae meæ? Respondetur tibi, o homo. O homo, a quo respondetur, nisi a quo factus est homo? Respondetur ergo tibi, o homo, quærenti quid offeras Deo, et unde places Deum, vel unde placeas Deo. Respondetur tibi quid sit bonum; aut quid aliud Dominus exquirat a te, nisi ut facias judicium et justitiam, et diligas misericordiam, paratusque sis ire cum Domino Deo tuo. Quærebas quid offerres pro te: offer te. Quid enim Dominus quaerit a te, nisi te? Quia in omni creatura terrena nihil melius fecit te. Quærit te a te, quia tu perdideras te. Si autem facias quod jussit, invenit in te judicium et justitiam: judicium, primo in te ipso, justitiam ad proximum tibi. Quomodo judicium in te ipso? Ut displiceas tibi quod eras, et possis esse quod non eras. Judicium, inquam, de te ipso in te ipso sine acceptione personae tuae, ut non parcas peccatis tuis, nec ideo tibi placeant, quia tu facis: nec te laudes in bonis tuis, et Deum accuses in malis tuis. Hoc enim est perversum judicium; et ideo nec judicium. Ut enim ostenderet Deus perversum judicium non esse judicium, non ait, Quid Dominus quærit a te, nisi facere rectum judicium; sed, facere, inquit, judicium. Si enim rectum, tunc judicium; si autem perversum, non judicium, sed vitium. Quid ergo faciebas, quando te perdideras, et post tuam perditionem ibas; ibas, et non redibas? Quid faciebas? Scio quid faciebas: in bonis tuis te laudabas, in malis tuis Deum blasphemabas. Hoc est perversum judicium; et ideo, ut dixi, nec judicium. Vis ergo facere rectum judicium, hoc est judicium? Illud quod faciebas, corrige; præpostera, et rectum erit. Quid est, Corrige? Deum lauda in bonis tuis, te accusa in malis tuis. Cum tibi ergo perversus displicueris, teque illo qui creavit adjuvante correxeris, rectus servabis justitiam. Placebit enim tibi Deus, si rectus fueris. Non discrepabis a recto, nisi pravus atque perversus: rectus autem recto convenies, et sine dubio tibi placebit Deus. Quando enim displicebat, perversitati tuæ displicebat.","t":"Recall, as I remind you, what the first reading, from the prophet, commended to us. “What worthy thing,” he says, “shall I offer to the Lord?” A man was looking for a sacrifice with which to appease God, or with which to please God. “Shall I bow the knee,” he says, “to God most high; shall I appease him with thousands of bulls, or with tens of thousands of fat goats, or shall I offer to God the fruit of my body for the sin of my soul?” “Shall I offer my firstborn,” he says, “to my God for the sin of my soul?” You are answered, O man. O man, by whom are you answered, if not by him by whom man was made? You are answered, then, O man, as you ask what to offer God and how you may appease God or how you may please God. You are told what is good, or what else the Lord requires of you, but that you do judgment and justice, and love mercy, and be ready to walk with the Lord your God. You were asking what to offer for yourself: offer yourself. For what does the Lord seek from you but you? For in all earthly creation he made nothing better than you. He seeks you from yourself, because you had lost yourself. But if you do what he commanded, he finds in you judgment and justice: judgment first in yourself, justice toward your neighbor. How is there judgment in yourself? That you should be displeased with what you were, and be able to be what you were not. Judgment, I say, about yourself within yourself, without regard to your own person, so that you do not spare your sins, nor are they pleasing to you because it is you who commit them; and so that you do not praise yourself in your good deeds and accuse God in your bad ones. For this is perverse judgment, and therefore not judgment at all. For to show that perverse judgment is not judgment, God did not say, “What does the Lord require of you but to do right judgment,” but “to do judgment.” For if it is right, then it is judgment; but if it is perverse, it is not judgment but vice. What, then, were you doing when you had lost yourself and were following your own ruin, going and not coming back? What were you doing? I know what you were doing: in your good deeds you praised yourself; in your bad ones you blasphemed God. This is perverse judgment, and therefore, as I said, not judgment. Do you want, then, to do right judgment, which is judgment? Correct what you were doing: it is back to front; turn it round, and it will be right. What does “correct it” mean? Praise God in your good deeds; accuse yourself in your bad ones. So when, being perverse, you have become displeasing to yourself, and with the help of him who created you have corrected yourself, being upright you will keep justice. For God will please you if you are upright. You will not be at odds with the Upright unless you are crooked and perverse; but being upright you will agree with the Upright, and without doubt God will please you. For when he displeased you, it was your perversity that he displeased.","f":"Augustine, <i>Serm.</i> 48.2 (PL 38:235; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/48-2)."},"augustine-sermones/48.3":{"o":"Audi sanctum Psalmum: Quam bonus Israel Deus rectis corde! Iste qui hoc dicit in Psalmo, displicuerat illi Deus? Absit a me ut arguam, et non potius confitenti credam. Ecce audite mecum, et considerate quid dixerit. Quam bonus Deus, inquit, Israel! Quibus? Rectis corde. Mei autem, inquit, quando non eram rectus corde, Mei autem pene commoti sunt pedes, paulo minus effusi sunt gressus mei. Quod est, commoti sunt pedes; hoc est, effusi sunt gressus mei. Quod est, pene; hoc est, paulo minus. Quid itaque ait, pene, paulo minus commoti sunt pedes mei, effusi sunt gressus mei? Pene, inquit, lapsus sum, pene cecidi. Unde in tantum periculum pervenisti? Quia zelavi, inquit, in peccatoribus, pacem peccatorum intuens. Zelavi, inquit, in peccatoribus, intuens pacem peccatorum: hoc est, malos homines videndo felices, titubavi sub Deo, pene cecidi a Deo. Ecce unde illi displicuerat Deus, quare mali habent bona. Denique videte verba titubantis, quae apud se dixerit: Ecce ipsi peccatores. In ipso psalmo verba sunt titubantis: Ecce ipsi peccatores in saeculo obtinuerunt divitias. Et dixi: Quomodo scivit Deus? Ipse dicit in Psalmo, ipse loquitur, cui nondum recto Deus displicuerat, quod mali abundarent bonis. Quomodo, inquit, scivit Deus, et si est scientia in Altissimo? Videte adhuc quid adjungat; videte quemadmodum titubando propinquet casui, et sit vicinus perditioni; videte, inquam, quid adjungat: Numquid vane justificavi cor meum, et lavi in innocentibus manus meas? Perdidi, inquit, totum quod bene vixi. Justificavi cor meum, lavi in innocentibus manus meas, ad hoc ut mali sint felices, et ego tribuler. Et fui, inquit, flagellatus tota die. Gaudent illi, et ego flagellor: gaudent qui blasphemant Deum, flagellor qui colo Deum. Quomodo scivit Deus? Hinc titubavit, hinc pene cecidit, hinc putavit ad Deum res humanas non pertinere.","t":"Hear the holy psalm: “How good is the God of Israel to the upright in heart!” Had God displeased this man who says this in the psalm? Far be it from me to accuse him rather than believe him as he confesses. See, listen with me and consider what he said. “How good is God,” he says, “to Israel!” To whom? “To the upright in heart.” “But as for me” (when I was not upright in heart, he means), “my feet were almost moved; my steps had nearly slipped.” “My feet were moved” is the same as “my steps slipped.” “Almost” is the same as “nearly.” What, then, is he saying with “almost, nearly my feet were moved, my steps slipped”? “I almost slipped,” he says, “I almost fell.” How did you come into such danger? “Because I was jealous of sinners,” he says, “seeing the peace of sinners.” “I was jealous of sinners,” he says, “seeing the peace of sinners”: that is, seeing wicked men happy, I wavered under God, I almost fell away from God. See why God had displeased him: because the wicked have good things. Then see the words of the waverer, what he said to himself: “See, these are sinners.” In that same psalm are the words of the waverer: “See, these sinners have obtained riches in the world. And I said: How has God known? Is there knowledge in the Most High?” He himself says this in the psalm; he himself speaks, he whom God had displeased while he was not yet upright, because the wicked abounded in good things. “How,” he says, “has God known, and is there knowledge in the Most High?” See what he adds further; see how, by wavering, he comes close to a fall and is near to ruin; see, I say, what he adds: “Have I justified my heart in vain, and washed my hands among the innocent?” “I have lost,” he says, “all my good living. I justified my heart, I washed my hands among the innocent, only so that the wicked may be happy and I may be afflicted.” “And I was scourged,” he says, “all day long.” They rejoice, and I am scourged; those who blaspheme God rejoice, and I who worship God am scourged. “How has God known?” Hence he wavered, hence he almost fell, hence he thought that human affairs are of no concern to God.","f":"Augustine, <i>Serm.</i> 48.3 (PL 38:235; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/48-3)."},"augustine-sermones/48.5":{"o":"Cum ergo hoc putaret, non recto, sed perverso corde, et quasi verisimili ratione duceretur propter istam inconvenientiam credere ad Deum gubernationem rerum humanarum non pertinere; placuerat illi sic praedicare, hoc asserere, hoc docere: revocatus est sanctorum auctoritate et prædicatione. Videte enim verba ejus: Si dicebam, inquit; Si dicebant, narrabo sic, prædicabo sic, docebo sic, dicam hominibus ad Deum curam rerum humanarum non pertinere. Si dicebam, Narrabo sic: ecce generationem filiorum tuorum reprobavi. Quomodo ergo narrabo sic? Non sic narravit Moyses, non sic narravit Abraham, Isaac et Jacob; non sic narravit Jeremias, non sic Isaias, non sic cæteri Prophetæ. Isti autem omnes filii tui. Ego ergo si narrabo sic, generationem filiorum tuorum reprobabo. Quid ergo faciam? Suscepi cognoscere. Suscepi, inquit, cognoscere: sed magnum est hoc cognoscere, difficile est cognoscere. Hoc, inquit, posteaquam dixit, Suscepi cognoscere; hoc labor est ante me: quomodo cognoscam et justum Deum esse, et res humanas nosse, et perversis bene esse, rectis aliquando male esse. Quomodo sit justum, suscepi cognoscere, et labor est ante me.","t":"So when he thought this, with a heart not upright but perverse, and was led, as if by a plausible reason, because of this incongruity, to believe that the governance of human affairs is of no concern to God, he had resolved to preach this, to assert this, to teach this; but he was called back by the authority and preaching of the saints. For see his words: “If I said,” he says, “I will tell it thus”: I will preach it thus, I will teach it thus, I will tell people that the care of human affairs is of no concern to God. “If I said, I will tell it thus: see, I would have condemned the generation of your children.” How, then, shall I tell it thus? Moses did not tell it thus; Abraham, Isaac, and Jacob did not tell it thus; Jeremiah did not tell it thus, nor Isaiah, nor the other prophets. And they are all your children. So if I tell it thus, I shall condemn the generation of your children. What, then, shall I do? “I undertook to understand.” “I undertook,” he says, “to understand”; but this is a great thing to understand, hard to understand. “This,” he says, after he said, “I undertook to understand”, “this is labor before me”: how I may understand both that God is just and that he knows human affairs, and that it goes well with the perverse and sometimes badly with the upright. How this is just, “I undertook to understand, and it is labor before me.”","f":"Augustine, <i>Serm.</i> 48.5 (PL 38:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/48-5)."},"augustine-sermones/48.7":{"o":"Quousque labor? Donec introeam in sanctuarium Dei, et intelligam in novissima. Intra ergo in sanctuarium Dei, anima fidelis; intra in sanctuarium Dei, anima pia, cui non displicet Deus in malis tuis, et in bonis malorum cui non displicet Deus. Et si nescis qua ratione fiat, crede non injuste fieri quod sinit aut facit Deus. Humana ratione ducebaris, divina auctoritate revocare, et crede aliquid ibi esse quod te latet. Nam Deum perversum et iniquum esse non posse, fide certissima credendum est. Sic intrans fide in sanctuarium Dei, intrans credendo, discis intelligendo. Sic enim ait: Donec introeam in sanctuarium Dei, quo intrat fides: et post fidem quid? Et intelligam in novissima. Venient novissima, quando nulli bono erit male, nulli malo erit bene. Venient, inquam, novissima, quando discernentur pii ab impiis, justi ab injustis, laudatores Dei a blasphematoribus Dei: venient quando discernentur, ut nulli, sicut dictum est, bono sit male, nulli malo sit bene. Quare ergo modo non sic? Forte et modo sic: sed quod nunc est in occulto, post erit in manifesto.","t":"How long is the labor? “Until I enter the sanctuary of God, and understand the last things.” Enter, then, the sanctuary of God, faithful soul; enter the sanctuary of God, devout soul, you to whom God is not displeasing in your misfortunes, nor displeasing in the good fortune of the wicked. And if you do not know by what reason it happens, believe that what God permits or does is not done unjustly. You were being led by human reason; be called back by divine authority, and believe that there is something there hidden from you. For it must be believed with the most certain faith that God cannot be perverse and unjust. So, entering the sanctuary of God by faith, entering by believing, you learn by understanding. For so he says: “Until I enter the sanctuary of God”, where faith enters; and after faith, what? “And understand the last things.” The last things will come, when it will go badly with no good person and well with no bad person. The last things will come, I say, when the godly will be separated from the ungodly, the just from the unjust, those who praise God from those who blaspheme God. They will come when these are separated, so that, as was said, it may go badly with no good person and well with no bad person. Why, then, is it not so now? Perhaps it is so even now; but what is now hidden will afterwards be made manifest.","f":"Augustine, <i>Serm.</i> 48.7 (PL 38:236; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/48-7)."},"augustine-sermones/48.8":{"o":"Ingredere mecum, si potes, in sanctuarium Dei; forte ibi, si possum, docebo te: imo disce mecum ab eo qui docet me, etiam nunc malis non esse bene, et melius esse bonis quam malis; quamvis nondum venerit bonorum plena felicitas, nondumque venerit malorum pœna novissima. Forte intelliges mecum, non esse bene malis. Rogo enim te, et quæro abs te, tibi quare male est. Responsurus es, Egestas angit, premit difficultas; dolor fortasse membrorum, timor ab inimico. Tibi ideo male est, quia pateris mala; et bene est illi, qui est ipsum malum? Multum interest inter malum esse, et malum pati. Tu quod pateris non es: malum enim pateris, sed tu malus non es. Malum, inquam, pateris, sed tu malus non es: ille autem malum non patitur, et malus est. Noli ergo falli, noli falli: non potest fieri ut tibi male sit, qui pateris malum; et illi bene sit, qui est malus. Cum enim est malus, putas quia non patitur malum, cum patitur se ipsum? Tibi male est, quia malum alienum pateris in corpore tuo; et illi bene est, qui malum se ipsum patitur in corde suo? Tibi male est, quia malam habes villam; et bene est illi, qui malam habet animam? Esto bonus, qui habes bona. Bonæ sunt divitiæ, bonum est aurum, bonum est argentum, bonæ familiae, bonæ possessiones: omnia ista bona sunt, sed unde facias bene, non quæ te faciant bonum. Habeto bona, qui te faciant bonum. Quæ sunt, inquis, ista? Fac judicium, fac justitiam. Bona sunt quæ habes: fac judicium, fac justitiam; esto et tu bonus inter bona tua. Erubesce bonis tuis: esto bonus mansurus inter bona peritura. Erubesce bonis tuis: noli esse malus in eis, ne pereas cum eis. Cætera quomodo se habeant, fratres mei, quomodo sic servanda justitia, et quomodo diligenda misericordia, et quomodo debeat quisque paratus esse ire cum Domino Deo suo, alio tempore, donante Domino, disputabimus vobis. Tenete me debitorem, ne diu habeatis fatigatorem, sed pro viribus meis adjutorem.","t":"Come in with me, if you can, into the sanctuary of God; perhaps there, if I can, I shall teach you; or rather, learn with me from him who teaches me, that even now it does not go well with the wicked, and that it is better with the good than with the wicked, although the full happiness of the good has not yet come, nor the final punishment of the wicked. Perhaps you will understand with me that it does not go well with the wicked. For I ask you, I inquire of you, why it goes badly with you. You will answer: “Want distresses me, hardship presses on me; perhaps pain in my limbs, fear of an enemy.” It goes badly with you because you suffer evils; and it goes well with him who is himself evil? There is a great difference between being evil and suffering evil. You are not what you suffer: you suffer evil, but you are not evil. You suffer evil, I say, but you are not evil; he, however, does not suffer evil, and he is evil. Do not be deceived, then, do not be deceived: it cannot be that it goes badly with you who suffer evil, and well with him who is evil. Since he is evil, do you think that he does not suffer evil, when he suffers himself? It goes badly with you because you suffer an evil not your own in your body; and it goes well with him who suffers his own evil self in his heart? It goes badly with you because you have a bad farm; and it goes well with him who has a bad soul? Be good, you who have good things. Riches are good, gold is good, silver is good, households are good, possessions are good: all these are good, but they are things with which you may do good, not things that make you good. Have the good things that make you good. “What are these?” you say. Do judgment, do justice. The things you have are good: do judgment, do justice; be good yourself among your good things. Blush before your good things: be good, so as to remain among good things that will perish. Blush before your good things: do not be bad among them, lest you perish with them. As for the rest, my brothers, how justice is to be kept, how mercy is to be loved, and how each one ought to be ready to walk with the Lord his God, we shall discuss with you another time, the Lord granting. Hold me as your debtor, so that you may not have me for long as one who tires you, but as a helper as far as my strength allows.","f":"Augustine, <i>Serm.</i> 48.8 (PL 38:236; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/48-8)."},"augustine-sermones/49.1":{"o":"Lectiones sanctas plures, cum recitarentur, audivimus, et de his nos oportet dicere, quod Dominus fuerit donare dignatus. Sed lectionum omnis auditor quod recentius lectum est magis meminit, et ut inde aliquid a tractatore verbi dicatur exspectat. Cum ergo ultimum sit sanctum Evangelium recitatum, non dubito exspectare Charitatem vestram, ut de ista vinea, et de conductis, et de mercede denarii aliquid audiatis. Sed ego memini superiore Dominico quid promiserim. Cum enim de sancto Propheta quod lectum fuerat aliquid exponere voluissem; lectum autem fuerat, quærenti homini quibus sacrificiis placaret Deum, renuntiatum esse, nihil ab illo Deum quærere, nisi facere judicium et justitiam, et diligere misericordiam, paratumque esse ire cum Domino Deo suo: tractavi, quantum potui, de judicio; tantumque sermo productus est, ut non remaneret temporis spatium, quo possem de cæteris disputare. Unde me promisi hodierno die de justitia esse dicturum. Sed qui exspectabatis, ut de Evangelio loquerer, nolite vos putare fraudatos. Opus enim in illa vinea, ipsa est justitia.","t":"We have heard many holy readings as they were recited, and we ought to speak about them as the Lord deigns to grant. But every hearer of the readings remembers best what was read most recently, and expects the expounder of the word to say something about it. Since, then, the holy Gospel was recited last, I do not doubt that your Charity expects to hear something about that vineyard, and the laborers hired, and the wage of a denarius. But I remember what I promised last Lord’s Day. For I wanted to expound something of what had been read from the holy prophet; and it had been read that when a man asked by what sacrifices he might appease God, the answer came back that God requires nothing of him but to do judgment and justice, and to love mercy, and to be ready to walk with the Lord his God. I treated of judgment as far as I could; and the sermon ran on so long that no time was left in which I could discuss the rest. So I promised to speak today about justice. But you who were expecting me to speak about the Gospel, do not think yourselves cheated. For the work in that vineyard is justice itself.","f":"Augustine, <i>Serm.</i> 49.1 (PL 38:236; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-1)."},"augustine-sermones/49.10":{"o":"Sed potuit hoc facere, dicis mihi: ego non possum. Ego enim homo sum, ille Deus: homo ego, homo ille Deus homo. Deus ergo utquid homo, si non corrigitur homo? Sed ecce tibi loquor: o homo, multum est ad te imitari Dominum ipsum, attende Stephanum conservum tuum. Certe Stephanus sanctus, homo erat, an Deus? Homo erat. Plane homo erat: hoc erat quod tu. Sed quod fecit, nonnisi donante illo, quem rogas et tu. Vide tamen quid fecerit. Loquebatur Judæis, saeviebat et diligebat. Utrumque ostendere debeo, quia dixi, Sæviebat; dixi, Et diligebat: utrumque debeo demonstrare, et sævientem, et diligentem. Audi saevientem: Dura cervice. Verba sunt sancti Stephani, quando Judæos alloquebatur: Dura cervice, et incircumcisi corde et auribus, vos semper Spiritui sancto restitistis. Quem Prophetarum non occiderunt patres vestri? Audisti sævientem: alterum debeo, audi et diligentem. Irati illi facti, et gravius inardescentes, et mala pro bonis reddentes, ad lapides cucurrerunt, Dei famulum lapidare cœperunt. Hic proba, sancte Stephane, dilectionem tuam; hic, hic te videamus, hic spectemus, hic victorem diaboli triumphatoremque cernamus. Audivimus saevientem adversus tacentes, videamus si diligis saevientes: saeviebas adversus tacentes, videamus si diligis lapidantes. Si enim odisti, et odisse potuisti, nunc est tempus quando lapidaris, tunc maxime odisse debes. Videamus si reddis duritiam cordis lapidibus duris, lapidibus qui te lapidant. Lapides enim mittunt lapides, dura duri. Qui in lapide Legem acceperunt, lapides mittunt.","t":"“But he could do this,” you tell me; “I cannot. For I am a man, he is God.” I am a man; he is a man, God-man. Why then was God made man, if man is not to be corrected? But see, I speak to you: O man, if it is too much for you to imitate the Lord himself, look at Stephen, your fellow servant. Surely Saint Stephen was a man, or was he God? He was a man. Plainly he was a man: he was what you are. But what he did, he did only by the gift of him whom you too ask. Yet see what he did. He was speaking to the Jews; he was fierce, and he loved. I must show both, because I said, “He was fierce,” and I said, “And he loved”: I must demonstrate both, his fierceness and his love. Hear him being fierce: “Stiff-necked.” These are the words of Saint Stephen when he was addressing the Jews: “Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Which of the prophets did your fathers not kill?” You have heard him being fierce: I owe you the other; hear him loving too. They, made angry and burning more fiercely, returning evil for good, ran for stones and began to stone the servant of God. Here, Saint Stephen, prove your love; here, here let us see you, here let us watch, here let us behold the victor over the devil and his conqueror. We have heard you fierce against those who were silent; let us see whether you love those who are fierce. You were fierce against those who were silent; let us see whether you love those who stone you. For if you hate, and if you were able to hate, now is the time, when you are being stoned; then above all you ought to hate. Let us see whether you repay hard stones, the stones that stone you, with hardness of heart. For stones throw stones; the hard throw hard things. Those who received the Law on stone throw stones.","f":"Augustine, <i>Serm.</i> 49.10 (PL 38:239; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-10)."},"augustine-sermones/49.11":{"o":"Videamus, charissimi, videamus, spectemus magnum spectaculum: spectemus et diei crastino proponendum. Videamus. Ecce Stephanus lapidatur, sit constitutus quasi ante oculos nostros. Eia membrum Christi, eia athleta Christi, inspice illum qui pro te pependit in ligno. Crucifigebatur ille, tu lapidaris. Ille dixit: Pater, ignosce illis, quia nesciunt quid faciunt. Tu quid dicis, audiam. Videam te, ne forte possim imitari vel te. Primo beatus Stephanus stans oravit pro se, et ait: Domine Jesu, accipe spiritum meum. Deinde positis genibus pro lapidatoribus orans: Domine, inquit, ne statuas illis hoc peccatum: Hoc dicto obdormivit. O felix somnus, et requies vera! Ecce quid est requiescere, pro inimicis orare. Sed paululum, quæso te, sancte Stephane, expone mihi hoc, nescio quid, quare pro te stans orasti, et pro inimicis genu fixisti? Respondet fortasse quod intelligimus: Pro me stans oravi, quia pro me qui recte Deo servivi oravi, orando et impetrando non laboravi. Qui pro justo orat, non laborat: ideo stans pro se oravit. Ventum est ut oraret pro Judæis, pro interfectoribus Christi, pro interfectoribus sanctorum, pro lapidatoribus suis, attendit nimiam et magnam esse impietatem ipsorum, quæ difficile donari posset, et genu fixit. Fige genu in hac vinea, o fortis operarie: fige, inquam, genu in opere hujus vineæ, fortissime operarie. Magnum opus tuum, egregium et laudandum multum. Multum alium fodisti, qui odium inimicorum de corde exuisti. Conversi ad Dominum, etc.","t":"Let us see, dearly beloved, let us see, let us watch a great spectacle: let us watch it, and it is also to be set before us again tomorrow. Let us see. See, Stephen is being stoned; let him be placed as it were before our eyes. Come, member of Christ; come, athlete of Christ; look upon him who hung for you on the tree. He was crucified; you are stoned. He said, “Father, forgive them, for they do not know what they do.” What do you say? Let me hear. Let me see you, in case perhaps I cannot imitate even you. First blessed Stephen, standing, prayed for himself, and said: “Lord Jesus, receive my spirit.” Then, kneeling down and praying for those who were stoning him, he said: “Lord, do not hold this sin against them.” And when he had said this, he fell asleep. O happy sleep, and true rest! See what it is to rest: to pray for one’s enemies. But for a moment, I ask you, Saint Stephen, explain to me this something or other: why did you pray for yourself standing, and kneel for your enemies? He answers, perhaps, what we understand: “I prayed for myself standing, because in praying for myself, who had served God rightly, I did not labor in praying and obtaining. He who prays for a righteous man does not labor.” That is why he prayed for himself standing. When it came to praying for the Jews, for the killers of Christ, for the killers of the saints, for those who were stoning him, he considered that their impiety was excessive and great, such as could only with difficulty be forgiven; and he knelt. Kneel in this vineyard, O strong laborer; kneel, I say, in the work of this vineyard, most strong laborer. Great is your work, outstanding and much to be praised. You have dug deep, you who rooted out from your heart the hatred of your enemies. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 49.11 (PL 38:239; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-11)."},"augustine-sermones/49.2":{"o":"Putate ergo vos esse conductos. Qui pueri venerunt, prima hora se adductos putent; qui adolescentuli, tertia; qui juvenes, sexta; qui graviores, nona; qui decrepiti, undecima. De tempore nolite causari. Opus quod faciatis audite, mercedem securi exspectate. Et si attenditis Dominus vester qualis est, nolite invidere, si merces æqualis est. Quod est opus, nostis: sed tamen commemorabo. Audite quod nostis, et facite quod audistis. Diximus, opus Dei esse justitiam. Interrogatus autem Dominus Jesus quod esset opus Dei, respondit: Hoc est opus Dei, ut credatis in eum quem ille misit. Poterat dicere, Justitia est opus Dei. Numquid ergo nos præsumere aliquid conducti contra patremfamilias ausi sumus? Si justitia est opus Dei, sicut ego dixi; quomodo erit opus Dei quod Dominus dixit, ut credatur in eum, nisi ipsa sit justitia credere in eum? Sed ecce, inquis, a Domino audivimus, Hoc est opus Dei, ut credamus in eum; a te audivimus quod opus Dei sit justitia: proba nobis credere in Christum, hanc esse justitiam. Videtur mihi, quoniam jam respondeo quærenti, et justa flagitanti, videtur tibi credere in Christum non esse justitiam? Quid est ergo? Impone huic operi nomen. Procul dubio si bene consideras quod audisti, responsurus es mihi: Ista fides vocatur; credere in Christum, fides vocatur. Accipio quod dicis, credere in Christum, fides vocatur. Audi et tu alium Scripturae locum, Justus ex fide vivit. Facite justitiam, credite: Justus ex fide vivit. Difficile est ut male vivat, qui bene credit. Credite ei toto corde, credite non claudicantes, non haesitantes, non contra ipsam fidem humanis suspicionibus argumentantes. Fides appellata est ab eo quia fit quod dicitur. Duæ syllabæ sonant, cum dicitur fides: prima syllaba est a facto, secunda a dicto. Interrogo ergo te utrum credas. Dicis, Credo. Fac quod dicis, et fides est. Ego enim respondentis vocem audire possum, cor credentis videre non possum. Sed numquid ego ad vineam conduxi, qui cor videre non possum? Nec ego conduco, nec ego opus indico, nec ego denarium mercedem præparo. Cooperarius vester sum; pro viribus quas ille donare dignatur, in vinea laboro: quo autem animo laborem, qui me conduxit videt. Mihi enim, ait Apostolus, minimum est, ut a vobis judicer. Et vos vocem meam potestis audire, non potestis cor meum videre. Omnes cor nostrum Deo videndum proponamus, et opus ex animo faciamus. Conducentem non offendamus, ut libera fronte mercedem accipiamus.","t":"Think, then, that you have been hired. Let those who came as boys think they were brought in at the first hour; those who came as youths, at the third; as young men, at the sixth; as older men, at the ninth; as the very old, at the eleventh. Do not complain about the time. Hear the work you are to do; wait for the wage without anxiety. And if you consider what kind of Lord you have, do not be envious if the wage is equal. What the work is, you know; but still I will remind you. Hear what you know, and do what you have heard. We have said that the work of God is justice. But the Lord Jesus, when asked what the work of God was, answered: “This is the work of God, that you believe in him whom he has sent.” He could have said, “Justice is the work of God.” Have we, then, hired men as we are, dared to presume anything against the householder? If justice is the work of God, as I said, how will the work of God be what the Lord said, that one believe in him, unless believing in him is itself justice? “But see,” you say, “we heard from the Lord, This is the work of God, that we believe in him; from you we heard that the work of God is justice: prove to us that believing in Christ is this justice.” It seems to me (since I am now answering one who asks and makes a just demand), does it seem to you that believing in Christ is not justice? What is it, then? Give this work a name. No doubt, if you consider well what you have heard, you will answer me: “This is called faith; believing in Christ is called faith.” I accept what you say: believing in Christ is called faith. Now you too hear another passage of Scripture: “The just lives by faith.” Do justice: believe. “The just lives by faith.” It is hard for one who believes well to live badly. Believe in him with your whole heart; believe without limping, without hesitating, without arguing against faith itself with human suspicions. Faith (fides) was so called because what is said is done (fit quod dicitur). Two syllables sound when one says fides: the first syllable comes from “done” (facto), the second from “said” (dicto). So I ask you whether you believe. You say, “I believe.” Do what you say, and it is faith. For I can hear the voice of one who answers; I cannot see the heart of one who believes. But was it I who hired you for the vineyard, I who cannot see the heart? I do not hire, I do not assign the work, I do not get the wage of a denarius ready. I am your fellow worker; with the strength he deigns to give, I labor in the vineyard; but with what mind I labor, he who hired me sees. “For to me,” says the Apostle, “it is a very small thing to be judged by you.” You too can hear my voice; you cannot see my heart. Let us all set our hearts before God for him to see, and let us do the work from the heart. Let us not offend the one who hires us, so that we may receive our wage with an unashamed face.","f":"Augustine, <i>Serm.</i> 49.2 (PL 38:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-2)."},"augustine-sermones/49.3":{"o":"Et nos, charissimi, videbimus invicem corda nostra, sed postea: nunc autem adhuc tenebras mortalitatis hujus circumferimus, et ad lucernam Scripturae ambulamus; sicut dicit apostolus Petrus, Habemus certiorem propheticum sermonem, cui benefacitis intendentes tanquam lucernæ in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris. Proinde, charissimi, propter ipsam fidem qua credimus in Deum, in comparatione infidelium dies sumus. In infidelitate nox cum ipsis fuimus, modo lux, dicente Apostolo, Fuistis aliquando tenebræ, nunc autem lux in Domino. Tenebræ in vobis, lux in Domino. Item in alio loco: Omnes enim vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum. Sicut in die honeste ambulemus. Dies ergo in comparatione infidelium. In comparatione vero illius diei, quando resurgent mortui, et corruptibile hoc induetur incorruptione, et mortale hoc induetur immortalitate, adhuc nox sumus. Nobis tanquam jam in die, dicit apostolus Joannes, Dilectissimi, nunc filii Dei sumus. Et tamen quia adhuc nox est, quid sequitur? Et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Sed ista merces est, non opus. Videbimus eum sicuti est, ipsa merces est. Tunc erit dies, quo clarior esse non possit. Nunc ergo in isto jam die honeste ambulemus: in ista adhuc nocte non de invicem judicemus. Videte enim et ipsum apostolum Paulum, qui dixit, Sicut in die honeste ambulemus, non resultare, neque dissonare a coapostolo suo Petro, qui dicit, Cui benefacitis intendentes, sermoni scilicet divino, tanquam lucernæ in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris.","t":"We too, dearly beloved, shall see one another’s hearts, but afterwards; now we still carry about the darkness of this mortality, and walk by the lamp of Scripture, as the apostle Peter says: “We have the more certain prophetic word, to which you do well to attend as to a lamp in a dark place, until the day dawns and the morning star rises in your hearts.” Accordingly, dearly beloved, because of the very faith by which we believe in God, we are day compared with unbelievers. In unbelief we were night along with them; now we are light, as the Apostle says: “You were once darkness, but now you are light in the Lord.” Darkness in yourselves, light in the Lord. Likewise in another place: “For you are all children of light and children of the day; we are not of the night nor of darkness.” “Let us walk honorably, as in the day.” Day, then, compared with unbelievers. But compared with that day when the dead will rise, and this corruptible body will put on incorruption, and this mortal body will put on immortality, we are still night. To us, as if already in the day, the apostle John says, “Beloved, we are now children of God.” And yet, because it is still night, what follows? “And it has not yet appeared what we shall be. We know that when he appears we shall be like him, because we shall see him as he is.” But that is the wage, not the work. “We shall see him as he is”: this is the wage itself. Then it will be day, a day that could not be brighter. Now, then, in this day that we already are, let us walk honorably; in this night that still remains, let us not judge one another. For see that the apostle Paul himself, who said, “Let us walk honorably, as in the day,” does not clash or disagree with his fellow apostle Peter, who says, “to which you do well to attend” (that is, to the divine word) “as to a lamp in a dark place, until the day dawns and the morning star rises in your hearts.”","f":"Augustine, <i>Serm.</i> 49.3 (PL 38:237; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-3)."},"augustine-sermones/49.4":{"o":"Videte hoc ipsum dicentem apostolum Paulum: Itaque nolite ante tempus quidquam judicare. Et quando erit tempus? Donec veniat Dominus, et illuminet abscondita tenebrarum et manifestet cogitationes cordis; et tunc laus erit unicuique a Deo. Quid est, ante tempus, nisi antequam corda invicem videatis? Intendite si hoc est quod dixi: omnia verba ipsius sententiae paulisper attendite. Nolite ante tempus quidquam judicare. Et quando erit tempus? Donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestabit cogitationes cordis; et tunc laus erit unicuique a Deo. Quomodo te reprehendent tenebræ, quando a luce laudaberis? Tunc patebunt corda, modo latent. Suspectus est nescio quis quasi inimicus, et forte est amicus: videtur alter quasi amicus, et est forsitan occultus inimicus. O tenebræ! Saevit, et amat; blanditur, et odit. Si ex vocibus judico, tranquillum vitans scopulum incurro; fugio amicum, hæreo inimico. Hoc fecit cor latens. Ibi credendum est, ibi intus, ubi latet, ubi occultum est. Ad hoc excolendum conductus es. Ibi credendo cooperare, ubi non te videt cooperarius tuus, sed videt te Dominus tuus. Justus ex fide vivit. Hoc age.","t":"See the apostle Paul himself saying this: “Therefore do not judge anything before the time.” And when will the time be? “Until the Lord comes and lights up what is hidden in darkness and discloses the thoughts of the heart; and then each will have his praise from God.” What does “before the time” mean, if not before you see one another’s hearts? Consider whether this is what I said: attend for a moment to all the words of that sentence. “Do not judge anything before the time.” And when will the time be? “Until the Lord comes and lights up what is hidden in darkness, and he will disclose the thoughts of the heart; and then each will have his praise from God.” How will the darkness find fault with you, when you are praised by the light? Then hearts will lie open; now they are hidden. Someone or other is suspected of being an enemy, and perhaps he is a friend; another seems to be a friend, and is perhaps a hidden enemy. O darkness! One rages, and loves; another flatters, and hates. If I judge by words, I avoid calm water and run onto a rock; I flee from a friend and cling to an enemy. The hidden heart has done this. There one must believe, there within, where it lies hidden, where it is secret. It is to cultivate this that you were hired. There work along by believing, where your fellow worker does not see you, but your Lord sees you. “The just lives by faith.” Do this.","f":"Augustine, <i>Serm.</i> 49.4 (PL 38:237; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-4)."},"augustine-sermones/49.5":{"o":"Jam de judicio priore Dominico disputavi, ut judicares te ipsum; et cum te invenires perversum, non tibi blandireris, sed corrigeres te, et fieres rectus, et tibi placeret Deus rectus. Nam rectus Deus perverso non placet. Vis ut tibi placeat rectus Deus? Esto rectus. Judica te ipsum, noli tibi placere. Quod tibi in te merito displicet, castiga, emenda, corrige. Scriptura sancta sit tibi tanquam speculum. Speculum hoc habet splendorem non mendacem, splendorem non adulantem, nullius personam amantem. Formosus es, formosum te ibi vides: foedus es, foedum te ibi vides. Sed cum foedus accesseris, et fœdum te ibi videris, noli accusare speculum: ad te redi, non te fallit speculum, tu te noli fallere. Judica de te, contristare de tua foeditate; ut cum abieris et discesseris tristis, foedus, correctus possis redire formosus. Cum ergo judicaveris te ipsum sine adulatione, judica et proximum cum dilectione. Est enim quod judices, quod vides. Fieri enim potest ut aliquid mali videas, unde sordescas. Fieri potest ut malum suum ipse proximus tuus tibi confiteatur, et prodat amico quod texerat inimico. Quod videris, judica: quod non vides, Deo dimitte. Quando autem judicas, dilige hominem, oderis vitium. Noli propter hominem diligere vitium, nec propter vitium odisse hominem. Homo proximus tuus est: vitium inimicum proximo tuo. Tunc amas amicum, si oderis quod nocet amico. Si credis, facis; quia justus ex fide vivit.","t":"I have already discussed judgment last Lord’s Day: that you should judge yourself, and when you found yourself crooked, you should not flatter yourself but correct yourself, and become upright, and the upright God would please you. For the upright God does not please the crooked. Do you want the upright God to please you? Be upright. Judge yourself; do not be pleased with yourself. What rightly displeases you in yourself, chastise, amend, correct. Let holy Scripture be to you like a mirror. This mirror has a brightness that does not lie, a brightness that does not flatter, that favors no one’s person. If you are beautiful, you see yourself beautiful there; if you are ugly, you see yourself ugly there. But when you come to it ugly and see yourself ugly there, do not accuse the mirror; return to yourself. The mirror does not deceive you; do not deceive yourself. Judge yourself; be saddened by your ugliness, so that when you have gone away and departed sad and ugly, you may come back corrected and beautiful. When, then, you have judged yourself without flattery, judge your neighbor also, with love. For there is something for you to judge: what you see. For it may happen that you see something bad that might soil you. It may happen that your neighbor himself confesses his evil to you, and reveals to a friend what he had hidden from an enemy. What you see, judge; what you do not see, leave to God. But when you judge, love the man, hate the vice. Do not love the vice because of the man, nor hate the man because of the vice. The man is your neighbor; the vice is your neighbor’s enemy. You love your friend truly if you hate what harms your friend. If you believe, you do this; for the just lives by faith.","f":"Augustine, <i>Serm.</i> 49.5 (PL 38:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-5)."},"augustine-sermones/49.6":{"o":"Quod abundat in rebus humanis, hoc dico. Aliquando amico tuo charissimo inimicus est aliquis, qui erat amicus amborum. Incipiunt esse de tribus amicis duo inter se inimici, quid faciat medius qui remansit? Vult, exigit, flagitat a te ut oderis cum illo quem odisse coepit, et hæc verba tibi dicit: Non es amicus meus, quia es amicus inimici mei. Quae vox hujus est ad te, ipsa est et illius ad te. Tres enim eratis. Tres eratis, duo coeperunt esse discordes, remansisti tu. Si huic te junxeris, illum habebis inimicum: si illi, istum: si ambobus, ambo murmurabunt. Ecce tentatio: ecce spinæ in vinea quo conducti sumus. Exspectas forte a me audire quid facias. Permane amicus amborum. Qui discordant inter se, concordent per te. Mala si quæ audis ab altero de altero, noli prodere alteri: ne forte sint postea amici qui modo sunt inimici, et proditores suos prodant sibi. Sed hoc propter homines dixi, non propter oculos ejus qui nos conduxit. Ecce nemo te prodit: Deus qui videt, ipse te judicat. Audisti ab irato verbum, a dolente, a succensente; moriatur in te. Quare proditur, quare profertur? Non enim si in te fuerit, disrumpet te. Dic sane amico tuo, qui vult te facere inimicum amici tui: alloquere, et tanquam ægrotantem animum medicinæ lenitate pertracta. Dic illi: Quare vis ut sim inimicus illius? Respondet: Quia inimicus meus est. Vis ergo ut sim inimicus inimici tui? Inimicus esse debeo vitii tui. Iste cui me vis facere inimicum, homo est: est alius inimicus tuus, cui debeo esse inimicus, si amicus tuus sum. Respondebit: Quis est alius inimicus meus? Vitium tuum. Respondebit: Quod vitium meum? Odium quo odisti amicum tuum. Esto ergo similis medico. Medicus non amat ægrotantem, si non odit ægritudinem. Ut liberet ægrotum, persequitur febrem. Nolite amare vitia amicorum vestrorum, si amatis amicus vestros.","t":"I am speaking of something that abounds in human affairs. Sometimes someone becomes the enemy of your dearest friend, someone who was a friend of you both. Of three friends, two begin to be enemies of each other: what is the one left in the middle to do? One of them wants, demands, insists that you hate along with him the one he has begun to hate, and he says these words to you: “You are not my friend, because you are the friend of my enemy.” What this one says to you, the other says to you too. For you were three. You were three; two began to be at odds; you remained. If you join yourself to this one, you will have that one for an enemy; if to that one, this one; if to both, both will grumble. See the temptation; see the thorns in the vineyard in which we were hired. Perhaps you are waiting to hear from me what to do. Remain the friend of both. Let those who are at odds with each other be reconciled through you. If you hear anything bad from one about the other, do not betray it to the other; lest perhaps those who are enemies now become friends afterwards, and betray their betrayer to each other. But I have said this with men in view, not the eyes of him who hired us. See, suppose no one betrays you: God, who sees, himself judges you. You have heard a word from someone angry, grieving, inflamed: let it die in you. Why is it betrayed, why is it brought out? For if it stays in you, it will not burst you. By all means speak to your friend who wants to make you the enemy of your friend: address him, and handle his mind, as a sick one, with the gentleness of medicine. Say to him: “Why do you want me to be his enemy?” He answers: “Because he is my enemy.” “Do you want me, then, to be the enemy of your enemy? I ought to be the enemy of your vice. This man whom you want to make my enemy is a man; you have another enemy, whose enemy I ought to be if I am your friend.” He will answer: “Who is this other enemy of mine?” “Your vice.” He will answer: “What vice of mine?” “The hatred with which you hate your friend.” Be, then, like a doctor. A doctor does not love the sick man if he does not hate the sickness. To set the sick man free, he hunts down the fever. Do not love the vices of your friends, if you love your friends.","f":"Augustine, <i>Serm.</i> 49.6 (PL 38:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-6)."},"augustine-sermones/49.7":{"o":"Sed qui dico, putasne facio ipse quod dico? Fratres mei, facio, si in me prius facio. In me autem facio, si a Domino accipio, facio. Odi vitia mea, cor sanandum offero medico meo. Persequor ea, quantum possum, gemo de illis, confiteor quia sunt in me, et ecce ego accuso me. O qui me reprehendebas, corrige te. Hæc est justitia, ne dicatur nobis: Stipulam in oculo fratris tui vides, et trabem in oculo tuo non vides? Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui. Ira festuca est; odium, trabes est. Sed nutris festucam, et fit trabes: ira inveterata fit odium, festuca nutrita fit trabes. Ut ergo festuca non fiat trabes, non occidat sol super iracundiam vestram. Vides, sentis te odio liventem, reprehendis irascentem? Tolle odium, et recte reprehendis. Ira est in oculo ejus, in tuo trabes. Nam si odisti tu, quomodo videt quod detrahas? Trabes est in oculo tuo. Quare trabes est in oculo tuo? Quia festucam ibi natam contempsisti. Cum illa dormisti, cum illa surrexisti: eam in te ipso excoluisti, falsis suspicionibus irrigasti, verba adulantium et ad te mala verba de amico deferentium credendo, nutristi. Festucam non avulsisti diligentia tua, trabem fecisti. Tolle trabem de oculo tuo, noli odisse fratrem tuum. Expavescis, an non expavescis? Dico tibi, Noli odisse, securus es: et respondet mihi, et dicis mihi, Quid est odisse? Et quid mali est, quia odit homo inimicum suum? Odisti fratrem tuum: sed si odium contemnis, audi quod non attendis: Qui odit fratrem suum homicida est. Qui odit, homicida est. Numquid modo potes dicere, Quid ad me, ut homicida sim? Qui odit, homicida est. Non venenum parasti, non ad percutiendum inimicum cum gladio processisti; non ministrum sceleris præparasti, non locum, non tempus; postremo ipsum scelus non fecisti: tantum odisti, et prius te quam illum occidisti. Discite ergo justitiam, ut non oderitis nisi vitia, homines ametis. Hoc si tenueritis, et hanc justitiam feceritis, ut homines etiam vitiosos sanari malitis potius quam damnari, bonum opus in vinea fecistis. Sed exercete vos in hoc, fratres mei.","t":"But I who say this, do you think that I do what I say? My brothers, I do it, if I first do it in myself. And I do it in myself if I receive the power to do it from the Lord. I hate my vices; I offer my heart to my physician to be healed. I hunt them down as far as I can; I groan over them; I confess that they are in me; and see, I accuse myself. You who were finding fault with me, correct yourself. This is justice, so that it may not be said to us: “You see the straw in your brother’s eye, and you do not see the beam in your own eye? Hypocrite, first cast the beam out of your own eye, and then you will see to cast the speck out of your brother’s eye.” Anger is a speck; hatred is a beam. But if you nourish the speck, it becomes a beam: anger grown old becomes hatred; a speck nourished becomes a beam. So that the speck may not become a beam, “let not the sun go down on your anger.” You see, you feel yourself livid with hatred, and you rebuke someone who is angry? Take away the hatred, and you rebuke rightly. There is anger in his eye; in yours there is a beam. For if you hate, how can you see what to pull out? There is a beam in your eye. Why is there a beam in your eye? Because you disregarded the speck that grew there. You slept with it; you got up with it; you cultivated it in yourself; you watered it with false suspicions; you nourished it by believing the words of flatterers and of those who bring you bad reports about your friend. You did not pull out the speck by your diligence; you made it a beam. Take the beam out of your eye; do not hate your brother. Do you shudder, or do you not? I say to you, “Do not hate,” and you are unconcerned; and you answer me, you say to me, “What is it to hate? And what evil is there in a man’s hating his enemy?” You hate your brother; but if you think little of hatred, hear what you do not attend to: “Whoever hates his brother is a murderer.” Whoever hates is a murderer. Can you now say, “What is it to me that I am a murderer”? Whoever hates is a murderer. You did not prepare poison; you did not go out with a sword to strike your enemy; you did not get ready an accomplice in the crime, nor a place, nor a time; finally, you did not commit the crime itself: you only hated, and you killed yourself before you killed him. Learn, then, justice, so that you hate nothing but vices, and love men. If you hold to this, and do this justice, so that you would rather have even vicious men healed than condemned, you have done good work in the vineyard. But exercise yourselves in this, my brothers.","f":"Augustine, <i>Serm.</i> 49.7 (PL 38:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-7)."},"augustine-sermones/49.8":{"o":"Ecce post sermonem fit missa catechumenis: manebunt fideles, venietur ad locum orationis. Scitis quo accessuri sumus, quid prius Deo dicturi sumus? Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Agite ut dimittatis, agite. Venietis enim ad verba ista orationis: quomodo ea dicitis? quomodo non dicitis? Postremo interrogo: Dicitis, an non dicitis? Odisti, et dicis? Respondebis mihi, Ego non dico. Oras, et non dicis? odisti, et dicis? oras, et non dicis? Cito respondeo. Ergo si dicis, mentiris: si non dicis, nihil mereris. Observa te, attende te: modo es oraturus, dimitte ex toto corde. Litigare vis cum inimico tuo, prius litiga cum corde tuo. Litiga, inquam, litiga cum corde tuo. Dic cordi tuo, Noli odisse. Illud autem cor tuum, animus tuus odit adhuc: dic animo, Noli odisse. Quomodo orabo, quomodo dicam, Dimitte nobis debita nostra? Possum quidem hoc dicere, sed quod sequitur quomodo dicam? Sicut et nos. Quid? Sicut et nos dimittimus. Ubi est fides? Fac quod dicis, Sicut et nos. anima tua, et contristatur, quia dicis ei, Noli odisse. Responde illi, Quare tristis es anima mea, et quare conturbas me? Quare tristis es? Noli odisse, ne perdas me. Quare conturbas me? Spera in Deum. Langues, anhelas, ægritudine sauciaris; non potes tibi tollere odium. Spera in Deum, medicus est; pro te pependit in ligno, et nondum est vindicatus. Quid vis vindicari? Ideo enim odisti, ut vindiceris. Vide pendentem Dominum tuum, vide pendentem, et tibi de ligno tanquam de tribunali præcipientem. Vide pendentem, et tibi languenti de suo sanguine medicamentum facientem. Vide pendentem, si vindicari vis. Vindicari vis; vide pendentem, audi precantem, Pater, ignosce illis, quia nesciunt quid faciunt.","t":"See, after the sermon the catechumens will be dismissed; the faithful will remain; we shall come to the place of prayer. You know what we are going to approach, what we are going to say to God first? “Forgive us our debts, as we also forgive our debtors.” See to it that you forgive; see to it. For you will come to these words of the prayer: how do you say them? How do you not say them? Finally, I ask: do you say them, or do you not? You hate, and you say them? You will answer me, “I do not say them.” You pray, and you do not say them? You hate, and you say them? You pray, and you do not say them? I answer quickly: if you say them, you lie; if you do not say them, you gain nothing. Watch yourself, attend to yourself: you are about to pray; forgive from your whole heart. You want to quarrel with your enemy; first quarrel with your heart. Quarrel, I say, quarrel with your heart. Say to your heart, “Do not hate.” But your heart, your mind, still hates: say to your mind, “Do not hate.” “How shall I pray, how shall I say, Forgive us our debts? I can say this, certainly; but how shall I say what follows: As we also? What? As we also forgive. Where is faith?” Do what you say: “As we also.” … your soul, and it is saddened because you say to it, “Do not hate.” Answer it: “Why are you sad, my soul, and why do you trouble me?” Why are you sad? Do not hate, lest you destroy me. Why do you trouble me? “Hope in God.” You are languishing, gasping, wounded by sickness; you cannot take the hatred away from yourself. “Hope in God”: he is a physician. For you he hung on the tree, and he has not yet been avenged. Why do you want to be avenged? For you hate in order to be avenged. See your Lord hanging; see him hanging, and giving you commands from the tree as from a judgment seat. See him hanging, and making medicine for you in your sickness from his own blood. See him hanging, if you want to be avenged. You want to be avenged: see him hanging; hear him praying, “Father, forgive them, for they do not know what they do.”","f":"Augustine, <i>Serm.</i> 49.8 (PL 38:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/49-8)."},"augustine-sermones/5.1":{"o":"Hæc maxime regula disciplinæ necessaria est viro christiano, ut verbum Dei audiat, cum est in hoc saeculo, ut attendat eum qui venit sæculum salvare primo per misericordiam, et postea discutere per judicium. Et ideo Dominus noster Jesus Christus imitandum se nobis præbuit; ut quoniam christiani sumus, aut ipsum imitemur, aut alios qui eum imitati sunt. Sunt enim quidam eorum qui christiani vocantur et non sunt, quos partim digessit Ecclesia, tanquam stercora; ut sunt omnes hæreses, et omnia schismata, quae etiam comparantur sarmentis infructuosis de vite præcisis, et paleis quas ante ventilationem de arca ventus rapit: sunt autem alii, qui intus mali sunt, et ipsa communione catholica continentur; quos necesse est toleret christianus bonus usque in finem, quia ventilatio messis hujus arcae non erit nisi dies judicii. Hæc semper cantavimus vobis, et in nomine Christi arbitramur quia hærent pectoribus vestris. Istae lectiones quæ vobis leguntur, numquid modo primum vobis leguntur, et non eædem quotidie repetuntur? Sicut autem lectiones Dei quotidie opus est ut repetantur, ne sæculi mala et spinae nascantur in cordibus vestris, et effocent semen quod ibi seminatum est: sic oportet et sermonem Dei vobis semper repeti, ne obliti dicatis vos non audisse, quod dicimus nos dixisse.","t":"This rule of discipline is above all necessary for a Christian man: that he hear the word of God while he is in this world, that he attend to him who came first to save the world by mercy, and afterwards to examine it by judgment. And so our Lord Jesus Christ offered himself to us to be imitated; so that, since we are Christians, we may imitate either him or others who have imitated him. For there are some of those who are called Christians and are not, some of whom the Church has expelled like dung, such as all heresies and all schisms, which are also compared to fruitless branches cut off from the vine, and to chaff that the wind snatches from the threshing floor before the winnowing; but there are others who are wicked within and are held in the Catholic communion itself, whom the good Christian must bear with until the end, because the winnowing of this harvest's threshing floor will be only on the day of judgment. We have always sung this to you, and in the name of Christ we think it clings to your hearts. These readings that are read to you, are they read to you now for the first time, and are not the same ones repeated daily? And just as God's readings need to be repeated daily, lest the evils of the world and thorns spring up in your hearts and choke the seed that has been sown there, so the word of God must always be repeated to you, lest, having forgotten, you say you did not hear what we say we have said.","f":"Augustine, <i>Serm.</i> 5.1 (PL 38:51–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-1)."},"augustine-sermones/5.2":{"o":"Accedunt multi, et modo tempus est ut in nomine Dei festinent accipere gratiam Baptismi, credentes dimitti sibi omnia peccata quæ antea commiserunt, prorsus omnia; et exire inde nihil debentes Domino: quemadmodum servus ille, qui rationem reddebat domino suo, et invenit illum debere decem millia talentorum; sic tamen recessit nihil debens, non quia nihil ipse debebat, sed quia ille misericors erat, dimisit omnia, et debitorem absolvit. Et tamen, fratres, quomodo nos terruit vehementer idem ipse servus? Quia noluit dimittere conservo suo, vel differre solutionem centum denariorum, replicavit illi dominus decem millia talentorum, quae illi dimiserat. Hi ergo qui exituri sunt de Baptismo nihil debentes, et absoluti omnibus peccatis, caveant ne si quis in illos peccaverit, et noluerint ipsi dimittere, non solum deinceps non illis dimittatur, sed etiam omnia quæ dimissa fuerant, replicentur. Nemo ergo dicat: Quis istud facit, aut quis istud fecit? Dicendo sibi istud homines moriuntur. Dilige inimicum tuum, dicit Dominus: et tu, Quis istud facit? Quia ipse non fecit, putat quia nemo potuit facere. Res in corde est: unde vides quis illud facit? Putas enim quia non dimisit ille qui clamat? Forte enim aliquando clamat aliquis, et jubet cædi hominem, et putas quia non dimisit. Quare? Tu quando cædis filium tuum, tenes odium in corde tuo? Ergo res in corde est: solus Deus videt si dimissum est. Aliquando enim non cædit aliquis, videtur parcere manu, et sævit in corde, et optat male homini intus, et vult eum necari: tenet contra illum malam voluntatem, quamvis nihil illi corporaliter reddere videatur. E contra sunt, qui corporaliter videntur quasi reddere; sed corporalis illa correptio quasi dilectio est: ad bonam vitam vult illum pervenire: et tanto magis vult eum corripi, quanto illum amat. Sic et Deus numquid non nos diligit? non ad hoc nos hortatur, ut diligamus inimicos nostros, ut quomodo possumus, similes illi simus? Nam sic dixit: Estote autem vos perfecti, sicut Pater vester qui in coelis est; qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos. Quanta ergo dilectio est in Domino, quando pro peccatoribus et impiis Christum crucifigendum misit, et pretio sanguinis ejus nos redemit, qui ei inimici eramus, amando ea quæ ferit pro coqui fecit? Cum ergo ista faceremus, misit Deus, sicut Apostolus dicit, Filium suum; et eum pro nobis impiis, ab aliis impiis occidendum tradidit. Et si nondum fidelibus tantum munus datum est, quid ergo servatur fidelibus? Ecce quomodo Deus diligit homines. Attendamus, fratres; numquid non illos flagellat? numquid non illos corripit? Si non illos corripit, unde fames? unde ægritudines? unde pestilentiæ et morbi? Omnes enim istae correptiones sunt. Sicut ergo ille diligit, et tamen corripit: sic et tu, si habes aliquem in potestate, quamvis serves affectum dilectionis, noli tamen negare flagellum correptionis. Quia si negaveris, non tenebis dilectionem: quia ille moritur in peccatis, qui forte correptos ea relinqueret; et magis tibi imputatur verum odium.","t":"Many are coming forward, and now is the time when in God's name they hasten to receive the grace of baptism, believing that all the sins they committed before are forgiven them, absolutely all, and that they come out from it owing the Lord nothing: like that servant who was rendering account to his lord, and the lord found that he owed ten thousand talents; yet he went away owing nothing, not because he himself owed nothing, but because his lord was merciful, forgave everything, and released the debtor. And yet, brothers, how fiercely that same servant frightened us! Because he would not forgive his fellow servant, or put off the payment of a hundred denarii, his lord charged him again with the ten thousand talents he had forgiven him. So those who are to come out of baptism owing nothing, and released from all sins, must beware lest, if anyone sins against them and they will not forgive, not only will they not be forgiven thereafter, but even everything that had been forgiven is charged again. So let no one say, \"Who does that, or who has done it?\" By saying this to themselves people die. \"Love your enemy,\" says the Lord; and you say, \"Who does that?\" Because he himself has not done it, he thinks no one could do it. The matter is in the heart: how do you see who does it? For do you think that the man who shouts has not forgiven? For sometimes someone shouts and orders a man to be beaten, and you think he has not forgiven. Why? When you beat your son, do you hold hatred in your heart? So the matter is in the heart: God alone sees whether it has been forgiven. For sometimes someone does not beat, seems to spare with his hand, and rages in his heart, and wishes the man ill within, and wants him killed: he holds an evil will against him, though he seems to repay him nothing bodily. On the other hand there are those who seem as it were to repay bodily; but that bodily correction is a kind of love: he wants him to come to a good life, and the more he loves him, the more he wants him corrected. So too God: does he not love us? Does he not urge us to love our enemies so that, as far as we can, we may be like him? For he said this: \"Be perfect, then, as your Father who is in heaven, who makes his sun rise on the good and the bad, and rains on the just and the unjust.\" How great, then, is the love in the Lord, when for sinners and the ungodly he sent Christ to be crucified, and redeemed us at the price of his blood, we who were his enemies, loving what he hated? When we were doing these things, God sent, as the Apostle says, his Son, and handed him over for us ungodly to be killed by other ungodly men. And if so great a gift has been given to those not yet faithful, what then is kept for the faithful? See how God loves human beings. Let us pay attention, brothers: does he not scourge them? Does he not correct them? If he does not correct them, where do famines come from? Where do sicknesses, plagues and diseases come from? For all these are corrections. So just as he loves and yet corrects, so you too, if you have someone in your power, though you keep the affection of love, do not withhold the scourge of correction. For if you withhold it, you will not keep love: because he dies in his sins who perhaps, if corrected, would have left them; and rather true hatred is charged to you.","f":"Augustine, <i>Serm.</i> 5.2 (PL 38:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-2)."},"augustine-sermones/5.3":{"o":"Nemo ergo dicat: Quis istud potest? Contendite hoc implere in cordibus vestris; tenete, ut diligatis. Luctamini, et vincetis. Christus enim ibi vincit. Contra quid luctamini? Contra peccatum luctamini, contra verba hominum male dicentium: Ergo non te vindicas? ergo remanebis indefensus, et non illi ostendis? o si mecum haberet! Luctamini, et vincite. Si enim vellet Christus jubere terræ, quando a Judæis tanta passus est, ut aperta sorberet persecutores ejus, non posset? Si ergo qui habuit potestatem, sic eos pertulit, quousque levaretur in crucem, et pendens in cruce ait, Pater, ignosce illis, quia nesciunt quid faciunt; tu, serve redempte sanguine crucifixi Domini tui, non imitaberis Salvatorem tuum? Quid enim illi opus erat tanta pati, cui licebat et non pati? Nam sic dixit, Potestatem habeo ponendi animam meam, et potestatem habeo sumendi eam: nemo tollit eam a me; sed ego pono eam, et iterum sumam eam. Et sic fecit. Quid enim factum est, fratres? Pendebat in cruce, quomodo Competentibus legimus: at ubi vidit completas in se omnes Scripturas, ut illi darent etiam acetum, Perfectum est, ait: et inclinavit caput, et emisit spiritum; quasi ad hoc staret, ut impleretur. Cum vellet ergo, animam suam posuit. Et ideo ille Deus erat, illi homines, qui juxta illum erant crucifixi. Ille citius moritur, illi tardius. Et cum jussum esset ut corpora deponerentur de cruce propter sabbatum, ut sepelirentur, invenerunt illos latrones viventes, et eis crura fregerunt; Dominum autem jam defunctum, et tamen unus ipsorum lancea percussit latus ejus, et profluxit sanguis et aqua (loan. XIX, 30-34). Ecce pretium tuum. Quid enim profluxit de latere, nisi sacramentum quod accipiunt fideles? Spiritus, sanguis, et aqua. Spiritus quem emisit, et sanguis et aqua quæ de latere profluxerunt. De ipso sanguine et aqua significatur nata Ecclesia. Et quando exivit sanguis et aqua de latere? Cum jam dormiret Christus in cruce: quia Adam in Paradiso somnum accepit, et sic illi de latere Eva producta est. Ecce ergo pretium tuum. Imitare humilitatem et vestigia Domini tui, et noli dicere, Quis istud facit? Est circa te forte et qui non facit. Sed in illa turba si tu feceris, sic tibi computabitur, quomodo si invenias in arca unum granum, et paleas infinitas. Difficile invenis duo grana simul juncta: sed inter grana palea commixta est. Sic inter eos qui servire volunt Deo, strepitus et multitudo est malorum hominum circumdans illos undique; quia quocumque se verterint, non inveniunt nisi malos suasores. Esto ergo ut granum, et noli curare de palea. Veniet tempus ut separetur. Ideo cantavimus, Judica me, Deus, et discerne causam meam de gente non sancta. Ecclesia illud dicit gemens inter peccatores. Putatis, fratres, quia ad hoc vult se discerni Ecclesia, ut ab haeresibus tanquam sarmentis præcisis separetur? Jam ab ipsis separata est. Numquid ita dicit Ecclesia, Judica me, Deus, et discerne causam meam, ut a parte Donati, aut ab Arianis, vel a Manichæis segregetur? Non se rogat discerni, nisi ab his qui ei mixti sunt, quos oportet ut toleret usque in finem. Sed hoc dicit, Judica me, Deus, et discerne causam meam: id est, ne cum ipsis judicer et perdar in die judicii. Nam nunc dictum est, Dimitte zizania crescere: et tolerantur modo mali a bonis, in die judicii separandi.","t":"So let no one say, \"Who can do that?\" Strive to fulfil this in your hearts; hold fast, so that you may love. Wrestle, and you will conquer. For Christ conquers there. What do you wrestle against? You wrestle against sin, against the words of people who say mockingly, \"So you don't avenge yourself? So you will stay undefended and not show him? Oh, if only he had me to deal with!\" Wrestle, and conquer. For if Christ, when he suffered so much from the Jews, had wanted to command the earth to open and swallow his persecutors, could he not have done it? If, then, he who had the power bore with them until he was lifted onto the cross, and hanging on the cross said, \"Father, forgive them, for they do not know what they are doing,\" will you, a servant redeemed by the blood of your crucified Lord, not imitate your Saviour? What need was there for him to suffer so much, who was free not to suffer? For he said, \"I have power to lay down my life, and I have power to take it up again: no one takes it from me, but I lay it down, and I will take it up again.\" And so he did. For what happened, brothers? He was hanging on the cross, as we read to the candidates for baptism: and when he saw that all the Scriptures had been fulfilled in him, so that they even gave him vinegar, \"It is finished,\" he said; and he bowed his head and gave up his spirit, as if he had remained there only for this, that it might be fulfilled. So he laid down his life when he willed. And that is why he was God, and they were men, who were crucified beside him. He dies more quickly, they more slowly. And when it was ordered that the bodies be taken down from the cross because of the sabbath, to be buried, they found those robbers alive and broke their legs; but the Lord was already dead, and yet one of them pierced his side with a spear, and blood and water flowed out. See your price. For what flowed out of his side, if not the sacrament which the faithful receive? Spirit, blood, and water: the Spirit which he gave up, and the blood and water which flowed from his side. By that blood and water is signified the Church that was born. And when did the blood and water come out of his side? When Christ was already sleeping on the cross: because Adam received sleep in paradise, and so Eve was brought forth from his side. See, then, your price. Imitate the humility and the footsteps of your Lord, and do not say, \"Who does that?\" Perhaps there is someone near you who does not do it. But if you do it in that crowd, it will be counted to you as if you found one grain on the threshing floor and endless chaff. You hardly find two grains joined together; but chaff is mixed in among the grains. So among those who want to serve God there is a din and a multitude of wicked people surrounding them on all sides; for wherever they turn, they find only wicked advisers. Be, then, like the grain, and do not worry about the chaff. The time will come for it to be separated. That is why we sang, \"Judge me, O God, and distinguish my cause from an unholy nation.\" The Church says this, groaning among sinners. Do you think, brothers, that the Church wants to be distinguished in order to be separated from the heresies as from branches cut off? She is already separated from them. Does the Church say, \"Judge me, O God, and distinguish my cause,\" in order to be separated from Donatus's party, or from the Arians or the Manichees? She asks to be distinguished only from those who are mixed with her, whom she must bear with until the end. But this is what she says, \"Judge me, O God, and distinguish my cause\": that is, let me not be judged with them and perish on the day of judgment. For now it has been said, \"Let the weeds grow\": and the wicked are now borne with by the good, to be separated on the day of judgment.","f":"Augustine, <i>Serm.</i> 5.3 (PL 38:53–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-3)."},"augustine-sermones/5.4":{"o":"Et ideo Jacob ille, qui modo lectus est, populum significat christianum: ipse est enim minor filius; quia populus Judæorum Esau est. De Jacob quidem nata est gens Judæorum, sed in figura magis Esau Judæi intelliguntur: quia populus major reprobatus est, populus autem minor primatum accepit. Cum etiam in utero luctarentur, et tædium mater pateretur, quia impellebantur viscera ejus, ait: Quid mihi sic? Melius mihi erat sterilitas, quam ut hoc paterer. Dictum est ei a Domino, quod duo populi in utero ejus confligerent, et duæ gentes, et quia major serviet minori ( Galat. xxv, 22, 23). Quod dictum est cum in utero essent, hoc dictum est iterum in benedictione Isaac, cum benediceret minorem; putabat autem se benedicere majorem. Personam Legis ferebat Isaac. Videtur Lex data Judæis: et ipsum regnum datum est Christianis. Attendite quia Lex videtur regnum promittere. Judæis dicitur, Propterea auferetur a vobis regnum, et dabitur genti facienti justitiam ( Matth. XXI, 43). Auferetur ab Esau, et dabitur Jacob. Hirsutus natus erat et pilosus Esau, id est plenus peccatis; hærebant in illo peccata: ille autem ut acciperet primatum, accepit pelles hædorum in brachiis; et sic illum benedixit pater, palpans brachia ipsius, et inveniens hirsutum. Sed illi capilli et peccata portabantur a Jacob, non hærebant in Jacob. Sic ergo et Ecclesia Dei aliena peccata portat, non sua, tolerans usque in finem; sicut et Dominus Jesus Christus aliena portavit. Et benedixit minorem pater. Et quomodo benedixit? Mysterium sanctum, quales futuri erant. Volunt enim oculos acutos Scripturæ. Benedixit filium suum minorem: et videtur deceptus quasi benedixisse alium pro alio. Venit ille qui ierat ad venationem, apportans quod pater jusserat, et dicit: Pater, manduca, sicut voluisti. Dixit Isaac: Quis es tu? Et ille: Ego sum Esau filius tuus major. Et dicit: Ergo tu es Esau? Quis est autem jam qui attulit mihi escam, et manducavi, et benedixi illum, et benedictus est? O irasci deceptori! o irasci fallaci! Imo dic: Quare me decepit? quare me fefellit? tollat benedictionem illam frater ipsius, et sit in malis. Nonne clamat hæc res in mysterio facta, ut major serviat minori? Accipit ergo talem et ipse benedictionem. Sed subjunxit: Eris servus fratris tui. Cum ille diceret, Numquid finitæ sunt benedictiones, benedic et me; ait, Cum illum talem feci, tibi quid habeo dare? Et dixit: Benedic et me, pater. Et extorsit, et accepit benedictionem prope similem, a rore cœli et fertilitate terræ omnem abundantiam. Et subjecit statim, Et servies fratri tuo. Et erit tibi sic, cum solveris jugum ejus a cervice tua. Quid est illud quod dictum est, Et erit tibi sic, cum solveris jugum ejus a cervice tua; nisi quia ostendit illos, quos Esau præfigurabat, sic esse peccatores, ut in potestate haberent, et in libero arbitrio, mutari et fratri conjungi?","t":"And so that Jacob who has just been read signifies the Christian people: for he is the younger son, while the Jewish people is Esau. The Jewish nation was indeed born of Jacob, but in the figure the Jews are rather understood as Esau, because the elder people was rejected and the younger people received the primacy. When they were struggling even in the womb, and the mother was distressed because her insides were being pushed about, she said, \"Why is it thus with me? Barrenness would have been better for me than to suffer this.\" The Lord told her that two peoples were clashing in her womb, and two nations, and that the elder would serve the younger. What was said when they were in the womb was said again in Isaac's blessing, when he blessed the younger, though he thought he was blessing the elder. Isaac bore the person of the Law. The Law seems to have been given to the Jews, and the kingdom itself has been given to the Christians. Notice that the Law seems to promise a kingdom. It is said to the Jews, \"Therefore the kingdom will be taken from you and given to a nation that does justice.\" It will be taken from Esau and given to Jacob. Esau had been born shaggy and hairy, that is, full of sins; sins clung to him: but the other, in order to receive the primacy, took kids' skins on his arms; and so his father blessed him, feeling his arms and finding them shaggy. But those hairs and sins were carried by Jacob, they did not cling to Jacob. So too the Church of God carries others' sins, not her own, bearing with them until the end; just as the Lord Jesus Christ too carried others' sins. And the father blessed the younger. And how did he bless him? A holy mystery of what they were to be. For the Scriptures want sharp eyes. He blessed his younger son, and seems to have been deceived, as it were, into blessing one in place of the other. The one who had gone hunting comes, bringing what his father had ordered, and says, \"Father, eat, as you wished.\" Isaac said, \"Who are you?\" And he: \"I am Esau, your elder son.\" And he says, \"So you are Esau? Then who is it that brought me food, and I ate, and blessed him, and he is blessed?\" Be angry with the deceiver! Be angry with the cheat! Rather say: \"Why did he deceive me? Why did he trick me? Let his brother take that blessing away, and let him be in misfortune.\" Does not this thing, done in mystery, cry out that the elder is to serve the younger? So he too receives such a blessing. But he added, \"You shall be your brother's servant.\" When the other said, \"Are the blessings exhausted? Bless me too,\" he said, \"Since I have made him such, what have I to give you?\" And he said, \"Bless me too, father.\" And he wrung it out and received a nearly similar blessing, all abundance of the dew of heaven and the fertility of the earth. And he immediately added, \"And you shall serve your brother. And it shall be so for you when you loose his yoke from your neck.\" What does it mean, \"And it shall be so for you when you loose his yoke from your neck,\" except that it shows that those whom Esau prefigured are sinners in such a way that they have it in their power and in their free choice to be changed and joined to their brother?","f":"Augustine, <i>Serm.</i> 5.4 (PL 38:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-4)."},"augustine-sermones/5.5":{"o":"Attendite mysterium. Ecce Judæus servus est Christiani. Et hoc manifestum est, et implevit orbem terrarum, sicut videtis, Jacob. Et ut noveritis quia de futuro dicebantur ista, considerate ipsam historiam, et videte quia non sunt impleta in ipsis duobus, Major serviet minori. Ditatus enim legitur Esau multum, et regnare coepit in tota abundantia (Id. XXXVI, i ). Ille autem Jacob, ut pasceret oves alienas. Et cum cœpisset redire, et timere fratrem suum, sicut modo legebatur, mittit munera nescio quanta pecorum, mittit et servum qui dicat, Ecce munera fratris tui. Noluit eum videre, priusquam muneribus placaret; et postea illum acceptis muneribus vidit. Et cum ad eum Jacob venisset, adoravit eum a longe. Quomodo ergo, Major serviet minori, quando minor videtur adorare majorem? Sed ideo ista in historia non sunt impleta, ut intelligantur de futuro dicta. Minor filius accepit primatum, et major filius perdidit primatum. Ecce Jacob implevit terram, tenuit gentes et regna. Jussit imperator Romanus, jam Christianus, ut ad ipsam Jerusalem non accederent Judæi. Et sparsi per orbem terrarum, facti sunt quasi custodes Librorum nostrorum. Quomodo servi, quando eunt in auditorium domini ipsorum, portant post illos codices, et foris sedent; sic factus est filius major filio minori. Nam aliquando movent aliqua in Scripturis; et de Judæorum codicibus certi aliquid cognoscitur. Ideo ergo sparsi sunt, ut nobis Libros servent. Major ergo minori servit. Videte enim cum quanta dignitate sit populus Christianus, et in quanta defectione sit populus Judæorum. Quando forte ausi sunt vel modicum movere se contra Christianos, quæ illis contigerint audistis in recenti tempore. Ergo modo verum est, Major serviet minori. Quomodo ergo illa benedictio, Erit tibi a rore cæli et a fertilitate terræ? Quomodo minorem, sic et majorem benedixit. Sed majori dictum est, Et eris servus fratris tui. Et erit hoc, cum solveris jugum ejus a cervice tua. Quanti sunt qui solverunt jugum a cervice sua, et facti sunt fratres nostri. Quanti Judæi crediderunt, attendite. Et modo, si quem Judæum inveneris, et evangelizaveris illi Dominum Jesum Christum, et crediderit, nonne solvit jugum a cervice sua? Et quanta hoc fecerunt primis temporibus fidei millia? Omnino qui tunc crediderunt, sicut legimus, ex servis facti sunt fratres et cohæredes.","t":"Pay attention to the mystery. See, the Jew is the servant of the Christian. And this is plain, and Jacob has filled the world, as you see. And so that you may know that these things were said of the future, consider the history itself, and see that \"The elder shall serve the younger\" was not fulfilled in those two themselves. For we read that Esau became very rich and began to reign in all abundance. But Jacob went off to pasture another man's sheep. And when he had begun to return and to fear his brother, as was being read just now, he sends I know not how great gifts of cattle, and sends a servant too to say, \"See, gifts from your brother.\" He would not see him before he had appeased him with gifts; and afterwards, when the gifts had been accepted, he saw him. And when Jacob had come to him, he bowed down to him from afar. How, then, \"the elder shall serve the younger,\" when the younger is seen to bow down to the elder? But these things were not fulfilled in the history precisely so that they might be understood as said of the future. The younger son received the primacy, and the elder son lost the primacy. See, Jacob has filled the earth; he holds nations and kingdoms. A Roman emperor, already a Christian, ordered that the Jews should not approach Jerusalem itself. And scattered through the world, they have become as it were the keepers of our books. As slaves, when their masters go into the lecture hall, carry the books behind them and sit outside, so the elder son has become to the younger. For sometimes people raise questions about the Scriptures, and something certain is learned from the Jews' copies. So they have been scattered for this purpose, to keep the books for us. So the elder serves the younger. For see with what dignity the Christian people stands, and in what decline the Jewish people is. When they have perhaps dared to stir even a little against the Christians, you have heard what happened to them recently. So now it is true: \"The elder shall serve the younger.\" How, then, that blessing, \"You shall have of the dew of heaven and of the fertility of the earth\"? He blessed the elder as he blessed the younger. But to the elder it was said, \"And you shall be your brother's servant. And this shall be when you loose his yoke from your neck.\" How many there are who have loosed the yoke from their neck and become our brothers! Consider how many Jews have believed. And now, if you find a Jew and preach the Lord Jesus Christ to him, and he believes, does he not loose the yoke from his neck? And how many thousands did this in the first times of the faith? All who believed then, as we read, became from servants brothers and fellow heirs.","f":"Augustine, <i>Serm.</i> 5.5 (PL 38:55–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-5)."},"augustine-sermones/5.6":{"o":"Non ergo Ecclesia quæ dicit, Judica me, Deus, et discerne causam meam de gente non sancta, ab Esau se vult discerni, a quo jam discreta est, sed a Christianis malis. Iste enim Jacob, in quo figuratur populus Christianus, audistis quemadmodum luctatus sit cum Domino. Dominus enim illi apparuit, id est, angelus gestans personam Dei: luctatus est cum illo, et volebat illum tenere et comprehendere. Luctabatur ille; praevaluit, et tenuit; cum teneret, non dimisit nisi benedictus. Dominus det, fratres, explicare tantum mysterium. Luctatur, prævalet; et vult benedici ab eo cui praevaluit. Quid est ergo quod luctatur, et vult tenere? Ait Dominus in Evangelio, Regnum cælorum vim patitur, et qui vim faciunt, diripiunt illud (Matth. X!, 12). Hoc est quod dicebamus jamdudum: Luctare, ut teneas Christum, ut diligas inimicum ( Supra, n. 5). Tenes enim Christum hic, si inimicum dilexeris. Et quid dicit ipse Dominus, id est, angelus in persona Domini, cum prævaleret, et teneret eum? Tetigit latitudinem femoris ejus, et exaruit, et ideo claudicabat Jacob. Dicit ei: Dimitte me, jam enim mane est. Et ille: Non te dimitto, nisi benedixeris me. Et benedixit illum: quomodo? Mutando illi nomen. Non vocaberis Jacob, sed Israel: quoniam prævaluisti cum Deo, prævalebis et cum hominibus. Ista benedictio est. Videte unum hominem: ex parte tangitur, et arescit; et ex parte benedicitur. Ipse unus homo ex parte aruit, et claudicat; et ex parte benedicitur. Quid est autem ( quantum Dominus suggerit, dicimus, sine præjudicio melioris intellectus): quid est, Ecce mane jam venit, dimitte me? Hoc est quod Dominus dicit post passionem mulieri, quae volebat illi tenere pedes: Noli me tangere; nondum enim ascendi ad Patrem. Quid est hoc? Nam et cum legeretur ipsa lectio, tractavi inde aliquando, quomodo diceretur, Noli me tangere; nondum ascendi ad Patrem. Quare? Nemo illum tetigit corporaliter, nisi cum ascendit ad Patrem? Adhuc hic erat, palpavit cicatrices discipulus qui non credebat. Quomodo ergo nolebat se tangi, nisi quia hoc figurate dictum est? Illa mulier Ecclesia erat: et hoc est, Noli me tangere, noli me carnaliter tangere; sed qualis sum, æqualis Patri. Noli me tangere: quia non me, sed carnem meam tangis. Dicit enim in evectione profectus sui Paulus, Et si noveramus secundum carnem Christum, sed nunc jam non novimus; et, Vetera transierunt, ecce facta sunt nova; omnia autem ex Deo. Quid est, Et si noveramus secundum carnem Christum, sed nunc jam non novimus? Quia quando eum carnaliter noveramus, non putabamus nisi quia homo erat tantum: at vero postquam gratia ejus illuxit nobis, intelleximus Verbum æquale Patri. Tenebat ergo, et luctabatur, quasi cum carnali Irabilu1 Jacob amplecti volens. Ille autem dicebat, Dimitte me carnaliter: quia ecce jam mane est, ut spiritualiter illumineris: id est, Noli me putare hominem. Dimitte, quia jam mane est. Mane in luce veritatis intelleximus, et sapientiæ, per quam facta sunt omnia. Ipsa perfrueris, cum nox ista transierit, hoc est, iniquitas hujus sæculi. Tunc enim fiet mane, cum venerit Dominus, ut ita a nobis videatur, quemadmodum ab Angelis videtur. Quia nunc videmus per speculum in ænigmate, tunc autem facie ad faciem. Teneamus ergo hoc, fratres, quod dictum est, Dimitte me, quia jam mane est. Sed ille quid dixit, Non te dimittam, nisi me benedixeris? Quia per carnem nos prius benedicit Dominus. Norunt fideles quid accipiunt; quia per carnem benedicuntur; et sciunt quia non essent benedicti, nisi caro illa crucifixa daretur pro sæculi vita. Quomodo autem benedicitur? Quia prævaluit Deo, quia tenuit fortiter, et perseveravit, et de manibus non dimisit, quod amisit Adam. Teneamus ergo, fideles, quod accepimus, ut benedici mereamur.","t":"So the Church, which says, \"Judge me, O God, and distinguish my cause from an unholy nation,\" does not want to be distinguished from Esau, from whom she is already distinguished, but from wicked Christians. For you have heard how this Jacob, in whom the Christian people is figured, wrestled with the Lord. For the Lord appeared to him, that is, an angel bearing the person of God: he wrestled with him, and wanted to hold him and seize him. He wrestled; he prevailed and held him; when he held him, he did not let him go unless he was blessed. The Lord grant, brothers, that I may unfold so great a mystery. He wrestles, he prevails; and he wants to be blessed by the one he has prevailed over. What does it mean, then, that he wrestles and wants to hold? The Lord says in the Gospel, \"The kingdom of heaven suffers violence, and the violent seize it.\" This is what we were saying a little while ago: Wrestle, so that you may hold Christ, so that you may love your enemy. For you hold Christ here if you love your enemy. And what does the Lord himself say, that is, the angel in the person of the Lord, when Jacob prevailed and held him? He touched the broad part of his thigh, and it withered, and so Jacob limped. He says to him, \"Let me go, for it is already morning.\" And he: \"I will not let you go unless you bless me.\" And he blessed him: how? By changing his name. \"You shall not be called Jacob, but Israel; for since you have prevailed with God, you shall prevail with men also.\" This is the blessing. See one man: in part he is touched and withers; and in part he is blessed. The one same man has withered in part and limps, and in part is blessed. But what does it mean (we say it as far as the Lord suggests, without prejudice to a better understanding), what does it mean, \"See, morning has come, let me go\"? It is what the Lord says after his passion to the woman who wanted to hold his feet: \"Do not touch me; for I have not yet ascended to the Father.\" What does this mean? For when that very reading was read, I once discussed how it was said, \"Do not touch me; I have not yet ascended to the Father.\" Why? Did no one touch him bodily except when he had ascended to the Father? He was still here; the disciple who did not believe felt his scars. How then did he not want to be touched, unless this was said figuratively? That woman was the Church: and this is, \"Do not touch me\": do not touch me carnally, but as I am, equal to the Father. \"Do not touch me\": because you are touching not me but my flesh. For Paul says, in the advance of his progress, \"Even if we once knew Christ according to the flesh, we know him so no longer\"; and, \"The old things have passed away; see, new things have come; and all things are from God.\" What does \"Even if we once knew Christ according to the flesh, we know him so no longer\" mean? That when we knew him carnally, we thought him only a man; but after his grace shone on us, we understood the Word equal to the Father. So he was holding him and wrestling, Jacob wishing as it were to embrace him in a carnal way. But he said, \"Let me go\": that is, let go of the carnal way, because see, it is already morning, so that you may be enlightened spiritually: that is, do not think me a man. \"Let me go, for it is already morning.\" Morning we understand as the light of truth and of wisdom, through which all things were made. You will enjoy it when this night has passed, that is, the iniquity of this world. For it will be morning then, when the Lord comes, so that he may be seen by us as he is seen by the angels. For now we see through a mirror in a riddle, but then face to face. Let us hold fast, then, brothers, to what was said, \"Let me go, for it is already morning.\" But what did Jacob say? \"I will not let you go unless you bless me.\" Because the Lord first blesses us through the flesh. The faithful know what they receive, because they are blessed through the flesh; and they know that they would not be blessed unless that flesh had been crucified and given for the life of the world. And how is he blessed? Because he prevailed with God, because he held on strongly, and persevered, and did not let go from his hands what Adam lost. Let us hold, then, believers, what we have received, so that we may be found worthy to be blessed.","f":"Augustine, <i>Serm.</i> 5.6 (PL 38:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-6)."},"augustine-sermones/5.8":{"o":"Pars arida Jacob Christianos malos significat; ut in ipso Jacob et benedictio sit, et claudicatio. Benedictus est ex parte bene viventium, claudicat ex parte male viventium. Sed adhuc in uno homine est utrumque: erit autem diremptio et discretio postea; quod optat in Psalmo Ecclesia, dicens: Judica me, Deus, et discerne causam meam de gente non sancta. Ita sane, quia dicit Evangelium, Si scandalizaverit te pes tuus, abscinde eum et projice abs te. Expedit enim tibi unum pedem habentem intrare in regnum Dei, quam cum duobus pedibus ire in ignem æternum. Isti ergo mali præcidi habent in fine. Modo clauda est Ecclesia, unum pedem fortiter ponit, alterum invalidum habet. Paganos attendite, fratres. Inveniunt aliquando Christianos bonos, servientes Deo, et admirantur, et adducuntur, et credunt. Aliquando attendunt male viventes, et dicunt: Ecce Christiani! Sed isti male viventes ad latitudinem pertinent femoris Jacob tacti, qui aruit. Tactus autem Domini, manus est Domini corripiens et vivificans. Ideo ex parte benedicitur, et ex parte arescit. Et istos male viventes in Ecclesia ostendit Dominus; quia inde est quod scriptum est in Evangelio, quia cum crevisset herba, apparuerunt zizania: quia cum coeperint homines proficere, tunc incipiunt malos sentire. Hæc nota sunt vobis, ex dono Dei efficitur ut cognoscantur. Sed modo toleranda sunt zizania usque ad finem messis, ne forte eradicando zizania, eradicetur simul et triticum. Veniet autem tempus ut exaudiatur Ecclesia dicens, Judica me, Deus, et discerne causam meam de gente non sancta: cum Dominus venerit in claritate sua cum Angelis sanctis, et colligentur ante eum omnes gentes, et segregabit eos, sicut pastor segregat oves ab hædis: et ponentur justi ad dexteram, hædi autem ad sinistram: et illis dicetur, Venite, benedicti Patris mei, percipite regnum; Illis autem, Ite in ignem æternum, qui præparatus est diabolo et angelis ejus.","t":"The withered part of Jacob signifies wicked Christians; so that in the one Jacob there is both blessing and limping. He is blessed in the part of those who live well; he limps in the part of those who live badly. But as yet both are in one man: afterwards there will be a separation and a sorting out; which the Church longs for in the Psalm, saying, \"Judge me, O God, and distinguish my cause from an unholy nation.\" So it is indeed, for the Gospel says, \"If your foot causes you to stumble, cut it off and throw it from you. For it is better for you to enter the kingdom of God with one foot than to go with two feet into the eternal fire.\" These wicked people, then, are to be cut off at the end. Now the Church is lame: she puts one foot down firmly and has the other weak. Consider the pagans, brothers. Sometimes they find good Christians serving God, and they admire them, and are drawn, and believe. Sometimes they notice those who live badly, and say, \"Look at the Christians!\" But those who live badly belong to the broad part of Jacob's thigh that was touched and withered. And the touch of the Lord is the hand of the Lord, correcting and giving life. So in part he is blessed and in part he withers. And the Lord has shown these people who live badly in the Church; for this is why it is written in the Gospel that when the blade had grown, the weeds appeared: because when people begin to make progress, then they begin to notice the wicked. These things are known to you; it is by God's gift that they are recognized. But for now the weeds must be borne with until the end of the harvest, lest perhaps in rooting up the weeds the wheat be rooted up with them. But the time will come when the Church will be heard as she says, \"Judge me, O God, and distinguish my cause from an unholy nation\": when the Lord comes in his glory with the holy angels, and all nations will be gathered before him, and he will separate them as a shepherd separates the sheep from the goats; and the righteous will be put on the right, and the goats on the left; and to the one it will be said, \"Come, blessed of my Father, receive the kingdom\"; but to the others, \"Go into the eternal fire, which is prepared for the devil and his angels.\"","f":"Augustine, <i>Serm.</i> 5.8 (PL 38:57–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/5-8)."},"augustine-sermones/50.1":{"o":"De Aggæo propheta Manichæi calumniantur, invidiose accusantes quod dixerit ex persona Dei loquentis, Meum est aurum, et meum est argentum: et quia Evangelium veteri Legi student pugnaciter comparare, ut sibi utræque Scripturæ velut adversariæ contrariaque videantur, ita proponunt quæstionem: In Aggæo, inquiunt, propheta scriptum est, Meum est aurum, et meum est argentum; in Evangelio autem, Salvator noster mammona hujusmodi iniquitatis speciem appellavit. De cujus usu beatus Apostolus ad Timotheum scribens: Radix autem omnium malorum, inquit, est avaritia: quam quidam appetentes, aversi sunt a fide, et inseruerunt se doloribus multis. Hæc ipsorum est propositio quæstionis; vel potius veterum Scripturarum, per quas Evangelium praenuntiatum est, ex ipso Evangelio quod per eas prænuntiatum est, accusatio. Nam si quæstionem proponerent, forsitan quaererent: si autem quærerent, forsitan invenirent.","t":"The Manichees slander the prophet Haggai, maliciously accusing him because he said, speaking in the person of God, “Mine is the gold, and mine is the silver.” And since they are eager to set the Gospel combatively against the old Law, so that the two Scriptures may seem hostile and contrary to each other, they pose the question in this way: “In the prophet Haggai,” they say, “it is written, Mine is the gold, and mine is the silver; but in the Gospel our Savior called this sort of thing mammon of iniquity. Of its use the blessed Apostle, writing to Timothy, says: But the root of all evils is avarice; some who desired it have turned away from the faith and pierced themselves with many sorrows.” This is how they pose the question; or rather, it is an accusation against the old Scriptures, through which the Gospel was foretold, drawn from the very Gospel that was foretold through them. For if they were posing a question, perhaps they would be seeking; and if they were seeking, perhaps they would find.","f":"Augustine, <i>Serm.</i> 50.1 (PL 38:239; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-1)."},"augustine-sermones/50.10":{"o":"Si vellent isti non esse canes et porci, quibus sanctum dare et margaritas projicere prohibemur; sed petentes accipere, et quaerentes invenire, et pulsantes aperiri sibi desiderarent; quam possent fortasse etiam sine ullo interprete, duce ipso sancto Spiritu sentire quae dicta sunt, ad novi populi, hoc est, ad christiani populi, cujus sacerdos magnus est Jesus Filius Dei; sine ulla caligine pertinere: certo vel eo loco ubi dictum est, Adhuc unum modicum est, et ego commovebo cælum et terram, et mare et aridam, et movebo omnes gentes; et veniet Desideratus cunctis gentibus. De novissimo enim Domini, id est, secundo adventu, quo in claritate venturus est, versus iste prolatus est, cum ait Propheta, Et veniet Desideratus cunctis gentibus. Quando enim primo in carne mortali per Mariam virginem venit, nondum desiderabatur a cunctis gentibus; quia nondum crediderant. Disseminato autem Evangelio per omnes gentes, in omnibus gentibus desiderium ejus accenditur. Per omnes enim gentes et sunt, et erunt electi ejus, qui toto corde in oratione dicant, Adveniat regnum tuum. Sed primus adventus misericordiam præseminavit judicio: in quo judicio secundi adventus claritas eminebit. Prius ergo oportebat moveri caelum, cum eum Angelus concepturæ Virgini nuntiavit, cum Magos ad eum adorandum stella perduxit, cum rursus Angeli natum pastoribus indicarunt: moveri terram, cum ejus miraculis turbaretur: moveri mare, cum iste mundus persecutionibus fremeret: moveri aridam, cum in eum credentes esurirent sitirentque justitiam: moveri denique omnes gentes, cum Evangelium ejus usquequaque discurreret. Tunc deinde veniret Desideratus omnibus gentibus, sicut Propheta pronuntiante, venturus est. Et implebitur domus ista gloria, id est, Ecclesia. Consequenter itaque subjecit, Meum est aurum, et meum est argentum. Omnis enim sapientia quæ nomine auri figurate significatur, et eloquia Domini eloquia casta, argentum igne probatum terræ, purgatum septuplum: omne ergo tale argentum et aurum non est hominum, sed Domini; ut quoniam implebitur domus gloria, qui gloriatur, in Domino glorietur. Quia enim sacerdos ille magnus, domus hujus inhabitator, Dominus noster Jesus Christus, propter reditum hominis, qui per superbiam de paradiso exierat, se ipsum exemplum humilitatis præbere dignatus est, quod testatur in Evangelio clamans, Discite a me quoniam mitis sum, et humilis corde: ne quis forte in domo ejus, id est, in Ecclesia, si quid sapienter potuerit vel sentire vel dicere, quasi sua propria videri volens extollatur; videte quanta medicina ei dicitur a Domino Deo, Meum est aurum, et meum est argentum. Sic enim fiet quod sequitur, ut magna sit gloria domus istius novissimae plus quam primæ. Prima enim domus, id est, cives terrenæ Jerusalem, sicut Apostolus dicit, ignorantes Dei justitiam, et suam justitiam quærentes constituere, justitiæ Dei non sunt subjecti. Videte si non isti dum suum esse dicunt aurum et argentum, non potuerunt ad æternam gloriam domus novissimæ pervenire. Tamen cum dicit Propheta, Magna erit gloria domus istius novissimæ plus quam primæ, nec ipsam primam sine aliqua gloria fuisse demonstrat. Nam de illa loquebatur etiam Apostolus, cum diceret: Si enim quod evacuatur, per gloriam est, multo magis quod manet, in gloria erit.","t":"If these men did not wish to be dogs and swine, to whom we are forbidden to give what is holy and to throw pearls, but desired, by asking, to receive, by seeking, to find, and by knocking, to have it opened to them, how readily they might perhaps perceive, even without any interpreter, with the Holy Spirit himself as their guide, that what was said refers without any obscurity to the new people, that is, the Christian people, whose great priest is Jesus the Son of God: certainly at least in that place where it is said, “Yet a little while, and I will shake heaven and earth, and the sea and the dry land, and I will move all nations; and the Desired of all nations will come.” For this verse was spoken of the last, that is, the second coming of the Lord, in which he is to come in glory, when the Prophet says, “And the Desired of all nations will come.” For when he first came in mortal flesh through the Virgin Mary, he was not yet desired by all nations, because they had not yet believed. But as the Gospel is spread through all nations, desire for him is kindled in all nations. For through all nations there are, and will be, his elect, who say in prayer with their whole heart, “Your kingdom come.” But the first coming sowed mercy beforehand for the judgment; in that judgment the glory of the second coming will stand out. First, then, heaven had to be moved, when the angel announced him to the Virgin who was to conceive, when the star led the Magi to worship him, when again angels made known his birth to the shepherds; the earth had to be moved, when it was thrown into turmoil by his miracles; the sea had to be moved, when this world raged with persecutions; the dry land had to be moved, when those who believed in him hungered and thirsted for justice; finally all nations had to be moved, when his Gospel ran everywhere. Then, after that, the Desired of all nations would come, as he is to come according to the Prophet’s prediction. “And this house will be filled with glory,” that is, the Church. So he then added, “Mine is the gold, and mine is the silver.” For all wisdom, which is signified figuratively by the name of gold, and “the words of the Lord, pure words, silver tried by fire, refined from the earth, purified seven times”: all such silver and gold, then, belongs not to men but to the Lord; so that, since the house will be filled with glory, “he who glories may glory in the Lord.” For that great priest, the one who dwells in this house, our Lord Jesus Christ, deigned to offer himself as an example of humility for the return of man, who had gone out of paradise through pride; he testifies to this in the Gospel, crying out, “Learn from me, for I am gentle and humble of heart.” So lest anyone in his house, that is, in the Church, if he is able to perceive or say anything wisely, should be lifted up, wanting it to seem his own, see how great a medicine is spoken to him by the Lord God: “Mine is the gold, and mine is the silver.” For in this way what follows will come about, that the glory of this latter house will be great, more than that of the former. For the former house, that is, the citizens of the earthly Jerusalem, as the Apostle says, “being ignorant of the justice of God, and seeking to establish their own justice, were not subject to the justice of God.” See whether they, by saying that the gold and silver were their own, were not unable to come to the eternal glory of the latter house. Yet when the Prophet says, “Great will be the glory of this latter house, more than of the former,” he shows that the former was not without some glory either. For the Apostle too was speaking of it when he said, “For if what is being done away was with glory, much more will what remains be in glory.”","f":"Augustine, <i>Serm.</i> 50.10 (PL 38:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-10)."},"augustine-sermones/50.12":{"o":"Versus autem ultimus, quo iste Prophetæ sermo concluditur, Et in loco isto, inquit, dabo pacem, dicit Dominus exercituum. Quid est, in loco isto, nisi terrenum forte aliquid tanquam digito ostendit? Quid enim potest contineri loco, nisi corpus? Non absurde ergo ultimam resurrectionem corporis intelligimus, qua beatitudo perfectissima terminatur, quando jam non concupiscit caro adversus spiritum, nec spiritus adversus carnem. Hoc enim corruptibile induet incorruptionem, et mortale hoc induet immortalitatem. Non erit alia lex in membris repugnans legi mentis: quia in loco isto dabo pacem, dicit Dominus exercituum.","t":"But the last verse, with which this discourse of the Prophet concludes: “And in this place,” he says, “I will give peace, says the Lord of hosts.” What does “in this place” mean, unless he is pointing, as it were with his finger, to something earthly? For what can be contained in a place, except a body? It is not absurd, then, for us to understand it of the final resurrection of the body, with which the most perfect blessedness is completed, when the flesh no longer lusts against the spirit, nor the spirit against the flesh. “For this corruptible body will put on incorruption, and this mortal body will put on immortality.” There will be no other law in the members fighting against the law of the mind, because “in this place I will give peace, says the Lord of hosts.”","f":"Augustine, <i>Serm.</i> 50.12 (PL 38:242; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-12)."},"augustine-sermones/50.13":{"o":"Nam de contemptu terreni auri et argenti quæ Prophetæ dicant, quis adversus divinas voces tam surdus est, ut ignoret? Sic enim illi ad decipiendos homines de Apostolo proferunt quod ait, Radix est autem omnium malorum avaritia: quam quidam sectantes, a fide pererraverunt, et inseruerunt se doloribus multis, quasi facile invenias aliquem librum veterum Scripturarum, ubi non culpetur avaritia, et digna exsecratione damnetur. Sed quia de auro et argento nunc quæstio est, cur non audiunt prophetam dicentem, Sed et argentum eorum et aurum eorum non poterit liberare eos in die iræ Domini? Hoc solum si quisquam sitiens audiat, et animae suæ medullis infundat, nonne se totum a blandimentis falsae felicitatis alienans, in ampicium Dei, vetere homine exutus ut se immortalitate cooperiat, advocabit? Sed quid jam diutius de hac quæstione tractemus? Credo esse manifestum Charitati vestræ, Manichaeorum sectam non veritate, sed fraude agere, cum imperitis, ut Scripturas non tota totis, novas veteribus præferant; sed sententias excerpendo, quas velut adversas sibi esse conantur ostendere, ut decipiant imperitos. Nulla est autem de ipso Novo Testamento vel Apostoli Epistola, vel etiam liber Evangelii, de quo non possint ista fieri; ut quibusdam sententiis ipse unus liber sibi videatur esse contrarius, nisi ejus tota contextio diligentissima lectoris intentione tractetur.","t":"For who is so deaf against the divine voices as not to know what the prophets say about despising earthly gold and silver? For they bring forward, in order to deceive people, what the Apostle says, “For the root of all evils is avarice; some who pursued it have wandered from the faith and pierced themselves with many sorrows,” as though you could easily find any book of the old Scriptures in which avarice is not blamed and condemned with the execration it deserves. But since the question now concerns gold and silver, why do they not hear the prophet saying, “But their silver and their gold will not be able to deliver them on the day of the Lord’s wrath”? If anyone who thirsts hears this alone and pours it into the marrow of his soul, will he not withdraw himself wholly from the allurements of false happiness and call himself into God’s embrace, having put off the old man so as to clothe himself with immortality? But why should we treat this question any longer? I believe it is clear to your Charity that the sect of the Manichees deals with the unskilled not by truth but by fraud: they prefer the new Scriptures to the old, not by comparing the whole with the whole, but by excerpting sentences which they try to show are opposed to one another, so as to deceive the unskilled. But there is no Epistle of the Apostle, nor even any book of the Gospel, in the New Testament itself, with which this could not be done, so that by certain sentences one and the same book would seem to contradict itself, unless its whole context were handled with the most careful attention by the reader.","f":"Augustine, <i>Serm.</i> 50.13 (PL 38:242; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-13)."},"augustine-sermones/50.2":{"o":"Cur non autem miseri intelligunt, quod apud Aggæum loquens Dominus, propterea dixerit, Meum est aurum, et meum est argentum, ut et ille qui non vult cum indigentibus communicare quod habet, cum audit præcepta faciendae misericordiæ, intelligat Deum non de re illius cui jubet, sed de re sua jubere donari; et ille qui aliquid porrigit pauperi, non se arbitretur de suo facere, ne forte non tam confirmetur misericordiæ nomine, quam infletur superbiæ vanitate? Meum est, inquit, aurum, et meum est argentum, non vestrum, o divites terræ. Quid ergo dubitatis pauperi dare de meo, aut quid extollimini cum datis de meo?","t":"But why do the wretches not understand that the Lord, speaking through Haggai, said, “Mine is the gold, and mine is the silver,” so that the man who does not want to share what he has with the needy may understand, when he hears the commandments to do works of mercy, that God orders gifts to be made not from the property of the man he commands but from his own; and so that the man who gives something to a poor person may not think that he does it from his own, lest perhaps he be not so much strengthened by the name of mercy as puffed up by the vanity of pride? “Mine,” he says, “is the gold, and mine is the silver”; not yours, O rich of the earth. Why, then, do you hesitate to give to the poor from what is mine, or why are you lifted up when you give from what is mine?","f":"Augustine, <i>Serm.</i> 50.2 (PL 38:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-2)."},"augustine-sermones/50.3":{"o":"Et vis videre, quam justi judicis res est aurum et argentum? Avarus inde torquetur, unde misericors adjuvatur. Rem suam divina distribuente justitia, et recte facta inde manifestantur, et peccata inde puniuntur. Namque aurum et argentum atque omnis terrena possessio et exercitatio humanitatis est, et supplicium cupiditatis. Cum talia Deus bonis hominibus tribuit, ostendit in eis quanta contemnat animus, cujus diviti sunt ipse qui tribuit. Non enim potest quisque apparere contemptor, nisi ejus rei cujus possessor effectus est. Nam et qui non habent, possunt ista contemnere: sed utrum fingant, an vere contemnant, Deus videt qui cordis inspector est; hominibus autem, ut imitari possint, cogitatio contemnentis nonnisi in manibus erogantis inspicitur. Cum autem malis hominibus Deus ista concedit, ostendit in eis quomodo et in ipsis bonis quae Deus largitur, crucietur animus, cui viluit qui tanta largitur. Bonis enim subministrat occasiones beneficiorum: malos torquet timore damnorum. Et ideo si amittant utrique aurum et argentum, isti caelestes divitias læto corde retinebunt; illis autem et bonis temporalibus inanis domus, et bonis aeternis inanior conscientia remanebit.","t":"And do you want to see how gold and silver are the property of a just judge? The greedy man is tormented by the very thing by which the merciful man is helped. As divine justice distributes what is its own, right deeds are made manifest by it, and sins are punished by it. For gold and silver and every earthly possession are both an exercise of humanity and a punishment of greed. When God gives such things to good men, he shows in them how much the soul despises whose riches are the Giver himself. For no one can be seen to despise anything except a thing of which he has been made the owner. Those who do not have these things can also despise them; but whether they pretend or truly despise them, God sees, who examines the heart; whereas for men, so that they may imitate it, the mind of one who despises riches is seen only in the hands of one who gives them away. When God grants these things to bad men, he shows in them how the soul to which the Giver of such great things has become cheap is tormented even in the very goods that God bestows. For to the good he supplies occasions for kindness; the bad he torments with the fear of losses. And so if both lose their gold and silver, the former will keep their heavenly riches with a glad heart; but the latter will be left with a house empty of temporal goods and a conscience emptier still of eternal ones.","f":"Augustine, <i>Serm.</i> 50.3 (PL 38:240; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-3)."},"augustine-sermones/50.4":{"o":"Illius est ergo aurum et argentum, qui novit uti auro et argento. Nam etiam inter ipsos homines, tunc quisque habere aliquid dicendus est, quando bene utitur. Nam quod juste non tractat, jure non tenet. Quod autem jure non tenet, si suum esse dixerit, non erit vox justi possessoris, sed impudentis incubatoris improbitas. Quapropter si homo non importune dicit aliquid suum, non quod iniqua et stulta cupiditate occupaverit, sed quod prudentissima potestate et justissima moderatione tractaverit; quanto magis Deus vere ac proprie suum esse dicit aurum et argentum, quod et largissima bonitate condidit, et justissimo administrat imperio; ut sine ipsius nutu atque dominatu, nec mali ad avaritiæ supplicium, nec boni ad usum misericordiæ possint habere aurum et argentum? Quod tamen et instituere ut sit, et ut alteri adsit, alteri desit, distribuere atque ordinare, non possunt.","t":"So gold and silver belong to the one who knows how to use gold and silver. For even among men themselves, a person ought to be said to have something only when he uses it well. For what one does not handle justly, one does not hold by right. And if someone calls his own what he does not hold by right, it will not be the voice of a just owner but the effrontery of a shameless squatter. Therefore, if a man not improperly calls something his own, not what he has seized by unjust and foolish greed, but what he has handled with very prudent authority and very just moderation, how much more does God truly and properly call gold and silver his own, which he both created by his most generous goodness and administers by his most just rule; so that without his will and dominion neither the wicked can have gold and silver as a punishment for their greed, nor the good for the use of mercy? These men, however, cannot bring it into existence, nor distribute and arrange it so that one has it and another lacks it.","f":"Augustine, <i>Serm.</i> 50.4 (PL 38:240; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-4)."},"augustine-sermones/50.5":{"o":"Si autem solis malis in potestatem daretur aurum et argentum, recte putaretur malum; si solis bonis, recte putaretur magnum aliquod bonum. Rursus si solis malis deesset, videretur magna pœna paupertas: si autem solis bonis deesset, videretur summa beatitudo paupertas. Nunc vero si scire vis aurum posse bene haberi, habent et boni: si scire vis non eos per aurum bonos esse, habent et mali. Item si scire vis quam non sit miseria paupertas, sunt quidam pauperes beati: si scire vis quam non sit beatitudo paupertas, sunt quidam pauperes miseri. Ita ergo aurum et argentum distribuit hominibus conditor rerum et administrator Deus, ut ipsum per se natura et genere suo bonum sit, quamvis non summum et magnum bonum, et pro gradu sui ordinis laudabilem Conditorem universitatis ostendat; copia vero ejus non extollat bonos, nec elidat inopia; malos autem et cum offertur excæcet, et cum aufertur excruciet. Res ergo condita et ad Conditoris laudem, et ad bonorum probationem, malorumque supplicium, recte vituperari nullo modo potest: et eam verissime Deus dicit suam, quam non solum condidit affluentissima bonitate, sed etiam providentissima moderatione dispensat. Cum autem hoc genus rerum Dominus in Evangelio mammona iniquitatis appellat, significat esse alterum mammona, id est, alias divitias, quas nisi justi et boni possidere non possunt, ut ideo mammona iniquitatis vocetur, quia iniquitas eas vocat divitias. Justitia vero novit esse alias divitias, quibus homo adornatur interior: sicut beatus Petrus dicit, Qui est ante Deum dives. Illæ justæ dicuntur divitiae, quia bonis meritis justisque tribuuntur. Illæ verae dicuntur divitiæ, quia quisquis eas habuerit non egebit. Istæ vero injustae divitiæ, non quia injustum est aurum et argentum; sed quia injustum est eas putare divitias, quae non auferunt egestatem. Tanto enim magis quisque ardebit egestate, quanto magis eas diligens majores habuerit. Quomodo ergo sunt divitiae, quibus crescentibus crescit inopia: quae amatoribus suis quanto fuerint ampliores, non afferunt satietatem, sed inflammant cupiditatem? Divitem tu putas, qui minus egeret, si minus haberet? Nam videmus quosdam, cum haberent parvam pecuniam, parvis lucris fuisse lætatos: sed posteaquam coepit eis abundare, verum quidem corpus auri et argenti, sed tamen falsae divitiæ, cum parva obtuleris, jam recusant. Credis eos jam esse satiatos: sed falsum est. Nam major pecunia fauces avaritiæ non claudit, sed extendit; non irrigat, sed accendit. Poculum respuunt, quia fluvium sitiunt. Utrum ergo ditior, an egentior dicendus est, qui cum ideo voluit habere aliquid ne indigeret, ideo plus habet ne minus indigeat?","t":"If gold and silver were given into the power of the wicked alone, they would rightly be thought evil; if into the power of the good alone, they would rightly be thought some great good. Again, if they were lacking only to the wicked, poverty would seem a great punishment; but if they were lacking only to the good, poverty would seem the highest happiness. But as it is, if you want to know that gold can be possessed well, the good also have it; if you want to know that they are not good because of gold, the wicked also have it. Again, if you want to know that poverty is not misery, there are some poor people who are blessed; if you want to know that poverty is not blessedness, there are some poor people who are wretched. So God, the founder and administrator of things, distributes gold and silver to men in such a way that in itself, by its nature and kind, it is good, though not the highest and a great good, and in the rank of its order it shows the Founder of the universe to be worthy of praise; but its abundance does not lift up the good, nor does its lack crush them; whereas the wicked it blinds when it is offered and tortures when it is taken away. A thing, then, that was created both for the praise of the Creator and for the testing of the good and the punishment of the wicked can in no way rightly be blamed; and God most truly calls it his own, since he not only created it with overflowing goodness but also dispenses it with the most provident moderation. But when the Lord in the Gospel calls this kind of thing the mammon of iniquity, he indicates that there is another mammon, that is, other riches, which only the just and good can possess; so that it is called the mammon of iniquity because it is iniquity that calls these things riches. But justice knows that there are other riches, with which the inner man is adorned, as blessed Peter says, “which is rich before God.” Those are called just riches, because they are given to good and just merits. Those are called true riches, because whoever has them will not be in want. But these are unjust riches: not because gold and silver are unjust, but because it is unjust to think things riches that do not take away want. For the more someone loves them and the more of them he has, the more he will burn with want. How, then, are they riches, when as they increase, need increases; and the greater they are, the less they bring satisfaction to their lovers and the more they inflame their greed? Do you think a man rich who would be in less need if he had less? For we see some who, when they had a little money, were glad of small gains; but after it began to abound for them (the real substance of gold and silver, indeed, but still false riches), if you offer them small sums, they now refuse them. You believe they are now satisfied; but it is not so. For more money does not close the jaws of avarice but stretches them; it does not water it but sets it on fire. They spit out a cup because they thirst for a river. Is he, then, to be called richer or needier who, having wanted to have something so as not to be in need, now has more only so as to be in less need?","f":"Augustine, <i>Serm.</i> 50.5 (PL 38:240; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-5)."},"augustine-sermones/50.7":{"o":"Sed non est hæc auri culpa et argenti. Fac enim misericordem aliquem invenisse thesaurum: nonne operante misericordia praebetur hospitalitas peregrinis, aluntur famelici, nudi vestiuntur, inopes adjuvantur, captivi redimuntur, construuntur ecclesiæ, reficiuntur lassi, pacantur litigiosi, reparantur naufragi, curantur ægroti, corporales opes dispertiuntur in terra, spirituales reconduntur in cælo? Quis hæc facit? Misericors et bonus. Unde facit? De auro et argento. Cui serviens hæc facit? Ei qui dixit, Meum est aurum, et meum est argentum. Videtis jam, ut arbitror, fratres, quam magno errore magnaque dementia in res ipsas quibus homines male utuntur, crimen male utentium transferatur. Nam si propterea vituperatur aurum et argentum, quia homines avaritia depravati, neglectis praeceptis omnipotentissimi Creatoris, in ea quæ condidit detestabili cupiditate rapiuntur; vituperetur etiam omnis Dei creatura, quia, sicut Apostolus dicit, perversi quidam homines coluerunt et servierunt creaturæ potius quam Creatori, qui est benedictus in sæcula. Vituperetur etiam iste sol: quem certe iidem Manichæi, quoniam non intelligunt esse creaturam, tanquam ipsum Creatorem, vel tanquam ejus aliquam partem colere atque adorare non desinunt. Cur ergo ipsum non vituperant, cum plerumque homines de usu solis et luminis in ædificiis suis lites injustissimas concitant; et ut fenestris suis radii liberiores aliquanto largius infundantur, domos alienas dejicere sæpe moliuntur; et eos qui contradixerint, etiamsi jure certissimo contradicant, inimicitiis acerbissimis insectantur? Si quem igitur infirmorum potentior aliquis injuste ac nefarie propter usum solis oppresserit, diripuerit, in exsilium etiam mortemve compulerit, solis est crimen, quo ille abundantius uti desiderat, an potius male utentis iniquitas, qui dum cupit corporis oculis temporale lumen largius acquirere, cubiculum cordis luci non aperit æquitatis?","t":"But this is not the fault of gold and silver. Suppose a merciful man has found a treasure: is not hospitality offered to strangers by the working of mercy, the hungry fed, the naked clothed, the needy helped, captives ransomed, churches built, the weary refreshed, the quarrelsome reconciled, the shipwrecked set on their feet again, the sick cared for; bodily wealth distributed on earth and spiritual wealth stored up in heaven? Who does these things? A merciful and good man. With what does he do them? With gold and silver. In whose service does he do them? In the service of him who said, “Mine is the gold, and mine is the silver.” You see now, I think, brothers, with what great error and what great madness the guilt of those who use things badly is transferred to the very things that people use badly. For if gold and silver are blamed because men depraved by avarice neglect the commandments of the almighty Creator and are swept away by detestable desire for the things he made, then let every creature of God be blamed too, because, as the Apostle says, certain perverse men worshiped and served the creature rather than the Creator, who is blessed for ever. Let this sun too be blamed, which these same Manichees, since they do not understand it to be a creature, never cease to worship and adore as the Creator himself or as some part of him. Why, then, do they not blame it, when people often stir up most unjust lawsuits over the use of the sun and light in their buildings; and, so that freer rays may pour somewhat more abundantly into their windows, often try to pull down other people’s houses; and pursue with the bitterest enmity those who oppose them, even if they oppose them by the most certain right? If, then, some more powerful man unjustly and wickedly oppresses one of the weak over the use of the sun, plunders him, and drives him into exile or even to death, is it the crime of the sun, which he wants to use more abundantly, or rather the wickedness of the one who uses it badly, who, while he longs to get more of the temporal light for the eyes of his body, does not open the chamber of his heart to the light of equity?","f":"Augustine, <i>Serm.</i> 50.7 (PL 38:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-7)."},"augustine-sermones/50.8":{"o":"Ex quo isti, si possunt, intelligant, aut aurum et argentum se accusare non oportere, quamvis de auro et argento sæpe homines cupidissimi dimicent; aut accusationes suas de terra in cœlum, et de metallis fulgentibus in sidera, atque in ipsum solem se debere transferre; quando iniqui homines inexpiabili sæpe discordia de possidenda solis luce confligunt. Simul etiam discant quid intersit inter hanc lucem visibilem, lucemque justitiae. Siquidem fieri potest ut quanto majori aviditate frui quisque hac luce voluerit, tanto majori cæcitate a justitiæ luce deficiat. Nulla enim creatura homo justificari potest: sed ut creaturis omnibus juste uti possit, a Creatore justificandus est. Itaque ipse Dominus, quamvis avaritiam sicut justus judex ubique condemnet; usum tamen copiarum terrenarum tanquam verus magister ostendit, in eo ipso loco, quem isti tanquam contrarium Prophetæ objicere voluerunt. Ait enim, Facite vobis amicos de mammona iniquitatis, hoc est dicere, Quae mammona iniquitatis est, vestra mammona esse non debet. Tunc enim juste poteritis uti rerum copia terrenarum, et amicos inde facere, qui vos recipiant in tabernacula æterna, si mammona vobis ista non fuerit, id est, si non ex ea vos divites fieri putaveritis. Quoniam divitiae vestræ, quæ sunt verae divitiae, quæ ab omni vos indigentia liberabunt, non sunt terrenis facultatibus comparandæ. Sed ut illis frui merito possitis, prius istis bene utendum est, quæ non sunt divitiae veræ, nec vestræ: quia injuste dicuntur divitiæ; non enim auferunt egestatem, et eas divitias iniqui putant. Istis enim se ab indigentia liberari arbitrantur: vos autem alias, id est veras et vestras debetis desiderare divitias. Sed si in injusto mammona fideles non fuistis, verum quis dabit vobis? Et si in alieno fideles non fuistis, vestrum quis dabit vobis?","t":"From this let them understand, if they can, either that they ought not to accuse gold and silver, even though very greedy men often fight over gold and silver; or that they ought to transfer their accusations from earth to heaven, from gleaming metals to the stars and to the sun itself, since wicked men often clash in implacable discord over possessing the light of the sun. At the same time let them also learn what difference there is between this visible light and the light of justice. For it can happen that the greater the eagerness with which someone wants to enjoy this light, the greater the blindness with which he falls away from the light of justice. For a man cannot be justified by any creature; but in order to be able to use all creatures justly, he must be justified by the Creator. So the Lord himself, though as a just judge he condemns avarice everywhere, yet as a true teacher shows the right use of earthly abundance in the very place that these people wanted to bring up as contrary to the Prophet. For he says, “Make friends for yourselves of the mammon of iniquity”; that is to say: what is the mammon of iniquity ought not to be your mammon. For then you will be able to use the abundance of earthly things justly, and to make from it friends who will receive you into the eternal dwellings, if this is not mammon to you, that is, if you do not think that it makes you rich. For your riches, which are true riches and will free you from all want, are not to be compared with earthly resources. But in order that you may deservedly enjoy those, you must first make good use of these, which are neither true riches nor yours; for they are unjustly called riches, since they do not take away want, and it is the wicked who think them riches. For they think that by these they are freed from want; but you ought to desire other riches, that is, the true riches and your own. “But if you have not been faithful in the unjust mammon, who will give you the true? And if you have not been faithful in what is another’s, who will give you what is your own?”","f":"Augustine, <i>Serm.</i> 50.8 (PL 38:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-8)."},"augustine-sermones/50.9":{"o":"Quanquam Manichæos proprio more propheticis dictis calumniari manifestum sit. Quisquis enim ejusdem Scripturae circumstantiam vel mediocriter inspexerit, inveniet non de hoc argento vel auro, quo avaritia imprudenter insanit, dixisse Prophetam; sed de illo potius, cujus etiam Apostolus meminit, dicens, Si quis autem ædificat supra fundamentum, aurum et argentum, lapides pretiosos. Quo auro et argento dives est ille thesaurus, quem in agro ipse Dominus inventum, et a quodam mirabiliter laudabiliterque avaro venditis omnibus suis emptum esse testatur. Nam ipsum Dominum praenuntians, et novi sæculi, hoc est, Ecclesiæ tempora figurate, ut solet, designans Propheta, sic dicit: Adhuc unum modicum est, et ego commovebo cœlum et terram, et mare et aridam, et movebo omnes gentes: et veniet Desideratus cunctis gentibus, et implebo domum istam gloria, dicit Dominus exercituum. Meum est aurum, et meum est argentum, dicit Dominus exercituum. Magna erit gloria domus istius novissimæ plus quam primae, dicit Dominus exercituum; et in loco isto dabo pacem, dicit Dominus exercituum.","t":"And yet it is clear that the Manichees slander the sayings of the prophets after their own fashion. For anyone who looks even moderately at the context of that Scripture will find that the Prophet was not speaking of this silver or gold over which avarice foolishly goes mad, but rather of that which the Apostle also mentions when he says, “But if anyone builds on the foundation gold, silver, precious stones.” With this gold and silver that treasure is rich which the Lord himself testifies was found in a field and bought by a man who sold all that he had, a man wonderfully and praiseworthily avaricious. For the Prophet, foretelling the Lord himself and designating figuratively, as is his custom, the times of the new age, that is, of the Church, speaks thus: “Yet a little while, and I will shake heaven and earth, and the sea and the dry land, and I will move all nations; and the Desired of all nations will come, and I will fill this house with glory, says the Lord of hosts. Mine is the gold, and mine is the silver, says the Lord of hosts. Great will be the glory of this latter house, more than of the former, says the Lord of hosts; and in this place I will give peace, says the Lord of hosts.”","f":"Augustine, <i>Serm.</i> 50.9 (PL 38:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/50-9)."},"augustine-sermones/51.1":{"o":"Exspectationem Charitatis vestræ ille impleat, qui excitavit. Etsi enim quæ dicenda sunt vobis, non nostra sed Dei esse præsumimus; tamen multo magis nos dicimus, quod humiliter dicit Apostolus: Habemus thesaurum istum in vasis fictilibus, ut eminentia virtutis Dei sit, et non ex nobis. Non dubitamus itaque meminisse vos pollicitationis nostræ. In ipso promisimus, per quem nunc reddimus. Nam et cum promitteremus, ab ipso petebamus: et cum reddimus, ab ipso accipimus. Meminit autem Charitas vestra nos matutina Natalis Domini distulisse quam solvendam proposuimus quæstionem; quia multi nobiscum, etiam quibus solet esse onerosus sermo Dei, solemnitatem mam dici debitam celebrabant. Nunc vero puto neminem convenisse, nisi qui audire desiderat. Non itaque loquimur cordibus surdis, non fastidientibus animis. Hæc autem vestra exspectatio, pro me oratio est. Accessit aliquid; quia et dies Muneris multos hinc ventilavit, pro quorum quidem salute quantum satagimus, tantum fratres ut satagatis hortamur; et pro his qui nondum intenti sunt spectaculis veritatis, sed dediti sunt spectaculis carnis, intenta mente deprecemini Deum. Novi enim, et certe scio esse modo in numero vestro eos qui hodie contempserunt: sed rumpunt ea quæ consuerunt. Mutantur enim homines, et in melius et in deterius. Quotidianis hujuscemodi experimentis vicissim et lætamur et contristamur; lætamur correctis, contristamur depravatis. Ideoque Dominus non ait salvum futurum esse qui cœperit; sed, Qui perseveraverit, inquit, usque in finem, hic salvus erit.","t":"May he who has aroused your Charity’s expectation fulfil it. For although we presume that what is to be said to you is not ours but God’s, still with much more reason do we say what the Apostle humbly says: “We have this treasure in earthen vessels, so that the excellence of the power may be of God and not from us.” We do not doubt, then, that you remember our promise. We made the promise in him through whom we now pay it. For when we promised, we were asking it of him; and when we pay, we receive it from him. Your Charity remembers that on the morning of the Lord’s Nativity we put off the question that we had proposed to resolve, because many were with us celebrating the solemnity due to that day, even those to whom the word of God is usually burdensome. But now I think that no one has come together here except those who want to hear. So we are not speaking to deaf hearts or to bored minds. And this expectation of yours is a prayer for me. Something more has been added: the day of the games has winnowed many away from here. For their salvation, as anxious as we are, so anxious we urge you, brothers, to be; and pray to God with earnest minds for those who are not yet intent on the spectacles of truth but are given over to the spectacles of the flesh. For I know, I know for certain, that there are now among your number those who today have despised those shows; they are breaking with what they were used to. For people change, both for the better and for the worse. By daily experiences of this kind we are now glad, now sad: glad over those who are corrected, sad over those who are corrupted. That is why the Lord did not say that he who has begun will be saved, but, “He who perseveres to the end,” he says, “he will be saved.”","f":"Augustine, <i>Serm.</i> 51.1 (PL 38:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-1)."},"augustine-sermones/51.10":{"o":"Sequitur enim, et dicit Evangelista: Hæc eo cogitante, ecce angelus Domini in somnis apparuit ei dicens: Joseph, noli timere accipere Mariam conjugem tuam. Quod enim in ea natum est, de Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum. Quare Jesum? Ipse enim, inquit, salvum faciet populum suum a peccatis eorum. Intelligitur ergo Jesum hebraea lingua, latine interpretari Salvatorem, quod ex ipsa nominis expositione advertimus. Tanquam enim quæreretur, quare Jesum? continuo subjecit, rationem vocabuli aperiens, Ipse enim, inquit, salvum faciet populum suum a peccatis eorum. Hoc pie credimus, hoc firmissime retinemus, natum Christum de Spiritu sancto ex virgine Maria.","t":"For the Evangelist goes on to say: “While he was thinking about these things, see, an angel of the Lord appeared to him in a dream, saying: Joseph, do not be afraid to take Mary as your wife. For what is born in her is of the Holy Spirit. And she will bear a son, and you will call his name Jesus.” Why Jesus? “For he,” it says, “will save his people from their sins.” So it is understood that “Jesus” in the Hebrew language means “Savior” in Latin, as we gather from the explanation of the name itself. For as if someone asked, “Why Jesus?”, he immediately added, disclosing the reason for the word, “For he will save his people from their sins.” This we devoutly believe, this we hold most firmly: that Christ was born of the Holy Spirit from the Virgin Mary.","f":"Augustine, <i>Serm.</i> 51.10 (PL 38:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-10)."},"augustine-sermones/51.11":{"o":"Illi ergo quid dicunt? Si invenero, inquit, mendacium, totum certe non credis. Inveni, videamus. Numero generationes. Illi enim per calumnias suas ad id nos invitant, et adducunt. Si pie vivamus, si Christum credamus, si non de nido ante tempus cupiamus volare, ad id nos adducunt, ut mysteria cognoscamus. Intendat itaque Sanctitas vestra utilitatem hæreticorum; et utilitatem quidem secundum Deum, etiam malis bene utentem. Secundum ipsos vero hoc redditur, quod voluerunt; non hoc quod de ipsis Deus bene facit. Sicut de Juda quantum boni fecit? Passione Domini salvæ factæ sunt gentes. Sed ut pateretur Dominus, Judas eum tradidit. Deus ergo et gentes liberat passo Filio, et Judam punit pro scelere suo. Sacramenta enim quæ illic latent, nemo discuteret, simpliciore contentus fide; et ideo nemo inveniret, quia nemo discuteret, nisi pulsantibus calumniatoribus. Cum enim hæretici calumniantur, parvuli perturbantur: cum perturbantur, inquirunt: inquisitio eorum, quasi percussio est de capite in ubera matris, ut tantum manent, quantum parvulis sat est. Illi turbati quærunt; qui autem norunt et didicerunt, quia scrutati sunt, et aperuit illis pulsantibus Deus, aperiunt et ipsi turbatis. Et sic fit ut illi sint utiles ad inveniendam veritatem, dum calumniantur ad seducendum in errorem. Negligentius enim veritas quæreretur, si mendaces adversarios non haberet. Oportet enim, inquit, et hæreses esse. Et quasi quæreremus causam, subjecit statim, Ut probati manifesti fiant inter vos.","t":"What, then, do they say? “If I find a lie,” he says, “surely you will not believe the whole. I have found one.” Let us see. I will count the generations. For by their slanders they invite us and lead us to this. If we live devoutly, if we believe in Christ, if we do not want to fly from the nest before the time, they lead us to this: to come to know mysteries. So let your Holiness consider the usefulness of heretics: their usefulness, that is, according to God, who makes good use even of the wicked. But to them is rendered what they themselves intended, not the good that God makes of them. Just as with Judas: how much good he did! By the Lord’s passion the nations were saved. But for the Lord to suffer, Judas handed him over. So God both sets the nations free by the passion of his Son and punishes Judas for his crime. For no one, content with a simpler faith, would examine the mysteries that lie hidden there; and so no one would find them, because no one would examine them, unless slanderers came knocking. For when heretics slander, the little ones are disturbed; when they are disturbed, they inquire; and their inquiry is like a butting of the head against their mother’s breasts, so that they may flow with as much as is enough for the little ones. They inquire because they are troubled; and those who know and have learned, because they searched and God opened to them when they knocked, open in their turn to the troubled. And so it happens that the heretics are useful for finding the truth, while they slander in order to lead people into error. For the truth would be sought more carelessly if it did not have lying adversaries. “For there must also be heresies,” he says; and as if we asked the reason, he immediately added, “so that those who are approved may be made manifest among you.”","f":"Augustine, <i>Serm.</i> 51.11 (PL 38:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-11)."},"augustine-sermones/51.12":{"o":"Quid ergo illi dicunt? Ecce Matthæus numerat generationes, et dicit ab Abraham usque ad David esse quatuordecim, et a David usque ad transmigrationem Babylonis quatuordecim, et a transmigratione in Babyloniam usque ad Christum quatuordecim. Duc in se ter quatuordecim, fiunt quadraginta duo. Numerant autem, et inveniunt quadraginta et unam generationem, et movent calumniam, et irridentes insultant. Quid sibi ergo vult, cum dicatur in Evangelio ter esse quatuordecim, tamen omnes numeratæ inveniuntur non quadraginta duæ, sed quadraginta et una? Sine dubio magnum sacramentum est. Et gaudemus gratias agentes Domino, quia et per occasionem calumniantium invenimus aliquid quod quanto magis tegebatur quærendum, tanto magis delectet inventum. Sicut enim prælocuti sumus, edimus spectaculum mentium. Ab Abraham igitur usque ad David, quatuordecim sunt. Inde incipit numerus a Salomone: David enim genuit Salomonem. Incipit autem numerus a Salomone, et pervenit ad Jechoniam, qui cum viveret facta est transmigratio in Babyloniam; et sunt aliæ quatuordecim generationes, annumerato Salomone a capite alterius intervalli, annumerato etiam Jechonia, ad quem clauditur ipse numerus, ut impleantur quatuordecim. Tertium vero intervallum ab ipso Jechonia incipit.","t":"What, then, do they say? “See, Matthew counts the generations, and says that from Abraham to David there are fourteen, and from David to the deportation to Babylon fourteen, and from the deportation to Babylon to Christ fourteen. Multiply fourteen by three: it makes forty-two.” But they count them and find forty-one generations, and they raise a slander, and mock and insult us. What, then, does it mean that, although the Gospel says there are three times fourteen, yet when they are all counted they are found to be not forty-two but forty-one? Without doubt it is a great mystery. And we rejoice and give thanks to the Lord that, even on the occasion given by slanderers, we have found something which delights us the more when found, the more it was hidden when it was being sought. For, as we said at the beginning, we are putting on a spectacle for minds. From Abraham, then, to David there are fourteen. Then the count begins with Solomon, for David begot Solomon. The count begins with Solomon and reaches Jechoniah, during whose lifetime the deportation to Babylon took place; and there are another fourteen generations, counting Solomon at the head of the second interval and counting Jechoniah too, with whom that number closes, so that fourteen are completed. But the third interval begins with Jechoniah himself.","f":"Augustine, <i>Serm.</i> 51.12 (PL 38:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-12)."},"augustine-sermones/51.13":{"o":"Intendat Sanctitas vestra rem mysticam et dulcem: fateor vobis gustatum cordis mei; unde credo quia cum protulero, et gustaveritis, idipsum renuntiabitis. Intendite ergo. A Jechonia ipso incipiente numero tertii intervalli, usque ad Dominum Jesum Christum fiunt quatuordecim: quia Jechonias ille et finalis superioris intervalli, et initialis sequentis intervalli bis numeratur. Sed dixerit aliquis: Quare Jechonias bis numeratur? Nihil gestum est antea in populo Israel, quod non esset mysterium futurorum. Jechonias quidem non irrationabiliter bis numeratur: quia et si sit terminus inter duos agros, vel lapis, vel discretio aliqua maceriæ, et ille qui est ex hac parte, usque ad ipsam maceriam metitur, et ille qui ex altera parte est, ab ipsa iterum sumit exordium metiendi. Sed quare hoc non factum est in prima connexione intervalli, ubi ab Abraham numeramus quatuordecim generationes usque ad David, et alias quatuordecim non repetito David, sed a Salomone incipimus numerare, reddenda causa est, quæ magnum continet sacramentum. Intendat Sanctitas vestra. Tunc facta est transmigratio in Babyloniam, quando in locum patris sui defuncti Jechonias rex constitutus est. Ablatum est ei regnum, et alius constitutus est in locum ejus. Sed tamen vivente Jechonia facta est transmigratio ad Gentes. Nulla enim culpa Jechoniæ dicitur, quare sit regno privatus: sed magis illorum peccata inducuntur, qui ei successerunt. Sequitur ergo captivitas, itur in Babyloniam. Non eunt soli mali; sed cum his pergunt etiam sancti. In illa captivitate, erat Ezechiel propheta, in illa erat Daniel; ibi erant tres pueri inter flammas nobilitati. Itum est autem secundum prophetiam Jeremiæ prophetae.","t":"Let your Holiness give attention to something both mysterious and sweet: I confess to you how it tasted to my heart; and so I believe that when I have brought it out and you have tasted it, you will say the same. Attend, then. Beginning the count of the third interval from Jechoniah himself, there are fourteen down to the Lord Jesus Christ; because that Jechoniah is counted twice, as the last of the preceding interval and the first of the following one. But someone may say: why is Jechoniah counted twice? Nothing happened in former times among the people of Israel that was not a mystery of things to come. Jechoniah is indeed not counted twice without reason. For if there is a boundary between two fields, a stone or some dividing wall, the man on this side measures up to that wall, and the man on the other side begins his measuring again from it. But why was this not done at the first junction of intervals, where we count fourteen generations from Abraham to David, and begin to count the other fourteen not by repeating David but from Solomon? A reason must be given, and it contains a great mystery. Let your Holiness attend. The deportation to Babylon took place when Jechoniah had been made king in place of his dead father. The kingdom was taken from him, and another was made king in his place. Yet the deportation to the Gentiles took place while Jechoniah was alive. For no fault of Jechoniah is mentioned for which he was deprived of the kingdom; rather the sins of those who succeeded him are brought forward. Captivity follows, then; they go to Babylon. Not only the wicked go; the saints go with them too. In that captivity was the prophet Ezekiel; in it was Daniel; there were the three young men, made famous among the flames. And they went according to the prophecy of the prophet Jeremiah.","f":"Augustine, <i>Serm.</i> 51.13 (PL 38:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-13)."},"augustine-sermones/51.14":{"o":"Mementote Jechoniam sine ulla culpa improbatum, inde destitisse regnare, et fecisse transitum ad Gentes, cum transmigratum est in Babyloniam: et attendite præmonstratam imaginem rerum futurarum in Domino Jesu Christo. Noluerunt enim Judæi sibi regnare Dominum nostrum Jesum Christum, in quo nullam culpam invenerunt. Reprobatus est in se, reprobatus etiam in servis suis; et transitum est in Gentes, tanquam in Babyloniam. Hoc enim et Jeremias prophetabat, jubere Dominum ut irent in Babyloniam. Et quicumque alii Prophetæ dicebant populo ut non irent in Babyloniam, Jeremias pseudoprophetas arguebat. Qui Scripturas legunt, recordentur nobiscum: qui non legunt, credant nobis. Minabatur ergo Jeremias ex persona Domini eis qui nolebant ire in Babyloniam: eis autem qui irent, promittebat ibi quietem, et quamdam felicitatem in novellandis vineis et plantandis hortis et ubertate fructuum. Quomodo ergo jam non in figura, sed in veritate populus Israel transit in Babyloniam? Unde erant Apostoli? Nonne de gente Judæorum? Unde ipse Paulus? Nam et ego, inquit, Israelita sum, ex semine Abrahæ, ex tribu Benjamin. Crediderunt ergo in Dominum multi de Judaeis. Inde electi sunt Apostoli: inde erant plus quam quingenti fratres, qui Dominum post resurrectionem videre meruerunt: inde erant centum viginti in domo, quando Spiritus sanctus advenit. Quid autem dicit Apostolus in Actibus Apostolorum, cum respuerent verbum veritatis Judæi? Ad vos, inquit, missi eramus; sed quoniam respuistis verbum Dei, ecce convertimus nos ad Gentes. Facta est ergo transmigratio in Babyloniam secundum spiritualem dispensationem temporis Incarnationis Domini, quæ tunc præsignata est tempore Jeremiæ. Sed quid dicit Jeremias transmigrantibus de his Babyloniis? Quia in pace ipsorum erit, inquit, pax vestra. Cum ergo transmigraret etiam per Christum et Apostolos Israel in Babyloniam, hoc est Evangelium veniret ad Gentes, quid dicit Apostolus quasi ex voce tunc Jeremiæ? Obsecro ergo primum omnium fieri deprecationes, orationes, interpellationes, gratiarum actiones pro omnibus hominibus, pro regibus et his qui in sublimitate sunt constituti; ut quietam et tranquillam vitam agamus, cum omni pietate et castitate. Nondum erant reges christiani, et orabat pro eis. Orans ergo Israel in Babylonia, exauditus est. Exauditae sunt voces Ecclesiæ, facti sunt christiani: et videtis impleri quod figuraliter dictum est, In eorum pace, erit pax vestra. Acceperunt enim pacem Christi, et destiterunt persequi Christianos; ut jam in securitate pacis ædificarentur ecclesiæ, et plantarentur populi in agricultura Dei, et fructificarent omnes gentes fide, spe et charitate quae est in Christo.","t":"Remember that Jechoniah, rejected without any fault, ceased from then on to reign and made the passage to the Gentiles when the deportation to Babylon took place; and notice the image, shown beforehand, of things to come in the Lord Jesus Christ. For the Jews did not want our Lord Jesus Christ, in whom they found no fault, to reign over them. He was rejected in himself, rejected also in his servants; and the passage was made to the Gentiles, as into Babylon. For Jeremiah too prophesied this, that the Lord commanded them to go into Babylon. And whatever other prophets told the people not to go into Babylon, Jeremiah rebuked as false prophets. Let those who read the Scriptures remember this with us; let those who do not read them believe us. Jeremiah, then, in the person of the Lord, threatened those who refused to go into Babylon; but to those who went he promised rest there, and a kind of happiness in renewing vineyards and planting gardens and in abundance of fruits. How, then, does the people of Israel, now not in figure but in truth, pass into Babylon? Where did the apostles come from? Were they not of the nation of the Jews? Where did Paul himself come from? “For I too,” he says, “am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” So many of the Jews believed in the Lord. From them the apostles were chosen; from them were the more than five hundred brothers who were found worthy to see the Lord after the resurrection; from them were the hundred and twenty in the house when the Holy Spirit came. But what does the Apostle say in the Acts of the Apostles, when the Jews rejected the word of truth? “We were sent to you,” he says, “but since you have rejected the word of God, see, we turn to the Gentiles.” So the deportation into Babylon took place according to the spiritual dispensation of the time of the Lord’s incarnation, which was foreshadowed then in the time of Jeremiah. But what does Jeremiah say to those who were being deported, about these Babylonians? “For in their peace,” he says, “will be your peace.” So when Israel too passed into Babylon through Christ and the apostles, that is, when the Gospel came to the Gentiles, what does the Apostle say, as if with the voice of Jeremiah of old? “I urge, then, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and for those who are set in high positions, that we may lead a quiet and tranquil life in all godliness and chastity.” There were not yet Christian kings, and he prayed for them. So Israel, praying in Babylon, was heard. The voices of the Church were heard; the kings became Christians; and you see fulfilled what was said in figure, “In their peace will be your peace.” For they received the peace of Christ and ceased to persecute Christians, so that now, in the security of peace, churches might be built, and peoples planted in God’s husbandry, and all nations bear fruit in faith, hope, and love, which is in Christ.","f":"Augustine, <i>Serm.</i> 51.14 (PL 38:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-14)."},"augustine-sermones/51.15":{"o":"Facta est transmigratio in Babyloniam tunc per Jechoniam, qui non est permissus regnare in Judæorum gente, typo Christi, quem Judæi sibi regnare noluerunt. Transitum fecit Israel ad Gentes, id est prædicatores Evangelii transierunt ad populos Gentium. Quid ergo miraris quod bis numeratur Jechonias? Etenim si Christi figuram gerebat a Judæis transeuntis ad Gentes; attende quid est Christus inter Judæos et Gentes. Nonne ipse est ille lapis angularis? Attende in angulo terminum parietis unius, et initium parietis alterius. Usque ad ipsum lapidem metiris unum parietem, et ab ipso alterum. Bis ergo numeratur lapis angularis, qui connectit utrumque parietem. Jechonias ergo gestans figuram Domini, tanquam lapis angularis typum præferebat. Et sicut Jechonias regnare non est permissus Judaeis, sed itum est in Babyloniam; sic Christus lapis quem reprobaverunt ædificantes, factus est in caput anguli, ut Evangelium perveniret ad Gentes. Noli ergo dubitare bis numerare caput anguli, et occurrit tibi numerus scriptus; atque ita quatuordecim sunt, et quatuordecim, et quatuordecim: et non sunt tamen quadraginta duæ generationes, sed quadraginta et una. Quia sicut ordo lapidum cum per lineam rectam dirigitur, omnes singillatim numerantur; cum autem detorquetur ordo, ut angulum faciat, illum lapidem unde torquetur oportet bis numerari; quia et ad illum ordinem pertinet, qui usque ad ipsum finitur, et ad illum qui ab ipso incipit: sic ordo generationum quamdiu in illo populo mansit, in bis septeno, id est, intervallo non fecit angulum; cum autem detortus ordo est, ut transmigraretur in Babyloniam, velut a Jechonia quidam factus est angulus; ut eum in typo illius venerandi lapidis angularis bis numerare oporteret.","t":"The deportation to Babylon took place, then, through Jechoniah, who was not permitted to reign among the Jewish nation, as a type of Christ, whom the Jews did not want to reign over them. Israel made the passage to the Gentiles, that is, the preachers of the Gospel passed over to the peoples of the Gentiles. Why, then, are you surprised that Jechoniah is counted twice? For if he bore the figure of Christ passing over from the Jews to the Gentiles, consider what Christ is between Jews and Gentiles. Is he not that cornerstone? Look at the corner: the end of one wall and the beginning of another. You measure one wall up to that stone, and the other from it. So the cornerstone that joins both walls is counted twice. Jechoniah, then, bearing the figure of the Lord, displayed the type of a cornerstone. And as Jechoniah was not permitted to reign over the Jews, but they went into Babylon, so Christ, “the stone that the builders rejected, has become the head of the corner,” so that the Gospel might reach the Gentiles. So do not hesitate to count the head of the corner twice, and you arrive at the number that is written: so there are fourteen, and fourteen, and fourteen; and yet there are not forty-two generations but forty-one. For as with a row of stones: when it runs in a straight line, the stones are all counted one by one; but when the row is turned to make a corner, the stone at which it turns must be counted twice, because it belongs both to the row that ends at it and to the row that begins from it; so the line of generations, as long as it remained within that people, made no corner in its twice seven, that is, its interval of fourteen; but when the line was turned so that the people were deported to Babylon, a kind of corner was made at Jechoniah, so that he had to be counted twice, as a type of that venerable cornerstone.","f":"Augustine, <i>Serm.</i> 51.15 (PL 38:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-15)."},"augustine-sermones/51.16":{"o":"Altera illorum calumniatio est. Per Joseph, inquiunt, generationes Christi, et non per Mariam numerantur. Attendat paulisper Sanctitas vestra. Non, inquiunt, per Joseph debuit. Quare non debuit per Joseph? Numquid non erat maritus Mariæ Joseph? Non, inquiunt. Quis hoc dicit? Scriptura enim dicit angelica auctoritate quod maritus erat. Noli timere, inquit, accipere Mariam conjugem tuam. Quod enim in illa natum est, de Spiritu sancto est. Ei quoque jubetur ut puero nomen imponat, quamvis non de semine suo nato. Pariet, inquit, filium, et vocabis nomen ejus Jesum. Sed hoc intendit Scriptura, quod non sit natus de semine Joseph, cum sollicito unde esset illa gravis utero, dicitur, De Spiritu sancto est. Et tamen paterna ei non aufertur auctoritas; cum jubetur puero nomen imponere. Denique et ipsa virgo Maria bene sibi conscia quod non ex ejus complexu et concubitu conceperit Christum, tamen eum patrem Christi dicit.","t":"They have another slander. “Christ’s generations,” they say, “are counted through Joseph and not through Mary.” Let your Holiness attend for a little while. “It ought not,” they say, “to be through Joseph.” Why ought it not to be through Joseph? Was not Joseph Mary’s husband? “No,” they say. Who says this? For Scripture says, on the authority of an angel, that he was her husband: “Do not be afraid,” it says, “to take Mary as your wife. For what is born in her is of the Holy Spirit.” He is also commanded to give the child a name, although the child was not born of his seed: “She will bear a son,” it says, “and you will call his name Jesus.” Scripture is intent on making clear that he was not born of Joseph’s seed, when it is said to Joseph, anxious about how she came to be with child, “It is of the Holy Spirit.” And yet paternal authority is not taken from him, since he is commanded to give the child a name. Finally, the Virgin Mary herself, though well aware that she had not conceived Christ from his embrace and intercourse, still calls him Christ’s father.","f":"Augustine, <i>Serm.</i> 51.16 (PL 38:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-16)."},"augustine-sermones/51.17":{"o":"Attendite quemadmodum. Cum esset duodecim annorum Dominus Jesus Christus secundum hominem, qui secundum Deum est ante tempora et sine tempore, remansit ab eis in templo, et disputabat cum senioribus, et admirabantur super doctrina ejus. Illi autem redeuntes de Jerosolymis quæsierunt illum in comitatu suo, inter eos scilicet qui secum ambulabant; et non eum invenientes, turbati redierunt Jerosolymam, eumque disputantem in templo cum senioribus invenerunt, cum esset, ut dixi, annorum duodecim. Sed quid mirum? Verbum Dei nunquam tacet: sed non semper auditur. Invenitur ergo in templo, et dicit ei mater ejus: Quid nobis fecisti sic? Pater tuus et ego dolentes quærebamus te. Et ille: Non sciebatis quia oportet me in his esse quæ Patris mei sunt? Hoc propterea dixit, quia Filius Dei erat in templo Dei. Templum enim illud non erat Joseph, sed Dei. Ecce, inquit aliquis, non se concessit esse filium Joseph. Attendite aliquanto patientius, fratres, propter angustias temporis, ut sermoni sufficiant. Cum dixisset Maria, Pater tuus et ego dolentes quærebamus te: ille respondit, Non sciebatis quia in his oportet me esse quæ Patris mei sunt? Non enim sic se volebat esse filium illorum, ut non intelligeretur Filius Dei. Filius enim Dei, semper Filius Dei, creans illos ipsos. Filius autem hominis ex tempore, natus de virgine sine semine maritali, parentem tamen habebat utrumque. Unde hoc probamus? Jam dixit Maria, Pater tuus et ego dolentes quærebamus te.","t":"Notice how. When the Lord Jesus Christ was twelve years old according to his humanity (he who according to his divinity is before all times and without time), he stayed behind them in the temple and disputed with the elders, and they were amazed at his teaching. But they, on their way back from Jerusalem, looked for him in their company, that is, among those who were travelling with them; and not finding him, they went back to Jerusalem troubled, and found him disputing in the temple with the elders, when he was, as I said, twelve years old. But what wonder? The Word of God is never silent, but he is not always heard. He is found, then, in the temple, and his mother says to him: “Why have you done this to us? Your father and I have been looking for you in sorrow.” And he said: “Did you not know that I must be in the things that are my Father’s?” He said this because the Son of God was in the temple of God. For that temple was not Joseph’s but God’s. “See,” someone says, “he did not admit that he was Joseph’s son.” Attend a little more patiently, brothers, because of the shortness of the time, so that it may suffice for the sermon. When Mary had said, “Your father and I have been looking for you in sorrow,” he answered, “Did you not know that I must be in the things that are my Father’s?” For he did not want to be their son in such a way that he would not be understood to be the Son of God. For as Son of God he is always the Son of God, the Creator of those very parents. But as Son of Man, from a point in time, born of a virgin without a husband’s seed, he still had both as his parents. How do we prove this? Mary has already said, “Your father and I have been looking for you in sorrow.”","f":"Augustine, <i>Serm.</i> 51.17 (PL 38:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-17)."},"augustine-sermones/51.18":{"o":"Primo non est prætermittenda, fratres, maxime propter disciplinam feminarum, sororum nostrarum, tam sancta modestia virginis Mariae. Christum pepererat, angelus ad eam venerat, et dixerat ei, Ecce concipies in utero, et paries filium, et vocabis nomen ejus Jesum. Hic erit magnus, et Filius Altissimi vocabitur. Meruerat parere Filium Altissimi, et erat humillima: nec se marito, nec in ordine nominis præferebat, ut diceret, Ego et pater tuus; sed, Pater tuus, inquit, et ego. Non attendit sui uteri dignitatem: sed attendit ordinem conjugalem. Non enim humilis Christus matrem suam superbire docuisset. Pater tuus et ego dolentes quærebamus te. Pater tuus, inquit, et ego: quia caput mulieris vir. Quanto minus debent superbire cæteræ feminæ? Nam et ipsa Maria mulier dicta est, non corrupta virginitate, sed appellatione propria gentis suæ. Dixit enim de Domino Jesu Christo et Apostolus, Factum ex muliere: non tamen interrupit ordinem et textum fidei nostræ, qua confitemur natum de Spiritu sancto, et virgine Maria. Illa enim virgo concepit, virgo peperit, virgo permansit. Sed mulieres omnes feminas illi appellaverunt, proprietate linguæ hebrææ. Audi evidentissimum exemplum. Prima femina, quam fecit Deus sumptam de latere viri, antequam cum viro concumberet, quod posteaquam de paradiso exierunt scribitur factum, tamen mulier jam vocabatur, dicente Scriptura, Formavit eam in mulierem.","t":"First, brothers, especially for the instruction of the women, our sisters, the holy modesty of the Virgin Mary must not be passed over. She had given birth to Christ; the angel had come to her and said to her, “See, you will conceive in your womb and bear a son, and you will call his name Jesus. He will be great, and will be called the Son of the Most High.” She had been found worthy to bear the Son of the Most High, and she was most humble: she did not put herself before her husband, not even in the order of naming, so as to say, “I and your father”; but “Your father,” she says, “and I.” She did not consider the dignity of her womb; she considered the order of marriage. For the humble Christ would not have taught his mother to be proud. “Your father and I have been looking for you in sorrow.” “Your father,” she says, “and I”; because “the man is the head of the woman.” How much less ought other women to be proud! For Mary herself too was called a woman, not because her virginity was lost, but by an expression proper to her nation. For the Apostle too said of the Lord Jesus Christ, “made of a woman”; and yet he did not break the order and wording of our faith, in which we confess that he was born of the Holy Spirit and the Virgin Mary. For she conceived as a virgin, gave birth as a virgin, and remained a virgin. But they called all females “women,” by a property of the Hebrew language. Hear a very clear example. The first female, whom God made, taken from the man’s side, before she lay with the man (which is written to have happened after they went out of paradise), was nevertheless already called a woman, as Scripture says: “He formed her into a woman.”","f":"Augustine, <i>Serm.</i> 51.18 (PL 38:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-18)."},"augustine-sermones/51.19":{"o":"Quod ergo respondet Dominus Jesus Christus, Oportebat me esse in his quæ Patris mei sunt; non sic indicat Patrem Deum, ut neget patrem Joseph. Unde hoc probamus? secundum Scripturam, quæ sic ait: Et dixit ad illos: Non sciebatis quia in his quæ Patris mei sunt oportet me esse. Illi autem non intellexerunt quid illis locutus est. Et cum descendisset cum illis, venit Nazareth, et erat subditus illis. Non dixit, Erat subditus matri; aut, erat subditus ei: sed, erat, inquit, subditus illis. Quibus subditus erat? Nonne parentibus? Ambo parentes erant, quibus ille subditus erat, ea dignatione qua filius hominis erat. Jamdudum præcepta feminæ accipiebant: nunc pueri accipiant, ut obsequantur parentibus, eisque sint subditi. Christo mundus subditus, Christus parentibus subditus.","t":"So when the Lord Jesus Christ answers, “I must be in the things that are my Father’s,” he does not point to God as Father in such a way as to deny that Joseph is his father. How do we prove this? From the Scripture, which says: “And he said to them: Did you not know that I must be in the things that are my Father’s? But they did not understand what he said to them. And when he had gone down with them, he came to Nazareth, and was subject to them.” It did not say, “He was subject to his mother,” or, “He was subject to her,” but, “He was subject,” it says, “to them.” To whom was he subject? Was it not to his parents? Both were his parents, and he was subject to both, by that condescension by which he was the son of man. A little earlier the women were receiving instruction; now let the children receive it, to obey their parents and be subject to them. The world is subject to Christ, and Christ was subject to his parents.","f":"Augustine, <i>Serm.</i> 51.19 (PL 38:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-19)."},"augustine-sermones/51.2":{"o":"Quid autem potuit admirabilius nobis concedere Dominus Jesus Christus Filius Dei, qui est et filius hominis, quia et hoc esse dignatus est; quid potuit magnificentius, quam ut non solum spectatores nugacium munerum aggregaret ovili suo, sed etiam nonnullos qui illic spectari solent? Non enim tantum amatores venatorum, sed etiam ipsos venatores venatus est ad salutem: quia et ipse spectatus est. Audi quomodo. Ipse dixit, ipse antequam spectaretur prædixit, et tanquam factum esset quod futurum erat prophetico eloquio praenuntiavit, dicens in Psalmo: Foderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea. Ecce quomodo spectatus est, ut ossa ejus dinumerarentur. Et dicit apertius ipsum spectaculum: Ipsi vero consideraverunt et inspexerunt me Spectabatur illudendus, spectabatur ab eis qui non ei saltem faverent in illo spectaculo, sed sævirent: quomodo spectari fecit martyres suos primitus, dicente Apostolo, Spectaculum facti sumus mundo, et Angelis et hominibus. Sed duo genera hominum talia spectacula spectant; unum carnalium, alterum spiritualium. Carnales spectant, miseros putantes eos martyres, qui bestiis subjecti sunt, qui capite caesi, qui ignibus concremati, detestantes eos et exhorrentes. Alii vero sicut et sancti Angeli spectant, non attendentes corporum laniatus, sed mirantes fidei integritatem. Magnum spectaculum præbet oculis cordis integer animus, corpore dissipato. Hæc vos cum in ecclesia leguntur, libenter spectatis oculis cordis. Si enim nihil spectaretis, nihil audiretis. Videtis ergo quod hodie spectacula non contempsistis, sed elegistis. Adsit itaque Deus, dans ut amicis vestris quos doletis hodie ad amphitheatrum cucurrisse, et ad ecclesiam venire noluisse, referatis dulciter vestra spectacula: ut et illis incipiant vilescere illa, quæ amando ipsi viluerunt; et ament vobiscum Deum, de quo nemo potest amator erubescere, quia illum amat qui non potest vinci. Ament vobiscum Christum, qui eo ipso quo videbatur victus, vicit orbem terrarum. Vicit enim orbem terrarum sicut videmus, fratres: subjecit omnes potestates, subjugavit reges, non superbo milite, sed irrisa cruce; non sæviens ferro, sed pendens ligno; patiendo corporaliter, faciendo spiritualiter. Illius corpus erigebatur in cruce, ille mentes cruci subdebat. Denique quæ gemma pretiosior in diademate, quam crux Christi regnantium in fronte? Hunc vos amando, nunquam erubescitis. Quam multi enim de amphitheatro victi revertuntur, victis eis pro quibus insaniunt? Qui magis vincerentur, si vincerent. Subderentur enim vanæ lætitiæ, subderentur exsultationi pravæ cupiditatis: qui hoc ipso quo illuc currunt, victi sunt. Quam multos enim putatis, fratres, dubitasse hodie, utrum huc irent, an illuc? Et qui in ipsa dubitatione considerantes Christum, ad Ecclesiam cucurrerunt, vicerunt non quemlibet hominem, sed diabolum ipsum, totius mundi pessimum venatorem. Qui autem in illa dubitatione elegerunt potius ad amphitheatrum currere, ab illo utique victi sunt, quem isti vicerunt. Vicerunt autem in illo qui ait: Gaudete, quia ego vici mundum. Quia propterea tentari se passus est Imperator, ut doceret militem dimicare.","t":"What more wonderful could the Lord Jesus Christ, the Son of God, who is also son of man (for he deigned to be this too), grant us, what more magnificent, than to gather into his fold not only the spectators of frivolous games but even some of those who are usually watched there? For he hunted for salvation not only the lovers of the beast-fighters but even the beast-fighters themselves; because he too was made a spectacle. Hear how. He said it himself; before he was watched he foretold it, and in prophetic speech announced what was to come as if it had already happened, saying in the psalm: “They dug my hands and my feet; they numbered all my bones.” See how he was made a spectacle, so that his bones were numbered. And he speaks of the spectacle itself more plainly: “But they themselves considered and gazed upon me.” He was watched to be mocked; he was watched by those who, far from favoring him in that spectacle, raged at him: just as he first caused his martyrs to be watched, as the Apostle says, “We have been made a spectacle to the world, to angels and to men.” But two kinds of people watch such spectacles: one kind is carnal, the other spiritual. The carnal watch, thinking those martyrs wretched who were thrown to the beasts, who were beheaded, who were burned in the fire, and they detest and shudder at them. But others watch as the holy angels also watch, not attending to the mangling of the bodies but marvelling at the soundness of the faith. A soul kept whole while the body is torn apart offers a great spectacle to the eyes of the heart. When these things are read in church, you gladly watch them with the eyes of the heart. For if you watched nothing, you would hear nothing. You see, then, that today you have not despised spectacles but chosen them. So may God be with you, and grant that you may describe your spectacles sweetly to your friends whom you are grieved to have seen running to the amphitheatre today and refusing to come to the church; so that those things may begin to grow cheap for them too, by loving which they themselves have grown cheap; and so that they may love God with you, of whom no lover can be ashamed, because he loves one who cannot be conquered. Let them love Christ with you, who, by the very fact that he seemed conquered, conquered the whole world. For he has conquered the whole world, as we see, brothers: he has subjected all powers, he has subjugated kings, not with proud soldiery but with a mocked cross; not raging with the sword but hanging on the wood; suffering in the body, acting in the spirit. His body was raised on the cross; he subjected minds to the cross. Indeed, what gem in a diadem is more precious than the cross of Christ on the foreheads of rulers? In loving him you are never ashamed. For how many come back from the amphitheatre defeated, because those for whom they rave have been defeated? They would be still more defeated if their favorites won. For they would be made subject to empty joy, subject to the exultation of perverse desire; they are defeated by the very fact that they run there. How many, brothers, do you think hesitated today whether to come here or go there? And those who, in that very hesitation, considered Christ and ran to the church, conquered not just any man but the devil himself, the worst hunter of the whole world. But those who in that hesitation chose rather to run to the amphitheatre were surely defeated by him whom the others defeated. And they conquered in him who said, “Take heart, for I have conquered the world.” For the Commander allowed himself to be tempted for this very purpose, to teach his soldier how to fight.","f":"Augustine, <i>Serm.</i> 51.2 (PL 38:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-2)."},"augustine-sermones/51.20":{"o":"Videtis ergo, fratres, quod non ita dixerit, Oportet me in his quæ Patris mei sunt esse, ut intelligeremus quasi dictum, Vos non estis parentes mei. Sed parentes illi temporaliter, Pater ille sempiterne. Parentes illi filii hominis, Pater ille Verbi et Sapientiæ suæ, Pater Virtutis suæ, per quam cuncta formavit. Si per illam formantur universa, quae attingit a fine usque ad finem fortiter et disponit omnia suaviter, per Filium Dei et illi formati sunt, quibus idem ipse postea filius hominis subderetur. Et Apostolus dicit eum filium David: Qui factus est, inquit, ex semine David, secundum carnem. Sed tamen ipse Dominus quæstionem proponit Judæis, quam in his ipsis verbis solvit Apostolus. Cum enim diceret, Qui factus est ex semine David; ad hoc addidit, secundum carnem, ut intelligeretur secundum divinitatem non esse filius David, sed Filius Dei, Dominus David. Nam et alio loco sic dicit Apostolus, cum commendaret stirpem Judæorum: Quorum patres, inquit, ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Quod secundum carnem, inde filius David: quod autem super omnia Deus benedictus in sæcula, inde Dominus David. Dominus ergo Judaeis hoc dicit: Cujus esse filium dicitis Christum? Responderunt: David. Hoc enim noverant, quod facile capiebant ex prædicatione Prophetarum. Et vere ipse erat ex semine David, sed secundum carnem per virginem Mariam desponsatam Joseph. Cum ergo responderent Christum filium esse David, ait illis Jesus: Quomodo ergo David in spiritu vocat eum Dominum, dicens, Dixit Dominus Domino meo, Sede a dextris meis, quousque ponam inimicos tuos sub pedibus tuis? Si ergo David in spiritu vocat eum Dominum, quomodo filius ejus est? Et non potuerunt respondere Judæi. Sic habemus in Evangelio. Non se negavit filium esse David; ut nescirent Dominum esse David. Etenim tenebant in Christo quod factus est ex tempore: non in eo intelligebant quod est in aeternitate. Quapropter docere illos volens divinitatem suam, quaestionem fecit de humanitate sua: tanquam diceret, Scitis Christum esse filium David; respondete mihi quomodo sit et Dominus David. Sed ne illi dicerent, Non est Dominus David, ipsum David testem interposuit. Et quid dicit? Verum utique dicit. Nam et illud habes in Psalmis ad David dicentem, De fructu ventris tui ponam super sedem tuam Ecce filius David. Quomodo et Dominus David, qui filius David? Dixit, inquit, Dominus Domino meo, Sede ad dexteram meam. Miramini David filium suum Dominum habere, cum videtis Mariam suum Dominum peperisse? Dominus David, quia Deus; Dominus David, quia omnium: filius autem David, quia filius hominis. Idem Dominus, idem filius: Dominus David, qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo: filius autem David, quia semetipsum exinanivit, formam servi accipiens.","t":"You see, then, brothers, that he did not say, “I must be in the things that are my Father’s,” in such a way that we should understand him to have said, “You are not my parents.” They were his parents in time; he is his Father eternally. They were the parents of the son of man; he is the Father of his Word and Wisdom, the Father of his Power, through which he formed all things. If all things are formed through that Wisdom which “reaches mightily from end to end and orders all things sweetly,” then those also to whom that same one was afterwards, as son of man, to be subject were formed through the Son of God. And the Apostle calls him the son of David: “who was made,” he says, “of the seed of David according to the flesh.” But the Lord himself puts a question to the Jews which the Apostle resolves in these very words. For when he said, “who was made of the seed of David,” he added “according to the flesh,” so that it might be understood that according to his divinity he is not the son of David but the Son of God, the Lord of David. For in another place too the Apostle speaks thus, when he was setting forth the privileges of the Jewish stock: “Whose are the fathers,” he says, “from whom is Christ according to the flesh, who is above all, God blessed for ever.” According to the flesh, therefore, he is the son of David; but as God above all, blessed for ever, he is the Lord of David. The Lord, then, says this to the Jews: “Whose son do you say the Christ is?” They answered: “David’s.” For they knew this, as they easily gathered it from the preaching of the prophets. And truly he was of the seed of David, but according to the flesh, through the Virgin Mary, betrothed to Joseph. So when they answered that the Christ is the son of David, Jesus said to them: “How, then, does David in the Spirit call him Lord, saying, The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet? If, then, David in the Spirit calls him Lord, how is he his son?” And the Jews could not answer. So we have it in the Gospel. He did not deny that he was the son of David, though they did not know that he was the Lord of David. For in the Christ they held to what he was made in time; they did not understand in him what he is in eternity. Therefore, wanting to teach them his divinity, he raised a question about his humanity, as if to say: “You know that the Christ is the son of David; answer me how he is also the Lord of David.” And so that they would not say, “He is not the Lord of David,” he brought in David himself as witness. And what does he say? He certainly speaks the truth. For you also have it in the Psalms, said to David: “Of the fruit of your body I will set upon your throne.” See, the son of David. How is he who is David’s son also David’s Lord? “The Lord said,” it says, “to my Lord, Sit at my right hand.” Do you wonder that David has his son as his Lord, when you see that Mary gave birth to her Lord? He is David’s Lord, because he is God; David’s Lord, because he is Lord of all; but he is David’s son, because he is the son of man. The same is Lord, the same is son: David’s Lord, who “though he was in the form of God, did not think it robbery to be equal with God”; but David’s son, because “he emptied himself, taking the form of a servant.”","f":"Augustine, <i>Serm.</i> 51.20 (PL 38:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-20)."},"augustine-sermones/51.21":{"o":"Non itaque propterea non fuit pater Joseph, quia cum matre Domini non concubuit; quasi uxorem libido faciat, et non charitas conjugalis. Intendat Sanctitas vestra. Dicturus erat post aliquantum temporis, Apostolus Christi in Ecclesia, Reliquum est ut qui habent uxores, tanquam non habentes sint. Et multos novimus fratres nostros fructificantes in gratia, in nomine Christi ex consensu ab invicem continere concupiscentiam carnis, non autem continere ab invicem charitatem conjugalem. Quanto illa reprimitur, tanto ista fortius confirmatur. Nonne sunt conjuges qui sic vivunt, non quærentes ab invicem fructum carnis, non exigentes ab invicem debitum concupiscentiæ corporalis? Et tamen illa subjecta est viro, quia sic decet; et tanto subjectior, quanto castior: et ille uxorem diligit vere, ut scriptum est, in honore et sanctificatione, tanquam cohæredem gratiæ, sicut Christus, inquit, dilexit Ecclesiam. Ergo si copula est, si conjugium est, si non ideo non est conjugium, quia non fit illud quod etiam in non conjuge fieri potest, sed illicite potest: utinam possent omnes; sed multi non possunt. Non ergo ideo disjungant eos qui possunt, et propterea negent esse vel illum maritum, vel illam uxorem, quia non sibi carnaliter miscentur, sed cordibus connectuntur.","t":"So Joseph was not therefore not a father because he did not lie with the mother of the Lord; as if it were lust that makes a wife, and not married love. Let your Holiness attend. Some time later the Apostle of Christ was to say in the Church, “It remains that those who have wives be as though they had none.” And we know many of our brothers, bearing fruit in grace, who in the name of Christ, by mutual consent, restrain from each other the desire of the flesh, but do not restrain from each other married love. The more the former is held in check, the more strongly the latter is confirmed. Are those not spouses who live in this way, not seeking from each other the fruit of the flesh, not demanding from each other the debt of bodily desire? And yet she is subject to her husband, because this is fitting; and the more chaste she is, the more subject she is. And he truly loves his wife, as it is written, “in honor and sanctification,” as a co-heir of grace, “as Christ,” it says, “loved the Church.” So if it is a union, if it is a marriage, if it is not therefore not a marriage because that does not take place which can take place even with one who is not a spouse, though unlawfully (would that all could do this; but many cannot), let them not, then, separate those who can, and deny that he is a husband or she a wife because they are not joined in the flesh but are bound together in heart.","f":"Augustine, <i>Serm.</i> 51.21 (PL 38:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-21)."},"augustine-sermones/51.22":{"o":"Hinc intelligite, fratres mei, quid senserit Scriptura de illis parentibus nostris, qui sic erant conjugati, ut solam prolem de conjugibus quærerent. Tam caste enim habebant illi, qui pro tempore et pro more gentis suae etiam plures habebant, ut non accederent ad carnalem commixtionem, nisi procreationis causa, vere habentes eas in honore. Caeterum qui uxoris carnem amplius appetit, quam præscribit limes ille, liberorum procreandorum causa, contra ipsas tabulas facit, quibus eam duxit uxorem. Recitantur tabulæ, et recitantur in conspectu omnium attestantium, et recitatur, Liberorum procreandorum causa; et vocantur tabulæ matrimoniales. Nisi ad hoc dentur, ad hoc accipiantur uxores, quis sana fronte dat filiam suam libidini alienæ? Sed ut non erubescant parentes, cum dant, recitantur tabulæ; ut sint soceri, non lenones. Quid ergo de tabulis recitatur? Liberorum procreandorum causa. Tergitur frons patris atque serenatur, audita voce tabularum. Videamus frontem viri accipientis uxorem. Erubescat et maritus aliter accipere, si erubescit pater aliter dare. Sed si non possunt (aliquando jam ista diximus), exigant debitum; non progrediantur ultra debitores suos. Et femina et vir infirmitatem suam in se consolentur. Non eat ille ad alteram, et illa ad alterum: unde appellatum est adulterium, quasi ad alterum. Et si egrediuntur metas matrimonialis pacti, non egrediantur metas conjugalis tori. Numquid hoc non est peccatum, amplius quam liberorum procreandorum necessitas cogit, exigere a conjuge debitum? Est quidem peccatum, sed veniale. Apostolus dicit, Hoc autem dico secundum veniam: cum inde loqueretur, Nolite, inquit, fraudare invicem, nisi ex consensu ad tempus, ut vacetis orationi; et iterum ad idipsum estote, ne vos tentet Satanas, propter intemperantiam vestram. Quid est hoc? Ne ultra vires aliquid vobis imponatis; ne continendo a vobis invicem, in adulteria corruatis. Ne vos tentet Satanas, propter intemperantiam vestram. Et ne forte quod permittebat jubere videretur (aliud est enim jubere virtuti, aliud permittere infirmitati), statim subjunxit, Hoc autem dico secundum veniam, non secundum imperium. Nam vellem omnes homines esse sicut me ipsum. Tanquam diceret: Non impero ut faciatis; sed ignosco si feceritis.","t":"From this understand, my brothers, what Scripture meant about those fathers of ours who were so married that they sought only offspring from their wives. For those who, according to the times and the custom of their nation, even had several wives, held them so chastely that they did not come to carnal union except for the sake of procreation, truly holding them in honor. But whoever desires his wife’s flesh beyond what that limit prescribes, namely, for the procreation of children, acts against the very marriage contract by which he took her as his wife. The contract is read, and read in the sight of all the witnesses, and it is read out: “for the procreation of children”; and it is called the marriage contract. Unless wives were given and received for this, who with an unashamed face would give his daughter to another’s lust? But so that the parents may not blush when they give her, the contract is read out, so that they may be fathers-in-law, not procurers. What, then, is read out from the contract? “For the procreation of children.” The father’s brow is wiped and clears when he hears the words of the contract. Let us look at the brow of the husband who takes a wife. Let the husband too blush to receive her otherwise, if the father blushes to give her otherwise. But if they cannot (we have said this before at times), let them demand what is due; let them not go beyond those who owe it to them. Let both the woman and the man console their weakness within themselves. Let him not go to another woman, nor her to another man: that is where the name “adultery” comes from, as if “to another.” And if they go beyond the bounds of the marriage contract, let them not go beyond the bounds of the marriage bed. Is it not a sin to demand the debt from one’s spouse more than the need of procreating children requires? It is indeed a sin, but a pardonable one. The Apostle says, “But this I say by way of concession,” when he had been speaking of this: “Do not defraud one another,” he says, “except by consent for a time, so that you may be free for prayer; and come together again, so that Satan may not tempt you because of your lack of self-control.” What does this mean? Do not lay anything on yourselves beyond your strength, lest by abstaining from one another you fall into adulteries. “So that Satan may not tempt you because of your lack of self-control.” And lest he should seem to command what he was permitting (for it is one thing to command virtue, another to make allowance for weakness), he immediately added, “But this I say by way of concession, not of command. For I would that all men were as I myself am.” As if he said: I do not command you to do it, but I pardon you if you do.","f":"Augustine, <i>Serm.</i> 51.22 (PL 38:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-22)."},"augustine-sermones/51.23":{"o":"Ergo, fratres mei, intendite. Qui liberorum procreandorum causa habent uxores magni viri, quales fuisse Patres legimus, et multis documentis invenimus, clamantibus omnino sine dubitatione paginis sanctis: si qui ergo viri propter creationem tantummodo liberorum uxores habent, si eis posset præstari ut haberent filios sine concubitu; nonne ineffabili gaudio tantum beneficium amplecterentur? nonne cum ingenti lætitia susciperent? Duo sunt enim opera carnalia, quibus constat genus humanum: in quæ duo opera prudentes et sancti ex officio descendunt; imprudentes autem in ea per cupiditatem ruunt. Aliud est enim ad aliquid officio descendere, aliud in aliquid per cupiditatem cadere. Quæ sunt ista, quibus constat genus humanum? In nobis ipsis primum est, quod pertinet ad sumenda alimenta (quæ utique non possunt sine aliqua per carnem delectatione sumi), manducare et bibere: si non feceris, morieris. Huc ergo uno sustentaculo stat genus humanum, pro modo naturae suæ, manducandi et bibendi. Sed per hoc sustentaculum sustentantur homines quod ad se ipsos attinet: successioni autem non consulunt manducando et bibendo; sed uxores ducendo. Sic enim constat genus humanum, primo ut vivant homines: sed quia diligentia quantalibet corpori adhibita non possunt utique semper vivere; consequens provisio est, ut nascentes succedant morientibus. Quia ita est genus humanum, sicut scriptum est, quomodo folia in arbore: sed in arbore olea, vel lauro, vel aliqua hujusmodi, quæ nunquam sine coma est; sed tamen non eadem semper habet folia. Nam quomodo scriptum est, alia generat, et alia dejicit: quia ea quae suboriuntur, succedunt ruentibus aliis. Semper enim dejicit folia, semper foliis vestita est. Sic et genus humanum quotidie morientium detrimenta non sentit, per supplementa nascentium: et sic pro modo suo stat universa species generis humani; et sicut folia in arbore semper videntur, ita plena hominibus terra conspicitur. Si autem morerentur tantum, et non nascerentur; velut arbores quædam omnibus foliis, ita terra omnibus hominibus nudaretur. Cum ergo sic subsistat genus humanum, ut necessaria sint duo sustentacula, de quibus satis dictum est; ad utrumque sapiens et prudens et fidelis officio descendit, non libidine cadit. Ad manducandum et bibendum quam multi voraciter irruunt, ibi ponentes totam vitam, quasi ipsam causam vivendi? Nam cum ideo manducent, ut vivant; ideo se putant vivere, ut manducent. Istos omnis sapiens reprehendit, et maxime divina Scriptura, edaces, ebriosos, helluones, quorum Deus venter est. Illos ad mensam non ducit, nisi concupiscentia carnis, non indigentia refectionis. Itaque isti cadunt in escam et potum. Illi autem qui descendunt ex officio vivendi, non ideo vivunt, ut comedant; sed ideo comedunt, ut vivant. Itaque istis prudentibus et temperantibus si offerretur ut sine cibo et potu viverent; quanto gaudio amplecterentur hoc beneficium, ut quo cadere non consueverunt, nec descendere cogerentur; sed semper suspenderentur in Domino, non deponeret eorum intentiones necessitas fulciendarum corporis ruinarum? Quomodo putatis Eliam sanctum accepisse, quando accepit calicem aquæ et collyridam panis, ut satis ei esset in alimentum quadraginta dierum? Cum magna utique lætitia: quia propter officium vitæ, non propter servitutem concupiscentiæ, manducabat et bibebat. Tenta hoc præstare, si possis, homini qui beatitudinem totam et felicitatem in epulis, tanquam pecus in praesepi, constituit. Odit beneficium tuum, repellit a se, poenam putat. Sic et in illo officio conjugali, libidinosi homines uxores non propter aliud quærunt: et ideo vix tandem ipsis uxoribus contenti sunt. Atque utinam si auferre non possunt aut nolunt libidinem, non ultra eam progredi sinant, quam præscribit debitum uxorium, etiam quod infirmitati conceditur. Sed plane tali homini si diceres, Quare ducis uxorem? responderet tibi fortasse verecundatus, Propter filios. Si quis ei diceret, cui sine ulla dubitatione crederet, Potens est dare tibi, et omnino dabit tibi Deus filios, etiam non operanti opus illud cum uxore: ibi certe concluderetur atque fateretur quod non propter filios quærebat uxorem. Confiteatur ergo infirmitatem: accipiat quod officio se accipere prætendebat.","t":"So, my brothers, attend. Great men who have wives for the procreation of children, such as we read the patriarchs to have been, and find by many proofs, with the holy pages proclaiming it without any doubt: if, then, any men have wives only for the begetting of children, and if it could be granted them to have sons without intercourse, would they not embrace so great a benefit with unspeakable joy? Would they not receive it with immense gladness? For there are two works of the flesh by which the human race is sustained; to these two works the wise and holy come down out of duty, while the foolish rush into them out of desire. For it is one thing to come down to something out of duty, another to fall into something out of desire. What are these by which the human race is sustained? The first concerns ourselves, and has to do with taking nourishment (which certainly cannot be taken without some pleasure of the flesh): eating and drinking; if you do not do it, you will die. By this one support, then, eating and drinking, the human race stands, according to the measure of its nature. But by this support people are sustained only as regards themselves; they do not provide for succession by eating and drinking, but by taking wives. For this is how the human race is sustained: first, that people may live; but because, however much care is given to the body, they certainly cannot live for ever, the next provision is that those who are born should succeed those who die. For the human race is, as it is written, like leaves on a tree; but on a tree like the olive or the laurel or some such tree, which is never without foliage, and yet does not always have the same leaves. For, as it is written, it puts forth some and casts off others; because those that spring up succeed the others as they fall. For it is always casting off leaves, and always clothed with leaves. So too the human race does not feel the losses of those who die each day, because of the replacement by those who are born; and so, in its own measure, the whole species of the human race stands; and as leaves are always seen on the tree, so the earth is seen to be full of people. But if people only died and were not born, the earth would be stripped of all people, as certain trees are of all their leaves. Since, then, the human race subsists in such a way that the two supports of which enough has been said are necessary, the wise, prudent, and faithful man comes down to both out of duty; he does not fall into them out of lust. How many rush greedily into eating and drinking, putting their whole life there, as if it were the very reason for living! For although they ought to eat in order to live, they think they live in order to eat. Every wise man rebukes these, and above all divine Scripture: the gluttons, the drunkards, the gormandizers, “whose god is their belly.” Nothing brings them to the table but the desire of the flesh, not the need of refreshment. So these fall into food and drink. But those who come down to it from the duty of living do not live in order to eat; they eat in order to live. So if these prudent and temperate people were offered the chance of living without food and drink, with what joy they would embrace this benefit, that they need not even come down to that into which they were not accustomed to fall, but might always be held up in the Lord, and the need of propping up the body’s decay would not draw down their attention! How do you think holy Elijah received it, when he received a jar of water and a cake of bread, so that it was enough to nourish him for forty days? With great joy, surely; because he ate and drank for the duty of life, not in slavery to desire. Try to give this, if you can, to a man who has set his whole blessedness and happiness in feasting, like a beast at the manger. He hates your benefit, pushes it away, thinks it a punishment. So too in that marital duty, lustful men seek wives for nothing else; and so they are hardly content even with their own wives. And would that, if they cannot or will not remove their lust, they would at least not let it go beyond what the marital debt prescribes, even that which is conceded to weakness. But if you asked such a man, “Why are you taking a wife?”, he might perhaps answer you, out of shame, “For the sake of children.” If someone whom he believed without any doubt said to him, “God is able to give you children, and will certainly give them to you, even if you do not perform that act with your wife,” then surely he would be cornered and admit that it was not for children that he was seeking a wife. Let him confess his weakness, then, and receive what he pretended to receive out of duty.","f":"Augustine, <i>Serm.</i> 51.23 (PL 38:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-23)."},"augustine-sermones/51.25":{"o":"Sic illi priores sancti, homines Dei, filios quærebant, filios suscipere volebant. Ad hoc unum jungebantur feminis; ad hoc feminis miscebantur, ut filios procrearent. Ideo illis permissum est ut plures haberent. Nam si libido immoderata placeret Deo, sic permitteretur illo tempore, ut una femina haberet plures viros, quomodo unus vir plures feminas. Quare omnes feminæ castae non habebant amplius uno viro, vir autem plures feminas: nisi quia plures habere feminas unum virum, pertinet ad prolis numerositatem; una autem femina non, quot plures habuerit viros, plures poterit parere filios? Quapropter, fratres, si Patres nostri non ob aliud quam ad liberos procreandos jungebantur et miscebantur feminis; magnum illis esset gaudium, si præter opus illud carnale possent habere filios, propter quos habendos ad illud non libidine ruebant, sed officio descendebant. Propter hoc Joseph non erat pater, quia sine concupiscentia carnis susceperat filium? Absit ut hoc sentiat castitas Christiana, quod nec Judaica sentiebat. Diligite uxores vestras, sed caste diligite. Usque ad eum modum carnale opus expetite, ut filios procreetis. Et quia non aliter potestis habere filios, ad illud cum dolore descendite. Pœna est enim illius Adam, de quo exorti sumus. Non extollamur de pœna nostra. Pœna est illius qui meruit mortaliter gignere; quia peccato mortalis effectus est. Ipsam pœnam non subtraxit Deus; ut meminisset homo unde revocatur, et quo vocatur; et quæreret illum amplexum, ubi nulla potest esse corruptio.","t":"So those earlier saints, men of God, sought sons, wanted to receive sons. For this one purpose they were joined to women; for this they had intercourse with women: to beget sons. That is why they were permitted to have several. For if unrestrained lust pleased God, it would have been permitted at that time for one woman to have several husbands, just as one man had several wives. Why did all chaste women have no more than one husband, while a man had several wives, unless because for one man to have several wives serves the number of offspring, whereas one woman, however many husbands she had, could not bear more children? Therefore, brothers, if our fathers were joined to women and had intercourse with them for no other reason than to beget children, it would have been a great joy to them if they could have had sons apart from that carnal act, since in order to have them they did not rush into it from lust but came down to it out of duty. Was Joseph, then, not a father on this account, because he received a son without the desire of the flesh? Far be it from Christian chastity to think what even Jewish chastity did not think. Love your wives, but love them chastely. Seek the carnal act only so far as to beget children. And since you cannot have children otherwise, come down to it with sorrow. For it is the punishment of that Adam from whom we are sprung. Let us not pride ourselves on our punishment. It is the punishment of him who deserved to beget mortal offspring, because he was made mortal by sin. God has not taken away that punishment, so that man may remember from where he is being called back and to where he is being called, and may seek that embrace where there can be no corruption.","f":"Augustine, <i>Serm.</i> 51.25 (PL 38:250; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-25)."},"augustine-sermones/51.26":{"o":"In illo ergo populo quia oportebat fieri abundantem propagationem usque ad Christum, per numerositatem plebis in qua præfigurarentur omnia quæ præfiguranda erant Ecclesiae documenta, habebant officium ducendarum uxorum per quas populus cresceret, in quo populo præsignaretur Ecclesia. At ubi natus est ipse Rex omnium gentium, cœpit dignitas virginalis a Matre Domini, quæ et filium habere meruit, et corrumpi non meruit. Sicut ergo erat illud conjugium, et sine ulla corruptione conjugium: sic quod caste uxor peperit, cur non caste maritus acciperet? Sicut enim caste conjux illa, sic ille caste maritus: et sicut illa caste mater, sic ille caste pater. Qui ergo dicit, Non debuit dici pater, quia non sic genuerat filium; libidinem quærit in procreandis filiis, non charitatis affectum. Melius ille, quod alius carne implere desiderat, animo implebat. Nam et qui adoptant filios, castius eos corde gignunt, quos carne non possunt. Videte, fratres, videte jura adoptionis, quomodo fit homo filius cujus semine natus non est; ut plus in eo juris habeat voluntas adoptantis, quam natura gignentis. Ita ergo non solum debuit esse pater Joseph, sed maxime debuit. Nam et de feminis quæ uxores non sunt, generant homines filios, et dicuntur filii naturales; et præponuntur eis filii conjugales. Quantum pertinet ad opus carnis, aequaliter nati sunt: unde isti præponuntur, nisi quia castior est uxoris charitas, de qua liberi procreantur? Non illic attenditur commixtio carnis, quæ in utraque femina par est. Ubi vincit uxor, nisi affectu fidei, affectu conjugii, affectu sincerioris castiorisque charitatis? Si ergo posset de uxore quisquam sine concubitu suscipere filios, non tanto debuit lætius, quanto est illa castior, quam diligit amplius?","t":"Among that people, then, because there had to be an abundant propagation until Christ, through the numerousness of the people in whom all the teachings of the Church that were to be prefigured were prefigured, they had the duty of taking wives, through whom the people might grow in whom the Church was foreshadowed. But when the King of all nations himself was born, the dignity of virginity began with the Mother of the Lord, who was found worthy both to have a son and not to be corrupted. As, then, that was a marriage, and a marriage without any corruption, so why should the husband not chastely receive what his wife had chastely borne? For as she was chastely a wife, so he was chastely a husband; and as she was chastely a mother, so he was chastely a father. Whoever, then, says, “He ought not to be called father, because he did not beget the son in that way,” is looking for lust in begetting children, not the affection of love. He fulfilled better in his mind what another desires to fulfil in the flesh. For those who adopt sons also beget in their hearts, more chastely, those whom they cannot beget in the flesh. See, brothers, see the laws of adoption: how a man becomes the son of one from whose seed he was not born, so that the will of the one who adopts has more right over him than the nature of the one who begot him. So Joseph not only ought to be a father, but all the more ought to be. For men also beget sons from women who are not their wives, and these are called natural sons; and sons born in marriage are preferred to them. As far as the work of the flesh is concerned, they are born alike; why are the latter preferred, unless because the love of a wife, from whom children are begotten, is more chaste? There the carnal union is not considered, for it is equal in both women. Where does the wife prevail, unless in the affection of faithfulness, the affection of marriage, the affection of a purer and more chaste love? If, then, anyone could receive sons from his wife without intercourse, ought he not to be all the more glad, the more chaste she is whom he loves the more?","f":"Augustine, <i>Serm.</i> 51.26 (PL 38:250; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-26)."},"augustine-sermones/51.27":{"o":"Hinc jam etiam illud videte posse fieri ut unus homo non solum duos filios habeat, sed et duos patres. Nominata enim adoptione, occurrat cogitationibus vestris posse fieri. Dicitur enim, Duos filios potest habere homo, duos autem patres non potest. Imo invenitur posse habere etiam duos patres; si unus semine genuit, alius dilectione adoptavit. Si ergo possunt uni homini esse duo patres, potuit et Joseph duos patres habere, ab altero generari, ab altero adoptari. Quod si potuit, quid calumniantur illi, qui dicunt alias generationes secutum esse Matthæum, alias Lucam? Et revera invenimus, quod alias secutus est ille, alias ille. Nam Matthæus Jacob patrem dixit Joseph: Lucas autem Heli. Et potest quidem videri unus homo, cujus filius erat Joseph, habuisse duo nomina. Sed quod avos et proavos et alios superius progeneratores diversos enumerant, inque ipso numero plures alius, alius pauciores; manifeste ostenditur habuisse duos patres Joseph. Jam remota quæstionis calumnia, quia fieri posse manifesta ratio demonstravit, alium patrem esse qui genuit, alium qui adoptavit; duobus patribus constitutis, non est mirum si avi et proavi et cæteri parentes sursum versus a diversis patribus diversi numerentur.","t":"From this, see now also how it can happen that one man has not only two sons but also two fathers. For now that adoption has been mentioned, it may occur to your minds that this can happen. For people say: a man can have two sons, but he cannot have two fathers. On the contrary, it is found that he can have two fathers too, if one begot him by seed and another adopted him in love. If, then, one man can have two fathers, Joseph too could have two fathers, begotten by one and adopted by the other. And if he could, what are they slandering, those who say that Matthew followed one set of generations and Luke another? And indeed we find that the one followed one line and the other another. For Matthew said that Joseph’s father was Jacob, but Luke said Heli. It might indeed seem that one man, whose son Joseph was, had two names. But since they list different grandfathers and great-grandfathers and other forebears further back, and in the count itself one has more and the other fewer, it is clearly shown that Joseph had two fathers. The slander of this question is now removed, since clear reasoning has shown that it can happen that the father who begot is one and the father who adopted another. Once two fathers are established, it is no wonder if the grandfathers and great-grandfathers and the other ancestors going upward are counted differently from different fathers.","f":"Augustine, <i>Serm.</i> 51.27 (PL 38:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-27)."},"augustine-sermones/51.28":{"o":"Nec vobis videatur jus adoptionis a Scripturis nostris alienum, et quasi in consuetudine humanarum legum animadversum, illi auctoritati divinorum Librorum non posse congruere. Antiqua enim res est, et in ipsis eloquiis ecclesiasticis usitata, ut non sola origo seminis generet filium, sed et gratia voluntatis. Nam et mulieres de semine virorum suorum ex ancillis natos, si ipsae non pepererant, filios adoptabant; quin etiam ut eis gignerentur, maritis imperabant: sicut Sara, sicut Rachel, sicut Lia. In quo officio viri adulterium non committebant: quia uxoribus in ea re, quæ ad conjugale debitum pertinet, obediebant; secundum id quod dicit Apostolus, Mulier non habet potestatem corporis sui, sed vir: similiter et vir non habet potestatem corporis sui, sed mulier. Moyses etiam natus ex Hebræa matre, et expositus, a filia Pharaonis est adoptatus. Non erant quidem ipsæ juris formulae quæ sunt modo: sed arbitrium voluntatis pro norma legis habebatur; sicut et alio loco dicit Apostolus, Quia gentes legem non habentes, naturaliter quæ legis sunt faciunt. Si autem feminis licebat eos filios facere, quos non ipsae pepererant; cur non et viris, quos non ipsi genuerant ex semine carnali, sed ex dilectione adoptandi? Nam et ipsum Jacob patriarcham tantorum filiorum patrem, legimus tamen sibi filios fecisse nepotes suos, filios Joseph, ita dicentem: Isti duo mihi erunt, et accipient terram cum fratribus suis; quos alios genueris tibi sint. Nisi forte quis dixerit ipsum adoptionis verbum, non inveniri in Scripturis sanctis. Quasi vero quidquam interest quo vocabulo appelletur, cum res ipsa sit, ut habeat filium mulier, quem carne non peperit; aut aliquem vir, quem carne non genuit. Et me quidem non repugnante non vocet adoptatum Joseph, dummodo concedat eum filium esse potuisse etiam ejus de cujus carne non erat natus. Quanquam Paulus apostolus etiam adoptionis nomen assidue commemoret, et in magno sacramento. Nam cum Dominum nostrum Jesum Christum unicum Dei Filium Scriptura testetur, fratres et cohæredes quos habere dignatus est, adoptione quadam divinae gratiae fieri dicit. Cum autem venit, inquit, plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub Lege; ut eos qui sub lege erant redimeret, ut adoptionem filiorum reciperemus. Et alio loco: In nobismetipsis, inquit, ingemiscimus, adoptionem exspectantes, redemptionem corporis nostri. Rursus et de Judæis cum diceret: Optabam ego ipse anathema esse a Christo pro fratribus meis, cognatis secundum carnem, qui sunt Israelitæ: quorum est, inquit, adoptio, et gloria, et Testamentum, et Legis constitutio; quorum patres, et ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Ubi ostendit vetustum apud Judaeos fuisse vel nomen adoptionis, vel ipsam rem; sic ut Testamentum et Legis constitutio, quæ simul commemorat.","t":"And do not let the right of adoption seem foreign to our Scriptures, as if it were known only in the practice of human laws and could not agree with the authority of the divine books. For it is an ancient thing, and customary in the very scriptures of the Church, that not only the origin of the seed but also the gift of the will should make a son. For women too, if they had not given birth themselves, used to adopt as sons those born of their husbands’ seed by slave women; indeed, they even directed their husbands so that sons might be begotten for them in this way: as Sarah did, as Rachel did, as Leah did. In this duty the husbands did not commit adultery, because they were obeying their wives in a matter that belongs to the marital debt, according to what the Apostle says: “The wife does not have power over her own body, but the husband does; likewise the husband does not have power over his own body, but the wife does.” Moses too, born of a Hebrew mother and exposed, was adopted by Pharaoh’s daughter. There were not, indeed, the same legal formulas then as now; but the decision of the will was held as the rule of law; as the Apostle says in another place, “For the Gentiles who do not have the law do by nature the things of the law.” But if women were permitted to make sons of those whom they had not borne themselves, why not men also, of those whom they had not begotten from carnal seed but from the love of adoption? For we read that the patriarch Jacob himself, father of so many sons, nevertheless made his grandsons, the sons of Joseph, his own sons, saying: “These two will be mine, and they will receive the land with their brothers; those others whom you beget will be yours.” Unless perhaps someone says that the very word “adoption” is not found in the holy Scriptures. As if it mattered by what word it is called, when the thing itself is there, that a woman has a son whom she did not bear in the flesh, or a man one whom he did not beget in the flesh. And, without objection from me, let him not call Joseph adopted, provided he grants that he could be the son even of one from whose flesh he was not born. Although the apostle Paul constantly uses even the word “adoption,” and of a great mystery. For while Scripture testifies that our Lord Jesus Christ is the only Son of God, it says that the brothers and co-heirs whom he deigned to have are made so by a kind of adoption of divine grace. “But when the fullness of time came,” he says, “God sent his Son, made of a woman, made under the law, to redeem those who were under the law, so that we might receive the adoption of sons.” And in another place: “We groan within ourselves,” he says, “awaiting the adoption, the redemption of our body.” Again, speaking of the Jews: “I could wish that I myself were accursed from Christ for the sake of my brothers, my kinsmen according to the flesh, who are Israelites; to whom belong,” he says, “the adoption, and the glory, and the covenant, and the giving of the law; whose are the fathers, and from whom is Christ according to the flesh, who is above all, God blessed for ever.” There he shows that among the Jews either the name of adoption or the thing itself was ancient, just as the covenant and the giving of the law were, which he mentions together with it.","f":"Augustine, <i>Serm.</i> 51.28 (PL 38:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-28)."},"augustine-sermones/51.29":{"o":"Huc accedit, quia erat alius modus proprius Judæorum, quo fieret aliquis filius ejus de quo non esset carnaliter natus. Propinqui enim propinquorum suorum sine liberis defunctorum ducebant uxores, ut semen defuncti suscitarent. Ita ille qui nascebatur, et illius erat filius de quo nascebatur, et illius in cujus successione nascebatur. Hæc dicta sunt, ne quisquam existimans fieri non posse, ut recte unius hominis duo patres commemorentur, quemlibet Evangelistarum qui generationes Domini narraverunt, sacrilega calumnia quasi de mendacio criminandum putet: præsertim cum ipsis eorum verbis nos videamus admonitos. Matthæus quippe, qui eum patrem commemorare intelligitur, a quo genitus est Joseph, ita generationes enumerat, Ille genuit illum, ut ad hoc pervenire possit quod ait in fine, Jacob genuit Joseph. Lucas vero, quia non proprie dicitur genitus, qui vel adoptione efficitur filius, vel in successione mortui ex illa quæ uxor ejus fuit nascitur, non dixit, Heli genuit Joseph; aut, Joseph quem genuit Heli: sed, qui fuit, inquit, filius Heli; sive adoptando, sive a propinquo genitus in mortui successione nascendo.","t":"Add to this that there was another way, proper to the Jews, by which someone became the son of one from whom he was not born in the flesh. For relatives used to marry the wives of their relatives who had died without children, in order to raise up seed for the dead man. So the one who was born was both the son of him from whom he was born and the son of him in whose succession he was born. These things have been said so that no one, thinking it impossible for two fathers to be rightly mentioned for one man, should think either of the Evangelists who narrated the Lord’s generations open to a sacrilegious slander, as if guilty of a lie; especially since we see that we are alerted by their very words. For Matthew, who is understood to be naming the father by whom Joseph was begotten, lists the generations in this way, “He begot him,” so as to arrive at what he says at the end, “Jacob begot Joseph.” But Luke, because one who becomes a son by adoption, or who is born in succession to a dead man from her who was his wife, is not properly said to be begotten, did not say, “Heli begot Joseph,” or, “Joseph, whom Heli begot,” but, “who was,” he says, “the son of Heli”; whether by adoption, or by being born, begotten by a relative, in succession to the dead man.","f":"Augustine, <i>Serm.</i> 51.29 (PL 38:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-29)."},"augustine-sermones/51.3":{"o":"Hoc ergo ut faceret Dominus noster Jesus Christus, utique nascendo de femina, filius hominis factus est. At enim si non nasceretur de Maria virgine, quid esset minus? Dicit aliquis: Homo esse voluit: esset homo, non tamen de femina nasceretur: non enim et primum hominem quem fecit, ex femina fecit. Ad hoc vide quid respondeatur. Tu dicis, ad nascendum utquid elegerit feminam? Respondetur tibi: Imo ad nascendum cur fugeret feminam? Puta me non posse ostendere quid elegerit, ut de femina nasceretur: tu ostende quid fugere in femina debuit. Sed aliquando jam dicta sunt, quia utique si fugeret feminæ uterum, velut significaret se ex illa contaminari potuisse. Quanto autem erat per substantiam suam immaculabilior, tanto non debuit formidare uterum carnis, quasi posset inde maculari: sed natus de femina, ostendere nobis debuit magni aliquid sacramenti. Nam revera, fratres, et nos fatemur, quod si vellet Dominus sic fieri homo, ut non ex femina nasceretur, erat utique facile Majestati. Quomodo enim potuit ex femina sine viro; sic posset nec per feminam nasci. Sed hoc nobis ostendit, ut scilicet in nullo sexu de se desperaret humana creatura. Sexus enim humanus marium est et feminarum. Si ergo vir existens, quod utique esse deberet, non nasceretur ex femina; desperarent de se feminae, memores primi peccati sui, quia per feminam deceptus est primus homo; et omnino nullam se spem habere in Christo arbitrarentur. Venit ergo vir sexum præeligere virilem, et natus ex femina sexum consolari femineum, tanquam alloquens et dicens: Ut noveritis quod non Dei creatura mala est, sed voluptas prava pervertit eam, in principio cum feci hominem, masculum et feminam feci. Non creaturam damno, quam feci. Ecce natus sum vir, ecce natus ex femina. Non ergo creaturam damno, quam feci; sed peccata, quæ non feci. Uterque sexus videat honorem suum, et uterque confiteatur iniquitatem suam, et uterque speret salutem. Decipiendo homini propinatum est venenum per feminam: reparando homini propinetur salus per feminam. Compenset femina decepti per se hominis peccatum, generando Christum. Inde et resurgentem Deum priores feminae Apostolis nuntiarunt. Nuntiavit viro suo mortem femina in paradiso: nuntiaverunt et feminæ salutem viris in Ecclesia. Resurrectionem Christi Apostoli erant gentibus nuntiaturi: Apostolis feminae nuntiarunt. Nemo ergo calumnietur Christo nato ex femina, de quo sexu Liberator maculari non posset, et quem sexum Creator commendare deberet.","t":"To do this, then, our Lord Jesus Christ became son of man, certainly by being born of a woman. But if he had not been born of the Virgin Mary, what would have been lacking? Someone says: “He willed to be man; he could have been man and yet not been born of a woman; for the first man, whom he made, he did not make from a woman.” See what is answered to this. You say, why did he choose a woman to be born from? You are answered: why, rather, should he have avoided a woman to be born from? Suppose I cannot show why he chose to be born of a woman: you show what he ought to have avoided in a woman. But it has already been said at some time that, if he had avoided a woman’s womb, he would surely have seemed to signify that he could be defiled by her. But the more incapable of defilement he was by his own substance, the less he needed to fear a womb of flesh, as if he could be stained by it; rather, by being born of a woman he was to show us something of a great mystery. For truly, brothers, we too admit that, if the Lord had willed to become man without being born of a woman, it would certainly have been easy for his Majesty. For as he could be born of a woman without a man, so he could have been born without a woman. But he showed us this: that human creatures of neither sex should despair of themselves. For the human race is of males and of females. If, then, being a man, as he had to be, he had not been born of a woman, women would despair of themselves, mindful of their first sin, because the first man was deceived through a woman; and they would think they had no hope at all in Christ. So he came as a man, choosing the male sex, and, born of a woman, he consoled the female sex, as if addressing them and saying: “So that you may know that God’s creature is not evil, but that perverse pleasure perverts it: in the beginning, when I made man, I made them male and female. I do not condemn the creature that I made. See, I am born a man; see, I am born of a woman. So I do not condemn the creature that I made, but the sins, which I did not make.” Let each sex see its own honor, and let each confess its own iniquity, and let each hope for salvation. Poison was offered to man through a woman to deceive him; let salvation be offered to man through a woman to restore him. Let the woman make up for the sin of the man deceived through her by giving birth to Christ. Hence, too, it was women who first announced to the apostles that God had risen. In paradise a woman announced death to her husband; in the Church women announced salvation to men. The apostles were to announce the resurrection of Christ to the nations; women announced it to the apostles. Let no one, then, slander Christ for being born of a woman: the Liberator could not be stained by that sex, and the Creator was to honor it.","f":"Augustine, <i>Serm.</i> 51.3 (PL 38:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-3)."},"augustine-sermones/51.30":{"o":"Jam vero illud quia movere non debet, quare per Joseph, et non per Mariam generationes numerentur, satis dictum est: quia sicut illa sine carnali concupiscentia mater, sic ille sine carnali commixtione pater. Per illum ergo descendant, et per illum ascendant generationes. Nec eum propterea separemus, quia defuit carnalis concupiscentia. Major puritas confirmet paternitatem: ne ipsa sancta Maria nos reprehendat. Illa enim nomen suum præponere noluit marito suo; sed dixit, Pater tuus et ego dolentes quærebamus te. Non ergo faciant perversi murmuratores, quod conjux casta non fecit. Numeremus ergo per Joseph: quia sicut caste maritus, sic caste pater est. Sed præponamus virum feminæ ordine naturae et legis Dei. Nam si remoto illo illam constituamus; dicit ille, et recte dicit, Quare me separastis? Quare non per me generationes vel ascendunt, vel descendunt? An dicitur ei, Quia non tu genuisti opere carnis tuæ? Sed respondebit, Numquid et illa opere carnis suae peperit? Quod Spiritus sanctus operatus est, utrisque operatus est. Cum esset, inquit, homo justus. Justus ergo vir, justa femina. Spiritus sanctus in amborum justitia requiescens, ambobus filium dedit. Sed in eo sexu quem parere decebat, operatus est hoc, quod etiam marito nasceretur. Itaque ambobus dicit angelus ut puero nomen imponant; ubi parentum declaratur auctoritas. Nam et Zacharias cum adhuc mutus esset, filio nato mater nomen imponebat. Et cum illi qui aderant innuerent patri quid eum vellet vocari, acceptis pugillaribus hoc scripsit, quod illa jam dixerat. Dicitur et Mariæ, Ecce concipies filium, et vocabis nomen ejus Jesum: dicitur etiam ad Joseph, Joseph fili David, ne metueris accipere Mariam conjugem tuam. Quod enim in ea natum est, de Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum: hic salvabit populum suum a peccatis eorum. Dicitur etiam, Et peperit ei filium: ubi omnino pater non carne, sed charitate firmatur. Sic ergo pater sicuti est. Cautissime enim Evangelistæ et prudentissime per illum numerant, sive Matthæus descendens ab Abraham usque ad Christum, sive Lucas ascendens a Christo per Abraham usque ad Deum. Ille descendens numerat, ille ascendens, ambo per Joseph. Quare? Quia pater. Quare pater? Quia tanto firmius pater, quanto castius pater. Aliter quidem putabatur esse pater Domini nostri Jesu Christi, scilicet sicut cæteri patres carne generantes, non solo spirituali affectu liberos suscipientes. Nam dixit et Lucas, Qui putabatur esse pater Jesu. Quare putabatur? Quia humana putatio et existimatio illuc ferebatur, quod solet ab hominibus fieri. Non ergo de semine Joseph Dominus, quamvis hoc putaretur: et tamen pietati et charitati Joseph natus est de Maria virgine filius, idemque Filius Dei. Sed quare ille descendens numerat, quare iste ascendens? Quod, quaeso, intente, quantum Dominus adjuverit, audiatis, jam securo animo, et ab omni molestia calumniarum nodosarum libero. Matthæus descendit per generationes, ut significet descendentem Dominum nostrum Jesum Christum ad portanda nostra peccata, ut in semine Abraham benedicerentur omnes gentes. Propterea non incipit ab Adam: totum enim genus humanum ab illo. Neque a Noe: quia et ab ipsa familia post diluvium omne genus humanum exortum est. Neque ad prophetiæ adimpletionem poterat pertinere homo Christus Jesus ex Adam, ex quo sunt omnes homines; aut ex Noe, ex quo rursus omnes homines: sed ex Abraham, qui tunc electus est in cujus semine benedicerentur omnes gentes, cum jam gentibus plena erat terra. Ascendit autem Lucas, non incipiens ab ipso nati Domini exordio generationes enumerare, sed ab eo loco, ubi eum narrat a Joanne baptizatum. Sicut autem in Domini incarnatione suscipiuntur ab eo generis humani portanda peccata, sic in Baptismi consecratione purganda. Itaque ille descendentem significans ad peccata portanda, generationes descendens enumerat: iste autem ascendens, significans purgationem peccatorum, non utique suorum, sed nostrorum, ascendens generationes enumerat. Sed ille descendit per Salomonem, in cujus matre peccavit David: iste ascendit per Nathan, alterum filium ejusdem David, per quem a peccato purgatus est. Legimus enim quod Nathan ad eum missus est, ut eum redargueret, et per poenitentiam sanaretur. Occurrerunt ambo sibi in David; ille descendens, iste ascendens: et inde usque ad Abraham, vel ab Abraham usque ad David in nulla generatione diversi sunt. Ita Christus et filius David, et filius Abraham, transit ad Deum. Ad Deum quippe nos oportet in Baptismo renovatos a peccatorum abolitione reduci.","t":"Enough has now been said to show that it ought not to disturb us that the generations are counted through Joseph and not through Mary: because as she was a mother without carnal desire, so he was a father without carnal union. Let the generations, then, descend through him and ascend through him. And let us not separate him because carnal desire was lacking. Let his greater purity confirm his fatherhood, lest holy Mary herself rebuke us. For she was unwilling to put her name before her husband’s, but said, “Your father and I have been looking for you in sorrow.” So let perverse grumblers not do what a chaste wife did not do. Let us count, then, through Joseph; because as he is chastely a husband, so he is chastely a father. But let us put the man before the woman, by the order of nature and of God’s law. For if we set him aside and put her in his place, he will say, and say rightly, “Why have you separated me? Why do the generations not ascend or descend through me?” Shall it be said to him, “Because you did not beget by the work of your flesh”? But he will answer, “Did she give birth by the work of her flesh? What the Holy Spirit worked, he worked for both.” “Being,” it says, “a just man.” A just man, then, and a just woman. The Holy Spirit, resting on the justice of both, gave a son to both. But in the sex that was fitted to give birth he worked this, so that the son was born to the husband also. That is why the angel tells both of them to give the child a name, by which the authority of both parents is declared. For Zechariah too, while he was still mute, the mother gave the newborn son his name; and when those present made signs to the father asking what he wanted him called, he took a writing tablet and wrote what she had already said. It is said to Mary, “See, you will conceive a son, and you will call his name Jesus”; and it is said to Joseph, “Joseph, son of David, do not be afraid to take Mary as your wife. For what is born in her is of the Holy Spirit. And she will bear a son, and you will call his name Jesus: he will save his people from their sins.” It is also said, “And she bore him a son”: there the father is confirmed not by the flesh but by love. So he is father, just as he is. For the Evangelists most carefully and most wisely count through him, whether Matthew descending from Abraham to Christ, or Luke ascending from Christ through Abraham to God. The one counts descending, the other ascending; both through Joseph. Why? Because he is father. Why father? Because he is the more firmly father, the more chastely he is father. He was indeed thought to be the father of our Lord Jesus Christ in another way, namely, like other fathers who beget in the flesh, not receiving children by spiritual affection alone. For Luke also said, “who was thought to be the father of Jesus.” Why “thought”? Because human thinking and opinion went in the direction of what is usually done by men. So the Lord was not of Joseph’s seed, though this was thought; and yet to Joseph’s devotion and love a son was born of the Virgin Mary, who is also the Son of God. But why does the one count descending and the other ascending? Listen, I pray, attentively, as far as the Lord helps, with minds now at ease and free from all the trouble of knotty slanders. Matthew descends through the generations to signify our Lord Jesus Christ descending to carry our sins, so that in the seed of Abraham all nations might be blessed. That is why he did not begin from Adam, for the whole human race is from him; nor from Noah, because from that family too, after the flood, the whole human race arose. Nor could the man Christ Jesus belong to the fulfilment of prophecy as coming from Adam, from whom all men come, or from Noah, from whom again all men come; but as coming from Abraham, who was chosen at the time when the earth was already full of nations, as the one in whose seed all nations would be blessed. But Luke ascends, beginning to list the generations not at the very start of the Lord’s birth but at the place where he narrates that he was baptized by John. For as in the Lord’s incarnation the sins of the human race are taken up by him to be carried, so in the consecration of baptism they are taken up to be cleansed. So the one, signifying him descending to carry sins, lists the generations descending; but the other, signifying the cleansing of sins (not his own, of course, but ours), lists the generations ascending. But the one descends through Solomon, in whose mother David sinned; the other ascends through Nathan, another son of the same David, through whom he was cleansed of sin. For we read that Nathan was sent to him to rebuke him, so that he might be healed through repentance. The two meet in David, the one descending, the other ascending; and from there to Abraham, or from Abraham to David, they differ in no generation. So Christ, both son of David and son of Abraham, passes up to God. For we, renewed in baptism, must be led back to God through the abolition of sins.","f":"Augustine, <i>Serm.</i> 51.30 (PL 38:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-30)."},"augustine-sermones/51.31":{"o":"In generationibus sane quas enumerat Matthæus, quadragenarius numerus eminet. Habent enim istum morem divinæ Scripturæ, ut quod excesserit certos articulos numerorum aliquando non computent. Sic etiam quadringenti anni dicuntur post quos egressus est populus Israel ex Ægypto; cum sint quadringenti triginta. Sic et una generatio quæ quadragenarium numerum excedit, non aufert huic numero principatum. Hic autem numerus vitam significat, qua in hac terra laboratur, quamdiu peregrinamur a Domino, in qua necessaria est dispensatio temporaliter prædicandæ veritatis. Denarius enim numerus, quo significatur perfectio beatitudinis, quater multiplicatus, propter tempus quadripartitum, et mundum quadripartitum, quadragenarium numerum facit. Propterea quadraginta diebus jejunatum est, et a Moyse, et ab Elia, et ab ipso Mediatore Domino nostro Jesu Christo: quia in hoc tempore necessaria est a corporalibus illecebris continentia. Quadraginta quoque annos in eremo populus peregrinatus est: quadraginta diebus diluvium factum est. Quadraginta dies post resurrectionem Dominus cum discipulis conversatus est, persuadens eis resuscitati corporis veritatem: ubi significavit in hac vita, qua peregrinamur a Domino, quod numerus quadragenarius, sicut dictum est, mystice insinuat necessariam nobis memoriam Dominici Corporis, quam in Ecclesia facimus, donec veniat. Ad hanc ergo vitam quoniam descendit Dominus noster, et Verbum caro factum est, ut traderetur propter delicta nostra, et resurgeret propter justificationem nostram; quadragenarium numerum Matthaeus secutus est: ut una generatio quae ibi excedit quadragenarium numerum, vel non impediat, sicuti triginta illi anni non impediunt quadringentorum perfectionem; vel hoc etiam ipsa significet, quia ipse Dominus quo juncto fiunt quadraginta unum, ita descendit ad hanc vitam portaturus peccata nostra, ut tamen ab hac vita, propria et singulari excellentia, qua ita homo est ut etiam Deus sit, inveniatur exceptus. De hoc enim solo dicitur, quod de nullo homine sancto, quantalibet sapientia justitiaque perfecto, dici potuit aut poterit: Verbum caro factum est.","t":"In the generations that Matthew lists, the number forty stands out. For the divine Scriptures have this custom, that they sometimes do not count what goes beyond certain round numbers. Thus four hundred years are said to have passed, after which the people of Israel went out of Egypt, though there were four hundred and thirty. So too the one generation that goes beyond the number forty does not take away the predominance of this number. This number signifies the life in which we labor on this earth, as long as we are pilgrims away from the Lord, during which the dispensation of the truth preached in time is necessary. For the number ten, by which the perfection of blessedness is signified, multiplied four times because of the fourfold division of time and the fourfold world, makes the number forty. That is why there was fasting for forty days by Moses, by Elijah, and by the Mediator himself, our Lord Jesus Christ: because in this time continence from bodily allurements is necessary. The people also wandered forty years in the desert; the flood lasted forty days. The Lord lived with his disciples for forty days after the resurrection, persuading them of the reality of his risen body; by this he signified that in this life, in which we are pilgrims away from the Lord, which the number forty, as has been said, mystically suggests, the remembrance of the Lord’s body, which we make in the Church until he comes, is necessary for us. Since, then, our Lord came down to this life, and the Word became flesh, to be handed over for our offenses and to rise for our justification, Matthew followed the number forty: so that the one generation that there exceeds forty either does not hinder it, as those thirty years do not hinder the completeness of the four hundred; or it even signifies that the Lord himself, with whom added there are forty-one, came down to this life to carry our sins in such a way that he is nevertheless found to be set apart from this life by his own singular excellence, by which he is man in such a way that he is also God. For of him alone is said what could not and cannot be said of any holy man, however perfect in wisdom and justice: “The Word became flesh.”","f":"Augustine, <i>Serm.</i> 51.31 (PL 38:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-31)."},"augustine-sermones/51.33":{"o":"Lucas autem qui ex baptismo Domini per generationes ascendit, septuagenarium et septimum numerum complet, incipiens ab ipso Domino nostro Jesu Christo per Joseph ascendere, et perveniens ad Deum per Adam: id est, quia in hoc numero abolitio significatur omnium peccatorum, quæ fit in Baptismo, non quia ipsi Domino erat quod in baptismo dimitteretur; sed quia sua humilitate quid nobis esset utile commendavit. Et quamvis esset illud baptismum Joannis; in eo tamen sensibiliter apparuit Trinitas Patris et Filii et Spiritus sancti, qua consecratus est ipsius Christi baptismus, quo baptizandi erant futuri Christiani: Pater, in voce quæ facta est de coelo; Filius, in ipso homine Mediatore; Spiritus sanctus, in columba.","t":"But Luke, who ascends through the generations from the Lord’s baptism, completes the number seventy-seven, beginning to ascend from our Lord Jesus Christ himself through Joseph and arriving at God through Adam; because in this number is signified the abolition of all sins, which takes place in baptism: not because the Lord himself had anything to be forgiven in baptism, but because by his humility he commended what would be useful for us. And although that baptism was John’s, yet in it the Trinity of Father and Son and Holy Spirit appeared to the senses, by which the baptism of Christ himself was consecrated, with which future Christians were to be baptized: the Father in the voice that came from heaven; the Son in the man himself, the Mediator; the Holy Spirit in the dove.","f":"Augustine, <i>Serm.</i> 51.33 (PL 38:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-33)."},"augustine-sermones/51.34":{"o":"Quare autem septuagenarius et septimus numerus omnia peccata contineat quæ dimittuntur in Baptismo, haec probabilis ratio videtur occurrere; quia denarius numerus perfectionem habet justitiae et beatitudinis, cum septenaria creatura Creatoris inhæret Trinitati: unde etiam decalogus Legis in decem præceptis consecratus est. Transgressio autem denarii undenario numero significatur: et intelligitur peccatum esse transgressio, cum aliquid amplius homo appetens, justitiæ regulam excedit. Unde et avaritiam radicem omnium malorum dicit Apostolus. Et animæ a Deo fornicanti, ex ejusdem Domini persona dicitur: Sperabas si a me discessisses, aliquid amplius te habituram. Quia ergo transgressionem, id est peccatum ad se ipsum refert qui peccat, quia privato quodam suo lætari vult; unde reprehenduntur etiam qui sua quærunt, non quæ Jesu Christi, et laudatur charitas non quærens quæ sua sunt: propterea ipse undenarius numerus quo significatur transgressio, non decies multiplicatur, sed septies, et fiunt septuaginta septem. Non enim ad Conditoris Trinitatem, sed ad ipsam creaturam, id est, ad ipsum hominem pertinet transgressio, quam creaturam septenarius numerus ostendit. Tria propter animum, ubi est quædam imago Trinitatis Creatoris; ibi enim homo ad imaginem Dei factus est: et quatuor propter corpus. Notissima enim sunt quatuor primordia quibus corpus constat. Et cui nota non sunt, potest facile advertere ipsum corpus mundi, in quo corpus nostrum per loca movetur, quatuor habere quasi principales partes, quas etiam Scriptura divina assidue commemorat, Orientem et Occidentem, Meridianum et Aquilonem. Et quoniam peccata vel animo fiunt, sicut in sola voluntate; vel etiam operibus corporis, jam visibiliter: propterea Amos propheta assidue commemorat Deum minantem ac dicentem, In tribus et quatuor impietatibus non aversabor, id est, non dissimulabo. Tribus, propter animi; quatuor, propter corporis naturam: quibus duobus homo constat.","t":"Why the number seventy-seven should contain all the sins that are forgiven in baptism, this probable reason seems to suggest itself: because the number ten holds the perfection of justice and blessedness, when the sevenfold creature cleaves to the Trinity of the Creator; hence also the Decalogue of the law was consecrated in ten commandments. The transgression of ten is signified by the number eleven; and sin is understood to be transgression, when a man, seeking something more, goes beyond the rule of justice. Hence also the Apostle calls avarice the root of all evils. And to the soul that goes whoring away from God it is said, in the person of the same Lord: “You hoped that if you departed from me you would have something more.” Since, then, the one who sins refers his transgression, that is, his sin, to himself, because he wants to delight in some private good of his own (which is why those are also rebuked “who seek their own, not the things of Jesus Christ,” and love is praised which “does not seek its own”), therefore this number eleven, by which transgression is signified, is multiplied not ten times but seven, and makes seventy-seven. For transgression belongs not to the Trinity of the Creator but to the creature itself, that is, to man himself, which creature the number seven shows: three because of the soul, where there is a certain image of the Trinity of the Creator (for it is there that man was made in the image of God); and four because of the body. For the four elements of which the body consists are very well known. And anyone to whom they are not known can easily notice that the body of the world itself, in which our body moves from place to place, has, as it were, four principal parts, which divine Scripture also constantly mentions: East and West, South and North. And since sins are committed either in the mind, as in the will alone, or also by works of the body, now visibly, therefore the prophet Amos constantly represents God threatening and saying, “For three and for four impieties I will not turn away,” that is, I will not overlook it. Three, for the nature of the soul; four, for that of the body: of these two man consists.","f":"Augustine, <i>Serm.</i> 51.34 (PL 38:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-34)."},"augustine-sermones/51.35":{"o":"Itaque undecimi septies, sicut dictum est, transgressio justitiæ relata ad hominem peccatorem facit numerum septuaginta septem; quo peccata omnia contineri significantur, quæ per Baptismum dimittuntur. Unde Lucas per septuaginta septem generationes ascendit ad Deum; ostendens reconciliari hominem Deo per abolitionem omnium peccatorum. Inde ipse Dominus Petro interroganti quoties fratri debeat ignoscere: Dico tibi, inquit, non septies, sed usque septuagies septies. Et si quid aliud de his secretis et thesauris mysteriorum Dei, a diligentioribus et dignioribus erui potest. Nos tamen pro nostro captu, quantum adjuvit et quantum dedit Dominus, pro angustia quoque temporis, quæ potuimus, diximus. Si quis vestrum amplius capit, ad illum pulset, a quo et nos quod capere, quod dicere possumus, sumimus. Illud ante omnia retinete, ut Scripturis sanctis nondum intellectis non perturbemini; intelligentes autem non inflemini: sed et quod non intelligitis, cum honore differatis; et quod intelligitis, cum charitate teneatis.","t":"So eleven times seven, that is, as has been said, the transgression of justice referred to sinful man, makes the number seventy-seven, by which all sins that are forgiven through baptism are signified to be contained. Hence Luke ascends to God through seventy-seven generations, showing that man is reconciled to God through the abolition of all sins. Hence the Lord himself said to Peter, when he asked how often he ought to forgive his brother, “I tell you, not seven times, but up to seventy-seven times.” And if anything more can be drawn out of these secrets and treasures of God’s mysteries by those more diligent and more worthy, still we, according to our capacity, as far as the Lord helped and granted, and considering also the shortness of time, have said what we could. If any of you can grasp more, let him knock at the door of him from whom we too take whatever we can grasp and say. Above all, hold to this: do not be disturbed by holy Scriptures that you do not yet understand; and when you understand them, do not be puffed up; but what you do not understand, put off with reverence, and what you do understand, hold with love.","f":"Augustine, <i>Serm.</i> 51.35 (PL 38:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-35)."},"augustine-sermones/51.4":{"o":"Sed, inquiunt, quomodo credituri sumus natum ex femina Christum? Respondeam: Ex Evangelio, quod prædicatum est et prædicatur universo orbi terrarum. Sed rei jam creditae per omnem terram quæstionem conantur ingerere cæci, excaecare alios affectantes, et non videntes quod videndum est, dum convellere conantur quod credendum est. Respondent enim, et dicunt: Noli nos auctoritate orbis terrarum premere; ipsam Scripturam consideremus. Noli populariter agere: multitudo tibi seducta favet. Primo hic respondeo: Multitudo seducta mihi favet? Hæc multitudo, paucitas fuit. Unde crevit haec multitudo quæ in istis incrementis tanto ante nuntiata est? Non enim crescere visa est, quæ non est praevisa. Non dico, Paucitas erat: unus erat Abraham. Considerate, fratres, unus erat Abraham per totum mundum illo tempore, per totum orbem terrarum inter omnes homines, inter omnes gentes, cui homini dictum est, In semine tuo benedicentur omnes gentes. Quod credidit unus de sua singularitate, exhibitum est multis de seminis multitudine. Tunc non videbatur, et credebatur; nunc videtur, et impugnatur: et quod uni tunc dicebatur et ab uno credebatur; nunc oppugnatur a paucis, quando exhibetur in multis. Ille qui discipulos suos fecit piscatores hominum, intra retia sua omne genus auctoritatis inclusit. Si multitudini credendum est; quid copiosius Ecclesia toto orbe diffusa? Si divitibus credendum est; attendant quot divites cepit: si pauperibus credendum est, attendant pauperum millia: si nobilibus; intus est jam pene tota nobilitas: si regibus; videant omnes subditos Christo: si eloquentioribus, doctioribus, prudentioribus; intueantur quanti oratores; quanti periti, quanti philosophi hujus mundi ab illis piscatoribus irretiti sint, ut ad salutem de profundo attraherentur; cogitantes eum qui magnum malum animae humanae, id est, superbiam, suae humilitatis exemplo sanare descendens, infirma mundi elegit, ut confunderet fortia; et stulta hujus mundi elegit, ut confunderet sapientes; non qui essent, sed qui esse viderentur: et ignobilia hujus mundi elegit, et ea quae non sunt, ut ea quæ sunt evacuaret.","t":"“But,” they say, “how are we to believe that Christ was born of a woman?” I would answer: from the Gospel, which has been preached and is being preached to the whole world. But the blind try to thrust a question upon a matter already believed through all the earth; they want to blind others, and they do not see what is to be seen while they try to tear up what is to be believed. For they answer and say: “Do not press us with the authority of the whole world; let us examine the Scripture itself. Do not play to the crowd: a deceived multitude supports you.” First I answer here: a deceived multitude supports me? This multitude was once a small number. From what did this multitude grow, which was foretold so long ago in these very increases? For it has not been seen to grow without having first been foreseen. I should not even say it was a small number: there was one man, Abraham. Consider, brothers: there was one man, Abraham, in the whole world at that time, in the whole earth, among all men, among all nations; and to that man it was said, “In your seed all nations will be blessed.” What one man believed in his solitude has been displayed to many in the multitude of his seed. Then it was not seen, and it was believed; now it is seen, and it is attacked; and what was then said to one man and believed by one man is now assailed by a few, when it is displayed in many. He who made his disciples fishers of men enclosed every kind of authority within his nets. If a multitude is to be believed, what is more numerous than the Church spread through the whole world? If the rich are to be believed, let them consider how many rich it has caught; if the poor, let them consider the thousands of poor; if nobles, almost the whole nobility is now inside; if kings, let them see them all subject to Christ; if the more eloquent, the more learned, the wiser, let them look at how many orators, how many experts, how many philosophers of this world have been netted by those fishermen, so as to be drawn up from the deep to salvation. Let them think of him who, coming down to heal by the example of his humility the great evil of the human soul, that is, pride, “chose the weak things of the world to confound the strong; and chose the foolish things of this world to confound the wise”, not those who were wise, but those who seemed to be, “and chose the ignoble things of this world, and the things that are not, to bring to nothing the things that are.”","f":"Augustine, <i>Serm.</i> 51.4 (PL 38:244; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-4)."},"augustine-sermones/51.5":{"o":"Quidquid velis dicas, inquiunt, nos deprehendimus ubi legitis natum Christum, dissonare inter se Evangelia, et non posse utrumque verum esse quod dissonat. Cum enim ostendero, inquit, dissonantiam, recte improbo fidem, aut tu qui accipis fidem, ostende concordiam. Quam quaeso dissonantiam demonstrabis? Apertam, inquit, cui nemo potest contradicere. Quam securi auditis, quia fideles estis. Attendite, dilectissimi, et videte quam salubriter Apostolus moneat, dicens: Sicut ergo accepistis Christum Jesum Dominum nostrum, in ipso ambulate, radicati et superædificati in ipso, et confirmati in fide. Ipsa enim simplici et certa fide, in illo firmiter permanere debemus, ut ipse aperiat fidelibus quod in se absconditum est: quia sicut idem dicit apostolus, In illo sunt omnes thesauri sapientiæ et scientiæ absconditi. Quos non propterea abscondit, ut neget, sed ut absconditis excitet desiderium. Hæc est utilitas secreti. Honora in eo quod nondum intelligis; et tanto magis honora, quanto plura vela cernis. Quanto enim quisque honoratior est, tanto plura vela pendent in domo ejus. Vela faciunt honorem secreti: sed honorantibus levantur vela. Irridentes autem vela, et a velorum vicinitate pelluntur. Quia ergo transimus ad Christum, aufertur velamen.","t":"“Say what you like,” they say, “we have caught you out at the place where you read that Christ was born: the Gospels disagree with each other, and two things that disagree cannot both be true. For when I have shown the disagreement,” he says, “I am right to reject the faith; or else you who accept the faith, show the agreement.” What disagreement, I ask, will you demonstrate? “An open one,” he says, “which no one can deny.” You hear this without anxiety, because you are believers. Pay attention, dearly beloved, and see how wholesomely the Apostle warns us, saying: “As, then, you have received Christ Jesus our Lord, walk in him, rooted and built up in him, and confirmed in the faith.” For in that simple and certain faith we ought to remain firmly in him, so that he himself may open to the faithful what is hidden in him; because, as the same apostle says, “In him are hidden all the treasures of wisdom and knowledge.” He has not hidden them in order to refuse them, but in order to arouse desire by hiding them. This is the usefulness of what is secret. Honor him in what you do not yet understand; and honor him the more, the more veils you see. For the more honored a person is, the more veils hang in his house. The veils give honor to what is secret; but for those who honor it, the veils are lifted. Those who mock the veils are driven away even from coming near the veils. So, because we pass over to Christ, the veil is taken away.","f":"Augustine, <i>Serm.</i> 51.5 (PL 38:244; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-5)."},"augustine-sermones/51.6":{"o":"Proferunt calumnias suas quidam, et dicunt: Matthaeus certe evangelista est? Respondemus, ita, pio ore, corde devoto, in nullo omnino dubitantes: respondemus plane, Evangelista est Matthaeus. Credis ei, inquiunt? Quis non respondeat, Credo? Quomodo de murmure vestro pio insonuit? Ita, fratres, si secure creditis, non est unde erubescatis: Loquor vobis, aliquando deceptus, cum primo puer ad divinas Scripturas ante vellem afferre acumen discutiendi, quam pietatem quærendi: ego ipse contra me perversis moribus claudebam januam Domini mei: cum pulsare deberem, ut aperiretur; addebam, ut clauderetur. Superbus enim audebam quærere, quod nisi humilis non potest invenire. Quanto vos beatiores estis modo! quam securi discitis, quam tuti, quicumque adhuc parvuli estis in nido fidei, et spiritualem escam accipitis! Ego autem miser, cum me ad volandum idoneum putarem, reliqui nidum; et prius cecidi, quam volarem. Sed Dominus misericors me, a transeuntibus ne conculcarer et morerer, levavit, et in nido reposuit. Hæc enim me perturbaverunt, quae modo vobis securus in nomine Domini et propono, et expono.","t":"Some people bring forward their slanders and say: “Matthew is certainly an evangelist?” We answer, yes, with reverent mouth and devoted heart, doubting nothing whatever; we answer plainly, Matthew is an evangelist. “Do you believe him?” they say. Who would not answer, “I believe”? How that rang out in your reverent murmur! So, brothers, if you believe without anxiety, there is nothing for you to blush at. I speak to you as one who was once deceived, when as a youth I first wanted to bring to the divine Scriptures the sharpness of debate rather than the reverence of seeking. I myself, by my perverse ways, was shutting the door of my Lord against myself: when I ought to have knocked so that it would be opened, I was pushing so that it would be shut. For in my pride I dared to seek what only the humble can find. How much more blessed you are now! How securely you learn, how safely, all of you who are still little ones in the nest of faith and receive spiritual food! But I, wretched as I was, thinking myself fit to fly, left the nest; and I fell before I could fly. But the merciful Lord lifted me up, so that I would not be trampled to death by passers-by, and put me back in the nest. For the very things that troubled me then are the ones that I now, securely, in the name of the Lord, both put forward and explain to you.","f":"Augustine, <i>Serm.</i> 51.6 (PL 38:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-6)."},"augustine-sermones/51.7":{"o":"Ut ergo dicere coeperam, ita illi calumniantur: Matthaeus, inquiunt, evangelista est, et creditis ei? Consequenter utique quem fatemur evangelistam, huic necessario credimus. Attendite generationes Christi, quas posuit Matthæus: Liber generationis, Jesu Christi, filii David, filii Abraham. Quomodo filii David, quomodo filii Abraham? Nisi enim per successionem generis, ostendi non potest Constat quippe cum Dominus nasceretur de virgine Maria, neque Abraham, neque David in rebus humanis fuisse. Et tu eumdem dicis filium David, eumdemque dicis filium Abraham? Tanquam dicamus Matthæo, Proba ergo quod dicis. Exspecto enim successionem generis Christi. Abraham, inquit, genuit Isaac, Isaac autem genuit Jacob. Jacob autem genuit Judam, et fratres ejus. Judas autem genuit Phares et Zaram de Thamar. Phares autem genuit Esron. Esron autem genuit Aram. Aram autem genuit Aminadab. Aminadab autem genuit Naasson. Naasson autem genuit Salmon. Salmon autem genuit Booz ex Rahab. Booz autem genuit Obed ex Ruth. Obed autem genuit Jesse. Jesse autem genuit David regem. Jam hinc attendite quemadmodum a David perveniatur ad Christum qui dictus est filius Abraham et filius David. David autem, inquit, genuit Salomonem ex ea quæ fuit Uriæ. Salomon autem genuit Roboam. Roboam autem genuit Abiam. Abias autem genuit Asa. Asa autem genuit Josaphat. Josaphat autem genuit Joram. Joram autem genuit Oziam. Ozias autem genuit Joatham. Joatham autem genuit Achaz. Achaz autem genuit Ezechiam. Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Josiam. Josias autem genuit Jechoniam et fratres ejus, in transmigratione Babylonis. Et post transmigrationem Babylonis, Jechonias genuit Salathiel. Salathiel autem genuit Zorobabel. Zorobabel autem genuit Abiud. Abiud autem genuit Eliachim. Eliachim autem genuit Azor. Azor autem genuit Sadoc. Sadoc autem genuit Achim. Achim autem genuit Eliud. Eliud autem genuit Eleazar. Eleazar autem genuit Mathan. Mathan autem genuit Jacob. Jacob autem genuit Joseph, virum Mariæ: de qua natus est Jesus, qui vocatur Christus. Sic ergo per ordinem successionemque parentum et progenitorum invenitur Christus filius David, filius Abraham.","t":"As I had begun to say, then, this is how they slander: “Matthew,” they say, “is an evangelist, and you believe him?” Of course, since we confess him to be an evangelist, we necessarily believe him. Look at the generations of Christ that Matthew set down: “The book of the generation of Jesus Christ, the son of David, the son of Abraham.” How the son of David, how the son of Abraham? It cannot be shown except through the succession of the line. For it is certain that when the Lord was born of the Virgin Mary, neither Abraham nor David was among the living. And you call the same person son of David and son of Abraham? It is as if we said to Matthew: prove, then, what you say. For I am waiting for the succession of Christ’s line. “Abraham,” he says, “begot Isaac, and Isaac begot Jacob, and Jacob begot Judah and his brothers. And Judah begot Perez and Zerah by Tamar. And Perez begot Hezron, and Hezron begot Ram, and Ram begot Amminadab, and Amminadab begot Nahshon, and Nahshon begot Salmon, and Salmon begot Boaz by Rahab, and Boaz begot Obed by Ruth, and Obed begot Jesse, and Jesse begot David the king.” Now from here notice how the line comes from David to Christ, who has been called son of Abraham and son of David. “And David,” he says, “begot Solomon by her who had been the wife of Uriah. And Solomon begot Rehoboam, and Rehoboam begot Abijah, and Abijah begot Asa, and Asa begot Jehoshaphat, and Jehoshaphat begot Joram, and Joram begot Uzziah, and Uzziah begot Jotham, and Jotham begot Ahaz, and Ahaz begot Hezekiah, and Hezekiah begot Manasseh, and Manasseh begot Amon, and Amon begot Josiah, and Josiah begot Jechoniah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon, Jechoniah begot Shealtiel, and Shealtiel begot Zerubbabel, and Zerubbabel begot Abiud, and Abiud begot Eliakim, and Eliakim begot Azor, and Azor begot Zadok, and Zadok begot Achim, and Achim begot Eliud, and Eliud begot Eleazar, and Eleazar begot Matthan, and Matthan begot Jacob, and Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.” So, through the order and succession of parents and forebears, Christ is found to be the son of David, the son of Abraham.","f":"Augustine, <i>Serm.</i> 51.7 (PL 38:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-7)."},"augustine-sermones/51.8":{"o":"Cui rei fideliter enarratæ, istam calumniam primam movent, quia sequitur idem Matthaeus, et dicit: Omnes generationes ab Abraham usque ad David, generationes quatuordecim: et a David usque ad transmigrationem Babylonis, generationes quatuordecim: et a transmigratione Babylonis usque ad Christum, generationes quatuordecim. Deinde subjecit, ut narraret quomodo natus est Christus de Maria virgine, subjungens, et dicens: Christi autem generatio sic erat. Etenim ordine parentum enumeravit quare dicatur Christus filius David, filius Abraham. Quomodo autem natus sit, et inter homines apparuerit, narrari jam debet; et consequens est ipsa narratio, per quam credimus Dominum nostrum Jesum Christum non solum natum de Deo sempiterno, coæternum ei qui genuit ante omnia tempora, ante omnem creaturam, per quem facta sunt omnia; sed etiam jam natum de Spiritu sancto ex virgine Maria, quod pariter confitemur. Reminiscimini enim et nostis (Catholicis quippe loquor fratribus meis) hanc esse fidem nostram, hoc nos profiteri et confiteri. Pro ista fide interfecta sunt millia martyrum, toto orbe terrarum.","t":"To this matter, faithfully narrated, they raise their first slander, because the same Matthew goes on to say: “So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to Christ, fourteen generations.” Then, to tell how Christ was born of the Virgin Mary, he added: “Now the birth of Christ took place in this way.” For through the order of his ancestors he had set out why Christ is called son of David and son of Abraham. How he was born and appeared among men must now be told; and there follows the narrative itself, by which we believe that our Lord Jesus Christ was not only born of the eternal God, coeternal with him who begot him before all times, before every creature, he through whom all things were made, but also born at a point in time of the Holy Spirit from the Virgin Mary; and this we confess equally. For you remember and know (for I am speaking to my Catholic brothers) that this is our faith, this we profess and confess. For this faith thousands of martyrs have been killed throughout the whole world.","f":"Augustine, <i>Serm.</i> 51.8 (PL 38:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-8)."},"augustine-sermones/51.9":{"o":"Hoc enim quod sequitur volunt illi ridere, qui volunt fidem derogare Libris evangelicis: ut nos veluti ostendant temere credidisse quod dicitur: Cum esset desponsata mater ejus Maria Joseph, antequam convenirent, inventa est in utero habens de Spiritu sancto. Joseph autem vir ejus cum esset justus, et nollet eam traducere, voluit eam occulte dimittere. Quia enim de se gravidam non esse sciebat, jam velut consequenter adulteram existimabat. Cum esset justus, sicut Scriptura dicit, et nollet eam traducere, id est divulgare, nam hoc etiam multi codices habent; voluit eam occulte dimittere. Turbatur quidem maritus, sed non saevit justus. Tanta enim justitia tribuitur huic viro, ut nec vellet habere adulteram, nec auderet punire vulgatam. Voluit eam, inquit, occulte dimittere: quia non solum eam punire noluit, sed nec prodere. Attendite sinceram justitiam. Non enim propterea parcere volebat, quod habere cupiebat. Multi enim amore carnali adulteris uxoribus parcunt, volentes eas et adulteras habere, ut eis per carnalem concupiscentiam perfruantur. Hic autem vir justus habere eam non vult: ergo non carnaliter diligit. Et tamen punire non vult: ergo misericorditer parcit. Qualis hic justus est? Nec tenet adulteram, nec propterea parcere videtur, quia libidinose diligeret: et tamen nec punit, nec prodit. Merito plane testis electus est virginitatis uxoris. Qui ergo humana infirmitate turbabatur, divina auctoritate firmatus est.","t":"For this is what follows, and those who want to discredit the Gospel books want to laugh at it, so as to show that we have, as it were, rashly believed what is said: “When his mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit. But Joseph her husband, being a just man and unwilling to expose her, wanted to put her away secretly.” For since he knew that she was not pregnant by him, he consequently thought her an adulteress. “Being a just man,” as Scripture says, “and unwilling to expose her” (that is, to make it public; for many manuscripts have this reading too), “he wanted to put her away secretly.” The husband is troubled, but the just man does not act harshly. For such great justice is attributed to this man that he neither wanted to keep an adulteress nor dared to punish her by making it public. “He wanted,” it says, “to put her away secretly,” because he was unwilling not only to punish her but even to betray her. Note his sincere justice. For he did not want to spare her because he wished to keep her. For many spare adulterous wives out of carnal love, wanting to keep them even as adulteresses so as to enjoy them through carnal desire. But this just man does not want to keep her: so he does not love carnally. And yet he does not want to punish her: so he spares her out of mercy. What a just man this is! He does not keep the adulteress, so that he may not seem to spare her because he loved her lustfully; and yet he neither punishes her nor betrays her. Rightly indeed was he chosen as the witness of his wife’s virginity. So he who was troubled by human weakness was made firm by divine authority.","f":"Augustine, <i>Serm.</i> 51.9 (PL 38:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/51-9)."},"augustine-sermones/52.1":{"o":"Evangelica lectio proposuit nobis unde loquamur ad Charitatem vestram, tanquam Domini imperio, et vere Domini imperio. Ab illo enim exspectavit cor meum tanquam jussionem proferendi sermonis, ut hinc cum intelligerem loqui me velle, quod recitari ipse voluisset. Audiat ergo studium et devotio vestra, et adjuvet apud ipsum Dominum Deum nostrum laborem meum. Videmus enim et tanquam proposito divino spectaculo contuemur, apud flumen Jordanis commendari nobis Deum nostrum in Trinitate. Cum enim veniret Jesus, et baptizatus esset a Joanne, Dominus a servo (quod fecit ad humilitatis exemplum; in ipsa quippe humilitate ostendit impleri justitiam, quando dicente sibi Joanne, Ego debeo a te baptizari, et tu venis ad me: respondit, Sine modo, ut impleatur omnis justitia): cum ergo baptizatus esset, aperti sunt cœli, et descendit super eum Spiritus sanctus in specie columbæ; deinde vox desuper consecuta est, Hic est Filius meus dilectus, in quo bene sensi. Habemus ergo distinctam quodam modo Trinitatem: in voce Patrem, in homine Filium, in columba Spiritum sanctum. Hoc quidem commemorare opus erat; nam videre facillimum est. Evidenter enim, nec ullo dubitationis scrupulo commendatur hæc Trinitas. Nam ipse Dominus Christus in forma servi veniens ad Joannem, utique Filius est: non enim dici potest quod Pater est, aut dici potest quod Spiritus sanctus est. Venit, inquit, Jesus: utique Filius Dei. De columba quis dubitet; aut quis dicat, Quid est columba, cum ipsum Evangelium testetur apertissime, Descendit super eum Spiritus sanctus in specie columbæ? De voce autem illa similiter nulla dubitatio quod Patris sit, cum dicit, Tu es Filius meus. Habemus ergo distinctam Trinitatem.","t":"The Gospel reading has set before us what we are to speak about to your Charity, as if by the Lord’s command, and truly by the Lord’s command. For my heart waited for it from him, as a command to deliver a sermon, so that from this I might understand that I ought to want to speak about what he himself had willed to be read. Let your zeal and devotion, then, listen, and help my labor before the Lord our God himself. For we see, and as if a divine spectacle were set before us we gaze upon it, our God commended to us in Trinity at the river Jordan. For when Jesus came and was baptized by John, the Lord by the servant (which he did as an example of humility; for in that very humility he shows that justice is fulfilled, when John said to him, “I ought to be baptized by you, and do you come to me?”, and he answered, “Let it be so now, so that all justice may be fulfilled”): when, then, he had been baptized, the heavens were opened, and the Holy Spirit came down upon him in the form of a dove; and then a voice from above followed: “This is my beloved Son, in whom I am well pleased.” So we have the Trinity distinguished in a certain way: the Father in the voice, the Son in the man, the Holy Spirit in the dove. This needed only to be mentioned, for it is very easy to see. For this Trinity is commended to us plainly, without any shadow of doubt. For the Lord Christ himself, coming to John in the form of a servant, is certainly the Son; for it cannot be said that he is the Father, or that he is the Holy Spirit. “Jesus came,” it says: certainly the Son of God. As for the dove, who would doubt, or who would say, “What is the dove?”, when the Gospel itself testifies most plainly, “The Holy Spirit came down upon him in the form of a dove”? Likewise about that voice there is no doubt that it is the Father’s, when he says, “You are my Son.” So we have the Trinity distinguished.","f":"Augustine, <i>Serm.</i> 52.1 (PL 38:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-1)."},"augustine-sermones/52.10":{"o":"An forte hoc movet, quia de virgine dixi, et Paulus dicit ex muliere? Non moveat, non immoremur: neque enim rudibus loquor. Utrumque Scriptura dicit, et ex virgine, et ex muliere. Ex virgine quomodo? Ecce virgo in utero accipiet, et pariet Filium. Ex muliere autem, sicut audistis: non est contrarium. Proprietas enim locutionis hebrææ mulieres, non corruptas virginitate, sed feminas appellat. Habes evidentem Scripturam Geneseos, quando ipsa primo Eva facta est: Formavit eam in mulierem. Dicit etiam alio loco Scriptura, jubere Deum separari mulieres, quae non cognoverunt cubile viri. Hoc ergo jam notum esse debet; nec teneat nos, ut alia, quæ merito tenebunt, Domino adjuvante, explicare possimus.","t":"Or perhaps this troubles you, that I said “of a virgin,” and Paul says “of a woman”? Let it not trouble you; let us not linger over it, for I am not speaking to the untaught. Scripture says both, “of a virgin” and “of a woman.” How “of a virgin”? “See, a virgin will conceive and bear a son.” And “of a woman,” as you have heard: there is no contradiction. For the idiom of Hebrew speech calls “women” not those whose virginity has been lost, but females. You have a clear text of Genesis, when Eve herself was first made: “He formed her into a woman.” Scripture also says in another place that God commanded the “women” to be set apart who had not known a man’s bed. So this ought now to be known, and it should not detain us, so that with the Lord’s help we may explain other things that will rightly detain us.","f":"Augustine, <i>Serm.</i> 52.10 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-10)."},"augustine-sermones/52.11":{"o":"Probavimus ergo nativitatem Filii a Patre factam, probemus et a Filio factam. Quid est nativitas Filii de virgine Maria? Certe assumptio formæ servi in virginis utero. Numquidnam est aliud nasci Filio, nisi accipere formam servi in virginis utero? Audi quia hoc et Filius fecit: Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo; sed semetipsum exinanivit, formam servi accipiens. Cum venit plenitudo temporis, misit Deus Filium suum factum ex muliere; qui factus est ei ex semine David secundum carnem: videmus ergo nativitatem Filii a Patre factam; sed quia ipse Filius semetipsum exinanivit, formam servi accipiens, videmus nativitatem Filii et ab ipso Filio factam. Probatum est hoc; transeamus hinc: intenti aliud accipite, quod ex ordine sequitur.","t":"We have proved, then, that the birth of the Son was brought about by the Father; let us prove that it was brought about also by the Son. What is the birth of the Son of the Virgin Mary? Surely it is the taking of the form of a servant in the virgin’s womb. Is being born anything else for the Son than taking the form of a servant in the virgin’s womb? Hear that the Son also did this: “Who, though he was in the form of God, did not think it robbery to be equal with God; but he emptied himself, taking the form of a servant.” “When the fullness of time came, God sent his Son, made of a woman,” who was made for him “of the seed of David according to the flesh.” So we see that the birth of the Son was brought about by the Father; but because the Son himself “emptied himself, taking the form of a servant,” we see that the birth of the Son was brought about also by the Son himself. This has been proved; let us move on from here. Attentively take in the next point, which follows in order.","f":"Augustine, <i>Serm.</i> 52.11 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-11)."},"augustine-sermones/52.12":{"o":"Probemus et passionem Filii, et a Patre factam, et a Filio factam. Faciat Pater passionem Filii: Qui proprio Filio non pepercit, sed pro nobis omnibus tradidit illum. Faciat et Filius passionem suam: Qui me dilexit, et tradidit semetipsum pro me. Tradidit Pater Filium, tradidit Filius se ipsum. Passio hæc uni facta est, sed ab utroque facta est. Sicut ergo nativitatem, ita passionem Christi nec Pater sine Filio fecit, nec Filius sine Patre. Tradidit Pater Filium, tradidit Filius se ipsum. Quid hic fecit Judas, nisi peccatum? Transeamus, et hinc veniamus ad resurrectionem.","t":"Let us prove also that the passion of the Son was brought about both by the Father and by the Son. Let the Father bring about the Son’s passion: “He who did not spare his own Son, but handed him over for us all.” Let the Son also bring about his own passion: “Who loved me and handed himself over for me.” The Father handed over the Son; the Son handed himself over. This passion was undergone by one, but it was brought about by both. As with the birth, then, so the passion of Christ neither the Father brought about without the Son, nor the Son without the Father. The Father handed over the Son; the Son handed himself over. What did Judas do here, except sin? Let us move on, and from here come to the resurrection.","f":"Augustine, <i>Serm.</i> 52.12 (PL 38:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-12)."},"augustine-sermones/52.13":{"o":"Videamus Filium quidem, non Patrem, resurgentem, sed resurrectionem Filii et Patrem et Filium facientem. Operetur Pater resurrectionem Filii. Propter hoc enim exaltavit eum, et donavit ei nomen quod est super omne nomen. Resuscitavit ergo Pater Filium, exaltando eum et excitando eum a mortuis. Numquid et Filius resuscitavit semetipsum? Resuscitavit plane. In figura sui corporis de templo dixit: Solvite templum hoc, et in triduo resuscitabo illud. Postremo sicut ad passionem pertinet animam ponere, sic ad resurrectionem animam iterum sumere: videamus si Filius quidem animam suam posuit, et ei animam suam Pater reddidit, non ipse sibi. Pater enim quia reddidit, manifestum est; inde enim Psalmus dicit, Et resuscita me, et reddam illis. Sed quia et Filius animam suam sibi reddidit, quid a nobis exspectatis? Ipse dicat: Potestatem habeo ponendi animam meam. Nondum dixi quod promisi. Ponendi dixi: sed jam clamatis, quia prævolatis. Eruditi quippe in schola magistri cœlestis, tanquam lectiones intente audientes, pie reddentes, quid sequatur non ignoratis. Potestatem, inquit, habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Nemo tollit eam a me: sed ego pono eam a me, et iterum sumo eam.","t":"Let us see the Son, not the Father, rising again, but both the Father and the Son bringing about the resurrection of the Son. Let the Father bring about the resurrection of the Son: “Therefore he exalted him, and gave him the name that is above every name.” So the Father raised the Son, by exalting him and waking him from the dead. Did the Son also raise himself? Certainly he did. Speaking of the temple as a figure of his body, he said: “Destroy this temple, and in three days I will raise it up.” Finally, as laying down one’s life belongs to the passion, so taking it up again belongs to the resurrection. Let us see whether the Son laid down his life and the Father gave it back to him, not he to himself. That the Father gave it back is plain; for that is why the psalm says, “And raise me up, and I will repay them.” But that the Son too gave his life back to himself, why are you waiting for me to prove it? Let him say it himself: “I have power to lay down my life.” I have not yet said what I promised. I said “to lay down,” and you are already calling out, because you fly on ahead. For, taught in the school of the heavenly Teacher, as hearers who listen attentively to the readings and devoutly repeat them, you know what follows: “I have power,” he says, “to lay down my life, and I have power to take it up again. No one takes it from me; but I lay it down of myself, and I take it up again.”","f":"Augustine, <i>Serm.</i> 52.13 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-13)."},"augustine-sermones/52.14":{"o":"Exsolvimus quæ promisimus: propositiones nostras firmissimis, ut arbitror, testimoniorum documentis probavimus. Tenete quod audistis. Breviter replico, et rem utilissimam, quantum existimo, mentibus vestris collocandam commendo. Pater non est natus de virgine: nativitatem tamen istam Filii et Pater et Filius operatus est ex virgine. Pater non est passus in cruce: passionem tamen Filii et Pater et Filius operatus est. Non resurrexit Pater a mortuis: resurrectionem tamen Filii et Pater et Filius operatus est. Habetis personarum distinctionem, et operationis inseparabilitatem. Non ergo dicamus aliquid Patrem operari sine Filio, aliquid Filium sine Patre. An forte miracula quæ fecit Jesus, movent vos, ne forte aliqua ipse fecerit, quae non fecit Pater? Et ubi est, Pater autem in me manens, ipse facit opera? Hæc quæ diximus plana erant, tantum dicenda erant: non laborandum ut intelligerentur, sed curandum ut commemorarentur.","t":"We have paid what we promised: we have proved our propositions, I think, by the firmest evidence of testimonies. Hold on to what you have heard. I sum it up briefly, and I commend to your minds something very useful, as I judge, to be stored there. The Father was not born of the virgin; yet this birth of the Son from the virgin both the Father and the Son brought about. The Father did not suffer on the cross; yet the passion of the Son both the Father and the Son brought about. The Father did not rise from the dead; yet the resurrection of the Son both the Father and the Son brought about. You have the distinction of persons and the inseparability of working. So let us not say that the Father works anything without the Son, or the Son anything without the Father. Or perhaps the miracles that Jesus worked trouble you, as if he did some that the Father did not do? Then where is “But the Father, abiding in me, himself does the works”? These things we have said were plain; they needed only to be said. There was no need to labor to make them understood, only to take care that they were called to mind.","f":"Augustine, <i>Serm.</i> 52.14 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-14)."},"augustine-sermones/52.15":{"o":"Aliquid adhuc volo dicere, ubi vere et acriorem intentionem vestram requiro, et devotionem apud Deum. Etenim locis corporalibus non tenentur nec occupantur nisi corpora. Ultra locos corporales est divinitas: nemo eam tanquam in spatio requirat. Ubique invisibilis et inseparabiliter adest: non in parte major, in parte minor; sed ubique tota, nusquam divisa. Quis videt hoc? quis capit hoc? Compescamus nos: meminerimus qui, unde loquamur. Illud et illud, quidquid est quod Deus est, pie credatur, sancte cogitetur; et quantum datur, quantum potest, ineffabiliter intelligatur. Quiescant verba, cesset lingua; cor excitetur, cor illuc levetur. Non enim est illud tale, quod in cor hominis ascendat, sed quo cor hominis ascendat. Attendamus creaturam: Invisibilia enim ejus, a creatura mundi, per ea quæ facta sunt, intellecta conspiciuntur: ne forte in his quae fecit Deus, in quibus habemus quamdam consuetudinis familiaritatem, inveniamus aliquam similitudinem, unde probemus esse aliqua tria, quæ tria separabiliter proferantur, inseparabiliter operentur.","t":"I want to say something more, and here I truly ask for your keener attention and your devotion toward God. Only bodies are held or contained in bodily places. The Godhead is beyond bodily places; let no one look for it as if in space. It is present everywhere, invisibly and inseparably: not greater in one part and smaller in another, but whole everywhere, divided nowhere. Who sees this? Who grasps this? Let us restrain ourselves; let us remember who we are and of whom we speak. This and that, whatever it is that God is, let it be devoutly believed, reverently thought of, and, as far as is granted and as far as one can, understood in an ineffable way. Let words fall silent, let the tongue be still; let the heart be roused, let the heart be lifted up there. For that is not the kind of thing that rises up into the heart of man; it is where the heart of man must rise. Let us look at the creature (“for his invisible things, from the creation of the world, are understood and seen through the things that have been made”), in case perhaps in the things God has made, with which we have a certain familiarity of habit, we may find some likeness by which we may prove that there are some three things which are presented separately and work inseparably.","f":"Augustine, <i>Serm.</i> 52.15 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-15)."},"augustine-sermones/52.16":{"o":"Eia, fratres, adestote toto animo. Videte prius quid promittam; ne forte in creatura inveniam, quia Creator a nobis excelsus est. Et forte verba quisquam nostrum, cui fulgor veritatis aliqua mentem quasi coruscatione perstringit, potest dicere verba illa: Ego dixi in ecstasi mea. In ecstasi tua quid dixisti? Projectus sum a facie oculorum tuorum. Etenim videtur mihi iste qui hoc dixit, levasse ad Deum animam suam, et effudisse super se animam suam, cum ei diceretur quotidie, Ubi est Deus tuus? pervenisse spirituali quodam contactu ad illam incommutabilem lucem, eamque infirmitate conspectus ferre non valuisse; et in suam quasi ægritudinem atque languorem iterum recidisse, et comparasse se illi, et sensisse adhuc contemperari non posse aciem mentis suæ luci sapientiæ Dei. Et quia hoc in ecstasi fecerat, abreptus a sensibus corporis et subreptus in Deum; ubi quodam modo a Deo ad hominem revocatus est, ait, Ego dixi in ecstasi mea. Vidi enim nescio quid in ecstasi, quod diu ferre non potui; et redditus mortalibus membris, et multis mortalium cogitationibus a corpore quod aggravat animam, dixi. Quid? Projectus sum a facie oculorum tuorum. Longe sursum es, longe deorsum sum. Quid ergo dicamus, fratres, de Deo? Si enim quod vis dicere, si cepisti, non est Deus: si comprehendere potuisti, aliud pro Deo comprehendisti. Si quasi comprehendere potuisti, cogitatione tua te decepisti. Hoc ergo non est, si comprehendisti: si autem hoc est, non comprehendisti. Quid ergo vis loqui, quod comprehendere non potuisti?","t":"Come, brothers, be present with your whole mind. First see what I am promising: whether I may perhaps find a likeness in the creature, since the Creator is high above us. And perhaps one of us, whose mind the brightness of truth dazzles as it were with a flash, can say those words: “I said in my ecstasy.” What did you say in your ecstasy? “I am cast out from the sight of your eyes.” For it seems to me that the one who said this had lifted up his soul to God and poured out his soul above himself, while it was said to him daily, “Where is your God?”; that he had reached by a kind of spiritual touch that unchangeable light, and through the weakness of his sight had not been able to bear it; that he had fallen back again into his own sickness and faintness, as it were, and compared himself with it, and felt that the keenness of his mind could not yet be attuned to the light of God’s wisdom. And because he had done this in ecstasy, snatched from the senses of the body and caught up into God, when he was in a way called back from God to man, he said, “I said in my ecstasy.” For I saw something or other in ecstasy, which I could not bear for long; and given back to my mortal members, and to the many thoughts of mortals that come from the body which weighs down the soul, I said, what? “I am cast out from the sight of your eyes.” You are far above; I am far below. What, then, shall we say of God, brothers? For if you have grasped what you want to say, it is not God; if you have been able to comprehend it, you have comprehended something else instead of God. If you think you have been able to comprehend it, you have deceived yourself by your own thinking. So it is not he, if you have comprehended it; but if it is he, you have not comprehended it. How, then, would you speak of what you could not comprehend?","f":"Augustine, <i>Serm.</i> 52.16 (PL 38:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-16)."},"augustine-sermones/52.17":{"o":"Videamus ergo, ne forte in creatura inveniamus aliquid, ubi probemus aliqua tria et separabiliter demonstrari, et inseparabiliter operari. Quo ibimus? Ad coelum ut de sole et luna et sideribus disputemus? Ad terram, ut forte de frutetis, de arboribus, de animalibus terram implentibus? An de ipso coelo, an de ipsa terra, quae continent omnia quæ sunt in cœlo et in terra? Quamdiu homo circuis creaturam? Ad te redi, te vide, te inspice, te discute. In creatura quæris aliqua tria et separatim demonstranda, et inseparabiliter operantia: si in creatura quæris, in te prius quære. Non enim tu non es creatura. Similitudinem quæris. Quæsiturus es in pecore? De Deo enim loquebaris, cum quæreres quandam similitudinem. De Trinitate ineffabilis Majestatis loquebaris; et quia defecisti in divinis, tuamque infirmitatem debita humilitate confessus es, ad humana venisti; ibi discute. Quæris in pecore, quæris in sole, in stella? Quid enim horum factum est ad imaginem et similitudinem Dei? Prorsus familiarius et melius aliquid horum quæris in te. Hominem enim Deus fecit ad imaginem et similitudinem suam. In te quære, ne forte imago Trinitatis habeat aliquod vestigium Trinitatis. Et quæ? Imago facta longe distans: similitudo tamen et imago longe distans, non quomodo imago Filius hoc quod Pater. Aliter enim imago in filio, aliter in speculo. Multum distat. In filio imago tua, tu ipse es. Hoc est enim filius quod tu natura. Substantia hoc quod tu, persona alius quam tu. Non ergo homo imago tanquam unigenitus Filius, sed ad imaginem quamdam et quamdam similitudinem factus. Quaerat in se aliquid, si possit invenire, et tria quædam quæ separabiliter pronuntientur, inseparabiliter operentur. Quæram, quærite mecum. Non ego in vobis, sed vos in vobis, et ego in me. Quæramus communiter, et communem naturam atque substantiam communiter pertractemus.","t":"Let us see, then, whether perhaps we may find something in the creature by which we may prove that some three things are both presented separately and work inseparably. Where shall we go? To heaven, to discuss the sun and moon and stars? To the earth, to discuss perhaps the shrubs, the trees, the animals that fill the earth? Or the heaven itself, or the earth itself, which contain all things that are in heaven and on earth? How long, O man, will you go round the creation? Return to yourself; look at yourself, examine yourself, discuss yourself. You are looking in the creation for some three things that can be shown separately and that work inseparably: if you are looking in the creation, look first in yourself. For you are not something other than a creature. You are looking for a likeness. Are you going to look for it in a beast? For you were speaking of God, when you looked for a kind of likeness. You were speaking of the Trinity of ineffable Majesty; and because you failed in the things of God and confessed your weakness with due humility, you came down to human things: discuss it there. Will you look in a beast, look in the sun, in a star? Which of these was made in the image and likeness of God? Surely you look more familiarly and better for something of this in yourself. For God made man in his image and likeness. Look in yourself, in case perhaps the image of the Trinity has some trace of the Trinity. And what kind of image? An image made, far removed; a likeness, nevertheless, and an image, though far removed; not an image as the Son is, who is what the Father is. For an image is one thing in a son, another in a mirror. There is a great difference. In your son your image is you yourself. For the son is what you are by nature: in substance what you are, in person other than you. So man is not an image as the only-begotten Son is, but made in a certain image and a certain likeness. Let him look for something in himself, if he can find it: some three things that are named separately and work inseparably. I shall look; you look with me. Not I in you, but you in yourselves, and I in myself. Let us look together, and together examine our common nature and substance.","f":"Augustine, <i>Serm.</i> 52.17 (PL 38:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-17)."},"augustine-sermones/52.18":{"o":"Vide, o homo, adverte si verum est quod dico. Habesne corpus, habes carnem? Habeo, inquis. Nam unde est, unde in loco sum, unde de loco in locum moveor? Unde verba loquentis audio, nisi per aurem carnis? Unde os loquentis video, nisi per oculos carnis? Habes, constat, nec diu satagendum est de re manifesta. Vide aliquid aliud, vide quod operatur per carnem. Audis enim aure, sed non ab aure audis. Alius est intus qui audit per aurem. Vides per oculum, ipsum intuere. An domum agnovisti, habitatorem neglexisti? Numquidnam videt oculus per se ipsum? Nonne alius est qui videt per oculum? Non dico, Non videt oculus mortui, de quo constat corpore habitatorem abscessisse: sed oculus de re alia cogitantis, non videt faciem præsentis. Respice ergo interiorem hominem tuum. Ibi enim magis aliqua similitudo quærenda est quorumdam trium separatim demonstratorum, inseparabiliter operantium. Quid habet mens tua? Forte si quæram, multa invenio: sed aliquid proximum est, quod facilius intelligitur. Quid habet anima tua? Intus commemora, recole. Non enim quod dicturus sum, id posco ut credatur mihi: noli acceptare, si in te non inveneris. Intuere ergo, sed prius quod exciderat, videamus, si homo non Filii tantum imago est, aut Patris tantum imago est, sed Patris et Filii; et utique jam consequenter et Spiritus sancti. Genesis loquitur: Faciamus, inquit,, hominem ad imaginem et similitudinem nostram. Non ergo facit Pater sine Filio, nec Filius sine Patre. Faciamus hominem ad imaginem et similitudinem nostram. Faciamus; non, Faciam; aut, fac; aut, faciat ille: sed, faciamus ad imaginem; non, Tuam; aut, meam; sed, ad nostram.","t":"See, O man, notice whether what I say is true. Do you have a body, do you have flesh? “I have,” you say. “For how else am I in a place, how else do I move from place to place? How do I hear the words of someone speaking, except through the ear of the flesh? How do I see the mouth of someone speaking, except through the eyes of the flesh?” You have it; it is agreed; there is no need to labor long over something obvious. Look at something else; look at what works through the flesh. You hear with the ear, but it is not the ear that hears. There is someone else inside who hears through the ear. You see through the eye; look at him. Have you recognized the house and neglected the one who lives in it? Does the eye see by itself? Is it not someone else who sees through the eye? I do not say that the eye of a dead man does not see, since it is clear that the inhabitant has left that body; but the eye of someone thinking about something else does not see the face of one who is present. Look, then, at your inner man. For there, rather, a likeness of some three things presented separately and working inseparably is to be sought. What does your mind have? Perhaps, if I look, I find many things; but there is something very near, which is more easily understood. What does your soul have? Recall it within; reflect. For I do not ask that what I am about to say be believed on my word: do not accept it, if you do not find it in yourself. Look within, then; but first let us see something that had slipped my mind: whether man is not the image of the Son only, or the image of the Father only, but of the Father and the Son, and therefore, of course, of the Holy Spirit as well. Genesis says: “Let us make man,” it says, “in our image and likeness.” So the Father does not make without the Son, nor the Son without the Father. “Let us make man in our image and likeness.” “Let us make”: not “I will make,” or “Make,” or “Let him make,” but “Let us make in” not “your image” or “my image,” but “our image.”","f":"Augustine, <i>Serm.</i> 52.18 (PL 38:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-18)."},"augustine-sermones/52.19":{"o":"Ergo interrogo, dissimilem rem dico. Nemo dicat: Ecce quod comparavit Deo. Jam locutus sum, et prælocutus, et cautos reddidi, et cautus fui. Longe ista distant, a summis ima, ab incommutabilibus mutabilia, a creantibus creata, a divinis humana. Ecce primo hoc commendo, quia quod dicturus sum longe distat, nemo mihi calumnietur. Ne forte ergo et ego aures quæram, et ille dentes paret, hoc me promisi exhibiturum, aliqua tria demonstrata separatim, operata inseparabiliter. Quam sint ista similia vel dissimilia Trinitati omnipotenti, non nunc ago: sed in ipsa creatura ima et mutabili invenimus aliqua tria, quæ possint separabiliter demonstrari, et inseparabiliter operari. O carnalis cogitatio, et conscientia pertinax atque infidelis! Quid de illa Majestate ineffabili in ea re dubitas, quam in te invenire potuisti? Ecce dico, ecce interrogo: Homo, habes memoriam? Si non habes, quod dixi quomodo tenuisti? Sed forte jam, quod paulo ante dixi, oblitus es. Hoc ipsum quod dico, Dixi; duas istas syllabas non teneres, nisi per memoriam. Unde enim scires duas esse, si sonante secunda oblitus esses primam? Quid ergo diutius immoror? quare sic urgeor? quare sic cogor convincere? Manifestum est, habes memoriam. Quaero aliud: Habes intellectum? Habeo, inquis. Si enim non haberes memoriam, non teneres quod dixi: si non haberes intellectum, non agnosceres quod tenuisti, Habes et hoc. Intellectum tuum ad id quod intus tenes, revocas, et vides, et videndo formaris, ut sciens dicaris. Tertium quaero: Habes memoriam, qua teneas quod dicitur; habes intellectum, quo intelligas quod tenetur; de his duobus requiro abs te, volens tenuisti et intellexisti? Volens plane, inquis. Habes ergo voluntatem. Hæc sunt tria, quæ me dicturum esse promiseram auribus et mentibus vestris. Tria hæc sunt in te, quæ potes numerare, et non potes separare. Hæc ergo tria, memoriam, intellectum, et voluntatem; hæc, inquam, tria animadverte separatim pronuntiari, inseparabiliter operari.","t":"So I am asking; I am speaking of something unlike. Let no one say: “See what he has compared to God!” I have already said it and said it beforehand; I have put you on your guard and been on my guard. These things are far apart: the lowest from the highest, the changeable from the unchangeable, the created from the creating, the human from the divine. See, I state this first, that what I am about to say is far removed, so that no one may slander me. Lest perhaps, while I am looking for ears, someone is getting his teeth ready, this is what I promised to show: some three things presented separately and working inseparably. How like or unlike these are to the almighty Trinity, I am not dealing with now; but in the creature itself, low and changeable, we find some three things that can be presented separately and work inseparably. O carnal thinking, and stubborn and unbelieving conscience! Why do you doubt about that ineffable Majesty a thing that you have been able to find in yourself? See, I say it, see, I ask: Man, do you have memory? If you do not, how have you kept hold of what I said? But perhaps you have already forgotten what I said a little earlier. These very words that I say, “I said”: you would not keep hold of these two syllables except through memory. For how would you know there were two, if when the second sounded you had forgotten the first? Why, then, do I dwell on it longer? Why do I press so? Why am I driven to prove it so? It is clear: you have memory. I ask something else: do you have understanding? “I have,” you say. For if you did not have memory, you would not keep hold of what I said; if you did not have understanding, you would not recognize what you kept hold of. You have this too. You turn your understanding back to what you hold within, and you see it, and in seeing you are formed, so that you are said to know. I ask a third thing: you have memory, by which you keep hold of what is said; you have understanding, by which you understand what is kept hold of; about these two I ask you: was it willingly that you kept hold and understood? “Willingly, certainly,” you say. So you have will. These are the three things that I had promised to speak of to your ears and minds. These three are in you, and you can count them but cannot separate them. So these three, memory, understanding, and will: notice, I say, that these three are named separately and work inseparably.","f":"Augustine, <i>Serm.</i> 52.19 (PL 38:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-19)."},"augustine-sermones/52.2":{"o":"Et si consideremus loca, audeo dicere (quamvis timide id dicam, tamen audeo) quasi separabilem Trinitatem. Cum Jesus venit ad fluvium, ex alio loco in alium locum; columba de coelo descendit ad terram, de alio loco ad alium locum; vox ipsa Patris, nec de terra, nec de aqua sonuit, sed de cœlo: tria hæc quasi separantur locis, separantur officiis, separantur operibus. Dicat mihi aliquis: Ostende inseparabilem Trinitatem. Memento catholicum te loqui, catholicis loqui. Fides enim nostra, id est, fides vera, fides recta, fides catholica, non opinione præsumptionis, sed testimonio lectionis collecta, nec hæretica temeritate incerta, sed apostolica veritate fundata, hoc insinuat; hoc novimus, hoc credimus. Hoc etsi non videmus oculis, nec adhuc corde quamdiu fide mundamur; ipsa tamen fide rectissime, ac robustissime retinemus Patrem, Filium, Spiritum sanctum, inseparabilem esse Trinitatem, unum Deum, non tres deos. Ita tamen unum Deum, ut Filius non sit Pater, ut Pater non sit Filius, ut Spiritus sanctus nec Pater sit, nec Filius, sed Patris et Filii Spiritus. Hanc ineffabilem divinitatem apud se ipsam manentem, omnia innovantem, creantem, recreantem, mittentem, revocantem, judicantem, liberantem; hanc ergo Trinitatem ineffabilem simul novimus et inseparabilem.","t":"And if we consider places, I dare to say (though I say it timidly, still I dare) that the Trinity is, as it were, separable. When Jesus came to the river, he came from one place to another; the dove came down from heaven to earth, from one place to another; the very voice of the Father sounded neither from the earth nor from the water, but from heaven. These three are as it were separated in places, separated in functions, separated in works. Someone may say to me: “Show the inseparable Trinity. Remember that you are a Catholic speaking, and speaking to Catholics.” For our faith, that is, the true faith, the right faith, the Catholic faith, gathered not by presumptuous opinion but by the testimony of the Scripture read, not made uncertain by heretical rashness but founded on apostolic truth, teaches this: this we know, this we believe. Though we do not see this with our eyes, nor yet with our heart, as long as we are being cleansed by faith, yet by that faith we hold most rightly and most firmly that the Father, the Son, and the Holy Spirit are an inseparable Trinity, one God, not three gods; yet one God in such a way that the Son is not the Father, the Father is not the Son, and the Holy Spirit is neither the Father nor the Son, but the Spirit of the Father and of the Son. This ineffable Godhead, abiding in itself, making all things new, creating, re-creating, sending, recalling, judging, delivering: this Trinity, then, we know to be at once ineffable and inseparable.","f":"Augustine, <i>Serm.</i> 52.2 (PL 38:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-2)."},"augustine-sermones/52.20":{"o":"Aderit Dominus, et video quod adsit: ex intellectu vestro intelligo eum adesse. Ex his enim vocibus vestris, quemadmodum intellexeritis, adverto; præsumo eum adjuturum, ut omnia intelligatis. Tria promisi separabiliter demonstrari, inseparabiliter operari. Ecce nesciebam quid esset in animo tuo demonstrasti mihi dicendo, Memoria. Hoc verbum, sonus iste, vox ista processit ad aures meas ab animo tuo. Hoc enim quod est memoria, tacite cogitabas, et non dicebas. Erat in te, et nondum venerat ad me. Ut autem quod erat in te proferretur ad me, dixisti ipsum nomen, id est, Memoria. Audivi: quatuor has syllabas in nomine memoriae audivi. Quatuor syllabarum nomen est, vox est, sonuit, ad aurem meam processit, menti aliquid insinuavit. Quod sonuit transiit, unde insinuatum et quod insinuatum est manet. Sed hoc quaero, quando dixisti hoc nomen Memoria, vides certe quia hoc nomen non pertinet nisi ad memoriam. Caetera enim duo habent nomina sua. Namque aliud vocatur intellectus, aliud voluntas, non memoria: illud autem unum vocatur memoria. Sed ut hoc diceres, ut quatuor istas syllabas operareris, unde operatus es? Hoc nomen quod pertinet ad solam memoriam, operata est in te et memoria, ut teneres quod dicebas; et intellectus, ut scires quod tenebas; et voluntas, ut proferres quod sciebas. Gratias Domino Deo nostro. Adjuvit nos, et in vobis et in nobis. Vere dico Charitati vestræ, hoc discutiendum et insinuandum trepidissime aggressus eram. Metuebam enim ne forte lætificarem capacium ingenium, et facerem grave tardioribus tædium. Nunc autem video vos et attentione audiendi, et celeritate intelligendi, non solum percepisse dictum, sed prævolasse dicturum: Gratias Domino.","t":"The Lord will be present, and I see that he is present: from your understanding I understand that he is present. For from these voices of yours I notice how you have understood; I trust that he will help, so that you may understand everything. I promised that three things would be shown to be presented separately and to work inseparably. See, I did not know what was in your mind; you showed it to me by saying, “Memory.” This word, this sound, this utterance came from your mind to my ears. For this thing that is memory you were thinking silently, and you were not saying it. It was in you, and had not yet come to me. But so that what was in you might be brought out to me, you said its very name, that is, “Memory.” I heard: I heard these four syllables in the name me-mo-ri-a. It is a name of four syllables; it is a word; it sounded, it came to my ear, it conveyed something to my mind. What sounded passed away; that by which something was conveyed, and what was conveyed, remains. But this is what I ask: when you said this name, “Memory,” you surely see that this name belongs only to memory. For the other two have their own names. One is called understanding, the other will, not memory; but that one alone is called memory. But to say this, to produce these four syllables, by what did you produce them? This name, which belongs to memory alone, was produced in you by memory, so that you kept hold of what you were saying; by understanding, so that you knew what you were keeping hold of; and by will, so that you brought out what you knew. Thanks be to the Lord our God! He has helped us, both in you and in us. I tell your Charity truly, I had begun to examine and explain this with great trepidation. For I was afraid that I might perhaps delight the capable and burden the slower with weariness. But now I see that, by your attention in listening and your quickness in understanding, you have not only grasped what was said but flown ahead to what was about to be said. Thanks be to the Lord!","f":"Augustine, <i>Serm.</i> 52.20 (PL 38:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-20)."},"augustine-sermones/52.21":{"o":"Videte ergo, jam securus commendo quod intellexistis; non inculco incognitum, sed repetens commendo perceptum. Ecce de tribus illis una res nominata est, unius rei nomen dictum est: Memoria nomen est unius ex illis tribus, et tamen nomen unius ex illis tribus tria ipsa operata sunt. Non potuit dici sola memoria, nisi operante voluntate, intellectu et memoria. Non potest dici solus intellectus, nisi operante memoria, voluntate et intellectu: nec potest dici sola voluntas, nisi operante memoria et intellectu et voluntate. Explicata sunt, ut arbitror, quæ promissa sunt: quod separatim pronuntiavi, inseparabiliter cogitavi. Unum horum omnium tria fecerunt: sed tamen hoc unum quod tria fecerunt, non ad tria pertinet, sed ad unum. Tria fecerunt nomen memoriæ: sed hoc non pertinet nisi ad solam memoriam. Tria fecerunt nomen intellectus: sed non pertinet nisi ad solum intellectum. Tria fecerunt nomen voluntatis: sed non pertinet nisi ad solam voluntatem. Ita Trinitas fecit carnem Christi: sed non pertinet nisi ad solum Christum. Trinitas fecit de cœlo columbam: sed non pertinet nisi ad solum Spiritum sanctum. Trinitas fecit de cœlo vocem: sed non pertinet vox nisi ad solum Patrem.","t":"See, then: I now speak with confidence, presenting what you have understood; I am not driving home something unknown, but by repeating it I commend what has been grasped. See, of those three, one thing has been named; the name of one thing has been spoken. “Memory” is the name of one of those three, and yet the name of one of those three was produced by all three. “Memory” alone could not be said except by the working of will, understanding, and memory. “Understanding” alone cannot be said except by the working of memory, will, and understanding. Nor can “will” alone be said except by the working of memory and understanding and will. What was promised has been explained, I think: what I named separately, I conceived inseparably. The three produced each one of these; yet this one thing that the three produced belongs not to the three but to one. The three produced the name “memory,” but it belongs only to memory. The three produced the name “understanding,” but it belongs only to understanding. The three produced the name “will,” but it belongs only to will. So the Trinity made the flesh of Christ, but it belongs only to Christ. The Trinity made the dove from heaven, but it belongs only to the Holy Spirit. The Trinity made the voice from heaven, but the voice belongs only to the Father.","f":"Augustine, <i>Serm.</i> 52.21 (PL 38:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-21)."},"augustine-sermones/52.22":{"o":"Nemo ergo dicat mihi, nemo calumniosus me infirmum urgere conetur. Quid ergo in his tribus quæ in mente nostra vel in anima esse ostendisti, quid ex his tribus pertinet ad Patrem, id est, quasi ad similitudinem Patri, quid horum ad Filii, quid horum ad Spiritus sancti? Non possum dicere, non possum explicare. Aliquid cogitantibus relinquamus, aliquid et silentio largiamur. Redi ad te, et ab omni strepitu tolle te. Intra te vide, si habes illic aliquod secretarium dulce conscientiæ tuæ, ubi non perstrepas, ubi non litiges, aut lites pares, ubi non dissensiones et pervicaciam mediteris. Esto mansuetus ad audiendum verbum, ut intelligas. Forte dicturus es, Auditui meo dabis exsultationem et lætitiam, et exsultabunt ossa, sed humiliata, non elata.","t":"So let no one say to me, let no slanderer try to press me, weak as I am: “Then in these three which you have shown to be in our mind or soul, which of these three belongs to the Father, that is, as it were to the likeness of the Father; which of them to the Son’s; which of them to the Holy Spirit’s?” I cannot say; I cannot explain it. Let us leave something to those who reflect; let us grant something also to silence. Return to yourself, and take yourself away from all noise. Look within yourself, whether you have there some sweet inner chamber of your conscience, where you make no clamor, where you do not quarrel or stir up quarrels, where you do not plan dissensions and obstinacy. Be gentle in hearing the word, so that you may understand. Perhaps you will say, “To my hearing you will give joy and gladness, and the bones will rejoice”: but the humbled bones, not the proud.","f":"Augustine, <i>Serm.</i> 52.22 (PL 38:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-22)."},"augustine-sermones/52.23":{"o":"Sufficit ergo quia ostendimus tria quædam separabiliter demonstrari, inseparabiliter operari. Si hoc in te invenisti, si hoc in homine, si hoc in quadam persona in terra ambulante, corpus fragile, quod aggravat animam, portante; crede Patrem et Filium et Spiritum sanctum per singula quædam visibilia, per species quasdam assumptæ creaturæ posse et separabiliter demonstrari, et inseparabiliter operari. Sufficit hoc. Non dico, Pater memoria est, Filius intellectus est, Spiritus voluntas est: non dico, quomodo libet intelligatur, non audeo. Servemus majora capientibus, infirmis infirmi quod possumus. Non dico ista illi Trinitati velut æquanda, quasi ad analogiam, id est, ad rationem quamdam comparationis dirigenda: non hoc dico. Sed quid dico? Ecce in te inveni tria separabiliter demonstrata, inseparabiliter operata; et eorum trium unumquodque nomen a tribus factum, quod tamen non ad tria, sed ad trium horum unum aliquid pertineret. Crede jam ibi quod non potes videre, si hic audisti et vidisti et tenuisti. In te enim quod est, potes nosse: in eo qui te fecit quod est, quidquid est, quando potes nosse? Et si poteris, nondum potes. Et tamen cum poteris, numquid sic poteris nosse Deum tu, quomodo se novit Deus? Sufficiat ergo Charitati vestræ: quod potuimus, diximus; exigentibus promissa reddidimus: cætera quæ addenda sunt, ut proficiant sensus vestri, a Domino quærite.","t":"It is enough, then, that we have shown that some three things are presented separately and work inseparably. If you have found this in yourself, if in a man, if in a person walking on the earth and carrying a frail body that weighs down the soul, believe that the Father and the Son and the Holy Spirit can, through particular visible things, through certain forms of assumed creatures, both be presented separately and work inseparably. This is enough. I do not say, The Father is memory, the Son is understanding, the Spirit is will; I do not say it; let it be understood as one likes; I do not dare. Let us keep the greater things for those who can grasp them; weak as we are, let us give the weak what we can. I do not say that these are to be made equal to that Trinity, as if to be ruled by an analogy, that is, by some exact rule of comparison: I do not say this. But what do I say? See, I have found in you three things presented separately and working inseparably; and the name of each one of the three produced by all three, yet belonging not to the three but to one of them. Believe there, then, what you cannot see, if here you have heard and seen and held it. For what is in yourself you can know; what is in him who made you, whatever it is, when can you know it? And even if you will be able, you are not able yet. And yet, when you are able, will you be able to know God as God knows himself? Let this suffice, then, for your Charity: what we could, we have said; we have paid what was promised to those who demanded it; the rest that is to be added, so that your understanding may grow, seek from the Lord.","f":"Augustine, <i>Serm.</i> 52.23 (PL 38:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-23)."},"augustine-sermones/52.3":{"o":"Quid ergo agimus? Ecce seorsum venit Filius in homine, seorsum Spiritus sanctus de cœlo descendit in specie columbæ, seorsum vox Patris de cœlo sonuit, Hic est Filius meus. Ubi est inseparabilis Trinitas? Fecit vos per me Deus intentos. Orate pro nobis, et quasi aperientes sinum, donet ipse unde quod aperuistis impleatur. Collaborate nobis. Videtis enim quid susceperimus; non solum quid, verum etiam qui; unde volumus dicere, ubi positi, quomodo positi in corpore quod corrumpitur et aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem. Quando ergo istum sensum a multis extraho, et ad unum Deum Trinitatem inseparabilem colligo, ut aliquid videam quod dicam; putasne in hoc corpore quod aggravat animam, ut aliquid vobis digne loquar, potero dicere, Quoniam ad te, Domine, animam meam levavi? Adjuvet me, levet eam mecum. Nam infirmus sum illi, et gravis est mihi. Solet hæc quæstio ab studiosissimis fratribus proponi, solet in amatorum verbi Dei sermone versari, solet pro hac multum pulsari ad Deum, dicentibus hominibus: Facit aliquid Pater, quod non facit Filius; aut facit aliquid Filius quod non facit Pater? Interim de Patre et Filio dicamus. Cum autem hinc expedierit conatum nostrum, cui dicimus, Adjutor meus esto, ne derelinquas me; intelligitur etiam Spiritus sanctus ab operatione Patris et Filii nequaquam discedere. De Patre ergo et Filio, fratres, audite. Facit aliquid Pater sine Filio? Respondemus, Non. An dubitatis? Quid enim facit sine illo, per quem facta sunt omnia? Omnia, inquit, per ipsum facta sunt. Et satiate inculcans tardis, duris, litigiosis, addidit, Et sine ipso factum est nihil.","t":"What, then, are we to do? See, the Son came separately in the man; the Holy Spirit came down separately from heaven in the form of a dove; the voice of the Father sounded separately from heaven, “This is my Son.” Where is the inseparable Trinity? God has made you attentive through me. Pray for us, and, as if opening your bosom, may he himself give what will fill what you have opened. Labor together with us. For you see what we have undertaken: not only what, but also who has undertaken it; what we want to speak of, where we are placed, how we are placed: in a body which is corruptible and weighs down the soul, while the earthly dwelling presses down the mind that thinks of many things. So when I draw this mind away from many things and gather it toward the one God, the inseparable Trinity, so as to see something I may say, do you think that in this body which weighs down the soul I shall be able to say, so as to speak to you worthily, “To you, Lord, I have lifted up my soul”? May he help me; may he lift it up with me. For I am weak for it, and it is heavy for me. This question is often raised by very studious brothers; it often comes up in the conversation of those who love God’s word; there is often much knocking at God’s door about it, as people say: “Does the Father do anything that the Son does not do? Or does the Son do anything that the Father does not do?” Meanwhile let us speak of the Father and the Son. And when he to whom we say, “Be my helper, do not forsake me,” has carried our effort through this, it will also be understood that the Holy Spirit in no way departs from the working of the Father and the Son. Hear, then, brothers, about the Father and the Son. Does the Father do anything without the Son? We answer, No. Do you doubt it? For what does he do without him through whom all things were made? “All things,” it says, “were made through him.” And, pressing it home fully on the slow, the hard, the quarrelsome, he added, “And without him nothing was made.”","f":"Augustine, <i>Serm.</i> 52.3 (PL 38:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-3)."},"augustine-sermones/52.5":{"o":"Quid igitur, fratres? Omnia per ipsum facta sunt; intelligimus utique universam creaturam factam per Filium, fecisse Patrem per Verbum suum, Deum per Virtutem et Sapientiam suam: numquid dicturi sumus, Omnia quidem, quando creata sunt, per ipsum facta sunt, sed nunc non omnia per ipsum facit Pater? Absit. Recedat hæc cogitatio a fidelium cordibus, abigatur a sensu devotorum, ab intellectu piorum. Fieri non potest ut per ipsum creaverit, et non per ipsum gubernet. Absit ut sine ipso regatur quod est, quando per ipsum factum est ut esset. Sed et hoc testimonio Scripturæ doceamus, non solum per ipsum facta et creata omnia, sicut ex Evangelio commemoravimus, Omnia per ipsum facta sunt, et sine ipso factum est nihil: sed per ipsum etiam regi et disponi quæ facta sunt. Agnoscitis ergo Christum Dei Virtutem et Dei Sapientiam: agnoscite dictum et de Sapientia, Attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Non ergo dubitemus per ipsum regi omnia, per quem facta sunt omnia. Nihil itaque Pater sine Filio, nihil Filius sine Patre facit.","t":"What, then, brothers? “All things were made through him”: we understand that the whole creation was made through the Son, that the Father made it through his Word, God through his Power and Wisdom. Are we going to say, “All things, indeed, when they were created, were made through him, but now the Father does not do all things through him”? Far from it. Let this thought depart from the hearts of the faithful; let it be driven from the minds of the devout, from the understanding of the godly. It cannot be that he created through him and does not govern through him. Far be it that what exists should be ruled without him, when it was through him that it was made to exist. But let us show by this testimony of Scripture too that not only were all things made and created through him, as we have quoted from the Gospel, “All things were made through him, and without him nothing was made,” but also that the things that were made are ruled and ordered through him. You acknowledge Christ, then, as the Power of God and the Wisdom of God; acknowledge also what is said of Wisdom: “She reaches mightily from end to end, and orders all things sweetly.” Let us not doubt, then, that all things are ruled through him through whom all things were made. So the Father does nothing without the Son, and the Son nothing without the Father.","f":"Augustine, <i>Serm.</i> 52.5 (PL 38:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-5)."},"augustine-sermones/52.6":{"o":"Occurrit itaque quæstio, quam in nomine Domini et ejus voluntate solvendam suscepimus. Si nihil facit Pater sine Filio, et nihil Filius sine Patre; nonne quasi consequens erit ut et Patrem dicamus natum de virgine Maria, Patrem passum sub Pontio Pilato, Patrem resurrexisse, et in coelum ascendisse? Absit. Non hoc dicimus, quia non hoc credimus. Credidi enim propter quod locutus sum: et nos credimus, propter quod et loquimur. Quid est in fide? Quia Filius de Virgine natus est, non Pater. Quid est in fide? Quia Filius passus est sub Pontio Pilato, et mortuus, non Pater. Excidit nobis, quosdam male intelligentes vocari Patripassianos, qui dicunt ipsum Patrem natum ex femina, ipsum Patrem passum, ipsum esse Patrem qui est Filius, duo esse nomina, non res duas. Et removit istos Ecclesia catholica a communione sanctorum, ne aliquem deciperent, ut separati litigarent.","t":"So a question arises, which we have undertaken to solve in the name of the Lord and by his will. If the Father does nothing without the Son, and the Son nothing without the Father, will it not seem to follow that we must say that the Father too was born of the Virgin Mary, that the Father suffered under Pontius Pilate, that the Father rose again and ascended into heaven? Far from it. We do not say this, because we do not believe this. “For I believed, and therefore I have spoken; and we believe, and therefore we also speak.” What is in the Creed? That the Son was born of the Virgin, not the Father. What is in the Creed? That the Son suffered under Pontius Pilate and died, not the Father. Have we forgotten that some, misunderstanding this, are called Patripassians, who say that the Father himself was born of a woman, that the Father himself suffered, that the Father is the very same one who is the Son, that there are two names, not two realities? And the Catholic Church has removed these from the communion of saints, so that they might not deceive anyone, and might quarrel in their separation.","f":"Augustine, <i>Serm.</i> 52.6 (PL 38:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-6)."},"augustine-sermones/52.7":{"o":"Revocemus ergo difficultatem quaestionis sensibus vestris. Dicat aliquis mihi: Tu dixisti, nihil Patrem facere sine Filio, neque Filium sine Patre; et testimonia de Scripturis adhibuisti, nihil facere Patrem sine Filio, quia omnia per ipsum facta sunt; nec quod factum est regi sine Filio, quia ipse est Sapientia Patris, attingens a fine usque ad finem fortiter, et disponens omnia suaviter. Modo mihi dicis quasi contra te ipsum loquens: Filius natus est de virgine, non Pater; Filius passus est, non Pater; Filius resurrexit, non Pater. Ecce teneo aliquid facere Filium, quod non facit Pater. Aut ergo confitere, facere aliquid Filium sine Patre; aut confitere etiam Patrem natum, passum, mortuum, resurrexisse. Aut illud, aut illud dic: elige unum de duobus. Ego neutrum eligo, nec hoc, nec illud dico. Nec aliquid facere Filium sine Patre dico; quia mentior, si hoc dixero: nec Patrem natum, passum, mortuum, resurrexisse dico; quia nihilominus mentior, si hoc dixero. Quomodo, inquit, explicaberis ab his angustiis?","t":"Let us recall, then, the difficulty of the question to your minds. Someone may say to me: “You said that the Father does nothing without the Son, nor the Son without the Father; and you brought testimonies from the Scriptures that the Father does nothing without the Son, because all things were made through him; and that what was made is not ruled without the Son, because he is the Wisdom of the Father, reaching mightily from end to end and ordering all things sweetly. Now you tell me, as if speaking against yourself: the Son was born of the virgin, not the Father; the Son suffered, not the Father; the Son rose again, not the Father. See, I hold that the Son does something that the Father does not do. So either confess that the Son does something without the Father, or confess that the Father too was born, suffered, died, and rose again. Say one or the other; choose one of the two.” I choose neither; I say neither this nor that. I do not say that the Son does anything without the Father, because I would be lying if I said it; nor do I say that the Father was born, suffered, died, and rose again, because I would be lying no less if I said it. “How,” he says, “will you get yourself out of these straits?”","f":"Augustine, <i>Serm.</i> 52.7 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-7)."},"augustine-sermones/52.8":{"o":"Placet vobis quæstio proposita: Deus adjuvet, ut placeat et soluta. Ecce quod dico, ut liberet et me et vos. In una enim fide stamus in nomine Christi, et in una domo sub uno Domino vivimus, et in uno corpore membra sub uno capite sumus, et uno spiritu vegetamur. Ut ergo Dominus ab his angustiis molestissimæ quæstionis liberet, et me qui loquor, et vos qui auditis, hoc dico: Filius quidem, non Pater, natus est de virgine Maria; sed ipsam nativitatem Filii, non Patris, de virgine Maria, et Pater et Filius operatus est. Non est quidem passus Pater, sed Filius: passionem tamen Filii et Pater et Filius operatus est. Non resurrexit Pater, sed Filius: resurrectionem tamen Filii et Pater et Filius operatus est. De quaestione ista videmur jam expediti; sed forte verbis meis, videamus etiam utrum verbis divinis. Pertinet ergo ad me sanctorum Librorum testimoniis demonstrare, nativitatem Filii et Patrem operatum et Filium; ita passionem; ita resurrectionem: ut cum Filii tantum sit et nativitas et passio et resurrectio; hæc tamen tria quæ ad Filium solum pertinent, nec a Patre solo facta sint, nec a solo Filio, sed a Patre utique et Filio. Probemus singula, judices auditis, causa proposita est, testes procedant. Dicat mihi judicium vestrum, quod solet causas agentibus dici: Doce quod promittis. Doceo plane adjuvante Domino, et coelestis juris recito lectionem. Intente audistis proponentem, audite intentius jam probantem.","t":"The question as I have put it pleases you; may God help, so that it may please you when solved as well. See what I say, so that he may set both me and you free. For we stand in one faith in the name of Christ, and we live in one house under one Lord, and we are members in one body under one head, and we are given life by one Spirit. So that the Lord may free from the straits of this most troublesome question both me who speak and you who listen, I say this: the Son indeed, not the Father, was born of the Virgin Mary; but this very birth of the Son, not of the Father, from the Virgin Mary, both the Father and the Son brought about. The Father indeed did not suffer, but the Son; yet the passion of the Son both the Father and the Son brought about. The Father did not rise again, but the Son; yet the resurrection of the Son both the Father and the Son brought about. We seem now to be free of this question; but perhaps only by my own words; let us see whether by divine words as well. It falls to me, then, to show by the testimonies of the holy books that both the Father and the Son brought about the birth of the Son; and so the passion; and so the resurrection; so that, although the birth and the passion and the resurrection belong to the Son alone, yet these three, which belong to the Son alone, were done neither by the Father alone nor by the Son alone, but by the Father and the Son together. Let us prove each point. You are listening as judges; the case has been laid out; let the witnesses come forward. Let your judgment say to me what is usually said to those who plead cases: “Prove what you promise.” I do prove it, with the Lord’s help, and I read out a reading from the heavenly law. You listened attentively while I put the question; listen more attentively now while I prove it.","f":"Augustine, <i>Serm.</i> 52.8 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-8)."},"augustine-sermones/52.9":{"o":"De Christi nativitate mihi primo docendum est, quomodo eam et Pater fecerit, et Filius fecerit, quamvis nonnisi ad Filium pertineat quod fecit Pater et Filius. Paulum recito, idoneum juris divini consultum. Nam et causidici habent hodie Paulum dictantem jura litigatorum, non Christianorum. Recito, inquam, Paulum dictantem pacis jura, non litis. Ostendat nobis sanctus Apostolus, quomodo nativitatem Filii Pater operatus sit. Cum autem venit, inquit, plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub Lege, ut eos qui sub Lege erant redimeret. Audistis, et quia planum et apertum est, intellexistis. Ecce Pater fecit Filium nasci de virgine. Cum enim venisset plenitudo temporis, misit Deus Filium suum, utique Pater Christum. Quomodo eum misit? Factum ex muliere, factum sub Lege. Fecit ergo eum Pater ex muliere sub Lege.","t":"First I must teach about Christ’s birth: how both the Father brought it about and the Son brought it about, although what the Father and the Son brought about belongs only to the Son. I cite Paul, a competent expert in divine law. For the lawyers too have a Paul today, who lays down the laws of litigants, not of Christians. I cite, I say, the Paul who lays down the laws of peace, not of strife. Let the holy Apostle show us how the Father brought about the birth of the Son. “But when the fullness of time came,” he says, “God sent his Son, made of a woman, made under the law, to redeem those who were under the law.” You have heard, and because it is plain and clear, you have understood. See, the Father caused the Son to be born of a virgin. For when the fullness of time had come, God sent his Son: the Father, that is, sent Christ. How did he send him? “Made of a woman, made under the law.” So the Father made him of a woman, under the law.","f":"Augustine, <i>Serm.</i> 52.9 (PL 38:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/52-9)."},"augustine-sermones/53.1":{"o":"Solemnitate sancta virginis, quæ testimonium dixit de Christo, et testimonium meruit a Christo, palam occisæ, occulte coronatæ, admonemur Charitati vestræ de illa exhortatione loqui, quam modo Dominus ex Evangelio proferebat, dicens multas causas beatæ vitæ, quam nemo est qui non velit. Nemo quippe inveniri potest, qui beatus esse nolit. Sed o si homines quomodo desiderant mercedem, sic opus mercedis non recusarent! quis non alacriter currat, cum ei dicitur, Beatus eris? Libenter audiat et cum dicitur, Si hoc feceris. Non recusetur certamen, si diligitur præmium; et accendatur animus ad alacritatem operis commendatione mercedis. Quod volumus, quod desideramus, quod petimus, post erit: quod autem jubemur ut faciamus, propter illud quod post erit, modo sit. Ecce incipe divina dicta recolere, et ipsa evangelica præcepta vel munera. Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum. Postea erit tuum regnum coelorum, modo esto pauper spiritu. Vis ut postea regnum cœlorum tuum sit? Vide modo tu ipse cujus sis. Esto pauper spiritu. Quæris a me fortasse quid sit esse pauperem spiritu. Omnis inflatus non est pauper spiritu: ergo humilis pauper est spiritu. Altum est regnum cœlorum: sed, Qui se humiliat, exaltabitur.","t":"By the feast of a holy virgin who bore witness to Christ and was found worthy of witness from Christ, killed openly and crowned secretly, we are reminded to speak to your Charity about that exhortation which the Lord was just now setting forth from the Gospel, naming many grounds of the blessed life, which there is no one who does not want. For no one can be found who does not want to be happy. But oh, if people would not refuse the work that earns the reward as they desire the reward! Who would not run eagerly when he is told, “You will be happy”? Let him also listen gladly when he is told, “If you do this.” Let the contest not be refused if the prize is loved; and let the mind be kindled to eagerness for the work by the commendation of the reward. What we want, what we desire, what we ask for, will be hereafter; but what we are commanded to do for the sake of what will be hereafter must be now. See, begin now to recall the divine sayings, and the very precepts and rewards of the Gospel. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” The kingdom of heaven will be yours later; be poor in spirit now. Do you want the kingdom of heaven to be yours later? See now whose you yourself are. Be poor in spirit. You ask me perhaps what it is to be poor in spirit. No one who is puffed up is poor in spirit; so the humble person is poor in spirit. The kingdom of heaven is high; but “he who humbles himself will be exalted.”","f":"Augustine, <i>Serm.</i> 53.1 (PL 38:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-1)."},"augustine-sermones/53.10":{"o":"Si ergo desideramus videre Deum, oculus iste unde mundabitur? Quis enim non curet, quis non quærat unde mundet, quo videre possit quem toto affectu desiderat? Expressit hoc divina testatio: Fide, inquit, mundans corda eorum. Mundat cor fides Dei, mundum cor videt Deum. Sed quia ipsa fides aliquando ab hominibus, qui se ipsos fallunt, talis determinatur, quasi sufficiat tantummodo credere (promittunt enim sibi quidam etiam conspectum Dei regnumque cælorum credentes et male viventes); contra hos succensus et spirituali charitate quodammodo stomachans Jacobus apostolus in Epistola sua dicit, Tu credis quoniam unus est Deus. Plaudis tibi de fide; attendis enim multos impios æstimare multos esse deos, et tu tibi gaudes credendo quia unus est Deus. Bene facis. Et dæmones credunt, et contremiscunt. Numquid et ii Deum videbunt? Videbunt qui mundo sunt corde. Quis autem mundicordes dicat spiritus immundos? Et tamen credunt, et contremiscunt.","t":"If, then, we desire to see God, how will this eye be cleaned? For who would not care, who would not seek how to clean the eye by which he can see him whom he desires with all his affection? The divine testimony has stated it: “By faith,” it says, “cleansing their hearts.” Faith in God cleans the heart; the clean heart sees God. But because this faith is sometimes defined by people who deceive themselves as if it were enough merely to believe (for some promise themselves even the sight of God and the kingdom of heaven while believing and living badly), the apostle James, angered against these and in a way indignant with spiritual love, says in his Epistle: “You believe that God is one.” You applaud yourself for your faith; for you notice that many ungodly people think there are many gods, and you congratulate yourself on believing that God is one. “You do well. The demons also believe, and tremble.” Will they too see God? Those will see who are clean of heart. But who would call unclean spirits clean of heart? And yet they believe, and tremble.","f":"Augustine, <i>Serm.</i> 53.10 (PL 38:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-10)."},"augustine-sermones/53.11":{"o":"Discernenda est fides nostra a fide dæmonum. Fides enim nostra mundat cor: fides autem illorum reos facit. Male quippe operantur, et ideo Domino dicunt: Quid nobis et tibi est? Cum audis hoc dæmones dicere, putas eos non agnoscere? Scimus, inquiunt, qui sis. Tu es Filius Dei. Dicit hoc Petrus, et laudatur: dicit hoc dæmon, et damnatur. Unde hoc, nisi quia vox par, et cor impar? Discernamus ergo fidem nostram, nec credere sufficiat. Non est talis fides quæ mundat cor. Fide, inquit, mundans corda eorum. Sed qua fide, quali fide, nisi quam definit Paulus apostolus, ubi ait: Fides quæ per dilectionem operatur? Ista fides discernit a fide dæmonum, discernit ab hominum flagitiosis ac perditis moribus. Fides, inquit. Quæ fides? Quæ per dilectionem operatur, sperat quod Deus pollicetur. Nihil ista definitione perpensius, nihil perfectius. Ergo tria sunt illa. Necesse est ut in quo est fides, quæ per dilectionem operatur, speret quod Deus pollicetur. Comes est ergo fidei spes. Necessaria quippe spes est, quamdiu non videmus quod credimus; ne forte non videndo et desperando deficiamus. Contristat nos, quia non videmus: sed consolatur nos, quia visuros nos speramus. Adest ergo spes, et est comes fidei. Deinde et charitas, qua desideramus, qua pertingere conamur, qua inardescimus, qua esurimus et sitimus. Adhibetur ergo et hæc: et erit fides, spes et charitas. Quomodo enim non erit ibi charitas, cum nihil sit aliud charitas quam dilectio? Ipsa autem fides definita est, quæ per dilectionem operatur. Tolle fidem, perit quod credis; tolle charitatem, perit quod agis. Fidei enim pertinet ut credas; charitati, ut agas. Si enim credis, et non amas, non te moves ad bonum opus: et si moves, ut servus moves, non ut filius: timendo pænam, non amando justitiam. Illa ergo, inquam, fides mundat cor, quæ per dilectionem operatur.","t":"Our faith must be distinguished from the faith of demons. For our faith cleans the heart, while theirs makes them guilty. For they act wickedly, and so they say to the Lord: “What have we to do with you?” When you hear the demons say this, do you think they do not recognize him? “We know,” they say, “who you are: you are the Son of God.” Peter says this, and is praised; a demon says this, and is condemned. Why, unless the words are the same and the heart is not? Let us distinguish our faith, then, and let it not be enough to believe. That is not the kind of faith that cleans the heart. “By faith,” it says, “cleansing their hearts.” But by what faith, what kind of faith, if not that which the apostle Paul defines when he says, “Faith that works through love”? That faith distinguishes us from the faith of demons; it distinguishes us from the shameful and abandoned ways of men. “Faith,” he says. What faith? Faith that works through love and hopes for what God promises. Nothing is more carefully weighed than this definition, nothing more complete. So there are those three. The one in whom there is faith that works through love must hope for what God promises. Hope, then, is the companion of faith. For hope is necessary as long as we do not see what we believe, lest perhaps, not seeing and despairing, we give up. It saddens us that we do not see; but it comforts us that we hope we shall see. So hope is here, and it is faith’s companion. Then there is also love, by which we desire, by which we strive to reach, by which we burn, by which we hunger and thirst. So this too is brought in, and there will be faith, hope, and love. For how will there not be love there, since love is nothing other than loving? And that faith has been defined as working through love. Take away faith, and what you believe perishes; take away love, and what you do perishes. For it belongs to faith that you believe; to love, that you act. For if you believe and do not love, you do not move yourself to good work; and if you do move, you move as a slave, not as a son, fearing punishment, not loving justice. That faith, then, I say, cleans the heart which works through love.","f":"Augustine, <i>Serm.</i> 53.11 (PL 38:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-11)."},"augustine-sermones/53.12":{"o":"Et modo ipsa fides quid agit? Tantis testimoniis Scripturarum, tam multiplici lectione, tam varia copiosaque exhortatione quid agit, nisi ut videamus nunc per speculum in ænigmate, postea facie ad faciem? Sed non iterum tu redeas ad istam faciem tuam. Faciem cordis cogita. Coge cor tuum cogitare divina, compelle, urge. Quidquid simile corporis cogitanti occurrerit, abjice. Nondum potes dicere, Hoc est: saltem dic, Non est hoc. Quando enim dices, Hoc est Deus? Nec cum videbis: quia ineffabile est quod videbis. Raptum se dicit Apostolus in tertium caelum, et audisse ineffabilia verba. Si sunt ineffabilia verba, quid est cujus sunt verba? Cogitanti ergo tibi de Deo, occurrit aliqua fortasse in humana specie mira et amplissima magnitudo: constituisti eam in conspectu cogitationis tuæ, tanquam magnum aliquid, amplissimum, grande, ingentissima mole diffusum. Finisti alicubi. Si finisti, Deus non est. Si non finisti, facies ubi est? Cogitas molem, et ut membra distinguas, definis molem. Aliter enim membra distinguere non potes, nisi moli dederis finem. Quid agis, stulta et carnalis cogitatio? Grandem molem fecisti; et tanto grandiorem, quanto te putasti Deum amplius honorare. Addit alius unum cubitum, et facit majorem.","t":"And what does this faith do now? With so many testimonies of the Scriptures, with such manifold reading, with such varied and abundant exhortation, what does it do, if not make us see now through a mirror in an enigma, and afterwards face to face? But do not go back again to this face of yours. Think of the face of the heart. Force your heart to think of divine things; compel it, press it. Whatever likeness of a body occurs to you as you think, throw it away. You cannot yet say, “This is it”; at least say, “This is not it.” For when will you say, “This is God”? Not even when you see him; for what you will see is ineffable. The Apostle says that he was caught up into the third heaven and heard ineffable words. If the words are ineffable, what is he whose words they are? So when you think about God, perhaps some wondrous and very great size in human form occurs to you; you have set it before the gaze of your thought as something great, very broad, vast, spread out in an immense mass. You have bounded it somewhere. If you have bounded it, it is not God. If you have not bounded it, where is the face? You are thinking of a mass, and to distinguish members you put limits to the mass. For you cannot distinguish members otherwise, unless you give the mass a boundary. What are you doing, foolish and carnal thought? You have made a great mass, and all the greater, the more you thought you were honoring God. Another adds one cubit and makes it bigger.","f":"Augustine, <i>Serm.</i> 53.12 (PL 38:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-12)."},"augustine-sermones/53.13":{"o":"Sed legi, inquis. Quid legisti, qui nihil intellexisti? Et tamen dic, quid legisti? Non repellamus parvulum corde ludentem. Dic quid legisti? Cælum mihi thronus est, terra autem scabellum pedum meorum. Aio, Legi et ego: sed tu forte potiorem te putas, quia legisti et credidisti. Credo et ego quod dixisti. Simul credamus. Quid dico? Simul quæramus. Ecce tene quod legisti, et credidisti: Cælum mihi thronus est, id est, sedes; thronus enim græce, latine sedes est: terra autem scabellum pedum meorum. Non legisti et illud: Quis palmo mensus est cælum? Puto te legisse: cognoscis, et te credere confiteris. Ibi enim utrumque legimus, utrumque credimus. Modo jam cogita, et doce me: adhibeo te doctorem, et me parvulum facio. Doce me, obsecro te. Quis est qui sedet in palmo suo?","t":"“But I have read,” you say. What have you read, you who have understood nothing? Still, tell me: what have you read? Let us not push away a little one playing in his heart. Tell me what you have read. “Heaven is my throne, and the earth is the footstool of my feet.” I say: I have read it too; but perhaps you think yourself better off because you have read and believed. I too believe what you have said. Let us believe together. What am I saying? Let us seek together. See, hold on to what you have read and believed: “Heaven is my throne,” that is, my seat (for thronus in Greek is sedes, seat, in Latin), “and the earth is the footstool of my feet.” Have you not read this too: “Who has measured heaven with his palm?” I think you have read it; you recognize it, and you admit that you believe it. For we read both there, and we believe both. Now think, and teach me: I take you as my teacher and make myself the little one. Teach me, I beg you: who is it who sits on his own palm?","f":"Augustine, <i>Serm.</i> 53.13 (PL 38:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-13)."},"augustine-sermones/53.14":{"o":"Ecce figuras et lineamenta membrorum Dei a corpore humano duxisti. Sed forte subrepsit tibi, ut secundum corpus putares nos factos ad imaginem Dei. Interim accipio considerandum, discutiendum, requirendum, disputando excutiendum. Si placet, audi me: quia in eo quod tibi placuit, audivi te. Sedet Deus in coelo, et palmo metitur cœlum. Idem cœlum fit latum, cum sedet; et angustum, cum metitur? An ipse Deus tantus est in sedendo, quantus in palmo? Si hoc ita est, non ad similitudinem suam nos fecit Deus: nos enim palmum angustiorem valde habemus, quam partem corporis qua sedemus. Ille autem si tam latus est in palmo suo, quam latus in sessione sua, disparia membra nobis fecit. Non est ista similitudo. Erubescat ergo tale idolum in corde christiano. Proinde coelum accipe pro omnibus sanctis. Quia et terra dicitur pro omnibus qui sunt in terra: Omnis terra adoret te. Si bene dicimus secundum eos qui habitant in terra, Omnis terra adoret te: bene dicimus etiam secundum eos qui habitant in cœlo, Omne coelum portet te. Nam et sancti ipsi qui in terra habitant, carne terram calcant, corde in cœlo habitant. Non enim frustra admonentur sursum habere cor, et cum admoniti fuerint, ita esse respondent: nec frustra dicitur: Si consurrexistis cum Christo, quæ sursum sunt quærite, ubi Christus est in dextera Dei sedens; quæ sursum sunt sapite, non quæ super terram. In quantum ergo ibi conversantur, et ipsi Deum portant, et coelum sunt; quia Dei sedes sunt; et cum annuntiant verba Dei, Cæli enarrant gloriam Dei.","t":"See, you have drawn the shapes and features of God’s members from the human body. But perhaps it has crept into your mind that we were made in God’s image according to the body. For the moment I accept this for consideration, discussion, inquiry, and examination by argument. If you please, listen to me, since I listened to you in what you were pleased to say. God sits in heaven, and measures heaven with his palm. Does the same heaven become broad when he sits, and narrow when he measures? Or is God himself as large in sitting as in his palm? If this is so, God did not make us in his likeness; for we have a palm much narrower than the part of the body on which we sit. But if he is as broad in his palm as in his sitting, he has made our members unlike his. This is no likeness. So let such an idol blush in a Christian heart. Accordingly, take heaven to mean all the saints. For the earth too is used to mean all who are on the earth: “Let all the earth worship you.” If we rightly say, of those who live on the earth, “Let all the earth worship you,” we also rightly say, of those who live in heaven, “Let all heaven carry you.” For the saints themselves who live on earth tread the earth in the flesh but live in heaven in the heart. For it is not in vain that they are reminded to have their hearts lifted up, and when they have been reminded, they answer that they have; nor is it said in vain: “If you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God; set your mind on the things that are above, not on those that are on the earth.” In so far, then, as they have their life there, they too carry God, and they are heaven; because they are God’s seat; and when they proclaim God’s words, “the heavens tell the glory of God.”","f":"Augustine, <i>Serm.</i> 53.14 (PL 38:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-14)."},"augustine-sermones/53.15":{"o":"Redi ergo mecum ad faciem cordis: ipsam præpara. Intus est cui loquitur Deus. Aures, oculi, cætera membra visibilia, interioris cujusdam vel habitaculum vel organum sunt. Interior est homo ubi habitat Christus interim per fidem: ibi habitaturus præsentia divinitatis suæ, cum cognoverimus quæ sit latitudo, longitudo, altitudo, profundum; cognoverimus etiam supereminentem scientiæ charitatem Christi, ut impleamur in omnem plenitudinem Dei. Nunc ergo si tibi intellectus hic non displicet, advoca te comprehendere latitudinem, longitudinem, altitudinem, profundum. Non discurras imaginatione cogitationis per spatia mundana, et per molis hujus tam magnae comprehensibilem granditatem. In te attende quod dico. Latitudo est in bonis operibus; longitudo est in longanimitate et perseverantia bonorum operum; altitudo est in supernorum exspectatione præmiorum; propter quam altitudinem tibi dicitur ut sursum cor habeas. Bene operare, et in bonis operibus persevera, propter beneficia Dei. Terrena pro nihilo aestimes, ne cum tibi aliquo sapientis illius flagello terra ista fuerit perturbata, dicas te sine causa Deum coluisse, sine causa bona opera fecisse, sine causa in bonis operibus perseverasse. Faciendo enim bona opera, quasi habuisti latitudinem: perseverando in eis, quasi habuisti longitudinem: sed terrena conquirendo, non habuisti altitudinem. Attende profundum: gratia Dei est in occulto voluntatis ejus. Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? Et, Judicia tua sicut multa abyssus.","t":"Return with me, then, to the face of the heart: prepare it. What God speaks to is within. The ears, the eyes, the other visible members are either the dwelling or the instrument of someone within. It is the inner man where Christ dwells now through faith; there he will dwell by the presence of his divinity, when we have known what is the breadth, the length, the height, the depth; when we have known also the love of Christ that surpasses knowledge, so that we may be filled with all the fullness of God. Now, then, if this understanding does not displease you, call yourself to comprehend the breadth, the length, the height, the depth. Do not run about by the imagination of your thought through the spaces of the world and the comprehensible greatness of this so great mass. Notice what I am saying in yourself. The breadth is in good works; the length is in long-suffering and perseverance in good works; the height is in the expectation of heavenly rewards, for the sake of which height you are told to have your heart lifted up. Act well, and persevere in good works, for the sake of God’s benefits. Count earthly things as nothing, lest, when this earth is shaken by some scourge of that Wise One, you say that you worshiped God for nothing, did good works for nothing, persevered in good works for nothing. For by doing good works you had, as it were, the breadth; by persevering in them, the length; but by seeking earthly things you did not have the height. Notice the depth: it is the grace of God in the hidden counsel of his will. “For who has known the mind of the Lord? Or who has been his counselor?” And, “Your judgments are like a great deep.”","f":"Augustine, <i>Serm.</i> 53.15 (PL 38:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-15)."},"augustine-sermones/53.16":{"o":"Hanc conversationem bene operandi, in ea perseverandi, superna exspectandi, gratiam Dei occulte dandi, sapientia, non stultitia; nec reprehendendi quare alius sic, alius autem sic; non enim est iniquitas apud Deum: hanc ergo conversationem, si placet, coapta etiam cruci Domini tui. Non enim frustra talem mortem elegit, in cujus potestate erat vel mori vel non mori. Si in potestate erat mori et non mori, quare non in potestate sic vel sic mori? Non frustra ergo crucem elegit, ubi te huic mundo crucifigeret. Nam latitudo est in cruce transversum lignum, ubi figuntur manus: propter bonorum operum significationem. Longitudo est in ea parte ligni, quæ ab ipso transverso ad terram tendit. Ibi enim corpus crucifigitur, et quodam modo stat: et ipsa statio perseverantiam significat. Altitudo autem in illo ligno est, quod ab eodem transverso sursum versus ad caput eminet: et ea significatur supernorum exspectatio. Ubi profundum, nisi in ea parte quae terræ defixa est? Occulta est enim gratia, et in abdito latet. Non videtur, sed inde eminet quod videtur. Post hæc si comprehenderis haec omnia, non solum intelligendo, verum etiam agendo (intellectus enim bonus omnibus qui faciunt eum); tunc jam extende te, si potes, ad agnoscendam agnitionem charitatis Christi supereminentem scientiae. Cum perveneris, impleberis in omnem plenitudinem Dei. Tunc erit illud facie ad faciem. Impleberis autem in omnem plenitudinem Dei, non ut tui plenus sit Deus, sed ut tu sis plenus Deo. Quære ibi, si potes, faciem corporalem. Jam tollantur nugae a mentis aspectu. Abjiciat puer parvulus ludicra, discat tractare majora. Et nos in multis parvuli sumus: et cum plus quam sumus essemus, a majoribus tolerati sumus. Pacem sectamini cum omnibus, et sanctificationem, sine qua nemo poterit videre Deum. Hac enim et cor mundatur: quia ibi est fides quae per dilectionem operatur. Hinc, Beati mundicordes, quoniam ipsi Deum videbunt.","t":"This way of life, of acting well, of persevering in it, of waiting for heavenly things, of God’s grace given in secret, in wisdom, not foolishness, and of not finding fault because one person is this way and another that (for there is no injustice with God): this way of life, if you please, fit also to the cross of your Lord. For not in vain did he choose such a death, he in whose power it was either to die or not to die. If it was in his power to die or not to die, why not in his power to die in this way or that? Not in vain, then, did he choose the cross, on which he might crucify you to this world. For the breadth on the cross is the crossbeam, where the hands are fastened, signifying good works. The length is in that part of the wood which stretches from the crossbeam to the ground. For there the body is crucified and in a way stands; and that standing signifies perseverance. The height is in that part of the wood which rises from the same crossbeam upward toward the head; and by it is signified the expectation of heavenly things. Where is the depth, if not in that part which is fixed in the ground? For grace is hidden and lies concealed. It is not seen; but from it rises what is seen. After this, if you have comprehended all these things, not only by understanding but also by doing (for “good understanding belongs to all who do it”), then stretch yourself, if you can, to know the knowledge of the love of Christ that surpasses knowledge. When you have reached it, you will be filled with all the fullness of God. Then it will be face to face. And you will be filled with all the fullness of God, not so that God is full of you, but so that you are full of God. Look for a bodily face there, if you can. Now let trifles be taken away from the mind’s sight. Let the little child throw away toys and learn to handle greater things. We too are little ones in many things; and when we were even more so than we are, we were borne with by our elders. “Pursue peace with all, and holiness, without which no one will be able to see God.” For by this too the heart is cleansed, because there is the faith that works through love. Hence, “Blessed are the clean of heart, for they will see God.”","f":"Augustine, <i>Serm.</i> 53.16 (PL 38:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-16)."},"augustine-sermones/53.2":{"o":"Attende quod sequitur: Beati, inquit, mites, quoniam ipsi hæreditate possidebunt terram. Jam vis possidere terram: vide ne possidearis a terra. Possidebis mitis, possideberis immitis. Nec cum audis præmium propositum, ut possideas terram, extendas avaritiæ sinum, qua vis possidere modo terram, excluso etiam utcumque vicino tuo: non te ista fallat opinio. Tunc vere possidebis terram, quando inhæseris ei qui fecit coelum et terram. Hoc enim est esse mitem, non resistere Deo tuo: ut in eo quod bene facis, ipse tibi placeat, non tu tibi; in eo quod mala juste pateris, ipse tibi non displiceat, sed tu tibi. Neque enim parum est quia placebis ei, displicens tibi; displicebis autem ei, placens tibi.","t":"Notice what follows: “Blessed,” he says, “are the meek, for they will inherit the earth.” Now you want to possess the earth: take care that you are not possessed by the earth. You will possess it if you are meek; you will be possessed if you are not. And when you hear the reward set before you, that you will possess the earth, do not stretch out the lap of greed, by which you want to possess the earth now, shutting out your neighbor by any means; do not let that notion deceive you. You will truly possess the earth when you cling to him who made heaven and earth. For this is what it is to be meek: not to resist your God, so that in the good you do, he pleases you, not you yourself; and in the evil you justly suffer, he does not displease you, but you displease yourself. For it is no small thing that you will please him when you displease yourself; but you will displease him if you please yourself.","f":"Augustine, <i>Serm.</i> 53.2 (PL 38:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-2)."},"augustine-sermones/53.3":{"o":"Attende tertium: Beati lugentes, quoniam ipsi consolabuntur. In luctu opus est, in consolatione merces est. Nam qui lugent carnaliter, quas consolationes habent? Molestas, metuendas. Ibi consolatur lugens, ubi timet rursus ne lugeat. Verbi gratia, contristat filius elatus, lætificat natus: illum extulit, hunc suscepit; in illo tristitia, in isto timor: in nullo ergo consolatio. Ergo illa erit vera consolatio, qua dabitur quod non amittatur; ut illi se postea gaudeant consolari, qui modo se lugent peregrinari.","t":"Notice the third: “Blessed are those who mourn, for they will be comforted.” The work is in mourning; the reward is in comfort. For those who mourn in a carnal way, what comforts do they have? Troublesome ones, ones to be feared. There the mourner is comforted where he fears again that he may mourn. For example, a son’s being carried to burial saddens, a son’s birth gladdens: he has buried the one, he has taken up the other; in the one there is sadness, in the other fear; in neither, then, is there comfort. So that will be true comfort, in which what cannot be lost will be given; so that those who now mourn that they are in exile may afterwards rejoice to be comforted.","f":"Augustine, <i>Serm.</i> 53.3 (PL 38:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-3)."},"augustine-sermones/53.4":{"o":"Accedat quartum et opus et munus: Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Saturari vis. Unde? Si caro saturitatem concupiscit, digesta saturitate, famem iterum patieris. Et qui biberit, inquit, ex hac aqua, sitiet iterum. Medicamentum quod ad vulnus ponitur, si sanaverit, jam non dolet: quod autem ponitur contra famem, hoc est, esca, ita ponitur ut ad modicum relevet. Transacta enim saturitate, redit fames. Accedit quidem quotidie remedium saturitatis, sed non et sanatum vulnus infirmitatis. Esuriamus ergo sitiamusque justitiam, ut ipsa justitia saturemur, quam nunc esurimus et sitimus. Inde enim saturabimur, quod esurimus et sitimus. Interior homo noster esuriat et sitiat: habet enim cibum suum, habet potum suum. Ego sum, inquit, panis qui de cœlo descendi. Habes panem esurientis; desidera et potum sitientis: Quoniam apud te est fons vitæ.","t":"Let the fourth work and reward come forward: “Blessed are those who hunger and thirst for justice, for they will be filled.” You want to be filled. With what? If the flesh desires fullness, once that fullness is digested you will suffer hunger again. “And whoever drinks of this water,” he says, “will thirst again.” A medicine that is put on a wound, if it heals it, no longer hurts; but what is applied against hunger, that is, food, is applied so as to relieve for a little while. For when the fullness has passed, hunger returns. The remedy of fullness is indeed applied every day, but the wound of weakness is not healed. So let us hunger and thirst for justice, so that we may be filled with that very justice for which we now hunger and thirst. For we shall be filled with that for which we hunger and thirst. Let our inner man hunger and thirst; for it has its own food, it has its own drink. “I am,” he says, “the bread that came down from heaven.” You have the bread of the hungry; desire also the drink of the thirsty: “For with you is the fountain of life.”","f":"Augustine, <i>Serm.</i> 53.4 (PL 38:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-4)."},"augustine-sermones/53.5":{"o":"Attende quod sequitur: Beati misericordes, quoniam ipsorum miserebitur Deus. Fac, et fiet: fac cum altero, ut fiat tecum. Quia abundas et eges: abundas temporalibus, eges æternis. Mendicum hominem audis, mendicus ipse Dei es. Petitur a te, et petis. Quod egeris cum petitore tuo, hoc aget Deus cum suo. Et plenus et inanis es: imple inanem de plenitudine tua, ut de Dei plenitudine impleatur inanitas tua.","t":"Notice what follows: “Blessed are the merciful, for God will have mercy on them.” Do it, and it will be done; do it to another, so that it may be done to you. For you both abound and are in need: you abound in temporal things, you are in need of eternal ones. You hear a man begging; you yourself are God’s beggar. You are asked, and you ask. What you do with the one who asks you, God will do with the one who asks him. You are both full and empty: fill the empty from your fullness, so that your emptiness may be filled from God’s fullness.","f":"Augustine, <i>Serm.</i> 53.5 (PL 38:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-5)."},"augustine-sermones/53.6":{"o":"Attende quod sequitur: Beati mundicordes, hoc est, qui mundi corde sunt; quoniam ipsi Deum videbunt. Hic est finis amoris nostri; finis quo perficiamur, non quo consumamur. Finitur cibus, finitur vestis: cibus, quia consumitur edendo; vestis, quia perficitur texendo. Et illud finitur, et illud: sed finis iste pertinet ad consumptionem, ille ad perfectionem. Quidquid agimus, quidquid bene agimus, quidquid nitimur, quidquid laudabiliter æstuamus, quidquid inculpabiliter desideramus, ad Dei visionem cum venerit, plus non requiremus. Quid enim quærat, cui adest Deus? aut quid sufficiat ei, cui non sufficit Deus? Videre Deum volumus, videre Deum quærimus, videre Deum inardescimus. Quis nolit? Sed vide quid dictum est: Beati mundicordes, quoniam ipsi Deum videbunt. Hoc para, unde videas. Ut enim secundum carnem loquar, quid desideras ortum solis cum oculis lippis? Sani sint oculi, et erit lux illa gaudium: non sint oculi sani, erit lux illa tormentum. Non enim corde non mundo videre permitteris, quod non videtur nisi corde mundo. Repelleris, aufereris, non videbis. Beati enim mundicordes, quoniam ipsi Deum videbunt. Quoties beatos jam numeravit? quas beatitudinis causas, quæ opera, quæ munera, quæ merita, quæ præmia? Nusquam dictum est, Ipsi Deum videbunt. Beati pauperes spiritu, quoniam ipsorum est regnum cœlorum. Beati mites: ipsi hæreditate possidebunt terram. Beati lugentes: ipsi consolabuntur. Beati esurientes et sitientes justitiam: ipsi saturabuntur. Beati misericordes: ipsi misericordiam consequentur. Nusquam dictum est, Ipsi Deum videbunt. Ventum est ad mundicordes, ibi visio Dei promissa est. Non sine causa, nisi quia ibi sunt oculi, unde videtur Deus. De his oculis Paulus apostolus loquens ait: Illuminatos oculos cordis vestri. Modo ergo oculi isti pro sua infirmitate illuminantur fide: postea pro sua firmitate illuminabuntur specie. Quamdiu enim sumus in corpore, peregrinamur a Domino. Per fidem enim ambulamus, non per speciem. Quamdiu autem in hac fide sumus, quid de nobis dicitur? Videmus nunc per speculum in ænigmate; tunc autem facie ad faciem.","t":"Notice what follows: “Blessed are the clean of heart,” that is, those who are clean in heart, “for they will see God.” This is the end of our love: an end by which we are perfected, not one by which we are used up. Food comes to an end, a garment comes to an end: food, because it is used up by eating; a garment, because it is completed by weaving. Both come to an end; but the one end belongs to consumption, the other to completion. Whatever we do, whatever we do well, whatever we strive for, whatever we are praiseworthily eager for, whatever we blamelessly desire, when the vision of God has come we shall seek nothing more. For what would one seek to whom God is present? Or what would suffice one for whom God does not suffice? We want to see God, we seek to see God, we burn to see God. Who does not? But see what is said: “Blessed are the clean of heart, for they will see God.” Prepare that by which you may see. For, to speak in terms of the flesh, why do you long for the sunrise with bleary eyes? Let the eyes be healthy, and that light will be a joy; if the eyes are not healthy, that light will be a torment. For you will not be allowed to see with a heart that is not clean what is seen only by a clean heart. You will be pushed back, taken away; you will not see. For “blessed are the clean of heart, for they will see God.” How many times has he already counted the blessed? What grounds of blessedness, what works, what rewards, what merits, what prizes? Nowhere has it been said, “They will see God.” “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek: they will inherit the earth. Blessed are those who mourn: they will be comforted. Blessed are those who hunger and thirst for justice: they will be filled. Blessed are the merciful: they will obtain mercy.” Nowhere has it been said, “They will see God.” When it came to the clean of heart, there the vision of God was promised. Not without reason, except that there are the eyes by which God is seen. Of these eyes the apostle Paul speaks when he says, “The eyes of your heart enlightened.” Now, then, these eyes are enlightened by faith according to their weakness; afterwards they will be enlightened by sight according to their strength. For as long as we are in the body, we are pilgrims away from the Lord; for we walk by faith, not by sight. And as long as we are in this faith, what is said of us? “We see now through a mirror in an enigma; but then face to face.”","f":"Augustine, <i>Serm.</i> 53.6 (PL 38:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-6)."},"augustine-sermones/53.7":{"o":"Nam si accensus desiderio videndi Deum, faciem tuam præparaveris corporalem ad videndum; talem faciem desiderabis et Dei. Si autem jam saltem spiritualiter de Deo sapis, ut Deum non cogites esse corporeum (unde diutius heri egimus, si tamen aliquid peregimus); si in corde vestro, tanquam in templo Dei, formæ humanæ fregimus simulacrum; si jam vobis bene venit in mentem, et viscera vestra interiora possedit, ubi detestatur Apostolus eos qui dicentes se esse sapientes, stulti facti sunt; et immutaverunt gloriam incorruptibilis Dei et similitudinem imaginis corruptibilis hominis. Si jam tale malum detestamini, si adversamini, si Creatori mundatis templum suum, si vultis ut veniat et mansionem apud vos faciat: Sentite de Domino in bonitate, et in simplicitate cordis quærite illum. Videte cui dicatis, si tamen dicitis, si vere dicitis: Tibi dixit cor meum, Quæram faciem tuam. Dicat et cor tuum, et adde, Vultum tuum, Domine, requiram. Bene enim requiris, quia corde requiris. Dicitur Dei vultus, dicitur Dei brachium, dicitur Dei manus, dicuntur Dei pedes, dicitur Dei sedes, dicitur scabellum pedum ejus: sed noli membra humana cogitare. Si vis esse templum veritatis, frange idolum falsitatis. Manus Dei, potentia Dei. Facies Dei, notitia Dei. Pedes Dei, præsentia Dei. Sedes Dei, si vis, tu es. An forte negare audebis Deum esse Christum? Non, inquis. Concedis et hoc, Christum Dei virtutem et Dei sapientiam? Concedo, inquis. Audi: Anima justi sedes est sapientiæ. Ubi enim sedem habet Deus, nisi ubi habitat? Ubi autem habitat, nisi in templo suo? Templum enim Dei sanctum est, quod estis vos. Vide ergo quomodo excipias Deum. Spiritus est Deus; in spiritu et veritate oportet adorare Deum. Jam in cor tuum, si placet, intret arca testamenti, et ruat Dagon. Audi ergo nunc, et disce Deum desiderare, disce unde Deum videre possis præparare. Beati, inquit, mundicordes, quoniam ipsi Deum videbunt. Quid præparas oculos corporis? Si sic videbitur, in loco erit quod videbitur. Non est in loco, qui ubique totus est. Munda unde videatur.","t":"For if, kindled by the desire to see God, you prepare your bodily face for seeing, you will look for such a face in God too. But if you now at least think of God spiritually, so as not to think that God is bodily (we dealt with this at length yesterday, if indeed we accomplished anything); if in your heart, as in God’s temple, we have broken the image of human form; if it has now come well into your mind and taken hold of your inmost heart, where the Apostle condemns those who, “saying that they were wise, became fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man”; if you now detest such an evil, if you oppose it, if you are cleaning his temple for the Creator, if you want him to come and make his dwelling with you: “Think of the Lord in goodness, and seek him in simplicity of heart.” See to whom you say it, if indeed you say it, if you say it truly: “My heart has said to you, I will seek your face.” Let your heart say it too, and add: “Your face, Lord, I will seek.” For you seek well, because you seek with the heart. God’s face is spoken of, God’s arm is spoken of, God’s hand is spoken of, God’s feet are spoken of, God’s seat is spoken of, the footstool of his feet is spoken of; but do not think of human members. If you want to be a temple of truth, break the idol of falsehood. The hand of God is God’s power. The face of God is the knowledge of God. The feet of God are God’s presence. The seat of God, if you like, is you. Or will you perhaps dare to deny that Christ is God? “No,” you say. Do you grant this too, that Christ is the Power of God and the Wisdom of God? “I grant it,” you say. Hear, then: “The soul of the just is the seat of wisdom.” For where does God have his seat, if not where he dwells? And where does he dwell, if not in his temple? “For the temple of God is holy, and that temple you are.” See, then, how you receive God. “God is spirit; it is in spirit and truth that one must worship God.” Now, if you please, let the ark of the covenant enter your heart, and let Dagon fall. Hear, then, now, and learn to desire God; learn how to prepare that by which you can see God. “Blessed,” he says, “are the clean of heart, for they will see God.” Why are you preparing the eyes of the body? If he were to be seen that way, what is seen would be in a place. He who is wholly everywhere is not in a place. Clean that by which he may be seen.","f":"Augustine, <i>Serm.</i> 53.7 (PL 38:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-7)."},"augustine-sermones/53.8":{"o":"Audi, et intellige, si ipso juvante potero explicare: adjuvet nos ad intelligendum omnia supradicta opera et munera, quemadmodum congruentibus apposita sint. Ubi enim dictum est de præmio, quod non congrueret operi, quod non consonaret? Quia humiles quasi a regno videntur alieni: Beati, inquit, pauperes spiritu, quia ipsorum est regnum cælorum. Quia mites homines facile excluduntur de terra sua: Beati, inquit, mites, quoniam ipsi hæreditate possidebunt terram. Jam caetera aperta sunt, clara, sua sponte cognoscuntur: disputatore non egent, commemoratore opus habent. Beati qui lugent. Quis lugens non consolationem desiderat? ipsi, inquit, consolabuntur. Beati qui esuriunt et sitiunt justitiam. Quis esuriens et sitiens non satietatem requirit? Et ipsi, inquit, saturabuntur. Beati misericordes. Quis misericors, nisi qui optat ex ipso opere reddi sibi a Deo vicem, ut circa se fiat, quod circa pauperem facit? Beati, inquit, misericordes, quoniam ipsorum miserebitur Deus. Quomodo per ipsa singula singulis propria apposita sunt, et nihil adhibitum est in præmio, quod non congrueret præcepto? præceptum est enim ut sis pauper spiritu: præmium est ut habeas regnum cælorum. Præceptum est ut sis mitis: præmium est ut possideas terram. Præceptum est ut sis lugens: præmium, ut consoleris. Præceptum est ut esurias et sitias justitiam: præmium, ut satureris. Præceptum est ut sis misericors: præmium, ut misericordiam consequaris. Sic præceptum est ut mundes cor: præmium, ut videas Deum.","t":"Hear and understand, if with his help I can explain it: may he help us to understand how all the works and rewards mentioned above have been set beside each other fittingly. For where has anything been said about a reward that did not fit the work, that did not agree with it? Because the humble seem as it were strangers to a kingdom, he says, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Because meek people are easily driven off their land, he says, “Blessed are the meek, for they will inherit the earth.” The rest are now open and clear; they are recognized of themselves; they need no one to discuss them, only someone to mention them. “Blessed are those who mourn.” What mourner does not want comfort? “They,” he says, “will be comforted.” “Blessed are those who hunger and thirst for justice.” What hungry and thirsty person does not seek to be filled? “And they,” he says, “will be filled.” “Blessed are the merciful.” Who is merciful but one who hopes, from that very work, to be repaid by God in turn, so that what he does for the poor may be done for him? “Blessed,” he says, “are the merciful, for God will have mercy on them.” How each reward has been set beside each precept as its own, and nothing has been put into the reward that did not fit the precept! For the precept is that you be poor in spirit; the reward is that you have the kingdom of heaven. The precept is that you be meek; the reward is that you possess the earth. The precept is that you mourn; the reward, that you be comforted. The precept is that you hunger and thirst for justice; the reward, that you be filled. The precept is that you be merciful; the reward, that you obtain mercy. So the precept is that you clean your heart; the reward, that you see God.","f":"Augustine, <i>Serm.</i> 53.8 (PL 38:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-8)."},"augustine-sermones/53.9":{"o":"Non ergo ita sapias in his præceptis et præmiis, ut cum audis, Beati mundicordes, quoniam ipsi Deum videbunt, putes pauperes spiritu non visuros, aut non visuros mites, non visuros lugentes, non visuros esurientes et sitientes justitiam, non visuros misericordes. Non arbitreris eos tantum quasi visuros qui mundo sunt corde, illis a visione separatis. Omnia enim hæc iidem ipsi sunt. Ipsi videbunt, et non ideo videbunt, quia pauperes spiritu sunt, quia mites sunt, quia lugentes, quia esurientes sitientesque justitiam, quia misericordes: sed quia mundi sunt corde. Quemadmodum si corporalia opera membris corporalibus coaptarentur, ac diceret, verbi gratia, quisquam: Beati qui pedes habent, quia ipsi ambulabunt: beati qui manus habent, quia ipsi operabuntur: beati qui vocem habent, quoniam ipsi clamabunt: beati qui os et linguam habent, quoniam ipsi loquentur: beati qui oculos habent, ipsi enim videbunt. Sic tanquam spiritualia membra componens, docuit quid ad quid pertineat. Apta est humilitas ad habendum regnum coelorum; apta mansuetudo ad possidendam terram; aptus luctus ad consolationem; apta fames et sitis justitiæ ad saturitatem; apta misericordia ad impetrandam misericordiam; aptum mundum cor ad videndum Deum.","t":"So do not think about these precepts and rewards in such a way that, when you hear, “Blessed are the clean of heart, for they will see God,” you think that the poor in spirit will not see, or the meek will not see, those who mourn will not see, those who hunger and thirst for justice will not see, the merciful will not see. Do not suppose that only those who are clean of heart will see, as it were, and the others are cut off from the vision. For all these are the very same people. They will see; but they will not see because they are poor in spirit, because they are meek, because they mourn, because they hunger and thirst for justice, because they are merciful, but because they are clean of heart. It is as if bodily works were fitted to bodily members, and someone said, for example: Blessed are those who have feet, because they will walk; blessed are those who have hands, because they will work; blessed are those who have a voice, because they will cry out; blessed are those who have a mouth and tongue, because they will speak; blessed are those who have eyes, for they will see. So, arranging, as it were, the spiritual members, he taught what belongs to what. Humility is suited to having the kingdom of heaven; meekness is suited to possessing the earth; mourning to comfort; hunger and thirst for justice to fullness; mercy to obtaining mercy; a clean heart to seeing God.","f":"Augustine, <i>Serm.</i> 53.9 (PL 38:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/53-9)."},"augustine-sermones/54.1":{"o":"Solet multos movere, charissimi, quod Dominus noster Jesus Christus in Sermone evangelico, cum prius dixisset, Luceat lumen vestrum coram hominibus, ut videant bona opera vestra, et glorificent Patrem vestrum, qui in cœlis est, postea dixit, Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis. Turbatur enim mens parum intelligentis, et praecepto utique obaudire cupientis, et per diversa et adversa distenditur. Tam enim nemo potest quamvis uni domino obtemperare repugnantia jubenti, quam nemo potest etiam duobus dominis servire: quod eodem sermone Salvator ipse testatus est. Quid ergo faciet animus nutans, cum se obtemperare non posse existimat, et non obtemperare formidat? Si enim bona opera sua in luce posuerit hominibus intuenda, ut faciat quod praeceptum est, Sic luceat lumen vestrum coram hominibus, ut videant bona opera vestra, et glorificent Patrem vestrum, qui in cælis est; reum se teneri arbitrabitur, quia contra praeceptum fecit, ubi dicitur, Attendite ne justitiam vestram faciatis coram hominibus, ut videamini ab eis. Rursusque si hoc timens et cavens, ea quae bene facit absconderit, non se putabit servire imperanti et dicenti, Luceat lumen vestrum coram hominibus, ut videant bona opera vestra.","t":"It often troubles many, dearly beloved, that our Lord Jesus Christ in the Gospel sermon, after first saying, “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven,” afterwards said, “Take care not to do your justice before men in order to be seen by them.” For the mind of one who understands too little, and who certainly wants to obey the commandment, is troubled and pulled apart by different and opposing directions. For no one can obey even one master who gives conflicting orders, any more than one can serve two masters, as the Savior himself testified in the same sermon. What, then, will a wavering mind do, when it thinks it cannot obey and is afraid not to obey? For if it puts its good works in the light for people to look at, so as to do what is commanded, “So let your light shine before men, so that they may see your good works and glorify your Father who is in heaven,” it will think itself guilty, because it has acted against the commandment that says, “Take care not to do your justice before men in order to be seen by them.” And again, if, fearing and avoiding this, it hides the good it does, it will think it is not obeying him who commands, “Let your light shine before men, so that they may see your good works.”","f":"Augustine, <i>Serm.</i> 54.1 (PL 38:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/54-1)."},"augustine-sermones/54.2":{"o":"Qui recte autem intelligit, utrumque implet, et serviet universissimo Domino, qui servum pigrum non damnaret, si ea quæ fieri nullo modo poterant, imperaret. Audite enim Paulum servum Christi Jesu, vocatum Apostolum, segregatum in Evangelium Dei, utrumque et facientem et docentem. Videte quemadmodum luceat lumen ejus coram hominibus, ut videant bona opera ejus. Commendamus, inquit, nosmetipsos ad omnem conscientiam hominum in conspectu Dei: et iterum, Providemus enim bona, non solum coram Deo, sed etiam coram hominibus: et iterum, Placete omnibus per omnia, sicut et ego omnibus per omnia placeo. Videte rursus quemadmodum attendat, ne faciat justitiam suam coram hominibus, ut videatur ab eis. Opus autem suum probet, inquit, unusquisque; et tunc in semetipso habebit gloriam, et non in altero: et iterum, Nam gloria nostra hæc est, testimonium conscientiæ nostrae: et illud quod nihil est manifestius, Si adhuc, inquit, hominibus placerem, Christi servus non essem. Sed ne quisquam eorum qui de præceptis quasi repugnantibus ipsius Domini moventur, multo magis Apostolo ejus ingerat quæstionem, et dicat, Quomodo tu dicis, Placete omnibus per omnia, sicut et ego omnibus per omnia placeo: et tu idem dicis, Si adhuc hominibus placerem, Christi servus non essem? Adsit ipse Dominus, qui etiam in servo suo et Apostolo loquebatur, et aperiat nobis voluntatem suam, et tribuat obediendi facultatem.","t":"But the one who understands rightly fulfils both, and will serve the most universal Lord, who would not condemn a lazy servant if he commanded things that could in no way be done. For listen to Paul, “a servant of Christ Jesus, called to be an apostle, set apart for the Gospel of God,” both doing and teaching both. See how his light shines before men, so that they may see his good works: “We commend ourselves,” he says, “to every man’s conscience in the sight of God”; and again, “For we provide what is good, not only in the sight of God but also in the sight of men”; and again, “Please all in all things, as I also please all in all things.” See, on the other hand, how he takes care not to do his justice before men in order to be seen by them: “Let each one test his own work,” he says, “and then he will have glory in himself and not in another”; and again, “For this is our glory, the testimony of our conscience”; and what could not be plainer: “If I were still pleasing men,” he says, “I would not be a servant of Christ.” But lest any of those who are troubled about the seemingly conflicting commandments of the Lord himself should press the question much more on his Apostle and say, “How do you say, Please all in all things, as I also please all in all things, and the same you say, If I were still pleasing men, I would not be a servant of Christ?”, may the Lord himself be present, who spoke also in his servant and Apostle, and open his will to us, and grant us the power to obey.","f":"Augustine, <i>Serm.</i> 54.2 (PL 38:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/54-2)."},"augustine-sermones/54.3":{"o":"Ipsa quippe verba evangelica secum portant expositiones suas; nec intercludunt ora esurientium, quia pascunt corda pulsantium. Intentio quippe cordis humani quo dirigatur, et quo spectet, intuendum est. Si enim qui vult videri ab hominibus bona opera sua, gloriam et utilitatem suam ponit ante homines, et hanc in conspectu hominum quærit; nihil eorum, quæ de hac re Dominus præcepit, implevit: quia et attendit facere justitiam suam coram hominibus, ut videretur ab eis; et non sic eluxit lumen ejus coram hominibus, ut ad hoc viderent bona opera ejus, ut glorificarent Patrem qui in coelis est. Se quippe voluit glorificari, non Deum; et suam quæsivit utilitatem, non dilexit Domini voluntatem. De qualibus dicit Apostolus: Omnes enim quæ sua sunt quaerunt, non quæ Jesu Christi. Itaque non illic sententia terminata est, ubi ait, Sic luceat lumen vestrum coram hominibus, ut videant bona opera vestra: sed continuo subjunxit cur faciendum sit, ut glorificent, inquit, Patrem vestrum, qui in cælis est: ut homo cum bene faciens videtur ab hominibus, intentionem boni facti habeat in conscientia sua, intentionem vero innotescendi non habeat nisi in laudibus Dei, propter eorum quibus innotescit utilitatem; quibus hoc prodest, ut Deus placeat, qui hoc præstitit homini; atque ita non desperent, etiam sibi si voluerint hoc posse præstari. Itaque aliam sententiam, ubi ait, Attendite ne justitiam vestram faciatis coram hominibus, non alibi terminavit, quam ubi dixit, ut videamini ab eis: nec addidit, Et glorificent Patrem vestrum qui in cælis est; sed potius addidit, Alioquin mercedem non habebitis apud Patrem vestrum qui in coelis est. Hinc enim ostendit eos qui tales sunt, quales fideles suos esse non vult, in eo ipso mercedem quaerere, quod videntur ab hominibus, ibi constituere bonum suum; ibi oblectare vanitatem cordis sui, ibi exinaniri et inflari, ibi tumescere et contabescere. Cur enim non sufficit, ut diceret, Attendite ne faciatis justitiam vestram coram hominibus; sed addidit, ut videamini ab eis: nisi quia sunt quidam, qui sic faciunt justitiam suam coram hominibus, non ut videantur ab eis, sed ut ipsa opera videantur, et glorificetur Pater qui est in cœlis, qui ea justificatis impiis donare dignatus est?","t":"For the Gospel words themselves carry their own explanations; nor do they shut the mouths of the hungry, since they feed the hearts of those who knock. What must be looked at is where the intention of the human heart is directed and what it aims at. For if someone who wants his good works to be seen by people sets his own glory and advantage before people and seeks this in their sight, he has fulfilled neither of the things the Lord commanded about this matter; because he both took care to do his justice before men in order to be seen by them, and his light did not shine before men in such a way that they saw his good works in order to glorify the Father who is in heaven. For he wanted himself to be glorified, not God; and he sought his own advantage, he did not love the Lord’s will. Of such the Apostle says, “For all seek their own, not the things of Jesus Christ.” So the sentence did not end where he says, “So let your light shine before men, so that they may see your good works”; he immediately added why this is to be done: “so that they may glorify,” he says, “your Father who is in heaven.” So that when a person doing good is seen by people, he may have the intention of the good deed in his own conscience, and have no intention of becoming known except in the praise of God, for the benefit of those to whom he becomes known; for it benefits them that God, who granted this to a man, begins to please them; and so they do not despair that this could be granted to them too, if they wish. And so he ended the other sentence, where he says, “Take care not to do your justice before men,” nowhere else than where he said, “in order to be seen by them”; nor did he add, “and they glorify your Father who is in heaven,” but rather added, “Otherwise you will have no reward with your Father who is in heaven.” By this he showed that those who are such as he does not want his faithful to be seek their reward in the very fact that they are seen by people; there they set their good; there they delight the vanity of their heart; there they are emptied and puffed up, there they swell and waste away. For why was it not enough for him to say, “Take care not to do your justice before men,” but he added, “in order to be seen by them,” unless because there are some who do their justice before men, not in order to be seen by them, but so that the works themselves may be seen and the Father who is in heaven may be glorified, who deigned to give them to the ungodly whom he has justified?","f":"Augustine, <i>Serm.</i> 54.3 (PL 38:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/54-3)."},"augustine-sermones/54.4":{"o":"Qui tales sunt, nec suam justitiam deputant, sed ejus ex cujus fide vivunt. Unde et Apostolus dicit, Ut Christum lucrifaciam, et inveniar in illo, non habens meam justitiam, quæ ex Lege est, sed eam quæ est per fidem Christi, quæ est ex Deo, justitia ex fide: et in alio loco, Ut nos simus justitia Dei in illo. Unde et Judæos ita reprehendit Ignorantes, inquit, Dei justitiam, et suam volentes constituere, justitiæ Dei non sunt subjecti. Quisquis ergo ita vult videri hominibus opera sua, ut ille glorificetur, a quo ea quæ in illo videntur accepit, et sic ad imitandum bonum iidem ipsi qui vident pietate fidei provocentur, vere lumen ejus lucet coram hominibus: quia lux de illo charitatis radiatur, non superbiae fumus evomitur: et in eo ipso cavet, ne justitiam suam faciat coram hominibus, ut videatur ab eis; quia nec suam deputat illam justitiam, nec ideo facit ut ipse videatur; sed ut ille intelligatur, qui laudatur in homine justificato, ut faciat et in laudante quod laudatur in altero, id est, ut laudantem faciat esse laudabilem. Attendite et Apostolum, cum dixisset, Placete omnibus per omnia, sicut et ego omnibus per omnia placeo; quomodo non ibi remansit, quasi ibi constituerit finem intentionis suæ, ut placeret hominibus; alioquin falsum dixisset, Si adhuc hominibus placerem, Christi servus non essem: sed statim subjunxit quare hominibus placeret. Non quærens, inquit, quod mihi utile est, sed quod multis, ut salvi fiant. Ita et non placebat hominibus propter suam utilitatem, ne Christi servus non esset; et placebat hominibus propter illorum salutem, ut Christi esset dispensator idoneus: quia et illi coram Deo conscientia sufficiebat, et de illo coram hominibus quod imitarentur, elucebat.","t":"Those who are such do not count the justice as their own, but as his by faith in whom they live. Hence the Apostle says, “That I may gain Christ and be found in him, not having my own justice, which is from the law, but that which is through faith in Christ, the justice from God by faith”; and in another place, “So that we might become the justice of God in him.” Hence also he rebukes the Jews thus: “Being ignorant,” he says, “of the justice of God, and wanting to establish their own, they did not submit to the justice of God.” Whoever, then, wants his works to be seen by people in such a way that he is glorified from whom he received what is seen in him, and so that those very people who see may be stirred by the devotion of faith to imitate the good, truly lets his light shine before men; because the light of love shines from him, not the smoke of pride belched out. And in that very act he takes care not to do his justice before men in order to be seen by them; because he neither counts that justice as his own nor does it in order that he himself may be seen, but so that he may be recognized who is praised in the justified man, so that he may do in the one who praises what is praised in the other, that is, make the one who praises worthy of praise. Notice the Apostle too: when he had said, “Please all in all things, as I also please all in all things,” he did not stop there, as if he had set the end of his intention there, to please people; otherwise he would have said falsely, “If I were still pleasing men, I would not be a servant of Christ.” But he immediately added why he pleased people: “Not seeking,” he says, “what is useful to me, but to many, that they may be saved.” So he both did not please people for his own advantage, lest he not be a servant of Christ; and he pleased people for their salvation, so that he might be a fit steward of Christ; because for him his conscience before God was enough, and from him shone before people what they might imitate.","f":"Augustine, <i>Serm.</i> 54.4 (PL 38:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/54-4)."},"augustine-sermones/55.1":{"o":"Sancti Evangelii capitulum, quod modo cum legeretur audivimus, valde nos terruit, si fidem habemus: eos autem non terruit, qui fidem non habent. Et quia non terret eos; volunt esse perverse securi, nescientes distribuere et distinguere tempora timoris et securitatis. Timeat ergo qui ducit modo vitam cum fine, quo possit in illa vita habere securitatem sine fine. Ergo timuimus. Quis enim non timeat loquentem Veritatem et dicentem, Qui dixerit fratri suo, Fatue, reus erit gehennæ ignis? Linguam autem nullus hominum domare potest. Et homo domat feram, non domat linguam: domat leonem, et non refrenat sermonem: domat ipse, et non domat se ipsum: domat quod timebat; et ut se domet, non timet quod timere debebat. Sed quid fit? Sententia vera, et ista processit de oraculo veritatis: Linguam autem nullus hominum domare potest.","t":"The passage of the holy Gospel that we heard just now when it was read greatly frightened us, if we have faith; but it did not frighten those who have no faith. And because it does not frighten them, they want to be perversely secure, not knowing how to apportion and distinguish the times for fear and for security. Let the one, then, who now leads a life that has an end be afraid, so that in that life he may have security without end. So we were afraid. For who would not fear the Truth speaking and saying, “Whoever says to his brother, Fool, will be liable to the fire of Gehenna”? “But no man can tame the tongue.” Man tames a wild beast but does not tame his tongue; he tames a lion and does not bridle his speech; he tames others and does not tame himself; he tames what he used to fear, and, to tame himself, he does not fear what he ought to fear. But how is this? It is a true sentence, and this too came from the oracle of truth: “But no man can tame the tongue.”","f":"Augustine, <i>Serm.</i> 55.1 (PL 38:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/55-1)."},"augustine-sermones/55.2":{"o":"Quid ergo faciemus, fratres mei? Video me quidem ad multitudinem loqui: sed quia unum sumus omnes in Christo, tanquam in secreto consilium capiamus. Nullus nos audit extraneus, unum sumus, quia in unum sumus. Quid faciemus? Qui dixerit fratri suo, Fatue, reus erit gehennæ ignis: Linguam autem nullus hominum domare potest. Ibunt ergo omnes in gehennam ignis? Absit. Domine, refugium factus es nobis, a generatione in generationem. Ira tua justa est: neminem in gehennam mittis injuste. Quo ibo a spiritu tuo, et a te quo fugiam, nisi ad te? Ergo intelligamus, charissimi, quia si linguam nullus hominum domare potest, ad Deum confugiendum est, qui domet linguam nostram. Si enim tu eam domare volueris, non potes, quia homo es. Linguam nullus hominum domare potest. Attendite similitudinem ab ipsis bestiis quas domamus. Equus non se domat; camelus non se domat; elephantus non se domat; aspis non se domat; leo non se domat: sic et homo non se domat. Sed ut dometur equus, bos, camelus, elephantus, leo, aspis, quæritur homo. Ergo Deus quæratur, ut dometur homo.","t":"What, then, shall we do, my brothers? I see that I am speaking to a multitude; but because we are all one in Christ, let us take counsel as if in private. No outsider hears us; we are one, because we are gathered into one. What shall we do? “Whoever says to his brother, Fool, will be liable to the fire of Gehenna.” “But no man can tame the tongue.” Will everyone, then, go into the fire of Gehenna? Far from it. “Lord, you have become our refuge from generation to generation.” Your wrath is just; you send no one into Gehenna unjustly. “Where shall I go from your Spirit?” And where shall I flee from you, except to you? So let us understand, dearly beloved, that if no man can tame the tongue, we must take refuge in God, so that he may tame our tongue. For if you want to tame it, you cannot, because you are a man. “No man can tame the tongue.” Notice a likeness from the very beasts that we tame. The horse does not tame itself; the camel does not tame itself; the elephant does not tame itself; the asp does not tame itself; the lion does not tame itself; so man too does not tame himself. But so that the horse, the ox, the camel, the elephant, the lion, the asp may be tamed, a man is sought. So let God be sought, so that man may be tamed.","f":"Augustine, <i>Serm.</i> 55.2 (PL 38:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/55-2)."},"augustine-sermones/55.3":{"o":"Ergo, Domine, refugium factus es nobis. Conferimus nos ad te, et bene nobis erit de te. Malum est enim nobis de nobis. Quia dimisimus te, dimisisti nos nobis. Inveniamur ergo in te, quia perieramus in nobis. Domine, refugium factus es nobis. Quid ergo, fratres mei, dubitare debemus, quia mansuetos nos faciet Dominus, si nos domandos ei præbeamus? Domuisti leonem, quem non fecisti; non domat te, qui fecit te? Unde enim bestias tam immanes domare potuisti? Numquid eis æquaris viribus corporis? Qua ergo virtute ingentes bestias domare potuisti? Ipsa jumenta quæ dicuntur, bestiae sunt. Non enim indomita tolerantur. Sed quia non eas novit consuetudo, nisi in manibus hominum et sub frenis hominum et sub potestate hominum, putas eas mansuetas nasci potuisse? Certe feras immanes attende. Fremit leo, quis non timeat? Et tamen unde te intelligis fortiorem? Non corporis virtute, sed mentis ratione interiore. Fortior es leone, unde factus es ad imaginem Dei. Imago Dei domat feram; et non domat Deus imaginem suam?","t":"So, “Lord, you have become our refuge.” We betake ourselves to you, and it will be well with us from you. For it is bad for us from ourselves. Because we left you, you left us to ourselves. Let us be found, then, in you, because we were lost in ourselves. “Lord, you have become our refuge.” Why, then, my brothers, should we doubt that the Lord will make us gentle, if we offer ourselves to him to be tamed? You have tamed a lion, which you did not make; will he who made you not tame you? For how were you able to tame such savage beasts? Are you their equal in bodily strength? By what power, then, were you able to tame huge beasts? Even the animals called beasts of burden are beasts. For they cannot be put up with untamed. But because habit has never known them except in the hands of men, under the bridles of men, and in the power of men, do you think they could have been born tame? At least look at the savage wild beasts. The lion roars: who would not be afraid? And yet how do you know you are stronger? Not by the strength of your body, but by the inner reason of your mind. You are stronger than the lion in that by which you were made in the image of God. The image of God tames a wild beast; and will God not tame his own image?","f":"Augustine, <i>Serm.</i> 55.3 (PL 38:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/55-3)."},"augustine-sermones/55.4":{"o":"In illo spes est, ei nos subdamus, et misericordiam precemur. In illo spem nostram ponamus, et donec domemur et perdomemur, id est, perficiamur, domitorem feramus. Plerumque enim profert domitor noster etiam flagella. Si enim tu ad domanda jumenta tua profers virgam, profers flagellum; Deus non profert ad domanda jumenta sua, quod sumus nos, qui de jumentis suis faciet filios suos? Domas equum tuum: quid daturus es equo tuo, cum te cœperit portare mansuetus, ferre disciplinam tuam, obedire imperio tuo, esse jumentum, hoc est, adjumentum infirmitatis tuæ? Quid ei retribuis, quem nec saltem sepelis cum mortuus fuerit, sed discerpendum volatilibus projicis? Domito tibi Deus hæreditatem servat, quod est ipse Deus: et ad tempus mortuum, resuscitat te. Carnem tuam usque ad numerum capillorum reddet tibi: et constituet te cum Angelis in æternum, ubi jam non indigeas domari, sed tantummodo a piissimo possideri. Erit enim tunc Deus omnia in omnibus: nec erit ulla infelicitas quæ nos exerceat, sed felicitas sola quæ pascat. Ipse autem pastor noster, Deus noster: ipse potus noster, Deus noster; honor noster, Deus noster; divitiae nostræ, Deus noster. Quæcumque hic varia quaeris, ipse tibi unus omnia erit.","t":"In him is our hope: let us submit ourselves to him and beg for mercy. Let us place our hope in him, and until we are tamed and thoroughly tamed, that is, made perfect, let us bear with our tamer. For our tamer often brings out the whip too. For if you bring out a rod, bring out a whip, to tame your animals, will God not bring it out to tame his animals, which we are, he who will make his sons out of his animals? You tame your horse: what will you give your horse when it has begun to carry you gently, to bear your training, to obey your command, to be your beast of burden, that is, the help of your weakness? What do you give in return to one that you do not even bury when it dies, but throw out to be torn apart by the birds? For you, when you are tamed, God keeps an inheritance, which is God himself; and when you have been dead for a time, he raises you up. He will give you back your flesh to the number of your hairs, and will place you with the angels for ever, where you will no longer need to be tamed, but only to be possessed by the most loving one. For then God will be all in all; nor will there be any unhappiness to exercise us, but only happiness to feed us. Our shepherd himself is our God; our drink is our God; our honor is our God; our riches are our God. Whatever various things you seek here, he alone will be all things to you.","f":"Augustine, <i>Serm.</i> 55.4 (PL 38:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/55-4)."},"augustine-sermones/55.5":{"o":"Ad hanc spem homo domatur, et domitor intolerabilis habetur? Ad hanc spem homo domatur, et contra istum utilem domitorem, si forte flagellum proferat, murmuratur? Audistis exhortantem Apostolum: Si separetis vos a disciplina, ergo nothi, et non estis filii. Nothi sunt adulteri. Quis enim est filius, cui non det disciplinam pater ejus? Et carnis quidem nostræ, inquit, patres habebamus correptores, et reverebamur; non multo magis subjiciemur Patri spirituum, et vivemus? Quid enim tibi potuit præstare pater tuus, quia corripuit te, quia verberavit te, quia flagellum protulit et cecidit te? Numquid præstare potuit ut viveres in æternum? Quod non potuit præstare sibi, quando præstaret tibi? Propter pecuniam suam quantulamcumque, quam de usuris et labore collegit, erudiebat te flagellis, ne tibi dimissus labor ejus te male vivente disperderetur. Et cecidit filium, timens perire labores suos: quoniam reliquit tibi, quod nec tenere hic poterat, nec auferre. Non enim hic aliquid tibi dimisit quod ipsius esse possit: cessit, ut sic accederes. Deus autem tuus, redemptor tuus, domitor tuus, castigator tuus, pater tuus, erudit te. Quo? Ut accipias hæreditatem, ubi non efferas patrem, sed hæreditatem habeas ipsum patrem. Ad hanc spem erudiris, et murmuras? et si quid triste acciderit, fortasse blasphemas? Quo ibis a spiritu ejus? Ecce dimittit te, et non flagellat: deserit blasphemantem, non senties judicantem? Nonne melius est ut flagellet te, et recipiat te, quam parcat tibi, et deserat te?","t":"Is it for this hope that man is tamed, and is the tamer considered unbearable? Is it for this hope that man is tamed, and does he grumble against this useful tamer if perhaps he brings out the whip? You have heard the Apostle exhorting: “If you are left without discipline, then you are bastards and not sons.” Bastards are the children of adulterers. “For what son is there to whom his father does not give discipline? And we had fathers of our flesh,” he says, “who corrected us, and we respected them; shall we not much more be subject to the Father of spirits and live?” For what could your father give you because he corrected you, because he beat you, because he brought out the whip and struck you? Could he give you to live for ever? What he could not give himself, when could he give you? For the sake of his money, however small, which he had gathered by interest and labor, he trained you with whips, lest his labor, left to you, be squandered while you lived badly. And he struck his son, fearing that his labors would be lost; since he left you what he could neither keep here nor take away. For he did not leave you here anything that could be his: he gave way so that you might come in. But your God, your Redeemer, your tamer, your chastiser, your Father, trains you. For what? So that you may receive an inheritance where you will not carry your father to burial, but will have the Father himself as your inheritance. For this hope you are trained, and you grumble? And if something sad happens, perhaps you blaspheme? Where will you go from his Spirit? See, suppose he lets you go and does not whip you; suppose he abandons you as you blaspheme: will you not experience him as judge? Is it not better that he should whip you and receive you than spare you and abandon you?","f":"Augustine, <i>Serm.</i> 55.5 (PL 38:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/55-5)."},"augustine-sermones/55.6":{"o":"Dicamus ergo Domino Deo nostro, Domine, refugium factus es nobis, in generatione et generatione. In prima generatione et altera generatione, refugium factus es nobis. Tu refugium ut nasceremur, qui non eramus: tu refugium ut renasceremur, qui mali eramus: tu refugium ut pasceres desertores tuos: tu refugium ut erigas et dirigas filios tuos: tu refugium factus es nobis. A te non recedemus, cum liberaveris nos ab omnibus malis nostris, et impleveris nos bonis tuis. Bona das, blandiris, ne fatigemur in via: corripis, cædis, percutis, dirigis, ne aberremus a via. Sive ergo blandiris, ne fatigemur in via; sive castigas, ne aberremus a via; Domine, refugium factus es nobis.","t":"Let us say, then, to the Lord our God: “Lord, you have become our refuge from generation to generation.” In the first generation and in the other generation, you have become our refuge. You were our refuge, that we might be born, who were not; you were our refuge, that we might be born again, who were evil; you were our refuge, to feed those who deserted you; you are our refuge, to raise up and direct your sons; you have become our refuge. We will not go back from you, when you have freed us from all our evils and filled us with your good things. You give good things, you deal gently with us, so that we may not grow weary on the way; you rebuke, you strike, you smite, you direct, so that we may not stray from the way. So whether you deal gently, so that we may not grow weary on the way, or chastise, so that we may not stray from the way, “Lord, you have become our refuge.”","f":"Augustine, <i>Serm.</i> 55.6 (PL 38:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/55-6)."},"augustine-sermones/56.1":{"o":"Beatus Apostolus tempora ista, quando futurum erat ut omnes gentes in Deum crederent, prænuntiata ostendens fuisse a Prophetis, hoc testimonium posuit quod scriptum est, Et erit: omnis homo qui invocaverit nomen Domini, salvus erit. Antea enim apud solos Israelitas invocabatur nomen Domini, qui fecit cœlum et terram: ceteræ gentes idola muta et surda invocabant, a quibus non audiebantur; aut dæmones, a quibus malo suo audiebantur. At ubi venit plenitudo temporis, impletur quod prædictum est, Et erit: omnis qui invocaverit nomen Domini, salvus erit. Deinde quia invidebant ipsi Judæi Gentibus Evangelium, etiam illi qui crediderunt in Christum, et dicebant non debere annuntiari Evangelium Christi eis qui circumcisi non fuissent; quia contra istos posuit hoc testimonium apostolus Paulus, Et erit: omnis quicumque invocaverit nomen Domini, salvus erit: subjunxit statim ad illos convincendos, qui nolebant evangelizari Gentibus, et ait, Quomodo autem invocabunt, in quem non crediderunt? aut quomodo credent, quem non audierunt? Quomodo autem audient sine prædicante? aut quomodo prædicabunt, si non mittantur? Quia ergo dixit, Quomodo invocabunt, in quem non crediderunt: ideo non accepistis prius orationem, et postea symbolum; sed prius symbolum ubi sciretis quid crederetis, et postea orationem, ubi nossetis quem invocaretis. Symbolum ergo pertinet ad fidem, oratio ad precem: quia qui credit, ipse exauditur invocans.","t":"The blessed Apostle, showing that these times, when all nations were to believe in God, had been foretold by the prophets, set down the testimony where it is written: “And it will be that every man who calls on the name of the Lord will be saved.” For formerly the name of the Lord who made heaven and earth was called upon only among the Israelites; the other nations called upon mute and deaf idols, by which they were not heard, or upon demons, by which they were heard to their own harm. But when the fullness of time came, what had been foretold was fulfilled: “And it will be that everyone who calls on the name of the Lord will be saved.” Then, because the Jews themselves, even those who believed in Christ, begrudged the Gospel to the Gentiles and said that the Gospel of Christ ought not to be proclaimed to those who had not been circumcised, and because it was against them that the apostle Paul set down this testimony, “And it will be that whoever calls on the name of the Lord will be saved,” he immediately added, to convince those who did not want the Gospel preached to the Gentiles: “But how will they call on him in whom they have not believed? Or how will they believe him whom they have not heard? And how will they hear without someone preaching? Or how will they preach unless they are sent?” Because, then, he said, “How will they call on him in whom they have not believed?”, you did not receive the Prayer first and the Creed afterwards, but the Creed first, where you would know what to believe, and the Prayer afterwards, where you would know whom to call upon. The Creed belongs to faith, the Prayer to petition; for it is the one who believes who is heard when he calls.","f":"Augustine, <i>Serm.</i> 56.1 (PL 38:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-1)."},"augustine-sermones/56.10":{"o":"Sed istum panem, charissimi, quo venter impletur, quo caro quotidie reficitur; istum ergo panem videtis Deum dare, non solum laudatoribus suis, sed etiam blasphematoribus: qui facit solem suum oriri super bonos et malos, et pluit super justos et injustos. Laudas, pascit te: blasphemas, pascit te. Ut pœnitentiam agas, exspectat te: sed si non te mutaveris, damnat te. Quia ergo panem istum accipiunt a Deo et boni et mali, putas non est aliquis panis quem petunt filii, de quo dicebat Dominus in Evangelio, Non est bonum tollere panem filiorum, et mittere canibus? Est plane. Quis est iste panis? et quare dicitur quotidianus? Et iste necessarius est: etenim sine illo vivere non possumus; sine pane non possumus. Impudentia est ut a Deo petas divitias: non est impudentia ut petas panem quotidianum. Aliud est unde superbias, aliud est unde vivas. Tamen quia iste panis visibilis et tractabilis datur et bonis et malis; est panis quotidianus quem petunt filii. Ipse est sermo Dei, qui nobis quotidie erogatur. Panis noster quotidianus est: inde vivunt non ventres, sed mentes. Necessarius est nobis etiam nunc operariis in vinea; cibus est, non merces. Operario enim duas res debet, qui illum conducit ad vineam, cibum, ne deficiat; et mercedem, unde gaudeat. Cibus noster quotidianus in hac terra, sermo Dei est, qui semper erogatur Ecclesiis: merces nostra post laborem vita æterna nominatur. Iterum in isto pane nostro quotidiano si intelligas quod fideles accipiunt, quod accepturi estis baptizati; bene rogamus et dicimus, Panem nostrum quotidianum da nobis hodie: ut sic vivamus, ne ab illo altari separemur.","t":"But this bread, dearly beloved, by which the belly is filled and the flesh refreshed day by day: you see that God gives this bread not only to those who praise him but also to those who blaspheme, he “who makes his sun rise on the good and the bad, and rains on the just and the unjust.” You praise him, he feeds you; you blaspheme, he feeds you. He waits for you to repent; but if you do not change, he condemns you. Since, then, both the good and the bad receive this bread from God, do you think there is no bread that the children ask for, of which the Lord said in the Gospel, “It is not good to take the children’s bread and throw it to the dogs”? Certainly there is. What is this bread? And why is it called daily? This too is necessary; for without it we cannot live, just as we cannot live without bread. It is shameless to ask God for riches; it is not shameless to ask for daily bread. What you might be proud of is one thing; what you live on is another. Still, because this visible and tangible bread is given to the good and the bad, there is a daily bread that the children ask for. It is the word of God, which is dealt out to us daily. It is our daily bread: by it not bellies but minds live. It is necessary to us even now as laborers in the vineyard; it is food, not wages. For the one who hires a laborer for the vineyard owes him two things: food, so that he does not faint, and wages, in which he may rejoice. Our daily food in this land is the word of God, which is always being dealt out to the churches; our wages after the labor are called eternal life. Again, if by this daily bread of ours you understand what the faithful receive, what you will receive when you have been baptized, we rightly ask and say, “Give us this day our daily bread,” so that we may live in such a way as not to be separated from that altar.","f":"Augustine, <i>Serm.</i> 56.10 (PL 38:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-10)."},"augustine-sermones/56.11":{"o":"Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ista petitio non est exponenda quia pro nobis petimus. Nobis enim debita dimitti postulamus. Debitores enim sumus, non pecuniarum, sed peccatorum. Dicis modo forte; Et vos? Respondemus: Et nos. Et vos, episcopi sancti, debitores estis? Et nos debitores sumus. Et vos? Absit, domine, noli tibi facere injuriam. Non injuriam mihi facio, sed verum dico: debitores sumus. Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est. Et baptizati sumus, et debitores sumus. Non quia aliquid remansit quod nobis in Baptismo non dimissum fuerit: sed quia vivendo contrahimus quod quotidie dimittatur. Qui baptizantur et exeunt, sine debito ascendunt, sine debito pergunt. Qui autem baptizantur et tenentur in hac vita, de fragilitate mortali contrahunt aliquid, unde etsi non naufragatur, tamen oportet ut sentinetur. Quia si non sentinamus, paulatim ingreditur unde tota navis mergatur. Et hoc orare, sentinare est. Non tantum autem debemus orare, sed et eleemosynam facere: quia quando sentinatur ne navis mergatur, et vocibus agitur et manibus. Vocibus agimus, cum dicimus, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Manibus autem agimus, cum facimus, Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam. Include eleemosynam in corde pauperis, et ipsa pro te exorabit ad Dominum.","t":"“And forgive us our debts, as we also forgive our debtors.” This petition needs no explanation that we are asking for ourselves. For we are asking that our debts be forgiven us. For we are debtors, not of money but of sins. Perhaps you say now: “And you too?” We answer: “We too.” “You too, holy bishops, are you debtors?” We too are debtors. “You too? Far be it, my lord; do not wrong yourself.” I do not wrong myself; I speak the truth: we are debtors. “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” We have been baptized, and we are debtors. Not because anything remained that was not forgiven us in baptism, but because in living we contract what must be forgiven daily. Those who are baptized and depart this life go up without debt, go on without debt. But those who are baptized and are kept in this life contract something from mortal frailty, so that, even if there is no shipwreck, the bilge still has to be pumped. For if we do not pump it, little by little there seeps in enough to sink the whole ship. And to pray this is to pump the bilge. But we ought not only to pray but also to give alms; for when the bilge is pumped so that the ship does not sink, the work is done with voices and with hands. We work with our voices when we say, “Forgive us our debts, as we also forgive our debtors.” We work with our hands when we do this: “Break your bread for the hungry, and bring the homeless poor into your house.” “Shut up alms in the heart of the poor, and it will pray for you to the Lord.”","f":"Augustine, <i>Serm.</i> 56.11 (PL 38:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-11)."},"augustine-sermones/56.12":{"o":"Dimissis ergo peccatis omnibus per lavacrum regenerationis, in magnas angustias contrusi fuerimus, si non nobis daretur quotidiana mundatio sanctæ orationis. Eleemosynæ et orationes mundant peccata; tantum ne talia committantur, unde necesse sit separari nos a pane quotidiano; vitantes debita, quibus debetur certa et severa damnatio. Nolite vos justos dicere, quasi non habeatis unde dicatis, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Abstinentes ab idololatria, a constellationibus mathematicorum, a remediis incantatorum; abstinentes a deceptionibus hæreticorum, a conscissionibus schismaticorum; abstinentes ab homicidiis, ab adulteriis et fornicationibus, a furtis et rapinis, a falsis testimoniis; et si qua forte alia, non dico quæ exitiales exitus habent, unde necesse sit præcidi ab altari, et ligari in terra ut ligetur in cælo, valde periculose et mortifere, nisi solvatur in terra quod solvatur in caelo: istis ergo exceptis, non deest unde homo peccet. Quod non oportet videndo libenter, peccat. Et quis teneat oculi velocitatem? Quandoquidem dicitur oculus inde accepisse nomen, a velocitate. Quis teneat aurem vel oculum? Oculi, cum volueris, claudi possunt, et cito clauduntur: aures cum conatu claudis, manum levas, pervenis ad illas: et si tibi aliquis manus teneat, patent; nec potes eas claudere adversus verba maledica, impura, blandientia et decipientia. Cum aliquid, quod non oportet, audieris, etsi non feceris, nonne aure peccas? Audis mali aliquid libenter. Lingua mortifera quanta peccata committit? Aliquando talia, quibus homo ab altari separetur. Ad illam pertinet materies blasphemiarum: et multa etiam inania dicuntur, quæ ad rem non pertinent. Nihil mali faciat manus; non currat pes ad aliquid mali; non dirigatur oculus in lasciviam; non auris libenter pateat turpitudini; non moveatur lingua ad id quod non decet: dic, cogitationes quis tenet? Fratres mei, plerumque oramus, et aliunde cogitamus, quasi obliti ante quem stemus, aut ante quem proni jaceamus. Ista omnia si colligantur contra nos, num ideo non premunt, quia minuta sunt? Quid interest, utrum te plumbum premat, an arena? Plumbum una massa est, arena minuta grana sunt, sed copia te premunt. Minuta sunt peccata: non vides de guttis minutis flumina impleri, et fundos trahi? Minuta sunt, sed multa sunt.","t":"So, though all our sins have been forgiven through the bath of regeneration, we would be driven into great straits if the daily cleansing of the holy Prayer were not given us. Alms and prayers cleanse sins; only let such sins not be committed for which we must be separated from the daily bread: let us avoid the debts to which a certain and severe condemnation is due. Do not call yourselves righteous, as if you had no reason to say, “Forgive us our debts, as we also forgive our debtors.” You may abstain from idolatry, from the star-readings of astrologers, from the remedies of enchanters; abstain from the deceptions of heretics, from the divisions of schismatics; abstain from murders, from adulteries and fornications, from thefts and robberies, from false testimonies; and from any others, if there are any, which I do not name, that have deadly outcomes, for which one must be cut off from the altar and bound on earth so as to be bound in heaven, very dangerously and to the point of death, unless he is loosed on earth so as to be loosed in heaven: even with these excepted, there is no lack of ways in which a man may sin. He sins by looking with pleasure at what he ought not. And who can hold back the swiftness of the eye? Indeed, the eye (oculus) is said to have got its name from swiftness. Who can hold back the ear or the eye? The eyes can be shut when you wish, and are shut quickly; the ears you shut with effort: you raise your hand and reach them; and if someone holds your hands, they stay open, and you cannot shut them against words that are abusive, impure, flattering, and deceiving. When you hear something you ought not to hear, even if you do not do it, do you not sin with the ear? You hear something bad with pleasure. How many sins does the deadly tongue commit! Sometimes such that a man is separated from the altar for them. To it belongs the whole matter of blasphemies; and many empty things too are said that are beside the point. Let the hand do nothing evil; let the foot not run to anything evil; let the eye not be turned to lewdness; let the ear not lie open with pleasure to filth; let the tongue not move to what is unfitting: tell me, who holds back the thoughts? My brothers, we often pray and think of something else, as if we had forgotten before whom we stand or before whom we lie prostrate. If all these are gathered against us, do they not crush us because they are small? What difference does it make whether lead crushes you or sand? Lead is one mass, sand is tiny grains, but in their quantity they crush you. Sins are small: do you not see rivers filled and lands swept away by tiny drops? They are small, but they are many.","f":"Augustine, <i>Serm.</i> 56.12 (PL 38:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-12)."},"augustine-sermones/56.13":{"o":"Quotidie ergo dicamus; et corde vero dicamus, et quod dicimus faciamus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Sponsionem facimus cum Deo, pactum et placitum. Hoc tibi dicit Dominus Deus tuus: Dimitte, et dimitto. Non dimisisti: tu contra te tenes, non ego. Sane, charissimi filii mei, quoniam scio quid vobis expediat in oratione dominica, et maxime in tota oratione ista sententia, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; audite me. Baptizandi estis, omnia dimittite: quisque quod habet adversus aliquem in corde suo, dimittat ex corde. Sic intrate, et certi estote omnia prorsus vobis dimitti quae contraxistis, et ex parentibus nascendo secundum Adam cum originali peccato, propter quod peccatum cum parvulis curritis ad gratiam Salvatoris, et quidquid vivendo addidistis, dictis, factis, cogitationibus, omnia dimittuntur: et exibitis inde tanquam a conspectu Domini vestri, cum securitate omnium debitorum.","t":"So let us say every day, and say with a true heart, and do what we say: “Forgive us our debts, as we also forgive our debtors.” We make a pledge with God, a pact and an agreement. The Lord your God says this to you: “Forgive, and I forgive. You have not forgiven: you hold your sins against yourself, not I.” Truly, my dearest children, since I know what is good for you in the Lord’s Prayer, and above all in this sentence of the whole Prayer, “Forgive us our debts, as we also forgive our debtors,” listen to me. You are about to be baptized: forgive everything. Whatever anyone has in his heart against anyone, let him forgive it from the heart. Enter in this way, and be certain that absolutely everything you have contracted is forgiven you, both what you contracted by being born of your parents according to Adam, with original sin (because of which sin you run with the little ones to the grace of the Savior), and whatever you have added in living, by words, deeds, and thoughts: all are forgiven. And you will come out from there as if from the presence of your Lord, secure from all debts.","f":"Augustine, <i>Serm.</i> 56.13 (PL 38:268; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-13)."},"augustine-sermones/56.14":{"o":"Jam propter illa quotidiana peccata, de quibus locutus sum, quia necessarium est vobis dicere, velut quotidiana mundatione ista, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; quid facietis? Habetis inimicos: Quis enim vivat in hac terra non habens inimicum? Intendite vobis, diligite illos. Nullo modo tibi potest nocere sæviens inimicus, quantum tibi noces, si non diligis inimicum. Ille enim nocere potest aut villæ tuæ, aut pecori tuo, aut domui tuæ, aut servo tuo, aut ancillæ tuae, aut filio tuo, aut conjugi tuæ; aut, ut multum, si illi data fuerit potestas, carni tuæ? Numquid, quomodo tu, animæ tuæ? Extendite vos ad istam perfectionem, charissimi, exhortor vos. Sed numquid ego illud donavi vobis? Ille vobis donavit, cui dicitis, Fiat voluntas tua, sicut in cælo, ita et in terra. Tamen non vobis videatur impossibile: ego scio, ego novi, ego probavi esse homines christianos, qui diligunt inimicos suos. Si vobis impossibile visum fuerit, non faciatis. Primo credite posse fieri: et orate, ut fiat in vobis voluntas Dei. Quid enim tibi prodest malum inimici tui? Si malum nullum haberet, nec inimicus tuus esset. Bonum illi opta, finiat mala, et non erit tibi inimicus. Non enim inimica est tibi in illo natura humana, sed culpa. Numquid ideo tibi est inimicus, quod habet animam et carnem? Hoc est quod tu: animam habes, animam habet; carnem habes, carnem habet. Consubstantialis tuus est: simili de terra facti estis; a Domino animati estis. Hoc est ille quod tu: respice fratrem tuum. Primi duo parentes nostri erant, Adam et Eva; ille pater, illa mater: ergo nos fratres. Omittamus originem primam: Deus pater, Ecclesia mater: ergo nos fratres. Sed inimicus meus Paganus est, Judæus est, hæreticus est; et unde jamdudum dixi, Fiat voluntas tua, sicut in caelo, ita et in terra. O Ecclesia, inimicus tuus est Paganus, Judæus, hæreticus: terra est. Si cœlum es, invoca Patrem qui est in cœlis, et pro inimicis tuis ora: quia et Saulus inimicus erat Ecclesiæ; sic oratum est pro illo, factus est amicus. Non solum destitit esse persecutor, sed laboravit ut esset adjutor. Et si verum quæras, oratum est contra illum: sed contra ejus malitiam, non naturam. Ora et tu contra malitiam inimici tui: illa moriatur, et ille vivat. Si enim mortuus fuerit inimicus tuus, quasi inimico caruisti, sed nec amicum invenisti. Si autem mortua fuerit malitia ejus: et inimicum amisisti, et amicum invenisti.","t":"Now, because of those daily sins of which I spoke, since you must say, as a kind of daily cleansing, “Forgive us our debts, as we also forgive our debtors,” what will you do? You have enemies. For who lives on this earth without an enemy? Take heed to yourselves: love them. In no way can a raging enemy harm you as much as you harm yourself if you do not love your enemy. For he can harm your farm, or your flock, or your house, or your manservant, or your maidservant, or your son, or your wife; or at most, if he is given the power, your flesh. Can he harm your soul, as you can? Stretch yourselves toward this perfection, dearly beloved, I urge you. But was it I who gave you this? He gave it to you to whom you say, “Your will be done, as in heaven, so on earth.” Yet let it not seem impossible to you: I know, I have known, I have proved that there are Christian people who love their enemies. If it seems impossible to you, you will not do it. First believe that it can be done, and pray that God’s will may be done in you. For what good does your enemy’s evil do you? If he had no evil, he would not even be your enemy. Wish him good: let him end his evils, and he will not be your enemy. For it is not human nature in him that is your enemy, but his fault. Is he your enemy because he has a soul and a body? This is what you are: you have a soul, he has a soul; you have a body, he has a body. He is of one substance with you; you were made from the same earth, you were given life by the same Lord. This is what he is, what you are: look on your brother. Our first two parents were Adam and Eve, he father, she mother: so we are brothers. Let us leave aside our first origin: God is our Father, the Church our Mother: so we are brothers. “But my enemy is a pagan, a Jew, a heretic.” That is why I said a while ago: “Your will be done, as in heaven, so on earth.” O Church, your enemy is the pagan, the Jew, the heretic: he is earth. If you are heaven, call on the Father who is in heaven, and pray for your enemies; for Saul too was an enemy of the Church; prayer was made for him in this way, and he became a friend. He not only ceased to be a persecutor but labored to be a helper. And to tell the truth, prayer was made against him, but against his malice, not his nature. You too pray against your enemy’s malice: may it die, and may he live. For if your enemy has died, you seem to be rid of an enemy, but you have not found a friend. But if his malice has died, you have both lost an enemy and found a friend.","f":"Augustine, <i>Serm.</i> 56.14 (PL 38:268; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-14)."},"augustine-sermones/56.15":{"o":"Adhuc dicitis: Quis potest? quis illud fecit? Deus illud faciat in cordibus vestris. Et ego scio, pauci illud faciunt, magni sunt qui faciunt, spirituales faciunt. Numquid tales sunt omnes in Ecclesia fideles ad altare accedentes, corpus et sanguinem Christi sumentes? numquid tales sunt omnes? Et tamen omnes dicunt, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si respondeat illis Deus: Quid a me petitis ut faciam quod promisi, quando vos non facitis quod præcepi? Quid promisi? Dimittere debita vestra. Quid præcepi? Ut et vos dimittatis debitoribus vestris. Quomodo potestis hoc facere, si non diligatis inimicos? Quid ergo facturi sumus, fratres? Ad tantam paucitatem redigitur grex Christi? Si soli illi debent dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, qui diligunt inimicos; nescio quid faciam, nescio quid dicam. Dicturus enim vobis sum: Si non diligitis inimicos vestros, nolite orare? Non audeo: imo ut diligatis, orate. Sed numquid vobis dicturus sum: Si non diligitis inimicos vestros, nolite in oratione dominica dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris? Puta quia dico, Nolite dicere. Si non dixeritis, non dimittuntur: si dixeritis, et non feceritis, non dimittuntur. Ergo dicendum est et faciendum, ut dimittantur.","t":"You still say: “Who can do it? Who has done it?” May God do it in your hearts. I know too: few do it; those who do it are great, the spiritual do it. Are all the faithful in the Church who come to the altar and receive the body and blood of Christ like that? Are they all like that? And yet they all say, “Forgive us our debts, as we also forgive our debtors.” What if God answered them: “Why do you ask me to do what I promised, when you do not do what I commanded? What did I promise? To forgive your debts. What did I command? That you too forgive your debtors.” How can you do this if you do not love your enemies? What, then, shall we do, brothers? Is the flock of Christ reduced to such a small number? If only those who love their enemies ought to say, “Forgive us our debts, as we also forgive our debtors,” I do not know what to do, I do not know what to say. Am I to say to you: “If you do not love your enemies, do not pray”? I do not dare; rather, pray so that you may love them. But am I to say to you: “If you do not love your enemies, do not say in the Lord’s Prayer, Forgive us our debts, as we also forgive our debtors”? Suppose I say, “Do not say it.” If you do not say it, they are not forgiven; if you say it and do not do it, they are not forgiven. So it must be both said and done, so that they may be forgiven.","f":"Augustine, <i>Serm.</i> 56.15 (PL 38:268; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-15)."},"augustine-sermones/56.16":{"o":"Video aliquid unde possum, non paucitatem christianam, sed multitudinem consolari: et scio quia hoc desideratis audire. Dimittite, ut dimittatur vobis, Christus dixit. Et vos in oratione quid dicitis? unde modo tractamus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Sic dimitte, Domine, quomodo dimittimus. Hoc dicis: Sic dimitte, Pater, qui es in coelis, debita nostra, quomodo et nos dimittimus debitoribus nostris. Hoc enim facere debetis: quod si non feceritis, peribitis. Quando inimicus veniam petit, continuo dimittatis. Et hoc multum ad vos? Multum ad te erat, inimicum diligere sævientem: multum est ad te, hominem diligere supplicantem? Quid dicis? Sæviebat, et oderas. Mallem nec tunc odisses: mallem tunc, cum sævientem patereris, Dominum recordareris dicentem, Pater, ignosce illis, quia nesciunt quid faciunt. Hoc ergo magnopere vellem, ut etiam eo tempore, cum in te sæviebat inimicus, respiceres Dominum Deum tuum ista dicentem. Sed forte dicturus es: Fecit ille, sed ut Dominus, quia Christus, quia Dei Filius, quia Unigenitus, quia Verbum caro factum. Quid ego malus et invalidus homo? Si multum est ad te Dominus tuus, cogitetur a te conservus tuus. Stephanus sanctus lapidabatur: et inter lapides genu fixo pro inimicis orabat, et ait, Domine, ne statuas illis hoc peccatum. Illi lapides mittebant, non veniam postulabant: et ille pro eis orabat. Talem te esse volo: extende te. Quid trahis semper cor in terra? Audi, Sursum cor: extende, dilige inimicos. Si non potes diligere sævientem, dilige vel petentem. Dilige hominem qui tibi dicit: Frater, peccavi, ignosce mihi. Tunc si non ignoveris, non dico, deles orationem de corde tuo; sed deleberis de libro Dei.","t":"I see something by which I can console, not a few Christians, but the multitude; and I know that you want to hear it. “Forgive, so that you may be forgiven,” Christ said. And what do you say in the Prayer, which we are now discussing? “Forgive us our debts, as we also forgive our debtors.” “So forgive, Lord, as we forgive.” This is what you say: “So forgive our debts, Father who are in heaven, as we also forgive our debtors.” For this you must do; and if you do not do it, you will perish. When an enemy asks pardon, forgive at once. And is this too much for you? It was much for you to love an enemy who was raging; is it much for you to love a man who is pleading? What do you say? “He was raging, and I hated him.” I would rather you had not hated even then; I would rather that, while you suffered his raging, you had remembered the Lord saying, “Father, forgive them, for they do not know what they do.” This, then, I would greatly have wished: that even at that time, when your enemy was raging against you, you had looked to the Lord your God saying this. But perhaps you will say: “He did it, but as Lord, because he is Christ, because he is the Son of God, because he is the Only-begotten, because he is the Word made flesh. What can I do, a bad and weak man?” If your Lord is too much for you, think of your fellow servant. Saint Stephen was being stoned; and among the stones he knelt and prayed for his enemies, and said, “Lord, do not hold this sin against them.” They were throwing stones, not asking pardon; and he prayed for them. I want you to be like that: stretch yourself. Why do you always drag your heart along the ground? Hear: “Lift up your heart”; stretch out, love your enemies. If you cannot love the one who rages, love at least the one who asks. Love the man who says to you, “Brother, I have sinned, forgive me.” Then, if you do not forgive, I do not say that you blot this prayer out of your heart, but you will be blotted out of God’s book.","f":"Augustine, <i>Serm.</i> 56.16 (PL 38:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-16)."},"augustine-sermones/56.17":{"o":"Si autem vel tunc ignoveris, vel tunc ex corde dimiseris odium: odium dico dimittas ex corde, non disciplinam. Quid si ille qui petit veniam, castigandus est a me? Fac quod vis: puto enim quod filium tuum diligis et quando caedis. Lacrymas vapulantis non curas; quia ei hæreditatem servas. Ego hoc dico, ut de corde dimittas odium, quando a te veniam petit inimicus. Sed forte dicis: Mentitur, fingit. O judex cordis alieni, dic mihi cogitationes patris tui, dic mihi hesternas tuas: Rogat, veniam petit: dimitte, prorsus dimitte. Si non dimiseris, non illi noces, sed tibi. Nam ille scit quid est facturus. Non vis tu dimittere conservus conservo tuo: ibit ad Dominum vestrum, et dicet ei, Domine, rogavi conservum meum, ut dimitteret mihi, et noluit dimittere; tu mihi dimitte. Numquid non licet Domino debita relaxare servi sui? Ille accepta venia a Domino recedit absolutus, tu remanes obligatus. Quomodo obligatus? Venturum est tempus orationis, venturum est ut dicas, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. respondebit tibi Dominus, Serve nequam, cum tanta mihi deberes, rogasti me, et dimisi tibi; nonne oportebat et te misereri conservi tui, sicut et ego tui misertus sum. De Evangelio sunt verba ista, non de corde meo. Si autem rogatos dimiseris veniam postulanti, jam potes dicere orationem istam. Et si nondum idoneus es diligere sævientem, tamen orationem istam potes dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Transeamus ad reliqua.","t":"But if then at least you forgive, if then at least you let go of hatred from your heart (it is hatred, I say, that you are to let go from the heart, not discipline)... “What if the one who asks pardon ought to be punished by me?” Do as you will; for I suppose you love your son even when you beat him. You do not mind the tears of the one being beaten, because you are keeping an inheritance for him. This I say: that you let go of hatred from the heart when an enemy asks pardon of you. But perhaps you say: “He is lying, he is pretending.” O judge of another’s heart, tell me your father’s thoughts; tell me your own thoughts of yesterday. He asks, he begs pardon: forgive, forgive completely. If you do not forgive, you harm not him but yourself. For he knows what he will do. You, a fellow servant, will not forgive your fellow servant: he will go to your common Lord and say to him, “Lord, I asked my fellow servant to forgive me, and he would not forgive; you forgive me.” Is the Lord not permitted to release his servant’s debts? He, having received pardon from the Lord, goes away released; you remain bound. How bound? The time of prayer will come; it will come that you say, “Forgive us our debts, as we also forgive our debtors,” and the Lord will answer you: “Wicked servant, when you owed me so much, you asked me, and I forgave you; should you not also have had pity on your fellow servant, as I had pity on you?” These words are from the Gospel, not from my heart. But if, when asked, you grant pardon to one who begs it, you can now say this prayer. And even if you are not yet able to love one who rages, still you can say this prayer: “Forgive us our debts, as we also forgive our debtors.” Let us pass on to the rest.","f":"Augustine, <i>Serm.</i> 56.17 (PL 38:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-17)."},"augustine-sermones/56.18":{"o":"Et ne nos inferas in tentationem. Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris, propter præterita peccata dicimus, quæ non possumus facere, ut facta non sint. Potes agere, ut non facias quod fecisti: quid agis, ut non sit factum quod fecisti? Propter illa quæ jam facta sunt, ista tibi sententia orationis subvenit: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Propter illa in quæ potes incidere, quid facies? Ne nos inferas in tentationem; sed libera nos a malo. Ne nos inferas in tentationem; sed libera nos a malo; hoc est, ab ipsa tentatione.","t":"“And lead us not into temptation.” “Forgive us our debts, as we also forgive our debtors,” we say because of past sins, which we cannot make not to have been done. You can act so as not to do what you have done; how will you act so that what you have done was not done? For the things that have already been done, this sentence of the Prayer comes to your help: “Forgive us our debts, as we also forgive our debtors.” For the things into which you may fall, what will you do? “Lead us not into temptation, but deliver us from evil.” “Lead us not into temptation, but deliver us from evil,” that is, from temptation itself.","f":"Augustine, <i>Serm.</i> 56.18 (PL 38:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-18)."},"augustine-sermones/56.19":{"o":"Et erunt petitiones illæ tres, Sanctificetur nomen tuum, Veniat regnum tuum, Fiat voluntas tua, sicut in coelo et in terra: tres istæ petitiones sunt propter vitam humanam. Semper enim sanctificatum in nobis debet esse nomen Dei, semper in regno ejus esse debemus, semper voluntatem ejus facere debemus. Hoc in æternum erit. Panis quotidianus modo est necessarius. Jam ab hoc articulo cætera quæ oramus, ad præsentis vitæ necessitatem pertinent. Panis quotidianus in hac vita necessarius est; dimitti debita nostra in hac vita necessarium est. Nam cum ad illam venerimus, debita finimus. In hac terra tentatio est, in hac terra periculose navigatur, in hac terra per rimas fragilitatum subintrat aliquid, quod debeat sentinari. Cum autem facti fuerimus æquales Angelis Dei, absit ut dicamus, absit ut rogemus Deum, ut dimittat debita nostra, quæ nulla erunt. Hic ergo panis quotidianus, hic ut debita dimittantur, hic ut non intremus in tentationem; quia in illa vita tentatio non intrat: hic ut liberentur a malo; quia in illa vita malum nullum, sed bonum sempiternum permanebit.","t":"And those three petitions, “Hallowed be your name, your kingdom come, your will be done, as in heaven, so on earth”: these three petitions are for eternal life. For God’s name ought always to be hallowed in us; we ought always to be in his kingdom; we ought always to do his will. This will be for eternity. Daily bread is necessary now. From this article on, the rest of what we pray for concerns the needs of the present life. Daily bread is necessary in this life; that our debts be forgiven is necessary in this life. For when we come to that life, we are done with debts. In this land there is temptation; in this land the sailing is dangerous; in this land something slips in through the cracks of our frailties that has to be pumped out. But when we have been made equal to the angels of God, far be it that we should say, far be it that we should ask God to forgive our debts, for there will be none. Here, then, is the daily bread; here, that debts be forgiven; here, that we not enter into temptation, for in that life temptation does not enter; here, that we be delivered from evil, for in that life there will be no evil, but everlasting good will remain.","f":"Augustine, <i>Serm.</i> 56.19 (PL 38:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-19)."},"augustine-sermones/56.2":{"o":"Multi autem petunt quod petere non deberent, ignorantes quid eis expediat. Duas ergo res, qui invocat, cavere debet: ne petat quod non debet, et ne ab illo petat a quo non debet. A diabolo, ab idolis, a dæmonibus non est petendum aliquid: a Domino Deo nostro Jesu Christo, Deo Patre Prophetarum, Apostolorum et martyrum, a Patre Domini nostri Jesu Christi, a Deo qui fecit coelum et terram, mare et omnia quæ in eis sunt, ab illo petendum est, si quid petendum est. Sed cavendum est, ne et ab illo petatur quod petere non debemus. Vitam humanam quia petere debemus, si petas ab idolis surdis et mutis, quid tibi prodest? Item a Deo Patre, qui est in cælis, si optas mortem inimicorum tuorum, quid tibi prodest? Non audisti vel legisti in Psalmo, in quo prædictus est damnabilis traditor Judas quomodo prophetia dixit de illo, Oratio ejus fiat illi in peccatum? Si ergo surgis et oras mala inimicis tuis, oratio tua fiet in peccatum.","t":"But many ask for what they ought not to ask, not knowing what is good for them. So the one who calls on God must beware of two things: not to ask for what he ought not, and not to ask it from one from whom he ought not. Nothing is to be asked from the devil, from idols, from demons. From the Lord our God Jesus Christ, from God the Father of the prophets, the apostles, and the martyrs, from the Father of our Lord Jesus Christ, from God who made heaven and earth, the sea and all that is in them, from him we must ask, if anything is to be asked. But we must beware of asking even from him what we ought not to ask. Since we ought to ask for human life, if you ask it from deaf and mute idols, what good does it do you? Again, if you wish from God the Father who is in heaven for the death of your enemies, what good does it do you? Have you not heard or read in the psalm in which the damnable traitor Judas was foretold, how the prophecy said of him, “Let his prayer become sin”? If, then, you get up and pray for evils on your enemies, your prayer will become sin.","f":"Augustine, <i>Serm.</i> 56.2 (PL 38:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-2)."},"augustine-sermones/56.3":{"o":"In Psalmis sanctis legistis, veluti multa imprecari mala inimicis suis, eum qui loquitur in Psalmis. Et utique, ait aliquis, qui loquitur in Psalmis, justus est: quare tam mala optat inimicis suis? Non optat, sed prævidet: prophetia est prænuntiantis, non votum male dicentis. In spiritu enim illi noverant quibus habebat evenire male, quibus bene: et per prophetiam dicebant, tanquam optarent quod prævidebant. Tu autem unde scis, ne melior te futurus sit, cui hodie male petis? Sed scio illum malignum, dicis. Et te scis malignum. Quamvis forte audeas et de corde alterius judicare quod nescis: sed et te scis malignum. Non audis Apostolum dicentem, Qui prius fui blasphemus, et persecutor, et injuriosus; sed misericordiam consecutus sum, quia ignorans feci in incredulitate? Quando Paulus apostolus persequebatur Christianos, ligans ubi inveniebat, audiendos ad sacerdotes et puniendos attrahebat; quid putatis, fratres, Ecclesia contra illum orabat, an pro illo? Utique Ecclesia Dei, quæ didicerat a Domino suo, qui pendens in cruce dixit, Pater, ignosce illis, quia nesciunt quid faciunt, talia precabatur pro Paulo, imo adhuc pro Saulo, ut hoc in illo fieret, quod et factum est. Nam quia dicit, Eram autem ignotus facie Ecclesiis Judææ quæ sunt in Christo; tantum autem audiebant quia ille qui aliquando nos persequebatur, nunc evangelizat fidem quam aliquando vastabat, et in me magnificabant Deum: quare magnificabant Deum, nisi quia antequam esset factum, rogabant Deum?","t":"In the holy Psalms you have read that the one who speaks in the Psalms seems to call down many evils on his enemies. And surely, someone says, the one who speaks in the Psalms is righteous: why does he wish such evils on his enemies? He does not wish them; he foresees them. It is the prophecy of one foretelling, not the vow of one cursing. For in the Spirit they knew to whom evil was going to happen and to whom good; and through prophecy they spoke as if they wished what they foresaw. But you, how do you know that the one for whom you pray evil today will not be better than you? “But I know he is malicious,” you say. And you know that you are malicious. Perhaps you even dare to judge what you do not know about another’s heart; but you know that you yourself are malicious. Do you not hear the Apostle saying, “I, who was formerly a blasphemer, a persecutor, and insolent; but I obtained mercy, because I acted in ignorance in unbelief”? When the apostle Paul was persecuting the Christians, binding them wherever he found them and dragging them to the priests to be tried and punished, what do you think, brothers: was the Church praying against him or for him? Surely the Church of God, which had learned from its Lord, who said as he hung on the cross, “Father, forgive them, for they do not know what they do,” prayed for Paul, or rather still for Saul, that what was in fact done might be done in him. For when he says, “I was unknown by face to the churches of Judea that are in Christ; they only heard that he who once persecuted us now preaches the faith he once ravaged; and they glorified God in me,” why did they glorify God, unless because before it happened they had been asking God for it?","f":"Augustine, <i>Serm.</i> 56.3 (PL 38:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-3)."},"augustine-sermones/56.4":{"o":"Dominus ergo noster primo amputavit multiloquium, ne multa verba afferas ad Deum, quasi velis multis verbis docere Deum. Quando ergo rogas, pietate opus est, non verbositate. Scit enim Pater vester quid vobis necessarium sit, priusquam petatis ab eo. Nolite ergo multum loqui: quia novit quid vobis necessarium sit. Sed ne forte hic aliquis dicat: Si novit quid nobis sit necessarium, utquid vel pauca verba dicimus? utquid oramus? Ipse scit: det quod scit nobis necessarium. Sed ideo voluit ut ores, ut desideranti det, ne vilescat quod dederit; quia et ipsum desiderium ipse insinuavit. Verba ergo quae Dominus noster Jesus Christus in Oratione docuit, forma est desideriorum. Non tibi licet petere aliud, quam quod ibi scriptum est.","t":"Our Lord, then, first cut off wordiness, so that you would not bring many words to God, as if you wanted to teach God with many words. So when you ask, what is needed is devotion, not verbosity. “For your Father knows what you need before you ask him.” Do not, then, speak at length, because he knows what you need. But lest someone here perhaps say, “If he knows what we need, why do we say even a few words? Why do we pray? He knows: let him give what he knows we need”: he willed that you should pray so that he might give to one who desires, so that what he gives might not be held cheap; for he himself has also instilled that very desire. So the words that our Lord Jesus Christ taught in the Prayer are the pattern of our desires. You are not permitted to ask for anything other than what is written there.","f":"Augustine, <i>Serm.</i> 56.4 (PL 38:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-4)."},"augustine-sermones/56.5":{"o":"Vos ergo, inquit, dicite: Pater noster, qui es in cœlis. Ubi vos (videtis) Deum Patrem habere coepistis. Sed habebitis, cum nati fueritis. Quanquam et modo antequam nascamini, illius semine concepti estis, tanquam utero Ecclesiæ in fonte pariendi. Pater noster, qui es in coelis. Mementote, vos Patrem habere in cœlis. Mementote, vos de patre Adam natos in mortem, de Patre Deo regenerandos ad vitam. Quæ et dicitis, in cordibus vestris dicite. Sit orantis affectus, et erit exaudientis effectus. Sanctificetur nomen tuum. Quid rogas ut sanctificetur nomen Dei? Sanctum est. Quid rogas, quod jam sanctum est? Deinde cum rogas ut sanctificetur nomen ipsius, nonne quasi pro illo illum rogas, et non pro te? Intellige, et pro te rogas. Hoc enim rogas, ut quod semper sanctum est in se, sanctificetur in te. Quid est, sanctificetur? Sanctum habeatur, non contemnatur. Ergo vides quia cum optas, tibi bonum optas. Tibi enim malum est si contempseris nomen Dei, non Deo.","t":"“You, then,” he says, “say: Our Father, who are in heaven.” Here you see that you have begun to have God as Father. But you will have him when you have been born. Although even now, before you are born, you have been conceived of his seed, as about to be brought forth in the font, the womb, as it were, of the Church. “Our Father, who are in heaven.” Remember that you have a Father in heaven. Remember that you were born of father Adam to death, and are to be reborn of God the Father to life. And what you say, say in your hearts. Let there be the affection of one who prays, and there will be the effect of one who hears. “Hallowed be your name.” Why do you ask that God’s name be hallowed? It is holy. Why do you ask for what is already holy? Again, when you ask that his name be hallowed, are you not as it were asking him for himself, and not for you? Understand: you are asking for yourself too. For what you ask is this: that what is always holy in itself may be hallowed in you. What does “be hallowed” mean? Be held holy, not despised. So you see that when you wish this, you are wishing good for yourself. For if you despise God’s name, it is bad for you, not for God.","f":"Augustine, <i>Serm.</i> 56.5 (PL 38:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-5)."},"augustine-sermones/56.6":{"o":"Veniat regnum tuum. Cui dicimus? Et si non petamus, non est venturum regnum Dei? De illo enim regno dicitur quod erit post finem sæculi. Nam regnum semper habet Deus; et nunquam est sine regno, cui servit universa creatura. Sed quod regnum optas? De quo scriptum est in Evangelio, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio sæculi. Ecce de quo dicimus, Veniat regnum tuum. Ut in nobis veniat, optamus; ut in illo inveniamur, optamus. Nam ecce veniet: sed quid tibi prodest, si ad sinistram te inveniet? Ergo et hic tibi bene optas, pro te oras. Hoc desideras, hoc cupis orando, ut sic vivas, quomodo ad regnum Dei, quod est omnibus sanctis dandum, pertineas. Ergo, ut bene vivas, tibi oras cum dicis, Veniat regnum tuum. Pertineamus ad regnum tuum: veniat et nobis quod venturum est sanctis et justis tuis.","t":"“Your kingdom come.” To whom do we say this? Even if we do not ask, will God’s kingdom not come? For it is of that kingdom that we speak which will be after the end of the world. For God always has a kingdom, and he is never without a kingdom, he whom the whole creation serves. But what kingdom do you wish for? That of which it is written in the Gospel: “Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world.” See, this is the kingdom of which we say, “Your kingdom come.” We wish that it may come in us; we wish that we may be found in it. For see, it will come; but what good is it to you if it finds you on the left? So here too you wish well for yourself; you pray for yourself. This is what you desire, what you long for in praying: that you may live in such a way as to belong to the kingdom of God, which is to be given to all the saints. So when you say, “Your kingdom come,” you are praying for yourself, that you may live well. Let us belong to your kingdom; let what is to come to your saints and righteous ones come to us too.","f":"Augustine, <i>Serm.</i> 56.6 (PL 38:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-6)."},"augustine-sermones/56.7":{"o":"Fiat voluntas tua. Si non illud tu dicas, non faciet Deus voluntatem suam? Memento quod in symbolo reddidisti: Credo in Deum Patrem omnipotentem. Si omnipotens est, cur oras ut fiat voluntas ejus? Quid est ergo, Fiat voluntas tua? Fiat in me, ut non resistam voluntati tuæ. Ergo et hic pro te oras, et non pro Deo. Fiet enim voluntas Dei in te, etsi non fit a te. Nam et quibus dicturus est, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi, fiet in illis voluntas Dei, ut justi et sancti accipiant regnum: et quibus dicturus est, Ite in ignem æternum, qui paratus est diabolo et angelis ejus; fiet in illis voluntas Dei, ut mali damnentur in ignem sempiternum. Aliud est, ut fiat a te. Ut ergo fiat in te, non sine causa oras, nisi ut bene sit tibi. Sive ergo bene sit tibi, sive male sit tibi, fiet in te: sed fiat et a te. Quare ergo dico, Fiat voluntas tua in cœlo et in terra: et non dico, Fiat voluntas tua a coelo et a terra? Quia quod fit a te, ipse facit in te. Nunquam fit a te, quod non ipse facit in te. Sed aliquando facit in te, quod non fit a te: nunquam autem aliquid fit a te, si non facit in te.","t":"“Your will be done.” If you do not say it, will God not do his will? Remember what you recited in the Creed: “I believe in God the Father almighty.” If he is almighty, why do you pray that his will be done? What, then, does “Your will be done” mean? May it be done in me, so that I do not resist your will. So here too you are praying for yourself, and not for God. For God’s will will be done in you, even if it is not done by you. For both in those to whom he will say, “Come, blessed of my Father, receive the kingdom prepared for you from the origin of the world,” God’s will will be done, that the just and holy receive the kingdom; and in those to whom he will say, “Go into the eternal fire, which is prepared for the devil and his angels,” God’s will will be done, that the wicked be condemned to the everlasting fire. That it be done by you is another matter. So it is not without reason that you pray that it be done in you, but so that it may be well with you. For whether it goes well or badly with you, it will be done in you; but may it be done by you too. Why, then, do I say, “Your will be done in heaven and on earth,” and not, “Your will be done by heaven and by earth”? Because what is done by you, he himself does in you. Nothing is ever done by you that he does not himself do in you. Sometimes he does in you what is not done by you; but nothing is ever done by you unless he does it in you.","f":"Augustine, <i>Serm.</i> 56.7 (PL 38:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-7)."},"augustine-sermones/56.8":{"o":"Quid est autem, in cœlo et in terra, vel, sicut in coelo et in terra? Faciunt Angeli voluntatem tuam, faciamus et nos. Fiat voluntas tua, sicut in coelo et in terra. Mens cœlum est, caro terra est. Quando dicis, si tamen dicis, quod ait Apostolus, Mente servio legi Dei, carne autem legi peccati; fit voluntas Dei in cælo, sed nondum in terra. Cum vero caro menti consenserit, et absorpta fuerit mors in victoriam, ut nulla desideria carnalia remaneant cum quibus mens confligat; cum transierit rixa in terra, cum transierit bellum cordis, cum transierit quod dictum est, Caro concupiscit adversus spiritum, et spiritus adversus carnem; hæc enim invicem adversantur, ut non ea quæ vultis faciatis: cum ergo hoc bellum transierit, omnisque concupiscentia in charitatem fuerit commutata, nihil in corpore remanebit quod spiritui resistat, nihil quod dometur, nihil quod frenetur, nihil quod calcetur; sed totum per concordiam perget ad justitiam; fiet voluntas Dei in caelo et in terra. Fiat voluntas tua in cœlo et in terra. Perfectionem optamus, quando hoc oramus. Item, Fiat voluntas tua, sicut in cœlo, et in terra. In Ecclesia spirituales cœlum sunt, carnales terra sunt. Fiat ergo voluntas tua, sicut in cœlo et in terra: ut quomodo tibi serviunt spirituales, sic tibi mutati in melius serviant et carnales. Fiat voluntas tua, sicut in cœlo et in terra. Est et alius sensus pius valde. Moniti enim sumus orare pro inimicis nostris. Ecclesia, coelum est: inimici Ecclesiæ, terra sunt. Quid est ergo, Fiat voluntas tua, sicut in cælo, et in terra? Credant inimici nostri, quomodo et nos in te credimus: fiant amici, finiant inimicitias. Terra sunt, ideo nobis adversantur: coelum fiant, et nobiscum erunt.","t":"But what does “in heaven and on earth” mean, or “as in heaven, so on earth”? The angels do your will; let us do it too. “Your will be done, as in heaven, so on earth.” The mind is heaven, the flesh is earth. When you say, if you do say it, what the Apostle says, “With the mind I serve the law of God, but with the flesh the law of sin,” God’s will is done in heaven, but not yet on earth. But when the flesh has come into agreement with the mind, and death has been swallowed up in victory, so that no carnal desires remain for the mind to struggle against; when the quarrel on earth has passed, when the war of the heart has passed, when what is said has passed, “The flesh lusts against the spirit, and the spirit against the flesh; for these are opposed to each other, so that you do not do what you will”; when, then, this war has passed and all concupiscence has been changed into love, nothing will remain in the body to resist the spirit, nothing to be tamed, nothing to be bridled, nothing to be trampled; but the whole will go forward in concord to justice; and God’s will will be done in heaven and on earth. “Your will be done in heaven and on earth.” We wish for perfection when we pray this. Again: “Your will be done, as in heaven, so on earth.” In the Church the spiritual are heaven, the carnal are earth. “Your will be done, then, as in heaven, so on earth”: that as the spiritual serve you, so the carnal too, changed for the better, may serve you. “Your will be done, as in heaven, so on earth.” There is also another very devout sense. For we have been told to pray for our enemies. The Church is heaven; the enemies of the Church are earth. What, then, does “Your will be done, as in heaven, so on earth” mean? May our enemies believe, as we too believe in you; may they become friends, may they end their enmities. They are earth, and so they oppose us; may they become heaven, and they will be with us.","f":"Augustine, <i>Serm.</i> 56.8 (PL 38:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-8)."},"augustine-sermones/56.9":{"o":"Panem nostrum quotidianum da nobis hodie. Et hic jam manifestum est quod pro nobis oramus. Quando dicis, Sanctificetur nomen tuum; exponendum est tibi quia pro te oras, non pro Deo. Quando dicis, Fiat voluntas tua, et hoc exponendum tibi est, ne putes quod Deo bene optas, ut fiat voluntas ipsius, et non potius pro te oras. Quando dicis, Veniat regnum tuum; et hoc exponendum est, ne putes quia Deo bene optas, ut regnet. Ab isto autem loco et deinceps usque in finem Orationis, apparet quia pro nobis rogamus Deum. Quando dicis, Panem nostrum quotidianum da nobis hodie, profiteris te mendicum Dei. Sed noli erubescere: quantumlibet quis sit dives in terra, mendicus Dei est. Stat mendicus ante domum divitis: sed et ipse dives stat ante domum magni divitis. Petitur ab illo, et petit. Si non egeret, aures Dei oratione non pulsaret. Et quid eget dives? Audeo dicere, ipso pane quotidiano eget dives. Quare enim abundant illi omnia? unde, nisi quia Deus dedit? Quid habebit, si Deus subtrahat manum suam? Nonne multi dormierunt divites, et surrexerunt pauperes? Et quod illi non deest, misericordiæ Dei est, non potentiae ipsius.","t":"“Give us this day our daily bread.” Here it is now plain that we are praying for ourselves. When you say, “Hallowed be your name,” it has to be explained to you that you are praying for yourself, not for God. When you say, “Your will be done,” this too has to be explained, so that you do not think you are wishing God well, that his will be done, rather than praying for yourself. When you say, “Your kingdom come,” this too has to be explained, so that you do not think you are wishing God well, that he may reign. But from this point to the end of the Prayer it is clear that we are asking God for ourselves. When you say, “Give us this day our daily bread,” you profess yourself God’s beggar. But do not be ashamed: however rich anyone is on earth, he is God’s beggar. The beggar stands before the rich man’s house; but the rich man himself stands before the house of the great Rich One. He is asked, and he asks. If he were not in need, he would not knock at God’s ears in prayer. And what does the rich man need? I dare to say: the rich man needs daily bread itself. For why does he have abundance of everything? From where, except that God gave it? What will he have if God withdraws his hand? Have not many gone to sleep rich and woken up poor? And that he does not lack is due to God’s mercy, not to his own power.","f":"Augustine, <i>Serm.</i> 56.9 (PL 38:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/56-9)."},"augustine-sermones/57.1":{"o":"Ordo est ædificationis vestræ, ut discatis prius quid credatis, et postea quid petatis. Sic enim dicit Apostolus, Erit: omnis qui invocaverit nomen Domini, salvus erit. Hoc testimonium beatus Paulus posuit de propheta: quia prædicta sunt per prophetam ista tempora, quando omnes invocaturi erant Deum: Qui invocaverit nomen Domini, salvus erit. Et adjunxit: Quomodo autem invocabunt, in quem non crediderunt? aut quomodo credent, quem non audierunt? Quomodo autem audient, sine prædicante? aut quomodo prædicabunt, si non mittantur? Missi sunt ergo prædicatores, prædicaverunt Christum. Illis prædicantibus populi audierunt, audiendo crediderunt, credendo invocaverunt. Quia ergo rectissime et verissime dictum est, Quomodo invocabunt, in quem non crediderunt? ideo prius didicistis quod crederetis: hodie didicistis eum invocare, in quem credidistis.","t":"The order of your upbuilding is that you learn first what to believe and afterwards what to ask. For so the Apostle says: “It will be that everyone who calls on the name of the Lord will be saved.” Blessed Paul set down this testimony from the prophet, because these times were foretold through the prophet, when all were to call on God: “Whoever calls on the name of the Lord will be saved.” And he added: “But how will they call on him in whom they have not believed? Or how will they believe him whom they have not heard? And how will they hear without someone preaching? Or how will they preach unless they are sent?” So preachers were sent; they preached Christ. As they preached, the peoples heard; by hearing they believed; by believing they called on him. Since, then, it was most rightly and most truly said, “How will they call on him in whom they have not believed?”, you first learned what to believe; today you have learned to call on him in whom you have believed.","f":"Augustine, <i>Serm.</i> 57.1 (PL 38:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-1)."},"augustine-sermones/57.10":{"o":"Libera nos a malo: potest ad eamdem ipsam sententiam pertinere. Ideo sic est, ut intelligas unam sententiam, Ne nos inferas in tentationem; sed libera nos a malo. Ideo addidit sed: ut ostenderet hoc totum ad unam sententiam pertinere, ne nos inferas in tentationem; sed libera nos a malo. Quomodo? Singula illa proponam; Ne nos inferas in tentationem; sed libera nos a malo, Liberando nos a malo, non nos infert in tentationem: non nos inferendo in tentationem, liberat nos a malo.","t":"“Deliver us from evil” can belong to that same sentence. It is so in order that you may understand it as one sentence: “Lead us not into temptation, but deliver us from evil.” That is why he added “but”: to show that all this belongs to one sentence, “Lead us not into temptation, but deliver us from evil.” How? I will set out each part: “Lead us not into temptation, but deliver us from evil.” By delivering us from evil, he does not lead us into temptation; by not leading us into temptation, he delivers us from evil.","f":"Augustine, <i>Serm.</i> 57.10 (PL 38:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-10)."},"augustine-sermones/57.11":{"o":"Magna vero tentatio est, charissimi, magna tentatio est in hac vita, quando illud nostrum tentatur, quo meremur veniam, sicubi tentati lapsi fuerimus. Horrenda tentatio est, quando nobis tollitur, unde ab aliarum tentationum vulneribus sanari possimus. Scio nondum vos intellexisse: adeste animo, ut intelligatis. Puta, tentat avaritia, victus est quisquam (quia et luctator aliquando et bonus præliator vulneratur) in aliqua una tentatione: vicit hominem avaritia, etiam bonum luctatorem; et fecit nescio quid avarum. Transiit libido, non adduxit ad stuprum, non pervenit ad adulterium. Illud enim quando fuerit, et ab adulterio homo prohibendus est. Sed vidit mulierem ad concupiscendum, cogitavit aliquid delectabilius quam debuit; accepit pugnam, etiam optimus præliator percussus est: sed non consensit, repercussit motum lascivum, doloris amaritudine castigavit, repercussit et vicit. Tamen eo Ipso quod lapsus erat, habet unde dicat, Dimitte nobis debita nostra. Sic de cæteris omnibus tentationibus, difficile est ut non sit unde dicamus, Dimitte nobis debita nostra. Quæ est ergo illa, quam posui, horrenda tentatio, molesta, tremenda, omnibus viribus, omni virtute vitanda? quæ est ista? Quando nobiscum agitur, ut vindicemus nos. Ira exasperatur, et frendet homo vindicari: horrenda tentatio. Unde accepturus enim veniam fueras pro cæteris delictis, hoc perdis. Si quid aliis sensibus, aliis cupiditatibus peccaveras, hinc erat sanandum, quia dicturus eras, Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Qui te instigat ut vindiceris, perdet tibi quod dicturus eras, Sicut et nos dimittimus debitoribus nostris. Illo perdito, cuncta tenebuntur: omnino nihil dimittitur.","t":"Truly it is a great temptation, dearly beloved, a great temptation in this life, when that part of us is tempted by which we earn pardon if, being tempted somewhere, we have fallen. It is a dreadful temptation when that is taken from us by which we could be healed of the wounds of other temptations. I know you have not yet understood; attend in mind, so that you may understand. Suppose avarice tempts, and someone is defeated (for sometimes even a good wrestler and good fighter is wounded) in some single temptation: avarice has defeated a man, even a good wrestler, and he has done some avaricious thing. Lust has passed by; it has not led to fornication, it has not reached adultery. (For when that happens, the man must certainly be kept back from adultery.) But he looked at a woman to desire her; he dwelt on something with more pleasure than he ought; he took the blow; even the best fighter was struck; but he did not consent; he beat back the lewd impulse, punished it with the bitterness of grief, beat it back and conquered. Yet by the very fact that he had slipped, he has reason to say, “Forgive us our debts.” So with all other temptations: it is hard for there not to be reason for us to say, “Forgive us our debts.” What, then, is that dreadful temptation I mentioned, troublesome, fearful, to be avoided with all one’s strength, all one’s might? What is it? When we are urged to avenge ourselves. Anger is roused, and a man grinds his teeth to be avenged: a dreadful temptation. For you lose the very thing by which you were to receive pardon for other offenses. If you had sinned in other senses, in other desires, there was healing from this, that you would say, “Forgive us our debts, as we also forgive our debtors.” Whoever urges you to take revenge will make you lose what you were going to say: “as we also forgive our debtors.” When that is lost, all will be held against you: nothing at all is forgiven.","f":"Augustine, <i>Serm.</i> 57.11 (PL 38:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-11)."},"augustine-sermones/57.12":{"o":"Hanc periculosam tentationem in ista vita sciens Dominus, Magister et Salvator noster cum doceret nos in hac Oratione sex vel septem petitiones, nullam sibi assumpsit unde tractaret, et quam nobis vehementius commendaret, nisi hanc unam. Numquid non diximus, Pater noster, qui es in cœlis, et cætera subsequentia? Quare post finitam Orationem non aliquid nobis inde tractavit, vel quod a capite posuit, vel quod in fine conclusit, vel quod in medio collocavit? Si enim non in vobis sanctificatum fuerit nomen Dei, aut si non pertinueritis ad regnum Dei, aut si non in vobis facta fuerit voluntas Dei sicut in caelo, aut si non vos Deus custodierit ne intretis in tentationem: quare nihil horum? Sed quid? Amen dico vobis, quia si dimiseritis peccata hominibus: propter illud, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Prætermissis omnibus petitionibus quas nos docuit, illam maxime docuit. Non multum fuerant illa commendanda, in quibus si peccator est, unde curetur agnoscat: commendandum, in quo si peccaveris, cætera non est unde sanari. Hoc enim debes dicere, Dimitte nobis debita nostra. Quæ debita? Non deest: hominis filius. Paulo plus locutus sum quam debui, dixi aliquid quod non debui, risi plus quam debui, bibi amplius quam debui, comedi amplius quam debui, audivi libenter quod non debui,vidi libenter quod non debui, cogitavi libenter quod non debui: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Peristi, si hoc perdidisti.","t":"Knowing this dangerous temptation in this life, the Lord, our Master and Savior, when he taught us six or seven petitions in this Prayer, took up none of them to discuss and to commend to us more strongly, except this one. Did we not say, “Our Father, who are in heaven,” and the rest that follows? Why, after finishing the Prayer, did he not discuss any of it with us, either what he put at the head, or what he concluded with at the end, or what he placed in the middle? For why did he not say: if the name of God is not hallowed in you, or if you do not belong to the kingdom of God, or if the will of God is not done in you as in heaven, or if God does not guard you from entering into temptation? Why none of these? But what? “Truly I say to you, that if you forgive men their sins,” because of that petition: “Forgive us our debts, as we also forgive our debtors.” Passing over all the petitions he taught us, he taught that one above all. There was no great need to commend those in which, if a man sins, he knows how to be healed; there was need to commend the one in which, if you sin, there is no way for the rest to be healed. For you must say this: “Forgive us our debts.” What debts? There is no lack: we are sons of man. I spoke a little more than I ought, I said something I ought not, I laughed more than I ought, I drank more than I ought, I ate more than I ought, I listened with pleasure to what I ought not, I looked with pleasure at what I ought not, I thought with pleasure about what I ought not: “Forgive us our debts, as we also forgive our debtors.” If you have lost this, you are lost.","f":"Augustine, <i>Serm.</i> 57.12 (PL 38:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-12)."},"augustine-sermones/57.13":{"o":"Videte, fratres mei; videte, filii mei; videte, filii Dei; videte, quia dico vobis. Pugnate cum corde vestro, quantum potestis. Et si videritis iram vestram stare adversus vos, rogate contra illam Deum: faciat te Deus victorem tui; faciat te Deus victorem, non inimici forinsecus tui, sed intrinsecus animi tui. Aderit enim et faciet. Plus vult ut hoc ab illo petamus, quam pluviam. Videtis enim, charissimi, quot petitiones docuit nos Dominus Christus et vix illic invenitur una quæ sonet de pane quotidiano: ut omnia quæ cogitamus, propter vitam futuram cogitemus. Quid enim timemus ne non nobis exhibeat ille qui promisit, et dixit: Quærite primum regnum et justitiam Dei, et hæc omnia apponentur vobis? Novit enim Pater vester, quia ista necessaria sunt vobis, priusquam petatis ab eo. Quærite primum regnum et justitiam Dei, et hæc omnia apponentur vobis. Nam multi etiam fame tentati sunt, et aurum inventi, et a Deo non deserti. Perirent fame, si desereret cor eorum panis interior quotidianus. Ipsum maxime esuriamus. Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur. Potest autem infirmitatem nostram misericorditer intueri, et videre nos, quomodo dictum est: Memento quia pulvis sumus. Qui de pulvere hominem fecit et animavit, pro isto figmento Unicum ad mortem dedit. Quantum nos amet, quis potest explicare, quis potest saltem digne cogitare?","t":"See, my brothers; see, my sons; see, sons of God; see what I am telling you. Fight with your heart as much as you can. And if you see your anger standing against you, ask God against it: may God make you victor over yourself; may God make you victor, not over an enemy outside you, but over your own spirit within. For he will be present, and will do it. He wants us to ask this of him more than rain. For you see, dearly beloved, how many petitions the Lord Christ taught us, and there is scarcely one found there that speaks of daily bread, so that we may think all we think for the sake of the life to come. For why should we fear that he will not provide for us who promised and said: “Seek first the kingdom and the justice of God, and all these things will be added to you. For your Father knows that you need these things before you ask him. Seek first the kingdom and the justice of God, and all these things will be added to you”? For many have even been tested by hunger and found to be gold, and have not been abandoned by God. They would have perished of hunger if the inner daily bread had abandoned their heart. Let us hunger for that above all. For “blessed are those who hunger and thirst for justice, for they will be filled.” He can, moreover, look mercifully on our weakness and see us, as it is said: “Remember that we are dust.” He who made man from dust and gave him life gave his Only Son to death for this thing he had formed. How much he loves us, who can explain, who can even think worthily?","f":"Augustine, <i>Serm.</i> 57.13 (PL 38:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-13)."},"augustine-sermones/57.2":{"o":"Filius Dei Dominus noster Jesus Christus docuit nos orationem: et cum sit ipse Dominus, sicut in Symbolo accepistis et reddidistis, Filius Dei unicus, tamen noluit esse unus. Unicus est, et unus esse noluit: fratres habere dignatus est. Quibus enim dicit, Dicite, Pater noster, qui es in cœlis? Quem voluit a nobis appellari Patrem nostrum, nisi Patrem suum? Numquid invidit nobis? Parentes aliquando cum genuerint unum filium, duos, tres; jam timent generare, ne faciant alios mendicare. Sed quia talis est haereditas quam nobis promittit, quam multi obtineant, et angustias nemo patiatur; ideo in suam fraternitatem vocavit populos gentium, et habet Unicus innumerabiles fratres qui dicant, Pater noster qui es in coelis. Dixerunt ista qui fuerunt ante nos: dicturi sunt qui erunt post nos. Videte quantos fratres habeat Unicus in sua gratia, communicans cum illis hæreditatem, pro quibus pertulit mortem. Habebamus patrem et matrem in terra, ut nasceremur ad labores et mortem: invenimus alios parentes, Deum Patrem et matrem Ecclesiam, a quibus nascamur ad vitam æternam. Cogitemus, charissimi, cujus filii esse coepimus: et sic vivamus, quomodo decet eos qui talem habent Patrem. Videte, quia Creator noster dignatus est esse Pater noster.","t":"The Son of God, our Lord Jesus Christ, taught us a prayer; and though he is himself the Lord, as you have received in the Creed and recited back, the only Son of God, yet he did not want to be alone. He is the only Son, and he did not want to be alone: he deigned to have brothers. For to whom does he say, “Say: Our Father, who are in heaven”? Whom did he want us to call our Father, if not his own Father? Did he begrudge us this? Parents sometimes, when they have begotten one son, two, three, are afraid to beget more, lest they make the others beggars. But because the inheritance he promises us is such that many may obtain it and no one be cramped, he has called the peoples of the nations into his brotherhood; and the Only Son has countless brothers who say, “Our Father, who are in heaven.” Those who were before us said this; those who will be after us will say it. See how many brothers the Only Son has in his grace, sharing the inheritance with those for whom he endured death. We had a father and mother on earth, so that we were born to toil and death; we have found other parents, God our Father and the Church our Mother, by whom we are born to eternal life. Let us consider, dearly beloved, whose children we have begun to be, and let us live as befits those who have such a Father. See: our Creator has deigned to be our Father.","f":"Augustine, <i>Serm.</i> 57.2 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-2)."},"augustine-sermones/57.3":{"o":"Audivimus quem invocare debeamus, qua spe hæreditatis æternæ Patrem in caelis habere coepimus: audiamus quid ab illo petamus. A tali Patre quid petituri sumus? Numquid non ab illo et hodie et heri et nudiustertius pluviam petimus? Nihil magnum est quod a tali Patre quæsivimus: et tamen videtis cum quanto gemitu, cum quanto desiderio pluviam petamus, cum mors timetur, et hoc timetur quod evadere nullus potest. Omnis enim homo citius serius moriturus est: et gemimus, rogamus, parturimus, clamamus ad Deum, ut paulo serius moriamur. Quanto magis ad illum debemus clamare, ut veniamus ubi nunquam moriamur?","t":"We have heard whom we ought to call on, and with what hope of an eternal inheritance we have begun to have a Father in heaven; let us hear what we should ask of him. What are we to ask of such a Father? Have we not been asking him for rain today and yesterday and the day before? It is nothing great that we have asked of such a Father; and yet you see with what groaning, with what longing we ask for rain, when death is feared, and what is feared is what no one can escape. For every man will die, sooner or later; and we groan, we beg, we are in labor, we cry to God, so that we may die a little later. How much more ought we to cry to him that we may come where we shall never die!","f":"Augustine, <i>Serm.</i> 57.3 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-3)."},"augustine-sermones/57.4":{"o":"Ideo, Sanctificetur nomen tuum, dictum est. Hoc etiam ab illo petimus, ut sanctificetur nomen ejus in nobis: nam semper est sanctum. Quomodo autem sanctificatur nomen ejus in nobis, nisi dum nos efficit sanctos? Nos enim fuimus non sancti, et per nomen ejus efficimur sancti: ipse autem semper sanctus, et nomen ipsius semper sanctum. Pro nobis rogamus, non pro Deo. Non enim bene optamus Deo, cui nihil mali potest aliquando evenire. Sed optamus nobis bonum, ut sanctificetur sanctum nomen ejus: quod semper sanctum est, sanctificetur in nobis.","t":"That is why it was said, “Hallowed be your name.” This too we ask of him, that his name be hallowed in us; for it is always holy. And how is his name hallowed in us, except when it makes us holy? For we were not holy, and through his name we are made holy; but he is always holy, and his name always holy. We pray for ourselves, not for God. For we do not wish good for God, to whom no evil can ever happen. But we wish good for ourselves, that his holy name may be hallowed: that what is always holy may be hallowed in us.","f":"Augustine, <i>Serm.</i> 57.4 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-4)."},"augustine-sermones/57.5":{"o":"Veniat regnum tuum. Petamus, non petamus, venire habet. Habet quidem regnum Deus sempiternum. Quando enim non regnavit? Quando regnare coepit? Quando regnum ejus initium non habet, nec finem habebit. Sed ut sciatis quia et hoc pro nobis oramus, non pro Deo (non enim sic dicimus, Veniat regnum tuum, quasi optantes, ut regnet Deus); regnum ipsius nos erimus, si in illum credentes in eo profecerimus. Omnes fideles redempti sanguine Unici ipsius, erunt regnum ipsius. Venturum est autem ipsum regnum, cum facta fuerit resurrectio mortuorum: tunc enim veniet ipse. Et cum resurrexerint mortui, dividet eos, sicut ipse dicit, et ponet alios ad dexteram, alios ad sinistram. Dicet eis qui ad dexteram erunt: Venite, benedicti Patris mei, percipite regnum. Hoc est quod optamus et rogamus, quando dicimus, Veniat regnum tuum, ut nobis veniat. Nam si nos reprobi fuerimus, illud regnum aliis venturum est, non nobis. Si autem in eo numero fuerimus, qui pertinent ad membra unigeniti Filii ejus, nobis veniet regnum ejus: et non tardabit. Numquid enim sæcula tanta restant, quanta transierunt? Apostolus Joannes dixit: Filioli, novissima hora est. Sed pro ipso die magno longa est hora: et ipsa hora novissima videte quot annos ducat. Tamen sic vobis sit quasi qui vigilet, dormiat, surgat et regnet. Modo vigilemus, morte dormiemus, in fine resurgemus, sine fine regnabimus.","t":"“Your kingdom come.” Whether we ask or not, it is going to come. God indeed has an everlasting kingdom. For when did he not reign? When did he begin to reign? For his kingdom has no beginning, nor will it have an end. But so that you may know that this too we pray for ourselves, not for God (for we do not say “Your kingdom come” as if wishing that God may reign): we shall be his kingdom, if, believing in him, we make progress in him. All the faithful, redeemed by the blood of his Only Son, will be his kingdom. And that kingdom will come when the resurrection of the dead has taken place; for then he himself will come. And when the dead have risen, he will divide them, as he himself says, and will set some on the right and others on the left. He will say to those who are on the right: “Come, blessed of my Father, receive the kingdom.” This is what we wish and ask when we say, “Your kingdom come”: that it may come to us. For if we are rejected, that kingdom will come to others, not to us. But if we are in the number of those who belong to the members of his only-begotten Son, his kingdom will come to us, and it will not delay. For do as many ages remain as have passed? The apostle John said, “Little children, it is the last hour.” But for that great day the hour is long; and see how many years that last hour lasts. Still, let it be for you as for one who keeps watch, sleeps, rises, and reigns. Let us keep watch now; we shall sleep in death; at the end we shall rise; we shall reign without end.","f":"Augustine, <i>Serm.</i> 57.5 (PL 38:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-5)."},"augustine-sermones/57.6":{"o":"Fiat voluntas tua, sicut in coelo, ita et in terra. Tertio petimus, Fiat voluntas tua, sicut in cælo, ita et in terra. Et hoc nobis bene optamus. Nam voluntas Dei necesse est ut fiat. Voluntas Dei est ut regnent boni, damnentur mali. Numquid potest ista voluntas non fieri? Sed quid nobis bene optamus, quando dicimus, Fiat voluntas tua, sicut in cælo, ita et in terra? Audite. Multis enim modis hæc petitio intelligi potest, et multa sunt cogitanda in ista petitione; quando rogamus Deum, Fiat voluntas tua, sicut in cælo, ita et in terra. Quomodo te non offendunt Angeli tui, sic te non offendamus et nos. Iterum quomodo intelligitur, Fiat voluntas tua, sicut in cœlo, ita et in terra? Sancti omnes Patriarchæ, omnes Prophetæ, omnes Apostoli, spirituales omnes tanquam celum sunt Deo: nos autem in comparatione ipsorum terra sumus. Fiat voluntas tua, sicut in cælo, ita et in terra: sicut in illis, ita et in nobis. Item, Fiat voluntas tua, sicut in coelo, ita et in terra. Ecclesia Dei cælum est, inimici ejus terra sunt. Bene optamus inimicis nostris, ut credant et ipsi, et fiant christiani: et fiat voluntas Dei, sicut in cœlo, ita et in terra. Item, Fiat voluntas tua, sicut in cælo, ita et in terra. Spiritus noster cœlum est, caro terra, quomodo innovatur spiritus noster credendo, sic caro innovatur resurgendo: et fiat voluntas Dei, sicut in cœlo, ita et in terra. Item, mens nostra qua videmus veritatem, et condelectamur ipsi veritati, cœlum est. Ecce coelum: Condelector legi Dei secundum interiorem hominem. Quid est terra? Video aliam legem in membris meis, repugnantem legi mentis meæ. Quando ista pugna transierit, et concordia plena carnis et spiritus facta fuerit, fiet voluntas Dei, sicut in coelo, ita et in terra. Quando petitionem istam dicimus, omnia ista cogitemus, et omnia ista a Patre petamus. Omnia autem ista, charissimi, tria quæ diximus, tres petitiones istæ ad vitam æternam pertinent. Quod enim sanctificatur in nobis nomen Dei nostri, æternum erit. Quod regnum ipsius veniet, ubi semper vivemus, æternum erit. Quod voluntas ejus fit, sicut in coelo, ita et in terra, omnibus modis, quos exposui, æternum erit. Restant petitiones pro ista vita peregrinationis nostræ: ideo sequitur, Panem nostrum quotidianum da nobis hodie. Da aeterna, da temporalia. Promisisti regnum, noli negare subsidium. Dabis apud te sempiternum ornamentum, da in terra temporale alimentum. Ideo quotidie, ideo hodie, id est, hoc tempore. Cum transierit vita ista, numquid petemus panem quotidianum? Tunc enim non vocabitur quotidie; sed hodie. Nunc vocatur quotidie, quando transit dies, et venit alius dies. Numquid vocabitur quotidie, quando æternus unus dies? Sane duobus modis intelligenda est ista petitio de pane quotidiano: sive pro necessitate carnalis victus, sive etiam pro necessitate spiritualis alimoniæ. Carnalis cibi necessitas, propter quotidianum victum, sine quo vivere non possumus. Victus est et tegumentum, sed a parte totum intelligitur. Quando panem petimus, ibi omnia accipimus. Norunt etiam spiritualem alimoniam fideles, quam et vos scituri estis, accepturi de altare Dei. Panis erit et ipse quotidianus, huic vitæ necessarius. Numquid enim Eucharistiam accepturi sumus, cum ad ipsum Christum venerimus, et cum illo in æternum regnare coeperimus? Ergo Eucharistia panis noster quotidianus est: sed sic accipiamus illum, ut non solum ventre, sed et mente reficiamur. Virtus enim ipsa quæ ibi intelligitur, unitas est, ut redacti in corpus ejus, effecti membra ejus, simus quod accipimus. Tunc erit vere panis noster quotidianus. Et quod vobis tracto, panis quotidianus est: et quod in Ecclesia lectiones quotidie auditis, panis quotidianus est: et quod hymnos auditis et dicitis, panis quotidianus est. Hæc enim sunt necessaria peregrinationi nostræ. Numquid illuc quando venerimus, codicem sumus audituri? Ipsum Verbum visuri, ipsum Verbum audituri, ipsum manducaturi, ipsum bibituri, quomodo Angeli modo. Numquid Angelis codices sunt necessarii, aut disputatores, aut lectores? Absit. Videndo legunt: vident enim ipsam Veritatem, et illo fonte satiantur, unde nos irroramur. Dictum est ergo de pane quotidiano; quia in ista vita nobis est necessaria hæc petitio.","t":"“Your will be done, as in heaven, so on earth.” Third, we ask, “Your will be done, as in heaven, so on earth.” And this too we wish as a good for ourselves. For God’s will must be done. It is God’s will that the good reign and the wicked be condemned. Can that will not be done? But what good do we wish for ourselves when we say, “Your will be done, as in heaven, so on earth”? Listen. This petition can be understood in many ways, and many things are to be thought of in this petition when we ask God, “Your will be done, as in heaven, so on earth.” As your angels do not offend you, so may we not offend you. Again, how is “Your will be done, as in heaven, so on earth” understood? All the holy patriarchs, all the prophets, all the apostles, all the spiritual are, as it were, heaven to God; while we, compared with them, are earth. “Your will be done, as in heaven, so on earth”: as in them, so also in us. Again: “Your will be done, as in heaven, so on earth.” The Church of God is heaven; its enemies are earth. We wish our enemies well, that they too may believe and become Christians: and so God’s will is done, as in heaven, so on earth. Again: “Your will be done, as in heaven, so on earth.” Our spirit is heaven, the flesh earth: as our spirit is renewed by believing, so may the flesh be renewed by rising again; and God’s will be done, as in heaven, so on earth. Again, our mind, by which we see the truth and delight in that truth, is heaven. See the heaven: “I delight in the law of God according to the inner man.” What is the earth? “I see another law in my members, fighting against the law of my mind.” When this fight has passed, and full concord of flesh and spirit has been made, God’s will will be done, as in heaven, so on earth. When we say this petition, let us think of all these things and ask all these of the Father. And all these, dearly beloved, the three we have spoken of, these three petitions, belong to eternal life. For that the name of our God is hallowed in us will be eternal. That his kingdom comes, where we shall live for ever, will be eternal. That his will is done, as in heaven, so on earth, in all the ways I have explained, will be eternal. There remain the petitions for this life of our pilgrimage; so there follows: “Give us this day our daily bread.” Give eternal things, give temporal things. You have promised a kingdom; do not deny us support. You will give everlasting glory with you; give on earth temporal nourishment. That is why it is “daily,” why “this day,” that is, in this time. When this life has passed, shall we ask for daily bread? For then it will not be called “daily,” but “today.” Now it is called daily, when a day passes and another day comes. Will it be called daily when there is one eternal day? This petition about daily bread is surely to be understood in two ways: either for the need of bodily food or also for the need of spiritual nourishment. There is the need of bodily food, for daily sustenance, without which we cannot live. Sustenance includes clothing as well; but the whole is understood from a part. When we ask for bread, we take in everything there. The faithful also know a spiritual nourishment, which you too will come to know, when you receive it from the altar of God. This too will be daily bread, necessary for this life. For shall we receive the eucharist when we have come to Christ himself and have begun to reign with him for ever? So the eucharist is our daily bread; but let us receive it in such a way that we are refreshed not only in the belly but also in the mind. For the power that is understood there is unity, so that, gathered into his body, made his members, we may be what we receive. Then it will truly be our daily bread. And what I am expounding to you is daily bread; and the readings you hear daily in church are daily bread; and the hymns you hear and sing are daily bread. For these are necessary for our pilgrimage. When we arrive there, shall we hear a book read? We shall see the Word himself, hear the Word himself, eat him, drink him, as the angels do now. Do the angels need books, or expounders, or readers? Far from it. They read by seeing: for they see the Truth itself, and are filled from that fountain from which we are sprinkled. So much, then, about daily bread; for in this life this petition is necessary to us.","f":"Augustine, <i>Serm.</i> 57.6 (PL 38:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-6)."},"augustine-sermones/57.8":{"o":"Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Numquid necessaria est nisi hic? Ibi enim debita non habebimus. Debita enim quid sunt, nisi peccata? Ecce baptizabimini, omnia ibi vestra peccata delebuntur: nullum omnino ibi remanebit. Si quid mali aliquando gessistis, fecistis, dixistis, concupistis, cogitastis, totum delebitur. Et tamen si in ista vita posteriori securitas esset, talem orationem non disceremus, ubi diceremus, Dimitte nobis debita nostra. Sed plane faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Maxime ergo vos qui intraturi estis ad accipiendam plenam indulgentiam debitorum vestrorum, videte ne aliquid in cordibus vestris adversus alterum teneatis, ut procedatis inde securi, quasi liberi et ab omnibus debitis absoluti; et incipiatis vos velle vindicare de inimicis vestris, qui vobis ante injurias fecerunt. Dimittite, quomodo vobis dimittitur. Deus nulli fecit injuriam, et tamen dimittit qui nihil debet. Quomodo debet dimittere cui dimittitur, quando ille omnia dimittit, qui non debet quod ei dimittatur?","t":"“Forgive us our debts, as we also forgive our debtors.” Is this necessary except here? For there we shall have no debts. For what are debts but sins? See, you are going to be baptized; all your sins will be blotted out there; none at all will remain there. Whatever evil you have ever done, committed, said, desired, thought, all of it will be blotted out. And yet, if there were security in the life after baptism, we would not learn such a prayer, in which we say, “Forgive us our debts.” But by all means let us do what follows: “as we also forgive our debtors.” Above all, then, you who are about to enter to receive full pardon of your debts, see that you hold nothing in your hearts against another, so that you may come out from there secure, free as it were and released from all debts; and do not begin to want to avenge yourselves on your enemies who did you wrong before. Forgive, as you are forgiven. God did no one wrong, and yet he forgives, who owes nothing. How ought one who is forgiven to forgive, when he forgives everything who owes nothing that could be forgiven him?","f":"Augustine, <i>Serm.</i> 57.8 (PL 38:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-8)."},"augustine-sermones/57.9":{"o":"Ne nos inferas in tentationem; sed libera nos a malo. Numquid et hoc necessarium erit in illa vita? Non dicitur, Ne nos inferas in tentationem, nisi ubi potest esse tentatio. In sancti Job libro legimus, Numquid non tentatio est vita humana super terram? Quid ergo rogamus? Quid, audite. Apostolus Jacobus dicit, Nemo cum tentatur dicat quod a Deo tentatur. Tentationem istam malam dixit, qua quisque decipitur, et diabolo subjugatur; ipsam dixit tentationem. Est enim alia tentatio, quæ appellatur probatio: de ipsa tentatione scriptum est, Tentat vos Dominus Deus vester, ut sciat si diligitis eum. Quid est, ut sciat? Ut scire vos faciat: nam ipse novit. In illa tentatione qua quisque decipitur et seducitur, neminem tentat Deus: sed plane judicio suo alto et occulto quosdam deserit. Cum ille deseruerit, invenit quid faciat tentator. Non enim invenit adversus se luctatorem, sed continuo illi se exhibet possessorem, si deserat Deus. Ne deserat ergo nos, ideo dicimus, Ne nos inferas in tentationem. Unusquisque enim tentatur, ait idem apostolus Jacobus, a concupiscentia sua abstractus et illectus: deinde concupiscentia cum conceperit, parit peccatum; peccatum autem cum consummatum fuerit, generat mortem. Quid nos docuit? Ut pugnemus contra concupiscentias nostras. Etenim in Baptismo sancto peccata dimissuri estis: concupiscentiæ remanebunt, cum quibus regenerati pugnetis. Restat enim conflictus in vobis ipsis. Nullus hostis metuatur extrinsecus: te vince, et mundus est victus. Quid tibi facturus est tentator extraneus, sive diabolus, sive minister diaboli? Quicumque homo proponit lucrum, ut seducat, avaritiam in te non inveniat: quid facit propositor lucri? Si autem avaritia in te inventa fuerit, viso lucro inardescis, vitiosæ escæ caperis laqueo. Si autem non in te invenerit avaritiam, remansit frustra extenta muscipula. Proponit tibi tentator pulcherrimam feminam: adsit intus castitas, victa est foris iniquitas. Ut ergo non te capiat proposita pulchritudine mulieris alienæ, cum tua libidine intus pugna. Non sentis hostem tuum, sed sentis concupiscentiam tuam. Diabolum non vides, sed quid te delectet, vides. Vince intus quod tu sentis. Pugna, pugna; quia qui te regeneravit, judex est: proposuit luctam, parat coronam. Sed quia sine dubio vinceris, si illum adjutorem non habueris, si te deseruerit; ideo proponis in Oratione, Ne nos inferas in tentationem. Ira judicis donavit quosdam concupiscentiis suis: et dicit illud Apostolus, Tradidit illos Deus in concupiscentiam cordis illorum. Quomodo tradidit? Non cogendo, sed deserendo.","t":"“Lead us not into temptation, but deliver us from evil.” Will this too be necessary in that life? “Lead us not into temptation” is not said except where there can be temptation. In the book of holy Job we read, “Is not the life of man on earth a temptation?” What, then, do we ask? Hear what. The apostle James says, “Let no one, when he is tempted, say that he is tempted by God.” He meant that evil temptation by which a person is deceived and brought under the yoke of the devil; that is the temptation he meant. For there is another temptation, which is called testing; of that temptation it is written, “The Lord your God tests you, to know whether you love him.” What does “to know” mean? To make you know; for he himself knows. In that temptation by which a person is deceived and led astray, God tempts no one; but plainly, by his deep and hidden judgment, he abandons some. When he abandons someone, the tempter finds what to do. For he does not find a wrestler against him, but at once presents himself to him as owner, if God abandons him. So that he may not abandon us, then, we say, “Lead us not into temptation.” “For each one is tempted,” says the same apostle James, “drawn away and enticed by his own concupiscence; then concupiscence, when it has conceived, gives birth to sin; and sin, when it is completed, brings forth death.” What has he taught us? To fight against our concupiscences. For in holy baptism you are going to lay down your sins; the concupiscences will remain, and with them you must fight after you have been reborn. The conflict within yourselves remains. Let no enemy from outside be feared: conquer yourself, and the world is conquered. What will a tempter from outside do to you, whether the devil or a servant of the devil? Whoever holds out gain to seduce you, let him not find avarice in you: what does the one who holds out gain achieve? But if avarice is found in you, at the sight of gain you catch fire; you are caught in the snare of corrupt bait. But if he does not find avarice in you, the trap remains set in vain. The tempter sets before you a very beautiful woman: let chastity be present within, and the wickedness outside is defeated. So that he may not catch you with the beauty of another man’s wife set before you, fight within against your own lust. You do not feel the enemy, but you feel your concupiscence. You do not see the devil, but you see what delights you. Conquer within what you feel. Fight, fight; for he who has reborn you is the judge: he has set the contest; he is preparing the crown. But because you will without doubt be conquered if you do not have him as helper, if he abandons you, therefore you put it in the Prayer: “Lead us not into temptation.” The wrath of the judge has handed some over to their concupiscences; and the Apostle says it: “God handed them over to the concupiscence of their heart.” How did he hand them over? Not by forcing, but by abandoning.","f":"Augustine, <i>Serm.</i> 57.9 (PL 38:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/57-9)."},"augustine-sermones/58.1":{"o":"Symbolum reddidistis, quo breviter comprehensa continetur fides. Jam et antea dixi vobis, quod ait apostolus Paulus, Quomodo invocabunt, in quem non crediderunt? Quia ergo quomodo credatur in Deum, et accepistis, et tenuistis, et reddidistis: accipite hodie quomodo invocetur Deus. Ipse Filius sicut audistis, cum Evangelium legeretur, docuit discipulos suos et fideles suos hanc Orationem. Spem habemus obtinendæ causæ nostræ, quando talis jurisperitus nobis Preces dictavit. Assessor Patris, sicut confessi estis, qui sedet ad dexteram Patris: ipse est advocatus noster, qui futurus est judex noster. Inde enim venturus est judicare vivos et mortuos. Tenete ergo et hanc Orationem, quam reddituri estis ad octo dies. Quicumque autem vestrum non bene Symbolum reddiderunt, habent spatium, teneant: quia die sabbati audientibus omnibus qui aderunt reddituri estis, die sabbati novissimo, quo die baptizandi estis. Ad octo autem dies ab hodierno die reddituri estis hanc Orationem, quam hodie accepistis.","t":"You have recited the Creed, in which the faith is contained, briefly summed up. I have already told you before what the apostle Paul says: “How will they call on him in whom they have not believed?” Since, then, you have received, held fast, and recited how one believes in God, receive today how God is called upon. The Son himself, as you heard when the Gospel was read, taught this Prayer to his disciples and his faithful. We have hope of winning our case, since such a lawyer has dictated our petition to us. He is the Assessor of the Father, as you have confessed, who sits at the right hand of the Father; he is our advocate who is to be our judge. For from there he will come to judge the living and the dead. So hold fast this Prayer too, which you are to recite back in eight days. Any of you who did not recite the Creed well have time: let them hold it fast; for on the Sabbath day you will recite it in the hearing of all who will be present, on the last Sabbath, the day on which you are to be baptized. And eight days from today you will recite this Prayer, which you have received today.","f":"Augustine, <i>Serm.</i> 58.1 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-1)."},"augustine-sermones/58.10":{"o":"Dimittantur peccata: dimittantur præterita, cessent futura. Sed non potes hic vivere sine ipsis: vel minora vel minuta sint, vel levia sint. Sed ipsa levia et minuta non contemnantur. De minutis guttis flumina implentur. Non contemnantur vel minora. Per angustas rimulis navis insudat aqua, impletur sentina, et si contemnatur sentina, mergitur navis. Sed non cessatur a nautis, ambulant manus: Ambulant, ut quotidie sentinæ exhauriantur. Sic et tuæ manus ambulent, ut quotidie sentines. Quid est, ambulent manus? Dent, fac opera bona, ambulent manus tuæ. Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam: si videris nudum, vesti. Fac quantum potes, fac unde potes, fac hilariter, et securus mitte orationem. Habebit alas duas, geminas eleemosynas. Quid est, geminas eleemosynas? Dimittite, et dimittetur vobis: date, et dabitur vobis. Una eleemosyna est, quæ fit de corde, quando fratri tuo dimittis peccatum. Altera eleemosyna est, quæ fit de substantia, quando pauperi panem porrigis. Ambas fac, ne sine una ala remaneat oratio tua. Ergo cum dixerimus, Ne nos inferas in tentationem; sequitur, Sed libera nos a malo. Qui vult liberari a malo, testatur quia in malo est. Ideo dicit Apostolus, Redimentes tempus, quoniam dies mali sunt. Sed quis est qui vult vitam, et diligit videre dies bonos? Quando omnis homo in hac carne non habet nisi dies malos; quis non vult? Fac quod sequitur, Cohibe linguam tuam a malo, et labia tua ne loquantur dolum; declina a malo, et fac bonum; quære pacem et sequere eam: et caruisti diebus malis, et impletur quod orasti, Libera nos a malo.","t":"Let sins be forgiven: let the past be forgiven, let future ones cease. But you cannot live here without them: let them be lesser, or tiny, or light. But let not even these light and tiny ones be despised. Rivers are filled from tiny drops. Let not even the lesser ones be despised. Through narrow little cracks water seeps into a ship, the bilge fills, and if the bilge is neglected, the ship sinks. But the sailors do not stop; their hands keep moving: they keep moving so that the bilge is emptied daily. So let your hands too keep moving, so that you pump the bilge daily. What does “let your hands keep moving” mean? Let them give, do good works: let your hands keep moving. “Break your bread for the hungry, and bring the homeless poor into your house”; if you see someone naked, clothe him. Do as much as you can, do it from what you can, do it cheerfully, and send up your prayer securely. It will have two wings, a twofold almsgiving. What is a twofold almsgiving? “Forgive, and you will be forgiven; give, and it will be given to you.” One almsgiving is that which comes from the heart, when you forgive your brother his sin. The other almsgiving is that which comes from your possessions, when you hand bread to the poor. Do both, so that your prayer does not remain without one wing. So when we have said, “Lead us not into temptation,” there follows, “But deliver us from evil.” Whoever wants to be delivered from evil testifies that he is in evil. That is why the Apostle says, “Redeeming the time, because the days are evil.” But who is the one who wants life and loves to see good days? When every man in this flesh has only evil days, who does not want it? Do what follows: “Keep your tongue from evil, and your lips from speaking deceit; turn away from evil and do good; seek peace and pursue it”: and you are rid of evil days, and what you prayed is fulfilled, “Deliver us from evil.”","f":"Augustine, <i>Serm.</i> 58.10 (PL 38:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-10)."},"augustine-sermones/58.12":{"o":"Tres ergo petitiones superiores Sanctificetur nomen tuum, Veniat regnum tuum, Fiat voluntas tua, sicut in cælo, et in terra, æternæ sunt. Quatuor autem sequentes ad istam vitam pertinent. Panem nostrum quotidianum da nobis hodie: numquid quotidie petituri sumus panem quotidianum, quando ad illam satietatem venerimus? Dimitte nobis debita nostra: numquid in illo regno dicemus, quando debita non habebimus? Ne nos inferas in tentationem: numquid tunc dicere poterimus, quando nulla erit tentatio? Libera nos a malo: numquid dicemus, quando nullum erit unde liberemur? Quatuor ergo ista propter vitam nostram quotidianam nobis necessaria sunt, tria vero illa propter æternam. Sed omnia petamus, ut ad illam perveniamus; et hic rogemus ne ab illa separemur. Oratio quotidie dicenda est vobis, cum baptizati fueritis. In ecclesia enim ad altare Dei quotidie dicitur ista Dominica oratio, et audiunt illam fideles. Non ergo timemus, ne minus diligenter eam teneatis: quia et si quis vestrum non poterit tenere perfecte, audiendo quotidie tenebit.","t":"So the three earlier petitions, “Hallowed be your name, your kingdom come, your will be done, as in heaven, so on earth,” are eternal. But the four that follow belong to this life. “Give us this day our daily bread”: shall we ask every day for daily bread when we have come to that fullness? “Forgive us our debts”: shall we say it in that kingdom, when we have no debts? “Lead us not into temptation”: shall we be able to say it then, when there will be no temptation? “Deliver us from evil”: shall we say it, when there will be nothing to be delivered from? So these four are necessary to us for our daily life, but those three for eternal life. But let us ask for all, so that we may come to that life; and here let us pray that we may not be separated from it. The Prayer is to be said by you daily, when you have been baptized. For in church, at the altar of God, this Lord’s Prayer is said daily, and the faithful hear it. So we are not afraid that you will hold it less carefully; for even if any of you cannot hold it perfectly, he will hold it by hearing it daily.","f":"Augustine, <i>Serm.</i> 58.12 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-12)."},"augustine-sermones/58.13":{"o":"Ideo die sabbati, quando vigilaturi sumus in Dei misericordia, reddituri estis, non Orationem, sed Symbolum. Modo enim nisi teneatis Symbolum, in ecclesia, in populo Symbolum quotidie non auditis. Cum autem tenueritis, ut non obliviscamini, quotidie dicite; quando surgitis, quando vos ad somnum collocatis, reddite Symbolum vestrum, reddite Domino, commemorate vos ipsos, non pigeat repetere. Bona est enim repetitio, ne subrepat oblivio. Ne dicatis: Dixi heri, dixi hodie, quotidie dico, teneo illud bene. Commemora fidem tuam, inspice te: sit tanquam speculum tibi Symbolum tuum. Ibi te vide, si credis omnia quæ te credere confiteris, et gaude quotidie in fide tua. Sint divitiæ tuæ, sint quotidiana ista quodam modo indumenta mentis tuæ. Numquid non quando surgis vestis te? Sic et commemorando Symbolum tuum vesti animam tuam, ne forte eam nudet oblivio, et remaneas nudus, et fiat quod ait Apostolus, quod absit a te: Si tamen exspoliati, non nudi inveniamur. Vestiti enim erimus fide nostra; et ipsa fides et tunica est et lorica: tunica, contra confusionem; lorica, contra adversitatem. Cum autem venerimus ad illum locum ubi regnabimus, non opus est ut dicamus Symbolum: Deum videbimus, ipse Deus nobis visio erit; visio Dei fidei hujus merces erit.","t":"So on the Sabbath, when by God’s mercy we shall keep vigil, you will recite, not the Prayer, but the Creed. For unless you hold the Creed now, you do not hear the Creed daily in church among the people. But when you have learned it, say it daily so that you do not forget it: when you get up, when you lie down to sleep, recite your Creed; recite it to the Lord; remind yourselves; do not be weary of repeating it. For repetition is good, so that forgetfulness does not creep in. Do not say: “I said it yesterday, I said it today, I say it daily, I know it well.” Call your faith to mind, look into yourself: let your Creed be like a mirror to you. See yourself there, whether you believe all that you confess you believe, and rejoice daily in your faith. Let it be your riches; let it be in a way the daily clothing of your mind. Do you not dress when you get up? So too, by recalling your Creed, clothe your soul, lest perhaps forgetfulness strip it and you remain naked, and what the Apostle says (far be it from you) happen: “If indeed, having been stripped, we are not found naked.” For we shall be clothed with our faith; and that faith is both tunic and breastplate: a tunic against shame, a breastplate against adversity. But when we come to that place where we shall reign, there is no need to say the Creed: we shall see God; God himself will be our vision; the vision of God will be the reward of this faith.","f":"Augustine, <i>Serm.</i> 58.13 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-13)."},"augustine-sermones/58.2":{"o":"Cujus caput est, Pater noster, qui es in cælis. Invenimus Patrem in coelis: attendamus quemadmodum vivamus in terris. Sic enim debet vivere, qui invenit talem Patrem, ut dignus sit venire ad ejus hæreditatem. Dicimus autem communiter, Pater noster. Quanta dignatio! Hoc dicit imperator, hoc dicit mendicus; hoc dicit servus, hoc dicit dominus ejus. Simul dicunt, Pater noster, qui es in cælis. Intelligunt ergo se esse fratres, quando unum habent Patrem. Sed non dedignetur fratrem habere servum suum dominus ejus, quem fratrem voluit habere Dominus Christus.","t":"Its beginning is: “Our Father, who are in heaven.” We have found a Father in heaven; let us take heed how we live on earth. For one who has found such a Father ought to live so as to be worthy to come to his inheritance. And we say in common, “Our Father.” What condescension! The emperor says this, the beggar says this; the slave says this, and his master says it. Together they say, “Our Father, who are in heaven.” So they understand that they are brothers, since they have one Father. And let the master not disdain to have as a brother his slave, whom the Lord Christ willed to have as a brother.","f":"Augustine, <i>Serm.</i> 58.2 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-2)."},"augustine-sermones/58.3":{"o":"Sanctificetur nomen tuum, dicimus, Veniat regnum tuum. Sanctificatio nominis Dei est, qua efficimur nos sancti. Nam nomen ejus semper est sanctum. Optamus etiam venire regnum ejus: veniet, et si nolumus; sed optare et orare ut veniat regnum ejus, nihil est aliud quam optare ab illo, ut dignos nos faciat regno suo, ne forte, quod absit, veniat, et non nobis veniat. Multis enim non est venturum, quod tamen venturum est. Eis enim venturum est, quibus dicetur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Illis non veniet quibus dicetur, Discedite a me, maledicti, in ignem æternum. Cum ergo dicimus, Veniat regnum tuum, oramus ut nobis veniat. Quid est, ut nobis veniat? Ut bonos nos inveniat. Hoc ergo oramus, ut bonos nos faciat: tunc enim nobis veniet regnum ejus.","t":"“Hallowed be your name,” we say; “Your kingdom come.” The hallowing of God’s name is that by which we are made holy. For his name is always holy. We also wish his kingdom to come; it will come even if we do not want it. But to wish and pray that his kingdom come is nothing other than to wish from him that he make us worthy of his kingdom, lest perhaps, God forbid, it come and not come to us. For to many it will not come, though it will certainly come. For it will come to those to whom it will be said, “Come, blessed of my Father, receive the kingdom prepared for you from the origin of the world.” It will not come to those to whom it will be said, “Depart from me, you cursed, into the eternal fire.” So when we say, “Your kingdom come,” we pray that it may come to us. What does “may come to us” mean? May find us good. So we pray this: that he make us good; for then his kingdom will come to us.","f":"Augustine, <i>Serm.</i> 58.3 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-3)."},"augustine-sermones/58.4":{"o":"Addimus, Fiat voluntas tua, sicut in cælo, ita et in terra. Serviunt tibi Angeli in caelo, nos serviamus tibi in terra. Non te offendunt Angeli in coelo, non te offendamus in terra. Quomodo illi faciunt voluntatem tuam, sic faciamus et nos. Et hic quid oramus, nisi ut boni simus? Quando enim facimus voluntatem Dei (nam ipse sine dubio facit suam), tunc fit voluntas ejus in nobis. Et aliter bene intelligimus, Fiat voluntas tua, sicut in cælo, ita et in terra. Accipimus praeceptum Dei, et placet nobis, placet menti nostræ. Condelectamur enim legi Dei secundum interiorem hominem. Tunc fit voluntas ejus in cælo. Cælo enim comparatur spiritus noster, terræ autem caro nostra. Quid est ergo, Fiat voluntas tua, sicut in coelo, ita et in terra. Ut quomodo menti nostræ placet tua jussio, sic ei consentiat caro nostra; et tollatur rixa illa de medio, quæ describitur ab Apostolo: Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem. Quando contra carnem concupiscit spiritus, jam facta est voluntas ejus in coelo: quando contra spiritum non concupiscit caro, jam facta est voluntas ejus in terra. Erit autem plena concordia, quando ipse voluerit: sit modo pugna, ut possit esse victoria. Etiam sic bene intelligi potest, Fiat voluntas tua, sicut in cælo, ita et in terra: ut cælum ponamus Ecclesiam, quia portat Deum; terram autem infideles, quibus dictum est, Terra es, et in terram ibis. Quando ergo oramus pro inimicis nostris, inimicis Ecclesiæ, inimicis nomini Christiano, hoc oramus, ut fiat voluntas ejus, sicut in cælo, ita et in terra, id est, sicut in tuis fidelibus, sic et in tuis blasphematoribus; ut omnes cœlum fiant.","t":"We add: “Your will be done, as in heaven, so on earth.” The angels serve you in heaven; may we serve you on earth. The angels do not offend you in heaven; may we not offend you on earth. As they do your will, so may we too. And here what do we pray for, but that we may be good? For when we do God’s will (for he without doubt does his own), then his will is done in us. And we also rightly understand “Your will be done, as in heaven, so on earth” in another way. We receive God’s commandment, and it pleases us, it pleases our mind. “For we delight in the law of God according to the inner man.” Then his will is done in heaven. For our spirit is likened to heaven, our flesh to earth. What, then, is “Your will be done, as in heaven, so on earth”? That as your command pleases our mind, so our flesh may consent to it; and that the quarrel described by the Apostle may be taken out of the way: “For the flesh lusts against the spirit, and the spirit against the flesh.” When the spirit lusts against the flesh, his will is already done in heaven; when the flesh does not lust against the spirit, his will is already done on earth. There will be full concord when he wills; let there be the fight now, so that there can be the victory. It can also rightly be understood so: “Your will be done, as in heaven, so on earth,” taking heaven as the Church, because it carries God, and earth as unbelievers, to whom it was said, “Earth you are, and to earth you will go.” So when we pray for our enemies, the enemies of the Church, the enemies of the Christian name, we pray this: that his will be done, as in heaven, so on earth; that is, as in your faithful, so also in your blasphemers, so that all may become heaven.","f":"Augustine, <i>Serm.</i> 58.4 (PL 38:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-4)."},"augustine-sermones/58.5":{"o":"Sequitur, Panem nostrum quotidianum da nobis hodie. Potest simpliciter accipi orationem istam nos fundere pro victu quotidiano, ut abundet nobis; et si non abundat, non desit nobis. Quotidianum autem dixit, quamdiu hodie vocatur. Quotidie vivimus, quotidie surgimus, quotidie saturamur, quotidie esurimus. Det nobis panem quotidianum. Quare non dixit et tegumentum? Victus enim noster in cibo est et potu, tegumentum in vestitu et tecto. Nihil homo plus desideret. Quandoquidem dicit Apostolus: Nihil intulimus in hunc mundum; sed nec auferre aliquid possumus: victum et tegumentum habentes, his contenti simus. Pereat avaritia, et dives est natura. Ergo si ad quotidianum victum pertinet, quia et hoc bene intelligitur, quod dicimus, Panem nostrum quotidianum da nobis hodie; non miremur, si nominato pane et cætera necessaria intelligantur. Quomodo quando Joseph invitavit fratres suos: Homines illi, inquit, hodie mecum manducabunt panem. Quare panem solum manducaturi erant? Sed a solo pane intellecta sunt caetera. Sic quando rogamus panem quotidianum, quidquid nobis propter carnem nostram in terra necessarium est, postulamus. Sed quid ait Dominus Jesus? Quærite primum regnum Dei et justitiam, et hæc omnia apponentur vobis. Intelligitur etiam hoc valde bene, Panem nostrum quotidianum da nobis hodie, Eucharistiam tuam, quotidianum cibum. Norunt enim fideles quid accipiant, et bonum est eis accipere panem quotidianum huic tempori necessarium. Pro se rogant, ut boni fiant, ut in bonitate et fide et vita bona perseverent. Hoc optant, hoc orant: quia si non perseveraverint in vita bona, separabuntur ab illo pane. Ergo, Panem nostrum quotidianum da nobis hodie, quid est? Sic vivamus, ut ab altari tuo non separemur. Et verbum Dei quod quotidie vobis aperitur, et quodam modo frangitur, panis quotidianus est. Et quomodo illum panem ventres, sic istum esuriunt mentes. Et hunc ergo petimus simpliciter, et quidquid animæ nostræ et carni nostrae in hac vita necessarium est, quotidiano pane concluditur.","t":"There follows: “Give us this day our daily bread.” It can be taken simply that we pour out this prayer for daily sustenance, that it may abound for us, and if it does not abound, that it may not be lacking. And he said “daily” for as long as it is called “today.” Daily we live, daily we rise, daily we are filled, daily we hunger. May he give us daily bread. Why did he not also say clothing? For our sustenance is in food and drink, our covering in clothing and roof. Let a man desire nothing more. Indeed, the Apostle says: “We brought nothing into this world, and we cannot take anything away; having food and covering, let us be content with these.” Let avarice perish, and nature is rich. So if what we say, “Give us this day our daily bread,” refers to daily sustenance (for this too is rightly understood), let us not be surprised if, with bread named, the other necessities too are understood; as when Joseph invited his brothers: “These men,” he said, “will eat bread with me today.” Were they going to eat bread alone? But by bread alone the rest was understood. So when we ask for daily bread, we ask for whatever we need on earth for the sake of our flesh. But what does the Lord Jesus say? “Seek first the kingdom of God and his justice, and all these things will be added to you.” This too is very rightly understood by “Give us this day our daily bread”: your eucharist, our daily food. For the faithful know what they receive, and it is good for them to receive the daily bread necessary for this time. They pray for themselves, that they may become good, that they may persevere in goodness and faith and good life. This they wish, this they pray for; for if they do not persevere in good life, they will be separated from that bread. So what is “Give us this day our daily bread”? Let us so live that we are not separated from your altar. And the word of God, which is opened to you daily and in a way broken, is daily bread. And as bellies hunger for that bread, so minds hunger for this. So we ask simply for this too, and whatever is necessary in this life for our soul and our flesh is included in daily bread.","f":"Augustine, <i>Serm.</i> 58.5 (PL 38:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-5)."},"augustine-sermones/58.6":{"o":"Dimitte nobis debita nostra, dicimus, et dicamus; quia verum dicimus. Quis enim hic vivit in carne, et non habet debita? Quis est homo sic vivens, ut ei non sit ista Oratio necessaria? Inflare se potest, justificare non potest. Bonum est illi ut imitetur Publicanum, nec tumescat sicut Pharisæus, qui ascendit in templum, et jactavit merita sua, texit vulnera sua. Ille autem scivit quare ascenderit, qui dicebat, Domine, propitius esto mihi peccatori. Hoc Dominus Jesus: considerate, fratres mei: hoc Dominus Jesus orare docuit discipulos suos, illos magnos primos Apostolos suos, arietes nostros. Si ergo pro peccatis suis dimittendis arietes orant, agni quid debent facere, de quibus dictum est, Afferte Domino filios arietum? Hoc ergo scitis vos in Symbolo reddidisse, quia inter cætera nominastis remissionem peccatorum. Remissio peccatorum una est, quæ semel datur; alia, quæ quotidie datur. Remissio peccatorum una est, quæ semel datur in sancto Baptismate; alia, quæ quamdiu vivimus hic, datur in Dominica oratione. Propter quod dicimus, Dimitte nobis debita nostra.","t":"“Forgive us our debts,” we say; and let us say it, for we say the truth. For who lives here in the flesh and has no debts? What man lives in such a way that this Prayer is not necessary for him? He can puff himself up; he cannot justify himself. It is good for him to imitate the tax collector, and not to swell like the Pharisee, who went up to the temple and boasted of his merits and covered his wounds. But he knew why he had gone up who said, “Lord, be merciful to me a sinner.” This the Lord Jesus (consider, my brothers), this the Lord Jesus taught his disciples to pray, those great first apostles of his, our rams. If, then, the rams pray for their sins to be forgiven, what should the lambs do, of whom it is said, “Bring to the Lord the young of rams”? So you know that you recited this in the Creed, because among other things you named “the forgiveness of sins.” There is one forgiveness of sins that is given once; another that is given daily. There is one forgiveness of sins that is given once, in holy baptism; another that is given, as long as we live here, in the Lord’s Prayer. That is why we say, “Forgive us our debts.”","f":"Augustine, <i>Serm.</i> 58.6 (PL 38:274; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-6)."},"augustine-sermones/58.7":{"o":"Et induxit nobiscum Deus pactum et placitum, firmumque chirographum, ut dicamus, Sicut et nos dimittimus debitoribus nostris. Qui vult dicere efficaciter, Dimitte nobis debita nostra; dicat veraciter, Sicut et nos dimittimus debitoribus nostris. Si hoc quod est posterius, aut non dicit, aut fallaciter dicit; illud quod prius est, inaniter dicit. Maxime vobis dicimus, Dimittite omnia de cordibus vestris, qui ad sanctum Baptisma acceditis. Et vos, fideles, qui per hanc occasionem auditis hanc Orationem et nostram expositionem, dimittite totum quidquid adversus aliquem habetis de cordibus vestris: ibi dimittite, ubi Deus videt. Aliquando enim homo dimittit ore, et tenet corde: dimittit ore propter homines, et tenet corde, non timens oculos Dei. Prorsus dimittite; quidquid est quod usque ad istos dies tenuistis, saltem his diebus dimittite. Non debuit occidere sol super iracundiam vestram, et multi soles transierunt. Transeat aliquando et iracundia vestra, dies magni solis modo celebramus: illius solis de quo dicit Scriptura, Orietur vobis sol justitiæ, et sanitas in pennis ejus. Quid est, in pennis ejus? In protectione ejus. Unde in Psalmo dicitur, Sub umbra alarum tuarum protege me. Alii autem, qui in die judicii futuri sunt sero pœnitentes, et infructuose dolentes, prædicti a Sapientia, quid tunc dicturi sunt poenitentiam agentes, et præ angustia spiritus gementes? Quid nobis profuit superbia? et divitiarum jactantia quid contulit nobis? Transierunt ilia omnia tanquam umbra. Et inter cætera: Ergo erravimus a via veritatis, et justitiæ lumen non luxit nobis, et sol non est ortus nobis. Ille sol justis oritur: istum autem solem visibilem facit Deus quotidie oriri super bonos et malos. Ad illum videndum solem justi pertinent: modo in cordibus nostris habitat sol iste per fidem. Si ergo irasceris, ne occidat sol iste in corde tuo super iracundiam tuam: Non occidat sol super iracundiam vestram; ne forte irascaris, et occidat tibi sol justitiæ, et in tenebris remaneas.","t":"And God has entered with us into a pact and agreement and a firm bond, that we say, “as we also forgive our debtors.” Whoever wants to say effectively, “Forgive us our debts,” let him say truly, “as we also forgive our debtors.” If he either does not say the latter part or says it falsely, he says the first part in vain. Above all we say to you who are approaching holy baptism: forgive everything from your hearts. And you, the faithful, who on this occasion hear this Prayer and our exposition, forgive from your hearts whatever you have against anyone: forgive there, where God sees. For sometimes a man forgives with the mouth and holds it in the heart: he forgives with the mouth for people’s sake, and holds it in the heart, not fearing the eyes of God. Forgive completely; whatever you have held up to these days, at least in these days let it go. The sun ought not to have gone down on your anger, and many suns have passed. Let your anger too pass at last; we are now celebrating the days of the great Sun, that Sun of whom Scripture says, “For you the Sun of justice will rise, and healing in his wings.” What does “in his wings” mean? In his protection. Hence in the psalm it is said, “Protect me under the shadow of your wings.” But others, who on the day of judgment will repent too late and grieve to no purpose, have been foretold by Wisdom: what will they say then, repenting and groaning in anguish of spirit? “What did pride profit us? And what has the boasting of riches brought us? All those things have passed away like a shadow.” And among other things: “So we strayed from the way of truth, and the light of justice did not shine for us, and the sun did not rise for us.” That Sun rises for the just; but this visible sun God makes rise daily on the good and the bad. To see that Sun belongs to the just; now that Sun dwells in our hearts through faith. So if you are angry, let not that Sun set in your heart upon your anger: “Let not the sun go down on your anger”; lest perhaps you are angry, and the Sun of justice sets on you, and you remain in darkness.","f":"Augustine, <i>Serm.</i> 58.7 (PL 38:274; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-7)."},"augustine-sermones/58.8":{"o":"Ne putetis autem quia nihil sit iracundia. Turbatus est, inquit propheta, præ ira oculus meus. Utique cui turbatur oculus, solem videre non potest: et si conatus fuerit videre, pœna illi est, non voluptas. Quid est ira? Libido vindictæ. Libet hominem vindicari; et nondum est Christus vindicatus, nondum sunt sancti martyres vindicati! Adhuc exspectat patientia Dei, ut convertantur inimici Christi, convertantur martyrum inimici: nos qui sumus, ut vindictam quæramus? Si quæreret illam Deus de nobis, ubi remaneremus? Ille qui nihil nos læsit, non vult se vindicare de nobis: et nos quærimus vindicari, qui pene quotidie Deum offendimus! Ergo dimittite: dimittite ex corde. Iratus es, noli peccare: Irascimini, et nolite peccare. Irascimini quasi homines, si vincimini; et nolite peccare, ut iram in cordc teneatis (quia si tenetis, contra vos tenetis), ne in illud lumen intretis. Ergo dimittite. Quid est ira? Libido vindictæ. Quid est odium? Ira inveterata. Ira inveterata si facta est, jam odium dicitur. Quod videtur confiteri ille, qui cum dixisset, Turbatus est præ ira oculus meus; addidit, Inveteravi in omnibus inimicis meis. Quod erat ira, cum esset nova, odium factum est; quia in vetustatem conversum est. Ira festuca est, odium trabes est. Aliquando reprehendimus irascentem, et odium tenemus in corde; et dicit nobis Christus, Festucam in oculo fratris tui vides, et trabem in oculo tuo non vides? Unde crevit festuca, ut trabem faceret? Quia non statim evulsa est. Quia passus es exire et intrare solem toties super iracundiam tuam, fecisti illam veterem; attraxisti malas suspiciones, et rigasti festucam, rigando nutristi, nutriendo trabem fecisti. Expavesce vel quando dicitur, Qui odit fratrem suum, homicida est. Gladium non eduxisti, non vulnus in carne fecisti, non corpus plaga aliqua trucidasti: cogitatio sola odii in corde tuo est, et teneris homicida; reus es ante oculos Dei. Ille vivit, et tu occidisti. Quantum ad te pertinet, occidisti quem odisti. Emenda te, corrige te. Si in domibus vestris scorpiones essent aut aspides, quantum laboraretis, ut domus vestras purgaretis, et securi habitare possetis? Irascimini, et inveterantur iræ in cordibus vestris, fiunt tot odia, tot trabes, tot scorpii, tot serpentes; et domum Dei, cor vestrum, purgare non vultis? Ergo facite quod dictum est, Sicut et nos dimittimus debitoribus nostris: ut securi dicite, Dimitte nobis debita nostra. Quia sine debitis in hac terra vivere non potestis. Sed alia sunt illa magna crimina, quæ vobis bonum est in Baptismo dimitti, et a quibus semper alieni esse debetis: alia quotidiana peccata, sine quibus hic homo vivere non potest, propter quæ necessaria est quotidiana oratio, cum suo pacto, cum suo placito: ut quomodo hilariter dicitur, Dimitte nobis debita nostra; sic veraciter dicatur, Sicut et nos dimittimus debitoribus nostris. Deinde ista diximus de peccatis præteritis, quid de cætero?","t":"Do not think that anger is nothing. “My eye is troubled because of anger,” says the prophet. Surely one whose eye is troubled cannot see the sun; and if he tries to see, it is pain to him, not pleasure. What is anger? The lust for revenge. A man lusts to be avenged; and Christ is not yet avenged, the holy martyrs are not yet avenged! God’s patience still waits for the enemies of Christ to be converted, for the enemies of the martyrs to be converted. Who are we, that we should seek revenge? If God sought it from us, where would we stand? He who has harmed us in nothing does not want to avenge himself on us; and we seek to be avenged, who offend God almost daily! So forgive: forgive from the heart. If you are angry, do not sin: “Be angry, and do not sin.” Be angry as men, if you are overcome; and do not sin by holding anger in your heart (for if you hold it, you hold it against yourselves), lest you not enter into that light. So forgive. What is anger? The lust for revenge. What is hatred? Anger grown old. If anger has grown old, it is now called hatred. This he seems to confess who, having said, “My eye is troubled because of anger,” added, “I have grown old among all my enemies.” What was anger when it was new became hatred, because it turned into oldness. Anger is a speck; hatred is a beam. Sometimes we rebuke one who is angry, and we hold hatred in our heart; and Christ says to us, “You see the speck in your brother’s eye, and you do not see the beam in your own eye.” How did the speck grow to make a beam? Because it was not pulled out at once. Because you let the sun go out and come in so many times on your anger, you made it old; you drew in evil suspicions, and watered the speck, by watering nourished it, by nourishing made it a beam. Tremble at least when it is said, “Whoever hates his brother is a murderer.” You did not draw a sword, you did not make a wound in the flesh, you did not kill a body by any blow: there is only the thought of hatred in your heart, and you are held a murderer; you are guilty before the eyes of God. He is alive, and you have killed. As far as you are concerned, you have killed the one you hate. Amend yourself; correct yourself. If there were scorpions or asps in your houses, how you would labor to clean your houses so that you could live there safely! You are angry, and angers grow old in your hearts; they become so many hatreds, so many beams, so many scorpions, so many serpents; and will you not clean God’s house, your heart? So do what is said, “as we also forgive our debtors,” so that you may say securely, “Forgive us our debts.” For you cannot live in this land without debts. But those great crimes that it is good for you to have forgiven in baptism, and from which you must always remain far away, are one thing; the daily sins without which man cannot live here are another, and because of them the daily prayer is necessary, with its pact and its agreement: so that as gladly as we say, “Forgive us our debts,” so truly we may say, “as we also forgive our debtors.” So we have said these things about past sins; what about the rest?","f":"Augustine, <i>Serm.</i> 58.8 (PL 38:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-8)."},"augustine-sermones/58.9":{"o":"Ne nos inferas in tentationem: dimitte quæ fecimus, et da ut alia non committamus. Quicumque enim tentatione vincitur, peccatum ipse committit. Etenim, inquit apostolus Jacobus, Nemo cum tentatur, dicat quoniam a Deo tentatur. Deus enim intentator malorum est: ipse autem neminem tentat. Unusquisque autem tentatur a concupiscentia sua abstractus et illectus. Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem. Ergo ne abstraharis a concupiscentia: noli consentire concupiscentiæ tunc. Non est unde concipiat, nisi de te. Consensisti: quasi concubuisti in corde tuo. Surrexit concupiscentia: nega te illi, noli eam sequi. Illicita est, lasciva est, turpis est, alienat te a Deo. Noli dare consensionis amplexum, ne plangas partum: quia si consenseris, id est, cum amplexatus fueris, concipit. Cum concupiscentia conceperit, parit peccatum. Nondum times? Peccatum generat mortem: vel mortem time. Si peccatum non times, time quo perducit peccatum. Dulce est peccatum: sed amara est mors. Ipsa est infelicitas hominum: propter quod peccant, morientes hic dimittunt, et ipsa peccata secum portant. Peccas propter pecuniam, hic dimittenda est: peccas propter villam, hic dimittenda est: peccas propter mulierem, hic dimittenda est: et quidquid est propter quod peccas, quando oculos in morte clauseris, hic dimittis, et ipsum peccatum quod committis tecum portas.","t":"“Lead us not into temptation”: forgive what we have done, and grant that we may not commit other sins. For whoever is overcome by temptation commits sin. For, says the apostle James, “Let no one, when he is tempted, say that he is tempted by God. For God is not a tempter to evil; he tempts no one. But each one is tempted, drawn away and enticed by his own concupiscence. Then concupiscence, when it has conceived, gives birth to sin; and sin, when it is completed, brings forth death.” So that you may not be drawn away by concupiscence, do not consent to concupiscence then. It has no way to conceive except from you. You consented: as it were, you lay with it in your heart. Concupiscence has risen up: deny yourself to it; do not follow it. It is unlawful, it is lewd, it is shameful, it estranges you from God. Do not give it the embrace of consent, lest you bewail the offspring; for if you consent, that is, when you have embraced it, it conceives. “When concupiscence has conceived, it gives birth to sin.” Do you not yet fear? “Sin brings forth death”: at least fear death. If you do not fear sin, fear where sin leads. Sin is sweet, but death is bitter. This is the unhappiness of men: what they sin for, they leave behind here when they die, and they carry the sins themselves with them. You sin for money: it must be left here. You sin for a farm: it must be left here. You sin for a woman: she must be left here. And whatever it is for which you sin, when you close your eyes in death you leave it here, and the sin itself that you commit you carry with you.","f":"Augustine, <i>Serm.</i> 58.9 (PL 38:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/58-9)."},"augustine-sermones/59.1":{"o":"Reddidistis quod creditis, audite quid oretis. Quoniam invocare non possetis, in quem non credidissetis, Apostolo dicente, Quomodo invocabunt, in quem non crediderunt? ideo prius Symbolum didicistis, ubi est regula fidei vestrae brevis et grandis: brevis, numero verborum; grandis pondere sententiarum. Oratio autem quam hodie accipitis tenendam, et ad octo dies reddendam, sicut audistis cum Evangelium legeretur, ab ipso Domino dicta est discipulis ipsius, et ab ipsis pervenit ad nos; quoniam in omnem terram exivit sonus eorum.","t":"You have recited what you believe; hear what you are to pray. Since you could not call on him in whom you had not believed, as the Apostle says, “How will they call on him in whom they have not believed?”, you first learned the Creed, where the rule of your faith is, short and great: short in the number of its words, great in the weight of its meaning. But the Prayer which you receive today, to hold fast and to recite back in eight days, was, as you heard when the Gospel was read, spoken by the Lord himself to his disciples, and from them it has come to us; for “their sound has gone out into all the earth.”","f":"Augustine, <i>Serm.</i> 59.1 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-1)."},"augustine-sermones/59.2":{"o":"Ergo nolite inhærere terrenis, qui Patrem invenistis in coelis. Dicturi enim estis, Pater noster, qui es in cælis. Ad magnum genus pertinere coepistis. Sub isto Patre fratres sunt dominus et servus: sub isto Patre fratres sunt imperator et miles: sub isto Patre fratres sunt dives et pauper. Omnes Christiani fideles diversos in terra habent patres, alii nobiles, alii ignobiles: unum vero Patrem invocant, qui est in cælis. Si ibi est Pater noster, ibi nobis præparatur hæreditas. Talis est autem iste Pater, cum quo possideamus quod donat. Dat enim hæreditatem, sed non moriens illam nobis derelinquit. Non enim ipse discedit, sed ille permanet, ut nos accedamus. Quia ergo audivimus a quo petamus, sciamus et quid petamus, ne forte talem Patrem male petendo offendamus.","t":"So do not cling to earthly things, you who have found a Father in heaven. For you are going to say, “Our Father, who are in heaven.” You have begun to belong to a great family. Under this Father, master and slave are brothers; under this Father, emperor and soldier are brothers; under this Father, rich and poor are brothers. All faithful Christians have different fathers on earth, some noble, some of low birth; but they call on one Father, who is in heaven. If our Father is there, the inheritance is being prepared for us there. And this Father is such that we possess with him what he gives. For he gives an inheritance, but he does not leave it to us by dying. For he does not depart; he remains, so that we may come to him. Since we have heard from whom we are to ask, let us know also what we are to ask, lest perhaps we offend such a Father by asking wrongly.","f":"Augustine, <i>Serm.</i> 59.2 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-2)."},"augustine-sermones/59.3":{"o":"Quid ergo nos docuit Dominus Jesus Christus petere a Patre, qui est in cælis? Sanctificetur nomen tuum. Quale beneficium est, quod petimus a Deo, ut sanctificetur nomen ejus? Nomen Dei semper est sanctum: quare ergo petimus ut sanctificetur, nisi ut nos per ipsum sanctificemur? Quod ergo semper sanctum est, ut in nobis sanctificetur oramus. Sanctificetur in vobis nomen Dei, quando baptizamini. Utquid hoc orabitis, cum baptizati fueritis, nisi ut quod accipietis perseveret in vobis?","t":"What, then, did the Lord Jesus Christ teach us to ask of the Father who is in heaven? “Hallowed be your name.” What kind of benefit is it that we ask of God, that his name be hallowed? God’s name is always holy: why, then, do we ask that it be hallowed, unless that we may be hallowed through it? So we pray that what is always holy may be hallowed in us. God’s name is hallowed in you when you are baptized. Why will you pray this when you have been baptized, unless that what you will receive may remain in you?","f":"Augustine, <i>Serm.</i> 59.3 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-3)."},"augustine-sermones/59.4":{"o":"Sequitur alia petitio; Veniat regnum tuum. Sive petamus, sive non petamus, venturum est regnum Dei. Quare ergo petimus, nisi ut veniat et nobis, quod venturum est omnibus sanctis; ut et nos Deus in numero sanctorum suorum habeat, quibus venturum est regnum ejus?","t":"Another petition follows: “Your kingdom come.” Whether we ask or not, the kingdom of God will come. Why, then, do we ask, unless that what will come to all the saints may come to us too; that God may have us also in the number of his saints, to whom his kingdom will come?","f":"Augustine, <i>Serm.</i> 59.4 (PL 38:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-4)."},"augustine-sermones/59.5":{"o":"Dicimus tertia petitione, Fiat voluntas tua, sicut in cælo, et in terra. Quid est hoc? Ut quomodo tibi serviunt Angeli in coelo, et nos tibi serviamus in terra. Angeli autem ipsius sancti obediunt illi, non illum offendunt; faciunt jussa amando eum. Hoc ergo oramus, ut et nos præcepta Dei charitate faciamus. Iterum verba ista aliter intelliguntur. Fiat voluntas tua, sicut in coelo, et in terra. Cælum in nobis anima est, terra in nobis corpus est. Quid est ergo, Fiat voluntas tua, sicut in cælo, et in terra? Sicut et nos audimus præcepta tua, sic nobis consentiat caro nostra; ne dum contendunt caro et spiritus, præcepta Dei minus implere possimus.","t":"In the third petition we say, “Your will be done, as in heaven, so on earth.” What is this? That as the angels serve you in heaven, we too may serve you on earth. For his holy angels obey him; they do not offend him; they carry out his commands by loving him. So we pray this: that we too may carry out God’s commandments with love. Again, these words are understood in another way: “Your will be done, as in heaven, so on earth.” Heaven in us is the soul; earth in us is the body. What, then, is “Your will be done, as in heaven, so on earth”? As we hear your commandments, so may our flesh agree with us; lest, while flesh and spirit contend, we be less able to fulfil God’s commandments.","f":"Augustine, <i>Serm.</i> 59.5 (PL 38:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-5)."},"augustine-sermones/59.6":{"o":"Sequitur in Oratione: Panem nostrum quotidianum da nobis hodie. Sive exhibitionem corpori necessariam petamus a Patre, in pane significantes quidquid nobis est necessarium, sive quotidianum panem illum intelligamus, quem accepturi estis de altari, bene petimus ut det nobis eum. Quid est enim quod oramus, nisi ne mali aliquid admittamus, unde a tali pane separemur? Et verbum Dei quod quotidie prædicatur, panis est. Non enim quia non est panis ventris, ideo non est panis mentis. Cum autem vita ista transierit, nec panem illum quæremus quem quærit fames; nec Sacramentum altaris habemus accipere, quia ibi erimus cum Christo, cujus corpus accipimus; nec verba nobis ista dici habent, quæ dicimus vobis, nec codex legendus est, quando ipsum videbimus quod est Verbum Dei, per quod facta sunt omnia, quo pascuntur Angeli, quo illuminantur Angeli, quo sapientes fiunt Angeli, non quærentes verba locutionis anfractuosæ; sed bibentes unicum Verbum, unde impleti ructuant laudes, et non deficiunt in laudibus. Beati enim, ait Psalmus, qui habitant in domo tua; in sæcula sæculorum laudabunt te. Ergo in hac vita petimus quod sequitur: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. In Baptismo omnia debita, id est, peccata prorsus dimittuntur nobis. Sed quia nemo hic potest vivere sine peccato, et si non magno crimine unde separetur ab illo pane, tamen nemo potest sine peccatis esse in hac terra, et non possumus accipere nisi unum Baptismum semel; in Oratione accipimus, unde quotidie lavemur, ut nobis peccata nostra quotidie dimittantur: sed si faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Itaque, fratres mei, moneo vos, in Dei gratia filios meos, et sub illo Patre fratres meos, moneo vos, ut quando aliquis offendit et peccat in vos, et venit et confitetur, et petit a vobis veniam, ignoscatis illi, et continuo ex corde dimittatis; ne vobis a Deo veniam venientem prohibeatis. Si enim non dimittitis vos, nec ille dimittet vobis. Ergo et hoc in ista vita petimus: quia et hic possunt dimitti, ubi possunt haberi peccata. In illa autem vita non dimittuntur, quia nec habentur.","t":"There follows in the Prayer: “Give us this day our daily bread.” Whether we ask the Father for the support necessary for the body, signifying by bread whatever we need, or understand that daily bread which you are going to receive from the altar, we rightly ask that he give it to us. For what do we pray but that we may commit no evil for which we would be separated from such bread? And the word of God that is preached daily is bread. For it is not because it is not bread for the belly that it is not bread for the mind. But when this life has passed, we shall neither look for the bread that hunger looks for, nor shall we have to receive the sacrament of the altar, because we shall be there with Christ, whose body we receive; nor will these words that we speak to you need to be spoken to us, nor will a book need to be read, when we see him who is the Word of God, through whom all things were made, by whom the angels are fed, by whom the angels are enlightened, by whom the angels are made wise, not looking for the words of winding speech, but drinking the one Word, filled with which they belch forth praises and never fail in praising. For “blessed,” says the psalm, “are those who dwell in your house; for ever and ever they will praise you.” So in this life we ask what follows: “Forgive us our debts, as we also forgive our debtors.” In baptism all debts, that is, sins, are entirely forgiven us. But because no one can live here without sin, even if not with a great crime for which one would be separated from that bread, still no one can be without sins on this earth; and we can receive only one baptism, once. In the Prayer we receive the means of being washed daily, so that our sins may be forgiven daily; but only if we do what follows: “as we also forgive our debtors.” So, my brothers, I urge you, my sons in God’s grace and my brothers under that Father, I urge you: when someone offends and sins against you, and comes and confesses and asks your pardon, forgive him, and at once forgive from the heart, lest you shut out from yourselves the pardon that comes from God. For if you do not forgive, neither will he forgive you. So this too we ask in this life: because sins can be forgiven here, where they can be committed. But in that life they are not forgiven, because they are not committed.","f":"Augustine, <i>Serm.</i> 59.6 (PL 38:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-6)."},"augustine-sermones/59.8":{"o":"Deinde petimus dicentes, Ne nos inferas in tentationem; sed libera nos a malo. Et hoc in ista vita nobis necessarium est petere, ne inferamur in tentationem, quia hic sunt tentationes; et liberemur a malo, quia hic est malum. Ac per hoc omnes istæ petitiones septem, tres ad vitam æternam pertinent, quatuor ad vitam præsentem. Sanctificetur nomen tuum: semper erit. Veniat regnum tuum: hoc regnum semper erit. Fiat voluntas tua, sicut in cælo, et in terra: semper erit. Panem nostrum quotidianum da nobis hodie: non semper erit. Dimitte nobis debita nostra: non semper erit. Ne nos inferas in tentationem: non semper erit. Sed libera nos a malo: non semper erit; sed ubi est tentatio, et ubi est malum, ibi necessarium est ut petamus.","t":"Then we ask, saying, “Lead us not into temptation, but deliver us from evil.” This too is necessary for us to ask in this life: that we not be led into temptation, because here there are temptations; and that we be delivered from evil, because here there is evil. And so, of all these seven petitions, three belong to eternal life, four to the present life. “Hallowed be your name”: this will always be. “Your kingdom come”: this kingdom will always be. “Your will be done, as in heaven, so on earth”: this will always be. “Give us this day our daily bread”: this will not always be. “Forgive us our debts”: this will not always be. “Lead us not into temptation”: this will not always be. “But deliver us from evil”: this will not always be; but where there is temptation and where there is evil, there it is necessary that we ask.","f":"Augustine, <i>Serm.</i> 59.8 (PL 38:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/59-8)."},"augustine-sermones/6.1":{"o":"Cum sanctæ lectiones legerentur, in ea quae scripta sunt in prima lectione, quae nobis recitata est, animo intendimus, et ea quæ Dominus suggerit, breviter cum vestra Sanctitate participare curamus: ne carnaliter accipientes divina mysteria, non solum non proficiatis, sed etiam deficiatis. Occurrit enim primo aspectibus nostris ex illa lectione divina, quod Deus apparuit Moysi. Apparere autem per substantiam suam, sicuti est, nonnisi mundis cordibus dignatur. Sic enim scriptum est in Evangelio: Beati mundo corde, quoniam ipsi Deum videbunt. Oculis autem corporalibus sanctorum si quando Deus voluit apparere, non per se ipsum, sed per creaturam visibilem atque sensibilem, quantum ista carne sentiri potest, apparuit; vel per vocem sonantem auribus, vel per ignem oculis, vel per angelum in aliqua visibili specie apparentem, sed personam Dei gestantem. Sic intelligimus, fratres, apparuisse Moysi Deum. Non enim majestas illa, quæ fecit cœlum et terram, et quæ regit universum mundum, cui semper inhærent Angeli contemplando ejus pulchritudinem puris mentibus, oculis mortalibus hominis potuit apparere, nisi assumpta visibili et sensibili creatura, quæ ad istos oculos visibiles corporis pertinet: quandoquidem et ipsa Sapientia Dei, per quem facta sunt omnia, humanis oculis non appareret, nisi humanam carnem assumeret. Quomodo ergo Verbum Dei, id est, Filius Dei, ut appareret oculis, carnem assumpsit; sic semper Deus, ut appareret oculis hominum, in aliqua creatura visibili apparere dignatus est. Nam apertissime habes in Actibus Apostolorum, quia angelus apparuit Moysi in rubo. Numquid ista Scriptura vera, et illa falsa est? aut illa vera, et ista falsa est? Sed quid? Si christiani sumus, si bene credimus; ambæ sunt veræ. Si ergo ambæ sunt veræ, quomodo hic Deus apparuit, quomodo ibi angelus dicitur apparuisse, nisi quia ille Spiritus, qui in Actibus Apostolorum dixit apparuisse angelum, exposuit hanc lectionem quomodo apparuit Deus? Illa declaratio, expositio est obscuritatis hujus: ne intelligeres Deum per se ipsum apparuisse, illic tibi expositum est quemadmodum apparuerit Deus per creaturam, angelum. Sic quid miraris quia dicitur, cum apparet angelus, Dixit Deus; et vocavit Deus Moysen, et accessit ad locum; et dixit Dominus ad Moysen? Quia non attenditur templum angelus, sed inhabitator angeli. Ipse enim angelus templum Dei erat. Si enim dignatur in homine habitare et loqui, ut quando propheta loquitur, dicatur, Dixit Deus; quanto magis per angelum? Et cum dicitur, Dixit Deus per Isaiam, quid erat Isaias? Nonne homo portans carnem, natus de patre et matre, sicuti omnes nos? Et tamen loquitur, et quid dicimus in eloquiis ipsius? Hæc dicit Dominus. Quomodo ergo Deus, si Isaias, nisi quia Deus per Isaiam? Sic et hic loquente angelo dicitur Deus loqui. Quare, nisi quia per angelum Deus!","t":"While the holy readings were being read, we turned our minds to what is written in the first reading that was recited to us, and we take care to share briefly with your Holiness what the Lord suggests, lest, taking the divine mysteries carnally, you not only fail to advance but even fall away. What first meets our eyes in that divine reading is that God appeared to Moses. But to appear through his own substance, as he is, he deigns only to pure hearts. For so it is written in the Gospel: \"Blessed are the pure in heart, for they shall see God.\" But if ever God willed to appear to the bodily eyes of the saints, he appeared not through himself but through a visible and perceptible creature, so far as it can be perceived by this flesh: either through a voice sounding in the ears, or through fire to the eyes, or through an angel appearing in some visible form but bearing the person of God. So we understand, brothers, that God appeared to Moses. For that majesty which made heaven and earth, and which rules the whole universe, to which the angels always cleave, contemplating its beauty with pure minds, could not appear to the mortal eyes of man except by taking up a visible and perceptible creature belonging to these visible eyes of the body; since even the Wisdom of God itself, through which all things were made, would not have appeared to human eyes had it not taken human flesh. So just as the Word of God, that is, the Son of God, took flesh in order to appear to eyes, so God has always, in order to appear to the eyes of men, deigned to appear in some visible creature. For you have it most plainly in the Acts of the Apostles that an angel appeared to Moses in the bush. Is that Scripture true and this false? Or that true and this false? What then? If we are Christians, if we believe rightly, both are true. If, then, both are true, how did God appear here, and how is an angel said to have appeared there, unless that Spirit who said in the Acts of the Apostles that an angel appeared explained this reading of how God appeared? That statement is the explanation of this obscurity: so that you would not understand that God appeared through himself, it is explained to you there how God appeared through a creature, an angel. Why, then, are you surprised that, when an angel appears, it is said, \"God said,\" and \"God called Moses, and he came to the place,\" and \"the Lord said to Moses\"? Because the angel, the temple, is not what is attended to, but the one who dwells in the angel. For the angel himself was the temple of God. For if he deigns to dwell and speak in a man, so that when a prophet speaks it is said, \"God said,\" how much more through an angel? And when it is said, \"God said through Isaiah,\" what was Isaiah? Was he not a man bearing flesh, born of father and mother, like all of us? And yet he speaks, and what do we say in his utterances? \"Thus says the Lord.\" How, then, is it God, if it is Isaiah, unless because it is God through Isaiah? So here too, when the angel speaks, God is said to speak. Why, if not because God speaks through the angel?","f":"Augustine, <i>Serm.</i> 6.1 (PL 38:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-1)."},"augustine-sermones/6.3":{"o":"Advertite itaque soluta quæstione etiam istud, in cujus rei signum videtur fictum, quod in rubo apparuit: et rubus non comburebatur, non incendebatur: et apparebat tanquam ignis, et non incendebat rubum. Putamus rubum bonum aliquid significare, cum sint spinæ? Si enim consumpsisset ignis spinas, significaret quia et verbum Domini quod dictum est Judæis, consumpsisset peccata illorum, et Lux illa finiret iniquitates ipsorum. Si enim sic ignis in rubo, quomodo Lex in Judaeis; sic sunt spinae rubi, quomodo peccata Judæorum: sic ignis hic non cremavit spinas, quomodo Lex non cremavit peccata.","t":"Now that the question is solved, notice also this: of what thing it seems to have been made a sign, that he appeared in a bush; and the bush was not burned, not set on fire: it appeared as fire, and did not set the bush on fire. Do we think the bush signifies something good, when it is made of thorns? For if the fire had consumed the thorns, it would signify that the word of the Lord spoken to the Jews had consumed their sins too, and that that light had ended their iniquities. For if the fire is in the bush as the Law is in the Jews, the thorns of the bush are as the sins of the Jews: so here the fire did not burn up the thorns, as the Law did not burn up sins.","f":"Augustine, <i>Serm.</i> 6.3 (PL 38:59–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-3)."},"augustine-sermones/6.4":{"o":"Loquitur autem Dominus ad Moysen (jam illa nostis, et non diutius vos tenere debemus, propter angustias temporis): Ego sum qui sum: Misit me qui est. Cum enim quæreret nomen Dei, hoc dictum est: Ego sum qui sum. Hæc dices filiis Israel: Qui est, misit me ad vos. Quid est hoc? o Deus, o Domine noster, quid vocaris? Est vocor, dixit, Quid est, Est vocor? Quia maneo in æternum, quia mutari non possum. Ea enim quæ mutantur, non sunt, quia non permanent. Quod enim est, manet. Quod autem mutatur, fuit aliquid, et aliquid erit: non tamen est, quia mutabile est. Ergo incommutabilitas Dei isto vocabulo se dignata est intimare, Ego sum qui sum.","t":"And the Lord speaks to Moses (you know these things already, and we should not keep you longer because of the shortness of time): \"I am who I am\"; \"He who is has sent me.\" For when he asked God's name, this was said: \"I am who I am. You shall say this to the sons of Israel: He who is has sent me to you.\" What does this mean? O God, O our Lord, what are you called? \"I am called Is,\" he said. What does \"I am called Is\" mean? Because I remain for ever, because I cannot be changed. For things that are changed are not, because they do not remain. For what is, remains. But what is changed was something and will be something; yet it is not, because it is changeable. So God's unchangeableness deigned to make itself known by this name, \"I am who I am.\"","f":"Augustine, <i>Serm.</i> 6.4 (PL 38:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-4)."},"augustine-sermones/6.5":{"o":"Quid est ergo, quod postea iterum aliud nomen sibi dixit, cum diceretur: Et dixit Deus ad Moysen: Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob; hoc mihi nomen est in sempiternum? Quomodo illac vocor hoc, quia sum; et ecce hac aliud nomen, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob? Quia quomodo est Deus incommutabilis, fecit omnia per misericordiam, et dignatus est ipse Filius Dei mutabilem carnem suscipiendo, manens id quod Verbum Dei est, venire et subvenire homini. Induit ergo se carne mortali ille qui est, ut dici posset, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob ( Exod. III, 15).","t":"What does it mean, then, that afterwards he again gave himself another name, when it was said: \"And God said to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; this is my name for ever\"? How is it that there I am called this, \"because I am,\" and see, here another name, \"I am the God of Abraham, and the God of Isaac, and the God of Jacob\"? Because, as God is unchangeable, he made all things in mercy, and the Son of God himself deigned, by taking changeable flesh while remaining what the Word of God is, to come and help man. So he who is clothed himself with mortal flesh, so that it could be said, \"I am the God of Abraham, and the God of Isaac, and the God of Jacob.\"","f":"Augustine, <i>Serm.</i> 6.5 (PL 38:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-5)."},"augustine-sermones/6.6":{"o":"Deinde signa jam attendite, quæ signa dedit Moysi, cum diceret, Si mihi dixerit populus, Non te misit Deus: quibus signis ostendam quia misisti me? Dictum est, Projice virgam, quam habes in manu tua: projecitque virgam, et factus est serpens, et exhorruit Moyses. Ait iterum Dominus, Apprehende caudam ejus, apprehendit, et facta est virga sicut erat. Dedit et aliud signum: Mitte manum in sinum: et misit eam. Produc eam: produxit, et facta est alba sicut nix, id est, leprosa. Color enim albus in cute humana vitiosus est. Mitte illam in sinum iterum: misit, et recepit colorem suum. Dedit ei tertium signum: Tolle aquam de flumine, et funde in æqualem locum: tulit et fudit, et conversa est in sanguinem. In his signis audiet te populus: si in primo non exaudierit, in secundo autem et in tertio audiet.","t":"Next, consider the signs that he gave Moses, when he said, \"If the people say to me, 'God did not send you,' by what signs shall I show that you sent me?\" It was said, \"Throw down the rod you have in your hand\"; and he threw down the rod, and it became a serpent, and Moses shuddered. The Lord said again, \"Take hold of its tail\"; he took hold of it, and it became a rod as it was. He gave another sign too: \"Put your hand into your bosom\"; and he put it in. \"Bring it out\"; he brought it out, and it became white as snow, that is, leprous. For a white color in human skin is a disease. \"Put it into your bosom again\"; he put it in, and it recovered its color. He gave him a third sign: \"Take water from the river and pour it on the dry ground\"; he took it and poured it, and it was turned into blood. \"By these signs the people will hear you: if they do not hear at the first, at the second and third they will hear.\"","f":"Augustine, <i>Serm.</i> 6.6 (PL 38:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-6)."},"augustine-sermones/6.7":{"o":"Nos ea quae significant, quantum Deus adjuvat, tendamus edicere. Virga regnum significat; serpens, mortalitatem. A serpente enim homini mors propinata est. Ipsam mortem Dominus dignatus est assumere. Virga ergo veniens in terram, serpentis speciem habuit; quia regnum Dei, quod est Christus Jesus, venit ad terram. Mortalitate indutus est, quam infixit in cruce. Novit autem Sanctitas vestra quia quando populus ille in eremo cervicatus et superbus murmurasset adversus Deum, coepit morderi a serpentibus, et ipsis morsibus cadere. Misericordia sua dedit Deus remedium, quod remedium præsentem quidem sanitatem afferebat, sed futuram sapientiam praedicabat. Ait Moysi: Suspende serpentem æneum in media eremo in ligno, et dic populo, Quicumque fuerit percussus, serpentem istum intueatur. Et percussi homines intuebantur serpentem, et sanabantur ( Num. xxi, 8, 9). Et attestatur Dominus in Evangelio tali signo. Nam cum Nicodemo loqueretur, ait: Sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis; ut omnis qui credit in eum, non pereat, sed habeat vitam æternam (Joan. m, 14 et 15). Sed hoc est, quicumque percussus fuerit a serpentibus peccatorum, Christum intueatur, et habebit sanitatem in remissionem peccatorum. Ergo, fratres, ipsa est mortalitas, quæ suscepta est a Domino, quam necesse est habere corpus ejus, cujus est caput homo in coelo. Ita Ecclesia mortalitatem habet, quod vulnus inflictum est per suasionem serpentis. Debemus enim mortem peccato primi hominis: sed per eam ad vitam perveniemus æternam, per Jesum Christum Dominum nostrum. Sed quando venit ad vitam, et redit ad regnum? In fine sæculi. Nam ideo caudam tenuit, ubi finis est, ut ad pristinum revocaret.","t":"Let us try, as far as God helps, to state what these things signify. The rod signifies kingship; the serpent, mortality. For death was served to man by the serpent. The Lord deigned to take that death upon himself. So the rod, coming to earth, took the form of a serpent, because the kingdom of God, which is Christ Jesus, came to earth. He was clothed with mortality, which he nailed to the cross. Your Holiness knows that when that stiff-necked and proud people murmured against God in the desert, they began to be bitten by serpents and to fall from the bites. In his mercy God gave a remedy, a remedy that brought health in the present but proclaimed a wisdom to come. He said to Moses: \"Hang a bronze serpent on a pole in the middle of the desert, and say to the people, 'Whoever is struck, let him look at this serpent.'\" And those who were struck looked at the serpent and were healed. And the Lord bears witness in the Gospel to such a sign. For when he was speaking with Nicodemus, he said: \"As Moses lifted up the serpent in the desert, so must the Son of man be lifted up, so that everyone who believes in him may not perish but have eternal life.\" That is: whoever is struck by the serpents of sins, let him look to Christ, and he will have health in the forgiveness of sins. So, brothers, this is the mortality which was taken up by the Lord, which his body must have, whose head is a man in heaven. So the Church has mortality, because the wound was inflicted through the serpent's persuasion. For we owe death on account of the sin of the first man: but through it we shall come to eternal life, through Jesus Christ our Lord. But when does it come to life, and return to the kingdom? At the end of the world. That is why he held the tail, where the end is, so as to restore it to what it was before.","f":"Augustine, <i>Serm.</i> 6.7 (PL 38:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-7)."},"augustine-sermones/6.8":{"o":"Quid illa manus? Certum est quia et illa manus populum ipsum significat. Sinus hominis quid est? Sinus Moysi secretum Dei. Cum esset homo in secreto Dei, incolumis erat, et bono colore. Exiit a secreto Dei, progressus est Adam de paradiso, offenso Deo, et factus est vitiosus. Facta est ergo manus illa alba: sed rediit ad sinum, per sinum Domini nostri Jesu Christi, et recepit colorem. Quid autem illa aqua? Aqua illa significat sapientiam. Sæpe enim posita est aqua in similitudinem sapientiæ: et dictum est, Fiet in eo fons aquæ salientis in vitam æternam ( Joan. iv, 14). Sed aqua illa sapientia, quæ in terra sanguis effecta est, non nobis ostendit Verbum carnem factum et habitantem in nobis? Utique ostendit. Omnia ergo futuri populi, signa sunt et mysteria de Domino nostro Jesu Christo. Et si qua alia sunt in veteribus Libris sacramenta, sive illa intelligamus; sive non intelligamus, quærentem desiderant, non reprehendentem. Petamus ergo, quæramus et pulsemus, ut aperiatur nobis. Illis futura prædicta sunt sacramenta: nos præsentia videmus in Ecclesia.","t":"What is that hand? It is certain that that hand too signifies the people itself. What is a man's bosom? The bosom of Moses is the secret place of God. While man was in the secret place of God, he was unharmed and of good color. He went out of the secret place of God; Adam went out of paradise, having offended God, and became diseased. So that hand became white: but it returned to the bosom, through the bosom of our Lord Jesus Christ, and recovered its color. And what is that water? That water signifies wisdom. For water has often been used as a likeness of wisdom; and it was said, \"There shall be in him a spring of water welling up to eternal life.\" But that water, wisdom, which on the earth became blood, does it not show us the Word made flesh and dwelling among us? Certainly it does. So all things of the people to come are signs and mysteries of our Lord Jesus Christ. And if there are any other sacred signs in the ancient books, whether we understand them or do not understand them, they want one who seeks, not one who finds fault. Let us ask, then, seek and knock, that it may be opened to us. To them the sacred signs were foretold as future: we see them present in the Church.","f":"Augustine, <i>Serm.</i> 6.8 (PL 38:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/6-8)."},"augustine-sermones/60.1":{"o":"Omnis homo in tribulatione aliqua constitutus, et in sua causa deficiens, prudentem aliquem quærit, a quo consilium accipiat, et norit quid agat. Existimemus ergo, universum mundum quasi esse hominem unum. Evadere mala quaerit, et facere bona piget: ac per hoc crebrescentibus tribulationibus suis in sua causa deficiens, quem potest ad accipiendum consilium prudentiorem invenire, quam Christum? Certe meliorem inveniat, et quod vult agat. Si autem non habet ubi meliorem inveniat, ad hunc veniat, quem ubicumque inveniat, consulat, accipiat consilium, servet mandatum bonum, evadat magnum malum. Præsentia enim mala temporalia, quæ multum homines exhorrent, sub quibus plurimum murmurant, et murmurando offendunt emendatorem, ne inveniant Salvatorem: præsentia ergo mala sine dubio transitoria sunt; aut illa per nos transeunt, aut nos per illa transimus; aut transeunt nobis viventibus, aut dimittuntur nobis morientibus. Non est in tribulatione magnum, quod tempore breve est. Quisquis cogitas crastinum diem, non revocas hesternum diem. Veniente die perendino, hesternus erit et crastinus. Verumtamen si curis tantis homines æstuant ad evadendas temporales et transcurrentes, vel potius transvolantes tribulationes; quid est cogitandum ut homo evadat manentes et sine fine durantes?","t":"Every man who is in some trouble and failing in his own affairs looks for some prudent person from whom to take counsel and learn what to do. Let us suppose, then, that the whole world is as it were one man. He seeks to escape evils and is slow to do good; and so, as his troubles multiply and he fails in his own affairs, whom can he find more prudent to take counsel from than Christ? By all means let him find a better, and do what he likes. But if he has nowhere to find a better, let him come to this one, whom he may find anywhere; let him consult him, take counsel, keep the good command, and escape the great evil. For present temporal evils, which people so dread, under which they grumble so much, and by grumbling offend the one who corrects them, so that they do not find the Savior: these present evils, then, are without doubt passing. Either they pass through us, or we pass through them; either they pass while we live, or they are left behind when we die. What is short in time is not great in tribulation. You who are thinking of tomorrow, you do not call back yesterday. When the day after tomorrow comes, tomorrow too will be yesterday. Yet if people are tossed with such anxieties to escape temporal and passing, or rather flying, tribulations, what must be thought about so that a man may escape those that remain and last without end?","f":"Augustine, <i>Serm.</i> 60.1 (PL 38:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-1)."},"augustine-sermones/60.10":{"o":"Video vos moveri sicut moveor. Et vere mira res. Hujus autem admirabilis rei rationem colligo ut possum, quam vos non celabo. Scriptum est: Sicut aqua exstinguit ignem, sic eleemosyna exstinguit peccatum. Item scriptum est: Include eleemosynam in corde pauperis, et ipsa pro te deprecabitur Dominum. Item scriptum est: Consilium meum audi, Rex, et peccata tua eleemosynis redime. Et alia multa sunt divini eloquii documenta, quibus ostenditur multum valere eleemosynam ad exstinguenda et delenda peccata. Proinde illis quos damnaturus est, imo plus illis quos coronaturus est, solas eleemosynas imputabit, tanquam dicens: Difficile est, ut si examinem vos et appendam vos, scruter diligentissime facta vestra, non inveniam unde vos damnem: sed ite in regnum; esurivi enim, et dedistis mihi manducare. Non ergo itis in regnum, quia non peccastis: sed quia vestra peccata eleemosynis redemistis. Rursus et illis: Ite in ignem æternum, qui paratus est diabolo et angelis ejus. Et illi tanquam noxii, olim rei, sero trementes, attendentes peccata sua, quando auderent dicere, immerito se damnari, immerito in se hanc depromi a judice tam justo sententiam? Considerando conscientias suas, considerando omnia vulnera animæ suæ, quando auderent dicere, Injuste damnamur? De quibus ante in Sapientia dictum est: Traducent eos ex adverso iniquitates eorum. Sine dubio videbunt se juste damnari pro sceleribus et criminibus suis: et quasi eis diceret, Non, non inde unde putatis; sed quia esurivi, et non dedistis mihi manducare. Si enim ab illis omnibus vestris factis aversi, et ad me conversi, illa omnia crimina atque peccata eleemosynis redemissetis, ipsæ eleemosynæ modo liberarent vos, et a reatu tantorum criminum absolverent. Beati enim misericordes, quoniam ipsis misericordia præstabitur. Modo autem ite in ignem aeternum. Judicium sine misericordia, ei qui non fecit misericordiam.","t":"I see that you are moved as I am moved. And truly it is a wonderful thing. But I gather the reason for this wonderful thing as best I can, and I will not hide it from you. It is written: “As water quenches fire, so alms quench sin.” Again it is written: “Shut up alms in the heart of the poor, and it will pray for you to the Lord.” Again it is written: “Hear my counsel, O King, and redeem your sins by alms.” And there are many other proofs from the divine word, showing that alms avail much to quench and blot out sins. Accordingly, to those whom he will condemn, and still more to those whom he will crown, he will count only alms, as if saying: “It is hard, if I examine you and weigh you and search out your deeds most carefully, not to find a reason to condemn you; but go into the kingdom: for I was hungry, and you gave me to eat. So you go into the kingdom, not because you have not sinned, but because you have redeemed your sins by alms.” And again to the others: “Go into the eternal fire, which is prepared for the devil and his angels.” And they, guilty, long guilty, trembling too late, considering their sins, when would they dare to say that they are condemned undeservedly, that this sentence is pronounced against them undeservedly by so just a judge? Considering their consciences, considering all the wounds of their soul, when would they dare to say, “We are condemned unjustly”? Of them it was said before in Wisdom: “Their iniquities will convict them to their face.” Without doubt they will see that they are justly condemned for their crimes and offenses; and it is as if he said to them: “No, not for what you think, but because I was hungry, and you did not give me to eat. For if you had turned away from all those deeds of yours and turned to me, and redeemed all those crimes and sins by alms, those very alms would now free you and absolve you from the guilt of such great crimes. For blessed are the merciful, for mercy will be shown them. But now go into the eternal fire. Judgment without mercy to one who has shown no mercy.”","f":"Augustine, <i>Serm.</i> 60.10 (PL 38:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-10)."},"augustine-sermones/60.11":{"o":"Commendaverim vobis, fratres mei: date panem terrenum, et pulsate ad coelestem. Dominus panis est: Ego sum panis, inquit, vitæ. Quomodo dabit tibi, qui non das egenti? Eget ad te alter, eges ad alterum: et cum eges ad alterum et eget ad te alter, ille ad egentem eget. Nam ad quem tu eges, nullius eget. Fac quod circa te fiat. Non enim quomodo inter se solent improperare quodam modo beneficia amici: Ego tibi præstiti hoc; respondetur, Et ego tibi hoc: vult ut præstemus ei, quia et ipse præstitit nobis. Nullius indiget, ideo verus est Dominus. Dixi Domino: Deus meus es tu, quoniam bonorum meorum non eges. Cum ergo sit Dominus et verus Dominus, et bonorum nostrorum non egeat; tamen ut aliquid etiam erga illum faceremus, esurire dignatus est in pauperibus suis. Esurivi, inquit, et dedistis mihi manducare. Domine, quando te vidimus esurientem? Cum uni ex minimis meis fecistis, mihi fecistis. Breviter ergo audiant homines, digneque considerent quantum sit meritum, Christum pavisse esurientem; et quale sit crimen, Christum contempsisse esurientem.","t":"May I have commended this to you, my brothers: give earthly bread, and knock for the heavenly. The Lord is bread: “I am the bread of life,” he says. How will he give to you, who do not give to the needy? Another is in need before you; you are in need before another; and since you are in need before another and another is in need before you, he is in need before one who is himself in need. For the one before whom you are in need needs nothing. Do what you want done to you. For it is not as friends usually reproach one another in a way with their kindnesses (“I did this for you”; and the answer, “And I did this for you”): he does not want us to do him a service because he too did one for us. He needs nothing; that is why he is truly Lord. “I said to the Lord: You are my God, for you do not need my goods.” So though he is Lord and true Lord and does not need our goods, yet, so that we might do something for him too, he deigned to be hungry in his poor. “I was hungry,” he says, “and you gave me to eat.” “Lord, when did we see you hungry?” “When you did it to one of the least of mine, you did it to me.” In short, let people hear and rightly consider how great a merit it is to have fed Christ hungry, and how great a crime to have despised Christ hungry.","f":"Augustine, <i>Serm.</i> 60.11 (PL 38:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-11)."},"augustine-sermones/60.12":{"o":"Mutat quidem homines in melius poenitentia peccatorum: sed nec ipsa videtur aliquid profutura, si ab operibus misericordiæ sterilis fuerit. Testatur hoc Veritas per Joannem, qui venientibus ad se dicebat: Generatio viperarum, quis vobis ostendit fugere ab ira ventura? Facite ergo dignos fructus pœnitentiæ. Et ne dicatis, Patrem habemus Abraham. Dico enim vobis, quia potens est Deus de lapidibus istis suscitare filios Abrahæ. Jam enim securis ad radicem arborum posita est. Omnis ergo arbor non faciens fructum bonum, excidetur, et in ignem mittetur. De hoc utique fructu superius ait. Facite fructus dignos pœnitentiæ. Quisquis itaque istos fructus non fecerit, sine causa putat per sterilem pœnitentiam se mereri veniam peccatorum. Qui sint autem isti fructus, ipse consequenter ostendit. Nam post hæc ejus verba interrogabant eum turbæ, dicentes: Quid ergo faciemus? id est, qui sunt isti fructus, quos ut faciamus hortaris, et terres? Respondens autem dicebat illis: Qui habet duas tunicas, det non habenti; et qui habet escas, similiter faciat. Quid manifestius, fratres mei? quid certius? quid expressus? Quid ergo aliud sonat, quod superius ait, Omnis arbor non faciens fructum bonum, excidetur, et in ignem mittetur: nisi quod sinistri audituri sunt, Ite in ignem æternum; esurivi enim, et non dedistis mihi manducare? Parum est itaque recedere a peccatis, si præterita curare neglexeris: sicut scriptum est, Fili, peccasti, ne addas iterum. Et ne hoc solo securum se esse putaret: Et de pristinis, inquit, deprecare, ut tibi dimittantur. Sed quid proderit deprecari, si non dignum feceris exaudiri, non faciendo fructus dignos pænitentiæ; ut tanquam sterilis arbor excidaris, et in ignem mittaris? Si ergo vultis exaudiri, cum deprecamini pro peccatis vestris, Dimittite, et dimittetur vobis; date, et dabitur vobis.","t":"Repentance for sins does change people for the better; but even it seems likely to profit nothing if it is barren of works of mercy. The Truth testifies to this through John, who said to those coming to him: “Brood of vipers, who showed you to flee from the wrath to come? Bear, then, fruits worthy of repentance. And do not say, We have Abraham as father. For I tell you that God is able from these stones to raise up children to Abraham. For the axe is already laid at the root of the trees. Every tree, then, that does not bear good fruit will be cut down and thrown into the fire.” Of this fruit he said above, “Bear fruits worthy of repentance.” So whoever does not bear these fruits thinks in vain that he earns pardon of sins by a barren repentance. What these fruits are, he himself then shows. For after these words of his, the crowds asked him, saying, “What, then, shall we do?”, that is, what are these fruits that you exhort us, and frighten us, to bear? He answered and said to them: “Whoever has two tunics, let him give to one who has none; and whoever has food, let him do likewise.” What is plainer, my brothers? What more certain? What more express? What else, then, does what he said above mean, “Every tree that does not bear good fruit will be cut down and thrown into the fire,” but what those on the left will hear: “Go into the eternal fire; for I was hungry, and you did not give me to eat”? So it is too little to withdraw from sins if you neglect to heal the past, as it is written: “Son, you have sinned; do not do it again.” And lest he think himself secure by this alone, it says: “And for your former sins pray that they may be forgiven you.” But what will it profit to pray, if you do not make yourself worthy to be heard by not bearing fruits worthy of repentance, so that you are cut down like a barren tree and thrown into the fire? So if you want to be heard when you pray for your sins, “Forgive, and you will be forgiven; give, and it will be given to you.”","f":"Augustine, <i>Serm.</i> 60.12 (PL 38:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-12)."},"augustine-sermones/60.2":{"o":"Dura causa est vita mortalis. Quid est aliud hic nasci, nisi ingredi laboriosam vitam? De labore futuro nostro, testis est ipse fletus infantis. Ab isto molesto convivio nemo est excusatus. Bibendum fuit quod propinavit Adam. Facti quidem sumus manibus veritatis: sed propter peccatum projecti in dies vanitatis. Facti sumus ad imaginem Dei: sed detrivimus eam transgressione peccati. Ideo Psalmus nos admonet, quomodo facti fuerimus, et quo pervenerimus. Ait enim: Quanquam in imagine Dei ambulet homo. Ecce quod factus est. Quo pervenit? Audi quod sequitur: Tamen vane conturbabitur. In imagine ambulat veritatis, et conturbatur in consilio vanitatis. Denique vide conturbationem ejus; vide, et tanquam in speculo displice tibi. Quanquam, inquit, in imagine Dei ambulet homo; et ideo magna res sit homo: tamen vane conturbabitur. Et quasi quæreremus, Unde, rogo te, unde vane conturbabitur? Thesaurizat, inquit, et ignorat cui congreget ea. Ecce ille homo, id est, universum genus humanum, quasi unus homo, qui in causa sua defecit, consilium perdidit, de via sanæ mentis erravit: Thesaurizat, et nescit cui congreget ea. Quid dementius? quid infelicius? Certe enim sibi? Non. Quare sibi non? Quia moriturus est, quia brevis vita bominis est; quia thesaurus durat, et cito transit qui congregat. Ideo miseratus hominem in imagine Dei ambulantem, vera fatentem, vana sectantem: Vane, inquit, conturbabitur. Doleo: thesaurizat, et ignorat cui congregat ea. Sibi ea? Non: quia moritur homo, perdurante thesauro. Cui ergo? Consilium habes; da et mihi. Non habes consilium quod mihi des; nec tu ergo tenes. Proinde si ambo non habemus, ambo quæramus, ambo accipiamus, ambo tractemus. Conturbatur, thesaurizat, cogitat, laborat, curis invigilat. Per diem vexaris laboribus, per noctem agitaris timoribus. Ut saccellus tuus impleatur nummis, anima tua febrit curis.","t":"Mortal life is a hard case. What else is it to be born here but to enter a life of toil? Of our toil to come the infant’s very crying is witness. From this troublesome banquet no one is excused. What Adam offered had to be drunk. We were indeed made by the hands of Truth; but because of sin we were cast out into days of vanity. We were made in the image of God, but we have worn it away by the transgression of sin. That is why the psalm reminds us how we were made and where we have come. For it says: “Though man walks in the image of God.” See what he was made. Where has he come? Hear what follows: “Yet he will be troubled in vain.” He walks in the image of truth, and is troubled in the counsel of vanity. Then see his trouble: see it, and as in a mirror be displeased with yourself. “Though,” it says, “man walks in the image of God,” and so man is a great thing, “yet he will be troubled in vain.” And as if we asked, “Why, I ask you, why will he be troubled in vain?”, it says: “He stores up treasure, and does not know for whom he gathers it.” See that man, that is, the whole human race as if one man, who has failed in his case, lost counsel, strayed from the way of a sound mind: “He stores up treasure, and does not know for whom he gathers it.” What is madder? What is unhappier? Surely for himself? No. Why not for himself? Because he will die, because man’s life is short, because the treasure lasts and the one who gathers it passes quickly. So, pitying man walking in the image of God, confessing true things, pursuing vain ones, it says: “He will be troubled in vain.” I grieve: he stores up treasure and does not know for whom he gathers it. For himself? No: for the man dies while the treasure lasts. For whom, then? You have counsel: give it to me too. You have no counsel to give me; so you do not have it yourself. So if neither of us has it, let us both seek, both receive, both consider. He is troubled, he stores up treasure, he thinks, he toils, he lies awake with cares. By day you are harassed with toils, by night shaken with fears. So that your purse may be filled with coins, your soul burns with fever from cares.","f":"Augustine, <i>Serm.</i> 60.2 (PL 38:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-2)."},"augustine-sermones/60.3":{"o":"Video, doleo: conturbaris, et sicut dicit qui fallere nescit, vane conturbaris. Thesaurizas enim: ut bene proveniat quidquid agis, ut damna taceamus, ut tanta pericula et in singulis lucris singulas mortes: mortes dico non corporum, sed malarum cogitationum; ut accedat aurum, perit fides: ut foris vestiaris, intus exspoliaris: ut ista omittamus, ut alia taceamus, ut adversa prætereamus, prospera sola cogitemus; ecce thesaurizas, ecce undique lucra confluunt, et more fontium nummi currunt; ubique ardet inopia, undique fluit copia. Non audisti, Divitiæ si affluant, ne apponatis cor? Ecce acquiris, non infructuose conturbaris, tamen vane conturbaris. Quare, inquis, vane conturbor? Ecce saccos impleo, parietes mei vix capiunt quod acquiro: quare ergo vane conturbor? Thesaurizas, et ignoras cui congreges ea. Aut si scis cui; obsecro te, dic et mihi. Audiam te; cui? Si non vane conturbaris, dic cui thesaurizas. Mihi, inquis. Hoc audes dicere moriturus? Filiis meis, inquis. Hoc audes dicere de morituris? Magna pietas, quod thesaurizat pater filiis: imo magna vanitas; thesaurizat moriturus morituris. Si propter te, quia moriturus dimittis, quid colligis? Hæc causa et filiorum; successuri sunt, non permansuri. Omitto dicere qualibus filiis, ne forte quod congregavit avaritia, perdat luxuria. Alius fluendo perdit, quod tu laborando congregasti. Sed omitto hoc. Forte boni erunt filii, luxuriosi non erunt; servabunt quod dimisisti, augebunt quod servasti, non perdent quod congregasti. Filii tui tecum sunt pariter vani, si hoc faciunt, si te patrem in hoc imitantur. Illis dico quod tibi dicebam. Filio tuo dico cui servas, illi dico, Thesaurizas, et ignoras cui congreges ea. Sicut enim tu nescisti, sic et ille nescit. Si in illo permansit vanitas, numquid ad ipsum defecit veritas?","t":"I see, I grieve: you are troubled, and, as he says who does not know how to deceive, you are troubled in vain. For you store up treasure: suppose all you do turns out well; let us keep silent about losses, about so many dangers, and in each gain a death each time: deaths, I mean, not of bodies but of evil thoughts; so that gold may come in, good faith perishes; so that you may be clothed outside, you are stripped within. Let us pass over these, let us keep silent about other things, let us pass by the adverse things and think only of the prosperous: see, you store up treasure, see, gains flow in from all sides, and coins run like springs; everywhere want burns, everywhere plenty flows. Have you not heard, “If riches abound, do not set your heart on them”? See, you acquire; you are not troubled fruitlessly; still you are troubled in vain. “Why,” you say, “am I troubled in vain? See, I fill bags; my walls can hardly hold what I acquire: why, then, am I troubled in vain?” “You store up treasure, and you do not know for whom you gather it.” Or if you know for whom, I beg you, tell me too. I will listen: for whom? If you are not troubled in vain, tell me for whom you store up treasure. “For myself,” you say. Do you dare say that, you who will die? “For my sons,” you say. Do you dare say that about those who will die? A great act of piety, that a father stores up treasure for his sons: rather a great vanity; one who will die stores up for those who will die. If it is for yourself, since you leave it when you die, why do you gather? The case is the same for your sons: they will succeed, not remain. I pass over saying what kind of sons, lest perhaps what avarice gathered, luxury may squander. Another squanders by dissipation what you gathered by toil. But I pass over this. Perhaps the sons will be good; they will not be dissolute; they will keep what you left, increase what you kept, not lose what you gathered. Your sons are equally vain with you, if they do this, if they imitate you, their father, in this. To them I say what I was saying to you. I say to your son, for whom you are saving, I say to him: “You store up treasure, and you do not know for whom you gather it.” For as you did not know, so he does not know. If vanity has remained in him, has the truth failed toward him?","f":"Augustine, <i>Serm.</i> 60.3 (PL 38:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-3)."},"augustine-sermones/60.4":{"o":"Omitto dicere, quia forte dum vivis, thesaurizas furi. Una nocte venit, et tot diebus ac noctibus congregatum paratum invenit. Thesaurizas forte latroni, forte prædoni. Nolo amplius dicere, ne commemorem et refricem perpessorum dolorem. Quam multa quæ congregavit inanis vanitas, parata invenit hostilis crudelitas: Non est enim meum optare, sed omnium est timere. Avertat hoc Deus. Sufficiant flagella ipsius. Omnes oremus, avertat hoc Deus. Parcat nobis, quem rogamus. Sed si dicat quiitis, quid respondemus? Tu ergo, o homo, o omnis homo, tu qui vane thesaurizas, unde mihi respondes tractanti tecum, et tecum quærenti consilium in causa communi? Dicebas enim et respondebas: Thesaurizo mihi, filiis meis, posteris meis. Dixi quanta sint etiam in ipsis filiis metuenda. Sed omitto pœnaliter victuros filios, sicut optat inimicus: sic vivant sicut optat pater. Quam multi in hos casus inciderunt, dixi, commemoravi: horruisti, et non correxisti. Quid enim responsurus es, nisi hoc dicas: Forte non? Et ego sic sum locutus: Forte, inquam, furi, forte latroni, forte prædoni. Non dixi, Certe; sed, Forte. Inter forte fiet, forte non fiet: nescis ergo quid fiet; vane conturbaris. Vides quam verum dixerit veritas, quam inaniter conturbetur vanitas. Audisti, tandem aliquando sapuisti, quia hoc ipsum cum dicis, Forte filiis meis; non autem audes dicere, Certus sum quia filiis meis; nescis cui congreges ea. Ecce ergo ut video, et ut ante dicebam, defecisti in causa tua; non invenis quod mihi respondeas: sed nec ego quid tibi.","t":"I pass over saying that perhaps, while you live, you are storing up treasure for a thief. He comes one night and finds ready what was gathered over so many days and nights. Perhaps you are storing up for a robber, perhaps for a plunderer. I will not say more, lest I recall and reopen the pain of what has been suffered. How many things that empty vanity gathered has the cruelty of the enemy found ready! It is not mine to wish it, but it is everyone’s to fear it. May God avert it. Let his scourges suffice. Let us all pray: may God avert it. May he whom we ask spare us. But if someone asks, for whom are we storing up, what do we answer? You, then, O man, O every man, you who store up treasure in vain, how do you answer me as I deal with you and seek counsel with you in a common case? For you were saying and answering: “I store up for myself, for my sons, for my descendants.” I have said how much there is to fear even in those sons. But I pass over sons who will live to their father’s punishment, as an enemy wishes; let them live as their father wishes. How many have fallen into these mishaps, I have said, I have recalled; you shuddered, and did not correct yourself. For what will you answer, except to say, “Perhaps not”? And I too spoke so: perhaps, I said, for a thief, perhaps for a robber, perhaps for a plunderer. I did not say “certainly,” but “perhaps.” Between them, perhaps it will happen, perhaps it will not: so you do not know what will happen; you are troubled in vain. You see how truly the Truth has spoken, how emptily vanity is troubled. You have heard; at last you have become wise; because when you say, “Perhaps for my sons,” and do not dare to say, “I am certain it is for my sons,” you do not know for whom you gather it. So, as I see, and as I said before, you have failed in your case; you do not find what to answer me; but neither do I find what to answer you.","f":"Augustine, <i>Serm.</i> 60.4 (PL 38:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-4)."},"augustine-sermones/60.5":{"o":"Ambo itaque quaeramus, ambo consilium petamus. Habemus copiam, non sapientis, sed ipsius Sapientiæ. Audiamus ambo Christum: Judæis scandalum, Gentibus stultitiam; ipsis autem vocatis Judæis et Græcis Christum Dei Virtutem et Dei Sapientiam. Quid paras munimenta divitiis tuis? Audi Virtutem Dei: nihil fortius. Quid paras argumenta divitiis tuis? Audi Sapientiam Dei: nihil prudentius. Forte enim cum dixero, scandalizaberis. Judæus eris; quia Christus Judæis scandalum. Forte cum dixero, stultum tibi videbitur, Gentilis eris; quia Christus Gentibus stultitia. Christianus es, vocatus es; vocatis autem Judæis et Græcis Christus Dei Virtus est et Dei Sapientia. Nolite contristari, cum dixero; nolite scandalizari, nolite velut insipientiæ meæ ore torto insultare. Audiamus. Quod enim dicturus sum, Christus dixit. Contemnis præconem: time judicem. Quid ergo ego dicam? Jam me propemodum Evangelii lector paulo ante hac cura liberavit. Non ego lego, sed lecta recolo. Consilium quaerebas in causa tua deficiens: vide quid dicat fons recti consilii, fons unde quidquid imples, venenum non times.","t":"So let us both seek, let us both ask for counsel. We have access not to a wise man but to Wisdom itself. Let us both hear Christ: “to the Jews a stumbling block, to the Gentiles foolishness; but to those who are called, Jews and Greeks, Christ the Power of God and the Wisdom of God.” Why do you prepare defenses for your riches? Hear the Power of God: nothing is stronger. Why do you prepare clever schemes for your riches? Hear the Wisdom of God: nothing is wiser. Perhaps when I speak you will be scandalized: you will be a Jew, because Christ is a stumbling block to the Jews. Perhaps when I speak it will seem foolish to you: you will be a Gentile, because Christ is foolishness to the Gentiles. You are a Christian; you have been called; and to those who are called, Jews and Greeks, Christ is the Power of God and the Wisdom of God. Do not be saddened when I speak; do not be scandalized; do not mock, with twisted mouth, what you take for my foolishness. Let us listen. For what I am going to say, Christ has said. You despise the herald: fear the judge. What, then, shall I say? The reader of the Gospel has just now almost freed me from this care. I am not reading; I am recalling what was read. You were seeking counsel, failing in your case: see what the fountain of right counsel says, the fountain from which, whatever you fill, you need fear no poison.","f":"Augustine, <i>Serm.</i> 60.5 (PL 38:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-5)."},"augustine-sermones/60.6":{"o":"Nolite vobis condere thesauros in terra, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur: sed thesaurizate vobis thesauros in cælo, quo fur non accedit, neque tinea corrumpit. Ubi est enim thesaurus tuus, ibi erit et cor tuum. Quid exspectas amplius? Res aperta est. Consilium patet, sed cupiditas latet: imo non latet, sed etiam ipsa, quod pejus est, patet. Non enim cessat rapina grassari: non enim cessat fraudare avaritia: non enim cessat perjurare malitia. Totum ut quid? Ut thesaurizetur. Et ubi ponatur? In terra. Recte quidem a terra in terram. Homini enim, a quo nobis dixi laborem fuisse propinatum, peccanti dictum est, Terra es, et in terram ibis. Merito thesaurus in terra, quia cor in terra. Ubi est ergo quod habemus ad Deum? Dolete qui intellexistis: corrigimini, si doluistis. Quamdiu laudare, et non facere? Verum est, nihil verius. Fiat ergo quod verum est. Unum Deum laudamus, et non mutamur ut non etiam in hoc vane conturbemur.","t":"“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal; but store up for yourselves treasures in heaven, where no thief comes near and no moth corrupts. For where your treasure is, there will your heart be also.” What more do you wait for? The matter is plain. The counsel is open, but greed hides; or rather it does not hide, but, what is worse, it too is open. For robbery does not cease to rage; avarice does not cease to defraud; malice does not cease to swear falsely. All for what? So that treasure may be stored up. And where is it put? In the earth. Rightly indeed: from earth into earth. For to the man by whom, as I said, toil was offered to us to drink, it was said when he sinned, “Earth you are, and to earth you will go.” Rightly the treasure is in the earth, because the heart is in the earth. Where, then, is our “We have them lifted up to God”? Grieve, you who have understood; correct yourselves, if you have grieved. How long will you praise and not do? It is true; nothing is truer. So let what is true be done. We praise one God, and we do not change, so as not to be troubled in vain in this too.","f":"Augustine, <i>Serm.</i> 60.6 (PL 38:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-6)."},"augustine-sermones/60.7":{"o":"Ergo, Nolite vobis condere thesaurum in terra; sive experti quomodo pereat quod in terra reconditur, sive non experti, sed et vos saltem metuentes experiri. Quem non corrigunt verba, corrigant experimenta. Non surgitur, non proceditur, nisi ut una voce dicatur ab omnibus: Væ nobis, ruit mundus. Si ruit, quare non migras? Si tibi architectus diceret, ruituram domum tuam; nonne prius migrares, quam murmurares? Structor mundi dicit tibi ruiturum mundum, et non credis? Audi vocem prædicentis, audi consilium commonentis. Vox prædicentis est, Et cælum et terra transibunt. Vox commonentis est, Nolite vobis condere thesaurum in terra. Ergo si creditis Deo prædicenti, si non contemnitis commonentem, fiat quod dicit. Non enim ille te fallit, qui tale consilium dedit. Non perdes quod dedisti, sed sequeris quo misisti. Consilium ergo do: Da pauperibus, et habebis thesaurum in coelo. Non sine thesauro remanebis: sed quod habes in terra sollicitus, habebis in caelo securus. Migra ergo. Consilium do servandi, non perdendi. Habebis, inquit, thesaurum in cælo: et veni, sequere me; ut ducam te ad thesaurum tuum. Non est hoc dispendium, sed compendium. Evigilent homines. Audiant vel experti quod timeant, faciant unde non timeant, migrent in coelum. Frumentum ponis in terra; venit amicus tuus, qui novit frumenti et terræ naturam, docet tuam imperitiam, dicit tibi: Quid fecisti? Frumentum in terra in inferioribus posuisti: humidus locus est, putrescit quod posuisti, perdes laborem tuum. Respondes: Quid ergo faciam? Migra, inquit, in superiora. Audis ergo amicum consilium dantem de frumento tuo, et contemnis Deum consilium dantem de corde tuo? Frumentum tuum times ponere in terra, et cor tuum perdis in terra? Ecce Dominus Deus tuus, dat tibi consilium de corde tuo: Ubi enim, inquit, fuerit thesaurus tuus, illic erit et cor tuum. Leva, inquit, cor in coelum, ne computrescat in terra. Consilium est ejus qui vult servare, non perdere.","t":"So, “Do not store up for yourselves treasure on earth,” whether you have experienced how what is stored in the earth perishes, or have not experienced it but at least fear to experience it. Let experience correct one whom words do not correct. No one gets up, no one goes out, without everyone saying with one voice, “Woe to us, the world is falling down.” If it is falling down, why do you not move out? If an architect told you your house was going to fall down, would you not move out before grumbling? The Builder of the world tells you the world is going to fall, and you do not believe? Hear the voice of the one who foretells, hear the counsel of the one who warns. The voice of the one who foretells is: “Heaven and earth will pass away.” The voice of the one who warns is: “Do not store up for yourselves treasure on earth.” So if you believe God foretelling, if you do not despise him warning, let what he says be done. For he who gave such counsel does not deceive you. You will not lose what you have given; you will follow where you have sent it. So I give counsel: “Give to the poor, and you will have treasure in heaven.” You will not remain without treasure; but what you have anxiously on earth you will have securely in heaven. So move it. I give counsel for keeping, not for losing. “You will have,” he says, “treasure in heaven; and come, follow me,” so that I may lead you to your treasure. This is not a loss but a saving. Let people wake up. Let those who have experienced what they fear hear, let them do what will leave them nothing to fear, let them move to heaven. You put grain in the ground; a friend of yours comes, who knows the nature of grain and of earth, teaches your inexperience, and says to you: “What have you done? You have put the grain in the earth, in the lower ground: the place is damp; what you have put there is rotting; you will lose your labor.” You answer: “What, then, shall I do?” “Move it,” he says, “to higher ground.” Do you, then, listen to a friend giving counsel about your grain, and despise God giving counsel about your heart? You are afraid to put your grain in the earth, and you lose your heart in the earth? See, the Lord your God gives you counsel about your heart: “For where your treasure is,” he says, “there will your heart be also.” “Lift up your heart to heaven,” he says, “so that it does not rot in the earth.” It is the counsel of one who wants to keep, not to lose.","f":"Augustine, <i>Serm.</i> 60.7 (PL 38:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-7)."},"augustine-sermones/60.8":{"o":"Si ergo ita est, quomodo pænitet eos qui non fecerunt? Modo quid sibi dicunt? In coelo haberemus quod in terra perdidimus. Invasit hostis domum, numquid invaderet cælum? Occidit servum custodem, numquid occideret Dominum servatorem? Quo fur non accedit, neque tinea corrumpit? Quam multi dicunt: Ibi haberemus, ibi nostros thesauros reconderemus, quo eos securi post paululum sequeremur? Quare non audivimus Dominum nostrum? Quare contempsimus Patrem monentem, et hostem sensimus invadentem? Ergo si consilium est hoc, non simus pigri in tam bono consilio: et si migranda sunt quæ habemus, in eum locum transferamus, unde non ea perdamus. Quid sunt pauperes quibus damus, nisi laturarii nostri, per quos in caelum de terra migramus? Da: laturario tuo das, ad cælum portat quod das. Quomodo, inquis, ad cœlum portat? En video quia manducando consumit. Prorsus, non tenendo, sed manducando transportat. An excidit tibi, Venite, benedicti Patris mei, percipite regnum: esurivi enim, et dedistis mihi manducare; et, Cum uni ex minimis meis fecistis, mihi fecistis? Si ante te mendicantem non contempsisti, attende ad quem pervenerit quod dedisti. Cum uni, inquit, ex minimis meis fecistis, mihi fecistis. Christus accepit quod dedisti. Ille accepit, qui tibi unde dares dedit: ille accepit, qui in fine tibi se ipsum dabit.","t":"If this is so, how those who did not do it regret it! What do they say to themselves now? “We would have in heaven what we have lost on earth. The enemy invaded the house; would he invade heaven? He killed the servant who was guarding; would he kill the Lord who keeps it, where no thief comes near and no moth corrupts?” How many are saying: “There we would have had it, there we would have stored our treasures, where after a little while we would have followed them securely! Why did we not listen to our Lord? Why did we despise the Father warning, and experience the enemy invading?” So if this is counsel, let us not be lazy in such good counsel; and if what we have must be moved, let us transfer it to that place from which we do not lose it. What are the poor to whom we give, but our porters, through whom we move from earth to heaven? Give: you give to your porter; he carries to heaven what you give. “How,” you say, “does he carry it to heaven? See, I see that he uses it up by eating.” Exactly: he carries it across, not by keeping, but by eating. Have you forgotten, “Come, blessed of my Father, receive the kingdom: for I was hungry, and you gave me to eat”; and, “When you did it to one of the least of mine, you did it to me”? If you did not despise the beggar before you, see to whom what you gave has come. “When you did it,” he says, “to one of the least of mine, you did it to me.” Christ received what you gave. He received it who gave you what to give; he received it who at the end will give himself to you.","f":"Augustine, <i>Serm.</i> 60.8 (PL 38:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-8)."},"augustine-sermones/60.9":{"o":"Nam et hoc aliquando, fratres, commonui Charitatem vestram, quod me, fateor in Scriptura Dei plurimum movet, et saepius debeo commonere. Rogo vos ut cogitetis, quod ait ipse Dominus noster Jesus Christus, in fine sæculi, cum venerit ad judicium, congregaturum se omnes gentes in conspectu suo, et divisurum homines in duas partes, ad dexteram alios, et ad sinistram alios positurum, dextrisque dicturum, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Sinistris autem, Ite in ignem æternum, qui præparatus est diabolo et angelis ejus. Quærite causas vel tantæ mercedis, vel tanti supplicii, percipite regnum; et, Ite in ignem æternum. Quare isti percepturi regnum? Esurivi enim, et dedistis mihi manducare. Quare isti ituri in ignem æternum? Esurivi enim, et non dedistis mihi manducare. Quid est hoc, rogo? Video de his qui percepturi sunt regnum, quia dederunt tanquam boni et fideles Christiani, verba Domini non contemnentes, et cum fiducia promissa sperantes, fecerunt hoc; quia si non fecissent, vitæ ipsorum bonæ sterilitas ista non utique convenisset. Forte enim casti erant, non fraudatores, non ebriosi, abstinentes se ab operibus malis. Si hoc non adderent, steriles remanerent. Fecissent enim, Declina a malo: non fecissent, Et fac bonum. Verumtamen etiam ipsis non ait: Venite, percipite regnum; caste enim vixistis, nulli fraudem fecistis, neminem pauperem oppressistis, limitem nullius invasistis, neminem jurando fefellistis. Non dixit hæc: sed, Percipite regnum, quia esurivi, et dedistis mihi manducare. Quantum hoc excellit, quando cætera tacuit, et hoc solum Dominus nominavit? Rursus ad illos: Ite in ignem æternum, qui præparatus est diabolo et angelis ejus. Quam multa posset in impios dicere, si quærerent, Quare imus in ignem æternum! Quare, quæris, adulter, homicida, fraudator, sacrilege, blasphemator, infidelis? Nihil horum: sed, Quia esurivi, et non dedistis mihi manducare.","t":"For I have sometimes reminded your Charity of this too, brothers, something that, I confess, moves me very much in God’s Scripture, and that I ought to remind you of more often. I ask you to think about what our Lord Jesus Christ himself says: that at the end of the world, when he comes to judgment, he will gather all nations before him and divide people into two parts, placing some on the right and others on the left, and will say to those on the right, “Come, blessed of my Father, receive the kingdom prepared for you from the origin of the world”; but to those on the left, “Go into the eternal fire, which is prepared for the devil and his angels.” Look for the reasons either of so great a reward or of so great a punishment: “Receive the kingdom,” and “Go into the eternal fire.” Why will these receive the kingdom? “For I was hungry, and you gave me to eat.” Why will those go into the eternal fire? “For I was hungry, and you did not give me to eat.” What is this, I ask? I see, regarding those who will receive the kingdom, that they gave as good and faithful Christians, not despising the Lord’s words, and, hoping with confidence for what was promised, they did this; because if they had not done it, this barrenness would certainly not have suited their good life. For perhaps they were chaste, not cheats, not drunkards, keeping themselves from evil works. If they had not added this, they would have remained barren. For they would have done “Turn away from evil,” and would not have done “and do good.” Yet even to them he does not say, “Come, receive the kingdom, for you lived chastely, you cheated no one, you oppressed no poor person, you encroached on no one’s boundary, you deceived no one by oath.” He did not say these things, but, “Receive the kingdom, because I was hungry, and you gave me to eat.” How this surpasses all, when the Lord said nothing of the rest and named this alone! Again to the others: “Go into the eternal fire, which is prepared for the devil and his angels.” How many things he could say against the ungodly, if they asked, “Why are we going into the eternal fire?” Why, you ask, adulterer, murderer, cheat, sacrilegious man, blasphemer, unbeliever? None of these: but, “Because I was hungry, and you did not give me to eat.”","f":"Augustine, <i>Serm.</i> 60.9 (PL 38:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/60-9)."},"augustine-sermones/61.1":{"o":"In lectione sancti Evangelii hortatus est nos Dominus ad orandum. Petite, inquit, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis. Omnis enim qui petit, accipit; et quærens invenit, et pulsanti aperietur. Aut quis est ex vobis homo, a quo petit filius ejus panem, numquid lapidem porriget ei? Aut si piscem petierit, numquid serpentem porriget ei? Aut cum petit ovum, numquid scorpionem porriget ei? Si ergo vos, inquit, cum sitis mali, nostis bona data dare filiis vestris; quanto magis Pater vester, qui in cœlis est, dabit bona petentibus se? Cum sitis, inquit, mali, nostis bona data dare filiis vestris. Miranda res, fratres: mali sumus, et bonum Patrem habemus. Quid evidentius? Audivimus nomen nostrum: Cum sitis, inquit, mali bona data nostis dare filiis vestris. Et quos dixit malos, videte qualem Patrem illis ostendit: Quanto magis Pater vester? Quorum Pater? Certe malorum. Et qualis Pater? Nemo bonus, nisi solus Deus.","t":"In the reading of the holy Gospel the Lord has urged us to pray. “Ask,” he says, “and it will be given you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or what man is there among you who, if his son asks for bread, will hand him a stone? Or if he asks for a fish, will he hand him a serpent? Or when he asks for an egg, will he hand him a scorpion? If, then, you,” he says, “though you are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?” “Though you are evil,” he says, “you know how to give good gifts to your children.” A wonderful thing, brothers: we are evil, and we have a good Father. What is plainer? We have heard our name: “Though you are evil, you know how to give good gifts to your children.” And see what kind of Father he shows to those he called evil: “How much more your Father.” Father of whom? Of the evil, certainly. And what kind of Father? “No one is good but God alone.”","f":"Augustine, <i>Serm.</i> 61.1 (PL 38:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-1)."},"augustine-sermones/61.10":{"o":"Quid ergo sequitur? Victum et tegumentum habentes, his contenti simus. Nam qui volunt divites fieri, incidunt in tentationem et desideria multa et noxia, quæ mergunt hominem in interitum et perditionem. Radix est enim omnium malorum avaritia: quam quidam sequentes, a fide pererraverunt. Attende quid dimiserunt. Doles quia hoc dimiserunt: vide quo se inseruerunt. Audi: A fide pererraverunt, et inseruerunt se doloribus multis. Sed qui? Qui volunt divites fieri. Aliud est, esse divitem; aliud, velle fieri divitem. Dives est, qui a divitibus natus est: non quia voluit, dives est, sed quia multi hæreditates dimiserunt. Video facultates, non interrogo voluptates. Hic cupiditas accusatur, non aurum, non argentum, non divitiae, sed cupiditas. Nam qui nolunt divites fieri, vel qui non curant, vel non ardent cupiditatibus, non avaritiæ facibus accenduntur, sed divites sunt, audiant Apostolum. Hodie lectum est, Præcipe divitibus hujus mundi. Præcipe. Quid? Præcipe ante omnia, non superbe sapere. Nihil enim est quod sic generent divitiæ, quomodo superbiam. Omne pomum, omne granum, omne frumentum, omne lignum habet vermem suum. Et alius est vermis mali, alius pyri, alius fabæ, alius tritici. Vermis divitiarum superbia.","t":"What, then, follows? “Having food and covering, let us be content with these. For those who want to become rich fall into temptation and many harmful desires, which plunge a man into ruin and destruction. For the root of all evils is avarice; some who have pursued it have wandered from the faith.” Notice what they have left behind. You grieve that they have left this behind: see what they have entangled themselves in. Listen: “They have wandered from the faith and pierced themselves with many sorrows.” But who? “Those who want to become rich.” It is one thing to be rich, another to want to become rich. One is rich who was born of rich parents: he is rich not because he wanted to be, but because many left him inheritances. I see his means; I do not inquire into his pleasures. Here it is greed that is accused: not gold, not silver, not riches, but greed. For those who do not want to become rich, or do not care, or do not burn with greed, are not set on fire by the torches of avarice, but are rich: let them hear the Apostle. It was read today: “Charge the rich of this world.” Charge them what? Charge them above all not to think proudly. For there is nothing that riches beget so much as pride. Every fruit, every grain, every kind of wheat, every tree has its own worm. The worm of the apple is one, of the pear another, of the bean another, of the wheat another. The worm of riches is pride.","f":"Augustine, <i>Serm.</i> 61.10 (PL 38:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-10)."},"augustine-sermones/61.11":{"o":"Ergo præcipe divitibus hujus mundi, non superbe sapere. Exclusit vitium, doceat usum. Non superbe sapere. Unde autem non superbe sapere? De eo quod sequitur, Neque sperare in incerto divitiarum. Qui non sperant in incerto divitiarum, non superbe sapiunt. Si non altum sapiunt, timeant. Si timent, non altum sapiunt. Quam multi heri divites, hodie pauperes? Quam multi dormiunt divites, et venientibus latronibus et cuncta auferentibus, evigilant pauperes? Ergo non sperare in incerto divitiarum, sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: temporalia, et æterna. Sed magis ad fruendum, æterna; ad utendum temporalia. Temporalia, tanquam viatoribus; æterna, tanquam habitatoribus. Temporalia, unde bona faciamus; æterna, unde boni efficiamur. Ergo hoc faciant divites: non superbe sapiant, neque sperent in incerto divitiarum, sed in Deo vivo, qui præstat nobis omnia abundanter ad fruendum: hoc faciant. Ex eo autem quod habent quid faciant? Audi quid: Divites sint in operibus bonis, facile tribuant. Habent enim unde. Quare non faciunt? Paupertas difficultas est. Facile tribuant, habent unde. Communicent, id est, pares suos mortales agnoscant. Communicent, thesaurizent sibi fundamentum bonum in futurum. Non enim quia dico, inquit, Facile tribuant, communicent, exspoliare illos volo, nudare illos volo, inanes relinquere volo. Doceo lucrum, cum ostendo, Thesaurizent sibi. Non enim volo ut pauperes remaneant. Thesaurizent sibi. Non ut perdant, dico: sed quo migrent, ostendo. Thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam. Hæc ergo falsa vita est: apprehendunt veram vitam. Vanitas enim vanitantium, et omnia vanitas. Quæ abundantia tanta hominis in omni labore suo, quo ipse laborat sub sole? Apprehendenda est ergo vera vita, migrandæ sunt facultates nostræ ad locum veræ vitæ; ut hoc ibi inveniamus, quod hic damus. Mutat illa, qui mutat et nos.","t":"So, “Charge the rich of this world not to think proudly.” He has shut out the vice; let him teach the use. “Not to think proudly.” But how not to think proudly? From what follows: “Nor to hope in the uncertainty of riches.” Those who do not hope in the uncertainty of riches do not think proudly. If they do not think high things, let them fear. If they fear, they do not think high things. How many were rich yesterday and are poor today? How many go to sleep rich and, when robbers come and take everything, wake up poor? So, “not to hope in the uncertainty of riches, but in the living God, who supplies us abundantly with all things to enjoy”: temporal and eternal. But rather the eternal for enjoying, the temporal for using; temporal things as for travelers, eternal as for inhabitants; temporal things with which we may do good, eternal by which we may be made good. So let the rich do this: let them not think proudly, nor hope in the uncertainty of riches, but in the living God, who supplies us abundantly with all things to enjoy. Let them do this. But what are they to do with what they have? Hear what: “Let them be rich in good works, let them give readily.” For they have the means. Why do they not do it? Poverty is hardship. “Let them give readily”: they have the means. “Let them share”: that is, let them recognize their fellow mortals as equals. “Let them share; let them store up for themselves a good foundation for the future.” “For when I say,” he says, “Let them give readily, let them share, I do not want to strip them, I do not want to leave them naked, I do not want to leave them empty. I am teaching profit, when I show: Let them store up for themselves. For I do not want them to remain poor. Let them store up for themselves. I do not say, so that they may lose, but I show them where to move.” “Let them store up for themselves a good foundation for the future, so that they may lay hold of the true life.” So this is a false life: let them lay hold of the true life. “For vanity of the vain, and all is vanity. What great abundance has man in all his labor at which he labors under the sun?” So the true life must be laid hold of; our means must be moved to the place of the true life, so that we may find there what we give here. He who changes us changes them too.","f":"Augustine, <i>Serm.</i> 61.11 (PL 38:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-11)."},"augustine-sermones/61.12":{"o":"Date ergo pauperibus, fratres mei. Victum et tegumentum habentes, his contenti simus. Nihil dives habet de divitiis suis, nisi quod ab illo postulat pauper, victum et tegumentum. Hinc tu quid plus habes ex omnibus quæ habes? Accepisti victum, accepisti necessarium tegumentum. Necessarium dico, non inane, non superfluum. Quid plus de divitiis tuis capis? Dic mihi. Certe omnia tua superflua erunt. Quæ sunt tua superflua, sint pauperibus necessaria. Sed ego, inquis, pretiosas epulas accipio, pretiosis cibis vescor. Pauper quid? Vilibus. Vilibus cibis vescitur pauper; ego, inquit, pretiosis. Interrogo vos, quando fueritis ambo satiati: Pretiosus cibus ad te intrat; quid fit, cum intraverit? Nonne si specularia in ventre haberemus, de omnibus cibis pretiosis erubesceremus, quibus saturatus es? Esurit pauper, esurit dives: saturari quærit pauper, saturari quærit dives. Saturatur pauper de vilibus cibis, saturatur dives de pretiosis cibis. Saturitas æqualis est: possessio una est, quo ambo volunt pervenire; sed ille per compendium, ille per circuitum. Sed melius, inquis, mihi sapiunt apparata pretiosa. Vix fastidiosus satiaris. Nescis quomodo sapit, quod fames accendit. Neque ita hoc dixi, ut divites cogam epulis et cibis pauperum vesci. Utantur divites consuetudine infirmitatis suae: sed doleant, aliter se non posse. Melius enim possent, si aliter possent. Si ergo non extollitur pauper de mendicitate, tu quare extolleris de infirmitate? Utere cibis electis, pretiosis, quia sic consuevisti, quia non aliter potes; quia si consuetudinem mutes, ægrotas. Conceditur tibi: utere superfluis, da pauperibus necessaria; utere pretiosis, da pauperibus vilia. Exspectat a te, exspectas a Deo: exspectat ille manum quæ facta est secum, exspectas tu manum quæ fecit te. Sed non solum te fecit, sed et pauperem tecum. Dedit vobis unam viam istam vitam; invenistis vos comites, unam viam ambulatis: ille nihil portat, tu nimium oneratus es: ille nihil secum portat, tu tecum plus portas quam opus est. Oneratus es: da illi de eo quod habes; et illum pascis, et onus minuis.","t":"So give to the poor, my brothers. “Having food and covering, let us be content with these.” The rich man has nothing from his riches but what the poor man asks of him: food and covering. From all you have, what more do you have? You have received food; you have received necessary covering. Necessary, I say, not empty, not superfluous. What more do you take from your riches? Tell me. Surely all the rest of yours will be superfluous. Let your superfluities be the necessities of the poor. “But I,” you say, “take costly feasts, I feed on costly food.” What about the poor man? On cheap food. The poor man feeds on cheap food; “I,” he says, “on costly.” I ask you, when you are both full: the costly food enters you; what does it become once it has entered? If we had windows in our bellies, would we not be ashamed of all the costly foods with which you are filled? The poor man is hungry, the rich man is hungry; the poor man seeks to be filled, the rich man seeks to be filled. The poor man is filled with cheap food, the rich man is filled with costly food. The fullness is equal: the goal both want to reach is one; but the one by a short cut, the other by a long way round. “But,” you say, “costly dishes taste better to me.” Being fastidious, you are hard to satisfy. You do not know how what hunger kindles tastes. Nor have I said this to force the rich to eat the food and dishes of the poor. Let the rich keep to the habit of their weakness; but let them be sorry that they cannot do otherwise. For they would be better off if they could do otherwise. So if the poor man is not puffed up about his begging, why are you puffed up about your weakness? Use choice and costly foods, because you are used to them, because you cannot do otherwise, because if you change your habit you fall ill. It is granted you: use superfluities, give the poor necessities; use costly things, give the poor cheap things. He waits on you; you wait on God. He waits for a hand that was made along with him; you wait for the hand that made you. But he made not only you, but the poor man with you. He gave you both one road, this life; you have found yourselves companions; you are walking one road. He carries nothing; you are overloaded. He carries nothing with him; you carry with you more than you need. You are loaded: give him some of what you have; and you both feed him and lessen your load.","f":"Augustine, <i>Serm.</i> 61.12 (PL 38:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-12)."},"augustine-sermones/61.13":{"o":"Date ergo pauperibus: rogo, moneo, præcipio, jubeo. Quidquid vultis date pauperibus. Non enim occultabo Charitati vestrae, quare hunc sermonem necesse habui vobis promere. Ex quo hic sumus euntes ad ecclesiam, et redeuntes, pauperes interpellant nos, et dicunt ut dicamus vobis, ut aliquid accipiant a vobis. Nos monuerunt loqui vobis: et cum se vident non accipere a vobis, inaniter nos arbitrantur laborare in vobis. Exspectant aliquid et a nobis. Damus quantum habemus, damus sicut possumus: numquid tamen ad eorum necessitatem implendam idonei sumus? Quia ergo ad eorum necessitatem implendam idonei non sumus, vel ad vos legati ipsorum sumus, Audistis, laudastis: Deo gratias. Semen accepistis, verba reddidistis. Laudes istæ vestræ gravant nos potius, et in periculum mittunt: toleramus illas, et tremimus inter illas. Tamen, fratres mei, istæ laudes vestræ folia sunt arborum: fructus quæritur.","t":"So give to the poor: I ask, I advise, I instruct, I command. Give to the poor whatever you like. For I will not hide from your Charity why I found it necessary to bring out this sermon to you. Since we have been here, going to church and coming back, the poor stop us and tell us to tell you, so that they may receive something from you. They have urged us to speak to you; and when they see that they receive nothing from you, they think we labor among you in vain. They expect something from us too. We give as much as we have, we give as we can; but are we sufficient to meet their need? Since, then, we are not sufficient to meet their need, at least we are their ambassadors to you. You have heard, you have applauded: thanks be to God. You have received the seed; you have given back words. These praises of yours weigh on us rather, and put us in danger; we bear them, and tremble among them. Still, my brothers, these praises of yours are the leaves of the trees: it is fruit that is sought.","f":"Augustine, <i>Serm.</i> 61.13 (PL 38:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-13)."},"augustine-sermones/61.2":{"o":"Ergo, fratres, ideo mali bonum Patrem habemus, ne semper mali remaneamus. Nemo malus facit bonum. Si nemo malus facit bonum, homo malus quomodo se facit bonum? Facit de malo bonum, qui semper est bonus. Sana me, Domine, inquit, et sanabor; salvum me fac, et salvus ero. Quid mihi dicunt vani vana: Tu te salvum facis, si volueris? Sana me, Domine, et sanabor. Nos boni conditi sumus a bono: fecit enim Deus hominem rectum; arbitrio autem nostro facti sumus mali. Potuimus esse ex bonis mali, et poterimus esse ex malis boni. Sed qui semper est bonus, ipse facit ex malo bonum: quia ipse homo voluntate sua se sanare non potuit. Non quæris medicum, ut vulneres te: sed cum vulneraveris te, quæris qui sanet te. Bona ergo secundum tempus, bona temporalia, corporalia, carnalia novimus dare filiis nostris, etiam cum simus mali. Bona enim sunt et ista, quis dubitet? Piscis, ovum, panis, pomum, frumentum, lux ista, aer iste quem ducimus, bona sunt hæc: ipsæ divitiae in quibus homines extolluntur, et pares suos homines alios non agnoscunt; in quibus, inquam, homines extolluntur, magis amantes vestem fulgentem, quam cogitantes communem cutem; ipsæ ergo divitiae bonæ sunt: sed ista omnia bona quæ commemoravi, a bonis et malis haberi possunt; et cum bona sint, bonos tamen facere non possunt. Est ergo bonum, quod faciat bonum: et est bonum, unde facias bonum. Bonum quod facit bonum, Deus est. Non enim facit hominem bonum, nisi ille qui semper est bonus. Ergo ut sis bonus, Deum invoca. Aliud autem bonum est unde facias bonum: id est, quidquid habueris. Aurum est, argentum est; bonum est, non quod te faciat bonum, sed unde facias bonum. Habes aurum, habes argentum: et concupiscis aurum et concupiscis argentum. Et habes, et concupiscis; et plenus es, et sitis. Morbus est, et non opulentia. Sunt homines in morbo, humore pleni sunt, et semper sitiunt. Humore pleni sunt, et humorem sitiunt. Quomodo ergo delectas opulentiam, qui habes hydropem concupiscentiæ? Habes ergo aurum, bonum est: habes, non unde sis bonus, sed unde facias bonum. Quod bonum, inquis, facturus sum de auro? Non audisti Psalmum? Dispersit, inquit, dedit pauperibus; justitia ejus manet in sæculum sæculi. Hoc est bonum, hoc est bonum unde bonus es, justitia. Si habes bonum unde sis bonus; fac bonum de bono unde non es bonus. Habes pecuniam, eroga. Erogando pecuniam, auges justitiam. Dispersit enim, distribuit, dedit pauperibus; justitia ejus manet in sæculum sæculi. Vide quid minuatur, et quid augeatur. Minuitur pecunia, augetur justitia. Illud minuitur quod eras dimissurus, illud minuitur quod eras relicturus: illud augetur quod in aeternum es possessurus.","t":"So, brothers, we who are evil have a good Father for this reason, that we may not always remain evil. No evil man makes anyone good. If no evil man makes anyone good, how does an evil man make himself good? He makes good out of evil who is always good. “Heal me, Lord,” it says, “and I shall be healed; save me, and I shall be saved.” Why do the vain say vain things to me: “You save yourself if you will”? “Heal me, Lord, and I shall be healed.” We were created good by the Good: for “God made man upright”; but by our own choice we became evil. We were able to become evil from good, and we shall be able to become good from evil. But it is he who is always good who makes good out of evil; because man could not heal himself by his own will. You do not look for a doctor in order to wound yourself; but when you have wounded yourself, you look for one to heal you. So, good things according to time, temporal goods, bodily goods, fleshly goods, we know how to give to our children, even though we are evil. For these too are good things; who doubts it? A fish, an egg, bread, fruit, grain, this light, this air we breathe: these are good things. Even riches, by which people are puffed up and do not recognize other people as their equals; by which, I say, people are puffed up, loving a shining garment more than thinking of their common skin: even riches, then, are good. But all these goods I have mentioned can be had by the good and the bad; and though they are good, they cannot make people good. So there is a good that makes good, and there is a good with which you may do good. The good that makes good is God. For no one makes a man good except him who is always good. So, to be good, call on God. The other good is that with which you may do good: that is, whatever you have. It is gold, it is silver: it is good, not good to make you good, but good to do good with. You have gold, you have silver; and you covet gold and covet silver. You both have and covet; you are both full and thirsty. That is a disease, not wealth. There are people in a disease who are full of fluid and always thirsty: they are full of fluid and thirst for fluid. How, then, do you delight in wealth, you who have the dropsy of covetousness? So you have gold; it is good. You have it, not as that by which you may be good, but as that with which you may do good. “What good,” you say, “am I to do with gold?” Have you not heard the psalm? “He has scattered, he has given to the poor; his justice remains for ever and ever.” This is the good, this is the good by which you are good: justice. If you have the good by which you may be good, do good with the good by which you are not good. You have money: give it out. By giving out money you increase justice. “For he scattered, he distributed, he gave to the poor; his justice remains for ever and ever.” See what is diminished and what is increased. Money is diminished, justice is increased. That is diminished which you were going to leave, that is diminished which you were going to abandon; that is increased which you will possess for ever.","f":"Augustine, <i>Serm.</i> 61.2 (PL 38:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-2)."},"augustine-sermones/61.4":{"o":"Consilium do lucrorum, disce mercari. Laudas enim mercatorem, qui vendit plumbum, et acquirit aurum; et non laudas mercatorem qui erogat pecuniam, et acquirit justitiam? Sed ego, inquis, non erogo pecuniam, quia non habeo justitiam. Eroget pecuniam, qui habet justitiam: ego non habeo justitiam, habeam vel pecuniam. Ergo quia non habes justitiam, ideo non vis erogare pecuniam? Magis eroga pecuniam, ut habeas justitiam. A quo enim habebis justitiam, nisi a Deo fonte justitiæ? Ergo si vis habere justitiam, esto mendicus Dei, qui te paulo ante ex Evangelio ut peteres, quæreres, pulsares, monebat. Mendicum suum sciebat, et ecce paterfamilias et magnus dives, divitiarum scilicet spiritualium et æternarum, hortatur, et dicit tibi: Pete, quære, pulsa. Qui petit accipit: quærens invenit: pulsanti aperietur. Hortatur ut petas: negabit quod petis?","t":"I am giving you advice about profits: learn to trade. For you praise the merchant who sells lead and acquires gold; and do you not praise the merchant who gives out money and acquires justice? “But I,” you say, “do not give out money, because I do not have justice. Let him give out money who has justice: I do not have justice; let me at least have money.” So, because you do not have justice, you do not want to give out money? All the more give out money, so that you may have justice. For from whom will you have justice, if not from God, the fountain of justice? So if you want to have justice, be God’s beggar, he who a little while ago, from the Gospel, was urging you to ask, to seek, to knock. He knew his beggar; and see, the householder, the great rich one, rich, of course, in spiritual and eternal riches, urges you and says to you: “Ask, seek, knock. He who asks receives; the one who seeks finds; to the one who knocks it will be opened.” He urges you to ask: will he deny what you ask?","f":"Augustine, <i>Serm.</i> 61.4 (PL 38:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-4)."},"augustine-sermones/61.5":{"o":"Attende a contrario similitudinem vel comparationem, sicut de illo divite iniquo, hortantem nos ad orationem, quando ait Dominus: Erat quidam judex in civitate, qui nec Deum timebat, nec hominem reverebatur. Quædam vidua interpellabat eum quotidie, et dicebat, Vindica me. Nolebat ille per tempus: illa interpellare non desinebat; et fecit tædio, quod nolebat beneficio. Sic enim a contrario nos admonuit ut petamus. Venit, inquit, ad amicum suum, cui hospes venerat; et cœpit pulsare, et dicere: Hospes mihi venit, commoda mihi tres panes. Respondit ille: Jam requiesco, et mecum servi mei requiescunt. Ille non cessat, astat, instat, pulsat; et tanquam amicus ab amico mendicat. Et quid ait, Dico vobis, quia surgit, et non propter amicitiam ejus, sed propter improbitatem dat illi quantos voluerit. Non propter amicitiam, quamvis amicus sit, sed propter improbitatem. Quid est, propter improbitatem? Quia pulsare non destitit: quia et cum esset negatum, non se avertit. Hic qui nolebat dare, quod petebatur fecit, quia ille in petendo non defecit. Quanto magis dabit bonus, qui nos hortatur ut petamus; cui displicet, si non petamus? Sed cum aliquando tardius dat, commendat dona, non negat. Diu desiderata, dulcius obtinentur: cito autem data, vilescunt. Pete, quære, insta. Petendo et quærendo crescis, ut capias. Servat tibi Deus, quod non vult cito dare; ut et tu discas magna magne desiderare. Inde oportet semper orare, et non deficere. Si ergo, fratres mei, mendicos suos nos fecit Deus, monendo nos, et hortando et jubendo ut petamus, quæramus, pulsemus; attendamus et nos qui a nobis petunt. Petimus nos. A quo petimus? qui petimus? quid petimus? A quo, vel qui, vel quid petimus? Petimus a Deo bono: petimus homines mali: petimus autem justitiam, unde simus boni. Hoc ergo petimus quod in æternum habeamus: quo cum saturati fuerimus, ulterius non egeamus. Sed ut saturemur, esuriamus et sitiamus; esuriendo et sitiendo petamus, quæramus, pulsemus. Beati enim qui esuriunt et sitiunt justitiam. Quare beati? Esuriunt et sitiunt, et beati sunt? Aliquando enim egestas beata est? Non inde beati sunt, quia esuriunt et sitiunt; sed quia ipsi saturabuntur. Ibi erit beatitudo in saturitate, non in fame. Sed præcedat saturitatem fames, ne fastidium non perveniat ad panes.","t":"Notice a likeness or comparison from the opposite case, as in that unjust judge, urging us to prayer, when the Lord says: “There was a judge in a city who neither feared God nor respected man. A certain widow kept pestering him daily and saying, Avenge me.” For a time he would not; she did not stop pestering; and he did out of weariness what he would not do out of kindness. So he has urged us to ask by an opposite case. “He came,” he says, “to his friend, to whom a guest had come; and he began to knock and say: A guest has come to me; lend me three loaves. The other answered: I am already resting, and my servants are resting with me.” He does not stop; he stands, he presses, he knocks, and like a friend from a friend he begs. And what does he say? “I tell you that he gets up, and not because of his friendship, but because of his persistence he gives him as many as he wanted.” Not because of friendship, though he is a friend, but because of persistence. What does “because of his persistence” mean? Because he did not stop knocking; because even when he was refused, he did not turn away. He who did not want to give did what was asked, because the other did not give up asking. How much more will the Good One give, who urges us to ask, who is displeased if we do not ask? But when he sometimes gives more slowly, he is commending his gifts, not refusing them. Things long desired are obtained more sweetly; things given quickly grow cheap. Ask, seek, persist. By asking and seeking you grow, so that you can take it in. God keeps for you what he does not want to give quickly, so that you too may learn to desire great things greatly. Hence one must always pray and not lose heart. If, then, my brothers, God has made us his beggars by warning, urging, and commanding us to ask, seek, and knock, let us too pay attention to those who ask from us. We ask. From whom do we ask? Who are we who ask? What do we ask? From whom, or who, or what do we ask? We ask from God, who is good; we who ask are evil men; but we ask for justice, by which we may be good. So we ask for what we may have for ever; with which, when we have been filled, we shall want nothing further. But so that we may be filled, let us hunger and thirst; hungering and thirsting, let us ask, seek, knock. “For blessed are those who hunger and thirst for justice.” Why blessed? They hunger and thirst, and are they blessed? Is need ever blessed? They are not blessed because they hunger and thirst, but because they will be filled. There blessedness will be in fullness, not in hunger. But let hunger go before fullness, lest loathing come to the bread.","f":"Augustine, <i>Serm.</i> 61.5 (PL 38:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-5)."},"augustine-sermones/61.6":{"o":"Ergo diximus, a quo petamus, qui petamus, quid petamus. Sed petitur et a nobis. Mendici enim Dei sumus: ut agnoscat ille mendicos suos, agnoscamus et nos nostros. Sed et ibi etiam cogitemus, quando petitur a nobis, qui petunt, a quibus petunt, quid petunt. Qui petunt? Homines. A quibus petunt? Ab hominibus. Qui petunt? Mortales. A quibus petunt? A mortalibus. Qui petunt? Fragiles. A quibus petunt? A fragilibus. Qui petunt? Miseri. A quibus petunt? A miseris. Excepta substantia facultatum, tales sunt qui petunt, quales sunt a quibus petunt. Quam frontem habes petendo ad Dominum tuum, qui non agnoscis parcm tuum? Non sum, inquit, talis: absit a me, ut talis sim. Inflatus sericatus ista loquitur de pannoso. Sed ego nudos interrogo. Non interrogo in vestibus, quales sitis, sed quales nati fueritis. Ambo nudi, ambo infirmi, miseram vitam inchoantes, ideo ambo plorantes.","t":"So we have said from whom we ask, who we are who ask, and what we ask. But we too are asked. For we are God’s beggars: so that he may recognize his beggars, let us recognize ours. And there too let us think, when we are asked, who ask, from whom they ask, what they ask. Who ask? Men. From whom do they ask? From men. Who ask? Mortals. From whom do they ask? From mortals. Who ask? The frail. From whom do they ask? From the frail. Who ask? The wretched. From whom do they ask? From the wretched. Except for the amount of their means, those who ask are such as those from whom they ask. What face do you have to ask of your Lord, you who do not recognize your equal? “I am not,” he says, “like him: far be it from me to be like him.” Puffed up and clad in silk, he says this of the man in rags. But I am questioning you naked. I am not asking what you are like in your clothes, but what you were like when you were born. Both naked, both weak, beginning a wretched life, and so both crying.","f":"Augustine, <i>Serm.</i> 61.6 (PL 38:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-6)."},"augustine-sermones/61.9":{"o":"Ecce recole, dives, primordia tua: vide utrum huc aliquid attuleris. Jam venisti, et tanta invenisti. Dic, rogo te, quid attulisti? Dic quid attuleris. Aut si dicere erubescis, Apostolum audi: Nihil intulimus in hunc mundum. Nihil, inquit, intulimus in hunc mundum. Sed forte quia nihil attulisti, et hic multa invenisti, aliquid hinc tecum ablaturus es? Et hoc fortasse amore divitiarum trepidas confiteri: audi et hoc. Et hoc Apostolus dicat, qui te non palpat. Nihil intulimus in hunc mundum, utique quando nati sumus; sed nec auferre aliquid possumus, utique quando de mundo exiimus. Nihil attulisti, nihil hinc auferes: quid te inflas contra pauperem? Quando nascuntur infantes, recedant de medio parentes, servi, clientes; recedant de medio turbæ obsequentes, et agnoscantur pueri divites flentes. Pariant simul dives et pauper, pariant simul mulier dives et mulier pauper: non attendant quod pariunt, discedant paululum, redeant et agnoscant. Ecce, dives, nihil attulisti in hunc mundum: sed nec auferre hinc aliquid potes. Quod dixi de natis, hoc dico de mortuis. Certe quando aliquo casu vetera sepulcra franguntur, ossa divitis agnoscantur. Ergo dives audi Apostolum: Nihil intulimus in hunc mundum. Agnosce, verum est. Sed nec auferre aliquid possumus. Agnosce, et hoc verum est.","t":"See, rich man, recall your beginnings: see whether you brought anything here. Now you have come and have found so much. Tell me, I ask you, what did you bring? Tell me what you brought. Or if you are ashamed to say, hear the Apostle: “We brought nothing into this world.” “We brought nothing,” he says, “into this world.” But perhaps, because you brought nothing and found much here, you will take something away from here with you? And perhaps out of love of riches you are afraid to admit this too: hear this as well. Let the Apostle, who does not flatter you, say this too: “We brought nothing into this world,” that is, when we were born; “but neither can we take anything away,” that is, when we leave the world. You brought nothing; you will take nothing from here: why do you puff yourself up against the poor man? When infants are born, let parents, servants, clients step aside; let the obsequious crowds step aside; and let the rich children be recognized by their crying. Let a rich woman and a poor woman give birth together; let them not look at what they bore; let them go away a little while, come back, and recognize them. See, rich man, you brought nothing into this world; but neither can you take anything away from here. What I said of the newborn, I say of the dead. Surely, when by some chance old tombs are broken open, let the rich man’s bones be recognized! So, rich man, hear the Apostle: “We brought nothing into this world.” Recognize it: it is true. “But neither can we take anything away.” Recognize it: this too is true.","f":"Augustine, <i>Serm.</i> 61.9 (PL 38:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/61-9)."},"augustine-sermones/62.1":{"o":"Audivimus, cum Evangelium legeretur, fidem nostram in humilitate laudari. Ad domum quippe Centurionis cum se promitteret Dominus Jesus iturum, ut puerum ejus sanaret, ille respondit: Non sum dignus ut sub tectum meum intres: sed tantum dic verbum, et sanabitur. Dicendo se indignum, præstitit dignum; non in cujus parietes, sed in cujus cor Christus intraret. Neque hoc diceret cum tanta fide et humilitate, nisi illum, quem timebat intrare in domum suam, corde gestaret. Nam non erat magna felicitas, si Dominus Jesus intraret in parietes ejus, et non esset in pectore ejus. Magister quippe humilitatis et verbo et exemplo, discubuit et in domo cujusdam pharisaei superbi, nomine Simonis. Et cum in domo ejus recumberet, non erat in corde ejus ubi caput Filius hominis reclinaret.","t":"We heard, as the Gospel was read, our faith praised in humility. For when the Lord Jesus promised to go to the centurion’s house to heal his servant, he answered: “I am not worthy that you should come under my roof; but only say the word, and he will be healed.” By calling himself unworthy he showed himself worthy, not for Christ to enter his walls, but for Christ to enter his heart. Nor would he have said this with such faith and humility unless he were carrying in his heart the one he feared to have enter his house. For it would have been no great happiness if the Lord Jesus entered his walls and were not in his breast. For the Teacher of humility, by word and example, reclined at table even in the house of a certain proud Pharisee named Simon; and while he reclined in his house, there was no place in his heart where the Son of Man could lay his head.","f":"Augustine, <i>Serm.</i> 62.1 (PL 38:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-1)."},"augustine-sermones/62.10":{"o":"Non est, inquit, Deus; quia genium est Carthaginis. Quasi si Mars aut Mercurius esset, Deus esset. Sed quomodo ab ipsis habeatur, attende; non quid sit. Nam et ego tecum scio quia lapis est. Si genium ornamentum est aliquod; cives Carthaginis bene vivant, et ipsi erunt genium Carthaginis. Si autem genium dæmonium est, audisti et ibi: Quæ immolant Gentes, dæmonibus immolant, et non Deo: nolo vos socios fieri dæmoniorum. Novimus quia non est Deus; utinam et ipsi sic norint: sed propter eos qui hoc non norunt infirmos, non debet percuti conscientia ipsorum. Hoc monet Apostolus. Nam et illi quod numen habeant et pro numine accipiant illam statuam, ara testatur. Quid illic facit ara, si illud non habetur pro numine? Nemo mihi dicat, Non est numen, non est Deus. Jam dixi, Utinam sic ipsi norint hoc, quomodo novimus omnes nos. Sed quid habeant, pro qua re habeant, quid ibi faciant, ara illa testatur. Convicit omnium colentium mentes: non convincat recumbentes.","t":"“It is not a god,” he says, “because it is the Genius of Carthage.” As if, were it Mars or Mercury, it would be a god! But consider how it is regarded by them, not what it is. For I too know as well as you that it is a stone. If the Genius is some ornament, let the citizens of Carthage live well, and they themselves will be the Genius of Carthage. But if the Genius is a demon, you heard there too: “What the Gentiles sacrifice, they sacrifice to demons and not to God; I do not want you to become partners of demons.” We know that it is not a god; would that they too knew it so! But because of those weak ones who do not know this, their conscience ought not to be wounded. This is what the Apostle warns. For that they have a divinity there and take that statue for a divinity, the altar testifies. What is an altar doing there, if it is not regarded as a divinity? Let no one say to me, “It is not a divinity, it is not a god.” I have already said: would that they knew this as we all know it! But what they hold it to be, for what they take it, what they do there, that altar testifies. It has convicted the minds of all who worship there: let it not convict those who recline there.","f":"Augustine, <i>Serm.</i> 62.10 (PL 38:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-10)."},"augustine-sermones/62.11":{"o":"Sed non premant Christiani, si premunt Pagani. Corpus Christi est. Nonne hoc dicebamus, quia corpus Christi premebatur, et non tangebatur? Tolerabat ille prementes, quærebat tangentes. Atque utinam, fratres, a Paganis prematur corpus Christi, a quibus premi solet; Christiani non premant corpus Christi. Fratres, ad nos pertinet vobis dicere, ad nos pertinet Christianis loqui. Quid enim mihi de his qui foris sunt judicare? ipse Apostolus ait. Illos aliter alloquimur, tanquam infirmos. Blandiendum est illis, ut audiant veritatem: in vobis secanda putredo est. Si quaeritis unde vincantur Pagani, unde illuminentur, unde ad salutem vocentur: deserite solemnitates eorum, deserite nugas ipsorum; et si non consentiunt veritati nostræ, erubescant paucitati suæ.","t":"But let Christians not press it, if pagans press it. It is the body of Christ. Were we not saying that the body of Christ was pressed and not touched? He bore those who pressed him; he looked for those who touched. And would, brothers, that the body of Christ were pressed by pagans, by whom it is usually pressed; let Christians not press the body of Christ. Brothers, it is our business to speak to you, our business to speak to Christians. “For what have I to do with judging those outside?” says the Apostle himself. Those we address otherwise, as weak. They must be coaxed so that they may hear the truth; in you the rottenness must be cut out. If you ask how the pagans may be won, how they may be enlightened, how they may be called to salvation: abandon their festivals, abandon their trifles; and if they do not agree with our truth, let them blush at their small numbers.","f":"Augustine, <i>Serm.</i> 62.11 (PL 38:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-11)."},"augustine-sermones/62.12":{"o":"Bonus si fuerit qui tibi præest, nutritor tuus est: malus si fuerit, tentator tuus est. Et nutrimenta libenter accipe, et in tentatione approbare. Esto aurum. Attende mundum istum tanquam fornacem aurificis: in uno angusto loco tria sunt, aurum, palea, ignis. Ad illa duo ignis apponitur, palea uritur, aurum purgatur. Cessit nescio quis minis, et adductus est ad idolium: væ mihi, quia paleam plango, cinerem video. Alius non cessit minis, non cessit terroribus; adductus ad judicem, stetit in confessione sua, non est flexus ad idolium: quid facit flamma? Nonne aurum purgat? State in Domino, fratres: potentior est qui vocavit vos. Minas impiorum ne timueritis. Inimicos patimini; habetis pro quibus oretis; prorsus non vos terreant. Hæc est sanitas, haurite hinc in isto convivio: hic bibite, unde satiemini, non illic, unde insaniatis. State in Domino. Argentei estis, aurum eritis. Ista similitudo non a nobis est, de divina Scriptura est. Legistis, audistis: Sicut aurum in fornace probavit illos; et sicut holocausti hostiam accepit illos. Ecce quid eritis ad thesauros Dei. Estote divites de Deo: non eum facturi divitem, sed de illo futuri divites. Impleat vos, aliud non admittatis ad cor vestrum.","t":"If the one set over you is good, he is your nourisher; if he is bad, he is your tempter. Receive the nourishment gladly, and prove yourself in the temptation. Be gold. Look at this world as a goldsmith’s furnace: in one narrow place there are three things, gold, chaff, fire. The fire is applied to the other two: the chaff is burned, the gold is purified. Someone gave way to threats and was led to the idol’s temple: woe is me, I bewail the chaff, I see the ash. Another did not give way to threats, did not give way to terrors; brought before the judge, he stood firm in his confession; he was not bent to the idol’s temple: what does the flame do? Does it not purify the gold? Stand firm in the Lord, brothers: he who has called you is more powerful. Do not fear the threats of the ungodly. Bear with your enemies: you have people to pray for; let them not frighten you at all. This is health: draw it from here, at this banquet; drink here what will fill you, not there, what will make you mad. Stand firm in the Lord. You are silver; you will be gold. This likeness is not ours; it is from divine Scripture. You have read, you have heard: “As gold in the furnace he tried them, and as a burnt offering he received them.” See what you will be in the treasuries of God. Be rich from God: not to make him rich, but to become rich from him. Let him fill you; admit nothing else into your heart.","f":"Augustine, <i>Serm.</i> 62.12 (PL 38:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-12)."},"augustine-sermones/62.13":{"o":"Numquid in superbiam vos erigimus, aut dicimus vobis ut adversus potestates ordinatas contemptores sitis? Non hoc dicimus. Qui et hinc ægrotatis, tangite et hinc fimbriam illam vestimenti. Ipse dicit Apostolus: Omnis anima potestatibus sublimioribus subdita sit: non est enim potestas nisi a Deo. Quæ autem sunt, a Deo ordinatæ sunt. Qui autem resistit potestati, Dei ordinationi resistit. Sed quid, si illud jubeat, quod non debes facere? Hic sane contemne potestatem, timendo potestatem. Ipsos humanarum rerum gradus advertite. Si aliquid jusserit curator, nonne faciendum est? Tamen si contra proconsulem jubeat, non utique contemnis potestatem, sed eligis majori servire. Nec hinc debet minor irasci, si major praelatus est. Rursum si aliquid ipse proconsul jubeat, et aliud jubeat imperator, numquid dubitatur isto contempto illi esse serviendum? Ergo si aliud imperator, et aliud Deus, quid judicatis? Solve tributum, esto mihi in obsequium. Recte, sed non in idolio. In idolio prohibet. Quis prohibet? Major potestas. Da veniam: tu carcerem, ille gehennam minatur. Hinc jam tibi assumenda est fides tua tanquam scutum, in quo possis omnia ignita jacula inimici exstinguere.","t":"Are we stirring you up to pride, or telling you to be despisers of the ordained authorities? We do not say this. You who are sick on this point too, touch here too that fringe of the garment. The Apostle himself says: “Let every soul be subject to the higher authorities; for there is no authority except from God. Those that exist have been ordained by God. Whoever resists authority resists God’s ordinance.” But what if it commands what you ought not to do? Here, certainly, despise authority by fearing Authority. Consider these ranks of human affairs. If the curator commands something, must it not be done? Yet if he commands against the proconsul, you do not despise authority, but choose to serve a greater one. Nor should the lesser be angry at this, if the greater is preferred. Again, if the proconsul himself commands something and the emperor commands another, is there any doubt that the former must be disregarded and the latter served? So if the emperor commands one thing and God another, what do you judge? “Pay tribute; be in my service.” Right, but not in an idol’s temple. In an idol’s temple he forbids it. Who forbids it? A greater Authority. Pardon me: you threaten prison; he threatens Gehenna. Here you must take up your faith as a shield, with which you may quench all the fiery darts of the enemy.","f":"Augustine, <i>Serm.</i> 62.13 (PL 38:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-13)."},"augustine-sermones/62.14":{"o":"Sed insidiatur contra te potens, et molitur contra te potens: acuit novaculam unde capillos radat, non unde caput incidat. Quod dixi, modo audistis in Psalmo: Sicut novacula acuta fecisti dolum. Quare dolum potentis mali novaculae comparavit? Quia non admittitur, nisi ad superflua nostra. Sicut capilli in corpore nostro tanquam superflui videntur, et sine detrimento carnis raduntur; sic quidquid potest tibi facere iratus potens, inter superflua tua numera. Tollit paupertatem tuam: numquid tollit divitias tuas? Paupertas tua, divitiæ tuæ in corde tuo. Superflua tua potuit tollere, damno potuit afficere, permissus et usque ad laedendum corpus. Etiam ista vita, cogitantibus aliam vitam; ista, inquam, vita inter superflua deputanda est. Nam et martyres contempserunt illam. Non vitam perdiderunt, sed vitam acquisierunt.","t":"“But a powerful man lies in wait against you, a powerful man schemes against you.” He is sharpening a razor to shave your hair, not to cut off your head. What I have said you heard just now in the psalm: “Like a sharp razor you have worked deceit.” Why did he compare the deceit of a wicked powerful man to a razor? Because it reaches only to what is superfluous in us. As hairs on our body seem superfluous and are shaved off without harm to the flesh, so whatever an angry powerful man can do to you, count among your superfluities. He takes away your poverty: does he take away your riches? Your poverty, your riches, are in your heart. He could take away your superfluities, he could inflict loss on you, even if allowed to harm the body. Even this life, for those who think of another life, this life, I say, must be counted among superfluities. For the martyrs too despised it. They did not lose life, but gained life.","f":"Augustine, <i>Serm.</i> 62.14 (PL 38:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-14)."},"augustine-sermones/62.15":{"o":"Certi estote, fratres, inimicos non admitti adversus fideles, nisi quantum prodest tentandis et probandis fidelibus. Certi estote, fratres, nemo aliud dicat. Omnem curam vestram super Dominum mittite, prorsus vos ipsos totos projicite in illum. Non se subducit, ut cadatis. Ille qui nos creavit, et de ipsis capillis nostris securitatem nobis dedit. Amen dico vobis, inquit, et capilli capitis vestri omnes numerati sunt. Capilli nostri numerati sunt Deo: quanto magis mores nostri, cui sic noti sunt capilli nostri? Videte, quia minima nostra non contemnit Deus. Nam si contemneret, nec crearet. Nam et capillos nostros ipse utique creavit, et numeratos habet. Sed modo cum sint, inquis, forte peribunt. Et hinc audi vocem ejus: Amen dico vobis, capillus capitis vestri non peribit. Quid times hominem, O homo in sinu Dei positus? Tu de illius sinu noli cadere: quidquid ibi passus fueris, ad salutem valebit, non ad perniciem. Laniatus membrorum martyres pertulerunt, et timent Christiani injurias temporum Christianorum? Qui tibi facit injuriam modo, timens facit. Non dicit aperte, Veni ad idolum: non dicit aperte, Veni ad aras meas, ibi convivare. Et si dixerit, et nolueris, hoc conqueratur, hoc in postulationem, hoc in querimoniam deponat: Noluit venire ad aras meas, noluit venire ad templum quod veneror. Hoc dicat. Non audet dicere: sed alia machinatur dolose. Para capillos, novaculam acuit: ablaturus est superflua tua, rasurus quidquid relicturus es. Tollat quidquid permanebit, si potest. Quid tulit potens nocens? quid magnum tulit? Quod fur, quod effractor; ut multum saeviat, quod latro. Si et ad ipsum corpus occidendum permissus fuerit, quid tollit nisi quod latro? Honoravi, cum dixi, Latro. Nam qualiscumque latro, homo est. Quod febris, quod scorpius, quod fungus malus. Ista tota potentia sævientium est, facere quod fungus. Manducant homines fungum malum, et moriuntur. Ecce in qua fragilitate est vita humana: quam quandoque relicturus es, noli pro illa sic pugnare, ut tu relinquaris.","t":"Be certain, brothers, that enemies are not let loose against the faithful except as far as it profits the faithful to be tempted and proved. Be certain, brothers; let no one say otherwise. Cast all your care on the Lord; throw your whole selves entirely upon him. He will not withdraw so that you fall. He who created us has given us security even about our hairs. “Truly I tell you,” he says, “even the hairs of your head are all numbered.” Our hairs are numbered by God: how much more our ways, to him to whom our hairs are so known? See that God does not despise our least things. For if he despised them, he would not create them. For he certainly created our hairs too, and has them numbered. “But,” you say, “though they exist now, perhaps they will perish.” Hear his voice on this too: “Truly I tell you, not a hair of your head will perish.” Why do you fear man, O man, set in God’s bosom? Do not fall from his bosom: whatever you suffer there will avail for salvation, not destruction. The martyrs endured the tearing of their limbs, and do Christians fear the injuries of Christian times? Whoever does you injury now does it in fear. He does not say openly, “Come to the idol”; he does not say openly, “Come to my altars, feast there.” And if he said it and you refused, let him complain of this, let him bring it as an accusation, as a grievance: “He would not come to my altars, he would not come to the temple I worship.” Let him say this. He does not dare to say it; but he contrives other things deceitfully. Get your hair ready: he is sharpening the razor; he is going to take away your superfluities, to shave off whatever you would leave behind. Let him take away what will remain, if he can. What has the harmful powerful man taken? What great thing has he taken? What a thief takes, what a housebreaker; at his fiercest, what a robber takes. Even if he is allowed to kill the very body, what does he take but what a robber takes? I honored him by saying “robber.” For whatever a robber is, he is a man. What a fever takes, a scorpion, a poisonous mushroom. This is the whole power of the raging: to do what a mushroom does. People eat a bad mushroom and die. See in what frailty human life is: since you will leave it sooner or later, do not fight for it in such a way that you yourself are left behind.","f":"Augustine, <i>Serm.</i> 62.15 (PL 38:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-15)."},"augustine-sermones/62.16":{"o":"Vita nostra Christus est: Christum attende. Pati venit, sed et glorificari; contemni, sed etiam exaltari; mori, sed etiam resurgere. Opus te terret, mercedem vide. Quare vis pervenire delicatus ad eam rem, ad quam non perducit nisi labor? Sed times ne perdas argentum tuum; quia ad argentum tuum cum magno labore pervenisti. Si ad argentum quod quandoque vel moriens amissurus es, non pervenisti sine labore; ad vitam æternam sine labore vis pervenire? Charior sit tibi illa, ad quam post omnes labores sic pervenies, ut nunquam amittas. Si hoc tibi charum est, ad quod post omnes labores sic pervenisti, ut aliquando amissurus sis; quanto magis illa perpetua desiderare debemus?","t":"Christ is our life: look to Christ. He came to suffer, but also to be glorified; to be despised, but also to be exalted; to die, but also to rise again. The work frightens you: look at the reward. Why do you want to arrive in comfort at a thing to which only labor leads? “But I am afraid of losing my silver, because I came to my silver with great labor.” If you did not come without labor to the silver that you will lose some day, at least when you die, do you want to come to eternal life without labor? Let that life be dearer to you, which after all labors you will reach in such a way that you will never lose it. If this is dear to you which you reached after all labors in such a way that you will lose it some day, how much more ought we to desire those everlasting things?","f":"Augustine, <i>Serm.</i> 62.16 (PL 38:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-16)."},"augustine-sermones/62.17":{"o":"Verbis ipsorum ne credatis, nec timeatis. Hostes nos dicunt idolorum suorum. Sic præstet Deus, et det omnia in potestate, quomodo dedit quod fractum est. Hoc enim dicimus Charitati vestræ, ne faciatis ista, quando in potestate vestra non est, ut faciatis illud. Pravorum hominum est, furiosorum Circumcellionum, et ubi potestatem non habent sævire, et velle mori properant sine causa. Audistis quæ vobis legimus, omnes qui nuper in Mappalibus adfuistis. Cum data vobis fuerit terra in potestatem (prius ait, in potestatem, et sic dixit quæ facienda sunt), aras eorum, inquit, destruetis, lucos eorum comminuetis, et omnes titulos eorum confringetis. Cum acceperitis potestatem, hoc facite. Ubi nobis non est data potestas, non facimus; ubi data est, non prætermittimus. Multi pagani habent istas abominationes in fundis suis: numquid accedimus, et confringimus? Prius enim agimus, ut idola in eorum corde frangamus. Quando christiani et ipsi facti fuerint, aut invitant nos ad tam bonum opus, aut præveniunt nos. Modo orandum est pro illis, non irascendum illis. Si movet dolor magnus, adversum Christianos movet, adversum fratres nostros movet, qui sic volunt intrare in ecclesiam, ut hic corpus habeant, alibi cor. Totum intus esse debet. Si intus est quod videt homo, quare foris est quod videt Deus? Sciatis autem, charissimi, murmura illorum conjungere se cum hæreticis, cum Judæis. Hæretici, Judæi et Pagani unitatem fecerunt contra unitatem. Quia contigit ut in aliquibus locis disciplinam acciperent Judæi propter improbitates suas; criminantur, et suspicantur, aut fingunt, quia talia de illis semper quæramus. Quia contigit ut alicubi hæretici pœnas darent legibus pro impietate et furore violentiarum suarum; jam dicunt nos per omnia quærere aliquam incommoditatem ipsorum ad perniciem. Rursus quia contra Paganos placuit ut leges ferrentur, imo pro Paganis, si sapiant (Sicut enim pueris insensatis ad lutum ludentibus, et manus inquinantibus, pædagogus cum venit severus, lutum de manu excutit, codicem porrigit: ita voluit Deus per principes subditos sibi terrere corda insensata pueritia, ut abjiciant lutum de manibus, et aliquid utile faciant. Quid est utile de manibus? Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam. Et tamen pueri evadunt ab oculis pædagogi, et redeunt ad lutum furtim; et quando inveniuntur, abscondunt manus, ne videantur): quia ergo voluit Deus, putant nos ubicumque quærere idola; quæ cum invenerimus, in omnibus locis frangere. Quare? Non ante nos sunt loca, in quibus sunt? Aut vere ignoramus ubi sint ista? Et tamen non facimus: quia non dedit in potestatem Deus. Quando dat Deus in potestatem? Quando christianus erit cujus res est. Modo factum voluit cujus res est. Si nollet ipsum locum dare Ecclesiæ, et tantum juberet in re sua non esse idola; puto quia debuit summa devotione fieri, ut a Christianis adjuvaretur absens christiana anima, quæ in terra vult Deo gratias agere, non vult ibi aliquid esse in contumeliam Dei. Huc accedit, quia Ecclesiæ dedit ipsa loca. Et in re Ecclesiæ idola futura erant? Fratres, ecce quid displicet Paganis. Parum est illis quia de villis ipsorum non illa tollimus, non illa frangimus: et in nostris volunt ea servari. Contra idola prædicamus, de cordibus illa tollimus: sumus persecutores idolorum: profitemur: numquid servatores? Non facio ubi non possum; non facio ubi conqueritur dominus rei: ubi autem vult fieri, et gratias agit; reus ero, si non fecero.","t":"Do not believe their words, and do not fear them. They call us enemies of their idols. May God so grant, and give everything into our power, as he has given what has been broken down. For this we say to your Charity: do not do these things when it is not in your power to do them. It is the way of perverse men, of the raging Circumcellions, both to rage where they have no authority and to hurry to die without cause. All of you who were recently present at the Mappalia heard what we read to you: “When the land has been given into your power” (first he says, “into your power,” and then he said what is to be done), “you shall destroy their altars, break their groves, and smash all their pillars.” When you have received authority, do this. Where authority has not been given us, we do not do it; where it has been given, we do not neglect it. Many pagans have these abominations on their estates: do we go and smash them? For first we work so that we may break the idols in their hearts. When they too have become Christians, they either invite us to so good a work or anticipate us. Now we must pray for them, not be angry with them. If great grief moves us, it moves us against Christians, against our brothers, who want to enter the Church in such a way that they have their body here and their heart elsewhere. The whole must be within. If what man sees is within, why is what God sees outside? But know, dearly beloved, that their grumbling joins itself with the heretics and with the Jews. Heretics, Jews, and pagans have made a unity against unity. Because it happened that in some places the Jews received discipline for their wickednesses, they accuse us, and suspect, or pretend, that we are always seeking such things against them. Because it happened that somewhere heretics paid the penalties of the laws for their impiety and the fury of their violence, they now say that we seek in every way some harm to them for their ruin. Again, because it was decided that laws should be passed against the pagans, or rather for the pagans, if they were wise (for as when foolish boys play in the mud and dirty their hands, the strict tutor comes, knocks the mud out of their hands, and hands them a book: so God willed through rulers subject to him to frighten foolish, childish hearts, so that they may throw the mud from their hands and do something useful. What is useful for the hands? “Break your bread for the hungry, and bring the homeless poor into your house.” And yet the boys escape the tutor’s eyes and go back to the mud on the sly; and when they are found, they hide their hands so as not to be seen): because, then, God has willed it, they think we are looking for idols everywhere, and that when we have found them we smash them in all places. Why? Are not the places where they are before our eyes? Or are we really ignorant where they are? And yet we do not do it, because God has not given them into our power. When does God give them into our power? When the owner of the property becomes a Christian. Lately the owner of a property wanted it done. If he had not wanted to give the place itself to the Church, but only ordered that there be no idols on his property, I think it ought to have been done with the greatest devotion, so that the absent Christian soul might be helped by Christians, who wants on his land to give thanks to God and does not want anything there to God’s dishonor. In addition, he gave the very place to the Church. And were there to be idols on the Church’s property? Brothers, see what displeases the pagans. It is not enough for them that we do not take them from their own estates, that we do not smash them there: they want them preserved on ours too. We preach against idols; we take them out of hearts; we are persecutors of idols: we profess it. Are we to be their preservers? I do not do it where I cannot; I do not do it where the owner of the property complains; but where he wants it done and gives thanks, I would be guilty if I did not do it.","f":"Augustine, <i>Serm.</i> 62.17 (PL 38:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-17)."},"augustine-sermones/62.2":{"o":"Ita enim quemdam superbum, quantum intelligitur ex verbis ipsius Domini, ultro secum ire cupientem, a suo discipulatu revocavit. Sequar te, Domine, ait, quocumque ieris. Et Dominus in ejus corde invisibilia videns: Vulpes, inquit, foveas habent, et volatilia cæli nidos: Filius autem hominis non habet ubi caput suum reclinet. Hoc est, Habitant in te insidiæ sicut vulpes, habitat superbia sicut coeli volatilia: Filius autem hominis simplex contra insidias, humilis contra superbiam, non habet ubi caput suum reclinet. Et ipsa reclinatio capitis, non erectio, humilitatis magistra est. Revocat ergo istum ire cupientem, trahit alium recusantem. Eodem quippe loco ait cuidam: Sequere me. Et ille: Sequar te, Domine: sed sine me primo ire et sepelire patrem meum. Pie quidem excusavit: et ideo dignior cujus excusatio removeretur, vocatio firmaretur. Pium erat quod volebat facere: sed docuit magister quid deberet præponere. Volebat enim eum esse vivi verbi prædicatorem, ad faciendos victuros. Erant autem alii, per quos illa necessitas impleretur. Sine, inquit, mortuos sepelire mortuos suos. Infideles cadaver quando sepeliunt, mortui mortuum sepeliunt. Illius corpus animam perdidit: illorum anima Deum. Sicut enim vita corporis anima est: sic vita animæ Deus. Sicut exspirat corpus, cum animam emittit: ita exspirat anima, cum Deum amittit. Deus amissus, mors animæ: anima emissa, mors corporis. Mors corporis necessaria: mors animæ voluntaria.","t":"For so, as can be understood from the Lord’s own words, he called back from discipleship a certain proud man who wanted of his own accord to go with him. “I will follow you, Lord,” he said, “wherever you go.” And the Lord, seeing invisible things in his heart: “Foxes,” he said, “have holes, and the birds of the sky nests; but the Son of Man has nowhere to lay his head.” That is: in you snares dwell like foxes, pride dwells like the birds of the sky; but the Son of Man, simple against snares, humble against pride, has nowhere to lay his head. And the very laying down of the head, not its raising, teaches humility. So he calls back this one who wants to go, and draws another who declines. For in the same place he says to someone, “Follow me.” And he: “I will follow you, Lord; but let me first go and bury my father.” His excuse was dutiful; and so he was the more worthy to have his excuse removed and his calling confirmed. What he wanted to do was dutiful; but the Teacher taught what he ought to put first. For he wanted him to be a preacher of the living word, to make people who would live. There were others through whom that need would be met. “Let the dead,” he says, “bury their dead.” When unbelievers bury a corpse, the dead bury the dead. The body of the one has lost its soul; the soul of the others has lost God. For as the soul is the life of the body, so God is the life of the soul. As the body expires when it gives up the soul, so the soul expires when it loses God. God lost is the death of the soul; the soul given up is the death of the body. The death of the body is necessary; the death of the soul is voluntary.","f":"Augustine, <i>Serm.</i> 62.2 (PL 38:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-2)."},"augustine-sermones/62.3":{"o":"Discumbebat ergo Dominus in domo pharisaei cujusdam superbi. In domo ejus erat, ut dixi; et in pectore ejus non erat. In hujus vero Centurionis domum non intravit, et pectus possedit. Zacchæus vero Dominum et domo suscepit, et animo. Hujus tamen fides in humilitate laudatur. Dixit enim, Non sum dignus ut sub tectum meum intres. Et Dominus, Amen dico vobis, non inveni tantam fidem in Israel: secundum carnem. Nam et iste jam Israelita erat secundum spiritum. Venerat Dominus ad Israelem carnalem, id est, ad Judæos, ibi primum quærere oves perditas, in quo populo, et de quo populo et corpus assumpserat: Non ibi inveni tantam fidem, ipse dicit. Possumus nos metiri fidem hominum, sicut homines: ille qui interiora cernebat, ille quem nemo fallebat, perhibuit testimonium cordi hominis, audiens verba humilitatis, pronuntians sententiam sanitatis.","t":"So the Lord reclined at table in the house of a certain proud Pharisee. He was in his house, as I said, and was not in his breast. But into this centurion’s house he did not enter, and he possessed his breast. Zacchaeus, again, received the Lord both in his house and in his heart. Yet it is this man’s faith that is praised in humility. For he said, “I am not worthy that you should come under my roof.” And the Lord said, “Truly I tell you, I have not found such faith in Israel”: according to the flesh, that is. For this man too was already an Israelite according to the spirit. The Lord had come to Israel according to the flesh, that is, to the Jews, to seek first there the lost sheep, in the people from which he had taken his body: “I have not found such faith there,” he says. We can measure people’s faith as men do; he who saw the inner things, he whom no one deceived, bore witness to the man’s heart, hearing words of humility and pronouncing a sentence of healing.","f":"Augustine, <i>Serm.</i> 62.3 (PL 38:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-3)."},"augustine-sermones/62.4":{"o":"Unde autem hoc præsumpsit? Et ego, inquit, homo sum sub potestate constitutus, habens sub me milites; et dico huic, Vade, et vadit; et alii, Veni, et venit; et servo meo, Fac hoc, et facit. Potestas sum quibusdam sub me positis, positus sub potestate quadam super me. Si ergo ego, inquit, homo sub potestate, jubendi habeo potestatem; quid tu possis, cui omnes serviunt potestates? Erat autem iste de Gentibus: erat quippe centurio. Jam Judæa gens habebat militem Romani imperii. Ibi iste militem agebat, quantum agere centurio poterat; et sub potestate, et habens potestatem; subditus obediens, subditos regens. Dominus autem (quod intendat præcipue necessario Charitas vestra), quamvis in populo Judaico esset jam pronuntiabat Ecclesiam toto orbe terrarum futuram, in quam erat missurus Apostolos: ipse a Gentibus non visus et creditus, a Judæis visus et occisus. Quomodo enim domum hujus Dominus corpore non intravit, et ejus tamen fidem atque ipsam domum absens corpore, præsens majestate sanavit: sic et idem Dominus in solo Judæo populo corpore fuit; apud alias gentes nec de virgine natus est, nec passus est, nec pedibus ambulavit, nec humana pertulit, nec divina mirabilia fecit. Nihil horum in cæteris gentibus: et tamen de illo impletum est, quod dictum erat, Populus quem non cognovi, servivit mihi. Quomodo, si non cognovit? In auditu auris obedivit mihi. Judæa gens cognovit, et crucifixit: orbis terrarum audivit, et credidit. Hanc quodam modo absentiam corporis sui et præsentiam virtutis suæ in omnibus Gentibus, et in illa muliere significavit, quæ fimbriam vestimenti ejus tetigerat, cum requirit dicens: Quis me tetigit? Tanquam absens, requirit: tanquam præsens, sanat. Turbæ te, inquiunt discipuli, comprimunt, et dicis: Quis me tetigit? Quasi enim sic ambularet, ut a nullo prorsus corpore tangeretur, ita dixit, Quis me tetigit? Et illi, Turbæ te comprimunt. Et tanquam diceret Dominus, Tangentem quaero, non prementem. Sic etiam nunc est corpus ejus, id est, Ecclesia ejus. Tangit eam fides paucorum, premit turba multorum. Corpus enim Christi esse Ecclesiam, tanquam filii ejus, audistis: et si vultis, ipsi estis. Apostolus multis locis hoc dicit: Pro corpore, inquit, ejus quæ est Ecclesia. Et iterum: Vos autem estis corpus Christi et membra. Si ergo corpus ejus sumus, quod tunc corpus ipsius in turba patiebatur, hoc patitur Ecclesia ipsius. A turbis premitur: a paucis tangitur. Caro eam premit, fides tangit. Erigite igitur oculos, obsecro vos, qui habetis unde videatis. Habetis enim quod videatis. Erigite oculos fidei, tangite extremam fimbriam vestimenti, sufficiet ad salutem.","t":"But on what ground did he presume this? “I too,” he says, “am a man set under authority, having soldiers under me; and I say to this one, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it.” I am an authority to some placed under me, placed myself under an authority above me. “If, then, I, a man under authority, have the authority to command, what can you do, whom all authorities serve?” Now this man was from the Gentiles, for he was a centurion. By then the Jewish nation had soldiers of the Roman empire. There he was serving as a soldier, as far as a centurion could, both under authority and having authority: obedient as a subject, ruling subjects. But the Lord (and this your Charity should especially attend to, as it is needful), though he was among the Jewish people, was already proclaiming the Church to come throughout the whole world, into which he was going to send apostles: he himself not seen and yet believed by the Gentiles, seen and killed by the Jews. For as the Lord did not enter this man’s house in body, and yet, absent in body, present in majesty, healed his faith and his very house, so the same Lord was in body among the Jewish people alone; among the other nations he was not born of a virgin, did not suffer, did not walk on foot, did not endure human things, did not work divine miracles. None of these things among the nations; and yet what was said of him was fulfilled: “A people whom I did not know has served me.” How, if it did not know? “At the hearing of the ear it obeyed me.” The Jewish nation knew him and crucified him; the whole world heard and believed. This absence, as it were, of his body and presence of his power among all the nations he signified also in that woman who had touched the fringe of his garment, when he asks, saying, “Who touched me?” As if absent, he asks; as if present, he heals. “The crowds,” say the disciples, “press on you, and you say, Who touched me?” For as if he were walking in such a way as to be touched by no body at all, he said, “Who touched me?” And they: “The crowds press on you.” And as if the Lord said, “I am looking for one who touched, not one who presses.” So it is now too with his body, that is, his Church. The faith of a few touches it; the crowd of many presses it. For you have heard, as its children, that the Church is the body of Christ; and if you will, you yourselves are it. The Apostle says this in many places: “For his body,” he says, “which is the Church.” And again: “But you are the body of Christ, and members.” If, then, we are his body, what his body then suffered in the crowd, his Church suffers now. It is pressed by crowds; it is touched by few. The flesh presses it; faith touches it. Lift up your eyes, then, I beg you, you who have the means to see. For you have something to see. Lift up the eyes of faith; touch the last fringe of his garment: it will suffice for salvation.","f":"Augustine, <i>Serm.</i> 62.4 (PL 38:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-4)."},"augustine-sermones/62.6":{"o":"Videte quod audistis ex Evangelio tunc futurum, tunc præsens est. Ideo, inquit, dico vobis: propter laudatam Centurionis fidem, tanquam alienigenæ carne, domestici corde. Propterea, inquit, multi ab oriente et occidente venient. Non omnes, sed multi: tamen ipsi ab oriente et occidente: istis duabus partibus totus orbis designatur. Multi ab oriente et occidente venient, et recumbent cum Abraham, et Isaac, et Jacob, in regno coelorum: filii autem regni ejicientur in tenebras exteriores. Filii autem regni, Judæi scilicet. Unde filii regni? Quia Legem acceperunt, ad quos Prophetæ missi sunt, apud quos templum et sacerdotium fuit, qui celebrabant figuras omnium futurorum. Quarum enim rerum figuras celebraverunt, præsentiam non agnoverunt. Filii ergo regni ibunt, inquit, in tenebras exteriores; ibi erit ploratus et stridor dentium. Videmus Judaeos reprobatos, videmus Christianos ab oriente et occidente vocatos ad quoddam convivium cœleste, ut recumbant cum Abraham et Isaac et Jacob; ubi panis justitia, ubi potus sapientia.","t":"See that what you heard from the Gospel as then to come is now present. “Therefore,” he says, “I tell you” (because of the praised faith of the centurion, foreign by flesh, of the household by heart), “therefore many will come from east and west.” Not all, but many; yet these from east and west: by these two parts the whole world is designated. “Many will come from east and west, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast into the outer darkness.” “The sons of the kingdom,” that is, the Jews. Why sons of the kingdom? Because they received the law, the prophets were sent to them, among them were the temple and the priesthood, they celebrated the figures of all the things to come. But of the things whose figures they celebrated, they did not recognize the presence. So the sons of the kingdom, he says, will go into the outer darkness; there will be weeping and gnashing of teeth. We see the Jews rejected; we see Christians called from east and west to a kind of heavenly banquet, to recline with Abraham and Isaac and Jacob, where the bread is justice and the drink wisdom.","f":"Augustine, <i>Serm.</i> 62.6 (PL 38:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-6)."},"augustine-sermones/62.7":{"o":"Attendite ergo, fratres: hoc enim estis, ex hoc populo estis, jam tunc prædicto, nunc præsentato. De his utique estis, qui vocati sunt ab oriente et occidente recumbere in regno cœlorum, non in templo idolorum. Estote ergo corpus Christi, non pressura corporis Christi. Habetis vestimenti fimbriam, quam tangatis, ut a profluvio sanguinis, id est, carnalium voluptatum fluxu sanemini. Habetis, inquam, vestimenti fimbriam, quam tangatis. Vestem putate Apostolos, sub textura unitatis adhærentes lateribus Christi. In his Apostolis erat tanquam fimbria minimus et novissimus Paulus: ipso dicente, Ego sum minimus Apostolorum. In veste novissimum et minimum, fimbria est. Fimbria cum contemptu aspicitur: sed cum salute tangitur. Usque ad hanc horam et esurimus, et sitimus, et nudi sumus, et colaphizamur. Quid tam extremum, quid tam contemptibile? Tange, si fluxum sanguinis pateris: exiet virtus de illo cujus vestis est, et sanabit te. Fimbria modo tangenda proponebatur, quando ex eodem apostolo legebatur: Si enim quis viderit eum qui habet scientiam, in idolio recumbentem; nonne conscientia ejus, cum sit infirma, ædificabitur ad manducandum idolothyta? Et peribit infirmus in tua scientia, frater, propter quem Christus mortuus est? Quomodo putatis decipi posse simulacris homines, quæ a Christianis honorari putant? Novit, inquit, Deus cor meum. Sed frater tuus non novit cor tuum. Si infirmus es, cave majorem ægritudinem: si firmus es, cura fratris infirmitatem. Qui vident ista, ædificantur ad alia, ut non tantum ibi manducare, sed et sacrificare desiderent. Ecce perit infirmus in tua scientia frater. Audi, frater: si contemnebas infirmum, etiam fratrem contemnis? Expergiscere. Quid, si in ipsum Christum peccas? Attende enim quod nullo pacto possis contemnere. Sic autem, inquit, peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis. Eant nunc, qui ista contemnunt, et recumbant in idolio: nonne erunt prementes, non tangentes? et cum recubuerint in idolio, veniant et impleant ecclesiam; non salutem accepturi, sed pressuram facturi.","t":"Pay attention, then, brothers: for this is what you are; you are of this people, foretold then, made present now. You are surely among those who have been called from east and west to recline in the kingdom of heaven, not in the temple of idols. Be, then, the body of Christ, not the crush on the body of Christ. You have the fringe of the garment to touch, so that you may be healed of the flow of blood, that is, of the flux of carnal pleasures. You have, I say, the fringe of the garment to touch. Think of the apostles as the garment, clinging to Christ’s sides in the weave of unity. Among these apostles, like the fringe, was Paul, the least and the last, as he himself says: “I am the least of the apostles.” In a garment the last and least part is the fringe. The fringe is looked on with contempt, but touched with salvation. “To this very hour we hunger and thirst and are naked and are beaten.” What is so last, what so contemptible? Touch it, if you suffer a flow of blood: power will go out from him whose garment it is, and will heal you. The fringe was just now being offered to be touched, when there was read from the same apostle: “For if anyone sees the one who has knowledge reclining in an idol’s temple, will not his conscience, being weak, be built up to eat food offered to idols? And the weak brother will perish by your knowledge, for whom Christ died?” How do you think people can be deceived by images, which they think are honored by Christians? “God knows my heart,” he says. But your brother does not know your heart. If you are weak, beware of a worse sickness; if you are strong, care for your brother’s weakness. Those who see these things are built up to other things, so that they want not only to eat there but also to sacrifice. See, the weak brother perishes by your knowledge. Hear, brother: if you despised the weak, do you despise your brother too? Wake up. What if you sin against Christ himself? Pay attention to what you can in no way despise. “When you sin thus against the brothers,” he says, “and wound their weak conscience, you sin against Christ.” Let those who despise these things go now and recline in the idol’s temple: will they not be those who press, not those who touch? And when they have reclined in the idol’s temple, let them come and fill the church: not to receive salvation, but to make a crush.","f":"Augustine, <i>Serm.</i> 62.7 (PL 38:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-7)."},"augustine-sermones/62.8":{"o":"Sed timeo, inquies, ne offendam majorem. Time prorsus, ne offendas majorem; et non offendis Deum. Qui enim times, ne offendas majorem, vide ne forte sit major isto, quem times offendere. Majorem certe noli offendere. Haec tibi regula proponitur. Nonne manifestum est, eum minime offendendum, qui major est cæteris? Discute nunc majores tuos. Primi tibi sunt pater et mater: si recte educantes, si in Christum nutrientes; audiendi in omnibus, obtemperandum eis in omni jussione; contra majorem nihil jubeant, et serviatur illis. Quis est, inquis, major eo qui me generavit? Ille qui te ipsum creavit. Generat enim homo, creat Deus. Unde generat homo, nescit: quid generaturus sit, nescit. Ille qui te vidit ut faceret, antequam esset quem fecit, certe major est patre tuo. Major sit patria et ipsis parentibus tuis; ut quidquid jusserint parentes contra patriam, non audiantur. Et quidquid jusserit patria contra Deum, non audiatur. Si enim sanari vis, si post fluxum sanguinis, si post duodecim annos in illo morbo, si post consumpta omnia in medicis, et non recepta sanitate aliquando vis sana fieri, o mulier, quam alloquor in typo Ecclesiæ, jubet illud pater tuus, et illud jubet populus tuus. Sed dicit tibi Dominus tuus, Obliviscere populum tuum et domum patris tui. Quo bono? quo fructu? qua mercede? Quoniam concupivit, inquit, rex decorem tuum. Concupivit quod fecit: quoniam ut pulchram faceret, foedam amavit. Pro infideli et fœda sanguinem fudit, fidelem ac pulchram reddidit, dona sua in te amavit. Quid enim sponso tuo contulisti? Quid in dotem a priore patre et priore populo accepisti? Nonne luxurias et pannos peccatorum? Abjecit pannos tuos, discidit cilicium tuum: misertus est, ut ornaret; ornavit, ut amaret.","t":"“But I am afraid,” you will say, “of offending someone greater.” By all means be afraid of offending someone greater, and you will not offend God. For you who are afraid of offending someone greater, see whether there is not perhaps someone greater than the one you are afraid of offending. Certainly do not offend someone greater. This rule is set before you. Is it not plain that he must least of all be offended who is greater than all others? Now go through your superiors. First for you are father and mother: if they bring you up rightly, if they nourish you for Christ, they are to be heard in all things, obeyed in every command: let them command nothing against one greater, and let them be served. “Who,” you say, “is greater than the one who begot me?” He who created you. For man begets, God creates. How man begets, he does not know; what he will beget, he does not know. He who saw you in order to make you, before the one he made existed, is surely greater than your father. Let your country be greater even than your parents, so that whatever parents command against the country is not to be heard. And whatever the country commands against God is not to be heard. For if you want to be healed, if after the flow of blood, after twelve years in that disease, after spending everything on doctors without recovering health, you at last want to be made well, O woman, whom I address as a figure of the Church, your father commands this, and your people commands that. But your Lord says to you: “Forget your people and your father’s house.” For what good? For what fruit? For what reward? “Because the king has desired your beauty.” He desired what he made; for, so as to make you beautiful, he loved you when you were ugly. For you, unfaithful and ugly, he shed his blood; he made you faithful and beautiful; he loved his own gifts in you. For what did you bring to your bridegroom? What did you receive as dowry from your former father and former people? Was it not excesses and the rags of sins? He threw away your rags, he tore your sackcloth: he had pity so as to adorn you; he adorned you so as to love you.","f":"Augustine, <i>Serm.</i> 62.8 (PL 38:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-8)."},"augustine-sermones/62.9":{"o":"Quid plura, fratres? Christiani audistis, quia peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis. Nolite contemnere, si non vultis deleri de libro vitæ. Quamdiu conamur luculenter et delectabiliter vobis dicere, quod dolor noster cogit quomodocumque dicere, et tacere non permittit? Quicumque voluerint ista contemnere, in Christum peccant, videant quid agant. Paganos reliquos colligi volumus, lapides estis in via; venire volentes offendunt, et redeunt. Dicunt enim in cordibus suis: Quare nos relinquamus deos, quos Christiani ipsi nobiscum colunt? Absit, a me, inquit, ut ego deos Gentium colam. Novi, intelligo, credo. Quid facis de conscientia infirmi, quam percutis? Quid facis de pretio, si contemnis quod emptum est? Vide quanti emptum est. Peribit, inquit, infirmus in tua scientia: quam te dicis habere, ut scias quia nihil est idolum, et animo cogites Deum, et sic recumbas in idolio. In hac scientia perit infirmus. Et ne contemnas infirmum, addidit, propter quem Christus mortuus est. Quem vis contemnere, pretium ipsius attende, et cum morte Christi totum mundum appende. Et ne adhuc putares te in infirmum peccare, et leve duceres peccatum ac parvi penderes, In Christum, inquit, peccatis. Solent enim homines dicere: In hominem pecco, numquid in Deum? Nega Christum Deum. Audes negare Christum Deum? An aliud, in idolio cum recumberes, didicisti? Non admittit istam doctrinam Christi doctrina. Quæro ubi didiceris non esse Christum Deum. Pagani hoc solent dicere. Vides quid faciunt mensæ malæ? Vides quoniam corrumpunt mores bonos colloquia mala? Tu ibi de Evangelio loqui non potes, et de idolis loquentes audis. Amittis ibi quod Christus Deus est: et quod ibi bibis, in Ecclesia vomis. Forte hic audes loqui, forte inter turbas audes murmurare: Numquid Christus non homo fuit? nonne crucifixus est? A Paganis hoc didicisti, salutem perdidisti, fimbriam non tetigisti. Tange et in hoc fimbriam, recipe salutem. Sicut eam te tangere docuimus in eo quod scriptum est, Qui viderit fratrem in idolio recumbentem: tange illam et de divinitate Christi. De Judæis dicebat eadem fimbria, Quorum patres, et ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Ecce in quem verum Deum peccas, dum discumbis apud deos falsos.","t":"What more, brothers? You are Christians; you have heard that when you sin against the brothers and wound their weak conscience, you sin against Christ. Do not despise it, if you do not want to be blotted out of the book of life. How long are we to try to say brightly and pleasantly to you what our grief forces us to say in whatever way, and does not allow us to keep silent? Whoever wants to despise these things sins against Christ; let them see what they are doing. We want the remaining pagans to be gathered in; you are stones in the way. They want to come, they stumble, and they go back. For they say in their hearts: “Why should we abandon the gods whom the Christians themselves worship with us?” “Far be it from me,” one says, “to worship the gods of the Gentiles.” I know, I understand, I believe you. What are you doing about the conscience of the weak, which you are wounding? What are you doing about the price, if you despise what was bought? See at what price it was bought. “The weak man will perish,” it says, “by your knowledge”: the knowledge you claim to have, that you know an idol is nothing, and that you think of God in your mind, and so you recline in the idol’s temple. By this knowledge the weak man perishes. And so that you would not despise the weak man, he added: “for whom Christ died.” Him whom you want to despise, consider his price, and weigh the whole world against the death of Christ. And lest you still think you are sinning against a weak man, and count the sin light and of small account, he says: “You sin against Christ.” For people usually say: “I sin against a man; surely not against God?” Then deny that Christ is God. Do you dare to deny that Christ is God? Or did you learn something else when you reclined in the idol’s temple? Christ’s teaching does not admit that teaching. I ask where you learned that Christ is not God. The pagans usually say this. Do you see what bad tables do? Do you see that evil conversations corrupt good morals? There you cannot speak of the Gospel, and you hear people speaking of idols. There you lose the truth that Christ is God, and what you drink there you vomit up in church. Perhaps here you dare to speak; perhaps among the crowds you dare to mutter: “Was Christ not a man? Was he not crucified?” You learned this from the pagans; you have lost salvation; you have not touched the fringe. Touch the fringe in this too; receive salvation. As we taught you to touch it in what is written, “Whoever sees a brother reclining in an idol’s temple,” touch it also concerning the divinity of Christ. The same fringe said of the Jews: “Whose are the fathers, and from whom is Christ according to the flesh, who is above all, God blessed for ever.” See against what true God you sin while you recline among false gods.","f":"Augustine, <i>Serm.</i> 62.9 (PL 38:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/62-9)."},"augustine-sermones/63.1":{"o":"De lectione recentissima sancti Evangelii, donante Domino, alloquor vos, et in illo exhortor, ut contra tempestates et fluctus sæculi hujus non dormiat fides in cordibus vestris. Non enim revera Dominus Christus mortem habuit in potestate, somnum non habuit in potestate; et forte Omnipotentem navigantem somnus pressit invitum. Hoc si credideritis, dormit in vobis: si autem in vobis vigilat Christus, vigilat fides vestra. Apostolus dicit, Habitare Christum per fidem in cordibus vestris. Ergo et somnus Christi signum est sacramenti. Navigantes sunt animæ in ligno sæculum transeuntes. Etiam navis illa Ecclesiam figurabat. Et singuli quippe templa sunt Dei, et unusquisque in corde suo navigat: nec facit naufragium, si bona cogitat.","t":"On the reading of the holy Gospel just now, with the Lord’s gift, I address you, and in him I urge you that, against the storms and waves of this world, faith may not sleep in your hearts. For it is not, is it, that the Lord Christ had death in his power but did not have sleep in his power, and that sleep perhaps overcame the Almighty against his will as he sailed? If you believe this, he is asleep in you; but if Christ is awake in you, your faith is awake. The Apostle says that Christ dwells in your hearts through faith. So Christ’s sleep too is the sign of a mystery. Those sailing are souls crossing the world on wood. And that ship also prefigured the Church. And indeed each one is a temple of God, and each one sails in his own heart; and he does not suffer shipwreck if he thinks good things.","f":"Augustine, <i>Serm.</i> 63.1 (PL 38:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/63-1)."},"augustine-sermones/63.2":{"o":"Audisti convicium, ventus est: iratus es, fluctus est. Vento igitur flante, fluctu surgente, periclitatur navis, periclitatur cor tuum, fluctuat cor tuum. Audito convicio vindicari desideras: et ecce vindicatus es, et malo alieno cedens, fecisti naufragium. Et quare hoc? Quia dormit in te Christus. Quid est, dormit in te Christus? Oblitus es Christum. Excita ergo Christum, recordare Christum, evigilet in te Christus: considera illum. Quid volebas? Vindicari. Excidit tibi, quia ipse cum crucifigeretur dixit: Pater, ignosce illis, quia nesciunt quid faciunt? Qui dormiebat in corde tuo, noluit vindicari. Excita illum, recole illum. Memoria ipsius, verbum ipsius: memoria ipsius, jussio ipsius. Et dices apud te, si vigilat in te Christus: Qualis ego homo, qui volo vindicari? Qui sum ego, qui in hominem exsero comminationes? Morior forte antequam vindicer. Et cum anhelans, ira inflammatus, et sitiens vindictam, exiero de corpore, non me suscipit ille qui noluit vindicari: non me suscipit ille qui dixit, Date, et dabitur vobis; dimittite, et dimittetur vobis. Ergo compescam me ab iracundia mea, et redibo ad quietem cordis mei. Imperavit Christus mari, facta est tranquillitas.","t":"You have heard an insult: that is the wind. You are angry: that is the wave. So when the wind blows and the wave rises, the ship is in danger, your heart is in danger, your heart is tossed. Having heard an insult, you want to be avenged; and see, you have been avenged, and, giving way to another’s evil, you have suffered shipwreck. And why this? Because Christ is asleep in you. What does it mean, Christ is asleep in you? You have forgotten Christ. Wake Christ, then; remember Christ; let Christ wake up in you: consider him. What did you want? To be avenged. Have you forgotten that, when he was being crucified, he said, “Father, forgive them, for they do not know what they do”? He who was sleeping in your heart did not want to be avenged. Wake him; call him to mind. The remembrance of him is his word; the remembrance of him is his command. And you will say to yourself, if Christ is awake in you: “What kind of man am I, who want to be avenged? Who am I, to hurl threats at a man? Perhaps I will die before I am avenged. And when, gasping, inflamed with anger and thirsting for revenge, I leave the body, he will not receive me who did not want to be avenged; he will not receive me who said, Give, and it will be given to you; forgive, and you will be forgiven. So I will restrain myself from my anger and return to the quiet of my heart.” Christ commanded the sea; there was calm.","f":"Augustine, <i>Serm.</i> 63.2 (PL 38:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/63-2)."},"augustine-sermones/63.3":{"o":"Quod autem dixi ad iracundiam, hoc tenete regulariter in omnibus tentationibus vestris. Nata est tentatio, ventus est: turbatus es, fluctus est. Excita Christum, loquatur tecum. Quis est hic, quando et venti et mare obediunt ei? Quis est hic, cui obaudit mare? Ipsius est mare, et ipse fecit illud. Omnia per ipsum facta sunt. Magis imitare ventos et mare: obtempera Creatori. Sub jussione Christi mare audit, et tu surdus es? Mare audit, et ventus cessat, et tu sufflas? Quid? Dico, facio, fingo: quid est aliud nisi sufflare, et sub verbo Christi nolle cessare? Non vos vincat fluctus in perturbatione cordis vestri. Sed tamen quia homines sumus, si ventus impulerit, si affectum animæ nostræ moverit, non desperemus: Christum excitemus, ut in tranquillo navigemus, et ad patriam veniamus. Conversi ad Dominum, etc.","t":"What I have said about anger, hold as a rule in all your temptations. A temptation has arisen: that is the wind. You are troubled: that is the wave. Wake Christ; let him speak with you. “Who is this, that both the winds and the sea obey him?” Who is this, whom the sea obeys? “The sea is his, and he made it.” “All things were made through him.” Rather imitate the winds and the sea: obey the Creator. At Christ’s command the sea hears, and you are deaf? The sea hears and the wind ceases, and you keep blowing? What? “I say, I do, I devise”: what is that but to keep blowing and to refuse to cease at Christ’s word? Let not the wave overcome you in the disturbance of your heart. Yet because we are human, if the wind drives on, if it moves the affection of our soul, let us not despair: let us wake Christ, so that we may sail in calm and come to our homeland. Turning to the Lord, and so on.","f":"Augustine, <i>Serm.</i> 63.3 (PL 38:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/63-3)."},"augustine-sermones/64.1":{"o":"Audistis, fratres, cum sanctum Evangelium legeretur, quemadmodum Dominus noster Jesus Christus disciplina sua martyres suos corroboraverit dicens: Ecce ego mitto vos sicut oves in medio luporum. Considerate, fratres mei, quid faciat. Si unus lupus inter multas oves veniat, quantacumque sint ovium millia, uno lupo in medio turbabuntur: et si non omnes laniantur, omnes tamen terrentur. Qualis ergo erat ista ratio, quale consilium, qualis potestas, nec lupum ad oves admittere, sed in lupos oves mittere? Mitto, inquit, vos sicut oves in medio luporum: non ad limites luporum, sed in medio luporum. Erat ergo luporum agmen, oves paucæ. Cum enim multi lupi occiderent paucas oves, conversi sunt lupi, et facti sunt oves.","t":"You heard, brothers, when the holy Gospel was read, how our Lord Jesus Christ strengthened his martyrs by his teaching, saying: “Behold, I send you as sheep in the midst of wolves.” Consider, my brothers, what he is doing. If one wolf comes among many sheep, however many thousands of sheep there are, they will be thrown into confusion by one wolf in their midst; and if not all are torn, still all are terrified. What kind of reasoning was this, then, what counsel, what power, not to let a wolf in among the sheep but to send sheep against wolves? “I send you,” he says, “as sheep in the midst of wolves”: not to the borders of the wolves, but into the midst of the wolves. There was, then, a pack of wolves, and few sheep. But when the many wolves killed the few sheep, the wolves were changed and became sheep.","f":"Augustine, <i>Serm.</i> 64.1 (PL 38:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/64-1)."},"augustine-sermones/64.2":{"o":"Audiamus ergo quid monuit, qui coronas promisit, et agonem præmisit; et qui exspectat certantes, adjuvat laborantes. Cujusmodi certamen indixit? Estote, inquit, astuti ut serpentes, et simplices sicut columbæ. Hoc qui intellexerit et tenuerit, securus moritur, quia non morietur. Nemo enim debet securus mori, nisi qui se noverit sic moriturum, ut mors in illo moriatur, vita coronetur.","t":"Let us hear, then, what he advised, who promised crowns and set the contest first, who watches the contestants and helps those who toil. What kind of contest did he proclaim? “Be,” he says, “shrewd as serpents and simple as doves.” Whoever has understood and held to this dies secure, because he will not die. For no one ought to die secure except one who knows that he will die in such a way that death dies in him and life is crowned.","f":"Augustine, <i>Serm.</i> 64.2 (PL 38:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/64-2)."},"augustine-sermones/64.3":{"o":"Quapropter, charissimi, exponendum est vobis, quamvis hinc jam sæpius dixerimus, quid sit esse simplices ut columbæ, astuti ut serpentes. Si jam simplicitas columbarum indicta est nobis, astutia serpentis quid facit in columbæ simplicitate? Amo in columba quod fel non habet: timeo in serpente quod venenum habet. Noli ex omni parte horrere serpentem: habet quod oderis, habet quod imiteris. Serpens enim cum fuerit senectute prægravatus, et senserit pondus vetustatis, coarctat se per cavernam, et deponit tunicam veterem, ut novus exultet. Imitare illum, christiane, qui audis Christum dicentem, Intrate per angustam portam. Et Paulus apostolus tibi dicit: Exuite vos veterem hominem cum actibus suis, et induite novum. Habes ergo quod imiteris in serpente. Noli mori pro vetustate, sed pro veritate. Qui moritur pro commodo temporali, pro vetustate moritur. Cum autem exutus fueris omni ista vetustate, imitatus es astutiam serpentis. Imitare illum et in hoc: serva caput tuum. Quid est, serva caput tuum? Tene apud te Christum. Si forte aliquis vestrum advertit aliquando, cum voluerit colubrum occidere, quomodo pro capite suo totum corpus objicit ictibus ferientis. Illud in se feriri non vult, ubi se novit vitam habere. Et Christus vita nostra est. Ipse enim dixit; Ego sum via, et veritas, et vita. Audi et Apostolum: Caput viri Christus est, Qui ergo Christum servat in se, caput suum servat pro se.","t":"So, dearly beloved, it must be explained to you, though we have already often spoken of it, what it is to be simple as doves and shrewd as serpents. If the simplicity of doves has been enjoined on us, what is the shrewdness of the serpent doing in the dove’s simplicity? I love in the dove that it has no gall; I fear in the serpent that it has poison. Do not be horrified at the serpent in every respect: it has something for you to hate and something for you to imitate. For when the serpent is weighed down with old age and feels the weight of its oldness, it squeezes itself through a hole and lays aside its old coat, so as to spring out new. Imitate it, Christian, you who hear Christ saying, “Enter through the narrow gate.” And the apostle Paul says to you: “Strip off the old man with his deeds, and put on the new.” So you have something to imitate in the serpent. Do not die for oldness, but for truth. Whoever dies for a temporal advantage dies for oldness. But when you have stripped off all that oldness, you have imitated the serpent’s shrewdness. Imitate it in this too: guard your head. What does “guard your head” mean? Keep Christ with you. Perhaps some of you have noticed, when you wanted to kill a snake, how it exposes its whole body to the blows of the one striking in order to protect its head. It does not want to be struck in the part where it knows its life is. And Christ is our life. For he himself said: “I am the way, and the truth, and the life.” Hear the Apostle too: “The head of a man is Christ.” So whoever keeps Christ in himself guards his head for himself.","f":"Augustine, <i>Serm.</i> 64.3 (PL 38:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/64-3)."},"augustine-sermones/64.4":{"o":"Jam vero quid opus est commendare multis verbis simplicitatem columbarum? Cavenda enim erant venena serpentis; ibi imitatio periclitabatur, ibi erat quod timeretur: columbam vero securus imitare. Attende columbas in societate gaudere: ubique simul volant, simul pascuntur, nolunt esse solæ, communione gaudent, charitatem servant, gemitibus amoris murmurant; osculis filios generant. Nam quando columbæ, quod plerumque advertimus, inter se rixantur de cellulis suis, quodam modo pacata contentio est. Numquid quia rixantur, separantur? Simul volant, simul pascuntur, et ipsa inter se pacata est rixa. Videte rixam columbarum. Apostolus dicit: Si quis verbo nostro non obaudit per epistolam, hunc notate, et nolite commisceri cum eo. Ecce rixa: sed attende quoniam columbarum rixa est, non luporum, Continuo subjecit: Et non ut inimicum existimetis, sed corripite ut fratrem. Columba amat et quando rixatur: lupus odit et quando blanditur. Columbarum ergo simplicitatem habentes, et astutiam serpentum, solemnia martyrum celebrate in sobrietate mentis, non in ebrietate ventris; Deo laudes dicite. Ipse est enim Dominus Deus noster, qui martyrum Deus; ipse coronator noster. Si bene luctati fuerimus, coronamur ab eo, qui coronavit eos quos imitari concupiscimus.","t":"Now what need is there to commend the simplicity of doves at length? The serpent’s poisons had to be guarded against; there imitation was dangerous, there was something to fear; but imitate the dove without anxiety. See how doves rejoice in company: everywhere they fly together, feed together; they do not want to be alone; they rejoice in fellowship, they keep love, they coo with the moans of love; they beget their young with kisses. For when doves, as we often notice, quarrel among themselves over their nests, it is in a way a peaceful contention. Do they separate because they quarrel? They fly together, feed together, and their very quarrel among themselves is peaceful. See the quarrel of doves. The Apostle says: “If anyone does not obey our word through this letter, mark that man, and do not associate with him.” See, a quarrel; but notice that it is a quarrel of doves, not of wolves. He immediately added: “Yet do not regard him as an enemy, but rebuke him as a brother.” The dove loves even when it quarrels; the wolf hates even when it fawns. So, having the simplicity of doves and the shrewdness of serpents, celebrate the festivals of the martyrs in sobriety of mind, not in drunkenness of belly; sing praises to God. For he is the Lord our God who is the God of the martyrs; he is our crowner. If we have wrestled well, we are crowned by him who crowned those whom we long to imitate.","f":"Augustine, <i>Serm.</i> 64.4 (PL 38:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/64-4)."},"augustine-sermones/65.1":{"o":"Admonent nos eloquia divina, quæ lecta sunt, timendo non timere, et non timendo timere. Advertistis, cum sanctum Evangelium legeretur, Dominum Deum nostrum antequam pro nobis moreretur, firmos nos esse voluisse: sed admonendo ne timeremus, et admonendo ut timeremus. Ait enim: Nolite timere eos qui corpus occidunt, animam autem non possunt occidere. Ecce ubi monuit ne timeremus. Videte ubi monuerit ut timeremus. Sed eum, inquit, timete, qui potestatem habet et corpus et animam occidere in gehenna. Ergo timeamus, ut non timeamus. Timor videtur ad ignaviam pertinere: timor infirmorum videtur esse, non fortium. Sed videte quid ait Scriptura: Timor Domini spes fortitudinis. Timeamus, ne timeamus: hoc est, prudenter timeamus, ne inaniter timeamus. Martyres sancti, propter quorum solemnitatem hoc ex Evangelio recitatum est, timendo non timuerunt: quia Deum timendo, homines contempserunt.","t":"The divine words that have been read urge us to not fear by fearing, and to fear by not fearing. You noticed, when the holy Gospel was read, that the Lord our God, before he died for us, wanted us to be firm: by warning us not to fear, and by warning us to fear. For he said: “Do not fear those who kill the body but cannot kill the soul.” See where he warned us not to fear. See where he warned us to fear: “But fear him,” he says, “who has power to kill both body and soul in Gehenna.” So let us fear, so that we may not fear. Fear seems to belong to cowardice; fear seems to be of the weak, not the strong. But see what Scripture says: “The fear of the Lord is the hope of strength.” Let us fear so as not to fear: that is, let us fear wisely, so as not to fear vainly. The holy martyrs, for whose festival this was read from the Gospel, by fearing did not fear: because by fearing God, they despised men.","f":"Augustine, <i>Serm.</i> 65.1 (PL 38:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-1)."},"augustine-sermones/65.2":{"o":"Quid enim ab hominibus homini metuendum est? Et quid est unde alterum terreat, homo hominem? Terret, et dicit, Occido te: et non timet, ne cum minatur, prius moriatur. Occido, inquit. Quis dicit? cui dicit? Duos audio: unum terrentem, alterum metuentem; quorum unus est potens, alter infirmus, sed ambo mortales. Quid se ergo extendit in honore inflatior potestas, in carne æqualis infirmitas? Securus minetur mortem, qui non timet mortem. Si vero unde terret, timet; attendat se, et ei cui minatur comparet se. Inveniat in eo cui minatur, parem conditionem; et a Domino simul cum illo petat miserationem. Homo est enim, et homini minatur, creatura creaturæ: sed una inflata sub Creatore, altera fugiens ad Creatorem. Dicat ergo fortissimus martyr, stans homo ante hominem: Non timeo, quia timeo. Tu quod minaris, si ille nolit, non facis: quod autem ille minatur, ut faciat a nullo impeditur. Deinde tu quod minaris, et si permitteris, quid facis? Usque ad carnem sævis: anima tuta est. Non occides quod non vides: visibilis visibilem terres. Habemus ambo invisibilem Creatorem, quem simul timere debeamus; qui hominem ipsum ex visibili et invisibili creavit: visibilem de terra fecit, invisibilem flatu suo animavit. Substantia ergo invisibilis, hoc est, anima quae jacentem terram erexit de terra, non timet cum percutis terram. Potes ferire habitaculum, numquid habitatorem? Fugit percusso vinculo colligatus, et erit in occulto coronatus. Quid ergo minaris, qui animæ nihil facere potes? Per meritum ejus cui facere nihil potes, resurget cui facere aliquid potes. Per meritum enim animae resurget caro: et habitatori reddetur, jam non ruitura, sed mansura. Ecce, verba martyris dico, ecce nec propter ipsam carnem meam timeo comminantem. Caro mea subjacet potestati: sed etiam capilli capitis numerati sunt Creatori. Quid timeo ne carnem perdam, qui nec capillum perdo? Quomodo non attendit carnem meam, cui sic nota sunt vilia mea? Ipsum corpus quod percuti et occidi potest, ad tempus cinis erit, in æternum immortale erit. Sed cui hoc? Cui reddetur corpus ad vitam æternam etiam occisum, peremptum, dissipatum? cui reddetur? Ei qui non timuit ponere animam suam, cum non timet ne occidatur caro sua.","t":"For what is a man to fear from men? And what is there by which a man may terrify another man? He terrifies and says, “I will kill you”; and he does not fear that, while he threatens, he may die first. “I will kill,” he says. Who says it? To whom does he say it? I hear two: one terrifying, the other afraid; one is powerful, the other weak, but both mortal. Why, then, does a power more puffed up in honor stretch itself out, when its weakness in the flesh is equal? Let him threaten death securely who does not fear death. But if he fears the thing with which he terrifies, let him consider himself and compare himself with the one he threatens. Let him find in the one he threatens the same condition, and let him ask the Lord for mercy together with him. For he is a man and threatens a man, a creature a creature; but one puffed up under the Creator, the other fleeing to the Creator. Let the bravest martyr say, then, standing as a man before a man: “I do not fear, because I fear. What you threaten, you do not do if he does not will it; but what he threatens, no one prevents him from doing. Then, what you threaten, even if you are permitted, what do you do? You rage as far as the flesh: the soul is safe. You will not kill what you do not see; visible, you terrify the visible. We both have an invisible Creator, whom we ought to fear together; who created man himself from the visible and the invisible: he made the visible from earth; he gave life to the invisible with his breath. So the invisible substance, that is, the soul, which raised the earth lying there from the earth, does not fear when you strike the earth. You can strike the dwelling; can you strike the dweller? When the bond is struck, the one bound together flees, and will be crowned in secret. Why, then, do you threaten, you who can do nothing to the soul? By the merit of that to which you can do nothing, that to which you can do something will rise again. For by the merit of the soul the flesh will rise, and will be given back to its dweller, no longer to fall but to remain. See, I speak the words of a martyr: see, I do not fear the one who threatens even on account of my flesh itself. My flesh lies subject to power; but even the hairs of my head are numbered by the Creator. Why should I fear losing my flesh, who do not lose a hair? How will he not care for my flesh, to whom my lowliest things are so known? This very body, which can be struck and killed, will for a time be ash; it will be immortal for ever.” But for whom? To whom will the body be given back for eternal life, even when killed, destroyed, scattered? To whom will it be given back? To the one who did not fear to lay down his life, since he does not fear that his flesh will be killed.","f":"Augustine, <i>Serm.</i> 65.2 (PL 38:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-2)."},"augustine-sermones/65.4":{"o":"Etenim, fratres, anima immortalis perhibetur, et est immortalis secundum quemdam modum suum: quia est quædam vita, quæ potest præsentia sua carnem vivificare. Per animam quippe caro vivit. Hæc vita mori non potest: et ideo anima immortalis est. Quare ergo dixi, Secundum suum modum? Audite quare. Quoniam est quædam immortalitas vera, immortalitas quæ est omnimoda incommutabilitas: de qua dicit Apostolus loquens de Deo, Qui solus habet immortalitatem, et lucem habitat inaccessibilem; quem nemo hominum vidit, sed nec videre potest: cui est honor et gloria in sæcula sæculorum. Amen. Si ergo Deus solus habet immortalitatem, certe anima mortalis est. Ecce quare dixi immortalem esse animam secundum modum suum. Nam potest et mori. Intelligat Charitas vestra, et nulla quæstio remanebit. Audeo dicere, anima potest mori, potest occidi. Certe immortalis est. Ecce audeo dicere, et immortalis est, et potest occidi: et ideo dixi quoniam est quædam immortalitas, hoc est, omnimoda incommutabilitas, quam solus Deus habet, de quo dictum est, Qui solus habet immortalitatem. Nam si anima non potest occidi, quomodo dixit ipse Dominus cum terreret nos, Eum timete, qui potestatem habet et corpus et animam occidere in gehenna?","t":"For, brothers, the soul is said to be immortal, and it is immortal according to a certain manner of its own: because it is a kind of life that can give life to the flesh by its presence. For it is through the soul that the flesh lives. This life cannot die; and so the soul is immortal. Why, then, did I say, “according to its own manner”? Hear why. Because there is a certain true immortality, an immortality which is complete unchangeableness; of which the Apostle speaks, speaking of God: “Who alone has immortality, and dwells in unapproachable light; whom no man has seen, nor can see; to whom be honor and glory for ever and ever. Amen.” If, then, God alone has immortality, surely the soul is mortal. See why I said the soul is immortal according to its own manner. For it can also die. Let your Charity understand, and no question will remain. I dare to say: the soul can die, can be killed. Certainly it is immortal. See, I dare to say both that it is immortal and that it can be killed; and that is why I said that there is a certain immortality, that is, complete unchangeableness, which God alone has, of whom it is said, “Who alone has immortality.” For if the soul cannot be killed, how did the Lord himself say, when he was frightening us, “Fear him who has power to kill both body and soul in Gehenna”?","f":"Augustine, <i>Serm.</i> 65.4 (PL 38:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-4)."},"augustine-sermones/65.5":{"o":"Adhuc confirmavi, non solvi quæstionem. Probavi quia potest anima occidi. Contradici Evangelio non potest, nisi ab anima impia. Ecce mihi occurrit et hic, et venit in mentem quod dicam. Contradici non potest vitæ, nisi ab anima mortua. Evangelium vita est, impietas et infidelitas mors animae est. Ecce potest mori, et immortalis est. Quomodo ergo immortalis est? Quia semper aliqua vita est, quæ in illa nunquam exstinguitur. Quomodo moritur? Non ut non sit vita, sed amittendo vitam. Etenim anima et vita est alicui rei, et habet etiam ipsa vitam suam. Ordinem attende creaturarum. Vita corporis anima est: vita animæ Deus est. Sicut adest vita corpori, id est, anima, ne moriatur corpus: sic debet adesse vita animae, hoc est, Deus, ne moriatur anima. Corpus quomodo moritur? Anima deserente. Anima, inquam, deserente moritur corpus: et jacet cadaver paulo ante appetibile, modo aspernabile. Insunt membra, oculi, aures: sed hæ fenestræ sunt domus, habitator abscessit. Qui plangit mortuum, ad fenestras habitaculi frustra clamat: non est intus qui audiat. Quanta dicit plangentis affectus, quanta enumerat, quanta commemorat; et per quantam, ut ita dixerim, doloris insaniam quasi cum sentiente loquitur, cum loquatur cum absente? Enumerat mores, enumerat indicia benevolentiæ circa se. Tu es qui mihi illud dedisti; illud et illud præstitisti: tu es qui sic et sic me dilexisti. Si attendas, si intelligas, si insaniam doloris premas, qui te dilexit abscessit: frustra te domus patitur pulsatorem, in qua non potes invenire mansorem.","t":"So far I have confirmed the question, not solved it. I have proved that the soul can be killed. The Gospel cannot be contradicted except by an ungodly soul. See, here something occurs to me and comes to mind to say: life cannot be contradicted except by a dead soul. The Gospel is life; ungodliness and unbelief are the death of the soul. See, it can die, and it is immortal. How, then, is it immortal? Because there is always some life in it which is never extinguished. How does it die? Not by ceasing to be life, but by losing its life. For the soul is both life to something and has its own life too. Notice the order of creatures. The life of the body is the soul; the life of the soul is God. As life, that is, the soul, is present to the body so that the body does not die, so life, that is, God, ought to be present to the soul so that the soul does not die. How does the body die? When the soul leaves it. When the soul leaves, I say, the body dies; and the corpse lies there, a little before desirable, now repulsive. The members are there, the eyes, the ears; but these are windows of the house; the dweller has gone. Whoever mourns the dead cries in vain at the windows of the dwelling: there is no one inside to hear. How much the mourner’s affection says, how much it lists, how much it recalls; and with what madness of grief, so to speak, it talks as if with one who perceives, when it talks with one who is absent! It recounts his ways, recounts the signs of his kindness toward him: “It was you who gave me that; you granted me this and that; it was you who loved me so and so.” If you consider, if you understand, if you check the madness of grief: the one who loved you has gone; in vain the house puts up with your knocking, in which you cannot find a dweller.","f":"Augustine, <i>Serm.</i> 65.5 (PL 38:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-5)."},"augustine-sermones/65.6":{"o":"Redeamus ad causam quam paulo ante dicebam. Mortuum est corpus. Quare? Qnia discessit vita ejus, hoc est, anima. Vivit corpus, et impius est, infidelis est, ad credendum durus, ad corrigendos mores ferreus: vivente corpore mortua est anima, per quam corpus vivit. Tanta enim res est anima, ut idonea sit vitam præstare corpori etiam mortua. Tanta, inquam, res est anima, tam excellens creatura, ut idonea sit etiam mortua carnem vivificare. Nam ipsa anima impii, anima infidelis, anima perversi, duri, mortua est: et tamen per ipsam mortuam vivit corpus. Ideo ibi est: movet ad operandum manus, ad ambulandum pedes, ad videndum intendit obtutum, ad audiendum auribus inclinatur; sapores dijudicat, dolores refugit, appetit voluptates. Omnia hæc corporis viventis indicia, sed ex animæ præsentia. Interrogo corpus, an vivat. Respondet mihi: Vides ambulantem, vides operantem, audis loquentem, cernis appetentem et fugientem, et non intelligis corpus vivere? Per hæc opera animæ intus constitutæ, intelligo corpus vivere. Et interrogo ipsam animam, an vivat. Habet et ipsa opera sua, per quæ ostendat vitam suam. Pedes ambulant, intelligo corpus vivere, sed animæ praesentia. Quæro, utrum vivat anima. Pedes isti ambulant. Ecce de uno motu. De vita interrogo corpus et animam. Ambulant pedes, intelligo corpus vivere. Sed quo ambulant? Ad adulterium, inquit. Ergo mortua est anima. Sic enim veracissima Scriptura dixit: Mortua est vidua quæ in deliciis vivit. Cum multum intersit inter delicias et adulterium, quomodo potest anima, quæ in deliciis mortua dicitur, in adulterio vivere? Mortua est. Sed nec sic quidem agens mortua est. Loquentem audio, vivit corpus. Non enim lingua in ore moveretur, et percuteret quibusque locis articulares sonos, nisi intus habitator esset; et quasi ad hoc organum musicus, qui lingua sua uteretur. Prorsus intelligo. Hoc modo corpus loquitur, corpus vivit. Sed interrogo utrum et anima vivat. Ecce loquitur corpus, vivit. Quid loquitur? Quomodo dicebam de pedibus, Ambulant, ecce vivit corpus; et quærebam, Quo ambulant? ut intelligerem utrum et anima viveret: sic etiam cum audio loquentem, intelligo quia corpus vivit; quæro quid loquatur, utrum et anima vivat. Mendacium loquitur. Si mendacium loquitur, ergo mortua est. Unde hoc probamus? Ipsam veritatem interrogemus, quæ ait: Os quod mentitur, occidit animam. Quæro, Quare mortua est anima? Quod paulo ante dicebam, quæro, Quare mortuum est corpus? Qnia discessit vita ejus anima. Quare mortua est anima? Qnia deseruit eam vita ejus Deus.","t":"Let us return to the matter I was speaking of a little earlier. The body is dead. Why? Because its life has departed, that is, the soul. The body lives, and the man is ungodly, unbelieving, hard to believe, iron against amending his ways: while the body lives, the soul is dead, through which the body lives. For the soul is so great a thing that it is able to give life to the body even when dead. So great a thing, I say, is the soul, so excellent a creature, that it is able even when dead to give life to the flesh. For the soul of the ungodly man, of the unbeliever, of the perverse, of the hard, is dead; and yet through it, dead as it is, the body lives. That is why it is there: it moves the hands to work, the feet to walk; it directs the gaze to see, it bends to the ears to hear; it judges tastes, shrinks from pains, seeks pleasures. All these are signs of a living body, but from the soul’s presence. I ask the body whether it lives. It answers me: “You see me walking, you see me working, you hear me speaking, you see me seeking and shunning, and you do not understand that the body is alive?” By these works of the soul set within, I understand that the body lives. And I ask the soul itself whether it lives. It too has its own works by which to show its life. The feet walk: I understand the body lives, but by the soul’s presence. I ask whether the soul lives. These feet walk. See, about one movement. I question the body and the soul about life. The feet walk: I understand the body lives. But where do they walk? “To adultery,” he says. Then the soul is dead. For so the most truthful Scripture said: “The widow who lives in pleasures is dead.” Since there is a great difference between pleasures and adultery, how can a soul that is said to be dead in pleasures live in adultery? It is dead. But even without acting so it is dead. I hear someone speaking: the body lives. For the tongue would not move in the mouth and strike out articulate sounds in their places unless a dweller were within, and like a musician at this instrument, using his tongue. I understand completely. In this way the body speaks; the body lives. But I ask whether the soul lives too. See, the body speaks, it lives. What does it speak? As I said of the feet, “They walk, see, the body lives,” and I asked, “Where do they walk?”, so as to understand whether the soul too lived: so also, when I hear someone speaking, I understand that the body lives; I ask what it speaks, whether the soul too lives. It speaks a lie. If it speaks a lie, then it is dead. How do we prove this? Let us ask the Truth itself, which says: “The mouth that lies kills the soul.” I ask, why is the soul dead? As I said a little earlier, I ask, why is the body dead? Because its life, the soul, has departed. Why is the soul dead? Because its life, God, has abandoned it.","f":"Augustine, <i>Serm.</i> 65.6 (PL 38:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-6)."},"augustine-sermones/65.7":{"o":"Breviter ergo his cognitis, scitote certumque tenete, corpus mortuum esse sine anima: animam mortuam esse sine Deo. Omnis homo sine Deo mortuam habet animam. Plangis mortuum: plange peccatorem magis, plange impium, plange infidelem. Scriptum est: Luctus mortui, septem dies; fatui autem et impii, omnes dies vitæ illorum. An vero non in te sunt viscera miserationis christianæ, ut plangis corpus a quo recessit anima, et non plangas animam a qua recessit Deus? Hoc tenens martyr respondeat comminatori: Quid me cogis, ut negem Christum? Cogis ergo ut negem veritatem? Si noluero, quid facis? Percutis corpus meum, ut recedat inde anima mea: sed ipsa anima mea ad se habet corpus. Non est imprudens, non est insipiens. Tu vis ferire corpus meum: vis ut, cum timeo ne ferias corpus meum, et recedat inde anima mea, ego feriam animam meam, et recedat inde Deus meus? Non ergo timeas, martyr, gladium percussoris: linguam tuam time, ne tu te percutias, et occidas non carnem, sed animam. Animam time, ne moriatur in gehenna ignis.","t":"Having learned these things briefly, then, know and hold for certain that the body is dead without the soul, the soul dead without God. Every man without God has a dead soul. You mourn the dead: mourn the sinner more, mourn the ungodly, mourn the unbeliever. It is written: “Mourning for the dead, seven days; but for the fool and the ungodly, all the days of their life.” Are there not in you the bowels of Christian compassion, so that you mourn a body from which the soul has departed and do not mourn a soul from which God has departed? Holding to this, let the martyr answer the one who threatens: “Why do you force me to deny Christ? Do you, then, force me to deny the truth? If I refuse, what do you do? You strike my body so that my soul may depart from it; but my soul itself has its body for itself. It is not imprudent; it is not foolish. You want to strike my body: do you want that, while I fear that you may strike my body and my soul depart from it, I should strike my soul and my God depart from it?” So do not fear, martyr, the executioner’s sword: fear your own tongue, lest you strike yourself and kill not your flesh but your soul. Fear for your soul, lest it die in the Gehenna of fire.","f":"Augustine, <i>Serm.</i> 65.7 (PL 38:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-7)."},"augustine-sermones/65.8":{"o":"Inde ergo Dominus, Qui habet potestatem et corpus et animam occidere in gehenna ignis. Quomodo? quando mittetur in gehennam impius, ardebit ibi corpus, ibi anima? Mors corporis, sempiterna pœna: mors animæ, Dei absentia. Vis nosse quæ sit mors animæ? Intellige prophetam dicentem, Tollatur impius, ut non videat claritatem Domini. Timeat ergo anima mortem suam, et non timeat mortem corporis sui. Quia si timuerit mortem suam, et vixerit in Deo suo, non eum offendendo et a se repellendo, merebitur in fine recipere corpus suum; non ad poenam æternam, sicut impii; sed ad vitam aeternam, sicut justi. Illam mortem timentes, et illam vitam martyres diligentes, promissa Dei exspectantes, minas persecutorum contemnentes, et ipsi apud Deum coronari meruerunt, et nobis celebranda illa solemnia reliquerunt.","t":"Hence, then, the Lord says, “Who has power to kill both body and soul in the Gehenna of fire.” How? When the ungodly is sent into Gehenna, will the body burn there, and the soul there? The death of the body is everlasting punishment; the death of the soul is the absence of God. Do you want to know what the death of the soul is? Understand the prophet saying: “Let the ungodly be taken away, so that he may not see the glory of the Lord.” So let the soul fear its own death, and not fear the death of its body. For if it fears its own death and lives in its God, not offending him and driving him away from itself, it will deserve at the end to receive back its body: not for eternal punishment, like the ungodly, but for eternal life, like the just. Fearing that death and loving that life, waiting for God’s promises and despising the threats of persecutors, the martyrs both deserved to be crowned with God and left us those festivals to celebrate.","f":"Augustine, <i>Serm.</i> 65.8 (PL 38:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/65-8)."},"augustine-sermones/66.1":{"o":"Lectio sancti Evangelii quæstionem nobis proposuit de Joanne Baptista. Adjuvet nos Dominus ut solvamus eam vobis, quomodo eam solvit nohis. Joannes Clnisli testimonio laudatus est, ut audistis; et sic laudatus, ut in natis mulierum non surrexisset major. Scd major illo crat natus ex Virgine. Quantum major? Ipse præco dicat, quantum intersit inter se et judiccm suum, cujus præco est. Antecessit enirn Christum Joannes, et nascendo, et prædicando: sed antecessit obsequendo, non sc præferendo. Nam ct Officium totum ante judicem ambulat; et qui ambulant priores, ipsi sunt posteriores. Quantum crgo testiinonium pcriiibuit Joannes Christo? Ita ut dicerct non se dignum essc, qui solveret corrigiam calceamenti ejus. Adhuc quid? Nos, inquit, de plénitudine ejus accepimus. Lucernam se confessus est de illo accensam, et idco ad pedes ejus confugit, ne ad alta petens vento superbiæ extingueretur. Tam quippe magnus erat, ut Christus putaretur: et si non ipse testis suus esset quia non erat ipse, remaneret error, et putaretur ipse. Qualis humilis? Deferebatur illi honor a populo, et ipse respucbat. Errabant homines in ejus magnitudine, et ipse se humiliabat. Nolcbat crescere bominum,'cluis, quia comprehenderat Dei Verbum.","t":"The reading of the holy Gospel has set before us a question about John the Baptist. May the Lord help us to resolve it for you, as he has resolved it for us. John was praised by Christ’s testimony, as you have heard; and praised in such a way that among those born of women none had arisen greater. But he who was born of the Virgin was greater than he. How much greater? Let the herald himself say how great the difference is between himself and his judge, whose herald he is. For John went before Christ both in being born and in preaching; but he went before him by serving, not by setting himself above him. For the whole retinue of officials walks before the judge; and those who walk in front are the ones who rank behind. How great a testimony, then, did John bear to Christ? So great that he said he was not worthy to untie the strap of his sandal. What more? “We,” he said, “have received from his fullness.” He confessed himself a lamp lit from him, and so he took refuge at his feet, lest by reaching for the heights he should be blown out by the wind of pride. For he was so great that he was thought to be the Christ; and if he himself had not borne witness that he was not, the error would have remained and he would have been thought to be the Christ. How humble was he? Honor was offered him by the people, and he refused it. People went astray over his greatness, and he humbled himself. He did not want to grow great by the words of men, because he had grasped the Word of God.","f":"Augustine, <i>Serm.</i> 66.1 (PL 38:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/66-1)."},"augustine-sermones/66.2":{"o":"Ergo hoc Joannes de Christo: Christus de Joanne quid? Modo audivimus: Coepit dicere ad turbas de Joanne: Quid existis in desertum videre? arundinem vento moveri? tiique non; quia Joannes non circumflabatur omni vento doctrinae. Sed quid existis νιdere? hominem mollibus vestitum? Non; quia Joannes aspera erat veste vestitus: habebat enim vestem de pilis camelorum, non de plumis. Sed quid existis videre? prophetam? Ita: et major quam propheta. Quare major quam propheta? Venturum Dominum prænuntiaverunt, quem vidcre desideraverunt, ct non viderunt: unic autem præstitum csl quod illi quæsierunt. Vidit Dominum Joannes, vidit; digitum in cum intendit, et sit, Ecce Agnus Dei, ecce qui tollit peccata mundi: ecce est. Jam venerat, et non agnoscebatur: et ideo etin ipso Joanne crrabalur. Ecce est bic quem desideraverunt vidcre Patriarchæ, quem prænuntiaverunt Prophetæ, qucm praesignavit Lcx. Ecce Agnus Døi, ecce qui tollit peccala mundi. Et ille bonum testimonium perhibuit Domino, et Dominus ilii: In natis mulierum, induit Dominus, nemo surrexit major Joanne Baptista: qui autem minor est in regno cœlorum, major cat illo; minor tempore, major majestate. Se ipsum volens intelligi boc dixit. Valde inter homines Joannes csl magnus, quo solus inter homines major est Christus. Potest et sic distingui et solvi: In natis mulierum non surrexii major Joanne Baptista: qui autem minor est in regno coelorum, major tat illo. Non sic quomodo paulo ante dixi. Qui autem minor est in regno cOnorum, major est: regnum cœlorum dixit, ubi Angeli sunt; qui ergo inter Angelos minor est, Joanne major est. Commendavit regnum quod dcsideremus: proposuit civitatem, cujus civcs esse cupiamus. Quales ibi cives? quam magni cives! Quisquis ibi minor cst, Joanne major cst. Quo Joanne? Quo nemo major surrexit in natis mulierum.","t":"This, then, is what John said of Christ. What did Christ say of John? We have just heard: he began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind?” Surely not, for John was not blown about by every wind of doctrine. “But what did you go out to see? A man clothed in soft garments?” No, for John was clothed in a rough garment: he had clothing of camel’s hair, not of down. “But what did you go out to see? A prophet? Yes, and more than a prophet.” Why more than a prophet? The prophets foretold the Lord who was to come, whom they longed to see and did not see; but to him was granted what they sought. John saw the Lord, he saw him; he pointed his finger at him and said, “Behold the Lamb of God, behold him who takes away the sins of the world”: behold, here he is. He had already come, and he was not recognized; and so people were mistaken even about John himself. Behold, here is he whom the patriarchs longed to see, whom the prophets foretold, whom the law prefigured. “Behold the Lamb of God, behold him who takes away the sins of the world.” And he bore good testimony to the Lord, and the Lord to him: “Among those born of women,” said the Lord, “none has arisen greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he”: less in time, greater in majesty. He said this meaning himself to be understood. John is very great among men, he than whom, among men, Christ alone is greater. It can also be divided and resolved in another way: “Among those born of women none has arisen greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he”: not in the way I said a little before. “But he who is least in the kingdom of heaven is greater than he”: by the kingdom of heaven he meant the place where the angels are; whoever, then, is least among the angels is greater than John. He commended to us a kingdom to desire; he set before us a city whose citizens we should long to be. What kind of citizens are there? How great the citizens are! Whoever is least there is greater than John. Than which John? Than him than whom none greater has arisen among those born of women.","f":"Augustine, <i>Serm.</i> 66.2 (PL 38:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/66-2)."},"augustine-sermones/66.3":{"o":"Audiviinus vcrum ct bonum testimonium et Joannis de Christo, et Christi de Joanne. Quid sibi ergo vult, quod misit ad cum discipulos suos Joannes, cum inclusus esset in carcere jam occidendus, ct ait discipulis suis: Ite, dicite illi: Tu cs qui venturus es, an alium exspectamus? Ipsa est tota laudatio? Illa laudatio facta est dubitatio? Quid dicis, Joannes? cui dicis? quid dicis? Judici dicis, præco dicis. Tu digitum intendisti, tu cum ostcudisti: tu dixisti, Ecce Agnus Dei, ecce qui tollit peccata mundi. Tu dixisti, Nos omnes de plenitudine ejus accepimus: tu dixisti, Non sum dignus corrigiam calceamenti ejus solνere. Et modo tu dicis, Tu cs qui venis, an alium exspectamus? Ille ipsc non est? Tu quis es? Nonne tu cs præcursor ipsius? Nonne tu es de quo prædictum est, Ecce mitto Angelum meum ante faciem tuam, et præ. parabit νιam tuam? Quomodo viam præparas, ct tu erras? Venerunt crgo discipuli Joannis: et Dominus ad illos, Ite, dicite Joanni: Cæci vident, surdi audiunt, claudi ambulant, leprosi mundantur, pauperes eνangelizantur: et beatus qui in me non fuerit scandalizalus. Nolite suspicari Joannem scandalizatum esse in Christo. Et tamen verba quasi sic sonant: Tu es qui νenis? Opera interroga: Cœci vident, surdi audiunt, claudi ambulant, leprosi mundantur, mortui resurgunt, pauperes evangelizantur: ct quæris an coo sum? Opera, inquit, mea, verba mea sunt. Ite, renuntiate. Illis autem abeuntibus. Ne forte aliquis dicat, Bonus erat primo Joannes, et Spiritus Dei deseruit illum: idco ista dixit post eorum discessum; post discessum ipsorum quos miserat Joannes, Christus laudavit Joannem. Quid sibi ergo vult obscura quæstio? Luceat sol, unde illa lucerna accensa est. Prorsus ita solutio evidens solutio est. Joannes seorsum habebat discipulos: non separatus, sed testis paratus. Oportebat enim ut talis perhiberet testimonium Christo, quiet ipse discipulos colligcbal, qui ei poterat invidere, si non possit videre. Ergo quia pro magno habebant discipuli Joannis, magistrum suuin Joannem; audiebant a Joanne testimonium de Christo, et mirabantur: moriturus, ab illo eos voluit confirmari. Siue dubio enim illi dicebant apud sc ipsos: Iste de illo tanta dicit, ipse de sc ista non dicit. Ite, dicite illi: non quia ego dubito, sed ut vos instruamini. Ite, dicite illi: quod ego soleo dicere, ab ipso audite; audistis præconem, confirmamini a judice. Ite, dicite illi: Tu es qui venis, an alium exspectamus? lerunt, et dixerunt; propter se, non propter Joannem. Et propter illos dixit Christus, Cæci vident, claudi ambulant, surdi audiunt, leprosi mundantur, mortui resurgunt, pauperes evangelizantur. Videtis me, agnoscite me: videtis facta, factorem agnoscite. Et beatus qni in me non fuerit scandulizatus. Sed de vobis dico, nOD de Joanne. Nam ut sciremus quia non de Joanne dixit: Illis abeuntibus cæpit dicere ad turbas de Joanse: diiit laudes ejus veras verax, veritas.","t":"We have heard the true and good testimony both of John about Christ and of Christ about John. What then does it mean that John, when he was shut up in prison and about to be put to death, sent his disciples to him and said to his disciples: “Go, say to him: Are you the one who is to come, or do we look for another?” Is that the whole of his praise? Has that praise become doubt? What are you saying, John? To whom are you saying it? What are you saying? You speak to the Judge, you, the herald. You pointed your finger, you showed him; you said, “Behold the Lamb of God, behold him who takes away the sins of the world.” You said, “We have all received from his fullness”; you said, “I am not worthy to untie the strap of his sandal.” And now you say, “Are you the one who comes, or do we look for another?” Is he not the very one? Who are you? Are you not his forerunner? Are you not the one of whom it was foretold, “Behold, I send my messenger before your face, and he will prepare your way”? How do you prepare the way, and yourself go astray? So John’s disciples came; and the Lord said to them, “Go, tell John: the blind see, the deaf hear, the lame walk, the lepers are cleansed, the poor have the gospel preached to them; and blessed is he who is not offended in me.” Do not suspect that John was offended in Christ. And yet the words do sound that way: “Are you the one who comes?” Ask the works: “The blind see, the deaf hear, the lame walk, the lepers are cleansed, the dead rise, the poor have the gospel preached to them”; and you ask whether it is I? My works, he says, are my words. “Go, report back.” “And as they were going away”: lest anyone should say, “John was good at first, and the Spirit of God deserted him; that is why he said these things,” it was after their departure, after the departure of those whom John had sent, that Christ praised John. What then does this obscure question mean? Let the sun shine, from which that lamp was lit. Then the solution is plainly a solution. John had disciples of his own: not separated from Christ, but a witness made ready. For it was fitting that one who was himself also gathering disciples should bear such testimony to Christ, one who could have envied him if he had not been able to see him. So, because John’s disciples held their master John in high regard, they heard John’s testimony about Christ and marveled; and as he was about to die, he wanted them to be confirmed by Christ. For no doubt they were saying among themselves: “This man says such great things about him, and says no such things about himself.” “Go, say to him”: not because I doubt, but that you may be instructed. “Go, say to him”: what I am accustomed to say, hear from him; you have heard the herald, be confirmed by the judge. “Go, say to him: Are you the one who comes, or do we look for another?” They went and said it, for their own sake, not for John’s. And for their sake Christ said, “The blind see, the lame walk, the deaf hear, the lepers are cleansed, the dead rise, the poor have the gospel preached to them.” You see me: recognize me; you see the deeds: recognize the doer. “And blessed is he who is not offended in me.” But I say this of you, not of John. For, that we might know he did not say it of John: “As they were going away, he began to speak to the crowds about John”: he, the truthful one, the Truth, spoke true praises of him.","f":"Augustine, <i>Serm.</i> 66.3 (PL 38:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/66-3)."},"augustine-sermones/66.5":{"o":"Puto satis istam solutam esse quæstionem. Sufficiat ergo usque ad ejus solotioncm perduxisse sermonem. In mente habete paupercs: facite qui nondum fecistis: credite, non perditis; imo hoc soluin perditis, quod non fertis ad quadiigam. Jam reddendum est pauperibus quod obtulistis, qui obtulistis: et moltum minus habemus ad summam quam soletis offerre: excutite pigritiam. Ego factus sum mendicus mendicorum: quid ad me? Ego sim mendicus mendicorum, ut vos numeremini in numero filiorum.","t":"I think this question has been sufficiently resolved. Let it suffice, then, to have brought the sermon as far as its solution. Keep the poor in mind: you who have not yet done so, do it; believe that you do not lose it; rather, the only thing you lose is what you do not bring to the chariot races. Now what has been offered by those of you who have offered must be paid out to the poor; and we have much less in the total than you usually offer: shake off your sloth. I have become a beggar for beggars: what is that to me? Let me be a beggar for beggars, so that you may be counted among the number of sons.","f":"Augustine, <i>Serm.</i> 66.5 (PL 38:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/66-5)."},"augustine-sermones/67.1":{"o":"Sanctum Evangelium cum legeretur, audivimus exsul:asse Dominum Jesam in Spiritu, et dixisse: CoMpleor libi, Pater, Domine cmli et terræ, quia abscondisti hæc a supientibus et prudentibus, et revelasti ea parvulis. Hucusque interim verba Domini, si digne, si diligenter, si quod primum est, pic consideremus; invenimus primitus, non semper cum in Scripturis legimus coNfessionem, debere nos intelligere vocem peccatoris. Maxime autem boc dicendum fuit, et binc admonenda Charitas vestra: quia mox ut boc verbum sonuit in ore Lectoris, secutus est etiam sonus tunsionis pectoris vestri, audito scilicet quod Dominus ait, Confiteor tibi, Pater. I.. hoc ipso quod sonuit, Confiteor, pectora tutudistis. Tundere autem Ictus quid cst, nisi arguere quod latet in pectore, et evidenti pulsu occul- Iam castigare peccattum? Quare hoc fecistis, nisi quia auditis, Confiteor tibi, Pater? Confiteor, audistis: qui confitetur, non attendistis. Nunc ergo advertite. Si, Confiteor, Christus dixit, a quo longe est omne pcccatum; non solius est peccatoris, sed etiam aliquaudu laudatoris. Confitemur ergo, sive laudantes Deum, sive accusantes nos ipsos. Pia est utraque confessio, sive cum te reprehendis, qui non es sine peccato; sive cum illum i;udas, qui non potest babere peccatum.","t":"When the holy Gospel was read, we heard that the Lord Jesus exulted in the Spirit and said: “I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and revealed them to little ones.” Thus far, for now, the Lord’s words. If we consider them worthily, carefully, and, what comes first, devoutly, we find first of all that we ought not always to understand the voice of a sinner when we read “confession” in the Scriptures. This especially had to be said, and your Charity reminded of it here, because as soon as this word sounded in the mouth of the reader, the sound of your beating your breasts followed, when you heard, that is, the Lord say, “I confess to you, Father.” At the very sound of “I confess” you beat your breasts. And what is beating the breast but rebuking what lies hidden in the breast, and chastising hidden sin with a visible blow? Why did you do this, except that you heard, “I confess to you, Father”? You heard “I confess”; you did not notice who was confessing. Now, then, pay attention. If Christ said “I confess,” he from whom all sin is far away, confession belongs not only to the sinner but sometimes also to one who praises. So we confess, whether praising God or accusing ourselves. Both kinds of confession are godly: when you reproach yourself, who are not without sin, or when you praise him who cannot have sin.","f":"Augustine, <i>Serm.</i> 67.1 (PL 38:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-1)."},"augustine-sermones/67.10":{"o":"Conversi ad Dominum Deum Patrem omnipotentem, puro corde ei, q tantum potest parvitas nostra, maximas atque uberes gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo cxaudire dignetur, inimicum a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, gubernet mentem, spirituales cogitationes concedat, et ad beatitudinem suam perducat, per Jesum Cbristum Filium ejus, Amen.","t":"Turning to the Lord God, the Father almighty, with a pure heart, let us give him, as far as our littleness is able, the greatest and most abundant thanks; praying with all our soul to his singular kindness that he may deign to hear our prayers in his good pleasure, drive out the enemy from our actions and thoughts by his power, increase our faith, govern our mind, grant us spiritual thoughts, and bring us to his blessedness, through Jesus Christ his Son. Amen.","f":"Augustine, <i>Serm.</i> 67.10 (PL 38:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-10)."},"augustine-sermones/67.2":{"o":"Si autem bcne cogitemus, reprehensio tua, laus ipsius fit. Quare enim jam confitens in accusatione peccati tui? in accusatione lui ipsius quare confiteris, nisi quia ex mortuo vivus factus es? Scriptura quippe ait: A mertuo, quasi qui non sit, perit confessio. Si perit a mortuo confessio, qui confitetur viv t, et si peccatum confitetur, utique a morte revixit. Si peccati confessor revixit a morte, quis cum suscitavit? Nullus mortuus est sui ipsiu9 suscitator. Ile se potuit suscitare, qui mortua carne non mortuus esU Etenim hoc suscitavit quod mortuum fuerat. Ille se suscitavit, qui vivebat in se, in carne autem sua suscitanda mortuus crat. Non enim Pater salus Filium suscitavit, de quo dictum est ab Apostolo, Propter quod et Deus eum exaltavit (Philipp. It, 9): sed etiam Donainus se ipsum, id est, corpus suum; unde dicit, Solrite templum hoc, et in triduo suscitabo illud. Mortuus est autem peccator, maxime ille quem moles consuctudinis premit, quasi sepultus est Lazarus. Parum enim erat, quia mortuus; etiamsepultus. Quisquis igitur malæ consuetudinis, malæ vitæ, terrenarum scilicet cupiditatum mole premitur, ita ut in illo jain factum sit, qnod in quodam psalmo miserabiliter dicitur, Dixit stultus in corde suo, Non est Deus; fit talis, de quali dictum est, A mortuo, velut qui non ait, perit confessio. Quis cum suscitabit, nisi qui remoto lapide clamavit, dicens: Lazare, prodi foras? Quid cst ament foras prodire; nisi quod occultum erat foras proderc? Qui confitetur, foras prodit. Foras prodire non posset, nisi viveret: vivere non posset, nisi resuscitatus csset. Ergo ilA confessione sui accusatio, Dei laudatio est.","t":"But if we think rightly, your reproach becomes his praise. For why do you now confess in accusing your sin? In accusing yourself, why do you confess, except that from being dead you have been made alive? For Scripture says: “From the dead, as from one who is not, confession perishes.” If confession perishes from the dead, he who confesses is alive; and if he confesses sin, he has certainly come back to life from death. If the one who confesses sin has come back to life from death, who raised him? No dead man raises himself. He alone could raise himself who, when his flesh was dead, was not dead. For he raised what had been dead. He raised himself who was alive in himself but was dead in his flesh that was to be raised. For not only did the Father raise the Son, of whom it was said by the Apostle, “Therefore God also exalted him,” but the Lord also raised himself, that is, his body; hence he says, “Destroy this temple, and in three days I will raise it up.” But the sinner is dead, above all the one whom the weight of habit presses down, as Lazarus was buried. For it was not enough that he was dead; he was also buried. Whoever, then, is pressed by the weight of bad habit, of a bad life, that is, of earthly desires, so that what is lamentably said in a certain psalm has already come true in him, “The fool has said in his heart, There is no God,” becomes such a one as it is said of: “From the dead, as from one who is not, confession perishes.” Who will raise him, but he who, when the stone was removed, cried out, saying, “Lazarus, come forth”? What is it to come forth, but to bring out what was hidden? He who confesses comes forth. He could not come forth unless he were alive; he could not be alive unless he had been raised. So in confession the accusation of oneself is the praise of God.","f":"Augustine, <i>Serm.</i> 67.2 (PL 38:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-2)."},"augustine-sermones/67.3":{"o":"Dicit ergo aliquis, Quid prodest Ecclesia, si jaM confessor voce domiuica resuscitatus prodit? Quid prodest Ecclesia confitenti, cui Dominus ait: Quæ solveritis in terra, soluta erunt et in cælo? Ipsum Lazarum attende: cum vinculis prodit. Jam vivebat confilendo; sed nondum liber ambulabat, vinculis irretitus. Quid ergo facit Ecclesia, cui dictum cst, Qua solveritis, soluta erunt; nisi quod ait Dominus continuo ad discipulos, Solvite illum, ct sinite abire?","t":"So someone says: What use is the Church, if the one who confesses, raised by the Lord’s voice, already comes forth? What use is the Church to the one confessing, the Church to which the Lord says, “Whatever you loose on earth will be loosed also in heaven”? Look at Lazarus himself: he comes forth with his bonds. He was already alive by confessing; but he did not yet walk free, entangled in bonds. What then does the Church do, to which it was said, “Whatever you loose will be loosed,” except what the Lord said at once to the disciples: “Loose him, and let him go”?","f":"Augustine, <i>Serm.</i> 67.3 (PL 38:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-3)."},"augustine-sermones/67.4":{"o":"Sive ergo nos accusemus, sive Deum laudemus, bis Deum laudamus I. Si pie nos accusamus, Deum utique laudamus. Quando Deum laudamus, tanquam eum qui sina peccato est prædicamus: quando autem nos ipsos accusamus, ei per quem resurreximus, gloriam damus. Hoc si feceris, nullam occasionem invenit iuimicus ', te circumveniat ante judicem.Cum enitn tu ipse fucris accusator, ct Dominus liberator; quid erit ille, nisi calumniator? Merito illc hinc sibi tutelani providit adversus inimicos, non conspicuos, carnem et sanguinem, miserandam potius, quam cavendam; sed adversus illos inimicos contra quos Apostolus nos hortatur ut armemur: Non est nobis colluctatio adversus carnem et sanguinem: id est, adversus homines quos videtis sævire in vos. Vasa sunt, alius utitur: organa sunt, alius tangit. Immisit se, inquit, diabolus in cor Judæ, ut truderet Dominum. Ait aliquis: Quid ergo ego feci x Audi Apostolum: Neque detis locum diubolo. Tu mala voluntate locum dedisti: intravit, possedit, utitur. Si locum non dares, non possideret.","t":"Whether, then, we accuse ourselves or praise God, either way we praise God. If we accuse ourselves devoutly, we certainly praise God. When we praise God, we proclaim him as one who is without sin; when we accuse ourselves, we give glory to him through whom we have risen. If you do this, the enemy finds no occasion to entrap you before the judge. For when you yourself are the accuser and the Lord the deliverer, what will he be but a false accuser? Rightly, then, has such a one provided himself with protection against enemies: not visible ones, flesh and blood, which are to be pitied rather than guarded against, but those enemies against whom the Apostle urges us to arm ourselves: “Our struggle is not against flesh and blood”: that is, against men whom you see raging against you. They are vessels; another uses them. They are instruments; another plays them. “The devil,” it says, “put it into the heart of Judas to betray the Lord.” Someone says: “What then did I do?” Hear the Apostle: “Do not give place to the devil.” By a bad will you gave him place: he entered, took possession, and uses you. If you had not given him place, he would not possess you.","f":"Augustine, <i>Serm.</i> 67.4 (PL 38:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-4)."},"augustine-sermones/67.5":{"o":"Ergo nos admonens ait, Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principa et potestalei. Possit quisquc putare adversus reges terræ, adversus potestates sæculi. Quare? ipsi non caro et sanguis? Semel dictum est, non adversus carneus et sanguinem. Averterc ab omni homine. Qui ergo restant inimici? Adversus principes et potestates spiritualis nequitiæ, rectores mundi. Quasi plus dedit diabolo et angelis ejus. Phas dedit, rectores mundi appcilavit. Sed ne male intelligas, exponit quid sit mundus cujus sunt illi rectores. Rectores mundi, tenebrarum harum. Quid est, mundi tenebrarum harum? Quibus est rector, dilootoribus suis et infidclibus, plenus est mundus. Has Apostolus appellat tenebras. Harum rectores, diabolus et angeli ejus. Hæ tenebrae non naturales sunt, non incommutabiles sunt: mutantur, ct lux efficiuntur; credunt, et credendo illuminantur. Quod cum in eis factuum fuerit, audient, Fuistis enim aliquando tenebras, nunc autem lux in Domino (ld. v, 8). Nam quando tenebræ 1, non in Domino: iterim quando Iui, non in te, sed in Domino. Quid enim habes quod nen accepisti? Quia ergo sunt invisibiles inimici, invisibilitcr sunt expugnandi. Quippe hostem visibilem vincis feriendo: invisibilem vincis credendo. Visibilis est hostis homo; visibile est et ferire: invisibilis est hostis diabolos; invisibile est et credere. Est ergo pugna invisibilis adversus invisibiles inimicos.","t":"So, admonishing us, he says: “Our struggle is not against flesh and blood, but against principalities and powers.” Someone might think: against the kings of the earth, against the powers of this world. Why? Are they not flesh and blood? It has been said once for all: not against flesh and blood. Turn away from every human being. What enemies remain, then? “Against the principalities and powers of spiritual wickedness, the rulers of the world.” It seems as though he gave more to the devil and his angels. He did give more: he called them rulers of the world. But lest you understand it wrongly, he explains what the world is of which they are rulers: “Rulers of the world of this darkness.” What is “of the world of this darkness”? The world is full of those whose ruler he is, his lovers and the unbelieving. These the Apostle calls darkness. Their rulers are the devil and his angels. This darkness is not darkness by nature, not unchangeable: they are changed and become light; they believe, and by believing are enlightened. When this has happened in them, they will hear: “For you were once darkness, but now light in the Lord.” For when you were darkness, you were not in the Lord; again, when you are light, you are light not in yourself but in the Lord. “For what do you have that you did not receive?” Since, then, the enemies are invisible, they must be overcome invisibly. You conquer a visible enemy by striking; you conquer an invisible one by believing. A man is a visible enemy, and striking is visible too; the devil is an invisible enemy, and believing is invisible too. So there is an invisible fight against invisible enemies.","f":"Augustine, <i>Serm.</i> 67.5 (PL 38:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-5)."},"augustine-sermones/67.6":{"o":"Ab his inimicis quomodo sc tutum dicit quidam? Hoc enim coeperam dicere, et necesse habui de istis inimicis aliquanta cum mora tractare. Jam ergo cognitis inimicis, \"idcamus tutelam. Laudans invocabo Dominum, et ab inimicis meis salvus, ero ( Psal. XVII, 4). Habes quid agas. Laudans invoca: sed f)ominum laudans invoca. Si enim te laudavcris, ab inimicis tuis salvus non cris. Laudans invoca Dominum, et ab inimicis tuis salsus cris. Quia quid ait ipse Dominus? Sacrificium laudis glorificabit me; et ibi via est, ubi ostendam illi salutare meum (Psal. xmx, 23). Ubi via? IR sacrificio laudis. Noli pedem, extra hanc viam mittere. In via esto: a via noli rccedcre; a lande Domini nec unguem, nedum pedem. Si enim volueris ab hac via deviare, et pro Domino te laudare, non cris salvus ab illis inimicis: quia de ipsis dictum est, Juxta semitam scandala posuerunt mihi ( Psal. CXXXIX, 6). Quidquid ergo pntaveris boni te habere abs te, deviasti a laude Dei. Quid jam miraris, si te seducit inimicus, quando tui ipsius seductor es? Audi Apostolum: Qui enim putat se aliquid esse, cum nihil sit, se ipsum seducit.","t":"How does a certain man say that he is safe from these enemies? For I had begun to speak of this, and I had to treat these enemies at some length. Now that the enemies are known, let us see the protection. “Praising, I will call upon the Lord, and I shall be safe from my enemies.” You have what you must do. Call upon him praising; but call upon the Lord praising. For if you praise yourself, you will not be safe from your enemies. Praising, call upon the Lord, and you will be safe from your enemies. For what does the Lord himself say? “The sacrifice of praise will glorify me; and there is the way where I will show him my salvation.” Where is the way? In the sacrifice of praise. Do not set your foot outside this way. Be on the way; do not withdraw from the way; from the praise of the Lord not a nail’s breadth, let alone a foot. For if you want to stray from this way and praise yourself instead of the Lord, you will not be safe from those enemies; for of them it is said, “Beside the path they have set stumbling blocks for me.” Whatever good, then, you have thought you have from yourself, you have strayed from the praise of God. Why are you surprised now if the enemy leads you astray, when you are your own seducer? Hear the Apostle: “For whoever thinks himself something, when he is nothing, deceives himself.”","f":"Augustine, <i>Serm.</i> 67.6 (PL 38:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-6)."},"augustine-sermones/67.7":{"o":"Dominum ergo attende confitentem: Confiteor tibi, Puter, Domiue cæli et terræ. Confiteor tibi, laudo te. Laudote, non accuso me. Quantum autcin pertinet ad ipsius hominis susceptionem, tota gratia, singularis gratia, perfecta gratia. Quid meruit homo ille qui Christus est, si tollas gratiam, ei tantam gratiam, qua unum oportebat esse Christum, et ipsum esse quem novimus? Tolle gratiam istam, quid Christus, nisi homo? quid nisi quod tu? Suscepit auimam, suscepit corpus, suscepit plenum homiuem: coaptat sibi, unam facit Dominus cum servo personam. Quanta ista gratia? Christus in caelo, Christus in terra: simul Christus et in cœlo et in terra: nec duo Christi, sed idem Christus et in coelo et in terra. Christus apud Patrem, Christus in utero virginis: Christus in cruce, Christus apud inferos subveniens quibusdam: ca aulcm ipsa die Christus in paradiso cum latrone confitente. Et ibi latro quid meruit, nisi quia illam viam tenuit, ubi ostendit salutare suum? A qua libi pes non exeat. In eo enim quod se accusavit, Deum laudavit, ct vitam suam beatam fecit 1. Præsumpsit quidem a Domino, et ait illi, Domine, ipcmento mei, cum veneris in regnum tuum. Considerabat roim facinora sua, et pro magno habcbat, si ei vel in fine parceretur. Dominus autem continuo, cum illc diceret, Memento mei; sed quando? Cum veneris in regnum tuum: Amen, inquit, dico libi, hodie mecum eris in paradiso. Misericordia obtulit quod miscria distulit.","t":"Pay attention, then, to the Lord confessing: “I confess to you, Father, Lord of heaven and earth.” I confess to you: I praise you. I praise you; I do not accuse myself. But as regards the taking up of the man himself, it is all grace, singular grace, perfect grace. What did that man who is Christ deserve, if you take away grace, and such great grace, by which there had to be one Christ, and he the one we know? Take away this grace: what is Christ but a man? What but what you are? He took up a soul, he took up a body, he took up a complete man; he joins him to himself; the Lord makes one person with the servant. How great is this grace! Christ in heaven, Christ on earth; Christ at once in heaven and on earth; not two Christs, but the same Christ in heaven and on earth. Christ with the Father, Christ in the Virgin’s womb; Christ on the cross, Christ among those below, coming to the aid of some; and on that same day Christ in paradise with the confessing thief. And what did the thief deserve there, except that he held to that way where he showed his salvation? From that way let your foot not go out. For in accusing himself he praised God and made his own life blessed. He did indeed presume on the Lord and said to him, “Lord, remember me when you come into your kingdom.” For he was considering his crimes, and he counted it a great thing if he were spared even at the end. But the Lord at once, when he said, “Remember me”—but when? “when you come into your kingdom”—said, “Amen, I say to you, today you will be with me in paradise.” Mercy offered what misery had put off.","f":"Augustine, <i>Serm.</i> 67.7 (PL 38:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-7)."},"augustine-sermones/67.8":{"o":"Audi ergo Dominum confitentem: Confiteor tibi, Pater, Domine cæli el terræ. Quid confiteor? in quo te laudo? Hæc enim confessio, ut dixit laudem habet. Quia abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Quid est hoc, fratres? A contrario sensu intelligite. Abscondisti hæc, inquit, a sapientibus el prudentibus: et non dixit, Revelasti ea stultis et imprudentibus: sed ait, Abscondisti quidem a sapientibus et prudentibus, et revelasti ea parvulis. Sapientibus ct prudentibus irridendis, arrogantibus falso grandibus, vere autem tumentibus, opposuit non insipientes, non imprudentes, scd parvulos. Qui sunt parvuli? Humiles. Ergo, Abscondisti hæc u sapientibus et prudentibus. Nomine sapientium et prudentium, superbos intelligi ipse exposuit, cum ait, Revelasti ea parvulis. Ergo Abscondisti non parvulis. Quid est non parvulis? Non humilibus. Quid est, non humilibus, nisi superbis? 0 via Domini! aut non erat3, aut latebat, ut revelaretur nobis. Unde Dominus exsultavit? Quia revelatum est parvulis. Debemus esse parvuli; nam si voluerimus esse magni, quasi sapientis et prudentes, non nobis illud revelatur. Qui sum magni? Sapientes et prudentes. Dicentes se esae sapientes, stulti facti sunt. Habes remedium a contrario. Si dicendo tc esse sapientem stultus factus es; dic le stul tum, cl sapicns cris. Sed dic: dic. et intus dic, quia sic est ut dicis 1. Si dicis, noli coram hominibus dicere, et coram Deo non dicere. Prorsus quod ad te ipsum pertinet, quod ad tua, tcnebrosus es. Quid est enim aliuJ esso stultum, nisi esse tenebrosum in corde? Denique de illis sic ait, Dicentes se esse sapienles, stulti facti sunt. Antequam hoc dicerent, quid rursum2? Et obscuratum est insipiens cor eorum (Rom. I, « 22, 21). Dic quia tu tibi lumen non es. Ut multum, oculus es; lumen non es. Quid prodest patens et sanus oculus, si lumen desit? Ergo die, a te tibi lumen non esse; et clama quod scriptum est, Tu illuminabis lucernam meam, Domine: lumine tuo, DomIne, illuminabis tenebras meas. Meæ enim nihil ' nisi tenebræ: tu autem lumen fugans tenebras, illuminans me: non a me mihi lumen existens; sed In.. nicn non participans, nisi in te.","t":"Hear, then, the Lord confessing: “I confess to you, Father, Lord of heaven and earth.” What do I confess? In what do I praise you? For this confession, as I said, contains praise. “Because you have hidden these things from the wise and prudent and revealed them to little ones.” What is this, brothers? Understand it from its opposite. “You have hidden these things,” he says, “from the wise and prudent”; and he did not say, “You have revealed them to the foolish and imprudent,” but, “You have hidden them indeed from the wise and prudent, and revealed them to little ones.” To the wise and prudent, who are to be laughed at, the arrogant, falsely great but truly swollen, he opposed not the unwise, not the imprudent, but little ones. Who are the little ones? The humble. So, “You have hidden these things from the wise and prudent.” He himself explained that by the name of the wise and prudent the proud are to be understood, when he said, “You have revealed them to little ones.” So “you have hidden them” from those who are not little ones. What is “not little ones”? Not humble. What is “not humble” but proud? O way of the Lord! Either it did not exist, or it lay hidden, so that it might be revealed to us. Why did the Lord exult? Because it was revealed to little ones. We must be little ones; for if we want to be great, as if wise and prudent, it is not revealed to us. Who are the great? The wise and prudent. “Claiming to be wise, they became fools.” You have the remedy from the opposite. If by calling yourself wise you have become a fool, call yourself a fool, and you will be wise. But say it; say it, and say it inwardly, because it is as you say. If you say it, do not say it before men and fail to say it before God. Truly, as far as concerns yourself, as far as concerns what is yours, you are darkness. For what else is it to be foolish than to be darkened in heart? Finally, of them he says this: “Claiming to be wise, they became fools.” Before they said this, what came first? “And their foolish heart was darkened.” Say that you are not a light to yourself. At most you are an eye; you are not the light. What use is an open and healthy eye, if light is lacking? So say that you are not a light to yourself from yourself, and cry out what is written: “You will light my lamp, O Lord; with your light, Lord, you will enlighten my darkness.” For of mine I have nothing but darkness; but you are the light that puts darkness to flight and enlightens me: I am not a light to myself from myself, but I share in light only in you.","f":"Augustine, <i>Serm.</i> 67.8 (PL 38:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-8)."},"augustine-sermones/67.9":{"o":"Sic et Joannes a licus sponsi, Christus putabatur, lumen putabatur. NOI. erat ille lumen; sed ut testimonium perhiberet de lumine. Quod auetm erat lumen? Erat lumen verum. Quid cst vcrum? Qnod illuminat omnem hominem. Si Terum lumen quod illuminat omnem bominem; ergo et Joannem recte dicentem, recte confitentem, Nos Mitem de plenitudine ejus accepimus. Vide si aliud dixit, quam, Tu illuminabis. lucernam meam, Domine. Denique jam illuminatus, testimonium perhihebat. Propter cæcos, lucerna dici testimonium perhibebat. Vide quia lucerna est: Vos, inquit, misistis ad Joannem, et voluistis exsulare ad horam in lumine ejus: ille erat lucerna ardens et lucent. llle lucerna, hoc cst, res illuminata, accensa ut lucerct. Quaaccendi potest, potest et exstingui. Sed ul non exstinguatur, ventum superbias non patiatur. Ergo, Confiteor tibi, Pater, Domine cæli et terræ, quia abscondisti hæc a sapientibus et prudentibus, lumen se putantibus, et tenebræ erant; et eo quod tenebræ erant, et lumen se putabant, nee illuminari potuerunt. Illi autem qui tenebræ erant, et te. nebras se esse confitebantur, parvuli crant, non magni; humiles erant, non superbi. Recte ergo dicebant, Tu illuminabis lucernam meam, Domine. Se agnoscebant, Dominum laudabant, a via salutari non recedebant. Laudantes Dominum invocabant, et ab inimicis suis salvi crant.","t":"So John too, the friend of the bridegroom, was thought to be the Christ, was thought to be the light. He was not the light, but came to bear witness about the light. What was the light? It was the true light. What is “true”? That which enlightens every man. If the true light is that which enlightens every man, then it enlightened John too, who rightly said, rightly confessed, “We have received from his fullness.” See whether he said anything other than, “You will light my lamp, O Lord.” Then, once enlightened, he bore witness. For the sake of the blind, the lamp bore witness to the day. See that he is a lamp: “You,” he says, “sent to John, and you were willing to rejoice for an hour in his light: he was a burning and shining lamp.” He was a lamp, that is, a thing enlightened, lit so that it might shine. What can be lit can also be put out. But that it may not be put out, let it not expose itself to the wind of pride. So: “I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent,” who thought themselves light and were darkness; and because they were darkness and thought themselves light, they could not be enlightened. But those who were darkness and confessed that they were darkness were little ones, not great; humble, not proud. Rightly, then, did they say, “You will light my lamp, O Lord.” They recognized themselves, they praised the Lord, they did not withdraw from the way of salvation. Praising, they called upon the Lord, and they were safe from their enemies.","f":"Augustine, <i>Serm.</i> 67.9 (PL 38:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/67-9)."},"augustine-sermones/68.1":{"o":"Audivimus Filium Dci dicentem, Confiteor tibi, Pater, Domine cæli et terræ. Quid ei confitetur? In quo cum laudat? Quia abscondisti, inquit, hæc a sapientibus et prudentibus, et revelasti ea parvulis. Qui sunt sapientes et pruden. tcs? Qui parvuli? Quae ille occultavit sapientibus ct prudentibus, et revelavit parvulis? Sapientes et prudentes illos significat, de quibus Paulus dicit: Lbi sapiens? ubi scriba? ubi conquisitor hujus sæculi? Nonne stultam fecit Deus sapientiam hujus mundi? Etiam nunc adhuc fortasse dureris, qui sunt isti. Forte illi sunt, qui multum de Deo disputantes, falsa dixerunt; inflati doctrinis suis, Deum invenire et cognoscere minime potuerunt, et pro Dco, cujus est incomprehensibilis invisibilisque sub tantia, putaverunt Deum esse aerem, ætherem, Dcum esse solem, Deum esse aliquid quod sublimiter cmiuet in creatura. Attendentes enim magnitudines et pulchritudines ct fortitudines creaturarum, ibi remanserunt, Creatorem non invenerunt.","t":"We have heard the Son of God saying, “I confess to you, Father, Lord of heaven and earth.” What does he confess to him? In what does he praise him? “Because,” he says, “you have hidden these things from the wise and prudent and revealed them to little ones.” Who are the wise and prudent? Who are the little ones? What did he hide from the wise and prudent and reveal to little ones? By the wise and prudent he means those of whom Paul says: “Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of this world?” Perhaps you still ask who these are. Perhaps they are those who, disputing much about God, said false things; puffed up by their own teachings, they were quite unable to find and know God, and in place of God, whose substance is incomprehensible and invisible, they thought that God was the air, the ether; that God was the sun; that God was something that stands out on high in creation. For attending to the greatness and beauty and strength of creatures, they stopped there; they did not find the Creator.","f":"Augustine, <i>Serm.</i> 68.1 (PL 38:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/68-1)."},"augustine-sermones/68.2":{"o":"Arguit illos liber Sapientiae, ubi dicitur: Si enim tantum potuerunt valere, ut possent æstimare sæculum, quomodo ejus Dominum non facilius invenerunt? Accusati sunt, consumentes tempora sua et occupationes disputationum suarim in perscrutanda et quodam modo meticnda creatura: quæsierunt meatus siderum, intervallu stellarum, itinera cœlestium eorporum, ita ut computationibus quibusdam ad cam scientiam pervenirent, ut prædicerent defectum solis, dcfectum lunae; et quando prædicerent eveniret, eo die, et ea hora, tantum et tanta parte, ex quanta parte illi praedixerant. Magna industria, magna solertia. Sed ibi Creatorem scrutati sunt positum non longe a se, et non invenerunt. Quem si invenissent, haberent apud se. Optime itaque et roctissime accusati sunt, qui potuerunt investigare numcros siderum, intervalla temporum, defectum luminum cognoscere et prædicere: recte accusati sunt, quoniam a quo ista facta atque ordinata sunt, non invenerunt, quia quærere neglexerunt. Tu autem non valde cura, si gyros siderum et cœlestium terrenorumve corporum numeros ignores. Vide pulchritudinem mundi, et lauda consilium Creatoris. Vide quod fecit, ama qui fecit: tene hoc maxime. Ama qui fecit: quia ct te ipsum amatorem suum ad imaginem suam fecit.","t":"The book of Wisdom refutes them, where it is said: “For if they were able to know so much that they could assess the world, how did they not more easily find its Lord?” They are accused who spend their time and the labor of their disputations searching out and in a way measuring creation: they investigated the courses of the constellations, the intervals of the stars, the paths of the heavenly bodies, so that by certain calculations they came to such knowledge that they predicted eclipses of the sun and of the moon; and what they predicted came to pass, on that day and at that hour, as much and in as large a part as they had predicted. Great industry, great skill. But there they searched for the Creator, who is placed not far from them, and did not find him. Had they found him, they would have had him with them. Very well, then, and very rightly are they accused who were able to investigate the numbers of the stars and the intervals of times, to know and predict the eclipses of the lights: rightly accused, because they did not find him by whom these things were made and ordered, because they neglected to seek him. But you, do not worry much if you do not know the circuits of the stars and the numbers of heavenly or earthly bodies. See the beauty of the world, and praise the Creator’s design. See what he made; love him who made it: hold to this above all. Love him who made it, because he also made you, his lover, in his own image.","f":"Augustine, <i>Serm.</i> 68.2 (PL 38:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/68-2)."},"augustine-sermones/68.3":{"o":"Ergo quia cst mirum, qui talibUs sapientibus occupatis circa crcaturas, qui Creatorem negligenter quærere voluerunt, nee invenire potuerunt, abscondita sunt illa, de quibus diiit Christus, Abscondisti hæc a sapientibus et prudentibus: mirabilius est sapientes ct prudentes deprehensos etiam qui cognoscere potuerunt. Revelatur enim, inquit, ira Dei de carlo super omnem impietatem et injustitiam hominum, qni veritatem in iniquitate detinent. Quæris fortasse quain ve- Iitatem detineant in iniquitate? Quia quod notum eat Dei, manifestum eat in illis. Unde manifestum cst? Sequitur, ct dicit: Deus enim illis manifestavit. Adhuc quæris quomodo manifestaverit cis, quibus legem non dedit? Quomodo ergo? Invisibilia enim ejus, a constitutione mundi, per ea qua facta suntt intellecta conspiciuntur. Fuerunt ergo quidam, non sicut Moyses famulus Dci, non sicut multi prophetæ ista intuentes ct intelligentes, adjuti Spiritu Dei, quem Spiritum fide hauserunt, faucibus pictatis biberunt, ore interioris hominis ructuavcrunt. Non ergo tales 1: sed fuerunt nlii dissimiles, qui per istam creaturam potuerunt pervenire ad intelligendum Creatorem, et dicere de his quæ fecit Deus: Ecce quæ fecit, gubernat et continct; ille ipse qui fecit, implet sua præsentia ista quæ fcci'. Potuerunt hoc dicere. Nam ipsos et in Actibus Apostolorum commemoravit Paulus; ubi cum dixisset de Deo, In illo enim vivimus ei movemur et sumus; quoniam apud Athenienses loquebatur, ubi isti doctissimi exstiterant, adjunxit continuo, Sicut ct quidam secundum vos dixerunt (Act. x VII, 28) Non cst lcve quod dixerunt: Quoniam in Deo vivimus et movemur et sumus.","t":"If, then, it is a wonder that the things of which Christ said, “You have hidden these things from the wise and prudent,” were hidden from such wise men, busy with creatures, who were willing to seek the Creator only carelessly and could not find him, it is more wonderful that wise and prudent men were found who were even able to know him. “For the wrath of God,” he says, “is revealed from heaven against all ungodliness and unrighteousness of men who hold back the truth in unrighteousness.” Perhaps you ask what truth they hold back in unrighteousness? “Because what is known of God is manifest in them.” How is it manifest? He goes on and says: “For God has manifested it to them.” Do you still ask how he manifested it to those to whom he did not give the law? How, then? “For his invisible things, from the creation of the world, are clearly seen, being understood through the things that are made.” There were some, then—not like Moses the servant of God, not like the many prophets who beheld and understood these things, helped by the Spirit of God, the Spirit whom they drew in by faith, drank with the throat of godliness, and poured forth again with the mouth of the inner man. Not men like these, then; but there were others, unlike them, who through this creation were able to come to understand the Creator and to say of the things God made: “See what he made; he governs it and holds it together; he himself who made it fills with his presence the things he made.” They were able to say this. For Paul mentioned them too in the Acts of the Apostles, where, having said of God, “For in him we live and move and are,” since he was speaking among the Athenians, where these very learned men had arisen, he added at once, “As also some of your own have said.” What they said is no small thing: “That in God we live and move and are.”","f":"Augustine, <i>Serm.</i> 68.3 (PL 38:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/68-3)."},"augustine-sermones/68.4":{"o":"Unde ergo dissimiles? undc vituperati? unde recte accusati? Audi Apostoli verba, quæ dicere coeperam: Revelatur, inquit, ira Dei de coelo super omnem impietatem, et eorum scilicet qui legem non acceperunt: super omnem impietatem et injustitiam hominum, qui veritatem in iniquitate detinent. Quam veritatem? Quia quod notum cat Dei, manifestum est in illis. Qno Manifestante? Deus cnim eis manifestavit. Quomodo manifestavit? Invisibilia enim ejus, a constitutione mundi, per ea quæ facta sunt, intellecta conspiciuntur; sempiterna quoque virtus ejus et divinitas. Quare manifestavit? Ut sint inexcusabiles. Si manifestavit ut sint inexcusabiles, undc ergo culpabiles? Quia cognoscentes Deum, non sicut Deum glorificaverunt.","t":"Why, then, were they unlike the others? Why blamed? Why rightly accused? Hear the words of the Apostle which I had begun to quote: “The wrath of God,” he says, “is revealed from heaven against all ungodliness”—that is, even of those who did not receive the law—“against all ungodliness and unrighteousness of men who hold back the truth in unrighteousness.” What truth? “Because what is known of God is manifest in them.” Who made it manifest? “For God manifested it to them.” How did he manifest it? “For his invisible things, from the creation of the world, are clearly seen, being understood through the things that are made, his eternal power also and divinity.” Why did he manifest it? “So that they are without excuse.” If he manifested it so that they would be without excuse, why then are they culpable? “Because, knowing God, they did not glorify him as God.”","f":"Augustine, <i>Serm.</i> 68.4 (PL 38:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/68-4)."},"augustine-sermones/68.5":{"o":"Quid cst quod dicis, Non sicut Deum glorificaverunt? Nec gratias egerunt. Hoc est ergo glorificure Deum, gratias agcre Deo? lIoc sanc. Quid cnim pcjus, si ad imaginem crcatus, cognito Dco eris Ingratus? Hoc est prorsus, hoc est, glorificarc Deum, gratias agere Dco. Norunt fideles ubi et quando dicatur, Gratias agamus Domino Deo nostro. Quis autem gratias agit Deo, nisi qui sursum cor trabet ad Dominum? Ergo illi culpabiles qui sunt inexcusabiles, quia cognoscentes Dcum, non sicut Deum glorificaverunt, nee gratias egerunt. Sed quid? Sed evanucrunt in cogitationibus suis. Unde evanuerunt, nisi quia superbi fuerunt? Evanescit et fumus in altum surgendo, ct magis ignis lucet ct roboratur humilius apprehendendo. Evanuerunt in cogitationibus suis, ct obscuratum eat insipiens cor corum. Etiam fumus, cum sit igne altior, obscurus cst.","t":"What is it that you say, “They did not glorify him as God”? “Nor did they give thanks.” Is this, then, to glorify God: to give thanks to God? Certainly. For what is worse than if you, created in his image, having come to know God, are ungrateful? This is exactly it, this: to glorify God is to give thanks to God. The faithful know where and when it is said, “Let us give thanks to the Lord our God.” But who gives thanks to God except one who lifts up his heart to the Lord? So they are culpable who are without excuse, because “knowing God, they did not glorify him as God, nor did they give thanks.” But what? “But they became vain in their thoughts.” Why did they become vain, unless because they were proud? Smoke too vanishes by rising high, while fire shines more and grows stronger by taking hold lower down. “They became vain in their thoughts, and their foolish heart was darkened.” Even smoke, though it is higher than the fire, is dark.","f":"Augustine, <i>Serm.</i> 68.5 (PL 38:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/68-5)."},"augustine-sermones/68.6":{"o":"Denique attende quod sequitur, et vide unde tota causa pendeat: Dicentes enim se esse sapientes, stulti facti sunt. Sibi arrogando quod præstiterat Deus, tulit quod dederat Deus. Ergo superbis ipse abscondit se, qui per creaturam diligenter scrutantibus Creatorem lusinuaverat nonnisi se. Bene ergo Dominus, Abscoudisti hæc a sapientibus et prudentibus: sive ab illis qui multiplicibus disputationibus ct solertissima inquisitione ad investigationem creatura pervenerunt, sed Creatorem miuime cognoverunt; sive ab illis, qui cognoscentes Deum, non sicut Deum glorificaverunt ct gratias egerunt, et videre perfecte aut salubriter non potuerunt, quia superbi fuerunt. Abscondisti ergo hæc a sapientibus et prudentibus, et revelasti ea parvulis. Quibus parvulis? Humilibus. Dic super quem requiescit Spiritus meus? Super humilem, et quietum, et trementem verba mea. Hæc verba Petrus tremuit; Plato non tremuit. Teneat piscator, quod perdidit nobilissimus disputator. Abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Abscon. disti superbis, et revelasti humilibus. Quæ sunt ipsa? Non enim cum hoc diceret, cœlum et terram attendebat, et quasi manu dcmonstrabat, cum dicerct hæc. Quis enim non videt haec? Vident boni, vident mali: quia facit solem suum oriri super bonos et malos. Quæ sunt ergo ista? Omnia mihi tradita sunt a Patre meo.","t":"Finally, notice what follows, and see on what the whole case hangs: “For claiming to be wise, they became fools.” By claiming for themselves what God had granted, they lost what God had given. So he hid himself from the proud, he who through creation had made himself known only to those who diligently searched for the Creator. Rightly, then, did the Lord say, “You have hidden these things from the wise and prudent”: whether from those who by many disputations and most skillful inquiry arrived at the investigation of creation but did not know the Creator at all, or from those who, knowing God, did not glorify him as God and give thanks, and could not see perfectly or to their salvation, because they were proud. “You have hidden these things,” then, “from the wise and prudent, and revealed them to little ones.” To which little ones? To the humble. Say, upon whom does my Spirit rest? “Upon the humble and quiet one who trembles at my words.” Peter trembled at these words; Plato did not tremble. Let the fisherman hold what the most noble debater lost. “You have hidden these things from the wise and prudent and revealed them to little ones”: you have hidden them from the proud and revealed them to the humble. What are these things? For when he said this, he was not looking at heaven and earth and, as it were, pointing to them with his hand when he said “these things.” For who does not see these? The good see them, the bad see them; for he makes his sun rise on the good and the bad. What, then, are these things? “All things have been delivered to me by my Father.”","f":"Augustine, <i>Serm.</i> 68.6 (PL 38:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/68-6)."},"augustine-sermones/69.1":{"o":"Audivimus in Evangelio Dominum exhilaratum spiritu dixissc Dco Patri: Confiteor tibi, Pater, Domine caeli ct terræ, quia abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Ita, Pater, quoniam sic placitum cst coram te. Omnia mihi tradita sunt a Patre meo: et nemo agnoscit Filium, nisi Pater; neque Patrem quis agnoscit, nisi Fihus, et cui voluerit Filius revelare. In clamando laboramus, in audiCndo laboratis. Audiamus ergo cum qni sequitur, et dicit: Venite ad me, omnes qui laboratis. Quare cnim omnes laborans, nisi quia sumus homines mortales, fragiles, infinni, lutea vasa portantes, quæ faciunt invicem angustias? Sed si angustantur vasa carnis, dilatentur spatia charitatis. Quid ergo dicit, Venite ad tue, omnes qui laboratis, nisi ut non laboretis? Denique promissio cjus in promptu cst: quoniam laborantes vocavit, quærerent forte qua mercede vocati sunt: Et ego vos, inquit, reficiam.","t":"We heard in the Gospel that the Lord, gladdened in spirit, said to God the Father: “I confess to you, Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and revealed them to little ones. Yes, Father, for so it was pleasing in your sight. All things have been delivered to me by my Father; and no one knows the Son except the Father, nor does anyone know the Father except the Son and anyone to whom the Son chooses to reveal him.” We labor in crying out; you labor in listening. Let us hear, then, him who continues and says: “Come to me, all you who labor.” For why do we all labor, except that we are mortal men, fragile, weak, carrying vessels of clay that cramp one another? But if the vessels of flesh are cramped, let the spaces of love be widened. Why, then, does he say, “Come to me, all you who labor,” except that you may not labor? Finally, his promise is ready to hand: since he called those who labor, they might perhaps ask for what reward they were called: “And I,” he says, “will refresh you.”","f":"Augustine, <i>Serm.</i> 69.1 (PL 38:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/69-1)."},"augustine-sermones/69.2":{"o":"Tollite jugum meum super ilos, et discite a me: non mundum fabricare, non cuncta visibilia et invisibilia crcarc, non in ipso mundo miracula facere, et mortuos suscitare; sed quoniam mitic sum et humilis corde. I Magnus esse vis, a minimo incipe. Cogitas magnam fabricam construere celsitudinis, de fundamento prius cogita humilitatis. Ei quantam quisque vult ct disponit superimponere molem ædificii, quanto erit majus ædificium, tanto altius fodit fundamentum. Et fabrica quidem cum construitur, in superna consurgit: qui autem fodit fundamentum, ad ima deprimitur. Ergo et fabrica amic celsitudinem humiliatur, ct fastigium post humiliationem crigiLur.","t":"“Take my yoke upon you, and learn from me”: not to build the world, not to create all things visible and invisible, not to work miracles in that world and raise the dead; but “that I am meek and humble of heart.” Do you want to be great? Begin from the least. Are you planning to build a great structure of height? Think first of the foundation of humility. However great a mass of building anyone wants and plans to set on top, the greater the building will be, the deeper he digs the foundation. And while the building is being constructed it rises upward; but he who digs the foundation goes down to the depths. So the building is humbled before it rises high, and the summit is raised after the humbling.","f":"Augustine, <i>Serm.</i> 69.2 (PL 38:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/69-2)."},"augustine-sermones/69.3":{"o":"Quod est fastigium construendæ fabricæ, quam molimur? Quo perventurum cst cacumen ædificii? Cito dico, usquc ad conspectum Dei. Videtis quam excelsum est, quanta res est, conspicere Deum. Qui dcsiderat, ct quod dico, et quod audit intelligit. Promittitur nobis conspectus Dci, veri Dei, summi Dei. Hoc cniin bonum est, videntem videre. Nam qui colunt falsos deos, facile illos vident: sed eos vident, qui oculos habent et non vident. Nobis autem promittitur visio Dei viventis et videntis, ut illuni Dcum videre concupiscamus, de quo dicit Scriptura: Qui ptantavit aurem, nonne audiet? qui finxit oculum nonne considerat? Non ergo audit, qui libi fecit uude audias? et non videt, qui creavit unde videas? Bene in ipso Psalmo præloquitur et dicit, Intelligite ergo, qui insipientes, extis in populo; et stulti, aliquando sapite. Multi euim propterea mala faciunt, dum putant quod non videantur a Dco. Et difficilc cst quidem ut cum credant videre non possc: sed putant nolle. Pauci inveniuntur tantæ impietatis, ut impleatur in cis quod scriptum est, Dixit stultus in corde suo, Non est Deus (Psal. XIII, i). Insania ista paucorum est. Sicut enim inagna pictas, paucorum est; ita et magna impietas, nihilominus paucorum cst. Hoc autem quod dico, turba dicit: Ecce modo inde cogitat Deus, ut sciat quid facio in domo mea, et curat Deus quid velim agere in lecto mco? Quis dicit 1? Intelligite, qui insipientes estis in populo; et stulti, aliquando sapite. Tu homo cum sis, quia laboras si omnia domus tuæ noveris ct pertincant ad te omnia verba, omnia facta servorum tuorum, putas et Deum sic laborare ut attendat ad te, qui non laboravit ut crcarct tc? Oculum in te non intendit suum, qui fecit tuum? Nun eras, et creavit te ut esses: non te curat, cum jain sis, qui vocat ca quæ non sunt, tanquam sint? Non ergo tibi hoc promittas. Velis, Dolis, videt te; et ab ejus oculis non est ubi abscondas te. Si cnim ascenderis in cœlum, ibi est; si dcscenderis in infernum, adest. Laboras, nolens recedere a factis malis, et volens non Videri a Deo. Magnus labor. Facere vis mala quotidie, suspicaris tc non videri? Audi Scripturam dicentem. Qui plantavit aurem, nonne audiet? qni finxit oculum, nonne considcrat? Ubi mala facta tua abscondis ab oculis Dci? Si non vis I recedere ab ipsis, multum laboras.","t":"What is the summit of the building we are laboring to construct? How far will the top of the building reach? I say it at once: to the sight of God. You see how lofty, how great a thing it is to behold God. Whoever longs for it understands both what I say and what he hears. The sight of God is promised to us, of the true God, the most high God. For this is the good: to see the One who sees. Those who worship false gods see them easily; but they see gods that have eyes and do not see. To us, however, is promised the vision of the living and seeing God, that we may long to see that God of whom Scripture says: “He who planted the ear, will he not hear? He who formed the eye, does he not consider?” Does he who made for you that by which you hear not hear? And does he who created that by which you see not see? Well does he say earlier in the same psalm, “Understand, then, you who are unwise among the people; and you fools, be wise at last.” For many do evil precisely because they think they are not seen by God. It is hard, indeed, for them to believe that he cannot see; but they think he does not wish to. Few are found of such ungodliness that what is written is fulfilled in them: “The fool has said in his heart, There is no God.” That madness belongs to few. For as great godliness belongs to few, so great ungodliness likewise belongs to few. But what I am about to say the crowd says: “Look, is God thinking about this now, to know what I am doing in my house? Does God care what I want to do in my bed?” Who says this? “Understand, you who are unwise among the people; and you fools, be wise at last.” Because you, being a man, would labor to know everything in your house and to have every word and every deed of your servants reach you, do you think that God labors in the same way to attend to you, he who did not labor to create you? Does he not turn his eye upon you, he who made yours? You were not, and he created you so that you might be: does he not care for you now that you are, he who calls the things that are not as though they were? Do not promise yourself this, then. Whether you will or not, he sees you; and there is nowhere you can hide from his eyes. For if you ascend into heaven, he is there; if you descend into hell, he is present. You labor, unwilling to withdraw from evil deeds and wanting not to be seen by God. Great labor! You want to do evil every day, and you suppose you are not seen? Hear Scripture saying: “He who planted the ear, will he not hear? He who formed the eye, does he not consider?” Where do you hide your evil deeds from the eyes of God? If you will not withdraw from them, you labor much.","f":"Augustine, <i>Serm.</i> 69.3 (PL 38:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/69-3)."},"augustine-sermones/69.4":{"o":"Audi dicentem, Venite ad me, omnes qui laboratis. Non finis lahorcm fugiendo. Ab illo 2cligis fugere, non ad i!lum? Invenl quo, et fuge. Si autem propterea non potes ab illo fugere, quia ubique præsens est; de proximo fuge ad Dcum, qui præsens est, ubi stas. Fuge. Ecce fugiendo excessisti caelos, ibi est: descendisti ad inferos, ibi est: quascumque terrarum solitudines elegeris, ibi est qui dixit, Cœlum et terram ego impleo (Jerem.- XXIII, 24). Ergo si coelum ct terram ipse implet, et quo fugere ab illo non est; noli laborare: fuge ad præsentem, IIC sentias veniemem. Præsume tc visurum bene vivendo, a quo videris et male vivendo. Male cnim vivendo videri potos, videre non potes: bene autem vivendo ct videris, et vides. Quanto enim te familiarius videbit qui coronat dignum, qui misericorditer vidit ut vocarct indignum? Nathanac! ait Dornino, quem nondum scicbat: Unde me nosti? Ait ci Dominus: Cum esses sub arbore fici, vidi te. Vidct te Christus in umbra tua: non te vidcbit in lucc sua? Quid cst enim, Cum esses sub arbore fici, vidi te? Quid sibi hoc vult? quid significat? Recordare originale peccatum Adæ, in quo omnes morimur. Quando primo peccavit, de foliis ficulneis succinctoria sibi fecit, significans in illis foliis pruiitum libidinis, quo peccando pervenit. Inde nascimur, sic nascimur, in carne peccati nascimur, quam sola sanat similitudo carnis heccati. Ideo misit Deus Filium suum in similitudinem carnis peccati. Jude venit, scd sic non venit. Non enin, cum virgo libidine, scd fide conccpit. Venit in virginem, qui erat ante virginem. Quant creavit elegit, quam eligeret creavit. Attulit virgini fccunditalem, non abstulit integritatem. Qui ergo sinc pruritu foliorum ficus venit ad te, cum esses sub arbore fici, vidit te. Para te videre sublimiter, a quo visus es misericoditer. Sed quia magnum fastigium est, de fundamento cogita. Quo, inquis, fundamento? Disce ab illo, quoniam mitis est, et humilis corde. Hoc in te fodi fundamentum humilitatis, et pervenies ad fastigium charitatis. Conversi ad Dominum, etc.","t":"Hear him saying, “Come to me, all you who labor.” You do not end your labor by fleeing. Do you choose to flee from him, and not to him? Find somewhere to go, and flee. But if you cannot flee from him because he is present everywhere, flee—it is close at hand—to God, who is present where you stand. Flee. See, in fleeing you have gone beyond the heavens: he is there; you have gone down to the underworld: he is there; whatever wildernesses of the earth you choose, he is there who said, “I fill heaven and earth.” If, then, he himself fills heaven and earth, and there is nowhere to flee from him, do not labor: flee to him who is present, lest you feel him coming. Be confident that by living well you will see him by whom you are seen even when living badly. For by living badly you can be seen but cannot see; but by living well you are both seen and see. For how much more familiarly will he who crowns the worthy look upon you, he who mercifully looked upon you in order to call you when you were unworthy? Nathanael said to the Lord, whom he did not yet know: “How do you know me?” The Lord said to him: “When you were under the fig tree, I saw you.” Christ sees you in your shade: will he not see you in his light? For what is “When you were under the fig tree, I saw you”? What does it mean? What does it signify? Remember the original sin of Adam, in whom we all die. When he first sinned, he made himself girdles of fig leaves, signifying by those leaves the itch of lust to which he came by sinning. From there we are born; thus are we born; we are born in the flesh of sin, which only the likeness of the flesh of sin heals. That is why God sent his Son in the likeness of the flesh of sin. He came from there, but he did not come in that way. For the virgin conceived not by lust but by faith. He came into the virgin who was before the virgin. He chose her whom he created; he created her whom he would choose. He brought fruitfulness to the virgin; he did not take away her integrity. So he who came to you without the itch of the fig leaves saw you when you were under the fig tree. Prepare yourself to see on high him by whom you were seen in mercy. But because the summit is great, think of the foundation. “What foundation?” you say. Learn from him, for he is meek and humble of heart. Dig this foundation of humility in yourself, and you will reach the summit of love. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 69.4 (PL 38:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/69-4)."},"augustine-sermones/7.1":{"o":"Cum divina lectio legeretur, magnum miraculum, quod Moysen famulum Dei intentissimum fecerat, etiam nos corde exspectavimus; quia intenti etiam ipsi facti sumus, quomodo in rubo apparebat ignis, et rubus non cremabatur. Deinde advertimus sacram Scripturam prius dixisse, quod angelus Domini apparuerit Moysi in rubo ( Act. VII, 30). Deinde Moyses non jam quasi cum angelo, sed tanquam cum Domino loquebatur. Tertio advertimus, quod cum Moyses nomen Dei quaereret, ut haberet quid dicere filiis Israel, interrogantibus quod nomen Dei esset, qui illum ad eos misisset, respondit: Ego sum qui sum. Neque hoc transeunter, sed repetitione commendans adjecit: Dices itaque filiis Israel: Qui est, misit me ad vos. Postremo jam enuntiato nomine suo, adhuc adjunxit: Hæc dices eis: Dominus Deus patrum vestrorum, Deus Abraham, et Deus Isaac, et Deus Jacob misit me ad vos. Et hoc mihi nomen est in æternum (Exod. III). De his, quod Dominus donat, audite. Magna quidem sunt, tanquam involucra mysteriorum Dei: quæ si congruenter et sufficienter conemur evolvere, nec vires, nec tempus sufficient.","t":"When the divine reading was being read, we too waited in our hearts on the great miracle which had made Moses, the servant of God, most attentive; for we too were made attentive to how fire appeared in the bush and the bush was not burned. Next we noticed that holy Scripture first said that the angel of the Lord appeared to Moses in the bush. Then Moses spoke no longer as with an angel, but as with the Lord. Thirdly we noticed that when Moses asked God's name, so as to have something to say to the sons of Israel when they asked what was the name of the God who had sent him to them, he answered: \"I am who I am.\" And not in passing, but commending it by repetition, he added: \"So you shall say to the sons of Israel: He who is has sent me to you.\" Finally, having stated his name, he added further: \"You shall say this to them: The Lord God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob, has sent me to you. And this is my name for ever.\" Hear about these things what the Lord grants. They are great, indeed, like the wrappings of God's mysteries: if we tried to unroll them fittingly and sufficiently, neither strength nor time would suffice.","f":"Augustine, <i>Serm.</i> 7.1 (PL 38:61–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/7-1)."},"augustine-sermones/7.2":{"o":"Quod ergo breviter possumus dicere, non frustra, non inaniter, non sine alicujus significatione secreti, in rubo flamma erat, et rubus non cremabatur. Rubus enim spinarum est quoddam genus: nec in laude aliqua poni potuit, quod peccatori terra produxit. Nam primitus peccanti homini dictum est, Terra spinas et tribulos pariet tibi. Neque idipsum quod rubus non cremabatur, idest flamma non comprehendebatur, bonum aliquid putare debemus. Si enim flamma significat aliquid boni, in qua angelus apparebat, vel Dominus; unde etiam cum venit Spiritus sanctus, visæ sunt illis linguæ divisae velut ignis; comprehendi debemus hoc igne, non autem propter duritiam non cremari. Rubus quem non cremabat, populus qui Deo reluctabatur. Spinosum igitur populum Judæorum significabat rubus, quo Moyses mittebatur. Et ideo rubus non cremabatur, quia duritia Judæorum, sicut dixi, legi Dei reluctabatur. Nam si ille populus spinis non significaretur, non ab eo spinis Christus coronaretur.","t":"What, then, we can say briefly is this: not in vain, not emptily, not without signifying some hidden thing, was there a flame in the bush, and the bush was not burned. For the bush is a kind of thorn plant; and what the earth produced for the sinner could not be set down in any praise. For it was said at the very beginning to the man who sinned, \"The earth shall bring forth thorns and thistles for you.\" Nor ought we to think it something good that the bush was not burned, that is, was not caught by the flame. For if the flame in which the angel, or the Lord, appeared signifies something good (which is why, when the Holy Spirit came, divided tongues as of fire were seen by them), we ought to be caught by this fire, not to escape burning because of our hardness. The bush which it did not burn was a people that struggled against God. So the bush signified the thorny people of the Jews, to whom Moses was being sent. And so the bush was not burned, because the hardness of the Jews, as I said, struggled against the law of God. For if that people were not signified by thorns, Christ would not have been crowned with thorns by it.","f":"Augustine, <i>Serm.</i> 7.2 (PL 38:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/7-2)."},"augustine-sermones/7.3":{"o":"Quod autem idem ipse, qui loquebatur Moysi, et angelus Domini et Dominus dicitur, magna quæstio est, nec temerarium debet habere affirmatorem, sed cautum inquisitorem. Duæ sunt autem sententiæ, quæ hinc proferri possunt, quarum quælibet vera sit, ambæ secundum fidem sunt. Quod dixi, quænam earum vera sit; hoc dixi, quidnam eorum senserit qui scripsit. Nam quando nos inquirentes Scripturas sentimus aliquid, quod scriptor forte non sensit; non tamen hoc sentire debemus, quod abhorret a regula fidei, a regula veritatis. Ergo ambas sententias propono: sit fortassis et tertia, quæ me latet. Ex his autem duabus propositis, eligatis quam volueritis. Aliqui dicunt ideo et angelum Domini dictum et Dominum, quia Christus erat, de quo aperte propheta dicit quod sit magni consilii Angelus. Angelus enim officii nomen est, non naturæ. Nam angelus græce, qui latine nuntius appellatur. Nuntius ergo actionis nomen est: agendo, id est, aliquid nuntiando, nuntius appellatur. Quis neget Christum nuntiasse nobis regnum cælorum? Deinde angelus, id est nuntius, mittitur ab eo qui per eum aliquid nuntiat. Et quis neget Christum missum? qui toties dicit, Non veni facere voluntatem meam, sed voluntatem ejus qui me misit; ipse proprie missus. Nam Siloe, illa piscina, interpretatur Missus. Ideo cui oculos luto inunxit, inde lavare faciem jussit. Nullius enim visus aperitur, nisi ejus qui a Christo mundatur. Ergo idem angelus, idem Dominus.","t":"That the same one who spoke to Moses is called both the angel of the Lord and the Lord is a great question, and it ought not to have a rash asserter but a cautious inquirer. There are two opinions that can be put forward on it, and whichever of them is true, both are in accordance with the faith. When I said, \"whichever of them is true,\" I meant: which of them the writer intended. For when we, examining the Scriptures, perceive something that the writer perhaps did not intend, we still must not perceive anything that is at odds with the rule of faith, the rule of truth. So I put forward both opinions; perhaps there is also a third, which escapes me. Of these two that I set out, choose which you like. Some say that he was called both the angel of the Lord and the Lord because he was Christ, of whom the prophet openly says that he is the Angel of great counsel. For \"angel\" is the name of an office, not of a nature. For \"angelos\" in Greek is what is called \"messenger\" in Latin. \"Messenger,\" then, is the name of an activity: by acting, that is, by announcing something, one is called a messenger. Who would deny that Christ announced to us the kingdom of heaven? Further, an angel, that is, a messenger, is sent by the one who announces something through him. And who would deny that Christ was sent? He who says so often, \"I came not to do my own will, but the will of him who sent me\": he is properly the one sent. For Siloam, that pool, means \"Sent.\" That is why he told the man whose eyes he had anointed with mud to wash his face there. For no one's sight is opened unless he is cleansed by Christ. So the same is angel and the same is Lord.","f":"Augustine, <i>Serm.</i> 7.3 (PL 38:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/7-3)."},"augustine-sermones/7.4":{"o":"Sed hic occurrit aliquid præcavendum. Non enim desunt hæretici qui dicant, Patris et Filii distare et dissonare naturas, et non eos esse unius ejusdemque substantiæ. Catholica autem fides credit Patrem et Filium et Spiritum sanctum unum Deum, unius substantiæ Trinitatem, inseparabiliter, aequaliter, non commixtione confusam, non distinctione separatam. Illi ergo qui persuadere moliuntur Filium non esse ejusdem substantiæ cujus est Pater, argumentantur ex hoc quod Filius visus est patribus: Pater, inquiunt, non est visus; invisibilis autem et visibilis diversa natura est. Et ideo, inquiunt, de Patre dictum est, Quem nemo hominum vidit, nec videre potest. Ut ille qui visus est non solum Moysi, sed etiam Abrahæ; non solum Abrahae, sed etiam ipsi Adam et cæteris patribus, non Deus Pater, sed Filius potius credatur, ut intelligatur creatura. Catholica non hoc dicit. Sed quid dicit? Deus Pater, Deus Filius; incommutabilis Pater, incommutabilis Filius; æternus Pater, coæternus Filius; invisibilis Pater, invisibilis Filius. Nam si dixeris Patrem invisibilem, Filium visibilem; distinxisti, imo vero separasti substantias. Quomodo gratiam invenisti, qui fidem perdidisti? Solvitur ergo ista quaestio sic: Deus Pater et Filius et Spiritus sanctus, natura propria invisibilis est: apparuit autem quando voluit, cui voluit; non ut est, sed ut voluit cui serviunt omnia. Si enim anima tua cum sit invisibilis in corpore tuo, ut appareat profert vocem, et vox in qua apparet anima tua cum loqueris, non est substantia animæ tuæ; aliud est illa, aliud est vox; et tamen apparet, et in ea re quæ ipsa non est: sic et Deus si in igne apparuit, non est ignis; si in fumo apparuit, non est fumus; si in sono apparuit, non est sonus. Non sunt hæc Deus, sed indicant Deum. Hoc retento, securi credimus potuisse dici Filium qui apparuit Moysi, et Dominum et angelum Domini.","t":"But here something comes up that must be guarded against. For there is no lack of heretics who say that the natures of the Father and the Son are distinct and discordant, and that they are not of one and the same substance. But the Catholic faith believes the Father and the Son and the Holy Spirit to be one God, a Trinity of one substance, inseparably, equally, not confused by mixture, not separated by distinction. Those, then, who try to persuade people that the Son is not of the same substance as the Father argue from the fact that the Son was seen by the fathers. \"The Father,\" they say, \"was not seen; and the invisible and the visible are different natures.\" \"And that is why,\" they say, \"it was said of the Father, 'whom no man has seen or can see.'\" So that he who was seen not only by Moses but also by Abraham, and not only by Abraham but even by Adam himself and the other fathers, should be believed to be not God the Father but rather the Son, so that he may be understood to be a creature. The Catholic Church does not say this. But what does it say? God the Father, God the Son; the Father unchangeable, the Son unchangeable; the Father eternal, the Son coeternal; the Father invisible, the Son invisible. For if you say the Father is invisible and the Son visible, you have distinguished, or rather separated, the substances. How have you found grace, you who have lost the faith? This question is solved, then, as follows: God, Father and Son and Holy Spirit, is invisible in his own nature; but he appeared when he willed, to whom he willed, not as he is but as he willed, he whom all things serve. For if your soul, though it is invisible in your body, puts forth a voice in order to appear, and the voice in which your soul appears when you speak is not the substance of your soul (the soul is one thing, the voice another), and yet it appears, and in a thing that it is not itself: so too God, if he appeared in fire, is not fire; if he appeared in smoke, is not smoke; if he appeared in sound, is not sound. These things are not God, but they point to God. Holding this fast, we believe without anxiety that the Son who appeared to Moses could be called both Lord and angel of the Lord.","f":"Augustine, <i>Serm.</i> 7.4 (PL 38:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/7-4)."},"augustine-sermones/7.5":{"o":"Qui vero existimant vere eum angelum Domini fuisse, non Christum, sed angelum missum; necesse est ut exigatur ab eis ratio, quare dictus sit Dominus. Quomodo enim ab eis qui Christum fuisse dicunt, exigitur quare dictus sit angelus; sic ab eis qui angelum dicunt, exigitur quare dictus sit Dominus. Sed illi qui Christum dicunt fuisse, jam commemoravi, quomodo inde exeant, quare dictus sit angelus, quia propheta aperte dixit Dominum Christum magni consilii Angelum. Illi ergo qui dicunt angelum, respondere debent quare appellatus sit Dominus. Respondent et ipsi: Sicut in Scripturis propheta loquitur, et dicitur quia Dominus loquitur; non quia Dominus est propheta, sed quia Dominus est in propheta; sic et cum per angelum dignatur Dominus loqui, quomodo per apostolum, quomodo per prophetam, recte dicitur et angelus propter se ipsum, et Dominus propter habitantem Deum. Certe enim Paulus homo erat, et Christus Deus; et ait tamen ipse Paulus, An vultis experimentum ejus accipere, qui in me loquitur Christus? Dixit et propheta, Audiam quid loquetur in me Dominus Deus. Qui loquitur in homine, loquitur in angelo. Ideo apparuit Moysi angelus Domini, et dixit, Ego sum qui sum. Habitatoris vox est, non templi. Nam si propterea Christus erat, cum angelus dictus sit, quia unus erat; quid facimus, quando Abrahæ tres apparuerunt? quid hic dicimus? Tres apparuerunt, et Abraham tanquam ad unum loquens dixit, Domine. Quid dicimus? quare tres? An ipsa Trinitas erat? Quare ergo Dominus? Quia Trinitas unus Dominus, non sunt tres domini: et Trinitas unus Deus, non tres; una substantia, tres personæ. Neque enim Pater Filius est, aut Filius Pater est, aut Spiritus sanctus vel Pater vel Filius est. Sed Pater non est nisi Filii; Filius non est nisi Patris; Spiritus et Patris et Filii. Quamvis in illis tribus aliqui dicunt, quod unus ibi excellebat, quem Dominum appellabat Abraham, quando apparuerat cum duobus, tanquam Christus cum Angelis suis. Sed quid agimus, quia cum duo mitterentur ad Sodomam apparentes fratri Abrahae Lot, et ipse agnoscit in eis divinitatem; et cum duos videat, Dominum appellat (Gen. XVIII, et XIX)? Et ille in tribus Dominum, et in duobus ille Dominum. Ne separemus ergo Trinitatem et faciamus in Sodoma dualitatem, puto quod melius intelligimus, quia patres nostri Dominum in Angelis agnoscebant, habitantem in habitatione intelligebant; non portantibus, sed insidenti gloriam dabant. Quam sententiam confirmat non solum Epistola quae scribitur ad Hebræos, ubi dicitur, Si enim qui per Angelos dictus est sermo, factus est firmus (Hebr. II, i [ loquebatur enim de veteri Testamento, commendavit quod ibi Angeli loquebantur; sed Deus in Angelis suis honorabatur, et per Angelos interior habitator audiebatur]); sed etiam in Actibus Apostolorum Stephanus dicit, arguens et increpans Judæos, Dura cervice, et non circumcisi corde et auribus. Dura cervice, spinæ non crematæ. Vos semper resistitis Spiritui sancto. Ideo rubus non cremabatur, quia flammæ Spiritus ab spinis peccatorum resistebatur: Vos semper resistitis Spiritui sancto. Quem prophetarum non occiderunt patres vestri? (Et unde agitur) qui accepistis Legem in edictis Angelorum, et non custodistis. Si diceret, Angeli, et non, Angelorum; non deerant illi qui dicerent, Christus est, quia dictus est magni consilii Angelus. Angelus Christus, numquid Angeli Christus? Dicit et apostolus Paulus, quoniam semen Abrahæ dispensatum est: Dispositum, inquit, per Angelos in manu Mediatoris.","t":"But those who think that the angel of the Lord truly was an angel, not Christ, but an angel sent, must be asked for an account of why he was called Lord. For just as those who say it was Christ are asked why he was called an angel, so those who say it was an angel are asked why he was called Lord. Now I have already mentioned how those who say it was Christ get out of the question why he was called an angel: because the prophet openly called the Lord Christ the Angel of great counsel. Those, then, who say it was an angel must answer why he was called Lord. They too answer: just as in the Scriptures a prophet speaks and it is said that the Lord speaks, not because the prophet is the Lord, but because the Lord is in the prophet; so too when the Lord deigns to speak through an angel, as through an apostle, as through a prophet, he is rightly called both an angel on his own account and the Lord on account of God dwelling in him. Certainly Paul was a man and Christ is God; and yet Paul himself says, \"Do you want to have proof of him who speaks in me, Christ?\" The prophet too said, \"I will hear what the Lord God will speak in me.\" He who speaks in a man speaks in an angel. So the angel of the Lord appeared to Moses and said, \"I am who I am.\" It is the voice of the indweller, not of the temple. For if he was Christ because he was called an angel, since he was one, what do we do when three appeared to Abraham? What do we say here? Three appeared, and Abraham, as if speaking to one, said, \"Lord.\" What do we say? Why three? Was it the Trinity itself? Why then \"Lord\"? Because the Trinity is one Lord, they are not three lords; and the Trinity is one God, not three: one substance, three persons. For the Father is not the Son, nor the Son the Father, nor is the Holy Spirit either the Father or the Son. But the Father is Father only of the Son; the Son is Son only of the Father; the Spirit is of both the Father and the Son. Some, however, say that among those three one stood out, whom Abraham called Lord, when he had appeared with two, as Christ with his angels. But what do we do, since when two were sent to Sodom, appearing to Lot, Abraham's brother, he too recognizes divinity in them; and though he sees two, he calls them Lord? The one called the three Lord, and the other called the two Lord. So that we may not divide the Trinity and make a duality in Sodom, I think we understand it better in this way: that our fathers recognized the Lord in the angels, understood the one dwelling in his dwelling place, and gave glory not to the bearers but to the one seated in them. This opinion is confirmed not only by the Epistle written to the Hebrews, where it is said, \"For if the word spoken through angels was made firm\" (for he was speaking of the Old Testament, and he made the point that angels spoke there; but God was honored in his angels, and through the angels the inner indweller was heard); but also in the Acts of the Apostles Stephen says, accusing and rebuking the Jews, \"Stiff-necked, and uncircumcised in heart and ears.\" Stiff-necked: thorns not burned. \"You always resist the Holy Spirit.\" That is why the bush was not burned, because the flames of the Spirit were resisted by the thorns of sins: \"You always resist the Holy Spirit. Which of the prophets did your fathers not kill?\" And here is the point at issue: \"you who received the Law at the decrees of angels, and did not keep it.\" If he had said \"of an angel,\" and not \"of angels,\" there would be no lack of people to say, \"It is Christ, because he was called the Angel of great counsel.\" Christ is an angel; is Christ angels? The apostle Paul too says that the seed of Abraham was dispensed: \"ordained,\" he says, \"through angels by the hand of a mediator.\"","f":"Augustine, <i>Serm.</i> 7.5 (PL 38:63–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/7-5)."},"augustine-sermones/7.7":{"o":"Jam ergo angelus, et in angelo Dominus, dicebat Moysi quærenti nomen suum, Ego sum qui sum. Dices filiis Israel: Qui est, misit me ad vos. Esse, nomen est incommutabilitatis. Omnia enim quæ mutantur, desinunt esse quod erant, et incipiunt esse quod non erant. Esse verum, esse sincerum, esse germanum, non habet nisi qui non mutatur. Ille habet esse cui dicitur, Mutabis ea et mutabuntur; tu autem idem ipse es. Quid est, Ego sum qui sum, nisi, Æternus sum? Quid est, Ego sum qui sum, nisi, Mutari non possum? Nulla creatura, non coelum, non terra, non Angelus, non Virtus, non Sedes, non Dominationes, non Potestates. Cum ergo sit hoc nomen æternitatis, plus est quod dignatus est habere nomen misericordiæ. Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob. Illud in se, hoc ad nos. Si enim hoc solum esse vellet quod est in se, quid essemus nos? Si intellexit, imo quia intellexit Moyses, cum ei diceretur, Ego sum qui sum, Qui est, misit me; multum hoc credidit esse ad homines, multum hoc vidit distare ab hominibus. Qui enim hoc quod est et vere est, digne intellexerit, et qualitercumque lumine veracissimae essentiæ, vel strictim, sicut coruscatione afflatus fuerit; longe se videt infra, longe remotissimum, longe dissimillimum: sicut ille ait, Ego dixi in ecstasi mea. Assumpta enim mente vidit nescio quid, quod plus ad illum erat. Hoc erat quod verum erat. Dixi, inquit, in ecstasi mea. Quid? Projectus sum a facie oculorum tuorum. Cum ergo ad id quod dicebatur, non ad id quod videbatur, longe se imparem videret Moyses et quasi minus capacem, unde inflammatus ipso desiderio videndi quod est, dicebat Deo cum quo loquebatur, Ostende mihi temetipsum: quasi ergo ab illa excellentia essentiæ longe dissimilis desperaret, erigit desperantem, quoniam vidit timentem: tanquam diceret, Quoniam dixi, Ego sum qui sum, et, Qui est, misit me; intellexisti quid sit esse, et desperasti te capere: erige spem, Ego sum Deus Abraham, Isaac et Jacob; sic sum quod sum, sic sum ipsum esse, sic sum cum ipso esse, ut nolim hominibus deesse. Si quo modo possumus Dominum quærere et investigare eum qui est, et quidem non longe positum ab unoquoque nostrum: in illo enim vivimus, et movemur, et sumus: laudemus ergo ineffabiliter ejus essentiam et amemus misericordiam. Amen.","t":"So the angel, and the Lord in the angel, said to Moses when he asked his name, \"I am who I am. You shall say to the sons of Israel: He who is has sent me to you.\" \"To be\" is the name of unchangeableness. For all things that are changed cease to be what they were and begin to be what they were not. True being, pure being, genuine being, belongs only to him who is not changed. He has being to whom it is said, \"You will change them, and they will be changed; but you are the same.\" What is \"I am who I am\" but \"I am eternal\"? What is \"I am who I am\" but \"I cannot be changed\"? No creature can say it, not heaven, not earth, not an angel, not a Power, not Thrones, not Dominions, not Authorities. Since, then, this is the name of eternity, it is something more that he deigned to have a name of mercy: \"I am the God of Abraham, and the God of Isaac, and the God of Jacob.\" The one is in himself, the other is toward us. For if he wished to be only what he is in himself, what would we be? If Moses understood, or rather because Moses understood, when it was said to him, \"I am who I am,\" \"He who is has sent me,\" he believed this was a great thing for men, he saw that this was far removed from men. For whoever has worthily understood this which is, and truly is, and has been touched in any way by the light of the most true being, even fleetingly, as by a flash, sees himself far below, far, far removed, far unlike; as that man says, \"I said in my ecstasy.\" For with his mind caught up he saw I know not what, which was beyond him. It was what was true. \"I said,\" he says, \"in my ecstasy.\" What? \"I am cast away from the sight of your eyes.\" So when Moses saw himself far unequal to what was being said, not to what was being seen, and as it were less able to take it in, and so, inflamed with the very desire to see what is, said to God with whom he was speaking, \"Show me yourself\": as if, then, he despaired, being so far unlike that excellence of being, God raises him up in his despair, because he saw him afraid; as if to say: Because I said, \"I am who I am,\" and \"He who is has sent me,\" you have understood what it is to be, and have despaired of grasping it: lift up your hope: \"I am the God of Abraham, Isaac and Jacob\"; I am what I am in such a way, I am being itself in such a way, I am with being itself in such a way, that I do not wish to be lacking to men. If in any way we can seek the Lord and search for him who is, and who is indeed not far from each one of us: for in him we live and move and are: let us, then, praise his being beyond words and love his mercy. Amen.","f":"Augustine, <i>Serm.</i> 7.7 (PL 38:65–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/7-7)."},"augustine-sermones/70.1":{"o":"Mirum quibusdam viilclur, fratres mei, cum audiuni Dominum dicentem, Veuite ad me, omnes qui laboralis ct onerati cstis, ct cgo reficiam vos. Tollite jugum meum super vos, et discite a me quoniam mitis sum et humilis corde, et invenietis requiem animabus vestris. Jugum enim meum lene est, et sarcina mea levis e'al: ci considerant eos qui jugum ipsum intrepida conice subierunt et illam sarcinam mansuetissimis humeris acceperunt, tantis agitari et exerceri difficultatibus hujus sæculi, ut non a laboribus ad quietem, sed a quicte ad laborcm vocati videantur; cum cl Apostolus dicat, Omnes qui volunt in Christo pie vivere, persecutionem patientur. Ait ergo aliquis: Quomodo jugum lene est, ct sarcina levis, quandoquidem illud jugum ct sarcinam ferre, nibil est aliud, quam pie vivere in Christo? Et quomodo dicitur, Venite ad me, omnes qui laboratis et onerati estis, et cgo reficiam vos: ac non potius dicitur, Vcnilc, qui vacatis, ut laboretis? Nam et vacantes invenit, quos conduxit in vincam, ut ferrent æstum diei. El sub illo jugo leni ct sarcina levi, audimus Apostolum dicere In omnibus commendantes nosmetipsos, tanquam Dei ministros, in multa patientia, in tribulationibus, in necessitatibus, in angustiis, in plagis etc.. Et alio loco in eadem Epistola: A Judæis quinquies quadragenas, una minus, accepi. Ter virgis cæsus sum, semel lapidatus sum, ter naufragium feci, nocte et die in profundo maris fui: et caucra pericula quæ numerar i quidem possunt, sed tolcrari, nisi Spiritu sancto juvante, non possunt.","t":"It seems strange to some, my brothers, when they hear the Lord saying, “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you, and learn from me that I am meek and humble of heart, and you will find rest for your souls. For my yoke is gentle and my burden light”; and they consider that those who have bowed their necks to that yoke without fear and taken that burden on most gentle shoulders are tossed about and exercised by such great difficulties of this world that they seem to have been called not from labors to rest but from rest to labor; since the Apostle too says, “All who want to live godly in Christ will suffer persecution.” So someone says: How is the yoke gentle and the burden light, since to bear that yoke and burden is nothing other than to live godly in Christ? And how is it said, “Come to me, all you who labor and are burdened, and I will refresh you,” and not rather, “Come, you who are idle, that you may labor”? For he also found idle men whom he hired into the vineyard to bear the heat of the day. And under that gentle yoke and light burden we hear the Apostle say: “In all things commending ourselves as ministers of God, in much patience, in tribulations, in necessities, in distresses, in beatings,” and so on. And in another place in the same epistle: “From the Jews five times I received forty lashes less one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I was in the depth of the sea”; and the other dangers, which can indeed be counted, but cannot be endured except with the help of the Holy Spirit.","f":"Augustine, <i>Serm.</i> 70.1 (PL 38:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/70-1)."},"augustine-sermones/70.2":{"o":"Omnia ergo illa quæ commemoravit aspera et gravia, frequentius et abundantius sustinebat: sed irofecto ad 'rat ei Spiritus sanctus, qui in exterioris hominis curruptione, interiorem rcnovarct de dic in diem, ct gustata rcquic spirituali in affluentia dcliciarum Dei, in ape beatitudinis futur;c omnia prasentia deliniret aspera, et omnia gravia rclevarct. Ecce quam suave jugum Chriti portabat, et quam levem sarcinam: ut omnia illa, qua: supcrius enumerata dura et immania omnis auditor horrescit, Icvem tribulationem dicerct; intuens interioribus et fidelibus oculis, quanto pretia temporalium emenda sit futura vita, non pati æter nos labores impiorum, et sine ulla sollicitudine perfrui æterna felicitate justorum. Sccari et uri se homines patiuntur, ut dolores non æterni, sed aliquanto diuturnioris ulceris, acriorum dolorum prelio rcdimantur. Iii languida ct incerta vacationis brevissimæ atque ultima vita1, immanissimis bellis miles atteritur; plu - l ilms fortasse annis in laboribus inquietus, quam in otio quiclurus. Quibus tempestatibus ot procellis, quam horribili ct tremenda sævitia cœli et maris importuni sunt mercatores I, ut divitias ventosas acquiram, majoribus quam quibus acquisitæ sunt, periculis et tempestatibus plenas? Quos aestus, quæ frigora, quae pericula ab equis, a fossis, a præcipitiis, a fluminibus, a feris perferunt venatores? quem laborem esuriendi et sitiendi, quantas vilissimi et sordidissimi cibi et potus angustias, ut bestiam capiam? et interdum nec ipsius bestiæ carnes, propter quam hæc tanta sustinent, sunt epulis necessariæ V Quanquam etsi aper cervusque capiatur, magis suave sit venantis animo quia captus cst, quam comedentis palato quia Coctus est. Quantis cruciatibus propc quotidianarum plagarum tenera pucrorum ætas subditur? Quantis cHam in scholis vigiliarum ct abstinentiæ molestiis exercentur, non propter discendam sapientiam, sed propter opes honoresque vanitatis, ut numeros, et litteras, ct disertas fallacias eloqui discant?","t":"All those harsh and heavy things that he mentioned he endured quite often and abundantly; but surely the Holy Spirit was with him, who, in the decay of the outer man, renewed the inner man day by day, and, giving him a taste of spiritual rest in the abundance of God’s delights, softened all present hardships in the hope of future blessedness and lightened every burden. See how sweet a yoke of Christ he bore, and how light a burden: so that all those things listed above, hard and monstrous, at which every hearer shudders, he called a light tribulation, seeing with inner and faithful eyes at what price in temporal things the future life is to be bought: not to suffer the eternal labors of the ungodly, and to enjoy without any anxiety the eternal happiness of the righteous. People let themselves be cut and burned so that pains, not eternal but those of a somewhat longer-lasting ulcer, may be bought off at the price of sharper pains. For a feeble and uncertain leisure, very brief and at the end of life, the soldier is worn down in the most savage wars, perhaps restless in labors for more years than he will rest in leisure. With what storms and tempests, with what horrible and dreadful savagery of sky and sea do merchants contend, to acquire windy riches, full of greater dangers and storms than those by which they were acquired! What heat, what cold, what dangers from horses, from ditches, from cliffs, from rivers, from wild beasts do hunters endure! What labor of hunger and thirst, what straits of the cheapest and filthiest food and drink, to catch a beast! And sometimes not even the flesh of the beast for which they endure all this is needed for their tables. Though even when a boar or a stag is caught, it is sweeter to the hunter’s mind because it has been caught than to the eater’s palate because it has been cooked. To what torments of almost daily beatings is the tender age of boys subjected! With what troubles of sleepless nights and abstinence are they exercised even in the schools, not to learn wisdom, but for the riches and honors of vanity, so that they may learn arithmetic, letters, and eloquent deceits!","f":"Augustine, <i>Serm.</i> 70.2 (PL 38:298; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/70-2)."},"augustine-sermones/70.3":{"o":"Sed in his omnibus qui hæc non amant, cadem gravia patiuntur: qui vero amant, cadem quidem, sed non gravia pati videntur. Omnia enim sæva et immania, prorsus facilia et prope nulla efficit amor. Quanto ergo certius ac facilius ad veram beatitudinem charitas facit, quod ad miseriam, quantum potuit, cupiditas fccit? Quam facile toleratur qualibet adversitas temporalis, ut æterna poena vitetur, ct aterna requies comparetur? Non immerito ille vas elcctionis cum ingenti lætitia dixit: Non sunt condignæ passiones hujus temporis, ad superventuram gloriam, quæ revelabitur in nobis. Ecce unde illud jugumn suave ost, et sarcina levis. Et si augusta est paucis eligentibus, facilis lamcn omnibus diligentibus. Dicit Psalmista: Propter verba labiorum tuorum, ego custodivi vias duras. Sod quæ dura sunt laborantibus, eisdem ipsis mitescunt amantibus. Propter quod ita divinæ pietatis dispensatione actum cst, ut interior homo, qui renovatur de die in diem, non adhuc sub Lege positus, sed jam sub gratia exoneratus sarcinis innumerabilium observationum, quod crat revera grave jugum, sed duræccrvici convenienter impositum, facilitate simplicis fidei, et bonæ spci, ct sanctæ charitatis, quidquid molestiarum exteriori homini forinsecus intulisset ille princeps, qui missus est foras, interiori gaudio leve fieret. Nihil enim tam facile est bonæ voluntati, quam ipsa sibi: ct hæc sufficit Deo. Quantumlibet ergo sæviat iste mundus, verissime Angeli nato in carne Domino clamaverunt, Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis: quia ejus qui natus crat, suave jugum est, ct sarcina levis. Et sicut dicit Apostolus, Fidelis Deu. qui nos non sinit tentari supra id quod possumus ferre; sed facit cum tentatione ctiam exitum, ut possimus sustinere.","t":"But in all these things, those who do not love them suffer the same things as heavy; but those who love them suffer the same things, yet seem not to suffer them as heavy. For love makes all savage and monstrous things wholly easy and almost nothing. How much more surely and easily, then, does charity do for true blessedness what desire did, as far as it could, for misery? How easily is any temporal adversity borne in order that eternal punishment may be avoided and eternal rest obtained? Not without reason did that vessel of election say with great joy: “The sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us.” See why that yoke is sweet and the burden light. And if it is narrow for the few who choose it, yet it is easy for all who love it. The psalmist says: “Because of the words of your lips I have kept hard ways.” But what is hard to those who labor becomes soft to the same people when they love. For this reason it was so arranged by the dispensation of divine goodness that, for the inner man who is renewed day by day, no longer placed under the law but under grace, freed from the burdens of countless observances—which was truly a heavy yoke, but fittingly laid on a hard neck—whatever troubles that prince who was cast out might bring on the outer man from outside should become light through inner joy, by the ease of simple faith and good hope and holy love. For nothing is so easy to a good will as itself; and this suffices to God. However much this world may rage, then, the angels most truly cried out when the Lord was born in the flesh, “Glory to God in the highest, and on earth peace to men of good will”: because the yoke of him who was born is sweet and his burden light. And as the Apostle says, “God is faithful, who does not let us be tempted beyond what we can bear, but with the temptation also makes a way out, so that we can endure.”","f":"Augustine, <i>Serm.</i> 70.3 (PL 38:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/70-3)."},"augustine-sermones/71.1":{"o":"Magna quæstio est de recenti cvangelica lectione proposita, cui solvendæ t quantum ad nos attinet, impares SIImus: sed sufficientia nostra ex Deo est, quantum ejus adjutorium vel accipere vcl capere possumus. Prius ergo magnitudinem advertite quaestionis; ut cum ejus molem humeris nostris impositam videritis, oretis ' pro laboribus nostris, atque in auxilio quod nobis præbetur 1, inveniatis ædificationem mentibus vestris. Cum Domino fuisset oblatus damonium habens, caecus et mutus, et curasset cum ita ut loqueretur et videret, et stuperent omnes turbæ, dicentes, Numquid hie est filius David? Pharisæi audientes dixerunt: Hic non ejicit dæmones, nisi in Beelzebub, principe dæmoniorum. Jesus antem sciens cogitationes eomm, dixit eis: Omne regnum divisum contra se, desolabitur; et omnis civitas vel domus divisa contra se, non stabit. Et si satanas satanam ejicit, adversum se divisus est: quomodo ergo stabit regnum ejus? Hoc dicens, ex ipsorum confessione volebat intelligi quod in cum non credendo, in regno diaboli esse delegissent, quod utique adversum se divium stare non posset. Eligant ergo Pbarisæi quod voluerint. Si satanas satanam non potest ejicere, nihil contra Dominum quod dicerent, invenire potuerunt: si autem potest, mulio magis sibi prospiciant, et recedant de regno ejus, quod adversum se divisum stare non potest.","t":"A great question has been set before us by the Gospel reading just heard, and, as far as we ourselves are concerned, we are unequal to solving it; but our sufficiency is from God, insofar as we can receive or grasp his help. First, then, notice the greatness of the question, so that when you see its weight laid on our shoulders, you may pray for our labors, and in the help that is given us you may find edification for your minds. When one who had a demon, blind and mute, had been brought to the Lord, and he had healed him so that he spoke and saw, and all the crowds were amazed and said, “Is this not the son of David?”, the Pharisees, hearing it, said: “This man casts out demons only by Beelzebub, the prince of demons.” But Jesus, knowing their thoughts, said to them: “Every kingdom divided against itself will be laid waste; and every city or house divided against itself will not stand. And if Satan casts out Satan, he is divided against himself: how then will his kingdom stand?” In saying this he wanted it understood, from their own confession, that by not believing in him they had chosen to be in the kingdom of the devil, which, being divided against itself, certainly could not stand. Let the Pharisees choose what they like, then. If Satan cannot cast out Satan, they could find nothing to say against the Lord; but if he can, let them look out for themselves all the more and withdraw from his kingdom, which, divided against itself, cannot stand.","f":"Augustine, <i>Serm.</i> 71.1 (PL 38:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-1)."},"augustine-sermones/71.10":{"o":"Exercere quippe nos voluit difficultate quæstionis, non decipere sententiæ falsitate. Quapropter non est necesse ut omnem blasphemiam vel omne verbum quod dicitur contra Spiritum sanctum, remissionem quisquam existimet non habere: sed necesse est plane ut sit aliqua blasphemia ct aliquod verbum, quod si dicatur contra Spiritum sancium, nullam unquam veniam remissionemque mereatur. Quia si omne rcceperimus, quisnam poterit saltari? Si autem rursus nullum putaverimus, contradicimus Salvatori. Est ergo sine dubio aliqua blasphemia ct aliquod verbum, quod si dictum fucrit contra Spiritum sanctum, non remittetur. Quod sit autcm hoc verbum, quæri a nobis Dominus voluit; ideo non expressit. Quaeri, inquam, voluit, non negari. Solent euim Scripturæ ita loqui, ut quando aliquid sic dicitur, ut neque ex toto neque ex parte dictum finiatur 1, non sit necesse ut ex toto fieri possit, ut et ex parte non intelligatur. Ista ergo sententia ex toto, id cst, universaliter pronuntiaretur, si diceretur, Omnis blasphemia Spiritus non remittetur; aut, Qui dixerit qualecumque verbum contra Spiritum sanctum, non remittetur ei, neque in hoc sæculo neque in futuro. Ex parte autem, id est, particularilcr pronuntiaretur, si diceretur, Quædam blasphemia Spiritus non remittetur. Quia ergo nec universaliter nec particulariter enuntiata sententia est ( non enim dictum cst, Omnis blasphemia Spiritus; aut, quædam blasphemia; sed tantummodo indefinite dictum est, Spiritus blasphemia non rcmittetur: nec dicium est, Qui dixerit quodcumque verbum; aut, qui dixerit quoddam verbum; sed indefinite, Qui dixerit vcrbum); non cst necesse ut omnem blasphemiam vel omne verbum intelligamus: sed necesse cst plane ut quamdam blasphemiam ct quoddam verbum volucrit intelligi Dominus; quamvis id exprimcre uolucrit, ut petendo, quærendo, pulsando, si quid recti intellectus acceperimus, non viliter habeamus.","t":"For he wished to exercise us by the difficulty of the question, not to deceive us by the falsity of the sentence. Therefore it is not necessary for anyone to think that every blasphemy or every word spoken against the Holy Spirit has no forgiveness; but it is plainly necessary that there be some blasphemy and some word which, if spoken against the Holy Spirit, never merits any pardon and forgiveness. For if we take it as “every,” who could be saved? But if, on the other hand, we think there is none, we contradict the Saviour. There is, then, without doubt some blasphemy and some word which, if spoken against the Holy Spirit, will not be forgiven. But what this word is the Lord wished us to ask; that is why he did not state it. He wished it to be sought, I say, not denied. For the Scriptures are accustomed to speak so that, when something is said in a way that is determined neither as of the whole nor as of a part, it is not necessary that, because it could be meant of the whole, it should not also be understood of a part. This sentence, then, would be pronounced of the whole, that is, universally, if it were said, “Every blasphemy of the Spirit will not be forgiven,” or, “Whoever speaks any word whatever against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come.” But it would be pronounced of a part, that is, particularly, if it were said, “A certain blasphemy of the Spirit will not be forgiven.” Since, then, the sentence is stated neither universally nor particularly (for it is not said, “Every blasphemy of the Spirit,” or “a certain blasphemy,” but only indefinitely, “Blasphemy of the Spirit will not be forgiven”; nor is it said, “Whoever speaks any word whatever,” or “whoever speaks a certain word,” but indefinitely, “Whoever speaks a word”), it is not necessary for us to understand every blasphemy or every word; but it is plainly necessary that the Lord wished a certain blasphemy and a certain word to be understood, though he did not wish to state it, so that if by asking, seeking, and knocking we receive some right understanding, we may not hold it cheap.","f":"Augustine, <i>Serm.</i> 71.10 (PL 38:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-10)."},"augustine-sermones/71.11":{"o":"Hoc ut manifestius videatis, illud attendite quod ait idem ipse de Judans: Si non venissem et locutus fuissem eis, peccatum non haberent. Neque enim ita dictum est, ut sinc ullo peccato omnino vellet intelligi futuros fuisse Judæos, si non venisset et locutus cis fuisset. Plenos quippe invenit, oneratosque peccatis. Propter quod dicit: Venite ad me, omnes qui laboratis et onerati estis. Unde, nisi sarcinis peccatorum et transgressionibus Legis? Quoniam Lex subintravit, ut abundaret delictum. Cum ergo ipse etiam alibi dicat, Non veni vocare justos, sed peccatores; quomodo, si non venisset, peccatum non haberent, nisi quia sententia ista nec universaliter nee particulariter, sed indefinite pronuntiata non omne peccatum cogit intelligi? Sed plane nisi aliquod peccatum intellexerimus, quod non haberent, nisi Christus venisset et locutus eis fuisset, falsam, quod absit, sententiam esse dicercmus. Non ergo ait, Si non venissem et locutus fuissem cis, nullum peccatum haberent: ne Veritas mentiretur. Nec rursus definite dixit, Si non venissem ct locutus fuissem eis, quoddam peccatum non haberent: ne pium studium parum exerceretur. In omni quippe copia Scripturarum sanctarum pascimur apertis, exercemur obscuris: illic fames pellitur, hic fastidium. Quia ergo non est dictum, Peccatum nullum haberent; non perturbemur, cum peccatores Judæos, etiamsi Dominus non venisset, agnoscimus. Sed tamen quia dictum est. SI non venissem, peccatum non haberent; inde necesse est, etiamsi non omne, aliquod tamen cos ex adventu Domini, quod non habebant, contraxisse peccatum. Illud ipsum profecto est, quod in præsentem sibique loquentem non crediderunt, cumque inimicum deputantes, quoniam vera dicebat, insuper occiderunt. Hoc peccatum tam magnum et horrendum, si non vcnisset et locutus cis fuisset, uliquc non habcrent. Sicut ergo ibi cum audimus, Peccatum non haberenl; nnn omne, scd aliquod peccatum intelligimus: ita in hodierna lectione cum audimus, Spiritus blasphemia non remittetur; non omnem blasphemiam, sed quamdam; et cum audimus, Qui dicit verbum contra Spiritum sanctum, non remittetur ei; noa omnc verbum, sed quoddam intelligere debemus.","t":"That you may see this more clearly, notice what the same Lord says of the Jews: “If I had not come and spoken to them, they would not have sin.” For this was not said in such a way that he wished it understood that the Jews would have been entirely without any sin if he had not come and spoken to them. For he found them full of sins and burdened with them. That is why he says: “Come to me, all you who labor and are burdened.” With what, except the loads of sins and the transgressions of the law? For “the law came in so that offense might abound.” Since, then, he himself also says elsewhere, “I came not to call the righteous but sinners,” how would they not have sin if he had not come, unless because this sentence, pronounced neither universally nor particularly but indefinitely, does not compel us to understand every sin? But plainly, unless we understand some sin that they would not have had if Christ had not come and spoken to them, we would be saying—far be it—that the sentence is false. So he does not say, “If I had not come and spoken to them, they would have no sin,” lest the Truth should lie. Nor again did he say definitely, “If I had not come and spoken to them, they would not have a certain sin,” lest godly zeal should be too little exercised. For in all the abundance of the holy Scriptures we are fed by what is plain and exercised by what is obscure: by the one hunger is driven away, by the other distaste. Since, then, it is not said, “They would have no sin,” let us not be troubled when we acknowledge that the Jews were sinners even if the Lord had not come. But yet, because it is said, “If I had not come, they would not have sin,” it necessarily follows that, even if not every sin, they nonetheless contracted from the Lord’s coming some sin that they did not have before. That is surely this: that they did not believe him when he was present and speaking to them, and, regarding him as an enemy because he spoke the truth, they even killed him. This sin, so great and horrible, they would certainly not have had if he had not come and spoken to them. As, then, there, when we hear, “They would not have sin,” we understand not every sin but some sin, so in today’s reading, when we hear, “Blasphemy of the Spirit will not be forgiven,” we ought to understand not every blasphemy but a certain one; and when we hear, “Whoever speaks a word against the Holy Spirit, it will not be forgiven him,” not every word but a certain one.","f":"Augustine, <i>Serm.</i> 71.11 (PL 38:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-11)."},"augustine-sermones/71.12":{"o":"Nam et hoc ipsum quod ait, Spiritus autcm blasphemia non remittctur; utique non annis spiritus, sed Spiritus sancti blasphemiam necessc est intelligamus. Quod etsi planius alibi non diceret, quis tam vecors esset, ut aliud intelligeret? Secundum hanc regulam locutionis, ct illud accipitur: Nisi quit renatus fuerit ex aqua et Spiritu. Non cnim ait ibi, Et Spiritu saucto: ut tamcn hoc iutcliigitur. Nee quoniam dixit, ex aqua et Spiritu, omnem spiritum quisquam intelligere cogitur. Quocirca cum audis, Spiritus autem bIasphemia non remittetur; sicut non omnem spiritum, ila non omnis spiritus blasphemiam oportet accipias.","t":"For this very thing that he says, “But blasphemy of the Spirit will not be forgiven,” we must surely understand of blasphemy not of every spirit but of the Holy Spirit. Even if he did not say this more plainly elsewhere, who would be so senseless as to understand anything else? By this rule of speech this too is taken: “Unless one is reborn of water and the Spirit.” For he does not say there, “and the Holy Spirit”; yet this is understood. Nor, because he said “of water and the Spirit,” is anyone compelled to understand every spirit. So when you hear, “But blasphemy of the Spirit will not be forgiven,” just as you should not take it of every spirit, so you should not take it of every blasphemy of the Spirit.","f":"Augustine, <i>Serm.</i> 71.12 (PL 38:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-12)."},"augustine-sermones/71.13":{"o":"Audire jam velle vos video, quoniam non cst omnis, quænam sii illa blasphemia Spiritus, qux non remittetur; et quod sit verbum, quoniam non est omne, quod si dictum fuerit contra Spiritum sanctum, non remittetur, neque in hoc sæculo, neque in futuro. Jam ct ego vellem dicere, quod intentissime exspectatis audiro: sed tolerate aliquantas majoris diligentiæ moras, donee, adjuvante Domino, totum quod occurrit expediam. Alii quippe duo evangelistæ, Marcus et Lucas, cum de hac re loquerentur, non dixernunt, blasphemiam, seu verbum: ut intelligeremus non omnem blasphemiam, sed quamdnm: nee verbum omne, sed quoddam. Quid ergo dixerunt? Apud Marcum ita scriptum cst: Amen dico vcbis, quoniam omnia dimittentur filiis hominum peccata et blasphemiæ, quibus blasphemaverint: qui autem blasphemaverit in Spiritum sanctum, non habet remissionem in æternum, aed reus erit æterni delicti. Apud Lucam ita: Omnis qui dicit verbum in Filium hominis, remittetur ei: ei autem qui in Spiritum sanctum blasphemaverit, non remittetur ( Lue, xn, 10). Numquid propter nonnullam verborum diversitatem recedimur ab ejusdem veritate sententiæ? Nam neque alia causa est cur Evangelistæ eadem non codem n:odo dicant, nisi ut inde discamus res verbis, non rebus verba praeponere, nihilque aliud in loquente quærere, nisi voluntatem, propter quam insinuandam verba promuntur. Quid enim ad rem interest, utrum dicatur, Spiritus blasphemia non remittetur; an dicatur, Qui blasphemaverit in Spiritum sanctum, non ei remittetur? Nisi forte quod cadem res apertius isto modo quam illo dicitur, et alium evangelistam non destruit alius, sed exponit. Spiritus autem blasphemia, clause dictum est; quia nou expressum est, cujus spiritus. Non enim quicumque spiritus, Spiritus sanctus est. Item potest dici spiritus blasphemia, cum spiritu quisque blaspbemat: quomodo potest dici spiritus oratio, cum spiritu quisque orat. Uude dicit Apostolus: Orabo spiritu, orabo et mente. Cum vero dictum est, Qui blasphemaverit in Spiritum sanctum, illæ ambiguitates solutae sunt. Rem quod scriptum est, Non habet remissionem in æternum, sed reus erit æterni delicti; quid est aliud, quam id quod secundum Matthæum legitur, Non remittetur ei, neque in hoc sæculo, neque in futuro? Aliis quippe vcr- Lis ct alio loquendi modo cadem ipsa cst expressa sententia. Et quod cst apud Matthæum, Qui discit verbum contra Spiritum sanctum,Ile aliud aliquid quam blasphemiam intelligeremus planius alii dixerunt: Qui blasphemaverit in Spiritum sanctum. Eadcm tamen res ab omnibus dicta est: nee aliquis eorum a loquentis voluntate discessit, propter quam intelligendam verba dieuntur, scribuntur, lcguntur, andiuntur.","t":"I see that you now want to hear, since it is not every blasphemy, what that blasphemy of the Spirit is which will not be forgiven; and what the word is, since it is not every word, which, if spoken against the Holy Spirit, will not be forgiven, neither in this age nor in the age to come. I too would like now to say what you are so intently waiting to hear; but bear with some delays for greater care, until, with the Lord’s help, I set out all that occurs to me. For the other two evangelists, Mark and Luke, speaking of this matter, did not say “blasphemy” or “word” so that we might understand not every blasphemy but a certain one, nor every word but a certain one. What, then, did they say? In Mark it is written thus: “Amen I say to you, all sins will be forgiven the sons of men, and the blasphemies with which they blaspheme; but whoever blasphemes against the Holy Spirit has no forgiveness forever, but will be guilty of an eternal offense.” In Luke thus: “Everyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit it will not be forgiven.” Do we depart from the truth of the same sentence because of some difference of words? For there is no other reason why the evangelists do not say the same things in the same way, except that we may learn from it to put things before words, not words before things, and to seek nothing else in a speaker but his intention, for the conveying of which words are uttered. For what difference does it make whether it is said, “Blasphemy of the Spirit will not be forgiven,” or “Whoever blasphemes against the Holy Spirit, it will not be forgiven him”? Except perhaps that the same thing is said more plainly in this way than in that, and one evangelist does not destroy another but explains him. “Blasphemy of the Spirit” is said obscurely, because it is not stated whose spirit. For not every spirit is the Holy Spirit. Again, “blasphemy of the spirit” can be said when someone blasphemes with the spirit, as “prayer of the spirit” can be said when someone prays with the spirit. Hence the Apostle says: “I will pray with the spirit, I will pray also with the mind.” But when it is said, “Whoever blasphemes against the Holy Spirit,” those ambiguities are resolved. Likewise what is written, “He has no forgiveness forever, but will be guilty of an eternal offense”: what is it but what is read in Matthew, “It will not be forgiven him, neither in this age nor in the age to come”? The very same sentence is expressed in other words and another manner of speaking. And what is in Matthew, “Whoever speaks a word against the Holy Spirit,” the others put more plainly, lest we understand anything other than blasphemy: “Whoever blasphemes against the Holy Spirit.” Yet the same thing was said by all, and none of them departed from the intention of the speaker, for the understanding of which words are spoken, written, read, and heard.","f":"Augustine, <i>Serm.</i> 71.13 (PL 38:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-13)."},"augustine-sermones/71.14":{"o":"Sed ait aliquis: Ecce accepi et intellexi quia cum dicitur blasphemia, nec exprimitur omnis aut quædam, potest quscdam intelligi, aut omnis; sed non cst necetsc ut omnis; nisi autem quædam intelligatur, falsum est quod dicitur: ita et verbum si uon dicatur omne, seu quoddam, non cst necesse ut omne intelligatur; sed nisi vel quoddam fucrit intellectum, nullo modo potest verum esse quod dieitur. Sed ubi legitur, Qui blasphemaverit, qaomodo intelligo quamdam blasphemiam, ubi non legitur blasphemia; vel quoddam verbum, ubi non legitur verbum, sed tanquam generaliter dici videtur, Qui blasphemaverit? Huic contradictioni sic respondemus: Quia etiam bic si diceretur, Qui blasphemaverit quamcumque blasphemiam in Spiritum sanctum, nihil csset cur aliquam blasphemiam querendam putaremus, quando omnem intelligere deberemus: sed quia ontis non potest intelligi, ne Paganis, Judæis, hæreticis, omnique hominum generi, qui diversis erroribus cl contradictionibus suis blasphemant in Spiritum sanctum, spes remissionis, si se correxerint, auferatur; restat utique ut in eo quod scriptum est, Qui blasphemaverit in Spiritum sanctum, nou habet remissionem in æternum, ille intelligatur qui, nou omui modo, sed eo modo blasphemaverit, ut ei nunquam possit ignosti.","t":"But someone says: “See, I have accepted and understood that when ‘blasphemy’ is said, and it is not stated whether every blasphemy or a certain one, a certain one can be understood, or every one; but it is not necessary that it be every one; yet unless a certain one is understood, what is said is false. So too with ‘word’: if it is not said ‘every’ or ‘a certain,’ it is not necessary that every word be understood; but unless at least a certain word is understood, what is said can in no way be true. But where one reads, ‘Whoever blasphemes,’ how am I to understand a certain blasphemy, where ‘blasphemy’ is not read, or a certain word, where ‘word’ is not read, but it seems to be said generally, as it were, ‘Whoever blasphemes’?” To this objection we answer thus: here too, if it were said, “Whoever blasphemes with any blasphemy whatever against the Holy Spirit,” there would be no reason to think we should look for some particular blasphemy, since we would have to understand every one. But since every one cannot be understood, lest the hope of forgiveness, if they correct themselves, be taken away from pagans, Jews, heretics, and every kind of men who by their various errors and contradictions blaspheme against the Holy Spirit, it certainly remains that in what is written, “Whoever blasphemes against the Holy Spirit has no forgiveness forever,” that man is to be understood who has blasphemed not in any way whatever but in such a way that he can never be pardoned.","f":"Augustine, <i>Serm.</i> 71.14 (PL 38:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-14)."},"augustine-sermones/71.15":{"o":"Sicut enim in eo quod dictum est, Deus neminem tentat, non omni, sed quodam tentationis modo Deus nominem tentare intelligendus est: de falsum sit iliud quod scriptum est, Tentat von Dominus Deus vester; et ne Christum negemus Deum, vel dicamus falsum Evangelium, ubi legimus quia interrogabat discipulum tentuns eum, ipse autem sciebat quid esset facturus. Est enim tentatio adducens peccatunl, qua Deus neminem tentat: et est tentatio probans fidem, qua et Deus tentare dignatur. Ita cum audimus, Qui blasphemaverit in Spiritum sanctum, nou omne blasphemandi genus dcbemus accipero, sicut nec ibi omne tentandi.","t":"For just as, in the saying “God tempts no one,” it must be understood that God tempts no one not with every kind of temptation but with a certain kind—lest what is written be false, “The Lord your God tempts you”; and lest we deny that Christ is God, or call the Gospel false, where we read that he questioned a disciple, testing him, “but he himself knew what he would do”—for there is a temptation that leads to sin, by which God tempts no one, and there is a temptation that proves faith, by which God too deigns to tempt: so when we hear, “Whoever blasphemes against the Holy Spirit,” we ought not to take it of every kind of blaspheming, just as there we do not take it of every kind of tempting.","f":"Augustine, <i>Serm.</i> 71.15 (PL 38:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-15)."},"augustine-sermones/71.16":{"o":"Item cum audimus, Qui crediderit, et baptizatus fuerit, salvus erit: non utiquc intelligimus co modo credentem, quo et daemones credunt et contremiscunt ( Jacobi II, 19 ), nee in eo numero baptizatos, in quomagus Simon baptizari potuit ( Act. VIII, 13 ), sed salvus esse non potuit. Sicut ergo cum diceret, Qui crediderit et baptizatus fuerit, salvus erit, non omnes credentes et baptizatos, sed quosdam intuebatur; in ca scilicet constitutos fide, quæ Apostolo distinguente, per dilectionem operatur ( Galat. v, 6 ): ila cum dixit, Qui blasphemaverit in Spiritum sanctum, non habet remissionem in æternum; non omnem, sed quemdam blasphemantis in Spiritum sanctum intendebat reatum, quo quisquis fucrit obligatus, nulla unquam remissione solvetur.","t":"Likewise, when we hear, “Whoever believes and is baptized will be saved,” we certainly do not understand one who believes in the way the demons also believe and tremble, nor the baptized in the number in which Simon the magician could be baptized but could not be saved. As, then, when he said, “Whoever believes and is baptized will be saved,” he had in view not all who believe and are baptized but certain ones, namely those established in that faith which, by the Apostle’s distinction, works through love: so when he said, “Whoever blasphemes against the Holy Spirit has no forgiveness forever,” he meant not every guilt of one who blasphemes against the Holy Spirit, but a certain guilt, by which whoever is bound will never be released by any forgiveness.","f":"Augustine, <i>Serm.</i> 71.16 (PL 38:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-16)."},"augustine-sermones/71.17":{"o":"Illud etiam quod ait, Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in illo ( Joan. VI, 57 ); quomodo intellecturi sumus? Numquid etiam illos hic potcrimus accipere, de quibus dicit Apostolus quod judicium sibi munducent et bibant ( I Cor. XI, 29 ); cum ipsam carnem manducent, et ipsum sanguinem bibant? Numquid et Judas magistri venditor ct traditor impius, quamvis primum ipsum manibus ejus confectum Sacramentum carnis et sanguinis cjus cnm cæteris discipulis, sicut apertius Lucas evangelista declarat, manducaret et biberet ( Luc. XIII, it ), mansit in Christo, aut Christus in co? Tam mulli denique, qui vel corde ficto carnem illam manducant et sanguinem bibant, vel cum manducaverint et bibcrint, apostatae fiunt, numquid manent in Christo; aut Christus in eis? Sed prufecto est quidam modus manducandi illam carnem, et bibendi illum sanguinem, quo modo qui manducaverit et biberit, in Christo manet, et Christus in eo. Non ergo quocumque modo quisquam manducaverit carnem Christi, et biberit sanguinem Christi, manet in Christo, ct in illo Christus; sed certo quodam modo, quem modum utique ipse videbat, quando ista dicebat. Sic igitur et in eo quod ait, Qui blasphemaverit in Spiritum sanctum, non habet remissionem in æternum, non quocumquc modo blasphemaverit, reus cst hujus irremissibilis delicti; sed modo quodam, quem nos quærere atque intelligere voluit, qui hanc sententiam veram terribilemque deprompsit.","t":"And that saying of his, “Whoever eats my flesh and drinks my blood abides in me, and I in him”: how are we to understand it? Can we include here even those of whom the Apostle says that they eat and drink judgment to themselves, though they eat that very flesh and drink that very blood? Did Judas too, the wicked seller and betrayer of his master, abide in Christ, or Christ in him, though, as the evangelist Luke declares more plainly, he ate and drank with the other disciples that first sacrament of his flesh and blood, made by his own hands? Finally, do so many who either eat that flesh and drink that blood with a feigned heart, or become apostates after they have eaten and drunk, abide in Christ, or Christ in them? But surely there is a certain way of eating that flesh and drinking that blood, in which whoever has eaten and drunk abides in Christ and Christ in him. So it is not in whatever way anyone eats the flesh of Christ and drinks the blood of Christ that he abides in Christ and Christ in him, but in a certain way, a way which he certainly saw when he said these things. So too in his saying, “Whoever blasphemes against the Holy Spirit has no forgiveness forever”: it is not whoever blasphemes in any way whatever who is guilty of this unforgivable offense, but whoever blasphemes in a certain way, which he who uttered this true and terrible sentence wished us to seek and understand.","f":"Augustine, <i>Serm.</i> 71.17 (PL 38:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-17)."},"augustine-sermones/71.18":{"o":"Quisnam sit autem iste blasphemandi modus, vet potius immoderatio, quænam sit isia blasphemia, et quod sit verbum contra Spiritum sanctum; jam, quantum existimo, ipse ordo postulat ut dicamos, vestramque exspectationem tamdiu, sed necessario detentam, non ulterius differamus. Nostis, charissimi, in iila invisibili et incorruptibili Trinitate, quam fidus nostra et catholica Ecclesia tenet et prædicat, Deum Patrem non Spiritus sancti Patrem esse, scd Filii; ct Dcum Filium non Spiritus sancti Filium esse, sed Patris; Dcuin autcm Spiritum sanetum non solius Patris, aut solius esse Filii Spiritum, sed Patris et Filii. Et hanc Trinitatem, quamvis scrvata singularum proprictatc et substantia I personarum; tamen propter ipsam individuam et inseparabilem æternitatis, veritatis, bonitatis essentiam vel naturam, non esse tres deos, sed unum Deni. Ac per hoc pro captu nostro, quantum ista jcr speculum et in ænigmate, præsertim talibus, quales adhuc sumus, videre conceditur; insinuatur nobis in Patre auctoritas, in Filio nativitas, in Spiritu sancto Patris Filiique communitas, in tribus æqualitas. Quod ergo commune est Patri et Filio, per hoc nos voluerunt habere com.. munionem et inter nos et secum, ct per illud donum nos colligere in unum quod ambo habent unum, hoc est, per Spiritum sanctum Deum et donum Dei. In hoc enim rcconciliamur divinitati, eaque delectamur. Nam quid nobis prodesset quidquid boni nossemus, nisi etiam diligeremus'I Sicut autem veritate discimus, ita charitate diligilnus; ut et plenius cognoscamus, et beati cognito perfruamur. Charitas porro difTusa est in cordibus nostris per Spirtum sanctum, qui datus est nobis ( Rom. v, 5 ). Et quia peccatis aHenabamur a possessione verorum bonorum, charitas eooperit multitudinem peccatorum( I Petr. iv, 8). Est ergo Patcr Filio veritati origo verax, et Filius de veraci Patre orta veritas, ct Spiritus sanctus a Patre bono et Filio bono effusa bonitas: omnium est autem non impar divinitas, nec separabilis unitas.","t":"But what that manner of blaspheming is—or rather that lack of all measure—what that blasphemy is, and what the word against the Holy Spirit is, the very order of the discourse now requires, as I judge, that we say, and that we no longer put off your expectation, held back so long, though necessarily. You know, dearly beloved, that in that invisible and incorruptible Trinity which our faith and the Catholic Church hold and preach, God the Father is the Father not of the Holy Spirit but of the Son; and God the Son is the Son not of the Holy Spirit but of the Father; and God the Holy Spirit is the Spirit not of the Father alone or of the Son alone, but of the Father and the Son. And this Trinity, though the property and substance of each of the persons is preserved, is nevertheless, because of the undivided and inseparable essence or nature of eternity, truth, and goodness, not three gods but one God. And so, as far as we can grasp it, as far as it is granted to see these things through a mirror and in an enigma, especially to such as we still are, there is suggested to us in the Father authority, in the Son birth, in the Holy Spirit the communion of the Father and the Son, in the three equality. What, then, is common to the Father and the Son, through this they willed us to have communion both among ourselves and with them, and by that gift which both have as one to gather us into one, that is, by the Holy Spirit, God and the gift of God. For in him we are reconciled to the Godhead and delight in it. For what would it profit us to know whatever good we knew, unless we also loved it? Just as we learn by truth, so we love by charity, so that we may both know more fully and, being blessed, enjoy what we know. And charity is poured out in our hearts through the Holy Spirit who has been given to us. And because by sins we were estranged from the possession of true goods, charity covers a multitude of sins. So the Father is the truthful origin of the Son, the Truth; and the Son is the Truth born of the truthful Father; and the Holy Spirit is the goodness poured out from the good Father and the good Son: but in all there is no unequal divinity and no separable unity.","f":"Augustine, <i>Serm.</i> 71.18 (PL 38:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-18)."},"augustine-sermones/71.19":{"o":"Primum ergo in nos, ad accipiendam vitam æternam, quæ in novissimo dabitur, de bonitate Dei munus venit ab initio fidei, remissio peccatorum. Illis enim manentibus, manent quodam modo inimicitiæ adversus Deum, et ab illo alienatio, qure a nostro malo est: quoniam non mentitur Scriptura, dicens, Peccata vestra separant inter vos et Deum ( Isai. LIX, 2). Non itaque nobis infert bona sua, nisi auferat mala nostra. Et in lautum illa crescunt, in quantum ista minuuntur: nec illa perficientur, nisi ista finiantur. Jam vero quod Dominus Jesus sic in Spiritu sancto peccata dimittit, quemadmodum in Spiritu sancto dxmones ejicit, binc intelligi potest, quod posteaquam resurrexit a mortuis, cum dixisset discipulis suis, Accipite Spiritum sanctum; continuo subjecit, Si cui dimiseritis peccata, dimittentur illi; si cui tenueritis, tenebuntur ( Joan. xx, 22, 23). Nam et illa regeneratio, uhi fit omnium præteritorum remissio peccatorum, in Spiritu sancto fit, dicenlo Domino, Nisi quis renatus fuerit ex aqua et Spiritu, nox potest introire in regnum Dei. Sed aHud est, nasci de Spiritu; aliud, pasci de Spiritu: sicut aliud est, nasci de carne, quod fit cum Narit mater; aliud est, pasci de carne, quod fit cum lactat infantem, ad hoc conversum ut cum voluptate bibercl, unde natus cst ut viveret; ut inde accipiat vivendi alimentum, unde accepit nascendi initium. Primum itaque credendum I beneficium est benignitatis Dei in Spiritu sancto remissio peccatorum. Unde ita cœpit ct praedicatio Joannis Baptistæ, qui præcursor Domini niissus est. Sic eniin scriptum est: In diebus autem illis venit Joannes Baptista, prædicans in deserto Judææ, et dicens.: Pæ̇nitentiam agite; appropinquavit enim regnum cælorum. Hinc et ipsius Domini, quod ita lcgitur: Exinde cæpit Jesus prædicare et dicere: Agite pænitentiam; appropinquavit enim regnum coelorum ( Id. IV, 17 ). Ait autem Joannes inter catcra, quae locutus est ad eos qui venerunt, ut ab illo baptizarentur: Ego quidem vos baptizo in aqua in pænitentiam: qui autem venturus eat post nat, fortior me est, cujus non sum dignus calceamenta portare; ipse vos baptizabit in Spiritu sancto et igni ( Id. III, 11 ). Ait el Dominus: Joannes quidem baptizavit aqua, ros autem baptizabimini Spiritu sancto, quem accepturi estis non post multos hos dies, usque ad Pentecoaten ( Act. I, 5 ). Quod autem dixit Joannes, Et igni, quamvis possit iutelligi ct tribulatio, quam pro nomine Christi credeutcs fucrant perpessuri; tamen non ab re est, eumdum Spiritum sanctum etiam nomine ignis significatum vidcri. Propter quod et in adventu ejus dictum est: Visai sunt illis tinguæ divisæ, velut ignis, qui et insedit super unumquemque eorum ( Id. II, 3 ). Hine et ipse Dominus ait: Ignem veni mittere in mundum ( Luc. XII, 49). Hinc et Apostolus ait: Spiritu ferventes ( Rom. XII, 11 ): quoniam hinc fervet charitas. Diffunditur quippe in cordibus nostris per Spiritum sanctum, qui datus cst nobis. Cui fervori contrarium est, quod Dominus ait, Refrigescet charitas multorum ( Matth. xxiv, ii ).Scd perfecta charitas perfectum donum est Spiritus sancti. Prius cst autem illud quod ad remissionem pertinet peccatorum: per quod beneficium cruimur de potestate tenebrarum ( Coloss. I, 13 ), et princeps hujus mundi mittitur foras fide nostra ( Joan. XII, 31), qui operatur in filiis infidelitatis ( Ephes. II, 2 ), nulla vi alia nisi societate et obligatione peccati. In Spiritu cnim saneto, quo in unum Dei populus congregatur, ejicitur spiritus immundus, qui in sc ipsum dividitur.","t":"First, then, there comes to us from God’s goodness, from the beginning of faith, a gift toward receiving eternal life, which will be given at the last: the forgiveness of sins. For while sins remain, there remains in a way enmity against God and estrangement from him, which comes from our evil; for Scripture does not lie when it says, “Your sins separate between you and God.” So he does not bring his goods into us unless he takes away our evils. And the former grow in proportion as the latter diminish; nor will the former be perfected unless the latter are ended. Now that the Lord Jesus forgives sins by the Holy Spirit, just as he casts out demons by the Holy Spirit, can be understood from this: after he rose from the dead, having said to his disciples, “Receive the Holy Spirit,” he immediately added, “If you forgive anyone’s sins, they will be forgiven him; if you retain anyone’s, they will be retained.” For that regeneration too, in which the forgiveness of all past sins takes place, takes place in the Holy Spirit, as the Lord says, “Unless one is reborn of water and the Spirit, he cannot enter the kingdom of God.” But it is one thing to be born of the Spirit, another to be fed by the Spirit; just as it is one thing to be born of the flesh, which happens when the mother gives birth, another to be fed by the flesh, which happens when she nurses the infant, who turns to drink with pleasure from that from which he was born in order to live, so that he receives the nourishment of living from the source from which he received the beginning of birth. So the first benefit of God’s kindness in the Holy Spirit that we must believe is the forgiveness of sins. That is why the preaching of John the Baptist, who was sent as the Lord’s forerunner, also began thus. For so it is written: “In those days John the Baptist came, preaching in the wilderness of Judea and saying: Repent, for the kingdom of heaven has drawn near.” Hence also the preaching of the Lord himself, as we read: “From then on Jesus began to preach and to say: Repent, for the kingdom of heaven has drawn near.” And John says, among the other things he said to those who came to be baptized by him: “I baptize you in water for repentance; but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you in the Holy Spirit and fire.” And the Lord says: “John baptized with water, but you will be baptized with the Holy Spirit, whom you will receive not many days from now, at Pentecost.” Now what John said, “and fire,” though it can be understood also of the tribulation that believers would suffer for the name of Christ, yet it is not beside the point that the same Holy Spirit seems to be signified also by the name of fire. That is why at his coming it is said: “There appeared to them divided tongues as of fire, which also rested on each of them.” Hence the Lord himself says: “I came to cast fire into the world.” Hence the Apostle says: “Fervent in spirit,” since from this source charity burns. For it is poured out in our hearts through the Holy Spirit who has been given to us. Opposed to this fervor is what the Lord says: “The charity of many will grow cold.” But perfect charity is the perfect gift of the Holy Spirit. Yet what pertains to the forgiveness of sins comes first: by this benefit we are rescued from the power of darkness, and the prince of this world, who works in the sons of unbelief by no other power than the fellowship and bond of sin, is cast out by our faith. For by the Holy Spirit, by whom the people of God is gathered into one, the unclean spirit, which is divided against itself, is cast out.","f":"Augustine, <i>Serm.</i> 71.19 (PL 38:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-19)."},"augustine-sermones/71.2":{"o":"In quo autem Dominus Christus ejiciat dæmones, ne dæmoniorum principem existiment, attendant qnod sequitur. Et si ego, inquit, in Beelzebub ejicio dæmones, filii vestri in quo ejiciunt? Ideo ipsi judices vestri erunt. Dixit boc utique de discipulis suis, illius populi filiis: qui certe discipuli Domini nostri Jesu Christi bene sibi conscii fuerant, nihil sc malarum artium a bono magistro didicisse, ut in principe d.cmoniorum ejicerent dxmoncs Ideo, inquit, ipsi judices vestri erunt. Ipsi, inquit, ipsi ignobilia et contemptibilia hujus mundi, in quibus non artificiosa malignitas, sed sancta simplicitas meas virtutis apparet, ipsi testes mei, judices erunt vestri. Deinde subjungit: Si autEm ego in Spiritu Dei ejicio dæmones, igitur perveni' in vos regnum Dei. Quid est hoc? Si ego, inquit, in Spiritu Dei dæmones cjicio, nee alilcr possunt et filii vestri ejicere, quibus non malignam doctrinam, sed fidem simplicem dedi; procul dubio pervenit in vos regnum Dci, quo subvertitur regnum diaboli, cum quo et vos * subvertimini I.","t":"But by what power the Lord Christ casts out demons, lest they think it is the prince of demons, let them attend to what follows: “And if I,” he says, “cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges.” He said this, surely, of his disciples, the sons of that people, who as disciples of our Lord Jesus Christ were well aware that they had learned no evil arts from their good master, so as to cast out demons by the prince of demons. “Therefore,” he says, “they will be your judges.” They, he says, they, the low and despised things of this world, in whom appears not crafty malice but the holy simplicity of my power, they, my witnesses, will be your judges. Then he adds: “But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you.” What is this? If I, he says, cast out demons by the Spirit of God, and your sons, to whom I gave not a malicious teaching but simple faith, can cast them out in no other way, then without doubt the kingdom of God has come upon you, by which the kingdom of the devil is overthrown, and you are overthrown with it.","f":"Augustine, <i>Serm.</i> 71.2 (PL 38:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-2)."},"augustine-sermones/71.20":{"o":"Contra hoc donum gratuitum, contra istam Dei gratiam loquitur cor impœnitens. Ipsa ergo impœnitentia est Spiritus blasphemia, quæ non reminetur neque in boc saeculo, neque in futuro. Contra Spiritum enim sanctum, quo baptizantur quo- ' rum peccata omnia dimittuntur, et quem accepit Ecclesia, ut cui dimiserit peccata, dimittantur ci, verbum valde malum et nimis impium, sive cogitatione, sive etiam lingua sua dicit, quem patientia Dei cum ad pœnitentiam adducat, ipse secundum doritiam cordis sui et cor impœnitens thesaurizalsibi irain in die iræ et revelationis justi judicii Dei, qui reddet unicuique secundum opera ejus ( Rom. n, 4-6 ). Hæc ergo impoenitentia; sic enim uno aliquo nomine possumus utcumque appellare et blasphemiam, et verbum contra Spiritum sancium, quod remissionem non habet in aeternum: hæc, inquam, impœnitentiam, contra quam clamabant et præco et judex, dicentes, Pænitentiam agite, appropinquavit enim regnum c.rlorum; contra quam Dominus os cvangelicai prædicationis aperuit, et contra quam ipsum Evangelium in toto orbc prædicandum esse prædixit; ubi posteaquam resurrexit a mortuis, ait discipulis, Oportebat pati Christum, et resurgere a mortuis tertio die, et prædicari in nomine ejus pænitentiam et remissionem peccatori, per omnes gentes, incipientibus ab Jerusalem ( Luc. xxiv, 46,47 ): hæc omnino impœnitentia non habet remissionem, neque in hoc sæculo, neque in futuro; quia poenitentia impetrat remissionem in hoc sæculo, quoe valeat in futuro.","t":"Against this free gift, against this grace of God, the impenitent heart speaks. This impenitence, then, is the blasphemy of the Spirit, which will not be forgiven, neither in this age nor in the age to come. For against the Holy Spirit, in whom those are baptized whose sins are all forgiven, and whom the Church received so that whoever’s sins she forgives, they are forgiven him, a very evil and exceedingly ungodly word is spoken, whether in thought or also with the tongue, by the one whom the patience of God leads to repentance, but who, according to the hardness of his heart and his impenitent heart, stores up wrath for himself on the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works. This impenitence, then—for by some such single name we can somehow call both the blasphemy and the word against the Holy Spirit that has no forgiveness forever—this impenitence, I say, against which both the herald and the judge cried out, saying, “Repent, for the kingdom of heaven has drawn near”; against which the Lord opened the mouth of gospel preaching, and against which he foretold that the Gospel itself was to be preached in the whole world, when, after he rose from the dead, he said to the disciples, “It was necessary for the Christ to suffer and to rise from the dead on the third day, and for repentance and forgiveness of sins to be preached in his name among all nations, beginning from Jerusalem”: this impenitence has no forgiveness at all, neither in this age nor in the age to come; for repentance obtains forgiveness in this age, which avails in the age to come.","f":"Augustine, <i>Serm.</i> 71.20 (PL 38:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-20)."},"augustine-sermones/71.21":{"o":"Sed ista impœnitentia vel cor impœnilens quamdiu quisquc in hac carne vivit, non potest judicari. De nullo cnim desperandum esl, quamdiu patientia Dci ad pœnitentiam adducit, nec de hac vita rapit impium, qui non mortem vult impii, quantuiu ut revertatur et vivat. Paganus est hodie: unde scis, utrum siL futurus crastino ChrisLianus? Judæus infidelis est hodie: quid si cras credat in Christum? Hæreticus est hodie: quid si cras se. quatur catholicam veritatum? Schismaticus est hodie: quid si cras amplectatur catholicam pacem? Quid si isti, quos in quocumque genere erroris notas, ct tanquam desperatissimos damnas, antequam finiant istam vitam, agant poenitentiam, et inveniant veram vitam in futnro? Proinde, fratres, etiam ad hoc vos admoneat, quod ait Apostolus: Nolite ante tempus quidquam judicare. Hæc enim blasphemia Spiritus, cui nunquam cst ulla remissio (quam non omnem, sed quamdam intelleximus, camque perseverantem duritiam cordis impœnitentis vel diximus vel invenimus, vel etiam quantum existimamus, ostendimus), non potest in quoquam, ut diximus, dum in hac adhuc vita est, deprehendi.","t":"But this impenitence, or impenitent heart, cannot be judged as long as anyone lives in this flesh. For no one is to be despaired of as long as the patience of God leads to repentance and he does not snatch the ungodly from this life, he who does not will the death of the ungodly so much as that he turn and live. He is a pagan today: how do you know whether he will be a Christian tomorrow? He is an unbelieving Jew today: what if tomorrow he believes in Christ? He is a heretic today: what if tomorrow he follows Catholic truth? He is a schismatic today: what if tomorrow he embraces Catholic peace? What if these whom you mark out in whatever kind of error, and condemn as utterly hopeless, repent before they end this life and find true life in the future? Therefore, brothers, let what the Apostle says admonish you on this point too: “Do not judge anything before the time.” For this blasphemy of the Spirit, for which there is never any forgiveness (which we have understood to be not every blasphemy but a certain one, and have said, or found, or even, as far as we judge, shown to be the persevering hardness of an impenitent heart), cannot, as we said, be detected in anyone while he is still in this life.","f":"Augustine, <i>Serm.</i> 71.21 (PL 38:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-21)."},"augustine-sermones/71.22":{"o":"Quod non ideo videatur absurdum, quia cum homo usque in finem hujus vite in dura impœnitentia perseverans, diu multumque loquatur adversus hanc gratiam Spiritus sancti; Evaugelium tamen lam longam contradictionem cordis impoenitentis, quasi breve aliquid, verbum appellavit, dicens: Quicumque dixerit verbum contra Filium JlOminis, remittetur ei: qui autem dixerit contra Spiritum sanctum, non remittetur ei, neque in hoc sæculo, neque in futuro. Hæc enim quamvis prolixa sit, ct plurimis verbis contexta et producta blasphemia; solet tamen Scriptura etiam multa verba verbum appellare. Neque enim unum verbum loculus est quicumque propheta, et tamen sic legitur: Verbum quod factum est ad illum vel illum prophetam. Et Apostolus: Presbyteri, inquit I duplici honore honorentur; maxime qui laborant in verbo et doctrina. Non ait, In verbis; sed, in verbo. Et sanctus Jacobus: Estote, inquit I factores verbi, et non auditores tantum. Non ait et ipse, Verborum; sed, verbi: quamvis tam multa verba de Scripturis sanctis in ecclesia celebriter et solemniter legantur, dicantur, audiantur. Sicut ergo quantocumque tempore quisquis nostrum in praedicando Evangelio laboraverit, non verborum, sed verbi dicitur prædicator; et quantocumque tempore quisquis vestrum nostram praedicationem diligenter atque instanter audierit, non verborum, sed verbi audiendi studiosissimus nuncupatur: ila eo more quo Scripturæ loquuntur, et quem novit ecclesiastica consuetudo, quisquis universa sua vita, qua istam gerit carnem i, quantalibet longitudine protendatur, quæcumque verba vel ore vel sola cogitatione locutos fuerit corde impoenitenti, contra remissionem peccatorum quae fit in Ecclesia, verbum dicit contra Spiritum sanctum.","t":"Let it not seem absurd on this account that, although a man who persists in hard impenitence to the end of this life speaks long and much against this grace of the Holy Spirit, the Gospel nevertheless called so long a contradiction of the impenitent heart a “word,” as if it were something short, saying: “Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come.” For though this blasphemy is drawn out, woven together and prolonged with very many words, yet Scripture is accustomed to call even many words a “word.” For no prophet spoke only a single word, and yet we read: “The word that came to this or that prophet.” And the Apostle says: “Let the presbyters be counted worthy of double honor, especially those who labor in the word and teaching.” He does not say “in words,” but “in the word.” And Saint James says: “Be doers of the word, and not hearers only.” He too does not say “of the words,” but “of the word,” though so many words of the holy Scriptures are read, spoken, and heard publicly and solemnly in the church. Just as, then, however long any one of us has labored in preaching the Gospel, he is called a preacher not of words but of the word; and however long any one of you has listened diligently and attentively to our preaching, he is called most eager to hear not words but the word: so, in the manner in which the Scriptures speak and which the custom of the Church knows, whoever, throughout the whole life in which he bears this flesh, however long it may stretch, has spoken whatever words, with the mouth or in thought alone, with an impenitent heart, against the forgiveness of sins that takes place in the Church, speaks a word against the Holy Spirit.","f":"Augustine, <i>Serm.</i> 71.22 (PL 38:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-22)."},"augustine-sermones/71.23":{"o":"Ideo autem non solum verbum quod dictum fuerit contra Filium hominis, sed omne prorsus peccatum et blaspbemia remittetur hominibus; quia ubi hoc peccatum non fuerit cordis impænitentis contra Spiritum sanctum, quo in Ecclesia peccata solvuntur, cuncta alia dimittuntor. Quomodo autem hoc dimittetur, quod etiam remissionem impedit aliorum? Omnia ergo dimittuntur eis, in quibus hoc non est quod nunquam dimittetur: in quibus est autem, quoniam' hoc nunquam dimittitur, nec alia dimittuntur; quia omnium remissio vinculo istius impeditur. Non ergo propterea quicumque dixerit verbum contra Filium bominis, remittetur ei, qui autem dixerit contra Spiritum sanctum, non remittetur; quia in Trinitate major est Filio Spiritus sanctus, quod nullus unquam vel haereticus dixit: sed quoniam quisquis restiterit veritati, et blasphemaverit veritatem, quod est Christus, etiam post tantam sui praedicationem apud homines, ut Verbum caro fieret. et habitaret in nobis, quod est Filius hominis, idem ipse Christus, si non dixerit verbum illud cordis impœnitentis contra Spiritum sanctum, de quo dictum est, Qui non renatus. fuerit ex aqua et Spiritu [Joan. in, 5); et de quo item dictum est, Accipite Spiritum sanctum; si cui dimiseritis peccata, dimittuntur ei: id est, si poenituerit eum, accipiet per hoc donum remissionem omnium peccatoram, simulct hujus, quod verbum dixit contra Filium hominis; quia peccato ignorantæ sive contumaciæ vel cujuscumque blasphemiae, non addidit peccatum impœnitentiæ contra donum Dei et gratiam regenerationis vel reconciliatiouis, quæ fit in Ecclesia in Spiritu sancto.","t":"So not only the word spoken against the Son of Man, but absolutely every sin and blasphemy will be forgiven men, because where this sin of the impenitent heart against the Holy Spirit, by whom sins are loosed in the Church, is not present, all others are forgiven. But how will this sin be forgiven, which even hinders the forgiveness of the others? All sins, then, are forgiven those in whom this sin, which will never be forgiven, is not present; but in those in whom it is present, since this sin is never forgiven, neither are the others forgiven, because the forgiveness of all is hindered by the bond of this one. So it is not because the Holy Spirit is greater than the Son in the Trinity—which no one, not even a heretic, has ever said—that whoever speaks a word against the Son of Man, it will be forgiven him, but whoever speaks against the Holy Spirit, it will not be forgiven. It is because whoever has resisted the truth and blasphemed the truth, which is Christ, even after his being so proclaimed among men that the Word became flesh and dwelt among us, which is the Son of Man, the same Christ—if he has not spoken that word of the impenitent heart against the Holy Spirit, of whom it is said, “Unless one is reborn of water and the Spirit,” and of whom it is likewise said, “Receive the Holy Spirit; if you forgive anyone’s sins, they are forgiven him”—that is, if he repents, will receive through this gift the forgiveness of all sins, including this one, that he spoke a word against the Son of Man; because to the sin of ignorance or stubbornness or any blasphemy whatever he has not added the sin of impenitence against the gift of God and the grace of regeneration or reconciliation that takes place in the Church in the Holy Spirit.","f":"Augustine, <i>Serm.</i> 71.23 (PL 38:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-23)."},"augustine-sermones/71.24":{"o":"Proinde nec illud senticndum est, quod quidam putant, ideo remitti verbum quod dicitur contra Filium hominis, non remitti autem quod dicitur contra Spiritum sanctum, quia propter susceptam carnem factus est Filius hominis Christus. qua carne utique major est Spiritus sanctus, qui substantia proPria aequalis est Patri et unigenito Filio secundum ejus divinitatem, secundum quam et ipse unigenitus Filius aequalis est patri et Spiritui sancto. Nam si hoc propterea dictum esset, profecto de omni cætera blasphemia taceretur, ut hæc sola remissibilis videretur 1, quae contra Filium hominis dicitur, quasi cum homo solus putatur. Cum vero praemissum sit, Omne peccatum, et blasphemia remittetur hominibus; quod etiam apud alium evangelistam ita positum est, Omnia dimittentur filiis hominum peccata et blasphemiæ, quibus blasphemaverint: procul dubio et illa blasphemia quae contra Patrem dicitur, ista generalitate concluditur; et tamen haec sola irremissibilis definitur, quas dicitur contra Spiritum sanctum. Numquidnam et Pater formam servi accepit, qua sit major Spiritus sanctus? Non utique: sed ideo post universalem commemorationem omnium peccatorum omnisque blasphemias, eminentius voluit exprimere blasphemiam, quae dicitur contra Filium hominis; quia etiamsi in illo peccato fuerint homines obligati, quod commeinoravit, ubi ait, Si non venissem et locutus eia fuissem, peccatum non haberent: quod etiam in Evangelio secundum Joannem valde grave oslendii esse peccatum, ubi ait de ipso Spiritu saucto, cum eum se missurum esse promitteret, Ille arguet mundun. de peccato, et de justitia, et judicio;; de peccato quidem, quia non crediderunt in me (14. XVI, 8, 9): tamen si non dixerit illa cordis impoenitentis duritia verbum contra Spiritum sanctum, etiam hoc quod dictum est contra Filium hominis remittetur. Hic fortassis aliquis quærat, utrum tantummodo Spiritus sanctus peccata dimittat, an et Pater et Filius. Respondemus, quod et Pater et Filius. Ipse enim Filius de Patre dicit: Si dimiscritis peccata hominibus, dimittet vobis et Pater vester peccata vestra. Cui nos quoque dicimus in oratione deminica, Pater noster qui es in cœlis: atque inter caetera et hoc petimus, dicentes, Dimitte nobis debita nostra (Matth. VI, i4, 9,12). De se autem ipse ait: Ut sciatis quod habeat Filius hominis potestatem in terra dimittendi peccata (ld. IX, 6). Si ergo, inquis, et Pater et Filius ct Spiritus sanctus dimittunt peccata, cur illa impœniteutia quae nunquam dimittetur, tantummodo ad Spiritus blasphemiam dicitur pertinere; tanquam ille qui hoc impoenitentiae peccato fuerit obligatus, dono Spiritus sancti resistere videatur, quod eo dono liat re.. missio peccatorum? Ubi et ego quæro, utrum Christus ejecerit daemonia, an et Pater et Spiritus sanctus? Si enim tantummodo Christus, quid est quod ipse dicit, Pater autem in me manens, ipse focit opera? Ita enim dictum est, Ipse facit opem; tanquam Filius non faciat, sed Pater manens in Filio. Cur ergo alio loco dicit, Pater meus usquemodo operatur, et ego operor et paulo post, Quœcumque enim ille fecerit, hæc et Filius similiter facit. Quod autem alio loco dicit, Si opera non fecissem in eit, quæ nemo alius fecit, ita dicit quasi solus faciat. Si autem haec ita dicuntur, ut tamen inseparabilia sint opera Patris et Filii; quid credendum est de Spiritu sancto, nisi quia et ipse pariter operatur? Nam in eo ipso loco, unde exorta est ista quaestio quam discutimus, cum Filius ejiceret daemonia, ipse tamen ait, Si ego in Spiritu sancte ejicio dæmonia, igitur pervenit in vos regnum Dei.","t":"Nor, then, should one think what some suppose: that the word spoken against the Son of Man is forgiven, while what is spoken against the Holy Spirit is not, because Christ became the Son of Man by taking on flesh, and the Holy Spirit is certainly greater than that flesh, since in his own substance he is equal to the Father and to the only-begotten Son according to his divinity, according to which the only-begotten Son himself is equal to the Father and to the Holy Spirit. For if it had been said for this reason, surely all other blasphemy would have been passed over in silence, so that this alone would seem forgivable, which is spoken against the Son of Man, as when he is thought to be a mere man. But since it is said first, “Every sin and blasphemy will be forgiven men,” which is also put thus in another evangelist, “All sins will be forgiven the sons of men, and the blasphemies with which they blaspheme,” without doubt the blasphemy spoken against the Father is also included in this generality; and yet only the blasphemy spoken against the Holy Spirit is defined as unforgivable. Did the Father also take the form of a servant, in which the Holy Spirit would be greater than he? Certainly not. But after the universal mention of all sins and all blasphemy, he wished to single out more prominently the blasphemy spoken against the Son of Man, because, even if men were bound by that sin which he mentioned where he says, “If I had not come and spoken to them, they would not have sin”—which he also showed in the Gospel according to John to be a very grave sin, where he says of the Holy Spirit himself, when promising to send him, “He will convict the world of sin, and of righteousness, and of judgment: of sin, because they did not believe in me”—yet if that hardness of the impenitent heart has not spoken a word against the Holy Spirit, even this which was spoken against the Son of Man will be forgiven. Here perhaps someone may ask whether only the Holy Spirit forgives sins, or the Father and the Son too. We answer: the Father and the Son too. For the Son himself says of the Father: “If you forgive men their sins, your Father will also forgive you your sins.” To him we also say in the Lord’s Prayer, “Our Father who art in heaven,” and among other things we ask this too, saying, “Forgive us our debts.” And of himself he says: “That you may know that the Son of Man has power on earth to forgive sins.” If, then, you say, the Father and the Son and the Holy Spirit forgive sins, why is that impenitence which will never be forgiven said to pertain only to blasphemy of the Spirit, as though one bound by this sin of impenitence seems to resist the gift of the Holy Spirit, because the forgiveness of sins takes place by that gift? Here I too ask whether Christ cast out the demons, or the Father and the Holy Spirit as well. For if only Christ, what does he himself mean by saying, “But the Father abiding in me, he does the works”? For it is said, “He does the works,” as though the Son did not do them, but the Father abiding in the Son. Why, then, does he say in another place, “My Father is working until now, and I am working,” and a little later, “For whatever he does, these things the Son also does likewise”? And what he says in another place, “If I had not done among them the works that no one else did,” he says as though he did them alone. But if these things are said in such a way that the works of the Father and the Son are nonetheless inseparable, what are we to believe about the Holy Spirit but that he too works equally? For in the very passage from which this question we are discussing arose, when the Son was casting out demons, he nevertheless says, “If I cast out demons by the Holy Spirit, then the kingdom of God has come upon you.”","f":"Augustine, <i>Serm.</i> 71.24 (PL 38:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-24)."},"augustine-sermones/71.26":{"o":"Hic forte quis dicat, Spiritum sanctum dari potius a Patre et Filio, quam sua voluntate aliquid operari; et ad hoc pertinere quod dictum est, In Spiritu sancto ejicio dæmonia, quod non ipse Spiritus, sed Christus id faceret Spiritu: ut sic intelligatur quod dictum est, In Spiritu sancto ejicio, tanquam diceretur, Spiritu sancto ejicio. Solent quippe ita loqui Scripturæ, Interfecerunt in gladio: id est, gladio. Succenderunt in igni: id est, igni. Et accepit Jesus cultros petrinos, in quibus circunuideret filios Israel (Josue v, i, 3): id est, quibus circumcideret filios Israel. Sed qui propterea demunt Spiritui sancto propriam potestatem, illud attendant quod dictum a Domino legitur: Spiritus ubi vult spirat (Joan. m, 8). Illud vero quod Apostolus ait, Omnia autem hæc operatur unus atque idem Spiritus; verendum est ne quisquam arbitretur, quod ea non operetur Pater etFilius, cum in eis operibus commemoraverit et donationes curationum, et operationes virtutum, ubi est utique et expulsio daemoniorum. Cum vero adjungit et dicit, Dividens propria unicuique prout vult ( I Cor. in,! i i; nonne manifestat etiam sancti Spiritus potestatem, sed a Patre et Filio plane individuam? Si ergo hæc ita dicuntur, ut tamen inseparabilis intelligatur operatio Trinitatis; ita ut cum operalio Patris dicitur, non eam sine Filio ct Spiritu sancto intelligatur operari; et cum operatio Filii, non sine Patre et Spiritu sancto; et cum operatio Spiritus sancti, non sine Patre ct Filio: satis notum est recte credentibus, vel etiam ut possunt intelligentibus, et illud ideo.dictam esse de Patre, Ipse facit opera, quod ab illo sit etiam origo operum, a quo est existentia cooperantium personarum; quia et Filius de illo natus est, et Spiritus sanctus principaliter de illo procedit, de quo natus est Filius, et cum quo illi communis est.dem Spiritus: et illud quod ait Dominus: Si opera uon fecissem in eis, quæ nemo alius fecit, non ad Patrem vel Spiritum retulisse, quod ei non sint in illis operibus cooperati; sed ad homines, a quibus leguntur multa facta miracula, et tamen a nullo quæ Filius fecit: et quod ait Apostolus de Spiritu sancto, Omnia autem hæc operatur unus atque idem Spiritus, non ideo dictum, quia non ei cooperatur Pater et Filius; sed quia in his operibus non sint multi sed unus Spiitus, et in diversis suis operationibus non est a se ipse diversus","t":"Here perhaps someone may say that the Holy Spirit is given by the Father and the Son rather than doing anything by his own will; and that the saying “By the Holy Spirit I cast out demons” refers to this, that not the Spirit himself but Christ did it by the Spirit, so that “In the Holy Spirit I cast out” is understood as if it were said, “With the Holy Spirit I cast out.” For the Scriptures are accustomed to speak thus: “They killed in the sword,” that is, with the sword; “They burned in fire,” that is, with fire; and “Jesus took knives of stone, in which he circumcised the sons of Israel,” that is, with which he circumcised the sons of Israel. But those who on this account take away from the Holy Spirit his own power, let them notice what we read was said by the Lord: “The Spirit breathes where he wills.” And as for what the Apostle says, “But all these things one and the same Spirit works,” it is to be feared that someone might suppose that the Father and the Son do not work them, since among those works he mentioned gifts of healings and workings of powers, which surely include the casting out of demons. But when he adds, “Dividing to each his own as he wills,” does he not show the power of the Holy Spirit too, but as plainly indivisible from the Father and the Son? If, then, these things are said in such a way that the working of the Trinity is nonetheless understood to be inseparable—so that when the working of the Father is spoken of, he is not understood to work without the Son and the Holy Spirit; and when the working of the Son, not without the Father and the Holy Spirit; and when the working of the Holy Spirit, not without the Father and the Son—it is well enough known to those who believe rightly, or who even understand as they can, first, that “He does the works” was said of the Father because from him is also the origin of the works, from whom is the existence of the cooperating persons, since the Son is born of him, and the Holy Spirit proceeds principally from him of whom the Son is born, and with whom the same Spirit is common to the Son; next, that what the Lord said, “If I had not done among them the works that no one else did,” was not said with reference to the Father or the Spirit, as though they did not cooperate with him in those works, but with reference to men, by whom many miracles are read to have been done, yet by none those which the Son did; and finally, that what the Apostle says of the Holy Spirit, “But all these things one and the same Spirit works,” was said not because the Father and the Son do not cooperate with him, but because in these works there are not many spirits but one Spirit, and in his diverse operations he is not diverse from himself.","f":"Augustine, <i>Serm.</i> 71.26 (PL 38:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-26)."},"augustine-sermones/71.27":{"o":"Nec tamen inaniter, sed rationabiliter et vcraciter dicitur Patrem dixisse, non Filium et Spiritum sanctum, Tu es Filius meus dilectus, in quo complacui. Sed hoc miraculum de coelo sonabilis verbi, quamvis ad personam Patris tantummodo noscamus pertinere, cooperatos esse tamen Filium et Spiritum sanctum, non negamus. Neque onim quia tunc Filius carnem portans cum hominibus conversabatur in terra, ideo non erat etiam in sinu Patris tanquam unigcnitum Verbum, quando illa de nube vox facta est; aut sapienter et spiritualiter credi potest, Deum Patrem operationem verborum suorum sonantium atque transeuntium a suae Sapientiæ suique Spiritus cooperatione separasse. Eodem modo cum rectissime dicamus, non Patrem, nec Spiritum sanctum, sed Filium super mare ambulasse, cujus unius caro erat illa et plantæ fluctibus innitentes; illud tamen opus tanti miraculi Patrem et Spiritum sanctum cooperatos esse quis abnuat? Sic enim et solum Filium verissime dicimus ipsam suscepisse carnem, non Patrem aut Spiritum sanctum; et tamen hanc incarnationem ad solum Filium pertinentem, quisquis negat cooperatum Patrem aut Spiritum sanctum, non recte sapit. Item dicimus, nee Patrem, nec Filium, sed solum Spiritum sanctum, et in columbæ specie, et in linguis vdut igneis apparuisse, et dedisse pronuntiare illis in quos venerat, multis et variis linguis magnalia Dei: a quo tamen miraculo ad solum Spiritum sanctum pertinente, cooperationem Patris et Verbi unigeniti separare non possumus. Ita singulorum quoque in Trinitate opera Trinitas operatur, unicuique operanti cooperantibus duobus, conveniente in tribus agendi concordia, non in uno deficiente efficacia peragendi. Quae cum ita sint, hinc est quod Dominus Jesus in Spiritu sancto daemones ejicit. Neque enim et solus hoc implere non poterat, atque illud adjutorium tanquam huic operi non sufficiens assumebat; sed spiritum divisum in semetipsum, eo Spirilu congruebat expelli, quem Pater et Filius non divisi in semetipsis communiter habent.","t":"Yet it is not idly but reasonably and truly said that the Father, not the Son and the Holy Spirit, said, “You are my beloved Son, in whom I am well pleased.” But this miracle of a word sounding from heaven, though we know it pertains only to the person of the Father, we do not deny that the Son and the Holy Spirit cooperated in it. For it is not the case that, because the Son, bearing flesh, was then living among men on earth, he was therefore not also in the bosom of the Father as the only-begotten Word when that voice came from the cloud; nor can it be wisely and spiritually believed that God the Father separated the working of his sounding and passing words from the cooperation of his Wisdom and his Spirit. In the same way, although we say most rightly that not the Father, nor the Holy Spirit, but the Son walked on the sea, since that flesh and the feet pressing on the waves were his alone, yet who would deny that the Father and the Holy Spirit cooperated in that work of so great a miracle? So too we say most truly that the Son alone took flesh, not the Father or the Holy Spirit; and yet whoever denies that the Father or the Holy Spirit cooperated in this incarnation, which pertains to the Son alone, does not think rightly. Likewise we say that neither the Father nor the Son, but the Holy Spirit alone, appeared both in the form of a dove and in tongues as of fire, and granted those on whom he came to proclaim the mighty works of God in many and various tongues; yet from this miracle, which pertains to the Holy Spirit alone, we cannot separate the cooperation of the Father and the only-begotten Word. So the Trinity works the works of each of those in the Trinity, the two cooperating with each one who works, with harmony of action among the three and no lack in any one of power to accomplish. This being so, that is why the Lord Jesus casts out demons by the Holy Spirit. It is not that he could not accomplish this alone and took that help as if he were insufficient for the work; but it was fitting that the spirit divided against itself should be expelled by that Spirit whom the Father and the Son, undivided in themselves, have in common.","f":"Augustine, <i>Serm.</i> 71.27 (PL 38:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-27)."},"augustine-sermones/71.28":{"o":"Sic et peccata, quia præter Ecclesiam non dimittuntur, In eo Spiritu dimitti oportebat, quo in unum Ecclesia congregatur. Denique si quemquam extra Ecclesiam suorum poeniteat peccatorum, et hujus tanti peccati quo alienus est ab Ecclesia Dei cor impoenitens habeat, quid ei prodest illa poenitentia; cum isto solo verbum dicat contra Spiritum sanctum, quo extraneus est ab Ecclesia, quae accepit hoc donum, ut in ea in Spiritu sancto fiat remissio peccatorum? Quam remissionem cum Trinitas faciat, proprie tamen ad Spiritum sanctum intelligitur pertinere. Ipse enim est Spiritus adoptionis filiorum, in quo clamamus, Abba, Pater: ut ei possimus dicere, Dimitte nobis debita nostra. Et in hoc cognoscimus, sicut dicit Apostolus Joannes, quoniam Christus manet in nobis, de Spiritu suo, quem dedit nobis ( 1 Joan. III, 24). Ipse Spiritus testimonium reddit spiritui nostro, quod sumus filii Dei (Rom. vin, 16). Ad ipsum enim pertinet societas, qua efficimur unum corpus unici Filii Dei. Unde scriptum est: Si qua igitur exhortatio in Christo, si quod solatium charitatis, si qua societas Spiritus ( Philipp. 11, 1). Propter hanc societatem illi in quos primitus venit, linguis omnium gentium sont locuti. Quia sicut per linguas consociatior est societas generis humani 1; sic oportebat per linguas omnium gentium significari istam societatem filiorum Dei et membrorum Christi futuram in omnibus gentibus: ut qoemadmodum tunc ille apparebat accepisse Spiritum sanctum, qui loquebatur linguis omnium gentium; ita se nunc ille agnoscat accepisse Spiritum sanctum, qui tenetur vinculo pacis Ecclesiæ, quæ iiffunditur in omnibus gentibus. Unde dicit Aposto.us: Studentes servare unitatem Spiritus in vinculo sacis.","t":"So too sins, since they are not forgiven outside the Church, had to be forgiven by that Spirit by whom the Church is gathered into one. Finally, if anyone outside the Church repents of his sins, yet has an impenitent heart regarding this great sin by which he is estranged from the Church of God, what does that repentance profit him, since by this alone he speaks a word against the Holy Spirit: that he is a stranger to the Church, which received this gift, that in her the forgiveness of sins takes place in the Holy Spirit? Though the Trinity effects this forgiveness, yet it is understood to pertain properly to the Holy Spirit. For he is the Spirit of the adoption of sons, in whom we cry, Abba, Father, so that we can say to him, “Forgive us our debts.” And by this we know, as the Apostle John says, that Christ abides in us, by his Spirit whom he has given us. The Spirit himself bears witness to our spirit that we are sons of God. For to him belongs the fellowship by which we are made one body of the only Son of God. Hence it is written: “If, then, there is any exhortation in Christ, any consolation of charity, any fellowship of the Spirit.” Because of this fellowship those on whom he first came spoke in the tongues of all nations. For as the fellowship of the human race is bound more closely together by languages, so it was fitting that by the languages of all nations this fellowship of the sons of God and members of Christ, which was to be in all nations, should be signified: so that, as then he was seen to have received the Holy Spirit who spoke in the tongues of all nations, so now he may recognize that he has received the Holy Spirit who is held by the bond of peace of the Church, which is spread through all nations. Hence the Apostle says: “Eager to keep the unity of the Spirit in the bond of peace.”","f":"Augustine, <i>Serm.</i> 71.28 (PL 38:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-28)."},"augustine-sermones/71.29":{"o":"Quod autem sit ipse Spiritus Patris, ipse Filius dicit, De Patre procedit ( Joan. xv, 26): et alio loco, Non enim vos estis qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis. Quod vero ipse sit et Spiritus Filii, Apostolus dicit: Misit Deus Spiritum Filii sui in corda nostra, clamantem, Abba, Pater: hoc est, clamare facientem. Nos enim clamamus; sed in illo, id est, ipso diffundente charitatem in cordibus nostris, sine qua inaniter clamat quicumque clamat. Unde item dicit: Quisquis autem Spiritum Christi non habet, hic non eat ejus ( Rom. viu,9). Ad quem ergo in Trinitate proprie pertineret hujus communio societatis, nisi ad eum Spiritum qui est Patri Filioque lommunis?","t":"That he is the Spirit of the Father, the Son himself says: “He proceeds from the Father”; and in another place, “For it is not you who speak, but the Spirit of your Father who speaks in you.” That he is also the Spirit of the Son, the Apostle says: “God sent the Spirit of his Son into our hearts, crying, Abba, Father,” that is, making us cry. For it is we who cry, but in him, that is, as he pours out charity in our hearts, without which whoever cries cries in vain. Hence he also says: “But whoever does not have the Spirit of Christ does not belong to him.” To whom in the Trinity, then, would the communion of this fellowship properly belong, if not to that Spirit who is common to the Father and the Son?","f":"Augustine, <i>Serm.</i> 71.29 (PL 38:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-29)."},"augustine-sermones/71.3":{"o":"Et quoniam dixcrat, Filii vestri in quo ejiciunt? ut ostenderet gratiam in eis suam, non meritum illoruui: Aut quomodo potest quisquam, inquit, intrare in domum fortis, et vasa ejus diripere, nisi prius aliigaverit fortem, et sic domum ejus diripiet? Filii, inquit, vestri, qui vel crediderunt in me, vel adhuc credituri sunt, et ejecturi dæmones, non in demonum principe, sed in simplici sanctitate; qui certe vel fujrunt, vcl hoc sunt quod etiam vos estis, id cst, peccatores atque irnpii; ct idco in domo diaboli, et vasa diaboli: quomodo ab illo possent crui, quos prævalente iniquitate fortiter obtincbat, nisi alligaretur justitiæ meæ vinculis, et vasa ejus eriperem, quæ fucrant vasa irae, ct ca facerem vasa miscricordiæ? Hoc cst quod cliam beatus Apostulus superbis, et quasi de suis mcritis gloriantibus increpans dicit: Quis enim te discernit? Hoc est, A massa perditionis ex Adam cl a vasis iræ quis te discernit? Et ne quisqnam diccret, Justitia mea: Quid enim habes, inquit, quod non accepisti? Unde ct dc sc ipso dicit, Fuimus enim ct nos aliquando naturaliter filii iræ, sicut et cateri. Ergo et ipse vas erat in domo illius male fortis, cum esset Ecclesiæ persccutor, blasphemus, injuriosus, in malitia ct invidia, sicut fatctur, agens. Sed illo qui alligavit fortem, ab eo vas perditionis cripuit, ct vas clectiunis effecit.","t":"And since he had said, “By whom do your sons cast them out?”, to show that this was his grace in them, not their merit, he says: “Or how can anyone enter the strong man’s house and plunder his goods, unless he first binds the strong man, and then he will plunder his house?” Your sons, he says, who either have believed in me or are yet to believe, and to cast out demons not by the prince of demons but in simple holiness; who certainly either were, or are, what you also are, that is, sinners and ungodly, and therefore in the devil’s house and the devil’s vessels: how could they be rescued from him who held them firmly through prevailing iniquity, unless he were bound with the chains of my righteousness and I snatched away his vessels, which had been vessels of wrath, and made them vessels of mercy? This is what the blessed Apostle too says, rebuking the proud who boast as if of their own merits: “For who distinguishes you?” That is: from the mass of perdition that comes from Adam and from the vessels of wrath, who distinguishes you? And lest anyone should say, “My righteousness,” he says, “For what do you have that you did not receive?” Hence he also says of himself, “For we too were once by nature children of wrath, like the rest.” So he too was a vessel in the house of that evil strong man, when he was a persecutor of the Church, a blasphemer, insolent, living in malice and envy, as he confesses. But he who bound the strong man snatched a vessel of perdition from him and made it a vessel of election.","f":"Augustine, <i>Serm.</i> 71.3 (PL 38:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-3)."},"augustine-sermones/71.30":{"o":"Hunc Spiritumquod illi non habeant, qui sunt ab Ecclesia segregati, Judas apostolus apertissime declaravit, dicens: Qui se ipsos segregant, animales, Spiritum non habentes. Unde in ipsa Ecclesia etiam illos qui per nomina hominnm, quamvis in unitate ejus constitutorum, quaedam schismata moliebantur Paulus Apostolus arguens, inter coetera ait: Animalis autem homo non percipit que sunt Spiritus Dei; stultitia enim est illi, et non potest scire, quaniam spriritualiter dijudicatur ( I Cor. n, 14). Ostendit quid dixerit, non percipit, id est, scientiae non capit verbum '. Hos in Ecclesia constitutos parvulos, dicit nondam spirituales, sed adhuc carnales, et lacte alendos, noa esca. Quasi parvulis, inquit, iit Christo lac vobis potum dedi, non escam: nondum enim poteratis; sed nec adhuc quidem potestis. Ubi dicitur, nondum, vel, non adhuc, protecto non desperatur; si eo tenditur ut sit aliquando quod nondum est. Adhuc enim estis, inquit, carnales. Et ostendens unde sint carnales: Cum enim sit, inquit, intervos ænaulatio, et contentio, nonne carnales estis, et secundum hominem ambulatis? Atque idipsum planius apenens: Cum enim quis dicat, Ego quidem, inquit, sum Pauli; alius autem, ego Apollo; nonne honunes estis? Quid ergo Apollo? quid autem Paulus? Ministri, per quos credidistis'. Hi ergo, id est, Paulus et Apollo, concordes erant in unitate Spiritus et viuculo pacis; et tamen quia eos isti inter se dividere, et pro altero inflari adversus alterum coeperant, dicuntur homines et carnales et animales, non valentes percipere quæ sunt Spiritus Dei: et tamen quia non sunt ab Ecclesia segregati, parvuli appellantur in Christo; quos utique vel angelos vel deos esse cupiebat, quos arguebat quia homines erant, id est, in his contentionibus non quæ Dei sunt, sed quæ hominum sapiebant. De illis vero qui sunt ab Ecclesia segregati, non dictum est, Ea quæ sunt Spiritus non percipientes; ne ad scientiæ perceptionem referretur: sed dictum est, Spiritum non habentes. Non est autem consequens ut qui habea, etiam sciendo percipiat quod habet.","t":"That those who are separated from the Church do not have this Spirit, the apostle Jude declared most plainly, saying: “Those who separate themselves, natural men, not having the Spirit.” Hence the apostle Paul, rebuking within the Church itself those who were attempting certain schisms through the names of men, though men established in her unity, says among other things: “But the natural man does not perceive the things of the Spirit of God; for it is foolishness to him, and he cannot know it, because it is spiritually discerned.” He shows what he meant by “does not perceive”: that is, he does not grasp the word of knowledge. These, though established in the Church, he calls little ones, not yet spiritual but still carnal, to be fed with milk, not solid food. “As to little ones in Christ,” he says, “I gave you milk to drink, not solid food; for you were not yet able; and even now you are not yet able.” Where “not yet” or “not still” is said, there is surely no despair, if one is reaching for the day when what is not yet will be. “For you are still,” he says, “carnal.” And showing why they are carnal: “For since there is rivalry and strife among you,” he says, “are you not carnal and walking according to man?” And making this plainer: “For when one says, I am of Paul, and another, I of Apollos, are you not men? What then is Apollos? And what is Paul? Ministers through whom you believed.” These, then, that is, Paul and Apollos, were in agreement in the unity of the Spirit and the bond of peace; and yet, because these people had begun to divide them from each other and to be puffed up for one against the other, they are called men, carnal, and natural, unable to perceive the things of the Spirit of God. And yet, because they are not separated from the Church, they are called little ones in Christ; he certainly wished those whom he rebuked for being men to be angels or gods, since in these quarrels they savored not the things of God but the things of men. But of those who are separated from the Church it is not said, “Not perceiving the things of the Spirit,” lest it be referred to the perception of knowledge; it is said, “Not having the Spirit.” And it does not follow that one who has it also perceives by knowing what he has.","f":"Augustine, <i>Serm.</i> 71.30 (PL 38:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-30)."},"augustine-sermones/71.31":{"o":"Habent ergo istum Spiritum in Eoclesia constituti parvuli in Christo, adhuc animales atque carnales, quid habeant percipere non valentes, id est, intelligere et nosse. Nam quomodo essent parvuli in Christo, nisi renati ex Spiritu sancto! Nee mirum videri debet, quod quisque.aliquid habet, et quod habet ignorat. Ut enim taceam de omnipotentis divinitate atque incommutabilis Trinitatis unitate; quis facile scientia percipiat quid sit anima? et quis non habet animam? Postremo ut certissime noverimus quod parvuli in Christo non percipientes quæ sunt Spiritus Dei, habent tamen Spiritum Dei; paulo post Paulum apostolum intueamur, quemadmodum eos ipsos increpans ait: Nescitis quia templum Dei eatis, et Spiritus Dei habitat in vobis (lbid. 16)? IIoc utique nullo modo diceret ab Ecclesia segregatis, qui dicti eunt Spiritum non habentes.","t":"So the little ones in Christ established in the Church, still natural and carnal, have this Spirit, though they are unable to perceive, that is, to understand and know, what they have. For how would they be little ones in Christ unless they had been reborn of the Holy Spirit? Nor should it seem strange that someone has something and does not know what he has. For, to say nothing of the divinity of the Almighty and the unity of the unchangeable Trinity, who easily perceives by knowledge what the soul is? And who does not have a soul? Finally, that we may know most certainly that the little ones in Christ who do not perceive the things of the Spirit of God nevertheless have the Spirit of God, let us look a little further on at the apostle Paul, how, rebuking these very people, he says: “Do you not know that you are the temple of God, and the Spirit of God dwells in you?” He would by no means say this to those separated from the Church, who were said to be “not having the Spirit.”","f":"Augustine, <i>Serm.</i> 71.31 (PL 38:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-31)."},"augustine-sermones/71.32":{"o":"Sed nec ille dicendus est esse in Ecclesia, et ad istam societatem Spiritus pertinere, qui ovibus Christi corporali tantum cominixtione ficto corde miscetur. Sanctus enim Spiritus disciplinœ fugiet ficlum. Quapropter quicumque in schismaticis vel haereticis congregationibus, vel potius segregationibus baptizantur, quam-, vis non sint renati Spiritu, tanquam Ismaeli similes, qui secundum carnem natus est Abrahae, non sicut Isaac, qni secundum spiritum, quia per repromissionem; tamen cum ad Catholicam veniunt, et societati Spiritus aggregantur, quem foris procul dubio non habebant, non eis repetitur lavacrum carnis. Non enim defuit etiam foris positis ista forma pietatis: sed accedit cis, quae nisi iutus non potest dari, unitas Spiritus in vinculo pacis. Tales quippe erant, antequam catholici essent, de qualibus dicit Apostolus: Habentes forman pietatis, virtutem autem ejus abnegantes. Potest enim esse visibilis forma palmitis etiam prælier vitem; sed invisibilis viia radicis haberi non potest, nisi in vite. Proinde corporalia Sacramenta, quæ portant et celebrant etiam segregati ab unitate corporis Christi, formam possunt exhibere pietatis; virtus vero pietalis invisibilis et spiritualis ita in cis non potest esse, quemadmodum sensus non sequitur hominis membrum, quando amputatur a corpore.","t":"But neither is he to be said to be in the Church and to belong to this fellowship of the Spirit who mingles with Christ’s sheep only by bodily mixing, with a feigned heart. For the Holy Spirit of discipline will flee the deceitful. Therefore, whoever are baptized in the congregations, or rather segregations, of schismatics or heretics, although they are not reborn of the Spirit, being like Ishmael, who was born to Abraham according to the flesh, not like Isaac, who was born according to the Spirit, because through promise, yet, when they come to the Catholic Church and are joined to the fellowship of the Spirit, which outside they without doubt did not have, the washing of the flesh is not repeated for them. For this form of godliness was not lacking even to those placed outside; but there is added to them what cannot be given except within: the unity of the Spirit in the bond of peace. For before they were Catholics they were such as the Apostle speaks of: “Having the form of godliness, but denying its power.” For the visible form of a branch can exist even apart from the vine; but the invisible life of the root cannot be had except in the vine. So the bodily sacraments, which even those separated from the unity of Christ’s body carry and celebrate, can display the form of godliness; but the invisible and spiritual power of godliness cannot be in them, just as feeling does not follow a member of a man when it is cut off from the body.","f":"Augustine, <i>Serm.</i> 71.32 (PL 38:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-32)."},"augustine-sermones/71.33":{"o":"Quæ cum ita sint, remissio peccatornm, quoniam non datur nisi in Spiritu sancto, in illa Ecclesia tantummodo dari potest, quæ habet Spiritum sanctum. Hoc enim fit remissione I peccatorum, ne princeps peccati, spiritus qui in se ipsum divisus est, regnet in nobis, ut eruti a potestate spiritus immundi, templum deinceps efficiamur Spiritus san. eti; ct a quo mundamur accipiendo indulgentiam, jpsum accipiamus habitatorcm ad faciendam, augendam, perficiendamque justitiam. Nam et in primo ejus adventu, cum hi qui eum acceperant, linguis omnium gentium loquerentur# et stupentes eos qui aderant, alloqueretur apostolus Petrus; compuncti sun I corde, et dixerunt ad Pelrum et ad Apostolos: Quid ergo faciemus, fratres? monstrate nobis. Et dixit Petrus ad eos: Agite poenitentiam, et baptizetur unusquisque vestrum in nomine Jesu Christi, in remissionem peccatorum; et accipietis donum Spiritus sancti. Utique in Ecclesia utrumque factum est; id est, et peccatorum remissio, et doni hujus acceptio, in qua erat Spiritus sanctus. Ideo nutem in nomine Jesu Christi, quia cum eumdem Spiritum sanctum promitteret: Quem mitlet, inquit, Pater in nomine meo. hicque enim habitat in quoquam Spiritus sanctus sine Patre et Filio: sicut nec Filius sine Patre et Spiritu sancto, nc£ sine illis Pater. Inseparabilis quippe est babilatio, quorum est inseparabilis opcratio: sed singiliitim plerumque per creaturae significationes, non pcr suam substantiam demonstrantur; sicut sua temporum spatia syllabis occupautibus separatim voce pronuntiantur: nec tamen a se ipsis ullis intervallis momentisque temporum separantur. Non enim unquam dici possunt simul, cum esse non possint nisi semper simul. Sed ut jam non semel diximus, ideo remissio peccatorum, qua in se divisi spiritus evertitur et expellitur regnum, ideo societas unitatis EcclesiæDei, extra quam non fit ipsa relnissio peccatorum, tanquam proprium est opus Spiritus sancti, Patre sane et Filio cooperantibus, quia societas est quodam modo Patris et Filii ipse Spiritus sanctus. Nam Pater non communiter habetur Pater a Filio ei Spiritu sancto: quia non est Pater amborum. Et Filius non communiter habctur Filius a Patre et Spiritu sancto: quia non est Filius amborum. Spiritus antem sanctus communiter habetur a Patre et Filio: quia Spiritus cst unus amborum.","t":"Since this is so, the forgiveness of sins, since it is not given except in the Holy Spirit, can be given only in that Church which has the Holy Spirit. For this is what the forgiveness of sins does: that the prince of sin, the spirit divided against itself, may not reign in us; that, rescued from the power of the unclean spirit, we may from then on be made the temple of the Holy Spirit; and that we may receive as our indweller, for producing, increasing, and perfecting righteousness, the very one by whom we are cleansed in receiving pardon. For at his first coming, when those who had received him spoke in the tongues of all nations, and the apostle Peter was addressing the amazed bystanders, they were pierced to the heart and said to Peter and the apostles: “What then shall we do, brothers? Show us.” And Peter said to them: “Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of sins; and you will receive the gift of the Holy Spirit.” Both certainly took place in the Church, in which the Holy Spirit was: that is, both the forgiveness of sins and the receiving of this gift. And it was “in the name of Jesus Christ” because, when he promised the same Holy Spirit, he said, “whom the Father will send in my name.” For the Holy Spirit does not dwell in anyone without the Father and the Son, as neither does the Son without the Father and the Holy Spirit, nor the Father without them. For the indwelling of those whose working is inseparable is inseparable; but they are often shown singly through signs in creatures, not in their own substance; just as their names are pronounced separately by the voice, in syllables each occupying its own span of time, and yet the persons are not separated from one another by any intervals and moments of time. For the names can never be spoken together, while the persons cannot be except always together. But, as we have said more than once, the forgiveness of sins, by which the kingdom of the spirit divided against itself is overthrown and expelled, and the fellowship of the unity of God’s Church, outside of which this forgiveness of sins does not take place, is as it were the proper work of the Holy Spirit, the Father and the Son of course cooperating, because the Holy Spirit himself is in a certain way the fellowship of the Father and the Son. For the Father is not had in common as Father by the Son and the Holy Spirit, because he is not the Father of both. And the Son is not had in common as Son by the Father and the Holy Spirit, because he is not the Son of both. But the Holy Spirit is had in common by the Father and the Son, because he is the one Spirit of both.","f":"Augustine, <i>Serm.</i> 71.33 (PL 38:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-33)."},"augustine-sermones/71.34":{"o":"Quisquis igitur reus fuerit impœnitentiæ conlra Spiritum, in quo unitas et societas communionis congregatur Ecclesiae, nunquam illi remittetur; quia hoc sibi clausit, ubi remittitur: et merito damnabitur cum spiritu qui in se ipsum divisus est, divisus et ipse contra Spiritum sanctum qui in se ipsum divisus non est. Hoc et ipsa evangelica testimonia nos admonent, si ea perscrutemur attentius. Nam secundum Lucam quidem non ibi hoc dicit Dominus, ubi respondet eis qui dixerunt quod in principe dæmoniorum ejicit dæmones, non ei remitti qui blasphemaverit in Spiritum sanctum. Unde apparet, non semel hoc a Domino dictum,sed ibi quoque uon negligenter praetereundum quo loco dictum sit. Loquebatur enim de his qui cum confessi essent, vel negassent coram hominibus, ubi ait, Dico autem vobis, Quicumque confessus fuerit me eoram hominibus, et Filius hominis confitebitur in illo 1 coram Angelis Dei: qui autem negaverit me coram homimbus, denegabitur coram Angelis Dei. Et ne ex hoc apostoli Petri desperaretur salus, qui euin coram hominibus ter negavit, continuo subjecit: Et omnis qui dicit verbum in Filium hominis, remittetur illi: ei aulem qui in Spiritum sanctum blasphemaverit, non remittetur: illa scilicet blasphemia cordis impænitentis, qua resistitur remissioni peccatorum, quae fit in Ecclesia per Spiritum sanctum. Quam blasphemiam Petrus non habuit,. quem mox poenituit quando amare flevit (Matth. XXVI, G9- 75); victoque spiritu qui in se ipsum divisus est, et qui eum vexandum poposcerat, contra quem pro illo Dominus rogavit ne deficeret lides ejus; accepit etiam ipsum cui non restitit, Spiri tum sanctum, ut non solum ei remitteretur peccatum sed per cum praedicaretur et daretur remissio pec catorum.","t":"Whoever, then, is guilty of impenitence against the Spirit, in whom the unity and fellowship of the communion of the Church is gathered, will never be forgiven, because he has shut himself out from the place where forgiveness is given; and he will rightly be condemned with the spirit that is divided against itself, since he too is divided against the Holy Spirit, who is not divided against himself. The Gospel testimonies themselves also remind us of this, if we examine them more attentively. For according to Luke, the Lord does not say that he who blasphemes against the Holy Spirit will not be forgiven at the point where he answers those who said that he casts out demons by the prince of demons. From this it appears that the Lord said this more than once, and that there too we must not carelessly pass over the place where it was said. For he was speaking of those who had confessed him or denied him before men, when he says: “But I say to you, whoever confesses me before men, the Son of Man will also confess him before the angels of God; but whoever denies me before men will be denied before the angels of God.” And lest the salvation of the apostle Peter, who denied him three times before men, be despaired of on this account, he at once added: “And everyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit it will not be forgiven”: namely, by that blasphemy of the impenitent heart by which the forgiveness of sins that takes place in the Church through the Holy Spirit is resisted. This blasphemy Peter did not have, for he soon repented when he wept bitterly; and having overcome the spirit that is divided against itself, which had demanded to sift him, against which the Lord prayed for him that his faith might not fail, he also received the very Holy Spirit whom he had not resisted, so that not only was his sin forgiven him, but through him the forgiveness of sins was preached and given.","f":"Augustine, <i>Serm.</i> 71.34 (PL 38:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-34)."},"augustine-sermones/71.35":{"o":"Apud duos autem alios evangelistas quod narratur, ut de blasphemia Spiritus hæc sententia diceretur, causa exstitit ex commemoratione spiritus immundi, qui in se ipsum divisus est. Dictum enim erat de Domino, quod in principe dæmonum ejiceret dæmones: ibi se Dominus ait in Spiritu sancio ejicere dxmoues, ut Spiritus qui non est in se divisus, eum qui in se divisus est vincat atque ejiciat; ille autem horno in ejus perditione remancat, qui in hujus qui in se divisus non est, pacem per impoenitentiam transire detrectat. Hoc enim Marcus ita narrat: Amen dico vobis, quia omnia dimittentur hominibus peccata, et blasphemiæ quibus blasphemaverint: qui autem blasphemaverit in Spiritum sanctum, non habet remissionem in æternum, sed reus erit aeterni delicti. Haec verba Domini cum dixisset, sua deinde conjunxit dicens: Quomam dicebant, Spiritum immundum habet: ut ostenderet, hinc fuisse exortam causam, ut hoc diceret, eo quod dixerant eum in Beelzebub principe daemoniorum dæmones pellere. Non quia esset blasphemia quae non remittitur, cum et hæc remittatur, si recta pœnitentia consequatur: sed quod hinc, ut dixi, causa exstitit ut a Domino illa sententia proferretur, facta mentione spiritus immundi, quein adversum sc ipsum divisum Dominus ostendit. propter Spiritum sanctum, qui non solum adversum se divisus non est, scd etiam quos colligit efficit indivisos, peccata quae adversum se divisa sunt dimittendo, eosque mundatos inhabitando; ut sit, quemadmodum scriptum est in Actibus Apostolorum, Multitudinis credentium erat cor unum et anima una. Cui dono remissionis non resistit, nisi qui duritiam cordis impoenitentis habuerit. Nam et alio loco dixerunt Judæi de Domino, quod daemonium haberet, nec tamen ibi aliquid dixit de blasphemia Spiritus sancti: quoniam nou ita objecerunt spiritum immundum, ut in se divisus ex ore ipsorum possit ostendi, sicut Beelzebub a quo ejici dæmones posse dixerunt.","t":"In the other two evangelists, the occasion for this sentence about blasphemy of the Spirit, as they narrate it, arose from the mention of the unclean spirit, which is divided against itself. For it had been said of the Lord that he cast out demons by the prince of demons; there the Lord says that he casts out demons by the Holy Spirit, so that the Spirit who is not divided against himself conquers and casts out the one who is divided against himself, while that man remains in the latter’s perdition who refuses through impenitence to pass over into the peace of the one who is not divided against himself. Mark narrates it thus: “Amen I say to you, all sins will be forgiven men, and the blasphemies with which they blaspheme; but whoever blasphemes against the Holy Spirit has no forgiveness forever, but will be guilty of an eternal offense.” Having recorded these words of the Lord, he then added his own, saying: “Because they were saying, He has an unclean spirit,” to show that the occasion for his saying this arose from their having said that he drove out demons by Beelzebub, the prince of demons. Not that this was the blasphemy that is not forgiven, since even this is forgiven if right repentance follows; but because from this, as I said, the occasion arose for the Lord to utter that sentence, mention having been made of the unclean spirit, which the Lord showed to be divided against itself, in contrast with the Holy Spirit, who not only is not divided against himself but makes those he gathers undivided, by forgiving the sins that are divided against themselves and by dwelling in those he has cleansed; so that it may be as is written in the Acts of the Apostles: “The multitude of believers had one heart and one soul.” No one resists this gift of forgiveness except one who has the hardness of an impenitent heart. For in another place too the Jews said of the Lord that he had a demon, and yet he said nothing there about blasphemy of the Holy Spirit, because they did not charge him with an unclean spirit in such a way that it could be shown from their own mouths to be divided against itself, as was Beelzebub, by whom they said demons could be cast out.","f":"Augustine, <i>Serm.</i> 71.35 (PL 38:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-35)."},"augustine-sermones/71.36":{"o":"In hac vero lectione secundum Matthaeum, multo manifestius aperuit Dominus quid hic vellet intelligi: id est, quod ipse dicat verbum contra Spiritum sanctum, qui unitati Ecclesiæ corde impœnitenti resistit, ubi in Spiritu sancto fit remissio pecoatorum. Hunc enim Spiritum non habent, ut jam dictum est, qui etiam Christi sacramenta portantes atque tractantes, ab ejus congregatione sejuncti sunt. Nam ubi dixit de divisione satan:c adversus satanam, et quod ipse in Spiritu sancto ejiceret dæmones, utique in spiritu qui non est adversus se ipsum, sicut ille, divbus; ibi continuo, ne per illos qui sub nomine Christi extra ejus ovile conventicula sua congregant, quisquam putaret etiam regnum Christi adversum se esse divi-. sum, Qui non eat mecum, inquit, contra me est; et gui non congregat mecum, spargit: ut illos ostenderet ad se non pertinere, qui extra congregando nollent congregare, sed spargere. Deinde subjunxit, Ideo dico robis: Omne peccatum et blasphemia remittetur hominibus; Spiritus autem blasphemia non remittetur. Quid est boc? Ideo sola Spiritus blasphemia non remittelur, quoniam qui non est cum Christo, contra ipsum est; et qui non cum Ulo congregat, spargit? Ideo utique. Qui euim non cum illo congregat, quomodolibet sub ejus nomine congreget, non habet Spiritum sanctum.","t":"But in this reading according to Matthew, the Lord disclosed much more plainly what he wished to be understood here: namely, that he speaks a word against the Holy Spirit who with an impenitent heart resists the unity of the Church, where the forgiveness of sins takes place in the Holy Spirit. For, as has already been said, those do not have this Spirit who, though they carry and handle the sacraments of Christ, are cut off from his congregation. For when he had spoken of the division of Satan against Satan, and said that he himself cast out demons by the Holy Spirit, surely by the Spirit who is not divided against himself as that one is, he at once added—lest anyone think, because of those who gather their conventicles under the name of Christ outside his fold, that the kingdom of Christ too is divided against itself—“He who is not with me is against me; and he who does not gather with me scatters”: to show that those do not belong to him who, by gathering outside, chose not to gather but to scatter. Then he added: “Therefore I say to you: every sin and blasphemy will be forgiven men; but blasphemy of the Spirit will not be forgiven.” What is this? Is blasphemy of the Spirit alone not forgiven precisely because he who is not with Christ is against him, and he who does not gather with him scatters? Precisely so. For he who does not gather with him, in whatever way he may gather under his name, does not have the Holy Spirit.","f":"Augustine, <i>Serm.</i> 71.36 (PL 38:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-36)."},"augustine-sermones/71.37":{"o":"Hic omnino, hic nos conipulit non alibi intelligere fieri posse remissionem omnis peccati omnisque blasphemiae, nisi in Christi cougrcgatione, quae non spargit. Congregatur quippe in Spiritu sancto, qui non est contra se ipsum divisus, sicut ille immundus spiritus. Et propterea omnes congregationes, vel potius dispersiones, quæ se Christi Ecclesias appellant, et sunt inter se divisae atque contra. riæ, et unitatis congregationi, quoe vera est Ecclesia ejus, inimicæ; non quia videntur ejus habere nomen, idcirco pertinent ad ejus congregationem. Pertinerent autem, si Spiritus sanctus, in quo consociatur hac congregatio, adversum se ipsum divisus esset. Hoc autem quia non est (qui enim non est cum Christo, contra ipsum est; et qui cum illo non congregat, spargit), ideo peccatum omne atque omnis blasphemia dimittetur hominibus in hac congregatione, quam in Spiritu sancto, et non adversus se ipsum diviso, congregat Christus. Ipsius autem Spiritus blasphemia illa, qua fit ut corde impoenitenti huic tanto Dei dono usque in fiDem vitæ istius resistatur, non remittetur. Nam etsi quisquam ita sit contrarius veritati, ut Deo loquenti, non in Prophetis, sed in unico Filio, cum propter no eum, ut nobis in eo loqueretur, Filium hominis esse voluit, reluctetur; remittetur ei, cum poenitendo con. versus fuerit ad Dei benignitatem; qui cum mortem impii nollet, quantum ut revertatur ct vivat (Ezech. xxxiii, il), dedit Ecclesiae suae Spiritum sanctum, ut quicumque in eo peccata dimitteret, dimitterentur ei. Qui vero huic dono exstiterit inimicus, ut non illud per poenitentiam petat, sed ei per impœnitentiam contradicat, fit irremissibile; non quodcumque peccatum, sed contempta vel etiam oppugnata ipsa remissio peccalorum. Atque ita dicitur verbum contra Spiritum sanctum, cum ei dispersione ad congregationem nunquam venitur, quæ ad remittenda peccata accepit Spiritum sanctum. Ad quam congregationem etiamsi per malum clericum, sed tamen catholicum ministrum, reprobum et fictum aliquis accesserit cordb non ficte; in ipso sancto Spiritu remissionem accipit peccatorum. Qui spiritus in sancta Ecelesia,. etium isto tempore, quo velut arca cum palea trituratur, sic operatur, ut nullius veram confessionem asperetur, nullius simulatione fallatur, atque ita reprobos fugiat, ut etiam per eorum ministerium probos colligat. Unum ergo suffugium est, ne sit irremissibilis blasphemia, ut cor impoenitens caveatur; ncc aliter pænitentia prodesse credatur, nisi ut teneatur Ecclesia, ubi remissio peccatorum datur, et societas Spiritus in pacis vinculo custoditur.","t":"Here entirely, here he compels us to understand that the forgiveness of every sin and every blasphemy cannot take place elsewhere than in the congregation of Christ, which does not scatter. For it is gathered in the Holy Spirit, who is not divided against himself as that unclean spirit is. And therefore all the congregations, or rather dispersions, which call themselves churches of Christ, and are divided and opposed among themselves, and hostile to the congregation of unity, which is his true Church, do not belong to his congregation because they seem to have his name. They would belong to it, however, if the Holy Spirit, in whom this congregation is united, were divided against himself. But since this is not so—for he who is not with Christ is against him, and he who does not gather with him scatters—therefore every sin and every blasphemy will be forgiven men in this congregation which Christ gathers in the Holy Spirit, who is not divided against himself. But that blasphemy of the Spirit himself, by which this so great gift of God is resisted with an impenitent heart until the end of this life, will not be forgiven. For even if someone is so opposed to the truth as to struggle against God speaking, not in the prophets, but in his only Son, whom for our sake he willed to be the Son of Man so as to speak to us in him, it will be forgiven him when by repenting he has turned to the kindness of God, who, since he does not will the death of the ungodly so much as that he turn and live, gave his Church the Holy Spirit, so that whoever’s sins she forgives in him, they would be forgiven. But if anyone becomes an enemy to this gift, so that he does not seek it through repentance but contradicts it through impenitence, it becomes unforgivable: not any sin whatever, but the very forgiveness of sins despised or even attacked. And so a word is spoken against the Holy Spirit when one never comes from the dispersion to the congregation that received the Holy Spirit for forgiving sins. And if anyone comes to that congregation with an unfeigned heart, even through a bad cleric, reprobate and feigned, provided he is a Catholic minister, he receives forgiveness of sins in that very Holy Spirit. For that Spirit in the holy Church, even at this time when it is threshed like a threshing floor with the chaff, so works that he spurns no one’s true confession and is deceived by no one’s pretense, and so flees the reprobate that he gathers the approved even through their ministry. There is, then, one refuge, lest the blasphemy be unforgivable: to guard against the impenitent heart, and to believe that repentance profits only if the Church is held fast, where the forgiveness of sins is given and the fellowship of the Spirit is kept in the bond of peace.","f":"Augustine, <i>Serm.</i> 71.37 (PL 38:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-37)."},"augustine-sermones/71.38":{"o":"Ut potui, difficillimam quæstionem, si. tamen aliquatenus potui, Domino miserante atque adjuvante, tractavi. Quidquid tamcn in ejus difficultate apprehendere non valui, non imputetur ipsi veritati, quæ salubriter pios, etiam cum occultatur, exercet; sed infirmitali meæ, qui vel intelligenda conspicere, vel intellecta explicare non potui. De his autem qua; forte potuimus et cogilando vestigare, et dicendo cxpedire, illi sunt agendæ sratiæ, a quo quæsivimus, a quo pctivimus, ad quem pulsavimus, ut haberemus unde et nos meditando aleremur, et vobis loquendo ministraremus.","t":"As I could—if indeed I could to any degree—with the Lord’s mercy and help, I have treated a most difficult question. Yet whatever I have not been able to grasp in its difficulty, let it not be imputed to the truth itself, which exercises the godly to their good even when it is hidden, but to my weakness, since I could not either see what was to be understood or explain what I understood. And for those things which we have perhaps been able both to track down by thinking and to set out by speaking, thanks are to be given to him from whom we sought, whom we asked, at whose door we knocked, so that we might have something both to feed ourselves on in meditation and to minister to you in speaking.","f":"Augustine, <i>Serm.</i> 71.38 (PL 38:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-38)."},"augustine-sermones/71.4":{"o":"Dcindo ne putarent increduli et impii adversantes nomini christiano, propter diversas hæreses et schismata corum qui sub nomine christiano greges colligunt perditorum, etiam Christi rcguum adversum sc esse divisum, couscquenter adjungit: Qui non est mecum, contra me est; et qui non congregat mecum, spargit. Non ait, Qui non est sub voce nomunis mei, aut sub specie sacramenti nni: sed, Qni non eat mecum, contra me est. Nee ait, Qni non congregat sub vocc' nominis mei: sed, Qni non congregat mecum, spargit. Non crgo cst adversum sc divisum regnum Christi: sed homines conantur dividere, quod emptum cst pretio sanguinis Christi. Norit enim Dominus qui sunt ejus: Et recedut, inquit, ab iniquitate omnis qui nominat nomen Domini. Nam si ab iniquitatc non recedit, non pertinet ad regnum Christi, etiam nominans nomen Christi. Ut ergo aliqua, exempli gratia, commemorem: spiritus avaritiæ et spiritus luxuriæ, quia ille contrahit, ille profundit, divisi sunt adversum se; et ambo pertinent ad regnum diaboli. Apud idolorum cultores, spiritus Junonis ct spiritus Herculis divisi sunt adversum se; et ambo pertinent ad regnum diaboli. Pagauus hostis Chrisli et Judxus hostis Christi, divisi sunt adversum se; et ambo pertinent ad regnum diaboli. Arianus et Photinianus, ambo haeretici, et adversum se ambo divisi. Donatista et Maximianista ambo hærctici, et adversum se ambo divisi. Ornnia vitia crroresque mortalium inter se contrarii, divisr sunt adversum se, et omnes pertinent ad regnum diaboli: ideo non stabit regnum ejus. Justus autem et impius, fidelis et incredulus, catholicus et haereticus, divisi quidem sunt adversum se, scd non ambo pertinent ad regnum Christi. Novit Dominus qui sunt ejus. Nemo sibi de vocabulo blandiatur. Si vult sibi prodesse nomen Domini, recedat ab iniquitate, qui invocat nomen Domini.","t":"Then, lest unbelievers and the ungodly who oppose the Christian name should think, because of the various heresies and schisms of those who gather flocks of the lost under the Christian name, that Christ’s kingdom too is divided against itself, he goes on to add: “He who is not with me is against me; and he who does not gather with me scatters.” He does not say, “He who is not under the sound of my name, or under the outward form of my sacrament,” but, “He who is not with me is against me.” Nor does he say, “He who does not gather under the sound of my name,” but, “He who does not gather with me scatters.” So Christ’s kingdom is not divided against itself; but men try to divide what was bought at the price of Christ’s blood. For “the Lord knows those who are his; and let everyone,” it says, “who names the name of the Lord depart from iniquity.” For if he does not depart from iniquity, he does not belong to Christ’s kingdom, even though he names the name of Christ. To mention some things, then, by way of example: the spirit of avarice and the spirit of luxury, since the one hoards and the other squanders, are divided against each other, and both belong to the devil’s kingdom. Among the worshippers of idols, the spirit of Juno and the spirit of Hercules are divided against each other, and both belong to the devil’s kingdom. The pagan enemy of Christ and the Jewish enemy of Christ are divided against each other, and both belong to the devil’s kingdom. The Arian and the Photinian, both heretics, are both divided against each other. The Donatist and the Maximianist, both heretics, are both divided against each other. All the vices and errors of mortals, being contrary to one another, are divided against each other, and all belong to the devil’s kingdom: therefore his kingdom will not stand. But the righteous and the ungodly, the believer and the unbeliever, the Catholic and the heretic, are indeed divided against each other, but they do not both belong to Christ’s kingdom. The Lord knows those who are his. Let no one flatter himself on account of the name. If anyone who calls on the name of the Lord wants the name of the Lord to profit him, let him depart from iniquity.","f":"Augustine, <i>Serm.</i> 71.4 (PL 38:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-4)."},"augustine-sermones/71.5":{"o":"Sed ista verba evangelica etsi habebant aliquid obscuritatis, quod, adjuvante Domino, arbitror explanatum; non erant tainen tantæ difficultatis, quantæ ape parct esse quod scquilur. Idco dico vobis: omne peccatum et blasphemia remittetur hominibus: Spiritus autem blasphemia non remittetur. Et quicumque dixerit verbum contra Filium hominis, remittetur ei: qui autem dixerit contra Spiritum sanctum, non remittetur ei, neque in hoc sæculo, neque in futuro. Quid ergo fiel de his quos lucrari cupit Ecclesia? Numquidnam correctis et ad eam ex quocumque errore venientibus spes falsa promittitur in rcmissionc omnium peccatorum? Quis enim non convincitur dixisse verbum contra Spiritum sanctum, antequam Christianus vel Catholicus fieret' Primo ipsi qui Pagani appellantur, multorum deorum falsorulnquc cultores et idolorum adoratorcs, cum dicunt Dominum Christum magicis artibus fecisse miracula; nonne istis sunt similcs, qui cum dixerunt in principc dæmoniorum ejecisse damonia? Dcindc cum quotidie nostram sanctificationem blasphemant, quid aliud biasphemant quam Spirilum sanctum? Quid Judxi, qui dixcrunt de Domino unde iste cxortus cst sermo? nonne usquc adhuc verbum contra Spiritum sancium loquuntur, sic eum negantes esse in Christianis, sicut illi in Chi isto esse ncgavcrunt? Ncquc enim ct illi Spiritui sancto maledixerunt 1, aut non eum esse dicentes, aut esse quidem, sed Deum non esse, sed esse creaturam; aut ad damones ejiciendos nihil valere: non ista indigna, non aliquid simile de Spirilu sancto locuti sunt. Sadducæi enim Spiritum sanctum negabant: Pharisæi vcro eum esse,coutra Sadducæorum hæresim defendebant; sed csse in Domino Jcsu Christo negabant, quem dæmones ejicere in principc dæmoniorum putabanl, cum ejiceret ille in Spiriiu sancto. Ac per hoc et Judæi et quicumque haretici Spiritum sanctum confitentur, sed cum negant csse in Christi corpore, quod est unica ejus Ecclesia, non utique nisi una catholica; procul dubio similes sunt Pharisæis, qui tunc etiamsi esse Spiritum sanctum fatebantur, ncgabant tamen eum esse in Christo, cujus opera in dæmonibus ejicicndis dæmonioruin principi tribuebant. Omitto quod quidam hæretici ipsum omnino Spiritum sanctum vel non creatorem, sed creaturam esse contendunt; sicut Ariani et Eunomiani et Macedoniani: vet eum prorsus ita negant, ut ipsum Deum negent esse Trinitatem, sed tantummodo esse Deum Patrem asseverant, et ipsum aliquando vocai i Filiuni, aliquando vocari Spiritum sanctum; sicut Sabelliani, quos quidam Patripassianos vocant, ideo quia Patrum perhibent passum: cujus cum ncgant esse aliquem Filium, sine dubio negant esse Spiritum sanctum. Photiniani quoque Patrem solum esse dicentes Deum, Filium vero nonnisi hominem, negant omnino esse tertiam personam Spiritum sanctum.","t":"But these words of the Gospel, though they had something of obscurity, which I think has been explained with the Lord’s help, were not of as great difficulty as what follows appears to be: “Therefore I say to you: every sin and blasphemy will be forgiven men, but blasphemy of the Spirit will not be forgiven. And whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come.” What, then, will become of those whom the Church longs to win? Is a false hope held out, in the forgiveness of all sins, to those who are corrected and come to her from whatever error? For who is not convicted of having spoken a word against the Holy Spirit before he became a Christian or a Catholic? First, those who are called pagans, worshippers of many false gods and adorers of idols: when they say that the Lord Christ worked miracles by magic arts, are they not like those who said that he cast out demons by the prince of demons? Then, when they daily blaspheme our sanctification, what else do they blaspheme but the Holy Spirit? What of the Jews, who said of the Lord the words from which this discourse arose? Do they not to this day speak a word against the Holy Spirit, denying that he is in Christians just as those denied that he was in Christ? For they did not revile the Holy Spirit either by saying that he does not exist, or that he exists but is not God but a creature, or that he has no power to cast out demons: they said no such unworthy things, nothing like them, about the Holy Spirit. For the Sadducees denied the Holy Spirit, while the Pharisees defended his existence against the heresy of the Sadducees; but they denied that he was in the Lord Jesus Christ, who they thought cast out demons by the prince of demons, when he cast them out by the Holy Spirit. And so both the Jews and all heretics who confess the Holy Spirit, but deny that he is in the body of Christ, which is his one Church, and that certainly none other than the one Catholic Church, are without doubt like the Pharisees, who at that time, even though they confessed that the Holy Spirit exists, nevertheless denied that he was in Christ, whose works in casting out demons they attributed to the prince of demons. I pass over the fact that certain heretics contend that the Holy Spirit himself is not the Creator but a creature, like the Arians, the Eunomians, and the Macedonians; or deny him altogether, by denying that God is a Trinity and asserting that God is only the Father, who is sometimes called the Son and sometimes called the Holy Spirit, like the Sabellians, whom some call Patripassians because they hold that the Father suffered; and since they deny that he has any Son, they without doubt deny that the Holy Spirit exists. The Photinians too, saying that the Father alone is God and the Son only a man, deny altogether that there is a third person, the Holy Spirit.","f":"Augustine, <i>Serm.</i> 71.5 (PL 38:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-5)."},"augustine-sermones/71.6":{"o":"Manifestum est igitur, et a Paganis, et a Judæis, et ab hæreticis blasphemari Spiritum sanctum. Numquidnam ergo deserendi suut, et sine ulla spe deputandi, quoniam fixa sententia est, Qui verbum dixerit contra Spiritum sanctum, non ei dimitti, neque in hoc saculo, neque in futuro; et illi soli existimandi sunt ab hujus gravissimi peccati rcatu liberi, qui ex infantia sunt Catholici? Nam quicumque verbo Dei crediderunt, ut Catholici fierent, utiquc aut cx Paganis, aut ex Judaeis, aut ex hæreticis in gratiam Christi paccmque venerunt: quibus si non cst dimissum quod dixcrunt verbum contra Spiritum sanctum, inanilcr promittitur et prædicatur bominibus, ut convertantur ad Dcum, et sive in Baptismo sive in Ecclesia pacem rcmissionemque accipiant peccatorum. Neque enim dictum est, Non remittetur ci, nisi in Baptismo; sed, Non remittetur, inquit, neque in hoc sæculo, neque in futuro.","t":"It is plain, then, that the Holy Spirit is blasphemed by pagans, by Jews, and by heretics. Are they, then, to be abandoned and counted as without any hope, since the sentence stands fixed, “Whoever speaks a word against the Holy Spirit, it will not be forgiven him, neither in this age nor in the age to come”; and are only those to be considered free of the guilt of this gravest sin who have been Catholics from infancy? For all who have believed the word of God so as to become Catholics have certainly come into the grace and peace of Christ either from the pagans, or from the Jews, or from the heretics. If the word they spoke against the Holy Spirit has not been forgiven them, it is in vain that men are promised and preached to that they should turn to God and receive peace and the forgiveness of sins, whether in baptism or in the Church. For it was not said, “It will not be forgiven him, except in baptism,” but, “It will not be forgiven,” he says, “neither in this age nor in the age to come.”","f":"Augustine, <i>Serm.</i> 71.6 (PL 38:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-6)."},"augustine-sermones/71.7":{"o":"Nonnullis vidctur eos tantummodo peccarc in Spiritum sanctum, qui lavacro regenerationis abluti in Ecclesia, et accepto Spiritu sancto, velut tanto postea dono Salvatoris ingrati, mortifero aliquo peccato se immerscrint: qualia sunt vel adulteria, vel homicidia, vcl ipsa discessio, sive omni modo a nomine christiano, sive a catholica Ecclesia. Sed iste sensus unde prohari possit, ignoro: cunt et pœnitentiæquorumque criminum locus in Ecclesia non negetur; et ipsos hæreticos ad hoc utique corripiendus dicat Apostolus, Ne forte det Uti, Deus poenitentiam ad cognoscendam veritatem, et resipiscant a diaboli laqueis, a quo captivi tenentur secundum ipsius voluntatem. Quis enim est fructus correctionis sine ulla spe remissionis? Postremo non ait Domiuus,Qui fidelis catholicus dixerit verbum contra Spiritum sanctum; sed Qui dixerit, boc est, quilibet dixerit, quicumque dixerit, non remittetur ei, neque in hoc sæculo, neque in futuro. Sive ergo sit ille Paganus, sive Judæus, sive Christianus, sive cx Judxis vel Chiistianis hærcticus. sive quodlibet aliud habeat nomen erroris, non dictum cst, Illc aut ille; sed, Qui dixerit verbum contra Spiritum sanctum, id est, blasphemaverit Spiritum sanctum, non rcmittetur et, neque in hoc sæculo, neque in futuro.Porro autom si omnis error contrarius veritati et inimicus catholicæ paci, sicut supra ostendimus, dicit verbum contra Spiritum sanctum, nee tamen cessat Ecclesia ex omni errore corrigere atque colligcre, qui rcmissionem peccatorum et ipsum quem blasphemaverant accipiant Spiritum sanctum; puto quod grande secretum tam magna! hujus quæstionis ostendimus. Lumen ergo expositionis a Domino requiramus.","t":"Some think that only those sin against the Holy Spirit who, having been washed in the bath of regeneration in the Church and having received the Holy Spirit, then, as if ungrateful for so great a gift of the Saviour, have plunged themselves into some deadly sin, such as adultery or murder, or departure itself, whether from the Christian name altogether or from the Catholic Church. But I do not know how this view can be proved, since a place for repentance for any crimes whatever is not denied in the Church, and the Apostle says that the heretics themselves are to be corrected for this very purpose: “In case God may perhaps give them repentance to know the truth, and they may come to their senses out of the snares of the devil, by whom they are held captive at his will.” For what is the fruit of correction without any hope of forgiveness? Finally, the Lord does not say, “Whatever baptized Catholic speaks a word against the Holy Spirit,” but “Whoever speaks,” that is, anyone at all, whoever speaks, “it will not be forgiven him, neither in this age nor in the age to come.” Whether, then, he is a pagan, or a Jew, or a Christian, or a heretic from among the Jews or the Christians, or bears any other name of error, it is not said, “this one or that one,” but, “Whoever speaks a word against the Holy Spirit,” that is, blasphemes the Holy Spirit, “it will not be forgiven him, neither in this age nor in the age to come.” Furthermore, if every error contrary to the truth and hostile to Catholic peace, as we showed above, speaks a word against the Holy Spirit, and yet the Church does not cease to correct and gather out of every error those who are to receive the forgiveness of sins and the very Holy Spirit whom they had blasphemed, I think we have shown how great a secret this so great question holds. Let us, then, seek the light of explanation from the Lord.","f":"Augustine, <i>Serm.</i> 71.7 (PL 38:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-7)."},"augustine-sermones/71.8":{"o":"Erigite itaque, fratres, crigile ad me aurcs, ad Dominum mentes. Dico Charitati vestræ: fortc in omnibus sanctis Scripturis nulla major quæstio, nulla diC. ficiJior invenitur. Unde ut vobis aliquid de me ipso fatear, semper in sermonibus quos ad populum habui, hujus quæstionis difficultatem molestiamquc vitavi: non quia nihil haberem quod inde utcumque cogitarem; neque enim in re tanta pcterc, quærere, pulsare negligerem: sed quia ipsi intelligentiæ, quæ mihi aliquantum aperiebatur, verbis ad horam occurrentibus me posse sufficcre non putarem. Hodie autem lectiones audiens, de quibus vobis esset sermo reddendus, cum Evangelium legeretur, iia pulsatum est cor mcum, ut Deum crederem velle aliquid hinc pcr meum ministerium vos audire.","t":"Lift up, then, brothers, lift up your ears to me and your minds to the Lord. I tell your Charity: perhaps in all the holy Scriptures no greater, no more difficult question is found. So, to confess something about myself to you, in the sermons I have preached to the people I have always avoided the difficulty and trouble of this question: not because I had nothing at all that I thought about it, for in so great a matter I would not neglect to ask, to seek, to knock; but because I did not think I could do justice, with words that come at the moment, to the understanding that had been somewhat opened to me. But today, hearing the readings on which I was to preach to you, when the Gospel was read, my heart was so knocked upon that I believed God wished you to hear something on this through my ministry.","f":"Augustine, <i>Serm.</i> 71.8 (PL 38:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-8)."},"augustine-sermones/71.9":{"o":"Prius ergo ut advertatis et intelligatis, admoneo non dixisse Dominum, Omnis blasphemia Spiritus non rcmittetur; neque dixisse, Qui dixerit quodcumque verbum contra Spiritum sanctum, non remittetur ei: sed, Qui dixerit verbum. Illud enim si dixisset, nihil nobis omnino remaneret unde disputare possemus. Quoniam si omnis blasphemia et omne verbum quod dicitur contra Spiritum sanctum, non remitterctur hominibus; ex nullo genere impielatis corum qui dono Christi et sanctificationi Ecclesiæ contradicunt, vel Paganorum, vel Judaeorum, vel quorumlibet hæreticorum, nonnullorum etiam in ipsa Catholica imperitorum, quemqnam Ecclesia lucraretur. Sed absit ut hoc Dominus diceret: absit, inquam, ut Veritas diceret, omnem blasphemiam vel omne verbum quod contra Spiritum sanctum diceretur, non habere remissionem, neque in hoc sæculo, 1 neque in futuro.","t":"First, then, so that you may notice and understand, I point out that the Lord did not say, “Every blasphemy of the Spirit will not be forgiven,” nor did he say, “Whoever speaks any word whatever against the Holy Spirit, it will not be forgiven him,” but, “Whoever speaks a word.” For had he said that, nothing at all would remain for us to discuss. For if every blasphemy and every word spoken against the Holy Spirit were not forgiven men, the Church would win no one from any kind of ungodliness among those who contradict the gift of Christ and the sanctification of the Church, whether pagans, or Jews, or any heretics whatever, or even some of the unlearned within the Catholic Church itself. But far be it that the Lord should have said this: far be it, I say, that the Truth should have said that every blasphemy or every word spoken against the Holy Spirit has no forgiveness, neither in this age nor in the age to come.","f":"Augustine, <i>Serm.</i> 71.9 (PL 38:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/71-9)."},"augustine-sermones/72.1":{"o":"Admonuit nos Dominus Jesus Christus, at bonæ arbores simus, et fructus bonos habere possimus. Ait enim: Aut facite arborem bonam, et fructum ejus bonum; aut facile arborem malam, et fructumejus malum. De fructu enim arbor cognoscitur. Ubi ait: Facite arborem bonam, et fructum ejus bonum: hoc utique non est admonitio, sed præceptum salubre, cui obedientia necessaria est. Quod autem dicit: Facite arborem malam, et fructum ejus malum: non praeceptum est, ut facias; sed monitio, ut caveas. Contra hos enim dixit, qui putabant se, cum mali essent, loqui bona posse, vel bona opera habere. Hoc Dominus Jesus dicit non posse. Prius est enim mutandus homo, ut opera mutentur. Si enim manet homo in eo quod malus est I, bona opera habere non potest: si manet in eo quod bonus est, mala opera habere non potest.","t":"The Lord Jesus Christ has admonished us to be good trees, so that we may be able to bear good fruit. For he says: “Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit.” When he says, “Make the tree good and its fruit good,” this is certainly not a warning but a saving command, to which obedience is necessary. But when he says, “Make the tree bad and its fruit bad,” it is not a command that you should do it, but a warning that you should beware. For he said it against those who thought that, though they were bad, they could speak good things or have good works. The Lord Jesus says that this cannot be. For the man must first be changed, so that his works may be changed. For if a man remains in being bad, he cannot have good works; if he remains in being good, he cannot have bad works.","f":"Augustine, <i>Serm.</i> 72.1 (PL 38:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-1)."},"augustine-sermones/72.3":{"o":"Quis autem a Domino bonus inventus est, cum Christus pro impiis mortuus sit? Omnes ergo malas arbores invenit, sed dedit potestatem filios Dei fieri, credentibus in nomine ejus. Quisquis igitur homo hodiebonus est, id est. arbor bona, mala inventa est et bona facta est. Et si quande venit, malas arbores eradicare vellet; quæ remaneret, quae non digna esset eradicari? Sed venil prærogare misericordiam, ut postea exerceret judicium, cui dicitur: Misericordiam et judicium cantabo tibi, Domine. Dedit ergo credentibus remissionem peccatorum, noluit cum eis et de praeteritis chartis habere rationem. Dedit remissionem pecc aiorum, feeit arbores bonas*. Distulit securim, dedit securitatem.","t":"But who was found good by the Lord, since Christ died for the ungodly? He found all of them bad trees, then; but he gave power to become sons of God to those who believe in his name. Whoever, then, is good today, that is, a good tree, was found bad and was made good. And if, when he came, he had wanted to uproot the bad trees, which would have remained that did not deserve to be uprooted? But he came to bestow mercy first, so as to exercise judgment afterward, he to whom it is said: “Mercy and judgment I will sing to you, O Lord.” So he gave believers the forgiveness of sins; he did not want to settle accounts with them even over their past debts. He gave forgiveness of sins; he made the trees good. He put off the axe; he gave security.","f":"Augustine, <i>Serm.</i> 72.3 (PL 38:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-3)."},"augustine-sermones/72.4":{"o":"De hac securi Joannes loquitur, dicens: Jam securis ad radicem arborum posita est. Omnis arbor quæ noM facit fructum bonum. excidetur, et in ignem mittetur. De hac securi comminatur paterfamilias in Evangelio, dicens: Ecce triennium eat quod venio ad hanc arborem, et fructum in ea non invenio. Nunc debeo locum evacuare I: proinde amputetur. Et intercedit colonus, dicens: Domine, dimitte illam et hoc anno; cireumfodiam illam, et adhibebo cophinum stercoris: si fecerit fructum, bene; sin minus, venies et amputabis eam. Tanquam per triennium Dominus visitavit genus humanum, hoc est, tribus quibusdam temporibus. Primum tempus, ante Legem; secundum, in Lege; tertium modo est, quod tempus est gratiæ. Nam si non visitavit genus humanum ante Legem, unde A bel? unde Enoch? unde Noe? unde Abraham? unde Isaac? unde Jacob? quorum se Dominum dici voluit; et cujus omnes gentes erant, quasi trium hominum Deus esset: Ego sum, inquit, Deus Abraham, ct Isaac, et Jacob (Exod. m, 14). In Lcge autem si non visitaret, ipsam Legem non daret. Post Legem venit et ipse paterfamilias: passus est, mortuus est, resurrexit, Spiritum sanctum dedit, Evangelium per totum orbem prædicari fecit, et adhuc quædam arbor infructuosa permansit. Est quaedam adhuc pars generis humani, quae adhuc se non corrigit. Intercedit colonus; pro plebe orat Apostolus: Flecto, inquit, genua mea pro vobis ad Patrem, ut in charitati radicati et fundati, valeatis apprehendere cum omnibus sanctis quæ sit latitudo et longitudo, altitudo et profundum; cognoscere etiam supereminentem scientiam charitatis Christi, ut impleamini in omnem plenitudinem Dei (Ephes. in, 14-19). Flectendo genua, pro nobis intercedit apud patremfamilias, ne eradiccmur. Ergo quia necesse est ut veniat, agamus ut fructuosos nos inveniat. Circumfossio arboris, est humilitas poenitenlis. Omnis enim fossa humilis. Cophinus stercoris, sordes poenitentiae. Quid enim stercore sordidius? et tamen, si bene utaris, quid fructuosius?","t":"Of this axe John speaks, saying: “Already the axe is laid at the root of the trees. Every tree that does not bear good fruit will be cut down and thrown into the fire.” With this axe the householder threatens in the Gospel, saying: “See, it is three years that I have been coming to this tree, and I find no fruit on it. Now I must clear the ground; so let it be cut down.” And the cultivator intercedes, saying: “Lord, let it alone this year too; I will dig around it and put on a basket of dung; if it bears fruit, well; if not, you will come and cut it down.” The Lord visited the human race, as it were, over three years, that is, in three periods. The first period was before the law; the second under the law; the third is now, which is the time of grace. For if he did not visit the human race before the law, where did Abel come from? Enoch? Noah? Abraham? Isaac? Jacob? whose Lord he wished to be called; and though all nations were his, he said, as if he were the God of three men: “I am the God of Abraham, and of Isaac, and of Jacob.” And under the law, if he had not visited, he would not have given the law itself. After the law the householder himself came: he suffered, died, rose again, gave the Holy Spirit, had the Gospel preached throughout the whole world; and still a certain tree remained unfruitful. There is still a certain part of the human race that does not yet correct itself. The cultivator intercedes: the Apostle prays for the people. “I bend my knees,” he says, “for you before the Father, that, rooted and grounded in charity, you may be able to comprehend with all the saints what is the breadth and length, height and depth; to know also the surpassing knowledge of the charity of Christ, that you may be filled to all the fullness of God.” By bending his knees he intercedes for us with the householder, that we may not be uprooted. Since, then, he must come, let us act so that he finds us fruitful. The digging around the tree is the humility of the penitent, for every ditch is low. The basket of dung is the filth of repentance. For what is filthier than dung? And yet, if you use it well, what is more fruitful?","f":"Augustine, <i>Serm.</i> 72.4 (PL 38:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-4)."},"augustine-sermones/72.5":{"o":"Sit ergo unusquisquearbor bona: non se arbitretur habere fructus bonos, si manet arbor mala. Non erit fructus bonus, nisi arboris bonæ. Muta cor, et mutabitur opus. Exstirpa cupiditatem, planta charitatem. Sicut enim radix est omnium malorum cupiditas; sic et radix omnium bonorum charitas. Quid ergo mussitant homines inter se, vel contendunt, dicentes: Quid est bonum? 0 si scires quid est bonum! Quod habere vis, non est valde bonum: quod esse non vis, hoc est bonum. Vis enim habere sanitatem corporis; hoc est bonum: nee tamen putes magnum bonum esse, quod habet et malus. Aurum et argentum habere vis; ecce et hoc dico, bonum est; sed si bene usus fueris: bene autem non uteris, si malus fueris. Ac per hoc aurum et argentum malis malum est, bonis bonum est: non quia eos bonos aurum et argentum facit; sed quia bonos invenit, in usum bonum convertitur. Honorem habere vis, bonum est: sed et hoc si bene utaris. Quam multis honor occasio exitii fuit? Quam multis honor ministerium boni operis fuit?","t":"Let each one, then, be a good tree; let him not suppose that he has good fruit if he remains a bad tree. There will be no good fruit except from a good tree. Change the heart, and the work will be changed. Root out greed, plant charity. For as greed is the root of all evils, so charity is the root of all goods. Why, then, do people mutter or argue among themselves, saying, “What is good?” O, if you knew what is good! What you want to have is not very good; what you do not want to be, that is good. You want to have bodily health: that is good; yet do not think it a great good, since a bad man also has it. You want to have gold and silver: see, I say this too is good, but only if you use it well; and you will not use it well if you are bad. And so gold and silver are bad for the bad and good for the good: not because gold and silver make them good, but because, finding them good, they are turned to good use. You want to have honor: it is good, but this too only if you use it well. For how many has honor been an occasion of ruin! For how many has honor been the means of good work!","f":"Augustine, <i>Serm.</i> 72.5 (PL 38:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-5)."},"augustine-sermones/72.6":{"o":"Discernamus ergo ista bona, si possumus, quia de bonis arboribus loquimur. Et hic nihil est, quod sic quisque cogitare debeat, nisi utin semetipsum oculos convertat, in se discat, se discutiat, se inspiciat, se quaerat, et se inveniat: et quod displicet, necet; quod placet, optet I et plantet. Cum enim se homo manem invenerit meliorum bonorum, utquid est avidus externorum bonorum? Et quid prodest p'ena bonis arca, inani conscientia? Bona vis habere, et bonus non vis esse? Non vides te erubescere debere de bonis luis, si domus tua plena est bonis, et te habel malum? Quid enim est quod velis habere malum? Dic milii. Nihil omnino; non uxorem, non filium, non filiam, non servum, non ancillam, non villam, non tunicam, postremo noncaligam: et tamen vis habere malam vitam. Rogo te, præpone vitam luam caligx tuæ. Omnia quæ circumjacent oculis tuis, elegantia et pulchra libi chara sunt; et libi ipse vilis es ac faedus? Si tibi possent respondere bona quibus est plena domus tua, quae habere optasti, perdere timuisti; nonne et tibi clamarent, Sicut tu nos bona vis habere, sic et nos voiumus bonum habere Dominum? Tacita voce interpellant contra te Dominum luum: Ecce bona tanta dedisti huic, et ipse malos est! Quid ei prodest quod habet, quando eum qui omnia dedit, non habet.","t":"Let us distinguish these goods, then, if we can, since we are speaking of good trees. And here there is nothing that each one ought to think about so much as to turn his eyes upon himself, to learn himself, to examine himself, to inspect himself, to seek himself, and to find himself; and what displeases him, to kill; what pleases him, to desire and to plant. For when a man finds himself empty of better goods, why is he greedy for external goods? And what use is a chest full of goods with an empty conscience? You want to have goods, and you do not want to be good? Do you not see that you ought to blush for your goods, if your house is full of goods and has you, bad, as its owner? For what is there that you want to have bad? Tell me. Nothing at all: not a wife, not a son, not a daughter, not a manservant, not a maidservant, not a country estate, not a tunic, and finally not even a boot; and yet you want to have a bad life. I beg you, put your life ahead of your boot. All the elegant and beautiful things that surround your eyes are dear to you; and are you cheap and ugly to yourself? If the goods with which your house is full, which you longed to have and feared to lose, could answer you, would they not cry out to you as well: “Just as you want to have us good, so we too want to have a good master”? With a silent voice they appeal against you to your Lord: “See, you have given this man so many goods, and he himself is bad! What does what he has profit him, when he does not have the One who gave him everything?”","f":"Augustine, <i>Serm.</i> 72.6 (PL 38:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-6)."},"augustine-sermones/72.7":{"o":"Qureritergo aliquis admonitus his verbis meis, et for te compunctus, quærit quid sit bonum, quale bonum, unde bonum. Bene intellexisti hoc te quaerere debere. Respondebo quærenti, et dicam: Hoc est bonum, quod non potes invitus amittere. Potes enim aurum perdere, et nolens; potes domum, potes honores, potes ipsam carnis salutem: bonum vero quo vere bonus es, nec invitus accipis, nec invitus amittis. Quæro ergo quale sit hoc bonum. Psalmus quidam admonet nos rem magnam, forte quam quærimus. Ait enim: Filii hominum, quousque graves corde? Quousque arbor illa in triennio? Filii hominum, quousque graves corde? Quid est, graves corde? Utquid diligitis vanitatem, et quæritis mendacium? Et ad hæc ergo ait I quod quærendum est: Scitote, quonium Dominus magnificavit Sanctum suum. Jam et Christus venit, jam magnificatus est, jam surrexit et ascendit in coelum, jam nomen ejus per totum mundum prædicatur: quousque graves corde? Sufficiant præterita tempora: jam magnificato illo Sancto, quousque gravescorde? Post triennium quid restat, nisi securis? Quousque graves corde? Utquid diligitis vanitatem, et quæritis mendacium? Adhuc vana, adhuc inulilia, adhuc pompatica et volatica, ita Christo sancto magnificato, adhuc ista requiruntur? Jam clamat veritas, et adhuc quæritur vanitas? Quousque graves corde?","t":"Someone, then, admonished by these words of mine, and perhaps pricked to the heart, asks what is good, what kind of good, where good comes from. You have understood well that you ought to ask this. I will answer the questioner and say: That is good which you cannot lose against your will. For you can lose gold even unwillingly; you can lose a house, honors, even the health of the flesh; but the good by which you are truly good you neither receive unwillingly nor lose unwillingly. I ask, then, what kind of good this is. A certain psalm reminds us of a great thing, perhaps the very thing we are seeking. For it says: “Sons of men, how long will you be heavy of heart?” How long that tree in its three years? “Sons of men, how long heavy of heart?” What is “heavy of heart”? “Why do you love vanity and seek after a lie?” And then it says what is to be sought: “Know that the Lord has magnified his Holy One.” Christ has already come, has already been magnified, has already risen and ascended into heaven; his name is already preached throughout the whole world: how long heavy of heart? Let past times suffice: now that that Holy One has been magnified, how long heavy of heart? After the three years, what remains but the axe? “How long heavy of heart? Why do you love vanity and seek after a lie?” Are vain things still, useless things still, showy and fleeting things still sought, now that Christ the Holy One has been magnified? Truth is already crying out, and is vanity still sought? How long heavy of heart?","f":"Augustine, <i>Serm.</i> 72.7 (PL 38:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-7)."},"augustine-sermones/72.8":{"o":"Merito fortiter flagellatur hic mundus: cognovit cnim jam verba Domini mundus. Et servus, inquit, nessiens voluntatem domini sui, et faciens digna plagis, vapulabit paucis. Quare? Ut quærat volunlalem domini sui. Servus ergo nesciens voluntatem, hoc erat mundus, antequam magnificaret Sanctum suum; servus erat nesciens voluntatem domini sui, et ideo vapulabat paucis. Servus autem jam voluntatem sciens domini sui, hoc est modo, ex quo magnificavit Deilas Sancium suum; et non faciens voluntatem ejus, vapulabit mults. Quid ergo mirum, si mundus multum vapulal? Servus est sciens voluntatem domini et faciens dignaplagis. Non ergo recuseL vapulare multis: quoniam si non vult audire præceptorem injuste, juste patietur ultorem. Vel non murmuret contra castigatorem, cum videat so plagis dignum, ut misericordiam mereatur: per Christum Dominum nostrum, qui vivit et regnat cum Deo Patre et Spiritu sancto in sæcula sæculorum. Amen I.","t":"Rightly is this world being severely scourged; for the world now knows the words of the Lord. “And the servant,” he says, “who does not know his master’s will and does things deserving of stripes will be beaten with few.” Why? So that he may seek his master’s will. The servant who did not know the will was the world before God magnified his Holy One; it was a servant not knowing his master’s will, and so it was beaten with few stripes. But the servant who now knows his master’s will is the world now, since the Godhead magnified his Holy One; and, not doing his will, he will be beaten with many. What wonder, then, if the world is beaten much? It is a servant who knows his master’s will and does things deserving of stripes. Let it not refuse, then, to be beaten with many stripes; for if it unjustly refuses to hear the teacher, it will justly suffer the avenger. Or at least let it not murmur against the one who chastises it, when it sees itself deserving of stripes, so that it may obtain mercy: through Christ our Lord, who lives and reigns with God the Father and the Holy Spirit for ever and ever. Amen.","f":"Augustine, <i>Serm.</i> 72.8 (PL 38:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/72-8)."},"augustine-sermones/73.1":{"o":"Et hesterno die et hodie, loquente Domino nostro Jesu Christo, parabolas seminantis audivimus. Qui adfuistis heri, recordamini hodie. Heri lectum est de illo seminante qui cum semina spargeret, ahud cecidit in viam, quod aves collegerunt; aliud in petrosis locis, quod aestu exaruit; aliud inter spinas, quod suffocatum est, et fecundari non potuit; aliud in terram bonam, et attulit fructum centenum, sexagenum, tricenum. Hodie autem aliam parabolam rursus Dominus de seminante narravit, qui seminavit bonum semen in agro suo. DormienLibus hominibus venit inimicus, et superseminavit zizania. Quando herba crat, nondum apparebat: ubi coepit fructus boni seminis apparere, ibi etiam zizania claruerunt. Offensi sunt servi patrisfamilias, videntes in bona segete multa zizania, et voluerunt eradicare, et permissi non sunt: sed dictum est eis, Sinite utraque crescere usque ad messem. Exposuit autem etiam Dominus Jesus Christus istam parabolam: et boni seminis seminatorem se esse dixit, seminatorem zizaniorum inimicum hominem diabolum ostendit; tempus messis, finem sseculi; agrum suum, totum mundum. Sed quid ait? In tempore meai. dicam messoribus: Colligite primum zisania ad comburendum ea, triticum autem meum recondite in horreo. Quid festinatis, inquit, servi zelo pleni i Videtis zizania inter frumentum, videlis malos christianos inter bonos; eradicare vultis malos: quiescite, non est tempus messis. Veniat, et frumentum vos inveniat. Quid stomachamini? quid aegre toleratis malos permixtos bonis? In agro vobiscum esse possunt, in horreo non erunt.","t":"Both yesterday and today, as our Lord Jesus Christ spoke, we have heard the parables of the sower. You who were here yesterday, remember today. Yesterday the reading was about that sower who scattered seed: some fell on the path, and the birds gathered it; some on rocky places, and it dried up in the heat; some among thorns, and it was choked and could not be fruitful; some on good ground, and it bore fruit a hundredfold, sixtyfold, thirtyfold. But today the Lord told another parable about a sower, who sowed good seed in his field. While men slept, the enemy came and sowed weeds on top. While it was in the blade, it did not yet show; when the fruit of the good seed began to appear, then the weeds also became plain. The servants of the householder were offended, seeing many weeds in the good crop, and wanted to root them out, and were not allowed; but it was said to them, “Let both grow until the harvest.” And the Lord Jesus Christ also explained this parable: he said that he himself was the sower of the good seed, and he showed that the sower of the weeds was the enemy, the devil; the time of harvest, the end of the age; his field, the whole world. But what does he say? “At harvest time I will say to the reapers: Gather first the weeds to burn them, but store my wheat in the barn.” Why are you in such a hurry, he says, servants full of zeal? You see weeds among the grain, you see bad Christians among the good; you want to root out the bad: be still, it is not the time of harvest. Let it come, and let it find you grain. Why are you vexed? Why do you bear it ill that the bad are mixed with the good? They can be with you in the field; they will not be in the barn.","f":"Augustine, <i>Serm.</i> 73.1 (PL 38:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/73-1)."},"augustine-sermones/73.2":{"o":"Nostis autem illa tria hesterno die commemorata, uhi semen non profecit, viam, loca saxosa, loca spinosa; ipsa sunt zizania. Aliud nomen in alia similitudine acceperunt. Quia quando similitudines dantur, vel proprietas non exprimitur, per eas non veritas, sed similitudo veritatis exprimitur. Quod dico, scio paucos intellexisse: sed propter omnes loquimur. In rebus visibilibus via via est, saxosa loca loca saxosa. sunt, spinosa loca loca spinosa sunt: quod sunt, hoc sunt; quia proprie nominantur. In parabolis autem et similitudinibus potest una res multis nominibus appellari: ideo non est incongruum ut dicerem vobis, Via illa, loca illa saxosa, illa spinosa christiani mali sunt, ipsi sunt et zizania. Nonne agnus Christus? nonne et leo Christus? Inter feras et pecora, qui agnus agnus, qui leo lco: utrumque Christus. Illa singula pcr proprietatem: ista utrumque per similitudinem. Plus etiam est quod accidit, ut per similitudinem multum a se res distantes, vocentur uno nomine. Quod enim tam distat ab invicem, quam Christus et diabolus? Tamen leo et Christus est appellatus, et diabolus. Christus leo: Vicit leo, de tribu Juda. Diabolus leo: Nescitis quia adversarius vester diabolus tanquam leo rugiens circuit, quærens quem devoret? Ergo et ille leo et ille leo: ille leo propter fortitudinem; ille leo propter feritatem: ille leo ad vincendum; ille teo ad nocendum. Ipse coluber diabolus est, serpens antiquus: numquid jussi sumus diabolum imitari, quando nobis dixit Pastor noster, Estote simplices ut columbæ, astuti ut serpentes?. Ergo heri allocutus sum viam, allocutus sum loca saxosa, allocutus sum loca spinosa: et dixi, Mutamini, cum potestis; dura aratro versate 1, de agro lapides projicite, de agro spinas evellite. Nolite habere durum cor, unde cito verbum Dei pereat. Nolite habere tenuem terram, ubi radix charitatis alta non sedeat. Nolite curis et cupiditatibus sæcularibus offocare boniun semen, quod vobis spargitur laboribus nostris. Etenim Dominus seminat: sed nos operarii ejus sumus. Sed estote terra bona. Heri diximus, et hodie omnibus dicimus: Ferat alius centenum, alius sexagenum, alius tricenum. In alio major, in alio minor est fructus: sed omnes ad horreum pertinebunt. Heri ista diximus, hodie zizania alloquor: sed ipsi suat oves zizania. 0 christiani mali! o qui implendo premitis Ecclesiam male vivendo! corrigite vos antequam messis adveniat! Non dicatis, Peccavi, et quid accidit mihi? Non perdidit Deus potentiam: sed a te exigit poenitentiam. Hoc dico malis, et tamen chrislianis; hoc dico zizaniis. In agro enim sunt: et. fieri potest ut qui hodie sunt zizania, cras sint frumentum. Ideo et triticum alloquor.","t":"You know those three things mentioned yesterday, where the seed did not prosper: the path, the rocky places, the thorny places; they are the weeds. They received another name in another comparison. For when comparisons are given, or the proper meaning is not expressed, it is not the truth but a likeness of the truth that is expressed through them. I know that few have understood what I am saying; but we speak for the sake of all. In visible things a path is a path, rocky places are rocky places, thorny places are thorny places: they are what they are, because they are named in the proper sense. But in parables and comparisons one thing can be called by many names; so it is not inconsistent for me to tell you that that path, those rocky places, those thorny places are bad Christians, and that they are also the weeds. Is not Christ a lamb? Is not Christ also a lion? Among wild beasts and cattle, a lamb is a lamb and a lion is a lion: Christ is both. Those are each what they are in the proper sense; he is both by likeness. It even happens that by likeness things very far apart are called by one name. For what is so far apart as Christ and the devil? Yet both Christ and the devil are called a lion. Christ a lion: “The lion of the tribe of Judah has conquered.” The devil a lion: “Do you not know that your adversary the devil goes about like a roaring lion, seeking whom he may devour?” So both the one and the other are lions: the one a lion for strength, the other a lion for ferocity; the one a lion to conquer, the other a lion to harm. The serpent is the devil, the ancient serpent: were we then commanded to imitate the devil when our Shepherd said to us, “Be simple as doves, shrewd as serpents”? So yesterday I addressed the path, I addressed the rocky places, I addressed the thorny places, and I said: Be changed while you can; turn the hard ground over with the plough, throw the stones out of the field, pull the thorns out of the field. Do not have a hard heart, from which the word of God quickly perishes. Do not have thin soil, where the root of charity does not settle deep. Do not choke with the cares and desires of the world the good seed that is scattered for you by our labors. For the Lord sows, but we are his workers. Be good ground. Yesterday we said it, and today we say to all: let one bear a hundredfold, another sixtyfold, another thirtyfold. In one the fruit is greater, in another less; but all will belong to the barn. Yesterday we said these things; today I address the weeds. Yet the weeds themselves are sheep. O bad Christians! O you who by filling the Church weigh it down by living badly! Correct yourselves before the harvest comes! Do not say, “I sinned, and what happened to me?” God has not lost his power; but he requires repentance of you. This I say to the bad who are nonetheless Christians; this I say to the weeds. For they are in the field, and it can happen that those who are weeds today will be grain tomorrow. So I address the wheat too.","f":"Augustine, <i>Serm.</i> 73.2 (PL 38:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/73-2)."},"augustine-sermones/73.4":{"o":"O vos, christiani, qui bene vivitis, pauci inter multos suspiratis, pauci inter plurimos gemitis. Transiet hiems, veniet aestas, ecce aderit messis. Venient Angeli, qui possunt separare, et nesciunt errare. Nos in hoe tempore similes sumus servis illis, de quibus dictum est: Vis, imus et colligimus ea? Volebamus enim, si fieri possit, nullum malum remanere inter bonos. Sed dictum est nobis: Sinite utraque crescere usque ad messem. Quare? Tales cnim estis, ut falli possitis. Denique audi: Ne forte, dum vultis eradicare zizania, eradicetis simul et triticum. Quid boi. facitis? Nonne messem meam vestra diligentia vastabitis? Venient messores: et exposuit qui sunt messores: Messores autem Angeli suni. Nos homines sumus, Angeli messores sunt. Erimus quidem et nos, si cursum perfecerimus, aequales Angelis Dci: sed modo quando stomachamur contra malos, adhuc homines sumus. Et nos modo audire debemus: Quapropter qui se putat stare, caveat ne cudat. Putatis enim, fratres mei, quia ista zizania non ascendunt apsidas? Putatis quia deorsum sunt, et sursum non sunt? Utinam hoc non simus. Mihi autem minimum est ut a vobis judicer. Dico sane Charitati vestræ, et in apsidis sunt frumenta, sum zizania; et in populis sunt frumenta, sunt zizania. Boni tolerent malos: mali mutentur, et imitentur bonos. Omnes, si fieri potest, ad Deum pertineamus: omnes malitiam sæculi hujus in illius misericordia evadamus. Quæramus dies bonos, quia in diebus malis sumus: sed in diebus malis non blasphememus, ut ad bonos dies pervenire possimus.","t":"O you Christians who live well, you sigh as few among many, you groan as few among very many. Winter will pass, summer will come; see, the harvest will soon be here. The angels will come, who can separate and do not know how to err. We at this time are like those servants of whom it was said: “Do you want us to go and gather them?” For we would want, if it could be, no bad person to remain among the good. But it was said to us: “Let both grow until the harvest.” Why? Because you are such that you can be deceived. Finally, hear: “Lest perhaps, while you want to root out the weeds, you root out the wheat with them.” What good are you doing? Will you not lay waste my harvest by your diligence? The reapers will come; and he explained who the reapers are: “The reapers are the angels.” We are men; the angels are the reapers. We too shall be equal to the angels of God if we finish the course; but now, when we are vexed against the bad, we are still men. And we must now hear: “Therefore let him who thinks he stands take heed lest he fall.” For do you think, my brothers, that these weeds do not climb up into the apse? Do you think they are below and not above? Would that we may not be such! “But for me it is a very small thing to be judged by you.” I tell your Charity plainly: in the apse there is wheat and there are weeds; and among the people there is wheat and there are weeds. Let the good bear with the bad; let the bad be changed and imitate the good. Let us all, if it can be, belong to God; let us all escape the wickedness of this age in his mercy. Let us seek good days, since we are in bad days; but in the bad days let us not blaspheme, so that we may come to good days.","f":"Augustine, <i>Serm.</i> 73.4 (PL 38:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/73-4)."},"augustine-sermones/74.1":{"o":"Evangelica lectio admonet nos quaerere et explicare, quantum Dominus dederit, Charitati vestra, quis est Scriba eruditus in regno Dei, similis patrifamilias proferenti de thesauro no nova et vetera. In hoc enim lectio ipsa conclusit: quae sunt nova et vetera eruditi Scribæ. Qnos autem veteres secundum consuetudinem Scripturarum nostrarum Scribas appellaverint, notum est, videlicet qui Legis scientiam profiterentur. Tales enim in illo populo Scribæ appellabantur; non quales appellautur in officiis judicum, vel in consuetudine civitatum. Debemus enim non frustra intrare scholam, sed nosse in qua significatione Scripturarum verba teneamus: ne cum aliquid de Scripturis sonuerit, quod in alio saeculari usu intelligi solet, aberret auditor, et cogitando quod consuevit, non intelligat quod audivit. Scribæ ergo erant qui Legis scientiam profitebantur, ad quos libri Legis pertinebant vel custodiendi, vel pertractandi, vel etiam scribendi et intelligendi.","t":"The Gospel reading prompts us to seek and to explain to your Charity, as far as the Lord grants, who is the scribe instructed in the kingdom of God, like a householder bringing out of his treasure things new and old. For the reading itself ended with this: what are the new and old things of the instructed scribe? Whom the ancients, according to the usage of our Scriptures, called scribes is well known: namely, those who professed knowledge of the law. For such were called scribes among that people, not such as are called scribes in the offices of judges or in the usage of cities. For we ought not to enter school in vain, but to know in what sense we take the words of the Scriptures, lest, when something sounds from the Scriptures that is usually understood in another, secular usage, the hearer go astray and, thinking of what he is used to, not understand what he has heard. Scribes, then, were those who professed knowledge of the law, to whom belonged the books of the law, to keep, to study, and also to copy and to understand.","f":"Augustine, <i>Serm.</i> 74.1 (PL 38:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/74-1)."},"augustine-sermones/74.2":{"o":"Tales Dominus noster Jesus Christus increpat, quod habeant claves regni coelorum, neque ipsi intrent, neque alios intrare permittant; reprehendens scilicet Pharisæos et Scribas, doctores Legis Judxorum. De quibus alio ■ loco ait: Quæ dicunt, facite; quæ autem faciunt, facere nolite: dicunt enim, et non faciunt. Quare vobis dictum est, Dicunt enim, et non faciunt, nisi quia sunt quidam de quibus ostenditur quod ait Apostolus, Qui prædicas non furandum, furaris; qui dicis non adulterandum, adulteras; qui abominaris idola, sacrilegium facis; qui in Lege gloriaris, per prævaricationem Legis Deum inhonoras. Nomen enim Dei per vos blasphematur in Gentibus? Certe de his manifestum est dicere Dominum, Dicunt enim, et non faciunt. Sunt ergo Scribæ illi, sed non eruditi in regno Dei,","t":"Such men our Lord Jesus Christ rebukes because they have the keys of the kingdom of heaven and neither enter themselves nor allow others to enter; he is rebuking, that is, the Pharisees and scribes, the teachers of the law of the Jews. Of them he says in another place: “What they say, do; but what they do, do not do; for they say and do not do.” Why was it said to you, “For they say and do not do,” except that there are some in whom what the Apostle says is shown: “You who preach that one must not steal, do you steal? You who say one must not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege? You who boast in the law, do you dishonor God by transgressing the law? For the name of God is blasphemed among the Gentiles because of you.” It is certainly plain that the Lord says of these, “For they say and do not do.” They are scribes, then, but not instructed in the kingdom of God.","f":"Augustine, <i>Serm.</i> 74.2 (PL 38:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/74-2)."},"augustine-sermones/74.3":{"o":"Fortassis dicat aliquis vestrum: Et quomodo potest malus homo bona loqui; cum. scriptum sit, ipso Domino dicente, Bonus homo de bono thesauro cordis aui profert bona, et malus homo de malo thesauro cordis sui profert mala. Hypocritæ, quomodo potestis bona loqui, cum sitis mali? Hac dicit, Quomodo potestis bona loqui, cum sitis mali? Hac dicit, Qum dicunt, facite; quat autem faciunt, facere nolite: dicunt enim, et non faciunt. Si dicunt, et non faciunt, mali sunt: si mali sunt, bona loqui non possunt: quomodo facimus quod ab ipsis audimus, cum ab ipsis bona audire non possimus? Hoc quomodo solvatur, advertat Sanctitas vestra. Quidquid homo malus a se profert malum est; quidquid bomo malus de corde suo profert, malum est: ibi est enim thesaurus malus. Quidquid autem homo bonus de corde suo profert, bonum est: ibi enim cst thesaurus bonus. Unde ergo illi mali bona proferebant? Quia in cathedra Moysi sedebant. Nisi prædixisset: Cathedram Moysi sedent ( Id. XXIII, 2); nunquam malos audiri jussisset. Aliud enim erat, quod de malo sui cordis thesauro proferebant; aliud quod de cathedra Moysi, tanquam præcones judicis personabant. Quod dicit praeco, nunquam praeconi tribuetur, si ante judicem dicat. Aliud est quod praeco loquitur in domo sua, aliud quod praeco loquitur audieo. a judice. Nam, velit nolit, praeco sonat vocem punitionis et amici sui. Item, velit nolit, sonat vocem absolntionis et inimici sui. Da vocem de corde ejus: absolvit amicum, punit inimicum. Da vocem de sella judicis: punit amicum, absolvit inimicum. Da vocem Scribarum de corde eorum: audies, Manducemus et bibamm; cras enim moriemur. Da vocem de cathedra Moysi: audies, Non occides: Non adulterabis: Non furtum facies: Non falsum testimonium dices: Honora patrem et matrem ( Exod. xx, 12-16): Diliges proximum tuum sicut te ipsum. Hoc tu fac, quod per os Scribarum catbedra sonat: non quod per cor Scribarum. Ita enim Domini sententiam utramque complectens, nee eris in una obediens, in altera reus; sed intelligis ambas concordare, et illud verum respicis, quia bonus homo de bono thesauro cordis sui profert bona, et malus homo de malo profert mala: et illud, quia illi Scribæ bona non loquerentur de thesauro malo cordis sui, sed bona loqui possent de thesauro cathedræ Moysi.","t":"Perhaps one of you may say: And how can a bad man speak good things, since it is written, the Lord himself saying: “A good man out of the good treasure of his heart brings forth good things, and a bad man out of the bad treasure of his heart brings forth bad things. Hypocrites, how can you speak good things, since you are bad?” Here he says, “How can you speak good things, since you are bad?”; there he says, “What they say, do; but what they do, do not do; for they say and do not do.” If they say and do not do, they are bad; if they are bad, they cannot speak good things: how, then, do we do what we hear from them, when we cannot hear good things from them? Let your Holiness notice how this is resolved. Whatever a bad man brings forth from himself is bad; whatever a bad man brings forth from his heart is bad, for there is the bad treasure. But whatever a good man brings forth from his heart is good, for there is the good treasure. How, then, did those bad men bring forth good things? Because they sat in the chair of Moses. Had he not said first, “They sit in the chair of Moses,” he would never have commanded that the bad be heard. For what they brought forth from the bad treasure of their heart was one thing; what they proclaimed from the chair of Moses, as heralds of the judge, was another. What a herald says will never be attributed to the herald if he says it before the judge. What the herald speaks in his own house is one thing; what the herald speaks having heard it from the judge is another. For, willing or not, the herald proclaims the sentence of punishment even on his friend; likewise, willing or not, he proclaims the sentence of acquittal even of his enemy. Give him a voice from his own heart: he acquits his friend and punishes his enemy. Give him a voice from the judge’s seat: he punishes his friend and acquits his enemy. Give the voice of the scribes from their heart: you will hear, “Let us eat and drink, for tomorrow we die.” Give the voice from the chair of Moses: you will hear, “You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; honor your father and mother; you shall love your neighbor as yourself.” Do this, which the chair sounds through the mouth of the scribes, not what sounds through the heart of the scribes. For in this way, embracing both sayings of the Lord, you will not be obedient in one and guilty in the other; but you understand that both agree, and you see that this is true, that a good man out of the good treasure of his heart brings forth good things and a bad man out of the bad brings forth bad things; and that this too is true, that those scribes did not speak good things out of the bad treasure of their heart, but could speak good things out of the treasure of Moses’ chair.","f":"Augustine, <i>Serm.</i> 74.3 (PL 38:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/74-3)."},"augustine-sermones/74.4":{"o":"Non te ergo ct illa turbabunt verba Domini dicentis. Unaquæque arbor ex fructu cognoscitur. Numquid colligunt de spinis uvas, et de tribulis ficus? Ergo Scribae et Pharisæi Judæorum spinæ et tribuli: et tamen, Quæ dicunt, facite; quæ autem faciunt, facere nolite. Colligitur ergo de spinis uva, et de tribulis ficus, sicut dedit tibi secundum superiorem tractatum intellectum. Nam et ab-. quando in spinosa sepe vineae implicant se vites, et de rubo pendent botri. Audito nomine spinarum contempturus es uvam. Require radicem spinarum, et vide ubi invenias. Sequere radicem botri pendentis, et vide ubi invenias. Sic intellige aliud pertinere ad cor Pharisai, et aliud ad cathedram Moysi.","t":"So those words of the Lord will not trouble you either: “Every tree is known by its fruit. Do they gather grapes from thorns, or figs from thistles?” The scribes and Pharisees of the Jews, then, are thorns and thistles; and yet, “What they say, do; but what they do, do not do.” So a grape is gathered from thorns and a fig from thistles, as he has given you to understand according to the preceding discussion. For sometimes vines entangle themselves in the thorny hedge of a vineyard, and clusters hang from the bramble. Hearing the name of thorns, are you going to despise the grape? Seek the root of the thorns, and see where you find it. Follow the root of the hanging cluster, and see where you find it. So understand that one thing belongs to the heart of the Pharisee and another to the chair of Moses.","f":"Augustine, <i>Serm.</i> 74.4 (PL 38:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/74-4)."},"augustine-sermones/74.5":{"o":"Sed quare illi tales? Quia velamen, inquit, positum est super cor eo.. rum. Et non vident quia vetera transierunt et facta sunt omnia nova. Hinc illi tales, et quicumquo etiam nunc tales. Unde vetera? Quia jamdiu prædicantur. Unde nova? Quia ad regnum Dei pertinent. Quomodo ergo tollitur velamen, dicit ipse Apostolus: Cum autem transieris ad Dominum, auferetur velamen. Judaeus ergo non transiens ad Dominum, non pertendit aciem mentis in finem. Quotnodo illo tempore in hac figura filii Israel non pertendebant aciem oculorum suorum in finem, id est, in faciem Moysi. Facies enim Moysi splendida figuram habcbat veritatis: interpositum est velamcn, quia non poterant in tendere adhuc splendorem vultus ejus filii Israel. Quae figura evacuatur. Sic enim dixit Apostolus: Quæ evacuantur. Quare evacuantur? Quia veniente imperatore imagines tolluntur de medio. Ibi spectatur imago, ubi imperator præsens non est: ubi est autem ille cujus est imago, imago removetur. Imagines ergo praeferebantur, antequam veniret imperator noster Dominus Jesus Christus. Imaginibus sublatis fulget præsentia imperatoris. Ergo cum transierit quisque ad Dominum, auferetur velamen. Sonabat enim vox Moysi per velum, et facies Moysi non apparebat. Sic et modo Judacis sonat vox Christi per vocem Scripturaruni veterum: vocem earum audiunt, faciem sonantis non vident. Volunt ergout auferatur velamen? Transeant ad Dominum. Tunc enim non auferuntur vetera, sed'conduntur in thesauro, ut jam sit Scriba eruditus in regno Dei, profereus de thesauro suo, nec nova sola, nee vetera sola. Nam si nova sola, aut vetera sola protulerit; non est Scriba eruditus in regno Dei proferens de thesauro suo nova et vetera. Si dicit ea, et non facit ea; de cathedra profert, non de thesauro cordis sui. Et verum dicimusSanctitati vestræ; quæ de vetcri proferuntur, per novum illustrantur. Idco transitur ad Dominum, at auferatur velamen.","t":"But why were they such? “Because a veil,” he says, “has been laid over their heart.” And they do not see that the old things have passed away and all things have become new. Hence they were such, and whoever are still such now. Why “old”? Because they have long been preached. Why “new”? Because they belong to the kingdom of God. How the veil is removed the Apostle himself says: “But when you pass over to the Lord, the veil will be taken away.” So the Jew who does not pass over to the Lord does not direct the gaze of his mind to the end. Just so at that time, in this figure, the sons of Israel did not direct the gaze of their eyes to the end, that is, to the face of Moses. For the shining face of Moses bore a figure of the truth; a veil was placed between, because the sons of Israel could not yet gaze on the brightness of his face. This figure is done away; for so the Apostle said: “which are done away.” Why are they done away? Because when the emperor comes, the images are removed from the scene. The image is looked at where the emperor is not present; but where he whose image it is is present, the image is removed. So images were carried before him, until our emperor the Lord Jesus Christ came. With the images taken away, the presence of the emperor shines. So when anyone passes over to the Lord, the veil will be taken away. For the voice of Moses sounded through the veil, and the face of Moses did not appear. So too now the voice of Christ sounds to the Jews through the voice of the old Scriptures: they hear their voice; they do not see the face of the speaker. Do they want the veil to be taken away, then? Let them pass over to the Lord. For then the old things are not taken away, but stored up in the treasure, so that one may now be a scribe instructed in the kingdom of God, bringing out of his treasure neither the new only nor the old only. For if he brings out only the new, or only the old, he is not a scribe instructed in the kingdom of God bringing out of his treasure things new and old. If he says them and does not do them, he brings them out of the chair, not out of the treasure of his heart. And we tell your Holiness the truth: what is brought out of the old is made clear through the new. That is why one passes over to the Lord: that the veil may be taken away.","f":"Augustine, <i>Serm.</i> 74.5 (PL 38:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/74-5)."},"augustine-sermones/75.1":{"o":"Evangelii lectio quam morio audivimus, admonet humilitatem omnium nostrum t videre ei cognoscere ubi simus, et quo nobis tendendum et festinandum sit. Non cnim nihil significat navis illa portans discipulos, quae contrario vento laborabat in fluctibus. Neque sine causa Dominus relictis turbis ascendit in montem, ut solus oraret; deinde veniens ad discipulos suos, periclitantes invenit, ambulans super marc, et confirmavit eos ascendens in navem, fluctusque placavit. Quid autem mirum, si omnia placare potest, qui condidit omuna? Tamen posteaquam ascendit in navem, venerunt qui portabantur, dicentes: Vere Filius Dei es tu. Sed ante istam evidentiam turbati suut, videntes eum super mare. Dixcrunt enim: Phantasma eat. lUe autcm ascendens in navem, abstulit fluctuationem mentis de cordibus ipsorum, ubi jam amplius dubitatione periclitabantur ruente, quam corpore in fluctibus.","t":"The reading of the Gospel which we have just heard admonishes the humility of all of us to see and recognize where we are, and where we must strive and hasten. For that boat carrying the disciples, which was laboring in the waves against a contrary wind, is not without meaning. Nor was it without reason that the Lord, leaving the crowds, went up the mountain to pray alone; then, coming to his disciples, walking on the sea, he found them in danger, strengthened them by getting into the boat, and calmed the waves. And what wonder if he who founded all things can calm all things? Yet after he got into the boat, those who were being carried came, saying, “Truly you are the Son of God.” But before this clear proof they were troubled, seeing him on the sea. For they said, “It is a phantom.” But he, getting into the boat, took away the tossing of mind from their hearts, where they were now in greater danger from wavering doubt than they had been in body from the waves.","f":"Augustine, <i>Serm.</i> 75.1 (PL 38:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-1)."},"augustine-sermones/75.10":{"o":"Quid ergo significat eliam quod Petrus ausus est ad illum venire super aquas? Gestat enim Petrus Ecclesiæ plerumque personam. Quid ergo aliud dictum putamus, Domine, si tu ea, jube me venire ad te super aquas: nisi, Domine, si tu verax es, et in nullo mentiris, clarificetur etiam Ecclesia tua in isto saeculo, quia hoc de te prophetia prædicavit? Ambulet ergo super aquas, et sic ad te veniat illa cui dictum est, Vultum tuum deprecabuntur divites plebis. Sed quoniam Dominum laus humana non tentat, homines autem sæpe in Ecclesia humanis laudibus et honoribus perturbantur, et prope merguntur; ideo Petrus trepidavit in mari, magnam vim tempestatis exhorrens. Quis enim non timet illam vocem: Qui vos felices dicunt, in errorem vos mittunt, et conturbant semitas pedum vestrorum? Et quia luctatur animus adversus concupiscentiam laudis humanæ, bonum est in tali periculo ad orationem et deprecationem convertatur: ne forte qui laude mulcetur vituperatione subruatur atque mergatur. In unda exclamet titubans Petrus, et dicat, Domine, salva me. Porrigtt enim Dominus manum: et quamvis increpet, dicens, Modicæ fidei, utquid dubitasti? quare non recto itinere illum intuens ad quem tendebas, nonnisi in Domino gloriatus es? tamen a Ductibus rapit, et confitentem infirmitatem suam atque illius auxilium postulantem, perire non sinit. Rccepto autem Domino in navi, confirmata fide atque omni dubitatione sublata, sedatisque tempestatibus maris, ut jam ad terræ stabilitatem securitatemque veniatur, adorantomnes dicentes, Vere Filius Dei es tu. Hoc est enim gaudium sempiternum, quo perspicua veritas, et Verbum Dei, et Sapientia per quam facta sunt omnia, et eminentia misericordiæ ejus, et cognoscitur et amatur.","t":"What, then, does it also signify that Peter dared to come to him on the waters? For Peter often bears the person of the Church. What else, then, do we think was said by “Lord, if it is you, bid me come to you on the waters,” but: “Lord, if you are truthful and lie in nothing, let your Church too be glorified in this world, because prophecy foretold this of you”? Let her walk on the waters, then, and so come to you, she to whom it was said, “The rich of the people will entreat your face.” But since human praise does not tempt the Lord, while men in the Church are often troubled by human praises and honors and almost sink, therefore Peter trembled on the sea, dreading the great force of the storm. For who does not fear that saying: “Those who call you happy lead you into error and disturb the paths of your feet”? And since the mind struggles against the desire for human praise, it is good in such danger to turn to prayer and supplication, lest perhaps one who is soothed by praise be undermined and sunk by blame. Let Peter, tottering in the wave, cry out and say, “Lord, save me.” For the Lord stretches out his hand; and though he rebukes him, saying, “O you of little faith, why did you doubt?”—why did you not look straight at him toward whom you were heading, and glory only in the Lord?—yet he snatches him from the waves and does not let him perish, since he confesses his weakness and asks for his help. And when the Lord has been received into the boat, faith strengthened, all doubt removed, and the storms of the sea calmed, so that they come at last to the stability and security of land, all worship, saying, “Truly you are the Son of God.” For this is everlasting joy, in which the clear truth, and the Word of God, and the Wisdom through which all things were made, and the surpassing greatness of his mercy are both known and loved.","f":"Augustine, <i>Serm.</i> 75.10 (PL 38:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-10)."},"augustine-sermones/75.2":{"o":"In omnibus tamen qu:e fecit Dominus, admonet nos quemadmodum hic vivamus. Nemo quippe in hoc saeculo non peregrinus est: quamvis non omnes ad patriam redire desiderent. Ex ipso autem itincre lluctus tempestatesque patimur: sed opus est vel in navi simus. Nam si in navi pericula sunt, sine navi certus interitus. Quantasvis enim vires babeat lacertorum qui natat in pe)ago, aliquando magnitudine maris victus absorbetur et mergitur, Opus cst ergo ut in navi simus, hoc est, ut in ligno portemur, ut mare huc transire valeamus. Hoc autem lignum, quo infirmitas uostra portatur, crux est Domini, in qua signamur, et ab bujus mundi submersionibus vindicamur. Patimur fluctus: sed ille Deus est, qui opituletur nobis.","t":"Yet in all that the Lord did, he admonishes us how we should live here. For no one in this world is not a pilgrim, though not all desire to return to the homeland. And on the journey itself we suffer waves and storms; but we must at least be in the boat. For if there are dangers in the boat, without the boat there is certain death. However great the strength of arm of one who swims in the open sea, in time he is overcome by the greatness of the sea, swallowed up, and sunk. We must, then, be in the boat, that is, be carried on wood, so that we can cross this sea. And this wood, by which our weakness is carried, is the cross of the Lord, with which we are signed and rescued from the drownings of this world. We suffer waves; but he who helps us is God.","f":"Augustine, <i>Serm.</i> 75.2 (PL 38:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-2)."},"augustine-sermones/75.3":{"o":"Quod euim ascendit relictis turbis solus Dominus orare in montem, mons ille alta coelorum significat. Rclictis enim turbis, soins Dominus post resurrectionem ascendit in coelum, et ibi interpellat pro nobis, sicut Apostolus dicit (Rom. viu, 3i). Est ergo quod significai, relictis turhis, ascendit in moutem ut solus oraret. Solus enim est adhuc primogenitus a mortuis, post resurrectionem corporis ad dexteram Patris, pontifex et advocatus precum nostrarum. Caput Ecclesiae sursum est, ut cætera membra sequantur in finem. Si ergo interpellat pro nobis, quasi in montis verticem, super celsitudinem omnium creaturarum, solus orat.","t":"That the Lord went up alone to the mountain to pray, leaving the crowds: the mountain signifies the heights of heaven. For, leaving the crowds, the Lord alone after the resurrection went up into heaven, and there he intercedes for us, as the Apostle says. This, then, is what it signifies that, leaving the crowds, he went up the mountain to pray alone. For he alone is as yet the firstborn from the dead after the resurrection of the body, at the right hand of the Father, high priest and advocate of our prayers. The head of the Church is above, so that the other members may follow at the end. If, then, he intercedes for us, he prays alone, as on the summit of the mountain, above the height of all creatures.","f":"Augustine, <i>Serm.</i> 75.3 (PL 38:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-3)."},"augustine-sermones/75.4":{"o":"Interea navis portans discipulos, id est, Ecclesia, fluctuat et quatitur tempestatibus tentationum: et non quiescit ventus contrarius, id est, adversans ei diabolus, et impedire nititur ne perveniat ad quietem. Sed major est qui interpellat pro nobis. Nam in ista nostra fluctuatione in qua laboramus, dat nobis flducia'al. veniens ad nos, et confortans nos: tantum ne turbati in navi excutiamus nos, ct projiciamus in mare. Quia etsi turbatur navis, navis est tamen. Sola portat discipulos, et recipit Christum. Periclitatur quidem in mari: sed sine illa statim peritur. Tene te itaque in navi, et roga Deum. Deficientibus enim omnibus consiliis, cum neque gubernacula suffecorint, et ipsa velorum extensio majori periculo quam utilitati fuerit; dimissis humanis omnibus adjutoriis et viribus, sola restat nautis intentio deprecandi et voces ad Deum fundendi. Qui ergo praestat navigantibus, ut perveniant ad portum, numquid Ecclesiam suam dimissurus est, ut eam non perducat ad requiem?","t":"Meanwhile the boat carrying the disciples, that is, the Church, tosses and is shaken by the storms of temptations; and the contrary wind does not rest, that is, the devil who opposes her, striving to keep her from reaching rest. But greater is he who intercedes for us. For in this tossing of ours, in which we labor, he gives us confidence, coming to us and strengthening us: only let us not, troubled in the boat, throw ourselves out and cast ourselves into the sea. For even if the boat is troubled, it is still the boat. It alone carries the disciples and receives Christ. It is in danger, indeed, on the sea; but without it one perishes at once. So keep yourself in the boat, and pray to God. For when all counsel fails, when the rudder is not enough, and the very spreading of the sails is more dangerous than useful, when all human help and strength have been given up, there remains for sailors only the effort of praying and pouring out cries to God. He, then, who grants sailors to reach port, will he abandon his Church and not bring her to rest?","f":"Augustine, <i>Serm.</i> 75.4 (PL 38:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-4)."},"augustine-sermones/75.5":{"o":"Tamen, fratres, maxima perturbatio in ista navi non est, nisi in absentia Domini. In Ecclesia constitutus, abscntem habet Dominum? Quando babet absentem Dominum? Quando vincitur aliqua cupiditate. Quomodo enim quodam loco in sacramento dictum accipitur, Sol non occidat super iracundiam vestram; neque detis locum diabolo: intelligitur autem, non de isto sole qui habet quamdam sublimitatem 1 inter cælestia visibilia, qui communiter videri potest et a nohis et a bestiis; sed de illa luce, quam non vident nisi pura corda fidelium sicut dictum est, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Hoc cnim lumen vi- - sibilis solis etiam pecora minutissima et brevissima illuminat. Est ergo lumen verum justitia atque sapienLia, qnod desinit mens videre, cum perturbatione iracundiæ fuerit tunquam nubilo superata: et tunc quasi occidit sol super iracundiam hominis. Sic et in ista navi, cIn absens est Christus, suis quisque tempestatibus quatitur et iniquitatibus et cupiditatibus suis. Dicit enim tibi Lex, verbi gratia, Ne falsum testimonium dicas. Si intelligas testimonii veritatem, lucem habes in mente: si autem turpis lucri cupiditate superatus, statueris animo falsum dicere testimonium, jam incipies absente Christo tem. pestate turbari; fluctuabis fluctibus avaritiae tuæ, periclitaberis tempestate concupiscentiarum tuarum, et quasi absente Christo pene submergeris.","t":"Yet, brothers, the greatest disturbance in this boat comes only in the Lord’s absence. Does one established in the Church have the Lord absent? When does he have the Lord absent? When he is overcome by some desire. For it is said in a certain place, and is taken in a mystical sense: “Let the sun not go down on your anger; and do not give place to the devil.” It is understood not of this sun, which has a certain eminence among the visible heavenly bodies and can be seen alike by us and by beasts, but of that light which only the pure hearts of the faithful see, as it is said: “It was the true light, which enlightens every man coming into this world.” For this light of the visible sun lights even the tiniest and most short-lived animals. The true light, then, is righteousness and wisdom, which the mind ceases to see when it has been overcome by the disturbance of anger as by a cloud; and then the sun, as it were, goes down on a man’s anger. So too in this boat, when Christ is absent, each is shaken by his own storms, his own iniquities and desires. For the law says to you, for example, “You shall not bear false witness.” If you understand the truth of testimony, you have light in your mind; but if, overcome by desire for shameful gain, you resolve in your mind to bear false witness, you will begin, with Christ absent, to be troubled by the storm; you will toss on the waves of your avarice, you will be endangered by the storm of your lusts, and, as if Christ were absent, you will almost be sunk.","f":"Augustine, <i>Serm.</i> 75.5 (PL 38:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-5)."},"augustine-sermones/75.6":{"o":"Quam metuendum est, ne avertatur navis, et retro respiciat? quod fit, cum relicta spe coelestium praemiorum, ad ca quae videntur et transeunt, detorquente cupiditate quisque convertitur. Nam et tentationibus libidinum qui perturbatur, et tamen in ea quae intus sunt conspicit, non est usque adeo desperatus, veniam delictis suis deprecans, et intentus evincere atque transmeare rabiem saevientis maris. Qui vero ila detorquetur ab se, ut dicat in corde suo, Non videt Deus; non enim de me cogitat, aut curat an peccem: vertit proram, fertur procella, et unde veniebat impellitur. Sunt enim multae cogitationes in cordibus hominum: et fluctibus hujus saeculi. et multis tempestatibus navis Christo absente turbatur.","t":"How much it is to be feared that the boat may be turned around and look back! This happens when someone, abandoning the hope of heavenly rewards, is turned, as desire twists him, toward the things that are seen and pass away. For one who is troubled by the temptations of lust and yet looks toward the things within is not so far gone in despair: he begs pardon for his offenses and strives to overcome and cross the fury of the raging sea. But one who is so twisted away from himself that he says in his heart, “God does not see; for he does not think about me or care whether I sin,” turns the prow, is carried off by the gale, and is driven back to where he came from. For there are many thoughts in the hearts of men; and with Christ absent, the boat is troubled by the waves of this world and by many storms.","f":"Augustine, <i>Serm.</i> 75.6 (PL 38:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-6)."},"augustine-sermones/75.7":{"o":"Quarta vero vigilia noctis, finis est noctis: una enim vigilia tribus horis constat. Significat ergo, quod jam in fine saeculi subvenit Dominus, et videtur ambulare super aquas. Quanquam enim turbetur tentauonum proccais hæc navis, videt tamen glorificatum Deum ambulare super omnes tumores maris; hoc est, super omnes hujus sæculi principatus. Antea enim dictum est ex voce passionis ejus, quia secundum carnem cum demonstraret humilitatis exemplum, evanuerunt adversus eum fluctus maris, quibus cessit vo- Inutate pro nobis, ut impleretur illa prophetia: Veni in altitudinem maris, et tempestas demersit me. Non enim repulit falsos testes, nec saevientem clamorem dicentium, Crucifigatur. Rabida corda et ora furentium non potestate compressit, sed patientia toleravit. Fecerunt ei quanta voluerunt: quia factus est obediens usque ad mortem, mortem autem crucis. Postea vero quam resurrexit a mortuis, ut pro discipulis in Ecclesia tanquam in navi constitutis, et fide crucis suæ tanquam ligno portatis, et tentationibus hujus saeculi tanquam fluctibus maris periclitantibus, solus orarct; caepit nomen ejus honorari et in hoc sreculo, in quo contemptus, accusatus, occisus est: ut qui venerat secundum passionem carnis in altitudinem maris, et tempestas demerserat eum, jam superborum cervices * tanquam spumam undarum sui nominis honore calcaret. Sicut nunc Dominum videmus tanquam ambutantem super mare, sub cujus pedibus totam hujus sæculi rabiem subjectam esse conspicimus.","t":"The fourth watch of the night is the end of the night, for one watch consists of three hours. It signifies, then, that the Lord comes to help now at the end of the age, and is seen walking on the waters. For although this boat is troubled by the storms of temptations, it sees God glorified walking over all the swellings of the sea, that is, over all the principalities of this world. For earlier it was said, in words spoken from his passion, when according to the flesh he gave an example of humility, that the waves of the sea rose against him to no avail, waves to which he willingly yielded for us, so that that prophecy might be fulfilled: “I came into the depth of the sea, and the storm sank me.” For he did not drive back the false witnesses, nor the savage clamor of those saying, “Let him be crucified.” He did not check the rabid hearts and mouths of the furious by power, but endured them with patience. They did to him all they wished, because he became obedient unto death, even death on a cross. But after he rose from the dead to pray alone for the disciples, who are set in the Church as in a boat, carried by faith in his cross as by wood, and endangered by the temptations of this world as by the waves of the sea, his name began to be honored even in this world in which he was despised, accused, and killed: so that he who, according to the passion of the flesh, had come into the depth of the sea, and the storm had sunk him, now trampled on the necks of the proud like the foam of the waves by the honor of his name. So now we see the Lord as it were walking on the sea, and we see all the fury of this world subjected under his feet.","f":"Augustine, <i>Serm.</i> 75.7 (PL 38:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-7)."},"augustine-sermones/75.8":{"o":"Sed accedunt periculis tempestatum etiam errores haereticorum; et non desunt qui sic tentent animos eorum qui sunt in navi, ut dicant Christum non fuisse natum de virgine, nec verum corpus habuisse, sed oculis visum esse quod non crat. Et istae opiniones haereticorum nunc natæ sunt, quando jam nomen Christi per omnes gentes clarificatur, tanquam Christo jam ambulante super marc. Tentati discipuli dixerunt, Quia phantasma est. Sed ille nos adversus istas pestes sua voce confirmat, dicens, Fidite, ego sum; nolite timere. Vano enim timore homines de Christo isla senserunt, auendentes honorem ejus et majestatem r et noa putant quod sic potuerit nasci, qui sic meruit clarificari, tanquam expavescentes super mare ambulantem. Quo facto, honoris ejus excellentia figuratur: atque ita quod phantasma esset, existimant. Sed cum ille dicit, Ego sum; quid aliud diicit, nisi non in 1 se esse quod non est? Itaque si carnem ostendit, caro erat; si ossa, ossa erant; si cicatrices, cicatrices crant. Non enim erat in illo, Eat, et Nom; sed, Eat in illo erat, sicut Apostolus dicit. fode est vox illa, Fidite, ego sum; nolite timere. Hoc est, Nolite sicexpavescere meam dignitatem. ut mihi velitis auferre veritatem. Etsi super mare ambulo, etsi elationes et fastus sæculares tanquam rabidos fluctus sub pedibus habeo, tamen verus homo apparui, tamen verum de me Evangelium meum predicat, quod ex virgine natus sim, quod Verbum caro factus sim; quod verum dixi, Palpate, et videte, quia spiritus ossa non nae, sicut me vet habere: quod manus dubitantis vera vulnerum meorum vestigia tractaverunt. Itaque, Ego sum; nolite timere.","t":"But to the dangers of storms are added also the errors of heretics; and there are those who so tempt the minds of those in the boat as to say that Christ was not born of a virgin, nor had a true body, but that what was not there was seen by the eyes. And these opinions of heretics arose now, when the name of Christ is already glorified throughout all nations, as if Christ were already walking on the sea. The tempted disciples said, “It is a phantom.” But he strengthens us against these plagues with his voice, saying, “Take heart, it is I; do not be afraid.” For it was out of vain fear that men thought these things about Christ: considering his honor and majesty, they do not think that one who deserved to be so glorified could have been born in such a way, as if they were terrified at him walking on the sea. By this act the excellence of his honor is figured; and so they think he was a phantom. But when he says, “It is I,” what else does he say than that there is nothing in him that is not real? So if he showed flesh, it was flesh; if bones, they were bones; if scars, they were scars. For in him there was not “Yes and No,” but “Yes” was in him, as the Apostle says. Hence that voice: “Take heart, it is I; do not be afraid.” That is: do not be so terrified at my dignity that you want to take away my reality. Though I walk on the sea, though I have the pride and arrogance of the world under my feet like raging waves, yet I appeared a true man; yet my Gospel preaches the truth about me: that I was born of a virgin, that I the Word was made flesh; that I spoke the truth when I said, “Handle me and see, for a spirit does not have bones, as you see that I have”; that the hands of the doubter touched the true marks of my wounds. So, “It is I; do not be afraid.”","f":"Augustine, <i>Serm.</i> 75.8 (PL 38:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-8)."},"augustine-sermones/75.9":{"o":"Non autem illos solos significat ista res, quod putaverunt discipuli quia phantasma est; non illos solosdesignat, qui humanam carnem habuisse Dominum negant, et aliquando etiam eos qui in navi sunt caeca pravitate perturbant: sed etiam illos qui Dominum putant in aliquo fuisse mentitum, et ea quæ minatus est impiis, eventura esse non credunt.-Quasi in parte sit verax et in parte mendax, veluti phantasma apparens in verbis, quasi quod est ct non est. Sed qui bene intelligunt vocem dicentis, Ego sum; nolite timere: jam credunt omnia verba Domini, ut quemadmodum sperant præmia quae promittit, ita poenas timeant quas minatur. Sicut enim verum est quod dicturus est ad dexteram positis, Venite, benedicti Patris mei, percipite regnum quod vobis paratum eat ab initio mundi: ita verum est quod audituri sunt ad sinistram constituti, lte iit ignem æternum, qui paratus eat diabolo et angelis ejus. Nam et ista opinio, qua putant homines Christum non vera fuisse iniquis et perditis comminatum, ex hoc nata est, quia vident populos multos et innumerabiles turbas nomini ejus esse subjectas: ut ex eo illis videatur Christus phantasma esse, quia super marc ambulabat; id est, ideo videatur mentiri in comminatione popnarum, quia quasi non potest perdere tam innumerabiles populos, qui nomini ejus et honori subjecti sunt. Sed audiant dicentem, Ego sum. Ulli ergo non timeant, qui veracem in omnibus Christum credentes, non solum id quod promisit appetunt, sed etiam fugiunt quod minatus cst: quia etiamsi super mare ambulat, id est, omnia genera hominum in isto saeculo constituta illi subjecta sunt; tamen non est phantasma, et ideo non menLilur cum dicit, Non omnis qui mihi dicit, Dominer Domine, intrabit in regnum coelorum.","t":"But this event, that the disciples thought he was a phantom, does not signify only those, does not designate only those who deny that the Lord had human flesh, and who sometimes trouble even those in the boat with blind perversity; but also those who think the Lord lied in some respect, and do not believe that what he threatened against the ungodly will come to pass: as if he were partly truthful and partly lying, appearing like a phantom in his words, as if he were and were not. But those who rightly understand the voice of him who says, “It is I; do not be afraid,” now believe all the Lord’s words, so that as they hope for the rewards he promises, so they fear the punishments he threatens. For as it is true what he will say to those placed at the right, “Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world,” so it is true what those placed on the left will hear: “Go into the eternal fire, which has been prepared for the devil and his angels.” For this opinion too, by which people think that Christ did not truly threaten the wicked and the lost, arose from this: they see many peoples and countless crowds subject to his name, so that Christ seems to them a phantom because he walked on the sea; that is, he seems to lie in his threat of punishments, because, as it were, he cannot destroy such countless peoples who are subject to his name and honor. But let them hear him saying, “It is I.” Let those, then, not be afraid who, believing Christ truthful in all things, not only seek what he promised but also flee what he threatened; because even though he walks on the sea, that is, though all kinds of men in this world are subject to him, yet he is not a phantom, and so he does not lie when he says, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven.”","f":"Augustine, <i>Serm.</i> 75.9 (PL 38:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/75-9)."},"augustine-sermones/76.1":{"o":"Evangelium quod recentissime recitatum est de Domino Christo, qui super aquas maris ambulavit; et de apostolo Petro, qui ambulans timendb titubavit, et diffidendo mersus, confitendo rursus emersit; admonet nos intelligere mare praesens sacculum esse, Petrum vero apostolum Ecclesix unicae typum. Ipse enim Petrus in Apostolorum ordine primus, in Christi amore promptissimus, sæpe unus respondet pro omnibus. Ipse denique Domino Jesu Christo requirente, quemnam homines dicerent eum csse, et opiniones varias hominum discipulis respondentibus, rursusque Domino interrogante et dicente, Vos autem quem me esse dicitis? respondit Petrus, Tu es Christus Filius Dei vivi. Unus pro multis dedit responsum, unitas in multis. Tunc ci Dominus ait: Beatus es, Simon Bar-Jona, quia non revelavit tibi caro et sanguis, sed Pater meus qui est in cælis. Deinde addidit: Et ego dico tibi. Tanquam diceret: Quia tu dixisti mihi, Tu es Christus Filius Dei vivi: et ego dico tibi, Tu es Petrus. Simon quippe antea vocabatur. Hoc autem ei nomen, ut Petrus appellaretur, a Domino impositum est: et hoc in ea figura, ut signi-. ficaret Ecclesiam. Quia enim Christus petra, Petrus populus christianus. Petra enim principale nomen est. Ideo Petrus a petra, non petra a Petro: quomodo non a christiano Christus, sed a Christo christianus vecatur. Tu es ergo, inquit, Petrus; et super hanc. petram quam confessus es, super hanc petram quam cognovisti, dicens, Tu es Christus Filius Dei vivi, cedificabo Ecclesiam meam: id est, Super me ipsum Filium Dei vivi, aedificabo Ecclesiam meam. Super me ædificabo te, non me super te. Nam volentes homines ædificari super homines, dicebant: Ego quidem sum Pauli, ego autem Apollo, ego vero Cephæ, ipse esi Petrus. Et alii qui nolebant ædificari super Petram, sed super petram, Ego autem sum Christi. Apostolus autem Paulus ubi cognovit se eligi, et Christum contemni: Divisus eat, inquit, Christus? Numquid Paulus pro vobis crucifixus eat? aut in nomine Pauli baptisati estis? Quomodo non in Pauli, sic nee in Petri; sed in nomine Christi: ut Petrus ædificare - tur super petram, non petra super Petrum. Idem ergo Petrus a petra cognominatus beatus, Ecclesiæ figuram portans, apostolatus principatum tenens, continuo post paululum jam audito quod beatus esset, jam audito quod Petrus esset, jam audito quod supra petram ædificandus esset \\ posteaquam audivit. futuram Domini passionem, quia prædixerat eam cito futuram discipulis suis, displicuit ei. Timuit ne perderet morientem, quem confessus fuerat vit;e fontem. Turbatus est, dicens: Absit a te, inquit, Domine; non fiet istud. Propitius esto tibi, Deus; nolo te mori. Petrus dicebat Christo, Nolo te mori; sed melius dicebat Christus, Volo pro te mori. Denique continuo reprehendit, quem paulo ante laudaverat; et quem beatum dixerat, satanam appellat. Redi, inquit, post me, satana; scandalum mihi es: non enim sapis quas Dei sunt, sed quæ sunt hominum. Quid nos vult facere ex hoc quod sumus, qui sic culpat quod homines sumus? Vultis scire quid nos velit facere? Audite Psalmum: Ego dixi, Dii estis, et filii Excelsi omnes. Sed humana sapiendo: Vos autem sicut homines moriemini. Idem ipse Petrus paulo ante beatus, posCea satanas, in momento uno, infra pauca verba. Miraris differentiam nominum, differentias attende causarum. Quid miraris, quia paulo ante beatus, postea satanas? Attende causam quare beatus. Quia non tibi revelarit caro et sanguis, sed Pater meus qui in cæli. est. Ideo beatus, quia tibi non caro et sanguis revelavit. Si enim caro et sanguis boc libi revelaret; de tuo: quia vero non caro et sanguis tibi revelavit, sed Pater meus qui in cælis, est; de meo, non de luo. Quare de meo? Quia omnia quæ habet Pater, mea sunt. Ecce audisti causam, quare beatus, et quare Petrus. Quare antem illud quod horrescimus, et repetere nolumus? Quare, nisi quia de tuo? Non enim sapis quæ Dei sunt, sed quæ sunt hominum.","t":"The Gospel just read about the Lord Christ, who walked on the waters of the sea, and about the apostle Peter, who, walking, faltered through fear, sank through distrust, and rose again through confession, admonishes us to understand that the sea is the present age, and the apostle Peter a type of the one Church. For Peter himself, first in the order of the apostles, readiest in the love of Christ, often answers alone for all. Indeed, when the Lord Jesus Christ asked whom men said he was, and the disciples reported the various opinions of men, and the Lord asked again, saying, “But who do you say that I am?”, Peter answered, “You are the Christ, the Son of the living God.” One gave the answer for many: unity in the many. Then the Lord said to him: “Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed it to you, but my Father who is in heaven.” Then he added: “And I say to you.” As if he said: Because you said to me, “You are the Christ, the Son of the living God,” I too say to you, “You are Peter.” For before he was called Simon. This name, that he should be called Peter, was given him by the Lord, and with this figurative meaning, that he should signify the Church. For since Christ is the rock (petra), Peter is the Christian people. For “rock” is the primary name. Therefore Peter is named from the rock, not the rock from Peter; just as Christ is not named from Christian, but Christian from Christ. “You are Peter,” then, he says, “and on this rock”—which you have confessed, on this rock which you have recognized, saying, “You are the Christ, the Son of the living God”—“I will build my Church”: that is, on myself, the Son of the living God, I will build my Church. I will build you on me, not me on you. For people wanting to be built on men said: “I am of Paul, I of Apollos, I of Cephas,” who is Peter. And others, who did not want to be built on Peter but on the rock, said, “But I am of Christ.” And the apostle Paul, when he saw that he was being chosen and Christ despised, said: “Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” As not in Paul’s name, so not in Peter’s, but in the name of Christ: so that Peter might be built on the rock, not the rock on Peter. This same Peter, then, called blessed, named from the rock, bearing the figure of the Church, holding the first place in the apostleship, a little while after he had heard that he was blessed, that he was Peter, that he was to be built on the rock, was displeased when he heard of the Lord’s future passion, which the Lord had foretold to his disciples as coming soon. He feared to lose by death him whom he had confessed as the fountain of life. He was troubled, saying: “Far be it from you, Lord; this shall not happen.” Spare yourself, God; I do not want you to die. Peter said to Christ, “I do not want you to die”; but Christ said better, “I want to die for you.” At once, then, he rebukes him whom he had praised a little before; and the one he had called blessed he calls Satan. “Get behind me, Satan,” he says; “you are a stumbling block to me; for you do not savor the things of God, but the things of men.” What does he want to make of us from what we are, he who thus blames us for being men? Do you want to know what he wants to make of us? Hear the psalm: “I said, You are gods, and all sons of the Most High.” But by savoring human things: “But you will die like men.” The same Peter a little before blessed, afterward Satan, in one moment, within a few words! You wonder at the difference of names; consider the difference of causes. Why do you wonder that a little before he was blessed and afterward Satan? Consider the cause why he was blessed: “Because flesh and blood has not revealed it to you, but my Father who is in heaven.” Blessed for this reason, because flesh and blood did not reveal it to you. For if flesh and blood had revealed this to you, it would be from what is yours; but because flesh and blood did not reveal it to you, but my Father who is in heaven, it is from what is mine, not from what is yours. Why from mine? Because “all that the Father has is mine.” See, you have heard the cause why he was blessed, and why he was Peter. But why that which makes us shudder and which we do not want to repeat? Why, except because it was from what is yours? “For you do not savor the things of God, but the things of men.”","f":"Augustine, <i>Serm.</i> 76.1 (PL 38:316; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/76-1)."},"augustine-sermones/76.4":{"o":"Hoc intuentes nos Ecclesiæ membrum, discernamus quid de Dei, quid de nostro. Tunc cnim non litobabimus, tunc in petra fundabimur, fixi et stabiles erimus adversus ventos, imbres, flumina, tentationes videlicet præsentis sæculi. Ilium tamen videte Petrum, qui tunc erat figura nostra: modo fidit, modo titubat; modo immortatem confitetur, modo timet De moriatur. Proinde quia Ecclcsia Christi habet firmos, habet et infirmos; nec sine firmis potest esse, nec sine infirmis: unde dicit Paulus apostolus, Debemus autem nos firmi, infirmorum oncra sustinere (Rom. xv, I); in eo quod dixit Petrus, Tu es Christus Filius Dei viri, firmos signilicat; in eo autem quod trepidat et titubas, et Christum pati non vult, mortem timendo, vitam non agnosceudo, infirmos Ecclesiæ significat. In illo ergo uno apostolo, id est, Petro. in ordine Apostolorom primo et praecipuo, in quo figurabatur Ecclesia, utrumque genus significandum fuit, id est, firmi et inlirmi: quia sine utroque non est Ecclesia.","t":"Considering this, let us, members of the Church, distinguish what is from God and what is from ourselves. For then we shall not totter; then we shall be founded on the rock, fixed and stable against the winds, the rains, the floods, that is, the temptations of the present age. Yet look at Peter, who was then a figure of us: now he trusts, now he totters; now he confesses the Immortal, now he fears that he may die. So, since the Church of Christ has the strong and also the weak, and can be neither without the strong nor without the weak—whence the apostle Paul says, “We who are strong ought to bear the burdens of the weak”—in Peter’s saying, “You are the Christ, the Son of the living God,” he signifies the strong; but in his trembling and tottering, and in his not wanting Christ to suffer, fearing death and not recognizing life, he signifies the weak of the Church. So in that one apostle, Peter, first and chief in the order of the apostles, in whom the Church was figured, both kinds had to be signified, the strong and the weak, because without both there is no Church.","f":"Augustine, <i>Serm.</i> 76.4 (PL 38:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/76-4)."},"augustine-sermones/76.5":{"o":"Hinc est ergo et quod modo lectum est, Domine, si tu ea, jube sme venire ad te super aquas. Si tu es, jube me: non enim possum hoc in me, sed in te. Agnovit quid sibi esset a se, quid ab illo, cujus voluntate credidit se posse, quod nulla infirmitas humana possit. Ergo, Si tu es, jube: quia cum jusseris, fiet. Quod ego noA valeo præsumendo, tu potes jubendo. Et Dominus, Veni, inquit. Et sine ulla dubitatione Petrus ad versum jubentis, ad præsentiam sustentantis, ad praesentiam regentis sine ulla cunctatione desiluit in aquas, et ambulare coepit. Potuit quod Dominus, non in se, sed in Domino. Fuistis enim aliquando tenebræ, nunc autem lux; sed in Domino. Quod nemo potest in Paulo, nemo in Petro, nemo in alio ullo Apostolorum, hoc potest in Domino. Ideo bene Paulus utiliter se contemnens, illum commendans: Numquid Paulus, inquit, pro vobis crucifixus est? aut in nomine Pauli baptizati estis? Non ergo in me, sed mecum; non sub me, sed sub illo.","t":"Hence, then, is also what was just read: “Lord, if it is you, bid me come to you on the waters.” If it is you, bid me; for I cannot do this in myself, but in you. He recognized what he had from himself and what from him by whose will he believed he could do what no human weakness could. So: “If it is you, bid,” because when you bid, it will be done. What I cannot do by presuming, you can do by bidding. And the Lord said, “Come.” And without any doubt, at the word of him who bade, at the presence of him who sustained, at the presence of him who ruled, Peter without any hesitation leapt into the waters and began to walk. He could do what the Lord could, not in himself, but in the Lord. “For you were once darkness, but now light”—but “in the Lord.” What no one can do in Paul, no one in Peter, no one in any other of the apostles, he can do in the Lord. So Paul, rightly and profitably despising himself and commending Christ, says: “Was Paul crucified for you? Or were you baptized in the name of Paul?” Not in me, then, but with me; not under me, but under him.","f":"Augustine, <i>Serm.</i> 76.5 (PL 38:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/76-5)."},"augustine-sermones/76.6":{"o":"Ergo ambulavit Pe- Ins super aquas in jussu Domini, sciens hoc se a se habere non posse. Fide valuit quod bumana infirmitas non valeret. Ili sunt firmi Ecclesiæ. Attendite, audite, intelligite, agite. Neque enim agendum est cum firmis alibi ut sint infirmi: sed agendum est cum infirmis, ut sint firmi. Multos autem impedit a firmi- * tate praesumptio firmitatis. Nemo erit a Deo firmus, nisi qui se a se ipso.sentit infirmum. Pluviam voluntariam segregans Deus hæreditati suæ. Quid praecedi • tis, qui quod dicturus sum nostis? Temperetur velocitas, ut sequatur tarditas. Hoc dixi, et hoc dico: audite, capite, facite. Nemo a Deo fit firmus, nisi qui se a se ipso sentit infirmum. Pluviam ergo volunta-' niam, sicut Psalmus dicit, voluntariam; non meritorum nostrorum, sed voluntariam. Pluviam ergo voluntarium segregans Deus hæreditati suæ: etenim infirmata est; tu vero perfecisti eam. Quia pluviam voluntariam segregasti, non attendens bominum merita, sed tuam gratiam et misericordiam. Infirmata est ergo ipsa haereditas, et agnovit se infirmam inse, ut firma esset in tc. Non firmaretur, si non infirmaretur, ot abs te in te perficeretur.","t":"So Peter walked on the waters at the Lord’s command, knowing that he could not have this from himself. By faith he was able to do what human weakness could not. These are the strong of the Church. Pay attention, hear, understand, act. For we must not deal with the strong so that they become weak, but with the weak so that they become strong. But many are kept from strength by presuming on their strength. No one will be strong from God except one who feels himself weak from himself. “A voluntary rain, O God, setting apart for your inheritance.” Why do you run ahead, you who know what I am going to say? Let speed be moderated, so that slowness may keep up. This I have said, and this I say: hear, grasp, do. No one is made strong by God except one who feels himself weak from himself. A voluntary rain, then, as the psalm says, voluntary: not from our merits, but voluntary. “A voluntary rain, then, O God, setting apart for your inheritance; for it was made weak, but you perfected it.” Because you set apart a voluntary rain, not looking at men’s merits but at your grace and mercy. The inheritance itself, then, was made weak, and recognized itself weak in itself, so that it might be strong in you. It would not be strengthened unless it were weakened, so that it might be perfected by you in you.","f":"Augustine, <i>Serm.</i> 76.6 (PL 38:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/76-6)."},"augustine-sermones/76.7":{"o":"Vide hujus hæreditatis portiunculam Paulum, vide infirmatum, qui dixit: Non sum idoneus vocari Apostolus, quia persecutus sum Ecclesiam Dei. Quare ergo Apostolus es? Gratia Dei sum quod sum. Non sum idoneus, sed gratia Dei sum quod sum. Infirmatus est Paulus, tu vero perfecisti eum. Jamvero quia gratia Dei est quod est, vide quid sequatur; Et gratia ejus in me non fuit vacua, sed plus omnibus illis laboravi. Vide ne praesumptione perdas, quod in firmitate meruisti. Bene hoc, bene: Non sum idoneus vocari Apostolus; gratia ejus sum quod sum; et gratia ejus in me non fuit vacua: omnia optime. Sed, Plus illis omnibus laboravi: quasi tibi coepisti tribuere, quod paulo ante Deo dederas. Agnosce, et sequere: Non ego autem, aed gratia Dei mecum. Bene, infirme: firmissime eris exaltatus, quia non es ingratus. Tu es idem ipse Paulus in te parvus, in Domino magnus. Tu es qui ter Dominum rogasti, ut stimulus carnis, angelus Satanae,a quo colaphizabaris, auferretur a te. Quid tibi dictum est? quid audisti quando hoc petisti? Sufficit tibi gratia mea; nam virtus in infirmitute perficitur.. Etenim infirmatusest, tu vero perfecisti eum. Sic et Petrus, Jube me, inquit, venire ad te super aquas. Homo audeo, sed non hominem rogo. Jubeat Deus homo, ut possit quod non potest homo. Veni, inquit. Et descendit, et cœpit ambulare super aquas: et potuit Petrus, quia jusserat petra. Ecce quid Petrus in Domino; quid in se? Videns ventum validum, timuit; et cum cæpisset mergi, exclamavit: DO'Hine, pereo, libera me. Præsumpsit de Domino, potuit de Domino: titubavit ut homo, rediit ad Dominum. Si dicebam, Motus est pesmeus. Psalmus loquitur, sancti cantici vox est; et si agnoscamus, et nostra: imo si velimus, et nostra est. Si dicebam, motus est pes meuM, Quare motus, nisi quia meus? Et quid sequitur? Misericordia tua, Domine, adjucabat me. Non virtus mea; sed misericordia tua. Numquid enim Dominus deseruit titubantem, quem audivit invocantem? Ubi est illud, Quis invocavit Deum, et desertus est ab eo? Ubi et illud, Et omnis qui invocaverit nomen Domim, salvus erit? Continuo porrigens adjutorium dexteræ suæ, levavit mergentem, increpavit diffidentem: Modicæ fidei, quare dubitasti? Deme præsumpsisti, demc dubitasti.","t":"See a little portion of this inheritance, Paul; see him made weak, who said: “I am not worthy to be called an apostle, because I persecuted the Church of God.” Why, then, are you an apostle? “By the grace of God I am what I am.” “I am not worthy,” but “by the grace of God I am what I am.” Paul was made weak, but you perfected him. Now, since it is by God’s grace that he is what he is, see what follows: “And his grace in me was not in vain, but I labored more than all of them.” Take care lest by presumption you lose what you gained in weakness. Good, good: “I am not worthy to be called an apostle; by his grace I am what I am; and his grace in me was not in vain”: all excellent. But “I labored more than all of them”: you seemed to begin to attribute to yourself what a little before you had given to God. Recognize it, and go on: “Yet not I, but the grace of God with me.” Good, weak one: you will be exalted most strongly, because you are not ungrateful. You are that same Paul, small in yourself, great in the Lord. You are the one who asked the Lord three times that the thorn of the flesh, the angel of Satan by whom you were buffeted, be taken away from you. What was said to you? What did you hear when you asked this? “My grace is sufficient for you; for power is perfected in weakness.” For he was made weak, but you perfected him. So Peter too says, “Bid me come to you on the waters.” I, a man, dare; but it is not a man I ask. Let God made man bid, so that a man may be able to do what a man cannot. “Come,” he says. And he went down and began to walk on the waters; and Peter could, because the Rock had bidden. See what Peter is in the Lord; what is he in himself? “Seeing the strong wind, he was afraid; and when he began to sink, he cried out: Lord, I perish, save me.” He presumed on the Lord, he was able by the Lord; he tottered as a man, he returned to the Lord. “If I said, My foot has slipped”—a psalm speaks; it is the voice of a holy song; and if we recognize it, it is ours too; indeed, if we will, it is ours as well. “If I said, My foot has slipped”: why slipped, except because it was mine? And what follows? “Your mercy, O Lord, helped me.” Not my strength, but your mercy. For did the Lord forsake the one tottering, whom he heard calling on him? Where is that saying, “Who has called upon God and been forsaken by him?” Where also that: “And everyone who calls upon the name of the Lord will be saved”? At once stretching out the help of his right hand, he lifted up the sinking man and rebuked the distrustful one: “O you of little faith, why did you doubt?” On me you relied, and of me you doubted.","f":"Augustine, <i>Serm.</i> 76.7 (PL 38:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/76-7)."},"augustine-sermones/76.8":{"o":"Eia, fratres, sermo coneludendus est. Attendite sacculum quasi mare, ventus validus, et magna tempestas. Unicuique sua cupiditas, tempestas est. Amas Deum; ambulas super mare, sub pedibus tuis ast sacculi tumor 1. Amas sæculum; absorbebit te. Amatores suos vorare novit, non portare. Sed cum fluctuat cupiditate cor tuum, ut vincas tuam cupiditatem, invoca Christi divinitatem. Putatis tunc esse ventum contrarium, quando est hujus sas ' caU adversitas? Quando enim bella, quando tumultus, quando fames, quando pestilentia, quando cuique hominum, etiam singulo evenit privata calamitas, tunc putatur ventus adversus, ibi putatur invocandus Deus. Quando autem temporali felicitate sacculum arridet, quasi non est ventus contrarius. Noli hinc interrogare temporis tranquillitatem: interroga, sed tuam cu piditatem. Vide si tranquillitas est in te; vide si non te sobvertit ventus interior hoc vide. Magnæ virtutis est, cum felicitate luctari, ne illiciat, ne corrumpat, neipsa subvertat felicitas. Magnæ, inquam, virtutis est, cum felicitate luctari; magnæ felicitatis est, a felicitate non vinci. Disce calcare sæculum: memento fidere in Christo. Et si motus est pes tuus, si titubas, si aliqua non superas, si mergi incipis, dic: Domine, pereo, libera me. Dic, Pereo; ne pereas. Solus enim a morte carnis liberat te, qui mortuus est in carne pro te. Conversi ad Dominum, etc.","t":"Come, brothers, the sermon must be concluded. Consider the world as the sea: the wind is strong, and the storm great. Each one’s own desire is his storm. You love God: you walk on the sea, and the swelling of the world is under your feet. You love the world: it will swallow you. It knows how to devour its lovers, not to carry them. But when your heart tosses with desire, call upon the divinity of Christ, so that you may conquer your desire. Do you think the wind is contrary only when there is adversity in this world? For when there are wars, when riots, when famine, when pestilence, when a private calamity befalls anyone, even a single person, then the wind is thought adverse, then it is thought that God must be called upon. But when the world smiles with temporal prosperity, it is as if there were no contrary wind. Do not ask the calm of the times about this; ask your own desire. See whether there is calm in you; see whether the wind within is not overturning you: see to this. It takes great virtue to wrestle with prosperity, lest prosperity itself entice, corrupt, and overturn you. It takes great virtue, I say, to wrestle with prosperity; it is great prosperity not to be conquered by prosperity. Learn to trample on the world; remember to trust in Christ. And if your foot has slipped, if you totter, if there are things you do not overcome, if you begin to sink, say: “Lord, I perish, save me.” Say “I perish,” so that you may not perish. For he alone frees you from the death of the flesh who died in the flesh for you. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 76.8 (PL 38:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/76-8)."},"augustine-sermones/77.1":{"o":"Ista mulier, quae modo nobis' lectione evangelica commendata est, præbet nobis humHitatis exemplum, et pietatis viam. ab humilitate in alta surgere ostendit. Erat autem, sicuti apparet, non de populo Israel, unde Patriarchae, inde Prophetae, unde parentes Domini nostri Jesu Christi secundum carnem; unde ipsa virgo Maria, quæ peperit Christum. Non ergo ei isto populo erat hæc mulier: sed erat ex Gentibus. Nam, sicut audivimus secessit Dominus in partes Tyri et Sidonis, et inde mulier Chananæa de finibus illis egressa, petebat beneficium instantissime curandae filiæ suae, que male a dacmonio vexabatur. Tyrus et Sidon non erant civitates populi Israel, Red Gentium; quamvis vicinae illi populo. Clamabat ergo avida impetrandi beneficii, fortiterque pulsabat: et dissimulabatur ab ea *, non ut misericordia negaretwr, sed ut desiderium accen- 4eretur; nec solum ut desiderium accenderetur, sed, sicutante dixi, ut humilitas commendaretur. Clamabat ergo. tanquam Domino non audiente, sed quod factucuserat in silentio disponente. Discipuli rogaverunt fro iita Dominum, et dixerunt: Dimitt illam, quia clamat post nos. Et ille: Non sum missus nisi ad oves quæ perierunt domus Israel. Hic verborum islorum oritur quæstio: Unde nos ad ovile Christi de Gentibus venimus, si non est naissus nisi ad oves quae perierunt dumus Israel? Quid sibi vult hujus secreti tam alta dispensatio, ut cum Dominus seiret quare reniret, utique ut Ecclesiam haberet in omnibus Gentibus, non se tnissum dixerit. nisi ad oves quæ perierunt domus Israel? Intelligimus ergo præsentiam corporis sui, nativitatem suam, exhibitionem miraculorum, virtutemque 'resurrectionis in illo popule eum ostendere debuisse; ita fuisse dispositum, sic ab initio commendatum, hoc prædictum, hoc impletum: quia Christus Jesus ad gentem Judæorum venire debuit videndus, occidendus, et lucraturus eos inde quos ante praescivit. Non enim damnata illa plebs est, sed ventilata. Ibi erat paleæ multitudo, ibi granorum occulta dignitas: ibi quod incenderetur, ibi unde horreum repleretur. Nam unde Apostoli nisi indet undo Petrus? uade cæteri?","t":"This woman, commended to us just now in the Gospel reading, gives us an example of humility and a way of godliness: she shows how to rise from humility to the heights. She was, as appears, not of the people of Israel, from whom came the patriarchs, from whom the prophets, from whom the parents of our Lord Jesus Christ according to the flesh, from whom the Virgin Mary herself, who bore Christ. This woman, then, was not of that people, but was of the Gentiles. For, as we have heard, the Lord withdrew to the region of Tyre and Sidon, and a Canaanite woman came out from those borders and begged most insistently for the favor of healing her daughter, who was badly tormented by a demon. Tyre and Sidon were not cities of the people of Israel but of the Gentiles, though neighbors of that people. So she cried out, eager to obtain the favor, and knocked hard; and he made as if not to notice her, not so that mercy might be denied but so that her desire might be kindled; and not only so that her desire might be kindled but, as I said before, so that humility might be commended. So she cried out, as though the Lord were not listening, while he was silently arranging what he was going to do. The disciples asked the Lord on her behalf and said: “Send her away, for she is crying after us.” And he said: “I was sent only to the sheep that are lost of the house of Israel.” Here a question arises from these words: How did we come from the Gentiles into Christ’s fold, if he was sent only to the lost sheep of the house of Israel? What does so deep a dispensation of this secret mean, that, though the Lord knew why he came—certainly to have a Church among all nations—he said he was sent only to the lost sheep of the house of Israel? We understand, then, that he had to show among that people his bodily presence, his birth, the display of his miracles, and the power of the resurrection; that it was so arranged, so set forth from the beginning, so foretold, so fulfilled: that Christ Jesus had to come to the nation of the Jews to be seen, to be killed, and to gain from among them those whom he foreknew. For that people was not condemned but winnowed. There was a multitude of chaff there; there was the hidden worth of the grains; there was what would be burned; there was that with which the barn would be filled. For where did the apostles come from, if not from there? Where did Peter come from? Where the others?","f":"Augustine, <i>Serm.</i> 77.1 (PL 38:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-1)."},"augustine-sermones/77.10":{"o":"Et unde discernimus (tanquam responderent) qui sint porci, qui sint canes? Hoc in ista muliere demonstratum est. Nam illi mulieri instanti. respondit hoc: Non est bonum tollere panem filiorum, et mittere canibus. Canis es, una es ex Gentibus, idola adoras. Quid autem lam familiare canibus, quam lapides lingere? Non eat ergo bonum, panan filiorum tollere, et mittere canibus. ilIa si recederet post haec verba, canis accesserat, canis abscesse.;. rat: sed pulsando, homo facia est ex cane 2. Institit enim petendo, et ex ipso veluti convicio humilitatem ostendit, misericordiam impetravit. Neque enim commota est, aut succensuit, quod canis appellata fuerit petens beneficium, rogans misericordiam: sed ait, Ita, Domine: dixisti me canem; plane canis sum, agnosco nomen meum; Veritas loquitur: sed non idco a beneficio repellenda sum. Prorsus canis: sed et canes edunt de micis quæ cadunt de mensa dominorum suorum. Modicum quoddam et exiguum beneficium desidero: non mensam invado, sed micas quæro. Videte quemadmodum humilitas commendata est. Canem illam Dominus dixerat; non dixit, Non sum; sed dixit, Sum. Et Dominus continuo, quia se agnovit canem: V mulier, magna est fides tua! fiat tibi sicut petisti. Tu te agnovisti canem, ego te jam agnosco hominem. O mulier, magna eat fides tua! petisti, quaesiti, pulsasti; accipe, inveni, aperiatur tibi. Videte, fratres, quemadmodum in hac muliere quae Chananaea erat, id est, quæ de Gentibus veniebat, et typum, hoe est, figuram Ecclesiæ gerebat, maxime humilitas commendata est. Etenim gens Judæa, ut ab EvangeEo repelleretur, superbia inflata est, qnod Legem accipere meruisset, quod de ipsa gente Patriarchae processerint, Prophetæ exstiterint, Moyses Dei servus miracula magna, quae audivimus in Psalmo, in i£gypto fecerit, per mare Rubrum aquis recedentibus poputum duxerit, Legem acceperit, quam ipso populo dederit (Psal. cv). Erat unde extolleretur gens Judæa, et per ipsam superbiam factum est ut Christo nollet humiliari auctori humilitatis, repressori tumoris, medico Deo, qui propter hoc, cum Deus esset, homo factus est, ut se homo homincm cognosceret. Magna medicina. Hæc medicina si superbiam non curat, quid eam curet nescio. Deus est, et fit homo: seponit divinitatem, id est, quodammodo sequestrat, hoc est, occultat quod suum erat, apparet quod acceperat I. Fit ille homo, cum sit Deus: et non se agnoscit horno hominem, id est, non se mortalem agnoscit, non se agnoscit fragilem, non se agnoscit peccatorem, non se agnoscit ægrotum, ut quærat vel ægrotus medicum! sed quod est periculosius, sanus sibi videtur! Ergo propter hoc ille populus non accessit, id cst, propter superbiam: et dicti sunt ex arbore oleæ, hoc est, de illo populo a Patriarchis creato, fracti rami naturales, id est. Judei merito steriles spiritu superbiæ; et in illa olea insertus est oleaster. Oleaster populus ex Gentibus. Sic dicit Apostolus, quod oleaster insertus sit in olea, rami autem naturales fracti sint. Illi fracti propter superbiam:. insertus oleaster propter humilitatem. Hanc humilitatem ostendebat mulier, dicens: Ita, Domine, canis sum, micas desidero. In hac humilitate etiam Centurio ille placuit: qui cum desideraret puerum suum a Domino curari, et Dominus diceret, Ego veniam et curabo tum; respondit ille, Domine, non sum dignus qui sub tectum meum intres; sed tantum dic verbo, et sanabitur puer meus. Non sum dignus qui sub tectum meum intres. Tecto non recipiebat, eorde receperat. Quanto humilior, tanto capacior, tanto plenior. Colles enim aquam repellunt, valles implentur. Quid deinde, quid ad hoc Dominus, posteaquam dixit, Nou sum dignus qui sub tectum meum intres, ad eos qui sequebantur, Amen dico vobis, MOM inveni tanlam fidem in Israel: id est, in illo populo ad quem veni, non inveni tantam fidem. Tantam, quid est? Tam magnam. Unde magnam? De minimo, id est, de humilitate grandem. Non inveni tantam fidem: similem grano sinapis, quanlo minutiori, tanto ferventiori. Inserebat ergo jam Dominns oleastrum in oliva. Tunc hoc faciebat, quando dicebat, Amen dico vobis, non inveni tantam fidem in Israel.","t":"And how do we discern (as if they answered) who are the swine and who are the dogs? This was shown in this woman. For to this woman as she pressed on he answered thus: “It is not good to take the children’s bread and throw it to the dogs.” You are a dog; you are one of the Gentiles; you worship idols. And what is so familiar to dogs as licking stones? “It is not good, then, to take the children’s bread and throw it to the dogs.” If she had gone away after these words, she had come a dog and gone away a dog; but by knocking she was made a human being from a dog. For she persisted in asking, and from what seemed an insult she showed humility and obtained mercy. For she was not upset, nor angry, that she was called a dog when asking a favor and begging for mercy; but she said, “Yes, Lord”: you have called me a dog; I am plainly a dog; I acknowledge my name; the Truth is speaking; but I am not therefore to be driven away from the favor. Wholly a dog: “but the dogs too eat of the crumbs that fall from their masters’ table.” It is a small and slight favor I desire: I do not invade the table; I seek crumbs. See how humility is commended. The Lord had called her a dog; she did not say, “I am not,” but she said, “I am.” And the Lord at once, because she acknowledged herself a dog, said: “O woman, great is your faith! Be it done to you as you have asked.” You acknowledged yourself a dog; I now acknowledge you a human being. “O woman, great is your faith!” You asked, you sought, you knocked: receive, find, let it be opened to you. See, brothers, how in this woman, who was a Canaanite, that is, who came from the Gentiles and bore the type, that is, the figure, of the Church, humility is commended above all. For the Jewish nation, so that it was repelled from the Gospel, was puffed up with pride that it had deserved to receive the law; that from that nation the patriarchs had come forth and the prophets had arisen; that Moses the servant of God had done great miracles in Egypt, which we heard in the psalm, had led the people through the Red Sea as the waters drew back, and had received the law, which he gave to that people. The Jewish nation had grounds for being lifted up; and through that very pride it came about that it would not humble itself before Christ, the author of humility, the curber of swelling, God the physician, who for this reason, though he was God, became man, so that man might know himself to be man. A great medicine! If this medicine does not cure pride, I do not know what can cure it. He is God and becomes man; he sets aside his divinity, that is, in a certain way sequesters it, that is, hides what was his own, and appears in what he had taken on. He becomes man though he is God; and man does not acknowledge himself as man, that is, does not acknowledge himself mortal, does not acknowledge himself frail, does not acknowledge himself a sinner, does not acknowledge himself sick, so as at least, being sick, to seek the physician; but, what is more dangerous, he seems to himself healthy! So that people did not come for this reason, that is, through pride; and they are called the natural branches broken off from the olive tree, that is, from that people created from the patriarchs; that is, the Jews, deservedly barren through the spirit of pride; and into that olive tree the wild olive was grafted. The wild olive is the people from the Gentiles. So the Apostle says that the wild olive was grafted into the olive and the natural branches were broken off. They were broken off through pride; the wild olive was grafted in through humility. This humility the woman showed, saying: “Yes, Lord, I am a dog; I desire crumbs.” In this humility that centurion also pleased him: when he desired his servant to be healed by the Lord, and the Lord said, “I will come and heal him,” he answered, “Lord, I am not worthy that you should come under my roof; but only say the word, and my servant will be healed.” “I am not worthy that you should come under my roof.” He did not receive him under his roof; he had received him into his heart. The humbler, the more capacious, the fuller. For hills repel water; valleys are filled. And what then, what did the Lord say to this, after he said, “I am not worthy that you should come under my roof”? To those who followed: “Amen I say to you, I have not found such faith in Israel”: that is, in that people to which I came I have not found such faith. “Such”: what is it? So great. Great from what? From the least, that is, great from humility. “I have not found such faith”: like a grain of mustard seed, the smaller, the more fiery. So the Lord was already grafting the wild olive into the olive. He was doing it then, when he said, “Amen I say to you, I have not found such faith in Israel.”","f":"Augustine, <i>Serm.</i> 77.10 (PL 38:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-10)."},"augustine-sermones/77.13":{"o":"Denique vide quod se,quitur. I deo dico vobis ( quia non inveni tantam fidem in Israel, id est, tantam cum fide humilitatem ): Ideo dico vobis, quia multi ab oriente et occidente venient, et recumbent cum Abraham et Isaac et Jacob in regno cælorum. Recumbent, inquit, requiescent. Non enim debemus illic carnales epulas cogitare, aut aliquid tale in illo regno concupiscere, ut non vitia mutemus virtutibus, sed vitia supponamus 1. Aliud est enim, desiderare regnum coelorum propter sapientiam et vitam aeternam; aliud, propter felicitatem terrenam, quasi illic habeamus eam opulentiorem atque majorem. Si divitem te in illo regno futurum putas, cupiditatem nou amputas, sed mutas: et tamen divos eris, et nonnisi illic dives cris. Nam hic indigentia tua colligit plurima. Quare multum habent divites? Quia multum indigent. Major indigentia quasi majores comparat facullatcs: illic ipsa iudigenLia morietur. Tunc vere dives cris, quando nullius indigens eris. Non euim tu dives, et angelus pauper, qui non habet jumenta et rhedas et familias. Quare? Quia non indiget: quia quanto fortior, tanto minus indigus. Ergo ibi divitiæ, et verae divitiæ. Epulas terræ hujus non ibi cogites. Epulae enim terrae hujus medicamenta quotidiana sunt; ægritudini cuidam nostræ, cum qua nascimur, necessaria sunt. iÆgritudinemistam sentit quisquis, cum bora reficiendi transierit. Vis vidcre quanta aegritudo sit ista, ut tanquam acuta febris, septem diebus nccet? Ne te sanum putes. Sanitas immortalitas erit. Nam hæc longa ægritudo est. Quia quotidianis medicamentis fulcis morbum tuum; sanus tibi esse videris: detrahc medicamenta, et vide quid potes.","t":"Finally, see what follows. “Therefore I say to you” (because I have not found such faith in Israel, that is, such humility with faith): “Therefore I say to you that many will come from east and west and will recline with Abraham and Isaac and Jacob in the kingdom of heaven.” “They will recline,” he says: they will rest. For we must not imagine fleshly banquets there, or desire anything of that kind in that kingdom, as if we were not changing vices for virtues but only putting vices in place of vices. For it is one thing to desire the kingdom of heaven for the sake of wisdom and eternal life, another to desire it for the sake of earthly happiness, as if we were to have that there more abundant and greater. If you think you will be rich in that kingdom, you do not cut off greed but change it; and yet you will be rich, and nowhere but there will you be rich. For here your need gathers very many things. Why do the rich have much? Because they need much. Greater need procures, as it were, greater means; there need itself will die. Then you will truly be rich, when you need nothing. For it is not that you are rich and an angel poor, because he has no beasts of burden and carriages and households of slaves. Why? Because he does not need them; for the stronger one is, the less needy. So there are riches there, and true riches. Do not imagine the banquets of this earth there. For the banquets of this earth are daily medicines; they are necessary for a certain sickness of ours with which we are born. Everyone feels this sickness when the hour for refreshment has passed. Do you want to see how great this sickness is, that like an acute fever it kills in seven days? Do not think yourself healthy. Health will be immortality. For this life is a long sickness. Because you prop up your disease with daily medicines, you seem healthy to yourself: take away the medicines, and see what you can do.","f":"Augustine, <i>Serm.</i> 77.13 (PL 38:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-13)."},"augustine-sermones/77.14":{"o":"Nam ex quo nascimur, necesse est ut moriamur. Morbus hic necesse est ut ad mortem perducat. Certe medici quando ægros inspiciunt, hoc dicunt. Verbi gratia, hydrops est iste, moritur: hic morbus non potest curari. Elephantiosus est; nec morbus iste curari potest. Phthisicus est; quis hoc curat? Necesse est ut pereat, necesse est ut moriatur. Ecce jam dixit medicus, Phthisicus est, nou potest nisi moriatur; et tamen aliquando et hydrops non inde moritur, et elephantiosus non inde moritur, ct phthisicus non inde moritur: et tamen necesse cst ut quisquis natus fuerit, inde moriatur. Moritur inde, non potest aliter. Hoc et medicus ct imperitus pronunlial: sed et si tardius moritur, num. quid ideo non moritur? Quando ergo vera sanitas, nisi quando vera immortalitas, si ergo vera immortalitas, nulla corruptio, nulla defectio, quid illic alimentis opus erit? Ergo cum audis, Recumbent cum Abraham et Isaac et Jacob I; non pares venirem, sed mentem. Impleberis ibi: et ipse interior veutcr habet cibos suos. Secundum istum ventrem dicitur, Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Id. v, G). Et vere saturabuntur, ut non esuriant.","t":"For from the moment we are born, we must die. This disease necessarily leads to death. Doctors certainly say this when they examine the sick. For example: this man has dropsy; he is dying; this disease cannot be cured. He has elephantiasis; this disease cannot be cured either. He is consumptive; who cures that? He must perish, he must die. See, the doctor has said, “He is consumptive; he can only die”; and yet sometimes the man with dropsy does not die of it, the one with elephantiasis does not die of it, the consumptive does not die of it; and yet whoever has been born must die of this. He dies of it; it cannot be otherwise. Both the doctor and the unskilled pronounce this; but if he dies later, does he therefore not die? When, then, will there be true health, if not when there is true immortality? If, then, there is true immortality, no corruption, no failing, what need will there be of food there? So when you hear, “They will recline with Abraham and Isaac and Jacob,” prepare not your belly but your mind. You will be filled there; and the inner belly too has its food. With regard to this belly it is said: “Blessed are those who hunger and thirst for righteousness, for they shall be filled.” And they will truly be filled, so as never to hunger.","f":"Augustine, <i>Serm.</i> 77.14 (PL 38:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-14)."},"augustine-sermones/77.15":{"o":"Inserebat ergo jaui oleastrum Dominus, cum dicebat, Multi ub oriente et occidente veniet, et recumbent cum Abraham et Isaac et Jacob in regno cælorum, id est, inserentur in oliva. Hujus enim olivas radices sunt, Abraham ei Isaac et Jacob: filii autem regni, hoc est Judaei increduli, ibunt in tenebras exteriores. Praicidentur rami naturales, ut inseratur olcaster. Sed unde rami naturales præcidi meruerunt, nisi superbia? Undc oleaster inscri, nisi humilitate? Unde et ista mulier dixit, Ita, Domine: nam et canes edunt de micis quæ cadunt de mensa dominorum suorum. Et inde audit, 0 mulier, magna est fides tua! Sic ct ille Centurio: Non sum dignus ut sub tectum meum intres. Amen dico vobis non inveni tantam fidem in Israel. Discamus, aut teneamus humilitatem. Si nondum habcmus, discamus: si habemus, non amittamus. Si nondum habcmus, habeamus, ut inseramur: si jam habemus, tcneamus, ne præcidamur.","t":"So the Lord was already grafting in the wild olive when he said, “Many will come from east and west and will recline with Abraham and Isaac and Jacob in the kingdom of heaven,” that is, they will be grafted into the olive tree. For the roots of this olive are Abraham, Isaac, and Jacob; but the sons of the kingdom, that is, the unbelieving Jews, will go into the outer darkness. The natural branches will be cut off, so that the wild olive may be grafted in. But why did the natural branches deserve to be cut off, except through pride? Why was the wild olive grafted in, except through humility? Hence this woman too said, “Yes, Lord; for the dogs too eat of the crumbs that fall from their masters’ table.” And so she hears, “O woman, great is your faith!” So too that centurion: “I am not worthy that you should come under my roof.” “Amen I say to you, I have not found such faith in Israel.” Let us learn humility, or hold it fast. If we do not yet have it, let us learn it; if we have it, let us not lose it. If we do not yet have it, let us have it, so that we may be grafted in; if we already have it, let us hold it fast, so that we may not be cut off.","f":"Augustine, <i>Serm.</i> 77.15 (PL 38:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-15)."},"augustine-sermones/77.3":{"o":"Unde ipse Paulus, primo Saulus? hoc est, primo superbus, post humilis. Nam quando Saulus, a Saule nomen derivatum erat. Saul autem rex superbus: in regno autem David humilem persequcbatur (I Reg. XVIII-XXIV). Quando ergo Saulus, qni postea Paulus, tunc utique superbus, tunc persecutor innocentium, tunc vastator Ecclesie. Acceperat enim Jitteras (velut zelo Synagogae ardens, et insequens christianum nomen) a sacerdotibus, nt exhiberet quoscumqne invenisset christianos ad Ituenda supplicia. Cum pergit, cum anhelat caedes, cum sitit sanguinem, coelesti Christi voce prostratus est persecutor, erectus est praedicator (Act. IX). Impletum in illo quod scriptum est in propheta: Ego percutiam, et ego sanabo. Hoc enim percutit Deus, quod se in homine extollit adversus Deum. Non est impius medicus, qui tumorem ferit, qui putredinem secat aut urit. Dolorem ingorit: ingerit, sed ut perducat ad sanitatem. Molestus est: sed nisi esset, utilis non esset. Prostravit ergo Christus una voce Saulum, erexit Paulum: hoc est, prostravit superbum, erexit humilem. Nam quæ fuit ratio mutandi sibi nominis, ut cum Saulus antea vocaretur, postea se Paulum dici vellet; nisi quia Sauli nomen in se agnovit, eum persequeretur, fuisse superbiæ? Elegit ergo humile nomen, ut Paulus, boc est minimus, vocaretur. Paulum enim, minimum est. Panlum nihil aliud est, quam -parvum. De quo nomine jam glorians, humilitatemque commendans: Ego, inquit, sum minimus Apostolorum. Unde ergo, unde iste, nisi ex -populo Judæorum? loide alii ApoStoli, inde Paulus, inde quos commendat idem Paulus, quod viderint Dominum post resurrectionem. Dicit enim eum visum ferme a quingentis fratribus simul, ex quibus plures manent usque adhuc. quidam autem dormierunt.","t":"Where did Paul himself come from, who was first Saul? That is, first proud, afterward humble. For when he was Saul, the name was derived from Saul. And Saul was a proud king, who in his reign persecuted the humble David. When, then, the one who was afterward Paul was Saul, he was certainly proud then, a persecutor of the innocent then, a ravager of the Church then. For he had received letters from the priests (burning, as it were, with zeal for the synagogue and pursuing the Christian name) to bring whatever Christians he found to be punished. As he went, as he breathed out slaughter, as he thirsted for blood, he was struck down by the heavenly voice of Christ: the persecutor was laid low, the preacher was raised up. In him was fulfilled what is written in the prophet: “I will strike, and I will heal.” For God strikes in man what exalts itself against God. The doctor who strikes a swelling, who cuts or burns rottenness, is not cruel. He inflicts pain, yes, but to lead to health. He is troublesome; but if he were not, he would not be useful. So Christ with one word laid Saul low and raised Paul up: that is, he laid low the proud man and raised up the humble one. For what was the reason for his changing his name, so that, though he was called Saul before, he wished afterward to be called Paul, except that he recognized that the name Saul in him, when he persecuted, had been a name of pride? So he chose a humble name, to be called Paul, that is, very small. For paulum means very little; paulum is nothing other than “small.” Glorying now in this name, and commending humility, he says: “I am the least of the apostles.” Where, then, where did this man come from, if not from the people of the Jews? From there the other apostles, from there Paul, from there those whom the same Paul commends as having seen the Lord after the resurrection. For he says that he was seen by about five hundred brothers at once, of whom most remain until now, though some have fallen asleep.","f":"Augustine, <i>Serm.</i> 77.3 (PL 38:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-3)."},"augustine-sermones/77.4":{"o":"Ex illo autem populo etiam illi, qui, cum Petrus loqueretur, commendans passionem, resurrectionem divinitatemque Christi, accepto Spiritu sancto, quando illi omnes, in quos venit Spiritus sanctus, linguis omnium gentium sunt locuti, compuncti spiritu, qui audiebant ex populo Judæorum, qUaesierunt consilium salutis suæ, intelligentes se reos sanguinis Christi: qnod eum ipsi crucifixerint, ipsi occiderint, in cujus nemine occisi a se viderent tanta miracula lien, viderent Spiritus sancti presentiam. Quærentes ergo consilium, responsum acceperunt: Agite pænilentiam, etbaptizetur unusquisque vestrum in nomine Domini nostri Jesu Christi; et dimittentur vobis. peccata vestra. Quis desperaret sibi donanda peccata, quando crimen occisi Christi reis donabatur? Conversi sunt ex ipso populo Judaeorum: eonversi sunt, baptizati sunt. Ad mensam Domini accesserunt, et sanguinem quem sævientes fuderunt, credentes biberunt. Quemadmodum autem sint conversi, quam plane atque perfecte, indicant Actus Apostolorum. Nam omnia quoe possidebant, vendiderunt, atque pretia rerum suarum ad pedes Apostolorum posuerunt; et distribuebatur unicuique sicut opus cuique erat: et nemo dicebat aliquid proprium, sed erant illis omnia communia. Et erat illis. sicut scriptum est, anima una et cor unum in Deum ( Act. II, et IV). Ecce sunt oves de quibus dixit. Non tum miasus, nisi ad oves quas perierunt domus Itrael. Illis euim exbibuit præsentiam suam, pro illis in se sævientibus crucifixus oravit, dicens: Pater, ignoace illis, quia nesciunt quid faciunt. Intelligcbat medicus phreneticos mente perdita medicum occidentes, et occidendo medicum nescientes, sibi medicamentum facientes. De Domino enim occiso omnes I curati sumus, illins sanguine redempti, pane illius corporis a fame liberati. Hanc ergo presentiam Christus Judæis exhibuit. Hoc ergo ait, Non tum missus, niti ad ovet quæ perierunt domu, Israel: ut illis præsentiam sui corporis exhiberet; non ut oves quas habebat in Gentibus, contemneret et praeteriret.","t":"From that people also came those who, when Peter spoke, commending the passion, resurrection, and divinity of Christ, after the Holy Spirit had been received—when all on whom the Holy Spirit came spoke in the tongues of all nations—were pierced in spirit, those of the Jewish people who were listening, and asked counsel for their salvation, understanding that they were guilty of Christ’s blood, since they themselves had crucified him, they themselves had killed him, in whose name, though they had killed him, they saw such great miracles done, and saw the presence of the Holy Spirit. Seeking counsel, then, they received the answer: “Repent, and let each of you be baptized in the name of our Lord Jesus Christ, and your sins will be forgiven you.” Who would despair of the forgiveness of his sins, when the crime of killing Christ was forgiven to the guilty? They were converted from that very people of the Jews: they were converted, they were baptized. They came to the Lord’s table, and the blood which they had shed in their rage they drank as believers. How they were converted, how fully and perfectly, the Acts of the Apostles shows. For they sold all they possessed and laid the prices of their goods at the apostles’ feet; and it was distributed to each as each had need; and no one said anything was his own, but they had all things in common. And they had, as it is written, one soul and one heart toward God. See, these are the sheep of whom he said, “I was sent only to the lost sheep of the house of Israel.” For to them he showed his presence; for them, as they raged against him, he prayed when crucified, saying: “Father, forgive them, for they do not know what they do.” The doctor understood that the frenzied, out of their minds, were killing the doctor, and, in killing the doctor, were unknowingly making a medicine for themselves. For by the Lord’s being killed we have all been healed, redeemed by his blood, freed from hunger by the bread of his body. This presence, then, Christ showed to the Jews. So he said, “I was sent only to the lost sheep of the house of Israel,” so as to show them the presence of his body; not so as to despise and pass over the sheep he had among the Gentiles.","f":"Augustine, <i>Serm.</i> 77.4 (PL 38:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-4)."},"augustine-sermones/77.5":{"o":"Ad Gentes enim ipse non ivit, sed discipulos misit. Et illic impletum est quod propheta dixit: Populus quem non cognovi, servivit mihi. Videte quam alta, quam evidens, quam expressa prophetia: Populus quem non cognovi, id est, cui praesentiam meam non exhibui, servivit milii. Quomodo? Sequitur, In auditu auri. obaudivit mihi ( Psal. lVII, 45 ): hoc est, non videndo, sed audiendo crediderunt. Ideo Gentium major laus. Uti enim viderunt, et occiderunt: Gentes audierunt, et crediderunt. Ad Gentes autem vocandas et congregandas, ut impleretur quod modo cantavimus, Congrega noa de Gentibus, ut confiteamur nomini tuo, et gloriemur in laude tHa ( Psal. CV, 47 ), ille Paulus apostolus missus est. Minimus ille factus magnus, non per se, sed per eum quem persequebatur, missus est ad Gentes, ex latrone pastor, ex lupo ovis. Missus est ad Gentes ille apostolus minimus, et multum laboravit in Gentibus, et per eum Gentes erediderunt. Testes sunt ejus Epistolae. Habes hoc et in Evangelio sacratissime figuratum. Filia Archisynagogi quicdam defuncta erat, pater ejus rogabat Dominum, ut iret ad eam: aegram rcliquerat et in periculo constitutam. Ibat Dominus ad visitandam et sanandam aegram: interea mortua nuntiata est, et dictum est patri, Puella mortua est, noli jam vexare magistrum. Dominus autem qui scicbat se posse mortuos suscitare, non abstulit spem desperato, et ait patri: Noli timere, tantum crede. Pergebat ad pucllam: atqne in itinere inter turbas, quomodo potuit, coarctavit se quaedam mulier, quae fluxum sanguinis patiebatur, et diuturno illo languore in medicos frustra omnia quæ bahebat impenderat. Ubi fimbriam vestimenti ejus tetigit, sana facta est. Et Dominus: Quis me tetigit? Admirantes discipuli qui nesciebant quid esset factum, et videbant eum a turbis comprimi, et de una quæ leviter tetigerat fuisse sollicitum, responderunt: Turba te premit, et dicis, Quis me tetigit? Et ille: Tetigit me aliquis. Nam isti premunt, illa tetigit. Corpus ergo Christi multi moleste premunt, pauci salubriter tangunt.Tetigit me, inquit, aliquis. Ego enim sensi de me virtutem exiisse. At ubi vidit illa non se latuisse, provoluta est ante pedes ejus, et confessa est quid esset factum. Post hæc perrexit, pervenitque quo tendebat, et puellam filiam Archisynagogi inventam mortuam suscitavit. Factum quidem est, et ita ut narratur, impletum: sed tamen etiam ipsa, quae a Domino facta sunt, aliquid significantia erant, quasi verba, si dici potest, visibilia et aliquid significantia. Quod malime apparet in eo quod praeter tempus poma quaesivit iit arbore, et quia non invenit, arbori maledicens:aridam fecit. Hoc factum nisi figuratum accipiatur, stultum invenitur: primo, quaesisse poma in illa arbore, quando tempus non erat ut essent in ulla arbore; deinde, si pomorum jam tempus esset, non habere poma quae culpa arboris esset? Sed quia significabat, quærere se non solum folia, sed et frictum, id est, non solum verba, sed et facta hominum; arefaciendo ubi sola folia invenit, significavit eorum pœnam qui loqui bona possunt, facere bona nolunt. Sic ergo et hic. Nam utique mysterium est. Praescius omnium dicit, Quis me tetigit? Fit imperito simiis Creator, et interrogat non solum qui hoc sciebat, sed etiam qui caetera praesciebat. Aliquid est utique, quod nobis significante mysterio loquitur Christus.","t":"For he himself did not go to the Gentiles, but sent his disciples. And there was fulfilled what the prophet said: “A people whom I did not know has served me.” See how deep, how clear, how express a prophecy: “A people whom I did not know,” that is, to whom I did not show my presence, “has served me.” How? It continues: “At the hearing of the ear they obeyed me”: that is, they believed not by seeing but by hearing. That is why the praise of the Gentiles is greater. For the others saw, and killed; the Gentiles heard, and believed. And to call and gather the Gentiles, so that what we just sang might be fulfilled, “Gather us from the Gentiles, that we may confess your name and glory in your praise,” that apostle Paul was sent. That least one, made great not by himself but by him whom he persecuted, was sent to the Gentiles, from a robber made a shepherd, from a wolf a sheep. That least apostle was sent to the Gentiles, and labored much among the Gentiles, and through him the Gentiles believed. His epistles are witnesses. You have this also figured in the Gospel in a most sacred way. The daughter of a certain ruler of the synagogue had died; her father had asked the Lord to come to her; he had left her sick and in danger. The Lord was going to visit and heal the sick girl; meanwhile she was announced dead, and it was said to the father, “The girl is dead; do not trouble the master any more.” But the Lord, who knew he could raise the dead, did not take hope away from the despairing man, and said to the father: “Do not fear; only believe.” He was going on toward the girl; and on the way, among the crowds, a certain woman squeezed in as best she could, who suffered a flow of blood and in that long illness had spent all she had on doctors in vain. When she touched the fringe of his garment, she was made well. And the Lord said: “Who touched me?” The disciples, astonished, since they did not know what had happened and saw him pressed by the crowds yet concerned about one woman who had touched him lightly, answered: “The crowd presses you, and you say, Who touched me?” And he said: “Someone touched me.” For they press; she touched. Many, then, press the body of Christ troublesomely; few touch it to their healing. “Someone touched me,” he says, “for I felt that power went out from me.” And when she saw she was not hidden, she fell at his feet and confessed what had happened. After this he went on and came where he was heading, and raised the girl, the daughter of the ruler of the synagogue, whom he found dead. This happened, indeed, and was fulfilled as it is narrated; but yet the very things done by the Lord also signified something, being, if one may say so, words that are visible and signify something. This appears most clearly where he sought fruit on a tree out of season and, because he did not find it, cursed the tree and made it wither. Unless this deed is taken figuratively, it is found foolish: first, to have sought fruit on that tree when it was not the season for there to be fruit on any tree; then, even if it were already the season for fruit, what fault of the tree would it be not to have fruit? But because it signified that he seeks not only leaves but also fruit, that is, not only men’s words but also their deeds, by withering the tree where he found only leaves he signified the punishment of those who can speak good things but will not do good things. So it is here too. For it is surely a mystery. He who foreknows all says, “Who touched me?” The Creator becomes like one who does not know, and he asks who not only knew this but foreknew all else. There is surely something that Christ is saying to us through a signifying mystery.","f":"Augustine, <i>Serm.</i> 77.5 (PL 38:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-5)."},"augustine-sermones/77.6":{"o":"Filia illa Archisynagogi significabat populum Judaeorum, propter quem venerat Christus, qui dixit, Non sum missus, Ilia; ad oves quæ perierunt domus larael. Ilia vero mulier qua: fluxum sanguinis patiebatur, Ecclesiam figurabat ex Gentibus, ad quam Christus per praesentiam corporis non erat missus. Ad illam ibat, illius salutem intendebat: hæc intercurrit, tangit fimbriam quasi nescientis, id es!, sanatur tanquam ab absente. Dicit ille, Quit me teligit? quasi diceret, Non novi hunc populum. Populus quem non cognovi, servivit mihi. Tetigit me aliquis. Ego enim sensi virtutem de me exisse, id est, Evangelium emissum totum orbem implesse. Tangitur autem timbria exigua pars vestimenti et extrema. Fac vestem Christi quasi Apostolos. Ibi fimbria Paulus erat: hoc est, extremus et minimus. Nam utrumque de se dixit: Ego tum minimus Apostolorum. Nam post omnes vocatus est, post omnes credidit, plus.. omnibus sanavit. Non erat missus Dominus, nisi ad oves quae perierant domus Israel. Sed quia et populus quem non cognoverat, serviturus erat, in obauditu auris obauditurus erat, nec de illo tacuit ibi constitutus. Ait enim quodam loco idem Dominus: Habeo alias oves quæ non sunt de hoc ovili; oportet me et has adducere, ut sit unus grex et unus pastor.","t":"That daughter of the ruler of the synagogue signified the people of the Jews, for whose sake Christ had come, who said, “I was sent only to the lost sheep of the house of Israel.” But that woman who suffered the flow of blood figured the Church from the Gentiles, to which Christ had not been sent in his bodily presence. He was going to the one, intent on her healing; the other runs in between, touches the fringe as though he did not know, that is, is healed as if by one absent. He says, “Who touched me?” as if to say: I do not know this people. “A people whom I did not know has served me.” “Someone touched me. For I felt that power went out from me”: that is, the Gospel sent out has filled the whole world. And the fringe that is touched is a small and outermost part of the garment. Take the apostles as the garment of Christ. There Paul was the fringe: that is, the last and least. For he said both of himself: “I am the least of the apostles.” For he was called after all, he believed after all, he healed more than all. The Lord was sent only to the lost sheep of the house of Israel. But because the people he had not known was also to serve him, was to obey at the hearing of the ear, he did not keep silent about it while he was there. For the same Lord says in a certain place: “I have other sheep that are not of this fold; I must bring them also, that there may be one flock and one shepherd.”","f":"Augustine, <i>Serm.</i> 77.6 (PL 38:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-6)."},"augustine-sermones/77.9":{"o":"Inde mulier ista erat: idco non contemnebatur, sed differebatur. Non sum, inquit, missus. nisi ad oves quæ perierunt domus Israel. Et illa clamando instabat, perseverabat, pulsabat, tanquam jam audisset, Pete, et accipe; quaere, et invenies; pulsa, et aperietur libi. Institit, pulsavit. Nam et Dominus quando dixit hæc verba, Petite, et accipietis; quærite, et invenietis; pulsate, et aperietur vobis; supra dixerat, Nolite sanctum dare canibus, neque projeceritis margaritas vestras ante porcos; ne forte conculcent eas pedibus suis, et conversi disrumpant vos 1: id est, post contemptum margaritarum vestrarum etiam molesti sint vobis. Nolite ergo illis projicere quae contemnunt..","t":"From that people was this woman; that is why she was not despised but kept waiting. “I was sent,” he says, “only to the lost sheep of the house of Israel.” And she pressed on by crying out, persevered, knocked, as if she had already heard, “Ask, and receive; seek, and you will find; knock, and it will be opened to you.” She pressed on, she knocked. For when the Lord spoke these words, “Ask, and you will receive; seek, and you will find; knock, and it will be opened to you,” he had said just before, “Do not give what is holy to dogs, nor throw your pearls before swine, lest perhaps they trample them under their feet and turn and tear you to pieces”: that is, after despising your pearls they may also do you harm. So do not throw before them what they despise.","f":"Augustine, <i>Serm.</i> 77.9 (PL 38:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/77-9)."},"augustine-sermones/78.1":{"o":"Inspicienda nobis et tractanda est, charissimi, visio ista, quam Dominus demonstravit in monte. Ipsa est enim de qua dixerat: Amen dico vobis, quia sunt hic quidam de circumstantibus, qui nou gustabunt mortem, donec videant Filium hominis in regno suo. Inde coepit lectio quae recitata est. Dum hoc dixisset, post dies sex a:sumpsit tres discipulos, Petrum, Joannem et Jacobum, et ascendit in montem. Ipsi tres erant quidam de quibus dixerat, Sunt hic quidam qui non gustabunt mortem » donec videant Filium hominis in regno suo. Non parva quæstio est. Neque enim ille mons, regnum erat comprehensum. Quid est mons ei qui possidet coelum? Quod nou solum legimus, sed etiam oculis cordis quodam modo videmus. Itegnum suum dicit, quod multis locis appellat regnum cœlorum. Regnum autem coelorum est regnum sanctorum. Coeli enim enarrant gloriam Dei. De quibus coelis dictum est coulinuo in Psalmo, Non sunt loquelæ neque sermones, quorum non audiantur voces eorum. In omnem terram exiit sonus eorum, et in fines orbis terræ verba eorum. Quorum, nisi cœlorum? Ergo Apostolorum, et omnium verbi Dei fidelium prædicatorum. Regnabunt cœli cum eo qui fecit cœlos. Hoc ut ostenderetur, videte quid factum est.","t":"We must look into and discuss, dearly beloved, this vision which the Lord showed on the mountain. For it is the one of which he had said: “Amen I say to you, there are some of those standing here who will not taste death until they see the Son of Man in his kingdom.” From there began the reading that was recited. When he had said this, after six days he took three disciples, Peter, John, and James, and went up the mountain. These three were the “some” of whom he had said, “There are some here who will not taste death until they see the Son of Man in his kingdom.” It is no small question. For that mountain was not the whole extent of his kingdom. What is a mountain to him who possesses heaven? This we not only read, but in a way see with the eyes of the heart. He calls “his kingdom” what in many places he calls the kingdom of heaven. And the kingdom of heaven is the kingdom of the saints. For “the heavens declare the glory of God.” Of these heavens it is said at once in the psalm: “There are no speeches or words whose voices are not heard. Their sound has gone out into all the earth, and their words to the ends of the world.” Whose, if not the heavens’? Therefore of the apostles and of all faithful preachers of the word of God. The heavens will reign with him who made the heavens. To show this, see what happened.","f":"Augustine, <i>Serm.</i> 78.1 (PL 38:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/78-1)."},"augustine-sermones/78.2":{"o":"Dominus ipse Jesus resplenduit sicut sol; vestimenta ejus facta sunt candida sicut nix: et loquebantur cum co Moyses et Elias. Ipse Jesus quidem, ipse splenduit sicut sol, se lumen esse signili - cans quod illuminat omnem hominem venientem in hunc mundum ( Joan. I, 9). Quod est iste sol oculis carnis, hoc ille oculis cordis: et quod iste carnibus, hoc ille cordibus. Vestimenta autem ejus, Ecclesia ejus. Vestimenta enim nisi ab induto contincanlur, cadunt. Horum vestimentorum quædam quasi novissima fimbria Paulus fuit. Ipse enim dicit, Ego enim sum minimus Apostolorum: et alio loco, Ego sum novissimus Apostolorum. In vestimento autem fimbria est novissima et minima. Proinde sicut illa mulier quæ sanguinis fluxum patiebatur, tacta Domini fimbria, salva facta est: sic Ecclesia quæ ex Gentibus venit, Paulo prædicante salvata est. Quid mirum si per candida vestimenta signatnr Ecclesia, cuin audiatis Isaiam prophetam dicentem, Etsi fuerint peccata vestra sicul phænicium, tanquam nivem dealbabo ( I sai. I, 18)? Moyses et Elias, id est, Lex et Prophetæ quid valent, nisi cum Domino colloquantur? Nisi Domino perhibeant testimonium, quis leget Legem? quis Prophetas? Videte quam breviter hoc Apostolus ait: Per Legem enim cognitio peccati: nunc autem sine Lege, justitia Dei manifestata est; ecce sol: testificata a Lcge et Prophetis; ecce splendor.","t":"The Lord Jesus himself shone like the sun; his garments became white as snow; and Moses and Elijah were talking with him. Jesus himself shone like the sun, signifying that he is the light that enlightens every man coming into this world. What this sun is to the eyes of the flesh, he is to the eyes of the heart; and what this sun is to bodies, he is to hearts. His garments are his Church. For garments, unless they are held together by the one who wears them, fall. Of these garments Paul was, as it were, the last fringe. For he says, “For I am the least of the apostles”; and in another place, “I am the last of the apostles.” And in a garment the fringe is the last and least part. So, as that woman who suffered a flow of blood was made well when she touched the Lord’s fringe, so the Church that came from the Gentiles was saved through Paul’s preaching. What wonder if the Church is signified by white garments, when you hear the prophet Isaiah saying, “Even if your sins are like scarlet, I will make them white as snow”? Moses and Elijah, that is, the law and the prophets: what are they worth unless they converse with the Lord? Unless they bear witness to the Lord, who would read the law? Who the prophets? See how briefly the Apostle says this: “For through the law comes knowledge of sin; but now apart from the law the righteousness of God has been manifested”—see the sun—“attested by the law and the prophets”—see the splendor.","f":"Augustine, <i>Serm.</i> 78.2 (PL 38:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/78-2)."},"augustine-sermones/78.3":{"o":"Vidct hoc Petrus, et humana sapiens tanquam homo: Domine, bonum est, inquit, nos hic esse. Tædium patiebatur a turba, invenerat solitudinem montis; ibi habebat Christum panem mentis. Utquid inde discederet ad labores et dolores, babens in Deum sanctos amores, et ideo bonos Inores? Bcnesibi volebat csse: undc et adjunxil, Si ris, faciamus hic tria tabernacula: tibi unum, Moysi unum, et Elice unum. Ad haec Dominus nihil respondit: sed tamen Petro responsum est. Hæc enim eo loquenlc, nubes lucida venit, et obumbravit cos. Ille quærebat tria tabernacula: nobis unum esse, quod humanus sensus dividere cupiebat, responsum coeleste monstravit. Verbum Dei Christus, Verbum Dei in Lege, Verbum in Prophetis. Quid, Petre, quæris dividere? Magis te oportet adjungere. Tria quæris: intellige ct unum.","t":"Peter sees this and, savoring human things as a man, says: “Lord, it is good for us to be here.” He had suffered weariness from the crowd; he had found the solitude of the mountain; there he had Christ, the bread of the mind. Why should he leave there for labors and pains, when he had holy loves toward God, and therefore a good way of life? He wanted it to be well with himself; so he added, “If you will, let us make three tents here: one for you, one for Moses, and one for Elijah.” To this the Lord answered nothing; but yet Peter was answered. For while he was saying these things, a bright cloud came and overshadowed them. He was seeking three tents; the heavenly answer showed that for us there is one, which human sense wished to divide. Christ is the Word of God; the Word of God in the law, the Word in the prophets. Why, Peter, do you seek to divide? You ought rather to join. You seek three; understand also that they are one.","f":"Augustine, <i>Serm.</i> 78.3 (PL 38:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/78-3)."},"augustine-sermones/78.4":{"o":"Nube ergo obumbrante omnes, et quodam modo eis facicnte unum tabernaculum, sonuit et vox de nube dicens: Hic eat Filius meus dilectus. Ibi erat Moyses, ibi Elias: non est dictum, Hi suut filii mei dilecti. Aliud est enim Unicus, aliud adoptati. Ille commendabatur, unde Lex et prophetæ gloriabantur. Hic est, inquit, Filius meus dilectus, in quo mihi bene complacui; ipsum audite. Quia el in Prophetis ipsum audistis, et in Lege ipsum audistis. Et ubi non ipsum audistis? Hoc audito, illi ceciderunt in terram. Jam demonstrator nobis, in Ecclesia regnum Dei. Hic Dominus, hic Lex et Prophetæ: sed Dominus tanquam Dominus: Lex in Moyse, Prophetia in Elia; sed ipsi tanquam servi, tanquam ministri. lpsi tanquam vasa: ipse tanquam fons. Moyscs et Prophetae dicebant et scribebant: sed de illo implebantur quando fundebant.","t":"So, when the cloud overshadowed them all and in a way made one tent for them, a voice also sounded from the cloud, saying: “This is my beloved Son.” Moses was there, Elijah was there; it was not said, “These are my beloved sons.” For the Only One is one thing, the adopted are another. He was commended in whom the law and the prophets gloried. “This is,” he says, “my beloved Son, in whom I am well pleased; hear him.” For you heard him in the prophets too, and you heard him in the law. And where have you not heard him? When they heard this, they fell to the ground. Now the kingdom of God is shown to us in the Church. Here is the Lord, here the law and the prophets; but the Lord as Lord, the law in Moses, prophecy in Elijah; but these as servants, as ministers. They as vessels; he as the fountain. Moses and the prophets spoke and wrote; but they were filled from him when they poured out.","f":"Augustine, <i>Serm.</i> 78.4 (PL 38:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/78-4)."},"augustine-sermones/78.5":{"o":"Dominus autem porrexit manum, et excitavit jacentes. Deinde neminem viderunt, nisi solum Jesum. Quid sibi hoc vult? Audistis, cum Apostolus legeretur, quia videmus nunc per speculum in ænigmate, tunc autem factt ad faciem. Et linguæ evacuabuntur, quando venerit illud quod modo speramus et credimus. Quod illi ergo ad terram ceciderunt, hoc significaverunt, quod morimur: quia dictum est carni, Terra es, et in terram ibis. Quando vero eos Dominus erexit, resurrectionem significavit. Post resurrectionem utquid tibi Lex? utquid tibi Prophetia? Ideo non apparet Elias, non apparet Moyses. Remanet libi, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, Itemanet tibi, ut sit Deus omnia in omnibus. Ibi erit Moyses; sed jam non Lex. Videbimus ibi et Eliam; sed jam non prophetam. Lex enim et Prophetæ testimonium perhibuerunt Christo, quia oporteret eum pati, et die tertia resurgerc a mortuis, et intrare in gloriam suam. Ubi completur illud quod suis dilectoribus repromisit: Qni diligit me, diligetur a Putre meo, et ego diligam eum. Et quasi diceretur, Quia diliges eum, quid illi dabis? Et ostendam me ipsum illi. Magnum donum, magna promissio. Non tibi servat Dens præmium aliquod suum: sed se ipsum. Avare, quare tihi non suflicit quod Christus promittit? Tu dives tibi videris; et si Deum non habes, quid hab s? alter pauper; et si Deum habet, quid non habet?","t":"But the Lord stretched out his hand and raised those who lay there. Then they saw no one but Jesus alone. What does this mean? You heard, when the Apostle was read, that now we see through a mirror in an enigma, but then face to face. And tongues will cease, when that comes which we now hope for and believe. That they fell to the ground signified that we die, because it was said to the flesh, “You are earth, and to earth you will go.” But when the Lord raised them up, he signified the resurrection. After the resurrection, what is the law to you? What is prophecy to you? That is why Elijah does not appear, Moses does not appear. There remains for you, “In the beginning was the Word, and the Word was with God, and the Word was God.” There remains for you that God may be all in all. Moses will be there, but no longer the law. We shall see Elijah there too, but no longer as a prophet. For the law and the prophets bore witness to Christ, that he must suffer and rise from the dead on the third day and enter into his glory. There is fulfilled what he promised to those who love him: “He who loves me will be loved by my Father, and I will love him.” And as if it were said, “Since you will love him, what will you give him?”: “And I will show myself to him.” A great gift, a great promise! God does not keep some reward of his for you, but himself. Greedy man, why is what Christ promises not enough for you? You seem rich to yourself; and if you do not have God, what do you have? Another is poor; and if he has God, what does he not have?","f":"Augustine, <i>Serm.</i> 78.5 (PL 38:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/78-5)."},"augustine-sermones/78.6":{"o":"Descende, Petre: requiescere cupiebas in monte, descende, prædica verbum, insta opportune, importune, argue, hortare, increpa, cum omni longanimitate et doctrina. Labora, desuda, patere aliqua tormenta: ut quod in candidis vestimentis Domini intelligitur, per candorem et pulchritudinem rectae operationis in charitate possideas. In laude enim charitatis, cum Apostolus legeretur, audivimus, Non quccrit quæ sua sunt. Non quæril quæ sua sunt; quoniam donat quae possidet. Alio loco periculosius dictum est, si non intellexeris. Secundum enim ipsam charitatem præcipiens Apostolus lidclibus membris Christi, ait: Nemo quod suum eat quærat, sed quod alterius est. Avaritia namque hoc audito, fraudes parat, ut in negot.o quasi alienum quxrens, aliquem circumveniat, et quærat non suum, sed alienum. Compescat se avaritia, proccdat justitia: audiamus, et intelligamus. Charitati dictum est, Nemo quod suum eat quærat, sed quod alterius. Verum tu, avare, si resistas, et magis ad hoc præceptum redigis, ut alienum concupiscas; perde tuum. Sed quomodo te novi, habere vis et tuum et alienum. Fraudem facis, ut habeas alienum: furtum patere, ut perdas tuum, Non vis quærcre tuum, sed tollis alienum. Quod si facis, non facis bene. Audi, o avare, ausculta: Apostolus tibi alio loco apertius exponit hoc quod dixit, Ncmo quod suum eat quærat, sed quod alterius. A it de se ipso: Ego autem non quærens quod mihi utile est, sed quod multis, ut salvi sint. Hoc Petrus nondum intelligebat, quando in monte vivere cnm Christo desiderabat. Servabat tibi hoc, Petre, post mortem. Nunc autem ipse dicit: Descende laborare in terra, servire in terra, contemni, crucifigi in terra. Descendit vita, ut occideretur; descendit panis, ut esuriret; descendit via, ut in itinere lassaretur; descendit fons, ut sitiret: et tu recusas laborarc? Noli tua quærere. Habe charitatem, pra dica veritatem: tunc pervenies ad æternitatem, ubi invenies securitatem.","t":"Come down, Peter: you wanted to rest on the mountain; come down, preach the word, be urgent in season and out of season, reprove, exhort, rebuke, with all patience and teaching. Labor, sweat, suffer some torments, so that what is understood by the Lord’s white garments you may possess through the whiteness and beauty of right action in charity. For in the praise of charity, when the Apostle was read, we heard: “It does not seek its own.” It does not seek its own, because it gives what it possesses. In another place something is said that is more dangerous if you do not understand it. For the Apostle, commanding the faithful members of Christ in keeping with that same charity, says: “Let no one seek his own, but another’s.” For avarice, hearing this, prepares frauds, so as to get the better of someone in business, as if seeking another’s good, and so seeks not its own but another’s. Let avarice restrain itself; let justice come forward: let us hear and understand. It was to charity that it was said, “Let no one seek his own, but another’s.” But you, greedy man, if you resist and twist this command rather to coveting what is another’s, then lose your own. But as I know you, you want to have both your own and another’s. You commit fraud to have another’s: then suffer theft, so that you lose your own. You do not want to seek your own, but you take another’s. If you do this, you do not do well. Hear, O greedy man, listen: the Apostle explains to you more plainly in another place what he said, “Let no one seek his own, but another’s.” He says of himself: “Not seeking what is profitable to myself, but to many, that they may be saved.” This Peter did not yet understand when he wished to live with Christ on the mountain. He was keeping this for you, Peter, after death. But now he himself says: Come down to labor on earth, to serve on earth, to be despised, to be crucified on earth. Life came down to be killed; bread came down to hunger; the way came down to be wearied on the journey; the fountain came down to thirst; and do you refuse to labor? Do not seek your own. Have charity, preach the truth; then you will come to eternity, where you will find security.","f":"Augustine, <i>Serm.</i> 78.6 (PL 38:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/78-6)."},"augustine-sermones/79.1":{"o":"Visionem magnam in monte, ubi se Dominus Jesus tribus discipulis demonstravit, Petro, Jacobo ct Joanni, cum sanctum Evangelium legeretur, audivimus. Splenduit vultus ejus sicut sol; hoc significat Evangelii claritatem. Vestimenta ejus facta sunt candoda sicut nix: hoe significat Ecclesiæ mundationem, cui dictum est per prophetam, Et si fuerint peccata vestra sicut phænicium, tanquam nivem dealbabo ( I sai. 1, 18). Elias et Moyses colloquebantur ei: quia Evangelii gratia testimonium habet a Lege et Prophetis. In Moyse Lex, in Elia Prophetae: ut breviter loquamur. Sunt enim beneficia Dei per Martyrem sanctum, quæ recitabuntur. Audiamus. Placuit Petro tria fieri tabernacula, Moysi unum, Elise unum, et Christo unum. Delectabat eum montis solitudo: taedium patiebatur a tumultu rerum humanarum. Sed tria tabernacula quare quærebat, nisi quia unitatem Legis, Prophetiæ et Evangelii nondumsciebat? Dcnique nube emendatus est. Hæc eo loquente, inquit, ecce nubes tucida obumbravit eos. Ecce unum tabernaculum nubes fecit: tu tria quare quaerebas? Et vox de nube: Hic est Filius meus dilectus, in quo mihi complacui; hunc audite. Loquitur Elias; sed hunc audite. Loquitur Moyses: sed hunc audite. Loquuntur Prophetæ, loquitur Lex: sed hunc audite, vocem Legis, et linguam Prophetarum. Ipse in illis sonuit, ipse in se ipso quando cst dignatus apparuit. Hunc audite: hunc audiamus. Quando Evangelium loquebatur, putate quia nubes erat: inde nobis vox sonuit. Hunc audiamus: quod dicit faciamus, quod promisit speremus.","t":"We heard, when the holy Gospel was read, of the great vision on the mountain, where the Lord Jesus showed himself to three disciples, Peter, James, and John. His face shone like the sun: this signifies the brightness of the Gospel. His garments became white as snow: this signifies the cleansing of the Church, to which it was said through the prophet, “And if your sins are like scarlet, I will make them white as snow.” Elijah and Moses were talking with him, because the grace of the Gospel has testimony from the law and the prophets: in Moses the law, in Elijah the prophets, to speak briefly. For there are benefits of God given through the holy martyr which will be read out; let us listen. Peter wished three tents to be made, one for Moses, one for Elijah, and one for Christ. The solitude of the mountain delighted him; he was weary of the tumult of human affairs. But why did he seek three tents, unless because he did not yet know the unity of the law, prophecy, and the Gospel? Finally, he was corrected by the cloud. “While he was speaking,” it says, “behold, a bright cloud overshadowed them.” See, the cloud made one tent: why were you seeking three? And a voice from the cloud: “This is my beloved Son, in whom I am well pleased; hear him.” Elijah speaks; but hear him. Moses speaks; but hear him. The prophets speak, the law speaks; but hear him, the voice of the law and the tongue of the prophets. He sounded in them; he appeared in himself when he deigned to. Hear him; let us hear him. When the Gospel was speaking, think that it was the cloud: from there a voice sounded to us. Let us hear him: let us do what he says, let us hope for what he promised.","f":"Augustine, <i>Serm.</i> 79.1 (PL 38:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/79-1)."},"augustine-sermones/8.1":{"o":"Prius in fundamento posita rerum gestarum firmitate, significantiam debemus inquirere; ne subtracto fundamento, in aere velle ædificare videamur. Sed ad plagas decem non pertinet quod primum factum est signi causa, ut virga in serpentem converteretur. Aditus enim ipse erat ad Pharaonem, quo commendabatur Moyses educturus ex Ægypto populum Dei: nondum autem contumaces feriebantur, sed divino signo jam terrebantur. Virga significat regnum Dei: idemque regnum Dei esse utique populum Dei. Serpens autem tempus mortalitatis hujus; mors enim a serpente propinata est. Tanquam ergo cadentes de manu Domini in terram, mortales effecti sunt: unde projecta virga ex manu serpens effecta est. Fecerunt et magi Pharaonis similiter; virgis eorum projectis serpentes facti sunt: sed prius serpens Moysi, id est, virga Moysi devoravit omnes serpentes magorum. Tunc demum cauda comprehensa, identidem virga facta est, et regnum remeavit ad manum. Sunt ergo virgæ magorum populi impiorum victi Christi nomine; cum in ejus corpus transferuntur, tanquam a serpente Moysi devorantur: donec redeat regnum Dei ad manum Dei, sed in fine mortalis sæculi, quod significat cauda serpentis, magnum signum fiat. Audistis quæ debeatis desiderare: audite quæ debeatis vitare. Primum præceptum in Lege de colendo uno Deo, Non erunt, inquit, tibi dii alii præter me. Prima plaga Ægyptiorum, aqua conversa in sanguinem (I d. VII, 20). Compara primum præceptum primae plagæ; Deum unum ex quo sunt omnia, in similitudine intellige aquæ, ex qua generantur omnia. Quo autem pertinet sanguis, nisi ad carnem mortalem? Quid est ergo conversio aquæ in sanguinem, nisi quia obscuratum est insipiens cor eorum? Dicentes enim se esse sapientes, stulti facti sunt: et commutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis ( RoM. i, 21-23 ). Gloria incorruptibilis Dei sicut aqua, similitudo imaginis corruptibilis hominis sicut sanguis. Et hoc quidem fit in corde impiorum. Nam Deus incommutabilis manet. Neque enim quia et Apostolus dixit, Commutaverunt, ideo mutatus est Deus.","t":"With the firmness of the events first laid down as a foundation, we ought to seek their meaning; lest, with the foundation taken away, we seem to want to build in the air. But what was done first, as a sign, that the rod was turned into a serpent, does not belong to the ten plagues. For it was the very approach to Pharaoh, by which Moses was accredited as the one who would lead God's people out of Egypt: the stubborn were not yet being struck, but were already being frightened by a divine sign. The rod signifies the kingdom of God; and the kingdom of God is, of course, the people of God. The serpent is the time of this mortality; for death was served by the serpent. So falling, as it were, from the hand of the Lord to the earth, they were made mortal: hence the rod, thrown from the hand, became a serpent. Pharaoh's magicians did the same; when their rods were thrown down they became serpents: but first Moses' serpent, that is, Moses' rod, swallowed all the magicians' serpents. Then at last, when its tail was grasped, it became a rod again, and the kingdom returned to the hand. So the magicians' rods are the peoples of the ungodly, conquered by the name of Christ; when they are brought over into his body, they are as it were swallowed by Moses' serpent: until the kingdom of God returns to the hand of God, but at the end of the mortal age, which the serpent's tail signifies, and a great sign is made. You have heard what you ought to desire: hear what you ought to avoid. The first commandment in the Law is about worshipping one God: \"You shall have,\" it says, \"no other gods besides me.\" The first plague of the Egyptians: water turned into blood. Compare the first commandment with the first plague: understand the one God, from whom are all things, in the likeness of water, from which all things are generated. And what does blood refer to, if not to mortal flesh? What, then, is the turning of water into blood, except that \"their foolish heart was darkened\"? \"For claiming to be wise they became fools, and they changed the glory of the incorruptible God into the likeness of an image of corruptible man.\" The glory of the incorruptible God is like water; the likeness of an image of corruptible man is like blood. And this happens in the heart of the ungodly. For God remains unchangeable. Nor was God changed because the Apostle said, \"They changed.\"","f":"Augustine, <i>Serm.</i> 8.1 (PL 38:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-1)."},"augustine-sermones/8.10":{"o":"Decimum praeceptum, Non concupisces ullam rem proximi tui; non pecus, non possessionem, non subjugium, non aliquid omnino proximi tui concupisces. Huic malo plaga contraria est decima, mors primogenitorum (ld. XII, 29). In qua plaga cum comparationem quamdam quæro, nihil mihi interim occurrit: fortassis occurrat melius diligentiusque inquirentibus: nisi qui omnes res quas habet hæredibus servat, reprehenditur. Hic autem clamat, qui rem proximi concupiscit, et qui furto aufert, et qui furatur aliquid proximi, non potest nisi rem proximi furari. Sed de furto superius jam praeceptum est; ubi intelligas et rapinam. Non enim de furto præciperet, et de rapina taceret Scriptura, nisi te intelligere voluisset, quia si poenale est clanculo auferre, multo majoris pœnæ est violenter eripere. Auferre ergo nolenti sive occulte, sive palam, habet præceptum suum. Concupiscere autem rem proximi, quod notat Deus in corde, etiamsi justam ibi successionem quæras, non licet. Denique qui volunt res alienas tanquam juste possidere, hæredes se quærunt fieri a morientibus. Quid enim tam justum videtur, quam rem sibi derelictam possidere, habere jure communi? Quid apud te facit homo? Dimissum est mihi: hæreditate consecutus sum; testamentum lego. Nihil videtur justius ista voce avaritiæ. Tu laudas quasi jure possidentem: Deus damnat injuste concupiscentem. Vide qualis es, qui optas te ab aliquo hæredem fieri. Non vis ut habeat hæredes. In hæredibus autem nihil charius primogenito. Proinde in primogenitis tuis punieris, qui concupiscendo res alienas, id quod tibi jure non debebatur, quasi juris umbra perquiris. Et facile est quidem, fratres, corporaliter amittere primogenitos. Moriuntur enim homines, sive ante parentes suos, sive post parentes suos, morituri moriuntur: illud molestum est, ne per hanc occultam et injustam concupiscentiam primogenita cordis tui perdas. Primogenitus enim in nobis imaginem habet gratiæ Dei, novus natus, prior natus, inter omnes tanquam natos cordis nostri primogenita fides est. Nemo enim bene operatur, nisi fides præcesserit. Omnia opera tua bona filii tui sunt spirituales, sed inter hos tibi primogenita est fides. Quisquis rem alienam occulte concupiscis; interius fidem perdis. Eris enim primo sine dubio simulator, obsequens non charitate, sed fraude; veluti amans eum a quo te cupis fieri haeredem, amando eum mori quæris, et ut in re ejus te videas possessorem, illi invides successorem.","t":"The tenth commandment: \"You shall not covet anything of your neighbor's; not his cattle, not his property, not his beast of burden; you shall covet nothing at all of your neighbor's.\" Opposed to this evil is the tenth plague, the death of the firstborn. When I look for some comparison in this plague, nothing occurs to me for the moment; perhaps it will occur to those who search better and more carefully: unless it is that the one who keeps all the things he has for his heirs is blamed. But here the one who covets his neighbor's goods cries out, and the one who takes them by theft, and the one who steals something of his neighbor's can steal nothing but his neighbor's goods. But a commandment about theft has already been given above, in which you are to understand robbery too. For Scripture would not give a commandment about theft and keep silent about robbery, had it not wanted you to understand that if it is punishable to take things secretly, it deserves a much greater penalty to seize them by violence. So taking from an unwilling person, whether secretly or openly, has its own commandment. But to covet your neighbor's goods, which God marks in the heart, is not allowed, even if you seek a lawful succession to them. In fact, those who want to possess others' goods as if lawfully seek to be made heirs by the dying. For what seems so just as to possess a thing left to oneself, to have it by common law? What does a man do before you? \"It was left to me; I came into it by inheritance; I read the will.\" Nothing seems more just than this voice of avarice. You praise him as one who possesses by right; God condemns him as one who covets unjustly. See what kind of man you are, who wish to be made someone's heir. You do not want him to have heirs. And among heirs nothing is dearer than the firstborn. So you will be punished in your firstborn, you who, by coveting the goods of others, seek under a shadow of right what was not due to you by right. And indeed, brothers, it is easy to lose firstborn sons bodily. For people die, whether before their parents or after their parents; they die who were going to die: what is grievous is that through this hidden and unjust covetousness you lose the firstborn of your heart. For the firstborn in us bears the image of the grace of God; newly born, born first, among all, as it were, the children of our heart, the firstborn is faith. For no one works well unless faith has gone before. All your good works are your spiritual children, but among them faith is your firstborn. Whoever you are who secretly covet another's goods, inwardly you lose your faith. For you will first, without doubt, be a pretender, attentive not out of love but out of fraud; as if loving the one by whom you want to be made heir, you seek his death while you love him, and in order to see yourself the possessor of his goods, you begrudge him a successor.","f":"Augustine, <i>Serm.</i> 8.10 (PL 38:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-10)."},"augustine-sermones/8.11":{"o":"Eia, fratres, decursis decem præceptis et decem plagis, comparantes contemptores præceptorum contumaciæ Ægyptiorum, cautos vos fecimus, ut habeatis securi res vestras in præceptis Dei; res vestras, inquam, res vestras interioris arcæ vestræ, interioris thesauri vestri; res vestras, quas vobis nec fur, nec latro, nec vicinus potens possit auferre; ubi nec tinea, nec rubigo metuenda est: cum quibus dives exit et naufragus. Sic enim eritis populus Dei inter iniquos Ægyptios, illis hæc in corde patientibus, vobis autem incolumibus in ipsis interioribus hominibus vestris, donec educatur populus de Ægypto quodam exodo suo; quod et fit: nam illud semel factum est, hoc non cessat fieri.","t":"Well then, brothers, having run through the ten commandments and the ten plagues, comparing those who despise the commandments with the stubbornness of the Egyptians, we have made you careful, so that you may keep your goods safe in the commandments of God; your goods, I say, your goods of your inner coffer, of your inner treasury; your goods, which neither thief nor robber nor powerful neighbor can take from you; where neither moth nor rust is to be feared; with which even a rich man who is shipwrecked goes out. For so you will be the people of God among the wicked Egyptians, while they suffer these things in their hearts and you remain unharmed in your inner selves, until the people is led out of Egypt by its own exodus; and this happens: for that was done once, this never ceases to be done.","f":"Augustine, <i>Serm.</i> 8.11 (PL 38:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-11)."},"augustine-sermones/8.12":{"o":"Sanctificatio nulla divina et vera est, nisi ab Spiritu sancto. Non enim frustra dictus est proprie Spiritus sanctus; cum sit et Pater sanctus et Filius sanctus, nomen tamen proprium hoc Spiritus accepit, ut tertia in Trinitate persona Spiritus sanctus diceretur. Ipse requiescit super humilem et quietum, tanquam in sabbato suo. Ad hoc septenarius numerus etiam sancto Spiritui deputatur, hoc Scripturae nostræ satis indicant. Viderint meliora meliores, et majora majores; et de isto septenario numero subtilius aliquid et divinius aliquid dicant et explicent: ego tamen, quod in præsenti sat est, illud video, illud vos ad videndum commemoro, septenariam istam rationem inveniri proprie sancto Spiritui deputatam; quia septimo die sonat sanctificatio. Et unde probamus sancto Spiritui deputari septenariam numeri rationem? Dicit Isaias Spiritum Dei venire super fidelem, super christianum, super Christi membrum, sapientiae et intellectus, consilii et fortitudinis, scientiæ et pietatis, Spiritum timoris Dei. Si secuti estis, septem res percucurri, tanquam descendentem ad nos Spiritum Dei a sapientia usque ad timorem, ut nos ascendamus a timore ad sapientiam: Initium sapientiæ timor Dei. Ita ergo septenarius Spiritus et unus Spiritus, septenaria operatione unus. An aliquid evidentius vultis? Pentecosten diem festum Scriptura sancta de septimanis factum commemorat. Habetis in scriptura Tobiæ, ubi evidenter dicitur istum diem factum de septimanis. Septies enim septem, quadraginta novem in summa redeunt. Sed tanquam ut redeatur ad caput: Spiritu enim sancto ad unitatem colligimur, non ab unitate dispergimur: ideo ad quadraginta novem additur unum unitatis, et fiunt quinquaginta. Non ergo jam sine causa quinquagesimo die post ascensionem Domini venit Spiritus sanctus. Resurrexit Dominus, ascendit ab inferis, nondum in cælum: ab illa resurrectione, ab illa ab inferis assumptione numerantur quinquaginta dies, et venit Spiritus sanctus, in quinquagenario numero tanquam natalem sibi apud nos faciens. Quadraginta enim diebus hic conversatus est Dominus cum discipulis suis, quadragesimo die ascendit in coelum, et peractis ibi decem diebus, tanquam decimo præceptorum signo, venit Spiritus sanctus; quia nemo implet legem nisi per gratiam Spiritus sancti. Itaque, fratres, manifestum est septenarium istum numerum ad Spiritum sanctum pertinere. Quisquis autem non cohæret unitati Christi, et oblatrat adversus unitatem Christi, intelligendus est non habere Spiritum sanctum. Contentiones enim et dissensiones non faciunt nisi animales, de quibus Apostolus dicit, Animalis autem homo non percipit quæ sunt Spiritus Dei (I Cor. n, 14). Deinde scriptum est et in Epistola Judæ apostoli, Hi sunt qui segregant semetipsos: reprehendens loquebatur: Hi sunt qui segregant semetipsos, animales, Spiritum non habentes (Judæ i, 19). Quid manifestius? quid evidentius? Merito veniant, etsi eadem credentes quae nos, tamen accepturi Spiritum sanctum, quem habere non possunt, quamdiu sunt hostes unitatis. Hos autem comparat Apostolus magis Pharaonis (Habentes, inquit, formam pietatis, sed virtutem ejus abnegantes), qui in signo tertio defecerunt.","t":"There is no divine and true sanctification except from the Holy Spirit. For it is not without reason that the Holy Spirit is so called in a proper sense; though the Father is holy and the Son is holy, yet the Spirit received this as his proper name, so that the third person in the Trinity should be called the Holy Spirit. He rests upon the humble and quiet person, as in his sabbath. For this reason the number seven is also assigned to the Holy Spirit, as our Scriptures sufficiently show. Let better people see better things, and greater people greater things, and say and explain something subtler and more divine about this number seven; but I, as is enough for the present, see this and remind you to see it: that this sevenfold principle is found to be assigned properly to the Holy Spirit, because sanctification sounds on the seventh day. And how do we prove that the sevenfold principle of number is assigned to the Holy Spirit? Isaiah says that the Spirit of God comes upon the believer, upon the Christian, upon a member of Christ: the Spirit of wisdom and understanding, of counsel and strength, of knowledge and godliness, the Spirit of the fear of God. If you have followed, I have run through seven things, as if the Spirit of God were descending to us from wisdom to fear, so that we may ascend from fear to wisdom: \"The fear of God is the beginning of wisdom.\" So the Spirit is sevenfold and one Spirit, one in a sevenfold working. Do you want something more evident? Holy Scripture records that the feast of Pentecost was made up of weeks. You have it in the book of Tobit, where it is plainly said that this day was made up of weeks. For seven times seven come to forty-nine in all. But as if so that there might be a return to the head: for by the Holy Spirit we are gathered into unity, not scattered from unity; so one, the one of unity, is added to forty-nine, and it makes fifty. It is not without reason, then, that the Holy Spirit came on the fiftieth day after the Lord's \"ascension.\" The Lord rose again, ascended from the underworld, not yet into heaven: from that resurrection, from that taking up from the underworld, fifty days are counted, and the Holy Spirit came, as it were keeping his birthday among us in the number fifty. For the Lord lived here with his disciples for forty days; on the fortieth day he ascended into heaven, and when ten days had been completed there, as if by the sign of the ten commandments, the Holy Spirit came; because no one fulfils the law except by the grace of the Holy Spirit. So, brothers, it is plain that this number seven belongs to the Holy Spirit. And whoever does not cling to the unity of Christ, and barks against the unity of Christ, must be understood not to have the Holy Spirit. For only the unspiritual make contentions and dissensions, of whom the Apostle says, \"But the unspiritual man does not receive the things of the Spirit of God.\" Then it is also written in the letter of the apostle Jude, \"These are they who separate themselves\"; he was speaking in rebuke: \"These are they who separate themselves, unspiritual, not having the Spirit.\" What is clearer? What is more evident? Rightly let them come, even though they believe the same things as we do, to receive the Holy Spirit, whom they cannot have as long as they are enemies of unity. The Apostle compares them rather to Pharaoh's magicians (\"Having,\" he says, \"the form of godliness, but denying its power\"), who failed at the third sign.","f":"Augustine, <i>Serm.</i> 8.12 (PL 38:71–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-12)."},"augustine-sermones/8.13":{"o":"Jam videte quare in tertio signo defecerunt. Mementote eos qui adversantur unitati, non habere Spiritum sanctum. Tria vero illa præcepta prima in Decalogo ad Dei dilectionem pertinere intelliguntur, ut septem cætera intelligantur ad dilectionem proximi pertinere; ut duabus tabulis Legis et decem præceptis, duo illa tanquam summaria præcepta teneantur: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota virtute tua; et diliges proximum tuum tanquam te ipsum: in his duobus præceptis tota Lex pendet et Prophetæ. Referamus ergo tria prima præcepta ad dilectionem Dei. Quae tria prima? Primum, Non erunt tibi dii alii præter me: cui contraria plaga est, aqua conversa in sanguinem, propter quod summum principium Creatoris ad similitudinem humanæ carnis adductum. Secundum præceptum, Ne accipias nomen Domini Dei tui in vanum, pertinet, quantum arbitror, ad regnum Dei, quod est Filius Dei. Unus enim Deus et unus Dominus noster Jesus Christus per quem omnia. Contra verbum, ranæ: videte contra verbum ranas, contra rationem strepitum, contra veritatem vanitatem. Tertium præceptum de sabbato, pertinens ad Spiritum sanctum propter sanctificationem, quæ prima in sabbato sonuit, quod vobis paulo ante vehementer, quantum potuimus, commendavimus. Huic præcepto contraria inquietudo in muscis de corruptione nascentibus, in oculos irruentibus. Ideo in hoc tertio signo defecerunt, qui unitatis inimici Spiritum sanctum non habuerunt: facit enim hoc Spiritus sanctus pœna. Aliud enim facit gratia, aliud pœna: aliud enim facit implendo, aliud deserendo. Denique ut jam evidenter ipsis confitentibus Pharaonis magis agnoscere valeamus, quomodo appellatus est in Evangelio Spiritus Dei, videamus, quod nomen accepit. Objicientes Domino convicium Judaei, cum dixissent, Hic non ejicit dæmonia, nisi in Beelzebub principe dæmoniorum; respondit ille, Si ego in Spiritu Dei ejicio daemonia, certe supervenit in vos regnum Dei (Id. XII, i4, 28): quod alius evangelista sic enarrat. Si ego in digito Dei ejicio dæmonia. Quod alius evangelista dixit, Spiritus Dei; alius dixit, digitus Dei. Ergo digitus Dei, Spiritus Dei. Ideo Lex data scripta digito Dei, quae Lex data est in monte Sina quinquagesimo die post occisionem ovis celebrato Pascha a populo Judæorum. Implentur quinquaginta dies post occisionem ovis, et datur Lex scripta digito Dei: implentur quinquaginta dies post occisionem Christi, et venit Spiritus sanctus. Gratias Domino, occultanti providenter, aperienti suaviter. Jam videte hoc etiam, fratres, Pharaonis magos evidentissime confiteri. Deficientes in tertio signo dixerunt, Digitus Dei est hic, etc. ( Exod. VIII, 19).","t":"Now see why they failed at the third sign. Remember that those who oppose unity do not have the Holy Spirit. Those first three commandments in the Decalogue are understood to belong to the love of God, so that the other seven are understood to belong to the love of neighbor; so that with the two tables of the Law and the ten commandments, those two summary commandments, as it were, are held: \"You shall love the Lord your God with all your heart, and with all your soul, and with all your strength; and you shall love your neighbor as yourself: on these two commandments hang all the Law and the Prophets.\" Let us, then, refer the first three commandments to the love of God. What are the first three? The first, \"You shall have no other gods besides me\": the plague contrary to it is water turned into blood, because the supreme principle, the Creator, was brought down to the likeness of human flesh. The second commandment, \"You shall not take the name of the Lord your God in vain,\" belongs, as I think, to the kingdom of God, which is the Son of God. For there is one God, and one Lord, our Jesus Christ, through whom are all things. Against the Word, frogs: see frogs against the Word, din against reason, vanity against truth. The third commandment, about the sabbath, belongs to the Holy Spirit because of sanctification, which was first spoken of on the sabbath, as we commended to you strongly a little while ago, as much as we could. Contrary to this commandment is restlessness in the flies born of corruption and rushing into the eyes. So at this third sign those failed who, as enemies of unity, did not have the Holy Spirit: for the Holy Spirit does this to them as a punishment. For grace does one thing, punishment another: he does one thing by filling, another by forsaking. Finally, so that we may recognize it plainly by the very confession of Pharaoh's magicians, let us see how the Spirit of God is named in the Gospel, what name he received. When the Jews, reproaching the Lord, had said, \"This man casts out demons only by Beelzebub, the prince of demons,\" he answered, \"If I cast out demons by the Spirit of God, then the kingdom of God has come upon you\": which another evangelist relates thus: \"If I cast out demons by the finger of God.\" What one evangelist called the Spirit of God, the other called the finger of God. So the finger of God is the Spirit of God. That is why the Law was given written by the finger of God, the Law which was given on Mount Sinai on the fiftieth day after the slaughter of the lamb, when the Passover had been celebrated by the Jewish people. Fifty days are completed after the slaughter of the lamb, and the Law written by the finger of God is given; fifty days are completed after the slaying of Christ, and the Holy Spirit comes. Thanks be to the Lord, who hides with foresight and reveals with sweetness. See now this too, brothers: that Pharaoh's magicians most plainly confess it. Failing at the third sign, they said, \"This is the finger of God,\" etc.","f":"Augustine, <i>Serm.</i> 8.13 (PL 38:73–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-13)."},"augustine-sermones/8.2":{"o":"Secundum praeceptum, Non accipies nomen Domini Dei tui in vanum ( Exod. xx, 7). Qui enim accipit nomen Domini Dei sui in vanum, non mundabitur. Nomen Domini Dei nostri Jesu Christi veritas est: ipse enim dixit, Ego sum veritas. Veritas ergo mundat, vanitas inquinat. Et quoniam qui loquitur veritatem, de Deo loquitur, qui enim loquitur mendacium, de suo loquitur: veritatem loqui, est rationabiliter loqui; vanitatem autem loqui, est strepere potius, quam loqui: merito, quia secundum præceptum est dilectio veritatis, cui contraria est dilectio vanitatis; loquitur autem veritas, perstrepit vanitas: huic præcepto secundo contrariam videte secundam plagam. Quæ est illa secunda plaga? Ranarum abundantia. Habes expressam significatam vanitatem, si attendas ranarum loquacitatem. Vide amatores veritatis, non accipientes in vanum nomen Domini Dei sui, loqui sapientiam inter perfectos (I Cor. II, 6), etiam inter imperfectos. Non quidem loqui quod capere non possunt; non tamen recedere a veritate, et pergere in vanitatem. Quamvis enim imperfecti non capiunt si quid paulo excelsius fuerit disputatum de Verbo Dei Deo apud Deum, per quod facta sunt omnia, possintque capere quod inter eos loquitur Paulus tanquam inter parvulos Christi, Jesum Christum, et hunc crucifixum ( I Cor. I, 23); non tamen illa est veritas et ista vanitas. Vanitas autem esset, si Christum mortem non implevisse, sed finxisse diceremus; si vulnera illa in phantasmate fuisse, si sanguinem non verum, sed simulatum de vulneribus emanasse; si falsas eum cicatrices, tanquam post falsa vulnera, demonstrasse. Cum vero ista omnia vera dicimus, facta dicimus, certa, expressa, impleta credimus et prædicamus; quamvis de sublimi illius et de incommutabili veritate non loquamur, non tamen imus in vanitatem. Qui autem illa omnia in Christo falsa et simulata dicunt, ranæ sunt clamantes in palude: strepitum vocis habere possunt, doctrinam sapientiæ insinuare non possunt. Denique in Ecclesia loquuntur hærentes veritati Veritatem per quam facta sunt omnia, Veritatem Verbum carnem factum et habitantem in nobis; Veritatem Christum natum de Deo, unum de uno, unigenitum et coæternum; Veritatem accepta forma servi natum ex virgine Maria, passum, crucifixum, resurgentem, ascendentem: ubique Veritatem, et quam perfecti capiant, et quam parvulus capere potest; Veritatem, et in pane, et in lacte; in pane magnorum, in lacte parvulorum. Idem quippe panis, ut lac fiat, per carnem trajicitur. Qui autem huic veritati contradicunt, et in sua vanitate decepti decipiunt, ranæ sunt tædium inferentes auribus, non cibum mentibus. Audi denique homines rationabiliter loquentes: Non sunt loquelæ neque sermones, quorum non audiantur voces eorum: sed voces non inanes; quia in omnem terram exiit sonus eorum, et in fines orbis terræ verba eorum. Si autem et ranas vis e contrario intelligere, illum versum Psalmi recole: Vana locuti sunt unusquisque ad proximum suum ( Psal. XI, 3).","t":"The second commandment: \"You shall not take the name of the Lord your God in vain.\" For whoever takes the name of the Lord his God in vain will not be cleansed. The name of the Lord our God, Jesus Christ, is truth: for he himself said, \"I am the truth.\" So truth cleanses, vanity defiles. And since whoever speaks the truth speaks from God, while whoever speaks a lie speaks from his own: to speak the truth is to speak rationally; to speak vanity is rather to make noise than to speak. Rightly, since the second commandment is the love of truth, to which the love of vanity is contrary, and truth speaks while vanity makes a din: see the second plague, contrary to this second commandment. What is that second plague? An abundance of frogs. You have vanity plainly signified, if you attend to the croaking of frogs. See the lovers of truth, who do not take the name of the Lord their God in vain, speaking wisdom among the perfect, and also among the imperfect. Not, indeed, speaking what they cannot grasp; yet not departing from the truth and going over to vanity. For though the imperfect do not grasp it if anything a little loftier is discussed about the Word of God, God with God, through whom all things were made, and though they can grasp what Paul speaks among them as among little ones in Christ, Jesus Christ and him crucified, yet the one is not truth and the other vanity. But it would be vanity if we said that Christ did not really undergo death but feigned it; if we said those wounds were a phantom, that the blood that flowed from the wounds was not real but simulated; that he showed false scars as after false wounds. But when we say all these things are true, say they really happened, believe and preach them as certain, plain and accomplished, then, even if we do not speak of his sublime and unchangeable truth, we still do not go into vanity. But those who say that all those things in Christ were false and simulated are frogs croaking in the marsh: they can make a noise with their voices, they cannot convey the teaching of wisdom. In fact, in the Church those who cling to the truth speak of the Truth through which all things were made; the Truth, the Word made flesh and dwelling among us; the Truth, Christ born of God, one from one, only-begotten and coeternal; the Truth, who took the form of a servant, born of the virgin Mary, who suffered, was crucified, rose again, ascended: Truth everywhere, both what the perfect grasp and what a little one can grasp; Truth both in bread and in milk: in the bread of the grown, in the milk of little ones. For the same bread passes through flesh in order to become milk. But those who contradict this truth, and, deceived in their vanity, deceive others, are frogs bringing weariness to the ears, not food to minds. Hear, finally, men speaking rationally: \"There are no speech nor words in which their voices are not heard\": but voices that are not empty; for \"their sound has gone out into all the earth, and their words to the ends of the world.\" And if you want to understand the frogs on the other hand, recall that verse of the Psalm: \"They have spoken vanities, each to his neighbor.\"","f":"Augustine, <i>Serm.</i> 8.2 (PL 38:67–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-2)."},"augustine-sermones/8.3":{"o":"Tertium præceptum, Memento diem sabbati sanctificare eum. In tertio isto præcepto insinuatur quædam vacationis indictio, quæ est cordis tranquillitas ac mentis, quam facit bona conscientia. Ibi sanctificatio, quia ibi Spiritus Dei. Denique videte vacationem, hoc est, quietem. Super quem, inquit, requiescet Spiritus meus? Super humilem et quietum et trementem verba mea. Inquieti ergo resiliunt ab Spiritu sancto, rixarum amatores; calumniarum seminatores, contentionis quam veritatis cupidiores, inquietudine sua non ad se admittunt quietem sabbati spiritualem. Contra istorum inquietudinem dicitur, tanquam ut sabbatum habeant in corde sanctificationem Spiritus Dei: Esto, inquit, mansuetus ad audiendum verbum, ut intelligas. Quid intellecturus sum? Deum dicentem, Cessa ab inquietudine tua, non sit tumultus quidam in corde tuo, per corruptionem volitantibus phantasmatibus et compungentibus te: non sit. Ita enim Deum intellecturus es dicentem tibi, Vacate, et videte quoniam ego sum Deus. Tu per inquietudinem vacare non vis, contentionum tuarum corruptione excæcatus, exigis videre quod non potes. Attende enim et contrariam tertiam plagam huic præcepto tertio. Sciniphes natae sunt in terra Ægypti de limo: muscae quaedam sunt minutissimæ, inquietissimae, inordinate volitantes, in oculos irruentes, non permittentes hominem quiescere, dum abiguntur et irruunt, dum abactæ rursus redeunt; sicut omnino vana phantasmata cordis contentiosorum. Tenete præceptum, cavete plagam.","t":"The third commandment: \"Remember the sabbath day, to keep it holy.\" In this third commandment there is conveyed a certain proclamation of rest, which is tranquillity of heart and mind, produced by a good conscience. There is holiness there, because the Spirit of God is there. See, then, what rest, that is, quiet, is. \"Upon whom,\" he says, \"shall my Spirit rest? Upon the humble and quiet one, who trembles at my words.\" So the restless leap away from the Holy Spirit: lovers of quarrels, sowers of slanders, more eager for contention than for truth; by their restlessness they do not let into themselves the spiritual quiet of the sabbath. Against their restlessness it is said, as if so that they may have the sabbath, the holiness of God's Spirit, in their hearts: \"Be gentle,\" it says, \"in hearing the word, that you may understand.\" What am I to understand? God saying: Cease from your restlessness; let there be no tumult in your heart, with fancies flitting about through corruption and stinging you: let there be none. For so you will understand God saying to you, \"Be still, and see that I am God.\" You will not be still because of your restlessness; blinded by the corruption of your contentions, you demand to see what you cannot. For consider the third plague, contrary to this third commandment. Gnats were born from the mud in the land of Egypt: they are tiny flies, most restless, flying about without order, rushing into the eyes, not letting a man rest; while they are driven off they rush back, when they are chased away they return again; just like the utterly empty fancies of the hearts of contentious people. Keep the commandment; beware of the plague.","f":"Augustine, <i>Serm.</i> 8.3 (PL 38:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-3)."},"augustine-sermones/8.4":{"o":"Quartum præceptum est, Honora patrem tuum, et matrem tuam (ld. XX, 12). Huic contraria quarta Ægyptiorum plaga ϰυνομυι̃α est (ld: VIII, 24). Quid est ϰυνομυι̃α? Canina musca: græcum vocabulum est. Caninum est parentes non agnoscere. Nihil tam caninum, quam cum illi qui genuerunt, non agnoscuntur. Merito ergo et catuli canum caeci nascuntur.","t":"The fourth commandment is, \"Honor your father and your mother.\" Contrary to this is the fourth plague of the Egyptians, the kynomyia. What is kynomyia? The dog-fly: it is a Greek word. It is doglike not to acknowledge one's parents. Nothing is so doglike as when those who begot us are not acknowledged. Rightly, then, are the puppies of dogs born blind.","f":"Augustine, <i>Serm.</i> 8.4 (PL 38:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-4)."},"augustine-sermones/8.5":{"o":"Quintum præceptum est, Non mæchaberis. Quinta plaga est mors in pecora Ægyptiorum. Comparemus: da hominem moechari meditantem, conjugio non contentum suo: appetitum quemdam carnis in se domare non vult, qui est nobis pecoribusque communis. Etenim concumbere et generare, etiam pecorum est; ratiocinari, intelligere, humanum est. Ideo ratio quæ præsidet in mente, motus inferiores carnis, tanquam regnans et dominans frenare debet, non immoderate et illicite passim vageque laxare. Ideoque ipsis pecoribus natura datum est, instituente Creatore, ut non moveantur ad feminas et ad concubitum, nisi certis temporibus: neque enim ratione se cohibet alio tempore pecus, sed omnino ipso motu frigescente torpescit. Homo autem ideo semper moveri potest, quia et refrenare motum potest. Tibi dominationem rationis Creator dedit; tibi præcepta continentiæ, tanquam in bestias inferiores lora, concessit. Tenes tu quod pecus non potest; et ideo speras tu quod pecus non potest. Laboras aliquantum in continendo, non laborat pecus: sed gaudebis semper in æternitate ad quam non pervenit pecus. Si opus fatigat, merces consoletur: et ipsa enim patientia est interiorem motum frenare, et quod habes commune cum pecore, non tanquam pecus in omnia laxare. Quod si contempseris te, et in te imaginem Dei in qua fecit te, neglexeris, victus cupiditate insinuatarum rerum, tanquam amisso homine eris pecus; non quasi conversus in naturam pecoris, sed in hominis forma habens similitudinem pecoris, qui non audis dicentem, Nolite esse sicut equus et mulus, non habentes intellectum. Sed forte eligis tibi esse pecus, et libera vagari libidine, nulla lege appetitum carnis ad continentiam refrenando. Attende plagam: si pecus esse non times, saltem mori time.","t":"The fifth commandment is, \"You shall not commit adultery.\" The fifth plague is death among the cattle of the Egyptians. Let us compare: take a man contemplating adultery, not content with his own marriage: he will not tame a certain appetite of the flesh in himself, which we have in common with cattle. For to lie together and to beget belongs also to cattle; to reason and to understand belongs to man. So reason, which presides in the mind, ought, as ruling and governing, to rein in the lower movements of the flesh, not to let them loose without measure and unlawfully, here and there, wandering at large. And so it has been given by nature to cattle themselves, by the Creator's ordering, that they are not stirred toward the females and to mating except at certain times: for at other times the beast does not restrain itself by reason, but becomes sluggish altogether as the impulse itself cools. Man, however, can always be stirred precisely because he can also rein the impulse in. The Creator gave you the rule of reason; he granted you commandments of continence, like reins on lower beasts. You hold what a beast cannot; and so you hope for what a beast cannot. You toil somewhat in restraining yourself; the beast does not toil: but you will rejoice for ever in an eternity to which the beast does not come. If the work wearies you, let the wage console you: for it is itself patience, to rein in the inner impulse, and not to let loose in every direction, like a beast, what you have in common with a beast. But if you despise yourself, and neglect in yourself the image of God in which he made you, overcome by desire for things suggested to you, then, as if you had lost the man, you will be a beast; not as though changed into the nature of a beast, but having in the form of a man the likeness of a beast, you who do not listen to him who says, \"Do not be like the horse and the mule, which have no understanding.\" But perhaps you choose to be a beast, and to roam with free lust, reining in the appetite of the flesh by no law of continence. Consider the plague: if you are not afraid to be a beast, at least be afraid to die.","f":"Augustine, <i>Serm.</i> 8.5 (PL 38:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-5)."},"augustine-sermones/8.6":{"o":"Sextum praeceptum, Non occides. Sexta plaga, pustulæ in corpore et vesicae bullientes et scaturientes, et incendia vulnerum ex favilla fornacis. Tales sunt animae homicidales; ardent ira, quia per iram homicidii fraternitas deperiit. Ardent homines ira, ardent et gratia: sed alius est fervor sanitatis, alius fervor ulceris. Ardentes papulæ per totum concepta homicidia scatent, et sanum non est: fervet, sed non de Spiritu Dei. Nam et qui vult subvenire, fervet; et qui vult occidere, fervet: ille praecepto, iste morbo; ille bonis operibus, iste saniosis ulceribus. Si possemus videre animas homicidarum, plus plangeremus, quam putrescentia corpora ulceratorum.","t":"The sixth commandment: \"You shall not kill.\" The sixth plague: sores on the body and blisters boiling and festering, and burning wounds from the ashes of the furnace. Such are murderous souls; they burn with anger, because through the anger of murder brotherhood has perished. People burn with anger; they burn also with grace: but the heat of health is one thing, the heat of a sore another. Murders conceived everywhere bubble up like burning pustules, and there is nothing sound: it burns, but not from the Spirit of God. For both he who wants to help burns, and he who wants to kill burns: the one by the commandment, the other by disease; the one with good works, the other with festering sores. If we could see the souls of murderers, we would lament them more than the rotting bodies of the ulcerated.","f":"Augustine, <i>Serm.</i> 8.6 (PL 38:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-6)."},"augustine-sermones/8.7":{"o":"Sequitur, Non furaberis, præceptum septimum: et plaga septima, grando in fructibus. Quod contra præceptum subducis, de caelo perdis. Nemo enim habet injustum lucrum sine justo damno. Verbi gratia, qui furatur, acquirit vestem; sed coelesti judicio amittit fidem. Ubi lucrum, ibi damnum; visibiliter lucrum, invisibiliter damnum: lucrum de sua cæcitate, damnum de Domini nube. Neque enim aliquid sine providentia, charissimi. An vere putatis, ea quæ patiuntur homines, dormiente Deo pati? Passim videntur fieri hæc, nubes colligi, imbres infundi, grandinem jaci, tonitruis terram concuti, coruscatione terreri; passim putantur fieri, et quasi ad divinam providentiam non pertinere. Contra tales cogitationes vigilat ille psalmus: Laudate Dominum de terra (cum laudes dictæ essent de cœlo), dracones et omnes abyssi, ignis, grando, nix, glacies, spiritus tempestatis, quæ faciunt verbum ejus. Ergo qui suo malo desiderio forinsecus furantur, justo Dei judicio intrinsecus grandinantur. O si possent inspicere agrum cordis sui, profecto lugerent, dum ibi non invenirent quod in os mentis mitterent; etsi in furto suo invenirent quod in aviditatem ventris mitterent, major fames esset hominis interioris, major fames, et periculosior plaga, et gravior mors. Multi mortui ambulant, et multi facinorosi de vanis divitiis exsultant. Denique servum Dei Scriptura intus locupletem dicit: Absconditus, inquit, cordis vestri homo, qui est ante Deum dives? Non ante homines dives, sed ante Deum dives; et ubi Deus videt, ibi dives. Quid ergo tibi prodest, si ubi homo non videt, furaris; et ubi Deus videt, grandinaris?","t":"There follows \"You shall not steal,\" the seventh commandment; and the seventh plague, hail on the crops. What you take away against the commandment, you lose from heaven. For no one has an unjust gain without a just loss. For example, he who steals gains a garment, but by heaven's judgment loses his faith. Where there is gain, there is loss: gain visibly, loss invisibly; gain from his own blindness, loss from the Lord's cloud. For nothing happens without providence, dearly beloved. Or do you really think that what people suffer they suffer while God sleeps? These things seem to happen at random: clouds gather, showers pour, hail is hurled, the earth is shaken by thunder, terrified by lightning; they are thought to happen at random and as if they did not belong to divine providence. Against such thoughts that Psalm keeps watch: \"Praise the Lord from the earth\" (after praises had been spoken from heaven), \"dragons and all deeps, fire, hail, snow, ice, stormy wind, which do his word.\" So those who steal outwardly from their evil desire are hailed on inwardly by the just judgment of God. Oh, if they could look into the field of their heart, they would surely mourn, finding nothing there to put into the mouth of the mind; even if in their theft they found something to put into the greed of the belly, the hunger of the inner man would be greater: a greater hunger, a more dangerous plague, a heavier death. Many walk about dead, and many criminals exult in empty riches. Finally, Scripture calls the servant of God rich within: \"The hidden man of your heart,\" it says, \"which is rich before God.\" Not rich before men, but rich before God; and where God sees, there he is rich. What good is it to you, then, if you steal where man does not see, and are hailed on where God sees?","f":"Augustine, <i>Serm.</i> 8.7 (PL 38:69–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-7)."},"augustine-sermones/8.8":{"o":"Octavum præceptum, Falsum testimonium non dices. Octava plaga, locusta, animal dente noxium. Quid autem vult falsus testis, nisi nocere mordendo, et consumere mentiendo? Denique admonens homines Dei Apostolus, ne se falsis criminationibus appetant: Si mordetis, inquit, et comeditis invicem, videte ne ab invicem consumamini.","t":"The eighth commandment: \"You shall not bear false witness.\" The eighth plague: the locust, a creature harmful with its teeth. And what does a false witness want, if not to harm by biting and to consume by lying? Finally, the Apostle, warning men of God not to attack one another with false accusations, says, \"If you bite and devour one another, see that you are not consumed by one another.\"","f":"Augustine, <i>Serm.</i> 8.8 (PL 38:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-8)."},"augustine-sermones/8.9":{"o":"Nonum præceptum, Non concupisces uxorem proximi tui. Nona plaga, densæ tenebræ. Etenim est quædam mœchia, contra quam supra præceptum est; etiam in non appetenda castitate uxoris alienae. Moechus est enim qui non it ad uxorem alienam, tantum quia non contentus est sua. Jam vero non solum post suam peccare, sed etiam alienam attentare, vere densæ sunt tenebræ. Nihil enim sic dolet in corde patientis; et qui hoc facit alteri, nihil sic volet pati. Ad alienam paratior est omnis homo: hoc autem nescio utrumne est qui tolerabiliter ferat. O densas tenebras ista facientium, talia concupiscentium! Vere excaecantur furore horribili. Furor enim indomitus est, conculcare viri uxorem.","t":"The ninth commandment: \"You shall not covet your neighbor's wife.\" The ninth plague: thick darkness. For there is a kind of adultery against which a commandment was given above, and there is also one in not seeking to violate the chastity of another man's wife. For a man is an adulterer who does not go to another man's wife, merely because he is not content with his own. But now, not only to sin beside one's own wife, but even to make an attempt on another's: that is truly thick darkness. For nothing so pains the heart of the one who suffers it; and whoever does this to another would want to suffer nothing less. Every man is readier for another's wife; but I do not know whether there is anyone who would bear this tolerably. Oh, the thick darkness of those who do such things, who covet such things! Truly they are blinded by a horrible madness. For it is an untamed madness to trample on a husband's wife.","f":"Augustine, <i>Serm.</i> 8.9 (PL 38:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/8-9)."},"augustine-sermones/80.1":{"o":"Dominus noster Jesus Christus etiam in discipulis suis redarguit incredulitatem, sicut modo Evangelium cum legeretur, audivimus. Cum enim dixissent, Nos quare eum non potuimus ejicere? respondit, Propter incredulitatem vestram. Si Apostoli increduli, quis fidelis? Quid faciunt agni, si titubant arietes? Nec tamen eos misericordia Domini despexit incredulos: sed arguit, nutrivit, perfecit, coronavit. Nam et ipsi memores infirmitatis suæ, quodam loco in Evangelio, sicut legimus, dixerunt ei: Domine, auge nobis fidem. Domine, inquiunt, auge nobis fidem. Prima utilitas erat scientia, scire quod minus habebant: major felicitas, scire unde petcbant. Domine, inquiunt, auge nobis fidem. Videte si non corda sua quasi ad fontem portabant, et ut eis unde implerent, aperiretur, pulsabant. Pulsari ad se vdluil, non ut repelleret pulsantes, sed ut exerceret desiderantes.","t":"Our Lord Jesus Christ rebuked unbelief even in his own disciples, as we heard just now when the Gospel was read. For when they had said, “Why could we not cast it out?”, he answered, “Because of your unbelief.” If the apostles were unbelieving, who is a believer? What are the lambs to do, if the rams totter? Yet the Lord’s mercy did not despise them in their unbelief, but rebuked, nourished, perfected, and crowned them. For they themselves, mindful of their weakness, said to him in a certain place in the Gospel, as we read: “Lord, increase our faith.” “Lord,” they say, “increase our faith.” The first benefit was knowledge, knowing that they had less; a greater happiness was knowing from whom they were asking. “Lord,” they say, “increase our faith.” See whether they were not carrying their hearts as if to a fountain, and knocking that it might be opened to them, so that they might fill them from it. He willed to be knocked at, not to repel those who knock, but to exercise those who desire.","f":"Augustine, <i>Serm.</i> 80.1 (PL 38:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-1)."},"augustine-sermones/80.2":{"o":"Putatis enim, fratres, nescire Deum quid vobis nec essarium sit? Scit præveniens desideria nostra, qui novit inopiam nostram. Denique cum doceret orationem, et moneret discipulos suos, ne in oratione multiloqui essent: Nolite, inquit, multiloqui esse; novit enim Pater vester quid vobis necessarium sit, priusquam petatis ab eo. Aliud jam dicit Dominus. Quid est! Nolens ut multum loquamur in oratione, dixit nobis, Nolite multum loqui quando oratis; scit enim Pater vester quid vobis necessarium sit, priusquam petatis ab eo. Si scit Pater noster quid nobis necessarium sit, priusquam petamus ab eo, quare loquimur vel parum? Quæ causa est ipsius orationis, si jam novit Pater noster quid nobis necessarium sit? Dicit alicni: Noli me diu petere; novi enim quid libi necessarium sit. Si nost!, Domine, quare vel petam? Tu non vis me habere diuturnam petitionem, imo jubes ut habeam pene nullam. Et ubi est illud alio locc? Qui dicit, Nolite multum, loqui in oratione: alio loco dicit, Petite, et dubitur vobis? Et ne transcunter tibi putares esse prædictum ut peteres, addidit, Quærite, et invenietis. Et ne hoc transitorium existimares, vide quid adjunxerit, vide ubi conclusit, Pulsate, et aperietur vobis: vide quid adjunxerit. Voluit te, ut accipias, petere; ut invenias. quærere; ut intres, pulsare. Quomodo ergo, quia jam Pater noster scit quid nobis necessarium sit, quaro petimus? quare quærimus? quare pulsamus? quare in petendo et quærendo et pulsando nos fatigamus, ut scientem instruamus? Alio loco Domini verba sunt, Oportet semper orare, el non deficere. Si oportet semper orare, quomodo dicit, Nolite multiloqui esse? Quomodo oro semper, qui cito finio? Hac me jubes cito finire, hac jubes semper orare, et non deficere: quid est hoc? Et ut hoc intelligas pete, quære, pulsa. Ideo enim clausum est, non ut te spernat, sed ut exerceat. Ergo, fratres, cohortari dchemus ad orationem, et nos, et vos. Alia enim spes in nobis non est in multis malis præsentis saeculi, nisi pulsare in ipsa oratione, credere fixumque corde retinere, quia hoc tibi non dat Pater tuus. quod scit tibi non expedire. Quid enitn desideres tu nosti; quid tibi prosit ille novit. Puta tc esse sub ine dico, et esse infirmum, sicut et verum cst: om nis enim vita ista nostra, infirmitas; et longa vita nibil aliud quam longa infirmitas: puta ergo te sub medico aegrotare. Delectavit recentem, delectavit potum vini usurpare petere a medico. Non prohiberis petere, ne forte non tibi noceat, et expediat tibi accipere. Noli dubitare petere: pete, noli cunctari; sed si non acceperis, noli contristari. Si boc sub homine medico carnis tuæ; quanto magis sub Deo medico, crcatorc, reparatore et carnis et animae tuae?","t":"For do you think, brothers, that God does not know what you need? He who knows our need anticipates our desires. Indeed, when he taught prayer and warned his disciples not to use many words in prayer, he said: “Do not use many words; for your Father knows what you need before you ask him.” The Lord says something else here. What is it? Not wanting us to speak much in prayer, he said to us: “Do not speak much when you pray; for your Father knows what you need before you ask him.” If our Father knows what we need before we ask him, why do we speak even a little? What is the reason for prayer at all, if our Father already knows what we need? He says to someone: “Do not ask me at length; for I know what you need.” If you know, Lord, why should I ask at all? You do not want me to make a long petition; rather, you bid me make almost none. And where does that saying in another place come in? He who says, “Do not speak much in prayer,” says in another place, “Ask, and it will be given to you.” And lest you think you had been told to ask only in passing, he added, “Seek, and you will find.” And lest you think this too was said in passing, see what he added, see how he concluded: “Knock, and it will be opened to you.” See what he added. He wanted you to ask, so as to receive; to seek, so as to find; to knock, so as to enter. Why, then, since our Father already knows what we need, do we ask? Why seek? Why knock? Why weary ourselves in asking, seeking, and knocking, to instruct one who knows? In another place the Lord’s words are: “One ought always to pray and not lose heart.” If one ought always to pray, how does he say, “Do not use many words”? How do I always pray, if I finish quickly? Here you bid me finish quickly; there you bid me always pray and not lose heart: what does this mean? To understand this too, ask, seek, knock. For it is closed not so that he may spurn you, but so that he may exercise you. So, brothers, we ought to exhort to prayer both ourselves and you. For we have no other hope amid the many evils of this present age than to knock in prayer itself, and to believe and hold firmly in the heart that your Father does not give you this or that because he knows it is not good for you. For you know what you desire; he knows what profits you. Suppose that you are under a doctor and are sick, as is true; for all this life of ours is sickness, and a long life is nothing but a long sickness. Suppose, then, that you are sick under a doctor. You took a fancy to ask the doctor for a drink of new wine. You are not forbidden to ask, in case it does you no harm and it is good for you to receive it. Do not hesitate to ask: ask, do not delay; but if you do not receive, do not be saddened. If this is so under a human doctor of your flesh, how much more under God, the doctor, the creator, and the restorer of both your flesh and your soul?","f":"Augustine, <i>Serm.</i> 80.2 (PL 38:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-2)."},"augustine-sermones/80.3":{"o":"Proinde, <quoniam in hoc-capitulo Dominus ad orationem hortatus est, ubi dixit, Propter incredulitatem vestram non potuistis hoc daemonium ejicere: ad orationem enim horlatus sic conclusit, Hoc genus non ejicitur, nisi jejuniis et orationibus. Si orat homo, ut ejiciat dæmonium alienum; quanto magis ut ejiciat avaritiam suam? quanto magis, ut ejiciat vinolentiam suam? quanto magis, ut ejiciat luxuriam suam? quanto magis, ut ejiciat immunditiam suam? Quanta sunt in homine, quae si perseveraverint, non admittunt ad regnum coelorum? Videte., fratres, quomodo rogatur medicus pro salute temporali, quomodo si quisquam desperate ægrolet, numqnid pudet illum, aut piget homini pedes tenere, pcriiissimo archiatro lacrymis vestigia lavare? Et quid, si dixerit ei medicus: Sanari aliter nen potes, fisi te ligavero, adussero, secuero? Respondet: Fac quod vis, tantum sana ine. Quanto ardore desiderat paucorum dierum \"apoream sanitatem, ut pro illa et ligari velit, et secari, et uri, et custodiri ne manducet quod delectat, ne bibat quod delectat, nec quando delectat? Totum patitur, ut serius moriatur: et non vult pauca pati, ut nunquam moriatur! Si lilii dicat Deus, qui coelestis est super nos medicus: Tu sanari vis? quid dicturus es, nisi, Sanari? Forte non dicis, quia sanum te putas, hoc est quod pejus aegrotas.","t":"So, since in this passage the Lord exhorted to prayer, where he said, “Because of your unbelief you could not cast out this demon”—for he exhorted to prayer, concluding thus: “This kind is not cast out except by fasting and prayer”—if a man prays to cast out another’s demon, how much more to cast out his own avarice? How much more to cast out his own drunkenness? How much more to cast out his own luxury? How much more to cast out his own uncleanness? How many things there are in a man which, if they persist, do not admit him to the kingdom of heaven! See, brothers, how a doctor is begged for temporal health; how, if anyone is desperately sick, is he ashamed or reluctant to hold a man’s feet, to wash the footsteps of some most skilled chief physician with tears? And what if the doctor says to him, “You cannot be healed otherwise unless I bind you, cauterize you, and cut you”? He answers: “Do what you will; only heal me.” With what ardor he desires the health of a few days, fleeting as vapor, so that for it he is willing to be bound, cut, and burned, and to be watched lest he eat what he likes, drink what he likes, or when he likes! He endures everything so as to die later; and will he not endure a little so as never to die? If God, who is the heavenly physician over us, says to you, “Do you want to be healed?”, what will you say but “To be healed”? Perhaps you do not say it, because you think yourself healthy; and that is why you are sicker.","f":"Augustine, <i>Serm.</i> 80.3 (PL 38:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-3)."},"augustine-sermones/80.4":{"o":"Nam si duos aegrotos constituas; unum qui flendo medicum roget, alterum qui in aegritudine sua, mente perdita, irridcat medicum; ilie spem promittit flenti, plangit ridentem. Quare, nisi quia tanto pericalosius ægrotat, quantum se sanum putat? Sic erant et Judaei. Ad aegrotos venit Christus, omnes aegrotos 'invenit. Nemo sibi de sanitate blandiatur, ne renuntiet ad illum medicus. Omnes ægrotos invenit; apostolica sententia cst: Onines enim peccaverunt, et egent gloria Dei. Cum ergo omnes invenisset ægrotos, duo genera fuerunt aegrotorum. Alii veniebant ad medicum, inhærebant Christo, audiebant, honorabant, sequebantur, convertebantur. Ille accipiebat omnes eine ullo fastidio sanaturus, qni gratis sanabat, quia omnipotentia curabat. Cnm ergo susciperet eos, et adjungeret sibi sanandos, illi exsultaverunt. Aliud vero genus ægrotorum, qui jam ægritudine iniquitatis mentem perdiderant, et se aegrotare nesciebant; insultaverunt ilti, quia suscipiebat aegrotos, et dixerunt discipulis ejus: Ecce qualis eat magister vester, qui cum peccatoribus et publicanis manducat.Et ille qui noverat quid essent, et qui essent1, respondit illis: Non eat opus sanis medicus, sed male habentibus. Et ostendit illis qui essent sani, et qui aegrotantes: Non veni, inquit, vocare justos, sed peccatores. Si peccatores, inquit, ad me non accedunt, quare veni? propter quos veni? Si omnes sani sunt, quare tantus inedicus de caelo descendit? quare nobis medicamentum non de armario suo, sed de sanguine suo fecit? Ergo illud genus ægrotorum qui mitius aegrotabant, qui se aegrotare sentiebant, ut sanarcutur, medico cohærebant. IlIi autem qui periculosius aegrotabant, medico insultabant, ægrotos calumniabantur. Ad extremum quo processit phrenesis ipsorum? Ut medicum tenerent, ligarent, flagellarent, spinis coronarent, ligno suspenderent, cruce necarent. Quid miraris? Medicum occidit ægrotus: sed eum medicus occisus sanavit phreneticum.","t":"For if you suppose two sick men, one who begs the doctor with tears, and another who, out of his mind in his sickness, laughs at the doctor, the doctor promises hope to the one weeping and laments over the one laughing. Why, except that the latter is sick the more dangerously, the more he thinks himself healthy? So too were the Jews. Christ came to the sick; he found all sick. Let no one flatter himself on his health, lest the physician give him up. He found all sick; it is the apostolic sentence: “For all have sinned and lack the glory of God.” When, then, he had found all sick, there were two kinds of sick people. Some came to the physician, clung to Christ, listened, honored, followed, were converted. He received them all without any disdain, to heal them, he who healed freely, because he cured by almighty power. So when he received them and joined them to himself to be healed, they exulted. But the other kind of sick, who had already lost their minds through the sickness of iniquity and did not know that they were sick, insulted him because he received the sick, and said to his disciples: “See what kind of master you have, who eats with sinners and tax collectors.” And he, who knew what they were and who they were, answered them: “It is not the healthy who need a physician, but those who are ill.” And he showed them who were healthy and who were sick: “I came,” he said, “not to call the righteous, but sinners.” If sinners do not come to me, he says, why did I come? For whom did I come? If all are healthy, why did so great a physician come down from heaven? Why did he make a medicine for us not from his store but from his own blood? So that kind of sick who were less gravely sick, who felt that they were sick, clung to the physician to be healed. But those who were more dangerously sick insulted the physician and slandered the sick. To what point did their frenzy finally go? To seizing the physician, binding him, scourging him, crowning him with thorns, hanging him on wood, killing him on a cross. Why do you wonder? The sick man killed the physician; but the physician, by being killed, healed the frenzied man.","f":"Augustine, <i>Serm.</i> 80.4 (PL 38:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-4)."},"augustine-sermones/80.5":{"o":"Primo enim non obliviscens in cruce personam suam, et demonstrans nobis patientiam suam, et exemplum prœbens diligendi inimicos nostros; videns eos circumfremere, qui noverat morbum illorum, quia medicus, qui noverat phrenesim in qua mentem perdiderant, continuo ad Patrem: Pater, ignosce illis, quia nesciunt quid faciunt. Putatis autem, quia non illi Judæi maligni erant, saevi, cruenti, turbulenti, inimici Filio Dei? Putatis quia vacavit vox illa, et inanis fuit: Pater, ignosce illis, quia nesciunt quid faciunt? Omnes videbat, sed suos futuros ibi cognoscebat. Denique mortuus est, quia sic expediebat, ut morte sua occideret mortem. Moriuus est Deus, ut compensatio fieret coelestis cujusdam mercimonii, ne mortem videret homo. Deus enim Christus, sed non ibi mortuus ubi Deus. Idem enim Deus, idem homo: unus enim Christus, Deus et homo. Homo assumptus est, ut in melius mutaremur, non Deum ad dcteriora dctorsit. Assumpsit enirn quod non erat, non amisit quod erat. Cum ergo Deus esset et homo, volens IIOS vivere de suo, mortuus est de nostro. Unde enim ipse moreretur non habebat: sed nec nos unde viveremus. Quid enim ille crat, qui non habebat unde moreretur? In principio erat Verbum; et Verbum erut apud Deum, et Deus erat Verbum. Quare de Deo unde moriatur, noa invenies. Nos autem morimur, qui sumus caro, peccati carnem portaris homo '. Peccatum quære unde vivat, non habet. Nec ille ergo potuit habere mortcm de suo, nec nos vitam de nostro: sed nos vitam de ipsius, ille mortem de nostro. Qualia commercia! quid dedit, et quid accepit? Mercantes homines veniunt ad commercia, ad res mutandas. Nam antiqua commercia rerum mutatio fuit. Dabat homo quod habebat, et accipiebat quod non habebat. Verbi gratia, habebat triticum, sed hordeum non habebat; alter hordeum babcbat, ct triticum non habebat: dabat ille triticum quod habebat, accipiebat hordeum quod non habebat. Quanti erat ut major copia vilem speciem compensaret? Ecce ergo alius dat hordeum, ut accipiat triticum: postremum alius dat plumbum, ut accipiat argentum; sed multum dat plumbum contra parum argentum: alius dat lanam, ut accipint vestem. Et quis enumerat omnia? Tamen nemo dat vitam, ut accipiat mortem. Non ergo vox medici pendentis in ligno inanis fuit. Ut cnim moreretur pro nobis, quia Verbum mori non poterat, Verbum caro factum eat, et habitavit in nobis. Pependit in cruce, sed in carne. Ibi vilitas, quam contempserunt Juda:!: ibi charitas, per quam liberati sunt Judaei. Pro ipsis enim dictum est, Pater, ignosce illis, quia nesciunt quid faciunt. Et non vacavit vox ilia. Mortuus est, sepultus est, resurrexit; factis quadraginta diebus cum discipulis suis, ascendit in cœlum, misit Spiritum sanctum in eos qui exspectabant promissum. Illi accepto Spiritu sancto imple1i sunt, et coeperunt loqui linguis omnium gentium. Tanc Judaei qui aderant, expavescentes in nomine Christi loqui omnibus linguis homines idiotas, imperitos, quos inter se nutritos noverant in lingua una, expaverunt: unde hoc munus esset Petro loquente didicerunt. Ille hoc donavit, qui in ligno pependit. Ille hoc donavit, qui irrisus est pendens in ligno, ut daret Spiritum sanctum sedens in cœlo. Audierunt, crediderunt illi de quibus dixerat, Pater, ignosce illis, quia nesciuM quid faciunt. Crediderunt, baptizati sunt, atque est facta conversio. Quae conversio? Sanguinem Christi, quem saevientes fuderunt, credentes biberunt.","t":"First, not forgetting his own person on the cross, and showing us his patience, and giving us an example of loving our enemies, seeing them raging around him, he who knew their disease, because he was the physician, who knew the frenzy in which they had lost their minds, said at once to the Father: “Father, forgive them, for they do not know what they do.” Do you think that those Jews were not malicious, savage, bloody, turbulent, enemies of the Son of God? Do you think that that voice was idle and empty: “Father, forgive them, for they do not know what they do”? He saw them all, but he recognized there those who would be his. Then he died, because it was expedient that by his death he should kill death. God died, so that an exchange might be made, a kind of heavenly trade, so that man might not see death. For Christ is God, but he did not die in that by which he is God. For the same is God, the same is man: for there is one Christ, God and man. A man was assumed, so that we might be changed for the better; he did not drag God down to the worse. For he took on what he was not; he did not lose what he was. Since, then, he was God and man, wishing us to live from what is his, he died from what is ours. For he had nothing from which he could die; but neither did we have anything from which we could live. For what was he, who had nothing from which to die? “In the beginning was the Word, and the Word was with God, and the Word was God.” Look in God for something from which he might die: you will not find it. But we die, who are flesh, men bearing the flesh of sin. Look in sin for something from which it might live: it has nothing. So neither could he have death from what was his, nor we life from what was ours; but we have life from what is his, he death from what is ours. What an exchange! What did he give, and what did he receive? Merchants come to trade, to exchange goods. For ancient trade was the exchange of goods. A man gave what he had and received what he did not have. For example, one had wheat but did not have barley; another had barley and did not have wheat: the one gave the wheat he had and received the barley he did not have. How simple that a larger quantity should make up for a cheaper kind! So, see, another gives barley to receive wheat; finally, another gives lead to receive silver, but gives much lead against a little silver; another gives wool to receive a garment. And who can list them all? Yet no one gives life to receive death. So the voice of the physician hanging on the wood was not in vain. For in order to die for us, since the Word could not die, the Word was made flesh and dwelt among us. He hung on the cross, but in the flesh. There was the lowliness that the Jews despised; there the charity by which the Jews were set free. For it was for them that it was said, “Father, forgive them, for they do not know what they do.” And that voice was not idle. He died, he was buried, he rose again; having spent forty days with his disciples, he ascended into heaven and sent the Holy Spirit on those who were waiting for the promise. Having received the Holy Spirit, they were filled and began to speak in the tongues of all nations. Then the Jews who were present were amazed, terrified that unschooled, unlearned men, whom they knew had been brought up among them in a single language, were speaking all languages in the name of Christ; from Peter’s speech they learned where this gift came from. He gave it who hung on the wood. He gave it who was mocked as he hung on the wood, so that he might give the Holy Spirit as he sat in heaven. They heard and believed, those of whom he had said, “Father, forgive them, for they do not know what they do.” They believed, they were baptized, and the conversion took place. What conversion? The blood of Christ, which they had shed in their rage, they drank as believers.","f":"Augustine, <i>Serm.</i> 80.5 (PL 38:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-5)."},"augustine-sermones/80.6":{"o":"Ergo ut sermonem nostrum unde coepimus concludamus, oremus, et de Deo praesumamus: vivamus quomodo jubet, et ubi titubamus in ipsa vita, ipsum invocemus, quomodo illum invocaverunt discipuli dicentes, Domine, auge nobis fidem. Et Petrus praesumpsit, et titubavit: nec tamen contemptus mersus est, sed sublevatus et erectus est. Etenim quod præsumpsit, unde erat? Non de suo crat: de Domini crat. Quomodo? Domine, si tu es, jube me venire ad te super aquam. Ambulabat enim Dominus super aquas. Si tu es, jube me venire ad te super aquam. Scio enim quia si tu es, jubcset fit. Et ille ait, Veni. Descendit in illius jussione, et trepidavit in sua infirmitate. Tamen quando trepidavit, ad illurn exclamavit, Domine, inquit, libera me. Tunc Dominus tenuit illi manum, et dixit: Modicœ fidei, quare dubitasti? Ipse invitavit, ipse nutantem et titubantem liberavit: ut impleretur quod dictum est in Psalmo, Si dicebam, Motus est pes meus; misericordia tua, Domine, adjuvabat me.","t":"So, to conclude our sermon where we began, let us pray and rely on God; let us live as he commands, and where we totter in this life, let us call on him, as the disciples called on him, saying, “Lord, increase our faith.” Peter too relied on him, and tottered; yet he was not despised and sunk, but lifted up and raised. For that on which he relied, where was it from? It was not from himself; it was from the Lord. How? “Lord, if it is you, bid me come to you on the water.” For the Lord was walking on the waters. “If it is you, bid me come to you on the water.” For I know that if it is you, you bid and it is done. And he said, “Come.” He went down at his command and trembled in his own weakness. Yet when he trembled, he cried out to him: “Lord,” he said, “save me.” Then the Lord took his hand and said: “O you of little faith, why did you doubt?” He himself invited him; he himself rescued him as he wavered and tottered, so that what was said in the psalm might be fulfilled: “If I said, My foot has slipped, your mercy, O Lord, helped me.”","f":"Augustine, <i>Serm.</i> 80.6 (PL 38:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-6)."},"augustine-sermones/80.7":{"o":"Duo ergo genera beneficiorum sunt, temporalia et æterna. Temporalia sunt salus, substantia, honor, amici, domus, filii, uxor, et caetera vitæ hujus ubi peregrinamur. Ponamus nos ergo in stabnlo vitæ hujus, quasi peregrini transituri, non quasi possessores mansuri. Æterna vero beneficia sunt, primum ipsa vita æterna, incorruptio et immortalitas carnis et animæ, societas Angelorum, civitas cœlestis, dignitas indeficiens, Pater ct patria, ille sine morte, itta sine hoste. Hæc beneficia toto ardore desideremus, omni perseverantia petamus, non sermone longo, sed teste gemitu. Desiderium semper orat, etsi linguo taceat. Si semper desideras, semper oras. Quando donnitat oratio? Quando friguerit desiderium. Ergo illa beneficia sempiterna tota aviditate postulemus, illa bona tota intentione quæramus, illa bona securi petamus. Habenti enim illa bona prosunt, obesse non possunt. Temporalia vero ista aliquando prosunt, aliquando obsunt. Multis profuit paupertas, ct nocuerunt divitiae: multis profuit privata viia, et nocuit altus honor. Et iterum aliquibus profuit pecunia, profuit dignitas; bene utentibus profuit: male autem utentibus non ablata plus nocuit. Ac per hoc, fratres, petamus et ista temporalia moderate, securi qnia si accipimus, ille dat qui novit quid nobis cxpediat. Petisti, non est libi datum quod petebas? Crede Patri, qui si tibi expediret, daret tibi. Ecce de te ipso fac tibi conjecturam. Qualis est enim apud te filius tuus nesciens res humanas, talis es et tu apud Dominum nesciens res divinas. Ecce ante te lilius tuus tota die plorans, ut des illi cultrum, id est gladium: negas te dare, non das, contemnis flentem, ne planges morientem. Ploret, affligat se, collidat se, ut levcs eum in equum: non facis, quia non potest eum rcgere; elidet et occidet illum. Cui negas partem, totum illi servas. Sed ut crescat, et totum possideat secure, non das illi modicum periculosum.","t":"There are, then, two kinds of benefits, temporal and eternal. Temporal ones are health, property, honor, friends, home, children, wife, and the other things of this life, in which we are pilgrims. Let us place ourselves, then, in the inn of this life as pilgrims who will pass on, not as owners who will stay. But eternal benefits are, first, eternal life itself, the incorruption and immortality of flesh and soul, the fellowship of the angels, the heavenly city, unfailing dignity, the Father and the fatherland: he without death, it without an enemy. Let us desire these benefits with all ardor, let us ask for them with all perseverance, not with long speech but with groaning as our witness. Desire always prays, even if the tongue is silent. If you always desire, you always pray. When does prayer fall asleep? When desire has grown cold. So let us ask for those everlasting benefits with all eagerness, let us seek those goods with all our intent, let us ask for those goods without anxiety. For those goods profit the one who has them; they cannot harm. But these temporal ones sometimes profit, sometimes harm. Poverty has profited many, and riches have harmed them; a private life has profited many, and high honor has harmed them. And again, money has profited some, dignity has profited some: it profited those who used it well; but for those who used it badly, its not being taken away harmed them more. And so, brothers, let us ask for these temporal things too, but in moderation, secure that if we receive, he gives who knows what is good for us. You asked, and what you asked was not given you? Trust the Father, who would give it to you if it were good for you. See, judge from your own case. What your son, who does not know human affairs, is to you, that you, who do not know divine affairs, are to the Lord. See, your son weeps before you all day for you to give him a knife, that is, a sword: you refuse to give it, you do not give it, you disregard his weeping lest you lament his death. Let him weep, torment himself, throw himself about, for you to lift him onto a horse: you do not do it, because he cannot control it; it will throw him and kill him. When you refuse him a part, you are keeping the whole for him. But so that he may grow up and possess the whole securely, you do not give him a small thing that is dangerous.","f":"Augustine, <i>Serm.</i> 80.7 (PL 38:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-7)."},"augustine-sermones/80.8":{"o":"Ideo dicimus, fratres, orate quantum potestis. Abundant mala, et Deus voluit ut abundarent mala. Utinam non abundarent mali, et non abundarent mala. Mala tempora, laboriosa tempora, hoc dicunt homines. Bene vivamus, et bona sunt tempora. Nos sumus tempora: quales sumus, talia sunt tempora. Sed quid facimus? Non possumus ad bonam vitam convertere multitudinem hominum? Pauci qui audiunt bene vivant: pauci bene viventes multos male viventes ferant. Grana sunt, in area sunt: paleas secum in arca habere possunt, in horreo non habebunt. Ferant quod nolunt, ut veniant ad quod volunt. Quare contristamur et causamur Deum? Abundant mala in mundo, ut non ametur mundus. Magni viri, fideles sancti, qui contempserunt mundum speciosum: nos non possumus eontemnere nee foedum. Malus est mundus, ecce malus est, et sic amatur, quasi bonus esset. Quid est autem malus mundus? Non enim malum est coelum, et terra, ct aquæ, et ea quae sunt in eis, pisces, volatilia, arbores. Omnia ista bona sunt: sed malum mundum mali homines faciunt. Sed quonialn carere nou possumus malis hominibus, quamdiu vivimus, sicut dixi, ad Dominum Deum nostrum gemamus; et mala feramus, ut ad bona perveniamus. Patremfamilias non reprehendamus; charus est enim. Ipse nos portat, non nos illum. Novit quemadmodum gubernet quod fecit: fac quod jussit, et spera quod promisit","t":"So we say, brothers: pray as much as you can. Evils abound, and God willed that evils should abound. Would that evil people did not abound, and then evils would not abound. “Bad times, troublesome times”: that is what people say. Let us live well, and the times are good. We are the times: as we are, so are the times. But what are we to do? Can we not convert the multitude of men to a good life? Let the few who listen live well; let the few who live well bear with the many who live badly. They are grains; they are on the threshing floor: they can have chaff with them on the threshing floor; they will not have it in the barn. Let them bear what they do not want, so that they may come to what they want. Why are we saddened and blame God? Evils abound in the world so that the world may not be loved. Great men, faithful saints, despised the world when it was beautiful; we cannot despise it even when it is foul. The world is bad; see, it is bad, and yet it is loved as if it were good. But what is the bad world? For the sky is not bad, nor the earth, nor the waters, nor the things in them, fish, birds, trees. All these are good; but bad people make the world bad. But since we cannot be without bad people as long as we live, let us, as I said, groan to the Lord our God, and bear evils, so that we may come to goods. Let us not reproach the householder, for he loves us. He carries us, not we him. He knows how to govern what he made: do what he commanded, and hope for what he promised.","f":"Augustine, <i>Serm.</i> 80.8 (PL 38:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/80-8)."},"augustine-sermones/81.1":{"o":"Divinae lectiones, quas modo, cum recitarentur % audivimus, admonent nos adversus scandala, quas futura prædicta sunt, robur percipere virtutum, pectus mumire christianum, et hoc a misericordia Domini. Quid est enim homo, ait, nisi quod memor es ejus? Væ mundo ab scandalis, Dominus dicit, Veritas dicit: terret et monet, non vult esse nos incautos; nam non fecit utique desperatos. Contra hoc Væ, id cst contra hoc malum metuendam, tremendum, cavendum, consolatur nos, et hortatur, et instruit illo loco Scriptura, ubi dicitur: Pax multa diligentibus legem tuam, et non est eia scandalum ( Psal. CXVIII, 165). Ostendit hostem cavendum, sed non cessavit ostendere murum munitum. Cogitabas tu audiens, Væ mundo ab scandalis, quo ires extra mundum, ne scandala patereris. Ergo propter cavenda scan* dala, quo ibis extra mundum, nisi fugias ad eum qui fecit mundum? Quomodo autem ad eum qui fecit mundum, confugere poterimus, nisi legem ejus, quæ ubique prædicatur, audiamus? Parum est audiamus, nisi diligamus. Securum te enim faciens Scriptura divina contra scandala non ait, Pax multa audientibus legem tuam. Non enim auditores legis justi sunt apud Deum. Sed quia factores legis justificabuntur, et fides per dilectionem operatur: Pax multa, inquit, diligentibus legem tuam, et non eat eia scandalum. Concinit huic sententiæ etiam quod audientia et respondendo cantavimus: Mites autem hæreditate possidebunt terram, et delectabuntur in mul. titudine pacis. Quia, Pax multa diligentibus legem tuam. Ipsi enim mites, qui diligunt legetn Dei. Beatus enim vir, quem tu erudieris, Domine, et cx lege tua docueris eum; ut mitiges eum a diebus malignis, donec fodiatur peccatori fovea. Quam diversae videntur Scriptura voces, et in unam sententiam sic confluunt atque concurrunt, ut quidquid audire potueris de fonte illo uberrimo, acquiescas et tu, concordes veritati amicus, pace plenus, charitate fervidus, contra scandala munitus.","t":"The divine readings we heard just now when they were recited admonish us to take up the strength of the virtues against the stumbling blocks which have been foretold as coming, and to fortify the Christian heart—and this from the mercy of the Lord. For “what is man,” it says, “unless you are mindful of him?” “Woe to the world because of stumbling blocks,” the Lord says, the Truth says: he frightens and warns; he does not want us to be careless; for he certainly did not make us to despair. Against this “woe,” that is, against this evil that is to be feared, dreaded, and guarded against, Scripture consoles, exhorts, and instructs us in the place where it says: “Great peace have those who love your law, and there is no stumbling block for them.” It showed an enemy to be guarded against, but did not fail to show a fortified wall. Hearing, “Woe to the world because of stumbling blocks,” you were thinking where you might go outside the world, so as not to suffer stumbling blocks. To avoid stumbling blocks, then, where will you go outside the world, unless you flee to him who made the world? And how shall we be able to take refuge with him who made the world, unless we hear his law, which is preached everywhere? It is not enough to hear, unless we love. For divine Scripture, making you secure against stumbling blocks, does not say, “Great peace have those who hear your law.” For not the hearers of the law are righteous before God. But because the doers of the law will be justified, and faith works through love, it says: “Great peace have those who love your law, and there is no stumbling block for them.” With this sentence agrees also what we sang, listening and responding: “But the meek will inherit the earth, and will delight in the abundance of peace.” Because: “Great peace have those who love your law.” For the meek are those who love the law of God. “For blessed is the man whom you instruct, O Lord, and teach out of your law, that you may make him gentle in the evil days, until a pit is dug for the sinner.” How different the voices of Scripture seem, and yet they so flow together and converge into one meaning that, whatever you have been able to hear from that most abundant fountain, you too may rest in it, a friend in harmony with truth, full of peace, fervent with charity, fortified against stumbling blocks.","f":"Augustine, <i>Serm.</i> 81.1 (PL 38:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-1)."},"augustine-sermones/81.2":{"o":"Propositum est ergo videre, vel quærere, vel discere, quomodo mites esse debemus: et ex hoc quod moda de Scripturis commemoravi, admonemur invenire quod quaeriinus. Intenta sit paululum Charitas vestra; magna res agitur, ut mites simus: necessaria res in adversa. Neque enim res adversæ saeculi hujus vocamur seandata: scandala quæ sint, advertite. Nescio quis, verbi gratia, in necessitate aliqua constitutus urgetur pressura. Nou est hoc scandalum, quia pressura urgetur. Pressura et martyres pressi sunt, sed non oppressi. Scandalum cave, nonvalde pressuram 1. Pressura premit te, scandalum opprimit te. Quid ergo interest inter pressuram et scandalum? In pres. sura parabas servare patientiam, tenere constantiam, non relinquere fidem, nen consentire peecato. Hoc si servas, aut si servaveris, pressura tibi ruina noa erit: sed ad hoc valebit iila pressura, ad quod valet in torculari, non ut oliva opprimatur, sed ut oleum liquetur. Denique si in ista pressura laudes Deo dicas, quam utile prelum, unde a te liquor emanat? Sedebant in pressura Apostoli catenati, atque in illa pressura cantabant hymnum Deo '. Quid premebatur? quid eiiquabatur? Sedebat sub magna pressura Job instercore, inops, sine ope, sine substantia, sine filiis; plenus, sed vermibus, quod quidem ad bominem pertinet exteriorem. Sed quia et intus Deo plenus erat, laudabat Deum, et pressura ilia non illi erat scandalum. Ubi ergo scandalum? Quando accessit ei uxor a, et ait, Dic aliquid iti Dium, et morere. Omnibus quippe abluis a diabolo, exercitato Eva servata est, non ad consolationem, sed ad tentationem viri. Ecce ubi scandalum. Exaggeravit miserias ejus, miserias etiam suas cum illius, et caepit persuaderc blasphemiam. Illi autem, qui erat mitis, quia Deus ex lege sua docuerat eum, et mitigaverat a diebus malignis, pax multa erat in corde ejus dililentis legem Dei, et non erat illi scandalum. Illa scandalum erat, sed illi non erat. Denique vide mitem, vide eruditum in lege Dei, lege Dei dico aeterna. Nam lex illa in tabulis data Judaeis nondum erat temporibus Job, sed manebat adhuc lex æterna in eordibus piorum, unde illa descripta est quae populo data est. Quia ergo mitigatus erat lege Dei a dicbus malignis, et pax ei multa erat diligenti legem Dei, vide quam sit mitis, quid respondet. Hic disce quod proposui, qui sint mites. Locuta es, inquit, tanquam una a; insipientibus mulieribus. Si bona percepimus de manu Domini, mala nox sustinemus?","t":"The task set before us, then, is to see, or seek, or learn how we ought to be meek; and from what I have just recalled from the Scriptures we are prompted to find what we are seeking. Let your Charity attend a little; it is a great matter, that we be meek: a necessary matter in adversity. For it is not the adversities of this world that are called stumbling blocks: notice what stumbling blocks are. Someone, for example, placed in some necessity, is hard pressed by pressure. That he is hard pressed by pressure is not a stumbling block. The martyrs too were pressed by pressure, but not crushed. Beware of the stumbling block, not so much of the pressure. Pressure presses you; a stumbling block crushes you. What, then, is the difference between pressure and a stumbling block? Under pressure you were preparing to keep patience, to hold constancy, not to abandon faith, not to consent to sin. If you keep this, or will have kept it, the pressure will not be a ruin to you; but that pressure will serve the purpose it serves in the oil press: not that the olive be crushed, but that the oil may flow. Indeed, if under that pressure you sing praises to God, how useful the press from which this liquid flows from you! The apostles sat under pressure, in chains, and under that pressure they sang a hymn to God. What was pressed? What flowed out? Job sat under great pressure on the dunghill, needy, helpless, without property, without children; full, but of worms, as far as concerns the outer man. But because inwardly he was full of God, he praised God, and that pressure was no stumbling block to him. Where, then, was the stumbling block? When his wife came to him and said, “Say something against God, and die.” For when everything had been taken away by the devil, an Eve was kept for the man being tested, not for his consolation but for his temptation. See where the stumbling block is. She heaped up his miseries, and her own miseries with his, and began to urge him to blasphemy. But he was meek, because God had taught him out of his law and made him gentle in the evil days; he had great peace in his heart as one who loved the law of God, and there was no stumbling block for him. She was a stumbling block, but not to him. Finally, see the meek man, see one instructed in the law of God—the eternal law of God, I mean. For that law given to the Jews on tablets did not yet exist in Job’s times; but the eternal law still remained in the hearts of the godly, from which was copied the law that was given to the people. Since, then, he had been made gentle in the evil days by the law of God, and had great peace as one who loved the law of God, see how meek he is, what he answers. Learn here what I proposed: who the meek are. “You have spoken,” he says, “like one of the foolish women. If we have received good things from the hand of the Lord, shall we not endure evil things?”","f":"Augustine, <i>Serm.</i> 81.2 (PL 38:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-2)."},"augustine-sermones/81.3":{"o":"Audivimus exemplo qui sint mites: definiamus eos verbis, si possumus. Miles sunt, quibus in factis omnibus bonis, in omnibus quæ bene faciunt, non placet nisi Deus; in omnibus quae mala patiuntur, non displicet Deus. Eia, fratres, attendite ad hanc regulam, ad hanc normam; extendamus nos ad illam, quaeramus incrementum, ut impleamus illam. Quid enim prodest, quia plantamus et rigamus, nisi Deus incrementum dederit? Neque qui plantat est aliquid, neque qui rigat; aed qui incrementum dat Deus ( I Cor. III, 7). Audi, qui vis mitis esse, qui vis mitigari a dicbus malignis, qui diligis legem Dei; ut non sit in te scandalum, et sit tibi. pax multa, ut possideas ter. ram, et delecteris in multitudine pacis: audi, qui vis mitis esse. Quidquid boni facis, non tibi placeas. Deus euim superbis resistit, himilibus aulom dat gratiam. Ergo quidquid boni facis, non tibi placeat nisi Deus: quidquid mali pateris, non tibi displiceat Deus. Quid plura? Hoc fac, et vives. Non te absorbebunt dies maligni; evades quod dictum est, Væ mundo ab scandatis. Cui mundo enim Væabscandalis, nisi de quo dictum est, Et mundus eum nen cognovi. (Joan. t, 10)? Non illi mundo, de quo dictum est, Deus erat in Christo mundum reconcilians sibi. Mundus malus, mundus bonus: mundus malus, omnes in mundo mali; et mundus bonus, omnees in mundo boni. Sicut attendimus plerumque agrum. Plenus est ager iste: quo fructu? Tritico. kemque dicimus, et verum dicimus, Plenus est ager iste palea. Arbor est, plena est fructu. Alter dicit, Plena est foliis. Et qui dicit, Plena est fructu, verum dicit: et qui dicit, Plena est foliis, verum dicit. Nee plenitudo foliorum abstulit fructui locum, nec plenitudo fructuum turbam expulit foliorum. Utroque plena est: sed aliud quærit ventus, aliud cultor colligit. Sic ergo, cnm audis, Væ mundo ab scandalis, noli terreri; dilige legem Dei, non tibi erit scandalum.","t":"We have heard by example who the meek are: let us define them in words, if we can. The meek are those to whom, in all their good deeds, in all they do well, nothing is pleasing but God; and in all the evils they suffer, God is not displeasing. Come, brothers, attend to this rule, to this standard; let us stretch ourselves toward it; let us seek growth, so as to fill it out. For what use is it that we plant and water, unless God gives the growth? “Neither he who plants is anything, nor he who waters, but God who gives the growth.” Hear, you who want to be meek, who want to be made gentle in the evil days, who love the law of God, so that there may be no stumbling block in you, and you may have great peace, so that you may possess the earth and delight in the abundance of peace: hear, you who want to be meek. Whatever good you do, do not be pleased with yourself. “For God resists the proud, but gives grace to the humble.” So whatever good you do, let nothing please you but God; whatever evil you suffer, let God not displease you. What more? Do this, and you will live. The evil days will not swallow you up; you will escape what was said: “Woe to the world because of stumbling blocks.” For to what world is there woe because of stumbling blocks, if not to that of which it is said, “And the world did not know him”? Not to that world of which it is said, “God was in Christ reconciling the world to himself.” There is a bad world and a good world: the bad world, all the bad in the world; and the good world, all the good in the world. As we often look at a field: “This field is full.” Of what produce? “Of wheat.” And we also say, and say truly, “This field is full of chaff.” A tree: “It is full of fruit.” Another says, “It is full of leaves.” And he who says, “It is full of fruit,” speaks truly; and he who says, “It is full of leaves,” speaks truly. Neither did the abundance of leaves take away room from the fruit, nor did the abundance of fruit drive out the crowd of leaves. It is full of both; but the wind seeks the one, the farmer gathers the other. So, then, when you hear, “Woe to the world because of stumbling blocks,” do not be frightened: love the law of God, and there will be no stumbling block for you.","f":"Augustine, <i>Serm.</i> 81.3 (PL 38:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-3)."},"augustine-sermones/81.4":{"o":"Sed occurrit uxor, nescio quid mali persuadens. Diligis eam, sicut oportet diligi uxorem: membrum tuum est. Sed si oculus tuus scandalizat te, si manus tua scandalizat te, si pes tuus scandalizat te, modo audisti Evangelium, amputa, projice abs te. Quisquis tibi charus est, quisquis tibi pro magno habetur a te, tamdiu magnus sit 2, tamdiu dilectum membrum tuum sit, quamdiu non caeperit scandalizare, id est, mali aliquid suadere. Audite quia hoc est scandalum. Constituimus exemplum de Job et uxore ejus: sed ibi non est nominatum scandalum. Audi Evangelium: Dominus cum de passione sua prædicaret, Petrus cœpit illi suadere ne pateretur. Redi retro, satanas, scandalum mihi es. Prorsus docuit te Dominus, qui tibi vivendi exemplum præbuit, et quid sit scandalum, et quomodo caveatur scandalum. Cui dixerat paulo ante, Beatus es, Simon Bar-Jona, ostenderat illum membrum suum esse. At ubi coepit scandalum esse, præcidit membrum: refecit membrum, reposuit membrum. Scandalum ergo tibi ille erit, qui tibi mali aliquid suadere coeperit. Et intendat Charitas vestra: tit hoc plerumque, non malevolentia, sed perversa benevolentia. Videt enim te amicus tuus, qui te diligit, vicissimque a te diligitur,, pater tuus, frater tuus, filius tuus, conjux tua, videt tae in malo, et vult te facere malui. Quid est, videt te in malo? Videt te in aliqua pressura. Pressuram ipsam propter justitiam forsitan pateris: ideo pateris pressuram, quia non vis dicere falsum testimonium. Verbi gratia dixerim. Abundant exempla, quia Væ mundo ab scandalis. Ecce, verbi gratia, potens aliquis quaerit a te, propter praedam suam, propter rapinam suam, ministerium falsi testimonii. Negas tu: negas falsum, ne ncges verum. Ne multis immorer, ille irascitur, potens est, premit. Accedit amicus, qui non vult te esse in pressura, non vult te esse in malo: Rogo te, fac quod tibi dicitur; quid magnum est? Jam forte quomodo et Satanas Domino, Scriptum eat de te, quia Angelis suis mandavit de te, ne offendas ad lapidem pedem tuum. Forte et iste amicus tuus, quia videt te christianum, de lege tibi vult persuadere, quod putat te debere facere. Fac quod dicit. Quid? Hoc quod vult ille 1. Sed mendacium est, falsum est. Non legisti, Omnis homo mendax? Jam iste scandalum cst. Amicus est, quid facturus es? Oculus est, manus est: Amputa, et projice aba te. Quid est, Amputa, et projice abs te? Noli consentire. Hoc significat, Amputa, et projice abs te, noli consentire. Membra enim nostra ill corpore nostro consensione faciunt unitatem, consensione vivunt. consensione invicem connectuntur. Ubi dissensio, ibi morbus aut vulnus est. Ergo membrum tuum est: diliges eum. Sed scandalizat te; Amputa eum, et projice aba te. Noli consentirc; averte illum ab auribus tuis, forte correctus rediet.","t":"But a wife comes along, urging some evil. You love her, as a wife ought to be loved: she is your member. But if your eye causes you to stumble, if your hand causes you to stumble, if your foot causes you to stumble—you have just heard the Gospel—cut it off, throw it from you. Whoever is dear to you, whoever is held in high regard by you, let him be great to you so long, let him be your beloved member so long, as he has not begun to cause you to stumble, that is, to urge some evil on you. Hear that this is a stumbling block. We set up the example of Job and his wife; but there “stumbling block” was not named. Hear the Gospel: when the Lord was foretelling his passion, Peter began to urge him not to suffer. “Get back, Satan; you are a stumbling block to me.” The Lord, who gave you an example of living, has plainly taught you both what a stumbling block is and how a stumbling block is to be avoided. To him he had said a little before, “Blessed are you, Simon Bar-Jona”: he had shown that he was his member. But when he began to be a stumbling block, he cut off the member; and he restored the member and put it back. So he will be a stumbling block to you who begins to urge you toward some evil. And let your Charity attend: this often happens not from ill will but from perverse good will. For your friend who loves you and is loved by you in turn—your father, your brother, your son, your wife—sees you in evil and wants to make you do evil. What does “sees you in evil” mean? He sees you in some pressure. You are perhaps suffering this pressure for the sake of righteousness: you are suffering pressure because you will not bear false witness. I speak by way of example; examples abound, because “woe to the world because of stumbling blocks.” See, for example, some powerful man asks of you the service of false testimony, for the sake of his plunder, his robbery. You refuse: you deny the false, lest you deny the true. Not to dwell long on it: he is angry, he is powerful, he presses you. A friend comes along who does not want you to be under pressure, does not want you to be in evil: “I beg you, do what you are told; what is the great matter?” Perhaps, as Satan said to the Lord: “It is written of you that he has commanded his angels concerning you, lest you strike your foot against a stone.” Perhaps this friend of yours too, because he sees you are a Christian, wants to persuade you from the law of what he thinks you ought to do. “Do what he says.” “What?” “What he wants.” “But it is a lie, it is false.” “Have you not read, Every man is a liar?” Now he is a stumbling block. He is a friend: what are you going to do? He is an eye, he is a hand: cut it off and throw it from you. What is “cut it off and throw it from you”? Do not consent. This is what “cut it off and throw it from you” signifies: do not consent. For the members in our body make a unity by consent, live by consent, are joined to one another by consent. Where there is dissent, there is disease or a wound. So he is your member: you love him. But he causes you to stumble: cut him off and throw him from you. Do not consent; turn him away from your ears; perhaps, corrected, he will come back.","f":"Augustine, <i>Serm.</i> 81.4 (PL 38:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-4)."},"augustine-sermones/81.5":{"o":"Quomodo facturus es hoc quod dico, amputaturus, et abjecturus, et eo fortasse correcturus? Quomodo facturus es, responde. De Lege voluit suadere mendacium. Ille enim ait, Dic. Et forte non ausus est dicere, Dic mendacium: sed sic, Dic quod vult. Tu dicis, Sed mendacium est. Et ille, ut excuset, Omnis homo mendax. Et tu contra, frater, Os quod mentitur, occidit animam ( Sap; 1, 11). Attende, non cst leve quod audisti, Os quod mentitur, occidit animam. Quid mihi facit inimicus iste potens, qui me premit, quia miseraris me, et miseret conditionis in mel, et non vis me esse in malo; cum vclis me esse malum? Quid mihi facit polens iste? Quid premit? Carnem. Corpus, dicis tu, premit: dico ego, perimit. Quanto mitius mecum agit ille, quam ego si mentitus fuero! Illc occidit carnem meain: ego occido animam meam. Iratus potens occidit corpus: Os quod mentitur, occidit animam. Corpus occidit; morituruiu erat, etsi non occideretur: animam vcro quati non occidit iniquitas, in æternum excipit veritas. Serva ergo quod servare potes: pereat quod quandoque periturum est. Respondisti; et tamen Omnis homo mendax non solvisti. Responde illi ct ad hoc, ne videatur sibi aliquid dixissc ad suadcudum mendacium, testimonium de Lege proferens, urgens te de Lege contra Legem. In Lege enim scriptum est, Falsum Testimonium tie dicas ( Deut. v, 20 ): et in Lege scriptum est, Omnis homo mendax. Respice ad iUud quod paulo ante commonui, quando mitem hominem verbis quibus potui, terminavi. Mitis est, cui in omnibus quæ bene facit, non placet nisi Deus; in omnibus quae male patitur, non displicet Deus. Hoc ergo ei responde, qui dicit, Mentire, quia scriptum est, Omnis homo mendax: Nonmentior, quia scriptum est, Os quod mentitur, occidit animam. Non mentior, quia scriptum est, Perdes omnes qui loquuntur mendacium ( Psal. v, 7). Non mentior, quia scriptum est, Falsum testimonium non dices. Urgeat licet pressuris carnem meam cui displiceo in veritate: audio Dominum meum, Nolite timere eoa qui corpus occidunt ( Matth. x, 28 ).","t":"How will you do what I say—cut off and throw away, and perhaps thereby correct? How will you do it? Answer. He wanted to persuade you to a lie from the law. For he says, “Say it.” And perhaps he did not dare to say, “Tell a lie,” but rather, “Say what he wants.” You say, “But it is a lie.” And he, to excuse it: “Every man is a liar.” And you, brother, answer him: “The mouth that lies kills the soul.” Pay attention: what you have heard is no light thing: “The mouth that lies kills the soul.” What does this powerful enemy who presses me do to me, since you pity me, and my condition moves you to pity, and you do not want me to be in evil, though you want me to be evil? What does this powerful man do to me? What does he press? The flesh. “He presses the body,” you say; I say, “He destroys it.” How much more gently he deals with me than I would deal with myself if I lied! He kills my flesh; I would kill my soul. The angry powerful man kills the body; the mouth that lies kills the soul. He kills the body, which was going to die even if it were not killed; but the soul that iniquity does not kill, truth receives forever. Keep, then, what you can keep; let that perish which will perish someday anyway. You have answered; and yet you have not resolved “Every man is a liar.” Answer him on this too, lest he think he has said something to persuade you to lie by bringing testimony from the law, pressing you from the law against the law. For in the law it is written, “You shall not bear false witness”; and in the law it is written, “Every man is a liar.” Look back to what I reminded you of a little while ago, when I defined the meek man in such words as I could. The meek man is he to whom, in all he does well, nothing is pleasing but God; in all the evils he suffers, God is not displeasing. Answer him, then, who says, “Lie, because it is written, Every man is a liar”: I do not lie, because it is written, “The mouth that lies kills the soul.” I do not lie, because it is written, “You will destroy all who speak a lie.” I do not lie, because it is written, “You shall not bear false witness.” Let him whom I displease by the truth press my flesh with afflictions: I hear my Lord: “Do not fear those who kill the body.”","f":"Augustine, <i>Serm.</i> 81.5 (PL 38:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-5)."},"augustine-sermones/81.6":{"o":"Quomodo ergo omnis homo mendax? An forte non es homo? Responde cito, et verum, Et homo non sim, ne mendax sim. Videte enim: Deus de cæto proxpexit super filios hominum, ut videret si eat intelligena et requirens Deum. Omnes declinaverunt, simul inutiles facti sunt: non est qui faciat bonum, non est usque ad unum ( Psal. XIII, i, 3). Quare? Qnia filii hominum esse voluerunt. Ut autem eos ab his iniquitatibus tolleret, rcdimerct, curaret, sanaret, mutaret filios hominum, dedit eis potestatem filios Dci fieri ( Joan. i, 12 ). Quid ergo mirum? Homines eratis, si cratis filii hominum: omnes homines eratis, mendaces cratis; omnis enim homo mendax. Accedit vobis gratia Dei, dedit vobis potestatem filios Dei fieri. Audite vocem Patris mci dicentis, Ego dixi, Dii estis, et filii Altissimi omnes ( PsaL LXXXI, 6 ). Quoniam homines filii hominum, si non filii Altissimi, mendaces 1; quia omnis homo mendax. Si filii Dei, si gratia Salvatoris redempti, si pretioso sanguine comparati, si aqua et Spiritu renati, si ad hæreditatem cælorum prædestinati, utique filii Dei. Ergo jam dii 2. Quid ad te vult mendacium? Adam enim purus homo, Christus homo Deus, creator omnis creaturæ Deus. Ad:un homo, Christus homo mediator Dei, Filius unicus Patris, Deus homo. Ecce tu longe a Deo homo, et Deus sursum longe ab homine: in mcdia se posuit Deus homo. Agnosce Christum, et per hominem ascende ad Deum.","t":"How, then, is every man a liar? Or perhaps you are not a man? Answer quickly, and truly: “Then let me not be a man, so that I may not be a liar.” For see: “God looked down from heaven on the sons of men, to see if there was anyone who understands and seeks God. All have turned aside; together they have become useless; there is no one who does good, not even one.” Why? Because they wanted to be sons of men. But to take them away from these iniquities, to redeem them, to cure them, to heal them, to change the sons of men, he gave them power to become sons of God. What wonder, then? You were men, if you were sons of men: you were all men; you were liars; for every man is a liar. The grace of God comes to you; he gave you power to become sons of God. Hear the voice of my Father saying, “I said, You are gods, and all sons of the Most High.” Since men are sons of men, if they are not sons of the Most High, they are liars, because every man is a liar. If you are sons of God, if redeemed by the grace of the Saviour, if bought with precious blood, if reborn of water and the Spirit, if predestined to the inheritance of heaven, you are certainly sons of God. So you are now gods. What has a lie to do with you? For Adam was a mere man; Christ is man and God, God the creator of every creature. Adam was a man; Christ is a man, the mediator with God, the only Son of the Father, God and man. See, you, man, are far from God, and God is far above man: God made man placed himself in between. Recognize Christ, and through the man ascend to God.","f":"Augustine, <i>Serm.</i> 81.6 (PL 38:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-6)."},"augustine-sermones/81.7":{"o":"Jam ergo correcti, et si aliquid egimus, miles, teneamus indeclinabilem confessionem. Diligamus tegem Dei, ut evadamus quod dictum est. Væ mundo ab scandalis. Loquamur aliquid de scandalis, quibus mundus plenus est, et quomodo crebrescant scandala, abundent pressurae. Vastatur mundus, calcatur torcular. Eia, christiane, coeleste germen, peregrinis in terra, qui civitatem in coelo quaeritis, qui Angelis s anctis sociari desideratis, intelligite vos sic venisse ut discedatis. Transitis per mundum, conantes ad eum qui creavit mundum. Non vos perturbent amatores mundi, qui volunt in mundo remanere, et velint nolint, coguntur migrare: non vos decipiant, non seducant. Pressurae istæ non sunt scandala. iusti estote, et exercitationes erunt. Tribulatio venit Quod volueris erit, aut exercitatio, aut damnatio. Qualem te invenerit, talis erit. Tribulatio ignis est: aurum te invenit? sordes toilit: paleam te invenit? in einerem vertit, Ergo pressurae quæ abundant, non sunt scandala. Sed quæ sunt scandala? Locutiones illæ, verba illa, quibus nobis dicitur: Ecce quid facilmt tempora christiana, ecce quae sunt scandala. Ad hoc enim tibi dicitur, ut tu, si amas mundum, blasphemes Christum. Et dicit tibi hoc amicus tuus, consiliarius tuus: ergo oculus tuus. Dicit tibi hocminister tuuS, cooperarius tuus: ergo manus tua. Dicit tibi hoc forte qui te sustentat, qui te ab humilitate terrena suMevat: ergo pes tuus. Abjice, amputa, projice aba te, no- I! consentire. Responde talibus, quomodo respondebat ille, cui suadebatur falsum testimonium. Responde, et tu:die homini dicenti tibi, Ecce temporibus christianis tantae pressuras sunt, vastatur mundus: responde tu, noc mihi antequam eveniret, prædixit Christus.","t":"Now, then, corrected, and meek, if we have achieved anything, let us hold to an unswerving confession. Let us love the law of God, so that we may escape what was said, “Woe to the world because of stumbling blocks.” Let us say something about the stumbling blocks with which the world is full, and how stumbling blocks multiply and pressures abound. The world is being laid waste; the winepress is being trodden. Come, Christians, heavenly seed, pilgrims on earth, who seek a city in heaven, who desire to be joined to the holy angels: understand that you came here on condition that you depart. You are passing through the world, striving toward him who created the world. Let the lovers of the world not trouble you, who want to remain in the world and, willing or not, are forced to move on: let them not deceive you, let them not lead you astray. These pressures are not stumbling blocks. Be righteous, and they will be exercises. Tribulation comes: it will be what you choose, either exercise or condemnation. As it finds you, so it will be. Tribulation is fire: does it find you gold? It takes away the dross. Does it find you chaff? It turns you to ash. So the pressures that abound are not stumbling blocks. But what are stumbling blocks? Those sayings, those words by which we are told: “See what Christian times are doing.” See, these are stumbling blocks. For this is said to you so that, if you love the world, you may blaspheme Christ. And your friend, your counselor, says this to you: so he is your eye. Your servant, your fellow worker, says this to you: so he is your hand. Perhaps one who supports you, who lifts you up from earthly lowliness, says this to you: so he is your foot. Throw it away, cut it off, throw it from you; do not consent. Answer such people as that man answered who was being urged to bear false witness. You too answer: say to the man who tells you, “See, in Christian times there are such pressures; the world is being laid waste”: answer him, “Christ foretold this to me before it happened.”","f":"Augustine, <i>Serm.</i> 81.7 (PL 38:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-7)."},"augustine-sermones/81.8":{"o":"Quare enim turbaris? Pressuris mundi turbatur cor luum, quomodo navis illa, ubi dormiebat Christus. Ecce quæ causa est, homo cordate, ut turbetur cor tuum: ecce quae causa est. Navis ista, in qua Christus dormit. cor est ubi fides dormit. Quid enim tibi novi dicitur, christiane? quid enim tibi novi dicitur? Temporibus cbristianis vastatur mundus, deficit mundus. Non tibi dixit Dominus tuus, Vastabitur mundus? Non tibi dixit Dominus tuus, Deficiet mundus? Quare credebas quando promittebatur, et turbaris quando completur? Ergo tempestas sævit in cor tuum: cave naufragium, ex cita Christum. Habitare, inquit Apostolus, Christum per fidem in cordibus vestris. Per fidem habitat in te Christus. Fides præsens, praesens est Christus: fides vigilans, vigilans cst Christus: fides oblita, dormiens est Christus. Excitare, commovere1, dic: Domine, perimus (Matth. vin, 24-26)! Ecce quæ nobis dicunt Pagani: quas nobis dicunt, quod est gravius, mali Christiani. Exsurge, Domine, perimus. Evigilet fides tua % incipit Ubi loqui Christus. Quid perturbaris? Hæc omnia prædixi tibi. Ideo prædixi, ut cum venissent mala, sperares bona, ut non deficeres in malis. Miraris quia deficit mundus? mirare quia scnuit mundus.. Homo est2, nascitur, crescit, senescit. Querelae multæ in senecta: tussis, pituita, lippitudo, anxietudo, lassitudo inest. Ergo senuit homo; querelis plenus est: scnuit mundus; pressuris plenus est. Parum tibi præstitit Deus, quia in scnectute mundi misit tibi Christum, ut tunc te reficiat, quando. cuncta deficiunt? Nescis hoc significasse in serninc Abrahae? Nam semen Abrahae ait Apostolus, quod eat Christus. Non dicit, Et seminibus, tanquam iN multis; sed tanquam in UDO, Et semini tuo, quod est Christus ( Galat. III, 16 ). Idco seni Abrahæ natus est filius, quia erat utique Christus in ipsius mundi senectute venturus. Venit curn omnia veterascerent, et novum te fecit. Res facta, res condita, res peritura jam vergebat in occasum. Necesse erat ut abundaret laboribus: venit illp et consolari te inter labores, et promittere tibi in sempiternum quietcm. Noli adhaerere velle seni mundo, et nolle juvenescere in Christo, qui tibi dicit: Perit mundus, senescit mundus, deficit mundus, laborai anhelitu senectutis. Noli timere, renovabitur juventus tua sicut aquilae ( Psal. CUt 5 ).","t":"For why are you troubled? Your heart is troubled by the pressures of the world, like that boat in which Christ was sleeping. See the reason, man of courage, why your heart is troubled: see the reason. The boat in which Christ sleeps is the heart in which faith sleeps. For what new thing are you told, Christian? What new thing are you told? “In Christian times the world is laid waste, the world is failing.” Did your Lord not tell you, “The world will be laid waste”? Did your Lord not tell you, “The world will fail”? Why did you believe when it was promised, and are troubled when it is fulfilled? The storm rages against your heart, then: beware of shipwreck; wake Christ. “That Christ may dwell,” says the Apostle, “through faith in your hearts.” Through faith Christ dwells in you. Faith present, Christ is present; faith awake, Christ is awake; faith forgotten, Christ is asleep. Rouse him, stir him, say: “Lord, we are perishing!” See what the pagans say to us; see what, more grievously, bad Christians say to us. “Arise, Lord, we are perishing.” Let your faith wake up, and Christ begins to speak to you: Why are you troubled? I foretold all these things to you. I foretold them so that when evils came you would hope for good things, so that you would not fail amid the evils. Do you wonder that the world is failing? Wonder that the world has grown old. It is like a man: he is born, he grows, he grows old. There are many complaints in old age: cough, phlegm, bleary eyes, anxiety, weariness are there. So a man grows old and is full of complaints; the world has grown old and is full of pressures. Has God given you little, in that in the old age of the world he sent you Christ, to restore you then, when all things are failing? Do you not know that he signified this in the seed of Abraham? “The seed of Abraham,” says the Apostle, “which is Christ. He does not say, And to seeds, as of many; but as of one, And to your seed, which is Christ.” That is why a son was born to Abraham when he was old: because Christ was to come in the old age of the world itself. He came when all things were growing old, and he made you new. A made thing, a created thing, a thing destined to perish, was already declining toward its setting. It was bound to abound in labors: he came both to console you amid labors and to promise you everlasting rest. Do not choose to cling to the old world and refuse to grow young in Christ, who says to you: The world is perishing, the world is growing old, the world is failing, it labors with the breathlessness of old age. Do not fear: “Your youth will be renewed like the eagle’s.”","f":"Augustine, <i>Serm.</i> 81.8 (PL 38:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-8)."},"augustine-sermones/81.9":{"o":"Ecce, inquit, christianis temporihus Roma perit. Forte Roma non perit: forte flagellata est, non interempta: forte castigata est, non deleta. Forte Roma non perit, si Romani non pereant. Non enim peribunt, si Deum laudabunt: peribunt, si blasphemabunt. Roma enim quid est, nisi Romani? Non enim de lapidibus et lignis agitur, de excelsis insulis i et amplissimis moenibus. Hoc sic erat factum, ut esset aliquando ruiturum. Homo cum aedificaret, posuit lapidem super. lapidem; et homo cum destrueret, expulit lapidem a lapide. Homo illud fecit, homo illud destruxit. Injuria fit Romae, quia dicitur, Cadit? Non Romæ, sed forte artifici ejus. Conditori ejas facimus injuriam, quia dicimus, Roma ruit, quam condidit Romulus? Mundusarsurus est quem condidit Deus. Sed nec quod fecit homo, ruit, nisi quando voluerit Deus; nec quod fecit Deus, ruit, nisi quando voluerit Deus. Si enim bominis opus non cadit, sine voluntate Dei, opus Dei quando potest cadere per voluntatem hominis? Tamen et mundum fecit tibi Deus casurum; et ideo te condidit moriturum 3. Ipse homo ornamentum civitatis, ipse homo inbabitator, rector, gubernator civitatis, sic venit ut eat, sic est natus ut moriatur, sic est ingressus ut transeat. Cælum et terra transibunt: quid ergo mirum, si aliquando finis est civitati? Et forte non modo finis est civitati: tamen aliquando finis erit civitati. Sed quare inter sacrificia Christianorum perit Roma? Quare inter sacrificia Paganontm arsit mater ejus Troja? Dii, in quibus spem suam Romani posuerunt, omnino Romani dii, in quibus spem Pagani Romani posuerunt, ad Romam condendam de Troja incensa migraverunt. Dii Romani ipsi fuerunt primo dii Trojani. Arsit Troja, tulit Æneas deos fugitivos: imo tulit deos fugiens siolidos. Portari enim a fugiente potuerunt: fugere ipsi non potuerunt. Et cum ipsis diis vcnicns in Italiam, cum diis falsis condidit Romam. Longum est cætera persequi: breviter tamen quod ipsorum litteræ habent commemorem. Auctor ipsorum omnibus notus sic loquitur: < Urbem Romam, sicut ego accepi, condii dere atque habuere initio Trojani, qui, Ænea duce « profugi, sedibus incertis vagabantur) (Sallust. Bell Catil. cap. 4.) Habebant ergo deos secum, condiderunt Romam in Latio, posuerunt ibi colendos deos I, qui colebantur in Troja. Inducitur a poeta ipsorum Jimo irascens Æneæ et Trojanis fugientibus, ct dicit, Cens inimica mihi Tyrrhenum navigat æquor, llium in Italiam portans victosque Penates: (Virgil., Æneid., lib. i, vers. 67, 68. ) id est, deos vietos portans secum In Italiam. Jam quando dii in Italiam victi portabantur, numen crat, an omen 2? Diligite ergo legem Det, et non sit vobis scandalum. Rogamus vos, obsecramus vos, exhortamur vos, estote mites, compatimini patientibus, suscipite infirmos: et in ista occasione multorum peregrinorum, egentium, laborantium, abundet hospitalitas vestra, abundent bona opera vestra. Quod jubet Christus, faciant Christiani, et tantum suo malo blasphemant Pagani 3.","t":"“See,” they say, “in Christian times Rome is perishing.” Perhaps Rome is not perishing; perhaps it has been scourged, not destroyed; perhaps chastised, not wiped out. Perhaps Rome does not perish, if the Romans do not perish. And they will not perish if they praise God; they will perish if they blaspheme. For what is Rome but the Romans? It is not a question of stones and timber, of lofty apartment blocks and very broad walls. That was made in such a way that it would someday fall. When man built, he set stone upon stone; and when man destroyed, he knocked stone from stone. Man made it; man destroyed it. Is wrong done to Rome because it is said, “It is falling”? Not to Rome, but perhaps to its builder. Do we do wrong to its founder because we say, “Rome is falling, which Romulus founded”? The world which God founded is going to burn. But neither does what man made fall unless God wills it, nor does what God made fall unless God wills it. For if a work of man does not fall without the will of God, how can a work of God fall through the will of man? Yet God made even the world for you as something that will fall; and so he made you as one who will die. Man himself, the ornament of the city, man himself, the inhabitant, ruler, and governor of the city, comes so as to go, is born so as to die, enters so as to pass on. Heaven and earth will pass away: what wonder, then, if at some time there is an end to a city? And perhaps the end of the city is not now; yet someday there will be an end to the city. But why is Rome perishing amid the sacrifices of the Christians? Why did her mother Troy burn amid the sacrifices of the pagans? The gods in whom the Romans put their hope—the very Roman gods in whom the pagan Romans put their hope—migrated from burning Troy to found Rome. The Roman gods themselves were first Trojan gods. Troy burned; Aeneas carried off the fugitive gods; or rather, fleeing himself, he carried off senseless gods. For they could be carried by one fleeing; they could not flee themselves. And coming with these gods into Italy, he founded Rome with false gods. It would take long to go through the rest; yet let me briefly recall what their own writings contain. Their author, known to all, speaks thus: “The city of Rome, as I have learned, was founded and at first held by Trojans, who, fugitives under the leadership of Aeneas, were wandering with no fixed abode.” So they had gods with them; they founded Rome in Latium; they set up there for worship the gods who had been worshipped in Troy. Their poet brings in Juno, angry with Aeneas and the fleeing Trojans, and she says: “A people hateful to me sails the Tyrrhenian sea, carrying Ilium and its conquered household gods into Italy”—that is, carrying conquered gods with them into Italy. When conquered gods were being carried into Italy, was that a divine protection or an omen? Love, then, the law of God, and let there be no stumbling block for you. We ask you, we beseech you, we exhort you: be meek, have compassion on those who suffer, support the weak; and on this occasion of so many refugees, needy and suffering, let your hospitality abound, let your good works abound. Let Christians do what Christ commands, and the pagans will blaspheme only to their own harm.","f":"Augustine, <i>Serm.</i> 81.9 (PL 38:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/81-9)."},"augustine-sermones/82.1":{"o":"Admonet nos Dominus noster non negligere invicem nostra peccata, non quærendo quid reprehendas, sed videndo quid corrigas. Ejus quippc dixit acutum oculum ad ejiciendam festucam de oculo fratris sui, qui trabem in oculo suo non habet. Quid autem hoc sit, breviter insinuo Charitati vestræ. Festuca in oculo, ira est: trabes in oculo, odium est. Quando ergo qui odit reprehendit irascentem, festucam vult de oculo fratris sui tollere: sed trabe impeditur, quam ipse portat in oculo suo. Festuca initium trabis est. Nam trabes quando nascitur, prius festuca est. Rigando festucam, pcrducis ad trabem: alendo iram malis suspicionibus, perducis ad odium.","t":"Our Lord admonishes us not to neglect one another’s sins, not by looking for something to find fault with, but by seeing something to correct. For he said that the eye of one who has no beam in his own eye is sharp enough to remove the speck from his brother’s eye. What this means I will briefly suggest to your Charity. The speck in the eye is anger; the beam in the eye is hatred. So when one who hates rebukes one who is angry, he wants to take the speck from his brother’s eye, but he is hindered by the beam that he carries in his own eye. The speck is the beginning of a beam. For when a beam is born, it is first a speck. By watering the speck you bring it to a beam; by feeding anger with evil suspicions you bring it to hatred.","f":"Augustine, <i>Serm.</i> 82.1 (PL 38:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-1)."},"augustine-sermones/82.10":{"o":"Cito videbit Charitas vestra, quid quando facere debeamus: sed utinam facere piari non simus. Intendite, et videte: Si peccaverit, inquit, in te frater tuus, corripe eum inter te et ipsum solum. Quare? Quia peccavit in te. Quid est, in te peccavit? Tu scis quia peccavit. Quia enim secretum fuit, quando in te peccavit; secretum quaere, cum corrigis quod peccavit. Nam si solus nosti quia peccavit in te, et eum vis coram olnnibus arguere; non es correptor, sed proditor. Attende quemadmodum vir justus, Joseph, tanto flagitio quod de uxore fuerat suspicatus, tanta benignitate pepercit, antequam sciret unde illa conceperat: quia gravidam senserat, et se ad illam non accessisse noverat. Restabat itaque certa adulterii suspicio: et tamen quia ipse solus senserat, ipse so- Ius sciebat, quid de illo ait Evangelium? Joseph autem cum esset vir justus, et nollet eam divulgare. Mariti dolor non vindictam quæsivit: voluit prodesse pec< canti, nou punire peccantem. Cum, inquit, nollet eam divulgare, voluit cam occulte dimittere. Hæc eo cogitante, ecce angelus Domini apparuit ei in somnis; et indicavit quid esset, quia non violavit viri torum, quia de Spiritu sancto conceperat Dominum amborum. Peccavit ergo in te frater mus; si tu solus nosti, tunc vcre in te solum peccavit. Nam si multis audientibus tibi fecit injuriam, et in illos peccavit, quos testes suæ iniquitatis effecit. Dico enim, fratres charissimi, quod et vos ipsi in vobis ipsis potestis agnoscere. Quando me audiente, fratri mea quisque injuriam facit, absit ut a me injuriam illam alienam putem. Prorsus et mihi fecit: imo et milii plus fecit, cui putavit placere quod fecit. Ergo ipsa corripienda sunt coram omnibus, quæ peccantur coram omnibus: ipsa corripienda sunt secretius, quae peccantur secretius. Distribuite tempora, et concurdat Scriptura.","t":"Your Charity will quickly see what we ought to do and when; but would that we may not be slow to do it! Pay attention and see: “If your brother sins against you,” he says, “rebuke him between you and him alone.” Why? Because he sinned against you. What is “he sinned against you”? You know that he sinned. For since it was in secret when he sinned against you, seek secrecy when you correct his sin. For if you alone know that he sinned against you, and you want to reprove him before all, you are not a corrector but a betrayer. Notice how the righteous man Joseph spared with such kindness so great a crime as he had suspected of his wife, before he knew whence she had conceived: for he had perceived that she was pregnant, and knew that he had not gone in to her. There remained, then, a sure suspicion of adultery; and yet, because he alone had perceived it, he alone knew it, what does the Gospel say of him? “But Joseph, since he was a righteous man and did not want to expose her.” The husband’s grief did not seek vengeance; he wanted to help the sinner, not to punish the sinner. “Since he did not want to expose her,” it says, “he wanted to put her away secretly. While he was thinking of this, behold, an angel of the Lord appeared to him in sleep,” and showed what the matter was: that she had not violated her husband’s bed, because she had conceived of the Holy Spirit the Lord of them both. So your brother sinned against you; if you alone know it, then he has truly sinned against you alone. For if he did you an injury in the hearing of many, he sinned also against those whom he made witnesses of his iniquity. For I tell you, dearest brothers, what you yourselves can recognize in yourselves. When someone does an injury to my brother in my hearing, far be it from me to think that injury foreign to me. He has certainly done it to me too; indeed he has done more to me, whom he thought what he did would please. So the sins committed before all are to be rebuked before all; the sins committed more secretly are to be rebuked more secretly. Distinguish the occasions, and Scripture is in harmony.","f":"Augustine, <i>Serm.</i> 82.10 (PL 38:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-10)."},"augustine-sermones/82.11":{"o":"Sic agamus et sic agendum est, non solum quando in nos peccatur, sed quando peccatur ab aliquo, ut ab altero nesciatur. In secreto debemus corripere, in secreta arguere; ne volentes publice arguere, prodamus hominem. Nos volumus corripere et corrigere: quid, si inimicus quærit audire quod puniat? Novit enim nescio quem homicidam episcopus, et alius illum nemo novit. Ego volo publice corripere, at tu quæris inscribere. Prorsus nec prodo, nec negligo: corripio in secreto; pono ante oculos Dei judicium; terreo crucntam conscientiam; persuadeo paenitentiam. Hac charitate praediti esse debemus. Unde aliquando homines reprehendunt nos, quod quasi non corripiamus: aut putant nos scire quod nescimus, aut putant nos tacere quod scimus. Sed forte quod scis, et ego scio: sed non coram te corripio; quia curare volo, non accusare. Sunt homines adulteri in domibus suis, in secreto peccant; aliquando nobis produntur ab uxoribus suis plerumque zelantibus, aliquando maritorum salutem quarentibus: nos non prodimus palam, sed in secreto arguimus. Ubi contigit malum, ibi moriatur malum. Non tamen vulnus illud negligimus; ante omnia ostendentes homini in tali peccato constituto sauciamque gerenti conscientiam, illud vulnus esse mortifcrum: quod aliquando qui committunt, nescio qua perversitate conlemnunl; et nsscio unde sibi lesLimonia nulia et vana 1 conquirunt, dicentes, Peccata carnis Deus non curat. Ubi cst quod hodie audivimus: Fornicatores et adulteros judicat Deus? Ecce attende, quisquis tali morbo laboras. Quod dicit Deus audi: non quod tibi dicit favens peccatis tuis animus tuus2, aut eadem tecum iniquitatis catena ligatus amicus tuus, vel potius inimicus tuus et suus. Audi ergo quod dicit Apostolus: Honorabiles, inquit, nuptiæ in omnibus, et torus immaculatus. Fornicatores autem et adulteros judicat Deus.","t":"Let us act thus, and thus one must act, not only when sin is committed against us, but also when someone sins in such a way that another does not know of it. We ought to rebuke in secret, reprove in secret, lest by wanting to reprove publicly we betray the man. We want to rebuke and correct: what if an enemy is seeking to hear something to punish? For example, a bishop knows of some murderer, and no one else knows of him. I want to rebuke him publicly; but you are seeking to bring a formal charge. In fact I neither betray nor neglect: I rebuke in secret; I set the judgment of God before his eyes; I terrify the bloodstained conscience; I persuade him to repentance. With this charity we ought to be endowed. Hence people sometimes blame us as though we do not rebuke: either they think we know what we do not know, or they think we keep silent about what we know. But perhaps what you know I know too; but I do not rebuke in front of you, because I want to cure, not to accuse. There are men who are adulterers in their own homes; they sin in secret; sometimes they are betrayed to us by their wives, mostly from jealousy, sometimes in seeking their husbands’ salvation: we do not betray them openly, but we reprove them in secret. Where the evil happened, there let the evil die. Yet we do not neglect that wound; above all we show the man who is in such sin, bearing a wounded conscience, that that wound is deadly. Those who commit it sometimes make light of it by I know not what perversity; and from I know not where they gather testimonies that are worthless and vain, saying, “God does not care about sins of the flesh.” Where is what we heard today: “God will judge the sexually immoral and adulterers”? See, pay attention, whoever of you suffers from such a disease. Hear what God says, not what your own mind says to you in favor of your sins, or your friend bound with you in the same chain of iniquity—or rather your enemy and his own. Hear, then, what the Apostle says: “Let marriage be honorable in all, and the bed undefiled. But God will judge the sexually immoral and adulterers.”","f":"Augustine, <i>Serm.</i> 82.11 (PL 38:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-11)."},"augustine-sermones/82.12":{"o":"Age ergo, fratcr, esto correctus. Times ne te inscribat inimicus; et non times ne te judicet Deus? Ubi est fidcs? Time cum est quando timeas. Longe est qnidcm dies judicii: sed uniuseujusque hominis dies ultimus longe esse non potest; quia brevis est vita. Et quia ipsa brevitas semper incerta, quando sit dies tuus ultimus, nescis. Corrige te hodie, propter cras. Prosit tibi et modo in secreto correptio. Palam enim loquor, et in sccreto arguo. Aures omnium pulso: sed conscientias quorumdam convenio. Si dicerem, Tu, adulter, corrige te: primo forte dicercm qnod nescirem; forte quod temere audieram, suspicarer. Non dico, Tu, adulter, corrige te; sed, quisquis in hoc populo adulter es, corrige te. Publica est correptio, sed secreta correctio. Scio quia ille qui timuerit, cor— rigit se.","t":"Come, then, brother, be corrected. You fear lest an enemy bring a charge against you; and do you not fear lest God judge you? Where is faith? Fear while there is time to fear. The day of judgment is indeed far off; but each man’s last day cannot be far off, because life is short. And since that very shortness is always uncertain, you do not know when your last day will be. Correct yourself today, for tomorrow’s sake. Let even a rebuke in secret now profit you. For I speak openly, and I reprove in secret. I knock at the ears of all; but I address the consciences of some. If I said, “You, adulterer, correct yourself,” perhaps, first, I would be saying what I did not know; perhaps I would be suspecting what I had heard rashly. I do not say, “You, adulterer, correct yourself,” but, “Whoever among this people is an adulterer, correct yourself.” The rebuke is public, but the correction is secret. I know that the one who fears will correct himself.","f":"Augustine, <i>Serm.</i> 82.12 (PL 38:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-12)."},"augustine-sermones/82.13":{"o":"Non dicat in corde suo, Peccata carnis non curat Deus. Nescitis, inquit Apostolus, quia templum Dei estis, et Spiritus Det habitat in vobis? Quisquis templum Dei violaverit, disperdet illum Deus ( I Cor. III, 16, 17). Ncmo se fallat. Sed forte ait aliquis, Templum Dei animns meus cst, non corpus meum: adjecit etiam testimonium, Omnis caro fenum, et omnis claritas carnis ut flos feni. Infelix interpretatio! punienda cogitatio! Fenum dicta est caro, quia moritur: sed quod ad tempus moritur, non resurgat cum crimine. Vis nosse apertam ctiain inde sententiam? Nescitis, inquit idem apostolus, quia corpora vestra templum in vobis est Spiritus sancti, quem habelis aDeo? (Jam non contemnatis corporalia peccata: ecce quia et corpora vestra templum in vobis sunt Spiritus sancti, quem habetis a Deo 2.) Contemnebas curporale peccatum, contemnis quod peccas in templum? Ipsum corpus tuum templum in te est Spiritus Dei. Jam vide quid facias de templo Dei. Si eligeres in ecclesia facere adulterium intra istos parictes, quid te esset sccleratius? Modo autem tu ipse cs templum Dei. Templum intras, templum exis, templum in domo tua manes, templum surgis. Vide quid agas, vide ne offendas templi habitatorem, lie deserat te, ct in ruinam vertaris. Nescitis, inquit, quia corpora vestra (et hoc de fornicatione loquebatur Apostolus, ne contemnerent corporalia peccala) templum in vobis est Spiritus sancti, quem habetis a Deo, et uon estis vestri? Empti enim estis pretio magno. Si contemnis corpus tuum, considera pretium tuum.","t":"Let him not say in his heart, “God does not care about sins of the flesh.” “Do you not know,” says the Apostle, “that you are the temple of God, and the Spirit of God dwells in you? If anyone violates the temple of God, God will destroy him.” Let no one deceive himself. But perhaps someone says, “My soul is the temple of God, not my body,” and adds as testimony, “All flesh is grass, and all the glory of flesh like the flower of grass.” Unhappy interpretation! A thought deserving punishment! The flesh was called grass because it dies; but let what dies for a time not rise again with guilt. Do you want to know an open sentence on this too? “Do you not know,” says the same apostle, “that your bodies are a temple in you of the Holy Spirit, whom you have from God?” (Do not make light of bodily sins, then: see, your bodies too are a temple in you of the Holy Spirit, whom you have from God.) You made light of bodily sin: do you make light of sinning against a temple? Your very body is a temple of the Spirit of God in you. Now see what you do with the temple of God. If you chose to commit adultery in the church, within these walls, what would be more wicked than you? But now you yourself are the temple of God. You go in a temple, you go out a temple, you remain a temple in your house, you rise a temple. See what you do; see that you do not offend the inhabitant of the temple, lest he desert you and you fall into ruin. “Do you not know,” he says, “that your bodies”—and the Apostle was speaking of sexual immorality, so that they would not make light of bodily sins—“are a temple in you of the Holy Spirit, whom you have from God, and you are not your own? For you were bought at a great price.” If you despise your body, consider your price.","f":"Augustine, <i>Serm.</i> 82.13 (PL 38:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-13)."},"augustine-sermones/82.14":{"o":"Scio ego, et mecum omnis homo qni paulo attentius consideraverit, neminem Deum Limentem sub verbis ejus non se corrigere, nisi qui putat, quia plus habet vivere. Ipsa res est quae multos occidit, cum dicunt, Cras, cras: et subito ostium clauditur. Remansit foris cum voce corvina, quia non habui, gemitum columbinum. Cras, cras; corvi vox. Geme ut columbus, et tunde pectus: sed plagas tibi dando in pectus, rasus correctus esto; ne non videaris conscientiam caedere, sed malam conscientiam puguis pavimentare, solidiorem reddere *, non correctiorem. Geme non inani gemitu. Forte enim dicis tibi: Promisit mihi Deus indulgentiam, quando me correxero; securus sum: lego divinam Scripturam, Iniquus in qua die conversus fuerit ab iniquitatibus suis, et fecerit justitiam, omnes iniquitates ejus obliviscar (Ezech. xvm, et22). Srcurus sum; quando me correxero, dat mihi Deus indulgentiam de malis meis. Et quid cgo dkturns sum? Contra Deum reclamaturus? Dicturus sum Deo: Noli illi dare iudulgentiam? Dicturus sum hoc scriptum non esse, hoe Deum non promisisse? Si ista dixcro, omnia falsa dico. Bene dicis, verum dicis: indulgentiam correctioni tuae promisit Deus, negare non possunT: sed dic mihi, rogo te; ecce ego consentio et concedo et cognosco quia indulgentiam Dens promisit tibi; crastinum cnim diem quis tibi promisit? Ubi mihi legis indulgentiam te accepturum, si te correxeris; lege ibi mihi quantum victurus sis. Non lego, inquis. Nescis ergo quantum victurus sis. Esto correctus et semper paratus. Noli timere diam ultimum, tanquam furem qui tedormiente effodiat parietem: sod vigila, et corrige te hodie. Quid differs in crastinum? Longa vita erit. Ipsa longa, bona sit. Prandium bonum longum nemo differt, et vitam malam longam vis habere? Utique si longa erit, melius bona erit: si brevis erit, bene factum est, ut bona produceretur. Sic autem.homines negligunt vitam suam, ut nolint habere malam, nisi ipsam. Villam emis, bonam quæris; uxorem vis docere, bonam eligis; filios tibi vis nasci, bonos optas; caligas locas, et non vis malas: et vitam amas malam! Quid te oflendit vita tua, quam solam vis malam, ut inter omnia bona tua tu solus sis malus? v","t":"I know, and with me everyone who has considered it a little more attentively, that no one who fears God fails to correct himself at his words, except one who thinks he has more time to live. That very thing kills many, when they say, “Tomorrow, tomorrow” (cras, cras): and suddenly the door is shut. He has remained outside with the raven’s voice, because he did not have the dove’s groan. “Cras, cras”: the raven’s voice. Groan like the dove, and beat your breast; but in giving yourself blows on the breast, be corrected, lest you seem not to strike your conscience but to pave a bad conscience with your fists, making it more solid, not more corrected. Groan with no empty groan. For perhaps you say to yourself: “God has promised me pardon when I correct myself; I am secure: I read divine Scripture: On whatever day the wicked man turns from his iniquities and does righteousness, I will forget all his iniquities. I am secure; when I correct myself, God gives me pardon for my evils.” And what am I to say? Shall I protest against God? Shall I say to God, “Do not give him pardon”? Shall I say that this is not written, that God did not promise this? If I said that, I would be saying what is wholly false. You say well, you say true: God promised pardon to your correction; I cannot deny it. But tell me, I beg you: see, I agree and grant and acknowledge that God has promised you pardon; but who has promised you tomorrow? Where you read to me that you will receive pardon if you correct yourself, read me there how long you will live. “I do not read it,” you say. So you do not know how long you will live. Be corrected and always ready. Do not fear the last day as a thief who digs through the wall while you sleep; but watch, and correct yourself today. Why put it off till tomorrow? “Life will be long.” If it is long, let it be good. No one puts off a good long lunch; and do you want to have a bad long life? Certainly, if it is going to be long, it had better be good; if it is going to be short, it is well done that it be prolonged as a good life. But people neglect their life in such a way that the one thing they want bad is their life. You buy a country estate: you look for a good one. You want to marry a wife: you choose a good one. You want children born to you: you wish for good ones. You order boots, and you do not want bad ones; and you love a bad life! What has your life done to offend you, that it is the only thing you want bad, so that among all your good things you alone are bad?","f":"Augustine, <i>Serm.</i> 82.14 (PL 38:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-14)."},"augustine-sermones/82.15":{"o":"Ergo, fratres mei, si aliquem vestrum vellem in parte corripere, forte audiret me: multos vestrum publice corripio; omnes me laudant; audiat me aliquis. Non amo in voce laudatorem, et in corde contemptorem. Cum enim laudas, et non te corrigis, contra te testis es. Si malus es, et quod dico placet tibi, displice tibi: quia si malus displicueris tibi, correctus placebis tibi 2, quod nudiustertius, nisi fallor, dixi. In omnibus verbis meis speculum propono. Nec mea ista sunt verba: sed Domino jubente loquor, quo terrente non taceo. Nam quis non eligeret tacere, et rationcm de vobis non reddere? Sed jam suscepimus onus, quod ab humeris nostris cxcutre nun possumus, nec debemus. Audistis, fratres mei, cum Epistola ad Hebræos legeretur: Obedite præpositis vestris, et subditi estote; quia ipsi vigilant pro animabus vestris, tanquam rationem reddituri pro vobis: ut cum gaudio hoc faciant, et non cum tristitia; non enim expedit vobis. Quando facimus ista cum gaudio? Quando videmus homines proficere in verbis Dei. Quando laborat cun gaudio operarius in agro? Quando attendit arborem, ct fructum vidct; quando attendit segetem, et fmgum in area prospicit ubertatem: non sine causa laboravit, non sine causa dorsum curvavit, non sine causa manus attrivit, noH sine causa fngus et æstum toleravit. Hoc est quod ait, Ut cum gaudio hoc faciant, et non cum tristitia; non enim expedit vobis. Numquid dixit, Non illis expedit. Non; sed dixit, Non expedit vobis. Nam illi præpositi quando contristantur de malis vestris, expedit illis; ipsa tristitia prodest illis: scd non expedit vobis. Nihil autem nobis volumus expedire, quod non expedit vobis. Simul ergo in Dominico agro, fratres, bonum operemur; ut simul de mercede gaudeamus.","t":"So, my brothers, if I wanted to rebuke one of you privately, perhaps he would listen to me: I rebuke many of you publicly; all praise me; let someone listen to me. I do not love one who praises with his voice and despises in his heart. For when you praise and do not correct yourself, you are a witness against yourself. If you are bad and what I say pleases you, be displeased with yourself; because if, being bad, you are displeased with yourself, once corrected you will be pleased with yourself—as I said, unless I am mistaken, the day before yesterday. In all my words I set up a mirror. Nor are these my words; but I speak at the Lord’s command, and since he threatens, I do not keep silent. For who would not choose to keep silent and not give account for you? But we have now taken up the burden, which we cannot and ought not shake off our shoulders. You heard, my brothers, when the Epistle to the Hebrews was read: “Obey those placed over you, and be subject to them; for they keep watch over your souls as those who will give account for you, so that they may do this with joy and not with grief; for that would not be good for you.” When do we do these things with joy? When we see people making progress in the words of God. When does the worker labor in the field with joy? When he looks at the tree and sees fruit; when he looks at the crop and foresees the abundance of grain on the threshing floor: he has not labored for nothing, not bent his back for nothing, not worn out his hands for nothing, not endured cold and heat for nothing. This is what he says: “So that they may do this with joy and not with grief; for that would not be good for you.” Did he say, “It would not be good for them”? No; he said, “It would not be good for you.” For when those placed over you are grieved at your evils, it is good for them; that very grief profits them; but it is not good for you. And we want nothing to be good for us that is not good for you. So, brothers, let us work good together in the Lord’s field, so that together we may rejoice in the reward.","f":"Augustine, <i>Serm.</i> 82.15 (PL 38:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-15)."},"augustine-sermones/82.2":{"o":"Multum autem interest inter precatum irascentis, et crudelitatem odio habentis. Nam et filiis nostris irascimur: odisse filios quis invenilur? Ia ipsis quoque pecoribus mater aliquando bucula sugentem vitulum tædio quodam avertit irasceus: sed visccribus amplectitur matris. Quasi tædium facit, cum impingit: quæritur tamen, si deest. Nee damus aliter filiis disciplinam, nisi aliquantum irascendo et indignando: nec tamen daremus disciplinam, nisi amando. Usque adeo non omnis qui irascitur, odit; ut aliquando magis odisse convincatur, si non irascitur. Fac enim pucrum velle in aqua fluminis ludere, cujus impetu pereat: tu si vides, et patienter permiltis, odisti; tua patientia, illius mors est. Quanto melius est si irasceris et corrigis, quant non irascendo interire permittis? Odium ergo ante omnia vitandum est, trabes de oculo ejicienda est. Multum quippe aliud est, quando quisque irascens in aliquo verbi modum excedit, quod postea deleat pœnitendo; et aliud est, servare insidias inclusas in corde. Multum postremo interest inter hæc verba Scripturæ, Turbatua est præ ira oculus meus. De illo autem quid dictum est? Qui odit fratrem suum, homicida est ( I Joan. III, 15). Mullum interest inter turbatum oculum, et exstinctum. Festuca turbat, trabes exstinguit.","t":"But there is a great difference between the sin of one who is angry and the cruelty of one who hates. For we are angry even with our children: who is found to hate his children? Even among cattle, a mother cow sometimes, in anger, turns away her suckling calf as if weary of it; but she embraces it with a mother’s heart. She seems weary of it when she butts it away; yet she looks for it if it is missing. And we do not discipline our children except by being somewhat angry and indignant; yet we would not discipline them unless we loved them. So far is it from true that everyone who is angry hates, that sometimes one is rather proved to hate if he is not angry. For suppose a boy wants to play in the water of a river by whose current he would perish: if you see it and patiently allow it, you hate him; your patience is his death. How much better if you are angry and correct him than if, by not being angry, you let him perish! Hatred, then, is to be avoided above all; the beam must be cast out of the eye. For it is a very different thing when someone, being angry, oversteps the measure in some word, which he afterward wipes out by repentance, and another thing to keep plots shut up in the heart. There is, finally, a great difference between these words of Scripture: “My eye is troubled because of anger.” But what is said of the other? “Whoever hates his brother is a murderer.” There is a great difference between a troubled eye and an extinguished one. The speck troubles; the beam extinguishes.","f":"Augustine, <i>Serm.</i> 82.2 (PL 38:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-2)."},"augustine-sermones/82.3":{"o":"Hoe ergo primum nobis persuadeamus, ut quod hodie admoniti sumus, bene facere atque implere possimus, ante omnia non odisse. Tunc enim quando trabes non <'st in oculo tuo, vides recte quidquid fuerit in oculo fi atris tui; et vim pateris, donec ejicias de oculo fratris tui, quod vides nocere oculo fratris tui. Lumen quod in te cst, non te permiuit negligere lumen fratris tui. Nam si odisti, et vis corripere, quomodo emendas lumen, qui perdidisti lumen? Dixit enim ct hoc aperte eadem Scriptura, ubi scriptum est, Qui odit fratrem suum, homicida est. Qui odit, inquit, fratrem. suum, in tenebris est usque adhuc (Id. n, 9). Odium, tenebræ sunt. Non potest autem fieri ut qui odit alterum, non sibi prius noceat. Illum enim lædere conatur extrinsecus, se vastat intrinsecus. Quantuin autem animus noster corpore major est, tantum ci prospiccre debemus, ne ipse laedatur. Lædit autem animum suum, qui odit alterum. Et quid facturus est ei quem odit? quid facturus? Tollit pecuniam, numquid fidem? Laedit famam, numquid conscicntiam? Quidquid nocet, forinsecus nocet: sibi attende quid noceat. Intus enim sibi ipse inimicus est, qui odit alterum. Sed quia non sentit quid sibi mali faciat, in alterum sævit, eo periculosius vivens, quo non sentit quid secum mali agit; quia et sæviendo sensum perdidit. Sævisti in inimicum tuum: te saeviente ille nudatus est, tu iniquus es. Multum interest inter nudum et iniquum. Ille perdidit pecuniam, tu innocentiatn. Quære quis gravius damnum perpessus est. Ille pcrdidit rem perituram, tu factus es periturus.","t":"So let us first persuade ourselves of this, so that we may be able to do well and fulfill what we have been admonished today: above all, not to hate. For then, when there is no beam in your eye, you see rightly whatever is in your brother’s eye; and you are uneasy until you cast out of your brother’s eye what you see harming his eye. The light that is in you does not let you neglect your brother’s light. For if you hate and want to rebuke, how will you mend his light, when you have lost your own light? For the same Scripture said this too openly, where it is written, “Whoever hates his brother is a murderer.” “Whoever hates his brother,” it says, “is in darkness until now.” Hatred is darkness. And it cannot be that one who hates another does not first harm himself. For he tries to injure the other outwardly; he lays himself waste inwardly. And as much as our soul is greater than the body, so much more ought we to take care that it is not injured. But he injures his own soul who hates another. And what will he do to the one he hates? What will he do? He takes away money; does he take away faith? He injures reputation; does he injure conscience? Whatever harm he does, he does outwardly: consider what harm he does himself. For inwardly he who hates another is his own enemy. But because he does not feel what harm he does himself, he rages against another, living all the more dangerously because he does not feel what harm he is doing himself; for by raging he has lost his feeling. You raged against your enemy: by your raging he has been stripped, and you have become wicked. There is a great difference between the stripped and the wicked. He lost money; you lost innocence. Ask who suffered the heavier loss. He lost a thing that would perish; you have become one who will perish.","f":"Augustine, <i>Serm.</i> 82.3 (PL 38:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-3)."},"augustine-sermones/82.4":{"o":"Ideo debemus amando corripere; non nocendi aviditate, sed studio corrigendi. Tales si fuerimus, optime facimus quod hodie admoniti sumus: Si peccaverit in te frater tuus, corripe illum inter te et ipsum solum. Quare illum corripis? Quia te doles', quod peccaveritin te? Absit. Si amore tui id facis, nihil facis. Si amore illius facis, optime facis. Denique in ipsis verbis attende, cujus amore id facere debeas, utrum tui, an illius. Si te uudierit, inquit, lucratus es fratrem tuum. Ergo propter illurn fac, ut lucreris illum. Si faciendo lucrari, nisi fecisses perierat. Quid est ergo quod plerique homines ista peccata contemnunt, et dicunt, Quid magnum feci? in hominem peccavi. Noli contemnere. In hominem peccasti: vis nosse quia in hominem peccando peristi? Site ille in quem peccasti, corripuerit inter te et ipsum solum, et audieris illum, lucratus est le. Quid est, lucratus est te; nisi quia perieras, si non lucraretur te? Nam si non perieras, quomodo te hicratus est? Nemo ergo contemnat r quando peccat in fratrem. Ait enim quodam loco Apostolus, Sic autem peccantesin fratres et percutientes conscientiam eorum infirmam, in Christum peccatis-: idco quia membra Christi omnes facti sumus. Quomodo. non peccas in Christum, qui peccas in membrum Christi?","t":"So we ought to rebuke in love, not from eagerness to harm but from zeal to correct. If we are such, we do very well what we have been admonished today: “If your brother sins against you, rebuke him between you and him alone.” Why do you rebuke him? Because you are grieved that he sinned against you? Far from it. If you do it out of love for yourself, you do nothing. If you do it out of love for him, you do very well. Finally, notice in the very words for love of whom you ought to do it, yourself or him. “If he listens to you,” it says, “you have gained your brother.” So do it for his sake, that you may gain him. If by doing it you gain him, he would have perished had you not done it. Why is it, then, that most people treat these sins lightly and say, “What great thing have I done? I sinned against a man”? Do not treat it lightly. You sinned against a man: do you want to know that by sinning against a man you perished? If he against whom you sinned rebukes you between you and him alone, and you listen to him, he has gained you. What is “he has gained you,” unless that you had perished if he had not gained you? For if you had not perished, how has he gained you? Let no one, then, treat it lightly when he sins against a brother. For the Apostle says in a certain place: “But when you sin thus against the brothers and wound their weak conscience, you sin against Christ”; because we have all been made members of Christ. How do you not sin against Christ, when you sin against a member of Christ?","f":"Augustine, <i>Serm.</i> 82.4 (PL 38:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-4)."},"augustine-sermones/82.5":{"o":"Ncmo ergo dicat, quia non peccavi in Deum, sed peccavi in fratrem, in hominem peccavi: leve peccatum est, vel nullum peccatum est. Forte inde dicis, Leve est, quia cito curatur. Peccasti in fratrem: fac satis, et sanatus es. Cito fecisti mortiferam rem, sed remedium cito invenisU. Quis nostrum speret regnum coelorum, fratres mei, quando dicit Evangelium, Qui dixerit fratri suo, Fatue, reus erit gehennæ ignis? Magnus terror; sed vide ibi remedium: Si obtuleris munus tuum ad altare,. et ibi recordatus fueris, quia frater tuus habel aliquid adversum te; relinque ibi munus tuum ante altare. Non irascitur Deus quia differs imponere munus tuum: te quærit Deus magis quam munus luum. Nam si malum animum gcrens adversus fratrem tuum, adveneris cum munere ad Deum luum, respondet tibi: Tu peristi, mihi quid attulisti? Offers munus tuum, et tu non es munus Dei. Plus quaerit Christus quem redcmit sanguine suo, quam quod tu invenisti in horreo tuo. Ergo relinque ibi munus tuum ante altare, e: vade prius reconciliari fratri tuo; et sic veniens offeres munus tuum. Ecce ille reatus gehennæ quam cito solutus est. Nondum reconciliatus, eras gehennæ reus: reconciliatus, securus offers munus tuum ad altare.","t":"Let no one say, then, “I did not sin against God; I sinned against a brother, I sinned against a man: it is a light sin, or no sin.” Perhaps you say it is light because it is quickly cured. You sinned against a brother: make amends, and you are healed. You quickly did a deadly thing, but you have quickly found the remedy. Which of us, my brothers, would hope for the kingdom of heaven, when the Gospel says, “Whoever says to his brother, Fool, will be liable to the hell of fire”? A great terror; but see the remedy there: “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar.” God is not angry because you delay laying down your gift: God seeks you more than your gift. For if, bearing an evil mind against your brother, you come with a gift to your God, he answers you: “You have perished; what have you brought me?” You offer your gift, and you yourself are not God’s gift. Christ seeks him whom he redeemed with his blood more than what you have found in your barn. So “leave your gift there before the altar, and go first to be reconciled to your brother; and then come and offer your gift.” See how quickly that liability to hell has been loosed. Not yet reconciled, you were liable to hell; reconciled, you offer your gift at the altar securely.","f":"Augustine, <i>Serm.</i> 82.5 (PL 38:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-5)."},"augustine-sermones/82.6":{"o":"Homines autem faciles sunt ad irrogandas injurias, et difficiles ad concordiain requirendam. Pete, inquit, veniam ab homine quem offendisti, ab homine quem læsisti. Respondet: Non me humiliabo. Vel Deum tuum audi, si fratrem tuumcontemnis: Qui se humiliat, exaltabitur. Non vis te humiliare qui cecidisti? Multum interest inter se humiliantem ct inter jacentem. Jam jaces, et humiliare te non vis? Bene diceres, Nolo descendere; si noluisses ruere.","t":"But people are quick to inflict injuries and slow to seek concord. “Ask pardon,” one says, “of the man you offended, of the man you hurt.” He answers: “I will not humble myself.” If you despise your brother, at least hear your God: “He who humbles himself will be exalted.” Will you not humble yourself, you who have fallen? There is a great difference between one who humbles himself and one who lies fallen. You are already lying on the ground, and you will not humble yourself? You would do well to say, “I will not go down,” if you had not been willing to fall.","f":"Augustine, <i>Serm.</i> 82.6 (PL 38:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-6)."},"augustine-sermones/82.7":{"o":"Hoc ergo debet facere, qui fecit injuriam. Qui autem passus es!, quid debet? Quod audivimus hodie: Si peccaverit. in te frater tuus, corripe eum inter te el ipsum so lum. Si neglexcris, pejor es. Ille injuriam fecit, ei injuriam faciendo gravi se ipsum vulnere percussit: tu vulnus fratris tui contemnis? Tu eum vides perire. vel perisse, et negligis? Pejor es tacendo, quam i lie conviciando. Quando crgo in nos aliquis peccat, habeamus magnam curam, non pro nobis; nam gloriosum cst injurias oblivisci: sed obliviscere injuriam tuam, non vulnus fratris tui. Ergo corripe eum inter te et ipsum Molum, intendens correctioni1, parcens pudori. Forte enim prs verecundia incipit defendere peccatum suum, et quem vis facere correctiorem, facis pejorem. Corripe ergo eum inter te et iptum solum. Si te audierit, lucratus es fratrem tuum: quia perierat, lusi faceres. Si autem non te audierit, id est, peccatum suum quasi justitiam defenderit, adhibe tecum duos tel tres; quia in ore duorum vel trium testium stat omne terbum. Si nec ipsos audierit, refer ad Ecclesiam: si uec Ecclesiam audierit, sit tibi sicut ethnicus et publicanus. Noli illum deputare jam in numero fratrum tuorum. Nec ideo tamen salus ejus negligenda est. Nam et ipsos Ethnicos, id est, Gentiles et Paganos in numero quidem fratrum non depulamus; sed tamen eorum salutem semper inquirimus. Hoc ergo audivimus Dominum ita monentem, ct tanta cura præcipientem, ut etiam hoc adderet continuo: Amen dico vobis, quaecumque ligaveritis super ferrans, ligata erunt et in cælo; et quæcumque solveritis in terra, soluta erunt et in calo. Coepisti habere fratrem luum tanquam publicanum, ligas illum in terra: sed ut juste alliges, vide. Num injusta vincula disrumpit justitia. Cum autem correxeris, et concordaveris cum fratre tuo, solvisti illum in terra. Cum solveris in terra, solutus erit et in cælo. Multum praestas, non tibi, sed illi; quia mullum nocuit, non tibi, sed sibi.","t":"This, then, is what the one who did the injury ought to do. But the one who suffered it, what ought he to do? What we heard today: “If your brother sins against you, rebuke him between you and him alone.” If you neglect it, you are worse. He did an injury, and by doing the injury he struck himself with a grave wound: do you disregard your brother’s wound? Do you see him perishing, or perished, and neglect it? You are worse by keeping silent than he is by reviling. When, then, someone sins against us, let us take great care, not for ourselves—for it is glorious to forget injuries—but forget your injury, not your brother’s wound. So “rebuke him between you and him alone,” intent on correction, sparing his shame. For perhaps out of embarrassment he begins to defend his sin, and the one you want to make better you make worse. So “rebuke him between you and him alone. If he listens to you, you have gained your brother,” because he had perished if you had not done it. “But if he does not listen to you,” that is, if he defends his sin as if it were righteousness, “take with you two or three, because in the mouth of two or three witnesses every word stands. If he does not listen even to them, refer it to the Church; if he does not listen even to the Church, let him be to you as a heathen and a tax collector.” Do not count him any longer among your brothers. Yet his salvation is not to be neglected on that account. For the heathen too, that is, the Gentiles and pagans, we do not count among the brothers; yet we always seek their salvation. This, then, we have heard the Lord warning and commanding with such care that he even added at once: “Amen I say to you, whatever you bind on earth will be bound also in heaven, and whatever you loose on earth will be loosed also in heaven.” You have begun to hold your brother as a tax collector: you bind him on earth; but see that you bind justly. For justice breaks unjust bonds. But when you have corrected him and come to agreement with your brother, you have loosed him on earth. When you have loosed him on earth, he will be loosed also in heaven. You do a great service, not to yourself, but to him; because he did great harm, not to you, but to himself.","f":"Augustine, <i>Serm.</i> 82.7 (PL 38:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-7)."},"augustine-sermones/82.8":{"o":"Hæc cum ita sint, quid est quod ait Salomon, quod hodie ex alia lectione primitus audivimus: Annuens oculis cum dolo, congerit hominibus mæstitiam: qui autem arguit palam, pacem facit? Si ergo qui nrguit palam, pacem facit; quomodo, Corripe illum inter te el ipsum solum? Metuendum est, ne sibi contraria sint praecepta divina. Sed intelligamus esse ibi summam concordiam, non quemadinodum quidam v ani sapiamus, qui errantes opinantur contraria sibi esse duo Testamenta in Libris veteribus et novis: ut ideo putemus hoc esse contrarium, quoniam illud est in Salomonis libro, hoc in Evangelio. Si enim aliquis imperitus et calumniator divinarum Scripturarum diceret, Ecce ubi sibi contradicunt duo Testamenta. Dominus dicit, Corripe illum inter te et ipsum solum. Salomon dicit, Qui arguit palam, pacem facit. Ergo nescit Dominus quid præcepit? Salomon vult contundi frontem peccantis: Christus parcit pudori erubescentis. Ibi enim scriptum est, Qui arguit palam, pacem facit: hic autem, Corripe illum inter te et ipsum solum; non palam, sed in secreto et occulte. Vis nosse, quisquis talia cogitas, non sibi repugnare duo Testamenta, quia illud in libro Salomonis, hoc in Evangelio reperitur? Apostolum audi. Certe Apostoius minister est Novi Testamenti. Audi ergo apostolum Paulum Timotheo præcipientem et dicentem, Peccantes coram omnibus argue, ut et cæteri timorem habeant. Jam non Salomonis liber cum Evangelio, sed Pauli apostoli Epistola videtur confligere. Salomonem paululum sine injuria seponainus: Christum Dominum et Paulum servum ejus audiamus. Quid dicis, Domine? Si peccaverit in te frater tuus, corripe illum inter te et ipsum solum. Quid dicis, Apostole? Peccantes coram omnibus argue, ut et cæteri timorem habeant. Quid facimus? Controversiam istam velut judices audimus? Absit. Imo sub judice constituti pulsemus, uti nobis aperiri impetremus: fugiamus sub alas Domini Dei nostri. Non enim Apostolo suo contrarium locutus est, quia et in illo ipse locutus est, sicut dicit: An vultis experimentum ejus accipere, qui in me Loquitur Christus? Christus in Evangelio, Christus in Apostolo: Christus ergo utrumque dixit; unum ore suo, alterum ore praeconis sui. Quia quando præco de tribunali aliquid dicit, non scribitur in Gestis, Praeco dixit: sed ille dixisse scribitur, qui præconi quod diceret imperavit.","t":"Since this is so, what does Solomon mean by what we heard first today in another reading: “He who winks with his eyes deceitfully heaps up sorrow for men; but he who reproves openly makes peace”? If, then, he who reproves openly makes peace, how is it “Rebuke him between you and him alone”? We must fear lest the divine commands contradict each other. But let us understand that there is the highest harmony there, and let us not think foolishly like certain vain people who, in their error, suppose that the two Testaments in the old and the new books contradict each other, so that we should think this a contradiction because the one is in Solomon’s book and the other in the Gospel. For suppose some ignorant slanderer of the divine Scriptures were to say: “See where the two Testaments contradict each other. The Lord says, Rebuke him between you and him alone. Solomon says, He who reproves openly makes peace. Does the Lord, then, not know what he commanded? Solomon wants the sinner’s brazen forehead struck; Christ spares the shame of one who blushes. For there it is written, He who reproves openly makes peace; but here, Rebuke him between you and him alone—not openly, but in secret and privately.” Whoever you are who think such things, do you want to know that the two Testaments do not conflict because the one is found in the book of Solomon and the other in the Gospel? Hear the Apostle. Certainly the Apostle is a minister of the New Testament. Hear, then, the apostle Paul commanding Timothy and saying: “Rebuke those who sin before all, so that the rest also may have fear.” Now it is not Solomon’s book with the Gospel, but the apostle Paul’s epistle that seems to conflict. Let us set Solomon aside for a little, without doing him wrong: let us hear Christ the Lord and Paul his servant. What do you say, Lord? “If your brother sins against you, rebuke him between you and him alone.” What do you say, Apostle? “Rebuke those who sin before all, so that the rest also may have fear.” What do we do? Do we hear this dispute as judges? Far from it. Rather, placed under the judge, let us knock, so that we may obtain its being opened to us: let us flee under the wings of the Lord our God. For he did not speak contrary to his Apostle, because he himself spoke in him too, as the Apostle says: “Or do you want proof of him who speaks in me, Christ?” Christ in the Gospel, Christ in the Apostle: so Christ said both, the one with his own mouth, the other with the mouth of his herald. For when a herald says something from the tribunal, it is not written in the court record, “The herald said,” but the one is recorded as having said it who commanded the herald what to say.","f":"Augustine, <i>Serm.</i> 82.8 (PL 38:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-8)."},"augustine-sermones/82.9":{"o":"Duo ergo ista præcepta, fratres, sic audiamus, ut intelligamus, ct inter utraque præcepta pacati constituamur. Cum corde nostro nos concordemus, et Scriptura sancta in nulla parte discordat. Verum cst omnino, utrumque verum est: sed discernere debemus, aliquando illud, aliquando illud esse faciendum; aliquando corripiendum fratrem inter te et ip;um solum, aliquando corripiendum fratrem coram omnibus, ut et cæteri timorem habeant. Si aliquando illud, aliquando illud fecerimus; concordiam Scripturarum tenebimus, et in faciendo atque obtemperando non errabimus. Sed dicit mihi aliquis: Quando facio illud, quando illud: ne tunc corripiam inter me et ipsum solum, quando dcbeo coram omnibus corripere; aut tunc corripiam coram omnibus, quando debeo in secreto corripcre?","t":"Let us hear these two commands, then, brothers, so as to understand them and be at peace between both. Let us be in harmony with our own heart, and holy Scripture is at odds in no part. It is altogether true; both are true: but we must discern that sometimes the one is to be done, sometimes the other; sometimes a brother is to be rebuked between you and him alone, sometimes a brother is to be rebuked before all, so that the rest also may have fear. If we do sometimes the one and sometimes the other, we shall hold to the harmony of the Scriptures, and we shall not err in doing and obeying. But someone says to me: When do I do the one, when the other, so that I do not rebuke between me and him alone when I ought to rebuke before all, or rebuke before all when I ought to rebuke in secret?","f":"Augustine, <i>Serm.</i> 82.9 (PL 38:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/82-9)."},"augustine-sermones/83.1":{"o":"Hesterna die sanctum Evangelium admonuit nos uon negligere peccata fratrum nostrorum I: Sed si peccaverit, inquit, inte frater tuus, corripe eum inter te et ipsum solum. Si te audierit, lucratus es fratrem tuum. Si autem contempserit, adhibe tecum duos vel tres: ut in ore duorum vel trium testium stet omne verbum. Si autem et ipsos contempserit, dic Ecclesiæ. Quod si Ecclesiam contempserit, sit tibi sicut ethuicus el publicanus. Hodierna etiam die ad ipsam rem pertinet capitulum quod sequitur, quod modo cum legeretur audivimus. Cum enim dixisset hoc Dominus Jesus Petro, subjecit et interrogavit Magistrum, quoties ignosceret fratri qui in illum peccasset; et quæsivit utrum sufficeret septies. Respondit illi Dominus: Non solum septies, sed etiam septuagies septics. Deinde narravit simulitudinem valde terribilem: quia simile est regnum coelorum homini patrifamilias, qui posuit rationem cum servis suis; in quibus invenit debitorem decem millium talentorum. Et cum jussisset, ut omnia qua: habebat, et omnis ejus familia, et ipse venderetur, et debitum solveretur, advolutus genibus domini sui, rogabat cum dilationem, meruit remissionem. Misertus est enim dominus ejus, sicut audivimus, et omne debitum dimisit illi. At ille debito liber, sed iniquitatis servus, posteaquam egressus est a facie domini sui, invenit eliam ipse debitorem suum, qui debebat, non decem millia talentorum, quantum ipsius debitum fuit, sed centum denarios: caepit cum suffocatum trahere I, et dicere, Redde quod debes. Al illc rogab it conservum, sicut et ipse rogaverat dominum: sed non talem iste invenit conservum, qualem ille dominum. Non solum remittere illi debitum noluit: sed nec dilationem dedit. Contortum rapiebat ad solutionem, jam debito dominico liber. Displicult conservis; et renuntiaverunt domino suo quid actum esset: et dominus fecit adesse servum, et dixit ei, Serve nequam, cum mihi tanta deberes, miserius tui, omnia dimisi libi; nonne ergo et te oportebat misereri conservi tui, sicut et ego tui misertus sum? Et jussit omnia, quæ illi dimiserat, exigi.","t":"Yesterday the holy Gospel admonished us not to neglect the sins of our brothers: “But if your brother sins against you,” it says, “rebuke him between you and him alone. If he listens to you, you have gained your brother. But if he despises you, take with you two or three, so that in the mouth of two or three witnesses every word may stand. But if he despises them too, tell the Church. And if he despises the Church, let him be to you as a heathen and a tax collector.” Today too the passage that follows, which we heard just now when it was read, concerns the same matter. For when the Lord Jesus had said this, Peter went on to ask the Master how often he should forgive a brother who had sinned against him; and he asked whether seven times would be enough. The Lord answered him: “Not only seven times, but seventy times seven.” Then he told a very terrible parable: that the kingdom of heaven is like a householder who settled accounts with his servants, and among them he found a debtor of ten thousand talents. And when he had ordered that all he had, and all his household, and he himself be sold, and the debt paid, the man fell at his master’s knees and asked for delay, and obtained remission. For his master had pity on him, as we heard, and forgave him the whole debt. But he, free of the debt but a slave of iniquity, after he went out from his master’s presence, himself found a debtor of his, who owed not ten thousand talents, as much as his own debt had been, but a hundred denarii: he began to drag him by the throat and to say, “Pay what you owe.” And that man begged his fellow servant as he himself had begged his master; but this one did not find such a fellow servant as the other had found a master. Not only would he not forgive him the debt, but he did not even grant delay. He dragged him by force to payment, he who was already free of his debt to the master. The fellow servants were displeased, and reported to their master what had happened; and the master had the servant brought and said to him: “Wicked servant, when you owed me so much, I had pity on you and forgave you everything; should you not then also have had pity on your fellow servant, as I had pity on you?” And he ordered all that he had forgiven him to be exacted.","f":"Augustine, <i>Serm.</i> 83.1 (PL 38:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-1)."},"augustine-sermones/83.2":{"o":"Ergo hanc similitudinem ad nostram instructionem proposuit, et admonendo perire nos noluit. Sic, inquit, et vobis faciet Pater vester ccelestis, si non remiseritis unusquisque vestrum fratri suo ex cordibus vestris 1. Ecce, fratres, res in aperto est, admonitio utilis; et valde salubris obedientia debetur, ut quod jussum est impleatur. Quia omnis homo et debilor est Dei, ct debitorem habet fratrem suum. Quis est enim qui non sit debitor Dei, nisi in quo nullum potest inveniri peccatum? Quis est autem qui non habeat debitorem fratrem, nisi in quem nemo peccavit? Putasne, quisquam in genere humano reperiri potest, qni non et ipse aliquo peccato obstrictus tit fratri suo? Debitor est ergo omnis homo, habens tamen et ipse debitorem. Ideo Deus justus constituit tibi regulam in debitore tuo, quod faciet et ipse cum suo. Duo sunt enim opera misericordiæ, quæ nos liberant, quae breviter ipse Dominus posuit in Evangelio, Dimittite, et dimittetur vobis; date, et dabitur vobis. Dimittite, et dimittetur vobis, ad ignoscendum pertinet. Date, et dabitur vobis, ad præstandum beneficium pertinet. Quod ait de ignoscendo; et tu vis tibi ignosci quod peccas, et habes alium cui tu possis ignoscere. Rursus quod pertinet ad tribuendum beneficium; petit te mendicus, et tu es Dei mendicus. Oinnes enim quando oramus, mendici Dei sumus: ante januam magni patrisfamilias stamus, imo ctiam prosternimur, suppliccs ingemiscimus, aliquid volentes accipere; et ipsum aliquid, ipse Deus est. Quid a te petit mendicus? Panem. Et tu quid petis a Deo, nisi Christum, qui dicit, Ego sum panis vivus, qui de cælo descendi? ignosci vobis vultis? Ignoscite: Remittite, et remittetur vobis. Accipere vultis? Date, et dabitur vobis.","t":"So he set forth this parable for our instruction, and by warning us he showed that he did not want us to perish. “So also,” he says, “your heavenly Father will do to you, if each of you does not forgive his brother from your hearts.” See, brothers, the matter is plain, the warning useful; and a very wholesome obedience is owed, so that what is commanded may be fulfilled. For every man is both God’s debtor and has his brother as his debtor. For who is not God’s debtor, except one in whom no sin can be found? And who does not have a brother as his debtor, except one against whom no one has sinned? Do you think anyone can be found in the human race who is not himself bound to his brother by some sin? Every man, then, is a debtor, yet himself has a debtor too. Therefore God, being just, has set you a rule regarding your debtor, which he too will follow with his. For there are two works of mercy that set us free, which the Lord himself set down briefly in the Gospel: “Forgive, and you will be forgiven; give, and it will be given to you.” “Forgive, and you will be forgiven” concerns pardon. “Give, and it will be given to you” concerns doing good. As to what he says of pardon: you too want to be pardoned for your sins, and you have another whom you can pardon. Again, as to doing good: a beggar asks of you, and you are God’s beggar. For all of us, when we pray, are God’s beggars: we stand before the door of the great householder, indeed we prostrate ourselves, we groan as suppliants, wanting to receive something; and that something is God himself. What does the beggar ask of you? Bread. And what do you ask of God but Christ, who says, “I am the living bread that came down from heaven”? Do you want to be pardoned? Pardon: “Forgive, and you will be forgiven.” Do you want to receive? “Give, and it will be given to you.”","f":"Augustine, <i>Serm.</i> 83.2 (PL 38:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-2)."},"augustine-sermones/83.3":{"o":"Sed quid in hac aperta præceptione movere possit, audite. In remissione ubi venia petitur, et ab ignoscente debetur, hoc potest movere, quod et Petrum movit. Quoties debeo, inquit, ignoscere? Sufficit usque septics? Non sufficit, ait Dominus: Non dico tibi, Septies; sed, septuagies septies. Jam tu enumera quolies in te peccaverit frater tuus. Si potueris pervenire usque ad septuagesimam et octavam culpam, ut transeas septuagies septies, tunc molire vindictam. Itane verum est quod dicit, et vere ita se res habet, ut si peccaverit septuagies septies, ignoscas; si autem peccaverit septuagies octies, jam liceat tibi non ignoscere? Audeo, audeo dicere, ut et si septuagies octies peccaverit, ignoscas. Si autem peccaverit, ut dixi, septuagies octies ignosce. Et si centies peccaverit, ignosce. Et quid dicam toties et toties? Omnino quoties peccaverit, ignosce. Ergo ego ausus sum supergredi modum Domini mei? Ille in septuagesimo et septimo numero ignoscendi limitem fixit: hunc ego limitem transilire praesumam? Non est verum, non sum ausus plus aliquid. Ipsum Dominum meum audivi loquentem in Apostolo suo, ubi modus et numerus præfixus non est. Ait enim: Donantes vobismetipsis, si quis adversus aliquem habet querelam9 sicul Deus in Christo donavit vobis. Audistis formam. Si septuagies septies peccata tibi donavit Christus., si huc usque ignovit, et ultra negavit; pone et tu limitem, ct ulterius noli ignoscere. Si autem Christus millia peccata peccatorum invenit, et tamen omnia donavit; noli subducere misericordiam, sed posce illius numeri solutionem. Non enim sine causa Dominus septuagies septies dixit: cum omnino nulla culpa sit, quam non debeas ignoscere. Ecce ille. ipse servus, cujus debentis inventus est debitor, decem millia talentorum dcbebat. Puto cnim, quia decem millia talentorum, ut parum sit, decem millia peccatorum sunt. Nolo enim dicere unum talentum, quod omnia peccata concludat. Servus autem ille quantum ei debebat? Centum denarios debebat. Jam plus non cst quam septuagies septies? Et tamen iratus est Dommus, quia ei non dimisit. Non solum enim centum plus sunt quam septuaginta septem; sed centum denarii forte mille asses sunt. Sed quid ad decem millia talentorum?","t":"But hear what can trouble one in this plain command. In forgiveness, where pardon is asked and is owed by the one who forgives, there can be a difficulty, the one that troubled Peter. “How often,” he says, “must I forgive? Is up to seven times enough?” “It is not enough,” says the Lord: “I do not say to you seven times, but seventy times seven.” Now count how often your brother has sinned against you. If you can reach the seventy-eighth fault, so as to pass seventy times seven, then contrive revenge. Is what he says really so, and is it truly the case that if he sins seventy times seven you are to forgive, but if he sins seventy-eight times you may then refuse to forgive? I dare, I dare to say that even if he sins seventy-eight times you are to forgive. If, as I said, he sins seventy-eight times, forgive. And if he sins a hundred times, forgive. And why should I name this number and that? Altogether, as often as he sins, forgive. Have I then dared to go beyond my Lord’s measure? He fixed the limit of forgiveness at the number seventy-seven: shall I presume to leap over this limit? It is not so; I have not dared anything more. I heard my Lord himself speaking in his Apostle, where no measure or number is set. For he says: “Forgiving one another, if anyone has a complaint against another, as God in Christ forgave you.” You have heard the pattern. If Christ forgave you sins seventy times seven, if he pardoned up to that point and refused beyond it, then set a limit yourself, and do not forgive beyond it. But if Christ found thousands of sins in sinners and yet forgave them all, do not withdraw your mercy, but ask for the explanation of that number. For not without reason did the Lord say seventy times seven, since there is no fault whatever that you ought not to forgive. See, that very servant who, while a debtor, was found to have a debtor, owed ten thousand talents. For I think that ten thousand talents are, to say the least, ten thousand sins; for I would not say that a single talent comprises all sins. But how much did that fellow servant owe him? He owed a hundred denarii. Is this not already more than seventy times seven? And yet the Lord was angry because he did not forgive it. For not only are a hundred more than seventy-seven, but a hundred denarii are perhaps a thousand asses. But what is that to ten thousand talents?","f":"Augustine, <i>Serm.</i> 83.3 (PL 38:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-3)."},"augustine-sermones/83.4":{"o":"AC per hoc omnes culpas, quae in nos committuntur, parati simus ignoscere, si nobis desideramus ignosci. Si enim consideremus peccata nostra, et numeremus quid facto, quid oculo, quid aure, quid cogitatione. quid innumerabilibus motibus; nescio utrum dormiamus sine talento. Ergo quotidic petimus, quotidie divinas aures orando pulsamus, quotidie nos prosternimus et dicimus: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Quæ debita tua? Omnia, an aliquam partem? Respondebis, Omnia. Sic ergo et tu debitori tuo. Hanc ergo regulam ponis, hanc conditionem loqueris: hoc pacto et placito quando oras, commemoras, ut dicas, Dimitte nobis, sicut et noa dimittimus debitoribia nostris.","t":"And so let us be ready to forgive all the faults committed against us, if we desire to be forgiven. For if we consider our sins and count what we have done by deed, by eye, by ear, by thought, by countless impulses, I do not know whether we can sleep without owing a talent. So every day we ask, every day we knock at the divine ears by praying, every day we prostrate ourselves and say: “Forgive us our debts, as we also forgive our debtors.” What debts of yours? All, or some part? You will answer: All. So, then, you too must forgive all to your debtor. This, then, is the rule you lay down; this the condition you state; this the pact and agreement you recall when you pray, saying, “Forgive us, as we also forgive our debtors.”","f":"Augustine, <i>Serm.</i> 83.4 (PL 38:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-4)."},"augustine-sermones/83.5":{"o":"Quid sibi ergo vult septuagies septies? Audite, fratres, magnum mysterium, admirabile sacramentum. Quando Dominus baptizatus est, Lucas evangelista sanctus ibi commemoravit generationes ejus, quo ordine, qua serie, quo stemmate 1 ad illam generationem ventum fuerit, qua natus est Christus. Mathaeus cœpit ab Abraham, et vcnil usquc ad Josoph descendendo: Lucas amem ascendendo cœpit numerare. Quare ille descendendo, ille ascendendo? Quia Matthæus generationem Christi commendabat, qua descendit ad nos; idco quando natus est Christus, cœpit numerare descendendo. Lucas autem quia tunc cœpit numerare, quando baptizatus cst Christus; ibi est initium ascensionis: iste ascendendo numerare coepit, numerando autem complevit generationes septunginta septem. A quo numerabat? Intendite a quo. Exorsus est numerare a Christo usque ad ipsum Adam, qui primus peccavit, et nos cum peccati obligatione generavit. Pervenit usque ad Adam, et numerantur generationes septuaginta septem: hoc est, a Christo usque ad Adam, quas diximus septuaginta septem; et ab Adam usque ad Christum septuaginta septem. Si ergo nulla generatio praetermissa est, nulla culpa præter itur, ubi non debeat ignosci. Nam ideo ipsius septuaginta septem generationes enumeravit, quem numerum Dominus in peccatorum remissione commendavit; quoniam a baptismo coepit enumerare, ubi omnia peccata solvuntur.","t":"What, then, does seventy times seven mean? Hear, brothers, a great mystery, a wonderful sacrament. When the Lord was baptized, the holy evangelist Luke recorded there his generations: in what order, in what series, by what line of descent one came to that generation in which Christ was born. Matthew began from Abraham and came down as far as Joseph, descending; but Luke began to count ascending. Why the one descending, the other ascending? Because Matthew was setting forth the generation of Christ by which he came down to us; so, since Christ was born, he began to count descending. But Luke began to count when Christ was baptized—there is the beginning of ascent—so he began to count ascending, and in counting he completed seventy-seven generations. From whom did he count? Pay attention: from whom. He began to count from Christ up to Adam himself, who first sinned and begot us with the bond of sin. He reached as far as Adam, and seventy-seven generations are counted: that is, from Christ to Adam, the seventy-seven we mentioned, and from Adam to Christ seventy-seven. If, then, no generation has been passed over, no fault is passed over that ought not to be forgiven. For that is why he enumerated seventy-seven generations of Christ, the number which the Lord commended in the forgiveness of sins: because he began to count from the baptism, where all sins are loosed.","f":"Augustine, <i>Serm.</i> 83.5 (PL 38:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-5)."},"augustine-sermones/83.6":{"o":"Et in hoc, fratres, adhuc accipite sacramentum majus. In septuagesimo septimo numero mysterium est remissionis peccatorum. Tot generationes inveniuntur a Christo usque ad Adam. Deinde paulo diligentius interroga ipsius numeri secretum, latebrasque ejus inquire: pulsa diligentius, ut aperiatur tibi. Justitia lege Dei constat: verum est. Nam lex in decem præceptis commendatur. Ideo ille debebat decem millia talentorum. Ipse est ille mcmorabilis Decalogus scriptus digito Dci, traditus populo per Moysen famulum Dei. Debebat ergo ille decem millia talentorum: omnia peccata significat, propter numerum legis. Debebat et ille centum denarios: nun minus ab eodem numero. Nam et centies centum lit decem millia; et decies deni, centum. Et ille decem millia talentorum, et ille decies denos'. A legitimo enim numero non recessum est, in quo utroque invenies utraque peccata. Uterque dcbitor, et uterque veniæ deplorator et impetrator: sed ille servus malus, servus ingratus, iniquus, noluit rependere quod accepit, noluit praestare quod illi indigno præstitum fuit.","t":"And in this, brothers, receive a still greater sacrament. In the number seventy-seven is the mystery of the forgiveness of sins: so many generations are found from Christ to Adam. Then question the secret of this number a little more carefully, search out its hiding places: knock more carefully, so that it may be opened to you. Righteousness consists in the law of God: that is true. For the law is set forth in ten commandments. That is why that man owed ten thousand talents. This is that memorable Decalogue, written by the finger of God and delivered to the people through Moses the servant of God. So that man owed ten thousand talents: it signifies all sins, because of the number of the law. And the other owed a hundred denarii: no less from the same number. For a hundred times a hundred make ten thousand, and ten times ten a hundred. The one owed ten thousand talents, and the other ten times ten denarii. For there is no departure from the number of the law, and in both you will find all sins. Both are debtors, both bewailed their debt and obtained pardon; but that bad servant, ungrateful, unjust, would not pay back what he received, would not grant what had been granted to him though unworthy.","f":"Augustine, <i>Serm.</i> 83.6 (PL 38:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-6)."},"augustine-sermones/83.7":{"o":"Videte ergo, fratres: quisque incipit a Baptismo, liber exit, dimissa sunt illi decem millia talentorum; et cum exierit, iuvenire habet conservum suum debitorem. Observet ergo ipsum pcccatum: quia numerus undenarius transgressio legis est. Lex enim denarius, peccatum unchenarium. Lex enim per decem, peccatum per undecim. Quare peccatum per undecim? Quia transgressio denarii est, ut eas ad undenarium. In lege autem modus fixus est: transgressio autem peccatum est. Jam ubi transgrederis denarium, ad undenarium venis. Adeomagnum mysterium figuratum cst, quando jussum est labernaculum fabricari. Multa ibi numerosa dicta sunt, in magno sacramento. Inter cætera vela cilicina jussa sunt fieri, non decem, sed undecim: quia per cilicium ostenditur confessio peccatorum. Quid autem amplius quæris? Vis nosse omnia peccata contineri numero isto septuagesimo septimo? Septuplum solet pro toto compulari: quoniam septem dicbus volvitur tempus, et finito septenario, rursus ad caput reditur, ut eadem forma volvatur I. Per hujusmodi formæ revolutiones sæcula transeunt: a septenario tamen numero non rcceditur. Omnia cnim peccata dixit, quando septuagies septies dixit: quia illud undecim duc septies, fiunt septuagies septies. Omnia ergo dimitti peccata voluit, qui ea septuagesimo septimo numero præsignavit. Nemo contra so teneat non ignoscendo, ne contra illum teneatur, quando orat. Dicit enim Deus, Dimitte, et dimittetur libi. Sed ego prior dimisi: dimitte vel postea. Nam si non dilniseris, revocabo te; et quidquid libi dimiseram, replicabo tibi. Non enim mentitur Veritas; non enim fallit, aut fallitur Christus, qui subjecit, dicens: Sic et vobis faciet Pater vester, qui in cæli, est. Invenis Patrem, imitare Patrem. Si enim imitari non vis, exhaeredari I disponis, Faciet ergo ita vobis, induit, Pater vester cælestis, si non remiseritis unusquisque fratribus vestris ex cordibus vestris. Ne dicas in lingua, Ignosco, et corde differas. Supplicium enim ostendit tibi Deus, minando vindictam. Novit Deus ubi dicas. Vocem tuam homo audivit: conscientiam tuam Deus inspicit. Si dicis, Dimitto; dimitle. Melius est cum clamas ore, et dimittis in corde, quam blandus ore, crudelis in corde.","t":"See, then, brothers: everyone begins from baptism; he goes out free; the ten thousand talents have been forgiven him; and when he goes out, he will find his fellow servant his debtor. Let him consider sin itself, then: for the number eleven is the transgression of the law. For the law is ten, sin eleven: the law by ten, sin by eleven. Why is sin by eleven? Because to go to eleven is to transgress ten. In the law a measure is fixed; transgression is sin. As soon as you transgress ten, you come to eleven. So great a mystery was figured when the tabernacle was ordered to be built. Many things were stated there by number, in a great sacrament. Among other things, curtains of goat’s hair were ordered to be made, not ten but eleven, because goat’s hair signifies the confession of sins. What more do you seek? Do you want to know that all sins are contained in this number seventy-seven? Seven is commonly reckoned for the whole, since time revolves in seven days, and when the seven is finished it returns again to the beginning, so that the same form revolves. By revolutions of this kind the ages pass; yet the number seven is never departed from. For he spoke of all sins when he said seventy times seven: because if you take that eleven seven times, it makes seventy-seven. So he who marked them out beforehand by the number seventy-seven willed all sins to be forgiven. Let no one hold the debt fast against himself by not forgiving, lest it be held fast against him when he prays. For God says: Forgive, and you will be forgiven. I forgave first: at least forgive afterward. For if you do not forgive, I will call you back, and whatever I had forgiven you I will demand again. For the Truth does not lie; Christ does not deceive or be deceived, who added, saying: “So also your Father who is in heaven will do to you.” You find a Father: imitate the Father. For if you will not imitate him, you are arranging to be disinherited. “So also,” he says, “will your heavenly Father do to you, if each of you does not forgive his brothers from your hearts.” Do not say with the tongue, “I forgive,” and put it off in your heart. For God shows you the punishment by threatening vengeance. God knows where you speak. Man heard your voice; God inspects your conscience. If you say, “I forgive,” forgive. It is better to shout with your mouth and forgive in your heart than to be smooth in mouth and cruel in heart.","f":"Augustine, <i>Serm.</i> 83.7 (PL 38:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-7)."},"augustine-sermones/83.8":{"o":"Jam ergo obsecrant pueri indisciplinali, ct nolunt vapularc, qui sic præscribunt nobis, quando volumus dare disciplinam: Peccavi, ignosce mibi. Ecce ignovi, et iterum peccat. Ignosce: ignovi. Peccat tertio. Ignosce: tertio ignovi. Jam quarto vapulet. Et ille: Numquid septuagies septies te fatigavi? Si hac praescriptione severitas disciplinae dormiat, repressa disciplina sævit impunita nequitia. Quid ergo faciendum est? Corripiamus verbis, et si opus est, et verberibus: sed delictum dimittamus, culpam de corde abjiciamus. Ideo enim Dominus subdidit, de cordibus vestris, ut si per charitatem imponitur disciplina, de corde lenitas non recedat. Quid enim tam pium quam medicus ferens ferramentum? Plorat secandus, et secatur: plorat urendus, et uritur. Non est illa crudelitas; absit ut saevitia medici dicatur. Saevit in vulnus, ut homo sanetur: quia si vulnus palpetur, bomo perditur. Sic ergo ista monuerim, fratres mei, ut fratres nostros qui pecca verint omni modo diligamus, de corde nostro charitatem in eos non dimittamus, et disciplinam, cum opus cst, demus: ne per solutionem disciplinae crescat nequitia, et incipiamus propter Deum accusari; quia recitatum est nobis, Peccantes coram omnibus corripe, ut coeteri timorem habeant. Certe si quis, quod solum verum est, distinguit tempora, et solvit quæstionem, verum est. Si peccatum in secreto est, in secreto conipe. Si peccatum publicum est et apertum, publice corripe: ut ille emendelur, et cæteri timeant.","t":"Now, then, undisciplined boys plead and do not want to be beaten, and they raise this objection against us when we want to discipline them: “I have sinned, forgive me.” See, I forgave, and he sins again. “Forgive.” I forgave. He sins a third time. “Forgive.” A third time I forgave. Now, the fourth time, let him be beaten. And he says: “Have I tired you out seventy times seven?” If by this objection the severity of discipline falls asleep, with discipline suppressed wickedness rages unpunished. What, then, is to be done? Let us rebuke with words, and if need be with blows too; but let us forgive the offense and cast the fault out of our heart. For that is why the Lord added, “from your hearts”: so that, if discipline is imposed out of charity, gentleness may not depart from the heart. For what is so kind as a doctor carrying his scalpel? The one to be cut weeps, and is cut; the one to be cauterized weeps, and is cauterized. That is not cruelty; far be it that the doctor should be called savage. He is severe on the wound so that the man may be healed; for if the wound is merely stroked, the man is lost. So let me warn you of these things, my brothers: let us love in every way our brothers who have sinned, let us not let charity toward them go out of our hearts, and let us give discipline when it is needed, lest through the relaxing of discipline wickedness grow and we begin to be accused before God; for it was read to us, “Rebuke those who sin before all, so that the rest may have fear.” Certainly, if one distinguishes the occasions, which alone is right, the question is solved, and it is true. If the sin is in secret, rebuke in secret. If the sin is public and open, rebuke publicly, so that he may be corrected and the rest may fear.","f":"Augustine, <i>Serm.</i> 83.8 (PL 38:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/83-8)."},"augustine-sermones/84.1":{"o":"Dixit Dominus cuidam adolescenti: Si vis venire ad vitam, serva mandata. Non dixit, Si vis venire ad vitam aEternam: sed, Si vis venire ad vitam; eam dcfiniens vitam, quæ fuerit ajlerna v ita. Hujus ergo vitae amorem nos primitus commendemus. Etenim amatur et qualiscumque vita ista; et ipsam qualemcumque, aerumnosam, miscram, finire homines timent, et pavescunt. Hinc videndum est, binc considerandum, quelnadmodum amanda sit æterna vita; quando sic amatur misera ista et quandoque finienda vita. Considerate, fratres, quantum amanda sit vita, ubi nunquam finias vitam. Atnas ergo istam vitam, ubi tantum laboras, curris, satagis, anhelas; et vii enumerantur quae necessaria sunt in misera vita; scminare, ararc, novellare, navi- Bare, molere, coquere, texere: ct post hæc omnia finire habes vitam. Ecce quæ pateris in misera isia quam diligis vita: ct putas te semper victurum, et nunquam moriturum? Templa, saxa, marmora, ferro plumboque consolidata, tamen cadunt: et homo nunquam se putat morilurum? Discite ergo, fratres, quaerere alternam vitam, ubi ista non tolerabitis, sed in æternum cum Deo regnabitis. Qui enim vult vitans, sicut dicit propheta, diligit videre dies bonos. Nam in diebus malis mors potius optatur, quam vita. Nonne audimus et videmus homines in aliquibus tribulationibus et angustiis, conflictationibus et aegritudinibus dum sunt constituti, et vident se laborare, nihil aliud dicere nisi, Deus mittc mihi mortem, accelera dies meos? Et aliquando venit ægritudo; curritur, adducuntur medici, solidi et munera promittuntur. Dicit tibi ipsa mors: Ecce adsum, quam paulo ante a Domino petebas; quid me modo fugcre vis? Inveni te falsalorem, et miserae vitae amatorem.","t":"The Lord said to a certain young man: “If you want to come to life, keep the commandments.” He did not say, “If you want to come to eternal life,” but, “If you want to come to life,” defining as life that which would be eternal life. So let us first commend the love of this life. For even this life, of whatever kind, is loved; and people fear and dread to end even this life, of whatever kind, full of hardship and misery. From this we must see, from this consider, how eternal life is to be loved, when this miserable life, which will someday end, is loved so much. Consider, brothers, how much that life is to be loved where you never end life. You love this life, then, where you labor so much, run, bustle, pant; and the things necessary in a miserable life can scarcely be counted: sowing, ploughing, planting new vines, sailing, grinding, cooking, weaving; and after all this you will end your life. See what you suffer in this miserable life that you love; and do you think you will always live and never die? Temples, rocks, marbles, held together with iron and lead, still fall: and does man think he will never die? Learn, then, brothers, to seek eternal life, where you will not endure these things but will reign with God forever. For he who wants life, as the prophet says, loves to see good days. For in bad days death is wished for rather than life. Do we not hear and see people, when they are placed in some tribulations and straits, in conflicts and sicknesses, and see themselves suffering, say nothing but, “God, send me death; hasten my days”? And sometimes sickness comes: people run, doctors are brought, gold coins and gifts are promised. Death itself says to you: “See, here I am, whom a little while ago you were asking of the Lord; why do you want to flee me now? I have found you a deceiver, and a lover of a miserable life.”","f":"Augustine, <i>Serm.</i> 84.1 (PL 38:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/84-1)."},"augustine-sermones/84.2":{"o":"De his autem diebus quos agimus, ait Apostolus, Redimentes tempus, quoniam dies mali sunt. Non sunt ergo dies mali quos agimus in corruptela. hujus carnis, in tanta. vel sub tanta sarcina corruptibilis corporis, inter tantas tentationes, inter tantas difficultates, ubi falsa voluptas, nulla securitas gaudii, timor torquens, cupiditas avida, tristitia arida? Ecce quam malos dies: et nemo vult finire ipsos malus dies, multumque hinc rogant homines Deum, ut diu vivant. Quid est autem diu vivere, nisi diu torqueri! Quid est aliud diu vivere, quam malus dies malis diebus addere? Et cnm crescunt pueri, quasi accedunt illis dies; et nesciunt quia minuuntur: et ipsa est falsa computatio. Crescentibus enim decedunt dies potius, quam accedunt. Constitue alicui homini nato, verbi gratia, octoginta annos: quidquid vivit, de summa minuit. Et inepti homines gratulantur plurimis natalitiis, tam suis, quam filiorum suorum. 0 virum prudentem I Si tibi vinum minuatur in utre, tristaris: dies perdis,et gaudes? Mali ergo sunt dies: et eo pejores, quia diliguntur. Sic blanditur hic mundus, ut nemo velit finire ærumnosam vitam. Vera enim vita vel beata hæc est, cum resurgemus et cum Christo regnabimus. Nam ct impii resurrecturi sunt, sed in ignem ituri. Vita itaque non est, nisi beata. Et vita beata esse non potest, nisi æterna, ubi sunt dies boni; nec multi, sed unus. Ex consuetudine hujus vitae appellati sunt dies. Dies ille nescit ortum, nescit occasum. Ulli dici non succedit crastinus; quia non præcedit eum hesternus. Hunc diem, vel hos dies, et hanc vitam, et veram vitam in promissis habemus. Alicujus ergo operis merces est. Si enim mercedem amamus, in opere non deficiamus: et in æternum cum Christo regnabimus.","t":"Of these days that we spend, the Apostle says: “Redeeming the time, because the days are evil.” Are the days not evil, then, which we spend in the corruption of this flesh, in so great, or under so great, a burden of a corruptible body, among so many temptations, among so many difficulties, where pleasure is false, there is no security of joy, fear tortures, desire is greedy, sadness is dry? See how evil the days are; and no one wants to end those evil days, and people ask God much for this very thing, that they may live long. But what is it to live long but to be tortured long? What else is living long but adding evil days to evil days? And when boys grow, days seem to be added to them; and they do not know that they are being diminished: it is a false reckoning. For as they grow, days are taken away rather than added. Allot some newborn man, for example, eighty years: whatever he lives, he subtracts from the total. And foolish people rejoice at many birthdays, both their own and their children’s. O prudent man! If the wine in your skin diminishes, you are sad: you lose days, and you rejoice? So the days are evil, and all the worse because they are loved. This world flatters so much that no one wants to end a life of hardship. For true and blessed life is this: when we shall rise again and reign with Christ. For the ungodly too will rise again, but to go into the fire. So there is no life except blessed life; and blessed life cannot be except eternal, where the days are good—and not many, but one. They are called “days” from the custom of this life. That day knows no rising, knows no setting. No tomorrow succeeds that day, because no yesterday precedes it. This day, or these days, and this life, the true life, we have in promise. It is, then, the reward of some work. If we love the reward, let us not fail in the work, and we shall reign with Christ forever.","f":"Augustine, <i>Serm.</i> 84.2 (PL 38:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/84-2)."},"augustine-sermones/85.1":{"o":"Evangelica lectio, quæ niodo personuit in auribus nostris, fratres, auditorem magis atque factorem, quam expositorem desiderat. Quid hac luce clarius, Si vis venire ad vitans, serva mandata? Quid ergo dicturus sum? Si vis venire ad vitam, serva mandata. Quis est qui nolit vitam? et tamen quis est qui velit servare mandata? Si mandata servare non vis, quare vitam quaeris? Si ad opus piger es, quare ad mercedem festinas? Dixit se ille dives adolescens servasse mandata: audivit præcepta majora, Si vis perfectus esse, unum tibi deest; vade, vende omnia qum habes, et da pauperibus: nec perdes, sed habebis thesaurum in cælo; et veni, sequere me. Nam quid tibi prodest, si feceris, et non sequaris me? Abscessit autem tristis ac moestus, sicut audistis: habebat enim multas divitias Quod audivit ille, audivimus et nos. Os Christi, Evangelium est. In cœlo sedet: sed in terra loqui non cessat. Nos non simus surdi: nam ille clamat. Nos non simus mortui: nam ille tonat. Si majora non vis facere, minora fac. Unus majorum ad te multum est, vel minora prendc. Quid ad utraque piger es? quid utrisque adversaris? Majora suut, Vendeomnia quæ habes, et da pauperibus, et sequere me. Minora sunt, Non homicidiumfacias, Non adulteres, Non falsum testimonium quæras 1, Non fureris. Honora patrem et matrem, Diliges proximum tuum tamquam te ipsum. Ista fac. Quid ad tc clamo, ut vendas res tuas, cui extorquere non possum ne raptas alienas? Audisti, Non furaberis; tu tapis. Ante coospectum tanti JudiciI, jam te non furem teneo, sed raptorem. Parce tibi, miserere tui. Adhuc vita ista dat tibi dilationem, noli abjicere correptionem. Fuisti heri fur; noli et hodie. Jam Porte et hodie fuisti; cr1s nOH. Aliqnando fini malum, et pro mercede exigc bonum. Bona habere vis, ct bonus esse non vis: contraria est vita tua cotis tuis. Si magnum bonum est habere villam bonam, quantum malum est habere animam malam?","t":"The Gospel reading that has just sounded in our ears, brothers, wants a hearer and a doer more than an expounder. What is clearer than this light: “If you want to come to life, keep the commandments”? What, then, am I to say? “If you want to come to life, keep the commandments.” Who is there who does not want life? And yet who is there who wants to keep the commandments? If you do not want to keep the commandments, why do you seek life? If you are lazy about the work, why do you hurry to the wages? That rich young man said he had kept the commandments; he heard greater precepts: “If you want to be perfect, one thing you lack: go, sell all that you have and give to the poor”—you will not lose it, but “you will have treasure in heaven”—“and come, follow me.” For what does it profit you if you do this and do not follow me? But he went away sad and sorrowful, as you have heard, for he had great riches. What he heard we too have heard. The Gospel is the mouth of Christ. He sits in heaven, but he does not cease to speak on earth. Let us not be deaf, for he cries out. Let us not be dead, for he thunders. If you do not want to do the greater things, do the lesser. If one of the greater is too much for you, at least take hold of the lesser. Why are you lazy toward both? Why do you oppose both? The greater are: “Sell all that you have, and give to the poor, and follow me.” The lesser are: “You shall not commit murder; you shall not commit adultery; you shall not seek false testimony; you shall not steal; honor father and mother; you shall love your neighbor as yourself.” Do these. Why do I cry out to you to sell your goods, when I cannot wring from you that you not seize the goods of others? You heard, “You shall not steal”; you plunder. Before the sight of so great a Judge I now hold you not as a thief but as a robber. Spare yourself; have pity on yourself. This life still gives you time; do not reject correction. You were a thief yesterday; do not be one today too. Perhaps you have been one today too; not tomorrow. At some time end the evil, and claim good as your reward. You want to have good things and do not want to be good: your life contradicts your wishes. If it is a great good to have a good country estate, how great an evil is it to have a bad soul?","f":"Augustine, <i>Serm.</i> 85.1 (PL 38:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-1)."},"augustine-sermones/85.2":{"o":"Discessit dives contristatus. et ait Dominus: Quam dilfficile est, lit gui divitias habtt, intret in regnum cælorum! Et quam esset difficile, similitudine proposita, ostendit tam esse difficile, dt omnino sit impossibi!c. Omne enim impossibile dirfirite est: sed non omne difficile impossibile est. Quale difficile est, similitudinem attende: Amen dico vobis, facilius. eat camelum per foramen acus transire, quam divitem intrare in regnum cælorum. Camelum intrare per foramen acns: si diceret pulicem, impossibile esset. Denique huc audho, contristati sunt discipnli, et diierunt: Si ita est, quisnam poterit salvus fieri 9 Quis divitum? Pauperes, audite Christum, popUlo Dei loquor. Plures estis pauperes, vel vos arprehendite; et tamen audite. Quicumque de paupertate gloriamini, cavete superbiam, ne vincant vos humiles divites: cavete impietatem, ne vincant vos pii divites: cavete ebrietatem, ne vincant vos sobrii divites. Nolite de paupertate gloriari, si non debent illi de divitiis gloriari.","t":"The rich man went away saddened, and the Lord said: “How difficult it is for one who has riches to enter the kingdom of heaven!” And how difficult it would be he showed by the comparison he set forth, showing it to be so difficult as to be altogether impossible. For everything impossible is difficult, but not everything difficult is impossible. See how difficult it is; consider the comparison: “Amen I say to you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.” A camel entering through the eye of a needle! If he had said a flea, it would be impossible. Then, hearing this, the disciples were saddened and said: “If it is so, who then can be saved?” Who of the rich? Poor people, hear Christ: I speak to the people of God. You poor are more numerous; you at least take this in; and yet listen. All of you who glory in poverty, beware of pride, lest humble rich people outdo you; beware of ungodliness, lest godly rich people outdo you; beware of drunkenness, lest sober rich people outdo you. Do not glory in poverty, if they ought not to glory in riches.","f":"Augustine, <i>Serm.</i> 85.2 (PL 38:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-2)."},"augustine-sermones/85.3":{"o":"Audiant divites, si tamen sunt; audiant Apostolum: Praecipe diviliba, hujus mundi: quia sunt divites alterius sæculi. Pagperes sunt divites alterius saeculi; Apostoli sunt divites alterius sæculi, qui dicebant, Tanquam, nihil habentes, et omnia possidentes. Ut sciatis de quibus loquatur divitibus, addidit; hujus mundi. Audiant ergo Apostolum divites hujus mundi: Præcipe, inlluiL, divitibus hujus mundi, non superbe sapere. Prt. mus vermis divitiarum slIperbia. Mala tinea, lotum rodit, et ad cinerem usque perducit. Præcipe ergo non superbe sapere, neque aperare in incerto divitiarum: ne forte dives dormias, et pauper surgas. Neque sperare in incerto divitiarum (Apostoli verba sunt); aed in Deo, inquit, vivo. Fur tibi tollit aurum, quis tollit libi Deum? Quid babet dives, si Dcum non habet? Quid non babeL pnupcr, si Deum habeL? Non ergo sperare in divitiis, ait; aed in Deo vivo, qui præstat nobis abundanter omnia ad fruendum; cum quibus omnibus et se ipsum.","t":"Let the rich hear, if there are any; let them hear the Apostle: “Command the rich of this world”—because there are rich of another age. The poor are rich of another age; the apostles were rich of another age, who said, “As having nothing and possessing all things.” That you may know of which rich he speaks, he added, “of this world.” Let the rich of this world, then, hear the Apostle: “Command,” he says, “the rich of this world not to be proud-minded.” The first worm of riches is pride. An evil moth, it gnaws the whole and reduces it to ashes. “Command them,” then, “not to be proud-minded, nor to hope in the uncertainty of riches,” lest perhaps you go to sleep rich and rise poor. “Nor to hope in the uncertainty of riches” (these are the Apostle’s words), “but in the living God,” he says. A thief takes away your gold; who takes away your God? What does the rich man have, if he does not have God? What does the poor man not have, if he has God? So he says not to hope in riches, “but in the living God, who provides us richly with all things to enjoy”; and with all these things, himself.","f":"Augustine, <i>Serm.</i> 85.3 (PL 38:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-3)."},"augustine-sermones/85.4":{"o":"Si ergo non debent de divitiis sperare, non in eis fidere, sed in Dec vivo; de divitiis quid facturi sunt? Audi quid: Divites sint in operiba bonis. Quid est hoe? Expone, Apostolo- Multi euim quod nolunt raccre, nolunt intelligere. Expone, Apostole: noli dare occasionem mali operis per obscuritatem sermonis. Dic quid dixeris, Divita sint in operibus bonis. Audiant, intelligant: non perlnittantur se excusare, sed se potius incipiant accusare. et dicere quod audivimus modo in Psalmo, Quoniam peccatum meum ego agnosco. Dic tu quid est, Divita sint in operibu. bonis. Quid est, Facile tribuant?Numquid et hoc non intelligitur? Facile tribMant, communicent. Habes tu, non habet alius: communica, lit communicetur tibi. Communica hic, fit communicabis ibi. Communica hie paneln, et accipies ibi panem. Quem hic panem? Quem colligis cum sudore et labore, ex maledicto primi bominis. Quem ibi panem? Qui dixit, Ego sum panis vivus, qui de cælo descendi. Dives es hic, sed paupcr es ibi. Habes aurum, sed nondum tenes praesentem Christum. Eroga quod habes, ut accipias quod nen habes. Divites sint in operibus, bonis, fucile tribuant, communicent.","t":"If, then, they ought not to hope in riches, not trust in them, but in the living God, what are they to do with their riches? Hear what: “Let them be rich in good works.” What is this? Explain, Apostle. For many do not want to understand what they do not want to do. Explain, Apostle; do not give occasion for evil work through obscurity of speech. Tell us what you said: “Let them be rich in good works.” Let them hear, let them understand: let them not be allowed to excuse themselves, but rather let them begin to accuse themselves and to say what we just heard in the psalm: “For I acknowledge my sin.” Tell us what “Let them be rich in good works” is. What is “Let them give readily”? Is this not understood either? “Let them give readily, let them share.” You have, another does not have: share, so that it may be shared with you. Share here, and you will share there. Share bread here, and you will receive bread there. What bread here? That which you gather with sweat and toil, from the curse on the first man. What bread there? He who said, “I am the living bread that came down from heaven.” You are rich here, but you are poor there. You have gold, but you do not yet hold Christ present. Pay out what you have, so that you may receive what you do not have. “Let them be rich in good works, let them give readily, let them share.”","f":"Augustine, <i>Serm.</i> 85.4 (PL 38:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-4)."},"augustine-sermones/85.5":{"o":"Ergo perdituri sunt res suas? Communicent, dixit: non, Totum dent. Teneant sibi quantum sufficit, teneant plus quam sufficit. Demus inde quamdam partem. Quam partem? Decimam partem. Decimas dabant Scribæ et Pharisæi. Erubescamus, fratres; decimas dabant, pro quibus Christus nondum sanguinem fuderat. Decimas dabant Scribæ et Pharisaei: ne forte aliquid magnum facere te putes, quia frangis panem pauperi: et vix est millesima ista facultatum tuarum. Et tamen non reprehendo: vel hoc fac. Sic sitio, sic elurio, ut et ad istas micas gaudeam. Sed tamen quid dixerit vivus, qui pro nobis mortuus est, non tacebo. Nisi abundaverit justitiavestra,inquit,super Scribarum et Pharisæorum; MOM intrabitis in regnum caelorum. Ille nos non palpet: medicus eat, usque ad vivum pervenit. Nisi abundaverit justitia vestra plus quam Scribarum et Pharisæorum, non intrabitis in regnum cælorum. Scribæ et Pharisæi decimas dabant. Quid est 1 Interrogate vos ipsos. Videte quid faciatis, de quanto faciatis; quid detis, quid vobis rclinquaLiI; quid misericordiæ impendatis, quid luxuriæ reservetis. Ergo, Facite tribuant, communicent, thesaurizent sibi fundamentam bonum in futurum, III appreheredant veram vitam.","t":"Are they, then, to lose their goods? He said “let them share,” not “let them give everything.” Let them keep for themselves as much as is enough; let them keep more than is enough. Let us give from it a certain portion. What portion? A tenth. The scribes and Pharisees gave tithes. Let us blush, brothers: they gave tithes, they for whom Christ had not yet shed his blood. The scribes and Pharisees gave tithes; so do not think you are doing something great because you break bread for the poor; that is scarcely a thousandth of your means. And yet I do not blame it: at least do this. So thirsty am I, so hungry, that I rejoice even at these crumbs. But I will not keep silent about what was said by the Living One who died for us: “Unless your righteousness exceeds,” he says, “that of the scribes and Pharisees, you will not enter the kingdom of heaven.” Let him not flatter us: he is a doctor; he cuts to the quick. “Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.” The scribes and Pharisees gave tithes. What about you? Question yourselves. See what you do, and out of how much you do it; what you give, what you leave yourselves; what you spend on mercy, what you reserve for luxury. So: “Let them give readily, let them share, let them store up for themselves a good foundation for the future, that they may lay hold of true life.”","f":"Augustine, <i>Serm.</i> 85.5 (PL 38:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-5)."},"augustine-sermones/85.6":{"o":"Admonui divites: audite, pauperes. Vos erogate: vos rapere I nolite. Vos tribuite facultates: vos frenate cupiditates. Audite, paupercs, eumdem ipsum apostolum: Est. autem quæstus magnus. QuaMtus est acquisitio lucri 2. Est autem quæstus magnus, inquit, pietas cum sufficientia. Communem habetis cum divitius mundum: non communem habetis cum divitibus domum; sed habetis commnune cœlum, Commonem lucem. Sufficientiam quærite, quod sufficit quærite, plus nolite. Cætera gravant, non sublevant; onerant, non honorant. Quæstus magnus, pietas cum sufficientia. In primis pietas. Pietas est Dei cultus. Pietas cum sufficientia. Nihil enim intulimus in hunc mundum. An attulisti hoc aliquid? Sed nec vos, divites, aliquid attulistis. Totum hic invenistis, cum pauperibus nudi nati estis. Totum hic invenistis, cum pauinfirmitas corporis; communis vagitus, miseriarum testis. Nihil enim intulimus in hunc mundum (pauperi-bus loquitur); sed nec auferre aliquid possumus. Victum et regumentum fieri. Quod volunt fieri; non, Quid sunt. Nam qui sunt, sint. Quod ad illos pertinet audierunt, ut di-vites sint in operibus bonis, facile tribuant, communicent. Audierunt ipsi. Vos qui nondum estis, audite. Qui volunt divites fieri, incidunt in tentationem et laqueos, et desideria? multa et noxia. Non: timetis? Audite quod sequitur: Quæ mergunt homines in interitum et perditionem. Non times? Radix est enimomnium malorum avatia. Avaratia est, velle esse divitem, non jam esse divitem. Ipsa est avaritia. Mergi non times in interitum et perditionem? Non times radicem omnium malorum avaritiam 1 De agro tuo exstirpas radicem spinarnm, et non exstirpas de corde tuo radicem malarum cupiditatum? Purgas agrum tuum, unde fructum capiat venter tuns; et non purgas cor tuum, ubi habitet Deus tuus? Radix est enim omnium malorum avaritia: duam quidam seguentes, a fide pererraverunt, et inseruerunt se doloribus multis.","t":"I have admonished the rich: hear, you poor. You rich, pay out; you poor, do not plunder. You rich, give away your means; you poor, restrain your desires. Hear, you poor, the same apostle: “But godliness is great gain.” Gain is the acquisition of profit. “Godliness,” he says, “with sufficiency is great gain.” You have the world in common with the rich; you do not have a house in common with the rich; but you have heaven in common, light in common. Seek sufficiency, seek what is enough, do not want more. The rest weighs down rather than lifts up; burdens rather than honors. “Great gain is godliness with sufficiency.” Godliness first of all. Godliness is the worship of God. “Godliness with sufficiency. For we brought nothing into this world.” Did you bring something here? But neither did you rich bring anything. You found everything here; you were born naked with the poor. [Common to both is the] weakness of the body, common the crying of infants, witness of our miseries. “For we brought nothing into this world” (he is speaking to the poor), “but neither can we take anything out. Having food and clothing, [let us be content with these. For those who want to] become [rich]”: those who want to become rich, not those who are. For those who are, let them be. They have heard what concerns them: that they be rich in good works, give readily, share. They themselves have heard. You who are not yet rich, hear: “Those who want to become rich fall into temptation and snares, and many harmful desires.” Do you not fear? Hear what follows: “which plunge men into ruin and perdition.” Do you not fear? “For avarice is the root of all evils.” Avarice is wanting to become rich, not already being rich. That is avarice. Do you not fear being plunged into ruin and perdition? Do you not fear avarice, the root of all evils? You root out the root of thorns from your field, and do you not root out from your heart the root of evil desires? You clean your field, from which your belly may get its fruit, and do you not clean your heart, where your God may dwell? “For avarice is the root of all evils; following it, some have wandered from the faith and have pierced themselves with many sorrows.”","f":"Augustine, <i>Serm.</i> 85.6 (PL 38:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-6)."},"augustine-sermones/85.7":{"o":"Audistis quid faciatis, audistis quid timeatis, audistis unde ematur regnum coelorum, audistis unde impediatur regnum cœlorum. Omnes in verbo nci concordate. Et divitem et pauperem Deus et pauper occurrerunt sibi. In qua via, nisi in ista vita?Natus est dives, natus est pauper. Occurristis vobis pariter ambulantes viam. Tu noli premere, tu noli fraudare. Iste eget, ille habet. Fecit autem ambos Dominus.Per eum qui habet, juvat egentem: per eum qui non habet, probat, habentem. Audivimus, diximus: timeamus1, caveamus, oremus, perveniamus.","t":"You have heard what to do; you have heard what to fear; you have heard how the kingdom of heaven is bought; you have heard how the kingdom of heaven is hindered. Be all of one mind in the word of God. God [made] both rich and poor. [Scripture says: The rich man] and the poor man have met each other. On what road, if not in this life? The rich man was born, the poor man was born. You have met each other walking the same road. You, do not oppress; you, do not defraud. This one is in need; that one has. But the Lord made both. Through the one who has, he helps the one in need; through the one who does not have, he tests the one who has. We have heard, we have spoken: let us fear, let us beware, let us pray, let us arrive.","f":"Augustine, <i>Serm.</i> 85.7 (PL 38:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/85-7)."},"augustine-sermones/86.1":{"o":"Evangelium nos admonuit lectione præsenti, de thesauro caelesti loqui Charitati vestræ. Meque enin., sicut infideles avari putant, Deus noster perdere nos voluit res nostras: si bene intelligatur, et pie credatur, et devote accipiatur quod praeceptum est nobis; non nobis præcepit ut perderemus, sed locum ostendit ubi poneremus. Nemo enim potest nisi cogitare de thesauro suo, et quodam cordis itinere divitias suas sequi. Si ergo ill terra obruuntur, ima petit cor: si autem in cœlo reservantur, sursum erit cor. Si ergo volunt facere Christiani quod norunt se etiam profiteri: neque euim hoc omnes qui audiunt noverunt; atque utinam non frustra noverint, qui noverunt: qui ergo vult cor sursum habere, ibi, ibi ponat quod amat; et in terra positus carne, cum Christo habitet corde: ct sicut Ecclesiam præcessit caput ejus, sic christianum præcedat cur ejus. Quomodo membra itura sunt quo præcessit caput Christus, sic iterum resurgens iturus est quo nunc præcesserit cor hominis. Eamus ergo hinc, ex qua parte possumus: scquetur totum nostrum quo præcesserit aliquid nostrum. Domus terrcna ruinosa est: domus caelestis aeterna est. Quo venire disponimus, ante migremus.","t":"The Gospel has admonished us by the present reading to speak to your Charity about the heavenly treasure. For our God did not, as greedy unbelievers think, want us to lose our goods: if what was commanded us is well understood, piously believed, and devoutly received, he did not command us to lose them, but showed us a place where we should put them. For no one can help thinking of his treasure and following his riches by a kind of journey of the heart. If, then, they are buried in the earth, the heart seeks the depths; but if they are kept in heaven, the heart will be above. If, then, Christians want to do what they know they also profess—for not all who hear know this; and would that those who know it do not know it in vain—whoever wants to have the heart lifted up, let him put there, there, what he loves; and, placed on earth in the flesh, let him dwell with Christ in heart; and as its head went before the Church, so let his heart go before the Christian. As the members will go where Christ the head went before, so the man, rising again, will go where his heart has now gone before. Let us go from here, then, by whatever part we can: the whole of us will follow where some part of us has gone before. The earthly house is falling into ruin; the heavenly house is eternal. Let us move ahead to where we plan to come.","f":"Augustine, <i>Serm.</i> 86.1 (PL 38:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-1)."},"augustine-sermones/86.10":{"o":"Refutata sunt consilia avaritiae: sed Dominus eadem dicat, justitia jam loquatur: iPsa crunt verba, non ipsa sententia. Serva tibi, ait Dominus tuus, consule in posterum. Et bunc interroga, Ubi servabo? Habebis thesaurum in cæ/o: ubi fur non accedet, neque tinea corrumpet. in quantum posterum servabis? Venite, benedicti Patris mei, percipite.regnum quod vobis paraluln eat ab origine mundi. Hoc regnum quantorum dierum est, ostendit linis ipse sententiæ. Cum de sinistrisdiceret, Sic ibunt illi in ambustonem æternam; ait de dexteris, Justi autem in vitam æternam. Hoc est consulere in posternm. Posterum, quod posteriora non habeat. Dies illi sine fine, dicti sunt dies, et dictus cst dies. Ait enim quidam, Ut habitem in domo Domini in longitudinem dierum, cum de illis diebus diceret. Et dies dictus est, Ego hodie genui te. Et illi dies unus dies; quia jam nec tempus: dies ille nec ab hesterno præceditur, nec crastino excluditur. Ergo in ipsum posterum cousulamus: et non diversa sunt verba, quæ tibi dicebat avaritia;-et eversa est avaritia. Restat ut dicas: Et quid ago de filiis meis? Audi et inde consilium Domini tui. Si tibi dicat Dominus tuus, Melius ego cogito qui creavi, quam tu qui generasti: forte quod dicas non habcbis. Sed divitem illum aspecturus es qni tristis abscessit, et in Evangelio reprehensus est; et dices tibi forte: Hic dives ideo male fecit non vendere omnia, et dare pauperibus, quia filios nou habebat: ego autem babco filios; habeo quibus servem. Et in hac infirmitate consistit tibi Dominus tuus. Audeam dicere per ejus Inisericurdiam: audeam dicere aliquid, non de mea præsumpLionc, sed de ipsius luiseralione. Serva ct filiis tuis: sed audi me. Si, ut sunt humana, de filiis quisque suis aliquem amiserit: intendite, fratres, intendite, quia avaritia excusationem non habel, neque hic, neque in futuro sæculo. Ecce et humana sunt: non enim optamus, sed exempla conspicimus. Amissus est aliquis christianus, christianum filium amisisti: non ergo amisisti, sed praemisisti. Neque enim ille decessit, sed præcessit. Interroga fidem tuam: certe et tu illo iturus es, quo ille antecessit. Rem brevem dico, cui puto quod nemo respondeat. Vivit filius tuus? interroga fidem tuam. Si ergo vivit, quare invaditur pars ejus a fratribus ejus? Sed dices: Numquid rediturus est, ct possessurus? Mttatur ergo illi quo præcessit ille: ad rem suam venire non potest, res ejus ad cum ire potest. Vide cum quo siL Si in palatio militaret filius tuus, et amicus Imperatoris fieret, et diceret tibi, Vende ibi partem meant, et mitte mihi: numquid invenires quid responderes? Modo cum Imperatore omnium imperatorum, et cum Rege omnium regum, et cum Domino omnium dominorum est filius tuus: mitte illi. Non dico, Necessarium habet ipse: Dominus ipsius, apud quem cst filius tuus, eget ill terra. Hic vult accipere quod dal in coelo. Quod facere nonnulli avari soleul, fac trajectitium: da in perclrinos, quod recipias in patria tua. Postremo jam de te nihil; de filio tuo loquor. Dubitas dare tuum, dubitas et reddere alienum: certo convinceris, quia non filiis tuis servabas. Ecce non das filiis tuis, quia tolles filiis tuis. Huic certe tolles. Quare indignus est accipere, quia cum digniore vivit? Merito si ille cum quo vivit nollet accipere, jam domui tuæ, sed domui divinæ dives '. Absit ergo ut tibi dicam, Da quod habes: sed dico tibi, Redde quod debel. Sed habebunt illulJ, ais, fratres i'lius. 0 mala doctrina, docens filios tuos mortem oplare fratribus suis! Si de re fratris sui mortui ditiores crunt, vide quemadmodum se attendant in domo tua. Quid ergo facies? Patrimonium dividis, et parricidia doccs?","t":"The counsels of avarice have been refuted; but let the Lord say the same things, let justice speak now: the words will be the same, not the meaning. “Keep for yourself,” says your Lord, “provide for later.” And ask him: “Where shall I keep?” “You will have treasure in heaven, where no thief comes near and no moth destroys.” For how much later will you keep? “Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world.” How many days this kingdom lasts the very end of the sentence shows. When he had said of those on the left, “So they will go into eternal burning,” he said of those on the right, “But the righteous into eternal life.” This is providing for later: a later with nothing after it. Those days without end have been called days, and called a day. For someone said, “That I may dwell in the house of the Lord for length of days,” speaking of those days. And it has been called a day: “Today I have begotten you.” And those days are one day, because there is no longer time: that day is neither preceded by a yesterday nor shut out by a tomorrow. Let us provide, then, for that later; the words are not different from what avarice said to you, and yet avarice has been overthrown. It remains for you to say: “And what do I do about my children?” Hear on this too the counsel of your Lord. If your Lord says to you, “I who created them think better about them than you who begot them,” perhaps you will have nothing to say. But you will look at that rich man who went away sad and was reproved in the Gospel; and perhaps you will say to yourself: “This rich man did wrong in not selling everything and giving to the poor, because he had no children; but I have children; I have those for whom to keep.” And in this weakness of yours your Lord stands by you. Let me dare to speak by his mercy—let me dare to say something, not from my own presumption but from his compassion: Keep for your children too; but hear me. If, as human things go, someone loses one of his children—pay attention, brothers, pay attention, for avarice has no excuse, neither here nor in the age to come—see, these are human things; we do not wish for them, but we see examples. Some Christian has been lost; you have lost a Christian son: you have not lost him, then, but sent him ahead. For he has not departed, but gone before. Question your faith: certainly you too are going where he has gone ahead. I say a short thing, to which I think no one can reply. Is your son alive? Question your faith. If, then, he is alive, why is his share seized by his brothers? But you will say: “Is he going to come back and possess it?” Then let it be sent to him where he has gone ahead: he cannot come to his property; his property can go to him. See with whom he is. If your son were serving in the palace and became the emperor’s friend, and said to you, “Sell my share there and send it to me,” would you find anything to answer? Now your son is with the Emperor of all emperors, the King of all kings, the Lord of all lords: send to him. I do not say that he himself needs it: his Lord, with whom your son is, is in need on earth. Here he wants to receive what he gives in heaven. Do what some misers are accustomed to do: make a transfer of funds; give to strangers what you may receive back in your homeland. Finally, I say nothing now of you; I speak of your son. You hesitate to give what is yours; you hesitate also to return what is another’s: you are surely proved not to have been keeping it for your children. See, you do not give to your children, since you will take from your children. From this one, certainly, you will take. Why is he unworthy to receive, because he lives with one more worthy? There would be reason for it if he with whom he lives were unwilling to receive it. As it is, you will be rich not for your own house but for the house of God. Far be it, then, that I say to you, “Give what you have”; I say to you, “Return what you owe.” “But his brothers,” you say, “will have it.” O evil teaching, teaching your children to wish death on their brothers! If they become richer from the property of their dead brother, see how they will watch one another in your house. What will you do, then? Divide the patrimony and teach parricide?","f":"Augustine, <i>Serm.</i> 86.10 (PL 38:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-10)."},"augustine-sermones/86.13":{"o":"Sed nolo dicere de uno amisso, ne casus humanos videar minari. Melius quodam modo prosperiusquc loquamur. Non dico, unum minus habebis, computa quia unum plus hahes. Fac locum Christo cnm liliis tuis, accedat fiuniHæ tuae Dominus tuus, accedat ad prolem Creator tuus, accedat ad numerum filiorum tuorum frater tuus. Cum enim tantum intersit, et frater esse dignatus est. Et cnm sit Patri Unicus. vot uit habere cohæredes. Ecce ille quam largiter! tu quare tam steriliter? Duos filios habes, tertium illum computa: tres habes, quartus numeretur: quintum habes, sextus dicatur: decem habes, undecimns siL Nolo amplius dicere: unius filii tui serva locum Domino tuo. Quod enim dabis Domino tuo, et titi proderit et filiis tuis: qnod autem male Mnas filiis tuis, et tibi obcril et filiis. Dabis autem portionem unam, quam unius filii deputasti. Deputa te unum amplius genuisse.","t":"But I do not want to speak of the loss of one child, lest I seem to threaten human misfortunes. Let us speak in a more favorable and happy way. I do not say, “You will have one less”; count that you have one more. Make room for Christ among your children; let your Lord join your family, let your Creator join your offspring, let your brother join the number of your children. For though the difference is so great, he has deigned to be a brother too. And though he is the Father’s only Son, he willed to have co-heirs. See how generous he is! Why are you so barren? You have two sons: count him as the third. You have three: let him be counted as the fourth. You have five: let him be called the sixth. You have ten: let him be the eleventh. I do not want to say more: keep the place of one of your children for your Lord. For what you give to your Lord will profit both you and your children; but what you wrongly keep for your children will harm both you and them. You will give one portion, the one you had allotted to one child. Reckon that you have begotten one more.","f":"Augustine, <i>Serm.</i> 86.13 (PL 38:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-13)."},"augustine-sermones/86.14":{"o":"Quid magnum, fratres mei? Consilium do, numquid guttur ligo? Sicut ait Apostolus: Hæc ad utililatem vestram dico, non tit laqueum nobis injiciam. Puto, fratres, quia parva et iacitis cogitatio est, putare patrem filiorum habere unum filium amplius, et comparare talia prædia quae possideas in æternum, et ipse et filii tui. Quid dicat avaritia non habet. Ciamastis ad verba ista. Loquimini contra illam, non vos vincat. non plus valeat in cordibus vestris, quam Redemptor vester. Non plus valeat in corde vestro, duam ille qui monet ut sursum corda habeamus. Jam ergo istam dimittamus. Luxuria quid dicit? Quid? Fac cum anima tua bene. Eccc dicit et Dominus: Fac cnm anima tua bene. Qnod libi dicebat luxuria, boc tibi dicit justitia. Sed vide et hic quomodo dicatur. Si cum anima tua vis facere bene, attende illum divitem qui ex consilio luxuriæ et avaritiæ volebat cum anima sua bene facere. Successit ei rcgio, et non ha- 1 chat ubi reconderet fructus suos, et ait: Quid faciam? non habeo quo colUgam. Inveni quid faciam: destruam apothecas veteres, et novas ædificabo, et replebo eas, et dicam animæ meæ: Habes multa bona, jucundare. Audi consilium contra luxuriam: Stulte, anima tua hac nocte au feretur abs te: quæ præparasti, cujus erunt? Rt quo itura est anima ista, qu;c auferetur ab illo? line nocte auferctur, et nescit quo itura est.","t":"What great thing is this, my brothers? I give counsel; do I tie your throat? As the Apostle says: “I say this for your benefit, not to throw a noose on you.” I think, brothers, it is a small and easy thought for a father of children to think that he has one more son, and so to purchase estates that you may possess forever, both you and your children. Avarice has nothing to say. You cried out at these words. Speak against her; let her not conquer you; let her not have more power in your hearts than your Redeemer. Let her not have more power in your heart than he who admonishes us to have our hearts lifted up. So let us now dismiss her. What does luxury say? What? “Do well by your soul.” See, the Lord too says: “Do well by your soul.” What luxury said to you, justice says to you. But see here too how it is said. If you want to do well by your soul, consider that rich man who, by the counsel of luxury and avarice, wanted to do well by his soul. His land yielded well, and he had nowhere to store his produce, and he said: “What shall I do? I have nowhere to gather it. I have found what I will do: I will pull down the old storehouses and build new ones, and fill them, and I will say to my soul: You have many goods; rejoice.” Hear the counsel against luxury: “Fool, this night your soul will be taken from you: the things you have prepared, whose will they be?” And where will that soul go that will be taken from him? It will be taken this night, and he does not know where it will go.","f":"Augustine, <i>Serm.</i> 86.14 (PL 38:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-14)."},"augustine-sermones/86.16":{"o":"Vide alium divitem luxuriosum, superbum. Epulabatur quotidie splendide, et induebatur purpura et bysso: et pauper ulcerosus jaccbat ad januam, micas de mensa divitis frurtra concupiscebat; canes ulceribus pascebat, et a divite non pascebatur. Uterque mortuus est: unus corum sepultus est; de alLero quid dictum est? Ablatus eat ab Angelis in sinum Abrahæ. Videt dives pauperem, imo jam pauper divitcm: do-. siderat de digito stillam aquae in linguam suam, ab illo qui desideravit micam de mensa ejus. Certe vices mutatæ sunt. Frustra hoc dicit dives mortuus: non. frustra hoc audiamus qui vivimus. Nam et ille voluit ad superos revocari, et non cst permissus: voluit aliquem mortuorum mitti ad fratrEs suos, nec hoc iUi concessum est. Sed quid ci dictum est? Habent ibi Moysen el Prophetas. Et ille: Non audient, nisi aliquis, a mortuis ierit. Ait illi Abraham: Si Moysen et Prophetas non audiunt, nee, si quis a mortuis ierit, credent (Luc. xv!, 19-31 ).","t":"See another rich man, luxurious and proud. He feasted splendidly every day and was clothed in purple and fine linen; and a poor man covered with sores lay at his gate and longed in vain for the crumbs from the rich man’s table; he fed the dogs with his sores, and was not fed by the rich man. Both died: one of them was buried; what was said of the other? “He was carried by the angels into Abraham’s bosom.” The rich man sees the poor man—or rather now the poor man sees the rich man: the rich man longs for a drop of water from the poor man’s finger on his tongue, from him who longed for a crumb from his table. Certainly the roles have been reversed. In vain does the dead rich man say this; let us not hear it in vain, we who live. For he too wanted to be called back to those above, and was not permitted; he wanted one of the dead to be sent to his brothers, and this too was not granted him. But what was said to him? “They have Moses and the prophets there.” And he: “They will not listen, unless someone goes from the dead.” Abraham said to him: “If they do not listen to Moses and the prophets, neither will they believe if someone goes from the dead.”","f":"Augustine, <i>Serm.</i> 86.16 (PL 38:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-16)."},"augustine-sermones/86.17":{"o":"De faciendis ergo cleemosynis, et comparanda animæ requie in posterum, ut faciamus bene cum anima nostra, quod perverse dixit luxuria, dixit et Moyses, dixerunt et Prophetac. Audiamus cum vivimus. Quia ibi frustra concupiscit audire, qui contempsit ista cum audircL An exspectamus ut aliquis et a mortuis resurgat, et dicat nobis, ut faciamus cum anima nostra bene? Jam et hoc factum est: non resurrexit pater tuus, sed resurrexit Dominus tuus. Ipsum audi, accipe bonum consilium. Noli parcere lhesauris tuis, eroga quantum potes. Luxuriæ vox orat: Domini vox facta est. Eroga quantum potes, fac bene cum anima tua, ne auferatur hac nocte anima tua. Habetis in nomine Christi, quantum arbitror, sermonem de faciendis eleemosynis. Vox ista vestra laudantium, tunc accepta est Domino, si vidcat et manus operantium.","t":"So concerning giving alms and acquiring rest for the soul for later, so that we may do well by our soul—what luxury said perversely, Moses said too, and the prophets said. Let us hear while we live. For there he longs in vain to hear who despised these things when he heard them. Or are we waiting for someone to rise from the dead too and tell us to do well by our soul? This too has already happened: your father has not risen, but your Lord has risen. Hear him; accept good counsel. Do not spare your treasures; pay out as much as you can. It was the voice of luxury; it has become the voice of the Lord. Pay out as much as you can, do well by your soul, lest your soul be taken this night. You have, in the name of Christ, as I think, a sermon on giving alms. This voice of yours as you praise is acceptable to the Lord only if he also sees your hands at work.","f":"Augustine, <i>Serm.</i> 86.17 (PL 38:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-17)."},"augustine-sermones/86.2":{"o":"Audivimus divitem quemdam a bono magistro quærentem consilium adipiscendæ vitae aeternae. Magnum crat quod amabat, et vile erat quod contemnere nolebat. Itaque perverso corde audiens quem jam diserat magistrum bonum, majore amore vilitatis, possessionem perdidit ehariLaLis. Nisi vitam æternam consequi vellet, consilium de habenda vita æterna non requirereL Quid ergo est, fratres, ut Terba ejus quem magistrum bonum ipse dixerat, de fideli doclrina sibi deprompta respueret? Magister ille bonus est antequam doceat;cum docuerit, malus? Antequam doceret, dictus est bonus. Non audiit quod voluit, sed audivit qnod debuit: desiderans venerat. sed tristis abscessit. Quid, si ci diceretur, Perde quod habes? quando tristis abscessit, quia dictum est, Bene serva quod habes. Vade, inquit, vende omnia quæ habes, et da pauperibus. Forte times ne perdas? Vide quid sequitur: Et habebis thesaurum ill cœlo. Custodem tibi thesaurorum tuorum forte servulum aliquem posuisses: custos auri tui erit Deus tuus. Qui dedit in terra, ipse servat in cœlo. Fortassis non dubitasset ille Christo commendare quod habebat, et ideo contristatus est, quia dictum est ei, Da panperibus: tanquam in corde suo diccus, Si diceres, Da mihi, ego tibi in cœlo servabo; non dubitarem dare Domino meo, magistro bono: nunc autcm dixisti, Da pauperibus.","t":"We heard a certain rich man asking the good master for counsel on gaining eternal life. Great was what he loved, and cheap was what he would not despise. So, hearing with a perverse heart him whom he had just called good master, through a greater love of what was cheap he lost the possession of charity. Unless he had wanted to obtain eternal life, he would not have asked counsel about having eternal life. Why is it, then, brothers, that he spurned the words of him whom he himself had called good master, words drawn out for him from faithful teaching? Is that master good before he teaches, and bad when he has taught? Before he taught, he was called good. The man did not hear what he wanted, but he heard what he ought: he had come desiring, but he went away sad. What if it had been said to him, “Lose what you have,” when he went away sad because it was said, “Keep well what you have”? “Go,” he says, “sell all that you have, and give to the poor.” Are you perhaps afraid of losing it? See what follows: “And you will have treasure in heaven.” Perhaps you would have set some little slave as guardian of your treasures: your God will be the guardian of your gold. He who gave on earth keeps it in heaven. Perhaps the man would not have hesitated to entrust what he had to Christ, and was saddened because it was said to him, “Give to the poor,” as if saying in his heart: “If you said, Give to me, I will keep it for you in heaven, I would not hesitate to give to my Lord, the good master; but now you have said, Give to the poor.”","f":"Augustine, <i>Serm.</i> 86.2 (PL 38:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-2)."},"augustine-sermones/86.3":{"o":"Nemo timeat erogare pauperibus; nemo putet eum accipere eujus manum videt. Ille accipit qui jussit ut dares. Neque hoc ex nostro corde aut hwnana conjectura dicimus: ipsam audi et te monentem, et tibi securitatem scribentem. Esurivi, inquit, et dedi,,;, mihi manducare. Et cum enumeratis officiis eorum respondissent, Quando te vidifUllS esurientem? ille respondit, Cum uni ex minimis meis fecistis, mihi fecistis. Mendicat pauper, sed accipit dives: das ei qui consumat, accipit ile qui redat. Neque hoc redditurus quod accipit: fenerari se voluit, plus promittit qnam dederis. Exsere nunc avaritiam tuam, te puta feneratorem. Certe si esses, objurgareris ab Ecclesia, confutareris verbo Dei, exsecrarentur tc omnes fratres tui, tanquam crudelem feneratorem, de lacrymis alienis acquirere cupientem. Esto fenerator, nemo te prohibet. Pauperi vis dare, qui quando reddidcrit planget: da idoneo, qui etiam hortatur tit rccipias quod promittit.","t":"Let no one fear to pay out to the poor; let no one think that the one whose hand he sees is the one receiving. He receives who commanded you to give. Nor do we say this from our own heart or by human guesswork: hear him himself, both warning you and writing you a guarantee. “I was hungry,” he says, “and you gave me to eat.” And when, after he had listed their services, they answered, “When did we see you hungry?”, he answered: “When you did it to one of my least, you did it to me.” The poor man begs, but the rich one receives: you give to one who consumes, and he receives who will repay. Nor will he repay only what he receives: he has willed to borrow at interest; he promises more than you have given. Now bring out your avarice; think of yourself as a moneylender. Certainly if you were one, you would be reproved by the Church, refuted by the word of God; all your brothers would curse you as a cruel moneylender, eager to profit from others’ tears. Be a moneylender: no one forbids you. You want to give to a poor man who will lament when he repays: give to a sound debtor, who even urges you to receive what he promises.","f":"Augustine, <i>Serm.</i> 86.3 (PL 38:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-3)."},"augustine-sermones/86.4":{"o":"Da Deo,et conveni Deum. Imo da Deo, ct ut recipias conveneris I. Certe in terra quærebas debitorem tuum: quærebat ct ille, sed ubi sc absconderet a facie tua. Adieras judicem et dixeras: Jube illum debitorem meum conveniri. Ille audito hoc, discedit, ct nec salutare te quærit: cui forte egenti salutem commodando præstiteras2. Habes ergo cui rrugcs. Da Christo; ipse tc convenit ultro, ut recipias, ct mirantem quia aliquid a tc accepit. Nam illis ad dexteram positis ultro ipse dicet: Venite, benedicti Patris mei. Quo? Venite, percipite regnum quod vobis paratum esl ab origine mundi. Pro qua re? Esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi polum; nudus eram, et vestistis me; hospes, et adduxist; æger et in carcere, et visitastis. Et illi: Domine, quando te vidimus? Quid cst hoc? Convenit debitor, ct croditores excusant. Non vult eos fidelis dcbitor falli. Recipere dubitatis? Accepi, ct ignoratis? Et respondet quemadmodum accepit: Cum uni ex minimis meis fecistis, mihi fecistis (Matth. x XV, 34-40). Non accepi per me: accepi per meos. Quod illis datum est, ad nee pervenit: sccuri estote, non perdidistis. Minus idoneos attendebatis in terra: idoncum habetis in cœlo. Ego, inquit, accepi, ego reddam.","t":"Give to God, and sue God. Rather, give to God, and you will be summoned to receive. Certainly on earth you used to look for your debtor; and he was looking too, but for where to hide from your face. You had gone to the judge and said: “Order this debtor of mine to be summoned.” He, hearing this, goes off and does not even care to greet you, though perhaps, when he was in need, you had given him well-being by your loan. Here, then, you have someone to press. Give to Christ; he himself summons you of his own accord to receive, while you wonder that he received anything from you. For to those placed at the right he himself will say of his own accord: “Come, blessed of my Father.” Where? “Come, receive the kingdom prepared for you from the foundation of the world.” For what? “I was hungry, and you gave me to eat; I was thirsty, and you gave me drink; I was naked, and you clothed me; a stranger, and you took me in; sick and in prison, and you visited me.” And they: “Lord, when did we see you?” What is this? The debtor summons, and the creditors make excuses. The faithful debtor does not want them deceived. Do you hesitate to receive? I received, and you do not know it? And he answers how he received: “When you did it to one of my least, you did it to me.” I did not receive it in my own person; I received it through my own. What was given to them came to me: be secure, you have not lost it. You were looking at debtors on earth who could hardly pay: you have one in heaven who can. I, he says, received; I will repay.","f":"Augustine, <i>Serm.</i> 86.4 (PL 38:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-4)."},"augustine-sermones/86.5":{"o":"Et quid accepi? quid reddo? Esurivi, inquit, et dedistis mihi manducare, et cætera. Terram accepi, cœlum dabo: temporalia accepi, æterna restituam: panem accepi, vitant dabo. Imo ctiatn hoc dicamus, Panem accepi, panem dabo: potum accepi, potum dabo: hospitium accepi, domum dabo: æger visitatus sum, salutem dabo: in carcere visus sum, libertatem dabo. Panis quem dedistis pauperibus meis, consumptus est: panis quem ego dabo, ct reficit et non deficit. Det ergo nobis panem, panis ille qui de creto descendit. Cum panem dabit, sc ipsum dabit. Quid enim volebas, quando fenerabas? Nummos dare, et nummos accipere: sed pauciores dare, plures accipere. Ego tibi, inquit Deus, omnia quæ dedisti, iri melius commutabo. Si enim dares libram argenti et reciperes libram auri, quanto capcreris gaudio? Inspice, et interroga avaritiam: Libram argenti dedi, libram auri recipio. Quid simile argentum ct aurum? Magis ergo, quid similo terra et cœlum? Et aurum et argentum hic erat relicturus: tu autem hic non perpetuo mansurUS. Et aliud dabo, et plus dabo, et melius dabo, et æternum dabo. Sic ergo compescatur avaritia nostra, fratres, ut alia quæ sancta est, inOammetur. Omnino quæ vos prohibet ne bene faciatis, male vos alloquitur:dOnlinæ malæ servire vultis, non agnoscentes Dominum bonum. Et aliquando duæ dominæ occupant cor, et servum maium dignum servire talibus, in diversa discindunt.","t":"And what did I receive? What do I repay? “I was hungry,” he says, “and you gave me to eat,” and so on. I received earth, I will give heaven; I received temporal things, I will restore eternal ones; I received bread, I will give life. Indeed, let us even say this: I received bread, I will give bread; I received drink, I will give drink; I received hospitality, I will give a home; I was visited when sick, I will give health; I was seen in prison, I will give freedom. The bread you gave to my poor has been consumed; the bread I will give both refreshes and does not fail. Let that bread which came down from heaven, then, give us bread. When he gives bread, he will give himself. For what did you want when you lent at interest? To give coins and receive coins; but to give fewer and receive more. I, says God, will exchange for something better all that you gave. For if you gave a pound of silver and received a pound of gold, with what joy would you be seized? Look, and question avarice: I gave a pound of silver, I receive a pound of gold. What likeness is there between silver and gold? Much more, then, what likeness is there between earth and heaven? Both the gold and the silver you were going to leave here; but you are not going to remain here forever. I will give something else, I will give more, I will give better, I will give what is eternal. So, brothers, let our avarice be restrained in such a way that another avarice, a holy one, may be kindled. She who forbids you to do good speaks to you wholly badly: you want to serve a bad mistress, not recognizing the good Lord. And sometimes two mistresses occupy the heart and tear apart, in different directions, the bad slave, who deserves to serve such mistresses.","f":"Augustine, <i>Serm.</i> 86.5 (PL 38:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-5)."},"augustine-sermones/86.6":{"o":"Aliquando possident hominem duæ dominæ contrariæ, avaritia ct luxuria. Avaritia dicit, Serva: luxuria dicit, Eroga. Sub duabus dominis diversa jubentibus, diversa exigentibus, quid facturus es? Habent alłocutiones suas ambæ. Et quando cœperis nolle obtemperare, et in libertatem tuam ire;quia jubere non pOSSOJlt, blandiuntur. Et plus sunt cavenda carum blandimenta, quam jussa. Quid dicit avaritia? Serva tibi, serva liliis tuis. Si egebis, nemo tibi dabit. Nuli ad tempus vivere: con sule tibi in futurum. Contra luxuria: Vive cum vivis, fac bene cum anima tua. Moriturus es, et quando nescis: cui relicturus es, an sit possessurus ignoras. Tu demis et subtrahis gutturi tuo: ille forte cum mortuus fueris, calicem super te non ponet; aut si forte calicem ponet, ipse inebriabitur, ad te nulla stilla descendet. Fac crgo bene cum animatua, quando pates, cum potes. Aliud jubebat avaritia: Serva tibi, consule tibi in posterum. A liud luxuria: Eroga, fac cnm anima tEra bene.","t":"Sometimes two contrary mistresses possess a man, avarice and luxury. Avarice says, “Keep”; luxury says, “Spend.” Under two mistresses giving different orders, making different demands, what will you do? Both have their speeches. And when you begin to refuse to obey and to go off into your freedom, since they cannot command, they flatter. And their flatteries are more to be guarded against than their orders. What does avarice say? “Keep for yourself, keep for your children. If you are in need, no one will give to you. Do not live for the moment: provide for yourself for the future.” Luxury, on the other hand: “Live while you live; do well by your soul. You are going to die, and you do not know when; you do not know whether the one to whom you leave it will possess it. You take away and withhold from your own throat: when you are dead, perhaps he will not set a cup on your grave; or if perhaps he does set a cup there, he himself will get drunk, and not a drop will come down to you. So do well by your soul when you can, while you can.” Avarice commanded one thing: “Keep for yourself; provide for yourself for later.” Luxury another: “Spend; do well by your soul.”","f":"Augustine, <i>Serm.</i> 86.6 (PL 38:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-6)."},"augustine-sermones/86.7":{"o":"Tædeat te, o liber in libertatem vocate; tædeat te talium dominarum servitus. Agnosce Redemptorem tuum, Manumissorem tuum. Illi servi: faciliora jubet, contraria non jubet. Amplius audeo dicere. Contraria jubebant avaritia ct luxuria, ita ut ambabus obtemperare non posses: et dicebat una, Serva tibi, et consule in posterum: dicebat alia, Eroga, fac bene cum anima tua. Procedat Dommus tuus cadem dicturus, rt contraria non dicturus Redemptor tuus. Si nolueris, demui (Ijus non cst necessarius qui servit invitus. Attende Redemptorem tumm, attendo pretium tuum. Venit ut redimat, sanguinem futlit. Charum te habuit, quem tam caro emerat. Agnoscis qui emcrit, attende unde redimat. Taceo cle cæteris superbe in te dominantibus vitiis: innumerabilibus enim malis dominis sėrviebas. Has dnas dico jubcn. tcs contraria, in diversa rapientes, avaritiam et luxuriam. Eripe te ab his, veni ad Deum tuum. Si servus cras iniquitatis, esto servus justitiæ. Verba quæ tibi dicebant, et contraria jubebant,ipsa audis a Domino tuo, et non contraria jubet. Verba carum non tollit: sed potestatem tollit. Quid tibi dicebat avaritia? Serva tibi, consule in posterum. Verbum non DIutatnr, homo mutatur. Jam si plaeet. compara consulentes. Illa avaritia est. ista justitia.","t":"Be weary, O free man called into freedom; be weary of the slavery of such mistresses. Recognize your Redeemer, your Liberator. Serve him: he commands easier things; he does not command contrary things. I dare to say more. Avarice and luxury commanded contrary things, so that you could not obey both; and the one said, “Keep for yourself, and provide for later”; the other said, “Spend; do well by your soul.” Let your Lord come forward, your Redeemer, who will say the same things and will not say contrary things. If you are unwilling, his house has no need of one who serves unwillingly. Consider your Redeemer, consider your price. He came to redeem; he shed his blood. He held you dear, whom he bought so dearly. You know who bought you; consider from what he redeems you. I pass over the other vices that proudly lord it over you, for you were serving countless bad masters. I speak of these two, commanding contrary things, dragging you in different directions, avarice and luxury. Rescue yourself from them; come to your God. If you were a slave of iniquity, be a slave of righteousness. The very words that they spoke to you while commanding contrary things you hear from your Lord, and he does not command contrary things. He does not take away their words; he takes away their power. What did avarice say to you? “Keep for yourself; provide for later.” The word is not changed; the man is changed. Now, if you please, compare the counselors: that one is avarice, this one is justice.","f":"Augustine, <i>Serm.</i> 86.7 (PL 38:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-7)."},"augustine-sermones/86.8":{"o":"Ipsa contraria di scute. Serva tibi, inquit avaritia. Pone te velle obtemperare: interroga ubi serves. Illa tibi monstratura est munitum locum, muratum cubiculum, arcam ferream. Omnia muni: forte domesticus fur etiam interiora perrumpet; et cum pecuniæ tuae consulis, vitæ tuæ timcbis. Forte dum multum servas, qui vult eripere, cogitat et occidere. Postremo adversus fures licet quocumque munimine thesaurum tuum et vestein tuam communias; communi ea adversus rub!ginem et tineam. Quid iacturus es? Non est foris bostis auferens, sed est intus absumens.","t":"Examine the very contraries. “Keep for yourself,” says avarice. Suppose you want to obey: ask where you are to keep it. She will show you a fortified place, a walled room, an iron chest. Fortify everything: perhaps a thief in your own household will break into even the inner rooms; and while you look after your money, you will fear for your life. Perhaps while you keep much, he who wants to snatch it is also planning to kill. Finally, though you fortify your treasure and your clothing against thieves with whatever defenses, fortify them against rust and moth. What are you going to do? It is not an enemy outside who takes away, but one inside who consumes.","f":"Augustine, <i>Serm.</i> 86.8 (PL 38:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-8)."},"augustine-sermones/86.9":{"o":"Non ergo bonum consilium dedit avaritia. Ecce jussit ut. serves, et non invenit dare locum ubi serves. Dicat ctiam consequentia, Consule in posterum. In quan-. tum posterum? In dies paucos et incertos. Dicit, Consulc in posterum, homni fortassis victuro nec in craslinum. Sed ecce vivat quantum putat avaritia, non quantum ostendit, non quantum docet, Mon quantum fidit: sed quantum putat vixerit, senuerit, finierit; adhuc scnex incurvus, baculo innixus, lucrum quærit, et audit avaritiam dicentem, Consule in posterum. in quod posterum? Jam exspirans loquitur. Propter filius tuos, inquit. Utinam vel illos senes non avaros haberemus, qui filios non habent. Eliam ipsis, etiam talibus, etiam iniquitatem suam nulla pietatis imagine excusantibus non cessat dicere, Consule in posterum. Sed forte ipsi cito erubescunt: illos videamus qui filios habent, utrum certi sint Alios saos possessuros esse quae reliquerint. Intendant cum vivunt, filios aliorum, alios alienis improbitatibus quod habuerant amittentes, alios propria nequitia quod possederant consumentes I: et remanent inopes tilii divitum. Parcite nasci servi avariliæ I. Sed possidebunt hoc, inquit, filii mei. Incertum est: non dico, Falsumest; sed quod feceris 3, incertum est. Postremo, fac certum: quid cis vis relinquere? Quod acquisisti tibi. Certe quod acquisisti relictum non crat, et habes. Si tu habere potuisti quod tibi relictum non est, poterunt ergo habere et illi quod tu non reliqueris.","t":"So avarice did not give good counsel. See, she commanded you to keep, and could not find a place to give you where you might keep. Let her also say what follows: “Provide for later.” For how much later? For a few uncertain days. She says, “Provide for later,” to a man who perhaps will not live even till tomorrow. But suppose he lives as long as avarice thinks—not as long as it shows, not as long as it teaches, not as long as it is sure of, but as long as it thinks: he has lived, grown old, reached his end; still the old man, bent, leaning on a stick, seeks gain, and hears avarice saying, “Provide for later.” For what later? He is already speaking as he breathes his last. “For your children,” she says. Would that we did not have old men who are avaricious even when they have no children! Even to them, even to such, even to those who excuse their iniquity with no semblance of family affection, she does not stop saying, “Provide for later.” But perhaps they quickly blush: let us look at those who have children, whether they are sure that their children will possess what they leave. Let them consider, while they live, the children of others: some losing what they had through the dishonesty of others, some consuming through their own wickedness what they had possessed; and the children of the rich remain destitute. Stop being born slaves of avarice. “But my children will possess it,” he says. It is uncertain: I do not say it is false, but what you are doing is uncertain. Finally, make it certain: what do you want to leave them? What you acquired for yourself. Certainly what you acquired had not been left to you, and yet you have it. If you could have what was not left to you, they too can have what you do not leave them.","f":"Augustine, <i>Serm.</i> 86.9 (PL 38:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/86-9)."},"augustine-sermones/87.1":{"o":"De sancto Evangelio præsenti < tempori consonantem similitudinem audistis de Iris qui operantur in vinea. Est enim modo tempus vindemiæ corporalis. Est autem ct spiritualis vindemia, ubi Deus gaudet ad fructum vineæ suæ. Colimus enim Deum. ct colit nos Deus. Sed BOH sic Deum colimus, ut nos eum meliorem colendo faciamus Colimus enin' cum adorando, non arando. Iłle atlten. colit nos tanquam agricola agrum. Quod ergo nos ille colit, meliores nos reddit; quia ct agricola agrum colendo facit meliorem: et ipsum fructum in nobis quærit, ut eum colantus. Cultura ipsius est in nos, quod non cessat verbo suo exstirpare semina mala de cordibus notris, aperiro cor nostrum tanquam aratro sermonis, plantare semina præceptorum, exspectare fructum pietatis. Cum enim istam culturam in cor nostrum lie acceperimus, ut eum bene colamus, non existimus ingrati agricolæ nostro, sed fructum reddimus quo gaudeat. Et fructus noster non illum ditictem facit, sed nos beatiores.","t":"From the holy Gospel you heard a parable suited to the present season, about those who work in the vineyard. For it is now the time of the bodily grape harvest. But there is also a spiritual vintage, in which God rejoices at the fruit of his vineyard. For we worship God, and God cultivates us. But we do not worship God in such a way that by our cultivation we make him better. For we cultivate him by adoring, not by ploughing. But he cultivates us as a farmer cultivates a field. That he cultivates us, then, makes us better; for a farmer too makes his field better by cultivating it; and the very fruit he seeks in us is that we worship him. His cultivation of us is this: he does not cease by his word to root out evil seeds from our hearts, to open our heart as with the plough of his speech, to plant the seeds of his commands, and to wait for the fruit of godliness. For when we have so received this cultivation into our heart that we worship him well, we are not ungrateful to our farmer, but yield fruit in which he rejoices. And our fruit does not make him richer, but us happier.","f":"Augustine, <i>Serm.</i> 87.1 (PL 38:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-1)."},"augustine-sermones/87.10":{"o":"Manifestum est ergo, fratres mei, omnino manifestum est, tenete, certi estote, quoniam Deus noster Jesus Christus, quando quisque se converterit ad fidem ipsius, a via sua vel superflua vel nequissima, omnia illi præterita dimittuntur, et omnino, tanquam donatis debitis, fiunt cum illo tabulae novæ. Prorsus omnia dimittuntur. Nemo sit sollicitus, quod.,liquid ei non dimittatur. Sed iterum nemo perverse sit securus. Ista enim duo occidunt animas, aut desperatio, aut perversa spes. De his duobus malis pauca audite. Nam sicut liberat bona spes, ct recta spes; ita decipit perversa spes. Prius attendite quemadmodum decipiat desperatio. Sunt homines qui cum cogitare cœperint mala quæ fecerunt, non sibi putant ignosci posse; et dum non putant posse sibi ignosci, dant animam: jam perire, desperatione percunt, dicentes in cogitationibus suis: Jam nulla nobis spes est; neque cnim tanta illa qu:c commisidonari nobis aut ignosci possunt; quare ergo non satisfacimus cupiditatibus nostris? Impleamus saltem præsentis temporis voluptatem, quia nullam habemus in futuro mercedem. Faciamus quidquid libet, etsi non licet; ut habeamus suavitatem vel temporalem, quia percipere non meremur æternam. Talia dicentes desperando pereunt, sive antequam omnino credant, sive jam christiani et in aliqua peccata et scelera male vivendo prolapsi. Procedit ad cos Dominus vineæ, et tanquam desperantes et vocanti tergum dantes, pulsat ct clamat rer prophetam Ezechielem: In quacumque die conversus fuertit homo a via sua pessima, omnes iniquitates ejus obliviscar. Hac voce audita et credita. a desperatione recreantur, ct ab illa altissima et profunda voragine, qua submersi fuerant, emergunt.","t":"It is plain, then, my brothers, altogether plain—hold it, be sure of it—that when anyone turns to the faith of our God Jesus Christ from his way, whether vain or most wicked, all his past is forgiven him, and, as when debts are remitted, the accounts are made new with him. Absolutely everything is forgiven. Let no one be anxious that anything is not forgiven him. But again, let no one be perversely secure. For these two things kill souls: despair or perverse hope. Hear a few things about these two evils. For as good hope, right hope, sets free, so perverse hope deceives. First notice how despair deceives. There are people who, when they begin to think of the evils they have done, think they cannot be forgiven; and while they think they cannot be forgiven, they give their soul over to perishing now; they perish by despair, saying in their thoughts: “Now there is no hope for us; for the great things we have committed cannot be pardoned or forgiven us; why, then, do we not satisfy our desires? Let us at least fill up the pleasure of the present time, since we have no reward in the future. Let us do whatever we like, even if it is not lawful, so that we may have at least a temporal sweetness, since we do not deserve to receive an eternal one.” Saying such things they perish by despairing, whether before they believe at all, or as Christians who have fallen into some sins and crimes by living badly. The Lord of the vineyard comes out to them, and, as to men who despair and turn their backs on him who calls, he knocks and cries out through the prophet Ezekiel: “On whatever day a man turns from his most wicked way, I will forget all his iniquities.” Hearing and believing this voice, they are revived from despair and emerge from that deepest, bottomless pit in which they had been sunk.","f":"Augustine, <i>Serm.</i> 87.10 (PL 38:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-10)."},"augustine-sermones/87.11":{"o":"Sed his timendum cst, ne in aliam voraginem incurrant, et perverse sperando moriantur, qai desperando muri non potuerunt. Mutant enim cogitationes longe quidem diversas, sed non minus perniciosas; ct rursus incipiunt dicere in cordibus suis: Si quacumque die conversus fuero a via mea pessima, Deus misericors. sicut veraciter per Prophetam promisit, omnes iniquitates meas obliviscitur, quare hodie convertor, et non cras? Quare hodie, et non cras? Eat hodiernus dies 1 sicut hesternus, sit in nequissima voluptate, sit in flagitiorum gurgite, volutetur in mortifera delectatione: cras convertar, et finis est. Respondetur tibi: Cujus rei finis? Dicis: Iniquitatum mearum. Bene, gaude 2, quia crastino iniquitatum tuarum erit finis. Quid, si anto crastinum tuus erit finis? Ergo bene quidem gaudes, quia propter iniquitates tuas converso tibi indulgentiam Deus promisit: sed crastinum diem tibi nemo promisit. Aut si forte promisit mathematicus, longe aliud est quam Deus. Multos mathematici fefellerunt I, quia et sibi plerumque lucra promiserunt, et damna invenerunt. Ergo etiam propter istos male sperantes, proccdit paterfamilias. Quemadmodum processit ad illos qui male desperaverant, et perierant desperando, et revocavit cos in spem: sic procedit etiam ad istos qui male sperando volunt perire; et dicit eis per alium librum, Ne tardes conuerti ad Dominum. Quomodo illis dixerat, I n quacumque die iniquus conversus fuerit a via sua pessima, omnes iniquitates ejus obliviscar; et tulit eis desperationem, qua jam dederant animam suam perdiLinni, omni modo indulgentiam desperantes: sic procedit eliam ad istos qui sperando et differendo volunt per-. ire; et loquitur ad eos, et increpat eos, Ne tardes converti ad Dominum, neque differas de die in diem. Subito enim veniet ira ejus, et in tempore vindictæ disperdet te. Ergo noli differre, noli quod patet contra te claudere. Ecce indulgentiæ dator aperit tibi ostium; quid moraris? Gaudere deberes, si aperiret aliquando pulsanti: non pulsasti, ct aperit, et furis remanes? Ne ergo differas. De misericordiæ operibus quodam loco Scriptura dicit, Ne dixeris, Vade et revertere, cras ego dabo; cum possis, continuo belle facere: non enim scis quid contingat sequenti die. Audisti præceptum non differendi ut in alium sis Dtisericors, et differendo in te es crudelis? Nun debes differre panem daturus. et differs indulgentiam accepturus! Si miserando alterum non differs, miserere et animæ tuæ placens Deo. Exhibe et animæ tuæ elcemosynam. Nun dicimus ut tu ei des, sed ne repellas manum dantis.","t":"But these must fear lest they fall into another pit, and those who could not die by despairing die by hoping perversely. For they change their thoughts to others, far different indeed but no less deadly, and begin again to say in their hearts: “If on whatever day I turn from my most wicked way God in his mercy forgets all my iniquities, as he truly promised through the prophet, why should I turn today and not tomorrow? Why today and not tomorrow? Let today be like yesterday; let it be spent in most wicked pleasure, in a whirlpool of vices; let it wallow in deadly delight: tomorrow I will turn, and that will be the end of it.” The answer to you is: “The end of what?” You say: “Of my iniquities.” Good: rejoice that tomorrow there will be an end of your iniquities. What if before tomorrow there is an end of you? So you rightly rejoice that God has promised you pardon for your iniquities when you turn; but no one has promised you tomorrow. Or if perhaps an astrologer promised it, that is far different from God. Astrologers have deceived many, for they often promised themselves gains too, and found losses. So because of these too who hope badly, the householder comes out. As he came out to those who had despaired badly and were perishing by despair, and called them back to hope, so he comes out also to these who want to perish by hoping badly, and says to them through another book: “Do not delay to turn to the Lord.” As he had said to the others, “On whatever day the wicked man turns from his most wicked way, I will forget all his iniquities,” and took away the despair by which they had already given their soul to perdition, despairing of pardon in every way, so he comes out also to these who want to perish by hoping and delaying; and he speaks to them and rebukes them: “Do not delay to turn to the Lord, and do not put it off from day to day. For his wrath will come suddenly, and in the time of vengeance he will destroy you.” So do not put it off; do not shut against yourself what stands open. See, the giver of pardon opens the door to you; why do you delay? You ought to rejoice if he ever opened to you when you knocked: you did not knock, and he opens, and you remain outside? So do not put it off. Concerning works of mercy Scripture says in a certain place: “Do not say, Go and come back, tomorrow I will give, when you can do good at once; for you do not know what will happen the next day.” You have heard the command not to delay being merciful to another, and are you cruel to yourself by delaying? You ought not to put off giving bread, and you put off receiving pardon! If you do not put off showing mercy to another, “have mercy also on your own soul, pleasing God.” Give alms to your own soul too. We do not say that you should give to it, but that you should not push away the hand of the giver.","f":"Augustine, <i>Serm.</i> 87.11 (PL 38:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-11)."},"augustine-sermones/87.12":{"o":"Sed aliquando homines inde sibi plurimum nocent, cnm alios offendere timent. Multum valent et boni amici ad bonum, et mali amici ad malum. Idco Domninus, ut pro salute nostra potentium amicitias contemnamus, noluit senatores, sed piscatores. Magna arliRprius eligere cis misericordia I. Sciebat enim quia si eligeret senatorem, diceret senator: Dignitas mea electa est. Si prius eligeret divitem, diceret dives: Opulentia mea electa est. Si prius eligeret imperatorem, diceret imperator: Potestas mea electa est. Si prius eligeret oratorem, diceret orator: Eloquentia mea eJecta est. Si eligeret philosophum, diceret philosophus: Sapientia mca electa est. Interim, inquit, differantur superbi isti, multum tument. Distat autem inter magnitudinem et tumorem: utrumquc grande est; aed non utrumque sanum est. Differantur ergo, inquit, isti superbi, aliqua soliditate sanandi sunt. Da mihi, inquit, prius istum piscatorem. Veni tu, pauper, sequere me; nihil habes, nihil nosti, sequcre me. Idiota pauper, sequere me. Non est quud in te expavescatur, sed multum est quod in te impleatur. Tam largo fonti vas inane admovendum est. Dimisit retia piscator, accepit gratiam peccator, et factus est divinus orator. Ecce quid fecit Dominus, de quo dicit Apostolus: Infirma mundi elegit Deus, III confundat fortia; et ignobilia mundi elegit Deus, et ea quæ MOM sunt tanquam quæ sint, III ea quæ sunt evacuentur. Demque leguntur modo verba piscatorum, et colla subduntur oratorum. Tollantur ergo de medio inanes venti; tollatur de medio fumus, qui crescendo evanescit; prorsus pro salute ista contemnantur.","t":"But sometimes people harm themselves very much by fearing to offend others. Good friends are very powerful for good, and bad friends for evil. Therefore the Lord, so that we might despise the friendships of the powerful for the sake of our salvation, did not choose senators first, but fishermen. Great is the mercy of the Craftsman! For he knew that if he chose a senator, the senator would say, “My rank was chosen.” If he chose a rich man first, the rich man would say, “My wealth was chosen.” If he chose an emperor first, the emperor would say, “My power was chosen.” If he chose an orator first, the orator would say, “My eloquence was chosen.” If he chose a philosopher, the philosopher would say, “My wisdom was chosen.” “Meanwhile,” he says, “let these proud men be put off; they are very swollen.” There is a difference between greatness and swelling: both are large, but not both are healthy. “Let these proud men be put off, then,” he says; “they must be healed by something solid. Give me first,” he says, “that fisherman. Come, you poor man, follow me; you have nothing, you know nothing: follow me. Unlearned poor man, follow me. There is nothing in you to be dreaded, but there is much in you to be filled.” To so abundant a fountain an empty vessel must be brought. The fisherman let go his nets, the sinner received grace, and became a divine orator. See what the Lord did, of whom the Apostle says: “God chose the weak things of the world to confound the strong; and God chose the low things of the world, and the things that are not as though they were, so that the things that are might be brought to nothing.” And now the words of fishermen are read, and the necks of orators are bowed. Let the empty winds, then, be taken away; let the smoke be taken away, which vanishes as it grows; let these things be utterly despised for the sake of salvation.","f":"Augustine, <i>Serm.</i> 87.12 (PL 38:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-12)."},"augustine-sermones/87.13":{"o":"Si quisquam corpore ægrotaret in civitate, et esset ibi aliquis peritissimus medicus, amicis ægroti potentibus inimicus: si quisquam ergo in civitate aliquo periculoso morbo corporis ægrotaret, et esset in eadem civitate peritissimus medicus, anlicis, ut dixi, aegrotantis potentibus inimicus, qui dicerent amico suo, Noli eum adhibere, nibil novit: dicerent autem, non judicante animo, sed invidente: nonne ille pro salute sua removeret amicorum potentium fabulas, et ut paucis diebus plus viveret, cum illorum qualibet offensione, peltendo sui corporis morbo medicum ilIum, quem peritissimum fama commendaverat, adhiberet? Ægrotat humanum genus, non morbis corporis, sed peccatis. Jacet toto orbe terra- 1 Din ab oriente usque in occidentem grandis:rgrotus. Ad sanandum grandem aegrotum descendit omnipotens medicus. Humiliavit se usque ad mortalem carnem, tanquam usque ad lectum aegrotantis. Dat salutis præcepta, contemnitur: qui audiunt, liberantur. Contemnitur, cum dicunt amici potentes, Nihil novit. Si nihil nosset, potentia ejus gentes non impleret. Si nihil nosset, non csset antequam apud nos easet. Si nihil nosset, Prophetas ante se non mitter et I. Nonne modo implentur quae ante prædicta sunt? Nonne probat medicus iste artis suæ potentiam promissa complendo? Nonne per totum mundum perniciosi evertuntur errores, et tritura mundi domantur cupiditates? Nemo dicat, Antea melior erat mundus quam modo: ex quo caepit iste medicus artem suam exercere, multa hic videmus horrenda. Noli mirari- Antequam aliquis curaretur, munda a sanguine sta tio medici videbatur: imo jam tu hoc videns excute vanas delicias, veni ad medicum; sanitatis tempus est, non voluptatis.","t":"Suppose someone in a city were sick in body, and there was a most skilled doctor there who was an enemy of the sick man’s powerful friends—suppose, I say, someone in a city were sick with some dangerous bodily disease, and there was in the same city a most skilled doctor, an enemy, as I said, of the sick man’s powerful friends, who said to their friend, “Do not call him in; he knows nothing,” and said it not from judgment but from envy: would not that man, for the sake of his health, put aside the tales of his powerful friends, and, so as to live a few days longer, call in that doctor whom report had commended as most skilled, to drive out the disease of his body, whatever offense he gave them? The human race is sick, not with bodily diseases but with sins. Throughout the whole world, from east to west, lies a great sick man. To heal the great sick man the almighty physician came down. He humbled himself even to mortal flesh, as if to the sick man’s bed. He gives the precepts of health; he is despised; those who listen are set free. He is despised when powerful friends say, “He knows nothing.” If he knew nothing, his power would not fill the nations. If he knew nothing, he would not have existed before he was among us. If he knew nothing, he would not have sent the prophets before him. Are not the things foretold long ago now being fulfilled? Does not this physician prove the power of his art by fulfilling his promises? Are not deadly errors being overthrown throughout the whole world, and desires being tamed by the threshing of the world? Let no one say, “The world was better before than now; since this physician began to practice his art, we see many horrible things here.” Do not be surprised. Before anyone was being treated, the physician’s surgery seemed clean of blood. Rather, now that you see this, shake off vain delights and come to the physician; it is a time for health, not for pleasure.","f":"Augustine, <i>Serm.</i> 87.13 (PL 38:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-13)."},"augustine-sermones/87.14":{"o":"Curemur ergo, fratres. Si necdum medicum agnoscimus I, non in eunt tanquam phrenetici sæviamus, non ab eo tanquam lethargici avertamur. Multi enim sæviendo, multi dormiendo perierunt. Phrenetici sunt, qni non dormiendo insaniunt. Lethargici sunt, qui multum dormiendo prenninlur. Prorsus tales sunt hUnlines. Contra istum medicum alii saevire in cum volunt; et quoniam ipse jam in caelo sedet, membra ejus fideles in terra persequuntur. Curat et tales. Multi ex eis conversi ex inimicis facti sunt amici, ex laersecutoribus facti sunt prædicatores. Tales etiam ipsos Judæos, in se ipsum, cum hic esset, sævientes, tanqnam phreneticos sanavit, pro quibus in ligno pendens oravit. Dixit enim: Pater, ignosce illis, quia nesciunt quid faciunt. Multi tamen corum, sedato furore, tanquam phrenesi oppressa, cognoverunt Deum, cognoverunt Chrislenu. Post ascensionem misso Spiritu sancto, conversi sunt act cum quem crucHixerunt, et in Sacramento credentes sangninen1 ejus biberunt, quem sæviendo fuderunt.","t":"Let us be healed, then, brothers. If we do not yet recognize the physician, let us not rage against him like the frenzied, nor turn away from him like the lethargic. For many have perished by raging, many by sleeping. The frenzied are those who go mad without sleeping. The lethargic are those who are weighed down by too much sleeping. People are exactly like this. Some want to rage against this physician; and since he now sits in heaven, they persecute his faithful members on earth. He heals even such as these. Many of them, converted, have become friends instead of enemies, preachers instead of persecutors. Such were even the Jews themselves, who raged against him when he was here; he healed them as frenzied men, praying for them as he hung on the wood. For he said: “Father, forgive them, for they do not know what they do.” Many of them, when their fury was calmed, as if the frenzy had been subdued, came to know God, came to know Christ. After the ascension, when the Holy Spirit was sent, they were converted to him whom they had crucified, and, believing, drank in the sacrament his blood, which they had shed in their rage.","f":"Augustine, <i>Serm.</i> 87.14 (PL 38:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-14)."},"augustine-sermones/87.15":{"o":"Habcmus exempla. Persequebatur membra ejus jam sedentis in caelo Saulus: persequebatur graviter in phrenesi, mente perdita, morbo nimio. At ille una voce de caelo clamaris ei, SUllie, Sallie, quid me persequeris, 9 percussit phreneticum, erexit sanum; occidit persecutorem, vivificavit prædicatorem. Etiam lethargici multi sanantur. Ipsis enim similes sum, qui non sæviunt in Christum, nec malitiosi suut adversus Christianos 2; sed tantum differendo lanouescunt verbis somnoletis, in lucem oculos extendere pigrescunt, et qui eos excitarc volunt, molesti sunt. Recede a me, inquit languidus lethargicus, obsecro te, recede a me. Quare? Dormire volo. Sed movieris inde. Ille amore somni, Mori volo, respondet. Et charitas dcsupcr, Nolo. Plerumque istum charitatis affectum exhibet lilius etiam patri seni morituro post paucos dies, jam utique neme finita. Si lethargicum videt, et lethargico morbo premi suum patrem a medico agnoscit, dicente sibi, Excita patrem tuum, noli eum permittere dormire, si vis ut vivat: adest puer seni, pulsat, vellicat, pungit, pietate molestus est: nee mori cito permittit ipsa senectute Cito moriturnm; et si vixerit, gaudet filius, ut aliquanto plures dies vivat cum decessuro successurus 1. QuantO mnjorc charitate nos amicis nostris molesti esse debemus, cum quibus non paucos in hoc mundo dies, sed apud Deum in æternum vivamus! Ament ergo nos, ct faciant quod audiunt per nos, ct colant quem colimus et nos, ut recipiant quod speramus ot nos. Conversi ad Dominum, etc.","t":"We have examples. Saul was persecuting the members of him who already sat in heaven; he was persecuting grievously in frenzy, out of his mind, with a severe disease. But he, with one voice crying to him from heaven, “Saul, Saul, why do you persecute me?”, struck down the frenzied man and raised up a healthy one; he killed the persecutor and gave life to the preacher. Many lethargic people too are healed. For like them are those who do not rage against Christ and are not malicious toward Christians, but merely grow languid by delaying, with sleepy words, are too lazy to open their eyes to the light, and find troublesome those who want to rouse them. “Get away from me,” says the languid, lethargic man, “I beg you, get away from me.” “Why?” “I want to sleep.” “But you will die from it.” He, for love of sleep, answers, “I want to die.” And charity answers from above, “I do not want you to.” Often a son shows this affection of charity even to an aged father who is going to die in a few days, his old age certainly already at its end. If he sees him lethargic, and learns from the doctor that his father is seized by the lethargic disease—the doctor saying to him, “Wake your father, do not let him sleep, if you want him to live”—the boy is at the old man’s side; he knocks, plucks, pricks him; out of devotion he is troublesome; he does not let him die quickly, though by his very old age he will die quickly; and if he lives, the son rejoices that he, the successor, may live some few days more with the one about to depart. With how much greater charity ought we to be troublesome to our friends, with whom we may live not a few days in this world, but forever with God! Let them love us, then, and do what they hear through us, and worship him whom we also worship, so that they may receive what we also hope for. Turning to the Lord, etc.","f":"Augustine, <i>Serm.</i> 87.15 (PL 38:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-15)."},"augustine-sermones/87.2":{"o":"Ecce audite, quia sicut diii, colit nos Deus. Nam quia nos colimus Deum, non opus est ut probetur vobis. Omnis enim homo hoc habet in ore, quia homines colunt Deum. Quia vero Dens colit homines, quasi expavescit auditor quando audit: quia non est in usu hominum ut dicutur quia Deus colit homines; sed quia Deum colunt homines. Debemus ergo probare vobis qnia ct Deus colit homines; lIe forte putamur verbum indisciplinatum dixisse, et aliquis in corde suo disputet contra nos, et nesciens quid dixerimus reprehendat nos. noc ergo constitutum est demonstrare vobis; quia et Deus com nos; scd jam dixi, sicut agrum, ut meliores nos faciat. Dominus dicit in Evangelio: Ego sum vitis, vos estis sarmenta, Pater meus est agricola. Quid facit agricola? Interrogo vos, qui agricolæ estis; quid facit agricola? Puto quia agrum colit. Si ergo Pater Deus agricola est, babel agrum, ct colit agrum suum, ct exspectat inde fructum.","t":"See, hear how, as I said, God cultivates us. For that we worship God need not be proved to you; everyone has it on his lips that men worship God. But that God cultivates men—the hearer is almost alarmed when he hears it, because it is not usual among people to say that God cultivates men, but that men worship God. We ought, then, to prove to you that God too cultivates men, lest perhaps we be thought to have spoken an undisciplined word, and someone argue against us in his heart and, not knowing what we meant, find fault with us. So we have resolved to show you that God too cultivates us; but, as I have already said, as a field, to make us better. The Lord says in the Gospel: “I am the vine, you are the branches, my Father is the farmer.” What does a farmer do? I ask you who are farmers: what does a farmer do? I think he cultivates a field. If, then, God the Father is a farmer, he has a field, and he cultivates his field and expects fruit from it.","f":"Augustine, <i>Serm.</i> 87.2 (PL 38:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-2)."},"augustine-sermones/87.3":{"o":"Denique plantavit vinvam, sicut dicit ipse Dommus Jesus Christus, et locavit eam agricolis, qui redderent ei fructum temporibus propriis. Et misit ad eos servos suos, ut peterent mercedem vineae. IlIi autem contumeliis eos affecerunt, aliquos et occiderunt, et fructum reddere contempserunt. Misit alios; talia perpessi sunt. Et dixit ille pater familias, cultor agri sui, et plantator et iocator vineae suæ: Mittam unicum filium meum; forte vel ipsum verebuntur. Et misit, in.. quit, eliam filium suum. Dixerunt illi apud se ipsos: Hic est hæres; venite, occidamus eum, et nostra erit hæreditas. Et occiderunt eum; et projecerunt extra vineam. Gum venerit Dominus Vineæ, quid faciet illis malis colonis? Responsum est: Malos male perdet, et vineam suam locabit aliis agricolis, qui reddant et fructum in tempore auo. Plamata est vinea, lege data in cordibus Judaeorum. Missi sunt Prophetæ, quærentes fructum, bonam vitam corum: Prophetæ ab eia contumeliis affecti, et occisi sunt. Missus est et Christus unicus Filius patrisfamilias; c t ipsum occiderunt hæredem, et ideo,perdiderunt hæreditatem. In contrarium eis vertit malum consilium. Ut possiderent, occiderunt: et quia occiderunt, perdiderunt.","t":"Indeed, he planted a vineyard, as the Lord Jesus Christ himself says, and let it out to tenants who would render him the fruit at the proper seasons. And he sent his servants to them to ask for the vineyard’s rent. But they treated them with insults, killed some, and refused to render the fruit. He sent others; they suffered the same. And that householder, the cultivator of his field, the planter and lessor of his vineyard, said: “I will send my only son; perhaps they will respect him at least.” And he sent, it says, his son too. They said among themselves: “This is the heir; come, let us kill him, and the inheritance will be ours.” And they killed him and threw him out of the vineyard. “When the Lord of the vineyard comes, what will he do to those wicked tenants?” The answer was given: “He will destroy the wicked wickedly, and let out his vineyard to other tenants, who will render him the fruit in its season.” The vineyard was planted when the law was given in the hearts of the Jews. The prophets were sent, seeking fruit, their good life: the prophets were treated with insults by them and killed. Christ too was sent, the householder’s only Son; and they killed the heir himself, and so lost the inheritance. Their evil plan turned against them. They killed in order to possess; and because they killed, they lost.","f":"Augustine, <i>Serm.</i> 87.3 (PL 38:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-3)."},"augustine-sermones/87.4":{"o":"Et modo audistis similitudinem ex Evangelio sancto quia simile eat regnum cœlorum patrifamilias. qui exiit conducere operarios ad vineam suam. Exiit mane, et quos invenit conduxit; et placuit cum cia mercedem dcnarium. Exiilt et hora tertia. invenit alios, et adduxit ad opus vineæ Et sexta hora hoc fecit, et nona hoc fecit. Exiit etiam et hora undecima prope ad finem dici, invenit quosdam vacuos et stantes; et ait illis: Quid hic statis? quare non operamini in vinea? Responderunt: Quia I:cmo hos condux it. Verite, illquit, ct vos, ct quod justum fuerit, dabo vobis. Mercedem denarium placuit. Isti qul una hora erant operaturi, quando sibi auderent sperare denarium? Sed tamen se aliquid accepturos gralulaoontur. Adducti sunt et ipsi ad unam horam i. Finito die, jussit omnibus reddi mercedem, a novissimis usque ad primos. Jude cœpit reddere ab cis qui hora undecima vcnerant, jussit eis dare denarium. Illi qui prima hora venerant, videntes illos accepisse denarium, quem cun) ipsis rlacnerat, speraverunt se plus aliquid accepturos: ventum est et ad ipsos, et accepcrunt denarium. Murmuraverunt ad versus patremfamiliasI dicentes: Ecce nos qni sustinuimus laborem dici ct æstum, æquasti et parcs fecisti illis qui unam horam operati sunt in vinea. Et ait paterfamilias, justissimum responsum reddens unt eorum: Sodalis. non libi feci injuriam; hoc est, non te frзudavi; quod placui reddidi tibi. Fraudem libi non feci, quia quod pactus sum reddidi. Huic non volo reddore, sed douarc. Non licet mihi faccre quod volo de meo? An oculus tuus nequam est, quia ego bonus sum? Si alicui tollerem alienum, recte reprephenderer, quasi fraudator et injustus; si alicui non redderem debitum, recte reprehenderer, quasi fraudator et ncgator alieni: cum vero debitum reddo, et cui volo etiam dono, nec cui debebam me potest reprehendere, et cui donavi debet amplius gaudero. Non erat quod responderetur: et æquati sunt omnes, et facti sunt novissimi primi et primi novissimi;æquando. pon prreposlerando. Quid est, Facli sunt novissimi primi et primi novissimi? Quia tantumdem acceperunt et primi et novissimi.","t":"And now you have heard the parable from the holy Gospel, that the kingdom of heaven is like a householder who went out to hire workers for his vineyard. He went out in the morning and hired those he found, and agreed with them on a denarius as wages. He went out also at the third hour, found others, and brought them to the work of the vineyard. At the sixth hour he did this, and at the ninth. He went out also at the eleventh hour, near the end of the day, found some idle and standing, and said to them: “Why do you stand here? Why do you not work in the vineyard?” They answered: “Because no one hired us.” “Come,” he said, “you too, and what is just I will give you.” He was pleased to make the wage a denarius. Those who were going to work one hour—when would they dare to hope for a denarius? Yet they rejoiced that they would receive something. They too were brought in for one hour. When the day was ended, he ordered the wages paid to all, from the last to the first. Then he began to pay from those who had come at the eleventh hour, and ordered that a denarius be given them. Those who had come at the first hour, seeing that the others had received a denarius, the sum agreed with themselves, hoped they would receive something more; it came to them too, and they received a denarius. They grumbled against the householder, saying: “See, we who bore the burden of the day and the heat, you have made us equal and on a par with those who worked one hour in the vineyard.” And the householder, giving a most just answer to one of them, said: “Friend, I have done you no wrong”—that is, I have not defrauded you; I paid you what I agreed. I have not cheated you, because I paid what I contracted. To this man I do not want to pay, but to give. “Am I not allowed to do what I want with what is mine? Or is your eye evil because I am good?” If I took what belongs to another from someone, I would rightly be blamed as a cheat and unjust; if I did not pay someone what was owed, I would rightly be blamed as a cheat and one who withholds another’s due; but when I pay what is owed, and also give to whom I wish, neither can the one to whom I owed blame me, and the one to whom I gave ought to rejoice the more. There was nothing to answer; and all were made equal, and the last became first and the first last—by being made equal, not by being put in reverse order. What is “the last became first and the first last”? That the first and the last received the same amount.","f":"Augustine, <i>Serm.</i> 87.4 (PL 38:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-4)."},"augustine-sermones/87.5":{"o":"Quid est ergo, quod a novissimis caepit reddere? Nonne omnes, sicut logimus, simul accepturi sunt? Legimus enim in aUo loco Evangelii, quia dicturus est cis quos ponet ad dexteram: Venite, benedicti Patria mei, percipite regnum quod vobis paratum est ab initio mundi. Si ergo omnes simul accepturi sunt quomodo hic intelligimus priores accepisse illos qui undecima operati sunt, ct posteriores iłlos qni prima? Si potucro sic dicere, ut perveniat ad intellectum vestrum, Deo gratias. Illi enim debetis gratias agere, qui vobis per nos erogat: non cnim de nostro erogamus. Si interroges de duobus, verbi gratia, quas prior acceperit, qui post unam horam accepit, an qui post duodecimam; omnis homo respondet quia prior accepit, qui post unam horam accepit, quam qui post duodecimam. Sic ergo quamvis una hora acceperint omnes, tamen qui alii acceperunt post unam horam, alii acceperunt post duodecimam horam, illi dicti sunt priores accepisse, qui post modicum temporis acceperunt. Primi justi, sicut Abel, sicut Noe, quasi prima hora vocati, felicitatem resurrectionis nobiscum accepturi sunt. Alii justi post illos, Abraham, Isaac, Jacob, et quicumque crant sascuti ipsorum, quasi tertia hora vocati, felicitatem resurrectionis accepturi sunt nohiscum. Alii justi, Moyses et Aaron, et quicumque cum illis tanquam hora sexta vocati, felicitatem resurrectionis nobiscum accepturi sunt. Post ipsos Prophetae sancti tanquam nona hora vocati, eamdem felicitatem nobiscum accepturi sunt. In fine sæculi omnes Christiani Lanquam undecima hora vocati, felicitatem illius resurrectionis cum iBis accepturi sunt. Omnes simul accepturi sunt: sed videte illos primos, post quantum tempus accipiunt. Si ergo illi primi post multum tempus, nos post modicum tempus; quamvis simul accipiamus, priores videmur accepisse, quia merces nostra non tardabit.","t":"What does it mean, then, that he began paying from the last? Will not all, as we read, receive at the same time? For we read in another place of the Gospel that he will say to those whom he places at his right: “Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world.” If, then, all will receive at the same time, how do we understand here that those who worked from the eleventh hour received first, and those who worked from the first hour later? If I can say it so that it reaches your understanding, thanks be to God. For you ought to give thanks to him who pays out to you through us; for we do not pay out from our own. If you ask about two men, for example, which received first, the one who received after one hour, or the one who received after twelve, everyone answers that the one who received after one hour received sooner than the one who received after twelve. So, although all received at one hour, yet since some received after one hour and others after twelve hours, those are said to have received first who received after a short time. The first righteous, like Abel, like Noah, called as it were at the first hour, will receive the happiness of the resurrection with us. Other righteous after them, Abraham, Isaac, Jacob, and whoever belonged to their age, called as it were at the third hour, will receive the happiness of the resurrection with us. Other righteous, Moses and Aaron and whoever were with them, called as at the sixth hour, will receive the happiness of the resurrection with us. After them the holy prophets, called as at the ninth hour, will receive the same happiness with us. At the end of the age all Christians, called as at the eleventh hour, will receive the happiness of that resurrection with them. All will receive at the same time; but see after how long a time those first ones receive. If, then, they receive after a long time and we after a short time, though we receive at the same time, we seem to have received first, because our reward will not be delayed.","f":"Augustine, <i>Serm.</i> 87.5 (PL 38:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-5)."},"augustine-sermones/87.6":{"o":"Erimus ergo in illa mercede omnes æqnales, tanquam primi novissimi, et novissimi primi: quia denarius ille vita æterna est, et in vita æterna omnes æquales erant. Quamvis enim Meritorum diversitate fulgebunt, alius magis, alius minus: qnod tamen ad vitam æternam pertinet, æqualis erit omnibus. Non enim alteri erit longins, alteri brevius, quod pariter sempiternum est: qnod non habet finem, nee tibi habebit, nec mihi. Alio modo ibi erit castitas conjugalis, alio modo ibi erit integritas virginalis: alio modo ibi erit fructus boni operis, alio modo corona passionis. Illud alio modo: illud alio modo: tamen quantum pertinet ad vivere in æternum, nec ille plus viret illo, nec ille plus illlo. Pariter enim sine line vivunt, cum in suis quisque claritatibus vivat: et ille denarius vita æterna est. Non murmuret ergo qui post multum tempus accepit, contra eum qui post modicum tempus accepit. IIli reddilur, illi donatur; utrisque tamen una res donatur.","t":"In that reward, then, we shall all be equal, the first as the last and the last as the first: because that denarius is eternal life, and in eternal life all will be equal. For although they will shine with a diversity of merits, one more, another less, yet as regards eternal life it will be equal for all. For what is equally everlasting will not be longer for one and shorter for another: what has no end will have none for you and none for me. In one way there will be conjugal chastity there, in another way virginal integrity; in one way the fruit of good work, in another the crown of suffering. This in one way, that in another; yet as far as living forever is concerned, neither does this one live more than that one, nor that one more than this. For they live equally without end, though each lives in his own glory: and that denarius is eternal life. Let not the one who received after a long time grumble, then, against the one who received after a short time. To the one it is paid, to the other it is given; yet one and the same thing is given to both.","f":"Augustine, <i>Serm.</i> 87.6 (PL 38:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-6)."},"augustine-sermones/87.7":{"o":"Est et in ista vita simile aliquid, et excepta illa solutione similitudinis hujus, qua intelliguntur prima hora vocati Abel et ipsius sæculi justi, tertia Abraham et ipsius sæculi justi, sexta Moyses et Aaron et ipsius sæculi justi, nona Prophetæ et ipsins sæculi justi, undecima tanquam in fine sæcult Christiani omnes; excepta solutione ista similitudinis hujus, et in ista vita nostra potest adverti hæc similitudo. Tanquam cnim prima hora vocantur, qui recentes ab utero matris incipiunt esse christiani; quasi tertia, pueri; quasi sexta, juvenes; quasi noua, \"ergenles in senium; quasi undecima, onmino decrepiti: unum tamen vitæ æternæ denarium omnes accepturi.","t":"There is also something similar in this life. Apart from that explanation of this parable by which those called at the first hour are understood as Abel and the righteous of his age, at the third Abraham and the righteous of his age, at the sixth Moses and Aaron and the righteous of their age, at the ninth the prophets and the righteous of their age, at the eleventh, as at the end of the age, all Christians—apart from this explanation of the parable, the parable can also be observed in our own life. For those are called as at the first hour who begin to be Christians fresh from their mother’s womb; as at the third, boys; as at the sixth, young men; as at the ninth, those declining into old age; as at the eleventh, the altogether decrepit: yet all will receive the one denarius of eternal life.","f":"Augustine, <i>Serm.</i> 87.7 (PL 38:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-7)."},"augustine-sermones/87.8":{"o":"Sed attendite et intelligite, fratres mei, ne ideo quisque differat venire ad vineam, quia securus Chi quoniam quandocumque venerit, ipsum denarium accepturus est. Sccorus est quidem quod ipse denarius illi promitLitnr; sed differre non jubetur. Numquid enim et illi qui sunt ad vineam conducti, quando ad illos exibat paterfamilias, ut conduceret quos invenit hora tertia, ct conduxit, verbi gratia, dixerunt. illi, Exspecta, non illuc imus nisi hora sexta? aut quos invenit hora sexta, dixerunt, Non imus nisi hora Dona! aut quos nona invenit, dixerunt, Non imus crisi undecima? Omnibus enim tantumdem daturus est: quare nos amplius fatigamur? Quid ille daturus sit, et quid facturus sit, penes ipsum consitum est: tu quando vocaris, veni. Merces enim cunctis æqualis promittitur: sai de ipsa hora operandi, magna quæstio est. Si enim illi, verbi gratia, qui vocati sunt hora seRta, in hac aetate corporis constituti, uhi ju - venilos anni fervent, sicut ipsa hora sexta fervet; si dicerent illi juvenes vocaLi: Exspecta, audivimus enim in Evangelio, quia omnes unam mercedem accepturi sumoa; cum senes facti fuerimus, hora undecima veniemus; tantumdem accepturi, quare laboraturi? Responderetur cis et diceretur: Laborare non vis, qni utrum vivas usque ad senectam, nescis? Sextą hora vocaris, oeni. Paterfamilias libi quidem etiam undecima venienti denarium promisit: sod utrum vivas usqne ad septimam, nemo tibi promisit. Non dico, usque ad undecimam, sed usque ad septimam. Quare ergo differs vocantem te, certus de mercede, incertus de die? Vide ne forte quod tibi ille daturus est promittendo, tu tibi auferas differendo. Si hoc recte dicitur de infantibus, tanquam ad horam primam pertinentibus; si recte dicitur de pueris, tanquam ad horam tertiam pertinentibus; si recte dicitur de juvonibus, tanquam in horæ sextae flagrantia constitutis: quanto magis recte de decrepitis dicitur, Ecce jam hora undecima est, et adhuc stas, venire pigeres? An forte non exiit ad te vocandum paterfamilias? Si non exiit, quid cst quod loquimur? Nempc nos servi de familia ipsius sumus, conducere operarios missi sumus. Quid ergo stas? Finisti jam annorum numerum, festina ad denarium. line est enim cxirc patremfamilias, innotescere: quomam qui in domo est, in abdito cst, non videtur ab eis qui foris sunt; cum autem exiit de domo, videtur aIJ eis qui Coris sunt. Christus, quando Mon intelligitur et non agnoscitur, in secreto est: quando autem agnoscitur, exiit conducere. Ex occulto enim processit ad notitiam: notus cst Christus, ubique prædicatur Christus; gloriam Christi omnia quæcumque, sunt sub cœlo clamant. Fuit irrisibilis quodam modo et reprehensibilis inter Judæos, visus est humilis, contemptus cst. Occultabat enim majestatem, promptam babcbat infirmatatem, Contemptum Cil in illu quod promptum crat, nec cognitum quod occultum erat. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent. Numquid adhuc contemnendus est sedens in caelo, si contemptus c5t cum penderet io ligno? Agitaverunt caput qui eum cruciftxerunL. et ante crucem ejus stantes, et tanquam ad fructum suæ sævitiæ pervenientes, insultantes I dicebant: Si Filius Dei est, descendat de cruce. Alios salvos fecit, se ipsum salvum facere MOM potest? Descendat de cruce, et credimus in eum. Non descenciebat, quia latebat. Multo enim facilius poterat de cruce descendere, qui potuit de sepulcro resurgere. Ad nostram informationemdemonstrabat palienliam. differebat pOlentiam, et non est agnitus. Non enim tunc exierat conducere operarios, non exierat, non innotuerat. Tertio dic resurrexit, demonstravit se discipulis, ascendit in cœlum, et misit Spiritum sanctum quinquagesimo die post resurrectionem, decimo post ascensionem. Missus Spiritus sanctus implevit omnes qui fuerunt in uno conclavi, centum viginti homines. Impleti illi Spiritu sancto, cœperunt loqui linguis omnium gentium, expressa est vocatio, exiit ille conducere. Coepit enim veritatis potentia omnibus innotescere. Nam tunc etiam unus accepto Spiritu sancto, etiam unus loquebatur omnium gentium linguis. Modo autem in Ecclesia ipsa unitas tanquam unus loquitur omnium gentium linguis. Ad quam linguam religio christiana non penenit? ad quos fines non pertendit? Jam non est qui se abscondat a calore ejus: et adhuc fit mora ab eo qui stat in undecima!","t":"But pay attention and understand, my brothers, lest anyone delay coming to the vineyard because he is secure that, whenever he comes, he will receive the same denarius. He is secure, indeed, that the denarius itself is promised him; but he is not commanded to delay. For when the householder went out to hire those he found at the third hour, for example, and hired them, did those hired for the vineyard say to him, “Wait, we are not going there until the sixth hour”? Or did those he found at the sixth hour say, “We are not going until the ninth”? Or those he found at the ninth, “We are not going until the eleventh; for he will give everyone the same: why should we tire ourselves more?” What he will give and what he will do rests in his own counsel: you, when you are called, come. For an equal wage is promised to all; but about the hour of working there is a great question. For if, for example, those called at the sixth hour—placed in that age of the body where the years of youth burn hot, as the sixth hour itself is hot—if those young men, when called, said: “Wait; for we heard in the Gospel that we will all receive one wage; when we have grown old, we will come at the eleventh hour; we will receive the same, so why labor?”, it would be answered them: “You do not want to labor, you who do not know whether you will live to old age? You are called at the sixth hour: come. The householder has promised you a denarius even if you come at the eleventh; but no one has promised you that you will live until the seventh.” I do not say until the eleventh, but until the seventh. Why, then, do you put off him who calls you, sure of the wage, unsure of the day? Take care lest perhaps what he would give you by promising you take away from yourself by delaying. If this is rightly said of infants, as belonging to the first hour; if rightly said of boys, as belonging to the third hour; if rightly said of young men, as placed in the heat of the sixth hour: how much more rightly is it said to the decrepit: “See, it is already the eleventh hour, and are you still standing, slow to come?” Or perhaps the householder has not gone out to call you? If he has not gone out, what is it that we are saying? Surely we are servants of his household; we have been sent to hire workers. Why, then, do you stand? You have already completed the number of your years: hurry to the denarius. For this is the householder’s going out: becoming known. For one who is in the house is hidden and is not seen by those outside; but when he has gone out of the house, he is seen by those outside. Christ, when he is not understood and not recognized, is in secret; but when he is recognized, he has gone out to hire. For he has come forth from hiddenness into knowledge: Christ is known, Christ is preached everywhere; all things under heaven proclaim the glory of Christ. He was in a certain way laughed at and found fault with among the Jews; he was seen as lowly; he was despised. For he was hiding his majesty and displaying his weakness. What was displayed in him was despised, and what was hidden was not recognized. For if they had recognized it, they would never have crucified the Lord of glory. Is he still to be despised as he sits in heaven, if he was despised when he hung on the wood? Those who crucified him shook their heads, and standing before his cross, as if they had reached the fruit of their cruelty, they mocked him and said: “If he is the Son of God, let him come down from the cross. He saved others; can he not save himself? Let him come down from the cross, and we believe in him.” He did not come down, because he was hiding himself. For he who could rise from the tomb could much more easily come down from the cross. For our instruction he showed patience and deferred his power, and he was not recognized. For he had not yet gone out then to hire workers; he had not gone out; he had not become known. On the third day he rose, showed himself to the disciples, ascended into heaven, and sent the Holy Spirit on the fiftieth day after the resurrection, the tenth after the ascension. The Holy Spirit, when sent, filled all who were in one room, a hundred and twenty people. Filled with the Holy Spirit, they began to speak in the tongues of all nations; the call was made manifest; he went out to hire. For the power of truth began to become known to all. For then even one man who had received the Holy Spirit spoke in the tongues of all nations. But now in the Church unity itself, as one man, speaks in the tongues of all nations. To what language has the Christian religion not come? To what borders has it not reached? Now there is no one who hides himself from its heat; and still there is delay on the part of the one who stands at the eleventh hour!","f":"Augustine, <i>Serm.</i> 87.8 (PL 38:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/87-8)."},"augustine-sermones/88.1":{"o":"Bene nobiscnm novit Sanctitas vestra, Dominum nostrum ct salvatorem Jcsum Christum medicum esse nostrae salutis anternæ; et ad hoc eum suscepisse infirmitatem natur.c nostræ, ne sempiterna esset infirmitas nostra. Assumpsit enim corpus mortale, in quo occideret mortem. Et quamvis crucifixus eat ex infirmitate nostra, sicut ait Apostolus; sed vivit ex virtute Dei. Ejusdem Apostoli verba sunt: El quia jam non moritnr, et mors ei ultra non dominabitur. Hæc ergo bene nota sunL fidei vestræ. Simul et hoc consequens est, ut noverimus omnia miracula, quæ corporaliter fecit, valere ad admonitionem nostram, ut percipiamus ab eo quod non cst transiturum, neque finem habiturum. Oculos reddidit cæcis, quos erat utique mors aliquando clausura: resuscitavit Lazarum iterum moriturum. Et quæcumque ad salutem corporum fecit, nou ad hoc fecit, ut sempiterna essent: cum tamen daturus sit etiam ipsi corpori in fine sempiternam salutem. Sed quia ilia quæ non videbantur, non credebantur; pcrista temporalia quæ videbantur ædificabat fidem ad illa quæ non videbantur.","t":"Your Holiness knows well, as we do, that our Lord and Saviour Jesus Christ is the physician of our eternal salvation, and that he took on the weakness of our nature so that our weakness might not be everlasting. For he took a mortal body in which to kill death. And though he was crucified out of our weakness, as the Apostle says, yet he lives by the power of God. They are the words of the same Apostle: “And since he no longer dies, death will no longer have dominion over him.” These things, then, are well known to your faith. And it also follows that we should know that all the miracles he did on bodies serve to admonish us, so that we may receive from him what will not pass away nor have an end. He gave back eyes to the blind, which death was certainly going to close at some time; he raised Lazarus, who would die again. And whatever he did for the health of bodies, he did not do so that they would be everlasting, though at the end he will give everlasting health even to the body itself. But because the things that were not seen were not believed, through these temporal things that were seen he built up faith in those that were not seen.","f":"Augustine, <i>Serm.</i> 88.1 (PL 38:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-1)."},"augustine-sermones/88.10":{"o":"Quid duo caeci juxta viam sunt, nisi duo populi, ad quos sanandos venit Jesus! Ostendamus hos duos populos in Scripturis sanctis. Est in Evangelio scriptum, Habeo alias oves, quæ non sunt de hoc ovili; et illas oportet me adducere, ut sit unus grex et unus pastor. Qui sunt ergo duo populi? Unus Judxorum, et alius Gcntium. Non sum missus, ait, nisi ad oves quæ perierunt domus Israel. Quibus hoc dixit? Discipulis: quando illa Chananæa clamabat, quæ se esse canem confessa est, ut micas de mensa dominorum mereretur. Et quia meruit, jam duo demonstrati sunt ad quos venerat: Judaicus scilicet populus, de quo ait, Non sum missus nisi ad oves quæ perierunt domus Israel: ct Gentium populus, cujus typum prætendebat hac mulier, quam primo respuerat, dicens, Non est bonum panem filiorum mittere canibus: ct cui dicenti, Ita, Domine, nam et canes edunt de micis quæ cadunt de mensa dominorum suorum; responderat; 0 mulier, mgna est fides tua, fiat tibi sicut vis. Inde enim erat et ille Centurio, de quo dicit idem Dominus: Amen dico vobis, non inveni tantam fidem in Israel. Quia ille dixerat: Non sum dignus ut intres sub tectum meum; sed tantum dic verbo, et sanabitur puer meus. Ita ergo Dominus ante passionem et clarificationem suam duos jam populos designabat: unum, ad quem venerat propter promissa Patrum; et alterum, quem propter misericordiam non repellebat: ut impleretur quod promissum erat Abrahæ, In semine tuo benedicentur omnes gentes. Propterea et Apostolus jam post resurrectionem Domini et ascensionem, ubi contemptus est a Judæis, perrexit ad Gentes. Nec tamen Ecclesiis quai de Judæis crediderant, tacuit: Eram, inquit, ignotus facie Ecclesiis Judææ, quæ sunt in Christo. Tantum autem audiebant quia qui aliquando nos persequebatur, nunc evangelizut fidem qnam aliquando vastabat: et in me, inquit, magnificabant Deum. Sic et angularis lapis dicitur Christus, qui fecit utraque unum. Angulus enim duos parietes copulat de diverso vcnientes. Quid tam diversuin, quam circumcisio et præputium, habens unum parietem de Juda:a, altcrum parietem de Gentibus? Sed angulari lapide copulantur, Lapidem enim quem reprobaverunt ædificantes, hic factus est in caput anguli. Angulus in aedificio non est, nisi cum duo parietes ei diverso venientes in unum conveniunt\\ et quadam unitate junguntur. Isti ergo duo parietes sccundum typum, duo cæci crant clamantes ad Dominum.","t":"What are the two blind men by the road but two peoples, whom Jesus came to heal? Let us show these two peoples in the holy Scriptures. It is written in the Gospel: “I have other sheep that are not of this fold; I must bring them also, that there may be one flock and one shepherd.” Who, then, are the two peoples? One of the Jews, and the other of the Gentiles. “I was sent,” he says, “only to the lost sheep of the house of Israel.” To whom did he say this? To the disciples, when that Canaanite woman was crying out, who confessed herself a dog so as to be granted crumbs from her masters’ table. And because she was granted them, the two peoples to whom he had come were now shown: the Jewish people, of whom he says, “I was sent only to the lost sheep of the house of Israel,” and the people of the Gentiles, whose type this woman displayed, whom he had at first rejected, saying, “It is not good to throw the children’s bread to the dogs,” and to whom, when she said, “Yes, Lord, for the dogs too eat of the crumbs that fall from their masters’ table,” he had answered, “O woman, great is your faith; be it done to you as you wish.” From there too was that centurion, of whom the same Lord says, “Amen I say to you, I have not found such faith in Israel,” because he had said, “I am not worthy that you should come under my roof; but only say the word, and my servant will be healed.” So the Lord, before his passion and glorification, was already marking out two peoples: one to which he had come because of the promises to the fathers, and the other which he did not reject because of his mercy, so that what had been promised to Abraham might be fulfilled: “In your seed all nations will be blessed.” That is why the Apostle too, after the Lord’s resurrection and ascension, when he was despised by the Jews, went to the Gentiles. Yet he did not keep silent toward the churches that had believed from among the Jews: “I was unknown by face,” he says, “to the churches of Judea that are in Christ. They only heard that he who once persecuted us now preaches the faith he once ravaged; and they glorified God in me.” So too Christ is called the cornerstone, who made both one. For a corner joins two walls coming from different directions. What is so different as circumcision and uncircumcision, having one wall from Judea, the other wall from the Gentiles? But they are joined by the cornerstone. “For the stone which the builders rejected has become the head of the corner.” There is no corner in a building except when two walls coming from different directions meet in one and are joined in a certain unity. These two walls, then, were figuratively the two blind men crying out to the Lord.","f":"Augustine, <i>Serm.</i> 88.10 (PL 38:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-10)."},"augustine-sermones/88.11":{"o":"Attendite nunc, dilectissimi. Dominus transibat, cæci clamabant. Quid est, transibat? Transitoria opera facicbat, sicut jam diximus. Secundum hæc transitoria opera fides nostra ædificatur. Credimus enim in Filium Dei, non tantum quia Verbum Dei cst, per quem facta sunt omnia:: si enim semper in forma Dei manens æqualis Deo, non semetipsum exinaniret formam servi accipiens; nec sentirent cæci, ut possent clamare. Sed cum operaretur transitoria, it! est. humiliaret se, factus obediens usque ad mortem, mortem autem crucis, clamaverunt duo cæci, Miserere nostri, fili David. Quia et hoc ipsum quod Dominus et creator David, etiam filius David esse votuit, in tempore hoc egit, transiens hoc fecit.","t":"Pay attention now, dearly beloved. The Lord was passing by; the blind men were crying out. What is “he was passing by”? He was doing transitory works, as we have already said. By these transitory works our faith is built up. For we believe in the Son of God not only because he is the Word of God, through whom all things were made: for if, always remaining in the form of God, equal to God, he had not emptied himself, taking the form of a servant, the blind men would not have perceived him so as to be able to cry out. But when he worked transitory things, that is, humbled himself, made obedient unto death, even death on a cross, the two blind men cried out, “Have mercy on us, Son of David.” For this very thing, that the Lord and creator of David willed also to be the son of David, he did in time; he did it in passing.","f":"Augustine, <i>Serm.</i> 88.11 (PL 38:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-11)."},"augustine-sermones/88.12":{"o":"Quid est autem, clamare ad Christum, fratres, nisi gratiæ Christi congruere bonis operibus? Hoc dico, fratres, ne forte simus strepentes vocibus, et muti moribus. Quis est qui clamat ad Christum, ut pellatur interior cæcitas transeuntc Christo, id cst, dispensante nobis temporalia sacramenta, quibus admoneamur ad æterua eapienda? Quis est qui clamat ad Christum? Qui contemnit mundum, clamat ad Christum. Qui spernit sæculi voluptates, claniat ad Christum. Qui dicit non lingua, sed vita, Mihi mundus crucifixus est, et ego mundo; clamat ad Christum. Quid dispergit, et dat pauperibus, ut justitia ejus maneat in sæculum sæculi (Psal. ex., 9); clamat ad Christum. Qui enim audit, et non surdus audit, Res vestras vendite, et date pauperibus; facite vobis sacculos non veterascentes, thesaurum non deficientem in cælo: tanquam vestigiorum sonitum Christi transeuntis audiens clamet ad hæc cæcus, id est, faciat ista. Vox ejus in factis sit. Incipiat mundum contemnere, inopi sua distribuere, pro nihilo habere quoe homines amant; contemnat injurias, non appetat vindicari, paret maxillam percutienti, oret pro inimicis; si quis ei abstulerit sua, non repetat; si quid alicui abstulerit, reddat quadruplum. Cum ista facere coeperit, omnes sui cognati, affines, amici commoventur. Qui diligunt sæculum, contradicunt. Quid insanis? Nimius es: numquid alii non sunt christiani? Ista stultitia est, ista dementia est. Et cætera talia turba clamat, ne cæci clament. Turba clamantes corripiebat: sed eorum clamores non viccebat. Intelligant quid faciant, qui volunt sanari. Et nunc Jesus transit: qui juxta viam sunt, clament. Ili sunt enim qui labiis honorant, cur autem eorum longe cst a Dco. Ipsi sunt juxta viam, quibus præcipit Domninus obtritis corde. Nam cum recitantu.. ca quæ fecit Dominus transeuntia, semper nobis exhibetur transiens Jesus. Quia usque in finem sæculi non desunt caeci sedentes ad viam. Opus ergo est ut clament illi juxta viam sedentes. Turba quai cum Domino erat, compescebat clamorem quærentium sanitaLem. Fratres, videtis quid dicam? Nescio enim quomodo dicam: sed plus nescio quomodo taceam. Hoc dico, et aperte dico. Timeo enim Jesum transeuntem et manentem: ct ideo tacere non possum. Bonos Christianos, vere studiosos, volentes facere præcepta Dei, quæ in Evangelio scripta sunt, Christiani mali et tcpidi prohibcut. Turba ipsa qu:c cum Domino est, prohibct clamantes; id est, prohibet bene operantes, IIC perseverando sanentur. Clament illi, non deficiant, neque ducantur quasi auctoritate turbarum; nec eos qui priores christiani facti sunt, male viventes, et bonis operibus invidentes imitentur. Non dicant: Quomodo isti vivunt tam mulli, sic vivamus. Quare non potius quomodo dicit Evangelium? Quare vis viverc secundum increpationem turbai prohibentis, ct non secundum vestigia Domini transeunlis? Insultabunt, vituperabunt, revocabunt: tu clama quo usque pervenias ad aures Jesu. Nam qui perseveraverint in faciendo talia qualia præcepit Christus, et non attenderint turbas prohibentes, neque magnipenderint quod Christum videntur sequi, id est, quod christiani appellantur; sed plus amaverint lucem quam Christus est redditurus, quam timuerint strepitum prohibentium: nullo modo separabuntur, ct stabit Jesus, et sanabit cos.","t":"But what is crying out to Christ, brothers, except corresponding to the grace of Christ by good works? I say this, brothers, lest perhaps we be noisy in voice and mute in conduct. Who is it who cries out to Christ, so that inner blindness may be driven away as Christ passes by, that is, as he dispenses to us the temporal sacraments by which we are admonished to lay hold of eternal things? Who is it who cries out to Christ? He who despises the world cries out to Christ. He who spurns the pleasures of the age cries out to Christ. He who says not with the tongue but with his life, “The world has been crucified to me, and I to the world,” cries out to Christ. He who scatters and gives to the poor, so that his righteousness remains for ever and ever, cries out to Christ. For let him who hears, and hears not as a deaf man, “Sell your possessions and give to the poor; make yourselves purses that do not grow old, a treasure in heaven that does not fail”—let the blind man, as if hearing the sound of the footsteps of Christ passing by, cry out at this, that is, do these things. Let his voice be in his deeds. Let him begin to despise the world, to distribute his goods to the needy, to count as nothing what people love; let him despise injuries, not seek to be avenged, offer his cheek to the one who strikes him, pray for his enemies; if anyone takes away his goods, let him not demand them back; if he has taken anything from anyone, let him restore it fourfold. When he begins to do these things, all his relatives, in-laws, and friends are stirred up. Those who love the world contradict him: “Why are you mad? You go too far: are others not Christians? This is foolishness, this is madness.” And the crowd cries out other such things, so that the blind may not cry out. The crowd rebuked those who cried out, but did not overcome their cries. Let those who want to be healed understand what they should do. Now too Jesus passes by: let those who are by the road cry out. For these are those who honor God with their lips, but their heart is far from God. These are the ones by the road, to whom, blinded in heart, the Lord gives his commands. For when the transitory things that the Lord did are recited, Jesus is always shown to us passing by. For until the end of the age there is no lack of blind men sitting by the road. They need, then, to cry out, those sitting by the road. The crowd that was with the Lord suppressed the cry of those seeking health. Brothers, do you see what I am saying? For I do not know how to say it; but still less do I know how to keep silent. I say this, and I say it openly. For I fear Jesus passing by and Jesus remaining; and therefore I cannot keep silent. Good Christians, truly zealous, wanting to do God’s commands that are written in the Gospel, are hindered by bad and lukewarm Christians. The very crowd that is with the Lord hinders those who cry out; that is, it hinders those who do good, lest by persevering they be healed. Let them cry out, let them not grow faint, nor be led as if by the authority of crowds; nor let them imitate those who became Christians before them, who live badly and envy good works. Let them not say, “As so many live, let us live.” Why not rather as the Gospel says? Why do you want to live according to the rebuke of the crowd that hinders, and not according to the footsteps of the Lord passing by? They will mock, they will blame, they will call you back: you, cry out until you reach the ears of Jesus. For those who persevere in doing such things as Christ commanded, and do not heed the hindering crowds, and do not think much of seeming to follow Christ, that is, of being called Christians, but love the light that Christ is going to restore more than they fear the din of those who hinder—they will in no way be separated, and Jesus will stand still and heal them.","f":"Augustine, <i>Serm.</i> 88.12 (PL 38:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-12)."},"augustine-sermones/88.14":{"o":"Quomodo cnim sanantur oculi nostri? Quomodo per fidem sentimus Christum transeuntem tomporali dispensatione; sic intelligamus Christum stantem incommutabili æternitate. Ibi enim sanatur oculus, quando intelligitur Christi divinitas. Percipiat hoc Charitas vestra: attendite quod dicam grande sacramentum. Omnia temporaliter gesta a Domino nostro Jesu Christo, fidem nohis inserunt. Credimus in Filium Dei, non solum in Verbum per quod facta sunt omnia; sed in ipsum Verbum factum carnem, ut habitaret in nobis, natum de virgine Maria, et cætera quæ fides habet, quæ nobis exhibita sunt, ut Christus transiret, ct ut cæci vestigia transeuntis audientes, clamarent opcribus, vita professionem fidei commemorantes. Jam ut clamantes sanentur, stat Jesus. Etenim jarn stantem videt Jesum, qui dicit: Et si noveramus Christum secundum carnem, sed jam nunc non novimus. Christi enim divinitatem videbal, quantum in hac vita potest. Est divinitas Christi, est humanitas Christi. Divinitas stat, humanitas transit. Quid est, Divinitas stal? Non mutatur, non convellitur, non recedit. Non cnim sic ad nos venit, ut a Patre discederet: nec ita ascendit, ut loco moveretur. Assumpta carne I, locum mutavit: Deus autcm assumens carnem, quia in loco non est, nec mutat locum. Tangamur stante Christo, sanentur oculi nostri. Sed quorum oculi! Clamantium scilicet, cum transit: id est, bene operantium per eam fidem, quæ dispensata est temporalilcr ad erudiendos uos parvulos.","t":"For how are our eyes healed? As by faith we perceive Christ passing by in the temporal dispensation, so let us understand Christ standing still in unchangeable eternity. For the eye is healed there, when the divinity of Christ is understood. Let your Charity grasp this; pay attention to the great sacrament I am going to speak of. All the things done in time by our Lord Jesus Christ plant faith in us. We believe in the Son of God, not only in the Word through whom all things were made, but in that very Word made flesh to dwell among us, born of the Virgin Mary, and the other things that the faith contains, which were shown to us so that Christ might pass by, and so that the blind, hearing the footsteps of the one passing by, might cry out by their works, recalling in their life the profession of their faith. Now, so that those who cry out may be healed, Jesus stands still. For he already sees Jesus standing still who says: “Even if we knew Christ according to the flesh, we no longer know him so now.” For he saw the divinity of Christ, as far as is possible in this life. There is the divinity of Christ; there is the humanity of Christ. The divinity stands still; the humanity passes by. What is “the divinity stands still”? It does not change, is not shaken, does not withdraw. For he did not come to us in such a way as to depart from the Father, nor did he ascend in such a way as to move from place to place. The flesh that was assumed changed place; but God, in assuming flesh, since he is not in a place, does not change place. Let us be touched by Christ standing still, and let our eyes be healed. But whose eyes? Those of the ones who cry out when he passes by, that is, of those who do good through that faith which was dispensed in time to instruct us little ones.","f":"Augustine, <i>Serm.</i> 88.14 (PL 38:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-14)."},"augustine-sermones/88.15":{"o":"Sanatis autem oculis, quid pretiosius babere poterimus, fratres? Lumen hoc qui vident qnod factum est, quod fulget de caelo, vel quod exhibetur de Incerna,gaudent. Et quomodo miseri videntur, qui hoc videre non possunt? Ego autem quare loquor, quare ista dico, nisi ut horter omnes vos ad clamandum, cum transit Jesus? Lucem commendo Sanctitati vestræ amandam, quam forte non videtis. Creditc, dum nondum videtis; et clamate, ut videatis. Quanta putatur infelicitas hominum, qui lucem istam corporalem non vident? Excaecatus cst aliquis: continuo dicitur, II'atum Deum habuit, aliquid mali commisit. Huc uxor Tobiæ dicebat viro. Clamabat ille propter hædum, nc de furto esset; nolebat sonum furti audire in domo sua: illa defendens factum suum, opprobrio percutiebat maritum: et cum illc diceret, Reddite, si do furto est; illa respondebat insultans, Ubi sunt justitiæ tuæ? Quam cæca erat, quæ furtum defendebat: et quam lucem videbat, qui furtum reddi imperabat! Illa erat foris in luce solis: ille erat intus in luce justitiæ. Quis eorum erat in luce meliore?","t":"When our eyes have been healed, brothers, what more precious can we have? Those who see this light that was made, which shines from heaven or is given by a lamp, rejoice. And how miserable those seem who cannot see it! But why do I speak, why do I say these things, except to exhort all of you to cry out when Jesus passes by? I commend to your Holiness a light to be loved, which perhaps you do not see. Believe while you do not yet see; and cry out, so that you may see. How great is thought the unhappiness of people who do not see this bodily light! Someone is blinded: at once it is said, “He had God angry with him; he committed some evil.” This is what Tobit’s wife said to her husband. He cried out over the kid, lest it come from theft; he did not want to hear the sound of theft in his house. She, defending what she had done, struck her husband with reproach; and when he said, “Give it back, if it is from theft,” she answered mockingly, “Where are your righteous deeds?” How blind she was, who defended the theft; and what light he saw, who commanded the theft to be returned! She was outside, in the light of the sun; he was inside, in the light of righteousness. Which of them was in the better light?","f":"Augustine, <i>Serm.</i> 88.15 (PL 38:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-15)."},"augustine-sermones/88.16":{"o":"Ad hanc lucem, fratres, amandam hortatur Dilectionem vestram; ut clametis operibus, cum Daminus transit: sonet vox fidei; ut stans Jesus, id est, * incommutabilis manens Dei Sapientia, et majestas Verbi Dci, pcr quod facta sunt omnia, aperiat oculos vestros. Idem Tobias monens filium suum, ad hoc monebat ut clamaret: id cst, ad bona opera monebat. Dicebat illi ut daret pauperibus, præcipiebat ut elcemosynas faceret indigentibus, ct docebat dicens: Fili, eleemosynæ non sinunt ire in tenebras. Consilium percipiendæ atque obtinendæ lucis caecus dabat. Elcemosynæ, influit, non sinant ire in tenebras. Si ci lilius responderet miratus, Quid ergo, pater, tu elcemosynas non fec isti, ut modo cæcus loquaris? tu nunc nonue in tenebris cs, qui mihi dicis, Elcemosynæ non sinunt ire in tenebras? Noverat ille de qua luce doceret filium, noverat in interiore homine quod videbat. Filius patri porrigcbat manum, ut ambularet per terram; et pater filio, ut habitarct in cœlo.","t":"To love this light, brothers, I exhort your Love: cry out by works when the Lord passes by; let the voice of faith sound, so that Jesus standing still, that is, the unchangeably abiding Wisdom of God and the majesty of the Word of God, through whom all things were made, may open your eyes. That same Tobit, admonishing his son, admonished him to cry out, that is, he admonished him to good works. He told him to give to the poor, commanded him to give alms to the needy, and taught him, saying: “Son, alms do not let one go into darkness.” The blind man gave counsel for receiving and obtaining light. “Alms,” he says, “do not let one go into darkness.” Suppose his son had answered in surprise: “What then, father? Did you not give alms, that you now speak to me blind? Are you not now in darkness, you who say to me, Alms do not let one go into darkness?” But he knew of what light he was teaching his son; he knew what he saw in the inner man. The son held out his hand to his father so that he might walk on earth; and the father to the son, so that he might dwell in heaven.","f":"Augustine, <i>Serm.</i> 88.16 (PL 38:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-16)."},"augustine-sermones/88.17":{"o":"Breviter, tit concludam, fratres, sermonem istum, ex eo quod nos plurimum tangit atquc angit, videte esse turbas quæ corripiant cæcos clamantes. Omnes qui in hac turba sanari vultis, non vos deterreant: quia multi sunt nominc christiani, et operibus impii; non vos deterreant a bonis operibus. Clamate inter turbas compescentes, revocantes, insultantes, male viven tcs. N on enim solis vocibus comprimunt bonos Christianos mali, sed et malis operibus. Non vult bonus Christianus ire spectare. Hoc ipsum quod frenat concupiscentiam suam, ne pergat ad theatrum; clamat post Christum, clamat ut sanetur. Alii concurrunt, sed forte Pagani, Corte Judai. Imo vero tam pauci essent in thcatris, ut erubescendo discederent, si Christiani ad theatra non accederent. Currunt ergo et illi, portantes sanctum nomen ad poenam suam. Clama crgo non cundo, premens in corde tuo temporalem concupiscentiam; et tene te in clamore forti et perseveranti ad aures Salvatoris, ut stet Jesus, et curet te. Inter ipsas turbas clama, ne desperes de auribus Domini. Non enim et illi cæci ex illa parte clamaverunt, ubi turba non erat, ut ex ca parte audirentur, ubi non esset impedimentum prohibentium. In!cr ipsas turbas clamaverunt: et tamen Dominus audivit. Sic et vos ctiam inter peccatores et luxuriantes, inter amatores sæcularium vanitatum, ibi clamate, ut sanel vos Dominis. Nolite per aliam partcin clamare ad Dominum, nolite ad hæreticos ire, et ibi clamare ad Dominum. Attenditc, fratres, quia in illa turha qunc clamare prohibebat, ibi sanati sunt qui clamabant.","t":"Briefly, to conclude this sermon, brothers, with what touches and pains us most: see that there are crowds that rebuke the blind who cry out. All of you in this crowd who want to be healed, let them not deter you; for many are Christians in name and ungodly in works; let them not deter you from good works. Cry out amid the crowds that check you, call you back, mock you, and live badly. For bad Christians suppress good Christians not only by their voices but also by bad works. A good Christian does not want to go to the shows. By the very fact that he reins in his desire not to go to the theater, he cries out after Christ, he cries out to be healed. Others run there; but perhaps they are pagans, perhaps Jews? On the contrary, so few would be in the theaters that they would leave for shame if Christians did not go to the theaters. So Christians run there too, bearing the holy name to their own punishment. Cry out, then, by not going, pressing down temporal desire in your heart; and hold yourself to a strong and persevering cry at the ears of the Saviour, so that Jesus may stand still and heal you. Cry out amid the very crowds; do not despair of the Lord’s ears. For those blind men did not cry out from the side where there was no crowd, so as to be heard where there was no hindrance from those forbidding them. They cried out amid the very crowds; and yet the Lord heard. So you too, even among sinners and the luxurious, among lovers of worldly vanities, cry out there, so that the Lord may heal you. Do not cry out to the Lord from another side; do not go to the heretics and cry out to the Lord there. Notice, brothers, that it was in the very crowd that forbade crying out that those who cried out were healed.","f":"Augustine, <i>Serm.</i> 88.17 (PL 38:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-17)."},"augustine-sermones/88.18":{"o":"Nam ct hoc attendat Sanctitas vestra, quid sit perseverare in clamando. Dicam quod multi mecum experti sunt in nomine Christi: non enim cessat Ecclesia tales parere. Gum quisque Christianus coeperit bene vivere, fervere bonis operibus, mundumque contemnere; in ipsa novitate operum suorum patitur reprehensores et contradictores frigidos Christianos. Si autcm perseveraverit, et cos superaverit perdurando, et non defecerit a bonis opcribus; iidem ipsi jar.. obsequentur, qui ante prohibebant. Tamdiu enim corripiunt et perturbant et vetant, quamdiu sibi cedi p: sse præsumunt. Si antem victi fuerint perse verantia proficientium, convertunt se, et dicere incipiont: Magnus homo, sanctus homo: felix cui Deus concessit. Honorant, gratulantur, benedicunt, laudant: quomodo illa turba qu:e cum Domino erat. Ipsa prohibebat ne cæci clamarent: sed postquam illi ita clamaverunt, ut mererentur audiri et impetrare misericordiam Domini, ipsa turba rursum dicit, Vocat vos JeMna. Jam et bortatores fiunt, qui paulo ante corripiebant ut lacerent. Solus autem ille non vocatur a Domino, qui non laborat in boc sæculo. Sed quis in hac vita non laborat in peccatis et in iniquitatibus suis? Si antem omnes laborant, omnibus dictum est, Venite ad met omnes qui laboratis. Si autem omnibus dictum est, quare culpam tuam tribuis invilatori tuo I? Veni. Non tibi fit angusta domus ejus: pariter ab omnibus, totum a singulis possidetur regnum Dei; crescente possessorum numero non ininuitur, quia non dividitur. Unicuique integrum est, quod concorditer habetur a multis. Hoc tamen in mysterio lectionis hujus cognovimus, fratres, quod aliis Librorum sanctorum locis apertissime scrnat, esse intus in Ecclesia et bonos et malos, quod sxpe dicimus frumentum et paleam. Nemo ante tempus deserat aream, toleret paleam in tritura, toleret in area. Quod enim toleret, in horreo non habebit. Veniet ventilator, qui dividet malos a bonis. Erit cHam corporalis separatio, quam modo spiritualis præcedit. A malis cordc semper disjungimini; ad tempus caute corpore copu!amini. Nec tamen negligentes sitis in corrigendis vestris, ad curam scilicet vestram quoquo modo pertinentibus, monendo, docendo, hortando, terrendo. Quibuscumque modis potestis, agite. Nec, cum invenitis in Scripturis et in cxemplis sanctorum, sivc qui ante, sivc qui post Domini adventum in hac vita fuerunt, quod mali bonos in unitate non maculant, efficiamini pigri ad corrigendos malos. Duobus modis non te maculat malus: si non consentias, et si redarguas: hoc est, non communicare, non consentire. Communicatur quippe, quando facto ejus consortium voluntatis vel approbalionis adjungitur. Hoc ergo nos admonens Apostolus ait: Nolite communicare operibus infructuosis tenebrarum. Et quia parum crat, non consentire, si sequeretur negligentia disciplinæ: Magis autem, inquit, et redarguite. Yidcte quemadmodum utrumque cumplexus est, Nolite communicare: magis autem et redarguite. Quid est, Nolite communicare? Nolite consentire, nolite laudare, nolite approbare. Quid est, Magis autem et redarguite? Reprehendite, corripile, coercete.","t":"For let your Holiness notice this too, what it is to persevere in crying out. I will say what many have experienced with me in the name of Christ; for the Church does not cease to give birth to such people. When a Christian begins to live well, to be fervent in good works, and to despise the world, in the very newness of his works he suffers cold Christians as critics and opponents. But if he perseveres, and overcomes them by enduring, and does not fail in good works, the very same people who before forbade him will now defer to him. For they rebuke, disturb, and forbid him as long as they presume he can be made to yield to them. But if they are overcome by the perseverance of those who make progress, they turn around and begin to say: “A great man, a holy man; happy he to whom God has granted this.” They honor, congratulate, bless, and praise him, like that crowd which was with the Lord. It forbade the blind men to cry out; but after they had so cried out as to deserve to be heard and to obtain the Lord’s mercy, that same crowd says in turn, “Jesus is calling you.” Those who a little before rebuked them to keep them silent now become encouragers. He alone is not called by the Lord who does not labor in this age. But who in this life does not labor in his sins and iniquities? If all labor, it has been said to all, “Come to me, all you who labor.” If it has been said to all, why do you blame your inviter for your own fault? Come. His house will not become too narrow for you: the kingdom of God is possessed equally by all and wholly by each; it is not diminished as the number of possessors grows, because it is not divided. What is held in concord by many is whole for each. Yet this we have learned, brothers, in the mystery of this reading, which in other places of the holy books is shown most plainly: that within the Church there are both good and bad, what we often call wheat and chaff. Let no one leave the threshing floor before the time; let him bear with the chaff in the threshing, bear with it on the threshing floor. For what he bears there he will not have in the barn. The winnower will come, who will separate the bad from the good. There will also be a bodily separation, which a spiritual separation now precedes. Always be separated from the bad in heart; for the time being, be joined with them in body, with caution. Yet do not be negligent in correcting your own, those who in any way belong to your care, by admonishing, teaching, exhorting, frightening. Act by whatever means you can. And when you find in the Scriptures and in the examples of the saints, whether of those who lived before the Lord’s coming or after it, that the bad do not stain the good in unity, do not become lazy about correcting the bad. In two ways the bad man does not stain you: if you do not consent, and if you rebuke him; that is, not sharing, not consenting. For one shares when the partnership of will or approval is added to his deed. Admonishing us of this, the Apostle says: “Do not take part in the unfruitful works of darkness.” And since not consenting would be too little if neglect of discipline followed, he says: “But rather even rebuke them.” See how he has embraced both: “Do not take part; but rather even rebuke.” What is “Do not take part”? Do not consent, do not praise, do not approve. What is “But rather even rebuke”? Reprove, rebuke, restrain.","f":"Augustine, <i>Serm.</i> 88.18 (PL 38:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-18)."},"augustine-sermones/88.2":{"o":"Nemo itaque, fratres, dicat, non facere ista modo Dominum nostrum Jesum Christum, et propter hoc præsentibus Ecclesiae temporibus priora praponcre. Quodam quippe loco idem Dominus videntibus, et ideo credentibus, præponit cos qui uon vident et credunt. Namque usque eo illo tempore discipulorum ejus nutabat infirmitas, ut quem videbant jam resurrexisse, etiam contrectandum putarent, ut crederent. Non sufficiebat oculis, quod viderent. nisi et manus admoverentur membris, ct cicatrices recentium vulnerum tangerentur: ut ille qui dubitabat discipulus, repente tactis et cognitis cicatricibus exclamaret, Dominus meus et Deus meus! Cicatrices ostendebant eum, qui omnia vulnera in aliis sanaverat. Numquid non poterat Dominus sine cicatricibus resurgere? Sed in corde discipulorum vulnera noverat, propter quæ sananda cicatrices in corpore suo servaverat. Et quid Dommus illi jam confitenti ac dicenti, Dominus meus et Deus meus? Quia vidisti me, inquit, credidisti: beati qui non, et credunt. Quos dixit, fratres nisi nos? Non quia solos nos, sed et post nos I. Post parvum onim tempus, postcaquam ab oculis mortalibus recessit ut firmaretur fides in cordibus, quicumque crediderunt, non videntes crediderunt, et magnutn meritum habuit fides eorum: cui fidei comparandæ, cor tantum admoverunt pium, non et palpantem manum.","t":"Let no one, then, brothers, say that our Lord Jesus Christ does not do these things now, and on this account prefer the earlier times of the Church to the present. For in a certain place the same Lord prefers to those who see, and therefore believe, those who do not see and believe. For in that time the weakness of his disciples wavered so far that they thought they must even handle him whom they saw already risen, in order to believe. It was not enough for their eyes that they saw, unless their hands too were put to his limbs and the scars of the fresh wounds were touched; so that the disciple who doubted, suddenly touching and recognizing the scars, cried out, “My Lord and my God!” The scars revealed him who had healed all wounds in others. Could not the Lord have risen without scars? But he knew the wounds in his disciples’ hearts, and to heal them he had kept the scars in his body. And what did the Lord say to him as he now confessed and said, “My Lord and my God”? “Because you have seen me,” he said, “you have believed: blessed are those who do not see, and believe.” Whom did he mean, brothers, but us? Not us alone, but also those after us. For after a short time, when he withdrew from mortal eyes so that faith might be strengthened in hearts, all who believed believed without seeing, and their faith had great merit: to acquire that faith they brought only a godly heart, not a hand to handle him.","f":"Augustine, <i>Serm.</i> 88.2 (PL 38:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-2)."},"augustine-sermones/88.20":{"o":"Deinde in ipsa correctione vel coercitione alienorum peccatorum cavendum est, ne se extollat qui alterum corripit; et apostolica illa cogitanda sententia est: Quapropter qui se putat stare, videat ne cadat. Foris terribiliter pers:net inerepatio; intus lenitatis tencatur dilectio. Si præoccupatus fuerit homo in atiquo delicto, sicut dicit idem apostolus; vos qni spirituales estis,hujusmodi instruite in spiritu mansuctudinis, intendens te ipsum, ne et tu tenteris. Alier alterius onera portate, et sic adimplebitis legem Christi. Item alio loco: Servum, inquit, Domini non oportet litigare; sed mitem esse ad omnes, docibilem, patientem, in modestia corripientem diversa sentientes: ne forte det illis Deut pœnitentiam ad cognoscendam veritatem, et resipiscant a diaboli laqueis, a quo capti teuentur ad ipsius voluntatem. Neque ergo cunsentientes sitis malis, ut approbetis; neque negligentes, ut non arguatis; neque superbientes, ut insultanter arguatis.","t":"Then, in the very correcting or restraining of others’ sins, one must beware lest he who rebukes another exalt himself; and that apostolic sentence must be kept in mind: “Therefore let him who thinks he stands see that he does not fall.” Let the rebuke sound terrible outwardly; let the love of gentleness be kept inwardly. “If a man is caught in some offense,” as the same apostle says, “you who are spiritual, instruct such a one in a spirit of gentleness, looking to yourself, lest you too be tempted. Bear one another’s burdens, and so you will fulfill the law of Christ.” Likewise in another place: “The servant of the Lord,” he says, “must not quarrel, but be gentle to all, apt to teach, patient, correcting with modesty those who think otherwise, in case God may give them repentance to know the truth, and they may come to their senses out of the snares of the devil, by whom they are held captive at his will.” So be neither consenting to the bad, so as to approve; nor negligent, so as not to rebuke; nor proud, so as to rebuke insultingly.","f":"Augustine, <i>Serm.</i> 88.20 (PL 38:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-20)."},"augustine-sermones/88.21":{"o":"Qui autem deseruit unitatem, violat charitatem: et quisquis violat charitatem,quodlibet magnum habeat, ipse nihil est. Si linguis hominum loquatur et Angelorum, si sciat omnia sacramenta, si habeat omnem fidem, ut montes transferat, si distribuat omnia sua pauperibus, si corpus suum tradat, ut ardeat, charitatem autem non babeat; nihil cst, nihil ci prodest. Universa inutiliter habet, qui unum illud, quo universis utatur, non habet. Amplectamur itaque charitatem, studentes servare unitatem spiritus in vinculo pacis. Non nos scducant qui carnaliter intelligunt et corporalcm separationem facientes, ab Ecclesiae frumentis toto orbe difTusis spirituali sacrilrgio separantur. Per totum cnim mundum seminatum est bonum semen. Bonus illc seminator Filius hominis, non in Africa sola, sed ubiqne sparsit semen bonum. Inimicus autem superseminavit zizania. Sed tamen quid ait paterfamilias? Sinite utraque crescere usque ad messem. Per quid crescere? Utique per agrum. Quia cst ager? Numquidnam Africa? Non. Quis est ergo? Non interpretemur nos, Dominus dicat: neminem sinamus aliquid pro arbitrio suspicari. Dixerunt enim Magistro discipuli: Enarra nobis parabolam zizaniorum. Et enarravit Dominus: Semen bonum, dixit, filii sunt regni; zizania fero, filii mali. Quis ea seminavit? Inimicus aultem, inquit, qui ea seminavit, diabolus est. Quis est ager? Ager est, inquit, hic mundus. Quæ est messis? Messis est, ait, finis sœculi. Qui sunt messorcs? Messores, inquit, Angeli sunt. Numquid Africa est mundus? Numquid messis hoc tempus? Numquid messor Donatus? Per totum orbem terrarum exspectate messem, per totum or- Lem terrarum crescite in niessem, per lotum orbem terrarum zizania tolerute usque ad messem. Non vos seducant perversi, paleae nimis leves, quæ evolant ante adventum ventilatoris ex arca: non vos seducant. Tenete eos ad istam vel solam similitudinem zizaniorum, neque illos sinatis loqui amplius. Ille codices tradidit. Non. Sed ille codices tradidit. Quilibet tradiderit, numquid infidelitas traditorum fidem Dei evacuavit?Qux est fides Dei? Quam promisit Abrahae, dicens: In semine tuo benedicentur onmes gentes.. Quæ est fides Dei? SiMile utraque Crearer, usque ad messem. Per quid crescere? Per agrum. Quid esi, Per agrum? Per mundum.","t":"But whoever has deserted unity violates charity; and whoever violates charity, whatever great thing he has, is himself nothing. If he speaks with the tongues of men and of angels, if he knows all mysteries, if he has all faith so as to move mountains, if he distributes all his goods to the poor, if he hands over his body to be burned, but does not have charity, he is nothing; it profits him nothing. He has everything uselessly who does not have that one thing by which to use everything. Let us embrace charity, then, eager to keep the unity of the Spirit in the bond of peace. Let them not lead us astray who understand carnally and, making a bodily separation, separate themselves by a spiritual sacrilege from the wheat of the Church spread through the whole world. For the good seed has been sown through the whole world. That good sower, the Son of Man, scattered good seed not in Africa alone but everywhere. But the enemy sowed weeds on top. Yet what does the householder say? “Let both grow until the harvest.” Grow through what? Through the field, certainly. What is the field? Is it Africa? No. What is it, then? Let us not interpret it ourselves; let the Lord say it; let us allow no one to suspect anything at his own discretion. For the disciples said to the Master: “Explain to us the parable of the weeds.” And the Lord explained: “The good seed,” he said, “are the sons of the kingdom; the weeds are the sons of the evil one.” Who sowed them? “The enemy who sowed them,” he says, “is the devil.” What is the field? “The field,” he says, “is this world.” What is the harvest? “The harvest,” he says, “is the end of the age.” Who are the reapers? “The reapers,” he says, “are the angels.” Is Africa the world? Is this time the harvest? Is Donatus the reaper? Throughout the whole world wait for the harvest; throughout the whole world grow toward the harvest; throughout the whole world bear with the weeds until the harvest. Let the perverse not lead you astray, chaff too light, which flies off the threshing floor before the winnower comes: let them not lead you astray. Hold them to this one comparison of the weeds alone, and do not let them say anything more. “That man handed over the books.” “No; but that man handed over the books.” Whoever handed them over, did the unbelief of the traditors make void the faithfulness of God? What is the faithfulness of God? What he promised Abraham, saying: “In your seed all nations will be blessed.” What is the faithfulness of God? “Let both grow until the harvest.” Grow through what? Through the field. What is “through the field”? Through the world.","f":"Augustine, <i>Serm.</i> 88.21 (PL 38:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-21)."},"augustine-sermones/88.22":{"o":"Hic illi dicunt: Creverat quidcm utrumque per mundum,sed jam frumenta diminuta sunt, et in istam nostram regioncm paucitatemque revocata. Non te permittit Dominus interpretari quod vis. Ipse qui exponit hanc parabolam, claudit os tuum, os sacrilegum, os impium, os profanum, os libi contrarium, <(ui contradicis testatori, ciiam te ad hæreditatem vocanti? Quomodo claudit os tuum? Dicendo, Sinite utraque crescere usque ad messeM. Si jam fuit inessis* credamus esse frumenta diminuta. Quanquam ne tunc quidem minuentur, sed in horreum recondentur. Sic enim ait: Colligite primum zizania, et alligate fasciculos, ad comburendum ea; frumentum autem recondite in horreum meum. Si ergo usque ad messem crescunt, post messem reconduntur; improbe, impie, quando minuuntur?Concedo in comparatione zizaniorum simal atque palearum frumenta esse pauciora: tamen utraque crescunt usque ad messem. Cum enim abundat iniqUitas, refrigescit charitas multorum: crescunt zizania, crescit palea. Sed quia toto agro deesse non potest frumentum, quod perseverando usque ad finem salvum fiat, crescunt utraque usque ad messem. Et si propter abundantiam malorum dictum est, Putas, veniens Filius hominis inveniet fidem in terra? hocque nomine significantur quicumque legis praevaricatione imitantur eum eui dictum est, Terra ea, et in terram ibis: tamen et propter abundantiam bonorum, et propter eum cui dictum est, Sic erit semen tuum sicut stellœ cœli, et sicut arena maria, etiam illud non tacitum est, Quia mulli ab oriente et occidente venient, et recumbent cum Abraham et Isaac in regno Dei (Matth. vm, 11). Utraque ergo crescunt usque ad messem; et suas sententias in Scripturis babent zizania vel paleæ, suas autem frumenta. Quas qui non intelligunt, confundunt, et confunduntur; atque ita perstrepunt cæca cupiditate, ut nolint obmutescere vet patefacta veritate.","t":"Here they say: “Both had indeed grown through the world, but now the wheat has diminished and been brought back to this region of ours and to a few.” The Lord does not let you interpret as you like. He who explains this parable shuts your mouth, a sacrilegious mouth, an ungodly mouth, a profane mouth, a mouth set against yourself, you who contradict the testator who is calling even you to the inheritance. How does he shut your mouth? By saying, “Let both grow until the harvest.” If the harvest has already come, let us believe that the wheat has diminished. Though not even then will it be diminished, but stored in the barn. For so he says: “Gather first the weeds and bind them in bundles to burn them; but store the wheat in my barn.” If, then, they grow until the harvest, and after the harvest are stored, when, you wicked and ungodly man, are they diminished? I grant that, compared with the weeds and chaff together, the wheat is fewer; yet both grow until the harvest. For when iniquity abounds, the charity of many grows cold: the weeds grow, the chaff grows. But because the wheat cannot be lacking in the whole field, the wheat which, persevering to the end, will be saved, both grow until the harvest. And if, because of the abundance of the bad, it was said, “When the Son of Man comes, do you think he will find faith on earth?”—and by this name are signified all who by transgressing the law imitate him to whom it was said, “You are earth, and to earth you will go”—yet, both because of the abundance of the good and because of him to whom it was said, “So will your seed be, like the stars of heaven and like the sand of the sea,” this too has not been passed over in silence: “Many will come from east and west and will recline with Abraham and Isaac in the kingdom of God.” Both, then, grow until the harvest; and the weeds or chaff have their own sentences in the Scriptures, and the wheat has its own. Those who do not understand them confuse them and are confounded; and they make such a din with blind desire that they will not fall silent even when the truth has been laid open.","f":"Augustine, <i>Serm.</i> 88.22 (PL 38:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-22)."},"augustine-sermones/88.23":{"o":"Ecce, inquiunl, dicit proPheta, Recedite, exile inde, et immundum ne tetigeritis (Isai. inI, 11): quomodo erro malos pro pace tolerabimus, a quibus cxire et recedere jubemur, ne tangamus immundum? Nos istam recessionem spiritualilcr intelligimus, illi corporaliter. Nam et egoclamo cum propheta, et qualiacumque simus vasa, utitur nobis Dcus in dispensationem vestram: clamamus et nos, ct dicinius vobis, Recedite, exite inde, et immundum ne tetigeritis; sed contactu cordis, non corporis. Quid cst enim tangere immundum, nisi consentire peccatis? Quid est autemexireindc, nisi facerequod pertinetad correptionem malorum, quantum pro uniuscujusque gradu atque persona salva pace fieri potest? Displicuit tibi quod quisque peccavit; non tctigisti immundum. Redarguisti, corripuisti, monuisti, adhibuisti etiam, si ret exegit, congruam, et quoe unitatem non violet, disciplinam; existi inde. Attendite in facta sanctorum, ne forte nostra videatur interpretatio. Quomodo hæc verba intellexerunt sancti, sic utique iniclligenda sunt. Exite inde, inquit propheta. Prius usitata ipsius verbi consuctudinc assero istam sententiam, et postea ostendo non meam. Plerumque accusantur homines; et cum accusati fuerint, defendunt se: cum autem se illc qui accusatur homo, rationabditcr justeque defenderit, qui audiunt, dicunt, Exiit inde. Quo inde exiit? Manens loco, exiit inde. Quomodo inde exiit? Ratione reddita, et defensione justissima. Hoc cst quod faciebant sancti, quando excutiebant pulverem de pedibus suis, adversus eos qui sibi paccm nuntiatam non accipiebant. Exiit inde ille speculator, cui dictum est, Speculatorem posui te domui Jsrael. Illi enim dicitur, Si dixeris iniquo, et nou se averterit ab iniquitate et a via sua; iniquus ille in sua iniquitate morietur, et tu animam tuam liberabis. Hoc si facit, exit indc, non separatione corporis, sed defensione operis sui. Fecit enim iste quod faciendum fuit: etiamsi ille non obtemperavit, cui obtemperandum fuit. Hoc est, Exite inde.","t":"“See,” they say, “the prophet says: Depart, go out from there, and do not touch what is unclean. How, then, shall we tolerate the bad for the sake of peace, when we are commanded to go out and depart from them, lest we touch what is unclean?” We understand this departure spiritually; they, bodily. For I too cry out with the prophet—and whatever kind of vessels we are, God uses us for the ministry to you—we too cry out and say to you: “Depart, go out from there, and do not touch what is unclean”; but by contact of the heart, not of the body. For what is touching the unclean but consenting to sins? And what is going out from there but doing what belongs to the correction of the bad, as far as can be done according to each one’s rank and person, with peace preserved? What someone sinned displeased you: you did not touch the unclean. You rebuked, reproved, admonished, and also applied, if the matter required it, a fitting discipline that does not violate unity: you went out from there. Look at the deeds of the saints, lest perhaps the interpretation seem to be ours. As the saints understood these words, so certainly they are to be understood. “Go out from there,” says the prophet. First I support this sentence from the ordinary usage of the expression itself, and afterward I show that it is not mine. People are often accused; and when they have been accused, they defend themselves; and when the man who is accused has defended himself reasonably and justly, those who hear say, “He has got out of it.” Where has he got out to? Staying in his place, he has got out of it. How has he got out of it? By giving an account and a most just defense. This is what the saints did when they shook the dust off their feet against those who did not receive the peace announced to them. That watchman got out of it to whom it was said, “I have made you a watchman for the house of Israel.” For it is said to him: “If you tell the wicked man, and he does not turn from his iniquity and from his way, that wicked man will die in his iniquity, and you will deliver your soul.” If he does this, he goes out from there, not by separation of body but by the defense of his own work. For he did what had to be done, even if the one who should have obeyed did not obey. This is “Go out from there.”","f":"Augustine, <i>Serm.</i> 88.23 (PL 38:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-23)."},"augustine-sermones/88.24":{"o":"Clamavit ista Moyses, clamavit Isaias, clamavit Jeremias, clamavit Ezechiel. Videamus si hoc ipsi fecerunt, si dimiserunt populum Dei, et se ad gentes alias transtulerunt. Quam multa et quam vehementer Jeremias increpavit in peccatores et sceleratos pepuli sui! Inter eos tamen erat, unum cnm illis templum intrabat, eadem sacramenta celebrabat: in ea hominum sceleratorum congregatione vivebat, sed clamando exibat inde. Hoc est exire inde, hoc est immundum non tangere, et voluntatc non consentire, et ore non parcere. Quid dicam de Jeremia, de Isaia, de Daniele, de Ezechiel, de cæteris Prophetis, qui non recesserunt a populo malo, ne desererent bonos illi populo commixtos, ubi et ipsi tales esse potuerunt? Moyses ipse, fratres, cum acciperct legem in monte, populus deorsum idolum fecit. Populus Dci, populus ductus cedentibus fluctibus Rubri maris, qui scqucnles inimicos obruerant, post tanta signa ct miracula in Ægyptiorum plagis ad mortem, et in sua protectiohe ad salutcm, tamen idolum poposcit, idolum extorsit, idolum fecit, idolum adoravit, idolo sacrificavit. Indicat Deus famulo suo populi factum, et dicit eos se perditurum a facie sua. Intercedit Moyses ad ipsum populum rediturus: et habuit occasionem reccdendi et exeundi ab eis, sicut isti intelligunt, ne immundum tangeret, ne cum talibus viveret; non fecit tamen. Et ne forte hoc necessitate potius quam charitate fecisse videretur, obtulit illi Deus alium populum: Faciam te,- inquit, in gentem magnam: ut illos deleret. At ille non accepit, cohaeret peccatoribus, petit pro peccator ibus. Et quomodo petit? Magna probatio dilectionis, fratres Quomodo petit? Videte iilam, de qua sarpc locuti sumus, maternam quodammodo charitatem.Cum Deus mi naretur sacrilego populo, pia Moysi viscera tremuerunt, opposuit se pro illis iracundiæ Dei. Domine, inquit, si dimittis eis peccatum, dimitte: sin autem, dele me de libro tuo quem scriptisti. Quam paternis maternisque visceribus, quam securus hoc dixerit attendens justitiam et misericordiam Dei! ut quia justus est, non perderet justum, quia misericors est, ignoscerct peccatoribus.","t":"Moses cried this out, Isaiah cried it, Jeremiah cried it, Ezekiel cried it. Let us see whether they themselves did this, whether they left the people of God and transferred themselves to other nations. How many things and how vehemently Jeremiah rebuked the sinners and criminals of his people! Yet he was among them; he entered one temple with them; he celebrated the same sacraments; he lived in that congregation of wicked men; but by crying out he went out from there. This is going out from there; this is not touching the unclean: both not consenting with the will and not sparing with the mouth. What shall I say of Jeremiah, of Isaiah, of Daniel, of Ezekiel, of the other prophets, who did not depart from a bad people, lest they desert the good mixed with that people, among whom they themselves could be such as they were? Moses himself, brothers—when he was receiving the law on the mountain, the people below made an idol. The people of God, the people led through the yielding waves of the Red Sea, which had overwhelmed the pursuing enemies; after so many signs and miracles, in the plagues of the Egyptians for their death and in its own protection for its salvation, yet it demanded an idol, extorted an idol, made an idol, worshipped an idol, sacrificed to an idol. God tells his servant what the people had done, and says that he will destroy them from his face. Moses intercedes, about to return to that people; and he had an occasion of departing and going out from them, as these men understand it, so as not to touch the unclean, so as not to live with such people; yet he did not do it. And lest perhaps he seem to have done this from necessity rather than charity, God offered him another people: “I will make you,” he says, “into a great nation,” so as to destroy them. But he did not accept; he clings to the sinners, he prays for the sinners. And how does he pray? A great proof of love, brothers! How does he pray? See that motherly charity, so to speak, of which we have often spoken. When God threatened the sacrilegious people, Moses’ godly heart trembled; he set himself against the wrath of God on their behalf. “Lord,” he says, “if you forgive them their sin, forgive; but if not, blot me out of your book which you have written.” With what fatherly and motherly heart, and how securely, he said this, considering the justice and the mercy of God: that since God is just, he would not destroy the just man; since he is merciful, he would pardon the sinners.","f":"Augustine, <i>Serm.</i> 88.24 (PL 38:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-24)."},"augustine-sermones/88.25":{"o":"Certe jam manifestum est prudentiæ vestrae, quomodo accipienda sint omnia talia testimonia Scripturarum: utquando Scriptura sonat, recedere nos debere a malis, non aliud intelligere jubcamur, nisi ut corde recedamus; ne majus malum in separatione bonorum committamus, quam in malorum conjunctione fugiamus, sicut ipsi Donatistæ fecerunt. Qui si vere boni malos arguerent, ac non potius ipsi mali bonos infamarent, qualeslibel pro pace tolerarent, qui Maximianistas receperunt tanquam integros, quos tanquam perditos antea damnaverunt. Certe manifeste dixit propheta, Recedite et exite inde, et immundum ne tetigeritis. Ego ut intelligam quod dixit, attendo quod fecit. Facto suo mibi exponit dictum suum. Dixit, Recedite. Quibus dixit? Utique jusUs. A quibus ut recederent, dixit? Utique a peccatoribus et iniquis. Quæro, a talibus utrum ipse recesserit? Invenio quod non recesserit. Ergo aliter intellexit. Nam utique prior faceret quod præcepit. Recessit corde, objurgavit atque arguit. Continendo se a consensu non tetigit immundum: objurgando autem exiit liber in conspectu Dei; cui neque sua Deus peccata imputat, quia non fecit; ncque aliena, quia non approbavit; neque negligentiam, quia DOn tacuit; neque superbiam, quia in unitate permansit. Sic ergo, fratres mei, quotquot habetis inter vos, qui adbuc amore sacodi prægravantur, avaros, perjuros, adulteros, spcctatoresnugarum, consultores mathematicorum, fanaticorum, augurum, auspicum1, ebriosos, luxuriosos, quidquid inter vos malorum esse nostis; quantum potestis, improbate, ut corderccedalis; ut redarguite, et exeatis inde; et nolite consentire, ut immundum non tangatis.","t":"Now it is surely plain to your discernment how all such testimonies of the Scriptures are to be taken: when Scripture says that we ought to depart from the bad, we are bidden to understand nothing else than that we should depart in heart, lest by separating from the good we commit a greater evil than the one we flee in being joined with the bad, as the Donatists themselves have done. If they had truly, as good men, rebuked the bad, rather than, being bad themselves, defaming the good, they would have tolerated anyone at all for the sake of peace—they who have received back the Maximianists as sound, whom earlier they had condemned as lost. Certainly the prophet said plainly, “Depart, and go out from there, and do not touch what is unclean.” To understand what he said, I look at what he did. By his deed he explains his saying to me. He said, “Depart.” To whom did he say it? To the righteous, certainly. From whom did he tell them to depart? From sinners and the wicked, certainly. I ask whether he himself departed from such people. I find that he did not. So he understood it otherwise. For surely he would have been the first to do what he commanded. He departed in heart; he reproved and rebuked. By keeping himself from consent he did not touch the unclean; by reproving he went out free in the sight of God, who imputes to him neither his own sins, because he did not commit them, nor others’ sins, because he did not approve them, nor negligence, because he did not keep silent, nor pride, because he remained in unity. So, my brothers, however many you have among you who are still weighed down by love of the world—the avaricious, perjurers, adulterers, spectators of frivolous shows, consulters of astrologers, of fanatics, of augurs, of soothsayers, drunkards, the luxurious, whatever evil you know to be among you—disapprove of it as much as you can, so that you may depart in heart; and rebuke it, so that you may go out from there; and do not consent, so that you may not touch what is unclean.","f":"Augustine, <i>Serm.</i> 88.25 (PL 38:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-25)."},"augustine-sermones/88.3":{"o":"Hæc ergo fecit Dominus, ut invitaret ad fidem. Hæc fides nunc fervet in Ecclesia, toto orbe diffusa. Et nunc majores sanitates operatur, propter quas uon cst dedignatus tunc exhibere illas minores. Sicut cnim animus melior cst corpore; sic et melior salus animi, quam salus corporis. Modo caro cæca non aperit oculos miraculo Domini; et cor cæcum aperit oculos sermoni Domini. Modo non resurgit mortale cadaver; resurgit anima, quæ mortua jacebat in vivo cadavere. Modo aures corporis surdænon apcriuntur: sed quam multi habent aures clausas cordis, quæ tamen verbo Dci penetrante patescunt, ut credant qui non credebant, et bene vivant qui male vivebant, et obcdiant qui non obediebant? ct dicimus, Ille credidit; ac miramur, cum audirous de his quos aliquando duros noveramus. Cur ergo nunc miraris credentem, innocentem, Deo servientem; nisi quia conspicis videntem, quem noveras caecum; conspicis viventem, quem noveras mortuum; conspicis audientem, quem noveras surdum? Nam videte aliter mortuos, de quibus mortuis dicebat Dominus cuidam ideo tardanti, ne Dominum sequeretur, quia sepelire patrem volebat: Sine, inquit, mortuos sepelire mortuos suos. Certe mortui sapultores non sunt corpore mortui: quia si hoc cs sent, mortua corpora sepelire non possent. T amen mortuos cos vocat: ubi, nisi intus in anima? Sicut enim ctiam visibiliter plerumque in domo integra et salva dominus ejusdemdomus mortuus jacct; sic in corpore integro multi habent intus animam mortuam: et hos sic excitat Apostolus, Surge, qui dormis, et exsurge a mortuis, ct illuminabit te Christus. Ipse illuminat excæcatum, qui excitat mortuum. Ejus enim voce per Apostolum clamatur ad mortuum, Surge, qui dormis. Caecus luce illuminabitur, cum surrexerit. Surdos autem quam multos ante oculos suos Dominus intuebatur, cum diceret: Qui habet aures audiendi, audial. Quls enim ante illum sine corporis nnribus stahal? Quas ergo alias aures nisi interioris hominis requirebat?","t":"These things, then, the Lord did to invite people to faith. This faith now burns in the Church spread through the whole world. And now he works greater healings, for whose sake he did not disdain then to display those lesser ones. For as the soul is better than the body, so the health of the soul is better than the health of the body. Now blind flesh does not open its eyes by a miracle of the Lord; but a blind heart opens its eyes at the word of the Lord. Now a mortal corpse does not rise; a soul rises that lay dead in a living corpse. Now the deaf ears of the body are not opened; but how many have the ears of the heart closed, which yet open as the word of God penetrates, so that those who did not believe believe, and those who lived badly live well, and those who did not obey obey? And we say, “That man has believed”; and we marvel when we hear of those whom we once knew to be hard. Why, then, do you marvel now at one who believes, is innocent, serves God, unless because you see seeing one whom you knew blind, see living one whom you knew dead, see hearing one whom you knew deaf? For see the dead in another sense, of whom the Lord spoke to someone who delayed following the Lord because he wanted to bury his father: “Let the dead,” he said, “bury their own dead.” Certainly those dead buriers were not dead in body; for if they were, they could not bury dead bodies. Yet he calls them dead: where, if not inwardly, in the soul? For as often, visibly, in a house that is sound and intact the master of the house lies dead, so in a sound body many have a dead soul within; and these the Apostle rouses thus: “Rise, you who sleep, and arise from the dead, and Christ will enlighten you.” He who rouses the dead is the one who enlightens the blinded. For it is by his voice that the cry goes out through the Apostle to the dead, “Rise, you who sleep.” The blind man will be enlightened with light when he has risen. And how many deaf people did the Lord see before his eyes when he said, “He who has ears to hear, let him hear”? For who stood before him without bodily ears? What other ears, then, was he looking for, but those of the inner man?","f":"Augustine, <i>Serm.</i> 88.3 (PL 38:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-3)."},"augustine-sermones/88.4":{"o":"Item quales oculos quærebat, cum loqueretur utique videntibus, sed v!demibus per oculos carpis? Nam cum ei diceret Philippus, Domine, otlende nobis Patrem, et sufficit nobis: bene quidcm hoc intelligebat, ut demostratus Pater posset sufficere; sed cui non sufficiebat aequalis Patri, quomodo sufficeret Pater? Quare autem non sufficiebat? Quia non videbatur. Quare non videbatur? Quia nondum erat sanus oculus, unde posset videri, Hoc cnim quod ill carne Domini videbatur bis ocu)is. non soli discipuli videront qui honoraverunt, sed et Judæi qui crucifixerunt. Qui ergo aliter se videri volebat, alius oeulos requirebat. Et idco sic respondit dicenti, Ostende nobis Putrem, et sufficit nobis: Tanto tempore vobiscum sum, et non me cognovistis? Philippe. qui me vidit, vidit et Patrem Et ut interim fidei oculos sanaret, prius admonetur secundum fidem, ut possit ad speciem pervenire. Et ne sic putaret Philippus cogitaudumDeum, quomodo videbat in corpore Dominum Jesum Christum, statii, subjecit: Non credis quia ego in Patre, et Pater in me eat? jamdudum dixerat, Qui me vidit, vidit et Patrem. Sed nodum habebat Philippus sanum oculum, unde videret Patrem: atque ideo nec unde videret ipsum Filium Patri coa'qualem. Itaque aciem mentis adhuc sauciam, et tantam lucem aspicere non valentem, sanandam atque firmandam fidei medicamentis fomcntisque suscepit, et ail, Non credis quia ego in Patre, et Pater in me eat? Qui ergo nondum potest videre quod demonstraturus est Dominus, non quærat prius videre quod credat: sed prius credat, ut possit oculus sanari quo videat. Sola enim forma servi cxhibebatur servilibus oculis: quia ille qui non rapinam arbitratus est esse requalis Deo, si ab cis quos sanari voluit jam videri posset æqualis Deo, non opus haberel semetipsum exinanire, et formam servi accipere.Sed quia non erat unde videretur Deus, ei erat unde videretur homo; qui Deus erat, factus est homo, ut id quod videbatur, sanaret illud unde non vidcbatur. Ipse enim alio loco ait: Beati mundo corde, quoniam ipsi Deum videbunt. Poterat utique Philippus respondere, et dicere, Domine, ecce te video: talisne est Pater, quale est boc quod video; quoniam dixisti, Qui me vidit, vidit et Patrem? Autequam hoc responderet Philippus, vcl lortasse antequam cogitaret, cuin dixisset Dominus, Qui me vidit, vidit et Patrem; continuo subjunxit, Non credis quia ego in Patre, et Pater in me eat? Illo enim oculo nondum videre potcrat, nec Patrem. nee æqualem Patri Filium: sed ut sanaretur oculus ad videndum, inungendus erat ad credendum. Ideo autequam videas quod vidcre non potes, crede quod nondum vides. Ambula per fidem, ut pervenias ad speclem. Species uon laetificabit in patria, quem fides non consolatur in via. Sic euim dicit Apostolas: Quamdiu sumus in corpore, perrgrnamur a Domino. Statimque subnectit quare adhuc peregrinamur, quamvis jam credidcrirnus: Per fidem, inquit, ambulatus, nou per speciem.","t":"Likewise, what kind of eyes was he looking for when he spoke to those who certainly saw, but saw through the eyes of the flesh? For when Philip said to him, “Lord, show us the Father, and it is enough for us,” he understood rightly that the Father, if shown, could be enough; but how could the Father be enough for one for whom the one equal to the Father was not enough? And why was he not enough? Because he was not seen. Why was he not seen? Because the eye by which he could be seen was not yet healthy. For what was seen with these eyes in the Lord’s flesh was seen not only by the disciples who honored him, but also by the Jews who crucified him. He, then, who wished to be seen otherwise was looking for other eyes. And so he answered the one who said, “Show us the Father, and it is enough for us”: “Have I been with you so long, and you have not known me? Philip, he who has seen me has seen the Father too.” And to heal meanwhile the eyes of faith, Philip is first admonished concerning faith, so that he may be able to come to sight. And lest Philip think that God was to be conceived as he saw the Lord Jesus Christ in the body, he immediately added: “Do you not believe that I am in the Father and the Father in me?” He had said just before, “He who has seen me has seen the Father too.” But Philip did not yet have a healthy eye with which to see the Father, and therefore not one with which to see the Son himself, equal to the Father. So he took up the gaze of his mind, still wounded and unable to look at so great a light, to heal and strengthen it with the medicines and poultices of faith, and said: “Do you not believe that I am in the Father and the Father in me?” Let him, then, who cannot yet see what the Lord will show not first seek to see what he is to believe; but let him first believe, so that the eye by which he may see may be healed. For only the form of a servant was shown to servile eyes; because if he who did not think it robbery to be equal to God could already be seen as equal to God by those whom he wished to heal, he would have no need to empty himself and take the form of a servant. But because there was nothing by which God could be seen, but there was something by which man could be seen, he who was God became man, so that what was seen might heal that by which he was not seen. For he himself says in another place: “Blessed are the pure in heart, for they shall see God.” Philip could certainly have answered and said: “Lord, see, I see you: is the Father such as this which I see, since you said, He who has seen me has seen the Father?” Before Philip could answer this, or perhaps before he could think it, when the Lord had said, “He who has seen me has seen the Father too,” he at once added, “Do you not believe that I am in the Father and the Father in me?” For with that eye he could not yet see either the Father or the Son equal to the Father; but so that the eye might be healed for seeing, it had to be anointed for believing. So before you see what you cannot see, believe what you do not yet see. Walk by faith, so that you may come to sight. Sight will not gladden in the homeland one whom faith does not console on the way. For so the Apostle says: “While we are in the body, we are away from the Lord.” And at once he adds why we are still away, though we have already believed: “For we walk by faith,” he says, “not by sight.”","f":"Augustine, <i>Serm.</i> 88.4 (PL 38:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-4)."},"augustine-sermones/88.5":{"o":"Tota igitur opera nostra, fratres, in hac. vita cst, sanare oculum cordis, unde videatur Deus. Ad hoc sacrosancta mysteria celebrantur; ad hoc sermo Dei prædicatur; ad hoc exhortationes Ecclesiæ morales, id est, pertinentes ad corrigendos rnorcs, ad emendandas carnales concupiscentias, ad renuntiandum non voce tantum, sed mutata vita huic sæculo; ad hoc agunt quidquid agunt divinae sanctæque Litteræ, ut purgetur illud interius ab ea re quæ nos impedit ab aspectu Dei. Sicnt enim oculus factus ad hanc lucem temporalem videndam, et quamvis cœlestem, tamen corpoream atquc conspicuam, non solum hominibus, sed etiam vilissimis animantibus (ad hoc enim factus est, ut hanc lucem videat); tamen si aliquid injectum fuerit, vel irruerit, unde turbetur, secluditur ab hac luce; et quamvis eum sua præsentia circumfundat, ille tamen se avertit, atque absens est: non solum autem absens fit perturbatione sua a luce præsenti; sed etiam poenalis illi est lux, ad quam videndam factus est: sic et oculus cordis perturbatus atque sauciatus avertit se a luca justitiæ, nec audet eam contemplari, nec valet.","t":"Our whole work in this life, then, brothers, is to heal the eye of the heart by which God may be seen. To this end the most holy mysteries are celebrated; to this end the word of God is preached; to this end are the Church’s moral exhortations, that is, those concerned with correcting morals, amending fleshly desires, and renouncing this world not by voice only but by a changed life; to this end the divine and holy Scriptures do whatever they do: that the inner eye may be cleansed of what hinders us from the sight of God. For the eye was made for seeing this temporal light—heavenly indeed, yet bodily and visible not only to humans but even to the lowliest animals (for it was made to see this light); yet if something is thrown in or falls in by which it is troubled, it is shut off from this light; and though the light surrounds it with its presence, it turns itself away and is absent; and not only is it made absent from the present light by its disturbance, but even the light for which it was made becomes painful to it. So also the eye of the heart, troubled and wounded, turns away from the light of righteousness, and neither dares nor is able to contemplate it.","f":"Augustine, <i>Serm.</i> 88.5 (PL 38:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-5)."},"augustine-sermones/88.6":{"o":"Quid turbat oculum cordis! Cupiditas. avaritia, iniquitas, concupiscentia sæcularis turbat, claudit, excaecat oculum cordis. Et tamen quomodo quæritur medicus, cum oculus carnis turbatus est, quomodo non differtur ut aperiatur atque purgetur, ut sanetur unde lux ista videatur? Curritur, nemo rcquiescit, nemo differt, si vel stipula in oculum cadat. Solem certe, quem sanis oculis videre volumus, Deus fecit. Multo cst utique lucidior ille qui fecit: nec hujus generis lux est, quoe pertineat ad oculum mentis. Lux illa est æterna sapicntia. Fccit autem te Deus, o homo, ad imaginem suam. Daretne libi unde videres solem quem fecit, et non tibi daret unde videres cum qui te fecit, cum te ad imaginem suam fecerit? Dedit ct boc: utrumque dedit tibi. Sed multum hos oculos exteriores diligis, multum illum interiorem negligis: detritum portas atque sauciatum. Paena tibi est, si se volucrit ostendere fabricalor tuus: paena est oculo tuo, antequam curetur atque sanctur. Nam et in paradiso peccavit Adam, et abscondit se a facie Dei. Cum haberet ergo cor sanum pura conscientiæ, gaudebat ad præsentiam Dei: postquam peccato oculus ille sauciatus est cœpit lucem formidare divinam, refugit in tenebras atque in densa lignorum, veritatem fugiens, umbras appetens. Ergo, fratres luci, quoniam et nos inde nati sumus, et sicut dicit Apostolus, In Adam omnes moriuntur: omnes enim nos duo homines aliquando fuimus si noluimus obtemperare medico, ut non ægrotaremus; obtemperemus, ut ab ægritudine liberemur. Dedit nobis præcepta medicus, sanis: dedit præcepta medicus. ne medico indigeremus. Non opus est, inquit, sanis medicus, sed ægrotantibus (M atth. IX, 12). Sani præcepta contempsimus, et experimento sensimus in quantam perniciem nostram præceptum illud contempserimus. Ægrotare jam coepimus, laboramus, in lecto infirmitatis sumus: sed non desperemus. Quia enim ad medicum venire non poteramus, ipse ad nos venire dignatus cst. Non contempsit saucium contemptus a sano. Non destitit dare alia præcepta languenti, qui prima custodirc noluit, ne langueret: tanquam diccret. Certe experimento sensisti verum me dixisse, quando dixi, Noli tangere boc. Sanare ergo tandem, et revivisce. Ecce porto infirmitatem tuam: bibe amarum calicem. Tu enim tibi fecisti præcepta illa mea, quæ s ino data sunt tam dulcia, tam laboriosa. Contempta sunt, coepisti laborare: sanari non potes, nisi amarum calicem biberis, calicem tentationum, quibus abundat hæc vita, calicem tribulationum, angustiarum, passionum. Bibe, inquit, bibe, ut vivas. Et ne responderct ei languidus, Non possum, non fero, non bibo: prior bibit medicus sanus, ut bibere non dubitaret ægrotus. Quid enim amarum est in tali poculo, quod ille non biberit? Si contumelia: prior audivit cum dæmones expelleret, Dæmonium habet, et quod in Beelzebub ejicit dæmonia (Id. XI, i5). Unde ut ipse consolaretur. aegros, ait, Si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus? Si dolores amari san!: ligatus ct flagellatus et crucifixus est. Si mors amara est: etiam mortuus cst. Si genus mortis exhorrescit infirmitas: nihil illo tempore fuit ignominiosius quam mors crucis. Non enim frustra commendans ejus obedientiam Apostolus addidit, dicens: Factus obediens usque ad mortem, mortem autem crucis.","t":"What troubles the eye of the heart? Desire, avarice, iniquity, worldly concupiscence trouble, close, and blind the eye of the heart. And yet how a doctor is sought when the eye of the flesh is troubled! How there is no delay in having it opened and cleaned, so that the eye by which this light is seen may be healed! People run; no one rests, no one delays, if even a bit of straw falls into the eye. Certainly God made the sun, which we want to see with healthy eyes. Much brighter is he who made it; nor is the light that concerns the eye of the mind of this kind. That light is eternal wisdom. But God made you, O man, in his image. Would he give you the means to see the sun that he made, and not give you the means to see him who made you, since he made you in his image? He gave this too; he gave you both. But you love these outer eyes very much, and you very much neglect that inner one: you carry it worn and wounded. It is a punishment to you if your Maker wants to show himself; it is a punishment to your eye, before it is cured and healed. For Adam too sinned in paradise and hid himself from the face of God. While he had a heart healthy with a pure conscience, he rejoiced at the presence of God; after that eye was wounded by sin, he began to dread the divine light; he fled into darkness and the thickets of the trees, fleeing truth, seeking shadows. So, brothers, since we too were born from there, and, as the Apostle says, “in Adam all die”—for we were all once those two human beings—if we would not obey the physician so as not to fall sick, let us obey him so as to be freed from sickness. The physician gave us precepts when we were healthy; the physician gave precepts so that we would not need a physician. “It is not the healthy who need a physician,” he says, “but the sick.” When healthy we despised the precepts, and we have felt by experience into what great ruin we came by despising that precept. Now we have begun to be sick; we suffer; we are on the bed of weakness; but let us not despair. For since we could not come to the physician, he deigned to come to us himself. Despised by man when healthy, he did not despise him when wounded. He did not cease to give other precepts to the sick man, who would not keep the first ones so as not to fall sick; as if he said: “Surely you have felt by experience that I spoke the truth when I said, Do not touch this. Be healed, then, at last, and come back to life. See, I bear your weakness: drink the bitter cup. For you yourself have made those precepts of mine, which were so sweet when given to you in health, so laborious. They were despised; you began to suffer: you cannot be healed unless you drink the bitter cup, the cup of temptations, in which this life abounds, the cup of tribulations, straits, and sufferings. Drink,” he says, “drink, that you may live.” And lest the sick man answer him, “I cannot, I cannot bear it, I will not drink,” the healthy physician drank first, so that the sick man would not hesitate to drink. For what is bitter in such a cup that he did not drink? If insult: he heard it first, when he was casting out demons: “He has a demon,” and “he casts out demons by Beelzebub.” Hence, to console the sick, he says, “If they called the householder Beelzebub, how much more his household?” If pains are bitter: he was bound and scourged and crucified. If death is bitter: he even died. If weakness shudders at the kind of death: nothing at that time was more shameful than death on a cross. Not in vain did the Apostle, commending his obedience, add, saying: “Made obedient unto death, even death on a cross.”","f":"Augustine, <i>Serm.</i> 88.6 (PL 38:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-6)."},"augustine-sermones/88.8":{"o":"Sed quia ipse honoraturus erat fideles suos in fine hujus sæculi, prius honoravit cruccm in hoc sæculo; ut terrarum principes credentes in cum prohiberent aliquem nocentium crucifigi: et quod cum magna insultatione persecutores Judri Domino procurarunt, magna fiducia servi ejus, etiam reges in fronte nunc portant. Non tantum apparet modo qualem mortem pro nobis Dominus subire dignatus cst: sicut ait Apostolus, Factus pro nobis maledictum. Et cum ei pendenti Judæorum cæcitas insultaret, posset utique descendere de cruce, qui si nollet, non csset in cruce: sed amplius erat de sepulcro resurgere, quam de cruce descendere. Hæc ergo Dominus faciens divina, patiens humana, admonet nos corporalibus miraculis et patientia corporali, ut credamus, et sanemur ad conspicienda illa invisibilia quæ carnis oculus nescit. Hoc ergo agens curavit cæcos istos, de quibus nunc Evangelium recitatum est. Et in curando videte quid admonuerit ægrotum interiorem.","t":"But because he was going to honor his faithful at the end of this age, he first honored the cross in this age, so that the princes of the earth, believing in him, have forbidden any criminal to be crucified; and the cross which the Jewish persecutors procured for the Lord with great mockery, his servants, even kings, now bear with great confidence on their foreheads. What kind of death the Lord deigned to undergo for us is not now so apparent—as the Apostle says, “Made a curse for us.” And when the blindness of the Jews mocked him as he hung, he who would not have been on the cross if he had not willed it could certainly have come down from the cross; but it was a greater thing to rise from the tomb than to come down from the cross. So the Lord, doing divine things and suffering human things, admonishes us by bodily miracles and bodily patience to believe, and to be healed so as to behold those invisible things which the eye of the flesh does not know. Doing this, then, he cured these blind men of whom the Gospel has now been read. And see, in the healing, what he admonished the inner sick man.","f":"Augustine, <i>Serm.</i> 88.8 (PL 38:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-8)."},"augustine-sermones/88.9":{"o":"Attendite ipsius Eacti cxitum et ordinem rerum. Sedentes illi in via duo cæci, transeunte Domino exclamabant, ut eonim misereretur. A turba vero, quoe cum Domino crat, compescebantur ne clamarent. Neque hoc sine mysterio derelictum putetis. Illi autem compescentem se turbam perseverantissimo clamore vincebant, ut perveniret vox eorum ad aures Domini: quasi non jam ille cogitata prævenerit1. Clamaverunt ergo duo cæci, ut audirentur a Domino, ct a turbis comprimi nequiverunt. Transibat Dominus, et illi clamabant. Stetit Dominus, et sanati sunt. Nam stetit Dominus, Jesus, et vocavit eos, et ait: Quid vultis vobis faciamt At illi dixerunt: Ut aperiantur oculi nostri. Pro fide ipsorum fecit Dominus, instauravit oculos eorum. Si intelleximus jam interiorem ægrotum, interiorem surdum, interiorem mortuum; ibi quæramus et interiorcm cæcum. Clausi sunt oculi cordis: transit Jesus, ut clamemus. Quid est, transit Jesus? Agit temporalia Jesus. Quid est, transit Jesus? Agit transitoria Jesus. Attendite et videte quanta cjus gesta transierint. Natus est de virgine Maria: numquid semper nascitur? Infans lactatus est: numquid semper sugit? Per ætates cucurrit usque ad juventutem: numquid semper corporaliter crescit? Infantiæ pueritia, pueritiae adolescentia, adolescentiæ juventus transeunti cedentique successit 2. Ipsa etiam quoe fecit miracula, transierunt: leguntur et creduntur. Quia enim talia scripta sunt ut legi possint, transibant cum fierent. Postremo ne in multis moremur, crucifixus est: numquid semper pendet in cruce? Sepultus est, resurrexit, ascendit in caelum: jam non moritur, et mors illi ultra non dominabitur: et divinilas ejus semper manct, ct immortaliias jam corporis ejus nunquam deficiet. Sed tamen illa omnia quai temporaliter ab eo gesta sunt, transierunt; et legenda scripta sunt, et credenda pradicantur. In illis ergo omnibus transiit Jesus.","t":"Pay attention to the outcome of the deed itself and the order of events. Those two blind men sitting by the road cried out, as the Lord passed by, that he have mercy on them. But they were checked by the crowd that was with the Lord, so that they would not cry out. Do not think this was recorded without a mystery. But they overcame the crowd that checked them by most persevering crying, so that their voice reached the ears of the Lord—as if he had not already anticipated their thoughts. So the two blind men cried out to be heard by the Lord, and could not be suppressed by the crowds. The Lord was passing by, and they were crying out. The Lord stood still, and they were healed. For the Lord Jesus stood still, and called them, and said: “What do you want me to do for you?” And they said: “That our eyes may be opened.” For their faith the Lord did it: he restored their eyes. If we have now understood the inner sick man, the inner deaf man, the inner dead man, let us look there also for the inner blind man. The eyes of the heart are closed: Jesus passes by, so that we may cry out. What is “Jesus passes by”? Jesus does temporal things. What is “Jesus passes by”? Jesus does transitory things. Notice and see how many of his deeds have passed. He was born of the Virgin Mary: is he always being born? As an infant he was nursed: is he always nursing? He ran through the ages of life to young manhood: is he always growing bodily? Infancy was succeeded by boyhood, boyhood by adolescence, adolescence by young manhood, each passing and giving way. Even the miracles he did have passed: they are read and believed. For because they were written so that they could be read, they passed while they were being done. Finally, not to dwell on many things, he was crucified: does he always hang on the cross? He was buried, he rose, he ascended into heaven: he no longer dies, and death will no longer have dominion over him; and his divinity remains forever, and the immortality of his body will now never fail. But yet all those things that were done by him in time have passed; they are written to be read and preached to be believed. In all those things, then, Jesus passed by.","f":"Augustine, <i>Serm.</i> 88.9 (PL 38:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/88-9)."},"augustine-sermones/89.1":{"o":"Lectio recentissima sancti Evangelii admonuit, terruit nos,nc foliahabeamusetfructum non habeamus. Hoc autem breviterexponitur: ne verba adsint, et facta desint. Magnos terror! Quis non timeat, cum in ipsa lectione oculis cordis aridam arborem videt, et sic ut ei dicatur: Nunquam exte fructus nascatur in æternum. Terror corrigat, correctio fructus proferat. Sine dubio enim Dominus Christus prævidebat arborem quamdam merito aridam fieri, quod haberet folia, et fructus non haberet. Ea est Synagoga, non vocata, sed reprobata. Nam et inde vocatus populus Dei, qui veraciter et sinceriter in Prophetis exspectabat salutare Dei Jesum Chrisluni. Et quoniam fideliter exspectabat, meruit cegnosccre præsentem. Inde cnim Apostoli, inde tota turba præcedentium jumentum Domini et dicentium, Hosanna filio David; benedictus qui venit in nomine Domini. Turba erat magna fidelium Judæorum, ante fusum pro se sanguinem in Christo credentium magna turba erat. Non cnim frustra Dominus ipse non venerat, nisi ad oves quæ perierant domus Israel. In aliis autem crucifixus, jam in calo exaltatus, invenit pænitentiæ fructum: neC aridos fecit, sed in agro excoluit, et verbo irrigavit. Inde crant illa quatuor miilia Judaeorum, qui crediderunt, posteaquam sancto Spiritu impleti discipuli, ct qui cum eis erant, linguis omnium gentium loquebantur, et per omnes gentes futuram Ecclesiam illa linguarum diversitate quodam modo prænuntiabant. Crediderunt tunc, et ipsæ oves erant quæ perierant domus Israc!; sed quia venerat Filius hominis quarere et salvare quod pcricrat, etiam ipsos invenit, Sed nescio ubi tanquam a lupis deprædati latebant in vepribus; et quia latebant in vepribus, ideo ad cos inveniendos non pervenit, nisi spinis passionis dilaceratus: tamen pervenit, invenit, redemit. IlIi occ!dcrant; non magis ipsum, quam se. Salvi facti sunt peroccisum pro se. Loquentibus enim Apostolis compuncti sunt qui pupugerant lancea, compuncti sunt conscientia: compuncti autem consilium quæsierunt, datum receperunt, poenitentiam egerunt, gratiam invenerunt, et credentes sanguinem biberunt quem sævientes fuderunt (Act.n). Qui autem remauscrunt mala et sterili progenie usque in hodiernum et usque in finem, in illa arbore figurati sunt. Modo venis ad eos, et invenis apud cos omnia eloquia Prophetarum. Sed ista folia sunt: Christus esurit: fructum quairit; sed ideo in cis fructum non inveni!, quia se in e:s non invenit. Non enim habet fructum, non habet Christum. N n autem habet Christum, qni Christi non tenet unitatem, qui non habet charitatem. Ergo per hanc connexionem non habet fructum qui non habct charitatem. Audi Apostolum: Fructus autem spiritus, charitas: commendaturus quasi botrum, hoc est, fructum. Fructus autem, inquit, spiritus, charitas, gaudium pax, longanimitas. Noli mirari sequentia, ubi cæpit charitas.","t":"The most recent reading of the holy Gospel has admonished and frightened us, lest we have leaves and not have fruit. This is briefly explained: lest words be present and deeds absent. A great terror! Who would not fear, when in the reading itself he sees with the eyes of the heart the withered tree, and hears it said to it, “Let no fruit grow from you ever again”? Let terror correct, and let correction bring forth fruit. For without doubt the Lord Christ foresaw a certain tree that would deservedly be made to wither, because it had leaves and did not have fruit. That is the synagogue—not as called, but as rejected. For from it too was called the people of God, which truly and sincerely awaited in the prophets the salvation of God, Jesus Christ. And because it waited faithfully, it deserved to recognize him present. For from there came the apostles; from there the whole crowd going before the Lord’s beast and saying, “Hosanna to the son of David; blessed is he who comes in the name of the Lord.” It was a great crowd of faithful Jews, a great crowd believing in Christ before his blood was shed for them. For not in vain had the Lord himself come only to the lost sheep of the house of Israel. And in others, after he had been crucified and was now exalted in heaven, he found the fruit of repentance: he did not make them wither, but cultivated them in the field and watered them with the word. From there were those four thousand Jews who believed after the disciples, filled with the Holy Spirit, and those with them, spoke in the tongues of all nations, and by that diversity of tongues in a way foretold the Church that would be in all nations. They believed then, and they were the lost sheep of the house of Israel; but because the Son of Man had come to seek and to save what was lost, he found them too. But they were lying hidden somewhere in the brambles, as if plundered by wolves; and because they lay hidden in the brambles, he did not reach them to find them except torn by the thorns of the passion; yet he reached them, found them, redeemed them. They had killed—not him more than themselves. They were saved through the one killed for them. For when the apostles spoke, those who had pierced him with the lance were pierced, pierced in conscience; and pierced, they sought counsel, received what was given, repented, found grace, and as believers drank the blood which in their rage they had shed. But those who remained, an evil and barren offspring, until today and until the end, were figured in that tree. Now you come to them and find among them all the words of the prophets. But these are leaves: Christ hungers; he seeks fruit; but he does not find fruit in them, because he does not find himself in them. For he who does not have Christ does not have fruit. And he does not have Christ who does not hold to Christ’s unity, who does not have charity. So, by this chain, he who does not have charity does not have fruit. Hear the Apostle: “But the fruit of the Spirit is charity”—commending, as it were, a cluster, that is, fruit. “But the fruit of the Spirit,” he says, “is charity, joy, peace, patience.” Do not wonder at what follows, where charity has begun.","f":"Augustine, <i>Serm.</i> 89.1 (PL 38:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-1)."},"augustine-sermones/89.2":{"o":"Ideo discipulis mirantibus arboris ariditatem, commendavit Iidem, et ait illis, Si habueritis fidem, et nihil discriminaveritis, id est in omnibus Deo credideritis: non dixeritis, Hoc potest Deus, hoc non potest; sed de Omnipotentis omnipotentia præsumpseritis: non solum hoc facietis, sed et monti huic si dixeritis, Tollere et mittere in mare, fiet. Et quæcumque oraveritis credentes, accipietis. Legimus miracula facta a discipulis, imo facta a Domino prr discipulos: Quin sine me, inquit, nihil potestis facere. Potuit Dominus multa sine discipulis, nihi' discipuli sine Domino. Qui potuit facere ei ipsos discipulos, non utique est adjutus ab ipsis ut faceret ipsos. Lcgimus Ap ostolorum miracula, nusquam antem legimus arborcm ab liis arefactam, aut montem in mare translatum. Quæramus ergo ubi factum sit. Non cnim verba Domini vacarc potuerunt. Si attendas istas usitatas ct nolas arbores et istos montes, non est facium. Si attendas arborem de qua dixit, et montem ipsum Domini de quo propheta dixit, Erit in novissimis diebus manifestus mom Domini: si h:cc attendas, si hæc inlellipas; et factum est, et per ipsos factum est. Arbor gens Judæa, sed iterum dico, reprobata, non vocata: arbor illa, quam commemoravimus, gens Judxa. Mons sicut docuit propheticum testimonium, ipse Dominus. Arida arbor, gens Judæa sine honore Christi: mare, sæculum hoc omnibus Gentibus. Vide jam Apostolos loquentes ad arborem arefaciendam, et mittentes montem in marc. Loquuntur in Actibus Apostolorum ad Judæos contradicentes et verbo vcritatis resistentes, hoc esi, folia habentes, et fructum iion habente, et dicunt illis, Vobis primum oporlebat annuntiare verbum Dei, sed quoniam repulistis illud: Prophetarum verba loquimini, ei non agnoscitis quem prænuntiarunt Prophetae, hoc est, folia habentes: Ecce convertimus nos ad Gentes. Hoc cnim ctiam per prophetam prædicatum est: Ecce posui te in lucem Centium, ut sis salus usque in fines terree. Ecce aruit arbor; et Christus ad Gentes, mons translatus in mare. Quomodo enim arbor non aresceret posita in vinea, de qua dictum erat, Mandabo nubibus meis ne pluant super eam imbrem?","t":"So, when the disciples marveled at the tree’s withering, he commended faith and said to them: “If you have faith and do not doubt”—that is, if you believe God in all things; do not say, God can do this, he cannot do that, but rely on the omnipotence of the Almighty—“not only will you do this, but if you say to this mountain, Be taken up and cast into the sea, it will be done. And whatever you ask in prayer believing, you will receive.” We read of miracles done by the disciples, or rather done by the Lord through the disciples: “For without me,” he says, “you can do nothing.” The Lord could do many things without the disciples; the disciples nothing without the Lord. He who could make the disciples themselves was certainly not helped by them in making them. We read of the apostles’ miracles, but nowhere do we read of a tree withered by them, or a mountain moved into the sea. Let us look, then, for where it was done. For the Lord’s words could not be empty. If you look at these ordinary, familiar trees and these mountains, it was not done. If you look at the tree of which he spoke, and at that mountain of the Lord of which the prophet said, “In the last days the mountain of the Lord will be manifest”—if you look at these, if you understand these, it both happened and happened through them. The tree is the Jewish nation—but, I say again, as rejected, not as called; that tree we mentioned is the Jewish nation. The mountain, as the prophetic testimony taught, is the Lord himself. The withered tree is the Jewish nation without the honor of Christ; the sea, this world with all the Gentiles. See now the apostles speaking so as to make the tree wither, and casting the mountain into the sea. In the Acts of the Apostles they speak to the Jews who contradicted and resisted the word of truth, that is, who had leaves and did not have fruit, and they say to them: “It was necessary that the word of God be spoken to you first; but since you have rejected it”—you speak the words of the prophets and do not recognize him whom the prophets foretold, that is, you have leaves—“see, we turn to the Gentiles.” For this too was foretold through the prophet: “See, I have set you as a light of the Gentiles, that you may be salvation to the ends of the earth.” See, the tree has withered; and Christ has gone to the Gentiles, the mountain moved into the sea. For how would the tree not wither, planted in the vineyard of which it had been said, “I will command my clouds not to rain rain upon it”?","f":"Augustine, <i>Serm.</i> 89.2 (PL 38:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-2)."},"augustine-sermones/89.3":{"o":"Hoc ut Dominus commendaret prophetice se fecisse, de hac scilicet arbore non solum voluisse exhibere miraculum, sed futurum aliquid miraculo commendasse; multa sunt quae nos admonent nobisque persuadeant, imo ab invitis extorqueant. Primo, quid arbor peccaverat, quoniam fructus non habebat? quæ si suo tempore, hoc cst, illorum pomorum, fructus non haberet, nulla esset utique ligni culpa; quia lignum sine sensu non habebat culpam. Huc accedit, quia sicut in alio evangelista hoc ipsum narrante legitur, Tempus pomorum illorum non erat. Id cnim tempus crat, quo ficus folia profert tenera, quæ novimus nasci ante fructus: hoc ideo prohamus, quia passionis Domini dies propinquabat, et scimus quo tempore passus sit; et si hoc non altendcremus, Evangelistæ utique dicenti, Non erat tempus ficorum, credere deberemus. Ergo si miraculum tueral tantummodo commendandum, et non aliquid prophetice figurandum, multo clementius Dominus, et sua misericordia dignius, si quam arborem aridam inveniret, viridem redderet; sicut languentes sanavit, sicut leprosos mundavit, Neu' mortuos suscitavii. Tunc vero a contrario, quasi adversus regulam elementiæ suæ, iuveni' arborem virentem, præter tempus nondum fructum habentem, non tamen fructum agricolæ suo ncgantenl, et aridam fecit: tanquam diceret homini, Non me ariditas hujus arboris delectavit, sed tibi volui insinuare non sine causa boc me facere voluisse, nisi quia tibi quud plus attenderes volui commendare. Non istam arborem maledixi, non arbori non sentienti poenam inflixi; sed le terrui, si quis advertis, ut esurientem Christum non cuntemneres, ct fructu potius opimari quam foliis obumbrari diligeres?","t":"That the Lord did this prophetically—that is, that in the case of this tree he wished not merely to show a miracle but by the miracle to commend something future—many things admonish us and persuade us, or rather extort it from the unwilling. First, what sin had the tree committed in not having fruit? Even if it did not have fruit in its own season, that is, the season of those fruits, there would certainly be no fault in the wood; for wood without sense had no fault. Add to this that, as we read in another evangelist narrating the same thing, “It was not the season for those fruits.” For it was the time when the fig puts forth tender leaves, which we know grow before the fruit. We prove this because the day of the Lord’s passion was approaching, and we know at what time he suffered; and even if we did not consider this, we ought to believe the evangelist who says, “It was not the season for figs.” So if a miracle alone had been to be commended, and not something to be figured prophetically, it would have been much more merciful of the Lord, and more worthy of his mercy, if he had found a withered tree and made it green, as he healed the sick, cleansed lepers, raised the dead. But then, on the contrary, as if against the rule of his clemency, he found a green tree that did not yet have fruit because it was out of season, though it was not denying its farmer the fruit, and he made it wither; as if saying to man: “The withering of this tree did not delight me; but I wanted to suggest to you that I did not do this without reason, except that I wanted to commend to you something to attend to more. I did not curse this tree; I did not inflict punishment on a tree without feeling; but I frightened you, if you notice, so that you would not despise the hungry Christ, and would love to be enriched with fruit rather than shaded with leaves.”","f":"Augustine, <i>Serm.</i> 89.3 (PL 38:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-3)."},"augustine-sermones/89.4":{"o":"Hoc unum cst quod Dominus commendat se aliquid significare voluisse. Quid aliud? Esuriens accedit ad arborem. ct quærit poma. Nesciebat tempus nondum esse! Quod cultor arboris scicbat, Creator arboris nesciebat? Quaerit ergo fructum in arbore, quem nondum habebat. Quærit, an potius quærere se fingit? Namsi vere quæsivit, crravit. Sed absit ut erraret. Ergo finxit. Timens ne fingat, confiteris errasse. Aversaris crrorcm, incurris in fictionem. Æstuamus in medio. Si aestuamus, optemus pluviam, ut virescamus, no aliquid indignum dicentes de Domino, potius arescamus. Evangelista quidem, Venit, inquit, ad arborem, et fructum in ea non invenit. Utique non invenit, non diceretur de illo, nisi qui vel videre quæsiverat, vil quærere se finxerat, quem ibi non esse noverat. Undo non dubitamus, errantem Christum nullo modo dicamus. Quid, finxisse dicimus? Anne hoc dicimus? Quomodo hinc exibimus? Dicamus, ne quid Evangelista dixerit de Domino alio loco, non auderemus dicere nos ex nobis ipsis. Quod Evangelista scripsit, dicamus; et cum dixerimus, intelligamus. Sed ut intelligamus, prius credamus. Nisi enim credideritis, non intelligetis, ait propheta. Post resurrectionem Dominus Christusambulabat in via cum duobus discipulis suis, a quibus nondum agnoscebatur, quibus velut viator tertius comitabatur. Ventum est ad locum, quo illi tendebant, et ait Evangelista: Ipse autem finxit se longius ire. IUi autem tenebant eum more humanitatis dicentes quod jam vesperascerct, rogantes ut cum eis ibi maneret: susceptus hospitio, frangit pancm, benedicto et fracto pane cognoscitur. Non ergo jam Ii. meamus dicere, finxit quarere, si finxit se longius ire. Sed alia quaestio oboritur. Hesterna die diu commendavimus in Apostolis veritatem; quomodo invenimus in ipso Domino fictionem? Dicendum ergo, fratres, et insinuandum vobis pro mcdiocribus viribus nostris, quas Dominus pro vobis donat nobis, et commendandum est vobis quod in omnibus Scripturis regulariter tenaatis. Omne quod dicitur sive fit, aut pcr suam proprietatem cognoscitur, ant significat aliquid figurate; aut certe habet utrumque, et propriam cognitionem, et figuratam significationem. Tria proposui, exempla danda sunt, et unde nisi de sanctis Scripturis? Dictum quod proprie accipiamus, quia passus est Dominus, quia resurrexit et ascendit ia cœlum, quia resurrecturi sumus in fine sæculi, quia cum illo in æternum, si eum non contemnimus, regnaluri. Hoc dictum propric accipe, noli figuras inquirere: sicut est dictum, ita et est. Sic etiam facta. Ascendit Apostolus Jerosolymam videre Petrum, fecit hoc Apostolus, factum est, ipsius proprium cst. Narrat tibi rem gestam: gestum ipsum secundum proprietatcm. Per figuram dictum, Lapidma quem reprobaverunt ædificantes, hic factus est in caput anguli. Si lapidem proprie intelligamus, quem lapidem reprobaverunt ædificantes, et factus est in caput anguli? Si angulum proprie accipiamus, in cujus auguli capitc factus est lapis iste? Si figurate dictum admittamus, et capias figurate; lapis angularis Christus; caput anguli, caput Ecclesiæ. Quare angulus Ecclesia? Quia hinc Judæos, hinc Gentes vocavit, et quasi duos parietes de diverso venicntes et in se convenientes suae pacis gratia colligavit. Ipse est enim pax nostra gui fecit utraque unum.","t":"This is one thing by which the Lord shows that he wished to signify something. What else? Hungry, he approaches the tree and seeks fruit. Did he not know that it was not yet the season? What the cultivator of the tree knew, did the Creator of the tree not know? So he seeks fruit on the tree which it did not yet have. Does he seek, or rather pretend to seek? For if he truly sought, he erred. But far be it that he erred. So he pretended. Fearing to say that he pretended, you confess that he erred. You turn away from error and run into pretense. We are scorched between the two. If we are scorched, let us long for rain, so that we may grow green, lest by saying something unworthy of the Lord we rather wither. The evangelist says: “He came to the tree and did not find fruit on it.” Certainly “he did not find” would not be said of him unless he had either sought to see, or pretended to seek, what he knew was not there. So we do not doubt; let us in no way say that Christ erred. What then—do we say he pretended? Do we say this? How shall we get out of this? Let us say what the evangelist said of the Lord in another place, which we would not dare to say of ourselves. Let us say what the evangelist wrote; and when we have said it, let us understand. But to understand, let us first believe. For “unless you believe, you will not understand,” says the prophet. After the resurrection the Lord Christ was walking on the road with two of his disciples, by whom he was not yet recognized, accompanying them as a third traveler. They came to the place to which they were going, and the evangelist says: “But he pretended to go farther.” But they held him back in the way of human kindness, saying that it was already evening and asking him to stay there with them: received as a guest, he breaks bread; when the bread is blessed and broken he is recognized. Let us not fear, then, to say that he pretended to seek, if he pretended to go farther. But another question arises. Yesterday we commended truthfulness in the apostles at length; how do we find pretense in the Lord himself? It must be said, then, brothers, and suggested to you according to our modest strength, which the Lord gives us for you, and commended to you, what you should hold as a rule in all the Scriptures. Everything that is said or done is either understood in its proper sense, or signifies something figuratively, or certainly has both, a proper meaning and a figurative signification. I have set out three things; examples must be given, and from where but from the holy Scriptures? A saying that we take in the proper sense: that the Lord suffered, that he rose and ascended into heaven, that we shall rise at the end of the age, that we shall reign with him forever if we do not despise him. Take this saying in the proper sense; do not look for figures: as it was said, so it is. So also with deeds. The Apostle went up to Jerusalem to see Peter; the Apostle did this, it happened, it is proper to him. He tells you a thing done: the deed itself in the proper sense. Said figuratively: “The stone which the builders rejected has become the head of the corner.” If we understand the stone in the proper sense, what stone did the builders reject that became the head of the corner? If we take the corner in the proper sense, at the head of what corner did this stone become? If we admit that it is said figuratively and take it figuratively: the cornerstone is Christ; the head of the corner, the head of the Church. Why is the Church a corner? Because he called the Jews from one side and the Gentiles from the other, and, as two walls coming from different directions and meeting in him, he bound them together by the grace of his peace. “For he is our peace, who made both one.”","f":"Augustine, <i>Serm.</i> 89.4 (PL 38:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-4)."},"augustine-sermones/89.5":{"o":"Audistis dictum proprium, factum proprium, dictum figuratum: exspectatis fjctum figuratum. Multa sunt, sed interim quod occurrit ex admonitione lapidis angularis, quando unxit lapidem Jacob, quem ad caput posuerat cum dormiret, in quo somno magnum somnium viderat, scalas atorra in coelum surgentes et homines ascendentes et descendentes, incumbente super scalas Domino, intellexit quid debuerit figurare, unde nobis probarct ab illius visionis ct revelationis intellectu se alienum non fuisse, lapidcm pro Christo figuravit. Noli ergo mirari quod unxit, quia Christus ab unctione nomen accepit. Dictus autem crat Jacob iste in Scriptura homo sine dolo. Ipse Jacob, nostis, appellatus est Israel. Ideo Dominus in Evangelio quando vidit Nathanael: Ecce, inquit, vere Israelita, in quo dolus non est. Et ille Israelita nesciens adhuc qui cum illo loqueretur, respondit: Unde me nosti? Et Dominus ad eum, Cum esses sub arbore fici, vidi te: tanquam diceret, Cum esses in umbra peccati; prædestinavi te. Et ille, quia memincrat se fuisse sub arbore fici, ubi Dominus non erat, agnovit in illo divinitatem, et respondit: Tu cs Filius Dei, tu es rex Israel. me sub arbore lici non factus est arida ficus: agnovit Christum. Et Dominus ad illum: Quia dixi, Cum esses sub arbore fici, vidi te, ideo credis; majora horum videbis. Quæ sunt ista majora? Amen dico vobis (Quia Israelita ille, in quo dolus non esi; respice ad Jacob in quo dolus non est; et recole, unde loquitur, lapidem ad caput, visionem in somno, scalas a terra in coelum, descendentes et ascendentes; et vide quid Dominus dicat Israelitae sine dolo), videbitis cac- Um apertum: Audi, Nathanael sine dolo, quid vidit Jacob sine dolo: videbitis cœlum apertum, et Angelos ascendentes ei dessendentes; ad quem? ad Filium hominis (JoaH. i, 47-51). Ergo ille unctus erat ad caput Filius hominis: qnia caput mulieris vir, caput viri Christus. Nec tamcn dixit, Ascendentes a Filio hominis et desccndentes ad Filium hominis, quasi tantummodo sursum esset: sed, ascendentes et descendentes ad Filium hominis. Audi sursum clamantem Filium honiinis: Saule, Saule. Audi deorsum Filium hominis: Quid me persequeris?","t":"You have heard a saying in the proper sense, a deed in the proper sense, and a saying in the figurative sense: you are waiting for a deed in the figurative sense. There are many, but for now what occurs, prompted by the cornerstone: Jacob anointed the stone which he had put at his head when he slept, in which sleep he had seen a great dream—a ladder rising from earth to heaven, and men going up and coming down, with the Lord leaning upon the ladder. He understood what it was meant to figure, and, to prove to us that he had not been a stranger to the understanding of that vision and revelation, he figured Christ by the stone. Do not wonder, then, that he anointed it, because Christ took his name from anointing. Now this Jacob was called in Scripture a man without guile. And Jacob himself, you know, was called Israel. That is why the Lord in the Gospel, when he saw Nathanael, said: “See, truly an Israelite in whom there is no guile.” And that Israelite, not yet knowing who was speaking with him, answered: “How do you know me?” And the Lord said to him: “When you were under the fig tree, I saw you”; as if he said, “When you were in the shade of sin, I predestined you.” And he, because he remembered that he had been under the fig tree where the Lord was not, recognized divinity in him and answered: “You are the Son of God, you are the king of Israel.” He who had been under the fig tree did not become a withered fig tree: he recognized Christ. And the Lord said to him: “Because I said, When you were under the fig tree I saw you, you believe; you will see greater things than these.” What are these greater things? “Amen I say to you”—since he is an Israelite in whom there is no guile, look back to Jacob in whom there is no guile, and recall what he is speaking of: the stone at his head, the vision in sleep, the ladder from earth to heaven, those descending and ascending; and see what the Lord says to the Israelite without guile—“you will see heaven opened.” Hear, Nathanael without guile, what Jacob without guile saw: “You will see heaven opened, and angels ascending and descending”—to whom?—“to the Son of Man.” So he was anointed at the head, the Son of Man, because the head of the woman is the man, and the head of the man is Christ. Yet he did not say, “ascending from the Son of Man and descending to the Son of Man,” as if he were only above; but “ascending and descending to the Son of Man.” Hear the Son of Man crying from above: “Saul, Saul.” Hear the Son of Man below: “Why do you persecute me?”","f":"Augustine, <i>Serm.</i> 89.5 (PL 38:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-5)."},"augustine-sermones/89.6":{"o":"Audisti dictum proprium, quia resurrecturi sumus: factum proprium, quia sicut dictum esi, ascendit Paulus Jerosolymam vidcre Petrum. Dictum cst figuratum, Lapidem quem reprobaverunt ædificantes i factum figuratum, unctus lapis, qui fuit ad caput Jacob. Del etur exspectationi vestræ quod ex utroque sit, ct propric gestum est et significat figuratum. Novimus Abraham duos filios habuisse, unum ex ancilla, alium ex libcra; proprie gestum, non solum narratum, sed ct factum: figuratum ibi exspectas? Hæc sunt duo Testamenta. Quod ergo figurate dicitur, quodam modo Ungitur. Sed quoniam debet exitum significationis, cl ipsa significatio teneret fidem veritatis, vitat crimen falsitatis. Ecce exiit seminans seminare; et seminando cecidit in via, cecidit super petrosa loca, cecidit inter spinas, cecidit in terram bonam. Quis exiit seminare, aut quando exiit, aut in quas spinas, aut in quos lapidcs, aut in quant viam, aut in quem agrum? Si audis fictum, intelligis signilicative: fictum est. Si enim vero homo seminator exiret, et semina, sicut audivimus, per. hæc diversa jactaret, non crat fictum, sed nec mendacium. Nondum autem fictum, sed non mendacium. Quare? Quia significat aliquid, quod fictum est, non te decipit. Quærit intelligentem, non facit errantem. Hoc volens commendare Christus, poma quæsivit, figuratam ibi, non fallacem commendabat fictionem; ac per hoc landabilem, non criminosam fictionem; non qua discusa ea in facultatem, sed perscrutata si invenias veritatem.","t":"You have heard a saying in the proper sense, that we shall rise again; a deed in the proper sense, that, as was said, Paul went up to Jerusalem to see Peter; a saying in the figurative sense, “The stone which the builders rejected”; a deed in the figurative sense, the anointed stone that was at Jacob’s head. Let your expectation now be given something that is from both: done in the proper sense and signifying figuratively. We know that Abraham had two sons, one by a slave woman, the other by a free woman: done in the proper sense, not only narrated but also done. Do you expect a figure there? “These are the two covenants.” So what is said figuratively is in a certain way fiction. But since it has to have an outcome in what it signifies, and the signification itself keeps faith with the truth, it avoids the charge of falsehood. “See, a sower went out to sow; and in sowing, some fell on the road, fell on rocky places, fell among thorns, fell on good ground.” Who went out to sow, or when did he go out, or into what thorns, onto what stones, onto what road, or into what field? If you hear it as fiction, you understand it as signifying: it is fiction. For if a real man went out as a sower and threw seed, as we heard, on these different places, it would not be fiction, and so not a lie either. But now it is fiction, yet not a lie. Why? Because what is feigned signifies something and does not deceive you. It looks for one who understands; it does not make anyone err. Christ, wishing to commend this, sought fruit: he was commending there a figurative, not a deceitful, fiction; and so a praiseworthy, not a criminal, fiction; not one in which, on examination, you find falsehood, but one in which, by searching, you find truth.","f":"Augustine, <i>Serm.</i> 89.6 (PL 38:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-6)."},"augustine-sermones/89.7":{"o":"Video quod dicturus sit: Expone mihi hoc quod significabat, quod fiuxit se longius ire. Si enim significabat, fallacia cst, mendacium est. Expositionibus nostris et discretissimis regulis debcmus hoc dicere, quid signilicabat afficlio quædam longius eundi: finxit se longius ire < cl tenetur, ne longius eat. Quantum igitur ad præsentiam corporalem absens putabatur Dominus Christus; absens putabatur, velut longius ibit. Tene fideliter, tene illum ad fractionem panis. Quid dicam? agnovisUs? Si agnovistis, ibi Christum invenistis. Diutius de sacramento loquendum non est. Qui hoc sacramentum nosse differunt, longius ab cis Christus. Id teneant, non dimittant; invitent ad hospitium, et invitaitur ad coelum.","t":"I see what someone is going to say: “Explain to me what it signified that he pretended to go farther. For if it signified nothing, it is a deception, it is a lie.” By our explanations and most careful rules we ought to say this: what that feigning of going farther signified. He pretended to go farther, and he is held back so that he will not go farther. As regards bodily presence, then, the Lord Christ was thought to be absent; he was thought absent, as if he would go farther. Hold him faithfully; hold him to the breaking of bread. What shall I say? Have you recognized him? If you have recognized him, there you have found Christ. One must not speak longer of the sacrament. From those who put off knowing this sacrament, Christ is farther away. Let them hold it, let them not let it go; let them invite him to their hospitality, and they are invited to heaven.","f":"Augustine, <i>Serm.</i> 89.7 (PL 38:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/89-7)."},"augustine-sermones/9.1":{"o":"Dominus et Deus noster misericors et miserator, longanimis et multum misericors, et verax; quam largiter praerogat misericordiam in præsenti saeculo, tam severe minatur judicium in futuro sæculo. Verba quæ dixi scripta sunt, et divinis auctoritatibus continentur, quia, Misericors et miserator Dominus, longanimis et multum misericors, et verax ( Psal. CI, 8, et CXLIV, 8). Multum delectat omnes peccatores et amatores sæculi hujus, quia misericors et miserator Dominus, quia longanimis et multum misericors. Sed si amas tam multa mitia, time ibi et ultimum quod ait, Et verax. Si enim nihil aliud diceret, nisi, Misericors et miserator Dominus, longanimis et multum misericors; quasi jam converteres te ad securitatem et impunitatem, et ad licentiam peccatorum; faceres quod velles, utereris sæculo, vel quantum tibi permitteretur, vel quantum tibi libido jussisset: et si quis te bene admonendo objurgaret atque terreret, ut cohiberes te ab immoderato fluxu eundo post concupiscentias tuas, et deserendo Deum tuum; inter medias voces objurgantis obsisteres, impudenti quidem fronte, veluti audita divina auctoritate, et legeres de libro dominico: Quid me terres de Deo nostro? Ille misericors est, et miserator et multum misericors. Ne talia homines dicerent, unum verbum addidit in fine, quod ait, Et verax; et excussit lætitiam male præsumentium, et induxit timorem dolentium. Gaudeamus ad misericordiam Domini; sed timeamus ad judicium Domini. Parcit, dum tacet. Tacet, sed non semper tacebit. Audi dum non tacet in verba, ne non tibi vacet audire dum non tacebit in judicio.","t":"Our Lord and God is merciful and compassionate, long-suffering and very merciful, and true; as generously as he offers mercy in the present age, so severely does he threaten judgment in the age to come. The words I have spoken are written and contained in the divine authorities: \"The Lord is merciful and compassionate, long-suffering and very merciful, and true.\" It greatly delights all sinners and lovers of this world that the Lord is merciful and compassionate, that he is long-suffering and very merciful. But if you love so many gentle things, fear also the last thing it says there: \"and true.\" For if it said nothing else but \"The Lord is merciful and compassionate, long-suffering and very merciful,\" you would turn yourself, as it were, to security and impunity and the licence of sins; you would do what you liked, enjoy the world, either as much as you were allowed or as much as your lust commanded; and if anyone, admonishing you well, rebuked and frightened you, so that you would restrain yourself from an unbounded rush in following your desires and deserting your God, you would stand against him in the middle of his rebuke, with a shameless face indeed, as if you had heard a divine authority, and you would read from the Lord's book: \"Why do you frighten me about our God? He is merciful and compassionate and very merciful.\" So that people would not say such things, he added one word at the end, \"and true\"; and he shook off the gladness of those who presume wrongly, and brought in the fear of those who grieve. Let us rejoice in the Lord's mercy; but let us fear the Lord's judgment. He spares while he is silent. He is silent, but he will not always be silent. Listen while he is not silent in words, lest you have no leisure to listen when he is not silent in judgment.","f":"Augustine, <i>Serm.</i> 9.1 (PL 38:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-1)."},"augustine-sermones/9.10":{"o":"Ægrum attendite. Æger ægrotantem se odit qualis est: inde incipit concordare cum medico. Quia et medicus odit eum qualis est: nam ideo vult sanum esse, quia odit eum febrientem: et est medicus febris persecutor, ut sit hominis liberator. Sic avaritia, sic libido, sic odium, concupiscentia, luxuria, sic nugacitas spectaculorum, febres sunt animæ tuæ, debes illas odisse cum medico: ita concordas cum medico, niteris cum medico, et libenter audis quod jubet medicus, libenter facis quod jubet medicus, et proficiente jam sanitate incipiunt etiam delectare praecepta. Quam onerosus est cibus ægris quando reficiuntur: et pejorem horam deputant ægri refectionis suæ, quam suae accessionis; et tamen cogunt se concordantes cum medico, et quamvis inviti et obluctantes vincunt se ut aliquid accipiant. Quanta aviditate sani majora percepturi sunt, unde ægri minora vix accipiunt? Sed unde hoc factum est? Quia oderant febrem suam, et cum medico concordaverunt, et simul persequebantur febrem medicus et ægrotus. Cum ergo et nos talia dicimus, non odimus nisi febres vestras: imo in nobis ipse sermo Dei febres vestras odit, cum quo concordare debetis. Nam nos quid sumus, nisi liberandi vobiscum, sanandi vobiscum?","t":"Consider the sick man. A sick man, being ill, hates himself as he is: from there he begins to agree with the doctor. For the doctor too hates him as he is: for he wants him well precisely because he hates him feverish; and the doctor is the persecutor of the fever so as to be the liberator of the man. So avarice, so lust, so hatred, desire, luxury, so the frivolity of the shows are the fevers of your soul; you ought to hate them with the doctor: so you agree with the doctor, you strive with the doctor, and you gladly hear what the doctor orders, gladly do what the doctor orders, and as health advances, the prescriptions even begin to delight. How burdensome food is to the sick when they are being restored! The sick reckon the hour of their meal worse than the hour of their fever fit; and yet, agreeing with the doctor, they force themselves, and though unwilling and struggling, they overcome themselves so as to take something. With what eagerness will the healthy take larger portions of what the sick barely take in small amounts? But how did this come about? Because they hated their fever and agreed with the doctor, and doctor and patient pursued the fever together. So when we too say such things, we hate nothing but your fevers: or rather, in us the word of God itself, with which you ought to agree, hates your fevers. For what are we but people to be set free with you, to be healed with you?","f":"Augustine, <i>Serm.</i> 9.10 (PL 38:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-10)."},"augustine-sermones/9.11":{"o":"Modo non me intueamini, sed sermonem Dei. Nolite irasci medicamento vestro; non inveni enim aliud qua transirem. Veni ad quintam chordam homo, qui tango psalterium decem chordarum; numquid praetermissurus eram quintam? Imo assidue percussurus. In illa enim video jacere totum pene genus humanum, in illa video plus laborare. Ipsam percutiendo quid dico? Nolite mœchari post uxores vestras, quia non vultis ut moechentur post vos uxores vestræ. Nolite ire vos, quo eas sequi non vultis. Sine causa vos excusare conamini, quando dicitis: Numquid eo ad uxorem alienam? Ad ancillam meam eo. Vis ut dicat uxor tua tibi: Numquid eo ad virum alienum? Ad servum meum eo. Dicis: Non est uxor aliena, ad quam vado. Numquid vis dicatur tibi: Non est vir alienus, ad quem vado? Absit ut dicat hoc illa. Melius enim dolet te, quam imitatur te. Illa enim casta et sancta femina et vere christiana, quæ dolet fornicantem virum, et non dolet propter carnem, sed dolet propter charitatem; non ideo non vult ut facias, quia et ipsa non facit, sed quia tibi non expedit, Nam si propterea non facit, ut tu non facias; si feceris, faciet. Si autem Deo illud debeat, si Christo illud debeat quod tu exigis, et ideo reddat, quia jubet ille; etsi fornicatur vir, castitatem femina illa Deo exhibet. Christus enim loquitur in cordibus bonarum feminarum: loquitur intus ubi non audit vir, quia nec dignus est, si talis est: loquitur ergo ille interius, et dicit, et filiam suam consolatur hujusmodi verbis: De injuriis viri tui torqueris, quid tibi enim fecit? Dole; sed ipsum noli imitari, ut male facias, sed ipse te imitetur in bono. Nam in eo quod male facit, noli eum putare caput tuum, sed me Deum tuum. Nam si et in eo quod male facit caput est, et secuturum est corpus caput suum; eunt ambo per praeceps. Ut autem non sequatur malum caput suum, teneat se ad caput Ecclesiæ Christum: huic debens castitatem suam, huic deferens honorem suum, absens sit vir, præsens sit vir, non peccat illa; quia nunquam est absens, cui debet ut non peccet.","t":"Now do not look at me, but at the word of God. Do not be angry with your medicine; for I found no other way to pass by. I, a man who plays the ten-stringed psaltery, have come to the fifth string; was I going to pass over the fifth? No, I am going to strike it again and again. For on it I see almost the whole human race lying, on it I see more of them struggling. In striking it, what do I say? Do not commit adultery against your wives, since you do not want your wives to commit adultery against you. Do not yourselves go where you do not want them to follow. It is pointless to try to excuse yourselves when you say, \"Am I going to someone else's wife? I am going to my own slave woman.\" Do you want your wife to say to you, \"Am I going to someone else's husband? I am going to my own slave\"? You say, \"It is not someone else's wife I go to.\" Do you want it said to you, \"It is not someone else's husband I go to\"? Far be it from her to say this. For it is better that she grieves over you than that she imitates you. For she is a chaste and holy woman and truly Christian who grieves over a husband committing fornication, and grieves not on account of the flesh but on account of love; she does not want you to do it, not because she herself does not do it, but because it is not good for you. For if she does not do it so that you will not do it, if you do it, she will do it. But if she owes it to God, if she owes to Christ what you demand, and renders it because he commands it, then even if her husband commits fornication, that woman offers chastity to God. For Christ speaks in the hearts of good women; he speaks within, where the husband does not hear, for he is not worthy, if he is such a man: so he speaks within, and says, and consoles his daughter with words like these: \"You are tormented by your husband's wrongs; for what has he done to you? Grieve; but do not imitate him so as to do wrong, but let him imitate you in good. For in what he does wrong, do not think him your head, but me, your God. For if he is the head even in what he does wrong, and the body is to follow its head, both go over the precipice.\" But so that she does not follow her evil head, let her hold fast to the head of the Church, Christ: owing her chastity to him, paying her honor to him, whether her husband is absent or present, she does not sin; because he to whom she owes it not to sin is never absent.","f":"Augustine, <i>Serm.</i> 9.11 (PL 38:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-11)."},"augustine-sermones/9.12":{"o":"Haec ergo, fratres mei, facite, ut possitis concordare cum adversario. Ecc amara sunt quae dico, aut si amara sunt, curant. Potio ista si amara est, accipiatur: quia in periculo sunt viscera, amara est, bibatur. Melius est modica amaritudo in faucibus, quam aeternum tormentum in visceribus. Mutate ergo vos. Quicumque non faciebatis hoc bonum castitatis, jam facite. Nolite dicere: Non potest fieri. Fœdum est, fratres mei, turpe est, ut vir dicat non posse fieri quod facit femina. Scelus est, ut vir dicat: Non possum. Quod potest femina, vir non potest? Quid enim, illa carnem non portat? Prior a serpente decepta est. Castæ uxores vestræ ostendunt vobis fieri posse quod non vultis facere, et dicitis fieri non posse! Sed forte dices, ideo illam facilius facere posse, quia multa illi custodia est, legis praeceptum, diligentia maritalis, terror etiam legum publicarum; est etiam verecundiæ et pudoris illius magnum munimentum. Multæ custodiæ faciunt feminam castiorem, virum castum faciat ipsa virilitas. Nam ideo mulieri major custodia, quia major infirmitas. Illa erubescit viro, tu non erubescis Christo? Tu liberior, quia fortior: quia facile vincis, ideo tibi commissus es. Super illam et diligentia viri, et terror legum, et consuetudo morum, et verecundia major: et Deus super te, tantum Deus. Invenis enim facile pares viros, quibus non timeas erubescere, quia faciunt illud nulli. Et tanta est perversitas generis humani, ut aliquando metuendum sit ne castus erubescat inter impudicos. Ideo non cesso tangere quintam istam chordam, propter ipsam perversam consuetudinem et labem totius, ut dixi, generis humani. Si quis inter vos faciat homicidium, quod avertat Deus, pellere illum vultis de patria, et continuo, si fieri potest, excludere. Si quis faciat furtum, odistis illum, nec videre vultis. Si quis dicat falsum testimonium, abominamini, nec vobis homo videtur. Si quis concupiscat alienas res, raptor et injustus deputatur. Si quis volutatur cum ancillis suis, amatur, blande accipitur; convertuntur vulnera in joca. Si quis autem existat qui dicat se castum, non fatere adulterium, notum autem sit quod non faciat; erubescit accedere ad illos non sui similes, ne insultent, ne irrideant, ne dicant non esse virum. Ad hoc delapsa est humana perversitas, ut vir habeatur victus a libidine, et vir non habeatur victor libidinis. Triumphantes exsultant, et non sunt viri: jacent prostrati, et viri sunt? Si spectares, ille tibi videretur fortior, qui jaceret sub bestia, quam qui perimeret bestiam?","t":"Do these things, then, my brothers, so that you can come to agreement with the adversary. See, what I say is not bitter; or if it is bitter, it heals. If this draught is bitter, let it be taken: because the inner organs are in danger; it is bitter, let it be drunk. Better a little bitterness in the throat than eternal torment in the inner parts. Change yourselves, then. Whoever of you did not practise this good of chastity, practise it now. Do not say, \"It cannot be done.\" It is disgraceful, my brothers, it is shameful, that a man should say that what a woman does cannot be done. It is a crime for a man to say, \"I cannot.\" What a woman can do, a man cannot? What then, does she not carry flesh? She was deceived first by the serpent. Your chaste wives show you that what you do not want to do can be done, and you say it cannot be done! But perhaps you will say that she can do it more easily because she has many guards: the precept of the law, her husband's watchfulness, the fear of the public laws too; there is also the great protection of her modesty and shame. Many guards make a woman more chaste; let manliness itself make a man chaste. For the woman has a greater guard because she has a greater weakness. She is ashamed before her husband; are you not ashamed before Christ? You are freer because you are stronger: because you conquer easily, you have been entrusted to yourself. Over her are her husband's watchfulness, the fear of the laws, the custom of morals, and a greater modesty: and over you is God, God alone. For you easily find men like yourself before whom you need not fear to blush, because many do it. And so great is the perversity of the human race that sometimes one must fear that the chaste man will be ashamed among the unchaste. That is why I do not stop striking this fifth string, because of that perverse custom and stain, as I said, of the whole human race. If one of you commits murder, which God forbid, you want to drive him from the country and, if possible, shut him out at once. If someone commits theft, you hate him and do not want to see him. If someone bears false witness, you abhor him, and he does not seem to you a man. If someone covets the goods of others, he is reckoned a robber and unjust. If someone wallows with his slave women, he is liked and received with smiles; the wounds are turned into jokes. But if someone appears who says he is chaste, and does not admit adultery, and it is known that he does not commit it, he is ashamed to go near those who are not like him, lest they jeer at him, laugh at him, say he is not a man. Human perversity has sunk so low that a man is held to be a man when he is conquered by lust, and a man is not held to be a man when he is the conqueror of lust. Do those who triumph exult and are not men, and are those who lie prostrate men? If you were watching a show, would the man who lay under the beast seem stronger to you than the one who killed the beast?","f":"Augustine, <i>Serm.</i> 9.12 (PL 38:83–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-12)."},"augustine-sermones/9.13":{"o":"Sed quia dissimulatis a pugna interiore, et delectant vos pugnæ exteriores, ideo non vultis pertinere ad canticum novum; ubi dicitur, Qui docet manus meas ad prælium, et digitos meos ad bellum. Est enim bellum quod secum agit homo, dimicans contra concupiscentias malas, frenans avaritiam, elidens superbiam, suffocans ambitionem, trucidans libidinem. Has pugnas facis in occulto, et non vinceris in aperto. Ad hoc docentur manus vestrae ad prælium, et digiti vestri ad bellum. Non est hoc in spectaculis vestris. In illis spectaculis non id est venator, quod citharista; aliud agit venator, aliud citharista: in spectaculo Dei unum est. Tange easdem decem chordas, et feras occides: utrumque simul facis. Tangis primam chordam, qua unus colitur Deus; cecidit bestia superstitionis. Tangis secundam, qua non accipis nomen Domini Dei tui in vanum; cecidit bestia erroris nefandarum haeresum, quæ id putaverunt. Tangis tertiam chordam, ubi pro spe futuræ quietis facis quidquid facis; interficitur crudelior caeteris bestiis amor sæculi hujus. Propter amorem enim saeculi hujus laborant homines in omnibus negotiis: tu autem in omnibus bonis operibus tuis labora, non propter amorem saeculi hujus, sed propter sempiternam requiem quam promittit Deus. Vide quomodo utrumque simul facis, et chordas tangis, et bestias occidis, id est, et citharista es et venator. Non vos delectant talia spectacula, ubi non promeremur oculos editoris, sed oculos Redemptoris? Honora patrem tuum et matrem tuam: tangis quartam chordam, ut honorem parentibus deferas; cecidit bestia impietatis. Non mæchaberis: tangis quintam chordam; cecidit bestia libidinis. Non occides: tangis sextam chordam; cecidit bestia crudelitatis. Non furtum facies: tangis septimam chordam; cecidit bestia rapacitatis. Non falsum testimonium dices: tangis octavam chordam; cecidit bestia falsitatis. Non concupisces uxorem proximi tui: tangis nonam chordam; cecidit bestia adulterinæ cogitationis. Aliud est enim non facere aliquid tale præter uxorem, aliud non appetere alienam uxorem. Ideo duo praecepta sunt, Non maechaberis, et, Non concupisces uxorem proximi tui. Non concupisces rem proximi tui: tangis decimam chordam; cecidit bestia cupiditatis. Ita cadentibus omnibus bestiis securus et innocens in Dei dilectione et humana societate versaris. Tangens chordas decem, quot bestias occidis? Nam multa capita sunt sub istis capitibus. In singulis chordis non singulas bestias, sed greges interfeceris bestiarum. Sic ergo canticum novum cum amore, non cum timore cantabis.","t":"But because you neglect the inner fight, and outward fights delight you, you therefore do not want to belong to the new song, in which it is said, \"Who trains my hands for battle and my fingers for war.\" For there is a war that a man wages with himself, fighting against evil desires, reining in avarice, crushing pride, stifling ambition, slaughtering lust. These fights you wage in secret, and you are not conquered in the open. For this your hands are trained for battle and your fingers for war. This is not in your shows. In those shows the hunter is not the same as the lyre-player; the hunter does one thing, the lyre-player another: in God's show they are one. Touch the same ten strings and you will kill the wild beasts; you do both at once. You touch the first string, by which one God is worshipped: the beast of superstition has fallen. You touch the second, by which you do not take the name of the Lord your God in vain: the beast of the error of the abominable heresies that thought so has fallen. You touch the third string, when you do whatever you do for the hope of future rest: the love of this world, crueller than the other beasts, is killed. For people labor in all their business for love of this world: but you, labor in all your good works, not for love of this world, but for the everlasting rest which God promises. See how you do both at once: you touch the strings and kill the beasts; that is, you are both lyre-player and hunter. Do not such shows delight you, where we earn the eyes not of the giver of the games but of the Redeemer? \"Honor your father and your mother\": you touch the fourth string, paying honor to your parents: the beast of impiety has fallen. \"You shall not commit adultery\": you touch the fifth string: the beast of lust has fallen. \"You shall not kill\": you touch the sixth string: the beast of cruelty has fallen. \"You shall not steal\": you touch the seventh string: the beast of rapacity has fallen. \"You shall not bear false witness\": you touch the eighth string: the beast of falsehood has fallen. \"You shall not covet your neighbor's wife\": you touch the ninth string: the beast of adulterous thought has fallen. For it is one thing not to do any such thing beside one's wife, another not to desire another man's wife. That is why there are two commandments, \"You shall not commit adultery,\" and \"You shall not covet your neighbor's wife.\" \"You shall not covet your neighbor's goods\": you touch the tenth string: the beast of greed has fallen. So, with all the beasts falling, you live secure and innocent in the love of God and in human society. Touching ten strings, how many beasts do you kill? For there are many heads under these headings. On each string you will have killed not single beasts but herds of beasts. So you will sing the new song with love, not with fear.","f":"Augustine, <i>Serm.</i> 9.13 (PL 38:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-13)."},"augustine-sermones/9.14":{"o":"Noli dicere tibi, quando forte luxurianter aliquid vis agere: Uxorem non habeo, facio quod volo; non enim post uxorem meam pecco. Jam nosti pretium tuum, jam nosti quo accedis, quid manduces, quid bibas; imo quem manduces, quem bibas. Abstine te a fornicationibus. Ne forte mihi dicas: Ad fornicem vado, ad meretricem pergo, ad prostitutam eo: nec illud præceptum violo, quo dictum est, Non mæchaberis; quia uxorem nondum habeo, nec post illam aliquid facio: nec illud praeceptum violo, ubi dictum est, Non concupisces uxorem proximi tui. Qui ad publicam vado, in quod præceptum incurro? Non invenimus chordam, quam tangamus? non invenimus chordam? Quo nervo ligemus fugitivum istum? Non fugiat, habet unde ligetur: sed amet, et non erit ligamentum, sed ornamentum. Non enim ligamentum, sed ornamentum in ipsis decem chordis invenimus. Decem enim præcepta ad duo illa referuntur, sicuti audivimus, ut diligamus Deum et proximum: et duo illa ad unum illud. Unum est autem, Quod tibi fieri non vis, alii ne feceris. Ibi continentur decem, ibi continentur duo.","t":"Do not say to yourself, when perhaps you want to do something wanton, \"I have no wife; I do what I like; for I am not sinning against my wife.\" You already know your price; you already know what you approach, what you eat, what you drink; or rather, whom you eat, whom you drink. Keep yourself from sexual immorality. Lest perhaps you say to me: \"I am going to the brothel, I am off to a harlot, I am going to a prostitute: I do not violate the commandment in which it is said, 'You shall not commit adultery,' because I do not yet have a wife, nor do I do anything against her; nor do I violate the commandment in which it is said, 'You shall not covet your neighbor's wife.' I who go to a public woman, what commandment do I run foul of?\" Do we not find a string to touch? Do we not find a string? With what cord shall we bind this runaway? Let him not flee; there is something to bind him with: but let him love, and it will be not a bond but an ornament. For in those ten strings we find not a bond but an ornament. For the ten commandments are referred to those two, as we have heard, that we love God and our neighbor; and those two to that one. And the one is: \"What you do not want done to you, do not do to another.\" In it the ten are contained, in it the two are contained.","f":"Augustine, <i>Serm.</i> 9.14 (PL 38:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-14)."},"augustine-sermones/9.15":{"o":"Sed dicis: Furtum si faciam, id facio quod pati nolo: si occidam, id facio quod ab altero pati nolo: si parentibus meis honorem non deferam, quando volo ut deferatur mihi a filiis meis, id facio quod pati nolo: si sim mœchus et aliquid tale moliar, id facio quod pati nolo; nam si quis interrogetur, dicit, Nolo ut uxor mea tale aliquid faciat: si concupisco uxorem proximi mei, nolo quisquam concupiscat meam; id facio quod pati nolo: si concupisco rem proximi mei, nolo ut auferatur mea; id facio quod pati nolo: cum vero ad meretricem eo, cui facio quod pati nolo? Quod gravius est, ipsi Deo. Intelligat Sanctitas vestra. Etenim, Quod fieri tibi non vis, alii ne feceris, ad duo praecepta pertinet. Quomodo pertinet ad duo præcepta? Si homini non feceris quod pati non vis ab homine, ad proximi præceptum pertinet, ad dilectionem proximi, ad septem chordas: si autem quod non vis pati ab homine, ipsi Deo vis facere, quid est hoc? non facis alteri quod pati non vis? Charior tibi factus est homo quam Deus? Ergo quomodo, inquit, facio ipsi Deo? Corrumpis te ipsum. Et unde injuriam facio Deo, quia corrumpo me ipsum? Unde facit tibi injuriam, qui voluerit forte lapidare tuam tabulam pictam, in qua tabula imago tua est in domo tua inaniter posita ad vanum honorem tuum, nec sonlieas, nec loquens, nec videns? Si quis illam lapidet, nonne in te id contumelia est? Cum vero imaginem Dei, quod es tu, corrumpis in te per fornicationes et per diffluentias libidinis; attendis quia ad nullius uxorem accessisti, attendis quia post uxorem tuam nihil fecisti, quia uxorem non habes; et non attendis per libidines et illicitas fornicationes cujus imaginem violasti? Postremo Deus qui scit quid tibi utile sit, qui vere sic suos servos gubernat ad utilitatem illorum, non ad suam; non enim indiget servis quasi ad adjutorium, sed tu indiges Domini auxilio: ipse ergo Dominus qui scit quid tibi sit utile, uxorem concessit, nihil amplius. Hoc jussit, hoc praecepit, ne per illicitas voluptates corruat templum ejus, quod esse coepisti. Numquid hoc ego dico? Apostolum audite: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Hoc dicit Christianis, hoc dicit fidelibus: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Si quis templum Dei corruperit, corrumpet illum Deus ( I Cor. III, 16,17)? Videtis quomodo minatur? Non vis corrumpi domum tuam, quare corrumpis domum Dei? Certe facis alicui quod pati non vis. Non est ergo qua evadatur: tenetur ille, qui se teneri non putabat. Omnia enim peccata hominum, aut ad corruptelam pertinent flagitiorum, aut ad facinora nocendi. Quia Deo nocere non potes in facinoribus, in flagitiis eum offendis, in corruptelis eum offendis, in te illi facis injuriam. Facis enim injuriam gratiae ipsius, domui ipsius.","t":"But you say: \"If I steal, I do what I do not want to suffer; if I kill, I do what I do not want to suffer from another; if I do not pay honor to my parents, when I want it paid to me by my children, I do what I do not want to suffer; if I am an adulterer and attempt anything of the kind, I do what I do not want to suffer, for if anyone is asked, he says, 'I do not want my wife to do any such thing'; if I covet my neighbor's wife, I do not want anyone to covet mine; I do what I do not want to suffer; if I covet my neighbor's goods, I do not want mine taken away; I do what I do not want to suffer: but when I go to a harlot, to whom do I do what I do not want to suffer?\" What is worse: to God himself. Let your Holiness understand. For \"What you do not want done to you, do not do to another\" belongs to the two commandments. How does it belong to the two commandments? If you do not do to a human being what you do not want to suffer from a human being, it belongs to the commandment about the neighbor, to the love of neighbor, to the seven strings; but if what you do not want to suffer from a human being you want to do to God himself, what is this? Do you not do to another what you do not want to suffer? Has a human being become dearer to you than God? \"So how,\" he says, \"do I do it to God himself?\" You corrupt yourself. \"And how do I do wrong to God by corrupting myself?\" How does someone wrong you who perhaps decides to stone your painted portrait, a portrait with your image in your house, set up idly for your empty honor, neither feeling nor speaking nor seeing? If anyone stones it, is that not an insult to you? But when you corrupt in yourself the image of God, which you are, through sexual immorality and the dissipations of lust, you notice that you have not gone to anyone's wife, you notice that you have done nothing against your wife because you have no wife; and do you not notice whose image you have violated through lusts and unlawful sexual immorality? Finally, God, who knows what is useful for you, who truly governs his servants for their benefit, not his own (for he does not need servants as if for help, but you need the Lord's help): the Lord himself, then, who knows what is useful for you, has allowed a wife, nothing more. This he has ordered, this he has commanded, so that his temple, which you have begun to be, may not fall into ruin through unlawful pleasures. Am I the one saying this? Hear the Apostle: \"Do you not know that you are the temple of God, and the Spirit of God dwells in you?\" He says this to Christians, he says this to the faithful: \"Do you not know that you are the temple of God, and the Spirit of God dwells in you? If anyone corrupts the temple of God, God will corrupt him.\" Do you see how he threatens? You do not want your house to be ruined; why do you ruin God's house? Certainly you do to someone what you do not want to suffer. So there is no escape: he is caught who thought he was not caught. For all human sins belong either to the corruption of shameful acts or to crimes of harming. Since you cannot harm God by crimes, you offend him by shameful acts, you offend him by corruptions, in yourself you do him wrong. For you do wrong to his grace, to his house.","f":"Augustine, <i>Serm.</i> 9.15 (PL 38:85–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-15)."},"augustine-sermones/9.16":{"o":"Servum si haberes, velles ut serviret tibi servus tuus: servi tu meliori Domino Deo tuo. Servum tuum non tu fecisti, et te et servum tuum ille fecit: vis ut tibi serviat cum quo factus es, et non vis servire ei a quo factus es? Ergo cum vis ut serviat tibi servus tuus homo, et tu non vis servire Domino Deo tuo, facis Deo quod tu pati non vis. Ergo illud unum præceptum continet duo, illa duo continent decem, illa decem continent omnia. Cantate ergo in psalterio decem chordarum canticum novum. Ut autem cantetis canticum novum, estote homines novi. Diligite justitiam: habet pulchritudinem suam. Ideo non vultis illam videre, quia aliud amatis. Nam si aliud non amaretis, eam utique videretis. Quare illam videtis, quando illam exigitis? Quare laudas fidem, quando illam exigis de servo tuo? Quam pulchra res fides! Sed tunc pulchra est, quando de servo exigitur; tunc videtur, quando ab altero expetitur: quando de te exigitur, non videtur. Aurum vides, fidem non vides. Sicut lucet aurum ad oculos corporis, sic lucet fides ad oculos cordis. Aperis ad illam oculos cordis, quando vis ut exhibeat illam tibi servus tuus. Si tibi illam exhibuerit, laudas servum, et praedicas eum, et dicis: Praeclarum servum habeo, magnum servum habeo, fidelem servum habeo. Quod laudas in servo, non exhibes Domino: et eo sceleratius, quia vis ut meliorem habeas tu servum, quam te Deus. Jubet Deus servo tuo, ut bonus sit erga te. Quomodo jubet uxori tuæ, ut etsi tu moechaberis, non moechetur: sic jubet servo tuo, ut etsi tu non servis Domino tuo, serviat tibi. Sed hoc totum vide ut ad admonitionem tuam valeat, non ad perniciem tuam. Etenim servus ille quod tibi servit indigno digne, id est, quod indigno tibi bene servit, et fideliter servit, et pure te diligit, Deo debet, non tibi. Justum est ergo, ut et tu attendas quia sub Domino es, ad quem et ille attendit, ut serviat tibi. Imple ergo quod dictum est, Quod tibi non vis fieri, alii ne feceris. Sed ipsum alii cum dicis, utrumque attende et proximum et Deum. Canta in psalterio decem chordarum, canta canticum novum: concorda cum sermone Dei, cum est tecum in via. Concorda cum adversario tuo cito, ne cum discordia venias ante judicem. Si facis quod audis, concordasti cum eo: si autem non facis, rixaris cum eo, et nondum composuisti quousque facias.","t":"If you had a slave, you would want your slave to serve you: serve, then, a better Lord, your God. You did not make your slave; he made both you and your slave: you want the one with whom you were made to serve you, and you do not want to serve him by whom you were made? So when you want your human slave to serve you, and you do not want to serve the Lord your God, you do to God what you do not want to suffer. So that one commandment contains the two, those two contain the ten, those ten contain everything. Sing, then, a new song on the ten-stringed psaltery. And so that you may sing a new song, be new people. Love justice: it has its own beauty. You do not want to see it because you love something else. For if you did not love something else, you would surely see it. Why do you see it when you demand it? Why do you praise fidelity when you demand it from your slave? What a beautiful thing fidelity is! But it is beautiful when it is demanded from a slave; it is seen when it is required of another: when it is demanded of you, it is not seen. You see gold, you do not see fidelity. As gold shines to the eyes of the body, so fidelity shines to the eyes of the heart. You open the eyes of the heart to it when you want your slave to show it to you. If he shows it to you, you praise the slave, and extol him, and say, \"I have an excellent slave, a great slave, a faithful slave.\" What you praise in your slave you do not show to the Lord: and all the more wickedly, because you want to have a better slave than God has in you. God commands your slave to be good toward you. As he commands your wife that, even if you commit adultery, she should not commit adultery, so he commands your slave that, even if you do not serve your Lord, he should serve you. But see that all this serves to admonish you, not to destroy you. For that slave owes it to God, not to you, that he serves you, unworthy as you are, worthily; that is, that he serves you, who are unworthy, well, and serves faithfully, and loves you sincerely. It is just, then, that you too should notice that you are under the Lord, to whom he too looks in order to serve you. Fulfil, then, what was said, \"What you do not want done to you, do not do to another.\" But when you say \"another,\" consider both, the neighbor and God. Sing on the ten-stringed psaltery, sing a new song: agree with the word of God while it is with you on the way. \"Agree with your adversary quickly,\" lest you come before the judge in discord. If you do what you hear, you have come to agreement with him; but if you do not, you are quarrelling with him, and you have not settled until you do it.","f":"Augustine, <i>Serm.</i> 9.16 (PL 38:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-16)."},"augustine-sermones/9.17":{"o":"Ut autem concordetis, abstinete vos a detestabilibus corruptelis et a detestabilibus inquisitionibus, a mathematicis, ab aruspicibus, a sortilegis, ab auguribus, a sacrilegiis; abstinete vos, quantum potestis, a nugatoriis spectaculis. Si quæ delectationes sæculi subrepunt in animam; exercete vos in misericordia, exercete vos in eleemosynis, in jejuniis, in orationibus. His enim purgantur quotidiana peccata, quæ non possunt nisi subrepere in animam, propter fragilitatem humanam. Noli illa contemnere, quia minora sunt; sed time, quia plura sunt. Attendite, fratres mei. Minuta sunt, non sunt magna. Non est bestia quasi leo, ut uno morsu guttur frangat: sed et plerumque bestiae minutæ multae necant. Si projiciatur quisquam in locum pulicibus plenum, numquid non moritur ibi? Non sunt quidem majores: sed infirma est natura humana, quæ etiam minutissimis bestiis interimi potest. Sic et modica peccata: attenditis quia modica sunt; cavete, quia plura sunt. Quam minutissima sunt grana arenæ: si arenae amplius in navem mittatur, mergit illam ut pereat. Quam minutæ sunt guttæ pluviae: nonne flumina implent, et domos dejiciunt? Ergo ista nolite contemnere. Sed dicturi estis: Et quis potest sine istis? Ne hoc diceres (quia vere nemo potest), Deus misericors videns nostram fragilitatem, posuit contra remedia. Quae sunt remedia? Eleemosynarum, jejuniorum, orationum: ipsa sunt tria. Ut autem verum dicas in oratione, perfectæ implendæ sunt eleemosynae. Quæ sunt perfectæ eleemosynæ? Ut ex quo tibi abundat, des ei qui non habet; et cum te lædit aliquis, ignoscas illi.","t":"And so that you may come to agreement, keep yourselves from detestable corruptions and from detestable consultations: from astrologers, soothsayers, sorcerers, augurs, from sacrileges; keep yourselves, as far as you can, from frivolous shows. If any delights of the world creep into the soul, exercise yourselves in mercy, exercise yourselves in almsgiving, in fasting, in prayer. For by these the daily sins are cleansed, which cannot but creep into the soul, because of human frailty. Do not despise them because they are smaller; but fear them because they are more numerous. Pay attention, my brothers. They are tiny, they are not great. It is not a beast like a lion, which breaks the throat with one bite: but often many tiny beasts kill. If someone is thrown into a place full of fleas, does he not die there? They are not, indeed, larger beasts: but human nature is weak, and can be killed even by the tiniest beasts. So too small sins: you notice that they are small; beware, because they are many. How tiny the grains of sand are! If too much sand is put into a ship, it sinks it so that it perishes. How tiny the drops of rain are! Do they not fill rivers and bring down houses? So do not despise these. But you will say: \"And who can be without them?\" Lest you say this (for truly no one can), the merciful God, seeing our frailty, has provided remedies against them. What are the remedies? Those of almsgiving, fasting, and prayer: these are the three. And so that you may speak the truth in prayer, perfect almsgiving must be fulfilled. What is perfect almsgiving? That from what you have in abundance you give to him who does not have; and when someone hurts you, you forgive him.","f":"Augustine, <i>Serm.</i> 9.17 (PL 38:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-17)."},"augustine-sermones/9.18":{"o":"Sed ne putetis, fratres, quia facienda sunt quotidie adulteria, et eleemosynis quotidianis mundanda sunt. Ad illa majora scelera non sufficiunt quotidianæ eleemosynæ, ut ea mundent. Aliud est ubi mutes vitam, aliud est ubi toleres vitam. Illa mutanda est: si moechus eras, noli esse moechus: si fornicator eras, noli fornicari: si homicida, noli esse homicida: si ibas ad mathematicum et ad cæteras pestes sacrilegas, jam desine. Arbitraris hæc, nisi fieri desinant, quotidianis eleemosynis posse mundari? Illa dico quotidiana peccata, quæ aut per linguam facile committuntur, ut est verbum durum, aut cum labitur aliquis in risum immoderatum, aut in hujusmodi nugas quotidianas. In ipsis concessis peccata sunt. Cum ipsa uxore si exceditur concumbendi modus procreandis liberis debitus, jam peccatum est. Ad hoc etenim ducitur uxor: nam id etiam tabulae indicant, ubi scribitur, Liberorum procreandorum causa. Quando tu uti uxore amplius quam necessitas procreandorum liberorum cogit, volueris, jam peccatum est: et ipsa talia peccata quotidianae eleemosynæ mundant. In ipsis alimentis, quae utique concessa sunt, si forte excedis modum, et amplius accipis quam necesse est, peccas. Quotidiana sunt ista quæ dico: sed tamen peccata sunt; et non sunt levia, quia plura. Quia vero quotidiana et plurima, timenda est ruina multitudinis, etsi non magnitudinis. Talia peccata dicimus, fratres, quotidianis eleemosynis posse mundari. Sed facite eleemosynas, et nolite cessare. Attendite vitam vestram quotidianam ipsis peccatis scaturientem, minutis ipsis dico.","t":"But do not think, brothers, that adulteries may be committed daily and cleansed by daily almsgiving. Daily almsgiving is not enough to cleanse those greater crimes. It is one thing where you change your life, another where you put up with your life. That life must be changed: if you were an adulterer, do not be an adulterer; if you were a fornicator, do not commit fornication; if a murderer, do not be a murderer; if you used to go to the astrologer and the other sacrilegious plagues, stop now. Do you think these things, unless they stop being done, can be cleansed by daily almsgiving? I am speaking of those daily sins which are easily committed either by the tongue, such as a harsh word, or when someone slips into immoderate laughter, or into daily trifles of this kind. There are sins even in things allowed. Even with one's own wife, if the measure of intercourse owed to the procreation of children is exceeded, it is already a sin. For this is the purpose for which a wife is taken: the marriage contract itself shows it, where it is written, \"for the sake of procreating children.\" When you want to use your wife more than the need of procreating children requires, it is already a sin: and daily almsgiving cleanses such sins. In food itself, which is certainly allowed, if perhaps you exceed the measure and take more than is necessary, you sin. These things I speak of are daily: but still they are sins; and they are not light, because they are many. And since they are daily and very many, the ruin of their multitude is to be feared, even if not of their magnitude. Such sins, brothers, we say can be cleansed by daily almsgiving. But give alms, and do not stop. Look at your daily life, teeming with these sins; tiny ones, I mean.","f":"Augustine, <i>Serm.</i> 9.18 (PL 38:87–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-18)."},"augustine-sermones/9.19":{"o":"Et cum facis elemosynam, non superbe facias, nec sic ores quemadmodum ille Pharisæus. Sed tamen quid ibi dixit? Jejuno bis in sabbato, decimas do omnium quæcumque possideo. Et nondum fusus erat sanguis Domini. Tantum pro nobis pretium accepimus, et saltem nec tantum erogamus, quantum Pharisæus. Et habes alio loco aperte dicentem Dominum, Nisi abundaverit justitia vestra plus quam Scribarum et Pharisæorum, non intrabitis in regnum caelorum. Ergo illi dant decimas; tu si centesimam dederis, aliquid magnum te fecisse gloriaris. Attendis enim quid alius non faciat, non quid te jubeat Deus facere. Metiris te de comparatione pejoris, non de jussione melioris. Non quia ille nihil facit, ideo tu magnum aliquid facis: sed quia gaudetur ad quædam minima opera vestra (quia tanta est sterilitas vestra, ut ad modica gaudeatur), quasi securi vobis blandimini de minimis granis eleemosynarum, et acervos obliviscimini peccatorum. Protulisti forte nescio quid parvum, quod alius aut non habuit, aut non protulit cum haberet. Noli attendere post te quis non faciat, sed quid te jubeat Deus facere. Postremo, quare in istis affectionibus sæcularibus non vobis sufficiunt quos præcessistis, sed vultis esse divites, æquales ditioribus vobis? Non attenditis quantos pauperiores transcenditis: vincere vultis ditiores. Sed in eleemosynis habetur modus. Hic dicitur, Jam usquequo facio? et illic non dicitur, Quantis divitibus ditior sum? Non attenduntur egestates innumerabilium mendicorum, non respiciuntur posteriores multitudines pauperum: sed paucitas præcedentium divitum ante oculos ponitur. Cur in opere bono non attenditur ille Zacchæus, qui dimidium rerum suarum dedit pauperibus? Sed optare cogimur, ut attendatur saltem ille Pharisæus, qui omnium quæ possidebat decimas dabat.","t":"And when you give alms, do not give proudly, nor pray as that Pharisee did. But still, what did he say there? \"I fast twice in the week, I give tithes of all that I possess.\" And the Lord's blood had not yet been shed. We have received so great a price for us, and we do not pay out even as much as the Pharisee. And you have the Lord saying openly in another place, \"Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.\" So they give tithes; if you give a hundredth, you boast that you have done something great. For you notice what another does not do, not what God commands you to do. You measure yourself by comparison with someone worse, not by the command of someone better. It is not because he does nothing that you do something great: but because there is rejoicing at certain very small works of yours (since your barrenness is so great that there is rejoicing at little things), you flatter yourselves, as though secure, about tiny grains of almsgiving, and forget the heaps of your sins. Perhaps you have brought out some little thing that another either did not have, or did not bring out when he had it. Do not look behind you at who does not do it, but at what God commands you to do. Finally, why, in these worldly concerns, are you not satisfied with those you have outstripped, but want to be rich, equal to those richer than you? You do not notice how many poorer people you surpass: you want to beat the richer. But in almsgiving there is a measure. Here it is said, \"How far am I to go?\" and there it is not said, \"Than how many rich men am I richer?\" The needs of countless beggars are not noticed, the multitudes of poor people behind are not looked back at: but the few rich men ahead are set before the eyes. Why, in good works, is that Zacchaeus not looked at, who gave half his goods to the poor? But we are forced to wish that at least that Pharisee might be looked at, who gave a tenth of all that he possessed.","f":"Augustine, <i>Serm.</i> 9.19 (PL 38:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-19)."},"augustine-sermones/9.2":{"o":"Modo enim licet tibi causam tuam componere. Ante ultimum judicium Dei tui compone causam tuam. Non est unde præsumas; cum ille venerit, nec falsos testes adduces, quibus ille fallatur, nec patronum fraudulentis circumventionibus et linguosis artibus adhibebis, nec ambies aliquo modo, ut judicem possis corrumpere. Quid ergo agis apud talem judicem, quem nec fallere, nec corrumpere poteris? Et tamen est quod agas. Tunc enim ipse erit judex caussæ tuæ, qui modo testis est vitæ tuæ. Clamavimus, et laudavimus: componamus causam nostram. Qui testis est operum nostrorum, ipse testis est vocum istarum: non sint inanes, convertantur ad gemitum. Tempus est concordandi cum adversario tuo cito. Tam longanimis est Deus videndo iniqua et non puniendo, ut tamen cito sit futurum judicium. More quippe humanae vitae prolixum est, quod Deo breve est. Sed et ipsi sæculo et humano generi quod longe videtur, quid consolatur? Numquid si totius generis humani ultimus dies longe est, uniuscujusque dies ultimus longe est? Hoc dico, ex Adam multi anni evoluti sunt, multi anni fluxerunt, et deinceps fluent; non quidem tam multi, sed tamen usque in finem saeculi transibunt anni, sicut et illi transierunt: longum videtur quod restat (quanquam non erit tantum, quantum transactum est), et tamen et transacto præterito tempore, sperandus est reliqui temporis finis. Fuit tunc quidam dies qui diceretur hodiernus, ex illo usque ad hunc hodiernum; nonne quidquid futurum fuit, præteritum factum est? Tale habetur, ac si non fuerit. Sic erit quidquid restat extremum. Sed sit et hoc longum, sit prolixum, quantum putaveris, quantum dixeris, quantum cogitaveris, quantum tibi non format Scriptura, sed fingit cogitatio, quantum vis diem judicii prolonga; numquid ultimum diem tuum, id est, vitæ tuæ, quo exiturus es de corpore hoc, producturus es in longum? Sit tibi senectus certa, si potest: cui autem potest? Nonne ex quo incipit homo vivere, jam potest et mori? Possibilitatem mortis initium vitæ facit. In hac terra et in genere humano ille solus mori nondum potest, qui nondum cæpit vivere. Incertus ergo dies tanquam quotidianus sperandus est. Si autem tanquam quotidianus sperandus est incertus dies, componatur cum adversario, dum est tecum in via. Via enim vocatur haec vita, per quam omnes transeunt; et non recedit iste adversarius.","t":"For now you are allowed to settle your case. Settle your case before the last judgment of your God. There is nothing to presume on: when he comes, you will not bring false witnesses to deceive him, nor will you employ an advocate with fraudulent tricks and wordy arts, nor will you canvass in any way so as to be able to bribe the judge. What, then, will you do before such a judge, whom you can neither deceive nor bribe? And yet there is something you can do. For then he will be the judge of your case who is now the witness of your life. We have cried out, and praised: let us settle our case. He who is witness of our deeds is himself witness of these voices: let them not be empty; let them be turned into groaning. It is time to agree quickly with your adversary. God is so long-suffering in seeing wicked things and not punishing them that the judgment will nevertheless come quickly. For by the measure of human life what is brief to God is long. But even for the world and the human race, what seems far off, what consolation is that? If the last day of the whole human race is far off, is the last day of each person far off? I say this: since Adam many years have rolled by, many years have flowed, and will flow hereafter; not indeed so many, but still years will pass until the end of the world, as those passed: what remains seems long (although it will not be as much as what has passed), and yet, once that past time is over, the end of the remaining time is to be expected. There was then a certain day which was called \"today\"; from it until this \"today,\" has not whatever was to come become past? It is held as though it had not been. So will be whatever remains to the end. But let this too be long, let it be drawn out as much as you think, as much as you say, as much as you imagine, as much as not Scripture informs you but your thought invents; prolong the day of judgment as much as you like: will you prolong your own last day, that is, the last day of your life, on which you are to go out of this body? Let old age be certain for you, if it can be: but for whom can it be? Is it not so that from the moment a man begins to live he can already die? The beginning of life brings the possibility of death. In this land and in the human race only he cannot yet die who has not yet begun to live. So the uncertain day is to be expected as if it were any day. And if the uncertain day is to be expected as if it were any day, let there be agreement with the adversary while he is with you on the way. For this life is called the way, along which all pass; and this adversary does not withdraw.","f":"Augustine, <i>Serm.</i> 9.2 (PL 38:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-2)."},"augustine-sermones/9.20":{"o":"Noli parcere thesauris caducis, thesauris vanis. Noli sub imagine pietatis augere pecuniam. Filiis meis servo: magna excusatio, Filiis meis servo. Videamus: servat tibi pater tuus, servas tu filiis tuis, filii tui filiis suis, et sic per omnes, et nullus facturus est præcepta Dei. Quare non illi potius impendis omnia, qui te fecit ex nihilo? Qui te fecit, ipse te pascit ex his quæ fecit, ipse pascit et filios tuos. Neque enim melius committis filios tuos patrimonio tuo, quam Creatori tuo. Et mentiuntur quidem homines. Mala est avaritia: palliare se volunt nomine pietatis, et dealbare, ut quasi propter filios videantur servare homines, quod propter avaritiam servant. Nam ut noveritis quia sic plerumque contingit, dicitur de quoquam: Quare non facit eleemosynam? Quia servat filiis suis. Contingit ut amittat unum: si propter filios servabat, mittat post illum partem suam. Quare illam tenet in sacculo, et illum relinquit ab animo? Redde illi quod suum est, redde quod illi servabas. Mortuus est, inquit. Sed præcessit ad Deum, pars ipsius pauperibus debetur; illi debetur, ad quem perrexit: Christo debetur, ad ipsum enim perrexit: et ipse dixit, Qui uni ex minimis istis fecit, mihi fecit; et qui uni ex minimis istis non fecit, mihi non fecit (Matth. xxv, do, 45). Sed quid dicis? Servo fratribus ipsius. Si viveret ille, non erat cum suis fratribus divisurus? O fides mortua! Mortuus est enim filius tuus? Quidquid dicas, mortuo, debes quod vivo servabas. Mortuus est filius meus, sed tamen partem filii mei servo fratribus ipsius. Sic credis quia mortuus est? Si pro illo Christus mortuus non est, mortuus est ipse: si autem est in te fides, vivit filius tuus. Vivit prorsus; non decessit, sed præcessit. Qua fronte venturus es ad filium tuum qui præcessit, cui præcedenti non mittis partem suam in cœlum? An non potest mitti in cœlum? Potest prorsus. Audi ipsum Dominum dicentem, Thesaurizate vobis thesauros in cœlo. Si ergo ille thesaurus melius custoditur in cœlo, numquid tunc non mittendus est filio, quando si missus fuerit, non peribit? Tenebitur hic ubi potest perire, non mittitur illuc ubi Christus est custos? Certe ea quæ hic tenes, et non vis mittere post filium tuum, quibus commendas? Actoribus tuis commendas illius partem qui præcessit, et Christo non commendas ad quem praecessit? An idoneus est tibi procurator tuus, minus idoneus Christus?","t":"Do not spare perishable treasures, empty treasures. Do not, under a show of devotion, increase your money. \"I am keeping it for my children\": a great excuse, \"I am keeping it for my children.\" Let us see: your father keeps for you, you keep for your children, your children for their children, and so on through all of them, and no one will do the commandments of God. Why do you not rather spend everything on him who made you out of nothing? He who made you feeds you from what he made; he feeds your children too. For you do not entrust your children better to your patrimony than to your Creator. And indeed people lie. Avarice is evil: they want to cloak it with the name of devotion and whitewash it, so that people may seem to keep for their children what they keep out of avarice. For so that you may know that this is often what happens, it is said of someone: \"Why does he not give alms?\" \"Because he is keeping it for his children.\" It happens that he loses one of them: if he was keeping it for his children, let him send his share after him. Why does he keep it in his purse, and drop the son from his mind? Give him what is his; give what you were keeping for him. \"He is dead,\" he says. But he has gone ahead to God; his share is owed to the poor; it is owed to him to whom he has gone: it is owed to Christ, for to him he has gone: and he himself said, \"Whoever did it to one of these least, did it to me; and whoever did not do it to one of these least, did not do it to me.\" But what do you say? \"I am keeping it for his brothers.\" If he were alive, would he not have shared it with his brothers? O dead faith! Is your son dead, then? Whatever you say, you owe to the dead what you were keeping for the living. \"My son is dead, but still I am keeping my son's share for his brothers.\" Do you believe like that that he is dead? If Christ has not died for him, he is dead; but if there is faith in you, your son is alive. He is altogether alive; he has not departed but gone ahead. With what face will you come to your son who has gone ahead, when you do not send his share into heaven for him who has gone before? Or can it not be sent into heaven? It certainly can. Hear the Lord himself saying, \"Store up for yourselves treasures in heaven.\" If, then, that treasure is better kept in heaven, should it not be sent to the son, when if it has been sent, it will not perish? Will it be held here, where it can perish, and not sent there, where Christ is the keeper? Certainly the things you keep here and will not send after your son, to whom do you entrust them? You entrust the share of him who has gone ahead to your stewards, and do not entrust it to Christ, to whom he has gone ahead? Is your agent fit for you, and Christ less fit?","f":"Augustine, <i>Serm.</i> 9.20 (PL 38:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-20)."},"augustine-sermones/9.21":{"o":"Videtis, fratres, quia mendacium est quod dicunt homines, Filiis meis servo. Mendacium est, fratres mei, mendacium est: avari sunt homines. Vel sic certe cogantur confiteri quod nolunt, cum erubescunt tacere quod sunt: fundant, vomant in confessione quod portant. Pectus premitur crapula iniquitatis; evomat eam confessio: sed non canino more redeatur ad vomitum. Estote christiani. Valde parum est vocari christianos. Quanta donatis histrionibus? quanta donatis venatoribus? quanta turpibus personis? Donatis eis qui vos occidunt. Per ipsas enim exhibitiones voluptatum interficiunt animas vestras: et insanitis quis plus donet. Si insaniretis quis plus servet, non essetis ferendi. Quis plus servet insanire, avaritiæ est: quis plus donet insanire, profusionis est. Nec avarum te Deus, nec profusum vult. Collocare te vult quæ habes, non projicere. Certatis quis vincat in pejus, non datis operam quis sit melior: atque utinam non daretis quis sit pejor. Et dicitis: Christiani sumus. Ad favorem populi projicitis res vestras, contra jussa Christi tenetis res vestras. Ecce non jubet Christus, rogat Christus, eget Christus. Esurivi, dicit Christus, et non dedistis mihi manducare. Egere voluit propter te, ut haberes ubi seminares terrena quæ dedit, et meteres vitam æternam. Nolite pigri esse et male securi. Mores emendate, peccata redimite. Et cum hæc feceritis, Deo gratias agite, a quo accepistis bene vivere. Et sic ei gratias agite, ut non insultetis his qui nondum bene vivunt; sed eos ipsos moribus vestris hortemini. Hæc faciendo, habetis perfectam, quantum in hac vita potest, justitiam. Conversantes in bonis operibus, in orationibus, in jejuniis, in eleemosynis propter minuta peccata, et abstinendo vos ab illis magnis peccatis, concordatis cum adversario: et securi dicitis in oratione, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (ld. VI. 12). Habetis enim quod quotidie vobis dimittatur, qui habetis quod quotidie dimittatis. Sic ambulando securi in via non timebitis latrocinia diaboli: quia Christus viam et stratam magnam se ipsum fecit, per quam ducit ad patriam. Omnis ibi securitas, omnis quies: ubi et ipsa misericordiæ opera cessabunt, quia nulla ibi erit indigentia miserorum. Erit ergo illic sabbatum sabbatorum; ut quod hic desideramus, ibi inveniamus. Amen.","t":"You see, brothers, that what people say, \"I am keeping it for my children,\" is a lie. It is a lie, my brothers, it is a lie: people are avaricious. At least in this way let them be forced to confess what they do not want to, when they are ashamed to keep silent about what they are: let them pour out, let them vomit up in confession what they carry. The breast is weighed down by the surfeit of iniquity; let confession vomit it up: but let there be no returning to the vomit in the manner of a dog. Be Christians. It is very little to be called Christians. How much you give to actors! How much you give to hunters in the arena! How much to disreputable people! You give to those who kill you. For through those very displays of pleasures they slay your souls: and you are mad about who gives more. If you were mad about who keeps more, you would be unbearable. To be mad about who keeps more belongs to avarice; to be mad about who gives more belongs to extravagance. God wants you neither avaricious nor extravagant. He wants you to invest what you have, not to throw it away. You compete over who will win at what is worse; you take no pains over who will be better: and would that you took no pains over who will be worse. And you say, \"We are Christians.\" For the favor of the people you throw your goods away; against Christ's commands you hold on to your goods. See, Christ does not command, Christ asks, Christ is in need. \"I was hungry,\" says Christ, \"and you did not give me to eat.\" He willed to be in need for your sake, so that you might have somewhere to sow the earthly things he gave, and reap eternal life. Do not be lazy and wrongly secure. Amend your ways, redeem your sins. And when you have done these things, give thanks to God, from whom you have received the power to live well. And give him thanks in such a way that you do not insult those who do not yet live well; but encourage them by your conduct. Doing these things, you have perfect righteousness, as far as it can be had in this life. Busying yourselves in good works, in prayers, in fasts, in almsgiving on account of small sins, and keeping yourselves from those great sins, you come to agreement with the adversary: and you say securely in prayer, \"Forgive us our debts, as we also forgive our debtors.\" For you have something to be forgiven you daily, you who have something to forgive daily. Walking securely on the way like this, you will not fear the devil's robberies: because Christ has made himself the way and the great highway by which he leads to the homeland. There is all security, all rest: where even the works of mercy will cease, because there will be no need among the wretched there. There, then, will be the sabbath of sabbaths; so that what we long for here, we may find there. Amen.","f":"Augustine, <i>Serm.</i> 9.21 (PL 38:89–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-21)."},"augustine-sermones/9.3":{"o":"Quis est autem iste adversarius? Adversarius iste non est diabolus: nam nunquam te hortaretur Scriptura, ut cum diabolo concordares. Est ergo alius adversarius, quem sibi homo facit adversarium: nam ille si adversarius esset, tecum in via non esset. At hic est tecum in via, ut concordet tecum. Scit enim quia nisi in via secum concordaveris, jam tradet te judici, judex autem ministro, minister in carcerem. Eloquia ista evangelica sunt, recordantur nobiscum, vel qui legerunt, vel qui audierunt. Ergo quis est adversarius? Sermo Dei. Sermo Dei adversarius tuus est. Quare adversarius est? Quia contraria jubet, quam tu facis. Dicit tibi, Unus est Deus tuus; unum Deum cole. Tu vis dimisso uno Deo tanquam legitimo viro animae, fornicari per multa dæmonia: et quod est gravius, non quasi aperte deserens et repudians, sicut apostatæ faciunt; sed tanquam manens in domo viri tui admittis adulteros: id est, tanquam christianus non dimittis Ecclesiam, consulis mathematicos, aut aruspices, aut augures, aut maleficos; quasi de viri domo non recedens adultera anima, et manens in ejus conjugio fornicaris. Dicitur tibi, Ne accipias in vanum nomen Dei tui. Ne existimes creaturam esse Christum, quia pro te suscepit creaturam: et tu contemnis eum qui æqualis est Patri, et unum cum Patre. Dicitur tibi ut spiritualiter observes sabbatum: non quomodo Judæi observant sabbatum carnali otio; vacare enim volunt ad nugas atque luxurias suas. Melius enim faceret Judæus in agro suo aliquid utile, quam in theatro seditiosus existeret: et melius feminæ eorum die sabbati lanam facerent, quam toto die in mænianis suis impudice saltarent. Tibi autem dicitur ut observes spiritualiter sabbatum, in spe futurae quietis, quam tibi promittit Dominus. Quisquis enim propter illam quietem futuram agit quidquid potest, quamvis laboriosum videatur quod agit; tamen si ad fidem promissæ quietis id refert, nondum quidem sabbatum habet in re, sed habet in spe. Tu autem ad hoc vis requiescere, ut labores; cum ad hoc debeas laborare, ut requiescas. Dicitur tibi, Honora patrem tuum et matrem tuam. Tu autem contumeliam irrogas parentibus, quam non vis pati a filiis tuis. Dicitur tibi, Non occides. Tu autem occidere vis inimicum tuum: et ideo forte non facis, quia times judicem hominem, non quia cogitas Deum. Ignoras quia ille testis est cogitationum? Illo vivo quem vis mori, te homicidam tenet in corde. Dicitur tibi, Non mæchaberis: id est, non ibis ad aliquam aliam præter uxorem tuam. Tu autem exigis hoc ab uxore, et non vis hoc reddere uxori: et cum debeas in virtute præcedere uxorem, quoniam castitas virtus est; tu sub uno impetu libidinis cadis, et vis uxorem tuam victricem esse, tu victus jacens: et cum tu caput sis uxoris tuæ, præcedit te ad Deum, cujus caput es. Vis domum tuam capite deorsum pendere? Caput enim mulieris est vir: ubi autem melius vivit mulier quam vir, capite deorsum pendet domus. Si caput est vir, melius debet vivere vir, et præcedere in omnibus bonis factis uxorem suam; ut illa imitetur virum, et sequatur caput suum. Quomodo caput Ecclesiae Christus est, et hoc jubetur Ecclesiae ut sequatur caput suum, et ut per vestigia ambulet capitis sui: sic uniuscujusque domus habet caput virum, et tanquam corpus feminam. Quo caput ducit, illuc debet corpus sequi. Quare ergo vult caput ire, quo non vult ut corpus sequatur? Quare vult ire vir, quo non vult ut uxor sequatur? Hæc jubendo sermo Dei adversarius est. Nolunt enim homines facere quod vult sermo Dei. Et quid dicam, quia adversarius est sermo Dei, quoniam jubet? Timeo ne ego ipse adversarius sim quibusdam, quia hæc loquor. Quid ad me pertinet? Fortem me faciat qui terret ut loquar, ut non timeam querelas hominum. Nam qui nolunt castitatem servare uxoribus suis ( et abundant tales), nolunt me ista dicere. Sed velint nolint, dicturus sum. Si enim vos non exhortor ut cum adversario concordetis, ego cum illo in lite remanebo. Qui vobis jubet ut faciatis, ipse nobis jubet ut loquamur. Si non faciendo quod jubet ut faciatis, adversarii ejus estis; non dicendo quod jubet ut dicamus, adversarii ejus remanebimus.","t":"But who is this adversary? This adversary is not the devil: for Scripture would never urge you to come to agreement with the devil. So there is another adversary, whom a man makes his adversary for himself: for if the devil were the adversary, he would not be with you on the way. But this one is with you on the way, so as to come to agreement with you. For he knows that unless you come to agreement with him on the way, he will hand you over to the judge, and the judge to the officer, and the officer to prison. These words are from the Gospel; those who have read them, or who have heard them, recall them with us. So who is the adversary? The word of God. The word of God is your adversary. Why is it an adversary? Because it commands the opposite of what you do. It says to you, \"Your God is one; worship one God.\" You, having abandoned the one God, as the soul's lawful husband, want to commit fornication with many demons; and what is worse, not as if openly deserting and repudiating him, as apostates do, but, as if remaining in your husband's house, you let in adulterers: that is, as a Christian you do not leave the Church, but you consult astrologers or soothsayers or augurs or sorcerers; as if not leaving her husband's house, the adulterous soul, remaining in his marriage, commits fornication. It is said to you, \"Do not take the name of your God in vain.\" Do not think that Christ is a creature because he took up a creature for you: and you despise him who is equal to the Father, and one with the Father. It is said to you that you should keep the sabbath spiritually: not as the Jews keep the sabbath in carnal idleness; for they want to be free for their trifles and their excesses. For a Jew would do better to do something useful in his field than to be a rioter in the theatre; and their women would do better to make wool on the sabbath day than to dance shamelessly all day on their balconies. But it is said to you that you should keep the sabbath spiritually, in the hope of the future rest which the Lord promises you. For whoever does whatever he can for the sake of that future rest, however laborious what he does may seem, yet if he refers it to faith in the promised rest, does not yet have the sabbath in reality, but has it in hope. But you want to rest in order to labor, when you ought to labor in order to rest. It is said to you, \"Honor your father and your mother.\" But you heap insults on your parents which you do not want to suffer from your children. It is said to you, \"You shall not kill.\" But you want to kill your enemy; and perhaps you do not do it because you fear a human judge, not because you think of God. Do you not know that he is the witness of thoughts? While the man you want dead is alive, God holds you a murderer in your heart. It is said to you, \"You shall not commit adultery\": that is, you shall not go to any other woman besides your wife. But you demand this from your wife, and do not want to render it to your wife; and though you ought to go before your wife in virtue, since chastity is a virtue, you fall under one onset of lust, and you want your wife to be the victor while you lie conquered; and though you are your wife's head, she goes before you to God, she whose head you are. Do you want your house to hang head downward? For \"the head of the woman is the man\": but where the woman lives better than the man, the house hangs head downward. If the man is the head, the man ought to live better and go before his wife in all good deeds, so that she may imitate her husband and follow her head. As Christ is the head of the Church, and the Church is commanded to follow her head and walk in her head's footsteps, so every house has the husband as its head and the wife as its body, as it were. Where the head leads, the body ought to follow. Why, then, does the head want to go where it does not want the body to follow? Why does the husband want to go where he does not want his wife to follow? In commanding these things the word of God is an adversary. For people do not want to do what the word of God wants. And why do I say that the word of God is an adversary because it commands? I fear that I myself am an adversary to some, because I say these things. What is that to me? Let him who frightens me into speaking make me strong, so that I do not fear people's complaints. For those who will not keep chastity toward their wives (and there are plenty of them) do not want me to say these things. But whether they like it or not, I will say them. For if I do not urge you to come to agreement with the adversary, I shall remain in a lawsuit with him. He who commands you to act commands us to speak. If by not doing what he commands you to do you are his adversaries, by not saying what he commands us to say we shall remain his adversaries.","f":"Augustine, <i>Serm.</i> 9.3 (PL 38:75–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-3)."},"augustine-sermones/9.4":{"o":"Numquid in cæteris, quæ supra dixi, multis immoratus sum? Hoc enim præsumimus de Charitate vestra, quia unum Deum colitis. Hoc præsumimus de fide catholica, quæ in vobis est, quia Filium Dei æqualem creditis Patri: nec in vanum accipitis nomen Domini Dei vestri, ut putetis creaturam esse Filium Dei. Quoniam omnis creatura vanitati subjecta est. Sed creditis eum aequalem Patri esse, Deum de Deo, Verbum apud Deum, Verbum Deum, per quod facta sunt omnia, lumen de lumine, coæternum illi qui genuit, unum cum illo qui genuit; et hoc Verbum creditis assumpsisse creaturam, de virgine Maria assumpsisse mortalitatem, et passum fuisse pro nobis: ea legimus, et credimus, ut salvemur. Nec in eo immoratus sum, ut quidquid facitis, pro spe futura faciatis. Novi enim omnium Christianorum mentes de sæculo futuro cogitare. Qui enim non de futuro saeculo cogitat, nec propterea christianus est, ut id quod in fine Deus promittit, accipiat, nondum christianus est. Neque in eo immoratus sum, ubi dicit sermo Dei, Honora patrem tuum et matrem tuam. Multi enim honorant parentes, et raro invenimus parentes conquerentes de improbitate filiorum; quamvis non desint: sed tamen quam raro fit, tam breviter monendum fuit. Nec in eo ubi dictum est, Non occides, immorari volui: non enim credo esse hic turbam homicidarum. Illud vero malum late serpens plus occupavit, et in eo vehementius irritatur adversarius ille, qui ideo clamat, ut sit aliquando amicus. Querelæ quotidianæ sunt, quanquam ipsae feminae jam nec audent conqueri de viris suis. Ita invadens omnia consuetudo pro lege observatur, ut jam et mulieribus forte persuasum sit, licere hoc viris, non licere mulieribus. Solent enim audire adductas mulieres esse ad forum, quae forte cum servis inventae sunt: adductum virum ad forum, quia inventus est cum ancilla sua, nunquam audierunt; cum sit par peccatum. In peccato pari innocentiorem facit videri virum, non divina veritas, sed humana perversitas. Et si forte hodie acriorem quisquam passus fuerit uxorem suam, et liberius murmurantem, cui jam videbatur quia licebat viro, et audivit in Ecclesia quia non licet viro: si ergo passus fuerit uxorem suam liberius jam, ut dixi, murmurantem, et dicentem sibi, Non licet quod facis; simul audivimus, christiani sumus, quod a me exigis, redde mihi: fidem tibi debeo, fidem mihi debes, fidem Christo ambo debemus; et si me fallis, non fallis eum cujus sumus, non fallis eum qui nos emit. Hæc atque hujusmodi audiens ille, quæ non solet, dum non vult in se fieri sanus, in me fit insanus, irascitur, maledicit: fortassis etiam dicat, Quomodo factum est ut huc ille veniret, aut uxor mea ipso die in ecclesiam procederet? Et hoc credo quod in cogitatione sua dicat: nam libere erumpere in vocem non audet, ore ante solam uxorem suam. Fortassis enim si eruperit, et hoc dixerit, potest illa respondere, et dicere: Quare maledicis, cui paulo ante acclamabas? Certe conjuges sumus: cum lingua tua discordas, mecum concorditer quomodo vivere poteris? Nos, fratres, pericula vestra intuemur, non voluntates vestras attendimus: nam et medicus si voluntatem ægri attendat, nunquam illum curat. Quod non est faciendum, non fiat: quod prohibet Deus, non fiat. Qui Deo credit, ab ipso audit quod dicimus. Certe melius erat quibusdam nolentibus corrigi, ut vel huc non veniremus, si ista dicturi eramus; vel quia jam venimus, non ea diceremus.","t":"Did I dwell long on the other things I mentioned above? For we take this for granted of your Charity, that you worship one God. We take this for granted of the Catholic faith that is in you, that you believe the Son of God equal to the Father, and do not take the name of the Lord your God in vain by thinking that the Son of God is a creature; since \"every creature has been subjected to vanity.\" But you believe him to be equal to the Father, God from God, the Word with God, the Word God, through whom all things were made, light from light, coeternal with him who begot him, one with him who begot him; and you believe that this Word took a creature, took mortality from the virgin Mary, and suffered for us: these things we read, and we believe them, so that we may be saved. Nor did I dwell on this, that whatever you do, you should do it for the hope to come. For I know that the minds of all Christians think about the world to come. For whoever does not think about the world to come, and is not a Christian in order to receive what God promises at the end, is not yet a Christian. Nor did I dwell on what the word of God says, \"Honor your father and your mother.\" For many honor their parents, and we rarely find parents complaining of their children's wickedness; though such are not lacking: but as rarely as it happens, so briefly did I have to warn about it. Nor did I want to dwell on what was said, \"You shall not kill\": for I do not believe there is a crowd of murderers here. But that other evil, creeping widely, has taken hold more, and on it that adversary is more vehemently provoked, who cries out for this reason, that he may one day be a friend. The complaints are daily, although the women themselves no longer dare to complain about their husbands. Custom, invading everything, is so observed as law, that perhaps women too have now been persuaded that this is allowed to men and not allowed to women. For they are used to hearing that women have been brought into court who were perhaps found with slaves; they have never heard of a man being brought into court because he was found with his slave woman, though the sin is equal. In an equal sin it is not divine truth but human perversity that makes the man seem more innocent. And if perhaps today someone finds his wife sharper, and grumbling more freely, a man to whom it seemed that this was allowed to a man, and he has heard in church that it is not allowed to a man: if, then, he finds his wife, as I said, now grumbling more freely and saying to him, \"What you are doing is not allowed; we heard it together; we are Christians; what you demand of me, give back to me: I owe you fidelity, you owe me fidelity, we both owe fidelity to Christ; and if you deceive me, you do not deceive him to whom we belong, you do not deceive him who bought us\": hearing these and similar things, which he is not used to hearing, while he does not want to be made sound in himself, he becomes unsound against me; he is angry, he curses; perhaps he even says, \"How did it happen that that man came here, or that my wife went to church on that very day?\" And this, I believe, he says in his thoughts: for he does not dare to break out freely into speech, except perhaps before his wife alone. For perhaps if he did break out and say this, she could answer and say: \"Why do you curse the man you were acclaiming a little while ago? We are certainly husband and wife: when you are at odds with your own tongue, how will you be able to live in harmony with me?\" We, brothers, look at your dangers; we do not pay attention to your wishes: for a doctor too, if he paid attention to the sick man's wishes, would never cure him. What ought not to be done, let it not be done; what God forbids, let it not be done. Whoever believes God hears from him what we say. Certainly, for some who do not want to be corrected, it would have been better either that we did not come here, if we were going to say these things, or, since we have come, that we did not say them.","f":"Augustine, <i>Serm.</i> 9.4 (PL 38:77–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-4)."},"augustine-sermones/9.5":{"o":"Nudiustertiano die memini me dixisse Sanctitati vestræ, quia si citharædi essemus, aut hujusmodi aliquid populariter exhibentes pro studiis nugacitatis vestræ, quæ jam quæsumus ut relinquatis, tenuissetis nos, ut daremus vobis diem, et quisque pro modulo suo conferret nobis mercedem. Quare ambularemus delectati vanis canticis nulli rei profuturis, ad tempus dulcibus, in posterum amaris? Talibus etenim turpitudinibus cantionum animi humani illecti enervantur, et decidunt a virtute, defluentes in turpitudinem; et propter ipsas turpitudines postea sentiunt dolores, et cum magna amaritudine digerunt quod cum dulcedine temporali biberunt. Melius ergo nos amara vobis cantamus ad tempus, quæ postea dulcescant in vobis. Nec mercedem aliquam exigimus, nisi ut faciatis quae dicimus: imo non faciatis, si nos dicimus: si autem omnibus ille dicit, qui neminem timet, et per quem fit in nomine ipsius et in gloria misericordiae ipsius, ut et nos neminem timeamus; omnes audivimus, omnes faciamus, omnes cum nostro adversario concordemus. Putate me citharædum esse; quid vobis possum amplius canere? Ecce psalterium fero, decem chordas habet: hoc vos paulo ante cantastis, antequam inciperem loqui; chorus meus vos fuistis. Nonne vos paulo ante cantastis, Deus, canticum novum cantabo tibi, in psalterio decem chordarum psallam tibi? Ipsas decem chordas modo percutio. Quare amara est vox psalterii Dei? Psallam tibi in psalterio decem chordarum. Non vobis hoc canto, quod vos non faciatis. Decalogus enim Legis decem præcepta habet: quæ decem præcepta sic sunt distributa, ut tria pertineant ad Deum, septem pertineant ad homines. Tria ad Deum, quæ jam dixi: Unus est Deus noster, et nullam similitudinem debemus facere, et non fornicari post Deum, qui unus est: quia Deus et Christus Filius Dei unum est cum Patre. Et ideo non debet a nobis accipi in vanum, ut putemus eum factum, id est, creaturam aliquam, per quem facta sunt omnia: quia ipse unus Deus, Pater est et Filius et Spiritus sanctus. In Spiritu sancto, hoc est, in dono Dei, requies nobis sempiterna promittitur. Inde modo pignus accepimus. Sic enim dicit Apostolus: Qui dedit nobis pignus Spiritum. Si pignus accepimus, ut incipiamus in Domino et in Deo nostro tranquilli esse, ut simus in Deo nostro mites, simus in Deo patientes; erimus etiam in illo unde pignus accepimus, in æternum quieti; quod erit sabbatum sabbatorum, propter ipsam requiem pertinentem ad donum Spiritus sancti. Tertium itaque præceptum de sabbato, quod diximus, quod carnaliter Judæi celebrant, nos spiritualiter agnoscamus. Nam quia Spiritus sanctus dicitur, propterea septimum diem sanctificavit Deus, quando fecit omnia opera sua, sicut in Genesi scriptum legimus. Non ibi habes nominatam sanctificationem, nisi illo die ubi dicitur, Requievit Deus ab operibus suis. Non enim fatigatus erat Deus, ut diceretur, Requievit Deus ab operibus suis ( Gen. u, 5): sed in illo verbo tibi laboranti requiem promisit; ut quia fecit omnia bona valde, et sic dicitur, Requievit Deus, intelligas etiam te post bona opera requieturum, et sine fine requieturum. Nam omnia superiora quæ dicta sunt, id est, dies superiores habent vesperam: septimus iste dies non habet vesperam, ubi Deus sanctificavit requiem. Dicitur ibi, Factum est mane, ut inciperet ipse dies. Non dictum est, Factum est vespere, ut finiretur dies: sed dictum est, Factum est mane, ut fieret sine fine dies. Sic incipit ergo requies nostra quasi mane: sed non finitur, quia in æternum vivemus. Ad hanc spem quidquid facimus si facimus, sabbatum observamus. Ipsa est tertia chorda hujus decalogi, id est, psalterii decachordi: in tribus enim chordis ad Deum pertinent præcepta.","t":"I remember that the day before yesterday I said to your Holiness that if we were lyre-players, or offering something of that kind publicly for the pursuits of your frivolity (which we now beg you to give up), you would have held us to give you a day, and each of you would contribute a fee to us according to his means. Why should we go about delighted by empty songs that profit nothing, sweet for a time, bitter afterwards? For human minds, enticed by such shameful songs, are made effeminate and fall away from virtue, flowing down into shamefulness; and because of those very shameful things they afterwards feel pain, and with great bitterness digest what they drank with temporal sweetness. Better, then, that we sing to you bitter things for a time, which afterwards grow sweet in you. Nor do we demand any fee, except that you do what we say: or rather, do not do it if it is only we who say it; but if he says it to all, he who fears no one, and through whom it comes about, in his name and in the glory of his mercy, that we too fear no one, let us all listen, let us all do it, let us all come to agreement with our adversary. Suppose me to be a lyre-player: what more can I sing to you? See, I bring a psaltery; it has ten strings: you sang this a little while ago, before I began to speak; you were my choir. Did you not sing a little while ago, \"O God, I will sing a new song to you; on a psaltery of ten strings I will play to you\"? I am now striking those very ten strings. Why is the voice of God's psaltery bitter? \"I will play to you on a psaltery of ten strings.\" I am not singing to you something that you should not do. For the Decalogue of the Law has ten commandments; and these ten commandments have been so distributed that three belong to God and seven belong to human beings. Three belong to God, which I have already mentioned: our God is one, we ought to make no likeness of him, and not to commit fornication after other gods, departing from God, who is one: because God, and Christ the Son of God, is one with the Father. And so he ought not to be taken by us in vain, so that we think that he through whom all things were made was made, that is, is some creature: because the one God himself is Father and Son and Holy Spirit. In the Holy Spirit, that is, in the gift of God, everlasting rest is promised us. Of it we have now received a pledge. For so the Apostle says: \"Who has given us the pledge of the Spirit.\" If we have received a pledge, so that we may begin to be at peace in the Lord our God, so that we may be gentle in our God, patient in our God, we shall also be at rest for ever in him from whom we have received the pledge; which will be the sabbath of sabbaths, on account of that rest which belongs to the gift of the Holy Spirit. So let us recognize spiritually the third commandment, about the sabbath, which we have mentioned, which the Jews celebrate carnally. For because he is called the Holy Spirit, therefore God sanctified the seventh day, when he had made all his works, as we read written in Genesis. You do not find sanctification named there except on that day where it is said, \"God rested from his works.\" For God was not tired, that it should be said, \"God rested from his works\": but by that word he promised rest to you who labor; so that, because he made all things very good, and so it is said, \"God rested,\" you may understand that you too will rest after good works, and rest without end. For all the earlier days that were spoken of have an evening: this seventh day has no evening, where God sanctified rest. It is said there, \"There was morning,\" so that the day itself might begin. It was not said, \"There was evening,\" so that the day might end; but it was said, \"There was morning,\" so that there might be a day without end. So our rest begins as it were in the morning, but it does not end, because we shall live for ever. If whatever we do we do in this hope, we keep the sabbath. This is the third string of this decalogue, that is, of the ten-stringed psaltery: for in three strings the commandments belong to God.","f":"Augustine, <i>Serm.</i> 9.5 (PL 38:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-5)."},"augustine-sermones/9.7":{"o":"Si diceretur nobis, Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et de proximo nostro nihil diceretur, non esset decachordum, sed trichordum. Quia vero addidit Dominus, Et diliges proximum tuum tanquam teipsum; et contexuit dicens, In his duobus præceptis tota Lex pendet et Prophetæ ( Matth. XXII, 37-40): tota Lex in duobus præceptis est, in dilectione Dei et dilectione proximi; ad duo itaque præcepta, id est, ad dilectionem Dei et proximi pertinet decalogus. Ad primum praeceptum tres chordæ pertinent, quia Deus est Trinitas. Ad alterum vero præceptum, id est, ad dilectionem proximi, septem chordae: quomodo vivatur inter homines. Nam ipse numerus septenarius, tanquam septem chordarum, incipit ab honore parentum: Honora patrem tuum et matrem tuam. Ad parentes enim suos homo aperit oculos, et hæc vita ab eorum amicitia sumit exordium. Quisquis autem suis parentibus non defert honorem, quibus parcere poterit? Honora patrem tuum et matrem tuam. Et dicit Apostolus: Honora patrem tuum et matrem tuam, quod est mandatum primum ( Ephes. v!, 2 ). Quomodo primum, quando quartum est mandatum, nisi quia in septenario numero est primum? Ad dilectionem, proximi primum est in altera tabula. Nam ideo duæ tabulæ Legis datæ sunt. Deus enim famulo suo Moysi in monte duas tabulas dedit, in quibus duabus tabulis lapideis conscripta erant decem præcepta Legis (quod est psalterium decem chordarum); tria in una tabula ad Deum pertinentia, septem in altera tabula ad proximum. In altera ergo tabula, primum est, Honora patrem tuum et matrem tuam. Secundum, Non moechaberis. Tertium, Non occides. Quartum, Non furaberis. Quintum, Non falsum testimonium dices. Sextum, Non concupisces uxorem proximi tui. Septimum, Non concupisces rem proximi tui. Hæc jungamus illis tribus ad dilectionem Dei pertinentibus, si in psalterio decem chordarum volumus cantare canticum novum.","t":"If it were said to us, \"You shall love the Lord your God with all your heart and with all your soul and with all your mind,\" and nothing were said about our neighbor, it would not be a ten-stringed but a three-stringed instrument. But because the Lord added, \"And you shall love your neighbor as yourself,\" and joined it together, saying, \"On these two commandments hang all the Law and the Prophets\": the whole Law is in two commandments, in the love of God and the love of neighbor; and so the Decalogue belongs to two commandments, that is, to the love of God and of neighbor. Three strings belong to the first commandment, because God is a Trinity. To the other commandment, that is, to the love of neighbor, belong seven strings: how one is to live among human beings. For the number seven itself, like seven strings, begins with honor of parents: \"Honor your father and your mother.\" For it is to his parents that a man first opened his eyes, and this life takes its beginning from their friendship. And whoever does not pay honor to his parents, whom will he spare? \"Honor your father and your mother.\" And the Apostle says: \"Honor your father and your mother, which is the first commandment.\" How the first, when it is the fourth commandment, unless because it is the first in the number seven? In the love of neighbor it is the first, on the second table. For that is why two tables of the Law were given. For God gave his servant Moses on the mountain two tables, on which two stone tables were written the ten commandments of the Law (which is the psaltery of ten strings): three on one table belonging to God, seven on the other table to the neighbor. On the other table, then, the first is, \"Honor your father and your mother.\" The second, \"You shall not commit adultery.\" The third, \"You shall not kill.\" The fourth, \"You shall not steal.\" The fifth, \"You shall not bear false witness.\" The sixth, \"You shall not covet your neighbor's wife.\" The seventh, \"You shall not covet your neighbor's goods.\" Let us join these to those three belonging to the love of God, if we want to sing a new song on the ten-stringed psaltery.","f":"Augustine, <i>Serm.</i> 9.7 (PL 38:79–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-7)."},"augustine-sermones/9.8":{"o":"Attendat enim Charitas vestra, ut dicam quod Dominus suggerit. Accepit Legem populus Judæorum istam in decalogo: non observavit. Et quicumque obtemperabant, timore obtemperabant poenae, non amore justitiæ: portabant psalterium, non cantabant. Cantanti enim voluptas est, timenti onus est. Ideo vetus homo aut non facit, aut timore facit; non amore sanctitatis, non delectatione castitatis, temperantiæ, charitatis, sed timore. Vetus enim homo est; et vetus homo canticum vetus cantare potest, non novum. Ut autem cantet canticum novum, sit novus homo. Quomodo autem possit esse novus homo, audi, non me, sed Apostolum dicentem, Exuite, vos, veterem hominem, et induite novum. Et ne quis putaret, cum dixit, Exuite, vos, veterem hominem, et induite novum; aliquid deponendum esse et aliquid accipiendum, cum demutando præciperet homine, subjecit et ait, Quapropter deponentes mendacium, loquimini veritatem. Hoc est quod ait, Exuite veterem hominem, et induite novum: hoc dixit, Mutate mores. Saeculum diligebatis, Deum diligite: nugatoria iniquitatis, temporales voluptates diligebatis; proximum diligite. Si dilectione facitis, canticum novum cantatis: si timore facitis, facitis tamen; portatis quidem psalterium, sed nondum cantatis: si autem nec hoc facitis, projicitis ipsum psalterium. Melius est vel portare, quam projicere: sed rursus, melius cum voluptate cantare, quam cum onere portare. Nec pervenit ad canticum novum, nisi jam cum voluptate cantans. Nam qui portat cum timore, adhuc in vetustate est. Et quid est quod dico, fratres, attendite. Non concordavit cum adversario suo, qui cum timore adhuc facit: timet enim ne veniat Deus, et damnet illum. Nam nondum delectat castitas, nondum illum delectat justitia; sed judicium Dei formidans, a factis temperat: non concupiscentiam ipsam damnans, quæ sævit in eo. Nondum illum delectat quod bonum est: nondum ibi habet suavitatem, ut cantet canticum novum; sed de vetustate pœnas timet: nondum concordavit cum adversario.","t":"Let your Charity pay attention, so that I may say what the Lord suggests. The Jewish people received this Law in the Decalogue: they did not keep it. And whoever obeyed obeyed out of fear of punishment, not out of love of justice: they carried the psaltery; they did not sing. For to one who sings it is a pleasure; to one who fears it is a burden. So the old man either does not act, or acts out of fear; not out of love of holiness, not out of delight in chastity, temperance, love, but out of fear. For he is the old man; and the old man can sing an old song, not a new one. But to sing a new song, let him be a new man. And how he can be a new man, hear, not me, but the Apostle saying, \"Put off the old man, and put on the new.\" And so that no one might think, when he said, \"Put off the old man, and put on the new,\" that something had to be laid down and something taken up, since he was commanding a change in the man, he added and said, \"Therefore, putting away falsehood, speak the truth.\" This is what he meant by \"Put off the old man, and put on the new\": he said this: Change your ways. You loved the world: love God. You loved the trifles of iniquity, temporal pleasures: love your neighbor. If you act out of love, you sing the new song; if you act out of fear, you still act; you carry the psaltery, but do not yet sing; but if you do not even do this, you throw the psaltery away. It is better at least to carry it than to throw it away: but again, it is better to sing with pleasure than to carry with a burden. And no one reaches the new song unless he is already singing with pleasure. For he who carries with fear is still in oldness. And pay attention, brothers, to what I mean. He who still acts out of fear has not come to agreement with his adversary: for he fears that God may come and condemn him. For chastity does not yet delight him, justice does not yet delight him; but dreading God's judgment, he holds back from deeds, without condemning the desire itself, which rages in him. What is good does not yet delight him; he does not yet have sweetness there, so as to sing a new song; but from his oldness he fears punishment: he has not yet come to agreement with the adversary.","f":"Augustine, <i>Serm.</i> 9.8 (PL 38:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-8)."},"augustine-sermones/9.9":{"o":"Tales enim homines plerumque supplantantur tali cogitatione, ut dicant sibi: Si fieri posset, non nobis minaretur Deus, non talia per Prophetas suos diceret, quæ homines deterrerent; sed antequam veniret, daret omnibus indulgentiam, ignosceret omnibus, postea veniret, neminem mitteret in gehennas. Jam quia iniquus est, iniquum vult Deum. Vult te Deus facere similem sui, et conaris tu Deum facere similem tui. Placeat tibi ergo Deus qualis est, non qualem illum esse vis. Perversus enim es, et talem vis Deum qualis es, non qualis est. Si autem placeat tibi qualis est, corrigeris, et diriges in eam regulam cor tuum, a qua nunc alienus distortus es. Placeat tibi Deus qualis est, ama qualis est: non te ipse amat qualis es, sed odit te qualis es. Ideo tui miseretur, quia odit te qualis es, ut faciat te qualis nondum es. Faciat te, dixi, qualis nondum es. Nam illud tibi non promittit, quia faciet te qualis est. Nam eris qualis est, sed ad quemdam modum; id est, imitator Dei velut imago, sed non qualis imago est Filius. Nam etiam imagines in hominibus diversæ sunt. Filius hominis babet imaginem patris sui, et hoc est quod pater ejus, quia homo est sicut pater ejus. In speculo autem imago tua non hoc est quod tu. Aliter est enim imago tua in filio, aliter in speculo: in filio est imago tua secundum æqualitatem substantiæ; in speculo autem quantum longe est a substantia, et tamen est quædam imago tua, quamvis non talis, qualis in filio tuo secundum substantiam. Sic in creatura, non hoc est imago Dei, quod est in Filio, qui hoc est quod Pater, id est, Verbum Dei per quod facta sunt omnia. Recipe ergo similitudinem Dei, quam per mala facta amisisti. Sicut enim in nummo imago imperatoris aliter est, aliter in filio: nam imago et imago est; sed aliter impressa est in nummo, aliter in filio, aliter in solido aureo imago imperatoris: sic et tu nummus Dei es, ex hoc melior, quia cum intellectu et cum quadam vita nummus Dei es, ut scias etiam cujus imaginem geras, et ad cujus imaginem factus sis: nam nummus nescit se habere imaginem imperatoris. Ergo ut dicere cœperam, odit te Deus qualis es, sed amat te talem qualem te esse vult: et ideo ille te ut muteris hortatur. Concorda cum illo, et incipe primo bene velle, et odisse te qualis es: hoc sit tibi initium concordiae cum sermone Dei, ut incipias primo tu odisse te qualis es. Cum coeperis et tu odisse te talem qualis es, sicut te talem odit Deus, incipis jam ipsum diligere Deum qualis est.","t":"For such people are often tripped up by a thought like this, saying to themselves: \"If it could be, God would not threaten us, he would not say such things through his prophets to frighten people; but before he came he would give indulgence to all, forgive all, then come, and send no one into hell.\" Because he is unjust, he wants God unjust. God wants to make you like himself, and you try to make God like yourself. Let God please you, then, as he is, not as you want him to be. For you are perverse, and you want God to be such as you are, not such as he is. But if he pleases you as he is, you will be corrected, and you will direct your heart to that rule from which you are now estranged and twisted. Let God please you as he is; love him as he is: he does not love you as you are, but hates you as you are. That is why he has mercy on you, because he hates you as you are, so as to make you what you are not yet. To make you, I said, what you are not yet. For he does not promise you that he will make you what he is. For you will be what he is, but in a certain measure; that is, an imitator of God as an image, but not such an image as the Son is. For even among human beings images differ. A man's son has the image of his father, and is what his father is, because he is a human being as his father is. But your image in a mirror is not what you are. Your image is one way in your son, another way in a mirror: in your son your image is according to equality of substance; in a mirror it is far from the substance, and yet it is a kind of image of you, though not such as is in your son according to substance. So in a creature the image of God is not what it is in the Son, who is what the Father is, that is, the Word of God, through whom all things were made. Take back, then, the likeness of God, which you lost by evil deeds. For just as the emperor's image is one way on a coin and another way in his son (for an image is an image, but it is impressed one way on a coin, another way in a son, another way on a gold piece): so you too are God's coin, better in this, that you are God's coin with understanding and with a kind of life, so that you may know whose image you bear and in whose image you were made: for a coin does not know that it has the emperor's image. So, as I had begun to say, God hates you as you are, but loves you as he wants you to be: and that is why he urges you to change. Come to agreement with him, and begin first to will well, and to hate yourself as you are: let this be the beginning of your agreement with the word of God, that you first begin to hate yourself as you are. When you too have begun to hate yourself as you are, as God hates you as you are, you are already beginning to love God himself as he is.","f":"Augustine, <i>Serm.</i> 9.9 (PL 38:81–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/9-9)."},"augustine-sermones/90.1":{"o":"Convivium dominicum duplex: aliud hie, fidelium; aliud in cælis, beatorum. Nuptias filii regis ejusque convivium norint omnes fideles, et apparatus mensæ domini-ere omnium est voluntati propositus. Interest autem quomodo quis accedat, cum accedere non vetatnr. Scripturæ quippe sanctæ docent nos dominica duo esse convivia; unum quo veniunt boni et mali, alterum quo non accedunt mali. Ergo convivium Domini, unde modo cum Evangelium legeretur audivimus, habet utique bonos et malos. Omnes qui ab hoc convivio excusaverunt, mali sunt: sed non omnes qui intraverunt, boni sunt. Alloquor ergo vos, qui in hoc convivio boni discumbitis, quicumque attenditis quod dictum est, Qui manducat et bibil indigne, judicium tibi manducat et bibit. Omnes qni tales estis, alloquor vos, ut foris non quæratis bonos, intus toleretis malos.","t":"The Lord’s banquet is twofold: one here, of the faithful; the other in heaven, of the blessed. All the faithful know of the marriage of the king’s son and of his banquet, and the furnishing of the Lord’s table is set before all who will. But it matters how each one approaches, since no one is forbidden to approach. For the holy Scriptures teach us that there are two banquets of the Lord: one to which good and bad come, the other to which the bad do not come. So the Lord’s banquet, of which we heard just now when the Gospel was read, certainly has good and bad. All who excused themselves from this banquet are bad; but not all who came in are good. I speak, then, to you who recline as good guests at this banquet, all of you who attend to what is said: “Whoever eats and drinks unworthily eats and drinks judgment to himself.” All of you who are such, I speak to you: do not look for the good outside, but bear with the bad inside.","f":"Augustine, <i>Serm.</i> 90.1 (PL 38:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-1)."},"augustine-sermones/90.10":{"o":"Extendite ergo dilectionem, non usque ad conjugcs et filios vestros. Ista dilectio ctiam in pecoribus et passeribus invenitur. Scitis istos passeres et hirundines quemadmodum diligant conjuges, simul ova fovcant, simul pullos nutriant, grata quadam et naturali bonitate, nulla cogitata mercede. Non enim dicit passer: Nutriam filios meos, ut cum senuero, pascanl me. Nihil horum cogitat: gratis amat, gratis pascit: affectum parentis exhibet, retributionem non requirit. Et nos, novi, scio, sic amatis filios vestros. Non enim debent filii parentibus thesaurizare, sed parentes filiis. Ilinc etiam mulli excitatis avaritiam vestram, quia filiis vestris acquiritis, cisque servatis. Sed extendite dilectionem, crescat ista dilectio: amare autem filios et conjuges, nondum vestis illa nuptialis est. Habete fidem ad Deum. Prius diligite Deum. Extendite ad Deum; et quos poteritis, rapite ad Deum. Inimicus est: rapiatur ad Deum. Filius cst, uxor est, servus est: rapiatur ad Deum. Peregrinus est: rapiatur ad Deum. Inimicus est: rapiatur ad Dcum. Rape, rapc inimicum: rapiendo non erit inimicus. Sic proficiatur, sic charitas nutriatur, ut nutrita perficiatur: sic vestis nuptialis induatur: sic imago Dei, ad quam creati sumus, proficiendo resculpatur. Peccando enim obsolefacta erat, attrita erat. Undo attrita? unde obsolefacta? Cum fricatur ad terram. Quid est, ad terram fricatur? Terrenis cupiditatibus teritur. Quanquam enim in imagine ambulet homo, tamen νane conturbatur. Veritasquacritur in Dei imagine, non vanitas. Amando enim veritatem imago illa, ad quam creati sumus, resculpatur, et proprius nummus Cæsari nostro reddatur. Sic enim ex responsione Domini audistis, tentantibus Judaeis dicentem Dominum, Quid me tentatis, hypocritae? Ostendite mihi numisma census, id est, expressionem imaginis et superscriptionem. Ostenditc mihi quid solvitis, quid paratis, quid a vobis cxigitur; ostendite mihi. Ostenderunt illi denarium: et quæsivit cujus habcret imaginem et superscriptionem. Responderunt, Cæsaris. Cæsar iste et imaginem suam quærit. Cæsar non vult sibi perire quod jussit, et Deus non vult perire quod fecit. Cæsar, fratres mei, non fccit nummum: monetarii faciunt; artificibus jubetur, suis ministris imperavit. Imago exprimebatur in nummo: in nummo est imago Caesaris. Et tamen quod alii impresserunt quaeritur: ille thesaurizat, ille non vult sibi negari. Moneta Christi homo est. Ibi imago Christi, ibi nomen Christi, munus Christi, et officia Christi.","t":"Extend your love, then, not only as far as your wives and children. That love is found even in cattle and sparrows. You know how sparrows and swallows love their mates, warm the eggs together, feed the young together, by a certain kindly and natural goodness, with no thought of reward. For the sparrow does not say, “I will feed my young so that when I grow old they may feed me.” It thinks nothing of the kind: it loves freely, feeds freely; it shows a parent’s affection and seeks no return. And you too, I know, I am sure, love your children so. For children ought not to lay up treasure for their parents, but parents for their children. Hence many of you even stir up your greed, because you are acquiring for your children and saving for them. But extend your love, let this love grow: to love children and wives is not yet that wedding garment. Have faith toward God. First love God. Reach out to God, and whomever you can, carry off to God. Is he an enemy? Let him be carried off to God. Is it a son, a wife, a slave? Let him be carried off to God. Is he a stranger? Let him be carried off to God. Is he an enemy? Let him be carried off to God. Carry off, carry off your enemy: by being carried off he will no longer be an enemy. So let progress be made, so let love be nourished, so that once nourished it may be made perfect; so let the wedding garment be put on; so let the image of God, after which we were created, be re-engraved by progress. For by sinning it had been worn away, rubbed down. How rubbed down? How worn away? When it is rubbed against the earth. What does it mean to be rubbed against the earth? It is worn by earthly desires. “For though man walks in the image, yet he is disquieted in vain.” Truth is sought in God’s image, not vanity. By loving the truth, let that image after which we were created be re-engraved, and let his own coin be rendered to our Caesar. For so you heard from the Lord’s reply, when the Jews were testing him and the Lord said, “Why do you test me, hypocrites? Show me the coin of the tax,” that is, the impress of the image and the inscription. “Show me what you pay, what you prepare, what is demanded of you; show me.” They showed him a denarius, and he asked whose image and inscription it bore. They answered, “Caesar’s.” Caesar too looks for his image. Caesar does not want what he ordered to be lost to him, and God does not want what he made to be lost. Caesar, my brothers, did not make the coin: the mint workers make it; craftsmen are ordered; he commanded his servants. The image was stamped on the coin: on the coin is Caesar’s image. And yet what others stamped is sought back: he stores it up, he does not want it refused him. Christ’s coin is the human being. There is Christ’s image, there Christ’s name, Christ’s gift, and Christ’s duties.","f":"Augustine, <i>Serm.</i> 90.10 (PL 38:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-10)."},"augustine-sermones/90.2":{"o":"Justi omnes hac in vita et mali sunt et boni. Non dubito atrdire velle Charitatem vestram, quinam isti sunt, de quibus alloquens disputavi, ut toris noti quærant bonos, intus tolerent malos. Si omnes mali sunt intus, quos sum allocutus? Si autem omnes boni sunt intus, quos monui ut tolerent malos! Prius ergo adjuvante Domino, de hac quæstione ut possumus, exeamus. Bonum si perfecte liquidoque perpendus, nemo bonus nisi unus Deus. Habes apertissime Dominum dieentem, Quid me interrogas de bono? Nemo bonus, nisi unus Deus (MattA. xix, 17). Quomodo ergo nuptiac ilhe habentbonos et malos, si nemo bonus nisi umus Deus? Primo scire debetis, secundum quemdam modum omnes nos esse malos. Prorsus secundum quemdam modum omnes mali sumus: secundum autem quemdam modom, non omnes boni sumus. Possumus enim nos Apostolis comparare? quibus ipse Dominus ait, Si ergo vos, cum sitis mati, nostis bona data dare filiis vestris. Si consideremus Scripturas, unus ibi erat malus inter duodecim Apostolos, propter quem Dominus ait quodam loco, Et vos mundi estis, sed non omnes (Joan. xit, 10). Allocutns tamen in commune omnes ait, Si vos cum sitis mali. Audivit hoc Petrus, aodivit Joannes, audivit Andræas, audierunt cæteri omnes undecim Apostoli. Quid audierunt? Vos cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester qui in cœlis est, dabit bona petentibus se (Matth. VII, i 1)? Audito quod mali essent, desperaverunt: audito quod Deus in caelis.esset pater ipsorum, respiraverunt. Cum sitis, inquit, mali: quid ergo debetur malis, nisi supplicium? Quanto magis, inquit, Pater vester, qui in cœlis eat? quid debetur filiis, nisi præmium? In nomine malorum, metus poenarum: in nomine filiorum, spes hæredum.","t":"I do not doubt that your Charity wants to hear who these are whom I addressed in my discourse, telling them not to look for the good outside but to bear with the bad inside. If all inside are bad, whom have I addressed? But if all inside are good, whom have I warned to bear with the bad? First, then, with the Lord’s help, let us get out of this question as best we can. If good is weighed perfectly and purely, “no one is good but God alone.” You have the Lord saying most plainly, “Why do you ask me about the good? No one is good but God alone.” How then does that wedding have good and bad, if no one is good but God alone? First you should know that in a certain way we are all bad. Quite simply, in a certain way we are all bad; but in a certain way we are not all good. Can we compare ourselves with the apostles? To them the Lord himself said, “If you, then, though you are evil, know how to give good gifts to your children.” If we consider the Scriptures, there was one bad man there among the twelve apostles, on whose account the Lord says in a certain place, “And you are clean, but not all.” Yet addressing them all together he said, “If you, though you are evil.” Peter heard this, John heard it, Andrew heard it, all the other eleven apostles heard it. What did they hear? “If you, though you are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him?” Hearing that they were evil, they despaired; hearing that God in heaven was their Father, they breathed again. “Though you are evil,” he says: what then is owed to the evil but punishment? “How much more,” he says, “your Father who is in heaven”: what is owed to sons but a reward? In the name of the evil, the fear of punishment; in the name of sons, the hope of heirs.","f":"Augustine, <i>Serm.</i> 90.2 (PL 38:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-2)."},"augustine-sermones/90.3":{"o":"Secundum quid crgo mali erant iidem ipsi, qui secundum aliquid boni erant. Quibus enim dictum est, Cum sitis mali, nostis bona data dare filiis vestris; continuo subjectum, Quanto magis Pater vester qui in cœlis eat * Pater ergo malorum, sed non relinquendorum; quia medicus sanandorum. Secundum ergo quemdam modum mali erant. Et tamen illi convivæ patrisfamilias in regis nuptiis, puto quia non erant de illo numero, de quibus dictum cst, Invitaverunt bonos et malos; ut in numero malorum deputentur, quos audivimus exclusos in illo, qui inventus est non babere vestem nuptialem. Secundum quid, inquam, mali erant qui boni erant: seeundum quid boni erant qui mali erant. Audi Joannem secundum quid mali erant: Si dixerimus quia non habemus peccatum, nos ipsos seducimus, et veritas in nobis non est. Ecce secundum quid mali erant: quia habebant peccatum. Secundum quid boni eraut?Si confessi fuerimus peccata nostra, fidelis est et justus, qui dimittat nobis peccata, et mundet nos ab omni iniquitate. Si ergo dixerimus, secundum hanc expositionem, quam audistis me de sanctis Scripturis, ut arbitror, protulisse, eosdem homines et bonos esse secundum quemdam modum, et malos secundum quemdam modum; si secundum hinc sensum voluerimus accipere quod dictum est, Invitaverunt bonos et malos, id est eosdem ipsos et bonos et malos; si hoc voluerimus accipere, non permittimur, propter ilium qui inventus est non habens vestem noptialem, et non utcumque projectus, ut tantum illo convivio privaretur, sed ut æterno in tenebrarum snpplicio damnaretur.","t":"In some respect, then, those same men were evil who in some respect were good. For to those to whom it was said, “If you, though you are evil, know how to give good gifts to your children,” there was added at once, “How much more your Father who is in heaven.” The Father, then, of the evil, but not of those to be abandoned; for he is the physician of those to be healed. In a certain way, then, they were evil. And yet those guests of the householder at the king’s wedding, I think, were not of the number of whom it was said, “They invited good and bad,” in such a way that they would be reckoned among the bad, whom we heard were shut out in that one man who was found not to have a wedding garment. In what respect, I say, were the good evil, and in what respect were the evil good? Hear John say in what respect they were evil: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” See in what respect they were evil: because they had sin. In what respect were they good? “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” If, then, according to this explanation, which you have heard me bring forth, as I think, from the holy Scriptures, we say that the same people are good in a certain way and evil in a certain way; if we wish to take in this sense what was said, “They invited good and bad,” that is, the very same people both good and bad: if we wish to take it so, we are not allowed, because of the man who was found without a wedding garment, and was thrown out not in just any manner, so as only to be deprived of that banquet, but so as to be condemned to the eternal punishment of darkness.","f":"Augustine, <i>Serm.</i> 90.3 (PL 38:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-3)."},"augustine-sermones/90.4":{"o":"Sed dicit aliquis: Quid de uno homine? quid mirum? quid magnum, si servis patrisfamilias subrepsit onus in turba non habens vestem nuptialem? Numquid propter illum poterat diei, Invitaverunt bonos et malos? Intendite ergo, et intelligite, fratres mei. Unus ille unum gesus erat; nam multi erant. Respondeat hic mihi diligens auditor, et dicat: Nolo milii narres suspiciones tnas; probari mihi volo quia unus ille multi erant. Aderit Dominus, probabo plane, nec longius requiram ut possim probare. In ipsis suis verbis Deus adjuvabit me, et qnod vobis apertum sit ministrabit per me. Ecce ingressus paterfamilias, ut inspiceret discumbentes. Videte, fratres mei, quia non pertinuit ad servos, nisi invitare et adducere bonos ct malos: videte quia non dictum est, Consideraverunt servi discumbentes, et ibi invenerunt hominem non habentem vestem nuptialem, et dixerunt ei. Non hoc scriptum est. Paterfamilias inspexit, paterfamilias invenit, pater. familias distinxit, paterfamilias separavit. Hoc quidem praetereundum non fuit. Aliud autem probare suscepiMus, quomodo multi essent ille unus. Intravit ergo pater familias inspicere discumbentes, et invenit hominem non habentem vestem nuptialem: et ait illi, Amice, quomodo huc venisti non habens vestem nuptialem? At ille obmutuit. Talis enim interrogabat, cui ille fingere nihil poterat. Vestis quippe illa in corde, non in carne iuspiciebatur: quæ si desuper fuisset induta, etiam servis non fuisset occultata. Ubi sit induenda vestis nuptialis, accipite, ubi loquitur, Sacerdotes tui induantur justitiam. De ea veste dicit Apostolus, Si tanien iuduti, et non nudi inveniamur. Ergo inventus est a Domino qui servos latebat. Interrogatus obmutescit: ligatur, projicitur, damnatur unus a multis. Domine, dixcram, quia tu admones omnes admonere. Recolite mecum verba quæ audistis, et multos fuissc unum illum modo invenietis, modo judicabitis. Unum certe interrogavcrat Dominus, uni dixerat, Amice, quomodo huc intrasti? Unus obmutucrat, et de ipso uno dictum fuerat, Ligate illi manus et pedes, et mittite illum in tenebras exteriores: ibi erit fletus et stridor dentium. Quare hoc? Multi enim sunt vocali, pauci vero electi. Quid huic manifestationi vcritatis quispiam contradicat? Mittite, inquit, illum in tenebras exteriores. Illum certe unum, de quo dicit Dominus, Multi enim sunt vocal;, pauci vero electi. Ergo p uci non mittuntur foras. Certe unus erat ille, qui non habebat vestem nuptialem. Projicite eum. Quare projicitur? Multi enim sunt vocati, pauci vero electi Dimittite paucos, projicite multos. Certe unus erat. Unus omnino iste, non solum multi erant, sed multitudine bonorum numerum superabant. Multi enim et boni: sed in comparatione malorum pauci sunt boni. Multa frumenta nata sunt: compara palcis, et pauca grana sunt. iidem ipsi in se ipsis multi, in comparatione malorurn pauci. Quomodo probamus quia in se ipsis mulli? Multi ab oriente et ab occidente venient. Quo venient? Ad illud convivium, in quod boni et mali intrant. De alio convivio loculus adjunxit, Et recumbent cum Abraham, Isaac et Jacob, in regno cœlorum. Illud est convivium quo non accessuri sunt mali. Hoc quod modo est digne accipiatur, ut ad illud perveniatur. Iidem ergo multi, qui pauci: multi in se ipsis, pauci in malorum comparatione. Ergo quid ait Dominus? Invenit unum, et ait, Projiciantur inulti, remaneant pauci. Dicere enim, Multi vocati, pauci vero electi, nihil est aliud, quam aperte ostendere, qui in isto convivio tales habeantur, ut ad aliud convivium perducantur, quo nullus accedct malorum.","t":"But someone says: “Why make much of one man? What is surprising, what is great, if in the crowd one man without a wedding garment slipped past the householder’s servants? Surely it could not be said on his account, ‘They invited good and bad’?” Pay attention, then, and understand, my brothers. That one man stood for a kind; for they were many. Here a careful hearer may answer me and say, “Do not tell me your suspicions; I want it proved to me that that one man was many.” The Lord will be present; I will prove it plainly, and I will not look far to be able to prove it. In his own words God will help me, and through me he will supply what may be clear to you. See, the householder came in to look at the guests. Notice, my brothers, that it was the servants’ part only to invite and bring in good and bad; notice that it is not said, “The servants looked over the guests, and found there a man who had no wedding garment, and said to him.” That is not written. The householder looked, the householder found, the householder distinguished, the householder separated. This was not to be passed over. But what we undertook to prove is something else: how that one man was many. The householder, then, came in to look at the guests, and found a man who had no wedding garment, and said to him, “Friend, how did you come in here without a wedding garment?” And he was silent. For the one who questioned him was such that he could feign nothing before him. That garment was looked for in the heart, not on the body; if it had been put on outwardly, it would not have been hidden even from the servants. Learn where the wedding garment is to be put on, where it says, “Let your priests be clothed with righteousness.” Of that garment the apostle says, “If indeed, being clothed, we shall not be found naked.” So he was found by the Lord, who was hidden from the servants. Questioned, he falls silent; he is bound, thrown out, condemned: one out of many. Lord, I had said that you prompt me to warn everyone. Recall with me the words you have heard, and you will now find, and now judge, that that one man was many. Certainly the Lord had questioned one; to one he had said, “Friend, how did you come in here?” One had fallen silent; and of that one it had been said, “Bind his hands and feet, and throw him into the outer darkness; there will be weeping and gnashing of teeth.” Why this? “For many are called, but few are chosen.” Who can gainsay this plain showing of the truth? “Throw him,” he says, “into the outer darkness”: certainly that one, of whom the Lord says, “For many are called, but few are chosen.” So the few are not thrown out. Certainly he was one, the man who had no wedding garment. “Throw him out.” Why is he thrown out? “For many are called, but few are chosen.” Leave the few; throw out the many. Certainly he was one. This one man, all told: they were not only many, but by their multitude they exceeded the number of the good. For the good too are many; but in comparison with the bad the good are few. Many grains of wheat have sprung up: compare them with the chaff, and the grains are few. The same people are many in themselves, few in comparison with the bad. How do we prove that they are many in themselves? “Many will come from the east and from the west.” Where will they come? To that banquet which good and bad enter. Speaking of the other banquet he added, “And they will recline with Abraham, Isaac, and Jacob in the kingdom of heaven.” That is the banquet to which the bad will not come. Let this one that now is be received worthily, so that we may arrive at that one. The same, then, are many who are few: many in themselves, few in comparison with the bad. So what does the Lord say? He found one, and says, “Let the many be thrown out, let the few remain.” For to say, “Many are called, but few are chosen,” is nothing other than to show openly who in this banquet are held to be such that they will be brought to the other banquet, to which none of the bad will come.","f":"Augustine, <i>Serm.</i> 90.4 (PL 38:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-4)."},"augustine-sermones/90.5":{"o":"Quid ergo cst? Omnes qui acceditis ad mensam dominicam, quæ hic est, nolo esse cum multis separandis, sed cum paucis conservandis. Unde hoc poteritis? Accipite vestem nuptialem. Expone, inquies, nobis vestem nuptialem. Procul dubio illa vestis est, quam non habent nisi boni, in convivio relinquendi, servandi ad convivium quo nullus malus accedit, per Domini gratiam perducendi: ipsi habent vestem nuptialem. Quæramus ergo, fratres mei, inter fideles qui sunt qui habent aliquid, quod mali non habent, et ipsa erit vestis nuptialis. Si Sacramenta dixerimus, videtis quemadmodnm sint malis bonisque communia. Baptismus est? Sine Baptismo quidem nemo ad Deum pervenit: sed non omnis qui habet Baptismum ad Deum pervenit. Non ergo possum intelligere Baptismum esse vestem nuptialem, id est ipsum sacramentum; quam vestem video iii bonis, video in malis. Forte altare est, vel quod accipitur de altari. Videmus quia multi manducant, ct judicium sibi manducant et bibunt. Quid ergo est? Jejunatur? Jejunant et mali. Ad Ecclesiam concurritur? Concurruut et mali. Postremo miracula fiunt? Nou solum boni faciunt et mali, sed aliquando non faciunt boni. Ecce in vetere populo magi Pha. raonis miracula facicbaut (Exod. vu et VIII), Israelitæ non faciebant: in Israelitis solus Moyses et Aaron faciebant; cæteri non faciebant, sed videbant, timebant, credebant. Numquid meliores magi Pharaonis miracula facientes, quam populus Israel, qui miracula facere non valebat, et, ad Deum tamen populus pertinebat? I,. ipsa Ecclesia, Apostolum audi, Numquid omnes prophetæ? numquid omnes dona habe. curationum? numquid omnes linguis loquuntur (I Cor. XII, i9, 50)?","t":"What then? All of you who approach the Lord’s table, which is here, I do not want you to be with the many who are to be separated, but with the few who are to be kept. How will you manage this? Take the wedding garment. “Explain the wedding garment to us,” you will say. Beyond doubt it is that garment which only the good have, those to be left at the banquet, kept for the banquet to which no bad person comes, and brought there by the Lord’s grace: they have the wedding garment. Let us look, then, my brothers, among the faithful, for who those are who have something the bad do not have, and that will be the wedding garment. If we say the sacraments, you see how they are common to the bad and the good. Is it baptism? Without baptism, indeed, no one comes to God; but not everyone who has baptism comes to God. So I cannot understand baptism, that is, the sacrament itself, to be the wedding garment, for I see this garment on the good and on the bad. Perhaps it is the altar, or what is received from the altar. We see that many eat, and eat and drink judgment to themselves. What then is it? Fasting? The bad fast too. Running to church? The bad run there too. Finally, miracles happen? Not only do the good work them, and the bad as well, but sometimes the good do not work them. See, among the ancient people Pharaoh’s magicians worked miracles; the Israelites did not. Among the Israelites only Moses and Aaron worked them; the rest did not, but they saw, they feared, they believed. Were Pharaoh’s magicians, who worked miracles, better than the people of Israel, who could not work miracles and yet belonged to God as his people? In the church itself, hear the apostle: “Are all prophets? Do all have gifts of healing? Do all speak in tongues?”","f":"Augustine, <i>Serm.</i> 90.5 (PL 38:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-5)."},"augustine-sermones/90.6":{"o":"Quæ est ergo vestis illa nuptialis? Hæc est vestis nuptialis: Finis autem prœcepti est, Apostolus dicit, charitas de corde puro, et conscientia bona, et fide non ficta (I Tim. I, 5). Hæc est vestis nuptialis. Non quæcumque charitas: ham plerumque videntur se diligere etiam homines participes malæ conscientiæ. Qui simul latrocinia faciunt, qui simul maleficia, qui simul histriones amant, qui simul aurigis et yenatoribus clamant, plerumque diligunt se: sed non est in eis charitas de corde puro, et conscientia bonq, et fide non ficta. Talis charitas vestis est nuptialis. Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum, inquit, ut æramentum sonans, aut cymbalum tinniens. Advenerunt linguae solæ, et dicitur eis, Quid huc intrastis non habentes vestem nuptialem? Si habuero, inquit, prophetiam, et sciero omnia sacramenta, et omnem scientiam, et habuero fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Ecce sunt ilia miracula hominum plerumque non habentium vestem nuptialem. Si hæc, inquit, habeam omnia,et Christum non habeam,nihil sum. Nihil, inquit, sum. Ergo prophetia nihil est? ergo scientia sacra mentorum nibil est? Non illa nihil sunt sed ego, si illa habeam, et charitatem non habeam, nihil sum. Quanta bona nihil prosunt sine uno bono? Si non habeam charitatem, si eleemosynas largior in pauperes, si ad confessionem nominis Christi usque ad sanguinem, casque ad ignes accedo, possunt ista fieri et amore gloriæ, inania sunt. Quia ergo possunt fieri etiam amore gloriæ inania, non charitate pinguissima pietatis, ctiam ipsa commemorat, et ipsa audi: Si distribuero omnia mea in usum pauperum, et si tradidero corpus meum ut ardeam, charitatem non habeam, nihil mihi prodest. Hæc est vestis nuptialis. Interrogate vos; si habetis illam, securi estis in conviviodominico. Duæ suut in homine uno, charitas et cupiditas. Charitas nascatur in te, si nondum nata cst; et si nata est, alatur, nutriatur, crescat. Illa vero cupiditaS, ct si in hac vita exstingui penitus non potest; quia si dixerimus quod peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est: in quantum autem est in nobis cupiditas, in tantum sine peccato non sumus: charitas crescat, cupiditas decrescat; ut aliquando illa perficiatur, hoc est charitas, cupiditas consumatur. Induite vos vestem nuptialem: vos alloquor, qui necdum habetis. Jam intus estis, jam ad convivium acceditis, et vestem in honorem sponsi nondum habetis: vestra adhuc quæritis, non quæ Jesu Christi. Vestis enim nuptialis in honore accipilur conjugationis, id est sponsi et sponsae. Nostis sponsum: Christus est. Nostis sponsam: Ecclesia cst. Deferte nubenti, deferte ducenti. Si istis bene detuleritis qui nubunt vos filii eritis. Ergo in hoc proficite. Diligitc Dominum, et ibi discite diligere vos: ut cum diligendo Dominum dilexeritis vos, securi diligatis proximossicut vos. Quando enim non invenio se ipsum diligentem, quomodo ei permitto proximum, quem diligat sicut seipsum? Et quis est, inquit, qui non diligat seipsum? Ecce quis est; Qui diligit iniquitatem, odit animam suam. Numquid diligit se, qui amat carnem suam ct odit animam suam, malo suo, malo animæ suæ et carnis suæ? Quis autem diligit animam suam? Qui diligit Deum ex toto corde suo, et ex tota mente sua. Jam tali committo proximum. Diligite proximos, tanquam vos ipsos.","t":"What, then, is that wedding garment? This is the wedding garment: “The aim of the commandment,” the apostle says, “is love from a pure heart and a good conscience and faith unfeigned.” This is the wedding garment. Not just any love: for often even people who share a bad conscience seem to love one another. Those who commit robberies together, who practice sorcery together, who are fond of actors together, who shout together for charioteers and beast-fighters, often love one another; but in them there is no love from a pure heart and a good conscience and faith unfeigned. Such love is the wedding garment. “If I speak with the tongues of men and of angels,” he says, “but have not love, I have become like sounding brass or a tinkling cymbal.” Tongues alone have come, and it is said to them, “Why did you come in here without a wedding garment?” “If I have prophecy,” he says, “and know all mysteries and all knowledge, and have faith so as to move mountains, but have not love, I am nothing.” See, there are those miracles of people who often have no wedding garment. “If I have all these,” he says, “and have not Christ, I am nothing.” “I am nothing,” he says. Is prophecy then nothing? Is the knowledge of mysteries then nothing? Those things are not nothing; but I, if I have them and have not love, am nothing. How many good things are of no profit without the one good thing! If I have not love, though I give alms to the poor, though I go to the confession of Christ’s name even to blood, even to the flames: these things can be done even from love of glory, and then they are empty. Because, then, they can be done from an empty love of glory and not from love rich with godliness, he mentions these too; hear them as well: “If I give all my goods to feed the poor, and if I hand over my body to be burned, but have not love, it profits me nothing.” This is the wedding garment. Question yourselves: if you have it, you are secure at the Lord’s banquet. There are two things in one person, love and desire. Let love be born in you, if it is not yet born; and if it is born, let it be fed, nourished, made to grow. As for desire, even if it cannot be wholly put out in this life (for “if we say that we have no sin, we deceive ourselves, and the truth is not in us,” and so far as desire is in us, so far we are not without sin), let love grow and desire decrease, so that one day the one, that is love, may be made perfect, and desire consumed. Put on the wedding garment: I speak to you who do not yet have it. You are already inside, you already come to the banquet, and you do not yet have the garment in honor of the bridegroom: you still seek your own things, not those of Jesus Christ. For the wedding garment is taken in honor of the union, that is, of the bridegroom and the bride. You know the bridegroom: it is Christ. You know the bride: it is the church. Give honor to her who is married, give honor to him who marries. If you honor them well, you will be their children. So make progress in this. Love the Lord, and there learn to love yourselves; so that when by loving the Lord you have loved yourselves, you may safely love your neighbors as yourselves. For when I do not find someone who loves himself, how shall I entrust to him a neighbor to love as himself? “And who is there,” someone says, “who does not love himself?” See who: “He who loves iniquity hates his own soul.” Does he love himself who loves his flesh and hates his soul, to his own harm, to the harm of his soul and his flesh? Who, then, loves his own soul? He who loves God with all his heart and with all his mind. To such a one I now entrust his neighbor. Love your neighbors as yourselves.","f":"Augustine, <i>Serm.</i> 90.6 (PL 38:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-6)."},"augustine-sermones/90.7":{"o":"Quis est, inquit, mihi proximus? Omnis homo proximus tuus est. Nonne duos parentes habuimus omnes? Proxima sunt sibi cujusque generis aniinalia, columbus columbo, pardus pardo, aspis aspidi, pecus pecori, et non est proximus homo homini? Recolite institutioncm creaturæ. Dixit Deus, protulerunt aquæ; natantia, cetos magnos, pisces, alites, similiaque protulerunt. Numquid de una ave omnes avcs? Numquid de uno vulture omnes vultures? Numquid de uno columbo omnes columbi? Numquid de uno colubro omnes colubri? Numquid de una aurata omnes auratæ? Nurnquid de una ove omnes oves? Utique simul terra genera protulit omnia. Ventum est ad hominem, et non protulit terra hominem. Factus est nobis unus pater: nec saltem duo, pater et mater: factus est, inquam, nobis unus pater, nec saltem duo, pater et mater: sed de uno patre una mater; unus de nullo, sed a Dco factus est, et una de illo (Gen. i et n). Attendite genus nostrum: de uno fonte manavimus; et quia ille unus in amaritudinem versus est, omnes ex oliva oleaster facti sumus. Venit ct gratia. Generavit unus ad pcr - catum et ad mortem, tamen unum genus, tamen proximos sibi omnes; tamen non solum similes, scd etiam cognatos. Venit unus contra unum: contra unum qui sparsit, unus qui colligit. Sic contra unum qui occidit, unus qui vivificat. Sicut enim in Adam omnes moriunlur, sic in Christo omnes vivificabuntur ( i Cor. xv, 22). Sed quomodo de illo omnis qui n'scitur, moritur: sic in Christo omnis qui credit, vivificatur. Scd si habcat vestem nuptialem, si invitetur servandus, non separandus.","t":"“Who,” someone says, “is my neighbor?” Every human being is your neighbor. Did we not all have two parents? Animals of each kind are neighbors to one another, dove to dove, leopard to leopard, asp to asp, sheep to sheep; and is a human being not neighbor to a human being? Recall how creation was established. God spoke; the waters brought forth swimming things, great sea monsters, fish, birds, and the like they brought forth. Did all birds come from one bird? All vultures from one vulture? All doves from one dove? All snakes from one snake? All gilt-heads from one gilt-head? All sheep from one sheep? Surely the earth brought forth all the kinds together. When it came to man, the earth did not bring forth man. One father was made for us: not even two, father and mother. One father, I say, was made for us, not even two, father and mother; but from the one father one mother. He from no one, but made by God; and she from him. Consider our race: we flowed from one spring; and because that one was turned to bitterness, we all became wild olives from an olive. Grace came too. One begot unto sin and death, yet one race, yet all neighbors to one another; yet not only alike, but also kin. One came against one: against one who scattered, one who gathers. So against one who killed, one who gives life. “For as in Adam all die, so in Christ all will be made alive.” But just as everyone born of him dies, so in Christ everyone who believes is made alive: but only if he has the wedding garment, if he is invited to be kept, not to be separated.","f":"Augustine, <i>Serm.</i> 90.7 (PL 38:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-7)."},"augustine-sermones/90.8":{"o":"Habete itaque charitatem, fratres mei. Exposui vobis vestem nuptialem, cxposui vobis vestem. Laudatur fides, constat, laudatur: sed quæ fides, distinguit Apostolus. Nam quosdam gloriantes de fide, et non habentes bonos mores, objurgat apostolus Jacobus, et dicit: Tu credis quoniam unus est Deus, et bene facis. Et dæmones credunt, et contremiscunt. Unde laudatus est Petrus, unde dictus est beatus, recolite mecum. Quia dixit, Tu es Christus Filius Dei vivi? IIIc non sonum verborum, sed affectum cordis intendit, qui beatum pronuntiavit. Nam vultis nosse beatitudinem Petri non in illis verbisfuissc? Hæc dixerunt et dæmones. Scimus qui sis; tu cs Filius Dei. Filium Dci confessus est Petrus: Filium Dei confessi suut dæmones. Distingue, domine, distingue. Distinguo plane. Petrus dixit in amore, dæmones a timore. Denique ille dicit, Tecum sum usque ad mortem. Illi dicunt, Quid nobis et tibi? Ergo qui venisti ad convivium, noli de sola fide gloriari. Distingue et ipsam fidem, et tunc in te agnoscitur vestis nuptialis. Distingunt Apostolus, doccal nos: Neque circumcisio, inquit, aliquid νalet, neque praeputium, sed fides. Dic quæ: numquid non et dæmones credunt et contremiscunt? Dico, inquit, audi, distinguo, modo distinguo: Sed fides, quæ per dilectionem operatur. Quae ergo fides? qualis fides? Quæ per dilectionem operatur. Omnem, inquit, scientiam si habeam, et omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Habete fidem cum dilectione: nam dilectionem non potestis habere sine fide. IIoc moneo, hoc cxhortor, hoc in nomine Domini docco Charitatem vestram, ut habeatis fidem. cum dilectione: quia potestis habere fidem sine dilectione. Nam non vos exhortor ut habeatis fidem t sed charitatem. Nun potestis enim habere charitatem sine fide; charitatem enim dico Dei et proximi: unde potest ista esso sine fide? Quomodo amat Deum, qui non credit in Deum? Quomodo amat Deum stultus, qui dicit in corde suo, Non eat Deus? Potest fieri ut credas venisse Christum, et non diligas Christum. Non potest autem fieri ut diligas Christum, ct non dicas venisse Christum.","t":"So have love, my brothers. I have explained to you the wedding garment, I have explained the garment to you. Faith is praised; it is agreed, it is praised: but which faith, the apostle distinguishes. For the apostle James rebukes some who boasted of faith and did not have good conduct, and says: “You believe that God is one; you do well. The demons also believe, and tremble.” Recall with me why Peter was praised, why he was called blessed. Because he said, “You are the Christ, the Son of the living God”? He who pronounced him blessed looked not to the sound of the words but to the affection of the heart. Do you want to know that Peter’s blessedness did not lie in those words? The demons said them too: “We know who you are; you are the Son of God.” Peter confessed the Son of God; the demons confessed the Son of God. “Distinguish, sir, distinguish.” I distinguish plainly. Peter spoke from love, the demons from fear. Then he says, “I am with you even to death.” They say, “What have we to do with you?” So you who have come to the banquet, do not boast of faith alone. Distinguish faith itself too, and then the wedding garment is recognized in you. Let the apostle distinguish and teach us: “Neither circumcision,” he says, “counts for anything, nor uncircumcision, but faith.” Say which faith: do not the demons too believe and tremble? “I tell you,” he says, “listen, I distinguish, now I distinguish: but faith working through love.” Which faith, then? What kind of faith? That which works through love. “If I have all knowledge,” he says, “and all faith, so as to move mountains, but have not love, I am nothing.” Have faith with love; for you cannot have love without faith. This I urge, this I exhort, this in the name of the Lord I teach your Charity: that you have faith with love; for you can have faith without love. So I do not exhort you to have faith, but love. For you cannot have love without faith; I mean love of God and neighbor: how can that be without faith? How does he love God who does not believe in God? How does the fool love God, who says in his heart, “There is no God”? It can happen that you believe Christ has come and do not love Christ. But it cannot happen that you love Christ and do not say that Christ has come.","f":"Augustine, <i>Serm.</i> 90.8 (PL 38:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-8)."},"augustine-sermones/90.9":{"o":"Ergo habele fidem cum dilectione. Ista est vestis nuptialis. Amate invicem, qui Christum diligitis: amate amicos, amate inimicos. Nun sit vobis durum. Quid ergo perditis, ubi multum acquiritis? Quid pro magno rogas Deum, ut moriatur inimicus tuus? Non est vestis ista nuptialis. Attende ipsum sponsum in cruce pro te pendentem, et pro suis inimicis Patrem rogantem: Pater, inquit, ignosce illis, quia nesciunt quid faciunt. Yidisti sponsum ista dicentem, vide et amicum sponsi cum veste nuptiali invitatum. Benedictum Stephanum attendite, quomodo increpat Judæos, tanquam sævus, tanquam iratus: Dura cervice, et non circumcisi corde et auribns, νοs restitislis Spiritui sancto. Quem Prophetarum non occiderunt patres vestri? Audisti quomodo lingua sæviat. Adhuc tu paratus es dicere in qucmlihel, atquc utinam in cnm dicas, qui Deum offenderit, non qui te. Offendit Dcum ct non increpas; oflendit te, clamas: ubi cst vestis illa nuptialis? Audistis ergo quomodo sævierit Stephanus: audite quomodo dilexerit. Offendit eos quos increpabat, lapidatus est ab eis. Et cum undique furentium manibus, et lapidum ictibus premeretur et tunderetur, prius ait: Domine Jesu Christe, accipe spiritum meum. Deinde posteaquam pro se stans oravit, pro illis qui lapidabant cum, genu fixit, ct dixit: Domine, ne statuas eis hoc delictum: ego moriar in carne, non illi in corde. Et hoc dicto obdormivit. Post hæc verba nihil addidit: dixit, ct abiit; novissima cjus oratio pro inimicis fuit. Di. scitc habere vestem nuptialem.Ita et tu fige genua, et collide frontem in terra, et accessurus ad mensam Domini, ad convivium sanctarum Scripturarum, noli dicere, Si moriatur inimicus: Domine, si quid a te merui, occide inimicum mcum. Quod si forte dicis, non times ne libi rcspondeat: Si occidere vellem inimicum tuum, te prius occiderem? An gloriaris, quia modo invitatus venisti? Cogita, paululum ante quid fuisti. Nonne me blasphemasti? nonne me irrisisti? nonae nomen meum de terra delere voluisti? sed plaudis tibi, quia invitatus venisti. Si te occidissem inimicam, quem facercm amicum? Quid male orando doces me, quod non feci in te?Imo ego, dicit tibi Deus, doccarn te, ut imiteris me. In cruce pendens dixi, Ignosce illis, quia nesciunt quid faciunt. Docui huc militem meum. Esto tiro meus contra diabolum. Aliter invicte nullo modo pugnabis, nisi pro tuis inimicis oraveris. Dic plane, dic etiam hoc, dic ut inimicum tuum persequaris: sed scienter dic; distingue quod dicis. Ecce homo est inimicus tuus: responde mihi, quid in illo inimicctur libi; numquid hoc quod homo est, inimicatur tibi? Non. Sed quid? Quod malus est. Quod homo est, quod ego feci, non libi inimicatur. Dicit tibi; Ego hominem feci non malum: factus cst malus per inobedientiam, qui potius zabulo obedivit, quam Deo. Quod ipse fecit, hoc libi inimicatur: unde malus, tibi inimicus est; non unde homo est. Audio enin hominem, ct malum: unum nomen cst natur, alterum culpae: sano culpam, et servo naturam. Hoc tibi dicit Deus tuus: Et ecce vindico te, occido inimicum tuum;dc illo tollo quod malus est, servo quod homo est: numquid si fecero illum hominem bonum, non occidi inimicum tuum, et feci amicum tuum?Sic roga quod rogas, ut non homines percant, sed ipsæ inimicitiæ pereant. Si autem hoc oras, ut homo moriatur; malus oras contra malum: ct cum dicis, Occide malum; respondet tibi, Quem vestrum '.","t":"So have faith with love. That is the wedding garment. Love one another, you who love Christ: love your friends, love your enemies. Do not let this be hard for you. What do you lose, where you gain so much? Why do you ask God, as if it were a great thing, that your enemy should die? That is not the wedding garment. Look at the bridegroom himself hanging on the cross for you and asking the Father for his enemies: “Father,” he says, “forgive them, for they do not know what they do.” You have seen the bridegroom saying this; see also the friend of the bridegroom, invited with the wedding garment. Look at blessed Stephen, how he rebukes the Jews, as though fierce, as though angry: “Stiff-necked and uncircumcised in heart and ears, you have resisted the Holy Spirit. Which of the prophets did your fathers not kill?” You have heard how his tongue raged. You are still ready to say this against anyone you like; and would that you said it against one who has offended God, not one who has offended you! He offends God, and you do not rebuke; he offends you, and you shout: where is that wedding garment? You have heard, then, how Stephen raged; hear how he loved. He offended those whom he rebuked, and was stoned by them. And while on every side he was pressed and beaten by the hands of the raging men and the blows of the stones, first he said: “Lord Jesus Christ, receive my spirit.” Then, after he had prayed standing for himself, for those who were stoning him he knelt and said: “Lord, do not hold this sin against them”: let me die in the flesh, not they in the heart. And having said this he fell asleep. After these words he added nothing: he spoke and departed; his last prayer was for his enemies. Learn to have the wedding garment. So you too, bend your knees, strike your forehead on the ground, and as you are about to approach the Lord’s table, the banquet of the holy Scriptures, do not say, “If only my enemy would die,” or “Lord, if I have deserved anything from you, kill my enemy.” If perhaps you do say it, are you not afraid he may answer you: “If I wanted to kill your enemy, would I not have killed you first? Or do you boast because you have now come at my invitation? Think a little what you were before. Did you not blaspheme me? Did you not mock me? Did you not want to wipe my name from the earth? But you applaud yourself because you came when invited. If I had killed you when you were an enemy, whom would I have made a friend? Why do you, by praying wrongly, teach me what I did not do to you? Rather,” God says to you, “let me teach you to imitate me. Hanging on the cross I said, ‘Forgive them, for they do not know what they do.’ I taught this to my soldier. Be my recruit against the devil. You will in no way fight unconquered unless you pray for your enemies.” Say it outright, say even this, say that you pursue your enemy; but say it knowingly; distinguish what you say. See, your enemy is a human being: answer me, what in him is hostile to you? Is it that he is a human being that is hostile to you? No. Then what? That he is bad. “That he is a human being, which I made, is not hostile to you. He says to you: I made a human being, not a bad one; he became bad through disobedience, obeying the devil rather than God. What he himself made, that is hostile to you: he is your enemy from what makes him bad, not from what makes him human.” For I hear “a human being” and “bad”: one is the name of a nature, the other of a fault: I heal the fault and keep the nature. This your God says to you: “And see, I avenge you, I kill your enemy: I take from him that he is bad, I keep that he is human. If I make him a good human being, have I not killed your enemy and made him your friend?” So ask what you ask in such a way that people do not perish, but enmities themselves perish. But if you pray that a person should die, you are bad praying against the bad; and when you say, “Kill the bad one,” he answers you, “Which of you?”","f":"Augustine, <i>Serm.</i> 90.9 (PL 38:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/90-9)."},"augustine-sermones/91.1":{"o":"Interrogati Judæi, sicut nanc ex Evangelio, cum recitaretur, audivimus. quomodo esset Dominus noster Jesus Christus lilius David, quem Dominum suum dixerit ipse David, respondere non potucrunl. Iloc enim in Domino noverant, quod videbant. Apparebat enim eis filius hominis: occultus autem crat Filius Dei. Hinc est quod eum et superari posse crediderunt, et ligno suspensum irriserunt, dicentes: Si Filius Dei est, descendat de cruce, et credimus in eum.Aliud videbant, aliud non cognoscebant. Si eniin cognovissent, nunquam Dominum gloriæ crucifixissent. Sciebant tamen Christum filium David. Nam etiam nunc Ipsum sperant esse venturum. Latet cos quod venerit, sed volentes latet. Neque enim si pendentem non agnoverunt, et regnantem agnoscere non debucrunt. In cujus enim nomine vocantur et benedicuntur omnes gentes, nisi in ejus quem putant Christum non fuisse? Ipse enim filius David, utique ex semine David secundum carmem, filius est Abraham. Si autem dictum est ad Abraham, In semine tuo benedicentur onmes gentes ( Gen. XXII, 47), et vident jam in Christo nostro benedici omnes gentes; quid exspectant quod jam venit, et non timent quod venturum est? Lapidem enim se dixit ipse Dominus noster Jesus Christus, prophetico ad se asserendum utens testimonio. Lapidem autem talcm, ut si quis in cum offenderit, conquassetur; super quem autem lapis ille venerit, conterat eum. Quando enim in eum offenditur, humilis jacet: jacendo humilis quassat offendentem, veniendo excelsus conterit superbientem. Jam ergo Judæi illa offensione quassati sunt: restat ut ejus præclaro adventu etiam conterantur, nisi forte com vivant, agnoverint, ne moriantur. Patiens enini est Deus, et illos quotidie invitat ad fidem.","t":"The Jews were asked, as we heard just now from the Gospel when it was read, how our Lord Jesus Christ was the son of David when David himself called him his Lord, and they could not answer. For they knew in the Lord what they saw. The son of man appeared to them; but the Son of God was hidden. That is why they believed he could be overcome, and mocked him when he hung on the tree, saying, “If he is the Son of God, let him come down from the cross, and we will believe in him.” One thing they saw; another they did not recognize. For if they had recognized it, they would never have crucified the Lord of glory. Yet they knew that the Christ was the son of David. For even now they hope that he will come. It is hidden from them that he has come; but it is hidden from them because they will it so. For even if they did not recognize him hanging on the cross, they ought to have recognized him reigning. In whose name are all the nations called and blessed, if not in his whom they think was not the Christ? For the son of David, being of the seed of David according to the flesh, is certainly the son of Abraham. And if it was said to Abraham, “In your seed all the nations will be blessed,” and they now see all nations blessed in our Christ, why do they wait for what has already come, and not fear what is still to come? For our Lord Jesus Christ himself said he was a stone, using a prophetic testimony to assert it of himself; and a stone of such a kind that if anyone stumbles against it he will be shattered, but on whomever that stone comes, it will crush him. For when he is stumbled against, he lies low: lying low he shatters the one who stumbles; coming on high he crushes the proud. The Jews, then, have already been shattered by that stumbling; it remains that they will be crushed at his glorious coming as well, unless perhaps while they are alive they recognize him, so as not to die. For God is patient, and invites them daily to faith.","f":"Augustine, <i>Serm.</i> 91.1 (PL 38:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-1)."},"augustine-sermones/91.2":{"o":"Sed eum Judaei respondere non possent Domino proponenti quæstionem et dicenti, cojus filium dicerent Christum; otque illi responderent, Filium David: addendo et proponendo, Quomodo ergo David in spiritu vocat eum Dominum, dicens: Dixit Dominus Domino meo, Sede ad dexteram meam, donec ponam inimicos tuos sub pedibus tuis? Si ergo David, inquit, in spiritu dicit eum Dominum, quomodo est filius ejus? Non dixit, Non est filius ejus; sed, Quomodo est filius ejus? Quomodo cum dicit, verbum quærentis est, non negantis: tanquam si hoc eiA diceret, Bene quidem dicitis Christum filium David, sed ipse David Dominuin eum dacit; quem dicit ille Dominum, quomodo est fiilus? Dicerent Judæi, si instructi essent fide Christiana, quam nos tenemus; si contra Evangelium corda non clauderent, si vitum spiritualem in se habere voluissent, responderent instructi ecclesia tica fide huic quæstioni et dicerent, Quoniam in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: ecce quomodo est Dominus David. Sed quia Verbum caro factum eat, et habitavit in nobis (Joan. I, I, 14); ecce quomodo est lilius David. Sed nescientes obmutuerunt, nec ore saltem clauso aures aperuerunt, ut quod respondere non potuerunt interrogati, nossent educti.","t":"But the Jews could not answer the Lord when he put the question to them and asked whose son they said the Christ was. And when they answered, “David’s son,” he added and put to them: “How then does David in the Spirit call him Lord, saying, ‘The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet’? If David, then,” he says, “in the Spirit calls him Lord, how is he his son?” He did not say, “He is not his son,” but, “How is he his son?” When he says “how,” it is the word of one asking, not of one denying; as if he were saying to them, “You say rightly that the Christ is the son of David; but David himself calls him Lord: how is he the son of one who calls him Lord?” If the Jews had been instructed in the Christian faith that we hold; if they did not close their hearts against the Gospel; if they had wished to have spiritual life in themselves, they would have answered this question, instructed in the church’s faith, and said: “Since ‘in the beginning was the Word, and the Word was with God, and the Word was God’: see how he is David’s Lord. But since ‘the Word became flesh and dwelt among us’: see how he is David’s son.” But not knowing, they fell silent; and they did not even, with closed mouths, open their ears, so as to learn by being taught what they could not answer when questioned.","f":"Augustine, <i>Serm.</i> 91.2 (PL 38:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-2)."},"augustine-sermones/91.3":{"o":"Sed quia ma - gnum est nosse mysterium, quomodo sit Dominus David et filius David: quomodo sit nna persona homo et Deus: quomodo sit in forma hominis minor Patre, in forma Dei æqualis Patri: quomodo iterum dicit, et, Pater major me est (Joan. xtv, 23); et, Ego et Pater unum sumus: quia magnum est sacramentum, ut capi possit, mores informandi sunt. Indignis enim clausum est, promerentibus aperitur. Nec lapidcs, nec vectes, nec pugni, nec calces sunt quibus pulsamus ad Dominum. Vita pulsat, vitae aperitur. Corde petitur, corde qua'mur, Corde pulsatur, cordi aperitur. Cor autem hoc quod recte petit, recte pulsat et quærit, pium esse debet. Primo amare Deum gratis; hæc est cnim pietas: nec sibi extra illum ponere mercedem, quam exspectet ex illo. Illo enim ntelius est nihil. Et quid carum petit a Deo, cui Deus ipse vilis est? Terram dat, et gaudes, amator terræ, et factus terra. Si gaudes, quando dat terram; quanto amplius gaudere debes, cum se ipsum tibi dat, qui fecit coelum et terram? Gratis ergo amandus est Deus. Nam diabolus hoc sancto Job nescicns quid in illo intus ageretur, magnum crimen objecit, dicens: Numquidgrutis colit Job Deum?","t":"But it is a great thing to know the mystery: how he is David’s Lord and David’s son; how one person is man and God; how in the form of man he is less than the Father, in the form of God equal to the Father; how he says again, “The Father is greater than I,” and, “I and the Father are one.” Because the mystery is great, conduct must be formed if it is to be grasped. It is shut to the unworthy, opened to the deserving. Not stones, nor bars, nor fists, nor heels are what we knock with at the Lord’s door. Life knocks, and to life it is opened. With the heart one asks, with the heart one seeks, with the heart one knocks; to the heart it is opened. But this heart, if it is to ask rightly, knock and seek rightly, must be godly: first, to love God freely, for that is godliness; and not to set for itself, apart from him, a reward to expect from him. For nothing is better than he. And what does he ask from God that he holds dear, to whom God himself is cheap? He gives earth, and you rejoice, lover of earth, you who have become earth. If you rejoice when he gives earth, how much more ought you to rejoice when he gives you himself, he who made heaven and earth? So God is to be loved freely. For the devil, not knowing what was going on inside holy Job, brought against him a great charge, saying, “Does Job worship God for nothing?”","f":"Augustine, <i>Serm.</i> 91.3 (PL 38:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-3)."},"augustine-sermones/91.4":{"o":"Ergo si adversarius hoc objecit, timere debemus ne hoc nobis objiciatur. Com magno cnim calumnioso habemus negotium. Si quærit fingere quod non est, quanto magis objicere quod est? Gaudeamus tamen, quia talis est judcx, qui falli al accusatore nostro non potest. Nam si hominem haberemus judicem, huic quidquid vellet fingeret inimicus. Nemo est diabolo astutior ad fingendum. Nam et nunc omnia falsa crimina de sanctii ipse confingit. Sic suas criminationes valcre non posse apud Deum, inter homines illas spargit. Et hoc ei quid prodest, cum dicat Apostolus, Gloria nostro hæc est, testimonium conscientie nostræ? Putatis tamen quia ille falsa crimina nulla astutia confingit? Novit quid inde mali agat, nisi ei resistat vigilantia fidei. Ideo enim ct de bonis mala spargit, ut infirmi non putent aliquos esse bonos, et tradant se rapiendos Iibidinibus et dissipandos, dicentes apud se ipsos: Quis est enim qui servat mandatum Dei? aut quis est tui servat castitatem? Dum putat quia nemo, ipse fit nemo. Hoc ergo agit diabolus. Sed talis erat vir Job, de quo nibil posset confingere: nota enim erat ct nimis clara vita ejus. Sed quia multas habehat divitias, hoc objecit, quod et si esset, in corde esse posset, in monibus apparere non posset. Colebat Deum, faciebat eleemosynas; et quo corde faciebat, nemo scicbat, Hcc ipse diabolus: sed Deus noverat. Perbibet Deus testimonium servo suo: diabolus calumniatur servo Dei. Permittitur ille tentari, probatur Job, coufunditur diabolus. Invenitur Job gratis colere Deum, gratis diligere: non quia aliquid dedit, sed quia se ipsuM non abstulit. Ait enim: Dominus dedit, Dominus abstulit; sicul Domino placuit, ita factum est: sil nomen Domini benedictuni (Job. I). Ignis tentationis arcessit; sed aurum, non stipulam invenit: abstulit sordes, non convertit in cincrem.","t":"So if the adversary brought this charge, we ought to fear that it may be brought against us. For we have to do with a great slanderer. If he tries to invent what is not, how much more will he charge us with what is? Yet let us rejoice, because our judge is such that he cannot be deceived by our accuser. For if we had a human judge, the enemy would invent whatever he liked before him. No one is more cunning at inventing than the devil. For even now he himself makes up all the false charges against the saints. Since his accusations can have no force before God, he spreads them among men. And what does this profit him, when the apostle says, “This is our glory, the testimony of our conscience”? Do you think, though, that there is no cunning in his inventing false charges? He knows what harm he does by it, unless the vigilance of faith resists him. For he spreads evil reports even about the good so that the weak may think no one is good, and may give themselves up to be carried off and squandered by lusts, saying within themselves, “Who is there that keeps God’s commandment? Or who is there that keeps chastity?” While he thinks that no one does, he himself becomes no one. This, then, is what the devil does. But Job was such a man that nothing could be invented about him: his life was known and exceedingly plain. But because he had great riches, the devil charged him with something which, even if it were so, could be in the heart but could not appear in his conduct. He worshipped God, he gave alms; and with what heart he did it, no one knew, not even the devil himself; but God knew. God bears witness to his servant; the devil slanders the servant of God. He is allowed to be tempted; Job is proved, the devil is put to shame. Job is found to worship God freely, to love him freely: not because God gave something, but because God did not take himself away. For he says, “The Lord gave, the Lord has taken away; as it pleased the Lord, so it was done; blessed be the name of the Lord.” The fire of temptation came; but it found gold, not straw: it removed the dross; it did not turn it to ash.","f":"Augustine, <i>Serm.</i> 91.4 (PL 38:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-4)."},"augustine-sermones/91.5":{"o":"Quia ergo ad sacramentum Dei intelligendum, quomodo Christus et homo ct Deus sit, cor mundandum est; mundatur autem moribus, vita, eastitate, sanctitate, dilectione, ct lide quas per dilectionem operatur (hoc autem quod loquor, totum tanquam arborest, quæ radicem habet in corde: neque enim facta procedunt nisi de cordis radice; ubi si plantaveris cupiditatem, spinæ procedunt; si plantaveris charilatem ', fructus procedunt): statim Dominus post istam quæstionem propositam Judaeis, illis respondere non valentibus, subjecit de moribus loqui, ut ostenderet quare illi indigni fuerint intelligere quod interrogavit. Miseri enim superbi cum respondere non possent, utique debuerunt diccre: Nescimus nos; Magister, dic nobis. Obmutuerunt in propositione, nee os aperuerunt ad inquisitionem. Et statim Dominus de superbia illorum: Cavete, inquit, ab Scribis, qui amant præsidere in synagogis, et diligunt primum locum in convitiis. Non quia accipiunt, sed quia diligunt. mic cnim cor eorum accusavit, Accusator autem cordis esse non posset, nisi cordis inspector. Oportet enim ut servo Dei habenti aliquem bonorem in Ecclesia deferatur primus locas: quia si non deferatur, malum cst illi qui non defert: non tamen bonum est ilii cui defertur. Oportet itaque ut in congregatione Christianorum praepositi plebis eminentius sedeant, ut ipsa scde distinguantur, et eorum officium salis appareat: non tamen ut inflentur de sede; sed ut cogitent sarcinam unde sunt reddituri rationem. Quis autem novit, utrum hoc ament, aut non amenl? Res ista cordis est, judicem habere non potest nisi Deum. Ipse autem Dominus admonebat suos, ne inciderent in talc fermentum: quod alio loco dicit, Cavete a fermento Pharisæorum et Sadducworum. Et cum putarent illi propterea hoc eum dicere, quia panes non intulerant; respondit cis: Excidit vobis, quot millia saturati sunt ex quinque nanibus? Tunc intellexerunt, inquit, quia fermentum doctrinam eorum dicebat.. Amabant enim illi ista temporalia: æterna vero nec timebant mala, lice diligebant bona. Clauso corde intelligere non poterant quod Dominus interrogavit.","t":"So, since the heart must be cleansed in order to understand God’s mystery, how Christ is both man and God; and it is cleansed by conduct, by life, by chastity, by holiness, by love, and by faith that works through love (and all that I am saying is like a tree that has its root in the heart: for deeds come only from the heart’s root; if you have planted desire there, thorns come up; if you have planted love, fruits come up): immediately after the Lord had put this question to the Jews, and they could not answer, he went on to speak about conduct, to show why they were unworthy to understand what he asked. For the wretched proud men, since they could not answer, certainly ought to have said, “We do not know; Master, tell us.” They fell silent at the question, and did not open their mouths to inquire. And at once the Lord spoke of their pride: “Beware,” he says, “of the scribes, who love to preside in the synagogues and love the first place at banquets.” Not because they accept them, but because they love them. Here he accused their heart; and he could not be the accuser of the heart if he were not the searcher of the heart. For it is right that a servant of God who holds some office in the church should be given the first place; because if it is not given him, it is bad for the one who does not give it; but it is not good for the one to whom it is given. So it is right that in the assembly of Christians those set over the people should sit higher, so that they are distinguished by their very seat and their office is plain enough; yet not so that they are puffed up by the seat, but so that they think of the burden for which they will give account. But who knows whether they love this or not? That is a matter of the heart; it can have no judge but God. The Lord himself warned his own not to fall into such leaven, as he says in another place: “Beware of the leaven of the Pharisees and Sadducees.” And when they thought he said this because they had brought no bread, he answered them: “Have you forgotten how many thousands were filled from five loaves?” “Then,” it says, “they understood that he meant their teaching by leaven.” For those men loved these temporal things; but they neither feared eternal evils nor loved eternal goods. With their hearts shut, they could not understand what the Lord asked.","f":"Augustine, <i>Serm.</i> 91.5 (PL 38:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-5)."},"augustine-sermones/91.6":{"o":"Quid autem faciat Ecclesia Dei, ut possit intelligere quod prima meruit credere? Faciat capacem animum ad recipiendum quod dabitur. Quod ut fieret, id est, ut capax animus esset, Dominus Deus noster suspendit promissa, non abstulit. Ideo suspendit, ut nos extendamus: ideo nos extendimus, ut crescamus: ideo crescimus, ut attingamus. Vide apostolum Paulum in suspensa extensum. Non quia jam acceperim, aut jam perfectus sim. Fratres, ego me non arbitror apprehendisse: unum autem, que retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor ad palmam supernas vocationis Dei in Christo Jesu ( Philipp. III, 42-14). Ille in terra currebat: palma de coelo pendebat. In terra ergo currebat: sed in Spiritu ascendebat. Vide ergo extentum, vide ad suspensa pendentem. Sequor, inquit, ad palmam supernæ vocationis Dei in Christo Jesu.","t":"What, then, should God’s church do so as to be able to understand what it first deserved to believe? Let it make the mind able to receive what will be given. So that this might happen, that is, so that the mind might be able to receive, the Lord our God has held his promises in suspense, not taken them away. He holds them in suspense so that we may stretch out; we stretch out so that we may grow; we grow so that we may reach them. See the apostle Paul stretched out toward things held in suspense: “Not that I have already received, or am already perfect. Brothers, I do not consider that I have laid hold of it; but one thing, forgetting what lies behind and stretched out toward what lies ahead, I press on in purpose toward the prize of God’s upward call in Christ Jesus.” He was running on earth; the prize hung from heaven. So he ran on earth, but he was ascending in the Spirit. See him stretched out, see him reaching toward what hangs above: “I press on,” he says, “toward the prize of God’s upward call in Christ Jesus.”","f":"Augustine, <i>Serm.</i> 91.6 (PL 38:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-6)."},"augustine-sermones/91.7":{"o":"Ambulaudum ergo est, nec pedes ungendi, nec jumenta quærenda. nec navis providenda. Affectu curre, amore ambula, charitate ascende. Quid quaeris viam? Inhære Christo, qui descendendo et ascendendo se ipsum fecit viam. Vis ascendere? Ascendentem tene. Etenim per te ipsum levari non potes. Quia nemo ascendit in coelum, nisi qui de caelo descendit, Filius hominis, qui est in caelo ( Joan. III, 43). Si nemo ascendit, nisi qui descendit, ipse autem est Filius hominis Dominus noster Jesus; vis et tu ascendere? Membrum ipsius esto, qui solus ascendit. Etenim ille caput cum cæteris membris unus homo est. Et cum ascendere nemo potest, nisi qui in ejus corpore membrum iPsius factus fuerit; impletur, Quia nemo ascendit nisi qui descendit. Non enim potes dicere: Ecce quare ascendit, verbi gratia, Petrus, quare ascendit Paulus, quare ascenderunt Apostoli, si nemo ascendit, nisi qui descendit? Respondetur tibi: Petrus, Paulus et caeteri Apostoli, et omnes fideles, quid audiunt ab Apostolo? Vos autem estis corpus Christi, et membra ex parte. Si ergo corpus Christi et membra unius sunt, noli facere duos. Reliquit enim ille patrem et matrem, et adhæsit uxori suae, ut essent duo in carne una (Ephes. v, SI, 32). Reliquit patrem, quia non hic se ostendit. æqualem Patri: sed semetipsum exinanivit, formam servi accipiens. Reliquit et matrem Synagogam, de qua carnaliter natus est. Adhaesit uxori suæ, id est, Ecclesiæ suae. Quod testimonium et ipse cum commemoraret, quod separari non licercl conjugium demonstravit: Non legistis, inquit, quia Deus qui fecit ab initio, masculum et feminam fecit eos? Erunlduo, inquit, in carne una. Quod ergo Deut conjunxit, homo non separet. Et quid est, Duo in carne una? Sequitur, et dicit: Igitur jam non duo, sed una caro. Nemo ascendit, nisi qui dcscendit.","t":"So one must walk; and no feet need anointing, no beasts of burden need finding, no ship need providing. Run by affection, walk by love, ascend by charity. Why look for the way? Cling to Christ, who by descending and ascending made himself the way. Do you want to ascend? Hold on to the one who ascends. For by yourself you cannot be lifted up. “For no one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.” If no one ascends except he who descended, and he is the Son of Man, our Lord Jesus, do you too want to ascend? Be a member of him who alone ascends. For he, the head, with the other members is one man. And since no one can ascend except one who has been made a member of him in his body, it is fulfilled that “no one has ascended except he who descended.” For you cannot say, “See, then, why did Peter, for example, ascend, why did Paul ascend, why did the apostles ascend, if no one ascends except he who descended?” The answer to you is: Peter, Paul, the other apostles, and all the faithful, what do they hear from the apostle? “Now you are the body of Christ, and members in part.” If, then, the body of Christ and the members belong to one, do not make two. For he left father and mother and clung to his wife, so that the two should be in one flesh. He left his Father, because here he did not show himself equal to the Father, but emptied himself, taking the form of a servant. He left his mother too, the synagogue, from which he was born according to the flesh. He clung to his wife, that is, to his church. And when he himself recalled that testimony, he showed that marriage may not be dissolved: “Have you not read,” he says, “that God who made them from the beginning made them male and female? The two,” he says, “will be in one flesh. What God has joined, then, let man not separate.” And what does “two in one flesh” mean? He continues and says, “So they are no longer two, but one flesh.” No one ascends except he who descended.","f":"Augustine, <i>Serm.</i> 91.7 (PL 38:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-7)."},"augustine-sermones/91.8":{"o":"Nam ut noveritis, quia unus homo est sponsus ct sponsa, secundum carnem Christi, non secundum divinitatem: nam secundum divinitatem quod est ille, nos essc non possumus; quia ille crcator, nos crcatura; ille effector, nos facti; ille conditor, nos conditi: sed ut essemus cum illo unum in illo, caput nostrum esse voluit, accipiendo carnem ex nohis, in qua moreretur pro nobis: ut noveritis ergo quia hoc totum unus est Christus, per Isaiam dixit: Sicut sponso ulligavit mihi mitram, et sicut sponsam induit me ornamento. Ipse sponsus, ipse sponsa. Ipse plane sponsus in capite, sponsa in corpore. Erunt enim, inquit, duo in carne una: cl non jam duo, sed una caro est.","t":"For so that you may know that bridegroom and bride are one man, according to Christ’s flesh, not according to his divinity (for according to his divinity we cannot be what he is, since he is the creator and we the creature, he the maker and we the made, he the founder and we the founded; but so that we might be one with him in him, he willed to be our head, taking flesh from us in which to die for us): so that you may know, then, that this whole is one Christ, he said through Isaiah: “As a bridegroom he has bound a turban on me, and as a bride he has clothed me with ornament.” He himself the bridegroom, he himself the bride: plainly the bridegroom in the head, the bride in the body. “For the two,” he says, “will be in one flesh; and now they are no longer two, but one flesh.”","f":"Augustine, <i>Serm.</i> 91.8 (PL 38:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-8)."},"augustine-sermones/91.9":{"o":"Itaque ad membra ipsius pertinentes, ut hoc sacramentum intelligamus, ut dixi, fratres, pic vivamus, Deum gratis diligamus. Ipse autem qui ostendit peregrinantibus formam servi, servat pervenientibus formam Dei. De forma servi stravit viam, de forma Dei condidit patriam. Quia ergo multum est ad nos capere hoc, sed non est multum credere hoc: Nisi enim credideritis, ait Isaias, non intelligetis: ambulemus per fidem quamdiu pcregrinamur a Domino, donec perveuiamus ad speciem, ubi videbimus facie ad eadem. Ambulantes per fidem, bene operemur In bonis operibus gratuita sit dilecetio Dei, benefica sit dilectio proximi. Deo enim quod præstemus non habemus: sed quia proximo habemus quod præstemus, præstando indigenti promerebimur abundantem. Inde unusquisque quod habet, præstet alleri: quidquid plus habet largiatur inopi. Alius babet pecuniam: pascat paupcrem, vestiat nudum, ædificet ecclesiam, operclur de pecunia quidquid boni potest. Alius habet consilium: regat proximum, pellat tenebras dubitationis luce pietatis. Alius babet doctr:nam: eroget de cellario Domini, ministret conservis cibaria, confortet fudeles, revocet errantes, qu:crat perditos, quantum potest faciat. Est quod sibi crogent etiam pauperes: alius claudo pedes accommodet, alius cæco suos oculos duces præbeat; alius visitet infirmum, alius sepeliat mortuum. Sunt ista in omnibus, ut prorsus difficile inveniatur aliquis qui non habeat unde aliquid atteri præstet. Et illud ex - tremum cl magnum quod ait Apostolus, Invicem onera vestra portate, et sic adimplebitis legem Christi ( Galat. vi, 2).","t":"So, belonging to his members, so that we may understand this mystery, as I said, brothers, let us live godly lives, let us love God freely. He who shows the form of a servant to those on pilgrimage keeps the form of God for those who arrive. By the form of a servant he paved the way; by the form of God he founded the homeland. Since, then, it is much for us to grasp this, but it is not much to believe it (“For unless you believe,” says Isaiah, “you will not understand”), let us walk by faith as long as we are on pilgrimage away from the Lord, until we come to sight, where we shall see face to face. Walking by faith, let us work well. In good works let our love of God be free, our love of neighbor beneficent. For we have nothing to give God; but because we have something to give our neighbor, by giving to one in need we shall earn the favor of the one who abounds. So let each give to another what he has; whatever he has in excess, let him bestow on the needy. One has money: let him feed the poor, clothe the naked, build a church, do with money whatever good he can. Another has counsel: let him guide his neighbor, drive away the darkness of doubt by the light of godliness. Another has learning: let him dispense from the Lord’s storeroom, serve food to his fellow servants, strengthen the faithful, call back the wandering, seek the lost, do what he can. There are things even the poor can give one another: one may lend his feet to the lame, another offer his eyes to the blind as guides; one may visit the sick, another bury the dead. These things are within everyone’s reach, so that one can hardly find anyone who has nothing to offer another. And there is that final and great thing the apostle says: “Bear one another’s burdens, and so you will fulfill the law of Christ.”","f":"Augustine, <i>Serm.</i> 91.9 (PL 38:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/91-9)."},"augustine-sermones/92.1":{"o":"Quæstionem propositam Judaeis dcbent solvere Christiani Dominus enim Jesus Christus, qui eam Judæis proposuit, ipse non solvit, sed Judæis; nobis autem solvit. Et commemorabo Charitatem vestram, et invenietis quia solvit. Primo nodum videte quæstionis. Quæsivit a Judæs quid cis videreretur de Christo, cujus esset filius: quia et ipsi sperant Christum. In Prophetis legerunt, venturum exspectaverunt, præsentem occiderunt: quia ubi legebant venturum Christum, ibi legebant quia occisuri erant Christum. Sed illius futurum adventum sperabant in Prophetis: nam futurum suum facinus non vidcbant. Sic ergo cos interrogavit de Christo, non quasi de incognito, aut cujus nomen nunquam audissent, aut cujus adventum nunquam sperassent. Nam quoniam adhuc eum sperant, ideo errant. Equidem et nos speramus cunt; sed venturum judicem, non venturum judicandum. Prophetæ autem sancti utrumque prophetaverunt, venturum eum injuste prius judicandum, venturum postea juste judicaturum. Quid ergo, inquit, vobis videtur de Christo? cujus filius est? Responderunt illi: David. Prorsus de Scripturis. At ille: Quomodo David in spiritu vocat eum Dominum, dicens: Dixit Dominus Domino meo, Sede a dextris meis, donec ponam iaimicos tuos scabellum pedum tuorum? Si ergo David in spiritu vocat eum Duminum, quomodo filius ejus eat?","t":"The question put to the Jews Christians ought to answer. For the Lord Jesus Christ, who put it to the Jews, did not answer it himself for the Jews; but for us he has answered it. And I will remind your Charity, and you will find that he has answered it. First see the knot of the question. He asked the Jews what they thought of the Christ, whose son he was; for they too hope for the Christ. They read of him in the prophets, they awaited him as one to come, they killed him when he was present: for where they read that the Christ would come, there they read that they would kill the Christ. But they hoped for his coming in the future in the prophets; their own future crime they did not see. So he questioned them about the Christ, not as of someone unknown, or whose name they had never heard, or whose coming they had never hoped for. For it is because they still hope for him that they go astray. We too hope for him; but as the judge who is to come, not as one coming to be judged. The holy prophets prophesied both: that he would come first to be judged unjustly, and would come afterward to judge justly. “What do you think,” he says, “of the Christ? Whose son is he?” They answered, “David’s.” Quite right, from the Scriptures. But he said: “How then does David in the Spirit call him Lord, saying, ‘The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet’? If David, then, in the Spirit calls him Lord, how is he his son?”","f":"Augustine, <i>Serm.</i> 92.1 (PL 38:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/92-1)."},"augustine-sermones/92.2":{"o":"Hic cavendum est, ne putetur Christus se negasse. filium esse David. Non se filium David negavit, sed modum quxsivil. Dixistis filium esse David, non nego: sed ille eum Dominum vocat; dicite mihi quomodo sit filius, qui est et Dominus: dicite quomodo. Illi nun dixerunl, sed tacuerunt. Dicamus nos, exponente ipso Christo. Ubi? Per Apostolum suum. Prius undc probamus quia ipse Christus cxposuil? Apostolus dicit: An vultis experimentum accipere ejus qui in me loquitur Christus. Ergo in Apostolo istam dignatus est solvere quæstionem. Primum per Aposlolum loquens Christus, quid dixit ad Timothcum? Memor esto Christum Jesum resurrexisse a mortuis ex semine David, secundum Evangelium meum (II Tim. n,8). Ecce Christus filius est David. Quomodo est et Dominus David? Dic, Apostole: Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Agnosce Dominum David. Si agnoscis Dominum David, Dominum nostrum, Dominum cæli et terræ, Dominum Angelorum, æqualem Deo in forma Dei si agnoscis: unde filius David? Attendre quod sequatur. Apostolus Dominum David tibi ostendit dicendo, Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Filius David unde? Scd semetipsum exinanivil, forma servi acciprens; in similitudinem hominum factus, el habita inventus ut homo: humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. Propter quod et Deus illum exaltavit. Resurrexit Christus ex scminc David, filius David, quia exinanivit se. Quomodo exinanivit? Sumendo quod non erat, non perdendo quod erat. Exinanivit se, humiliavit se. Cum esset Deus, homo apparuit. Contemptus est in terra ambulans, qui coelum fecit. Contemptus cst quasi homo, quasi nullius virtutis. Non solum contemptus, sed insuper et occisus. Lapis erat jacens, offenderunt in eum Judæi, et quassati sunt. Quid autem ait ipse? Qui offenderit in lapidem istum, conquassabitur: super quem venerit autem lapis iste, conteret tum ( Matth. XXI, 44). Prius jacuit, et offenderunt: veniet desuper, et conteret quassatos. Accepistis et filium David, et Dominum David: Dominum David semper, filium David ex tempore: Dominum David natum de substantia Patris. filium David natum ex Maria virgine' conceptum de Spiritu sancto. Utrumque teneamus. Unum horum nobis erit æterna babitatio; alterum horum nobis est a peregrinatione liberatio. Dominus enim noster Jesus Chrisitus nisi dignatus esset fieri homo, perisset homo. Factus est quem fecit, ne periret quem fecit. Ilomo verus, Deus verus: Deus et homo totus Christus. Haec est Catholica fides. Qui negat Deum Christum, Photinianus est: qui negat liominem Christum, Manichæus est. Qui confitetur Deum aequalem Patri Christum et hominem verum, passum vere, sanguinem fudisse verum: non enim veritas nos liberaret, si falsum pretium pro nobis darct: utrumque qui confitetur, Catholicus est. Habet patriam, babet viam. Habet patriam, In principio erat Verbum: habet patriam, Cum in forma Dei esset, non rapinam arbitratus est, esse æqualis Deo. Habet viam, Verbum caro factum est ( Joan. I, i, 14): habet viam, Semetipsum, exinanivit formam servi accipiens. Ipse est patria quo imus, ipse via qua imus. Per ipsam adipsum eamus, et non errabimus.","t":"Here we must beware lest it be thought that Christ denied that he was David’s son. He did not deny that he was David’s son; he asked about the manner. “You have said he is David’s son; I do not deny it. But David calls him Lord: tell me how he is son who is also Lord; tell me how.” They did not say; they kept silent. Let us say it, with Christ himself explaining. Where? Through his apostle. First, how do we prove that Christ himself explained it? The apostle says: “Or do you want proof of Christ, who speaks in me?” So in the apostle he deigned to answer this question. First, Christ speaking through the apostle, what did he say to Timothy? “Remember that Christ Jesus has risen from the dead, of the seed of David, according to my gospel.” See, Christ is David’s son. How is he also David’s Lord? Say it, apostle: “Who, though he was in the form of God, did not count it robbery to be equal with God.” Acknowledge David’s Lord. If you acknowledge David’s Lord, our Lord, the Lord of heaven and earth, the Lord of the angels, equal to God in the form of God: how is he David’s son? Mark what follows. The apostle shows you David’s Lord by saying, “Who, though he was in the form of God, did not count it robbery to be equal with God.” How David’s son? “But he emptied himself, taking the form of a servant; made in the likeness of men, and found in appearance as a man, he humbled himself, becoming obedient unto death, even death on a cross. Therefore God also exalted him.” Christ rose of the seed of David, son of David, because he emptied himself. How did he empty himself? By taking what he was not, not by losing what he was. He emptied himself, he humbled himself. Though he was God, he appeared as man. He who made heaven was despised walking on earth. He was despised as a man, as one of no power. Not only despised, but killed as well. He was a stone lying on the ground; the Jews stumbled on it and were shattered. And what does he himself say? “Whoever stumbles on this stone will be shattered; but on whomever this stone comes, it will crush him.” First he lay, and they stumbled; he will come from above and crush the shattered. You have received both David’s son and David’s Lord: David’s Lord always, David’s son from a point in time; David’s Lord born of the substance of the Father, David’s son born of the Virgin Mary, conceived of the Holy Spirit. Let us hold both. One of these will be our eternal dwelling; the other is our deliverance from pilgrimage. For if our Lord Jesus Christ had not deigned to become man, man would have perished. He became what he made, so that what he made should not perish. True man, true God: God and man, the whole Christ. This is the Catholic faith. Whoever denies that Christ is God is a Photinian; whoever denies that Christ is man is a Manichee. Whoever confesses Christ as God equal to the Father and as true man, who truly suffered and shed true blood (for the truth would not free us if he gave a false price for us): whoever confesses both is a Catholic. He has the homeland, he has the way. He has the homeland: “In the beginning was the Word”; he has the homeland: “Though he was in the form of God, he did not count it robbery to be equal with God.” He has the way: “The Word became flesh”; he has the way: “He emptied himself, taking the form of a servant.” He himself is the homeland to which we go; he himself the way by which we go. Through him let us go to him, and we shall not go astray.","f":"Augustine, <i>Serm.</i> 92.2 (PL 38:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/92-2)."},"augustine-sermones/93.1":{"o":"Hesterno die qui adfuistis, promissionem nostram tenetis: quæ hodie non solis vobis, sed plurihus etiam qui convenerunt, Domino adjuvante, reddenda est. Quæ sint decem virgines, quarum sint quinque prudentes et quinque stultæ, non facile indagari potest. Verumtamen secundum ca quæ continet ipsa lectio quam Charitati vcstræ etiam hodie volui recitari, quantum mihi Dominus intellectum donare dignatur, non mihi videtur ista parabola vel similitudo ad eas solas pertinere, quae propria et excellentiori sanctitate virgines in Ecclesia nominantur, quas etiam usitatiore vocabulo Sanctimoniales appellare consuevimus: sed, nisi fallor, hæc similitudo ad universam Ecclesiam pertinet. Quamvis etsi illas solas intelligeremus, quæ Sanctimoniales vocantur,numquid decem sunt? Absit ut tanta virginum multitudo ad tam exiguum numerum revocetur. Forte autem dicat aliquis: Quid si multae sunt nomine, et tam paucae sunt in veritate, ut vix decem inveniantur? Non ita est. Nam si solas decem intelligi vellet bonas, non ibi ostenderet quinque fatuas. Si cnim multæ sunt virgines qux vocantur, quare contra quinque ostia domus magnæ clauduntur?","t":"Those of you who were here yesterday remember our promise, which today, with the Lord’s help, is to be paid not to you alone but also to the many others who have gathered. Who the ten virgins are, of whom five are wise and five foolish, cannot easily be traced out. Yet according to what is contained in the reading itself, which I wished to have read to your Charity again today, so far as the Lord deigns to give me understanding, this parable or likeness does not seem to me to concern only those who in the church are called virgins because of a special and more excellent holiness, whom by a more common word we are also accustomed to call nuns; but, unless I am mistaken, this likeness concerns the whole church. Even if we understood it of those alone who are called nuns, are there only ten? God forbid that so great a multitude of virgins should be brought down to so small a number. But perhaps someone may say: “What if they are many in name, and so few in truth that scarcely ten are found?” It is not so. For if he wished only ten to be understood as good, he would not have shown five foolish ones there. For if those called virgins are many, why is the door of the great house shut against five?","f":"Augustine, <i>Serm.</i> 93.1 (PL 38:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-1)."},"augustine-sermones/93.10":{"o":"Etenim ecce istæ virgines stultæ, quæ non portaverunt oleum secum, abstinentia sua qua virgincs appellantur, et bonis operibus suis, quando lampades ferre videntur, hominibus volunt placere. Et si hominibus volunt placere, et ideo omnia ista Laudabilia faciunt, oleum secum non portant. Tu ergo tecum porta, intus porta, ubi videt Deus: ibi porta testimonium conscientiae tuae. Qui autem ambulat ad testimonium alienum, oleum non portat secum. Si ideo abstines ab illicitis, et facis bona opera, ut ab hominibus lauderis; non est intus oleum. Denique cum coeperint homines non laudare, deficiunt lampades. Intendat itaque Charitas vestra. Antequam dormirent illac virgines, non est dictum quia exstinguebantur lampades illarum. Sapientium lampades ardebant de oleo interno I, de conscientias securitate., de interiore gloria, de intima charitate. Ardebant tamen et illarum fatuarum. Quare tunc ardebant? Quia non deerant laudes hominum. Postea vero quam surrexerunt, id est, in resurrectione a mortuis, coeperunt aptare lampades suas, id est praeparare Deo operum suorum reddere rationem. Et quia tunc nemo est qui laudet, omnis homo causæ suae vacat, nemo est tunc qui non de se cogitet: non ergo erant qui oleum venderent; coeperunt deficere lampades, ct converterunt se fatuæ ad quinquc prudentes: Date nobis de oleo vestro, quia lampades nostræ exstinguuntur. Hoc querebant quod consueverant, id est, alieno oleo lucere, ad alienas laudes ambulare. Date nobis de oleo vestro, quia lampades nostre exstinguuntur.","t":"For see, these foolish virgins, who did not carry oil with them, want to please men by their abstinence, for which they are called virgins, and by their good works, in which they seem to carry lamps. And if they want to please men, and do all these praiseworthy things for that reason, they do not carry oil with them. You, then, carry it with you; carry it within, where God sees; there carry the testimony of your conscience. But whoever walks by the testimony of others does not carry oil with him. If you abstain from unlawful things and do good works so as to be praised by men, there is no oil within. And so when people begin not to praise, the lamps fail. Let your Charity attend, then. Before those virgins slept, it was not said that their lamps were going out. The lamps of the wise were burning with inner oil, with the security of conscience, with inner glory, with inmost love. Yet the lamps of the foolish were burning too. Why were they burning then? Because the praises of men were not lacking. But after they rose, that is, in the resurrection from the dead, they began to trim their lamps, that is, to prepare to render God an account of their works. And because then there is no one to praise, everyone is taken up with his own case, there is no one then who does not think of himself; so there were none to sell them oil. Their lamps began to fail, and the foolish turned to the five wise: “Give us some of your oil, for our lamps are going out.” They sought what they were used to, that is, to shine with another’s oil, to walk by others’ praises. “Give us some of your oil, for our lamps are going out.”","f":"Augustine, <i>Serm.</i> 93.10 (PL 38:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-10)."},"augustine-sermones/93.11":{"o":"At illæ: Ne forte, inquiunt, non sufficiat nobis et vobis, ite potius ad vendentes, et emite vobis. Non consulentium, sed irridentium est ista responsio. Quare irridentium? Quia sapientes erant, quia sapientia erat in illis. Non enim sapientes de suo erant: sed illa in illis erat sapientia, de qua scriptum est in quodam libro, quae dicit contemptoribus suis, cum venerint ad mala, quæ illis minata est: Et ego vestrae perditioni superridebo. Quid mirum est, quia sapientes irrident fatuas? Quid est irridere?","t":"But they said: “Perhaps there will not be enough for us and for you; go rather to those who sell, and buy for yourselves.” This reply is not that of people giving advice, but of people mocking. Why mocking? Because they were wise, because wisdom was in them. For they were not wise of themselves; but that wisdom was in them of which it is written in a certain book, which says to those who despise her, when they come to the evils she threatened them with: “And I too will laugh at your destruction.” What wonder is it that the wise mock the foolish? What does it mean to mock?","f":"Augustine, <i>Serm.</i> 93.11 (PL 38:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-11)."},"augustine-sermones/93.12":{"o":"Ite ad vendentes, et emite vobis: quæ nou solebatis bene vivere, nisi quia vos homines laudabant, qui vobis ołeum vendebant. Quid est, oleum vendebant? Laudes vendebant. Qui vendunt laudes, nisi adulatores? Quanto magis non acquiesceretis adulatoribus, et iutus oleum portaretis, et propter bonam conscientiam omnia bona opera faceretis: tunc diceretis, Emendabit me justus in misericordia, et arguet me; oleum autem peccatoris non impinguabit caput meum. Melius, inquit, emendet me justus, arguat me justus, colaphizet me justus, corrigat me justus, quam impinguet caput meum oleum peccatoris. Quid est oleum peccatoris, nisi blandimenta adulatoris?","t":"“Go to those who sell, and buy for yourselves,” you who were not accustomed to live well except because people praised you, who sold you oil. What does “they sold oil” mean? They sold praises. Who sell praises but flatterers? How much better if you had not yielded to flatterers, and had carried oil within, and had done all your good works for the sake of a good conscience: then you would say, “The righteous man will correct me in mercy and rebuke me; but the oil of the sinner shall not anoint my head.” Better, he says, that the righteous should correct me, the righteous rebuke me, the righteous strike me, the righteous set me right, than that the sinner’s oil should anoint my head. What is the sinner’s oil but the flatterer’s blandishments?","f":"Augustine, <i>Serm.</i> 93.12 (PL 38:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-12)."},"augustine-sermones/93.13":{"o":"Ite ergo ad vendentes; hoc facere consuestis. Nos autem non vobis damus. Quare? Ne forte non sufficiat nobis et vobis, Quid est, non sufficiat? Non desperatione dictutn est, sed sobria et pia humilitate. Quamvis enim bonns babeat bonam conscientiam; unde scit quemadmodum judicet ille qui a nemine fallitur? Habet bonam conscientiam non illum titillant crimina in corde concepta; sed propter quotidiana quædam vitæ humanae peccata, licet bona conscientia sit, tamen dicit Deo, Dimitte nobis debita nostra: quia fecit quod scquitur, Sicut et nos dimittimus debitoribus nostris. Fregit pancm esurienti ex corde, vestivit nudum ex corde: de oleo interiore fecit opera bona, et tamen in illo judicio trepidat ipsa bona conscientia.","t":"“Go, then, to those who sell”: you are used to doing this. “But we do not give to you.” Why? “Perhaps there will not be enough for us and for you.” What does “there will not be enough” mean? It was not said in despair but in sober and godly humility. For although a good person has a good conscience, how does he know how he will be judged by him who is deceived by no one? He has a good conscience; crimes conceived in the heart do not tickle him; but because of certain daily sins of human life, though his conscience is good, he still says to God, “Forgive us our debts,” because he has done what follows, “as we also forgive our debtors.” He broke bread for the hungry from the heart, clothed the naked from the heart; from the inner oil he did good works; and yet at that judgment even a good conscience trembles.","f":"Augustine, <i>Serm.</i> 93.13 (PL 38:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-13)."},"augustine-sermones/93.14":{"o":"Vide quid est, Date nobis oleum. Audierunt, Ite potius ad vendentes. Quia laudibus humanis bene vivere consucstis, vobiscum oleum non portatis: non autem nos damus; ne forte non sufficiat nobis et vobis. Vix enim de nobis judicamus, quanto minus possumus judicare de vobis? Quid cst, Vix de nohis judicamus? Quia cum rex justus sederit in throno, quis gloriabitur castum se habere cor? Forte tu non invenis aliquid in conscientia tua; et invenit ille qni melius videt, cujus acies divina penetrat altiora: videt fortc aliquid, invenit forte ałiquid. Quanto melius illi dicis, Ne intres in judicium cum servo tuo ( Psal. CXLII, 2)? Etiam quanto melius dicis, Dimitte nobis debita nostra? Quia et dicitur tibi propter illas faces, propter illas lampades: Esurivi, ct dedisti milii manducare. Quid ergo? et illæ non illud fecerum? Non fecerunt ante illum. Sed quomodo fecerunt? Quomudo prohibet Dominus, qui dixit, Cavete facere justitiam vestram coram hominibus, ut videamini ab eia: alioquin non habebitis mercedem apud Patrem vestrum qui in cælis est. Et nolite similes esse hypocritis, quando oratis. Amant enim stare in plateis et orave, ut videantur ab hominibus. Amen dico vobis, perceperunt mercedem suam (Matth. vi, i, 5). Emerunt oleum, pretium dederunt: emerunt, non sunt fraudati laudibus humanis; quæsierunt laudes humanas, habuerunt. Istæ laudes humanæ in dic judicii non eos adjuvant. Illæ autem quomodo fecerunt? Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in cælis est. Non ait, Vos. Non enim de tuo habes oleum. Jacta te, et dic, Habeo: sed ab eo. Quid enim habes, quod non accepisti? Ergo illæ sic feccrunt, illæ sic.","t":"See what “Give us oil” means. They heard: “Go rather to those who sell.” Because you were used to living well for human praise, you do not carry oil with you; and we do not give, lest perhaps there be not enough for us and for you. For we can scarcely judge about ourselves; how much less can we judge about you? What does “we can scarcely judge about ourselves” mean? Because “when the righteous king sits on his throne, who will boast that he has a pure heart?” Perhaps you find nothing in your conscience; and he who sees better, whose divine gaze penetrates higher things, finds something: perhaps he sees something, perhaps he finds something. How much better to say to him, “Do not enter into judgment with your servant”! How much better, too, to say, “Forgive us our debts”! For it will be said to you, because of those torches, because of those lamps: “I was hungry, and you gave me food.” What then? Did those others not do this? They did not do it before him. But how did they do it? As the Lord forbids, who said, “Beware of doing your righteousness before men, to be seen by them; otherwise you will have no reward with your Father who is in heaven. And do not be like the hypocrites when you pray; for they love to stand in the streets and pray, to be seen by men. Amen I say to you, they have received their reward.” They bought oil, they paid the price; they bought, they were not cheated of human praise; they sought human praise, they had it. These human praises do not help them on the day of judgment. But how did the wise do it? “Let your works shine before men, so that they may see your good deeds and glorify your Father who is in heaven.” He does not say, “you.” For you do not have the oil from yourself. Boast and say, “I have it”: but from him. “For what do you have that you did not receive?” So the wise did thus, the wise did thus.","f":"Augustine, <i>Serm.</i> 93.14 (PL 38:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-14)."},"augustine-sermones/93.15":{"o":"Non cst autem mirandum, cum eunt emere, cum quærunt a quibus laudentur, et non inveniunt; cum quærunt a quibus consolentur, et non inveniunt; aperta est janua, venit sponsus et sponsa, tunc glorificata cum Christo Ecclesia, ut singula membra ad totum se colligant. Et intraverunt cum eo ad nuptias, el clausum est ostium. Et illæ fatuæ postea venerunt: sed numquid oleum emerunt, aut a quibus emerent invenerunl? Ideo januas clausas invenerunt: pulsare coeperunt, sed sero.","t":"It is no wonder that while they go to buy, while they look for people to praise them and do not find them, while they look for people to console them and do not find them, the door is opened, the bridegroom and the bride come, the church then glorified with Christ, so that the individual members gather themselves into the whole. “And they went in with him to the wedding, and the door was shut.” And afterward the foolish came: but had they bought oil, or found anyone to buy from? So they found the doors shut; they began to knock, but too late.","f":"Augustine, <i>Serm.</i> 93.15 (PL 38:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-15)."},"augustine-sermones/93.16":{"o":"Dictum est, verum est, non fallaciter dictum est, Pulsate et aperietur vobis: sed modo quando tempus est miscricordise, non quando tempus est judicii. Non enim possunt confundi ista tempora, cum misericordiam ct judicium Domino suo cantet Ecclesia. Tempus est misericordiæ; age poenitentiam. Tempore judicii illam habes agere? Eris in virginibus illis, contra quas clausum est ostium. Domine, Domine, aperi nobis. Numquid non pœnitentiam egerunt, quia secum oleum non portaverunt? Et quid illis profuit sera poenitentia, quando cas irridcbat vcra sapientia? Clausum est ergo ostium. Et quid illis dictum cst? Non novi vos. Non illas novit, qui omnia novit? Quid ergo est, Non novi vos? Improbo vos, reprobo vos. In arte mea non vos agnosco; ars mca nescit vitia: hoc est autcm magnum, et nescit vitia, et judicat vitia. Nescit faciendo, judicat argucndo. Sic ergo non novi vos.","t":"It was said, it is true, it was not said deceitfully: “Knock, and it will be opened to you”; but now, when it is the time of mercy, not when it is the time of judgment. For these times cannot be confused, since the church sings to her Lord of mercy and judgment. It is the time of mercy: repent. Will you repent at the time of judgment? You will be among those virgins against whom the door was shut. “Lord, Lord, open to us.” Did they not repent that they had not carried oil with them? And what did late repentance profit them, when true Wisdom was mocking them? So the door was shut. And what was said to them? “I do not know you.” Did he not know them, who knows all things? What, then, does “I do not know you” mean? I disapprove of you, I reject you. In my art I do not recognize you; my art knows no vices. And this is a great thing: it both does not know vices and judges vices. It does not know them by doing them; it judges them by convicting them. So, then, “I do not know you.”","f":"Augustine, <i>Serm.</i> 93.16 (PL 38:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-16)."},"augustine-sermones/93.17":{"o":"Ierunt, intraverunt quinque prudentes. Quam multi estis, fratres mei, in nomine Christi; sint in vobis quinque prudentes, sed nolite quinque homines. Siut in vobis quinque prudentes, ad istam prudentiam quinarii numeri pertinentes. Veniet enim hora, ct quando nescimus, veniet. Media nocte veniet, vigilate. Sic clausit Evangelium: Vigilate, quia nescitis diem neque horam. Si ergo dormituri sumus, quomodo vigilamus? Corde vigila, fide vigila, spe vigila, charitate vigila, operibus vigila: et quando corpore dormiveris, veniet tempus ut surgas. Cum autem surrexeris, præpara lampades. Tunc non exstinguantur, tunc interiore conscientiæ oleo vegetentur: tunc sponsus ille incorporcis nexibus ampleclatur, tunc te introducat in domum, ubi nunquam dormias, ubi nunquam tua lampas possitexsiingui. Hodie vero laboramus, et lampades nostræ inter ventos sæcnli hujus tentationesque fluctuant: sed ardeat in robore flamma nostra, ut ventus tentationis augeat ignem potius, quam exstinguat.","t":"“The five wise went, they went in.” How many you are, my brothers, in the name of Christ! Let there be among you the five wise; but not five persons only. Let there be among you the five wise, those who belong to that wisdom of the number five. For the hour will come, and it will come when we do not know. It will come at midnight: keep watch. So the Gospel closed: “Keep watch, for you know neither the day nor the hour.” If, then, we are to fall asleep, how do we keep watch? Keep watch with the heart, keep watch by faith, keep watch by hope, keep watch by love, keep watch by works; and when you have slept in the body, the time will come for you to rise. And when you have risen, make ready your lamps. Then let them not go out; then let them be kept alive by the inner oil of conscience; then let that bridegroom embrace you with bodiless bonds; then let him bring you into the house where you will never sleep, where your lamp can never be put out. But today we labor, and our lamps flicker among the winds and temptations of this world; but let our flame burn strongly, so that the wind of temptation may rather increase the fire than put it out.","f":"Augustine, <i>Serm.</i> 93.17 (PL 38:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-17)."},"augustine-sermones/93.2":{"o":"Intelligamus ergo, charissimi, ad omnes nos, id est, ad universam omnino Ecclesiam pertinere istam parabolam, non ad solos præpositos, dequibus hesterno die locuti sumus; nec ad solas plebes; sed prorsus ad omnes. Quare ergo quinque et quinque virgines? Ist:e quinque et quinque virgines, omnes omnino sunt animæ Christianorum. Sed ut dicamus vobis. quod Deo inspirante sentimus, non qualescumque animæ, sed tales animæ quæ habent catholicam fidem, et habere videntur bona opera in Ecclesia Dei: et tamen ex ipsis quinque sunt prudentes, et quinque fatuæ. Quare ergo appellatæ sunt qumque, ct quare virgines, prius vidcamus; et deinde caetera consideremus. Omnis anima in corpore ideo quinario numero censclur, quia quinque sensibus utitur. Nihil est enim quod sentimus ex corpore, nisi janua quinquepartita, aut videndo, aut audicndo, aut odorando, aut gustando, aut tangendo. Qui ergo se abstinet ab illicito visu, ab illicito auditu, ab illicito odoratu, ab illicito gustatu, ab illicito tactu, propter ipsam integritatem, virginis nomen accepit.","t":"Let us understand, then, dearly beloved, that this parable concerns all of us, that is, the whole church without exception: not only those set over others, of whom we spoke yesterday, nor only the people, but absolutely all. Why, then, five and five virgins? These five and five virgins are all the souls of Christians whatever. But to tell you what we think, by God’s inspiration: not souls of any sort, but such souls as hold the Catholic faith and seem to have good works in the church of God; and yet of them five are wise and five foolish. First let us see why they are called five, and why virgins; and then let us consider the rest. Every soul in a body is reckoned by the number five, because it uses five senses. For there is nothing we perceive through the body except by a fivefold door: by seeing, by hearing, by smelling, by tasting, or by touching. Whoever, then, abstains from unlawful seeing, unlawful hearing, unlawful smelling, unlawful tasting, unlawful touching, has received the name of virgin because of that very integrity.","f":"Augustine, <i>Serm.</i> 93.2 (PL 38:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-2)."},"augustine-sermones/93.3":{"o":"Sed si bonum est abstinere ab illicitis sentiendi motibus, et ideo unaquænque anima christiana virginis nomen accepit; quare quinque admittuntur, et quinque repelluntur? Et virgines sunt, et repelluntur. Parum est quia virgincs sunt: et lampades habent. Virgines, propter abstinentiam ab illicitis sensibus; lampades habent, propter opera bona. De quibus operibus Dominus dicit: Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in cælis eat. Item discipulis dicit: Sint lumbi vestri accincti, et lucernæ ardentes. In lumbis accinctis, virginitas: in lucernis ardentibus, opera bona.","t":"But if it is good to abstain from unlawful movements of the senses, and for that reason every Christian soul has received the name of virgin, why are five admitted and five turned away? They are virgins, and they are turned away. It is not enough that they are virgins: they also have lamps. Virgins, because of abstinence from unlawful sensations; they have lamps, because of good works. Of these works the Lord says: “Let your works shine before men, so that they may see your good deeds and glorify your Father who is in heaven.” Again he says to the disciples: “Let your loins be girded and your lamps burning.” In the girded loins, virginity; in the burning lamps, good works.","f":"Augustine, <i>Serm.</i> 93.3 (PL 38:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-3)."},"augustine-sermones/93.4":{"o":"Non solet dici virginitas utique in conjugalis: tamen etiam ibi est fidei virginitas, quae exhibet pudicitiam conjugalem. Nam ut noverit Sanctitas vestra, non importune secundum animam et secundum integritalem fidei, qua etiam fide ab illicitis abstinetur, et bona opera fiunt, unumquemque vel unamquamque animam virginem dici; tota Ecclesia quæ constat ex virginibus et pueris, et maritatis feminis et uxoratis viris, uno nomine virgo cst appellata. Unde hoc probamus? Apostolum audi dicentem, non solis sanctimonialibus, snd universæ prorsus Ecclosiæ: Desponsavi vos uni viro virginem castam exhibere Christo. Et quia hujus virginitatis corruptor, diabolus cavendus est, co. tinno ipse Apostolus cum dixisset, Desponsavi ros uni viro virginem castam exhibere Clwisto; adjunxit ct ait, Timeo autem, ne sicut serpens Evam seduxit in rersutia sua, sic et vestri sensus corrumpantur a castilate quæ est in Christo (II Cor. XI, i, 3). In corpore virginitatempaucæ habent: in corde omnes habere debent. Si ergo ab illicitis abstinentia bona est, unde virginitas nomen accepit, et opera bona laudabilia sunt, quæ significantur lampadibus; quare quinque admittuntur, et quinque repelluntur? Si et virgoest, ut lampades fert, et tamen non admittitur; ubi se videt qui nec virginitatem ab illicitis servat, nec opera bona volens habere in tenebris ambulat?","t":"Virginity is not usually spoken of among the married; yet there too there is a virginity of faith, which shows itself in married chastity. For so that your Holiness may know that it is not inappropriate to call each man or each woman a virgin in soul, and in the integrity of faith by which one abstains from unlawful things and good works are done: the whole church, which consists of virgins and boys, married women and married men, is called by one name, a virgin. How do we prove this? Hear the apostle, speaking not to the nuns alone but to the whole church without exception: “I have betrothed you to one husband, to present you as a chaste virgin to Christ.” And because the devil, the corrupter of this virginity, must be guarded against, the same apostle, having said, “I have betrothed you to one husband, to present you as a chaste virgin to Christ,” at once added: “But I fear lest, as the serpent deceived Eve by his cunning, so your minds too may be corrupted from the chastity that is in Christ.” Few have virginity in the body; all ought to have it in the heart. If, then, abstinence from unlawful things is good, from which virginity took its name, and good works are praiseworthy, which are signified by the lamps: why are five admitted and five turned away? If someone is a virgin and carries lamps, and yet is not admitted, where does he see himself who neither keeps virginity from unlawful things nor wishes to have good works, but walks in darkness?","f":"Augustine, <i>Serm.</i> 93.4 (PL 38:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-4)."},"augustine-sermones/93.5":{"o":"De istis ergo, fratres mei, de istis potius disputemus. Qui non vult videre quod malum est, qui non vult audire quod malum est, qui ab illicitis sacriticiorum nidoribus avertit odoratum, ab illicitis sacrificiorum cibis avertit gustatum, fugit complexum alienæ, frangit panem esurienti, hospitem inducit in domum, vestit nudum, concordat litigiosum, visitat ægrotum, sepelit mortuum: ecce virgo, ecce habet lampades. Quid quærimus amplius? Adhuc quæro. Quid adhuc quæris, inquit? Adhuc quæro: intentum me fecit Evangelium sanctum. Etiam ipsas virgincs et ferentes lampades, alias dixit prudentes, alias stultas. Unde intuemur? unde discernimus? De oleo. Aliquid magnum significat oleum, valde magnum. Putas, non charitas est? Quærendo dicimus, non sententiam præcipitamus. Unde mihi videatur oleo charitas significari, dicam vobis. Apostolus dicit, Adhuc supereminentiorem vobis viam demonstro. Supereminentiorem viam quam dcmonstrat? Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum æramentum sonans, aut cymbalum tinniens. Ipsa est supereminens via, id est, charitas, quæ merito oleo significatur. Omnibus enim humoribus olcum supereminet. Mitte aquam, et superinfunde oleum, olcum supereminet. Mitte oleum, superinfunde aquam, oleum supcreminet. Si ordinem servaveris, vincit: si ordinem mutaveris, vincit. Charitas nunquam cadit (I Cor. In, 31, et XIII, 1,8).","t":"About these, then, my brothers, about these rather let us reason. Whoever does not wish to see what is evil, does not wish to hear what is evil, turns his smell away from the unlawful fumes of sacrifices, turns his taste away from the unlawful food of sacrifices, flees the embrace of another man’s wife, breaks bread for the hungry, brings the stranger into his house, clothes the naked, reconciles the quarrelsome, visits the sick, buries the dead: see, a virgin; see, he has lamps. What more do we look for? I look for more still. “What more are you looking for?” someone says. I look for more still: the holy Gospel has made me attentive. Even of these virgins carrying lamps it called some wise and others foolish. How do we see it? How do we tell them apart? By the oil. The oil signifies something great, very great. Do you think it is not love? We say it as inquirers; we do not rush to a verdict. I will tell you why it seems to me that love is signified by the oil. The apostle says, “I show you a still more excellent way.” What more excellent way does he show? “If I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a tinkling cymbal.” That is the more excellent way, that is, love, which is rightly signified by oil. For oil rises above all liquids. Pour in water and pour oil on top: the oil rises above. Pour in oil, pour water on top: the oil rises above. If you keep the order, it wins; if you change the order, it wins. “Love never fails.”","f":"Augustine, <i>Serm.</i> 93.5 (PL 38:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-5)."},"augustine-sermones/93.6":{"o":"Quid ergo, fratres? Jam disceptemus de quinque virginibus prudentibus et quinquc fatuis. Voluerunt ire obviam sponso. Quid cst, ire obviam sponso? Cordc ire, exspectare cjus adventum. Sed ille tardabat. Dum tardat ille, dormierunt omnes. Quid est, omnes? Et fatuæ et sapientes, obdormitaverunt omnca, et dormierunt. Putamus, bonus est somnus iste? Quid cst somnus iste? Ne forte tardante sponso, quoniam abundat iniquitas, refrigescit charitas multorum. Secine intellecturi sumus istam somnum? Non mihi placct: dico quare. Quia suut ibi prudentes: et utique quando dixit Dominus, Qioniam abundavit iniquitas, refrigescit charitas multorum; suhjecit ct ait, Qui autem perseveraverit usque in finem, hic salvus erit (MaUh. xxiv, 12,13). Ubi vultis esse istas prudentes? Nonne in his qui perseveravcrunt usque in finem? Non ob aliud, fratres, non ob aliud prorsus admitterentur intro, nisi quia perseveraverunt usque in linem. Non ergo eis obrepsit frigus charitalis, non in cis refriguit charitas; sed fervet usque in finem. Quia fervet usque in finem, ideo sponsi januæ patuerunt: ideo cis dictum est ut intrarent, sicut illi optimo servo, Intra in gaudium Domini tui. Quid est ergo, Dormitaverunt omnes? Est alius somnus, quem nemo evadit. Non recordamini Apostolum dicentem, De dormientibus autem nolo vos ignorare, fratres (l Thess. IV, 12), id est, dc his qui mortui sunt i Quare enim dormientes vocantur, nisi quia suo die resuscitantur? Ergo dormierunt omnes. Putas, quia prudens est, ideo non babet mori? Fatua sit virgo, prudens sit virgo, somnum mortis omnes patiuntur.","t":"What then, brothers? Now let us discuss the five wise virgins and the five foolish. They wished to go out to meet the bridegroom. What is it to go out to meet the bridegroom? To go with the heart, to await his coming. But he delayed. While he delays, they all slept. What does “all” mean? Foolish and wise, they all grew drowsy and slept. Do we think this sleep is good? What is this sleep? Is it perhaps that, while the bridegroom delays, “because iniquity abounds, the love of many grows cold”? Are we to understand this sleep so? I do not like it; I will tell you why. Because the wise are there too; and certainly when the Lord said, “Because iniquity has abounded, the love of many will grow cold,” he went on to say, “But whoever perseveres to the end will be saved.” Where do you want these wise virgins to be? Are they not among those who persevered to the end? For no other reason, brothers, for no other reason at all would they be admitted, except that they persevered to the end. So the chill of love did not creep upon them; love did not grow cold in them, but stays fervent to the end. Because it stays fervent to the end, the bridegroom’s doors opened; therefore it was said to them that they should enter, as to that excellent servant: “Enter into the joy of your Lord.” What, then, does “they all slept” mean? There is another sleep, which no one escapes. Do you not remember the apostle saying, “But concerning those who sleep I do not want you to be ignorant, brothers,” that is, about those who have died? For why are they called sleepers, except that they are raised on their day? So they all slept. Do you think that because she is wise she does not have to die? Whether the virgin is foolish or wise, all undergo the sleep of death.","f":"Augustine, <i>Serm.</i> 93.6 (PL 38:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-6)."},"augustine-sermones/93.7":{"o":"Aliquando autem dicunt sibi homines: Ecce jam dies juditii venit, tanta mala fiunt, tantæ tribulationes crebrescunt; ecce omnia quæ Prophetæ dixerunt, pene completa suut; jam dies judicii instat. Qui hoc dicuut, et fideliter dicunt, tanquam obviam eunt sponso cogitationibus talibus. Sed ecce bellum super bellum, tribulatio super tribulationem, teræ motus super terræ motum. fames super famem, gens super gentem, et nondum venit sponsus. Cum ergo exspectatur ut veniat, dormiunt omne illi qui dicunt, Ecce venit, et dies judicii hie nos invenit. Cum dicit, dormit. Ergo observet ad somnum suum, ct perseveret in charitate usque ad somnum suum: exspectantem illum inveniat somnus. Puta enim quia dormivit. Numquid qui dormit, non adjiciet ut resurgat. Dormierunt ergo omnes: et de illis prudentibus, et de illis fatuis omnes dormierunt.","t":"Sometimes people say to themselves: “See, the day of judgment is now coming; so many evils are happening, such great tribulations are multiplying; see, all that the prophets said is almost fulfilled; the day of judgment is now at hand.” Those who say this, and say it in faith, go out as it were to meet the bridegroom with such thoughts. But see, war upon war, tribulation upon tribulation, earthquake upon earthquake, famine upon famine, nation against nation, and still the bridegroom has not come. So while he is awaited, all those who say, “See, he is coming, and the day of judgment will find us here,” fall asleep. While he says it, he falls asleep. So let him look to his sleep, and persevere in love until his sleep: let sleep find him waiting. For suppose he has fallen asleep: “Will not he who sleeps rise again?” So they all slept: of the wise and of the foolish, all slept.","f":"Augustine, <i>Serm.</i> 93.7 (PL 38:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-7)."},"augustine-sermones/93.8":{"o":"Ecce media nocte clamor factus est. Quid est, media nocte? Quando non speratur, quando omnino non creditur. Noctem posuit pro ignorantia. Aliquis quasi computat sibi: Ecce ab Adam tot anni transierunt, et ecce complentur sex millia annorum, et continuo, quomodo quidam tractatorcs computaverunt, continuo veniet dies judicii: et vcniunt, et transeunt computationos, et adhuc remoratur sponsi adventus, et dormiunt virgines quae obviam ierant. Et ecce dum non speratur, dum dicitur, Sex millia annorum exspectabantur, et ecce transierunt, unde scimus jam quando veniel? media nocte veniet. Quid est, Media nocte veriet? Dum nescis, veniet. Quare dum nescis, veniet? Ipsum Dominum audi: Non est vestrum scire tempora, qua Pater posuit in sua potestate. Dies Domini, ait Apostolus, tanquam fur iti nocte, ita vcniet. Ergo vigila nocte, ne furem patiaris. Nam somnus mortis, velis nolis, veniet.","t":"“See, at midnight a cry arose.” What does “at midnight” mean? When it is not expected, when it is not believed at all. He put night for ignorance. Someone reckons to himself, as it were: “See, so many years have passed since Adam, and see, six thousand years are being completed, and at once (as some commentators have reckoned) at once the day of judgment will come.” And the reckonings come and go, and still the bridegroom’s coming is delayed, and the virgins who had gone out to meet him are asleep. And see, while it is not expected, while it is being said, “Six thousand years were awaited, and see, they have passed; how do we know now when he will come?”, he will come at midnight. What does “he will come at midnight” mean? He will come while you do not know. Why will he come while you do not know? Hear the Lord himself: “It is not for you to know the times which the Father has set by his own authority.” “The day of the Lord,” says the apostle, “will come like a thief in the night.” So keep watch in the night, so that you do not suffer the thief. For the sleep of death, whether you will or not, will come.","f":"Augustine, <i>Serm.</i> 93.8 (PL 38:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-8)."},"augustine-sermones/93.9":{"o":"Sed cum factus fuerit clamor media nocte. Quis iste clamor, nisi de quo Apostolus dicit, In ictu oculi, in novissima tuba? Canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur. Denique clamore facio media nocte, quo clamabitur, Ecce sponsus venit, quid sequitur? Surrexerunt omnes. Quid est, Surrexerunt omnes? Veniet hora, dixit ipse Dominus, quando omne. qui sunt in monumentis, audient vocem ejus, et procedent. Ergo ad uovissiniam tubam surrexerunt omnes. Prudentes autem illæ tulerunt oleum secum in vasis suis: stultæ vero illæ non tulerunt oleum secum. Quid est, non tulerunt oleum secum in vasis suis? Quid est, in vasis suis? in cordibus suis. Unde dicit Apostolus, Gloria nostra hæc est, testimonium conscientiæ nostræ. Ibi oleum, magnum oleum: de dono Dei est hoc oleum. Denique homines oleum mittere intro possunt, olivam creare non possunt. Ecce habeo oleum: numquid tu creasti oleum? De Dei dono est. Habes oleum, porta tecum. Qtiid est, porta tecum. Intus habe, ibi place Deo.","t":"But when the cry arose at midnight: what is this cry, if not that of which the apostle says, “In the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will rise incorrupt, and we shall be changed”? Then, when the cry arose at midnight, by which it will be cried, “See, the bridegroom is coming,” what follows? “They all rose.” What does “they all rose” mean? “The hour will come,” the Lord himself said, “when all who are in the tombs will hear his voice and come forth.” So at the last trumpet they all rose. “But the wise took oil with them in their vessels; the foolish did not take oil with them.” What does “they did not take oil with them in their vessels” mean? What does “in their vessels” mean? In their hearts. Hence the apostle says, “This is our glory, the testimony of our conscience.” There is the oil, the great oil: this oil comes from God’s gift. Indeed, people can put oil into a vessel; they cannot create the olive. See, I have oil: did you create the oil? It is from God’s gift. You have oil: carry it with you. What does “carry it with you” mean? Have it within; please God there.","f":"Augustine, <i>Serm.</i> 93.9 (PL 38:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/93-9)."},"augustine-sermones/94.1":{"o":"Domini fratres et coepiscopi mei praesentia quidem sua nos visitare et exhilarare dignati sunt: sed nescio quare nolunt me fessum adjuvare. Hoc ideo Charitati vestræ dixi ipsis audientibus, ut quodam modo audientia vestra intercedat pro me apud illos, ut quando cos rogo faciant et ipsi sermonem. Erogent quod acceperunt, operari magis quam excusare dignentur. A me autem fatigato et vix loquente, pauca libenter accipite. Habemus enim et libellum de beneficiis Dei per sanctum Martyrem datis, pariter libentius audiamus. Quid ergo est? quid dicam vobis? Audistis in Evangelio et bonorum servorum meritum, ct paenam malorum. Et malitia tota servi illius reprobati graviterque damnati ista fuit, quia noluit erogare. Servavit integrum quod accepit: sed Dominus ejus lucra qurcrebat. Avarus est Deus ad salutem nostram. Si sic damnatur qui non erogavit, quid debent exspectaro qui perdunt? Nos ergo dispensatores sumus, nos erogamus, vos accipitis. Lucra quærimus: bene vivite. Lucra enim erogationis nostræ ista sunt. Sed etiam ad vos nolite existimare non pertinere erogationem. Non potestis erogare de isto loco superiore, sed potestis ubicumque estis. Ubi reprehenditur Christus, - dcfendite: murmuratoribus respondete, blasphematores corripite, ab eorum vos societate alienate. Sic erogatis, si aliquos lucramini. Agite vicem nostram in domibus vestris. Episcopus inde appellatus est, quia superintendit, quia intendendo curat. Unusquisque ergo in domo sua, si caput est domui suæ, debet ad cum pertinere episcopatus officium, quomodo sui credant, ne aliqui ipsorum in haeresim incurrant, ne uxor, ne filius, ne filia, ne ipse servus, quia tanti est emptus. Disciplina apostolica preposuit dominum servo, et servum subdidit domino: Christus tamen pro ambobus unum prelium dedit. Minimos vestros nolite contemnere, domesticorum vestrorunt salutem Omni vigilantia procurate. Hæc si facitis, crogatis: pigri servi non eritis, damnationem tam detestandam non timebitis.","t":"My lords and brothers, my fellow bishops, have deigned to visit us and gladden us with their presence; but I do not know why they are unwilling to help me in my weariness. I have said this to your Charity in their hearing so that your listening may in a way intercede with them for me, so that when I ask them they too may give a sermon. Let them pay out what they have received; let them deign to work rather than to excuse themselves. From me, tired and scarcely able to speak, receive a few words gladly. For we also have a booklet about the benefits God has given through the holy martyr; let us listen to it as well, the more gladly. What is it, then? What shall I say to you? You heard in the Gospel both the merit of the good servants and the punishment of the bad. And the whole wickedness of that servant who was rejected and severely condemned was this: that he would not pay out. He kept intact what he received; but his master was looking for profit. God is greedy for our salvation. If he who did not pay out is condemned so, what should those who squander expect? We, then, are stewards: we pay out, you receive. We look for profit: live good lives. For these are the profits of our paying out. But do not think that paying out does not concern you as well. You cannot pay out from this higher place, but you can wherever you are. Where Christ is found fault with, defend him; answer the grumblers, rebuke the blasphemers, keep yourselves apart from their company. So you pay out, if you gain some. Act in our place in your homes. A bishop is so called because he oversees, because he takes care by watching over. So each one in his own house, if he is the head of his house, must have the bishop’s office belong to him: how his people believe, so that none of them falls into heresy, neither his wife, nor son, nor daughter, nor even the slave, since he was bought at so great a price. The apostolic teaching set the master over the slave and subjected the slave to the master; yet Christ gave one price for both. Do not despise the least of your people; look after the salvation of your household with all vigilance. If you do this, you are paying out; you will not be lazy servants; you will not fear so dreadful a condemnation.","f":"Augustine, <i>Serm.</i> 94.1 (PL 38:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/94-1)."},"augustine-sermones/95.1":{"o":"Scripturas sanctas exponentes vobis, quasi panes frangimus vobis. Vos esurientes accipite, et saginam laudis corde eructuate: et qui estis divites in epulis, nolite macri esse in opcribus et factis bonis. Quod cgo erogo vobis, non est meum. Quod manducatis, manduco: unde vivitis, vivo. Commune habemus in cœlo cellarium: inde enim venit verbum Dei.","t":"When we explain the holy Scriptures to you, it is as if we were breaking bread for you. Receive it hungrily, and let your hearts belch forth the rich fare of praise; and you who are rich in feasts, do not be lean in works and good deeds. What I pay out to you is not mine. What you eat, I eat; what you live on, I live on. We have a common storeroom in heaven: for from there comes the word of God.","f":"Augustine, <i>Serm.</i> 95.1 (PL 38:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/95-1)."},"augustine-sermones/95.2":{"o":"Septem panes significant septiformem operationem Spiritus sancti: quatuor millia hominum, Ecclesiam sub quatuor Evangeliis constitutam: septem sportæ fragmentorum, perfectionem Ecclesiæ. Hoc enim numero saepissime perfectio figuratur. Unde est enim quod dictum est, Septies in die laudabo te? Numquid errat homo, qui toties laudaverit Dominum? Quid est ergo, Septies laudabo; nisi, Nunquam a laude cessabo? Totum enim tempus significat qui dicit, septies. Unde septem dierum volumine sæcula provolvuntur. Quid est crgo, Septies in die laudabo te, nisi quod alio loco dicitur, Semper laus ejus in ore meo? Propter ipsam perfectionem ad septem Ecclesias scribit Joannes. Apocalypsis liber est sancti Joannis evangelistæ: scribit ad septem Ecclesias. Veraces estote, sportas agnoscite. Non enim fragmenta illa perierunt: sed quia et vos ad Ecclesiam pertinetis, vobis utique profccerunt. Quod vobis ista expono, Christo ministro: vos cum tranquille auditis, discumbitis. Ego corpore sedeo, corde consisto, et sollicitus ministro vobis; ne forte aliquem vestrum oflendat vasculum, non cibus. Epulas Dei nostis, sæpe audistis, mentes quærunt, non ventres.","t":"The seven loaves signify the sevenfold working of the Holy Spirit; the four thousand men, the church established under the four Gospels; the seven baskets of fragments, the perfection of the church. For by this number perfection is very often figured. For why was it said, “Seven times a day I will praise you”? Does a man go wrong who has praised the Lord that many times? What, then, does “seven times I will praise” mean, if not, “I will never cease from praise”? For he who says “seven times” signifies all time. Hence the ages roll on in a cycle of seven days. What, then, is “seven times a day I will praise you,” if not what is said in another place, “His praise is always in my mouth”? Because of this very perfection John writes to seven churches. The Apocalypse is a book of holy John the evangelist: he writes to seven churches. Be greedy eaters; recognize the baskets. For those fragments were not lost; but because you too belong to the church, they have surely profited you. In explaining these things to you, I serve Christ; you, when you listen quietly, are reclining at table. I sit in body, I stand in heart, and I serve you anxiously, lest perhaps the dish, not the food, should offend any of you. You know God’s banquets; you have often heard: they look for minds, not bellies.","f":"Augustine, <i>Serm.</i> 95.2 (PL 38:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/95-2)."},"augustine-sermones/95.3":{"o":"Certe saginata sunt quatuor millia hominum de septem panibus: quid mirabilius? Et tamen parum erat, nisi etiam sportæ septem de fragmentis residuis implerentur. 0 magna mysteria! operabantur, et opera loquebantur. Facta illa si intelligas, verba sunt. Et vos ad quatuor millia pertinetis, quia sub Evangelio quaternario vivitis. Ad nurnerum non pertinuerunt pucri et mulieres. Sic enim dictum est; Erant autem qui manducaverunt quatuor millia hominum, exceptis pueris et mulieribus. Quasi sine numcro essent insensati ct effeminati. Tamen manducent et ipsi. Manducent: forte pueri crescunt, et non erunt pueri; forte effeminati corriguntur, et castilicantur. Manducent: erogamus, impendimus. Qui sint autem isti, Deus inspicit convivium suum, ct si se non correxerint, qui novit invitare, novit et separare.","t":"Certainly four thousand men were fed on seven loaves: what more wonderful? And yet it was too little unless seven baskets were also filled from the fragments left over. O great mysteries! They were doing works, and the works were speaking. Those deeds, if you understand them, are words. You too belong to the four thousand, because you live under the fourfold Gospel. Children and women were not counted. For so it was said: “Those who ate were four thousand men, not counting children and women.” As if the foolish and the effeminate were without number. Yet let them eat too. Let them eat: perhaps the children grow and will no longer be children; perhaps the effeminate are corrected and made chaste. Let them eat: we pay out, we spend. But who they are, God looks over his banquet; and if they do not correct themselves, he who knows how to invite knows also how to separate.","f":"Augustine, <i>Serm.</i> 95.3 (PL 38:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/95-3)."},"augustine-sermones/95.4":{"o":"Nostis, charissimi: recolite evangelicam parabolam; quia intravit Dominus inspicere recumbentes in quodam convivio suo. Paterfamilias qui invitaverat, sicut scripium est, invenit ibi hominem non vestitum vestem nuptialem (Jd. xxn, 11). Ad nuptias enim invitaverat sponsus ille speciosus forma præ filiis hominum. Sponsus ille fœdus factus propter sponsam foedam, ut eam faceret pulchram. Unde foedus factus est pulcher? Si non probo, blasphemo. Dat mihi pulchritudinis ejus testimonium propheta, dicens: Speciosus forma præ filiis hominum. Dat mihi deformi. talis ejus testimonium alius propheta, dicens: Vidimus eum, et non habebat speciem neque decorem; sed vultus ejus abjectus, deformis positio ejus (Isai. liii, i). 0 propheta qui dixisli, Speciosus forma præ filiis hominum, contradicitur libi: alius propheta procedit conlra te, et dicit, Mentiris: Vidimus eum. Quid ost quod dicit, Speciosus forma præ filiis hominum? Vidimus eum non habentem speciem neque decorem. Ergo isti prophetae duo in angulo pacis discordant? Do Christo ambo dixerunt, de lapide angulari ambo dixerunt. In angulo concordant parietes. Si non concordaverunt, non est ædificium, sed ruina. Concordaut Prophetæ, non eos dimittamus in rixa. Imo nos eorum pacem cognoscamus: nam illi litigare non norunt. 0 Propheta qni dixisti, Speciosus forma præ filiis hominum, ubi vidisti? Responde, responde, ubi vidisti? Cum in forMa Dei esset non rapinam arbitratus est esse æqualis Deo. Ibi vidi. An tu dubitas cum qui æqualis est Deo, speciosum esse præ (iliis hominum? Respondisti: respondeat ille qui dixit, Vidimus eum, et non habebat speciem neque decorem. Dixisti: dic ubi vidisti. A verbis ipsius sumit exordium: ubi ille finivit, ibi iste incipit. Ubi ille finivilt? Qui cum in forma Dei esset, non rapinam arbitratus est esse æqualis Deo. Ecce ubi vidit speciosum forma præ filiis hominum: dic tu, ubi vidisti quia non habehat speciem neque decorem. Sed semetipsum exinanivit, formam servi accipiens; in similitudinem hominum fetus, et habitu inventus ut homo. De dcformitate ipsius adhuc dicit: Humilsavit se ipsum, factus obediens usque ad mortem, mortem autem crucis (Philipp. n, 6-8). Ecce ubi vidi. Concordant ergo ambo pacifici, et pacati sunt ambo. Quid est speciosius Deo? Quid dcformius Crucifixo? Iste ergo sponsus speciosus forma præ filiis hominum, deformis factus ut pulchram faceret sponsam, cui dicitur, O decora inter mulieres! de quj dicitur?Quæ eat ista quæ ascendit dealbata. illuminata, non colore mendacii fuscata? invenit ergo iste qui vocavit ad nupLias, bominem non habentem vestem nuptialem, et ait illi, Amice, quid huc intrasti non habens vestem nuptialem? At ille obmutuit. Non onim invenit quod responderet. Et ait paterfamilias qui intraverat: Ligate illi manus et pedes, et projicite illum in tenebras exteriores: ibi erit fletus et stridor dentium. De tam parva culpa tam magna paena? Magna enim. Parva dicitur culpa non habere vestem nuptialem: parva, sed non intelligentibus. Quando ille sic succenscret, quando ille sic judicaret, ut propter vestem nnpiialem quam non habebat, mitteret cum ligatis manibus et pedibus in tenebras exteriores, ubi csset fletus et stridor dentium, nisi culpa esset valde gravis vestem non habere nuptialem? Dico: quia per me invitati estis, et si vos ille invitavit, per nos invitavit. In convivio estis omnes, habetote vestem noptialem. Expono quæest, ut omnes habeatis, et si aliquis me non audit qui non habet, antequam veniat paterfamilias ct convivas suos inspiciat, mulelur in mclius, accipiat vestem nuplialem, securus discumbat.","t":"You know, dearly beloved; recall the Gospel parable, that the Lord came in to look at those reclining at a banquet of his. The householder who had invited them, as it is written, found there a man not clothed in a wedding garment. For that bridegroom “fair in form beyond the sons of men” had invited them to a wedding: that bridegroom who became ugly for the sake of an ugly bride, to make her beautiful. How was he who became ugly beautiful? If I do not prove it, I blaspheme. A prophet gives me testimony to his beauty, saying, “Fair in form beyond the sons of men.” Another prophet gives me testimony to his ugliness, saying, “We saw him, and he had no form or comeliness; but his face was despised, his bearing unsightly.” O prophet who said, “Fair in form beyond the sons of men,” you are contradicted: another prophet comes out against you and says, “You lie: we saw him.” What does it mean that he says, “Fair in form beyond the sons of men”? “We saw him having no form or comeliness.” Are these two prophets, then, at odds in the corner of peace? Both spoke of Christ; both spoke of the cornerstone. At the corner the walls agree. If they did not agree, there is no building, but a ruin. The prophets agree; let us not leave them quarrelling. Rather let us recognize their peace: for they do not know how to dispute. O prophet who said, “Fair in form beyond the sons of men,” where did you see it? Answer, answer, where did you see it? “Though he was in the form of God, he did not count it robbery to be equal with God.” There I saw it. Or do you doubt that he who is equal to God is fair beyond the sons of men? You have answered; let him answer who said, “We saw him, and he had no form or comeliness.” You have said it; say where you saw it. He takes his beginning from the other’s words: where the one ended, there the other begins. Where did the one end? “Who, though he was in the form of God, did not count it robbery to be equal with God.” See where he saw him fair in form beyond the sons of men. You, say where you saw that he had no form or comeliness. “But he emptied himself, taking the form of a servant, made in the likeness of men and found in appearance as a man.” Of his ugliness he says further: “He humbled himself, becoming obedient unto death, even death on a cross.” See where I saw it. So both agree, peaceable both, and both at peace. What is fairer than God? What uglier than the Crucified? So this bridegroom, fair in form beyond the sons of men, became ugly to make his bride beautiful, to whom it is said, “O fairest among women!”, of whom it is said, “Who is this who comes up made white?”, made bright, not darkened by the color of falsehood. This man, then, who called them to the wedding found a man without a wedding garment, and said to him, “Friend, why did you come in here without a wedding garment?” And he was silent: for he found nothing to answer. And the householder who had come in said: “Bind his hands and feet, and throw him into the outer darkness; there will be weeping and gnashing of teeth.” For so small a fault so great a punishment? Great indeed. Not to have a wedding garment is called a small fault: small, but only to those who do not understand. When would he have been so angry, when would he have judged so as to send him, bound hand and foot, into the outer darkness where there would be weeping and gnashing of teeth, because of the wedding garment he did not have, unless it were a very grave fault not to have a wedding garment? I say this because you were invited through me; and if he invited you, he invited you through us. You are all at the banquet; have the wedding garment. I am explaining what it is, so that you may all have it; and if anyone who does not have it is listening to me, let him change for the better before the householder comes and looks over his guests; let him take the wedding garment and recline in safety.","f":"Augustine, <i>Serm.</i> 95.4 (PL 38:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/95-4)."},"augustine-sermones/95.6":{"o":"Non enim vere, charissimi, ille qui inde projectus est unum bominem significat: absit. Multi sunt. Et ipse Dominus qui hanc parabolam proposuit, Sponsus ipse convivii convocalor et convivarum vivificator, ipse nobis exposuit, quia homo ille non unum hominem significat, sed multos, ibi, in ipso loco, in cadem parabola. Non eo longe, ibi expono, ibi frango et manducandum appono. Ait enim, cum inde missus esset ille non habens vestem nuptialem in tenebras exteriores: ait ergo, ct secutus adjunxit, Multi enim sunt vocati, pauci vero electi (Matth. x XII, 11-14). Unum hinc projecisti, et dicis, Multi enim sunt vocati, pauci electi. Sine dubio electi non sunt projecti: et ipsi erant pauci qui discmubentes remanscraut; et mulli crant in illo uno, qnia ille unus unum corpus malorum est, qui non habet vestem nuptialem.","t":"For truly, dearly beloved, the man who was thrown out from there does not signify one man; God forbid. They are many. And the Lord himself who set forth this parable, the bridegroom himself, the one who called the banquet together and gives life to the guests, has himself explained to us that that man signifies not one man but many: there, in that very place, in the same parable. I do not go far afield; there I explain, there I break the bread and set it out to be eaten. For when the man without a wedding garment had been sent from there into the outer darkness, he went on and added: “For many are called, but few are chosen.” You threw out one from here, and you say, “For many are called, but few are chosen.” Without doubt the chosen were not thrown out; and they were the few who had remained reclining; and the many were in that one, because that one who has no wedding garment is the one body of the wicked.","f":"Augustine, <i>Serm.</i> 95.6 (PL 38:368; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/95-6)."},"augustine-sermones/95.7":{"o":"Quid est vestis nuptialis? Quæramus illam in Litteris sanctis. Quid est vestis nuptialis? Sine dubio aliquid est quod mali et boni commune non babent: hoc inveniamus, et invenimus vestem nuptialem. Iii donis Dei quid cst quod commune non babent boni ct mali? Quod homines sumus et pecora non sumus, Dei doRum est: sed commune hoc cum bonis et malis. Quod nobis lux de cœlo oritur, de nube pluiviæ descendunt, fontes IIlanant, agri fructificant, dona sunt, sed bonis malisque communinia. Intremus ad nuptias; foris alios relinquamus, qui non vcnerunt vocati. Ipsos convivas, id cst, Chi istianos considercmus. Baptismus donum Dei est, habent illum boni ct mali. Altaris Sacramenta simul accipiunt boni et mali. Prophetavit Saul iniquus, et viro sancto atque justissimo infestus; dum eum persequeretur prophetavit (I Reg. xix). Numquid dicuntur credere soli boni? Et dæmones credunt, et contremi cunt. Quid facio? Excussi omnia, et ad vestem illam nondurn perveni. Involucrum meum explicavi, omnia vel pene omnia consideravi, ad vestem illam nondum perveni. Quodam loco Paulus apostolus attulit milii magnum involucrum maguarum rerum; exposuit ante me, et dixi ei, Ostende mihi si forte hic illam vestem nurptialem reprrisli. Coepit excutere singula, et dicere: Si linguis hominum loquar et Angelorum, si habeam omnem scientiam, et prophetiam, ci omnem fidem, ita ut montes transferam; si distribuero omnia mea pauperibus, et tradam corpus meum ut ardeam. Magnæ vestes: nondum tamen est illa nuptialis. Jam profer nobis nuptialem vestem. Quid nos, Apostole, suspendis? Prophetia forte Dci donum esi, quod non habent boni et mali, Si charitatem, inquit v non habeam, nihil sum, nihil mihi prodest. Ecce vestis nuptialis: induite vos, o convivæ, at securi discumbatis. Nolile dicere: Ad istam vestem habendam pauperes sumus. Vestite, et vestimini. Hiems est:: vestite nndos: nudus est Christus; et quicumque non hahetis vestem nuptialem, dabit illam. Ad illum currite, ipsum rogate: novit sanctificare fideles suos, novit vestire nudos suos. Ut possitis vestem habentes nuptialem non timere tenebras exteriores, vincula membrorum et mannum et pedum; non deficiant opera. Si deficiunt, ligatis manibus quid facturus est? ligatis pedibus quo fugiturus cst? Illam teneatis vestem nuptialem, induimini ipsam, et scruri discumbite, quando venit inspicere. Dies judicii aderit: magnutn spatium modo largitur, qui nudas crat aliquando vestiatur.","t":"What is the wedding garment? Let us look for it in the holy writings. What is the wedding garment? Without doubt it is something that the bad and the good do not have in common: let us find this, and we have found the wedding garment. Among God’s gifts, what is it that good and bad do not have in common? That we are human and not cattle is God’s gift; but it is common to good and bad. That light rises for us from heaven, that rains come down from the cloud, that springs flow, that fields bear fruit: these are gifts, but common to good and bad. Let us go in to the wedding; let us leave outside the others, who did not come when called. Let us consider the guests themselves, that is, Christians. Baptism is God’s gift; good and bad have it. The sacraments of the altar good and bad alike receive. Saul the wicked prophesied, hostile to a holy and most righteous man; while he was persecuting him he prophesied. Are only the good said to believe? “The demons also believe, and tremble.” What shall I do? I have shaken out everything, and I have not yet come to that garment. I have unrolled my bundle, I have considered everything or almost everything, and I have not yet come to that garment. In a certain place the apostle Paul brought me a great bundle of great things; he spread it out before me, and I said to him, “Show me whether perhaps you have found that wedding garment here.” He began to shake out the items one by one and to say: “If I speak with the tongues of men and of angels, if I have all knowledge and prophecy and all faith, so as to move mountains; if I give away all my goods to the poor and hand over my body to be burned.” Great garments; yet that is not yet the wedding garment. Now bring out the wedding garment for us. Why do you keep us in suspense, apostle? Perhaps prophecy is God’s gift which good and bad do not both have. “If I have not love,” he says, “I am nothing; it profits me nothing.” See the wedding garment: put it on, guests, so that you may recline in safety. Do not say, “We are too poor to have that garment.” Clothe others, and be clothed. It is winter: clothe the naked. Christ is naked; and to all of you who do not have the wedding garment he will give it. Run to him, ask him: he knows how to sanctify his faithful, he knows how to clothe his naked ones. So that, having the wedding garment, you may not fear the outer darkness, the bonds on your limbs, hands and feet: let works not fail. If they fail, what will he do with his hands bound? Where will he flee with his feet bound? Hold on to that wedding garment, put it on, and recline in safety when he comes to look. The day of judgment will come: now he grants a long space, so that whoever was once naked may be clothed.","f":"Augustine, <i>Serm.</i> 95.7 (PL 38:368; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/95-7)."},"augustine-sermones/96.1":{"o":"Durum videtur ct grave quod Dominus imperavit, ut si quis eum vult sequi, abneget se ipsum. Sed non est durum nec grave quod ille imperat, qui adjuvat ut fiat quod imperat. Nam et illud verum est quod ei dicitur in Psalmo: Propter verba labiorum tuorum ego custodivi vias duras. Et illud verum est quod ipse dixit: Jugum meum lene est, et onus meum leve eat. Quidquid enim durum est in præceptis, ut sit lene, charitas facit. Novi mus quanta ipse amor faciat. Plerumque etiani ipse amor reprobus atque lascivus est: quanta homines dura perpessi sunt, quanta indigna et intolerabilia pertulerunt, ut pervenirent ad id quod amaverunt; sive sit amator pecuniæ, qui vocatur avarus; sive sit honoris amator, qui vocatur ambitiosus; sive sit corporum pulchrorum amator, qui vocatur lascivus? Et quis posset cnumerarc omnes amores? Considerate tamen, quantum laborent omnes amatores, nec sentiunt quod laborant: ct tunc ab eis plus laboratur, quando a labore quisque prohibetur. Cum ergo tales sint homines plures, quales sunt amores, nihilque aliud curæ esse debeat quomodo vivatur, nisi ut quod amandum est eligatur; quid miraris, si ille qui diligit Christum, et qui vult sequi Christum, amando negat se ipsum? Si enim perit homo amando se, profecto invenitur negando se.","t":"It seems hard and heavy, what the Lord commanded: that if anyone wants to follow him, he must deny himself. But what he commands is not hard or heavy, since he helps us do what he commands. For both are true: what is said to him in the Psalm, “Because of the words of your lips I have kept hard ways”; and what he himself said, “My yoke is gentle and my burden light.” For whatever is hard in the commandments, love makes light. We know how much love itself can do. Often love is even reprobate and lustful: how many hard things have people endured, how many shameful and unbearable things have they suffered, to reach what they loved, whether a lover of money, who is called greedy; or a lover of honor, who is called ambitious; or a lover of beautiful bodies, who is called lustful? And who could count all the loves? Yet consider how much all lovers labor, and they do not feel that they labor; and they labor the more when anyone is kept from the labor. Since, then, people are for the most part such as their loves are, and nothing else ought to concern us about how we live except that we choose what is to be loved, why are you surprised if he who loves Christ and wants to follow Christ denies himself by loving? For if a man is lost by loving himself, surely he is found by denying himself.","f":"Augustine, <i>Serm.</i> 96.1 (PL 38:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-1)."},"augustine-sermones/96.2":{"o":"Prima hominis perditio, fuit amor sui. Si enim se non amaret, et Deum sihi præponeret, Deo esse scm - per subditus vellet: non autem converteretur ad negligendam voluntatem illius, et faciendam voluntatem saam. Hoc est enim amare se, velle lacere voluntatem suam. Praepone his voluntatem Dei: disce amare te, non amando te. Nam ut sciatis vitium esse se amare, sic Apostolus dicit: Erunt enim homines se ipsos amantes. Et numquid qui amal se, fidit in se? incipit enim deserto Deo amare se, et ad ea diligenda quæ sunt extra se, pellitur a se: usque adeo ut cum dixisset idem Apostolus, Erunt homines seipsos amantes, continuo sobjiceret, amatores pecuniae. Jam vides quia foris es. Amare te coepisti: sta in te, si potes. Quid is foras? Numquid pecunia dives factus es, amator pecuniæ? Coepisti diligere qnod est extra te, perdidisti te. Cum ergo pergit amor hominis etiam a se ipso ad ca quæ foris sunt, incipit cum vanis evanescere, et vires suas quodam modo prodigus erogare. Exinanitur, effunditur, inops redditur, porcos pascit: et bhorans in pastione porcorum, aliquando recordatur ct dicit, Quanti mercenarii patris mei panem manducant, et ego fame hic pereo? Sed hoc quando dicit, quid narratum est de ipso filio, qui omnia effudit in meretricibus, qui habere voluit in potestate quoe bene illi apud patrem servabantur; habere illa voluit in arbitrio suo,effudit ea, factus est inops? quid de illo dicitur? Et reversus ad semetipsum. Si reversus est ad se, exierat a se. Quia ceciderat a se, et exierat a se, redit prins ad se, ut redeat in illo unde ceciderat a se. Sicut enim cadendo a se, remansit in se: sic redeundo ad se, non debet remanerc in se, ne iterum exeat a se. Reversus ad semetipsum, ut non remaneret in semetipso, quid dixit? Surgam, et ibo ad patrem meum. Ecce unde ceciderat a se, ceciderat a patre suo: cecidcrat a se, ad ea quæ foris sunt exiit a se. Redit ad se, et pergit ad patrem, ubi tutissime servet se. Si ergo cxicrat a se, eta quo exierat; rcdeundo ad se, ut cat ad patrem, neget se. Quid est, neget se? Non præsumat de se, sentiat se hominem, et respiciat dictum propheticum: Maledictus omnis, qui spem suam ponit in homine. Subducat se sibi, sed non dcorsum versus. Subducat se sibi, ut hæreat Deo. Quidquid boni habet, iili trihuat a quo factus est: quidquid mali habet, ipse sibi fecit. Deus quod in illo malum est, non fecit: perdat quod fecit, qui inde defecit. Abneget, inquit, se, et tollat crucem suam, et sequatur me.","t":"The first ruin of man was love of himself. For if he had not loved himself, and had put God before himself, he would have wished always to be subject to God; he would not have turned to neglect God’s will and do his own. For this is what it is to love oneself: to wish to do one’s own will. Put God’s will before these: learn to love yourself by not loving yourself. For so that you may know that loving oneself is a vice, the apostle says: “For men will be lovers of themselves.” And does he who loves himself trust in himself? He begins, having deserted God, to love himself; and he is driven out of himself to love the things that are outside himself: so much so that the same apostle, having said, “Men will be lovers of themselves,” added at once, “lovers of money.” Now you see that you are outside. You began to love yourself: stand in yourself, if you can. Why do you go outside? Have you been made rich by money, lover of money? You began to love what is outside you; you have lost yourself. So when a man’s love goes out even from himself to the things outside, it begins to vanish with vain things and, like a prodigal, to squander its strength. It is emptied, poured out, made destitute; it feeds pigs; and laboring at feeding pigs, it at last remembers and says, “How many hired men of my father eat bread, and I am perishing here of hunger?” But when he says this, what is told of that son who poured out everything on harlots, who wanted to have in his own power what was kept safe for him with his father, wanted to have it at his own disposal, poured it out, and became destitute? What is said of him? “And he came back to himself.” If he came back to himself, he had gone out from himself. Because he had fallen from himself and gone out from himself, he first returns to himself, so as to return to him from whom he had fallen in falling from himself. For as in falling from himself he remained in himself, so in returning to himself he must not remain in himself, lest he go out from himself again. Having come back to himself, so as not to remain in himself, what did he say? “I will arise and go to my father.” See whence he had fallen from himself: he had fallen from his father. He had fallen from himself; he had gone out from himself to the things outside. He returns to himself and goes on to his father, where he may keep himself most safely. If, then, he had gone out from himself, he had also gone out from him from whom he had gone out; in returning to himself so as to go to his father, let him deny himself. What does “deny himself” mean? Let him not presume on himself; let him know he is a man, and look at the prophetic saying: “Cursed is everyone who puts his hope in man.” Let him withdraw himself from himself, but not downward. Let him withdraw himself from himself so as to cling to God. Whatever good he has, let him ascribe it to him by whom he was made; whatever evil he has, he made for himself. God did not make what is evil in him: let him destroy what he himself made, he who fell away from it. “Let him deny himself,” he says, “and take up his cross, and follow me.”","f":"Augustine, <i>Serm.</i> 96.2 (PL 38:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-2)."},"augustine-sermones/96.3":{"o":"Quo sequendus est Dominus? Quo iit, novimus: eamdem solemnitatem ante dies paucissimos celebravimus. Resurrexit enim, et ascendit in coelum: illo sequendus est. Plane desperandum non est, quia ipsc promisit, non quia homo aliquid potest. Longe a nobis crat coelum antequam caput nostrum iisset in caelum. Jam quare desperemus, si membra illius capitis sumus? Illo ergo sequendus est. Et quis nolit eum scqui ad talem sedem? Maxime quia inultum timoribus et doloribus laboratur in terra. Quis nolit illo sequi Christum, ubi summa est felicitas, summa pax, perpetua securitas? Bonum est illo eum sequi: sed videndum est qua. Etenim verba ista Dominus Jesus non tunc dicebat, quando a mortuis jam resurrexerat. Nondum erat passus, venturus erat ad crucem, venturus ad cxhonorationem, ad contumelias, ad flagella, ad spinas, ac vulnera, ad insultationes, opprobria, mortem. Quasi exasperata est via: pigrum te facit: non vis sequi. Sequerc. Asperatum est quod sibi homo fecit, sed contritum est quod Christus redeundo calcavit. Nam quis non velit ire ad exaltationem? Omnes delectat celsitudo: sed humilitas gradus cst. Quid tendis pedem ultra te? Cadere vis, non ascendere. A gradu incipc, et ascendisti. Istum gradum humilitatis nolebant attendere duo illi discipuli, qui dicebant: Domine, jube ut unus nostrum in regno tuo sedeat ad dexteram tuam, et alius ad sinistram tuam. Sublimitatem quarebant, gradum non videbant. Dominus autem ostendit gradum. Quid enim respondit? Potestis bibere calicem quem ego bibiturus sum? Qui quæritis apicem sublimitatis, potestis bibere calicem humilitatis? Ideo non utcumque ait, Abneget seipsum, et sequatur me; sed addidit, Tollat crucem suam, et sequatur me.","t":"Where is the Lord to be followed? We know where he went: we celebrated that very feast a very few days ago. For he rose again and ascended into heaven: there he is to be followed. Plainly we must not despair, because he himself promised, not because man can do anything. Heaven was far from us before our head had gone into heaven. Why should we despair now, if we are members of that head? There, then, he is to be followed. And who would not want to follow him to such a seat? Above all since on earth there is much toil with fears and sorrows. Who would not want to follow Christ there, where there is the highest happiness, the highest peace, everlasting security? It is good to follow him there; but we must see by what road. For the Lord Jesus did not say these words when he had already risen from the dead. He had not yet suffered; he was to come to the cross, to come to dishonor, to insults, to scourges, to thorns and wounds, to mockery, reproaches, death. The road seems rough; it makes you slow; you do not want to follow. Follow. What man made for himself is rough; but what Christ trod on his way back has been worn smooth. For who would not want to go to exaltation? Height delights everyone: but humility is the step. Why stretch your foot beyond yourself? You want to fall, not to climb. Begin with the step, and you have climbed. That step of humility those two disciples would not notice who said, “Lord, command that one of us may sit at your right hand in your kingdom, and the other at your left.” They looked for the height; they did not see the step. But the Lord showed them the step. For what did he answer? “Can you drink the cup that I am about to drink?” You who seek the summit of exaltation, can you drink the cup of humility? So he did not say merely, “Let him deny himself and follow me,” but added, “Let him take up his cross and follow me.”","f":"Augustine, <i>Serm.</i> 96.3 (PL 38:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-3)."},"augustine-sermones/96.4":{"o":"Quid est, Tollat crucem suam? Ferat quidquid molestum est: sic mc scquatur. Cum enim cæperit me moribus ct præceptis meis sequi, multos habebit contradictores, multos habebit prohibitores, multos habebit dissuasores, et hoc de ipsis quasi comitibus Christi. Cum Christo ambulabant, qui cæcos clamare prohibebant. Sivc ergo minas, sive blandi menia, sive quaslibet prohibitiones, si sequi vis, in crucem verte; tolera, porta, noli succumbere. V!dentur his verbis Domini exhortata martyria. Si persecutio est, nonne pro Christo debent cuncta contemni? Amatur mundus: sed præponatur a quo factus est mundus. Magnus est mundus: sed major cst a quo factus est mundus. Pulcher est mundus: sed pulchrior est a quo factus cst mundus. Blandus est mundus: sed suavior est a quo factus est mundus. Malus est mundus: et bonus est a quo factus est mundus. Quomodo potero absolvere et explicare quod dixi? Adjuvet Deus. Quid enim dixi? quid laudastis? Ecce quaestio est, et tamen jam laudastis. Quomodo malus est mundus, si bonus est a quo factus est mundus? Nonne Deus fecit omnia, et ecce bona valde? Nonne per singula testatur Scriptura quod bona fecerit Deus, dicendo, Et vidit Deus quia bonum est? Et universa in fine ita conclusit quemadmodum fecit Deus omnia, et ecce bona valde (Gen. i).","t":"What does “let him take up his cross” mean? Let him bear whatever is troublesome: so let him follow me. For when he begins to follow me in my way of life and my commandments, he will have many to oppose him, many to forbid him, many to dissuade him, and that from among Christ’s companions, as it were. Those who were forbidding the blind men to cry out were walking with Christ. So whether threats or flatteries or any prohibitions whatever, if you want to follow, turn them into a cross; endure, carry, do not give way. In these words of the Lord martyrdoms seem to be encouraged. If there is persecution, should not everything be despised for Christ? The world is loved; but let him by whom the world was made be put first. The world is great; but greater is he by whom the world was made. The world is beautiful; but more beautiful is he by whom the world was made. The world is alluring; but sweeter is he by whom the world was made. The world is evil, and good is he by whom the world was made. How shall I be able to resolve and explain what I have said? May God help. For what did I say? What did you applaud? See, there is a question, and yet you have already applauded. How is the world evil, if he by whom the world was made is good? Did not God make all things, and behold, very good? Does not Scripture testify one by one that God made good things, by saying, “And God saw that it was good”? And at the end it concluded all of them, how God made all things, and behold, very good.","f":"Augustine, <i>Serm.</i> 96.4 (PL 38:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-4)."},"augustine-sermones/96.5":{"o":"Quomodo ergo malus est mundus, et honus est a quo factus est mundus? quomodo? Quoniam mundus per eum factus est, et mundus eum non cognovit. Mundus per eum factus est, cœlum et terra, et omnia quæ in eis sunt: mundus eum non cognovit, amatores mundi; amatores mundi, ct contemptores Dci: iste mundus eum non cognovit. Sic ergo malus est mundus, quia mali sunt qui Deo præferunt mundum. Et bonus est qui fecit mundum, cœlum et terram et mare, et ipsos qui amant mundum. Solum enim quod amant mundum et non amant Dcum, in illis non ipse fecit. Ipsosautem, quod ad naturam pertinet, ipse fecit: quod ad culpam pertinet, non ipse fecit. Hoc est quod paulo ante dixi, Deleat homo quod fecit, et placebit ei qui cum fecit.","t":"How, then, is the world evil, and good he by whom the world was made? How? Because “the world was made through him, and the world did not know him.” The world was made through him: heaven and earth and all that is in them. The world did not know him: the lovers of the world; lovers of the world and despisers of God: this world did not know him. So the world is evil in this way, because those are evil who prefer the world to God. And good is he who made the world, heaven and earth and sea, and those very people who love the world. For only the fact that they love the world and do not love God he did not make in them. But themselves, as far as nature is concerned, he made; as far as fault is concerned, he did not make. This is what I said a little earlier: let a man destroy what he made, and he will please him who made him.","f":"Augustine, <i>Serm.</i> 96.5 (PL 38:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-5)."},"augustine-sermones/96.6":{"o":"Nam est et mundus bonus in ipsis hominibus; sed ex malo factus. Totum enim mundum, si homines ponas mundum, excepto quod dicimus mundum coelum et terram, et omnia qune in eis sunt; si homines dicas mundum, totum mundum malum fecit, qui primo peccavit. Omnis massa in radice vitiata est. Bonum hominem fecit Deus: sic habet Scriptura, Fecit Deus hominem rectum, et ipsi homines adinvenerunt cogitationes multas. A multis curre ad unum, dispersa collige in unum: conflue, munitus esto, mane apud unum; noli ire in multa. Ibi est bcatitudo. Sed defluximus, in perditionem perreximus: omnes cum peccato nati sumus, et ad id quod nati sumus, male vivendo et nos addidimus, et totus mundus factus est malus. Christus autem venit, et elegit quod fecit, non quod invenit: nam omnes malos invenit, et gratia sua bonos fecit. Et factus est alter mundus: et mundum persequitur mundus.","t":"For there is also a good world in men themselves; but it was made out of an evil one. For the whole world (if you take men as the world, apart from what we call the world, heaven and earth and all that is in them), if you call men the world, the whole world was made evil by the one who first sinned. The whole lump was corrupted at the root. God made man good; so Scripture has it: “God made man upright, and men themselves have sought out many thoughts.” From the many run to the one; gather what is scattered into one; flow together, be fortified, stay with the one; do not go off into the many. There is blessedness. But we flowed away, we set out for perdition: we were all born with sin, and to what we were born with we added by living badly, and the whole world was made evil. But Christ came, and chose what he made, not what he found: for he found all evil, and by his grace made them good. And another world was made: and the world persecutes the world.","f":"Augustine, <i>Serm.</i> 96.6 (PL 38:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-6)."},"augustine-sermones/96.7":{"o":"Quis est mundus qui persequitur? De quo nobis dicitur, Nolite diligere mundum, et ea quæ in mundo sunt. Quisquis dilexerit mundum, non eat charitas Patris in illo. Quia omnia quas in mundo sunt concupiscentia carnis est, et concupiscentia oculorum, et ambitio sæculi, quæ non eat a Patre, sed ex mundo est. Et mundus transit, et concupiscentia ejus. Qui autem perficit voluntatem Dci, manet in æternum, sicut et Deus manet in æternum. Ecce ambos mundus dixi, ct persequentem, et quem persequitur. Quis cst mundus persequens? Omnia qucc in mundo sunt, concupiscentia carnis, et concupiscentia oculorum, et ambitio sacculi, quæ non est a Patre, sed ex mundo est: et mundus transit. Ecce iste est mundus persequens. Quis est mundus quem persequitur! Quisquis fecerit voluntatem Dei, manet in æternum, sicut et Deus manet in æternum.","t":"Which is the world that persecutes? That of which it is said to us: “Do not love the world or the things in the world. Whoever loves the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of the age, which is not from the Father but from the world. And the world passes away, and its lust; but whoever does the will of God abides forever, as God also abides forever.” See, I have named both “world,” the one that persecutes and the one it persecutes. Which is the persecuting world? “All that is in the world, the lust of the flesh, and the lust of the eyes, and the ambition of the age, which is not from the Father but from the world; and the world passes away.” See, that is the persecuting world. Which is the world it persecutes? “Whoever does the will of God abides forever, as God also abides forever.”","f":"Augustine, <i>Serm.</i> 96.7 (PL 38:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-7)."},"augustine-sermones/96.8":{"o":"Sed ecce, ille qui persequitur, mundus vocatur: probemus, si et ille qui persecutionem patitur, mundus vocatur. An vero surdus es adversus vocem Christi dicentis, vel potius Scripturæ sanctæ attestantis, Deus erat in Christo mundum reconcilians sibi? Si odit vos mundus, ait, scitote quia me prius odio habuit. Ecce odit mundus Quem, nisi mundum? Quem mundum? Deus erat in Christo mundum reconcilians sibi. Persequitur mundus damnatus: persecutionem patitur mundus reconciliatus. Mundus damnatus, quidquid praeter Ecclesiam: mundus reconciliatus, Ecclesia. Non enim venit Filius hominis, ait, ut judicet mundum, sed ut salvetur mundus per ipsum.","t":"But see, the one that persecutes is called the world; let us prove whether the one that suffers persecution is also called the world. Or are you deaf to the voice of Christ saying, or rather of holy Scripture testifying, “God was in Christ reconciling the world to himself”? “If the world hates you,” he says, “know that it hated me first.” See, the world hates. Whom, if not the world? Which world? “God was in Christ reconciling the world to himself.” The condemned world persecutes; the reconciled world suffers persecution. The condemned world is whatever is outside the church; the reconciled world is the church. “For the Son of Man did not come,” he says, “to judge the world, but that the world might be saved through him.”","f":"Augustine, <i>Serm.</i> 96.8 (PL 38:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-8)."},"augustine-sermones/96.9":{"o":"Sed in hoc mundo sancto, bono, reconciliato, salvato; imo salvando, nunc autem spe salvato, Spe enim salvi facti sumus ( Rom. VIII, 24): in hoc ergo mundo, boc est Ecclesia, quæ tota sequitur Christum, universaliter dixit, Qui vult me sequi, abneget semetipsum. Non enim hoc virgines debent audire, et maritatæ non debent, aut vidulæ debent, et nuptæ non debent: aut monaclii debent, et conjugati uon debent; aut clerici debent, et laici non debent: sed universa Ecclesia, universum corpus, cuncta membra per oflicia propria distincta et distributa, sequantur Cbristum. Tota sequatur ipsa unica, scquatur columba. sequatur sponsa, sequatur redempta et dotata sanguine sponsi. Habet ibi locum suum integritas virginalis; habet ibi locum suum con tinentia vidualis; habet ibi locurn suum pudicitia conjugalis: non ibi habet locum suum adulterium; non ibi habet locum suum illicita et punienda Iascivia. Ista autem membra quæ habent ibi locum suum in genere suo, et in loco suo, ct in suo modo, sequantur Christum; abnegent se, id cst non præsumant de se; tollant crucem suam, id est, tolerent in muodo pro Christo quidquid intulerit mundus. Ament eum qui solus non decipit, qui solus non fallitur, solus non fallit: ament eum, quia verum est quod promittit. Sed quia non modo dat, titubat fides. Dura, persevera, tolcra, porta dilationem, et tulisti cruccm. Non dicat virgo: Sola ibi ero. Non enim sola ibi erit Maria, sed crit ibi et Anna vidua. Non dicat nupta: Vidua ibi erit, non ego. Non enim erit ibi Anna, et non ibi erit Susanna. Sed plane inde se probent qui ibi futuri sunt, at qui habent hic inferiorem locum, non invideant, sed diligant in aliis meliorem locum. Etenim, verbi gratia, fratres mei, ut advertatis: conjugalem vitam quisque elegit, continentem vitam quisque elegit; si ille qui elegit vitam conjugalem, concupiverit adulteria, retro respexit; illud concupivit quod illicitum est Qui vero a continentia ad nuptias postea redire voluerit, retro respexit: licitum clegit, et retro respexit. Ergo damnandæ sunt nuptiæ? Nou. Non sunt damnandæ nuptiæ: sed ille qui eas elegit, quo accesserat vide. Jam ante ierat. Quando vivebat lascive adolescens, nuptiæ ante illum erant; ad eas se tendebat: cum vero elegit continentiam, nuptiæ post illum suut. Memores estote, ait Dominus, uxoris Lot ( Luc. XVII, 32 ). Uxor Lot retro respiciendo remansit ( Gen. XIX, 26 ). Quisque ergo quo po:uit pervenire, inde timeat retro respicere: et ambulet in via, sequatur Christum: qune retro oblitus, in ca quæ ante sunt extentus, secundum intentionem intus sequatur ad palmam vocationis Dei in Christo Jesu ( Philipp. III, 13,14). Conjugati præponant sibi innuptos; fateantur cos esse meliores: in eis diligant quod ipsi non habent; et in illis Christum ament.","t":"But in this holy, good, reconciled, saved world; rather, to be saved, but now saved in hope (“for in hope we have been saved”): in this world, then, that is, the church, which follows Christ as a whole, he said universally, “Whoever wants to follow me, let him deny himself.” For it is not that virgins ought to hear this and married women not; or widows ought and wives not; or monks ought and the married not; or clergy ought and laity not: but let the whole church, the whole body, all the members, distinguished and distributed by their proper offices, follow Christ. Let her follow as a whole, the only one; let the dove follow, let the bride follow, redeemed and endowed with the bridegroom’s blood. Virginal integrity has its place there; widowed continence has its place there; married chastity has its place there: adultery has no place there; unlawful and punishable lust has no place there. But let these members that have their place there, each in its kind, its place, and its measure, follow Christ: let them deny themselves, that is, not presume on themselves; let them take up their cross, that is, endure in the world for Christ whatever the world inflicts. Let them love him who alone does not deceive, who alone is not deceived and alone does not deceive: let them love him, because what he promises is true. But because he does not give it now, faith wavers. Hold out, persevere, endure, bear the delay, and you have taken up the cross. Let the virgin not say, “I alone shall be there.” For not Mary alone will be there; Anna the widow will be there too. Let the married woman not say, “The widow will be there, not I.” For it is not that Anna will be there and Susanna will not. But let those who will be there prove themselves in this: that those who have a lower place here do not envy, but love in others the better place. For example, my brothers, so that you may take note: one has chosen married life, one has chosen a life of continence. If the one who chose married life lusts after adulteries, he has looked back: he has lusted after what is unlawful. But whoever wants afterward to go back from continence to marriage has looked back: he has chosen what is lawful, and yet he has looked back. Is marriage, then, to be condemned? No. Marriage is not to be condemned; but see where he had come who chose it. He had already gone on ahead. When he lived lustfully as a youth, marriage was ahead of him; he was stretching toward it; but when he chose continence, marriage is behind him. “Remember,” says the Lord, “Lot’s wife.” Lot’s wife, by looking back, stayed where she was. So let each one fear to look back from where he has been able to reach; and let him walk on the road, let him follow Christ: “forgetting what lies behind, and stretched out toward what lies ahead,” let him press on inwardly in purpose toward the prize of God’s calling in Christ Jesus. Let the married put the unmarried before themselves; let them confess that they are better; let them love in them what they themselves do not have; and in them let them love Christ.","f":"Augustine, <i>Serm.</i> 96.9 (PL 38:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/96-9)."},"augustine-sermones/97.1":{"o":"Fratres, quod audistis modo monentem Scripturam atque dicentem, ut propter diem novissimum vigilemus, unusquisque de novissimo suo die cogitet: ne forte cum senseritis vel putaveritis longe esse novissimum sæculi diem, dormitetis ad novissimum vestrum diem. De die novissimo sæculi hujus audistis quid dixerit: Quia nesciunt enni, neque Angeli cælorum, neque Filius, nisi Pater. Ubi quidem magna quæstio est, ne carnaliter sapientes putemus aliquid Patrem scire, quod nesciat Filius. Nam utiqne cum dixit, Pater scit; ideo hoc dixit, quia in Patre et Filius scit. Quid enim cst in die, quod non in Verbo factum est, per quem factus est dies? Nemo ergo quærat novissimum diem, quando futurus sit: sed vigilemus omnes bene vivendo, ne novissimus dies cujuscumque nostrum nos inveniat imparatos, et qualis quisqne hinc exicrit suo novissimo dic, talis inveniatur in novissimo sæculi die. Nihil te adjuvabit quod hie non feceris. Unumquemque opera sua juvabunt, aut opera sua pressura sunt.","t":"Brothers, as for what you heard just now, Scripture warning us and saying that we should keep watch for the last day: let each one think of his own last day, lest perhaps, when you feel or think that the last day of the world is far off, you fall asleep toward your own last day. You heard what he said about the last day of this world: that no one knows it, “neither the angels of heaven, nor the Son, but the Father.” Here indeed there is a great question, lest, thinking in a fleshly way, we suppose that the Father knows something the Son does not know. For certainly when he said, “The Father knows,” he said it because in the Father the Son also knows. For what is there in a day that was not made in the Word, through whom the day was made? So let no one inquire when the last day will be; but let us all keep watch by living well, lest the last day of any one of us find us unprepared, and as each one departs from here on his last day, so he will be found on the last day of the world. Nothing you have not done here will help you. Each one’s works will help him, or each one’s works will weigh him down.","f":"Augustine, <i>Serm.</i> 97.1 (PL 38:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/97-1)."},"augustine-sermones/97.2":{"o":"Et quomodo in Psalmo cantavimus Domino, Miserere mei, Domine, quoniam conculcavit me homo ( Psal. LV, 2)? Homo dicitur, qui secuadum hominem vivit. Denique illis qui secundum Deum vivunt, dicitur: Dii estis, et filii Excelsi omnes. Reprobis autem, qni vocati sunt ut essent filii Dei, et esse potius homines voluerunt, id est, secundum hominem vivere: Vos autem, inquit, sicut homines moriemini, et sicut unus ex principibus cadetis. Etenim quod mortalis cst homo, ad disciplinam illi debet valere, non ad jactantiam. Unde se jactat vcrmis crastino moriturus? Dico Charitati vestrae, fratres: de diabolo debent erubescere mortales superbi. IIIc enim etsi superbus, tamen immortalis est: spiritus est, etsi malignus. Illi dies novissimus poenalis servatur in finem: tamen mortem quam nos patimur, ille non patitur. Audivit autem homo, Morte morieris ( Cen. II, 17 ). Utatur bene poena sua. Quid est quod dixi, Utatur bene poena sua. Non inde cat ad superbiam, unde accepit pœnam; agnoscat se mortalem, et frangat elationem. Audiat sibi dici, Quid superbit terra et cinis? Etiamsi superbit diabolus, non est terra et cinis. Ideo dictum est, Vos autem sicut homines moriemini, et sicut unus de principibus cadetis. Non attenditis quia mortales estis, et sicut diabolus superbi estis. Utatur ergo homo poena sua, fratres: bene utatur malo suo, ut proficiat bono suo. Quis nescit quia pœna est, necesse esse ut moriamur; et quod est gravius, quando nescimus? Pœna certa cst, hora incerta: et de ista pœna sola certi sumus in rebus humanis.","t":"And how is it that we sang to the Lord in the Psalm, “Have mercy on me, Lord, for man has trampled on me”? He is called “man” who lives according to man. Indeed to those who live according to God it is said, “You are gods, and all of you sons of the Most High.” But to the reprobate, who were called to be sons of God and preferred to be men, that is, to live according to man, he says: “But you will die like men, and fall like one of the princes.” For the fact that man is mortal ought to serve him for discipline, not for boasting. Why does a worm that will die tomorrow boast? I tell your Charity, brothers: proud mortals ought to blush before the devil. For he, though proud, is nevertheless immortal: he is a spirit, though a malignant one. A last day of punishment is kept for him at the end; yet the death we suffer he does not suffer. But man heard, “You shall surely die.” Let him make good use of his punishment. What is it that I said, “Let him make good use of his punishment”? Let him not go on to pride from that by which he received punishment; let him recognize that he is mortal, and break his self-exaltation. Let him hear it said to him, “Why is earth and ashes proud?” Even if the devil is proud, he is not earth and ashes. So it was said, “But you will die like men, and fall like one of the princes.” You do not consider that you are mortal, and you are proud like the devil. So let man make use of his punishment, brothers: let him make good use of his evil, to profit his good. Who does not know that it is a punishment that we must die, and, what is heavier, that we do not know when? The punishment is certain, the hour uncertain; and of this punishment alone are we certain in human affairs.","f":"Augustine, <i>Serm.</i> 97.2 (PL 38:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/97-2)."},"augustine-sermones/97.3":{"o":"Cætera nostra et bona et mala incerta sunt: sola mors certa est. Quid est quod dico? Conceptus est puer, forte nascitur, forte aborsum facit. Ita incertum est: forte crescit, forte non crescit: forte senescit, forte non sene. scit: forte dives erit, forte pauper: forte honoratus, forte humiliatus: forte habebit filios, forte non habehit: forte ducet uxorem, forte non ducet: et quidquid aliud nominaveris in bonis. Respice et ad mala: forte ægrotat, forte non ægrolat: forte a serpente percutitur, forte non percutitur: forte a bestia devoratur, forte non devoratur. Et respice omnia mala: ubique est. Forte erit, forte non eril. Numquid potes dicere, Forte moritur, forte non moritur? Quomodo medici quando inspexerint valetudinem, et mortiferam esse cognoverint, hoc pronunlianl: Moritur, inde non evadit. Ex quo nascitur homo, dicendum est, Non evadit. Quando natus est, acgrotare cœpit. Quando mortuos fuerit, finit quidcm ægritudinem: sed nescit utrum pergat in pejorem. Finierat dives ille ægritudinem deliciosam, venit ad tortuosam. Pauper vero ille finiit aegritudinem, et pervenit ad sanitatem. Sed quod postea haberet hic elegit; et quod ibi messuit, hic seminavit. Ideo cum vivimus, vigilare debemus, et eligerc debemus quod in futuro teneamus,","t":"All our other things, good and bad, are uncertain: death alone is certain. What do I mean? A child is conceived: perhaps it is born, perhaps it miscarries. So it is uncertain: perhaps he grows up, perhaps he does not; perhaps he grows old, perhaps he does not; perhaps he will be rich, perhaps poor; perhaps honored, perhaps humbled; perhaps he will have children, perhaps not; perhaps he will marry, perhaps not; and whatever else you name among good things. Look at the bad things too: perhaps he falls ill, perhaps not; perhaps he is bitten by a snake, perhaps not; perhaps he is devoured by a beast, perhaps not. Look at all the evils: everywhere it is “perhaps it will be, perhaps it will not.” Can you say, “Perhaps he dies, perhaps he does not”? As when doctors have examined a sickness and know it to be fatal, they declare: “He is dying; he will not escape it.” From the moment a man is born it must be said, “He will not escape.” When he was born, he began to be sick. When he has died, he ends his sickness indeed; but he does not know whether he goes on to a worse one. That rich man had ended a luxurious sickness and came to a tormenting one. But that poor man ended his sickness and came to health. But here he chose what he would have afterward; and what he reaped there, he sowed here. So while we live we must keep watch, and must choose what we are to hold in the future.","f":"Augustine, <i>Serm.</i> 97.3 (PL 38:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/97-3)."},"augustine-sermones/97.4":{"o":"Mundum non amemus. Premit amatores suos, non eos ad bonum adducit. Laborandum est in eo potius ne capiat, quam timendum ne cadat. Ecce cadit mundus; stat christianus, quia non cadit Christus. Nam quare dicit Dominus, Gaudete, qnia ego vici mundum? Respondeamus ci, si placet: Gande, sed tu. Si tu vicisti, tu gaude. Quare nos? Quare nobis dicit, Gaudete; nisi quia nobis vicit, nohis pugnavit? Ubi enim pugnavit? Quia hominem suscepit. Tolle quod de virgine natus, tolle quod semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et hahilu inventus ut homo: tolle hoc, ubi luctamen? ubi certamen? ubi tentatio? ubi victoria, quam non præcessit pugna? In principio erat Verbum, et Verbum erat apud Deum, el Deus ernt Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunl, et sine ipso factum eat nihil. Numquid hoc Verbum Judæus crucifigeret? numquid huic Verbo impius insultaret? numquid hoc Verbum colaphis cæderetur? numquid hoc Verbum spinis coronaretur? Ut autem ista pateretur, verbum caro factum est: ei ista passus resurgendo vicit. Ergo nobis vicit, quibus securitatem resurrectionis ostendit. Dicis crgo Deo, Miserere mei, Domine, quoniam conculcavit me homo. Tu te noli conculcare, et non te vincit homo. Ecce enim homo potens terret te. Unde te terret? Spolio, damno, torqueo, occido. Et clamas tu, Miserere mei, Domine, quoniam conculcavit me homo. Si verum dicis, te ipsum attendis: quia times minas hominis, mortuus te conculcat; et quia non timeres, nisi esses homo, conculcat te homo. Quod est ergo remedium? 0 homo, hære Deo, a quo factus es homo: illi adhære, in ipso præsume, ipsum invoca, virtus tua ipse sit. Dic illi: In te, Domine, virtus mea. Et a comminationibus hominum cantabis; et quod postea cantes, ipse Dominus dicit: In Deo sperabo, non timebo quid faciat mihi homo,","t":"Let us not love the world. It weighs down those who love it; it does not lead them to the good. We must labor rather that it may not take hold of us than fear that it may fall. See, the world falls; the Christian stands, because Christ does not fall. For why does the Lord say, “Rejoice, for I have overcome the world”? Let us answer him, if you please: “Rejoice, but you. If you have overcome, you rejoice. Why we?” Why does he say to us, “Rejoice,” unless because he overcame for us, fought for us? For where did he fight? Because he took on a man. Take away that he was born of a virgin, take away that he emptied himself, taking the form of a servant, made in the likeness of men and found in appearance as a man: take this away, and where is the wrestling? Where the contest? Where the temptation? Where the victory, which no fight preceded? “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” Would a Jew crucify this Word? Would an ungodly man insult this Word? Would this Word be struck with fists? Would this Word be crowned with thorns? But so that he might suffer these things, “the Word became flesh”; and having suffered them, he conquered by rising again. So he conquered for us, to whom he showed the security of the resurrection. You say to God, then, “Have mercy on me, Lord, for man has trampled on me.” Do not trample on yourself, and man does not conquer you. For see, a powerful man frightens you. With what does he frighten you? “I despoil, I fine, I torture, I kill.” And you cry, “Have mercy on me, Lord, for man has trampled on me.” If you speak the truth, you are looking at yourself: because you fear a man’s threats, a dead man tramples on you; and because you would not fear unless you were man, man tramples on you. What, then, is the remedy? O man, cling to God, by whom you were made man: cling to him, trust in him, call on him; let him be your strength. Say to him: “In you, Lord, is my strength.” And then you will sing in the face of men’s threats; and what you are to sing afterward, the Lord himself says: “In God I will hope; I will not fear what man can do to me.”","f":"Augustine, <i>Serm.</i> 97.4 (PL 38:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/97-4)."},"augustine-sermones/98.1":{"o":"Miracula Domini nostri ct Salvatoris Christi Jesu, omnes quidem audientes et credentes movent: sed alios atque alios aliter et aliter. Quidam enim corporalia ejus miracula stupentes, majora intueri non norunl: quidam vero ea quæ gesta audiunt in corporibus, nunc amplius in animis admirantur. Dicit ipse Dominus, Sicut enim Pater suscitat mortuos, et vivificat; sic et Filius quos vult, vivificat ( Joan. v, 21 ). Non utique alios Filius, alios Pater; sed eosdem Pater et Filius: qnia omnia Pater per Filium. Nemo ergo dubitet qui christianus est, etiam nunc mortuos suscitari. Sed omnis homo babet oculos, quibus videre potest mortuos resurgere ita, ut resurrexit filius hujus viduæ, qui modo ex Evangelio recitatus est: unde autem videant homines resurgere mortuos in corde, non omnes habent, nisi qui jam resurrexerunt in corde. Amplius est resuscitare semper victurnm, quam suscitare iterum moriturum.","t":"The miracles of our Lord and Savior Jesus Christ move all who hear and believe them, but some in one way and others in another. For some, astonished at his bodily miracles, do not know how to look at greater ones; but others now admire more in souls what they hear was done in bodies. The Lord himself says, “For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.” Not, of course, some the Son and others the Father, but the same ones the Father and the Son: for the Father does all things through the Son. So let no one who is a Christian doubt that even now the dead are raised. Every man has eyes with which he can see the dead rise as the son of this widow rose, who was read about just now from the Gospel; but the eyes with which people may see the dead rise in heart not all have, but only those who have already risen in heart. It is a greater thing to raise one who will live forever than to raise one who will die again.","f":"Augustine, <i>Serm.</i> 98.1 (PL 38:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-1)."},"augustine-sermones/98.2":{"o":"De juvene illo resuscitato gavisa est mater vidua: de hominibus in spiritu quotidie suscitatis gaudet mater Ecclesia. ille quidem mortuus erat corpore; illi autem mente. Illius mors visibilis visibiliter plangebatur: illorum mors invisibilis nec quærebatur \\ nec videbatur. Quæsivit ille qui noverat mortuos: ille solus noverat mortuos, qui poterat facere vivos. Nisi enim ad mortuos suscitandos Dominus venisset, non Apostolus diceret: Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus ( Ephes. v, 14 ). Dormientem audis, cum dicit, Surge, qui dormis: sed mortuum intellige, cum audis, Et exsurge a mortuis. Dicti suut sæpe dormientes ct mortui visibiliter. Et plane omnes, ei qui potest excitare, dormiunt. Mortuus enim tibi mortuus cst, qui quantumlibet pulses, quantumlibet vellices, quantumlibet lanies, non expergiscitur. Christo autem ille dormiebat, cui dictum est, Surge; ct continuo surrexit. Nemo tam facile excitat in lecto, quam facile Christus in sepulcro.","t":"Over that young man restored to life his widowed mother rejoiced: over people raised daily in the spirit mother church rejoices. He indeed was dead in body; they in mind. His visible death was visibly mourned; their invisible death was neither sought out nor seen. He sought it who knew the dead: he alone knew the dead who could make them alive. For if the Lord had not come to raise the dead, the apostle would not say, “Arise, sleeper, and rise from the dead, and Christ will give you light.” You hear of a sleeper when he says, “Arise, sleeper”; but understand a dead man when you hear, “and rise from the dead.” Those visibly dead are often called sleepers. And plainly all are asleep to him who can wake them. For to you a dead man is dead, who, however much you knock, however much you pluck at him, however much you tear him, does not wake. But to Christ he was asleep to whom it was said, “Arise,” and at once he arose. No one wakes someone in bed as easily as Christ wakes someone in the tomb.","f":"Augustine, <i>Serm.</i> 98.2 (PL 38:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-2)."},"augustine-sermones/98.3":{"o":"Tres autem mortuos invenimus a Domino rcsuscitatos visibiliter, millia invisibiliter. Quot autem mortuos visibiliter suscitaverit, quis novit? Non enim omnia quæ fecit scripta sunt: Joannes hoc dicit, Multa alia fecit Jesus, quæ si scripta essent arbitror totum mundum non posse libros capere. Multi crgo sunt alii sinc dubio suscitati: sed non frustra tres commemorati. Dominus enim noster Jesus Christus ea quæ faciebat corporalitcr, etiam spiritualiter volebat intelligi. Neque enim tantum miracula propter miracula faciebat: sed ut illa quæ faciebat, mira essent videntibus, vera essent intelligentibus. Quemadmodum qni videt litteras in codic optime scripto, et non novit legere, laudat quidem antiquarii manum admirans apicum pulchritudinem; sed quid sibi velint, quid indicent illi apices nescit; ct est oculis laudator, meutc non cognitor: alius autem ct laudat artificium, et capit intellectum; ille utique qni non solum videre quod commune est omnibus postest, sed etiam legere; quod qui non didicit, non potest. Ita qui viderunt Christi miracula, et non intellexerunt quid sibi vellent, ct quid intelligentibus quodam modo innuerent, mirati suut tantum quia facta sunt: alii vero et facta mirati, et intellecta assecuti. Tales nos in schola Christi esse debemus. Qui enim dicit Chr!stum propterea tantum fecisse miracula, ut non essent nisi miracula, potest illum dicere etiam nescire quod non esset tempus pomorum, quando ficus quaesivit in arbore. Non enim crat illius pom! tempus, sicut Evangelista testatur: ct tamen esuriens poma quæsivit in arbore. Christus nesciebat, quod rusticus sciebat? Quod noverat arboris cultor, non noverat arboris creator? Cuin ergo esuriens poma quæsivit in arbore, significavit se aliquid esurire, et aliquid aliud quærere: et arborem illam sine fructu foliis plenam reperit, et maledixit; et aruit. Quid arbor fecerat fructum non afferendo? Quæ culpa arboris infecunditas? Sed sum qui fructum voluntate dare non possunt. Illorum est culpa sterilitas, quorum fecunditas est voluntas. Erant ergo Judæi habentes verba Legis et facta non habentes, pleni foliis et fructus non ferentes. Hoc dixi, ut persuaderem Dominum nostrum Jesum Christum ideo miracula fecisse, ut aliquid illis miraculis siguificarct, ut excepto eo quod mira et magna et divina erant, aliquid inde etiam disceremus.","t":"We find three dead people raised by the Lord visibly, thousands invisibly. But how many dead he raised visibly, who knows? For not all that he did was written: John says this, “Jesus did many other things, which if they were written, I think the whole world could not contain the books.” So without doubt many others were raised; but not for nothing are three recorded. For our Lord Jesus Christ wanted what he did bodily to be understood spiritually as well. For he did not do miracles merely for the sake of miracles, but so that what he did might be wonderful to those who saw and true to those who understood. Just as someone who sees letters in a beautifully written book and does not know how to read praises the copyist’s hand, admiring the beauty of the strokes, but does not know what they mean or what those strokes indicate; and he praises with his eyes but does not understand with his mind: while another both praises the workmanship and grasps the meaning, namely the one who can not only see what is common to all, but also read, which one who has not learned cannot do. So those who saw Christ’s miracles and did not understand what they meant, and what they in a way signaled to those who understood, only wondered that they were done; but others both wondered at the deeds and attained to their meaning. Such we ought to be in the school of Christ. For whoever says that Christ did miracles only so that they would be nothing but miracles can say that he did not even know it was not the season for figs when he looked for figs on the tree. For it was not the season for that fruit, as the evangelist testifies; and yet, hungry, he looked for fruit on the tree. Did Christ not know what a peasant knew? Did the creator of the tree not know what the tree’s cultivator knew? So when, hungry, he looked for fruit on the tree, he signified that he hungered for something and was seeking something else; and he found that tree without fruit and full of leaves, and cursed it, and it withered. What had the tree done by not bearing fruit? What fault in a tree is barrenness? But there are those who cannot give fruit by their will. Barrenness is the fault of those whose fruitfulness lies in their will. So the Jews were those who had the words of the law and did not have the deeds, full of leaves and bearing no fruit. I have said this to persuade you that our Lord Jesus Christ did miracles so as to signify something by those miracles, so that, besides their being wonderful and great and divine, we might also learn something from them.","f":"Augustine, <i>Serm.</i> 98.3 (PL 38:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-3)."},"augustine-sermones/98.4":{"o":"Videamus ergo quid nos discere voluit in tribus mortuis, qnos suscitavit. Resuscitavit filiam mortuam Archisynagogi, ad quam aegrotantem petebatur, ut eam de ægritudine liberaret. Et cum pergit, mortua nuntialur; et quasi jam frustra fatigaretur, renuntiatum est patri ejus: Puella mortua est, quid adhuc fatigas Magistrum? Ille autem perrexit, et ait patri puellæ: Noli timere, tantummodo crede. Vellit ad domum, et invenit jam obsequia funeri debita præparata: et dicit illis: Nolite flere, non enim eat mortua puella, sed dormit. Verum dixit: dormiebat, sed illi a quo poterat excitari. Hanc excitans, reddidit vivam parentibus. Excitavit ot hunc juvenem viduæ filium, de quo nunc admoniti sumus, ut binc ista quæ ipse largiri dignatur, cum vestra Charitate loqueremur. Modo audistis quomodo oxcitatus est. Appropinquabat Dominus civitati; et ecce efferebatur mortuus jam extra portam. Misericordia comniotus, quod flebat mater vidua et destituta unico filio, fecit quod audistis, dicens: Adolescens, tibi dico, surge. Surrexit ille mortuus, cœpit loqui; et reddidit illum matri suae. Excitavit et Lazarum de sepulcro. Et ibi cum ægrotantem scirent discipuli cum quibus loquebatur (diligebat autem illum): Lazarus, inquit, amicus noster dormit. Illi putantes ægri somnum salubrem: Si dormit, inquiunt, Domine, salvus est. Et ille: Dico vobis, apertius jam loquens, Lazarus amicus noster mortuus eat ( Joan. xi, ii 44 ). Utrumque verum dicens: Mortuus est vobis, dormit mihi.","t":"Let us see, then, what he wanted us to learn in the three dead whom he raised. He raised the dead daughter of the ruler of the synagogue, for whom, when she was sick, he was asked to free her from her sickness. And as he goes, she is announced dead; and as if he were now troubling himself in vain, word was brought to her father: “The girl is dead; why trouble the Master further?” But he went on and said to the girl’s father, “Do not fear; only believe.” He comes to the house and finds the rites due to a funeral already prepared; and he says to them, “Do not weep; for the girl is not dead but sleeping.” He spoke the truth: she was sleeping, but to him by whom she could be woken. Waking her, he gave her back alive to her parents. He also woke this young man, the widow’s son, about whom we have now been prompted to speak with your Charity on the things he deigns to grant. You heard just now how he was woken. The Lord was approaching the city; and see, a dead man was already being carried out beyond the gate. Moved with mercy, because the widowed mother was weeping, bereft of her only son, he did what you heard, saying, “Young man, I say to you, arise.” The dead man rose, began to speak, and he gave him back to his mother. He also woke Lazarus from the tomb. And there, when the disciples with whom he was speaking knew that he was sick (and he loved him), he said, “Lazarus our friend is asleep.” They, thinking of a sick man’s healthy sleep, said, “Lord, if he is asleep, he will be well.” And he, now speaking more plainly: “I tell you, Lazarus our friend is dead.” Speaking truly both times: he is dead to you, asleep to me.","f":"Augustine, <i>Serm.</i> 98.4 (PL 38:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-4)."},"augustine-sermones/98.5":{"o":"Ista tria genera mortuorum, sunt tria genera peccatorum, quos hodieque suscitat Christus. Illa enim mortua filia Archisynagogi intus erat in domo, nondum erat de secretis parietibus elata in publicum. Ibi intus suscitata est, viva parentibus reddita. Iste autem jam quidem non in domo, sed tamen nondum in sepulcro, parietibus elatus erat, terræ mandatus non erat. Qui suscitavit mortuam nondum elatam, suscitavit mortuum jam elatum, nondum sepultum. Tertium restabat, ut et sepultum suscitaret: et hoc fecit in Lazaro. Sunt ergo qui peccatum intus in corde habent, in facto nondum habent. Nescio quis commotus est aliqua concupiscentia. Dicit enim ipse Dominus: Qui viderit mulierem ad concupiscendum eam, jam mæchatus eat eam in corde suo ( Matth. v, 28 ). Nondum accessit corpore, consensit in corde: mortuum intus habet, nondum extulit. Et ut fit, ut novimus, ut quotidie homines in se experiuntur, aliquando audito verbo Dei, tanqnam Domino dicente, Surge; condemnatur consensus ad iniquitatem, respiratur in salutem atque justitiam. Surgit mortuus in domo, reviviscit cor in cogitationis secreto. Facta est ista resurrectio animæ mortuæ intus intra latebras conscientiae, tanquam intra domesticos parietes. Alii post consensum eunt in factum, tanquam efferentes mortuum, ut quod latebat in secreto, appareat in publico. Numquid jam isti, qui in factum processerunt, desperati sunt? Nonne et illi juveni dictum est, Tibi dico, surge? Nonne et ille rcdditus est matri suæ? Sic ergo et qui jam fecerit, si forte commonitus et commotus verbo veritatis ad Christi vocem resurgit, vivus redditur. Potuit progredi, in aeternum perire non potuit. Qui autem faciendo quod malum est, etiam mala consuetudine se implicant, ut ipsa consuetudo mali non eos sinat viderc quia malum cst, fiunt defensores malorum factorum suorum: irascuntur cum reprehenduntur; in tantum ut Sodomitæ quondam diccrent viro justo reprehendenti nequissimam voluntatcm, Habitare venisti, non leges dare. Tanta ibi nefandae turpitudinis consuetudo erat, ut jam nequitia esset justitia, et prohibitor potius reprehenderetur quam factor. Tales consuetudine maligna pressi, tanquam sepulti sunt. Sed quid dicam, fratres? Ita sepulti, ut de Lazaro dietum est, Jam putet. Moles illa imposita sepulcro, ipsa est vis dura consuetudinis, qua premitur anima, nec surgere, nec respirare permittitur.","t":"These three kinds of dead are three kinds of sinners, whom Christ still raises today. That dead daughter of the synagogue ruler was inside the house; she had not yet been carried out from the private walls into public. There inside she was raised and given back alive to her parents. This young man was no longer in the house, but not yet in the tomb: he had been carried out of the walls, but not committed to the earth. He who raised the dead girl not yet carried out raised the dead man already carried out but not yet buried. A third remained: that he should raise one buried as well; and he did this in Lazarus. There are, then, those who have sin inside in the heart, but not yet in the deed. Someone is stirred by some lust. For the Lord himself says, “Whoever looks at a woman to lust after her has already committed adultery with her in his heart.” He has not yet approached with the body, but he has consented in the heart: he has a dead person inside, he has not yet carried it out. And as happens, as we know, as people daily experience in themselves, sometimes, when they hear God’s word, as though the Lord were saying, “Arise,” the consent to iniquity is condemned, and one breathes again unto salvation and righteousness. The dead rises in the house; the heart revives in the secret place of thought. This resurrection of a dead soul has happened inside, within the hiding places of conscience, as within the walls of the house. Others after consent go on to the deed, as if carrying out the dead, so that what lay hidden in secret appears in public. Are these, who have gone on to the deed, now beyond hope? Was it not said to that young man too, “I say to you, arise”? Was he not given back to his mother too? So also one who has already done it, if perhaps, warned and moved by the word of truth, he rises at Christ’s voice, is given back alive. He could go forward; he could not perish forever. But those who, by doing what is evil, also entangle themselves in evil habit, so that the very habit of evil does not let them see that it is evil, become defenders of their evil deeds: they are angry when they are rebuked, so much so that the men of Sodom once said to the righteous man who rebuked their most wicked will, “You came to live here, not to make laws.” So great was the habit of unspeakable shamelessness there that wickedness was now justice, and the one who forbade was rebuked rather than the one who did it. Such people, weighed down by malignant habit, are as if buried. But what shall I say, brothers? So buried that, as was said of Lazarus, “He already stinks.” That mass laid on the tomb is the hard force of habit itself, by which the soul is pressed down and not allowed to rise or breathe.","f":"Augustine, <i>Serm.</i> 98.5 (PL 38:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-5)."},"augustine-sermones/98.6":{"o":"Dictum est autem, Quatriduanus est. Revera ad istam consuetudinem de qua loquor, quarto quodam progressu pervenit anima. Prima est enim quasi titillatio delectationis in corde; secunda, consensio; tertium, factum; quarta, consuetudo. Sunt enim qui res illici. tas obvias cogitationibus suis prorsus ita abjiciunt, ut nec delectentur. Sunt qui delectantur, et nun consentiunt: nondum perfecta mors est, sed quodam modo inchoata. Delectationi accedit consensio: jam est illa damnatio. Post consensionem in factum proceditur: factum in consuetudinem vertitur: et fit quædam desperatio, ut dicatur, Quatriduanus est, jam putet. Venit ergo Dominus, cui utique facilia erant omnia; et difficultatem quamdam ostendit tibi. Infremuit spiritu, ostendit multo clamore objurgationis opus esse ad eos qui consuetudine duruerunt. Tamen ad vocem clamantis Domini, rupta sunt vincula necessitatis. Tremuit inferni dominatio, redditus est Lazarus vivus. Liberat enim et de mala consuetudine Dominus quatriduanos mortuos: nam et ipse quatriduanus Christo volenti resuscitare dormiebat. Sed quid ait? Vidcte genus resuscitationis. Processit de monumento vivus, et ambulare non poterat. Ei Dominus ad discipulos: Solvite eum, et sinite abire. Ille suscitavit mortuum, illi solverunt ligatum. Aliquid pertinere videte ad propriam majestatem Dei suscitantis. Increpatur aliquis in mala consuetudine positus, verbo veritatis. Quam multi increpantur et non audiunt! Quis ergo agit intus cum illo qui audit? Quis vitam inspirat intrinsecus? Quis est qui secretam pellit mortem, secretam dat vitam? Nonne post objurgationes, post increpationes dimittuntur homines cogitationibus suis, et incipiunt secum volvere quam malam vitam gerant, quam pessima consuetudine premantur? Deinde displicentes sibi, mutare vitam instituunt. Resurrexerunt isti; revixerunt quibus displicet quod fuerunt: sed reviviscentes ambulare non possunt. Hæc sunt vincula ipsius reatus. Opus est ergo ut qui revixit, solvatur, et ire permittatur. Hoc officium discipulis dedit, quibus ait: Quæ solveritis in terra, soluta sunt et in caelo.","t":"But it was said, “He has been dead four days.” Truly, the soul reaches this habit I am speaking of by a kind of fourth step. For first there is, as it were, the tickle of pleasure in the heart; second, consent; third, the deed; fourth, habit. For there are those who so throw off unlawful things that present themselves to their thoughts that they take no pleasure in them. There are those who take pleasure and do not consent: death is not yet complete, but in a way begun. Consent is added to pleasure: now there is condemnation. After consent one goes on to the deed; the deed turns into habit; and a kind of hopelessness arises, so that it is said, “He has been dead four days; he already stinks.” So the Lord came, to whom of course all things were easy; and he shows you a certain difficulty. He groaned in spirit; he showed that much loud rebuke is needed for those who have hardened in habit. Yet at the cry of the Lord the bonds of necessity were broken. The dominion of hell trembled; Lazarus was given back alive. For the Lord frees from evil habit even those four days dead: for he too, four days dead, was only sleeping to Christ, who willed to raise him. But what does he say? See the manner of the raising. He came out of the tomb alive, and could not walk. And the Lord said to the disciples, “Unbind him and let him go.” He raised the dead; they unbound the bound. See that something belongs to the proper majesty of God who raises. Someone set in evil habit is rebuked by the word of truth. How many are rebuked and do not listen! Who, then, works inwardly with the one who listens? Who breathes life within? Who is it that drives out hidden death and gives hidden life? Are not people, after rebukes and reproofs, left to their own thoughts, and do they not begin to turn over within themselves what an evil life they lead, by what a very bad habit they are pressed down? Then, displeased with themselves, they resolve to change their life. These have risen; those have come back to life who are displeased with what they were: but coming back to life they cannot walk. These are the bonds of guilt itself. So the one who has come back to life must be unbound and allowed to go. This office he gave to the disciples, to whom he said, “Whatever you loose on earth is loosed in heaven also.”","f":"Augustine, <i>Serm.</i> 98.6 (PL 38:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-6)."},"augustine-sermones/98.7":{"o":"Hæc ergo, charissimi, sic audiamus, ut qui vivunt, vivant; qui mortui sunt, reviviscant. Sive adhuc peccatum in corde conceptum est, et non processit in factam; poeniteat, corrigatur cogitatio, surgat mortuus intra domum conscientiæ. Sive jam quod cogitavit admisit; nec sic desperetur. Non surrexit mortuus intus, surgat elatus. Poeniteat facti, de proximo reviviscat: non eat in profundum sepulturae, non accipiat desuper consuetudinis molem. Sed forte jam illi loquor, qui jam duro sui moris lapide premitur, qui jam urgetur consuetudinis pondere, qui jam quatriduanus putet. Nec ipse desperet: profundus mortuus est, sed altus est Christus. Novit clamando terrena onera rumpere, novit intrinsecus per se ipsum vivificare, solvendum discipulis tradere. Agant etiam tates pænitentiam. Neque enim Lazaro resuscitato post quatriduum ullus putor in vivente remanserat. Ergo qui virunt, vivant: quicumque autem mortui sunt, in quacumque harum trium morte se invenerint, agant ut celeriter jam resurgant.","t":"Let us hear these things, then, dearly beloved, so that those who are alive may live, and those who are dead may come back to life. If the sin has so far been conceived in the heart and has not gone on to the deed, let there be repentance, let the thought be corrected, let the dead rise inside the house of conscience. If he has already committed what he thought, even so let there be no despair. The dead did not rise inside; let him rise when carried out. Let him repent of the deed, let him come back to life at once: let him not go into the depth of burial, let him not receive on top of him the mass of habit. But perhaps I am now speaking to one who is already pressed down by the hard stone of his own practice, who is already burdened with the weight of habit, who already stinks, four days dead. Let not even him despair: he is dead deep down, but Christ is on high. He knows how to burst earthly burdens by his cry; he knows how to give life within by himself, and to hand over the man to the disciples to be unbound. Let even such people repent. For in Lazarus, raised after four days, no stench remained once he was alive. So let those who live, live; and let all who are dead, in whichever of these three deaths they find themselves, act so that they may now rise quickly.","f":"Augustine, <i>Serm.</i> 98.7 (PL 38:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/98-7)."},"augustine-sermones/99.1":{"o":"Quod admonemur Domini eloquiis de divinis lectionibus, hinc eredentes Deum velle nos loqui, proferimus Charitati vestrae, illo adjuvante, sermonem de remissione peccatorum. Evangelium enim cum legeretur, attentissime audistis, et res gesta narrata atque versata est ante oculos cordis vestri. Vidistis enim, non carne, sed mente, Dominum Jesum Christum in domo Pharisaei recumbentem, et ab illo, invitatum non fastidientem. Vidistis etiam mulierem in civitate famosam, mala utique fama, quæ erat peccatrix, non invitatam irruisse convivio, ubi suus medicus recumbebat, et quæsisse pia impudentia sanitatem. Irruens quasi importuna convivio, opportuna beneficio (noverat enim quanto morbo laboraret, et illi sanando idoneum esse ad quem venerat, sciebat): accessit ergo, non ad caput Domini, sed ad pedes, et quæ diu male ambulaverat, vestigia recta quærebat. Prius fudit lacrymas, sanguinem cordis, et lavit Domini pedes obsequio confessionis. Capillis suis tersit, osculata est, unxit: tacita loquebatur; non sermonem promebat, sed devotionem ostendebat.","t":"Since we are prompted by the Lord’s words in the divine readings, and believe from this that God wants us to speak, we bring before your Charity, with his help, a sermon on the forgiveness of sins. For when the Gospel was read you listened most attentively, and the event was told and turned over before the eyes of your heart. For you saw, not with the flesh but with the mind, the Lord Jesus Christ reclining in the house of a Pharisee, not disdaining him who invited him. You saw also a woman notorious in the city, of evil repute certainly, who was a sinner, burst uninvited into the banquet where her physician was reclining, and seek health with godly shamelessness. Bursting in as if unwelcome at the banquet, but welcome for the benefit (for she knew how great a disease she was suffering from, and knew that the one she had come to was able to heal it), she came, not to the Lord’s head but to his feet; and she who had long walked badly was seeking right steps. First she poured out tears, the blood of the heart, and washed the Lord’s feet in the service of confession. She wiped them with her hair, kissed them, anointed them: silent, she spoke; she uttered no word, but showed devotion.","f":"Augustine, <i>Serm.</i> 99.1 (PL 38:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-1)."},"augustine-sermones/99.10":{"o":"Sed qui dimittit per hominem, potest dimittere et præter hominem. Neque enim minus idoneus est per se dare, qui potest per alium dare. Per Joannem quibusdam dedit, ipsi Joanni per quem dedit? Merito volens Deus hoc ostendere, ct huic veritati attestari, cum quidam in Samaria evangelizati essent, et baptizati essent, et baptizati a Philippo evangelista, uno de septem diaconibus primitus electis, non acceperunt Spiritum sanctum, et baptizati erant. Nuntiatum est discipulis, qui erant Jerosolymis, et veucrunt ad Samariam, ut illi qui baptizati erant, per impositionem manus eorum acciperent Spiriium sanctum. Et ita factum est: venerunt et imposuerunt eis manus, et acceperant Spiritum sanctum. Quia tunc sic dabatur Spiritus sanctus, ut etiam appareret datus. Qui enim eum accipiebant, linguis omnium gentium loquebantur: ut significarent Ecelesiam in gentibus linguis omnium locuturam. Acceperunt ergo Spiritum sanctum, et in eis evidenter apparuit. Quod cum vidisset Simon, putans hoc esse hominum, voluit esse et suum. Quod bominum putavit, ab hominibus emere voluit. Quantam, inquit, vultis a me pecuniam sumere, ut per impositionem manuum mearum detur Spiritus sanctus? Tunc eum detestatus Petrus ait: Non eat tibi pars neque sors in hac fide. Donum enim Dei putasti pecunia comparandum? Pecunia tua tecum sit in perditionem: et caetera quae ibi congruenter locutus est.","t":"But he who forgives through a man can also forgive apart from a man. For he who can give through another is no less able to give by himself. Through John he gave to some; to John himself, through whom did he give? Rightly, God wishing to show this and bear witness to this truth: when some in Samaria had been evangelized and baptized, baptized by Philip the evangelist, one of the seven deacons first chosen, they did not receive the Holy Spirit, though they had been baptized. It was reported to the disciples who were in Jerusalem, and they came to Samaria, so that those who had been baptized might receive the Holy Spirit through the laying on of their hands. And so it was done: they came and laid hands on them, and they received the Holy Spirit. For at that time the Holy Spirit was so given that it was also evident he had been given. For those who received him spoke in the tongues of all nations, to signify that the church among the nations would speak in the tongues of all. So they received the Holy Spirit, and it appeared plainly in them. When Simon saw this, thinking it was something of men, he wanted it to be his too. What he thought belonged to men he wanted to buy from men. “How much money,” he says, “do you want to take from me, so that through the laying on of my hands the Holy Spirit may be given?” Then Peter, detesting him, said: “You have no part or lot in this faith. Did you think the gift of God could be bought with money? May your money perish with you,” and the other things he fittingly said there.","f":"Augustine, <i>Serm.</i> 99.10 (PL 38:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-10)."},"augustine-sermones/99.11":{"o":"Quare autem hoc ego commemorare volui, intendat Charitas vestra. Oportebat ut Deus prius ostenderet se per homines operari: sed per se deinde, nc putarent homines, quod putavit Simon, hominum illud esse, non Dei. Quanquam et ipsi discipuli jam hoc noverant. Nam centum viginti homines collecti erant, quando in eos per nullius manus impositionem venit Spiritus sanctus. Quis enim tunc eis manus imposuerat? Et tamen venit, et primos implevit. Post illud scandalum Simonis, quid egit Deus? Videte doctorem, non sermonibus, sed rebus. Idem ipse Philippus, qui baptizaverat homines, et non in eos venent Spiritus sanctus, nisi convenissent Apostoli, et cis manus imposuissent, baptizavit eunuchum, id est, spadonem quemdam Candacis reginae, qui adoraverat inJerusalem, et rediens inde legebat in curru suo Isaiam prophetam, et non intelligebat. Admonitus Philippus accessit ad currum, exposuit lectionem, instruxit fidem, evangelizavit Christum. Credidit Eunuchus in Christum, et ait cum venissent ad quamdam aquam: Ecce aqua, quis prohibet me baptizari? Ait illi Philippus: Si credis in Jesum Christum? Respondit ille: Credo Filium Dei esse Jesum Christum. Continuo descendit cum illo in aquam. Impleto Baptismatis mysterio et sacramento, ne hominum putaretur donum Spiritus saucti, non exspectatum est, sicut tunc, ut venirent Apostoli, sed continuo venit Spiritus sanctus ( Id. VIII, 26 39). Soluta est Simonis cogitauo, ne in tali cogitatione haberet imitatores. Deinde aliud mirabilius exemplum. Petrus venit ad centurionem Cornelium, ad hominem incircumcisum gentilem: caepit prædieare Christulm Jesum, et illi, et eis qui cum illo erant. Adhuc loquente Petro, non dico, nondum imponente manum, sed nondum etiam baptizante, et cum dubitarent qui erant cum Petro, utrum incircumcisi baptizandi essem (natum quippe erat inter Judxos qui crediderant, et eos qui fideles ex Gentibus facti erant, scandalum, id est, Judæos et Christianos, qui baptizabantur incircumcisi); ut hanc Deus tolleret quæstionem. cum loquitur Petrus, venit Spiritus sanctus, implevit Cornelium, implevit eos qui cum illo erant (Act. x). Et ipsa attestatione rei magnæ, quasi clamatum est ad Petrum: Quid de aqua dubitas? jam ego hic sum. Secura ergo quaelibet anima a multa nequitia per dominicam gratinm liberanda, tanquam immunda prostitutione mundanda in Ecclesia, credat, accedat ad pedes Domini, quaerat vestigia Donnini, confiteatur lacrymas fundens, tergat capillis suis. Pedes Domini, prædicatores Evangelii. Capilli mulieris, superfluæ possessiones. Tergat capillis, tergat prorsus, operetur misericordiam: et cum terserit, osculetur; accipiat pacem, ut habeat charitatem. Accessit ad talem, baptizata est a tali, qualis, erat apostolus Paulus: audiat ab illo, Imitatores mei estote, sicut et ego Christi. Baptizata est autem ab alio aliquo sua quærente, non quæ Jesu Christi: audiat a Domino, Quae dicunt, facite; qum autem faciunt, facere nolite. Secura sit et in illo, sive in bonum evangelistam incurrat, sive in eum qui quod dicit non facit. A Domino enim secura audit, Vade, mulier; fides tua te salvam fecit.","t":"But why I wanted to mention this, let your Charity attend. It was fitting that God should first show that he works through men, but afterward by himself, lest people should think, as Simon thought, that this was something of men, not of God. Yet the disciples themselves already knew this. For a hundred and twenty people were gathered when the Holy Spirit came upon them through the laying on of no one’s hands. For who had then laid hands on them? And yet he came, and filled the first ones. After that scandal of Simon, what did God do? See a teacher, not by words but by deeds. That same Philip, who had baptized people on whom the Holy Spirit did not come until the apostles had come and laid hands on them, baptized a eunuch, that is, a certain court official of Queen Candace, who had worshipped in Jerusalem, and returning from there was reading the prophet Isaiah in his chariot and did not understand. Prompted, Philip went up to the chariot, explained the reading, instructed his faith, preached Christ to him. The eunuch believed in Christ, and when they came to some water, he said: “See, water: who forbids me to be baptized?” Philip said to him: “If you believe in Jesus Christ?” He answered: “I believe that Jesus Christ is the Son of God.” At once he went down with him into the water. When the mystery and sacrament of baptism had been completed, lest the gift of the Holy Spirit be thought to be from men, there was no waiting, as before, for the apostles to come; but at once the Holy Spirit came. Simon’s notion was refuted, so that it should not have imitators in such a notion. Then another, more wonderful example. Peter came to Cornelius the centurion, an uncircumcised man, a Gentile; he began to preach Christ Jesus both to him and to those who were with him. While Peter was still speaking (I do not say: not yet laying on his hand, but not yet even baptizing), and while those with Peter were in doubt whether the uncircumcised were to be baptized (for a scandal had arisen between the Jews who had believed and those who had become faithful from the Gentiles, that is, between Jews and Christians who were baptized uncircumcised), so that God might remove this question, while Peter is speaking the Holy Spirit came, filled Cornelius, filled those who were with him. And by this very testimony of a great thing, it was as if it were cried out to Peter: “Why are you in doubt about the water? I am already here.” So let any soul at all, to be freed from much wickedness by the Lord’s grace, as if to be cleansed of an unclean harlotry in the church, be secure: let her believe, approach the Lord’s feet, seek the Lord’s footsteps, confess with flowing tears, wipe them with her hair. The Lord’s feet are the preachers of the Gospel. The woman’s hair is superfluous possessions. Let her wipe them with her hair, let her wipe them indeed, let her practice mercy; and when she has wiped them, let her kiss them; let her receive peace, so as to have love. Did she approach such a one, was she baptized by such a one as the apostle Paul was? Let her hear from him, “Be imitators of me, as I am of Christ.” But was she baptized by someone else, who seeks his own interests, not those of Jesus Christ? Let her hear from the Lord, “Do what they say; but what they do, do not do.” Let her be secure in him too, whether she happens on a good evangelist or on one who does not do what he says. For she hears securely from the Lord, “Go, woman; your faith has made you whole.”","f":"Augustine, <i>Serm.</i> 99.11 (PL 38:377; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-11)."},"augustine-sermones/99.2":{"o":"Quia ergo tetigit Dominum, rigando, osculando, tergendo, ungendo pedes ejus: Pharisæus qui invitaverat Dominum Jesum Christum, quia ex illo genere erat hominum superborum, de quibus Isaias propheta dicit, Qui dicunt Longe recede a me, noli me tangere, quoniam mundua sum ( Isai. LXV, 5); putavit Dominum nescisse mulierem: Hoc apud se cogitabat, et dicebat in corde suo: Hic si esset propheta, sciret quæ mulier illi accessit ad pedes. Ideo eum nescire credidit, quia illam non repulit, quia accedentem non prohibuit, quia tangi se a peccatrice permisit. Nam illum nescisse, unde sciebat? Quid enim si sciebat, o Pharisæe, invitator et irrisor Domini? Dominum pascis, et a quo pascendus sis, non intelligis. Unde scis, nescisse Dominum quæ fuerat ill:. mulier, nisi quia permissa est accedere, nisi qnia illo patiente osculata est pedes ejus, nisi quia tersit, nisi quia unxit? Hæc enim non debuit permitti facere in pedibus mundis mulier immunda? Ad illius ergo pharisæi pedes si talis mulier accessisset, dicturus erat quod Isaias de talibus dicit: Recede a me, noli me tangere, quoniam mundus sum. Acccssit autem ad Dominum immunda, ut rediret munda: accessit aegra, ut rediret sana: accessit confessa, ut rcdiret professa.","t":"Because, then, she touched the Lord, wetting, kissing, wiping, and anointing his feet, the Pharisee who had invited the Lord Jesus Christ, being of that kind of proud men of whom the prophet Isaiah says, “Who say, Keep far from me, do not touch me, for I am clean,” thought the Lord did not know the woman. He was thinking this to himself and saying in his heart: “If this man were a prophet, he would know what woman has come to his feet.” He believed he did not know her because he did not repel her, because he did not stop her approaching, because he let himself be touched by a sinner. How did he know that he did not know? For what if he did know, Pharisee, you who invite the Lord and mock him? You feed the Lord, and do not understand by whom you are to be fed. How do you know that the Lord did not know what that woman had been, except that she was allowed to approach, except that with his permission she kissed his feet, except that she wiped them, except that she anointed them? Ought an unclean woman not to have been allowed to do these things to clean feet? So if such a woman had approached that Pharisee’s feet, he would have said what Isaiah says of such people: “Keep away from me, do not touch me, for I am clean.” But she approached the Lord unclean, so as to go back clean; she approached sick, so as to go back healthy; she approached confessing, so as to go back professing.","f":"Augustine, <i>Serm.</i> 99.2 (PL 38:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-2)."},"augustine-sermones/99.3":{"o":"Audivit enim Dominus Pharisæum cogitantem. Jam hinc intelligat Pharisaeus, si non poterat videre peccantem, qui potuit audire cogitantem. Proposuit ergo homini similitudinem de duobus qui debebant uni feneratori. Etiam ipsum enim sanare cupiebat, ne gratis apud cum panem comederet: ipsum pascentem esuricbat; ipsum emendare, ipsum mactare, ipsum manducare, ipsum in suum corpus trajicere volebat: sicut et illi mulieri Samaritanæ dixit, Sitio. Quid est, Sitio? Desidero fidem tuam. Dicuntur ergo verba Domini in hac similitudine; et agitur utrumque, ut et invitator ille sanetur cum suis condiscumbentibus, Dominum Jesum Christum pariter videntibUs, pariter ignorantibus; et at illa mnlier habcat fiduciam confessionis suae, nec pungatur ulterius aculeis conscientiæ suæ. Debebat unus, inquit, quinquaginta denarios, alius quingentos; donavit ambobus: quis eum plus dilexit t Respondil cui similitudo proposita erat, quod respondere utique ratio compellebat: Credo, Domine, cui plus donavit. Et attendens ad mulierem, dixit ad Simonem: Viaes hanc mulierem? Intravi in domum tuam, aquam pedibus meis non dedisti: hcec lacrymis suis lavit mihi pedes, et capillis suis tersit. Osculum mihi non dedisti: illa ex quo ingressa est, non cessavit pedes meos oscu- Iuri. Oleo caput meum non unxisti: illu autem pedes meos unxit unguento. Ideo dico: Dimittuntur ei peccata multa, quoniam dilexit multum. Cui autem modicum dimittitur, modicum diligit.","t":"For the Lord heard the Pharisee thinking. From this the Pharisee should understand that he who could hear him thinking could see her sinning. So he put to the man a likeness about two who owed one moneylender. For he wanted to heal him too, so as not to eat bread at his house for nothing: he hungered for the man who was feeding him; he wanted to correct him, to slay him, to eat him, to pass him into his own body: as he also said to that Samaritan woman, “I thirst.” What does “I thirst” mean? I long for your faith. So the Lord’s words in this likeness are spoken, and two things are achieved: that the man who invited him may be healed with his fellow guests, who alike saw the Lord Jesus Christ and alike did not know him; and that the woman may have confidence in her confession and no longer be pricked by the goads of her conscience. “One,” he says, “owed fifty denarii, the other five hundred; he forgave them both: which of them loved him more?” He to whom the likeness was put answered what reason of course compelled him to answer: “I think, Lord, the one to whom he forgave more.” And turning to the woman, he said to Simon: “Do you see this woman? I entered your house; you gave me no water for my feet; she has washed my feet with her tears and wiped them with her hair. You gave me no kiss; she, since she came in, has not ceased kissing my feet. You did not anoint my head with oil; but she has anointed my feet with ointment. Therefore I say: her many sins are forgiven, because she loved much. But he to whom little is forgiven loves little.”","f":"Augustine, <i>Serm.</i> 99.3 (PL 38:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-3)."},"augustine-sermones/99.4":{"o":"Oritur quæstio profecto solvenda, quæ attentionem vestræ Charitatis desidcrat, ne forte sufficere non possimus verbis ad totam ejus obscuritatem removendam et dilucidandam pro angustia temporis; maxime cum caro ista æstibus fatigata, jam recreari desideret, et debitum suum poscens, animæ aviditatem impediens ostendat quod dictum est: Spiritus quidem promptus est, caro autem infirma.. Metuendum est, et valde metuendum, ne in his verbis Domini non bene intelligentibus his qui concupiscentiis suis carnalibus favent, et ab eis in libertatem educi pigrescunt, subrepat illa sententia, quæ prædicantibus etiam Apostolis nata est in linguis maledicorum, unde dicit apostolus Paulus: Et sicut quidam dicunt nos dicere, Faciamus mala, ut veniant bona. Dicit enim aliquis: Si cui modicum dimittitur, modicum diligit; cui autem plus dimittitur, plus diligit: expedit plus diligere, quam minus diligere; oportet ut multum peccemus, et multum debeamus, quod nobis dimitti cupiamus, ut dimissorem magnorum debitorum amplius diligamus. Peccatrix enim illa mulier quanto plus debebat, tanto dimissorem debitorum suorum amplius diligebat, Domino ipso dicente, Dimittuntur ei peccata multa, quoniam dilexit multum. Quare autem dilexit multum, nisi quia debebat multum? Denique addidit et adjunxit, Cui autem modicum dimittitur, modicum diligit. Nonne expedit, inquit, ut multum mihi dimittatur, quam minus, unde amplius diligam Dominum mcum? Videtis certe profunditatem quæstionis: scio, videtis. Videtis angustias temporis, et hoc videtis et sentitis.","t":"A question certainly arises that must be answered, which calls for the attention of your Charity, lest perhaps our words not be enough to remove and clear up all its obscurity because of the shortness of time; especially since this flesh, worn out by the heat, now wants to be refreshed, and, demanding its due and hindering the eagerness of the soul, shows the truth of what was said: “The spirit indeed is willing, but the flesh is weak.” It is to be feared, very much feared, that in these words of the Lord, when not understood well, by those who indulge their fleshly lusts and are slow to be led out of them into freedom, that saying may creep in which arose in the tongues of slanderers even when the apostles were preaching, as the apostle Paul says: “And as some claim that we say, Let us do evil that good may come.” For someone says: “If he to whom little is forgiven loves little, and he to whom more is forgiven loves more, it is better to love more than to love less; we ought to sin much and owe much that we want forgiven us, so that we may love the more the one who forgives great debts. For that sinful woman, the more she owed, the more she loved the one who forgave her debts, as the Lord himself said, ‘Her many sins are forgiven, because she loved much.’ And why did she love much, unless because she owed much? Then he added and joined to it, ‘But he to whom little is forgiven loves little.’ Is it not better,” he says, “that much be forgiven me than less, so that I may love my Lord more?” You certainly see the depth of the question; I know you see it. You see the shortness of the time; this too you see and feel.","f":"Augustine, <i>Serm.</i> 99.4 (PL 38:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-4)."},"augustine-sermones/99.5":{"o":"Accipite ergo pauca. Si magnitudini quæstionis satis non fecero, interim præsentem recondite sermonem, in futuro tenete debitorem. Da nunc duos homines, ut sub exemplis evidentioribus quod proposui cogitetis. Unus eorum peccatis plenus est, diu pessime vixit; aller eorum pauca peccavit: accedunt ambo ad gratiam, baptizantur ambo; intrant debitores, exeunt libcri: plus donatum est uni, minus alteri. Interrogo quantum quisque diligat. Si invenero plus diligere eum, cui plura peccata dimissa sunt; utilius multa peccavit, utilior erat multa iniquitas, ne esset tepida charitas. Interrogo alium quantum diligat, invenio minus: nam si invenio tantum et illum diligere, quantum et ille diligit cui multa donata sunt, quomodo respondebo verbis Domini? quomodo verum erit quod Veritas dixit, Cui modicum dimittitur, modicum diligit? Ecce ait aliquis, mihi modicum dimissum est, non multa peccavi; et tantum diligo, quantum iste, cui multa dimissa sunt. Tu verum dicis, an Christus? Ad hoc tibi dimissum est mendacium tuum, ut mendacii dimissori crimen imponas? Si modicum tibi dimissum cst, modicum diligis. Si enim modicum est tibi dimissum, et plurimum diligis, contradicis ei qui dixit, Cui modicum dimittitur, modicum diligit. Illi ergo plus credo, qui te plus novit. Parum tibi dimissum putas, prorsus parum diligis. Quid crgo, inquit, facere debui? Multa mala committere, ut multa essent, quai posset ille mihi dimittere, ut amplius possem diligerc? Angustat nos; sed Dominus qui hæc vera proposuit, ab angustiis liberet me.","t":"So receive a few words. If I do not do justice to the greatness of the question, store away the present sermon for now, and hold me a debtor for the future. Take now two men, so that you may think through what I have proposed by clearer examples. One of them is full of sins, has lived very badly for a long time; the other has sinned little: both come to grace, both are baptized; they enter debtors, they come out free: more was given to one, less to the other. I ask how much each loves. If I find that the one to whom more sins were forgiven loves more, then it was more useful to have sinned much; much iniquity was more useful, lest love be lukewarm. I ask the other how much he loves; I find less. For if I find that this one too loves as much as the one to whom much was forgiven, how shall I answer the Lord’s words? How will what the Truth said be true, “He to whom little is forgiven loves little”? See, someone says: “Little was forgiven me, I did not sin much; and I love as much as this man to whom much was forgiven.” Are you speaking the truth, or Christ? Was your lie forgiven you so that you might charge the forgiver of lies with a crime? If little was forgiven you, you love little. For if little was forgiven you and you love very much, you contradict him who said, “He to whom little is forgiven loves little.” So I believe him more, who knows you better. You think little was forgiven you: then you love little indeed. “What, then,” he says, “ought I to have done? Commit many evils, so that there might be many things he could forgive me, so that I might love more?” It hems us in; but may the Lord, who set out these true things, free me from the straits.","f":"Augustine, <i>Serm.</i> 99.5 (PL 38:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-5)."},"augustine-sermones/99.6":{"o":"Dictum est hoc propter pharisaeum illum, qui vel nulla vel pauca se putabat habere peccata. Non enim Domiuum invitaret, nisi aliquantum diligeret. Sed quam parum erat? Non osculum dedit, non saltem aquam ad pedes, et si non lacrymas: non illo obsequio prosecutus est, quo illa mulier quæ noverat quid sanaretur, et a quo sanaretur. 0 Pharisæe, ideo parum diligis, quia parum tibi dimitti suspicaris: non quia parum dimittitur, sed quia parum putas esse quod dimittitur. Quid ergo, inquit ille? Ego qui homicidium non feci, homicida deputandus sum? qui adulterium non admisi, pro adulterio puniendus sum? Aut ista mihi dimittenda sunt, quæ non commisi? Ecce iterum constitue duos, et loquamur ad eos. Venit unus supplex peccator, coopertus spinis tanquam hericius, et nimis timidus tanquam lepus. Sed petra est refugium hericiis (Psal. CIII, i8) et leporibus. Venit ergo ad petram, invenit refugium, accipit auxilium. Alius non multa commisit: quid ei faciemus, ut multum diligat? quid persuadebimus? Contra Domini verba veniemus, Cui modicum dimittitur, modicum diligit? Ita plane, cui modicum dimittitur. Sed o tu qui dicis te non multa commisisse; quare? quo regente? Deo gratias, quod motu et voce vestra intellexisse vos significastis. Jam, ut vidco, soluta quæstio cst. Hic multa commisit, et multorum debitor factus est: ille gubernante Deo pauca commisit. Cui deputat ille quod dimisit, huic et iste deputat quod non commisit. Adulter non fuisti in illa tua vita præterita plena ignorantia, nondum illuminatus, nondum bonum malumque discernens, nondum credens in illum, qui te nescientem regebat. Hoc tibi dicit Deus tuus: Regebam te mihi, servabam te mihi. Ut adulterium non committeres, suasor defuit: ut suasor deesset, ego feci. Locus et tempus defuit; ct ut hæc deesscut, ego feci. Adfuit suasor, non defuit locus, non defuit tempus: ut non consentires, ego terrui. Agnosce ergo gratiam ejus, cui debes et quod non admisisti. Mihi debet iste quod factum est, et dimissum vidisti: mihi debes et tu quod non fecisti. Nullum est enim peccatum quod fecit homo, quod non possit facere et alter hamo, si desit rector a quo factus est homo.","t":"This was said because of that Pharisee, who thought he had no sins or few. For he would not have invited the Lord unless he loved him somewhat. But how little was it? He gave no kiss, not even water for the feet, let alone tears: he did not attend him with the service with which that woman did, who knew what was being healed in her and by whom. O Pharisee, you love little because you suppose little is forgiven you: not because little is forgiven, but because you think little of what is forgiven. “What then?” he says. “I who have not committed murder, am I to be reckoned a murderer? I who have not committed adultery, am I to be punished for adultery? Or are these things to be forgiven me which I did not commit?” See, again set up two men, and let us speak to them. One comes, a suppliant sinner, covered with spines like a hedgehog and very timid like a hare. But “the rock is a refuge for hedgehogs” and for hares. So he comes to the rock, finds refuge, receives help. The other did not commit much: what shall we do for him so that he may love much? What shall we persuade him? Shall we go against the Lord’s words, “He to whom little is forgiven loves little”? Quite so, he to whom little is forgiven. But you who say you have not committed much: why? Under whose guidance? Thanks be to God, for by your stirring and your voices you have shown that you have understood. Now, as I see, the question is solved. This one committed much and became a debtor for much; that one, God governing him, committed little. To whom the one ascribes what he forgave, to him the other also ascribes what he did not commit. You were not an adulterer in that past life of yours, full of ignorance, not yet enlightened, not yet discerning good and evil, not yet believing in him who was guiding you when you did not know it. This is what your God says to you: “I was guiding you for myself, I was keeping you for myself. That you did not commit adultery, there was no one to tempt you: that there should be no one to tempt you, I did it. Place and time were lacking; and that these should be lacking, I did it. A tempter was there, place was not lacking, time was not lacking: that you might not consent, I frightened you.” So acknowledge the grace of him to whom you owe also what you did not commit. “This man owes me what was done, and you saw it forgiven; you too owe me what you did not do.” For there is no sin that a man has done which another man could not also do, if the ruler by whom man was made were absent.","f":"Augustine, <i>Serm.</i> 99.6 (PL 38:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-6)."},"augustine-sermones/99.7":{"o":"Jam nunc quia ut potuimus, quaestionem profundam in tantilla temporis brevitate solvimus; aut si nondum solvimus, debitores, ut dixi, teneamur: illud potius breviter videamus de rcmissione peccatorum. Homo putabatur Christus, ct ab illo qui invitavit, et ab eis qui pariter discumbebant. Nescio quid illa peccatrix plus in Domino viderat. Nam quare fecit illa omnia, nisi ut sibi dimitterentur peccata? Noverat ergo illum posse peccata dimittere: illi autem noverant hominem non possc dimittere. Et credendum est quod omnes, id cst, et illi discumbentes, et illa mulier accedens ad pedes Domini, omnes hi novcrant hominem non posse peceata dimittere. Cum ergo omnes hoc nossent; illa quæ credidit eum dimittere posse peccata, plus quam hominem esse intellexit. Denique cum dixisset mulicri, Dimittuntur tibi peccata tua; continuo illi, Quis est iste qui et peccata dimittit? Quis est iste, quem jam mulier peccatrix cognovit? Tu recumbens quasi sanus, medicum ignoras: quia majore forsitan febre mentem etiam perdidisti. Nam et phreneticus ridens ploratur a sanis. Tamen illud bene nostis, bene tenetis: tenete, qnia homo non potest peccata dimittere. Ilia quæ sibi a Christo dimitti credidit, Christum non hominem tantum, sed et Deum credidit. Quis est iste, inquiunt, qui et peccata dimittit? Et Dominus, Quis eat iste, dicentibus, non dixit, Filius Dei, Verbum Dei: non hoc dixit, sed in eo quod putabant aliquantum eos manere permittens, solvit quæstionem motus illorum. Qui eniin videbat discumbentes, audiebat cogitantes; conversus ad mulierem, Fides tua, inquit, te salvam fecit. Isti qui dicunt, Quis est iste qui et peccata dimittit? qui me putant hominem, hominem putent. Fides tua te salvam fecit.","t":"Now, since we have solved a deep question as well as we could in so very short a time (or, if we have not yet solved it, let us be held debtors, as I said), let us rather look briefly at the forgiveness of sins. Christ was thought to be a man, both by the one who invited him and by those reclining with him. That sinful woman had seen something more in the Lord. For why did she do all that, if not to have her sins forgiven? So she knew that he could forgive sins; and they knew that a man cannot forgive. And we must believe that all of them, that is, both those reclining and the woman approaching the Lord’s feet, all knew that a man cannot forgive sins. Since, then, all knew this, she who believed he could forgive sins understood that he was more than a man. Then, when he had said to the woman, “Your sins are forgiven you,” at once they said, “Who is this who even forgives sins?” Who is this, whom a sinful woman already knew? You recline as if healthy, and do not know the physician, because perhaps in a greater fever you have even lost your mind. For a delirious man laughing is wept over by the healthy. Yet this you know well, you hold it well: hold it, that a man cannot forgive sins. She who believed her sins were forgiven her by Christ believed Christ to be not only man but also God. “Who is this,” they say, “who even forgives sins?” And the Lord, when they said “Who is this?”, did not say, “The Son of God, the Word of God”: he did not say this, but, leaving them for a while in what they thought, he resolved the question that stirred them. For he who saw them reclining heard them thinking; turning to the woman, he said, “Your faith has saved you.” Let these who say, “Who is this who even forgives sins?”, who think me a man, think me a man. “Your faith has saved you.”","f":"Augustine, <i>Serm.</i> 99.7 (PL 38:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-7)."},"augustine-sermones/99.8":{"o":"Medicus bonus ægros non solum praesentes sanabat, sed et futuros etiam prævidebat. Futuri erant homines qui dicerent: Ego peccata dimitto, ego justifico, ego sanctifico, ego sano quemcumque baptizo. Ex ipso numero et isti sunt, qui dicunt, Noti me tangcre. Usque adeo ex ipso numero sunt, ut nupcr in collatione nostra, quod etiam in Gestis ipsis legere potestis, cum eis a Cognitore esset consessus oblatus, ut sederent nobiscum, respondendum putarent, Scriptum est nobis, cum talibus non sedere, scilicet ne per contactum subselliorum ad eos velut nostra contagio perveniret. Vide si non est, Noti me tangere, quia mundus sum. Alio autem die, ubi opportunius erat, commemoravimus eos hujus miserrimæ vanitatis, cum ageretur de Ecclesia, quia mali in ea non contaminant bonos; respondimus eis, quia ideo nobiscum sedere noluerunt, et dixerunt, se Scriptura ici fuisse commonitos, quia videlicet scriptum est, Non sedi in concilio vanitatis: diximus, Si ideo nobiscum sedere noluistis, quia scriptum est, Non aedi in concilio vanitatis; quare nobiscum ingressi estis, cum consequenter scriptum sit, Et cutn iniqua gerentibus non introibo (Psal. x xv, 4)? Ergo in hoc quod dicunt, Noli me tangere, quia mundus sum, similes sunt illi pharisæo qui Dominuin invitaverat, et propterea putabat eum nescisse mulierem, quia non eam prohibuerat a contactu pedum suorum. Sed in alio melior Pharis;cus, quia cum putaret hominem Christum, non credebat ab homine posse dimitti peccata. Melior ergo Judæis quam haereticis apparuit intellectus. Judæi quid dixerunt? Quia est hic, qui et peccata dimittit? Audet sibi homo hoc usurpare? Quid contra haerelicus? Ego dimitto, ego mundo, ego sanctifico. Respondeat illi, non ego, sed Christus: 0 homo, quando ego a Judaeis putatus sum homo, dimissionem peccatorum fidei dedi. Non ego, respondet tibi Christus. 0 hæretice, tu cum sis homo, dicis: Vcni, mulier. ego te salvam facio! Ego cum putarer homo, dixi: Vade, mulier; fides tud salvam te fecit.","t":"The good physician not only healed the sick who were present but also foresaw those to come. There would be men who would say: “I forgive sins, I justify, I sanctify, I heal whomever I baptize.” Of that very number are these too who say, “Do not touch me.” So much are they of that number that recently in our conference (as you can also read in the Proceedings themselves), when the judge offered them seats so that they might sit with us, they thought they should answer, “It is written for us not to sit with such people”: that is, lest through contact with the benches our contagion, as it were, should reach them. See whether this is not, “Do not touch me, for I am clean.” On another day, when it was more to the point, as the subject was the church, and that the wicked in it do not defile the good, we reminded them of this most wretched vanity of theirs. We answered them, since they had refused to sit with us and said they had been warned by Scripture, because it is written, “I have not sat in the council of vanity”: we said, “If you refused to sit with us because it is written, ‘I have not sat in the council of vanity,’ why did you come in with us, when it is written next, ‘And I will not go in with those who do iniquity’?” So in saying, “Do not touch me, for I am clean,” they are like that Pharisee who had invited the Lord and thought he did not know the woman because he had not kept her from touching his feet. But in another respect the Pharisee was better, because, though he thought Christ a man, he did not believe that sins could be forgiven by a man. So the Jews showed better understanding than the heretics. What did the Jews say? “Who is this who even forgives sins?” Does a man dare claim this for himself? What, on the other hand, does the heretic say? “I forgive, I cleanse, I sanctify.” Let not I but Christ answer him: “O man, when I was thought a man by the Jews, I gave the forgiveness of sins to faith.” Not I: Christ answers you. “O heretic, you, though you are a man, say: ‘Come, woman, I make you whole.’ I, when I was thought a man, said: ‘Go, woman, your faith has made you whole.’”","f":"Augustine, <i>Serm.</i> 99.8 (PL 38:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-8)."},"augustine-sermones/99.9":{"o":"Respondent, nescientes, sicut ait Apostolus, neque quæ loquuntur, neque de quibus affirmant: respondeut et dicunt, Si non dimittunt homines peccata, falsum est ergo quod ait Christus, Quæ solveritis in terra, soluta erunt et in ccelo. Nescis quare hoc dictum sit, quomodo dictum sit. Daturus erat Dominus hominibus Spiritum sanctum, et ab ipso Spiritu sancto fidelibus suis dimitti peccata, non meritis hominum volebat intelligi dimitti peccata. Nam quid es, homo, nisi æger sanandus? Vis mihi esse medicus? Mecum quære medicum. Nam hoc ut evidentius ostenderet Dominus, ab Spiritu sancto quem donavit fidelibus suis, dimitti peccata, non meritis hominum, quodam loco sic ait resurgens a mortuis, Accipite Spiritum sanctum; et cum dixisset, Accipite Spirtum sanctum, continuo subjecit, Si cui dimiseritis peccata dimittuntur ei (Joan. xx, i, 23): hoc est, Spiritus dimittit, non vos. Spiritus autem Deus est. Deus ergo dimittit, non vos. Sed ad Spiritum quid estis vos? Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? Et iterum: Nescitis, quia corpora vestra templum in vobis eat Spiritus sancti, quem habetis a Deo? Deus ergo habitat in templo sancto suo, hoc est, in sanctis suis fidelibus, in Ecclesia sua: per eos dimittit peccata; quia viva templa sunt.","t":"They answer, not knowing, as the apostle says, “either what they are saying or the things about which they make assertions”: they answer and say, “If men do not forgive sins, then what Christ said is false: ‘Whatever you loose on earth will be loosed in heaven also.’” You do not know why this was said, or how it was said. The Lord was going to give men the Holy Spirit, and he wanted it understood that sins are forgiven to his faithful by the Holy Spirit himself, not by the merits of men. For what are you, man, but a sick man to be healed? Do you want to be my physician? Look for the physician with me. For, to show more plainly that sins are forgiven by the Holy Spirit whom he gave to his faithful, not by the merits of men, the Lord, rising from the dead, says in a certain place, “Receive the Holy Spirit”; and having said, “Receive the Holy Spirit,” he went on at once, “If you forgive anyone’s sins, they are forgiven him”: that is, the Spirit forgives, not you. But the Spirit is God. So God forgives, not you. But what are you in relation to the Spirit? “Do you not know that you are God’s temple, and the Spirit of God dwells in you?” And again: “Do you not know that your bodies are a temple of the Holy Spirit within you, whom you have from God?” So God dwells in his holy temple, that is, in his holy faithful, in his church: through them he forgives sins, because they are living temples.","f":"Augustine, <i>Serm.</i> 99.9 (PL 38:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/augustine-sermones/99-9)."}}